The saiynges of SOCRATES.

OUt of the mouthe of SOCRATES it came,God is to be folowed as nere as we maye. the goddes to bee of al the best and moste blissed: and that euery manne the nerer that he draweth to the facions and representaciō of thesame goddes, the better he is and the more heauenlyke. If ye saye one God, as he saied goddes (for there is but one God) nothyng maye be spoken more Christianelyke.

It was also a saiyng of his, that nothynge ought to bee desired of god in mennes praiers,What sorte oure payers ought to be. but vndre this fourme, & with these wourdes (suche thynges as bee good for vs) wythout any ferther addicion. Where as the moste parte of menne dooe aske in their praiers, one a wyfe wt a good dourie, an other asketh ryches, this manne honours, that manne rewle, some long lyfe, as it were prescribyng & appoynting to God what he shuld dooe. But God of hym self before we aske, doeth best knowe what is good and expedient for vs, and what is not.

His mynde was, that sacrifice should bee dooen to ye goddes with as smal charges as myght bee,Sacrifice to God ought not to bee ouer sumptu • us. for that the goddes, as thei haue no neede of the gooddes of mortal mē so thei haue more regarde to ye hertes of those yt offre sacrifice, then to their riches: otherwyse, forasmuche as commenly the wurste disposed persones haue moste aboundaūce of worldly gooddes, ye worlde wer at an eiuil poynte, if god wer better pleased wt the sacrifice of ye naughtie persones thē of ye good. And to yt ende he vsed greatly to allow this verse yt foloeth of the greke poete. Eche mā to his power in any wise. 〈 in non-Latin alphabet 〉 . Unto the goddes to dooe sacrifice. This saiyng toucheth vs Christian menne also, which dooe bestowe co • t and charge out of all measure in adournyng temples, and in executyng high feastes & • uneralles, where as wee should much better content and please God, yf that, that is aboue good housbādlyke clenlynes, we would bestowe in almes vppon our Christian brethrē, beeyng in extreme nede. Sembleable measure he taught to • ee vsed also in receiuyng and intreteinyng of geastes and straungers when thei resorte to vs, euer hauyng in his mouthe the verse aboue written: Eche man to his power. &c.

Whē it was told hym by a frende of his, that agaynst the receiuyng of certain geastes into his hous, he had sclendrely prepaired for theim:Sclendre fare is to much for eiuill geastes. If thei be honeste menne (ꝙ he) it wylbee enoughe: yf not, a greate deale to muche.

One lesson of his was, that mēne should abstein frō meates whiche might prouoke a manne to eate hauyng no appetite nor beeyng houngrie,Uertue & temperate diet to bee vsed. & also frō that drynke whiche myght tempte a manne to drynke, not beeyng thyrstie. For meate & drynke we ought not to vse, but as the the necessite of the bodye requireth.

Socrates saied,Houngre is y• best sauce in the worlde for meate. the best sauce in the world for meates is to be hoūgrye. Because thesame bothe sweeteth all thynges, and also is a thyng of no cost ne charge, and by this meanes dyd he for his part euermore eate and drynke with pleasure & delite, for he dyd neither the one, nor the other, but whē he was houngrye and thirstie.

Yea and to endure houngre and thirst,The •• st and appetite must bee refreined. he had purposely exercised & enured hym self. For after swette or greate heate taken in the wrastleyng place (wher thei vsed to wrastle and walke for the exercise of theyr bodyes) wher as others wold nedes haue drynke by and by in al ye hast: Socrates would neuer drynke of the firste cuppe. And beeyng demaunded wherfore he dyd so, that I maye not accustome my selfe, ꝙ he, to foloe my sensuall appetites, lustes and desyres.In takynge meates and drynkes, reason is to bee fol • ed & not the appetite. For sometymes though a manne bee thyrstie, yet is it a noysome and daungerous thyng to drynke. And in this case whē reason aduiseth to forbeare, & the appetite pricketh to take drynke, a manne ought rather to foloe reason.

He saied that suche as had well broken theim selfes to vertuous liuyng and • ēperate diete dyd perceiue & take of ye same,Inordinate liuyng, is much more peynful thē vertuous liuyng. both muche more pleasure and lesse peines thē suche as with all high cure and diligence dyd on euery side make prouision to haue all thynges of pleasure.The inconueniencies ensuyng of inordinate sensualytee. Because the pleasures of inordinate l • uers, besydes the tormentes of their owne naughtye conscience, besides infamie and pouertee, dooe brede oftymes euen in the veraye bodye more greefe, then delectacion. And contrariewise, what thynges been moste honest thesame weaxen also moste pleas • ūt, yf a man haue been accustomed vnto theim.

He saied yt it was a foule shame yf a manne wylfully beeyng as a bonde seruaunt to pleasures of the bodye,To bee as a bond seruaūt to the pleasures of ye body made himselfe suche an one as no manne would by his good wyll haue to his seruaunt at home in his hous. And in suche persons he saied that there was nomaner hope of recouerie, excepte yt others would praye to the goddes for thē that (for asmuche as thei wer vtterly determyned to bee bond seruaū tes) their fortune might be, to gea • good and honest maisters. For his opinion was, that no persones dooe liue in a more fylthy or beastely, and in a more wreched or miserable state of bondage, then suche as bothe in mynde & bodye, been captiue to naughtee pleasures.

Socrates beeyng demaunded for what cause he would not beare some publique office in gouernyng the comē weale sens that he could singlare good skyll howe to administre thesame:To dooe bn̄fite to a whole multitude. answered, that persone to dooe muche better seruice in a cytee whiche dyd make a great noūbre of menne apte & mete to bee rewlers in a comē weale, then hym that could well gouerne thesame in his owne person onely. The selfe same answere dyd Nicolaus Leonicenus make vnto me in the cytee of Farrar • , Nicolaus Leonicenus a physician in Italie. whē I saied: that I meruailled why hym self dyd not practise Physike, of whiche facultee he was a doctour and a publique reader: I auayll muche more, saieth he in that I teache al the other phisiciās.Williā war • am arche bisshope of Canterbury. Nor a muche vnlyke aunswere dyd Wylliam late archebishop of Cāterbury the synguler Mecaenas was a noble man in Rome and a gret mā wyth Augustus Caesar & so great a faunurer, promouter, and setter fourthe of Virgil, Horace & suche other learned menne, that euersens his tyme, al those yt dooe notably promote helpe or fauour studentes or learned menne, are of his •• me called Mecaenates. Mecaenas of al my studies geue vnto me stiffely refusynge to take a benefice of his collacion and saiyng: with what face maye I take to my vse and profyte the money of those persones, to whom (as beeyng a manne ignoraunt of their language) I can neither make sermons, nor dooe good in rebukynge of their misbehaueour, nor in geuyng theim coūforte: nor yet in duely executynge any parte of the office of a good shephearde or curate As though ye dooe not more good, ꝙ he, in that by youre bookes whiche ye haue made & set forth ye dooe enstruct & teache al pastours and curates, then if ye should bestowe all your tyme and seruice vppon one sole parishe of the coūtree. I knowleged yt it was on his partie veray frēdely spokē, but yet he did not perswade me, ne bryng me in mynde to take the benefice.

Beeyng asked, by what meanes a manne might atteigne an honest name and fame:Honest name & fame how it is to bee perchaced and acquired. If he earnestly apply hymselfe, ꝙ Socrates, to bee suche a manne in deede, as he desireth to bee accoumpted and estemed. Yf a manne would fayn bee reputed a good player on the recordres, it is necessarie that he perfourme and dooe suche feates as he seeth dooen of theim, who been allowed for perfecte good players on that instrumente. As he that hath veray s • lendre sight in ministrynge physike, is not therfore a phisyciā, because he is sent for to take cure of pacientes, & hath by the cō men voyce of menne the name of a physician: so is not he by and by a good gouernoure in a comen weale, or a good offycer, that is by the voyce of the people so bruted, excepte he knowe also the ryght facion and wayes to re • le the cytie, and to kepe it in good ordre.

He saied, that it was a thyng muche against all reason,The Arte of gouernyng acōmen weale. wher as no manne setteth vp any handyecrafte or occupacion without his greate shame and reproche whiche hath not learned thesame afore, & where no manne wyll put to makyng a nest of boxes or a cupbourd full of almeries of Ioyners werke to one that neuer was a werkeman in that mysterie: that to publique offices suche persones should be admitted as haue neuer geuē studie to those disciplynes without whiche no manne maye bee hable accordyngly to execute a publique office And wher as euery bodye without excepcion would crye: fye on hym, that would take vpon hym to sitte and holde the stie • ne in a shyppe, hauyng none experience in ye feate of marinershyp, Socrates saied, that thei were muche more to bee cryed out vpon, whiche tooke in hāde the regyment and gouernaunce of a comen weale, beeyng vnexperte of ye part of Philosophie whiche geueth preceptes and rewles howe to ordre a cytee or a commen weale. Neither dyd Socrates suppose yt person worthie to bee called a craftie beguiler of menne which of some foolysh body (persuaded therunto) dyd receiue & take either money or some pece of plate which he were not hable to repaye, but muche rather those persones he pronounced woorthie to be accoūpted deceytfull bobbers of menne, whiche by fraude & guil • dyd make eche manne beleue yt they were hable menne to take vpō them the rewle and gouernaunce of the whole worlde, where as in deede they are but vilaines and slaues nothyng worthie to be had in estimacion. This saiyng muche nerer toucheth christian princes, officers and Bishoppes, then ye gentyles or infideles.

He was woont to saye, that there is no possession or treasure more precious thē a true and an assured good frēde,A true frēde is an high treasure. nor of any other thyng in the worlde besides, to bee found more good, profyte orels pleasure. And therfore, he saied, that many persones dooe arsee versee,Thei dooe ars • e versee that take ye losse of money moore greuously thē the losse of a frende. in that thei take the losse of a lytle money more greuously at the hert, then the losse of a frende, and in that thei crye out and saye thei haue cast awaye and lost a good turne beeyng so bestowed that they haue not as good again for it, whereas by thesame thei haue perhappes purchaced a frende more to bee set by then any gaynes of money in ye worlde.

As we dooe not put images to makyng but onely to suche werkemenne of whō wee see some noumbre of images welfauouredly and mynionly made afore. So should wee take no persones vnto oure frendship,What mane • ꝑsones ough • to be receiued into frēdship. but such as wee perfectly knowe to haue tryed theimselfes feithful and seruiceable frendes to others aforetymes.

Of a certain manne somewhat sharpely beatyng a bonde seruaūt of his owne, Socrates asked wherfore he was so vengeable eagre, marie (ꝙ the other) because this knaue, wheras he is the greattest gluttō & rauener of meates that maye bee, yet is he the moste idle lubber aliue and whereas he is the moste couetous feloe in the worlde, yet is he the moste slowethful that is possible to bee.Many menne punyshe in others thesame thynges in whiche thei • selfes are offenders. Then saied Socrates, haue ye neuer yet vnto this daye cast well in your mynde, whether of bothe hath more nede of coylynge, ye, or or your seruaūt.? Would God, yt euerie bodye whensoeuer thei rebuke & punishe in other persones thesame thing that thei perdone in theimselfes, (or if not thesame a much wurse thyng) would saye to theimselfes that Socrates saied to that manne.

To a certain persone whiche in in deede would veraye faine haue gon from home to the Olympia, were certaine games of rennyng & wrastleing, which Hercul • s did firs • ordein in th • honour of Iuppiter to bee celebrate & kepte • uerye fifth yeare, in a certain place called Olympia, situate & lying in ye coū tree of Achaia, betwene ye twoo townes Elis, and Pisa, in whiche Olympia Iuppiter had a tē ple and was therefore called Iuppiter Olimpicus or Olympius. Olympia, with the tediousnes of trauaillyng so ferre aiourney, vtterly discouraged, thus saied Socrates: wheras beeyng here at home thou walkest too and fro, ofteseasons in maner all y• whole daye, aswell afore dyner, as before supper: yf thou stretch ye walkynges that thou vsest at home, & laye theim on lēgth by the space of fiue or sixe dayes together yu shalt easyly reache to Olympia. This high witted manne dyd euidently shewe that thyng that maketh vs false herted in takyng peines and laboures, to be rather our imaginaciō and conceipte, then the veray laboures in deede. If any daunger, losse or trauaill must bee susteined about any honest maters, wee fynd excuses, wee will none of it, it standeth clene against our stomakes, whereas in maters not woorth a blewe point (for I will not saye in thynges vnhonest) wee will spare for no cost: Thus some persones beeyng inuited and exhorted to falle to the studie of lettres, make their excuse that thei bee sickely,To take pein or trauaill in honest maters eche man fyndeth excuses. that the • can not slepe ne take their naturall reste in ye nightes, that bookes are veray chargeable: and yet in the meane tyme, thei will playe al the whole night through at dyce thei will with bollyng and drynkyng geat the feure, the goute, the hydropsie, and a pair of blered iyes:Diseases of late banquettyng & whorehauntyng. they will with whoorehaūtyng catche the paulsey, or ye great pockes, otherwise called ye frenche pockes.

An other certain manne cōplainynge that he was euen doggue werie, and clene tiered with goyng a long iourney, Socrates asked, whether his boye hadde been hable enough to keepe foote with hym all the waye? he saied, yea. Went he leere (ꝙ Socrates) orels charged with the charge of any burdē? he carryed a good preatie packe on his necke • saied the manne. And what? doeth the boye finde any faute that he is werie, ꝙ Socrates? Whē the feloe had saied, naye, & art thou not ashamed (saied Socrates) of suche nicenes, yt gooyng on ye waye emptie & voide of any burden, thou shouldest bee werie, sens that he hauyng caried a fardelle cōplaineth not of werines.Nicenes and tendrenes maketh men vnapte to labour. Socrates declared the seruaunt in this behalfe to bee in muche better case then the maister, that for asmuche as he was better e • ured with labouryng, he feeled lesse gref • of his laboure.

It was his cōmen guise, to tel folkes, thesame that in other places is called, eatyng, or feastyng, to bee called in greke emonges the Atheniens, 〈 in non-Latin alphabet 〉 , by the whiche wourde he saied yt we wer putte in remembreaunce that meate ought to bee taken with suche measure and sobrietee,Repastes measurably to bee taken. as neither the bodye, nor the mynde might bee ouercharged. Alludyng (I suppose) to this, that the Greke woorde, 〈 in non-Latin alphabet 〉 , souneth in englishe to bee carryed, wherof is deriued a nowne, 〈 in non-Latin alphabet 〉 in englishe a carre. Albeit, 〈 in non-Latin alphabet 〉 is greke also for meate, and therunto is added this syllable, 〈 in non-Latin alphabet 〉 , that vpon the bodie might not bee laied a more heauie burden then it wer well hable to awaye withal. For this sillable, 〈 in non-Latin alphabet 〉 , in composicion of greke vocables betokeneth a certain facilitee & cōmodiousnes annexed to the thyng. Thē 〈 in non-Latin alphabet 〉 is to bee not ouer full gorged, but to bee refreshed with a light repaste, suche as the bodie maye easyly and without incommoditee awaye withall, taken by translacion of the easie ladynge or burden of a carte.

He saied that vpon suche children especially,The better of birthe that a childe is, the better ought his bryngyng vp to bee. ought to bee bestowed vertuous educaciō, and good bryngyng vp, as wer best of birth and came of the moste honeste parentage. For in suche is comenly seen (saied he) thesame thyng that is seen in horses, emong whō, such as been coltishe or ful of courage, and of kyndely towardnes, if thei bee broken in season, & wel taught euē while thei bee veray yoūg coltes, thei growe to bee pure bonie ones, and applyable to dooe whatsoeuer a manne wil put theim vnto: if otherwise, thei weaxe ski • tishe past maisteryng, and good for no purpose. And therefore it chaunceth, that in maner all excellente goodly wittes be marred through defaulte of • kylle in their teachers and bryngers vp,Excellente goodly wittes marred by e • vil maisters. who euen at the first dashe, of quicke horses makē veray dulle asses, because thei cā no skylle how to maister, haulte couraged stomakes, & suche hertes as will not bee brought vnder, ne bee made vila •• es.

Many a tyme and ofte did he saye that persone to dooe lyke one without all shame, whiche, wher as he made hys oxen euery daye fewer & fewer, yet required in any wise to bee accoūpted a good cowheard: but yet a thyng muche more stādyng against reason, if a manne would desire to be reputed a good gouernour in a commē weale, whē he dayly diminisheth the noumbre of his people. These woordes he spake aferre of against Critias & Charicles, Critias and Charicles, were twoo of the thirtie tyrannes in Athenes. which had put to death many of the cytizens, neither was thesame vnknowē vnto theim. For Critias manaced & thretened hym, that onelesse he chaumbreed his toūgue in season, ther should ere lōg bee one oxe the fewer for hym. And what he thretened in woordes, he perfourmed in dede. For by ye meanes of Critias was Socrates put to death.

He had chosen out of the olde autours certain verses whiche he vsed veraye often tymes for prouerbes, emong whiche this verse of Hesiodus was one: 〈 in non-Latin alphabet 〉 . Idlenes euermore worthie blame.No kynde of laboure is a thyng of shame, But idlenes euermore, worthie blame. By this verse he did counsail young folkes not onely from idlenes, but also from all vnprofitable or vn • ruyteful accions.Unfruitefull dooynges bee as eiuill as idlenes. For Socrates rekened theim also in the noumbre of idle persones, whiche spent all their tyme in dy • yng, in reuellyng or banquettynge, and in whoorehountyng.

Also this verse of homere as shewen bothe Gellius and Laertius: 〈 in non-Latin alphabet 〉 . That is. VVhat euer is doen eche where about, Aswell within our hous as without. By this verse he did not onely call backe suche as would geue eare to hym, from buisie medleyng with other mēnes maters,To bee ouerfull of medleyng in euery bodyes maters. but also from al kyndes of learnyng beeyng not necessarie to bee had: (as from the exa • te knowlage of Astrologie, or of geometrie, or of natural causes, or of thynges supernaturall,) to the knowlage of moral philosophie,What goodnes ensueth of the knowlage of moral philosophie. the perfecte intelligence wherof do • eth make, that we maye throughly knowe our selfes, and that we maye gouerne and conueigh aswell our owne priuate maters, as also the publyque affaires of the cō men weale accordyngly, & to good purpose.

To y• same purpose serueth this saiyng also, whiche is fathered on Socrates, and is of great autoritee what is aboue our reache, we haue naught to do withall.Whatso is aboue our reache we haue naught to do withall. For thus was he woonte to aunswere menne, woondreyng why he would euermore bee reasonyng of maners and of good behaueour, but neuer of the sterres nor of thynges gendred aboue in the aier, or of any Suche naturall effectes as bee dooen nigh vnto the sterres, or as ye (would saye) aboue the reache of mānes familiare knowlage, are called in greke, 〈 in non-Latin alphabet 〉 , as for example: the generation of mystes, haille, rain, sn • we, lyghtenyng, shootynge of sterres, openyng of the aier, blasyng sterres, heggues that are seen in the feldes by nyght like f • erbrandes, or torches, with such other thynges. Of the natural causes producyng, and generacion of whiche thynges Aristoteles, writeth fower bookes and entitleeth theim 〈 in non-Latin alphabet 〉 . But Socrates would neuer take vpon him, to determyn suche thynges as wer aboue the coumpace of mannes familiar handleynge.impressions there chauncyng.

When a certain feloe had of a lasciuiousnes or malapertenes geuen him a spurne on the shynne, as he was gooyng on his waye in the strete: to suche as wondreed that he could pacientely suffre it, why, what should I dooe (ꝙ he?) when thei counsailled hym to take the lawe on the feloe: A gentle ieste (saied Socrates:Paciently spoken.) If an Asse had geuē me a strype with his heele, would ye haue saied to me, take the lawe on hym? He thought no di • ference to bee betwene an Asse, and a manne behauyng hym selfe like a brute beaste,Betwene a beaste and a manne of brutishe condicions there is no diference. and • ndewed with no vertue or honest qualitee, and to seme a thyng muche against al reason, not to suffre at a mannes hāde, yt ye could fynd in your herte to abyde of a brute beastes dooyng.

A certain persone beeyng of him bidden good speede, saied to hym again neither buff ne baff. Neither was Socrates therwith any thyng discontēted. But his frendes meruaillyng therat, & fumyug at the lewde facion of the feloe, he saied as foloeth. If one should passe by vs that had some wurse disease in his bodie thē we, none of vs would for that respecte bee angrye wyth hym,The patience of Socrates, & angre well refreined. why then should I bee displeased with this feloe, that hath a more cancarde stomake then I haue?

Euripides came and brought vnto Socrate • a booke of Heraclitus his writyng and makyng, Heraclitus was a philosophi • r, but he wrote so obscure and derke a style yt sca • ely any man was hable to vnderstande hym, wherefore he was named: 〈 in non-Latin alphabet 〉 Heraclitus the derke. whiche booke perused, Eurip • des asked, what he thought of it. By Iuppiter (saied Socrates) that, that I haue been hable to vnderstand me thynketh to bee ioyly good stuffe, and of like goodnes I suppose to be the residue also, whiche I haue not vnderstand. But we haue neede of some young Marlian to expoune the meanyng of it. He • yd in this saiyng (not without a shar • e taunte and poynaunte checke) note the obscure and derke style whiche the saied writer with great studie & laboure purposely sought to haue: wherof in deede he had this name geuen vnto hym 〈 in non-Latin alphabet 〉 , that is: Heraclitus the derke. Of ye prouerbe Delius na • ator in ye greke prouerbe was called a cunnyng swymmer that could kepe hym selfe styll aboue water without perill of drounyng. And Socrates applyed that to the readers of Heraclitus bookes, meanyng that excepte they wer veray cunnyng they should soone bee drouned and choked, that is to saye: confused and sette at a staye with readyng thesame. Delius na • ator (for whom is here putte Merlian) I haue spoken at large in my werke of Greke & Latin prouerbes entitleed Chiliades.

When Alcibiades had by the waye of free gift offreed him a fair large platte of grounde, Alcibiades was a young gentleman in Athenes, whose lyfe Plutarchus wryteth at large. to buylde hymselfe an hous vpon, what? (ꝙ Socrates) if I hadde neede of a paire of shooes, wouldest thou come & geue me a pece of leather, whereof to make my selfe a paire of shooes? And in case thou shouldest so dooe, wer not I woorthie to bee laughed to skorne if I toke it? By this similitude he re • used ye gift whiche should stand hym in no seruice.A gyfte that wyll dooe no profite is to bee refused.

In walkyng vp and downe in ye mercate place as he vewed on eche syde the aboundaunce of wares yt wer there to bee sold, he vsed thus to saye to himself, how many thynges haue I no neede of.The frugalitee o • Socrates But others bee sore vexed at their hertes, thus thynkyng: howe many thynges dooe I lacke. Socrates was of his owne behalfe ioyeous and gladde, that liuyng accordyng to nature, and accustomed to the vse of fewe thynges, he neither was desirous to haue, nor yet did lacke, cloth of golde, of purple, precious stones, iueraye, ares • e hangynges, and the other delices of ryche menne, whiche he veraye many tymes saied to be thynges more apte and fitte for disguisynges in stage playes, then for any seruyce, vse or occupiyng to the life of manne necessarie. To whiche menyng he vsed these iambyque verses of a certain greke poete whatsoeuer he was. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . That is This siluer plate, and ryche araye Of purple hewe, dooeth wonderous well For disguisynges in a stage playe, Our life nedeth theim not a dele.

He saied that manne to be moste like vnto the Goddes, whiche feeled lacke of fewest thynges, sens that the Goddes feele lacke of no maner thyng at all. But the cō men people thynketh nexte cousyns or feloes to God hymself to be ryche menne, whose del • ces nothyng is hable to satisfie. For of those is sa • ed in one of the comedies of Terence, howe ye lead your life in all ease and pleasure.What persones liuē in all ease and pleasure. And that dooeth Homerus attrybute vnto the Goddes whom in many places he calleth 〈 in non-Latin alphabet 〉 , • iuyng in all ease and pleasure. And he liueth in all e • se and pleasure, yt with a veraye litle is throughly contented and satisfied.

It was another saiyng of his, yt whoso eateth drye breade with pleasure thesame nedeth no meate to it.Frugalitee. And to whō no maner drynke cometh amysse, thesame requireth none other cuppe but suche as is readie in the waye.Houngre and thirst, the best sauce for all meates. For hoūgre & thirste is for all thynges the beste sauce in the worlde.

He saied yt it was a readie thyng for euerye manne if he had any notable good thynges of his owne, to name what it was, wheras it was a veraye hard thyng to name what true frendes he had,No possessiō so good as to haue a tru • frende • and yet no possession to bee more dere a • d precious or harder to come by, then a true frende. In this saiyng, he checked ye preposterous and ouerth wart iudgement that the commen sorte of people haue of thynges, as the whiche passeth lest of that thyng, whiche ought to bee sette by moste of all. A bodye thynketh hymselfe well emended in his substaunce and ryches, to whom hath happened some good goubbe of money, and maketh a great whynyng, if he haue had any losse of thesame.The preposterous iudgemēt of the cō men people in estemyng thi • ges. But he that hath gotten a good frende, thynketh hymself in no more happie state, then he was afore, nor maketh any mournefull chere when he hath lost a frende.

Unto Euclides beeyng veraye studious of contencious conclusions and cauillacions of subtile reasonyng he saied: Euclides ye maye percase matche with Sophistes at the fyrst begynnyng wer men that professed to bee teachers of wisedome and eloquence, and the name of Sophistes was had in honoure and price, and they wer of thesame estimacion and of the veraye same ordre, facultee and science, that afterwarde wer called Rhetores, that is Rhetoricians, yea and also Logicians. For when the Sophistes fell to cauillyng, brableyng, and triflyng, by lytle and lytle, their estimaciō decayed, so that ere the tyme that Socrates liued in, a Sophiste was a name of contempte and hatered, and so is it yet styll vnto this daye.sophistes, but with men ye cannot haue to dooe. Signifiyng that Sophistrie dooeth no helpe,He that wyll lyue emonge menne muste frame hymself to the facions of men. vse ne seruice to dooynges in publique affaires or bearyng offices in a commen weale. Whiche publique offices whoso is a suiter to haue, it behoueth thesame not to playe hieke skorner with insolubles, & with idle knackes of sophisticacions, but rather to frame and facion hymself to the maners and condicions of menne, and to bee of suche sort • as other menne bee.

He saied that science and cunnyng is the onely good thynge of the worlde:Science and cunnyng is ye onelye good thynge of the worlde, & ignoraunce the onelye eiuill thyng. and contrariewyse ignoraunce the onely eiuill thynge. For whatsoeuer persones dooe commytte any vniuste thynge, thesame offendē in this behalfe, that thei bee ignoraūt what is to bee dooen toward euerie partie eche in his degree. And such as be māful hardye, for none other thyng bee manfull hardye, but in that thei knowe those thynges woorthie to • ee sued for, and to be desired, whiche the multitude demeth woorthie to bee abhorred. And suche as be intemperaūt, that is: foloers of their naughtie • ppetites and lustes, dooe in this pointe erre, that thei thynke those thynges to bee sweete and honest, whiche are nothyng so. Therfore the highest good thyng in the worlde, saied Socrates, to • ee the science or perfecte knowlage of thynges to be desired with her • e and mynde, and of thynges to bee refused or auoided.

To a certain manne saiyng that Antisthenes the philosophier came of a mother that was of the countree of Thrace, and so by the waye of reuilyng or despyte, laiynge to the charge of thesame Antisthenes tha • he was a moungreell, and had to his father a citezen of Athenes, but to his mother a woman of a barbarous or saluage countree: what? (ꝙ Socrates) trowest thou that it had been possible for suche a ioyly man as Antisthenes to bee born of a father and a mother beyng both of the • m Atheniens? Noty • g the moste corrupte maners of the Atheniens, The corrupte maners of the cytee of Athenes in Socrates his tyme. that much rather of a Thraciā or o •• Scythiā • ight issue an honeste or weldisposed manne, then of an Athenien: and of all the honestee that Antisthenes had, he thought he might thanke his mother.

He saied that of al possessions in the worlde,Tyme of vacaciō wel spēt is an especiall good possession. vacaunt tyme of leasure is one of the veraye best. But by vacaunt tyme of leasure, he mened not slouggyng, loyteryng or slouthfull idlenes, but to bee quiete frō troubleous ruffleynges, and coumbreous buisynesse of the worlde, and from the affectionate appetites pertour • yng and corruptynge the tranquillytee of the mynde.

Of all the saiynges of his, there is none so muche taken vp,The humilitee of Socrates. as that he saied, that he knewe nothyng, sanyng onely this, that he knewe no thyng. For he enquiered of euerie thyng as though he w • re in doubte: not y• in deede he had no certain knowlage of any thyng, but by this dryenesse, he did declare his owne modestie & softnes, and reproued the arrogancie of others, who professed and openly tooke vpon theim that thei were • gnoraunte of nothyng,The arrogancie of Sophistes. whereas in deede thei knewe nothyng at al. Certain Sophistes did opē ly take vpon the • m, that thei would at the first • ight make aunswere to all maner maters that should bee laied afore theim or putte to theim: the presumptuous ignoraunce of suche persones dyd Socrates ofte tymes blanke and confoūd. And for this veray thyng and none els (as himself tooke and expouned the mater) was be by the voice or testimonie of the God Appollo • udged a perfecte wyse manne, because that al • eit he had ignoraūce of al thynges like as other menne hadde: yet in this behalfe he was aboue theim, that he knowlaged his ignor • ūce wher as the residue wer vnknowyng of this thyng also, yt thei perfectly knewe nothyng.

Laertius ascrybeth to hym this saiyng also: Laertius is a • r • ke autour that wryteth the liues of al the auncient philosophers to haue well begoōne is a thyng halfe dooen. For he saied: yt he • ad euē now alreadie finished half his werke, who had ones entreed • begonne. For some ther bee, that in lyngreyng and driuyng foorth and consultyng, spenden out all their life, The saiyng is halfe a verse of the greke poete Hesiodus: 〈 in non-Latin alphabet 〉 . Begynnyng, is half of the whole.

These persones, that bought thynges,As grene geece strawberies, cheries, peason, quadlinges, damase • es, wynes • &c made rype by arte, ere thei wer full in season, at high prices, he saied to bee in despaire, leste thei should not lyue vntyll the same might bee through rype. Excepte it bee for suche a respecte a great foly it is,Folyshe haste and nedelesse. to bye suche thynges bothe with more charge, & also the thynges beeyng not yet come to theyr goodnes: but beeyng wurse then shortly after thei would bee, whereas within a whyle after thei maye haue thesame thyn ••• both for lesse money and twyse as go •• . Thus dyd he by all wayes possible •• ll backe vnto a sobreindgemēt the desirefull appetites and lustes of menne, beeyng voyde of reason.

At a certain tyme when Euripides was in suche wise treatyng of vertue, that he brought in these woordes. 〈 in non-Latin alphabet 〉 . These thynges, at auenture in this case It is best of all, euen to leat passe. As though vertue might by no meanes possible bee found out. Up stood Socrates, saiyng: that it was a madde thyng, whereas we thynke it laboure well bestowed for our slaue, lackey or page, (if he bee not founde at the first seekynge) still to make ferther enquierye vntyll he bee found out: to iudge vertue vnwoorthie any suche diligente serchyng, yt thesame maye at lēgth bee founde outUertue, though it come not at ye first, yet by diligēt seekyng at lē gth, it maye bee fon̄d out. if it come not to a manne at the first assaiyng.

Beeyng asked of a certain yoūg māne, whether of these twoo thynges he thought be • ter for hym, to marrye a wife, or not to marrye:To marrye or not to marrye, both iues bryng repentaunce. whether of bothe thou dooe (saied he) it will turne the to sorowe.

Signifiyng aswell to liue out of wedlocke, as to liue in matrimonie, to haue disquietynges & vexacions ānexed 〈1 page duplicate〉 〈1 page duplicate〉 vnto it, the whiche vexacions vtterly to endure, it was necessarie to prepare th • mynd afore. To liuing a single lif is annexed solitarynes or lacke of coumpaignie,The in commoditees of liuyng out of wedlocke. lacke of issue, vtter decaiyng and wearyng out of the name, a straunger to enherite your gooddes & possessions after your deceasse. With matrimonie cōmeth • arefulnes without ende,The in commoditees of liuyng, in matrimonie. cōtynuall querelyng and complaynyng, to bee cast in the teethe and to haue dayly in your dishe the dourie that your wif brought with hir, the soure browbendyng of your wiffes kinsfolkes, the tatteleyng toungue of your wiffes moother, lyers in a wayte to make the cuckolde, the doutbful ende or prouf and vncertaintee what your children shall come to, with other incommoditees and displeasures innumerable. And therefore in this case, there is noo suche choosyng, as is betwene good and eiuil, but suche, as is betwene lighter, and more greuous incommoditees.

One of his frendes, complaynyng and findyng faulte that in Athenes the prices of all thynges was veray high for wyne that was called Chium should stand a manne in xx. s. an hogeshed, Vinum Chiū of the Isle Chios where it was made. purple silke or crymasyn, Hemina was the half measure of Sextarius, whiche Sextarius was the sixth part of agalō so tha • Sextarius was lesse thē our quart and Hemina lesse then our pynte, at lestwise if ye galō measur emōg ye Atheniense in olde tyme wer equall with the galon measure yt we vse now. woold cost after the rate of three poundes the yeard: a pynt of honey xx.d. He toke him by ye hande & lede hym into his boultyng house, saiyng, of this maye ye haue a pynte for an half penie, therfore is corne nothyng deere but cheape ynough. Frō thens ledyng hym to his storehous of oliues, of this (saieth he) ye maye haue a quarte for twoo brasse pens. And therfore not all thynges in ye citee bee deerely sold.

He that is contented with a litle,Where none excesse is vsed al thynges are good cheape. and satisfied with thynges necessarie, is as good as a clarke of the mercate to make al thynges good cheape for his own vse and occupiyng.

Archelaus kyng yt had called Socrates to his seruice, Archelaus kyng of Macedonie. promisyng vnto him many gaye thynges. Socrates made aunswere, Socrates refused to take giftes whiche he was not hable to recō pense. that he would not come to hym, of whom he should receiue any benefites, sēs that he was not hable to gyue hym as good again. This saiyng dooeth Seneca improue, Seneca was a greate māne in Roome, & a noble philosophier, schoole maister vnto the Emperour Nero, by whom he was putte to death, after yt he had writē many excellēt goodly bokes of moral philosophie. for yt a philosophier (saieth he) persuadyng the contēpte of golde and siluer, geueth a greater gifte, then if he should geue golde and siluer.

On a certain tyme when he was come home again from the mercate place, he saied emong his frendes: I would haue bought a robe, if I had had money. He craued nothyng, but did onely after a maidenly sorte geue a bywoorde of his greate penurie. Anon emong ye frendes of Socrates was muche high suite, of whiche of their giftes Socrates should haue this cloke. Socrates could lacke nothyng emong h • s scolares. And He yt geueth a thyng after yt it is asked, geueth it ouer late.yet who so euer gaue it after that woorde spoken (as Seneca wryteth) gaue it ouer late.

To a certain persone complaynyng, that gooyng into straunge coūtrees for learnyng and knowelage,Unfruitefull beeyng from home in straunge coūtres. had nothyng auailled hym: Not without cause (ꝙ Socrates) hath that chaunced vnto the: For thou wer in straūge places still That is: vsyng ye same faciōs which thou diddest at home. accoū paign • ed with thyself. Many folkes, thynke prudence to bee gathered by rouyng into ferre countrees, wheras Horatius cryeth out saiyng. Coelum, non animum mutat, qui trans mare currit. VVho renneth ouer • ea, from place to place. Though he chaūge aier, his mīde is as it was. The coumpaignie and conuersacion of wise and perfecte good menne,A māne maye come home from beyond ye sea, as wyse and as well learned as he went foorth, except he seeke to vse the coumpaignie of wise and learned menne. bredeth knowelage and experiēce of the worlde, not the mountaines and the seaes.

When he had caught a good cuffe on the eare of a felowe in the strete, The paciēce of Socrates. he aunswered nothyng els but that menne had no knowelage at what seasons thei should come abrode with their salettes on their heddes. A thyng muche like to this dooeth Laertius father vpon Diogenes.

He saied yt he woondreed, where the cunnyng makers of images in stone or metalle, did with all their possible studie and diligēce, the vttermust of their power, that a stone might bee in figure and shape euē veraye like vnto a liuely creature, that thei did not sembleably prouide, that theim selfes might not bothe appere, and also bee in veray deede like vnto stones insensate. In deede, some writers there bee of this opinion, that Socrates, before he diuerted to spende his tyme in philosophie was a werker of imagerie in stone. Socrates a maker of stone images, afore he went to the studie of philosophie. And that is the cause why he dooeth make the moost parte of all his similitudes by images of Maceons werke.

He exhorted young spryngalles, euer now & then earnestly to vewe and behold theimselfes in a glasse:Young folkes, to vewe theim selfes in a glasse. to the ende, that if thei wer beautifull and of good feacture of bodye thei should beware to commytte nothyng vncomely for thesame: if otherwise, that the defaultes of ye bodie might with exercise or furniture of the witte, & with honestee of maners & behaueor be redubbed.The defaultes of ye bodye must with honestee of maners, bee redubbed. So duely did that gaye manne (of al maner thynges) prōptely take occasiō to auise and exhorte al persones to the earnes • appliyng of vertue.

He had sodainly called twoo or three welthie riche menne to supper with him: and his wife Xantippe takyng great care for the mater because the prouision was veraye sclēdre. Xantippe, was Socrates his wif y• curstest quēne that euer wetted cloute. Take no discoūforte (saied he) for if thei be menne of an housbādlyke or thriuyng sorte,

Honest geastes, taken all maner fare in good parte.

The fourthe apothegmata afore of Socrates & this is in a maner all one.

and any thyng sobre of diet, thei will take it in good parte: if otherwyse, we ought not to haue any regarde of any of theim all. Bothe the one parte and y• other of this sentence might iustely shake of from vs all the curious and chargeable pompeousnes and desire to excede, in receiuyng geastes to dyner or supper.

He saied, ye many persones dooe liue purposely euē to eat & drynke:Some persones liue onely to bee gluttons. and that he contrariewise, did eate and drynke, to the ende that he might preserue his lif. For that he vsed these thynges, not for sēsualitee of ye bodye,Feede onely to maintein life. but for y• necessitee of nature. This sentēce did the poete thus expresse in one of his satires woorde for woorde.

Non uiuas ut edas, sed edas, ut uiuere possis. Liue not as a glutton, styll for to eate. But feede to maintain life, by thy meate.

Those persones whiche would geue credence vnto the vnlearned and vnexperte multitude of the people, Socrates affermed to dooe euen like, as if a māne refusyng one pece of money of fowre grotes, would not take it in paymente, and yet a great noumbre of like refuse peces cast in an heape together, he would allow for curraunt & receiue theim in paymente. Whom ye would not trust by hymself alone,He that is not to bee trusted by hymselfe, is not to bee trusted in a multitude, of suche like as he is. is not one whitte better to bee trusted in a great rable of suche lyke feloes as hymself is: for it forceth not how great a noumbre thei bee, but how graue and substanciall. A counterfaicte peece of coyne, bee it euen in neuer so great an heape, is a countrefaicte peice. This maketh against the estemyng of witnesses by the multitude of theim and against the iudgementes of the commen people beeyng vnlearned.

When AEschines was afterward a greke oratour, & at cōtinuall strif with Demosthenes. His saiynges foloe in thissame werke. AEschines sued to bee one of the noumbre of Socrates his disciples and scholares, and did shamefastly laye pouertee for his excuse, saiyng that it was a great greef vnto hym, where the other frendes of Socrates, beeyng welthie, gaue vnto hym many great gyftes, that he had nothyng for to geue, except his owne self:The gētle towardnesse of Socrates ī receiuyng scholares. dooest thou not vnderstand (ꝙ Socrates again) how great a presente thou hast brought and geuen me, except percase thou estemest thyself at a lowe price?The office of a good schole maister. Therfore I shall dooe my dilygence yt I maye restore the home again to thyself a better manne then I receiued the. Other Sophistes wheras thei taught nothyng but mere tri • les, yet thei would receiue ne take not a scholare without a great fee. But Socrates toke this poore māne, euē with as good a wil as the great riche gentlemenne.

When a certain persone tolde hym newes, saiyng the Atheniens haue iudged the to death:Death, cōmē to all ꝑsones though to some one waye to some an other. euen so hath nature dooen theim, ꝙ he again. Menyng, that it is no veray great shrewd turne, if a bodye bee violentely put to death, assured naturally to bee dedde ere longe after, although no manne shoulde slea hym. Albeit certain writers ascriben this saiyng to the philosophier Anaxagoras.

Unto his wif, after the womennes facion waillyng, and saiyng:Better to dye an innocente then an offender. ah my sweete housbāde, thou shalt dye nothyng guiltee, and without any offence dooyng: what, wif (saieth he) haddest thou rather that I should dye an offender? The death of good menne,The death of good mēne, is not to bee wailled. euen for this pointe is not to bee wailled, that thei bee put to execucion without deseruyng:A muche more miserable thing, to haue deserued punishemēt, thē to haue suffred. but thei been double woorthie to bee wailled for, whiche suffre death for hayneous offenses, but yet of the two, a muche more miserable thyng it is, to haue deserued punishement, then to haue suffreed.

Thesame daye y• Socrates should drynke the In Athenes the faciō was, that persones condē ned to death should drink • tēpreed with wyne y• iuice of Hemlocke whiche is so extreme colde that whē the heate of the wyne dooeth sodainly conueigh it to y• herte, it is veraye poison & death remedilesse. For ymmediatly shal the extreme partes of the bodye (as the handes & fete) weaxe colde, and so by lytle & lytle the colde draweth to the herte, & as soone as it streketh to the herte, there is no remedie, but death out of hande. Albeeit, if one drynke thesame iuice first by it selfe alone not tempreed with wyne, there is remedie enough. For if one drynke a good draught of wyne after it, the heate of the wyne shall ouercome the colde of the herbe and dryue it from the herte and so saue the lif.poison, one This Apollodorus was of Athenes a poete that wrote comedies, there was another Apollodorus of thesame citee a teacher of grammer, ther wer also foure moo of thesame name, but of other countrees. Apollodorus (for to coumforte hym by suche meanes as he could) came and brought vnto hym a riche robe of a great valoure, yt he might haue it on his backe at his diyng houre. But he refusyng the gifte, what (saieth he) this robe of myne owne here, whiche hath been honest enough for me in my life tyme, woll it not bee euen lyke honest for me after I bee departed oute of the worlde? Utterly damnyng the pompeous faciō of some people, with woondrefull high studie, makyng prouision afore hande, that thei maye bee carryed to their buiryall, and that thei maye bee laied in their graues with all worship possible.

To one bryngyng hym woorde, that a certain feloe did speake eiuill of hym:Unwrathfully spoken. and gaue hym a veray eiuil reporte. Marie (ꝙ Socrates) he hath not learned to speake well. Imputyng his toungsore, not vnto maliciousnesse: but vnto the defaulte of right knowelage. Neither did he iudge to pertein to hym, what suche persones talked on hym, as dooe speake of a cācardnesse of stomake,They yt geue vs eiuil report not of a iudgement but of a cācardnesse of herte, are to bee cōtemned. and not of a iudgemēte.

When Antisthenes a philosophier of the secte of the Ciniques, Of ye secte of the Ciniques in thesame place. did weare vpon his backe a robe with a great hole or rupture in it, & by turnyng thesame rupture outward, did purposely shewe it, that euerye bodye might looke vpon it: through the rente of thy cloke (ꝙ Socrates) I see thy peignted sheathe and vaingloriousnesse: Feately notyng that vainglorie of poore garmentes & coure clothyng, is muche more shamefull & abhomynable then of gorgeous apparell or galaunt araye. And would god there wer not emong vs Christian menne many Anthistenes,Pryde maye aswell be in sacklo • has in riche araye. whiche vnder a rustie, a course, & a sluttyshe vesture hyden more pryde and ostentacion, then the riche gentlemenne haue in their veluettes and fyne silkes This was verified in Englād also vntill the deiuil had his Mounkes, Freeres, Nunnes, and other cloystreers again.The cloystres were full of pryde, ambicion and vain glorie.

To a certain persone woondreyng that he was not greuously moued in displeasure against one by whō he was shamefully railled at, and reuiled.Unwrathfully spoken. He railleth not on me (ꝙ Socrates) for the thynges that he speaketh are not in me, nor take any hold on me. But the moste parte of people is euen for this veray cause the more tes • ie & fumyshe, if aught bee spoken against one hauyng not deserued thesame. Good menne when thei bee eiuil spoken of, are glad of their own behalfes, that thei bee clere of those myschiefes, whiche are putte vpon theim and laied vnto their charge,Good menne reioyce yt thei bee clere of suche mischiefes as bee put vpon theim. nor dooe take it to bee spoken against theim: no not a whitte more, then if a feloe beyng deceiued in his yie sight, should call Plato by the name of Socrates, and should call Socrates all that naught wer, & speake all thee mischief possible against Socrates: that feloe railleth not on Plato, but on hym whō he supposeth that Plato is.

The olde comedie vsed cōmenly to make iestyng & scoffyng at the citezens by name.And because there came muc • e strif & debate therof a decree was made that no māne should bee named to hys reproche and that was called ye newe comedie. The plain open speakyng of whō, where many did feare, Socrates saied, to bee expedient that a manne should weetyngly & willyngly come in the presence or waye of theim. For if thei speake any thyng againste vs (saieth he) woorthie to bee rebuked, beeyng told of it we shall emend it, and so thei maye in dede dooe vs good: but if thei shall spowte raillyng, slaunderous or reprochefull woordes against, vs & no truth in theim it nothyng toucheth vs.Raillyng against vs, wt out truth nothynge toucheth vs.

Socrates after that he had within doores forborne his wif Xantippe a great whyle scoldyng, and at y• last beeyng werie, had sette hym down without the strete doore, she beeyng muche the more incensed, by reason of hir housbandes quietnesse and stilnesse, powred downe a pisse bolle vpon hym out of a wyndoore and all berayed hym. But vpon suche persones as passed by laughyng & hauyng a good sporte at it, Socrates also for his part,The pacience of Socrates. laughed again as fast as ye best, saiyng:Meryly spokē & paciently withall. Naye, I thought veraye wel in my mynde, and dyd easelye prophecie, that after so great a thoundre would come a rayne.

To Alcibiades greatly wondreyng that he could take so contynual paciēce with Xantippe in his hous,The patience of Socrates • beeyng suche an vnreasonable scoldyng brathel: I haue (saied he) now a long season been so well enured with suche maner geare, that I am therewith noo more offended, then if I should heare the squekynge of a wheele yt draweth vp water out of a welle.The scoldyng of brathels is no more to bee passed on, thē the squekyng of welle wheles. For that maner squekyng, suche persones maye veray ciuil abyde, as haue not been accustomed vnto it,Custome easeth the tediousnes of incommodit • e • and he that dayly heareth thesame, maye so well awaye with it, that to his knowelage he heareth it not.

To thesame Alcibiades saiyng a muche like thing, why, euen your self (ꝙ Socrates) dooe ye not paciently suffre at home in your hous ye cacklyng of hennes when thei make a clockyng? yes, I leat theim alone (saied Alcibiades) but my hennes laye me egges, & bryng me forthe chekyns. And my sweete spowse Xantippe (ꝙ Socrates) bryngeth me foorth children.Wiues must bee suffreed for bryngyng foorthe chyldren.

Some there bee that suppose Socrates to haue kepte in his hous two wiues at ones Myrtho and Xantippe. Socrates had two wiues at ones Myrtho and Xantippe. Therefore to a certain manne greatly meruaillyng to what vse he kepte two women at ones (especially beeyng scoldyng quennes, euer chidyng & braullyng) and did not beate or driue theim out of his doores, thus he saied: these women dooe teache me at home within the hous, ye pacience & suffraūce which I must vse whē I am abrode forth of doores. Beeyng exercised afore and well broken with the facions of these twoo, I shalbee the better and more gentle to liue or to deale withal, for ye coumpaignie of other menne. The demaunder of this question Aulus Gellius maketh Alcibiades.Aulus Gellius, a Latin writer of elegancies for ye Latin tongue and of other many preatie rehersalles & dyscussynges of diuers thynges.

When Xantippe had pulled awaye hir housbandes cope frō his backe euen in the open strete, and his familiar coumpaigniōs gaue hym a by warnyng to auēge suche a naughtie touche or pranke with his tenne cōmaūdemēntes:Merely spoken and paciently withal. gayly saied (ꝙ he) yea Marie, that while she & I bee towzyng and topleyng together, ye maye crye to vs, one, now go to Socrates, an other hold thyne owne Xantippe. For wt suche maner woordes dooen the lookers on chere & hertē twoo parties matched & sette together by the eares. But this wise māne thought better to shewe of hymself an exaumple of paciente suffreaunce, then to shewe a gase or sight for folkes to laugh at, in stryuyng or cōtendyng wt his wife.

To one demaūdyng why he had and kepte in his hows the saied Xantippe, The gētlenes and pacience of Socrates. beeyng a woman of suche condicions and facions, as no man might well awaye withall or abide he saied: that menne ought in like manier to liue with crabbed & testi • wiues, as thei that exercise & practise theimselfes to the feate of beeyng good horsemenne,Crabbed wiues bee cōpared to rough stieryng horses. gette horses of feerse stieryng natures and of rough cōdiciōs: whiche if thei haue ones throughly maistreed & made to the bridle, and bee hable at all assayes to abyde: thei shall haue al other horses as gentle and easie to rewle as thei can desire. And semblably he yt hath learned to beare with ye faciōs of a crabbed and testie wife, shall wt muche more ease bee hable to coūpaignye with al others,He that • an abyde a curst wife, nedeth not to feare what coumpaignie he liueth in. of what sorte so euer thei be.

When Lysias had rehersed and read ouer vnto Socrates an oracion,Lysias was an oratour in Athenes & a frende of Socrates, and a māne (as saieth Quintilianꝰ) of swete and pleasaūt eloquence. whiche he had made for Socrates to pronounce in the defence of hym self before the iudges: It is a ioyly and an elegaunt oracion, saied he, but it is nothyng conueniēt nor comely for Socrates. For it was more fitte to bee made of some manne of lawe,Not all maner oracions wyl seru • fo • almaner persones. in pleadyng a courte matter or a case in lawe, then to bee pronounced by a philosophier, and namely by suche a philosophier as Socrates. Again to the same Lysias demaūdyng, for what cause if he iudged the oracion to bee good, he thought it to • e inconuenient for hym. Why (saied Socra.) is it not a thyng possyble, yt a garmēt, or a shooe may bee galaūtly made & well facioned, & yet thesame not bee mete for some bodies wearyng. This self same historie dooeth Ualerius Maximus reporte after a more churlishe sorte, & more vnlike to y• maners of Socrates. For he reporteth Socrates, in this wise to haue made answer vnto Lysias: Awaye with thissame I beseche y• hertyly. For yf I could by any meanes bee brought to pronoūce this oraciō frō the begynnynge to the endyng, euē in ye ferthest & vttermust wyldernesse of the barbarous coūtree of Scythia, then would I graunt & yelde my selfe well woorthie to suffre death.

Boldenesse & trust on a mā nes weel dooyng, & on an vpright conscience.When thei that sate in iudgement vpon Socrates could not agree emong theimselfes what punishemente Socrates was worthie to suffre Socrates euen of hymselfe sodainly brake out and saied: for the thynges that I haue dooen, I my selfe iudge and geue sentēce, that I am worthie to haue my fyndyng allowed and assigned for terme of life, out of ye chaūbre of the cytee, in the 〈 in non-Latin alphabet 〉 Prytanis in greke, was ye same officer yt w •• cal presidente of the counsaill, and chief or hed of all ye rewiers Which office he that had in Athenes, had assigned vnto hym, out of y• • ofers & chambre of the cyte • , an honorable, and a greate liuyng in the Prytane • , that is to say: in y• chief place of the tou • e or castel of the cytee, wher ye saied hed counsaillour had his lodgeyng and dwellyng place. That if it chaunced any māne to dooe vnto the citee some singular and incomparable benefite, then had he a lordes liuyng, or an honorable porcion to liue on, assigned out of the chaumbre of the cite • , and was allowed with the presidente of the counsaill, durynge his life, and this was the highest honoure that might bee emong the Grekes. And this did So • rates clayme, as one that with good enstr • ccion, and bryngyng vp of youth in vertue and good maners, and in right moral philosophie, had dooen as high benefite to the commen weale, as did the chief counsaillours of the citee, and that he therby had deserued as good and as beneficial • a liuyng as the best of theim all. Pritanei. For yt honour was woont to bee shewed and dooen to suche menne as had dooen some especyal gaye benefite, to the commen weale. Marcus Tullius in the first booke, entitled Marcus Tullius writeth twoo volumes entitleed in Latin, De oratore, that is of a perfecte oratour, which werke hymselfe • ekeneth the best that euer he made.of a perfect oratour, reherseth this historie. There was (saieth he) in Athenes, when any persone was vpon arainment condemned (if it wer not by the lawe a penaltee of death) as ye woulde saye a sette fine, and an ordynarie forfeiete of money at the arbitrimente, pleasure, and discrecion of the iudges, whē the partie arained, or defend aunte was ones yelded into the handes of the iudges: he was asked what fyne he would cōfesse hymselfe veray wel to haue deserued to paye. Whiche thyng when Socrates was asked, he answered, that he had well deserued, to be auaunced with veray high honoures & rewardes, and to haue contynuall fyndyng for terme of life, of the charges of ye citee, frely allowed vnto hym, whiche honoure and preemynēce was estemed and accoumpted the highest that coulde bee emong y• Grekes. With whose answere the iudges were so sette on fyer with angre, that thei cōdemned to death ye moste innocente persone of the worlde.

Socrates mette full butte with Xenophon, in a narrowe backe lane, where he could not stert from hym. when he espyed hym to be a young strieplyng of rare towardnesse, & like to proue so well as fewe did, he helde out his staffe, & charged hym that he should not a foote ferther. As soone as he stode styll, Socrates asked of hym,The autoritee of Socrates, in maters of philosophie. where soondrie wares were made and sold, that mēne did commenly occupie, when Xenophon had therunto readyly & quickely shaped an aunswer: Socrates eftsons demaunded, in what place of the citee, menne wer made good, honest and vertuous,Fewe ꝑsones know or take heede, where vertue is to bee learned. when the young manne had aunswered, that he was of that mater ignoraunte: Then come with me (ꝙ Socrates) that thou mayest learne. Frō yt tyme forthward begonne Xenophō to bee disciple and scholare vnto Socrates.Howe Xenophon became scholare vnto Socrates. It is a thynge contrarie to all good reason, to haue knowelage, where thou mayest bee serued of a welfauoured & clenly garmēt or of a fair cuppe, and to bee ignoraunt, wher thou mayest purchace the good furniture of the mynde and soule,The furniture of the mynde, That is vertue and cunnyng.

On a certain tyme as he was walkyng before his dore a greate pace, euē tyl the gooyng awaye of the daye light, when one of the folkes that passed by, had saied: what meane ye Socrates, by thus dooyng? I procure my selfe some cates for my supper (ꝙ he) menyng of houngre, whiche he prouoked with chafyng vp and downe Marcus Tullius dooeth set it out with these woordes: That I maye suppe the better, I dooe with walkyng procure houngre,One of y• be •• dishes at a supꝑ is houngre. for my chief cates and viandrie.

His saiyng was, that sweete sauours and sweete oyles,Sweete sauours and oyles been more meete for womēne then for menne. wer to bee leat alone for womenne, and as for in yoūg menne no sweete saueoure to haue a better smell, then the oyle whiche thei occupied in exercisyng their bodyes at ye prouyng of maisteries, or at werke. For with oyle of bau • ne or of spike, a slaue and a gentlemanne, haue both of theim by and by one maner sauour • The swete sauours, meete for menne.

Beeyng asked wherof it was moste comely for aged menne to smelle:Of what sauour it is comely for aged men to smelle. of honeste and vertuous disposicion (ꝙ he) then beeyng eftsons asked, where poumādres ther of wer to bee sold:Xenophon emong other bookes writeth one whiche he entitleeth 〈 in non-Latin alphabet 〉 . that is the banquet. he rehersed this verse of the greke poete Theognis. 〈 in non-Latin alphabet 〉 . Of honest menne, wheresoeuer thei bee. yee maye at all tymes, learne honestee. Diuerse sentences of this sorte, Xenophon beapeth together in his bāquet.

When a certain riche māne had sent his sonne beeyng a propre ladde vnto Socrates, for to examyn & trye his towardenesse, and the tutour that had been the brynger vp of thesame frō his childhood, had saied in this wise: the father of this ladde hath sent hym vnto you Socrates, that ye should haue a sight of hym: by and by saied Socrates to the child: speake some what then, good soonne, that I maye see the. Signifiyng that the disposicion of a māne dooeth not shewe so clere in his face or visage as in his talkyng,A mānes talkyng dooeth more clerelye shewe his condicions then doeth his face. for this is the moste sure & true glasse of the herte and mynde, and fewest tymes liyng.

He saied that ye woman kynde, if thesame bee diligently enstructed & taught, is no lesse apte then mēne are,The woman sexe is no lesse apte to learne al maner thynges then men are. to take aswell allmaner disciplines or facultees of learnyng, as also allmaner vertues morall, yea euē fortitude & hardinesse, whiche as though it should proprely appertin onely to menne & not to women, is called by the greke vocable 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . in englisshe, manhood,Manhood. or mannely hardynesse. This did he gather by the sight of a maiden that was a dauncer & a tumbleer, who beeyng brought in where coumpaignie sate at a table, did with woondreous sleight and conueighaunce cast vp and receiue again one after another, twelf trendles or rowndelles, the space of the heigth, and the measures of footyng the daunce soo tempreed and proporcioned, that she neuer myssed. And thesame maiden where the lookers on quaked & trembled for feare, daunced without any feare at all emong sweardes and kniues, beeyng as shar • as any thyng.

As Socrates beyng biddē to a supper by one Agatho was gooyng wt tricke voided shooes on his fee • e • Agatho was a young gentlemannne of Athenes of excellente beautie & fauour. and perfumed wyth sweete sauours, and that contrarie to his accustomed vsage: when he was asked of a frend of his that mette hym on the waye, why he was more nette and piked at that season, thē he had vsed to bee aforetymes? he saied meryly in this wise: that to suche a mynion feloe as Agatho is, I maye goe trymme nette & wel beseen. Where in deede there was no manne aliue, that had lesse mynde or phansie to suche thynges.

Thesame daye yt Socrates should drynke the poison, when he after ye strykyng of, of his shacles or fettres, had feled greate pleasure of clawyng where it itched, he saied to his frendes: how woondrefully is it of nature ordeined, yt these twoo thinges dooe by course foloe either other, pleasure, & greef:Pleasure and pein, by course folowen either other. for excepte peine & greef had preceded or gone afore, I should not now haue feeled this pleasure.

Of the vnder gailloure deliueryng vnto hym y• iuice of hemlocke in a cuppe,The poison yt Socrates should dye of he called a medicine. he demaunded, how that medeicine was to bee taken? forasmuche as ye same officer was well practised and could good skille in that science. Alludyng to the sicke folkes,Alludyng to y• sicke folkes, that is: vsyng suche wordes & termes, as if the gaillour had beē a phisician, and he a sicke manne and the gaillours paciēte. who dooe learne of the phisiciās when and how it is best to receiue a medicinable drynke that thei haue made. And when the seruannte had aunswered, that he must vp with it all at a draught if he could, and that after it he must walke vp and down so long vntil he feled suche weakenesse and feblenesse that he should drawe his legges after hym, & that after this he must lye hym down in his bedde vpright vpon his backe, & then y• drynke would wercke his woonte effecte: Socrates enquiered, whether he might not leefully poure out some parte therof in the waye of sacrificyng & takyng assaye to the Goddes, because in merie dyners, suppers & banquettes it was the guise and facion (a litle quantitee of the wyne poured out) to sacrifice thesame in the waye of assaye to some God by name (which was called in greke 〈 in non-Latin alphabet 〉 ,In feastes & dynners, the guise was to powre out a lytle of the drynke in the waye of sacrifice, & takyng assay to some one of ye goddes. and in latin, Libare) The officer aūswered, y• he had tempreed so muche and no more as was requisite for the purpose, menyng by those woordes, that ther was none therof spare to bee poured out. Thē saied Socrates, well, yet is it bothe leefull, and alsoo requisite to beseche the Goddes that this my passyng out of this worlde maye bee happie and fortunate •

When the vnder officier of the preson had vncouered hym & laied hym naked, because he was now alreadie cold at ye herte. And should therupō dye ymmediately: Crito (ꝙ Socrates) we bee now endebted to y• God Aesculapius of a cocke, Aesculapius the soonne of Appollo, the first inuētour and practiser of Physicke. Whom for ye science the antiquitee, honored as a God and suche as recouered frō any discease dyd sacrifice vnto Aesculapius a liue cocke. But ye poetes dooe fable that he was slain, with lightenyng of Iuppiter, because he had wyth his cunnyng of Physike restored Hippolytus again to life. whiche duely to paye, in no wise bee ye negligente. Euen as though he had vpon the takyng of a medicinable drynke, perfectely recoured again all his helthe. For Crito was an honest citezen in Athenes, and a true frende vnto Socrates, and the other as good, and as louynge a frende again to hym in all pointes, of mutuall familyarytee. Crito had afore dooen all that euer he might possible dooe, yt Socrates should make meanes to saue his life. And in Socrates there was so rooted a certain veine of honest merynes, euē naturally geuē hym in his cradle, yt he could iest and speake meryly euen at the houre of death, for these are reported to haue been the last woordes that euer he spake.

He taught that the beautie of ye myndes is muche more to bee fauored, then of the bodyes,The beautee of myndes, is more to bee loued then the beautee of the bodyes. and that thesame pleasure whiche a welfauored face when it is looked on dooeth engendre in vs, is to bee translated and remoued to the beautie of the mynde ferre excedyng the other in fairenesse, albeeit liyng hyden from the bodyly yie. But to haue a sight therof, philosophical yies to bee requisite and necessarie. He noted the greke vocable 〈 in non-Latin alphabet 〉 to bee of significacion indifferēte to kissyng or louyng, of whiche twoo thynges the former perteineth to theim that dooe carnally loue the bodye, the other t • suche as dooe verteously loue the mynd.

Unto Crito after a veray earnest facion counsaillyng and auisyng hym, that if he for his own parte passed not on his life, yet at lest wyse he should preserue thesame, and contynue in his former good state & condicion, for the respecte of his children beeyng euen then but litle babes, and for his frendes sakes whiche had all their staye in hym. As for my children (saied he) God, who gaue theim vnto me, shal take care.Socrates dyed in perfec • e securytee. And as for frendes, when I departe from hens I shall fynde either like vnto you,An holy kynd of dying, in a gentile or heathen manne. or elles better then ye bee, and yet I shall not long bee defrauded of the coū paignie of yourselfes neither, forasmuche as ye are like shortely to come to dwelle euē in the self same place, that I now goo vnto.

Those persones, whiche dooe beare carnall loue onely to the bodye, Socrates affermed to bee muche like vnto physicians that bee euer need • e,Honest & vertuous loue. and that still dooe calle on their pacientes ymportunely crauyng one thyng or other. And again those that bee honest frendes, rather thē carnal louers, to bee like vnto persones possessyng & hauyng lande of their own,The differēce betwene a carnal louer & an honest frende. whiche thei contynually studied and laboured to make better and better. A carnall louer seketh to satisfie and to fulfill his beastly or bodyly pleasure. A true & honest frend hauyng none yie nor respecte to his own persone, thynketh hymself so muche the richer, how much the more honest & vertuous he maketh his frende to bee.

Sittyng at the table at meate in Xenophon his house, euerye one of ye geastes beeyng bidden to tell in what occupacion and crafte, or in what good propertie or feacte that he could dooe, he liked hymself best when the course & turne to speake came vnto Socrates, he saied in the waye of iestyng, Lenociniū. the best thyng that he could bragge or crake of, to bee lenocinium, Ue • iue principally aboue all thynges purchaceth to manne beneuolēce & loue. whiche souneth in englishe enticyng & alluryng, of such sorte as is vsed in houses of bawderie. But the menyng of Socrates was, that he taught true and syncere vertue, whiche dooeth specially aboue all other thynges commende and sette out y• hauer: and the whiche aswell priuately as in y• open face of ye worlde dooeth purchace vnto manne beneuolence and loue.

A feloe hauyng sight in physiognomie (who professed and openly tooke vpon hym by the complexion and pleeight of the bodye,The arte and profession of physiognomiers. and by ye proporcion & settyng, or coumpace of the face or visage, to bee hable vnfallibly and without myssyng to fynd out & iudge the naturall disposicion of any manne,) when he had well vewed Socrates, gaue plaine sentence, that he was a lowtishe feloe, a dulle blockehed, besides that also muche geuen to the wanton loue of women,Of what nature & disposiciō Socrates had been, if he had not geuē hymself to ye studie of phylosophie. foule steyned with the filthie concupiscēce & desire of boyes, a greate boller of wyne, and a vicious foloer of all naughtie appetites and lustes of ye bodye. And whē the fr • ndes of Socrates, beeyng brought in a hygh fume, thretened the feloe, & would haue been vpon hym, Socrates kepte theim backe, saiyng: he hath not lyed one whytte,Philosophie altreeth, and clene chaungeth nature. I should haue been suche an one in all pointes in veraye deede, if I had not cōmytted myself vnto philosophie to bee gouerned, & kepte in better staye.

When Aristippus, the disciple of Socrates, Aristippus first of all the schoolares of Socrates, set vp teachynge of phylosophie for money. had of his gaynes, of settynge vp the teachynge philosophie for money (whiche thyng he first of all the scholares of Socrates, did sette vp and begoonne to dooe) had sent twentie poundes vnto his maister: Socrates sent ye money backe again vnto hym forthwith, allegyng, yt his familiare good aungell would in no wyse suffre hym, to take it. For Socrates • a • ed, that he had a familiare ghoste,The famyliare ghoste or aūgel of Socrates, called in greke 〈 in non-Latin alphabet 〉 , in Latin, Genius. or aungell peculiare and propre to hymselfe, of whom he was by a priuie token forbydden, if he attempted, or went about to dooe any vnhonest thyng. Uerayly, that familiare good aungell, I suppose, was reason.Socrates allowed not yt an • manne • h • uld take money for teachyng vertue, and estemed money so gotten to bee sacrilege. And in ye meane tyme vnto Arist • ppus he dyd after a gentle sorte signifie hymselfe not to alowe, n • to thynke wel dooen, that he kepte a schoole of morall phylosophie for money, and therfore thesame gifte of his, as a thyng gotten by plaine sacrilege he vtterly refused, and would none of it.

One Euthydemus returnyng and comyng awaye from the wrastleyng place, Euthydemus one of the familiare frendes of Socrates in Athenes, & a phylosophier. Socrates, whē he had mette with hym by chaunce, brought home to supper with hym. And as the • two wer studiously disputyng and treactyng of many thynges, Xantippe beeyng therwith veraye angrye, arose vp from the table, and spake many byttur woordes of cō tumelye & despite against hir housbande,The cancardnesse of Xantippe. with whiche woordes, forasmuch as he was nothyng moued at last she typed ye table ouer & ouer and floung downe all that euer was vpon it. But when Euthydemus beeyng therwithall veray sore moued, arose and begonne to departe, why,The pa • ience of Socrates. what harme haue ye (ꝙ Socrates?) Did not euen this selfe same thyng chaunce at your owne hous the last daye, that a henne mountyng, cast downe all thynges that were on the table? yet did we your geastes then, not one whitte fume at the mater.

When in the comedie of Aristophanes entitleed, the cloudes,Soc • ates • ore railled at by name, in y• comedie of Aristophanes entitleed, ye cloudes, or, mystes. he was with many and bittur woordes of raillyng and defamacion, as ye would saye torn, and mangleed in peces: and one of the coumpaignie standyng by, saied, dooeth not this go to your herte Socrates?The pacience of Socrat • s. By Iuppiter saieth he again, it greueth my stomake nothyng at al, if I bee snapped at, and bytten with merie tauntes at the staige where entreludes are plaied, no more then if it were at a great dyner or banquet, where wer many geastes.The custome of diuerse places • to haue iesters & s • offe • s •• solemne feastes. This custome and vsage, euen yet styl endureth • mong • ertain of the Germaines, (yea and in Englande also) that in feastes of greate resorte, there is brought in for the no • es some iestyng feloe, that maye scoff and iest vpon the geastes, as they sitten at the table, with the which iestyng to bee stiered to angre, is accoūpted a thyng much cōtrarie to all courtesie or good maner.

He vsed oftē to saye, yt he whiche moueth his bodye to and fro, with leapyng and dauncyng, hath neede to haue an hous of large roume, but who so exerciseth hymself with syngyng or talkyng to thesame, either standyng, or syttyng, or leanyng, any place whatsoeuer it is to bee sufficiente, and wide or large enough. By this saiyng he did allowe moderate exercitacions of the bodye, especially after meate taken:Moderate exercitacions of the bodye allowed by Socrates, & the contrarye disallowed. and e • ercises any thyng buisie or full of stieryng • e disallowed.

Unto Socrates, somewhat sharpely and roughly chidyng one of his familiare frendes, at the table, as thei sate at meate, Plato saied: Had it not been better, to haue told hym these thynges aparte out of coumpaignie? To whō Socrates saied again:Meryly spoken, and nippyngly withall. And should not ye also haue doone better, if ye had told me this aparte out of coūpaignie betwene you and me? He meryly and sharpely withal taunted Plato • as y• whiche in rebukyng hym did committe the veraye selfe same faulte, that he rebuked.In rebukyng another, to cō mitte theselfe same faulte, yt one rebuketh.

Socrates as he sate emong coumpaignie at a table, espiyng a yoūg manne somewhat gredyly eatyng the fleashe, and euer emōg depyng or soppyng his breade in the pottage or broth: Maisters, all yt sitte at this table (ꝙ Socrates) whiche of you vseth his breade in steade of his meate, and meate in stede of his brea • e? Immoderate and gredie eatyng, rebuked by Soc • ates. A disputacion hereupon arisynge emong the coumpaignie: (For, it is not I, ꝙ one, and it is not I, ꝙ an other, • the young manne perceiued ye mater, & blushed as rede as fyer, & begoonne more leasurely & moderately to feede & eate of the meate.

Beeyng asked whiche was the chief vertue of young menne:The chief vertue of young menne, not to eagerly to attempte any thyng. that thei dooe not (saieth he) ouer feruently or angrely attempte, assaye, or entreprise any thyng. For the feruen • n ••• e of tha • age beeyng as hotte as • oles, will not suffre theim to kepe a meane • Terence a latin po • te, a writer of comedies, • in the first comedie, entitleed Andria. Simo hauyng espied, that his sonne Pamphilus, had fallen in loue with a single woman, named Glyceri • , talketh of the mater, with his late seruaunt Sosia, and in processe of communicacion, where Simo would haue Pamphilus, not to ferre to procede in wantō loue of paramou • es, no by saynt Marie, saieth Sosia, for this I thynke in the life of manne to be as good a thyng as can bee, that he attempte not, ne entreprise any thyng ouermuche. To this thyng had Terence anyie an • respecte in the young manne P • mphilus

Letters or writyng (whiche the moste parte of folkes supposeth to haue been first deuised and founde out, for helpynge ye memorie) Socrates saied to bee veraye hurtefull to the memorie.Whether lettres or writyng dooe helpe the memorie, or • ls rather hurte the same. For in olde tyme, mēne (if thei had heard any thyng woorthie to bee knowen) thei wrote and graued thesame, not in bookes, but in ye hert and mynde. And the memorie by this cō firmed and made stedfast,The exercise of ye memorie • thei kepte in their remēbraunce whatsoeuer thei wer willyng, and what euerye man perfectly knewe, he had alwayes readie with him at his fyngers endes. Afterward, the vse of writyng beeyng ones foūd out,After ye feacte of writyng ones foūd out mēne trusted more to their bookes, then to their memories. while menne put all their affiaunce and truste in bookes, thei wer nothyng like earnest to enprinte in their mynde, such thynges as thei had learned. By that meanes it came to passe, that the exercyse of memorie neglected and nothyng passed on, the knowelage of thynges was nothyng so quicke nor freshe as it had been, and eche manne knewe still lesse and lesse.So muche • no more doeth euerie of vs knowe, as we haue suerlye enprinted in our memorie • For so muche and no more doeth euery of vs knowe, as we haue fast enprinted, & dooe kepe in our memorie.

When the tyme of his diyng drewe fast vpō hym, beeyng asked of Crito, how his mynde was to bee buiried:The solle passet • out of this worlde more swy • tly then any byrd • lyeth. o my frendes (ꝙ he) a greate deale of labour haue I spent in vain. For vnto Crito your frende & myn I haue not yet persuaded, yt I shal more swiftely then any byrde flye from hens, & not leaue behind me here any parte or porcion of me. Yet neuerthelesse Crito, if yu shalt be hable to ouertake me, or if yu shalt in any place come by me or geat me buirie me euē how so euer to ye shal seme best: but beleue me, not one of you al shal ouertake me, when I shalbee departed frō hens.The solle is ye mā •• , and the bo • ye the tabernacle of ye solle. Socrates mened the solle to bee the manne, & the bodye to bee nothyng els but the instrumēte or tabernacle of the solle,To take care howe to bee bu • ried is folysh 〈◊〉 . & therfore those person • s to dooe like fooles yt take care or thought how to bee buiried.

Thesame Socrates was woonte to saye that death is like to sound slepyng.Death is like vnto soūd slepyng, or to beeyng in a straunge coūtree. And of this, we cal in englishe a soūd slepe, a dedde slepe • orels to a longe pylgrymage, yt is to saye, long beeyng in a straūge countree, frō whens at length to returne home again.That ye solle shal at length returne again into ye bodye, not onely shal bee at the generall resurreccion accordyng to our beleef, but also was the opiniō of Socrates, of Plato, and of their disciples albeeit after another sorte. Ueray sound slepyng taketh away for the tyme all operacion of the bodily senses, & the solle beeyng departed away from the bodye, shall at length returne again into his tabernacle, that is to saie into thesame bodye.

Thesame vsed also many tymes to saie, that if the vniuersall calamitees of all menne should bee gathered all in an heape to gether,If the vniuersal calamitees of al men wer in an heape egually to bee distributed, eche manne would rather take his own again, then eguall porcion with all his feloes. & ymmediately to eche manne seuerally by hymself should bee distributed eguall porcions out of thesame heape, it would come to passe, yt eche manne would rather choose to receiue his owne former calamitees again, then eguall porcion wt his feloes out of the cōmune heape. This maketh against the commune maners and guise of mēne, who grutche & repine at the state & cōdicion of others, and whyne contynually at their owne.

He learned to plaie on the harpe after y• he was well striken in age, and that, emong childrē. And vnto suche persones as meruailled at thesame as a thyng veray vnconueniēte and foolyshe, he saied, that it was no shame nor folyshe thyng for a mā to learne those thynges of whiche he wer ignoraūt.It is no shame for a man to learne that he knoweth not, of what age soeuer he bee For it is turned to no mānes rebuke to procure & geat such thynges, as he hath need of, if thei bee wātyng, neither in this behalf is to be regarded a mānes age, but his need.

He saied that to make a good begynnyng,To haue made a good begynnyng, is no small porcion of the werke do •• . is not a litle, but nexte cousin to a litle, orels thus, to make a good begynnyng, is not a litle, but a litle more. The greke woordes renne thus, 〈 in non-Latin alphabet 〉 , whiche he y• translated Laertius out of greke into latin, hath inter • reted in this sense: that to make a good begynnyng, is not a small mater, but a veray greate thyng. Albeeit the woordes of Socrates dooe expresse an other sense in maner contrarie. But he meneth (if I bee not deceiued) that, to make a good begynnyng, is not a litle mater in veray deede, but to bee litle estemed, orels to make a good begynnyng, not to bee a litle, but to bee nexte doore • y a litle, or nexte cousyn to a litle. For men ought to begynne thynges fair & soltely & to procede by litle & litle,The more hast ye wurst speede. because that suche persones as dooe make moste hast in y• begynnyng haue cōmunely (accordyng to our englishe prouerbe) wurst speede toward y• endyng. So that he alludeth vnto the poete Hesiodus, who biddeth, that we shal adde a litle to a litle. The quickenes and pith of the saiy • g resteth in the greke vocables 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , No nor yet in englishe neither. Albeit I thynke the saiyng of Socrates to haue this sense and menyng, that to haue made a good begynnyng or entreaūce, is not a lytle but a lytle more, or a degree ferther then a lytle. That is to saye: as good a forth deale, and auauntage towardes the ende of the werke, as if a good porciō of thesame wer already finyshed. For accordyng to our englishe prouerbe, a thyng well begoonne, is more then halfe dooen. For who so hath ones made a good begynnyng of his werke, shall easily bryng thesame to suche ende, and to such passe and effecte as he would dooe. As for alludyng vnto Hesiodus (as Erasmus here taketh it.) I suppose Socrates mened nothyng so, at lest wise, in this presente saiyng. For in Hesiodus is no suche worde as 〈 in non-Latin alphabet 〉 . Whiche Erasmus interpreteth, Iuxta pusillum, besydes a lytle, and 〈 in non-Latin alphabet 〉 , is an aduerbe signifiyng, Ferè poenè, yt is in englishe: almoste, or welnigh, so that the saiyng of Socrates maye purporte this sense, and bee thus interpreted, to bee ones entreed, is not a li • le begoonne, but the whole mater welnigh dooen. and thesame cānot wel • ee expressed in latin.

It was also a lessō of his teachyng yt geometrie ought to be studied vntil a bodye be sufficiētly hable both to receiue or take,

〈 in non-Latin alphabet 〉 .

What geometrie Socrates would to bee studied & laboured.

and also to geue out or deliuer grounde by measure. I suppose he mened, yt menne ought not to purchace, but landes & possessions moderate, whiche it might well stand wt a bodies ease and commoditee, bothe to receiue of his auncestours, and also to leaue to his heires. For ouer greate possessions of landes, as thei bee not purchaced ne gotten without muche a dooe, so thei come to the heires hādes not peaceably nor without gret trauerse. The quickenes and pith of the saiyng cōsisteth in the greke woorde 〈 in non-Latin alphabet 〉 ,Ouer greate possessiōs are incōmodious bothe to the owner and to his heire. whiche in significaconn is indifferente to the arte of geometrie, and to meters of landes or grounde in a felde. Yea, and also in the greke woorde 〈 in non-Latin alphabet 〉 , that is, by measure. For he would mennes purchaces not to extend beyōd the coumpace of sufficiencie,Purchace of landes ought to bee moderate. but to consist within ye boundes of mediocritee. Whereby he reproued y• vnsaciable desire of menne to haue possessions infinite. Albeeit, this saiyng cannot well bee expressed to haue any grace in y• englyshe toungue.

To a certain persone takyng greuously that he was clene out of regarde and estymacion at what tyme the thirtie tyrannes had inuaded and vsurped ye gouernaūce of the communeweale:In Athenes y• comenweale was gouerned by the co+̄men • , til y• in So • rates tyme, thirtie tyrannes vsurped and toke vpon theim, the regimente whiche tyrannes wer afterward destroyed by the policie of one Thrasibulus Of the noumbre of those tyraūtes wer Critias and Charicl • e, of whō is made menciō afo • e in the twētieth saiyng of Socrates. why, hast thou dooen any thyng (ꝙ Socrates) yt greueth thy consciēce or repēteth ye? Menyng, that it is not to bee taken in y• euill parte, if a manne bee despised or made an abiecte by vnhonest & naughty disposed feloes: and that no persone ought for any suche cause to myslike hymself: but if • e haue dooen some faulte trespa • e, or offense wherfore he should iustely encurre the displeasure & indignacion bothe of hymself, and of other honest menne. For to bee myslyked of e • uill persones, is a pointe of high praise and commendacion.

When hym semed that one sai • d vnto hym in his sleepe, this verse of the greke poete Homerus 〈 in non-Latin alphabet 〉 . On the third daye, nexte after this, Come to Phthia, and dooe not mysse: he saied vnto Aeschines, Socrates knewe & saied that he should dye, three dayes before by a vision and voice yt he had in his slepe. this daye thr • e dayes shall I bee a dedde manne. Interpretyng & expounyng the verse of Homerus for an annswer o • declaracion of Goddes wille and pleasure, and the thyng came euen so to passe. Phthia a citee in the countree of Thessalia the region of Achilles. Phthia was a citie in y• regiō of Thessalia, y• cōtree of Achilles, was the soonne of Peleus kyng of Thessalia, and of Thetis doughter of Chiron, the moste puissaunt and valiaunt warrice that was emong all the kynges of the Grekes, at the battaill of Troie. Achilles. And the fren • des of Socrates did what thei could to persuade vnto hym, that he sh • uld flee into Thessalia, because he had there many good frendes.

It was also one of his saiynges that menne wer boundē to bee obedient to the lawes of ye citee or coū tree: and wiues to the maners and facions of their housbandes that thei liue in coumpaignie withall. The rewle to liue by, and to bee ordreed by for the wif,The rewle to liue by for y• wife, is hyr housbande, if he bee obedient to the lawe • publique is the housbande • whiche wif liueth well and vprightly, if hir housbande, bee obediēte to the lawes publique of the Realme.

He gaue warnyng, that naughtie pleasures of the bodye,He that hasteth towarde vertue muste anoyde the naughtie pleasures of the bodye, as he would y• mō stres of ye sea. ought none other wise then the Mermaides of the sea called Sirenes, to bee passed by and eschewed of any persone y• maketh haste in his waye toward vertue, as though after a long iourney had gotten at last a sight of his countree. He alluded vnto the fable of Ulysses, who stopped his eares with waxe, and by that meanes in sailling, passed awaye by the m • nstres of the sea called Sirenes (in englishe mermaides / whē he had after his returne frō Troie • nes espied the smoke of his countree Itacha mouniyng into the aier out of the chymneyes.The po • tes fables saien y• Sirenes, wer these three, Parthenope, Lygia, & L •• cosia, doughters of the floodde A • helous, and of Calliope one of the nyne Muses, and that thei had their abydyng in a certain Is • e betwene Italie and Sicilie, and by the swet • nes of their syngyng, the • allured passengers on the sea, and when the • had theim, slewe theim. Wherfore U • ysses returnyng frō Troye, to Ithaca his countree, stopped the eares of all his coumpaig •• e with waxe, a • d caused hymselfe to bee fast bound to the m • st of the shippe, and so escaped from the Sirenes, as Homerus write • h. And the Sirenes for angre and sorowe that thei wer so despised, • umbleed hedlong into the sea and do styll remain there.

When he heard the dialogue of Plato entitleed Lysides, Socrates of an hūblenesse of mind wold not knowlage the la • des & praises that Plato attributed vnto hym. readē, oh lord in heauē (saieth he) how many lyes the young manne forgeth on me. B • t • er for tha • of his • umilitee and lowelynes he would not knowelege the laudes and prayses whiche Plato did attribute vnto hym, orels because he feigned many thynges on Socrates in tha • dial • gue.

Unto Aeschines, who was sore oppressed wt pouertee,

〈 in non-Latin alphabet 〉 Howe an eiuill housbāde maye borowe money of him selfe to gette afor • hande.

Magnum uectigall persimonia.

he vsed to geue warnynge and auise, that he the said Aeschines should borowe or take vsurie of his ownself, & moreouer shewed the wayes how, that was, by abatyng of his sumptuous fare at his table. Accordyng to the prouerbe: good housbandrye and sparyng in an hous, is a great penie rent of yerely reuenues.Good housbandrye is a great • y • rely reu • n • e to an householder. The moste readie waye to encrease a mannes richesse, is to abate of his • harges. And (as our englishe prouerbe saieth) hous keepyng is a priue theef.

Beeyng asked concernyng Archelaus the soonne of Perdicca, Archelaus ye sonne of Perdicca. who at y• season was estemed a veray valiaunt and hardie manne, whether he iudged hym to bee in perfecte blisse, or not: I cannot tell (saieth he) I neuer had communicacion wt hym. And to the other partie then saiyng, after that sorte or maner ye maye aswell doubte of the kyng of the persians whether he bee in ye state of perfecte felicitee, or not: yea what els (ꝙ Socrates) forasmuche as I knowe not how well learned he is, or how good and how honest he is. Socra • es measured the blissefulnes of a māne by the veray true good qualitees & vertues of the mynde.The state of blissefulnesse of a man consisteth in the vertues of y• mynde & not in worldlye thynges. This doeth Cicero reporte and cite in the fifth booke of the Tusculane questions, out of the dialogue of Plato entitleed Gorgias.

THE SAIYNGES OF ARISTIPPVS.

NExte after the maister I thynke moste congruente to sette his own scolare, yt was bothe in age and tyme first and in autoritee chief of all the others • that is, Aristippus:Aristippus a phylosophier of an excellēte witte and of singular dexteritee: y• first and chiefe of of all t • e disciples of Socrates. Who taught phylosophie for money, as is aforesaid. The disciples and foloers of Aristippus wer called after his tyme, Cyrenaici, because he came to Athens out of y• coūtree. then whom, emong all the philosophiers, there hath not been any one eith • r of a more apte or readie and prompte witte in conueighaunce or castyng of thynges, and more agreable to all maner states, sortes or facions of liuyng, orels in his saiynges more meriecōceipted, within the boundes of honestee, or more pleasaunt. Albeeit he seemeth not to haue shewed that holynesse of maners, and behauour in liuyng whiche all menne dooe honour and highly esteme in Socrates.

Betwene Aristippus and Diogenes ye Cynike, there was muche good cockyng,Betwene Aristippus & Diogenes was muche good cockyng and emulacion. & striuyng, whether of theim should wynne the spurres, & beare the belle, because thei wer of twoo sondrye and in maner contrarie sectes, trades, or professions of liuyng. Diogenes called Aristippus the kynges hounde, because he was a dayly waiter, and gaue cōtynuall attendaunce in the Courte of Dionysius the Tyranne of Sicilie. Against whom Aristippus on the other syde vsed to saye:Aristippꝰ one of the courte with Dionysius the Tyranne of Sicilie. If Diogenes could behaue hymself to bee familiare wt kynges and dayly about theim, he should not neede to eate rawe or grene herbes. Then Diogenes again countreyng,The countreyng of Aristippus and Diogenes. saied: If Aristippus had learned to bee contēted with rawe herbes, he should not neede to bee the kynges hounde.

When he had on a tyme commaunded a per • rige to bee bought, whiche he might not geat vnder ye price of fyftie drachmes yt is xvi. s. viii. d. sterlyng,A Drachme was about ye value of a • ro • e s • erlyng or somewhat more. or there about, vnto a certain persone detestyng & crying abominacion on suche riotous superfluitee or prodigal excesse in a philophier: why euē thou thyself (ꝙ Aristippus) if ye price of a per • rige wer an halfpenie, wouldest not thou bye of theim? when he had aunswered, yes: And euen as muche & no more doe I sette by a merke & fowertie pens (saied Aristippus) as thou dooest by thy halfpenie.Aristippus despised golde • siluer. Thesame thing that the o • her iudged to bee an ab • minable pointe of riot, excesse, & prodigalitee:Who so is driuen frō byyng, by reasō of the hyghe price, setteth not litle by y• thyng, but setteth • uch by the money. the philosophier turned an other waye, to the la • de and prayse of despisyng money. For who so is by reason of the costlinesse or high price feared & driuē awaye frō biyng, thesame dooeth not sette litle by the meate, but setteth muche by ye money. But to the estimaciō of the philosophier, no whitte more i • valour wer fiftie drachmes, then to the other feloe an halfpenie.A right philosophier despiseth money. Then • Ar • st • ppus beeyng in the desirefulnesse of that cates, nothyng wurse then y• other feloe, in y• contēpte of money, was ferre better.

When Dionysius had brought foorthe before hym, three beautiful young damyselles of light conuersacion, biddyng hym to choose one, whiche soeuer he would of the three: Aristippus laied hāde on theim all, & tooke theim to hym, saiyng:When Eris, ye goddesse of of strife & cō tencion, had trilled along ye table (wher al the goddesses were at a banquette assembleeed) a goldē aple wt this poysee written or engr • ued about it. Bee this geuen to the fairest. Iuno, Pallas, and Uenus, all th •• e claymed to haue the said aple. After muche striuyng in presence and coumpaignie of all the goddes. In fine, Iuppiter sent Mercurius with thesame three goddesses and the aple, vnto Pari • the soonne of Priamus, then kynge of Troie, who adiudged the aple vnto Uenus, whiche Uenus promysed hym in rewarde, that he should haue the fairest ladie that was on the earth of all mortall creatures, and that was Helena, the wife of Menelaus, then kyng of Lacedeamon, whom the saied Paris stole from hir housbande, & conueighed to Troie And for hir begoonne the battaill of Troie, wherof ensued not onely the vtter destruccion, extermynacion, and death of hym & of all his blood, but also the subuersion and desolacion of the noble citee of Troie, whiche the Grekes burned, not leauyng so muche as one hous standyng. that Paris of Troie had found it a thyng not a litle to his peine, yt of three ladies, he gaue preemynence to one, before the other twain. And so be brought theim all three vnto the courte gates, and there tooke his leue of theim & suffreed theim to departe, no lesse gē • le, quicke and read • e in abandonyng, then he had been afore in embracyng

Strato, or after other writers, Plato, saied to Aristippus:To Aristippꝰ onely was geuen this gifte to bee bothe a galaūt courtyer, and also a sage philosophier. vnto thee onely is this gifte geuen, to weare bothe the shorte or cutted cape of a galaūte & ruffleyng courtyer, (whiche was called Chlamys) & also the syde robe or rope of homely and course cloth, suche as the beggerye philosophiers & none els vsen to weare. Thesame thyng did the poete Horatius note when he saied. Omnis Aristippum decuit color. All coloures, and facions of araye Became onely Aristippus, allwaye.Aristippus euermore considered and remembreed honestee & comelynesse. In the courte of Dionysius he would daunce in purple and crymasyn silkes or veluettes, & sometymes he would weare a course pilche, mātle, or cope down to ye foote, but yet euermore hauyng in mynde what, when, and how, best became him, & to dooe neither of these thynges other wise then might stand with honestee, comelinesse and good facion.

Beeyng all berayed in the face with the spettyng of Dionysius, Aristippꝰ toke paciētly to be spetten vpon so yt he might w • nne Dionysius to the studie of phylosophie. he tooke it veraye paciētly, & to theim that fumed at yt spitefull touche, thus he saied. The fisher menne to take a litle gougeon dooe abyde to bee all embrued with ye foule salte water of the sea: and should not I, to take a great whale bee contēted to bee sprincleed with a litle spettle of ones mouth? By the name of a whale, notyng the kyng, whom he d • d all that in hym laye, with his pacience to allure vnto y• studie of philosophie.No smal vtilitee groweth to cōmēweales, by the sapience of learned princes. And in deede no small vtilitee & benefite it is, that groweth to comenweales by the sapience and high knowlage of learned princes.

Beeyng asked what fruite he had receiued of the studie of philosophie:The fruite of philosophie is that a manne shall speake plainly as ly • th ī his hert. Marie (ꝙ he) that I can to all persones whatsoeuer thei bee talke boldely, frankly, and plainly as lyeth in my mynde. For neither did he feare menne of power and autoritee,Aristippus feared no manne nor disdeigned any persone. nor disdeigne inferiour persones of lowe degree, forasmuche as he had a mynde free and clere voide, aswel from hope, as from feare, he was no mannes dogbolte, ne in any mānes bondage, nor held vp y• yea & naye of any persone contrarie to yt he thought in his own herte.

When certain persones did by ye waye of reproche cast in his teeth that he liued gentlemanlike and passyng deintyly,Aristippus loued gaye apparell & good fare. beeyng one that professed philosophie:Whether in gaye clothyng and in dentie fare bee any vice. If that wer a vice (saieth he) it should in no wise bee dooen in ye solemne feastes of the Goddes. For in thesame solemnitees mēne vsen of a coustome bothe to bee gayly & trymmely apparelled, and also to haue the moste deyntie fare yt can bee gotten or dressed. And forasmuche as the Goddes been earnest enemies to all vices, thei would not bee appeaced, but rather sti • red to wrathe & angre by suche maner royaltee, if thesame conteined any spiece of synne or viciousnesse. Thus in deede he auoided & clene defeacted the cōtumelious checke, but he did not shewe what was best.

Unto Dionysius demaundyng of hym,Phylosophiers wold liue wel, though there wer no lawes. what high thyng was in the philosophiers more then in other menne, he saied: that if all lawes wer anulled & fordooen, yet would wee liue still after one maner rate. The moste parte of people is barred from offendyng,To a physophier, • eason is a lawe. onely by prestripcions of lawes, but a philosophier accoūpteth and vseth reason in stede of lawes: not dooyng that is vpright & honest, because the lawe hath so commaunded, nor refreining fro deedes of myschief, because the lawe hath forbidden thesame: but for that he knoweth the one to bee of it self vpright & honest, and the other of it self to bee abhominable.

Aristippus and Plato bothe of theim wer awaiters in ye court with Dionysius. Plato & Aristippuz bothe wer in courte with Dionysius. But Aristippus absteined not frō the pleasures of the courte when thei came in his waye. Plato euen in the middes of all superfluitees & excesse of ye court • endeuoured to keepe a sobre t • ade in all behalfes. Therefore when Plato checked and rebuked Aristippus for that he was so sweete mouthed, and drouned in the voluptuousnesse of high fare, he asked of Plato, what he thought of Dionysius, whether he semed to bee an honest manne, or not, when he had aunswered, yt he seemed to bee honest: And yet he (ꝙ Aristippus) liueth much more delycately then I dooe. Therefore nothyng leatteth, but that a māne bothe maye liue takyng his parte of good fare, and also liue well and vertuously.There is nothyng to ye cō trarie, but yt a manne maye liue, takyng parte of good fare, and yet liue vertuously.

Unto Dionysius demaundyng how it chaunced, that the philosophiers did frette and weare the threshholdes of riche mennes houses, & not contrariewise,Why phylosophiers haūt ryche mennes houses & not cōtrariewise. he saied: because the phylosophiers dooe knowe what thei wante, and the riche menne knowe not. The philosophiers dooe knowe that without money, there is no liuyng,Without money there is no liuyng. and therefore thei drawe to suche persones as been hable to geue theim, that thei haue neede of. That if ye riche menne, did like well vnderstand & perceiue, that thei lacke and neede wisedome, thei would muche more haunt and trede the dores of the philosophiers houses. For more miserable is the pouertee of the mynde and solle, then of the bodye • More miserable is the pouertee of the mynde thē of the bodye. And so muche the more pieteously beggered, and with extremitee of neede oppressed are the riche mēne: that thei dooe not vnderstand, of how precious and how necessarie a thyng thei bee destitute.

Beeyng asked in what pointe ye learned diffreed frō the vnlearned:What difference there is betwene the learned & the vnlearned. in thesame pointe (saieth he) that horses well broken, dooe diffre frō the vnbroken.As • n vnbroken horse is vnapt to dooe any seruice, so thei that bee leed by affeccions, are vnmeete for all coūpaignies & sortes of liuyng. As an horse not yet broken, is by reason of ignoraunce what he should dooe, and of skittishenesse, nothyng apte, but all vntoward for any vse or seruice to bee putte vnto: so he that is forceably rewled or violently leed with affeccions, that is to saye: with the corrupt mocions and sodain pangues or passions of the mynde (whiche pangues and affecciōs or passions, nothyng but onely phylosophie, maistreeth and subdueth) is vnapte and vnmeet • for all coumpaignies and facions or sortes of liuyng.

When he resorted on a tyme to a paramoures hous of his, he perceiued one of the young menne yt wer there presente, to blushe as read as fyer, as though it was a foule shame for a phylosophi • r to sette his foote in to any hous where bawderie wer kepte: to hym Aristippus turned, and saied: youngmanne, to entre into suche a place as this, is no shame at al, but not to bee hable to go out again, in deede that is a foule shame. He mened that it is but a veniall and a pardonable mater, if a manne dooe moderately vse the coumpaignie of women, not offendyng ye lawe B • t to bee a thyng woorthie no perdone or forgeuenesse, if one bee as a bondeseruaunt vnder the contynuall yoke of fylthie pleasures of the bodye. This saiyng might in that worlde bee wel taken, whē no temporall lawe, nor ciuile ordynaūce did forbidde mēne to coumpaignie wt harlottes: but now besyde ye wyttynes of makyng a readye e • cuse of his synne,That excuse of synne, that maye seeme to serue a Gentile, maye not serue a Christian man. there is in it nothyng worthie laude or prayse. And it was the saiyng of a corrupte Gentile, to whom the lawe of God was no parte of his profession, and not of a Christian manne.

To a certain persone that had propouned an harde reedle, & was veraye earnest to haue hym soyle thesame, he saied:Meryly spoken. what thou foolyshe feloe, wouldest thou haue me to looce that thyng, which euē beeyng fast bounden setteth vs all werke enough to dooe? He foūd a merye toye i • the ambiguite, of ye word loocynge, for ye greke woorde, 〈 in non-Latin alphabet 〉 , and latin woorde, soluere, (whiche souneth in englyshe to looce, or to vnbynde) is indifferente to soylyng a doubtefull questiō, and to loocyng a māne or a beast, that is fast bounden. And in deede it wer a foolyshe pranke, to vnbynde & looce a madde manne, or a perillous beaste, whiche beeyng looced would dooe the more scathe and myschief.

It was a saiyng of his, ye muche better it is to bee a begger,Better it is to bee a begger then a manne without learnyng. then to bee a manne without learnyng, for that the one wanteth onely money, and the other lacketh all pointes to a manne belongyng. He • s neuerthelesse a manne that hath no money, but he is no manne, that hath nomaner knowlage nor learnyng. And yet he th • t wanteth money, beggeth of suche persones as he meeteth wit • all, but he that lacketh wisedome,Such ꝑsones a • • ack • w • sedom will not seeke it. is nothyng buisie in askyng any manne to haue it on hym.

When he had many despiteou • woordes geuen hym of a certain feloe, he wēt his wayes, •• istippꝰ beeyn • • ailled at wēt his waye and gaue not a woorde again to au • swere. & aūswered not so much as one worde: but whē the railler, the faster that he w • nt awaye came still ye faster after hym saiyng: why rennest thou awaye? Marie (saieth he) because thou hast power to speake railyng woordes, & I to choose whether I will heare theim or not.To geue • l • ce to a railler. He did wh • th a • eraye curs • e ta • n • e, checke & re • uke the shameles fa • iō of the feloe, whiche wheras hymself tooke vpō hym free libertee & autoritee to speake al that euer naught was, would not graunte to an other at lestwise so muche l • bertee, as to cōueigh hymself out of presence, and to leaue hearyng eiuill. For this voice, why rennest thou awaye? was, as it had been of a manne laiyng to ones charge, and makyng a querele for some iniurie or shrewed turne dooen vnto hym.

A certain persone of rancour, malice, & greate hatered speakyng against philosophiers the wurst woordes that he had in his bealy • Philosophiers bauntē ye houses of ryche m • nn • , as physicians dooen ye houses of sicke folkes. emong other thynges saied also, yt he might espye and see theim euermore awaytyng, & as it wer laiyng siege at riche mennes gates. To whom Aristippus saied: And the physicians to, bee contynuall resorters to the houses of sicke folkes, & yet is there no manne yt would rather choose to bee the sickemanne, then to bee the physician.Sapience is diffined to bee y• knowelage of thynges ꝑteining to god and m • ̄ne, or of th • nges diuine & worldly, which thei that had • otten wer called Sapientes, y• is • mē of ꝑfect knowelage, vertue, & honestee. For of right knowelage cōsequētly ensueth honestee of life. He did fynely and su • tilly turne the checke to a contrarie purpose. The p • ilosophiers make muche preachyng of felicitee and perfecte blisse, whiche thei dooe wholly reserue & auouche to belong to a manne of perfecte s • pience onely, and to none other, and yet thei bee dayly and hourely conuersaunte in riche mennes houses, prollyng for somewhat at their handes, wherby the feloe g • thered that the ryche menne are in a more blissefull state, then the philosophiers. But Aristippus interpreted & declared the philosophiers chiefly for this entente and purpose to bee cō tynuall resorters vnto richemenne • because thesame beeyng through superfluitee or excesse, and through delicious pleasures more foolyshe,Riche menne are through excesse & delicious pleasures, more foolyshe & more corrupte then any others. and more corrupte then any other liuyng creatures, had more neede of the preceptes and holsome lessons of sapience then any other persones. And a philosophier is the physician of myndes and solles diseased.A philosophier is the phisician of myndes diseased. And to conclude more nere the state of blisse it is to bee the physician, then to bee the sicke manne: ergo &c.

On a tyme when he was in a shippe sayllyng towardes the Citie of Corinthus, and a tempeste beeyng sodenly arysen, made theim euerye mynnte of an houre to looke when the shippe should synke & bee drowned,Aristippꝰ beeyng in ieoperdie of death feared & weaxed pale. Aristippus weaxed wanne of colour & pale as ashes for feare. One of ye passyngers a grosse carle & souldyarlike feloe, & one yt loued no philosophiers, espiyng and markyng thesame, as soone as the tempeste was laied again, begoonne proudely to cocke & crowe, saiyng: why dooe ye philosophiers, whiche are euer preachyng and teachyng that death is not to bee feared, yet neuerthelesse loke with pale faces by reason of feare in tyme of perill & ieoperdie, and we beeyng menne vnlearned are in no feare at all? Aristippus aūswered:A great differēce be • wene the solle of a phylosophier and of a verlette. Marie because thou and I dooe carke & feare for a solle or life of vnegual valour. Aulus Gellius addeth this to it, I feare perishyng of the life of Aristippus, and thou fearest not leesyng the life of a knaue: whiche woordes yet for all that bee more full of galle,We feare not harme taking of thynges of small valour. then to bee conueniente for Aristippus, whose vrbanitee & merieconceipted woordes are not of so poynaunte a sorte. We feare not the harmetakyng of thynges of veray small valour, wherof cometh the latin prouerbe, Hydria in foribus.

Hydria in foribus.

A stene or a canne in the more, is a prouerbe, by whiche Aristoteles and other auncient writers, vsed to signifie a thyng so vile & of so small valoure y• no māne would attempte to purloyne or stele, or if any did, there wer no greate losse in it, forasmuche as an other of like sorte might bee euery where gotten for an halfe peny or lesse money. And because it was a thyng of so small price, if an yearthen potte stoode in a bodyes doore, no theef or false knaue would stoope to take it vp, nor set his mynde to conueigh it awaye. But ouches & perles wt other like thynges, dooen such feloes studie how to come by. As for a pitchaer euery bodye may without any feare of stealyng sette (if hym please) in the open strete. So writeth Plutarchus, that the bryers whiche by theim selfes wil catche and take holde on eche bodyes gowne, euery manne neglecteth and passeth by, but vynes and oliues no manne but desyreth and wil seeke for. Seneca also in his epistles writeth in this maner. Many persones dooe passe by thynges that lyen open, but for thynges lyyng hidden in secrete corners, thei will make narrowe serche. Thynges curiously and suerly sealed, or faste locked vp, dooe saye to a theef, come steale me. It seemeth not woorthie takyng vp from the grounde, whatsoeuer lyeth abrode And thynges lyyng open a breaker of houses will not foyle his handes withall: but to breake into secrete corners, is sette all his mynde and desire.

A stene or a canne in the doore. For this respecte Aristippus found a merie toye, that the other feloe chaunged not colour: not forthat he was of a better stomake & courage, or of more hardinesse in tyme of perill, but because forasmuche as he was a feloe of no price, but a villain and a rascall, and had a mynde or solle clere voide of all vertue, it should haue been a small losse or none at all, if he had turned vp his heles and perished. A manne of profoūde learnyng & highly endued with sapience, perisheth not, but to the sore losse & dāmage of the commenweale.

To a certain persone makyng his vaunte, that he had veray good sight in soondrie facultees or disciplines, (as though he had learned, all that might bee learned,) Aristippus saied: like as, not those per • ones that eaten moste meate, and dooe by good digestion voide thesame again, bee in better helthe of bodye, then suche as take that is sufficiēte and no more: euen so, not thei that haue had moste varietee of readyng,Uarietee of learnyng and readyng dyuerse bookes maketh not a learned man. but suche as haue read thynges profitable are to bee accoumpted good studentes, & menne of learnyng. He gaue a vengeable checke to tho • e persones, who with troubleous or inordin • te and vnmeasurable readyng porre th • ir throtes and bealies thrastyng full, and dooe not conueigh vnto the botome of the mynde or herte suche thynges as thei read to liue ther after, but dooe onely laye it vp & couche it in the memorie. by reason wherof in ye ende, thei bee neither any thyng encreased or • ert • ered in cunnyng, nor yet any thyng emended or bettered in their liuyng.

A certain oratour had in a courte of iustice made a plea in the defēse of Aristippus beeyng there personally arayned, & preuailled in the mater of trauerse. An • when thesame oratour, as auauncyng his arte of rhetorike aboue philosophie, saied what good hath Socrates dooen the o Aristippus?Phylosophie is of more excellent dignitee then rhetorike. This profite haue I gotten by Socrates (saied he again) that the oracion, whiche thou hast made in my defense and commendacion hath been true. The oratour had defended hym as beeyng a right honest manne, and innocēte in the mater that was laied to his charge. And, that euer he was a manne of suche sorte, as he was by the oratour reported for, had been the acte of onely Socrates whose scholare he was in philosophie. It is no parte of an oratours playe, to make that a manne bee of perfecte honestee and vertue, but that he maye appere to the iudges to bee suche an one, although in veray deede he bee not so. Then a thyng of muche more excellēcie it is, that the philosophier dooeth perfourme, then that the oratour can dooe.

His doughter, beeyng named Areta, Areta the doughter of Aristippus. he brought vp and enstructed with holsome doctrine & preceptes of vertue, accustomyng hir in all cases to refuse and renounce what soeuer passed the boundes of mediocritee.Measure is in al thynges a treasure. Because in euery thyng measure is chief, and principall, and in a woman it is a pointe of moste high vertue to rewle the sensuall lustes and appetites.The chief vertue in a woman.

To a certain persone demaundyng in what behalf his sonne should at length bee the better,What auaū tage children geattē by goyng to schole. if he should bestowe the labour and cost to sette hym to schoole: though nothyng els (said he) yet at lest wise at Maye games and open sightes there shall not one stone sette his taile vpon an other. In olde tyme the places,The faciō of stage plaies in olde tyme. where open sightes and shewes of games wher exhibited, wer made circlewise round about with settles or benches of marble, staier wise one aboue an other, on whiche ye people sate and beheld the games and sightes.A ꝑsone voide of learnyng & sufficient vttr • aunce, diffreth nothing from a stone. And a stone • thei commēly called. Euen as we also dooe) a feloe yt had neither learnyng nor good vttreaunce of toungue.

A certain manne was in hande with Aristippus, to take his sonne to schoole to hym, but when the philosophier required in rewarde for his peines of teachynge, fiue hundred drachmes (whiche was aboue the summe of eight poundes sterlyng.) The other partie beeynge clene discouraged with the greatnesse of the pryce, saied: for lesse money or better cheape then so, myght I bye a bondeman, that should dooe me tall and hable seruice: But here now (ꝙ Aristippus) thou shalt haue twain.The peines of teachyng is woorthie great wages. His menyng was, that with thesame summe of money whiche was to bee paied for one bondeman, he should purchace bothe a philosophier yt should stand hym in good steede, and also a sōne obediente to his father.Moste parte of mēne geue moore wages to their horse kepers, then to the good bryngers vp of their children in learnyng and vertue. He did feactely checke the iudgemente of the commē people, who in no behalf are greater haines and niggardes of their purse, then in prouidyng to haue their children well and vertuously brought vp in learnyng and maners, and dooe bestowe more coste on kepyng or dressyng their horses, then on the good guydyng and ordreyng of their sonnes and doughters.

Beeyng reproued for yt he was a taker of money of his frendes,Why Aristippus tooke money of riche folkes. he saied, yt he dyd not take any suche money to the entente and purpose, to conuerte it to his owne vse and commoditee, but that thei might learne vpon what thynges money ought to bee bestowed.The due and right vse of money. For the moste parte of riche folkes casteth away their money, either vpon horses, or on buisie and sumptuous buildynges, orels other ryottous wayes: wheras it ought to bee geuen in almes to good and honest menne, if thesame bee in neede. Yea and a manne maye an other waye also vnderstād & applye this saiyng. Aristippus • id not spend any money, but on thinges for his liuyng necessarie,Aristippꝰ did not spend money, but vpon thynges necessarie. and therfore he tooke rewardes of richemen, to declare plainly vnto the same the right waye to applye it to good vses, and that could he not dooe, onelesse thei had found vnto his handes wherewithall to dooe it: as he that hath an earnest desire to learne the feacte of writyng, fyndeth and deliuereth papyre, penne & ynke to the partie that shall teache hym.

To a feloe laiyng vnto hym in ye waye of reproche, that in a cause to his owne persone apperteinyng he had with money hyered ye helpe of an oratour to pleade for hym at the barre, he saied: why, that is not so greate a woondre, for when I would haue any supper dressed too, I hyer a cooke. The other parties mynde was, that it should appere ye oratour to bee of more excellēcie or dignitee then ye philosophier,A philosophier to bee of more excellencie and dignitee, then an oratour. for this pointe, because ye philosophier gaue money to haue his helpe, & he turned it clene cōtrarie • notyfiyng hym to bee ye inferiour & of lesse dignitee, yt is hyered. For the office of an oratour, or a manne of lawe • is of a more basse sorte, thē to become a philosophier.

He was on a tyme bidden this & that to talke out of his bookes of philosophie. And when Dionysius woondreous earnestly and instaū tely required hym therūto, beeyng at that tyme veray eiuill willyng & loth to medle, he saied: It is a fond & a mad thyng, if ye desire me some what to saye in philosophie, and yet yourselfe will teache me & appointe when my moste oportunitee & occasiō is to speake. He mened that one of the chief pointes to a philosophier belongyng, is euē this, to knowe what tymes it is moste meete to speake, and when not to speake.The philosophier self, best knoweth whē to speake and when not. But he that maketh requeste to heare any one thyng or other out of philosophie, declareth that he would learne philosophie of the philosophier. On the other side again, he yt would constreigne a manne to speake whether he bee disposed or no, sem • leth & pretendeth to bee maister or superiour in learnyng to the philosophier self, in yt he taketh vpō hym to haue better knowelage of the due and cōueniente tyme whē to speake, then the veray philosophier indede. The kyng beeyng for this answere of Aristippus in an high fume cōmaūded hym to sitte in ye lowest place of al, at the table. Aristippus in this case nothyng discōtēted, saied in this maner: Sir kyng it is your pleasure (I perceiue) to nobilitate this place & to make it honorable.Not the lowe place maketh the manne of lesse dignitee, but of ye worthynesse of ye persone much honoure groweth to the place. Signifiyng not ye place to make the mā of lesse dignitee, but of ye worthynes & honestee of the persone much honoure to redounde and growe vnto the place.

A certain feloe standyng highly well in his own conceipte for his cunnyng in swymmyng, Aristippus could not abyde. And arte thou not ashamed, saieth he, with • uche a saucy and presumpteous braggue to boste thyself of those thynges whiche been naturall propreties of the dolphin fishes?It is a folishe thyng for a māne to boste hymselfe of suche feactes as other thynges cā of their naturall propretee do better then he. It had been more preatie and feacte, if he had saied, of frogues. It is comely for a manne to glorie and braggue of suche thynges, as bee naturall for a manne onely to dooe. And nothyng is more aggreable with ye nature of māne, then to excelle in reason, wisedome, and discretion. There is no manne so expert a swymmer, but that in this feacte & qualitee he is ferre passed & ouercomed of the dolphin fishes.The dolphin fishes haue a propretee to swymme aboue the water, and the • are delited in the melodious armonye of all musicall instrumentes. They beare notable loue towardes manne, in so muche that diuerse of theim haue caried children about, & ouer the sea dayly of course & custome, as wee read in Cicero, in Plynius, in Aulus Gellius, & in other writers •

Beeyng asked in what thyng a manne of perfecte sapiēce diffreed from a man voide of all learnyng & knowelage. Send one of either sorte naked, saieth he, vnto menne vnknowen, and thou shalt see. He signified, that a manne indewed with sapience, carryeth aboute wt hym wherwith to cōmend hym self and to bee welcome vnto all maner persones in the worlde. If therefore ye should send a learned manne, and a persone vnlearned, either of theim as naked as euer thei wer born, in to a straūge conntree, where neither of theim bothe haue any acquaintaunce:What difference • here is betwene a learned manne & a p • rsone vnlearned. the sapiente manne vttreynge & shewyng forth ye treasures of his high knowelage and cunnynge, should anone fynd and geat bothe money and frendes, the other not hauyng a raggue to hang about hym, should bee skorned & laughed at, as a Iacke of bethleem, & should hard • y escape to perishe and dye for hoūgre.

To a feloe makyng his boste yt he could drynke muche, and yet not bee drunken:Boste of drinkyng, is vain what great wondre is it thou talkest of, saied Aristippus, sens that euery mule and horse dooeth thesame?

A certain persone laied vnto the charge of Aristippus as a vice, that he kepte coumpaignie with a commē stroumpette. Whome he confuted with an induccion, suche as Socrates commenly vsed, in maner as foloeth: Goo to, tel me this, dooest thou thynke it to make any mater, whether a bodye take an hous, whiche many haue inhabited, orels an hous, whiche nomanne hath afore dwelled in? Whē he had saied that it made no mater: What saied Aristippus, doeth it any thyng force whether one bee a passinger and dooe saill in a shippe that hath carryed a greate noūbre aforetymes, orels in a shippe yt hath carryed none? Whē he had saied naye to that also: what mater of force is it then, ꝙ he, whether a manne haue to dooe with a womā, that hath bestowed hirselfe on many soondrie persones afore, orels vpon none at all. This saiyng also might bee (as a thyng meryly spoken) accepted emong theim, in whose opinion simple fornicacion was not rekened for a synne.

When he was taken vp and reproched of a feloe, because that beeyng the disciple of Socrates, he was (contrarie to the vsage of Socrates) a taker of money for his teachyng of philosophie:Why Aristippus was a taker of money for teachynge phylosophie, more th • n Socrates was. I dooe that (ꝙ he) not without good cause why. For vnto my maister Socrates a greate noūbre of riche and welthie frēdes did send bothe wheate and wyne, of the whiche, his maner was to reserue a small porcion for his necessarie occupiynge, and the residue to sende backe again. In deede he hadde to his stewardes, the greateste gentlemenne of all the Atheniens, and I haue none other stewarde, but myne owne boundseruaunte Eutychides whom I boughte with my money.Eutychides ye seruaunte of Aristippus. He notified that he did sette euen as litle by money as did Socrates, but that Socrates had frēdes of more bountee. By this coloure might some persones excuse theimselfes euen now of dayes professyng outwardly in woordes excedyng greate contempte of golde and siluer, wheras thei haue right good store of money lyyng in the handes and custodie of their frendes,The excuse of some ꝑsones that in woordes professen contempte of money, & yet haue money enough lyyng in store in the hādes of their frendes. that forenyers, they had bounteous stewardes and proctours for all their necessarie store of foode and viandrie, but that nowe thei should make full many an hungry mele, if thei had not a good summe of money in one place or other laied vp in store.

The reporte goeth that Aristippus was a customer of one Lais a veray notable mysliuyng woman.

Aristippus a customer of Lais the harlotte.

Lais was a stroumpette dwellynge in Corinthe, vnto whō for hir excellent beautie resorted many riche louers, out of al parties of the countree of Grece, but no man had his pleasur on hir except he gaue hir owne askyng whiche was euermore a greate

For whiche mater wheras he had a veraye eiuil name abrode emong all ye people, to a feloe obiectyng vnto hym yt beeyng a philosophier he was at the becke & cōmaundemēte of Lais. Naye marie (ꝙ he) Lais is at my commaundemente, and not I at the commaundemente of Lais. Signifying that it was no mater of dishonestee, nowe and then to take pleasure: whiche at that season was thought lawef • ll, but to bee as a bondeman, and to bee wholly geuen therunto, woorthie to bee reke • ed in the noumbre of thynges skamefull and abomynable.

At an other season, to a feloe laiyng to his rebuke, that he was ouer deintie of his mouthe and dyete, he did with this reason geue a stoppyng oystre. Couldest not thyself • ꝙ he • fynd in thy herte to buye of y• same kynd of meates or dishes yt I dooe • if thou mightest haue theim for a dandypratte? And when he, yt would needes shewe hymself to bee a despiser of al delicates, had therunto aunswered, yes: Then dooe not I, saied Aristippus, so earnestely mynde or tēdre sensualitee, as thou dooest auarice. For he would fain haue vsed as delicate fare as Aristippus, I • it would haue come of free cost, or for a veray litle money.Man • y• 〈◊〉 th • contemp •• of del •••• t • would fa •• of y• best • f th • i mig • t of f •• cos •• or for a litle money. In thesame wise dooen certain nacions laye vnto the Germains quaffyng,The Germain • are noted of much drynkyng • and the Engl • shemen of muche eatyng. & to the englishe menne gourmaundyng & eatyng while y• bealye will hold, wheras there bee no gre • ter raueners or gluttons in the worl • e, then theimselfes, if at any tyme suche chaunce dooe fall, that thei maye of free cost eate • nd drynke their fille.Couetousnes ofte tymes be guileth y• bealye. Then more couetous are those nacions, & not more tēperat • or sobre of diete. Ueray muche like vnto this • it is: that I shewed of the pertrige afore, in the secoūde saiyng of thissame Aristippus.

The receiuer generall and treasourer vnto Dionysi • s, named Simus, Simus y• receiuer general and treasourer to Dio • ysius. a Phrygian born, shewed vnto Aristippus his mainour place, beeyng in euery corner veray neat and clene, yea euen the veraye floore couered & checkerwise set, throughout with square pauyng stones of greate price. Aristippus, when he had well looked about and vewed euery thynge, voided the spetle of his mouth euen full in the bearde of Simus:Aristippꝰ s • e • ted on the eiuill fauoured face of Simꝰ • and to thesame Simus highly fuming at the mater, he excused hymself by this colour, yt he could espye no place ne thyng in al the whole hous more meete to receiue the filthye dreiuill or spattreyng of the mouth. Notyng thereby, • hat in y• whole hous there was nothyng more lothsome to behold, or more vnclene, thē the face of that barbarous feloe,The face ought to bee the most clene of al the partes of the bodye. wheras that parte of a manne ought to bee moste clene of all. Albeit this saiyng is more like to bee of some Cynike, thē of Aristippus, how so euer it is fathered on hym.

Beeyng on a tyme delited with a notable sweete smelle, that was about a delicate feloe, thus he saied now a mischief on ye hertes of these naughtie & wretched mutton moungres that haue brought suche a singulare good thyng as this, in slaū dre and infamie. Menyng, that a great noumbre of thynges of theimselfes good,Many good thyn • es be reie •• ed through the faulte of lewd p • rsons vsyng y• same naughtely. bee abandoned and reiected from honest mennes occupiyng, through the faulte of other lewde persones who putte the same thynges to eiuill vses.

Beeyng asked the question, how Socrates ended his life:Aristippꝰ wished to dye no wurse th • n Socrates had dooen. euen so as I woulde wishe to dooe, saieth he. Menyng that suche diyng is rather to • ee wished for, thē any kynde of life in this transitorie worlde. Neither was it possible for hym in fewer woordes to describe a more blissed maner of diyng. The pith of y• saiyng consisteth in this pointe that the philosophier aūswered an other thyng, then the demaunder looked for. The one asked his question of the kynde of death,It forceth not what kynd of death we hau • so we dye verteously. that is, whether he had dyed of some sickenes, of a sweard, by poison, or by breakyng his necke by reasō of some fal frō an high place: the other thynkyng that mater to bee of small force, aunswered that he had made a blissed,Socrates made a blissed ende. a perfecte, and • • ertuous ende.

Poliaenus ye sophiste beeyng entreed into the hous of Aristippus, Polyaenus a Sophiste. when he espyed there, women gorgeously apparelled, & a feast of high prouision and furniture, begonne to reproue suche greate excesse in a philosophier. Aristippus makyng as though he had not marked that chy • yng, within a whyle said vnto hym: maye ye fynd in your herte to take peines at dyner here with vs for this ones? when the other had aunswered that he could bee contented so to dooe with all his herte:Many y• reproue dentye fare & delicates, can well fynd in their hertes to take parte of the same. why fynd ye faulte at it then, ꝙ he? for ye seeme not to reproue ye table for the dentie fare, but for the cost • For if the feaste had for this pointe mysliked hym, that it was ouer delicate, he would haue refused to bee one of the geastes.To allow the fare, & to bee offended with the cost of the same, argueth not a man sobre of diete, but lothe to spend money • And as for the ordeinaunce to allowe, and with the charges of thesame to bee offended or discontented, semeth to bee a pointe, not of one that abhorreth excesse of meate and drynke, but of a niggarde, & of one that is lothe to spend any money.

It is vneth beleueable that Biō reporteth of hym,Aristippus a despyser of golde and siluer. whē his seruaūte bearyng money of his, as he trauailled in a iourney, was ouercharged with the heauie burden of thesame, he saied: cast awaye the ouerplus, and carrye that thou mayest with thyn ease.

Trauaillyng by sea on a certain tyme, after that he had due knowlage that ye shippe belonged to pyrates & rouers on the sea, he laied abrode his golde,Aristippꝰ caste his golde into the sea. and begoonne to tell it, & anon after soodainly leat it fall ouer boorde into the sea for the nons, & then gaue a great sigh, sembleyng that it had fallen out of his hande vnaw • res, and muche against his wille. By this ingen or sub ••• e deuise • e found meanes to saue his own life, when the mater and occasiō why to kill hym or to trye maisteries wt hym for his money was ones takē awaye from ye pirates. Some writers there bee, that reporten hym to haue spoken these woordes also.Better y• money bee caste awaye by a manne, then a manne to bee cast away fo • moneys sake. Better it is that all this geare bee cast awaye by Aristippus, then Aristippus to perishe and to bee cast awaye for this geares sake.

Unto Dionysius demaūdyng why Aristippus was come into Sicilie forsakyng Socrates, Why Aristippus left Socrates & went into Sicilie. he aūswered: Marie to ye ende that of suche thynges as I haue, I maye geue you parte, & of suche thynges as I haue not, to take parte with you. There been that reporten hym in this wise to haue aunswered. When I wanted sapience I resorted vnto Socrates, & now because I want money, I am come to your grace.

Aristippus vnto Plato chydyng with hym for yt he had bought a greate deale of fishe for one dyner,Aristippꝰ chidden of Plato for biyng diuerse cates at ones, what he aūswered. he aunswered, that he had bought it all for an halfpenie. And when Plato had thus saied: of that price euen I myself could haue foūd in my herte to haue bought it: ye see then o Plato, ꝙ Aristippus,

Plato loued money, better then Aristippus loued good fare.

In the .ii. in ye vii. and in ye xxxii. saiynges of Aristippus.

that, not I am gredie to to haue plentee and varietee of sondrie cates, but yourself to beare greate loue to money. Ce • tain saiynges muche like vnto this been a fore recited.

Thesame manne in the citie of

Aegina, was a goodlye cytee adiacente vnto Pelopōnesus not ferre frō the hauens mouth, called Pyraeus, & it stode euen directly against the coūtree of Attica, & therfore was of a certain Atheniens called Lippitudo Atticae. yt is the bleryng of Attica. For the goodlynes of Aegina dyd muche disgrace ye beautie of Attica, and did, as ye woulde saye: drowne it.

Some geue ye name of Aegina to the whole Isle.

Aegina at the solemne feastes of Neptunus Iuppiter and Pluto, were three brethren and soonnes of Saturnus gotten vpon Ops the sister and wife of thesame Saturnus. They so diuided the regions, that Iuppiter should haue vnder his dominion, the high countrees, Pluto the lower countrees, and Neptunus the Isles and the seaes. Wherof the poetes haue feigned Iuppiter to bee the God of heauen, Pluto of helle, and Neptune of the waters. In honoure of Neptunus were yerely celebrate in the Isle or towne of Aegina, certain solemnitees, whiche wer called Neptunalia, of Neptunus his name, and by another name Salatia of Salum, the sea. Neptunus, had to dooe with Phryne was an harlotte of exccellente beautie, but so commen that she refused none, whatsoeuer he were: and (as occasion ser • ed for hir mercate) she customably resorted to all places, where • ny solēnitee of sacres or martes, or any other occasion of great haunte and resorte was. Albeeit hir moste dwellyng was in the citee of Athenes. She is muche mencioned, not onely in the poetes and historiographiers, but also in sondrie places of this present w • rke. Phryne a mysliuyng woman there. And when a feloe had cast hym in ye nose yt he gaue so large money to suche a naughtie drabbe, who sticked not to leat beggerie Diogenes the Cynike to haue parte of hir bodie: Aristippus in this maner aunswered: I geue hir money and many other gaye good thynges, to haue my pleasure on hir for myn own parte, and not to thentēte, that nomanne els should. This is left in writyng of ye said Phryne, yt although she was a passyng fair womā, yet was she as cōmen as the carte waye, on who soeuer came, without preferryng or choyce of this manne, or that manne, whether thei wer riche, or poore, shewyng • ir self disdainfull and coye to wardes no persone, come who would. To this had ye poete Horatius respecte in thus saiyng.

Me libertina, nec uno cōtēta Phryne macerat I frette and pein with burnyng loue Of Phryne, who this other daye Out of hir bondeship did remoue, And now is commen, as cartewaye.

Diogenes in this maner rebuked Aristippus for hauyng to dooe with Phryne:Aristippus rebuked of Diogenes, for kepynge coumpaignie with Phryne the harlotte • o Aristippus, thou arte a great medleer with this woman, beeyng a stewed stroumpette, and therfore either playe the doggue as I dooe, or els leaue suche facions, as thou dooest vse. Aristippus by inducciō in this wise shifted him of. Diogenes seemeth it vnto the a thyng to bee abhorred, that a man should dwell in an hous, which others aforetymes haue inhabited? when he had saied no: what (saieth Aristippus) is it shame to saill in a shippe, that hath aforetymes carryed a greate noumbre moo? when that also he had denyed to stand against reason: why then dooest thou suppose it to bee vnreasonable, ꝙ he, to ioyne with a woman, of whom a greate noumbre of persones haue tofore had their pleasure This is aboue mencioned, sauyng that Athenaeus dooeth in this maner and fourme tell the tale.

Afore in the xxii. saiyng.

Athenaeus, a greke historiographier.

When he had lost a woondre full pleasaunt Mainour place with all the appurtenaunces, vnto a certain persone earnestly lamentyng thesame his pietous chaunce, he saied:Aristippus a man of good possessions • landes. what, dooest thou not knowe well enough, yu haste but one litle poore hous with a small piece of lande to it, and that I haue yet three whole lordshippes leafte? when the other partie had theretoo graunted, he saied: why dooe we not then rather lamente thy case? Menyng yt it had been an vnwise parte of hym rather to take sorowe for yt that he had lost,When a man hath lost any parte of his substaūce, he shoulde take coumforte of that, that is leafte. thē ioye & coumforte of that that was leafte.

To one that by the waye of opposyng hym asked this question, art thou euery where? I leese no freite money then, ꝙ he, or I spend no freite money in waste if I bee in euery place. Aristippus wt a mock • alone wiped awaye the sophistical question, whether one & thesame bodye maye at one tyme bee in diuerse or soundrie places at ones.Whether one and thesame bodye may be in sondrie places at ones. When he aunswered, that so beeyng, there was no perill of leesyng his freite money or of spendyng freite money in waste. For he leeseth his freite money, who, when he hath paied his money, is not carryed thither as his desire is It maye, by leauyng out the negaciō, bee taken in this se • se also. Then haue I in my dayes lost some freite money, or then haue I spent in waste and haue lost muche good money geuen hereto fore for freite or • ote hyere.

As though he should haue saied: if one bodye maye bee in moo places then one at ones • I haue many a tyme in my dayes paied money in vain, and haue like a foole spent money in waste, to bee carryed ouer sea in a shippe from one place to an other, forasmuche as I was there alreadie before I came.

The menyng and sense of the woordes of Ari • tippus in so saiyng, (as I vnder the correccion of Erasmus take it • was: I leese no freite money thē &c. I caste waye no freite money then &c. that is, I spend no freite money then &c. For he leseth his money that spendeth, when he hath nomaner neede nor occasion to spend it. And he that is alreadye in euery place where he would bee, nedeth not to spende money to bee carryed thither. As if he should haue saied to the feloe: If one bodye maye bee in all places at ones, thou mayest bee assured, I would not bee so madde as to geue freite money, when I wer disposed to take shippyng & to go ouersea from one place to an other.

Beeyng confounded and made blanke in a disputaciō of a certain feloe yt was sauce & presumpteous,Aristippꝰ was nothyng greued to take a blanke in disputacion. but thesame a furious rageyng feloe, of no more wit • e then a beaste: whē he sawe hym hoppe & fette his gambaudes for ioye, and swellyng in pride by reason of that victorie. In dede, ꝙ he, I goo awaye confounded, but yet like to sleepe this night more sweetely and soundely,Unwrathfully spoken. then thyself, that hast putte me to this blanke.

Helicon of the toune of Cyzicus or Cyzicum, an Isle in Propontis, hauyng a waye to the main lande by two bridges, & hauynge also a cytie of the same name, with walles, castelles and toures of marble stone as fair & goodly as myght bee, & in largenesse, coūpace & amplitude hable to compare with the chief citees in all Asia. It was so named, by one Cyzicus sometyme kyng there, whome Iason vnawares slewe. It was also a citee of greate power, and indifferently sette, either for peace or warre. Cysicus a philosophier in Plato his tyme had prognosticate ye eclipse of ye soonne:Helicon Cyzicenus a philosophier of Athenes excellyng in all the mathematical sciencies, in thesame tyme when Plato was. who, after that it had chaunced accordyng to his prognostication, had of Dionysius a talente of siluer in rewarde. Then saied Aristippus to ye reste of the philosophiers: I also haue a right woondreous thyng yt I could prophecie. Thei hartely desiryng hym thesame to vttre: I prophecie (ꝙ he) that Plato and Dionysius wil ere many dayes to an ende breake a strawe betwene theim.Dionysiꝰ offended wyth Plato, longe ere he would shewe it outwardly. For he had alreadie perceiued ye kyng now a good while to keepe his mynde secrete, and to dissemble his angre and displeasure conceiued against Plato.A talente of siluer, the frenche enterpreter folowyng Buda • us dooeth translate, sixe hundred crounes, whiche after the rate of fowerteen gro • es the croune, ammounteth to the summe of one hundred and fourtie poundes of our currant money.

He saied, this in the maners and facions of menne to bee the wurst thyng that was possible to bee,Frēdes ought to bee tryed ere thei bee receiued into famyliarites. that in publique sales thei dooe narrowely serche pottes and pannes ere thei wil bye theim, and wil not serche and examyn the life of suche persones as thei matche to theimselfes in frendship, and entiere familiaritee. And yet a muche higher vtilitee and profit redoundeth to a māne of feithfull frēdes, then of pottes or pannes: and a muche greater losse and disauanntage excepte he choose of the right sorte,A great disauaū • age yf a manne choose not his frendes o • the best sorte. suche as should bee.

When Dionysius at a bāquette had cōmannded that all the coumpaignie should addresse theimselfes to maske etche man in purple. And purple in those dayes was for the wearyng of none but kynges & princes,Purple in old tyme was for the wearynge of none, but kynges and princes. wher now it is cōmunely taken vp with euery sowter & cobler. Plato refused to dooe it,Plato refused to daunce in purple at ye request of Dionysius. recityng for his purpose these me • re verses out of some tragedie. 〈 in non-Latin alphabet 〉 To bee disguised in womannes clothyng, is vnfitte for a mā. 〈 in non-Latin alphabet 〉 . My herte abhorreth, that I should so In a womannes kirtle, myself disguyse, Beeyng a manne, and begotten to Of a mannes prosapie, in manly wise. But Aristippus made no courtesie at the mater,Aristipppꝰ refused not to daūce in purple at the biddyng of Dionysius. but beeyng dressed in purple, and readie to goo to dauncyng, he pronounced these verses without any studie soodainly.

〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . Nothyng cā corrupte a mynd wholly dedicate to vertue.Euen em • ddes, the furious rageing Of sacrifice dooen, to the God Bacchus, A minde, wholly addicte, to sobre liuing Wil not bee corrupt, ne made uicious.

As he was makyng suite and intercession on a tyme to Dionisius in the behalfe and fauour of a frende of his, & the kyng would not heare his suite and peticion, Aristippus fallyng down flatte on the grounde before hym, begoonne to embrace and kisse the kynges feete, and by yt meanes at last obteined his purpose & requeste. And when certain persones reproued thesame facte of his, as more vile & more hūble then was comly for a philosophier I am not in ye blame, ꝙ he, but Dionisius,

Wittyly spoken.

Dionysiꝰ had his eares in his feete.

whiche hath his eares standyng in his feete.Aristippus a man of a passynge readye witte, aswell to dooe as to excuse any thyng. A witte like prōpte & readye at all assayes, aswell to dooe, as also to excuse any thyng whatsoeuer it wer.

In the countree of Asia he was attached by Artaphernes the high capitain, or leuetenaūt general there, vnder ye kyng of the Persians. Artaphernes leuetenaūt generall in Asia vnder y• kyng of the Persians. And at thesame present season, whē one demaūded of hym, whether euē there also his old accustomed stoutenesse of herte failled him no more then it had been wont to do.Aristippus arested in Asia by Artaphernes. Folyshe dawe ꝙ he, as though I haue at any time in al my life beē, of a better courage or stomake,Aristip. stood in drede of no māne lyuyng. then euē at this present houre, yt I must speke to Artaphernes. Uerayly this thynge by the benefite of philosophie was roted in hym, that he stood in drede of no manne liuynge, but would bee frāke and free with euerie persone to saye his mynde.

Those persones, who beeyng furnished with the liberall studies of humanitee and of the toungues, did slouthfully neglecte the studie of philosophie morall,Suche as beeyng furnished with other disciplines, do neglect moral phylosophie, are lyke the woers of Penelope. he likened to the wooers of Penelope the doughter not of Icarꝰ, but of Icarius, & the wife of Ulysses: who durynge the absence of hir housband tenne yeares, b • yng awaye at the battaill of Troie, and other tēne yer • s wandreynge o • the • eats, ere he coulde g • atte home into his coūtre • of Ithara, kepte hirself chaste and true wife vnto thesame Ulysses. And where she had moste ymportune, and thesame contynuall suite made vnto hir, by many ioyly ruflleyng wooers, to haue hir in mariage, she droue theim of all by this colour, that she had • lou • e of lynē cloth in weauyng, whiche beeyng ones finyshed she would geue vnto hir wooers a determynate and a fynall aū swere. Then vsed she this policie, to vnweaue in the night as muche werke, as she had made vp in the daye before. By reason wherof diuerse of the gentlemenne that wooed hir, beeyng with their long suite weryed and tyered, fell in hande to haue wanton conuersacion with Melanthon & Polydora hir handmaydens, as vttrely despairyng that euer thei should achiue to the obteinyng of Penelope hirselfe. Penelope. For t • ei entreed loue with Melāthon & with Polydora beeyng hir handmaidens, and conceiued hope sooner to obtein all the worlde besides, then mariage of the ladie hir self. His menyng was, that y• liberal sciencies been, as it wer, the handmaidēs of morall philosophie, whiche morall philosophie is with the f • rst of all to bee putte in vre, and for whose respecte and cause all the other disciplines For moral philosophie was to theim, that diuinitee and holy scriptures are to vs Christian menne.are learned. A muche like thyng Aristo This Aristo was a philosophier, and was called in maner as by a surname, Scepticus, because he was altogether occupied in consideryng & serchyng the state of humain thynges. He was borne in the Isle of Coos, albeit some saye he was Chius, and was scholare (as some writers saien) to zeno, the first autour & brynger vp of the Stoikes secte, after some writers, he was a Peripatetike, that is, of Aristoteles his secte. But as cōcernyng philosophie, aswell morall as naturall, his determinacions and doctrine is of al the aunciente good writers reproued and vtterly condemned as naught. For by his opinion all thynges are in differente, & no diuersitee betwene beeyng in perfecte good health and in extreme sickenes, and so of other thynges. Wherfore his doctrine was disallowed of all menne, as testifieth Cicero in the proheme of the offices and in his werke, d • finib • s bonorum et malorum. Ther was also another Aristo ••• her vnto Plato. also is reported to haue saied of Ulysses, who when he was descended to hell the said Aristo aftermeth that he talked familiarely with all the other solles there for the moste parte, sauyng that he could not so muche as ones come to the sight of the queene hirself.

To one demaūdyng what thynges wer moste requisite & necessarie to bee learned of young folkes,What thynges are moste requisite to bee learned of young folkes. he saied: thesame yt maye dooe theim best seruice when thei shalbee at ye ful mannes state. This saiyng is ascribed to others also besides Aristippus. The principall best thynges are euē at y• first begynnyng to bee learned,The principal best thynges, are euen with the first to bee learned. neither the tendre and vnbroken youngth, whiche is of it self moste apte to learne,Younge age moste apte to learne. is to bee forepossessed with thynges superfluous.

After that Aristippus had gathered together greate gooddes and substaunce of money,Aristippꝰ gathered together much richesse. and Socrates hauyng conceiued greate meruaill therof, saied: howe hast yu come by so much richesse? howe haue ye come by so litle, ꝙ he again? For he t • ought it a thyng no lesse wo •• hie admiracion, that Socrates beeyng • p • ilosophier of so greate estimacion, • hauyng suche greate frendes, should bee poore, thē that hymself should bee riche.

To a certain commen woman saiyng: I am with childe by you Aristippus:Wittyly and • eatly spoken that can ye not for a • uertie knowe (ꝙ he again) any more then gooyng on thornes standyng as thicke as is possible one by an other, ye maye truly auouche this thorne it is, that hath pricked me.

A certain persone openly blamyng hym, yt he did in suche wyse exile, cast of, and leat renne at all auentures his soonne,Aristippꝰ cast of his sonne, and leat hym renne at roners. as if thesame had neuer been begotten by hym, he saied: dooe we not cast awaye from vs, as ferre as wee can, bothe flegme and spettle, & also lyce, with other vermyn bredyng of our owne bodyes, as thynges. seru • ng to no good vse ne purpose? He mened theim not woorthie to bee accoumpted for a mannes soonnes,Menne maye iustely refuse those sonnes, in whiche is no grace at al. that had noothyng els wherwith to shewe theimselfs woorthie the fauour of their parētes, but onely that thei wer of theim begotten and brought into this worlde. So the olde manne in the comedie saieth.

The wordes of Menedemꝰ to his sonne, Clinia in the third comedie of Terence.Ego te meū dici tantisper uolo, dum id quod te dignum est facias. So lōg & no lenger, thou shalt my soonne bee, As thou behauest thyself, with honestee.

When Dionysius had geuen in rewarde, vnto Aristippus money, & vnto Plato bookes, Aristippus beeyng checked of a certain persone, as one whose mynde was more on his halfpenie, then Plato had sette his:Dionysius gaue in reward, to Aristip • us money, & to Plato bookes. what mater maketh that, ꝙ he, I had neede of money, & Plato of bookes. Menyng, that neither of theim bothe was blame worthie to take ye thyng whiche might best serue his purpose: for of a likelyhood Dionysius had put either of theim to the choise, whether thei would haue money, or bookes.

Beeyng asked for what cause Dionysius did in such wise cal hym foole and all to naught,Dionysius would ca • l Aristippus foole, & all to naught. for the ve • aye same cause (ꝙ he) that other folkes dooen. Menyng the plaine & franke speakyng of a philosophier to bee • oumbreous and hatefull to all persones,The playne speakyng of a philosophier, no m • ̄ can well allow. and therefore no meruaill to • ee, if the kyng might • iuill abyde it: all vndre one together intimatyng the kynges iudgemente nothyng to di • fre from the iudgemente of the grosse multitude, forthat fortune dooeth not conferre the endewemente or gifte of sa • ience.Sapience is not geuen by fortune.

He asked of Dionysius at a tyme by the waye of peticion a talente. And when the kyng hauyng gottē an occasion to cōfound hym by his owne woordes, & to cast hym in his owne turne, saied: diddest not thou openly afferm • , and saye that a philosophier is neuer in penurie of extreme neede?A philosophier is neuer in extreme penurie. well, geue me the talente (ꝙ he) & then wee shall afterward reason of that mater, when he had receiued ye money: And was it not well and truely saied of me, ꝙ he, that a philosophier is neuer in ex •• emitee of neede? That persone is not in extreme penurie,He is not in penurie, who at al tymes of neede is assured where to haue enough. who at all tymes of neede is assured where to receiue, and to haue enough.

Unto Dionysius recityng out of a tragedie of Sophocles, these twoo litle verses. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . Whoso a Tyrannes courte, dooeth haunt. There to bee a continuall d • eller, Is unto thesame, a bondeserua • nte. Though he wer no bond mā, ere he came ther: Aristippus aūswered onely a syllable or twaine of the later verse corrected in this maner. 〈 in non-Latin alphabet 〉 • A free mynde is euerywhe • free. Is not to thesame a bondeseruaunte. If he wer no bondeman, ere he came there. Signifiyng none to bee free and out of bondage in deede, excepte whose • eraye mynde & herte, philosophie hath deliuered discharged & made free bothe from hope & feare, for to bee a free manne outright, it is not enough, to haue been born in freedom • ,True libertee perteineth to ye mynde more then to birth. or out of seruitude & bondage. Some writers ascriben this saiyng vnto Plato.

When betwene Aristippus & A • schines, A breache of loue betwene Aristippus & Aeschines. had befallen a litle distaunce & breache of loue, and a certain feloe had saied, where is now that your greate high frendship become? It slepeth, ꝙ he, but I shal awaken it and raise it vp again. Herupon Aristippus by reason of this seasonable,A small variaunce dooeth commenly, by reason of silēce growe to a scabbe of open •• mitee. or oportune •• d plain speakyng of the said feloe, wi •• a tryce ended all ye strife and made all well again. To thentente that the sore might not by reason of silēce growe to an open scabbe, (as moste cōmenly it dooeth) he of his owne voluntarie wille came vnto Aeschines, and saied in this maner: Shall not wee twoo, euen now out of hande bee at one again as good frendes as euer wee wer, and ceasse thus to playe ye children? orels shall wee rather tarye vntil we shall ministre to iestyng knaues mater to prate and iangle of vs twain on ye ale benche? To whom when Aeschines had made aūswer, that he would wt all his herte bee reconciled & full agreed. Then, yet remembre, (ꝙ Aristippus, Aristippꝰ beeyng the elder manne, offreed first to bee agreed with Aeschines.) that I beeyng the elder and the more aunciente persone of the twain, haue come and sought on ye first. Then said Aeschines: of a veray truthe thou art a greate dele more perfecte honest manne then I am, for of me begoonne all this our fallyng out, and of the to haue a perfecte atonemente. By this meanes thei wer reconciled of newe, and as good loue and frēdship betwene theim as euer there had been tofore.

At a certain season saillyng in ye coumpaignie of three or fower of his own countreemenne or neighbours, he was cast on lāde by shippewracke.Aristippꝰ saillyng to Rhodus, was cast on lande by shipwracke. And when he had on the sandes espyed the priente of mathematicall figures of geometrie drawen in ye sande: All is well maisters, ꝙ he, I haue espyed the steppes and signes of menne. And beeyng entreed the citee there nexte by, he neuer leafte serchyng vntill he found out what p • rsones wer there studious of disciplines:Aristippus after 〈…〉 mette w ••• learned 〈◊〉 in a 〈◊〉 coū •••• was high •• •• ll entre •••• d both he • • ll his coū paignie for his sake. and after that he was ones mette with thesame, thei did with all humanitee possible entretein not onely hym for his own persone, but also the others that came with hym, yea and besydes y•, g • ue theim money enough in their purses for their costes & charges, vntil thei should returne thither again in their waye homeward. After certain dayes when the others that had come at the first wt Aristippus addressed theim selfes to returne into their countree & asked of hym, whether he would any message to bee dooen at home to his neighbours & countremēne, he saied: Nothyng but that thei applye theimselfes to acquire & purchace such maner rychesse,True and ve •••• r • ches of the mynde. as maye not perishe & bee lost by shipwracke but maye geat to lande with their owner. The self same mater dooeth Uitr • uius reporte in ye sixth volume of Carpētrie or deuisyng, Uitruuiꝰ writeth in Latin volumes of carpentrie, or deuisyng of buildynges. saiyng more ouer that Aristippus at that season came to the citee of Rhodus.

When Socratesspake fore against suche persones as wer perfumed wt sweete sauours, & Charondas, or (as some writers holdē opinion) Phaedon demaunded what feloe it was, so perfumed with sweete oyles and sauours, Aristippus saied, euen I it is miserable and wretched creature yt I am, and a more miser then I, the kyng of the persians. But marke, saieth he, that lyke as he is in this behalf nothyng superiour to any other liuyng creature, so is he not a iote better then any other manne. His menyng was,A man by e • ternall gooddes, is not made better. that manne by e • ternal or outwarde gooddes is made not a whitte the better. Bothe an horse all be smered wt oyle of baulme or spyke, should haue the self same sauour, that should a kyng: and a sely poore • egger beeyng anoynted or perfumed with ye lyke kynde of oyle or sauour, smelleth euen as well as dooeth y• highest prelate of theim all.

THE SAIYNGES OF DIOGENES Cynici, wer philosophiers of the secte of Antisthenes & Diogenes & were called, Cynici either of the place Cinosarg • , wher Antisthen • s kepte his schole, orels of y• greke • otable 〈 in non-Latin alphabet 〉 doggues. Because thei wer euer moste importunely barkyng and raillynge against the vices of menne, orels bec • use ī wordes of rebaudrie and shamelesse speakynge, thei did with their foule mouthes represente the curryshenesse of doggues. THE CYNIKE •

THe ordre (as I suppose) shall appere to hang veray well together, if nexte after the holynesse of Socrates, by saiynges of mirth vttreed, and after y• merie plainnesse of Aristippus, wee make mencion & rehersall of Diogenes was scholar vnto Antisthenes. And thei twoo wer the • irst and principall autours of the secte of the Cynikes, and therfore was he called Cynicus. Whose life doeth Diogenes La • rtius write and largely prosecute. Diogenes of Sinopa, • o, long) was a citee in Pontus orels veraye nigh to it. Bui • ded by the Milesians, a florent citee, and of great power, in whiche wer many goodly houses and mansiō places of royall buildyng, with schooles, mercate steedes, walkyng places and gorgeous temples. And in this citee wer borne Timotheus Patrion, Diphilus a writer of comedies, and Diogenes Cynicus, who was therof called Sinopensis or Sinopa • us. Sinope, who in allmanerfolde grace of his saiynges, ferre passed & excelled y• others. howbeeit, all these three philosophiers though in deede for vnlike & in maner cō trarie qualitees, yet neuerthelesse dooe I iudge one euē as highly as an other to be estemed & had in honour: so y• although thei wer of veraye vnlike facions, yet maye ye well saye that thei were in degree, feloes like one with an other •

First of all hauyng departed out of his owne coūtree, & placed hymself in Athenes, he resorted to the philosophier Antisthenes, Diogenes would needes bee schoolare vnto Antisthenes. to bee his disciple: by whom although he was ofte tymes putte backe and shifted of • (for Antisthenes would take no scholares) yet would he not ceasse stil to bee an hanger on about hym:Antisthenes would haue no scholares. in so muche that when Antisthenes on a tyme offreed to geue hym a strype with a staffe, he willyngly putte out his hedde vnder the staffe, saiyng: Stryke if thou bee so disposed, yet shalt thou not fynd any staffe so harde, wherewith to beate me awaye from ye, as long as thou shalt speake that maye concerne maters of learnyng. A notable exaumple of sapience with whole herte & mynde • feruently desired and zeled.Diogenes had a woondrefull lo • e and zele to sapience.

Whē he by chaūce sawe a mous rennyng and whippyng about frō place to place in a certain greene with in ye citee of Athenes called Megaricū, whiche mous neither sought any hole, nor was afeard with the stieryng of folkes, nor had any lust to eate meate: A ioyly gaye exaumple of libertee, saied Diogenes. And euen forthwithall, renouncyng and forsakyng the worlde, he begoonne to take vp his dwellyng in a tubbe.Wherof Diogenes toke occasi • n to take vp his dwel •••• place in a 〈◊〉 .

To menne woondreyng that he had neuer a litle house or corner of his owne,, where he might quietly • ate his meate:Why Diogenes had no house of his owne to • a • e & •• ynke in he shewed with pointyng of his fynger the galerie or walkyng place that was called • ouis porticus, and saied, that the people of Athenes had builded to his vse a royall mansion place where to dyne and suppe,Iouis portieꝰ Iuppit •• his 〈◊〉 galerie 〈◊〉 Iuppiter his walke, a pl • ce in Athenes and to take his repaste. The thyng that was publique, he enterpreted to bee made and ordeined for hym also particularely.A thyng publiq • e is 〈◊〉 for ye vse o • euery p • rtic • lare ꝑsone also seuerally Neither could he wishe or desire a fresher or a more galaunte parloure to eate in.

The schoole of Euclides, (for that thesame Euclides seemed to teache in deede wittie conclusions,Euclides was in ye later dayes of Plato who wrote muche of conclusiōs in geometrie, which w • rke wee haue yet in greeke and lati • . but yet nothyng to ye furtheraūce or helpe of vertuous liuyng,) he called not 〈 in non-Latin alphabet 〉 , a schoole as ye vsuall woorde was in deede, but by a nicke name 〈 in non-Latin alphabet 〉 , whiche souneth in englyshe cholere, angre & trouble,Diogenes nickenamed the scholes of Euclides, and of Plato. contrarie to y• significaciō of ye right woorde 〈 in non-Latin alphabet 〉 , whiche souneth quiete vacacion. Sembleably, the scholastical exercitacion and cōferryng of Plato called in greeke 〈 in non-Latin alphabet 〉 ,

〈 in non-Latin alphabet 〉 ,

〈 in non-Latin alphabet 〉 ,

〈 in non-Latin alphabet 〉 ,

Diogenes by deprauyng and corruptyng the woorde called 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , yt is, myspendyng of muche good labour & tyme, because that Plato beeyng sequestred & exempted from the practike liuyng emong menne abrode in ye worlde, did spend all his dayes & tyme in disputaciōs of woordes, wher as Diogenes liuyng emonges ye thickest of the worlde abrode, had more mynde and affection to liue philosophically,Diogenes set his m • de more to liue after phylosophie, then to dispute therof. that is, accordyng to perfecte vertue, then onely in woordes to dispute & reason therof.

The games called Dionysiaca, whiche wer with greate charges & muche pompe celebrated & holden at the citie of Athenes in the honour of Bacchus • after the feignyng of the po • tes • was • uppiter his ••• e, bego • •• n vpon Semele the doughter of Cadmus, who beeyng slain with lightenyng, Iuppiter tooke the childe, and sowed it within his thighe and so kepte it, vntill it was of maturitee to bee born, and then was he borne out of the thighe of Iuppiter. He is called the God of wyne, because he first found out the vse of wyne, he is called in greke 〈 in non-Latin alphabet 〉 , and therof is deriued Dionysia. And of Dionys •• is denominated Dionysiaca certamina, whiche the Latin m • nne callen of Bacchus Bacchanalia, the rites of Bacchus, whiche in the moste parte of the citees of Grece wer kepte euery third yeare. Bacchus, he called the greate woondrementes and gazynges of fooles. For that in thesame was nothyng dooen, but all to gether foolyshe and worthie skorne.

The oratours & aduocates (who wer had in high price and estimacion in Athenes,) he called the cōmen droudges & pages of euery Iacke and Iille, for that thei wer of force cōstreigned to speake all that euer thei didde, to please menne, & euen like bonde slaues to flatre ye beastly foolyshe rable of ye people. And the assemblees of ye people swarmyng about thesame oratours, he called the pymples or litle wheales of glorie.Frequente assemblees of y• people gatheryng about y• oratours been y• pymples of glorie. The greeke woorde that he vsed, was 〈 in non-Latin alphabet 〉 , that is, litle pymples or pushes, suche as of cholere and • alse fleagme budden out in the noses and faces of many persones, and are called the saphyres & rubies of the tauerne. Menyng thereby (as I suppose) that like as suche pushes in the visages of menne, are angrye thynges & greeffull, and also finall discoumforte to the parties, that thesame maye not for shame shewe their faces, but hyden theimselfes, and refrein to come in coumpaignie: so the frequēte assemblees of people, swarmyng about oratoures, dooe fynally purchace & conciliate vnto thesame muche enuie, displeasure, hatered, trouble and vexacion, ensuyng of the glorie that thei haue in the begynnyng. As chaunced to Demosthenes, and to A • s • hines in Athenes, and to Cicero in Roome.

Diogenes as often as in the life of menne he considereed and thought vpō the gouernours of citees, physicians, & philosophiers, affermed no liuyng thyng to bee more sapiente then manne.Nothyng more sapiente th • n manne. Thesame Diogenes consideryng in his mynde expouners of dreames, reeders what shall folo • this dreame or yt, southsaiers, & others of like sorte, orels suche persones as wer wholy subi • cte to glorie & richesse: auouched, yt to his seemyng there was nothyng more folyshe, thē manne. 〈…〉 manne. Notifiyng the witte of māne to bee applyable & apte to all goodnesse, if it bee exercised & e • ured therwithall,The wi • te of manne, ap • e to all good • nesse if it bee s •• te therto. but if it fall frō his right kyn •• to vice, then to bee many degrees wurse then ye dummebrute • eastes.

He vsed customably to saie, yt in our life wee should oftener prouid 〈 in non-Latin alphabet 〉 , that is, a talker then an halter. The g • eke woorde, 〈 in non-Latin alphabet 〉 signifiet • in latin sermonem, 〈 in non-Latin alphabet 〉 in englyshe communicacion or talkyng. And ye greke vocable, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 is in latin, laqueus, in englyshe an halter or a streng, • uch as a bodye maye by ye necke bee hanged withall. Whiche he spake, for that such persones as are werie of their liues, & are in suche despaire, yt thei would • ain bee out of the world, dooe many of theim by & by hang & strāgle theimselfes,What thyng desperate persones should dooe. wheras thei ought rather to haue recourse to good cōmunicacion yt might recoūforte their spirites and bryng theim a gain frō despaire. For to y• herte beeyng in heauynes & vtter discōforte: ye best phisiciā is good & holsome cō • unicaciō. Neither shall the sense bee out of square, • fye take ye greke vocable 〈 in non-Latin alphabet 〉 (as in an other significaciō it maye w • l be takē) for reason. And then ye sense shalbee, yt men ought rather in tymes of displeasur • s • misauc̄tures, to staye theimselfes by reason, • to vse their discreciō & wisdome,In tymes of mysfortu • e is wisedome and discreciō most to bee vsed. in takyng my • chaūces paciently as menne should dooe, then vpō trifleyng occasiōs to falle in despaire, and so wilfullye to cast awaye theimselfes, as many haue dooen. Albeeit takyng 〈 in non-Latin alphabet 〉 , for talkynge, I thynke, Diogenes mened, yt mē ought so to prouide, that their woordes & cōmunicacion at al tymes bee vertuous and fruitefull, aswel to ye heater as to the speaker,Mēne ought to haue no cō municacion, but suche, as maye be fruitfull and • difiyng, aswell to the hearer, as to ye speaker. and not of suche sorte as ye speaker maye afterwarde haue cause to repente and wishe within his beallye again. As Seneca noteth the improuidencie and vnaduisednesse of many persones, whiche often tymes (as he speaketh it in Latin) Emittunt uoces per iugulū redituras, as, that is, leatten escape wordes, that must afterwarde come backe again by their own throtes,No manne ought to leat escape woordes, whiche muste afterwarde come home againe by ye throt •• and cost theim their neckes. So that Diogenes would no mennes cōmunicacion to bee suche as might afterwarde bee found hangyng maters and redounde to their owne confusiō, but rather to bee fruitefull and vertuous. For onely suche woordes and none other,No woordes been worthie the name of talkyng, but suche as been fruitefull. been woorthie the appellaciō, or name of communicaciō and talkyng, of whiche redoundeth aswell to the hearer, as to the speaker some fruite, profite, & edifiyng: and for whiche bothe parties maye bee the better, and not haue cause afterwarde to be shrewe theimselfes. And suche as vsen naughtie and pernicious bableyng,Suche as vsē ꝑnicious wordes are cōmē ly autours of th • ir own cō fusion. dooen often tymes procure their owne harmes, and been autours and werkers of their owne confusion.

When Diogenes at a feaste of high fare sawe Plato not ones to putte his hande to any of the dentie dishes but to feede onely vpon a fewe oliues, he saied: what is befallen moste sapiente father,Plato a man of sob • e diete. that wheras to come to suche maner fare as this, ye made ones a viage in to Sicilie, ye dooe here now abstein from readie prouisiō of meates purposely dressed for you.Syracuse the hed citee of al Sicilie, yt noblenesse & richesse, of whiche Tullie dooeth at lar • e describe in the accions a • ainst Uerres To this saied Plato again, yet iwys, o Diogenes, euen in Sicilie also I was satisfied with suche meate for the moste parte as this that I eate now: why then needed you to saill vnto the Citee of Syracuse, saied Diogenes? wer there no oliues at that seasō growyng wtin the coūtree of Attica? This saiyng some writers ascriben to Aristippus.

Diogenes on a tyme, as he was eatyng figgues, mette with Plato, and offreyng to hym a fewe of his figgues, saied: ye maye take some parte with me, if ye bee disposed. And when Plato had taken some, & eaten theim, Diogenes saied: 〈 in non-Latin alphabet 〉 . ye maye take some parte, with me, were my woordes, and not to raumpe theim vp on that facion. This mery ies • yng woorde maye bee applyed to a serious matter, that is to weete, to bee spoken on suche persones, as abusen ye gentle permission and suffreaunce of their prince, of their scholemaister, or of their parentes, to the attemptyng or dooyng of thynges vnlawfull. As (for exaūple,) if one beeyng aduertised, yt it is a thyng not vnprofitable to take a taste, & to haue a litle sight in logique, dooe bestowe all the dayes of his life on that studie. The saiyng is, in suche wise recited by Laertius, that one maye doubte whether of ye twoo did offre the figgues to the other.

Plato in deede was a frugall man and a great sparer or housbād,Plato a sparyng mann • , but a louer of clenlynesse. but yet one yt loued to haue all thynges picked net, and clene. And cōtrariewise, Diogenes a veraye sloouen,Diogenes a veray sloouē. and one that cared for no clenlynesse. Therefore trampleyng with his durty fete vpō Plato his fyne piloes & other beddyng,Diogenes trā pleed wt his durtie feere vpon Plato his p • loe and beddyng. to certain y• familiare frendes of Dionysius beeyng there in coumpaignie, whom Plato had desired to dyner, he said, I dooe now trede the ambicion of Plato vnder my feete Plato anone aunswered thus, yet in how greate pride swellest thyself o Diogenes, The ambiciō and pride of Diogenes. while thou thynkest thyself to trede another mannes pride vnder thy feete. The selfe same thynge is by other writers more pleasauntly reported. To Diogenes, saiyng: I trede the pryde of Plato vnder my feete: So thou dooest in deede, (ꝙ Plato) but it is with another kynde of pride, as great as myne. For euen thesame was a pointe of pride,To make bost of contēnyng pride, is an high point of pride and ambicion. that he made so greate boste and vaunte of contemnyng clenlynesse. And those persones yt dooe glorie & braggue of their niggy she sloouenry, & simplenesse of their habite, been of their appetite, and in their hertes, no lesse ambicious, then suche as setten out theimselfes in gorgeous apparel, albeeit of an other sorte, and in an other kynde.More dishonestee is in seekyng prease • by countrefeacted vertue. And a greate deele more dishonestee is there in that ambicion whiche seeketh laude and prease of the false colour and cloke of vertue coūtrefeacted. Yet Sociō ascribeth this saiyng, not to Diogenes, but vnto Plato the Cynike.

Diogenes had desired of Plato a litle courtesie of wyne,What thankes Diogenes rēdred vnto Plato, for geuynge hym wyne and fyggues more thē he asked. & eftsons to haue also a fewe figgues. Plato sent hym a whole stene or pitcher full. To whom ye Cynike rendreed thankes in this maner: when it is demaunded of the, how many is twoo and twoo, thou aunswerest, twentie: so neither dooest thou geue thynges accordyng to a bodyes askyng, ne makest a directe aunswer to suche questiōs as are demaunded of the. He noted Plato,

Diogenes noted Plato of vnmesurable verbosite • , & so did Aris • ot • l • s also.

The eloquēce of Plato is of all writers est •• ed, to bee suche, that if Iupp • t should sp • ake Greke h • would v • e the 〈◊〉 of 〈◊〉 .

as a manne out of measure ta • katif, whiche selfsame thyng did Aristoteles also note in his wrytynges. Notwithstandyng Aristotle his notyng, whiche proceded of enuie, Plato is of all the Greekes estemed to be of so wyttie inu • ncion in his wrytyng • s and of so greate varietee, shift, eloquence and good vttreaunce in speakyng, that thesame Gr • kes pronounced, that in case Iuppiter should or would speake Greke • he woulde speake with Plato his toungue and phrase. And no lesse digni • ee & •••• l • encie is to the same Plato attributed by Cicero, Quintilianus, and all other latin writers also, beeyng of any iudgement.

To one demaundyng in what parte of all the coūtree of Grece he had seen good menne: Menne (ꝙ he) nowhere: but in the citie of Lacedaemon, I sawe good laddes.The m • ste corrupte and vicio • s maners of all ye countree of Grece thr • ughoute, in the tyme of Diogenes. Notyng the moste corrupt and vicious maners of all grece throughout, in so muche that euen emong the lacedemonians • a nacion lest corrupted of all others • o • ely in the children remained the aunciente integritee and vncorrupcion. And all vnder one he signified that in the residue of the countree of Grece, not so mu • he as the children neither wer good, honest, or vertuous. And this thyng moreouer did he notifie, the menne to bee muche more vicious, then ye boyes, wheras as of congruence the children ought by theim to bee trained and nousleed in vertuous disposicion,Childrē ought of congruēce to bee trained & framed to vertuous disposicion. and framed to an honest trade of liuyng.

When Diogenes on a certain tyme treactyng, and makyng a declaracion of an earnest and saige mater of philosophie, had not one hearer that would geue diligente eare vnto hym,How Diogenes rebuked the people, for that thei wer readie to harken vnto maters of lightnesse, & slacke to geue eare to maters of grauitee. he begoonne to syng suche an other foolyshe song, (as Robyn hood, in barnesdale stood &c.) & sembleed as though he would daunce withall. And when a veraye greate multitude of people had now gathered together, & swarmed about hym, he tooke theim all vp for stumbleyng, because that to thynges foolyshe and seruyng to no good purpose, thei came rennyng by whole flockes, & as merye as pyes, where as to serious maters, & thesame muche auailable vnto good liuyng, thei neither would resorte or approche, nor diligently geue • are. Ueraye like vnto this it is, y• some writers ascriben to Demosthenes, of t • e So it was, that Demosthenes on a tyme beeyng hotte in makyng an oracion to the Atheniens: the people were soodainly in suche a greate rore emong theimselfes, that thei gaue no eare to Demosthenes, but rather troubleed hym in his tale. Wherupon he saied, that he had twoo or three woordes to saie vnto theim, requiryng theim to hold their noyse, & to geue good eare what he would saie. Immediately was made silence, and Demosthenes in this wyse begoonne. A certain young manne had hyered an Asse from Athenes, to the towne of Megara. And bothe the parties wēt together in coūpaignie. And beeyng somer season, about noone the sonne weaxed so feruente hotte, that for to couer theimselfes from the sonne, either partie would needes hyde hymselfe vnder the shadoe of the Asse. But thei fell at variaunce about it, and either partie would needes putte of the other. The one saied, that he had sette out the Asse to hyere, but not the shadoe, the other on his partie auouched, that forasmuche as he had hyered the Asse, he had best right and title for the tyme duryng, to the shadoe of the Asse to. And ymmediately after thus much of the tale told, Demosthenes came downe frō the pulpite or scaffolde. The people wer so fain to heare the reste of the tale, that thei caught Demosthenes by the gowne & held hym backe, nor would at no hande suffre hym to departe, but required hym in any wyse, to make an ende of his tale. Then saied Demosthenes vnto theim: Why are ye so desirous and fain to lysten a tale of the shadoe of an Asse, and haue no will ne mynde at all to herken me speakyng of maters weightie, serious, and touchyng the commen weale? shadoe of an asse.

He rebuked menne, for that thei exercised and practised theimselfes with fettyng gambaudes & with sembleable toies,Menne wylle put theimselfes to peines for the atteignyng of all thynges, sauyng vertue • honestee. to thende that thei might at length bee exercised and cunnyng therin, & not one of theim all would putte hym self to any peine, that thei might in fyne proue weldisposed, and honest menne.

From no sorte of menne in the worlde did he refrein or chaumbre the tauntyng of his toungue.

Diogenes sp • red tauntyng no manne lyuyng.

Diogenes checked the grammarians.

He saied that he greatly woondreed at the Grāmatici, wer those yt spent their studie in humanitee, and whō wee call schoolemaisters. Grammarians, that thei did wt suche earnest studie make deepe inquisicion of the harde auentures of Vlysses, & knewe nothyng of their owne myschaunces. The grammarians in olde tyme spēt moste of their studie and were moste famyliare in the Rhapsodies are, that wee call thynges patched together, as the werkes of Homerus wer. For Homerus hymself was blynde, and made voluntarie, and soong ex tempore, that is without studie. And after his death Aristarchus gathered all his makynges together, and compiled theim into two werkes, the one entitleed Ilias whiche is of the battaill and destruccion of Troie, & the other Odyssea, of the wandreyng of Ulysses, ere he could geat home to Ithaca, after that Troie was burned. And because those werkes were cōpiled by patches, thei wer called, rhapsodiae, as ye would saie patches or • loutes boched together. rhapsodies of Homerus. And he in his wercke entitleed Odyssea maketh mencion and rehersall of diuerse the wandreynges of Ulysses on theseaes & about soondrie countrees ere he could geat home to Ithaca after the burnyng of Troie.

With the Musicians also he found faulte,How Diogenes found faulte with ye Musicians. for that about their harpes and other musicall instrumentes, thei would bestowe greate labour and diligence to sette the strynges in right tune, & had maners gerryng quite and clene out of all good accorde or frame.

How Diogenes reproued ye professours of the Mathematical disciplines.He reproued also the professours of the Mathemati •• , war the professours & •• udē •• s of geometrie, Musike, Arithmetike and Astrologie. For 〈◊〉 wer called sciēcies Mathematicall, because that where thei ar • learned by clene intelligence of the witte, yet thei procede of 〈…〉 and sure principles and conclusions, that thei maye bee •• re c •• t • inly and perfectely perceiued and proued, then Logike, Rhetorike and Philosophie, or any other suche.Mathematicall sciencies, for yt thei wer alwayes gazyng and staryng vpō the soonne, the moone, and the sterres, and yet could not see what thynges laye before their feete.

At the oratours also he had a saiyng, for yt thei wer buisie enough to speake thynges standyng with right and iustice,How Diogenes reproued the oratours. but to putte thesame in execuciō, and to dooe therea • ter, thei wer veraye slacke.

The couetous persones he ratleed & shooke vp,How Diogenes ratleed & shooke vp couetous persones. for yt in woordes thei dispreased money, wheras in their hertes thei loued thesame of life. For this speciall propretee the couetous persones haue,None dooe in wordes more crye out on auarice, then ye couetous ꝑson • s. that none aliue dooe in woordes more defye and deteste auarice, then theimselfes dooe.

The cōmen people also he tooke vp for stumbleyng, because thei praised & commended good menne principally vpon this grounde and title,Howe Diognes checked y• commen people. for that thei wer despisers of money, & yet in ye while, thei would neuer the more foloe the steppes of thesame good menne whom thei moste highly commended: but rather foloed those persones that had the grummelle sede & mucke of the worlde, whom in woordes thei did greatly dispraise.

He neuer lynned rahatyng of those persones that offreed sacrifice for to haue good helth of bodye & euen in the veraye sacrifice dooyng,How Diogenes rahated suche ꝑsones as did sacrifice to haue bodyly heith. (in yt thei were vnmeasurable raueners, and gourmaunders, and would not leaue eatyng while the bealy would hold) thei did al together against the good helthe of the bodye.Diogenes hated gluttons.

He saied, that he meruailled at ye seruauntes,What faulte Diogenes found wt bonde seruauntes. that when thei sawe their maisters deuoure meate beyond all reason or measure, thei tooke not awaye the meate from theim, allegeyng that to bee ye waye to preserue their maisters in helthe. And for bond seruauntes, or slaues is it more conueniente then for honest mēne, to bee euer maunchyng,It is not for honest menne to bee euer ra • e • yng. and fillyng the gutte.

Thus ferre hath it been mencioned and rehersed, what persones, for what causes the said Diogenes rebuked, and found faulte withall. Now lysten what sorte of menne he praised. He allowed theim that wer towarde wiuyng, & yet wiued not:What persones Diogenes allowed & praised. yt wer in a readynesse to saille on the sea, and yet tooke no shippe: that wer about to geue children their fyndyng, and yet found none at all: that adressed theimselfes to entre dooynges in the commen weale, and yet entreed not in deede: that had prepaired and framed theimselfes to bee in courte, & to liue in householde wt high states or menne of greate power, and yet came not therto. Signifiyng, that best it was from all the said thynges vttrely to abstein, and therefore those persones to seeme wise, whiche hauyng had • arnest mocion or prouocacion to any of thesame, had in season chaunged their myndes, for that when menne are ones alreadie entreed in suche maters, it is not in their owne power or free libertee to altre that thei haue aduisedly resolued vpō,When a man hath ones entreed any greate mater, it is not in his owne power, to goo backe againe, or to chaunge his purpose. although it repente theim of y• trade or waye yt thei haue chosen. Whoso hath ones marryed a wife, is not now from thensforthe all together his owne māne: but in maner half maisterfast:The state of maryed men, of saillers on the sea, and of officers in a cōmen weale. whos • hath auentured to committe hymself to the sea, must of force stand in the grace of the wyndes whither to bee cōueighed or carryed: whoso hath ones stepped foorth, and sette in foote to take charge of a commen weale, & to haue dooynges in publique affaires, must remedylesse serue To serue y• staige, is a prouerbe takē out of ye latin Scenae seruire, by whiche is signified • to dooe as the tyme wil suffre, and as the presente case requireth, so eche persone to a •• l • e hymselfe. Cicero wrytyng vnto Brutus, saieth to h • m: Tibi nunc populo & scenae, ut dicitur, seruiendam est. Nam in te non solum exercitus tui, sed omnium ciuium, • c poenè gentium coniecti sunt oculi. that is, Thou must nowe of neces ••• e serue the people, and the staige (as saieth the prouerbe) For on the are directely and wholly cast the yien, not onely of thyn owne armie, but also of all the Citizens of Roome, yea and in maner of all nacions in the worlde too. So that the prouerbe maye vera • e congruently bee spoken of suche persones, as haue takē in hande some high office or charge in a commen weale, orels the conueighaunce and e • ecucion of some veraye noble acte or mater to bee dooen in the face of the worlde • whiche thei must of force, either to their high honour, praise, glorie, & renoume go through withall and finyshe, orels with the greate infamie, shame, and reproche, quail and laye all in the dust, because of the expectacion of menne in suche a case. the staige, and goo through with the parte that he hath taken in hande to playe: yea and though his herte would neuer so faine, yet is it as muche as his life is woorthe, from a publique office of gouernyng a commenweale, to retiere vnto a priuate state and condicion of liuyng.

Diogenes hath the name to bee the autour and first brynger vp of this ridle also: that menne ought not to putte forth their handes to their frendes wt their fyngers fast clynched together. Betokenyng that it is not enough if wee shewe ourselfes lowly, gentle, & familiare to our frēdes,Howe wee ought to behaue our selfes to our frendes. but that to thesame courtesy of behaueour, we ought, also to couple liberalitee and bountee for a coumpaignion. Whoso dooen gently and courteously handle and entreacte their frendes, are saied proprely in greeke 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . that is, to take by the right hande, and courteously and louyngly to entretein.

At what tyme Diogenes beeyng taken presoner in the Isle of Crete, whiche is now called Candie, was brought forth to bee sold, vnto the • ryer demaūdyng wherin his chief feacte or cunnyng did stand,By what tytle Diogenes would bee cō mended to the byers, when he shoulde bee sold. and by what title he should commend hym to the byers, Marie, (ꝙ he) saye yt thou hast a feloe to make money of that hath ye right knowelage how to rewle menne of freedome,Xeniades a Corinthian bought Diogenes to his bondeman. one Xeniades a Corinthian hauyng muche meruaill at ye straūgnesse of ye crye, approched vnto Diogenes, & demaunded whether he had perfecte skylle to dooe yt he professed & tooke vpō hym. And whē by the cōmunicaciō of ye philosophier he perceiued hym to bee a man bothe of high wisedō, and also of profounde learnyng, he bought hym, and had hym home wt hym to his hous, & committed his children to hym for to bee taught,Xeniades cō mitted his sō nes to ye guydyng and tea • hyng of Diogenes. whiche children Diogenes tooke vnto his cure, and thesame right gentlemanlike trained bothe in learnyng and maners. And first & foremoste, he taught theim ye liberal sciencies,What thynges Diogenes taught ye sonnes of Xe • iades. and shortly after he taught theim ye feacte of ryding an horse, he taught theim to bend a bowe and to shoote in it, to whurle with a slyng, and to picke or cast a darte. In the wrastleyng place, he would not suffre that their tutour (which had ye cure of their bodyes and health) should exercise theim wt peinfull labours after the maner of menne of fense,What exercise of bodye Diogenes permitted to his young schoolares. but so ferre and so muche as might bee auaillable to ye roddynesse of colour, & for good helthe of ye bodye. He found the meanes yt thei should learn by hearte & memorie al yt euer good was out of ye poetes,Diogenes his maner of teachyng poetes and other autoures. & other writers. In cōsideracion yt we haue true knowlage & perfecte intelligēce,We haue perfecte knowelage of no more then is engrauen in our memorie. onely of suche thynges as wee haue suerly enprinted & engrauen in our memorie. At fewe wordes, ye summe, ye effect & pith of al doctrine he drewe out for theim,Diogenes drewe out the sūme of all disciplines for his scholares. cōpiled together by abrigemēte, to the ende yt bothe thei might in shorter tyme haue a through sight in it, and also the more substancyally for euer cō tein it in their memorie.Howe Diogenes trained ye soonnes of Xeniades in their maners. Thesame children he broke & taught how to awayte on their parentes at home in their hous,Childrēs diet composed or assigned by Diogenes. and to bee weel pleased with light meate, and suche as was easye to bee gotten, and to bee contented with water to their drynke: and where others kepte their longe lockes well trymmed and decked, for an ornamente, and for the better settyng forth of theirfauour and beautie, Diogenes commaunded these children to haue their heddes polled. And if at any tyme suche occasion chaunced, that thei must goo foorth of doores, he brought theim foorth vnkembed, & vnpiked, without cotes, barefoote and bareleggued, and not a woord with theim. Ouer and besides this, he did breake theim in the feacte of huntyng, in this behalf folowyng the guyse and custome of the Lacedemonians.The Lacedemoniās broke and exercised their children and youth in huntyng. By reason of these thynges it came to passe, that Diogenes had muche reuerente attendaunce dooen to hym by the saied children, and that he was for their sakes highly estemed and accepted with their father Xeniades. Other writers tellen the tale, that the cryer by the biddyng of Diogenes did in this maner speake his woordes. Is there any manne that is willyng or mynded to bye a maister?

When he sate hym downe in the sale tyme, he was forbidden to sitte on his taille, & was charged to stād vpon his feete, for this entente (I suppose,) that the cheapman might the more easyly vieue & trye what he bought. Tushe, (ꝙ Diogenes) what mater maketh that, sens that fishes after what facion so euer thei lyen, bee bought vp. Notyng ye folyshenesse of the commen people, whiche gooyng about to bye a bondmā, wylbee wise and well aware that no faulte of the bodye maye escape vnespied,The habite of the mynde is best perceiued by a mā nes talkyng. & will not wt like prouision & caucion serche and trye what state & case ye mynde is in. And as for ye habite of ye mynde is moste euidētly perceiued by a mannes communicaciō & talkyng. And not by sittyng or standyng.

He saied that it seemed to hym a meruaillous mater, that whereas menne would not bye a potte or a potteled,The ou •• sight of many persones in bying of menne. but well tryed with knockyng on it, orels by ye tyncklyng & soune therof: in bying a manne thei could bee contented and satisfied with onely lookyng on hym with their yie. Signifiyng that a manne is by nothyng in ye worlde better knowen, then by his communicaciō.A māne is by no thyng better knowen then by his cō municacion. Therfore like as thei that goo about to bye an yearthen potte, or vessell for an orkyn, dooe knocke vpon it with their knuccle, & by the soune that it geueth dooe soone disterne whether it bee whole, of suche claye or metalle as it should bee, & seasoned in ye keil, or not: so before yt thei bye a manne with poundes moo then one or twoo, meete it wer to prouoke the partie to speake, & to tell one tale or other, and by his talkyng to fynd out what maner feloe he is. To ye selfsame purpose apperteineth ye saiyng nexte afore. A fyshe is dumme and cannot speake, neither maketh it any force how thesame lyeth on the stalle, forasmuche as nomanne cane make therof any thyng but a fyshe. Sēbleably it is no mater ne difference at all, of what habite pl • ight, or complexion of bodye ye bye a māne, if ye bye hym, neuer hearyng hym speake.

Unto Xeniades by whom he was bought, he saied: Sir, ye must remedylesse bee obediente to me, and rewled by me, allthough beeyng now your bondeseruaunte, in consideracion that whoso hath to his bondeseruaunte a shipmaister,The maister ought to bee auised by his seruaunte, if he bee wyse. or a physician, is of force driuen to bee rewled by thesame, if he bee disposed to haue any commoditee or profitable seruice of hym.

The reporte goeth, that in the hous of thissame Xeniades he contynued and liued vntill he was a veraye aged manne, and was there buiryed of his owne scholares. And beeyng asked by Xeniades how his desire was to bee buiryed,How Diogenes desired to bee buiried. grouelyng ꝙ he, with my face toward ye groūde And to thesame Xeniades demaūdyng the cause why, he saied: for, ere long tyme to an ende, it will come to passe, yt those thynges whiche now lyen downward shalbee turned vpward. Alludyng herunto, that at that presente season, y• Macedonians had gotten the ouer hande vpon the Atheniens, and had achiued to the empier of all Grece, and of, in maner vilaines or slaues, thei wer become veraye haulte, and frō veraye basse, thei wer mounted to high domynion.The Macedonians conquered all Grece, and helde the domynion of thesame, in y• tyme of Diogenes. That if all thynges should so bee turned vp side down, it should saunce faill come to passe that his dedde carkesse also should ere many dayes after bee turned from lyyng grouuleyng, to liyng with the face vpward. Percase his menyng was this, to bee no mater to bee passed on, after what maner of liyng or facion the dedde bodye bee putte in y• graue, about whiche mater, greate was the supersticion of the moste part of people,The maner of buiriyng ī olde tyme. for thei wer carried to their buiriall wt their feete liyng forth towarde y• towne gate, thei wer burned in maner of stādyng vpright, and at this daye ye Iewes (as I heare saye) are putte in their graues as if it wer standyng on their f • ete, at lest wise y• Christians euery one of theim without excepcion are laied in their graues wt their faces vpward.The Iewes are buiryed, as it wer stā dyng on their feete, and the Christians wt their faces vpward.

Standyng on a tyme in the open mercate place, he cryed wt a loude voice. Approche ye mēne, approche ye mē, as though he had had some earnest mater to saye vnto the people. And when thei had gathered veraye thicke about hym, and he for all yt, ceassed not but still cryed: approche ye mēne, certain of theim takyng greate indignacion at the mater, aunswered: loe, here wee bee, saye thy mynde. Then Diogenes dryuyng theim awaye wt a staf, saied: I bade menne to approche, and not dounge hylles or draffesackes. He thought not the name of a manne to bee a congruente or a right name for suche persones, as liued not accordyng to reason, but were leden and rewled by sensual mocions,Thei that liuen not accordyng to reason, but are leden by sensuall affectes and passions, are not worthie to bee called menne. and pangues, after the maner of swyne and other brute beastes.

Alexander Magnus when he was at the citee of Corinthus, sometyme a right noble & a riche citee in Achaia • situate and lyyng betwene two seas, the one called Aegeum, and the other Ionium, a marte towne of greate haunte. It was first builded by Sisyphus the sonne of Aeolus and called Corcyra. After that it was called Ephyre. Then was it destruied, and eftsons reedifyed by one Corinthus the sonne of Orestes, and called Corinthus. Then was it yet again burned & clene destruied by the Romaines, and finally reedified by Augustus Emperour of Roome. Corinthus, wente vnto Diogenes sittyng in his tubbe,Alexander talked familiarly many thynges wt Diogenes sittyng in his tubbe. & talked familiarely with hym many thynges: from whom after that he was departed, to his familiar • frēdes takyng high disdeigne and indignacion, that beeyng a kyng, he had dooen so muche honoure to suche a doggue as Diogenes, Howe highly Ale • āder Magnus estemed the philosophicall mynde of Diogenes. who would not vouchesalue so muche as ones to aryse vp from his taille to dooe his duetie of humble obeysaunce to so greate a prince, he sayed: wel, yet for al that, wer I not Alexander, I would with all my hert bee Diogenes. So meruaillous highly did he esteme,Nothynge more like to a kyngdō, then a true philophical mynde. that same the mynd and herte of thesame Diogenes constitute and beeyng in moste perfecte freedome, and ferre surmountyng the coumpace or reache of al worldly, or trāsitorie thynges: that he iudged nothyng to bee more like to a kyngdome or empier • The principall and chief felicitee of kynges,

The prīcipall and chief felicitee of kynges.

What highe cōmoditees redoundeth of philosophie.

is, that thei owgh seruice or homage to no yearthly creature, but whatsoeuer thyng standeth with their wille and pleasure, thei dooe and beraye easyly bryng to effecte: & secoundaryly, that thei feele wante of nothyng yearthly: and all this dooeth philosophie more substancyally & more assuredly perfourme to a manne, then dooeth any empier vnto kynges. Albeeit to bee Alexander,To bee Alexander, Alexāder thought to bee more, then to bee a kyng. Alexander deemed in his opinion to bee a somewhat higher and greater poynte, then to bee a kyng.

He auouched y• suche folkes as wanted their hearyng or lacked their sight, ought not for that respecte to bee called feble & maymed persones,What folkes Diogenes thought worthie to bee called feble and maymed persones. but suche as had no scryp hangyng by their syde. He dalyed wt the affinitee or likenesse of twoo greeke vocables, the one, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , and the other, 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 . For 〈 in non-Latin alphabet 〉 , of the grecians is called, a maymed persone, a creple, or one that hath lost the vse of some membre or lymme of his bodye, and 〈 in non-Latin alphabet 〉 , he yt is without a scryppe, suche as ye poore that asken almes frō doore to doore haue hangyng by their syde. Notifiyng in myne opiniō,A man voide of phylosophie is ferre vnmete for al good occupacions. a manne to be ferre vnmeete for all good occupacions to be • dooen in this life, that is voide of philosophie.The Cynikes had no prouision of vitailles, but in their scryppe. For the scryppe was for al prouisiō and store of vitailles that the Cynikes had •

Hauyng on a tyme entreed a place wher a coūpaignie of young ruffleers wer banquettyng & makyng good chere, wt his polle shoren pate, he was not onely nothyng courteously welcomed and entreteined, but also sent awaye with as many strypes of whyppyng and scourgeyng as his backe could beare, on which persones in this wyse he auenged hymself. The names of the yoūgmenne by whom he had been scourged,How Diogenes auenged hymselfe • on certain yoūgmenne, yt had whipped and scourged him he regestred in a piece of paper, and so walked vp & down with his cope wyde open. The markes or scrattes of the stripes declared as plainly as if he had spoken it with his toūgue, how he had been handleed, and the white paper vttreed theim yt had dooen the dede. By this meanes he publyshed the vngētle yoūg feloes, to bee chidden and rahated of all the worlde.

Because he was a Cynike, he was called doggue, and this kynde or secte of liuyng was of many persones highly praised,Uertue is preased of many, but no māne will foloe it. but yet no māne would foloe thesame. Wherupon he vsed ofte tymes to saye, yt he was the hounde of many that praised hym, but yet that neuer a one of his praisers had the herte to goo on huntyng with the hounde that was so muche praised.

A certain feloe makyng vaunte and boste of hymself, and saiyng: I wynne euer ye victorie of menne in the games called Pythia, wer games & playes, yerely celebrated, & holden in the honour of Apollo, for Python was a great serpent by the cōmaū demente and becke of Iuno (as ye poetes dooe fable) sette vpon Apollo to de •• r • ye hym, when he was an infaunte, but Apollo euen in his tendre infancie, with his bowe and aroes slewe the serpente Python, and therof was su • named Pythius, and therof cometh Pythia. Of these games is • fore mencioned. Pythia, No, it is I (ꝙ Diogenes) that wynne the victorie of menne, and thou, of slaues. Ones again he dalyed with the affinitee and likenesse of the greke woordes, that is betwene 〈 in non-Latin alphabet 〉 , menne, and 〈 in non-Latin alphabet 〉 , bonde slaues. And bondeslaues did he cal, whatsoeuer persones wer as subiecte and geuen vnto sensuall lustes, and desires. And these cupiditees by philosophie to ouercome, is a more honest and ioyly thyng, then in the games called Pythia to ouercome menne.

To a certain persone auisyng hym, that beeyng now a manne strikē in age, he should repose hymself and rest from labours, what, (ꝙ he) if I wer rennyng in a race: whether wer it conuenient, beeyng now approched nigh to the gole, and to the ende of the race, to slacke my course and pace of rennyng, orels rather to streigne and enforce thesame? His iudgement was right and true, that the studie of vertue is so muche the more earnestly to bee pursued, as the lesse tyme to liue dooeth remain:The lesse time that a manne hath to liue, the more earnestly is ye studie of vertue to bee proceded in. in consideraciō, that it wer a foule shame in a mānes later dayes to be discōforted, or to haue a cold herte in ꝓsecutyng an honest trade.

Beeyng on a tyme inuited & bidden to supper, he saied plainly that he would not come. And to ye partie demaundyng ye cause why, he aunswered: Because I had not my thā kes yesterdaye for my comyng thyther. The moste parte of menne requireth to haue thankes,A philosophier deserueth high thākes, that beeynge desired he wil vouchesalue to bee a geast at an other mannes table as it were for some great benefite, if thei haue had a bodye at dyner or supper wt theim. But Diogenes (although beeyng a poore manne) demed great thākes to bee duely owyng vnto hym, yt he would vouchsalue & not refuse to make one at a mannes table, for yt he came nowhither without bearyng his porciō of the shot for his repaste,A philosophier, wheresoeuer he cometh paieth well for his repast if he talke in philosophie. but did wt cōmunicaciō of philosophie muche more dentyly feede ye myndes aswell of ye partie yt made the feast, as also of ye other geastes, then thesame maker of the dyner fedde the body with good viandrie.

He tooke on a tyme Demosthenes beeyng at that season but a young strepleyng, euen with the maner dynyng in a comen tauerne,How Diogenes rebuked Demosthenes conueighyng hymselfe preuylye ferther into a tauern when he was foūd there at dyner in an outer roume. and when the same Demosthenes hauyng espyed Diogenes conueighed hymself awaye into an inner roume of the hous, so muche the ferther in (ꝙ he) shalt thou bee in the tauerne. Signifiyng that he was like much ye more for that to bee a talkyng stoke to al the geastes in the coumpaignie, that not onely he haunted suche a place, but also had conueighed hymself priuely out of sight, as though he had been found in some mater or deede of myschief. For yt was a thyng more to bee talked of, then that he was makyng good chere there. Other writers tellen, that this was spoken to a certain yoūg māne, not namyng what he was, but thesame might bee euē Demosthenes too. As for the sense is the more plain and opē, that wee take or vnderstand,The more se ••• te yt a man 〈◊〉 • an ciuill 〈◊〉 ye more v • rayly is he in it. that ye young manne was putte in remembreaunce that he should auoid not ferther in to suche a place, but clene out of doores. For the ferther in that he hidde hymself secrete out of sight with in the tauerne, the more truely he was in the tauerne.

To certain straungers beeyng veraye desirous and fain to haue a sight of that ioyly feloe Demosthenes that had euerywhere so great a name,How Diogenes shewed Demosthenes vnto certaine straūgers, beeyng • esirous to set hym. Diogenes stretchyng out his middle fynger, and pointyng with it, sayed: Thissame is that ioyly feloe Demosthenes the oratour of the Atheniens. The fore fynger nexte vnto the thumbe is called in latin, index, Index. as if ye should saye in englyshe, the pointyng fynger, or the shewyng fynger, because yt stretchyng forth thesame fynger on lēgth wee vse to shewe this, or that. And the middlemust fynger was emong menne of olde tyme rekened slaūdreous, for a cause at this present not to bee rehersed. And Demosthenes had in euery mānes mouth an ciuill reporte, of mysliuyng and abusyng his bodye. Whiche thyng Diogenes notifiyng, had more phansie to pointe to wardes hym with the middle fynger, thē with the fore fynger, as other folkes vsed to dooe.

A piece of breade had fallen frō a feloe,Folish sham • to no purp • se. who lefte thesame liyng on the grounde, for that he was ashamed to take it vp again. Diogenes myndyng to refourme the foly of the partie, putte a corde about the necke of a potte, & trailled it after hym on the grounde along the Ceramicus, Ceramicus, was a place ī Athenes, seruyng for th • buiryall of theim yt ha • been slain i • battaill. dooyng thesame thyng in a potte, whiche the other feloe was eiuill ashamed to dooe in a piece of breade.

Where he semed to many folkes tootoo muche and tooto earnest • philosophier, he aūswered,How Diogenes aunswered theim, to whome he semed tooto earnest a philosophier. he yt the • in foloed the maner of the maister chauntres that sette the kaye, or take the first parte of a song to begynne it in a quiere, who of a custome & vsage, dooen somewhat excede ye right tune yt thei should take to the ende that ye others maye take ye due time, that thei ought to dooe. For what excedeth or passeth the meane, although it bee vicions, (For al vertues sayen the morall philosophiers) dooen consiste in the meane betwene to vices,All vertues dooe consiste in the meane, betwene two vices • as, for exexaumple liberalitee betwene nygardship and prodigalitee, true religion betwene supersticion & contempte.) Yet thesame much auailleth to stiere vp, & to quicken the slouggardie of others. Sembleably the robe or cope, and the tubbe of Diogenes, did not without their greate reproche vpbraide to the riche and welthie folkes their nycytee and their delices.

It was one of his saiynges, that no small noumbre of menne are in a deeper kynde of madnesse,Many are in a deeper kynd of madnesse, then if thei should pointe with one fynger in stede of an other. then the errour of myspoyntyng with the fynger extended vnto. For if a bodye should still stretche out the middlemust fynger to pointe therw• in stede of the forefynger, he shoulde echewhere bee accoumpted as one out of his witte if one, putte forth the forefynger to that vse, he is thought sadde and well auised. But many a thousand folkes there been, whiche dooe much more greuously playe the madde menne in serious maters, then if thei should putte out one fynger in stede of an other, and yet suche persones are not emong the people commenly taken for mysauised. As euen at this present day • , the parentes dooe in their children chastice for a greuous offēse,The foly of some parētes in chasticyng their childrē. if thei vse the liefte hande in stede of the right hande, but thei dooe not sembleably chastice theim, when thei choose and take thynges abhomynable, in stede of honest.

He taunted ye foly & madnesse of men in this pointe also, ye thynges precious,The preposterous estymacion of ye people in bying & sellyng of thynges. thei bought & solde for litle or nothyng, & thynges nothyng woorth at veray high prices,Images and porteratures of menne we • in olde tyme bought at high prices. for he saied: yt the porture of a mā in brasse or stone, should bee bought vp with three thousād Tribus nummūm millibus. The frenche interpreter translateth thr • e hundred crownes, whiche after the rate of fowerteene gro • es a croune, maketh the full summe of three score and tenne poundes of our englyshe coyne:pieces of coyn, wher as a pecke of mele was to bee sold for two brasse pēs. And yet ther nedeth no such image or porture for any necessarie vse of mannes life, without meale there is no possibilitee of mainteinyng y• life. It had therefore been conueniente that meale should bee sette at a muche higher price then images of stone or brasse. The philosophier estemed the prices of thynges by the naturall vse or necessarie o • cupiyng of thesame,Wyse menne ••••• en ye prices of thynges, by the naturall vse of thesame. the peuyshe multitude of ye people estemeth it by their foolyshe persuasion.

Thesame tale that a litle afore we recited of Xeniades, certain writers tellen in this maner, where as it was Diogenes yt was bought, yet as though himself had bought Xeniades, he saied vnto thesame: See yt thou bee obediente to my cōmaū demētes. And when the other saied again in greke,The maister owght to bee rewled by the seruaūte beeyng a philosophier. 〈 in non-Latin alphabet 〉 , as ye would saye, that wer euen the riuer to renne vp the hylle, betokenyng the mater to goo clene arsee versee, if the seruaunte should cōmaunde the maister: why, ꝙ Diogenes, if thou beeyng in some greate sickenesse or maladie haddest bought a physiciā,tranquillitee of manne. wouldest yu not bee rewled by him prescribyng, thy diet? wouldest yu saie to hym, 〈 in non-Latin alphabet 〉 , ye riuer renneth vp ye hylle? If y• maister beeyng eiuil diseased in his body, bee glad & faine to obeye y• seruaunt hauyng good sight and practise in phisike, much more dooeth it become one yt is sore sicke in y• mynde or solle, to bee obediēte to his seruaunte, beeyng profoundly experte in philosophie.Philosophie healeth all the dis • ases of y• mynde. For what y• facultee or arte of physike perfourmeth to the body, thesame dooeth philosophie accoumplyshe to the mynde or solle. The one healeth the feure, the other healeth the corrupte and naughtie appetites. And how muche the mynde or solle is of more dignitee then the bodye,How muche ye solle is better then y• bodye, so muche the more greuous are the diseases of y• solle then of the bodye. so muche the more greuous & dedly are the diseases of the solle, then of the bodye. Laertius saieth more ouer, that Diogenes, when he was asked of the cryer, by what title he would bee sette out in woordes, and he had aunswered that he could skylle to rewle and to ordre men of freedome,Diogenes would needes bee solde to one that had neede of a maister. Assone as he had espyed a certain māne passyng by, trymmely decked and araied, he 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 saied to thesame cryer, sell me to thissame feloe here, for he hath neede of a maister.

To one makyng suite to be receiued of Diogenes vnto his secte & discipline of philosophie, after y• admissiō of ye feloe, for to proue & trye the same, Diogenes deliuered vnto hym a gāmoūd of bakō to carye ī ye strete, & cōmaūded him to come after him The partie castyng awaye by reasō of shame, ye thyng yt he bare in his hāde, stole priuely frō hym & conueighed hym quyte away. Within fewe dayes after Diogenes by chaūce meetyng wt hym, laughed & sayed, thy frēdship & myne, a poore gammoūde of bakon hath set at twain. Dooyng to meete, yt he was no meete or apte disciple for philosophie, yt could not cōtemne & shake of folishe shame.Foly • h shame • o no purpose For it is not a thyng vnhonest for one to carrye a gāmōde of bakō in his hāde,To shrynke awaye frō vertue, is a foule shame. but to shrynke awaye frō honestee & vertue is a thyng shamefull & abomynable. Diocles telleth theselfsame mater, some what v • riyng from y• wordes aboue, mencioned. When a certain persone makyng suite to bee a disciple of Diogenes, had saied vnto hym, Maister Diogenes cōmaunde me to dooe some seruice: To thesame receiued into his seruice, he deliuered a lūpe of chese to carrye, & whē ye yoūg mā for shamefastnesse, refused to beare ye said piece of chese. A lytle piece of chese (ꝙ Diogenes) hath clene dashed the amitee & frendship of vs twoo.

When he had espyed on a tyme a lad drynkyng out of ye palme of his hāde, he saied:Nature hath prouided for euery body al necessarie furniture of housholde stuf. This lad is in frugalitee a degree aboue me, yt dooe carry about me superfluous furniture of houshold, & forthwith toke out of his scryppe a litle treē tākard or dishe yt he vsed for his cup to drynk on, & yesame cast awaye frō hym, saiyng: I knewe not, yt nature had in this behalf also made ꝓuisiō for vs Whē he had seen an other boye, for asmuch as his treē saucer was brokē, to take vp Lēticula, is a poultz, called chittes, which (because we here in Englāde haue not in vse to • ate) I translate peasen. peasen out of ye potte wt a crust of breade made holowe for that purpose, he cast awaye frō hym his treen potagedishe too, as a thyng superfluo • s.The frugalitee of Diogenes, maye shame our superfluitees & excesses. I can bee veraye well contēted that these thynges bee thought worthie skorne and derisiō, so that wee graunte this excedyng great exaumple of simplicitee and plainnesse, to make veraye well to this purpose, that wee maye bee ashamed of our superfluitees, & excesses, that are vsed echewhere emong vs at these dayes.

That to a manne sapiente, nothyng is wantyng, he concluded by this syllogisme:A syllogisme, is a perfecte argumente of logike, in whiche, two thynges or moo, first putte, & thesame graū ted, the conclusiō dooeth ineuitably foloe of necessitee. The Goddes are lordes of all thynges, and haue all thynges in their possession: the sapiente menne and the Goddes are mutuall frendes, either to ye others, and all maner thynges that one frende hath, is commen or readie for the other also, Ergo the sapiente menne are lordes of all thynges, & haue all thynges in their possessiō.How Diogenes concluded that a manne sapiente hath all thynges in his possessiō. But by the selfsame syllogisme he might haue been shaken of, when he desired any thyng: why dooest thou craue, sens thou hast all thynges already in thy possession?

When he had espyed a woman liyng prostrate before the Goddes,How Diogenes rebuked a woman lyyng vncomely prostrate afore the Goddes. hir bodye so boughed down, that behind hir, some partes of thesame appered out, whiche is not comely, ne honest to bee made bare to ye yies of mē: he wēt vnto hir, saiyng, art yu not a feard thou womā, lest y• some God standyng behind thy backe (for all places and thynges of the worlde are replenyshed with the presence of God) thou demeane thy self vncomely? He is reported to haue consecrated to Aesculapius a tormētour,Diogenes cō secrated to Aesculapius, agyaūt with a clubbe in his hande. who should come rennyng and all to trample, and crushe such persones as would falle down prostrate vpon their faces before Aescul • pius. By this colour and false pretense causyng folkes vtterly to renounce and abandon supersticion, whiche haue a beleef that the Goddes will not heare theim, excepte thei make much doukyng, stoopyng, beckyng, and prostraciōs vnto thesame with vncomely gesture of their bodye.

He vsed veraye often in y• waye of iestyng to saye, that the tragicall malediccions and cursses hadde mette with hym,Tragicall excecraciōs met with Dioge • es. for that he was (accordyng to the fourme of suche maner execraciōs) 〈 in non-Latin alphabet 〉 , destitute of an house to putte his hedde in, 〈 in non-Latin alphabet 〉 , abandoned frō dwellyng in any citie, 〈 in non-Latin alphabet 〉 , as a manne banyshed out of his countree, 〈 in non-Latin alphabet 〉 , cō streigned to begge his breade, 〈 in non-Latin alphabet 〉 , driuen to wandre about from place to place as a vagabounde, & 〈 in non-Latin alphabet 〉 ,Ch • liades a noble and a right clerkely werke, made by Erasmus in whiche he hath gathered certain thousādes of greke & latin prouerbes. not sure on the one daye, where to haue his dyner the nexte daye foloyng. This he saied, alludyng to some place of one or other of the tragedies. Of the execracions and curses of Oedipus (as the fables of poetes maken relacion) was the sonne of one Laus, kyng of Thebes: who perceiuyng his quene Iocasta to bee wt child, sued to the oracle of Apollo, to haue true knowelage, what childe his saied wife Iocasta shoulde brynge foorth. Aunswer was made by Apollo, yt she should bryng foorth a sonne, by whō he the saied Laus should bee slain. In cōsideracion wherof, ymmediately: as soone as euer the childe was bor • Laus deliuered it vnto his shephearde, to dooe thesame to death. But the shephearde moued with some compassion, would no • out ryght kyll the infante babe, but bored through either of his feete an hole, and with a twyg putte through the holes, houng hym vp aliue on a boughe of a tree. But one Phorbas beeyng shephearde vnto Polybius, kyng of the Corinthians, fyndyng the said childe, bare thesame to his quene: who (forasmuche a • she had no children of hir owne) kepte and nourished the childe, as if it had been of hir owne bodye born, and of the swellyng o • his feete, by reason of the holes he was by hir named, Oedipus (for 〈 in non-Latin alphabet 〉 in greke is to swell, and 〈 in non-Latin alphabet 〉 , a foote.) When this Oedipus was come to mannes state, a strife and debate begynnyng emong the Phocensians, the said Oedipus vnawares and vnknowyng, slewe his owne father Laus aforesaid: Upon this, it fortuned that Sphinx the monstre, standyng on an hyllocke, at the citee of Theb •• , would not suffre any bodye to passe by hir, but to all suche persones as trauailled on the waye, she propouned redles and doubtefull questions, & as many as could not soyle thesame redles, she kylled out of hāde. Then was made a decree, and vpon thesame a proclamaciō, that whosoeuer could soyle the redle whiche Sphinx propouned, shuld haue the quene Iocasta to wife, and should enioye the kyngdome of Thebes. The redle that Sphinx propouned was this: what one and the same liuyng creature it was, that went on twoo feete, on three feete and on fower feete: This redle Oedipus soyled, affermyng it to bee manne, who in his infancie crepyng vpon his handes & feete was fower footed, afterwarde beeyng growen to more full yeres of youth, went vpright on twoo feete, and in age decrepit • vsyng a staffe, went with three feete. Sphinx this hearyng, for angre & sorowe, toūbleed hirselfe hedlōg downe of a greate rocke and so perished. And Oedipus accordyng to ye statute aforemade had the quene Iocasta to wife, and with hir the kyngdome o • Thebes. On Iocasta he begotte twoo soonnes, ye one Polynices and the other named Eteocles. At length Oedipus had knowelage, b • th that he had slain his own father, and also that he had marryed his owne mother. For sorowe wherof he pulled out his owne yies wt his owne hādes. And then was leden about blynd by his doughter Antigone, who saued him ones or twys, whē he would wilfully haue slain hymself. Nerthelesse ye Thebanes hauyng suer knowlage & due prouf of all the premisses, exiled & banyshed Oedipus out of their citee and countree for euer. And he departyng as a banyshed manne, accursed his sonnes Polynices & Eteoc • es (because thei did not in suche an extremetee aide their father) that neither of theim might enioye the enheritaūce of his croune in the kyngdome of Thebes, but that thei myght slee either other in battaill, and neuer haue power to returne safe into their citee &c. with many other moste dire and bittur maledicciō • whiche lighted on theim, and on all the whole familie of theim. For Polynices and Eteocles, fyghtyng hande to hande, for the succession of their fathers croune, gaue either other his deathes wounde: so that they bothe fell downe and dyed euen there, out of hande. Iocasta their mother slewe hirself. And Oedipus was with a flashe of lightenyng soodainly striken to death: And of this notable plague the malediccions of Oedipus are in a prouerbiall speakyng taken for notable greate mysfortunes, & eiuill chaunces, suche as Diogenes here in this present his apophthegme dooeth menciō: and Erasmus in the said Chiliades dooeth more at large recite. Oedipus I haue spoken at large in my werke of greke and latin prouerbes whiche is entitleed, Chiliades.

Ferthermore, he is reported to haue vsed this saiyng also, that to matche against fortune,How Diogenes matched fortune, lawe & affeccions. he sette alwayes the confidence or stoutnesse of courage:Whereby is purchaced & mainteined y• against ye lawe, he sette nature: against affeccions, mociōs, or wilfull pangues of ye mynde, reason. For yt by these three thynges is purchaced and mainteined the tranquillitee of menne. Against the bloustreyng stormes & rages of fortune, a strong herte, beeyng voide of all maner feare, is to a sapiente māne a sure buckler and defense: in stede of a lawe, the wise manne foloeth nature, to the whiche nature if ye lawe bee repugnaūte, he despiseth ye lawe And wt reason he caulmeth, asswageth, and kepeth down, the troubleous assaultes of desires and affeccions inordinate.

When Alexander Magnus came to see Diogenes, he chaunced to fynd hym in the place that was called, Craneum, Craneū • e lōg was a place of e • ercise in the Citie of Corinthus. sittyng in his tubbe, and patchyng together with glewe or paste ye toren leaues of his bookes. And after that the kyng hauyng familiarly talked many thynges with hym, addressed hymself to departe, and saied: Bethynke thyself Diogenes, How Diogenes vsed the kyng, Alexander the great inuityng hym to aske of him what gifte he would. what thou wouldest moste faine aske of me, for what soeuer thou shalt desire or wyshe, yu shalt assuredly haue, well (ꝙ Diogenes) of other thynges we shall talke anon at leasure, in the meane tyme stand aside frō me a litle out of the waye, when ye kyng had gone backe frō hym, supposyng that ye other was mynded to cōsyder wt himself what he might best aske: to thesame of a preaty while speakyng not a word, he repeted his former woordes & ones again saied: aske what thyng thy mynde and wille is Diogenes. Marie euē this same was my wille and desire to haue, ꝙ he again, for before, thou diddest keepe awaye from me the sonne, beeyng moste requisite and necessarie for this busynesse or occupacion that I am about now. Other writers tellen, that he sa • ed thus: Do not make shadoe betwene the sonne and me. For that he was disposed to sonne hym selfe.

This also is recorded in writyng, that Alexander spake vnto hym after this sort: I am come hither Diogenes to succour and to relieue thee, because I see thee to bee in greate penurie and neede of many thynges. To whom Diogenes aunswered thus again.Diogenes auouched hym selfe to bee richer then Alexander the great. Whether of vs twoo is in more penurie, I, yt besides my scryp and my cope, dooe mysse, ne desire nothyng at all, orels thou, whiche not beeyng contented with the inheritaūce of thy fathers kyngdom dooest putte thyself in auenture,The in • aciable mynde of Alexander, to haue empier. & hasarde of so many perilles and daungers, to enlarge the limites of thyn empier, in so muche, that vneth all the whole worlde semeth hable to satisfie thy couetous desire?

On a certain tyme when Diogenes had bene readyng of a lecture a veraye great whyle together, was at last come so ferre that he sawe a voide page of a leafe: Bee of good coumforte maisters, ꝙ he, I haue espyed lande. Makyng resembleaunce to a coumpaignie of mēne beeyng weried with long saillyng, who are well refreshed in their hertes, when the porte or hauen aferre of appereth vnto theim.

Uain sophisticacions, are rather to bee skorned, then to bee soyled.To one by sophistical insolubles concludyng and prouyng, that Diogenes had hornes, feelyng & handleyng his forehedde & his temples. In feith, ꝙ Diogenes, but I see, ne feele none. He thought better to laugh suche a peuishe trifleyng argumēt to skorne, then to soyle it.

When Zenon readyng a lecture in the schooles, laboured with moste subtile and moste craftie reasons to proue that neither was there, ne possibly myght bee, any mouynge, (In whiche mouynge dependeth a greate porcion of the veritees, concluded in naturall phylosophie.) Diogenes arysyng vp out of his place,How Diogenes confuted zenon, labouryng to proue that mouyng is a thyng vnpossible. begoonne to walke vp and downe. Zeno maruaillynge thereat, saied: why, what dooest thou nowe, Diogenes? Marie (ꝙ he) I falsifie and confute thy blynde reasons. Rebukyng all vnder one, the vaine braggue and ostentacion that zenon made of his witte.

A certain sophiste, willyng in the presence of Diogenes, How Diogenes mocked a Sophiste, arguyng him to bee no māne. to shewe the quickenesse of his witte, made a sophisticall argumente vnto hym, in maner & fourme as foloeth. That I am, thou art not: when Diogenes had therunto graunted: And I am a māne, ꝙ the other, ergo, thou art not a manne. Then saied Diogenes:Euery ꝑfecte syllogysme, hath three partes or mēbres as, that I am thou arte not, the maior: but I am a māne, the minor: ergo, thou art not a manne, the conclusiō. Leat the first membre of thy syllogysme begynne of me, and the conclusion of thyne argumente shall assuredly bee right and true. He would not vouchesalue to discusse what defaulte & errour was in the argumente, but thought better to geue a mocke to the feloe yt stood so highly in his owne conceipte for the respecte of suche trifleyng bagg • age. If his minor had been this, thou art a manne, then after Diogene • his sentence, the conclusion had been good, for it had foloed that the Sophis • e was no manne.

To one for the ostentaciō of his witte,

How Diogenes mocked a feloe yt made muche pratleyng in astronomie.

Aboue in the xxiii. saiyng of Socrates.

buisyly pratleyng and makyng many gaye good morowes, of the skye, and the ste • res: I praye you good sir, ꝙ Diogenes, how long seus, came ye downe from heauen? In this he represented Socrates, whose saiyng was, suche thynges as are aboue our reache, to bee no parte of our playe to medle withall.

A certain Ennuch, Ennuchus, is a ge • de • man. beeyng in sore infamie and slaundre of vicious and vnthriftie liuyng, had writen vpon the doore of his hous, no eiuill thyng motte there entre here. Diogenes thesame inscripcion espiyng, saied: ye owner of the hous for his owne parte, what waye dooeth he vse to goo in? The Ennuch had sette vp ye title as a poysee, or a woorde of good lucke, that no mysauēture might light on the hous, and thesame did Diogenes wrest and transferre to the vices of the mynde,The vices of y• mynde onely, are in deede •• uil thynges. wiche onely are in veraye deede eiuill thynges.

Diogenes hauyng gotten perfume, rubbed & enoynted his feete therwith,Diogenes enoynted his feete with perfume, where others, enoynten their heddes. contrarie to the cōmen vsage of al other folkes. And to suche persones as made a greate woondreyng therat, he saied: Thus I dooe because that perfume beeyng poured vpon the hedde, reketh out into the aier: but from the feete it ascendeth vp to the nastrelles. Sembleably did an other persone dissallow and dispraise the commen vsage, by whiche menne sette garlandes of sweete herbes and floures vpon their heddes,Mēne should weare sweete floures in their bosome • rather then in their cappe. wheras it is more conueniente to putte thesame benethe the nastrelles, forthat the • apour and aier of the redolente sauour dooeth not of his propretee so muche descende & soke downwarde • as it dooeth mounte and ascende vpwarde.

The preestes, or mynisters (of suche diuine rites, sacres and mysteries, as in the gentilitee of that tyme wer vsed in Athenes,) would haue persuaded Diogenes, and haue brought hym in mynde, to take ordres, and to bee a mynistre of the temple emong theim,How Diogenes replyed to y• Atheniens, auysyng hym to bee a preste or a minister of their holy rites. allegeyng, y• suche as in their life tyme had been within holy ordres, had highest preemynence, emong the dedde. To the whiche aduertisemēte, Diogenes thus replyed. That is a mad rekenyng, saieth he, as euer I heard, if the valiaunte Capitaines Agesilaus & Epaminondas, Agesila • s, a noble & a victorious kyng of y• Lacedemonians, and Epaminondas a right valiaunte capitain of the Thebanes. because thei wer neuer prestes, bee lyyng in y• backehous diche, and Patetion that theefe, with all ye rable of other like spittle vilaines, for this onely respecte that thei been within ordres, shall sitte in God almightie his owne lappe. It was a sore che • ke geuen to the facions of the prestes, who for their emloumente, lucre, & auantage, did flater, and with faire promyses feede the supersticion of the blynde and ignoraunte people, bryngyng thesame in full beleef that takyng ordres,The blisse of heauen is not conferred for the respect, of this ordre, or that, but for good liuyng. or professyng religion, should conferre eternall blisse after this presente life, where as thesame felicitee is ordeined and prepaired onely • or those, y• by godly and noble dooynges haue deserued it, whether thei be men of the churche & within holy ordres, or not.

At his first entreyng into his philosophicall profession or trade, when he in his tubbe eatyng drye & musty breade, all solitarie without the coumpaignie of any creature, hearde all the whole citee whoughtyng and shoughtyng euerywhere with ioye and solace, (for it was a fest daye of high solemnitee and pastyme) he feeled in his herte no small tediousnesse, and a good preaty while it rāne so in his hedde, that he was more then half mynded,How Diogenes beeynge more thē hal • mynded to geue ouer the philosophical trade yt he had entreed into, was staied. to geue ouer the trade of liuyng, which he was entreed into. But when at last, he sawe myce come crepyng about his tubbe, and eatyng vp the crummes of breade, he saied to hymself, why art thou out of conceipte with thyself Diogenes? thou art a greate estate out right, and kepest a royall porte, loe, thou kepest a table for smelfeastes too, that are gladde, to seeke their dyner with the.

To Plato for y• respecte of his slouenrie & beggerlynesse of liuyng, callyng hym curre & doggue: Yea marie (ꝙ Diogenes) ye saie soothe • Diogenes tooke in good parte to bee • alled doggue. for I am come rennyng home again to theim that sold me awaye. For it is y• guise & maner of doggues if thei bee sold, to renne home again to their olde maisters. He was nothyng offended with the opprobrious woorde, but rather to his owne purpose interpreted thesame. In sallyng towardes Aegina he was before his arriual, taken priesoner of certain pirates, and so brought into y• Isle of Crete,Crete, is the same Isle, yt wee call Candi • , of which wee haue noted in another place. & there sold. Those pirates (I thynke,) wer Corinthians, or Atheniens, or at lestwyse Aeginetes.

When certain persones had demaunded on hym as he was commyng homeward frō y• hotte baine hous, whether there wer at yesame, many menne, no verayly, saied he • And beeyng eftsons asked whether there wer at the said stewe muche presse of folke, yea by ye rood is ther, ꝙ he. Notifiyng, that to bee called a manne, is a fitte name but for a fewe.The appellacion of a man is fitte, but for fewe.

This also goeth in a tale, albeit vneth beleuable. Plato had thus diffined a manne:This diffin • cion of a man Aristotle also in his logike dooeth improue. A manne is a liuethyng with twoo feete, hauyng no fethers. And when the scholares of Plato had made signes and tokens of well allowyng thesame diffinicion, Diogenes brought foorth into the schole,How Diogenes improued the diffiniciō of a manne, whiche Plato gaue. a cocke pulled naked out of al his fethers both great & smal, saiyng: loe, here is Plato his manne. Wherupō it was added to the diffinicion, hauyng brode nailles, for that no byrdes ha • e any suche.

To one demaundyng at what houre best wer, for a manne to goo to his dyner:At what hour it is best for a man to dyne. If he bee ryche, ꝙ Diogenes when his pleasure is, if poore, when he maye.

Beeyng at Megara, when he sawe the rammes goo with thei • wulle on their backes vnshorne for takyng harme of the bitturnesse of colde,Megara was • toune in the coūtree of Attica, not ferre from the citee of Athenes. and their young childrē goo clene naked without any clothes at all, he saied: It is muche better to bee the ramme, then to bee the soonne of a Megarian. It is writen of the Megarians, that thei wer woondrefull rechelesse in nouryshyng & keepyng • p their children.The Megarians were rechelesse in kepyng their children.

A feloe carriyng a long loggue in the strete, gaue Diogenes a good rappe wt the one ende of it, for lacke of takyng heede, & incontinēte (as the guyse is in suche case) saied: Beware: why, (ꝙ Diogenes) dooest thou entend to geue me an other rappe yet? Other writers do thus tel it. Whē the feloe saied:It is ouerlate to bidde beware, when y• hurt is dooen already. beeware, Diogenes rapped his staffe on the pate of the other feloe, and after the stroke alreadye surely sette on and past, saied as thesame had doen afore to hym, beware. Geuyng vnto thesame taunte pour taunte, or one for an other. For, beware, should haue been saied before the harme dooyng, and not after.

Diogenes on a tyme, bearyng in his hande a lighted candle, walked vp and downe the mercate stede, in a veraye bright and clere daye, like one that sought a thyng loste.A manne is a rare thyng to bee founde, though he bee sought with a candle. And diuerse persones askyng, what he did: Marie I seeke a manne, ꝙ he. Notyng the publique maners of the citee scace honest enough for any persone, bearyng the name of a manne.

When he had on a tyme been so souced with water, that he had neuer a drye threde about hym, and stood droppyng on euery syde and parte of his bodye, diuerse persones standyng about hym (as commenly in suche case thei will) tooke muche pitie on the poore solle, as one that had been serued a veraye vngoodly touche, and vsed or hādleed out of all good facion. To whiche persones, if ye bee wyllyng saieth Plato, (for he also emong others was happyly at yesame tyme presente) to take pietie and compassion vpon Diogenes, departe hens and gette you from hym. Notyng in hym beeyng a philosophier desirefuln ••• e of glorie.Priue ambicion & desire of glorie in Diogenes. Forasmuche as therefore to bee vnto y• by standers suche a woondreyng and gazyng stocke was to Diogenes greate pleasure and delectacion: he was rather happie and fortunate, thē to bee pietied, but if he had been wetted frō toppe to toe, no mā standyng by to see it, then had he been miserable in veraye deede.

To one that gaue hym a good, cuffe on the eare,The patience and modera • aciō of Diogenes. in good south (ꝙ he) I had no suche knowelage ne warnyng to goe with a salette on my hedde. And that was all that euer he did to bee auenged on the partie that had strieken hym.

But he did not with sembleable pacience forbeare one Midias, How Diogenes requited one Midias geuyng hym a blowe on y• eare. who after a good whistersnefet, truely paied on his eare, had saied: There bee three thousande brasse pens now readie assigned and laied out for thee in the eschecquier: in the waye of mockage, biddyng muche good dooe it hym, for that he was assured to recouer of Midias so much money for a forfaicte,The penaltee or forfaicte • for geuyng a blowe in th • olde tyme a • Athenes. if he would take ye lawe for the blowe geuyng. But Diogenes ye nexte daye foloyng tooke abrode thongue, suche as ye champions vsed of neates leather sette with studdes and bosses, and thesame wel fauouredly bestowed about ye ribbes and pate of Midias, he saied euen in the veraye same wyse, as the other had dooen afore to hym: there bee three thousande brasse pens now readie assigned & laied out for thee in y• eschecquier. Aulus Gellius telleth of a feloe whiche had a goo • sporte to geue menne buffettes with his hande, and ymmediately after, would commaunde to bee told out in readie money y• summe of y• forfaicte, out of a purse, whiche he had cōtynually carryed about wt hym for that purpose. But Diogenes plainly declared, not all menne to bee of that pacience, that thei can bee satisfied, and hold theim contented with the penaltee of the sette forfaicte.

The philosophiers had in this behalf, a veray eiuill name abrode, that either thei beleued not any goddes to bee, orels thei did contemne thesame. This thyng Lysias half signifiyng,How Diogenes aunswered Lysias, demaundyng whether he beleued any goddes to bee. asked Diogenes, whether he beleued that there wer any Goddes. To whom Diogenes, aunswered. How maye it stand with reason that I should not beleue,Lysias was an oratour in Athenes whō for his exceadyng sweetenesse, Quintilian praiseth • yes: sens I am fully persuaded yt thyself art a feloe of the Goddes abandoned and accursed? This saiyng some writers dooen attribute to Theodorus. He made none aunswer to y• question, but reuersed the woordes to the parties self, that had in the waye of despite • utte the question to hym.

Espiyng a feloe for the obseruaunce of religion, washyng hym selfe with riuer water, (for by this rite did menne of olde tyme vse to purifie and clense theimselfes, if thei beleued any offense on their partie against the Goddes to haue been cōmitted) miserable creature, saied Diogenes, How Diogenes eluded a feloe spryncleyng water vpon hymselfe for pourgeyng his synne when thou hast erred in any pointe of grāmer, thou art not assoyled by castyng water vpō thyselfe: then muche lesse shal sembleable spryncleyng of water ridde or deliuer thee from synfulnesse of liuyng. He did veraye well note the supersticion of folkes, in that thei beleued the spottes and staynyng of the solle to bee pourged and scoured awaye,The supersticion of folkes in old tyme. with the sensible, grosse or carnall elemente of bodyly water, excepte thei had also cutte awaye the inordynate lustes and desires of the herte.

He did woonderous highly rebuke those persones,Diogenes r • buked those ꝑsones, who blamed fortune, when their maters went awrye. who, if any of their maters framed not, but went awrye, would blame and wyte fortune therefore (as in deede ye moste parte of menne vsen to dooe, and Diogenes auouched the parties selfes muche more woorthie to bee shent, whose guise and facion was, with all earnest requeste & instaūce to craue at the handes of ladie fortune, not suche thynges as in veraye deede wer substanciall good, but suche as in their owne phansie and opinion seemed good. For if menne would permitte or leaue to the arbitrimente, wille and pleasure of the Goddes, to send suche thynges,If god might bee lea • alone he would sēd to māne that were best for hym. as thesame dooe iudge to bee best and moste expediente, thei would send it. Now, forasmucheas menne receiuen accordyng to their own moste agre & ymportune suites they dooen like feloes hauyng no shame in theim, to laye vnto ye Goddes y• faulte of quaillyng and mysprouyng.

The supersticion of suche persones as would bee frayed with dreames, in this maner did he deride and skorne, what thynges ye dooe whyle ye are awakyng, saieth he, that care ye not for, and what thynges ye dreame whyle ye are slepynge, ye dooe carefully serche out. For to the felicitee, or miserie of a ma • ne, it maketh not so greate force what cometh to thesame in his slepe,The superstition of many folkes about their dreames as what he dooeth awakyng, while one is awakyng if he perpetrate any vnhonest or synneful acte, it wer requisite to feare the wrathe of Godde, and ye wofull ende to ensue therof, and not if menne see this or that, in their slepe.

At the Olympia, the cryer thus proclamyng, Doxippus hath woonne the maisterie of menne, Diogenes corrected hym, saying: no, Doxippus of slaues or vilaines,

The bōdeseruauntes of glorie.

The philosophier onely hath victori • of menne.

and I of mēne. Signifiyng, theim that proued maisteries at the saied olympia and other like games, not to bee menne, but bondeseruauntes of glorie, onely the philosophier and none els hath the ouer hande of menne: like vnto this, is one other of his saiynges aboue mencioned.

When Philippus had an armie in the countree of Cherronea, This Philippꝰ was kyng of the Macedonians, & father of Alexā d • r y• greate. there to make warre, thither came Diogenes, and beeyng taken by ye soldyers, he was brought vnto the kyng, who, when he sawe Diogenes a persone vnknowen, cryed out in a greate furie, A spye, a spye. To whom Diogenes replyed, saiyng: yea, euen a veraye spye in deede. For hither am I come to vieue ye brainsiknesse of thee,How Diogenes aunswered Philippꝰ, chalengeynge hym for a spye. who, not beeyng cō tented with ye kyngdome of the Macedonians, for to geate other mennes kyngdomes into thy hādes, dooest cast thyself in greate perill & daunger of leesyng bothe thyn owne kyngdome, and also thy life. The kyng meruaillyng, at the franke plainnesse of the māne, discharged thesame, and sette hym at large, biddyng hym goo where he would at his free libertee.Chertonea, the countree where Plutarchus was borne, a region nigh to Hellespontus. And in this place did Philippus cō qui • e & subdue all Grece. It is called by another name Chersonesus, because it is in maner round about enuironed with the sea, and is by reason therof in maner a veraye Isle. And for the excell • ncie, it is ofte tymes sette for Hellespontus.

Alexander the kyng of the Macedonians had sent letters vnto Antipater by a certain persone named Athlias, Diogenes at thesame houre beeyng happyly in place. Who, accordyng to his Cynicall guyse, saied: Athlius from Athlius by Athlias to Athlius. It was nothyng but a toye, in daliyng, with the affinitee and similitude of woordes. For the name of the messager was. 〈 in non-Latin alphabet 〉 , with 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 in greke souneth one beyng in myserable state or condicion, & sore vexed or beaten with manyfolde trauailles, peines and troubles. For whiche respecte the fightyng menne, or the champiōs & maisters offense, had their name deriued out of ye same vocable, and wer called bothe in greke and latin Athletae. Athletae. Princes whiche for ambiciō of honour rewle and dominion are in contynuall strife, bee in miserable state, and full of wooe. The menyng of the philosophier was, that princes for the ambicion of honour, rewle and domynion, beeyng in contynuall strife and hurlee burlee, are in veraye deede persones full of miserie and wooe: and euen in like miserable state of wrechednesse to bee all those that are readie, prest, & willyng seruauntes, aiders or furtheres of the appetites and desires of thesame. So then true it was, that Alexander for the carefull and troubleous life that he leed woorthyly called Athlius, that is miserable, wrote and sent lettres by Athlias, beeyng no lesse worthie the appellacion of Athlius then his maister, vnto Antipater as muche woorthie to bee called Athlius as any of the other twoo, in that he was at all tyme • bounde to obey • and serue Alexander.

Beeyng spoken to, and inuited to come vnto Alexander, he refused so to dooe.Diogenes refused to go to Alexander. But to Perdicca the high Capitain, or graund Maister vnder thesame Alexander thretenyng to take his life from hym,Perdicca, • raūd maister vnder Alexander. excepte he would come. In feith, saied Diogenes, then shal ye dooe a noble and a valiaunte acte. For aswell the litle wourme which (both in greke & latin) is called Cantharis as also the blacke spyder called Phalangium, is hable at all tymes to dooe asmuche. Cantharis, Cantharis. is a litle litle vermyn, not muche vnlike in facion to the beetle or the hornet, but hauyng in it starke poyson. Phalangium, Phalangiū. is the spyder of the moste venemous sorte, neither did he sti • ke or feare, on his partie again to threten Perdicca, that he should liue happyly, though he liued without his • o • mpaignie, notifiyng theim to bee in a • eraye wreched case or state, that liued with Perdicca.

He affermed the Goddes to bee gentle and soone entreated to geue life vnto menne, but thesame life to bee a thyng vnknowen to suche persones as seeke to haue of these marchepaines or wafers wt other like iunkerie,The life of manne standeth not in carnall pleasures nor i • sensualitee. and their sweete perfumes or poumaundres, and other sembleable delices. For those persones who haue all the pleasure of the saied thynges beleuen theimselfes to liue, where as onely wisedome and perfecte vertue dooeth assure ye veraye true life in deede replenyshed with tranquillitee and pleasaunte sweetenesse.Onely ꝑfecte vertue geueth to manne veraye true life in deede. Wherefore not the Goddes are to bee putte in faulte, but manne, who of his owne mere • olye dooeth earnestly craue of the saied Goddes, not life, but sensuall pleasures of the fleshe.The prepo •• erous praiers of carnal persone • .

Espiyng a delicate and nyce feloe, to haue his shooes putte on & buccleed by his seruaunte. Naye in feith, ꝙ he, thou lackest yet one pointe or degree of perfecte blisse, whiche is, that thesame feloe there wype thy taille too. And yt should soone bee, if thy hande or fyngers wer cutte of. It seemed to Diogenes a thyng as muche contrarie to reason to abuse the page his seruice in dooyng on his maisters shooes,Diogenes thought it a • hyng vnnatural, yt ye seruaunt should • ul on ye mai •• ers shooes. in case the maister bee strong and lusty enough to helpe hymself therin, as if he should after commyng from the • akes putte his seruaūte to the office of wypyng his taille. Albeeit, • t maye bee also vnderstanded of wypyng the nose. To an ethnike philosophier, it seemed nycitee, beyōd the course of nature, yt an ethnike or gentile should haue his shooes dooē on by his seruaūte. And yet I knewe a Christian manne, beeyng a preeste, yea and a diuine, who although he had all his lymmes perfecte, & none of his membres maymed or lame, yet euer when he should goo to the stoole, would call seruauntes, moo then one, for to vntye his pointes: & also, when he came frō thens, to trusse thesame again. Whiche thyng when I sawe, thus did I thynke with myself. Now would Christe that Diogenes wer here presente, to behold this geare.

When he sawe a feloe gooyng to prieson yt had embessed and conueighed awaye a cuppe of golde out of the treasourie or chaumbre of the citee. (And so it chaunced yt he was lede to prieson by the officers of the citee whiche thei called in greke In the olde tyme there was of an aunciēt custome in Grece at certain seasons a commē assemblee, of certain the moste saige and prudente persones, by eleccion appointed therunto, out of all the chief citees, after a muche like sorte, as nowe here in Englande are chosen knightes for eche shier, and bourgeoisses for euery toune, and by a commen consente assigned at tymes requisite, to repair vnto the parliamente. And it was called in Greke 〈 in non-Latin alphabet 〉 , of ye latines, Amphictyonicus cō sessus, the sittyng of the Amphictyons, or, conuentus Amphictyonum, the assemblee of the Amphicctyons, or, Amphictyonicum consilium, the counsail or parliamente of the Amphictyons, orels, concilium Amphictyonum, the conuocacion of the Amphictyons. Some writers holden opinion, that the name of Amphictyons was geuen vnto it of comyng or resortyng ou • from all citees and tounes of Grece to the said parliamente (for the bordreers, or bounders, inhabityng round about any place are called in greke 〈 in non-Latin alphabet 〉 ,) And some authores deriu • ye name frō Amphictyon, ye soonne of Deucalion, who in tyme of his reigne here is chronicleed to haue called together a coūsail or parliamente of the nacions of Grece, & by a cōmen ordinaūce enacted to haue instituted the saied maner and fourme of assembleyng. The people of Grece whiche repaired to the said counsaill are noūbreed twelue: the Ionianz, the Dorianz, the Perre • ianz, the Boetianz, the Medonites, the Achaeanz, the Ph • hiotes, the Melianz, the Dolopianz, the Aeneanz, the Delphianz, • the Phocensianz. And the bourgeoisses, that wer by publique autoritee chosen, appointed, and sent from any of the coūtrees aboue named vnto the said counsaill, wer called 〈 in non-Latin alphabet 〉 , and by an other name 〈 in non-Latin alphabet 〉 , of, 〈 in non-Latin alphabet 〉 , the place wher ye parliamente was holden. 〈 in non-Latin alphabet 〉 :) See, see, ꝙ Diogenes, the graunde theues leden the petie theef to warde.The graunde theues ledē ye petie theef to preison, saie • Diogenes. Would God thissame woorde might not bee wt out a lye saied of some publique officers of Christentee, by whom sometymes is tr • ssed vp, & hanged on ye galoes a poore sely solle, that hath percase pielfed away tenne grotes, where theimselfes by great pielage, brybrie, or extorciō, yea and for a fair touche, by deceiuyng & beguylyng their prince, or the commen weale, dooe growe dayly and encrease in welthe and richesse, nomanne saiyng blacke is their • yen.

Beholdyng a ladde hurleyng stones at a gibette, well dooen, ꝙ Diogenes, thou wilt surely hitte the marke: Signifiyng that a daye would come when the partie should surely bee hanged.

When a sorte of young striepleynges standyng about Diogenes had cryed vpon hym, doggue, doggue, doggue, and ymmediatly beeyng afrayed, had begoonne to renne awaye, and beeyng asked why thei ranne awaye, had saied, lest thou shouldest byte vs, bee of good chere my soonnes, ꝙ he, a doggue eateth no Beetes is an herbe called in greke 〈 in non-Latin alphabet 〉 in latin Beta, of whose excedyng weryshenesse and vnsauerynesse, euen of olde antiquitee dawecockes, lowtes, cockescombes & blockehedded fooles, wer in a prouerbiall speakyng, saied: betizare, to bee as weerishe and as vnsauerie as beetes. Plautus in his comedie entitleed Truculentus, saieth: Blitea est meretrix, it is a pea • yshe whoore, and as we saie in englyshe as wise as a gooce, or as wise as hir mothers apern streng. So a feloe that hath in hym no witte, no quickenesse, but is euen as one hauyng neither life ne solle, lab • rius calleth bliteam belluam, a beaste made of beetes. And in Menandez also (as citeth Erasmus in ye prouerbe, betizare,) the housbandes reuile their wiues, callyng theim, bliteas, of so small shifte or helpe, that thei wer as good to haue wiues of beetes, for whiche we saie in our englyshe prouerbe, wiues of cloutes. And because all effeminate persones dooē in fine growe to sembleable sotyshenesse and dotage, as if thei wer not maisters of their owne witte, but as persones rapt into an other worlde, Diogenes tooke occasion of comparyng and resembleyng ye boyes (in whom was no likelyhood ne sparke of good towardnesse, but rather of al vngraciousnesse) to the weryshe a • d vnsauerie beetes. beetes. Couertly & by a priue nippe, vpraidyng the • m of maners effeminate, wanton, and foolyshe.

To a feloe that tooke hymself for no small foole, because he ietted about the stretes wt a lyons skynne on his backe, Diogenes saied. Thou feloe,How Diogenes skorned a feloe, yt beeing but a sheepe, • ettyng vp & down in a Lyons skynne. wilt thou neuer leaue puttyng the mantell or gaberdyne of manhood and prowesse to shame? He thought it a ful vncomely thyng, that a persone effeminate (and suche a sheepe yt durst not shewe his face emong menne, but was more like to crepe in to a benche hole, then to dooe any manly acte,) would vsurpe the wearyng of the wede of Hercules was ye sonne of Iuppiter, gotten in the cit • e of The •• s vpō quene Alcumena the wife of Amphitruo, while he was from home in battaill. Hercules was a manne of singular manhood and prowesse, and did in hys tyme .xii. notable valiaūte actes of whiche one was, that he slewe a feerse Lyon in the forest of Nemea, & wor • the skynne of thesame as a thyng woonne by strong hand & in that wede or habite he is sette out in all imagerie or pictures of hangynges or peinted clothes. Hercules. The selfsame maye bee saied to those persones yt with monstreous disguysyng of their vesture professen holinesse, their maner of liuyng beeyng nothyng aūswerable to thesame.

When certain coumpaignie had greate communicacion of Callisthenes ye philosphier,Diogenes thought not theim moste blissed that li • ed in kynges courtes. that he was happye, fortunate, and euen in heauen, forthat he was in the courte of kyng Alexander wt muche high fare and preparacion entreteined, No Marie, ꝙ Diogenes, he is in wreched case, and in miserable condicion, forthat he must bee fain to take his dyner and his supper when pleaseth Alexander. Menyng, nothyng to bee in ye state of perfecte blisse, if libertee bee awaye.Nothyng i • in the state of perfecte blisse if libertee bee awaye. This is Callisthenes the disciple of Aristotle, whom Alexander at last did cast in prieson,Callisthenes the disciple of Aristotle at length cast in prieson by Alexander. where he perished and dyed. Some writers for Callisthenes, dooe putte Aristotle hym self, of whose singular good fortune and happe, when coumpaignie made muche talkyng, for that he liued familiarly wt a kynges soonne: yea, ꝙ Diogenes, Aristotle dineth at suche houre as pleaseth Alexander, and Diogenes, when pleaseth Diogenes.

If Diogenes, at any tyme stood in greate neede of money, he would take it of his frendes. But to suche persones as with many checkyng woordes did (as ye would saie bayte hym, for that contrarie to the dignitee and honestee of a philosophier, he would after y• maner of beggers aske and craue. No, ꝙ he,

〈 in non-Latin alphabet 〉 . repetere,

A philosophier dooeth not begge, but requireth his owne duetie.

I dooe not aske their almes, but I require my duetie. For the latin woorde, repetere, is vsed in his propre significacion, when we demaunde or require to haue rendreed or redeliuered vnto vs any thyng, whiche either by the waye of loue, orels by leauyng it in the custodie or kepyng of an other persone is out of our owne hādes. And one frende geuyng to an other that is in necessitee, dooeth not geue a free gifte, but rēdreeth or paieth home again that he owghed by true debte. For whosoeuer in suche a case dooeth kepe or restreigne his money, thesame dooeth wrongfully detein & withhold yt is none of his owne propre gooddes,Who so restreigneth & kepeth from his frende in tyme of necessitee, wt holdeth that is none of his owne. but due to an other bodye.

When a certain young manne beeyng kembed, piked, and decked all of the myniō tricke, had moued & putte foorth a fonde or peuyshe question to Diogenes: certes, ꝙ he, I will make you no aunswer to your question, till by takyng vp or dooyng abrode your clothes, ye shall haue shewed, whether ye bee a manne, or a woman. By his apparell and araye nothyng fitte ne comely for a manne • Ouercutious apparell, argueth wantonesse and nycitee. he noted y• effeminate wantonesse and nycitee of the partie.

To an other young manne feactely and trickely representyng at the baines, a certain lastiuious playe, whiche to exhibite ye grekes callen, 〈 in non-Latin alphabet 〉 , was a foolysh game y• louers had, and vsed to playe at dyners, suppers & other banquettes, by ye bobleyng that the drynke made, whiche remained in the cuppe after thei had dronkē, for ye drynke yt was left, they would cast vp on high, and by the clockyng, plashyng, or, soune that it gaue in the falle, thei would take a significaciō whether their louers wer true to them or not. And therof 〈 in non-Latin alphabet 〉 , to playe that kynde of play • . 〈 in non-Latin alphabet 〉 : Sirrha, yoūg manne, (ꝙ Diogenes,) the better ye dooe, ye wurse it is. Utterly dissallowyng & condemnyng the feacte which of it self was vnhonest and naught, of whiche sorte is also playing at dyce, wherin the more cunnyng werkemanne that euery persone is, the wurse manne is he and the lesse honest.

As it fortuned Diogenes to bee presente, and to make one emong ye moo at a dyner, the coumpaigni • callyng hym doggue,How Diogenes serued a certain coumpaignie that cast bones to hym, as if he had been a doggue. cast bones to hym in derision, in consideracion that thesame is a thyng customably vsed to bee dooen to doggues. But he in departyng from ye coumpaignie, pissed vpon euery of the geastes yt sate at the table behinde at their backes, signifiyng thesame also to bee, one other propretee belongyng to doggues.

The oratours & other persones dooyng all thynges for glorie & renoume, Diogenes called by a woorde that might bee taken in a double sense, 〈 in non-Latin alphabet 〉 , thris double menne.

〈 in non-Latin alphabet 〉 ,

Oratou • s and other persones dooyng al thynges for glorie Diogenes called thris double menne.

For as the commen sorte of people denyeth that persone to bee a man that is neither learned nor yet of gentle condicions, so did the philosophier call hym a miser, that had no qualitee aboue the cōmen rate of manne. For accordyng to ye saiyng of Homere: No liuyng creature is more miserable then manne.Manne of all creatures mo •• e miser. And therfore, thris double menne, Diogenes called thris double misers, as the whiche bestowed & applyed al their studies vpon a thyng of moste vanitee in the worlde, & wer as bonde seruauntes or pages to the multitude of the grosse people, beeyng a beaste of many heddes.The people, a beaste of many heddes.

A certain riche manne hauyng nomaner knowelage ne learnyng at all, & yet gooyng in gorgeous & gallaūt apparel, he called in greke, 〈 in non-Latin alphabet 〉 , that is:Riche persones voide of learnyng Diogenes called sheepe wt golden flyces. a sheepe with a golden flyce. For in the poetes it is found written, that Suche a sheepe was in Colchos whose flyce Iason by the helpe of Medea the kynges doughter fet awaye, sleayng the bulles & dragon, that kepte it. suche maner shepe haue been. And those persones, who wer sely poore solles, and had no more store of witte then thei must needes occupie, were euē then and yet styll are in all toungues, and places by a commen prouerbe: called sheepes heddes, or sheepe.

Passyng by the hous of a certain prodigall and ryottous persone, where it was writen vpō the doore this hous is to bee sold, if any man will bye it. Yea by my feith, ꝙ Diogenes, I espyed veraye wel, and prophecied ī my mynde,Ryot and ꝓdigalitee, causeth menne to spue vp whol houses. that by reason of thyne vnmeasurable gourmaū dyng and surfaictyng, thou wouldest at laste spue vp some house. For he had alreadye consumed and deuoured his hous, before he offreed thesame to sale, by settyng that inscripcion vpon the doore. So that it might more truely bee called a spuyng, then a vendicion or sale.

To a yoūg feloe, fyndyng greate faulte, that he was eiuill coūbreed and troubleed of many persones, nor could bee in reste for theim: Marie, and ceasse thyselfe also, ꝙ he, openly to shewe tokens of beeyng out of quiete. Signifiynge the saucy and buisye medleyng of suche persones as will neuer ceasse dooyng mē shrewd turnes and displeasures,The best way to ceasse the molestacions of buisy medleyng feloes is to dissemble that wee bee greued wt theim. by no yearthly thynge better to bee quieted or ended, then if the partie that is harmed or wrōged dissemble his greef. For suche persones as dooe haggue and baye at a bodye, purposely to bryng hym clene out of quiete, & to vexe hym at ye botome of y• hert rote, wil ceasse & leaue of in case thei see y• partie to bee nothyng moued with their doyng. Albeit I haue half a geasse y• greke wordes cōprehēd another priue or couered sense. For whē the young feloe cōplained, & found hymselfe greued, yt a sorte of buisie medleers would not leat hym alone, ne suffre hym to bee in reste, Diogenes thus aunswered in greke: 〈 in non-Latin alphabet 〉 . That is, yea and ceasse thou also to carrye about with thee, the tokens of a person wanton and effeminate. For suche persones neuer lacke trouble or vexacion, but euery bodye will haue a saiyng at theim, accordyng to the latin prouerbe, Malū uel mus audet rodere. That is, an eiuill persone euē ye veraye mous dareth to snappe at.An eiuill persone euen the veraye mous dareth to snappe at. And coumpaignie is bothe greuous and odious to those that are vnhonest, or malefactours, as witnesseth Christe in the Gospell, saiyng. Menne loued derknesse more then light, because their deedes wer eiuill. For euery one that eiuill dooeth hateth the lighte,Euery one yt eiuill dooeth hateth ye light Ioh. iii. neither cometh to the lighte, lest his deedes should bee reproued.

A mynstrell that was a player on the harpe,Why Diogenes commendeth an harper, whom all others dispraised. beeyng of no cūnyng in the worlde, and therewithall a great gorrebealyed chuff, yea and besides that, dispraised of all persones that heard hym, for ye wurste that euer twanged, onely Diogenes, did commende and praise. And to theim that woondreed wherfore he should so dooe: I allowe hym and gan hym thanke, saied Diogenes, that beeyng suche an one, he hath had more mynde and wille to sette hymselfe on werke, and to bee occupied with his harpe, then to take a standyng by the high wayes syde for a pourse or a bougette. Signifiyng that the feloe beeyng of bodye valiaunt and stourdye, and grosse or rude of witte, was by all similitude of outwarde tokens, more apte to haue been a robber on the high waye, then to bee an handleer of any musicall instrumente. The grace of the saiyng, dependeth of ye place of rhetorike,The place of rhetorike ab inexpectato. ab inexpectato, that is grounded vpon a thyng yt a body would leste thynke on. For who would haue looked for suche an aunswer of Diogenes?

An other harper, who, as oftē as he plaied on his instrumente, was forsaken and left alone in place of all his audience: Diogenes, How Diogenes saluted an harper y• droue awaye his audience as often as he plaied o • soong. when he mette hym in the strete, saluted in this maner. God ye saue and see goodman cocke. And where the feloe beeyng offended with ye straūgenesse of that salutacion, saied: why goodman cocke? Marie, ꝙ he, because that with thy crowyng thou reasest euery body yt heareth the. He deuised to fynd a iestyng toye of ye ambiguitee or indifferencie of ye greke voice, 〈 in non-Latin alphabet 〉 . For he is proprely saied in greke, 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 • both that reaseth a bodye out of his slepe, as the cockes vsen to dooe, when thei crowe with an eiuill grace, & also yt reaseth one sittyng on his taill, to arise out of his place, as this harper euermore vsed to dooe.

When a great noumbre of people stood gazyng and staryng vpō a certain young striepleyng of excellente good fauour and beautie, Diogenes stoopynge downe veraye lowe, gathered into his lappe as fast as he could, the poultz called Lupines. This kynde of poultz, called lupinus, we haue not in englande groweyng. And the yies of all the folkes turned to behold that sight, he auouched, that he meruailled: why thei would leaue the young māne, to looke on hym. Notyng in that by worde, their intemperancie and wanton disposicion.

To a feloe that was exceadyng supersticious, and sore subiecte to the terrours of buggues, and sprytes, or goblyns, that walken by night and in places solitarie, and yet manaced to slea Diogenes, How Diogenes mocked a supersticious feloe, yt was afrayed of • prites, thretenyng • o slea hym. saiyng vnto hym, I will at one stroke all to crushe thy hedde to powther: In feith ꝙ he again, if thou so dooe, I shalbee ready at thyn elbowe to playe the parte of hobgoblyn or collepixie, & make thee for feare to weene the deiuill is at thy polle.

Signifiyng yt he was hable to make the • other partie afrayed, euen beeyng dedde, of whom he was so contemned & sette at naught beeyng aliue. And yet thissame foolyshe mynde & fansie, euen at this veraye presēt daye possesseth no smal noūbre, who although thei be fierse & ful of cockyng against liues men, yet are the same moste feare full creatures yt possible may be of solles walking (as thei cal it • )The supersticious feare & ymaginacion of many folkes, that solles walken.

Beeyng desired and praied, by one Hegesias was a philosophier Cyrenaique, yt is to saye, of Epicure his sect a manne of so greate eloquēce (as Ualerius Maximus writeth) that he did so liuely declare and sette out all the eiuils of this presente life, that the pieteous & lamētable representacion of thesa ••• e eiuils, through his woordes, depely engraued & enpriented in the hertes of menne, veraye m • ny ꝑ • ones tooke occasion to hate • his presen •• life, and had a • earn • st de •• refulnesse willyngl • to ridde theimselfes out of the worlde. And therefore he was b • • he commaundemente of kyng Ptolomeus forbidden any more to speake of any suche mater. Hegesias, to lend hym the vse of three or fower bookes: Thou art a madde feloe Hegesias, ꝙ he, (yt where in choosyng figgues thou wilt not take figgues peinted or countrefeacted, but veraye true and right figgues in deede) thou canst fynd in thy herte, (ye veraye true actual exercise and practise of philosophie neglected), to renne to the philosophie scribleed or peinted in paper. In this saiyng he noted those persones, who all their whole life through, dooe nothyng but reade the bookes and werkes of philosophiers cōteinyng preceptes or rewles of vertuous liuyng, wheras vertue is more effectually lerned by practisyng or puttyng thesame in vre, then by readyng. The greke vocable 〈 in non-Latin alphabet 〉 , whiche Diogenes vsed, is a voice indifferente to writyng and to peintyng. And therefore vertue sette foorthe in bookes, is vertue muche like, in maner as if it wer peinted on a cloth or table. And in dede against all reason it is, in choosyng figgues to bee curious and precise to take none but of the best and in vertue to bee nothyng so.

To a certain persone in ye waye of reproche obiectyng vnto hym that he was a manne banyshed his countree: Thou sely creature, saied he, for this veraye cause did I at ye first become a philosophier. Either forthat banyshemente had enforced and driuen Diogenes to entre the studie of philosophie,Why Diogenes first became to bee a philosophier. orels because he had purposely learned philosophie, to the ende that he might bee hable with a paciente & contentefull mynde, to endure banyshemente, and other sembleable chaunces.

Unto an other feloe saiyng to hym in despite, Naye, the Sinopians haue condemned thee with banyshyng the,How Diogenes aunswered one, ye cast in his teeth yt the Sinopians had banyshed hym. neuer to come more in yt countree, & I theim, ꝙ he, to abyde & neuer to come thens. Signifiyng hymselfe, in yt he was biddē to goo seeke hym a dwellyng place in an other countree, to bee no pointe in wurse state or cōdiciō, thē those persones, which remained sti •• wellyng in their owne coū tree, not hable paciētly to suffre banyshmēt if it should chaūce. For egual miserie it is, to make abode in a place by enforcemente and compulsion,To bee exiled frō a place by compulsion, & to abyde in a place by compulsion is eguall miserie. & to be banyshed or eriled from a place by enforcemente and compulsion. A philosophier, who in differently taketh euery grounde & euery lande vnder the cope of heauē (whiche so euer it bee) for his owne natiue countree,A philosophier indifferently reputeth al places vnder ye cope of heauen, to bee his natiue countree. if he bee cōmaunded to departe any whēs by bany • hement, is a manne exiled out of some one particulare citee or naciō onely. But he that cannot liue in another place besides his owne countree, where he was born and breden, is a manne banyshed out of regions almoste innumerable. As touchyng Diogenes,Why Diogenes was banyshed out of his owne coū tree. in deede he was banyshed his countree for countrefeactyng or coynyng of money, as menne thynke. And born he was a Sinopian. This presente historie Plutarchus in y• his treactise, entitleed of banyshmēte, reporteth in maner & fourme here ensuyng. The Sinopians haue by their decree, banyshed the out of Pontus and Euxinus, are taken all for one. And it is parte of the sea from Bosphorus of Thrace, vnto y• greate Maryce of Scythia called Meotis. It is also abrode • wyde region marchyng roūd about y• • oostes of thesame sea, encoumpacyng many ꝓ • incies, as Colchos, Armenia, & Cappadocia. And in Cap • docia (beyng a deserte and barē) coūtree stood Sinopa the Citee in whiche Diogenes was born. Pontus for euer Yea, but I condemne them in this pein, ꝙ he again, that thei remain still enclosed and pend vp within Pontus, and the ferthermust strandes of al Euxinus, neuer to come out from thens. Diogenes had chaūged his countree, but thesame for the better. The Sinopians wer more like folkes banyshed or exiled, in that thei wer remedilesse, appoynted and assigned, to cōtynue al their liues in suche an incommodious, vnfruitefull, & baren region, as Sinopa.

Those persones, that wer commē dooers, in prouyng maisteries at the games of Olympia, wer called in greke 〈 in non-Latin alphabet 〉 . Of which sorte when Diogenes had by chaunce foūd one kepyng shepe. O Moun sire Capitain, saied he, with howe greate celeritee and speede haue ye conueighed and gotten yourselfe from Olympia to Nemea. Nemea, is a region of the coūtree of arcadia, situate and liyng betwene twoo citees the one Cleone, & the other Clitorium, in th • whiche Clitorium (as witnesseth Ouidius) was a welle or fountain of whiche whosoeuer did drynke could not afterward awaye with drynkyng wyne. In the wodde or foreste of this Nemea did Hercules kill the hougie greate lyō whose skynne he woore on his backe for his weede. And in the honour of the said Hercules, did the people of Argo • euen there celebrate and keepe solemne games, which wer named Nemea of the place in whiche thei wer holden and kept, in like maner as is afore saied of Olympia. Findyng a mery toye in the affinitee or similitude of y• greke vocables. For 〈 in non-Latin alphabet 〉 in greke, are certain games of prouyng maisteries so called, of the place where thesame wer celebrated and holden, euen as olympia, afore mencioned. And the greke verbe 〈 in non-Latin alphabet 〉 , souneth in latin, pasco, in englyshe, to keepe or feede catalles in the pastures, and 〈 in non-Latin alphabet 〉 , is in latin, pascu • , in englyshe, pastures or leasues.

Beeyng asked wherefore the champions or fightyng mēne called Athletae, had no sense ne feelyng: Marie, ꝙ he, because thei haue been brought vp altogether with porke and beef, and suche other grosse feedyng. For that sorte of menne are fedde vp with the grosse kyndes of meates,Grosse meates maken y• bodye strong, but the witte dulle. whiche in deede conferren to y• bodye hard brawne, & clene strength but as for the witte, it maketh as grosse and dulle, as cā bee thought. But to this presente mery saiyng, the ambiguitee or doubtefulnesse of the vocable, & nothyng els, gaue place, and was occasion of it. For as with the grekes, 〈 in non-Latin alphabet 〉 , and with the latin mē, sentire, so in englyshe, to haue a feelyng, belongeth aswel to the mynde as to the bodye.To haue a feelyng in a matter. But the demaunder of the question, asked what was the cause, wherefore the saied champions, lackyng (as ye would saie) bodyly sense and feelyng, were neuer offended ne greued with strypes or strokes. And Diogenes had more phansy to note the brutyshe grossenesse and dumpyng of the mynde. For wee saie commenly in englyshe, that wee feele a mannes mynde, when wee vnderstand his entent or menyng, and contrarie wyse, when thesame is to vs veraye derke, and harde to bee perceiued, wee dooe commenly vse to saie, I cannot feele his mynde, or, I haue nomaner feelyng in the matter. &c.

He vsed now and then to resorte to ymages of stone or brasse, or other metalle, sette vp in the honour of this or that Godde, and to aske one or other boune of theim. And to suche persones as made greate woōdreyng, wherfore he so did, yt I maye enure myself,Use assuageth greefes. ꝙ he, not to bee moued, ne to take in eiuill parte, if at any tyme, I dooe not obtein my requestes & peticions that I aske of menne.

After that Diogenes by extreme pouertee (coarcted and driuen ther unto) had begoonne to begge for his liuyng, his accustomed guyse was, after this fourme to falle in hande with menne for their almes:The fourme of beggyng y• Diogenes vsed. If thou hast been a geuer of almes to any other person heretofore geue to me also, if to no bodye, begynne nowe at me. He signified that he was no lesse woorthie to haue the • haritee of mēne, then the residue of beggers, and therefore to bee mete, that who wer liberall in geuyng to eche bodye at auenture, should e • tende his liberalitee vnto Diogenes also: and who wer suche a niggarde or hayn, that he coulde not fynd in his herte afore that daye to departe with an halfepenie to any creature liuyng, for suche a feloe to bee high tyme ones in his life, to begynne to departe with somewhat to the poore.

Beeyng on a tyme asked the question of a certain tyranne of what sorte of brasse metalle it was moste cōueniente yt ymages should bee made: of the verayesame, ꝙ he, in whiche When the cit • e of Athenes was oppressed and holdē in seruitude by thirty tyrannes • Harmodius and Aristogiton, by suche prouision as thei made did subdue and destroie ye saied tyrannes. Wherefore, the people of Athenes agnisyng their vnestimable benefite receiued at the handes of the said Hermodius and Aristogiton, made and sette vp in their honour and perpetuall memorie, their ymages and portures in coppre, whiche ymages wer long tyme after, had in suche reuerence and honour, that Xerxes, when he had woonne Athenes, tooke from then • y• said ymages, and thesame carryed in to his owne kyngdom. And after many yeres Seleucus made proui • ion, and found the meanes to haue thesame ymages con • eighed home again to Athenes, and to bee sette vp in their olde places. Also the Rhodians did thesame ymages (beeyng arriued at their citee in the waye homewarde) highly receiue with procession, & honourably entreacte theim at the publique charges of the citee, & did place theim in the tabernacles of the Goddes, as witnesseth Valerius Maximus. Harmodius and Aristogito • were casten. Betokenyng, that the par • ie, if he wer well serued, was woorthie to bee dispatched out of y• waye. For the said Harmodius & Aristogiton, had been tyrann • quellers.

To one demaūdyng after what sorte Dionysius did vse,How Dionysius y• tyrāne vsed his familiare frendes. handle, & entreacte his frendes that wer familiare about hym: like as if thei wer bottles, saied he, the fulle he hangeth vp, and the emptie, he casteth asyde in a corner. Signifiyng, that by the said Tyrāne Dionysius the riche & welthie of his subiectes wen • dayly to the potte, and wer chopped vp, and suche beggery wretches as had nothyng to leese, wer nothyng medleed withall, ne had any thyng saied vnto theim.

Hercules was in olde tyme, wurshypped vnder the name of 〈 in non-Latin alphabet 〉 ,How Hercules was wurshipped in olde tyme, and by what surnames. that is: the depoulsour and driuer awaye of all eiuils: because of the valiaunte sleayng of many soondrye monstres, Hercules 〈 in non-Latin alphabet 〉 . by hym extincted. He was also the soonne of Iuppiter, and by another name called, Callinicus, Hercules Callinicus. for respecte of his manyfolde actes of prouesse, & noble victories that he had gotten, in subduyng aswell his enemies, & gyauntes, as also other hougie monstres, as afore saied. And so it was, that a certain persone had writen vpon the doore of his hous, this high triumphaunte title or poysee: The soonne of Iuppiter Callinicus Hercules, in this hous hath his habitaciō, no eiuill thyng therefore motte there entre into this place. Diogenes by this inscripcion espiyng ye folly of the feloe, 〈 in non-Latin alphabet 〉 , id est, post bellum, auxiliū. saied: when the stede is already stolē, shutte ye stable doore, or, when I am dedde make me a caudle. Notyng y• it was ouer late to saie, God saue y• hous from all eiuils, nowe that suche a lewd feloe was already entreed to dwelle in it.Aide, after y• • he fel • e is all ready fough • en. For it had been necessarie, that the said Hercules, 〈 in non-Latin alphabet 〉 , that might saue the hous from all mysfortunes, or mysauentures, had takē vp his habitacion in thesame, before the owner self of the hous, had settleed hym selfe to dwell there, who on his owne partie and behalfe was suche a feloe as a manne should • ake helle for.

Espiyng a ryottous surfeactyng feloe in his hoste his hous, eatyng oliues towardes ye euenyng: Sirtha, saied he, if thou haddest made thy dyner with such meate as that, thou wouldeste not nowe suppe with the meate that thou dooest. Meanynge, it not to bee for any pointe of frugalitee, or sobre diete, that he had nothyng to his supper besydes a fewe oliues, but for that his stomake beeyng ouercharged, with the excessiue dēty dyner whiche he had made at noone,The best medicin to make one haue a good appetite to his supper, is a light dyner at noone. had no appetite to take any thyng at supper. For a light and a spare dyner, is the best medicine or sauce in the worlde, to make one haue a good appetite to his supper.

Full ofte and many a tyme did he saie, couetousnesse of money,Where couecousnesse of money is, the • reigneth all myschief. to bee the heddeThe greke woorde is 〈 in non-Latin alphabet 〉 . as if ye should saye, the place where all eiuils are conceiued, or from whens all eiuils dooen issue. For it is conmpouned not of 〈 in non-Latin alphabet 〉 , measuryng nor of 〈 in non-Latin alphabet 〉 , a mother, but of 〈 in non-Latin alphabet 〉 , a matrice, that is to saye, the place of concepcion, and of issuyng. And therof is metropolis, called the chief citee where the archebishop of any prouince hath his see, and hath all the other diocesses of that prouince subiecte to hym, as Canterburie • and porke, here in Englande. palaice, or the hedde citee of all eiuilles or mischiefes. Not veraye muche variyng frō the sentence of the wise manne Salomon,i. Timoth. vi. who saieth, that couetousnesse of money is the roote of all eiuils.

Uertuous and good menne, he affermed to bee the liuely & true ymages of the Goddes.Diogenes auouched honest and vertuous menne to bee y• true ymages of y• Goddes. Forasmuche as the Goddes, of their veraye nature been altogether full of all goodnesse the propretee of thesame is, to dooe good to all folkes, and to hurt no bodye. And this ymage is muche better represented in sapiente and good mēne, then in dedde ymages of stone or metalle, sens that the Goddes are thynges mere ghostly or spirituall, and not materiall or bodely thynges.

Loue he saied to bee the occupaciō or busynesse of idle folkes,Loue, is the occupacion of idle persones. that had nothyng els to set theim selfes on werke withall. Because this pangue or guierie of loue dooeth especially aboue al others, inuade and possesse suche persones as been altogether drouned in idlenesse. And so cometh it to passe that whyle thei geuen theimselfes wholly to idlenesse, thei stumble on a thyng y• filleth their handes as full of coūbreous busynesse, as thei are hable to awaye withall, and yet in the meane tyme, the deiuill of the one chare of good werke thei dooen.

To one demaūdyng, what was the moste miserable thyng in this life?What thyng Diogenes rekened y• most miserable in this life. he made aunswere: An aged bodye in extreme pouertee. For when the sure stayes or • eny • g postes of nature dooe faill a manne, th • n muste the feblenesse of age bee propped, bolstreed vp, or vndersette with the succour and helpe of worldly substaūce Albeeit,He is not to bee accoumpted poore y• hath in youth purchaced good disciplines, and honeste frendes. that persone is not to bee rekened • r accoumpted in the noūbre of poore folkes, who hath in his youth, purchaced vnto hymself good disciplines or other craftes & honeste frendes, the moste assured & trustie prouision to liue by in a mannes olde dayes. That feloe is a begger in moste wretched condicion, that is endued with no good qualitee.He is in the most wreched state of beggerie, that is endued with no good qualitee.

Beeyng asked, what beaste had the moste perilous and hurtefull styngue:What beast • hath the most p • rilous and hurtefull styngue. If thy questiō bee of saluaige beastes, ꝙ Diogenes, ye backebyter: if of tame beastes, ye flaterer. For the backebyter hydeth not his hatered towardes any bodye, ne recketh who knoweth thesame: the flaterer, vnder the visour or cloke of a frende, hurteth tenne tymes more greuously then the other.

Beholdyng twoo The Centaures wer a people of the Countree of Thessalia, not ferre frō the moūte peliō. Thei wer the first that e • er fought on horsbacke. Whiche thei wer driuē to, for to destruie a great heard of wilde bulles, that did muche scathe in all ye countree about. And of this (because to y• sely people beholdyng theim a ferre of, thei appered after a monstreous facion and shape) the poetes dooe feigne that thei wer gyauntes, in the vpper parte of the body menne, and in the nether parte horses, and that Ixion begotte the first of theim on a cloude, thei are called of the latines Centauri, of the greeke woorde, 〈 in non-Latin alphabet 〉 , that is to pricke, or to spurre, because thei keeked and sette spurres thicke to the horses sides, when thei galopped in chacyng the wilde bulles, but their greke name, was a woorde compoūde hippocentauri, for 〈 in non-Latin alphabet 〉 is an horse. Centaures fightyng in a peinted table, of woondreous eiuill werkemanship, whether of these twoo, saied he, is the wurse? Notyng the rudenesse and defaulte of cunnyng in the peint • r, as though he stood in doubte whether of the bothe had been wurse drawen or sette out in peintyng. But the pith of the saiyng consisteth in that he vsed a woorde that maye bee taken in two soundry senses: For the greke vocable 〈 in non-Latin alphabet 〉 , i • englyshe, wurse, is saied aswell of one that is wurse in estymacion of value, or any other comparison, and also that hath the wurse or is putte to the wurse in fightyng.

Fair and smoothe speakyng, not procedyng from the botome of the herte, but altogether framed to please the hearer,Fair & smoothe speakyng framed onely to please the hearer, Diogenes called a trappe or snare of honey. Diogenes customably vsed to call an hony brake, or a snare of honey. Because thesame vnder the pretense of loue, embracyng a māne as though ye speaker wer ready euen to cr • pe into the bosome of the hearer, cutteth the throte of thesame.

The bealy of excessiue gourmaū ders and gluttons,The bealyes of gluttons Diogenes called ye charybdis of mānes life. he called the Charybdis of mannes life, for that thesame deuoured all that euer it might geatte, and yet was neuer saciate. Charybdis & Scylla, after the feignyng of ye poetes are twoo monstres of the sea, in the way betwene Calabria and Sicilia, standyng the one directly ayenst ye other, & the same so daungerously, that thei destruie all the shippes that come within the reache of either of the • . F • r Charybdis thei fable to bee a monstre that swalloweth vp al thynges, and thesame shortely after spouteth vp • gain: but in veraye deede, it is a daungerous goulfe, makyng sore ouerfalles by reason of the meetyng of soondry streames in one pointe. And Scylla in veraye deede, is a gr • at at rocke in thesame streighte standyng so directly ayenst Charybdis, that e • cepte the shippes cutte and take course euen iustly betwene bothe, thei hardely escape drounyng. And because that Scylla aferre of, representeth to the 〈…〉 figure and shape of a christen body, and to the eare (by reas • n of roryng and beatyng of the waues) it representeth the ha • kyng of doggues, therfore the poetes haue feigned, yt Scylla is a monstre of ye sea. hauyng in ye vpper parte, the shape of a maid • n and in the nether parte the likenesse of a fyshe, the bealy of a woulf, and the taille of a dolphin fyshe, as witnesseth Uirgilius in the thirde volume of the Aeneidos. Albeeit, Homere write •• that Scylla hath sixe heddes, and twelf feete, and ba • ket • like a doggue. Charybdis swalloweth vp onely suche thynges, as are carryed by sea, & after a litle tyme, casteth vp again whatsoeuer it goulped in before: but the bealyes of gullyguttes (that can naught dooe, but eate & drynke, and slepe) neither ye aier, nor ye lande, nor the flooddes and riuers, nor yet all the seaes are hable to suffise. yea, and rather then faill, bothe whole mainour places, and also whole lordeshippes, thei make no bones, ne sticke not, quite and clene to swallowe down the narrowe lane, and thesame to spue vp again.

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When certain persones made relacion to Diogenes, howe that one Didymo was attached for liyng wt another mannes wife: If ye wretche were well serued, ꝙ Diogenes, he should bee hanged vp euen by the same thyng, that he beareth the name of. In deede, Didymi, Didymi. is greke for a pa • re of mannes stones, so yt the mynde of Diogenes was, yt suche a synnefull Caitif, ought to bee hanged vp by that membres of the whiche he had his name, and by the whiche he hadde committed the offense and trespace.

One that laboured the studie of naturall philosophie, opposed Diogenes with this question, for what cause golde looked to the yie somewhat pale and wanne of coloure?For what cause gold • looketh to the yie pale and wanne of c • lour. Marie, ꝙ he, because there bee so many folkes liyng in awayt for it. Suche persones, as knowe that thei haue awayte or watche layed for theim, cānot but bee a feard. And ye propretee of any body beeyng in greate feare, is to looke with a pale and wanne colour.

When he sawe a woman sittyng in an horse littre, or charrette, he saied: that another maner caige then that, hadde been more meete for a beaste of that kynde.

Notyng, that suche frowarde creatures as many women are, ought rather to bee pended vp in a caige of iron. Lectica was a certain maner of seate, for noble womē, whiche I dooe here call an horselittre, because we haue no kynde of seate so nighe, or so like in facion to • he Lectica. Albeeit, thei wer not in olde tyme drawen with horses, but carryed vpon sixe menne • shoulders, and thei wer made with preatie latesse wyndoores and crosse barres or grates, & paines to shutte and to opē, for lookyng out at pleasure So that it shewed & represented to the iye muche what the facion or lykenesse of a caige for byrdes, or of a pende, wherein to kepe other beastes. And in suche, did the riche or welthie women: yea, and also the other nycibecetours or dēty dames, cus • omably vse, bothe to • ytte for their pleasure, and also to bee carryed about the stretes for their solace and recreacion.

Espiyng a bondseruaunte, that was a renneawaye, or at lestwise a strayer from his maister, sittyng by a welles syde: take hede young manne, saied he, that ye sitte faste, for geattyng a falle. He did noo more but dalye with a woorde, that maye indifferentely bee taken in diuerse senses. For ye greke verbe, 〈 in non-Latin alphabet 〉 so • neth in latin Excidere, in englyshe to geat a falle, or to haue a falle. And he is proprely saied in greke 〈 in non-Latin alphabet 〉 , in latin excidere, in englyshe to geat a falle, bothe that falleth down into a pitte or a welle, and also that is violently toumbleed or taken out of his place. And myne opinion is, that welles in olde tyme emong the gentiles, had the strength of sanctuarie, and yt it was not leeful violently or by force, to plucke any bodye from thesame, no more then out of the temples of the goddes, or from the ymage and porterature of the prince.

When he hadde espyed at the hotte hous, a feloe that vsed to steale awaye gounes and cotes, or other garmentes (and suche an one ye grekes callen: 〈 in non-Latin alphabet 〉 he saied vnto hym: Syrrha, are ye come to the bath, orels to the bayte. Albeeit, Diogenes dalyed with the affinitee of greke voices, whiche it is not possible with equall grace to expresse either in latin, or yet in our mother tongue. The greke woordes been, 〈 in non-Latin alphabet 〉 , betwene the woordes, at (lest wise in soune,) there is woondreous small difference. For of the verbe 〈 in non-Latin alphabet 〉 , is deriued a noune, 〈 in non-Latin alphabet 〉 , that is, oyntemente or enoync • yng, and therof Alipte, wer those to whose cure wer cō mitted those persones to bee • noy • cted (yt thei might haue their ioynctes nymble & lithye • that should • ight in the solēne games that wer celebrate & holden in the honour of any of the goddes. He is also called alipta that enoyn • teth woundes or sore places of the bodye to • ouple theim. 〈 in non-Latin alphabet 〉 , whose office was to enoynct menne, had their name. And of 〈 in non-Latin alphabet 〉 , is fourmed a diminutiue 〈 in non-Latin alphabet 〉 : now, 〈 in non-Latin alphabet 〉 , are twoo soondry woordes, albeeit by reason of ye figure called synalephe (whiche is, when twoo vouels concurryng together, the former leeseth his power, and soune by collision) it seemeth in maner no more but one diccion, for if one take awaye the synalephe, the whole woordes been 〈 in non-Latin alphabet 〉 . That is, another litle garmente, so that the veraye right woordes yt Diogenes spake to the feloe, were these: Are ye come to bee enoyncted, orels to steale another garmēt For in the baine or hotte hous, folkes were in olde tyme enoyncted, and in y• selfe same place the pikepurses and stealers of apparell diligently applyed, and went about their occupacion: for it was the guise to washe naked, their clothes putte of, and laied asyde. Diogenes therfore gaue a quippe to the embesleer or bryber, that thesame hauyng stolen some garmēt elswhere afore, was nowe come thyther to purloyne and conueigh awaye an other. And because a goune or a cote so rechelesly cast asyde, is a good bayte for one that seeketh it: and to thentente y• the saiyng myght haue some what the more grace, I haue thus translated it, to the bath, or els to the bayte. That if it had not been more for dischargeyng y• duetie of a translatour, then for any greate delite or profecte to the vnlearned reader, I would haue passed ouer this apophthegine & left it clene out.

Whē he was on a tyme entreed into an hotte hous, that laye horrible filthy, sluttishe and vnclene, he saied in this maner: thei yt washe in this place, where bee thei washed after it? He signified that suche persones as came in thither pure and clene, wer there embrued with durte & fylthynesse, & suche as wer at any tyme washed there, to haue veraye greate neede of a secounde rynsyng, wherwith eftsons to bee scoured, and made clene.

When he had on a tyme espyed women hangyng vpon an oliue tree, and there strangleed to death with the halters: would god, saied he, that the other trees too had like fruite hangyng on theim. For Diogenes was one that loued no women in no sauce,Diogenes was 〈 in non-Latin alphabet 〉 , that is one y• hated women to the deiuill of helle. but hated theim dedly, and for yt cause had a greate zele and affection to see theim euery one swyngyng and tottreyng in halters,

Diogenes yieyng a certain feloe, How Diogenes saluted one that had an eiuill name for robbyng of dedde menne • toum •• s. that had a veraye eiuill name and reporte that he should bee a spoyler and robber of dedde mennes toumbes & herses, salued, or, hailled hym wt this verse of homere.

〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , Moun sire, for what purpose hath your good grace. At this presente now approched hither? To spoyle any of these, whiche in this place Lye dedde, and buiryed here together?

Beeyng asked the question whether he had any manne or woman seruaunte of his owne,Diogenes had neither māne ne womā seruaunte. he aunswered, no in good feith, not one in the world. And whē the demaūder had ferther saied, why, who shall then carrye thee to thy graue, in case it fortune thee to dye? Marie, ꝙ he, euen whosoeuer shall haue neede of my hous, for to dwell in it. Many persones are veraye supersticiously carefull, how and by what persones the • shalbee brought to their graues,Diogenes toke no thought howe or by what ꝑsones he should bee buiryed. and laied in ye grounde: of all suchemaner thought or care was Diogenes clere voide, castyng no doubtes, but that there should come one or other bodye, that would conueigh his dedde carkesse out of doores, though it wer for nothyng els, but to make the hous voide. Albeeit his chaunce was in fine, to bee veraye honestly buyried.

Beholdyng a certain young spryngall, as he slepte rechelessely at all auentures, he pounched thesame with his staffe & recited the verse of Homerus here foloyng.

〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 .The daunger of slepyng negligently in euery corner. Sus, leste some bodye whyle thou slepest here. Come & gore ye through the backe wt a spere.

The grace of the saiyng consisteth in this poynte, that Diogenes feactely applyed the verse of Homere to his purpose, by saiyng 〈 in non-Latin alphabet 〉 , in stede of 〈 in non-Latin alphabet 〉 for in Homere it is, 〈 in non-Latin alphabet 〉 . that is, Lest some manne, whyle thou rennest awaye for feare. Thrust the behinde, quite through wt a speare, It been the woordes, of Diomedes, in the .viii. of the Ilias, vnto vlysses: whom, when he was ren • yng awaye, Diomedes, biddeth to turne again for shame, and not to flee: lest some manne. &c.

To a feloe that was beyond all reason, or out of all course euen ful and whole geuen to good chere, & all kyndes of ryotte and excesse, he applyed yt piece of Homer his verse: 〈 in non-Latin alphabet 〉 . That is. In feith my childe your dayes are but shorte. Signifiyng that the part •• would with his ryottous facions kill hym selfe ere he wer halfe olde.

The Like as ī materiall & sensible grosse thinges, wee see that the ho • y • rs haue hangyng by them in their shoppes purposely certain paternes, out of whiche thei take the facion of y• clocke of an hose when soeuer thei must make any suche: and sembleably ye sh • oemakers haue alwayes ready hangyng on a na • lle paternes of lether purposely reserued and kept whereby to shape the vpper leathers, & also other paternes for y• heeles of al the shooes yt thei make: so did Plato afferme, yt there bee, and eternally haue been, of eche natural thing certain generall paternes to euery of ye same kyndes seuerally belōgyng, whiche paternes onely the ymaginacion and vnderstādyng of mānes reason, is hable to cōprehende or to cōceiue. And that out of the exa • mple or copie of those generall paternes, nature frō tyme to tyme hath, stil, dooeth, & contynually shall fourme and shape all singulare or particu • are t • ynges of euery seuerall kynde: so that an Idee is the appropriate • ourme, & peculiare likenesse of thynges in euery kynde, out of y• whiche as beeyng a substāciall paterne e • ernally remanyng, are figured shaped and produced, al particular thynges in this or that kynde For exaumple and declaracion wherof, as when wee see in wa • e a thousande soondry emprientynges all of one likenesse, wee dooe easily and promptely conceiue, that all thesame emprientynges wer originally made and empriented with one s • ale, so maye we by our intelligence cōprehende that all the particulare menne in the worlde, haue been fourmed of one generall paterne of mankynde, whiche hath in eternall substaunce remained ready for y• purpose. And sembleably, must the ymaginacion or reason conceiue of an horse, of a table, of a cuppe, and of all other kyndes of naturall thynges. And this the posiciō and assercion of Plato dooeth Saincte Augustine allow and vpholde (as ye maye reade in his treactise of the lx • . questions) and also Eusebius in his werke de praeparatione euangelica, bothe whiche authours Ambrosius Calepinus, dooeth in his dictionarie cite for • estimonie and d • claracion of the said Idees.Idees, that Plato deuised, & muche treacteth of, euen Aristotle laughed to skorne. And so it was, that at a certain season, when Plato made a greate long circumstaūce, about the declaryng of the Idees, and tooke muche peine with vocables of his owne forgeyng, to expresse and plainly to sette out thesame Id • es, a thyng feigned, and founded onely in the conceipte of ymaginaciō, hauyng in his mouth at euery secounde woorde the said forged vocables of the Idees, as for exaumple, tableitees, for the facion of a table, by itself to bee conceiued in ye imagenaciō of ye mynde for a comen paterne as it wer laied vp, and kept in the mynde, whereby all other like tables are to bee deuised & shaped. And cuppytees, for the commen paterne whereby all drynkyng cuppes are to bee deuised, facioned and wrought by the maker: Diogenes mockyng suche quidificall trifles, that wer all in ye cherubyns, saied: Sir Plato, your table and your cuppe I see veraye w • ll, but as for your tableitee, and your cuppitee, I see none suche. Albeeit there bee euen at this present daye too, that with their sorteitees, and their ecceitees bee in their owne conceiptes euen doctours of the chaire. Yet neuerthelesse Plato paied Diogenes home again wel enough, and gaue as good as he brought. It is no meruaill, saied Plato: for thou hast yies with the whiche cuppes & tables are seen, but witte and reason thou hast not with whiche are perceiued and seen the tableitees and the cuppytees.

To one demaundyng when best season wer to wedde a wife:Whē Diogenes thought moste expediente for a mā ne to wedde a wife. for a young manne, ꝙ he: it is to soone, and for an olde manne ouer late. Albeeit the greke woordes by reason of a certain vicinitee, haue moste grace, 〈 in non-Latin alphabet 〉 not yet, and 〈 in non-Latin alphabet 〉 , not at all. Geuyng a preatie watche woorde, that best were vtterly to abstein from matrimonie. But the demaunder would veray fain haue learned, at what yeres of a mannes age, or in whiche parte of the yeare, it wer expedient for a māne to choose his make: As Aristotle dooeth by prescripciō appointe the cōuenient or rype tyme of beyng maryable, to a virgyn, ye age of eighten yeres, to a manne,The ripe time of beeyng marryable for mā & woman by ye prescrip • iō of Aristotle. the age of thirtie & fiue yeres. And the Romaines thought the monethes of Aprile and Iune propice and good to wedde in, and the moneth of Maie vnlucky.The Romaines thought Aprill & Iune lucky monethes to marrye in • & Maie vnlucky.

To a feloe demaundyng what he woulde haue, to take a blowe or a buffette: Marie, ꝙ he, a salette. This mery ieste too, hath al his grace of the soodain aunswer that nomanne woulde haue looked for.A Mery aunswer vnlooked for. For the other partie looked to heare what recompense or hyer, Diogenes would require for a blowe on the cheeke.

When he sawe a young ruffleer trymmyng hymselfe after ye moste galaunte and mynion facion:What Diogenes said to a yoūg māne, trymmyng hymself after the galaunt • sorte. If that trymmyng bee for mēne, saied he, it will not bee: if for women, it should not bee. This saiyng souneth more pleasaūtly in greke, by reason of the affinitee of the twoo voices, 〈 in non-Latin alphabet 〉 thou fail • e • t of thy purpose, and 〈 in non-Latin alphabet 〉 thou dooest plain iniurie. For it is in vaine for one māne to trymme hymselfe for an other, sens that betwene theim cā bee no maryage: And a weked deede dooeth any young manne, if by settyng foorth of his beautie, he dooe laye abayte to be guile ye frail sexe of womākind, wheras a wife ought to bee woonne, not wt the lure of wantō nesse, but with honest maners & behaueour.A wise ought to bee woonne with honeste maners and behau • our.

To a certain young ladde blushyng, & by reason of thesame blushyng sore dismaied: take a good herte my soonne, ꝙ he, yt same hewe or coloure is of vertues dyyng,Blushyng in a yoūg thynges chekes is of vertues d • yng. or, dooeth ye dyeuatte of vertue geue.

When he had heard twoo cunnyng lawers contendyng, trauersyng, and earnestly laiyng the lawe betwene theim selfes together,What Diogenes saied of twoo lawers contendyng, laiyng y• one against the other. about a mater of thefte: he saied, thei wer false knaues bothe of theim, and condemned aswell the one as the other, allegeyng that the one had committed thefte, and that the other had lost nothyng. Signifiyng that bothe of theim were well woorthie to bee hanged. The subtilitee of this presente saiyng consisteth in this poynte onely, whoso pieketh or priuely stealeth awaye any thyng, hath some auaūntage and gayne thereby: and the partie, from whom any suche thyng is piel • ed and brybed awaye, hath by thesame, disauauntage and losse. But in this presente case, there had a madde or fonde knacke befallen. The one partie had pielfed, or embesleed awaye a thyng of the others, and yet the parti • from whom the thyng was pieked, susteined no losse ne damage, for hymself had stolen ye same thyng afore, whiche his feloe brybed awaye afterward from hym again.

To one demaūdyng what wyne he best loued and liked with his good wille to drynke, marie, ꝙ he, of another mannes purse.The best wine is, yt a bodye drynketh of an other mannes cost. Here al so the ready aunsweryng muche contrary to the expectacion of the demaunder geueth to ye saiyng all his grace. The other partie looked for another maner aunswer, as the whiche in his question askyng, mened of the kynde of wyne.

To one that saied vnto hym: all the worlde almoste dooeth mocke thee. Yea, but for all that, saied he again: I am not mocked. And this a manne would thynke to bee a thyng vnpossible, that one should strike you, and yet ye not bee striken. But Diogenes denyed that he was had in derision, either for that he was no manne woorthie why, orels for that he thought the skornyng of the fond people, nothyng to touche hym,Diogenes thought the skornyng of the fond people, nothyng to touche hym. nor hymself to be in any pointe the wurse for thesame.

To another persone affermyng that it was a miserable and a wretched thynge to liue here in this worlde. No, saied Diogenes, to liue is no miserable, ne wretched thyng, but to lede an eiuil or a vicious life is a thyng wretched and miserable.To liue is no miserable thyng, but to lede a vicious life. The moost parte of folkes calleth it a miserable life, or a doggues life, yt is subiecte or in presēte daūger of trauailles, of bodyly greef or peines, of sickenesse or diseases, of losse of goodes, of exilinges and banyshementes, & many sembleable incommoditees. But the philosophier rekened nothyng to bee • iuill or miserable, sauyng that was lynked or coupleed with vice and dishonestee.Nothyng is eiuil, but that is coupleed wt dishonestee & with vice.

Diogenes had a seruaunt, that was called Manes, Manes the seruaunte of Diogenes. and when this Manes had taken his heeles and renne awaye from his maister, the frendes of Diogenes, auised hym to seeke out the renneawaye: Marie sir, ꝙ Diogenes, The aunswer of Diogenes to his frendes auisyng hym to pursue after his bondemanne, that was renne awaye from hym. that wer a madde thyng of all thynges, if Manes dooe alreadie willyngly liue without Diogenes, and Diogenes could by no meanes liue without the coumpaignie of Manes. yet many menne pursue after their seruauntes in mynde and purpose, to bee auenged on thesame: but Diogenes had regarde to the neede of vsyng or occupiyng a seruaunte. That if any one philosophier bee of righter sorte then another, it is he, yt nedeth fewest thynges.The best philosophier is he that feeleth nede of fewest thynges. And in consideracion therof, Diogenes would not in any wise seme wurse then his bondmanne. For Manes had renne awaye from hym, because he could lyue without his maister well enough.

On a tyme Diogenes made al his dyner with Oliues onely: and tarte and other sweete meates, anone after brought in place, he floung frō hym, & therwithall soūg this greke verse, out of some olde tragedie. 〈 in non-Latin alphabet 〉 . Stand utter ye geast unbidden, picke you hen • Abacke, out of our sight & regall presence. And also this piece of Homere his verse. 〈 in non-Latin alphabet 〉 . Somewhiles with scourges, he chaced awaye. Callyng hymself a kyng, a contemner of all sensuall delices,Diogenes a contemner of all sensual delices. whiche delices, his wille • mynde was, to haue clene out of all menne • presence and occupiyng abandoned.

Diogenes was commenly abrode called doggue. And of doggues ther been diuerse • ortes moo then one: For there bee haryers, or buckehoundes, there bee spanyels made to ye hawke, or for takyng of foule, there bee shepeheardes curres, ther are tye doggues or mastifes for keepyng of houses,What maner a doggue Diogenes was. there been litle mynxes, or puppees that ladies keepe in their chaūbers for especiall iewelles to playe withall • And so, to one demaundyng what maner a doggue he, for his parte was, he feactely aunswered, and saied: when I am houngry I am a litle mynxe full of playe, and when my bealy is full, a mastife. For that, when he had good luste or appetite to eate, he would fawne vpon folkes, & speake theim faire, and when his bealy was well filled, he wouldeuermore buff, and barke, and byte agood.

Beeyng asked, whether philosophiers wer eaters of tartes or sweet meates too?Philosophiers eate allmaner meates as others y• are menne. yea, of all thynges (saied Diogenes) euē like other christian bodyes. In this also, he made an vndirecte aunswer, to the question that was asked of hym. The demaunders question was, whether it wer conuenient for philosophiers (who professen frugalitee or temperaunce) to feede of tartes and marzepaines, the meates of dē ty mouthed persones. Diogenes sembl • yng to haue no greate witte ne knowlage, 〈 in non-Latin alphabet 〉 , but to bee more then half a foole, so shaped his aunswer, as though philosophiers were no menne in deede, and yet did eate meates to the diete of manne belongyng. For euery kynde of ye brute beastes dooe not eate allmaner thynges at auenture without excepcion. The oxe eateth heigh, the lyon woll none of it: the sheepe loue the leffes and toppes of wieloe twygges, the horses would haue otes. Some byrdes are fedde with the beries of Iuniper, some foules are deuourers of fleshe, some dooe fede altogether on fyshe. And to this alluded Diogenes.

When Diogenes on a tyme at the table emong coumpaignie, was eatyng of a tarte, and one that sate in yesame coūpaignie, saied: what art thou eatyng now Diogenes? (demyng that ye cynike philosophier had no knowelage what maner thyng a tarte shoulde bee:) he aunswered breade, of a veraye good makyng, or breade veraye well handleed in the bakyng. Pretendyng, that he knewe not, what it was. To others it was sweete tarte, to Diogenes it was no better then breade, who did not eate it for sensualitee, or for to sweete his lippes, but for his necessarie foode and susteinaunce.

To one demaūdyng why mēne wer liberall to geue almes bounteously to other beggers,Why menne geue almes m • re bounteously to other beggers then to philosophiers. and to philosophiers nothyng so, Marie, ꝙ he, because thei haue hope to see it sooner come to passe, that thei shalbee lame or blynde, then that thei shalbee philosophiers. Suche folkes as taken pietee and compassion vpō persones visited with affliccion, (of whiche sorte are all beggers for the moste parte) dooen the same in consideracion of the state, condicion, or chaunce of this worlde, beeyng indifferente and commen to al mortal menne in this presente life. So thei releue a blynde bodye, castyng thus in their mynde: this veraye selfe same thyng, maye in tyme to come, chaunce vnto myself: but of a philosophier, thei haue no suche cogitacion. The saiyng hath somewhat the more grace, by reason of the impropre vsyng of the latin woorde, sperant, in englyshe, thei haue hope or affiaunce: for a man in processe, to become a philosophier, maye bee hoped for, b • t for ye losse of the yiesight, or for haltyng like acreple, no manne vseth to hope.

Diogenes asked, whatsoeuer it was, in the waye of almes of a feloe beeyng a nyggarde and lothe to departe with any thyng: whome when he sawe long in dooyng, and more like vtterly to saye hym naye then to geue hym aught: O thou manne saied he, I aske thee for a dynyng, not for a dyyng. To expresse as nere as maye bee, the affinitee of the greke vocables, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , of the whiche 〈 in non-Latin alphabet 〉 , is in latin cibus, in englyshe meate and 〈 in non-Latin alphabet 〉 , in latin sepultura, in englyshe, a graue. As if he should haue saied: what nedest thou to make so muche stickyng at the mater: I dooe not require the to go hang thyselfe, but onely to geue me as muche money as maye suffise to paie for my poore dyner. Which he spake, because the feloe made as muche stickyng, & shewed hymselfe as lothe to departe with any money, as if Diogenes had saied vnto hym: goo thy wayes at ones, and hang thyselfe. All the mater is in dalyyng with the greke dictions.

To a certain persone laiyng to his charge, that he had in tyme tofore, been a false coyner of countre feacte money, (for he was vpon suche a mater banyshed his countree,In the .cii. apophthegme of Diogenes. as is aboue mencioned:) I cō fesse, saieth he, the tyme to haue been, when I was suche an one, as thou art now, but suche an one as I am at this presente, thou art neuer like to bee, whyle yu shalt liue. It was a checke to those persones,Many dooe rebuke in ot •• rs the trespaces of youth and yet emende not their owne in their olde age neither. who dooe in others fynde greate faulte at the errours and folyes of youth, whereas thesame dooe emende and correcte their owne mysdedes, no not in their olde age neither.

To another feloe castyng hym in the nose with theself same mater he defended his cryme by the pretexte of youth, saiynge: Yea I did in my youth many thynges moo then that, whiche I dooe not now in myne age. For at yt age I could haue pyssed quickely with out any peine, so dooe I not nowe at this daye. With a Cynical circuicion or goyng about the bushe, he signified young age,Many menn • dooe many poyntes of foly in youth • whiche thei will not doo • in age. whiche dooeth easyly, and at the first assaye make water, wheras olde folkes bee muche coumbreed with a spiece of the • trangurie, that thei cannot pysse, but with great peine, one droppe after another. So m • ned Diogenes, that in his old age he could not possibly by any persuasion or meanes haue been brought to coyne false money, wherunto the foly of youth had afore brought hym, through default of mature discrecion.

Takyng a iorney on a tyme to the toune of Myndus, Myndus a toune in Asia. when he sawe greate wyde gates and of gorgeous or royall buildyng, where as the toune was but a litle preaty pyle: he saied, ye toune dwellers, or ye enhabitauntes of Myndus, shutte fast your toune gates, that your citee goo not out at theim. Notyng tee toune to bee so litle, that it were possible for thesame to goo foorth at the gates.

Seeyng a feloe attached, that hadde by priue stelth embesleed a piece of purple sylke, he applyed to thesame, this verse of Homere. 〈 in non-Latin alphabet 〉 . That is, The death of purple, hath thee by the backe Purple, death and princely desten • .And by princely destiney, þu goest to wracke. It cannot haue y• full grace in englyshe. But 〈 in non-Latin alphabet 〉 , in greke, and purpureus, a, um, purpureus, a um, an epithe • on of mor • . is a denominatiue of purpura: and the poetes dooen often ioyne it for an epitheton with the substantiue mors, death. Because that when a bodye is slain, the gore bloode that issueth out of the wounde is of purple colour. And he called it princely destiney to dye in riche araye, or for preciou • and gaye thynges.

Craterus the lieutenaunte or high Capitaine with Alexander the greate beeyng a manne of greate welth & richesse,Craterus lieu tenaūte with Alexander the greate. had of his owne mere mocion inuited & hertyly praied Diogenes to come & dwell with hym: To whom, Diogenes made this aunswer.What Diogenes aunswered to Craterꝰ inuityng hym to come and dwell with hym. I can better bee contented to liue in Athenes with breade and chese, thē with Craterus at myne owne will, to haue all the deyntyes in ye worlde. Menyng that libertee (bee it neuer so poore) is rather to bee chosen,Libertee, bee it neuer so poore, is to be preferred to al delices, where libertee is restreigned. then all the delices and iunkerie, or sumptuous fare of the ryche cobbes, to bee restreigned & kept shorte of libertee.

Anaximenes a philosophier, the scholare & successour of Anaximander, & ye maister & next p̄decessour of Anaxagoras. Anaximenes the rhetorician had a panche as fatte and greate as he he was hable to lugge awaye with all, to whom Diogenes came,What Diogenes saied to Anaximenes the rhetoriciā hauyng a greate bealy. and spake in this maner: I praye you geue to vs lene craggues some bealy too: for bothe yourself therby shalbee well lighted and eased of your burden, and ye shall dooe to vs a good turne and a pleasure.

As Anaximenes was on a tyme in makyng an oracion to the people, Diogenes bearyng in his hande, and holdyng out a pestle or gāmounde of bakon, made all the audience full and whole to turne awaye frō Anaximenes to gaze vpon hym. Anaximenes fumyng & takyng high indignaciō at ye mater, held his peace, as a mā destitute & forsakē of his auditorie. Then saied Diogenes, loe, one poore halfpenie mater hath clene dashed all this earnest and solēne talke of Anaximenes. Signifiyng that all his bableyng was of light and friuelous maters, whiche made not the audience veraye attente, or willyng to geue eare vnto hym.

Certain persones obiectyng vnto hym as a poincte against all good nourture, that he would goo maunchyng and eatyng euen in the open strete:Why Diogenes woulde eate as he wēt in the open strete. what meruaill, ꝙ he? hoūgre cometh on me in the strete. He made a reason, of that the logicians callen, relatiuè opposita. Relatiuè opposita, or, relatiues, in logike, are two thynges so connexed, and mutually dependyng the one of the other, yt thesame doe eu • rmore eit • er the other ymporte & notifie, as to beeyng a father, belongeth hauyng a childe, and to beeyng a soonne or doughter, belongeth hauyng a father. And sembleably of hoūgre & • a • yng. If houngre wer not hasty on a manne in the open strete, it myght percase, bee a mater of • hame to eate in ye opē • trete. But by the selfsame coulour he might haue defended hymself if he did his easemente orels made water in the open strete.

There bee writers that dooe father this also vpon Diogenes, How Diogenes taunted Plato secretely, reprouyng hym for his course fare. Plato happyly fyndyng hym washyng a sorte of salade herbes, saied vnto hym roundyng in his eare. If thou wouldest haue been rewled by Dionysius, iwys thou shouldest not after this maner washe these herbes. Diogenes roūded Plato in the eare again, saiyng: iwys If thou wouldest haue washed herbes for thyne own dyner, thou shouldest not in this maner haue been a Ihon hold mystaf to Dionysius. Afore in the first saiyng of Aristippus. But this appereth to bee a tale forged after the likenesse or exaumple of the saiyng afore reported on Aristippus, As thissame in like maner, whiche I will putte now nexte of all.

To one saiyng, •• ogenes no •• yng passed on theim that had hym in derision. many a manne hath the in derision (o Diogenes) and theim perauenture, many an asse, ꝙ he, again. The other feloe saiyng moreouer, and thus replyyng, yea, but thei care nothyng for the asses, he aunswered, and I asmuche and not a iote more for theim that ye speake of. He attributed vnto asses the propretee of mockyng or skornyng, because thei dooe euery other whyle, by shewyng their teeth bare, as ye would saye, countrefeacte grennyng and makyng mowes with their lyppes. And besides that, when menne dooe mocke any bodye thei wagge their handes vp and down by their eares at the sydes of their hedde, and dooe coutrefeacte the facion of an asses eares. So then the asse also appereth by waggyng his eares vp and down, to mocke and skorne folkes, yet is there no body therwith displeased, or greued.

Seeyng a young striepleyng to applye the studie of philosophie, well dooen, ꝙ he, the harkeners of carnall beautie, thou callest awaye to ye beautie and goodlynesse of the mynde and solle. Menyng, that the partie, in yt he laboured to garnyshe & adourne his mynde with vertues or good qualitees,Who laboureth to adourne • he mynde wt good qualitees, and honeste disciplin • s, shalbee assured of muche y• better frendes. & with honest disciplines, should fynally, atteigne, to bee assured of better frēdes, by a great waye. For there is nothyng more goodly or beautyful then sapience, nothyng then vertue more amiable.

The custome & vsage of menne in olde tyme was, suche persones as had been saued from greate perilles, or mysauentures, to hang vp in the temples Donaries, that is to saye: giftes, presentes, or oblacions, as agnisyng to bee the onely benefyte of the Goddes, yt thei had been preserued and saued harmelesse. Therfore, whē to Diogenes, hauyng taken a iourney into ye countree of Samos is an Isle in the sea called Mare Aegeum adiacente, marchyng, • bordreyng vpon the countree of Thracia, whiche afterward by reason of the commirtiō of bothe peoples was named Samothracia as witnesseth Uergilius, saiyng: Threiciam quae Samum, quae nun • Samothraci • fertur. This Isle was consecra • e to Iun • , who w • s in thesame Isle born, breden, and brought vp, and finally mareyed to Iupiter. There was also another Isle in thesame sea of thesame name foreayenst Ephesus Samothracia, wer shewed the iewelles or oblacions, that soondrie persones hauyng been from perishyng in battaill, from dyyng by sickenesse, frō beeyng drouned and lost on the sea, or from any other greate hasarde preserued, had offreed vp, yea, ꝙ Diogenes, but these would bee a muche greater noumbre, if all those persones, whiche in like case haue not been saued, had offreed vp suche gyftes as these. He mened (myne opinion is,) those persones that wer saued from mysauentures, to bee saued by veraye chaunce, and not by the benefyte or grace of y• Goddes.Diogenes supposed menne to bee saued from mysauetures by mere chaunce, & no • by ye grace or gifte of god. That in case it bee to bee ymputed to ye Goddes, if a māne bee preserued, to thesame is it also to bee imputed, that mo in noumbre dooe peryshe, then are escaped. There been writers yt dooen attribute this present saiyng to Diagoras Melius,Diagoras a philosophier surnamed 〈 in non-Latin alphabet 〉 , that is • a mys • reaunt not beleuyng that there, wer any goddes, ne the same to bee of any power. a myscreaunte and a wieked despyser of the Goddes. And as for the Samothracians wer sore blynded and infected with greate supers • icion in suche maner thynges.

To a welfauoured yoūg spryngall gooyng on his waye towardes a feaste or banquette, he saied: Thou wylte come home againe wurse manne, then thou gooest foorth. So when thesame young manne returnyng homewarde again from the banquette, had saied to Diogenes, I haue been at ye feaste, and yet am returned nothyng the wurse manne therfore. Yes, ꝙ Diogenes, 〈 in non-Latin alphabet 〉 . and so muche the wurse, euen for that worde. Notifiyng to bee vnpossible, but yt suche a young strepleyng must remedy • esse frō excessiue & vnsobre reuellyng,A yoūg māne from excessiue reuellyng returneth wurse manne, thē he went thither. come home lesse honest, then he went thither. And that he had of the pottes and cuppes taken suche stomacke and ympudencie, as without ferther prouocacion to chatte, and choppelogike with an auncyēte philosophier, was a manifeste argumente and an euident declaracion, that his condicions, wer rather appaired then emended, besides that it was a token of small grace, to bee so blynded in folye, yt he would not see ne knowlage his faulte.

Diogenes asked of one Euritius some greate thyng whatsoeuer it was, & when thesame (as is the guyse) sa • ed naye to his requeste with these woordes: I wyll dooe it: if yu canst persuade me therunto: If I wer hable, ꝙ Diogenes, to persuade the to dooe al thynges after myne aduise I had long ere this daye, geuen ye coūsaill to hang thyself. In this saiyng, out take Cynical plainesse & boldnesse of speakyng,The Cynicall plainnesse of Diogenes, in speakyng his mynde. & there is no great poincte to bee maruailled at. Excepte percase he thought requisite, to reproue the fastholdyng of such niggardes, as will departe with nothyng to ye poore, but with more suite and praiyng then the thyng is woorth.

He had been to see the citee of Lacedemon, and beeyng from thens returned to the citee of Athenes, one asked of hym (as the maner is) whither he would,The corrupt & effemynate maners of ye Atheniens. and fromwhens he was came. Forsouth, ꝙ he, from veraye menne to veraye women. Notyng, ye maners of the Atheniens with sensuall pleasures & delices effemynate, wher as ye Lacedemoniās wer hardely brought vp.

One asked hym as he returned homeward from the Olympia, whether he had not seen there a greate coumpaignie, yes truely, ꝙ he, a veraye greate coumpaignie, but woondreous fewe menne.Muche coumpaignie and fewe menne. This also appereth to bee countrefeacted and forged by the other saiyng,Afore in the lviii. saiyng of thissame Diogenes. that is afore rehersed of the hotte hous.

Those persones, who of a ryottousnesse did prodigally lauesse out and waste their substaūce or gooddes vpon cookes,Wastefull • ryottous lauessers of their gooddes to what thyng Diogenes likened. on reuellers, or ruffyans, or harlottes, & vpō flaterers: he auouched to bee like vnto trees, growyng on ye edges or brynkes of clieffes & rockes of a down right pitche, or a stiepe down falle: y• fruites of whiche trees no māne could euer geatte a taste of, but the same wer frō tyme to tyme, deuoured by the crowes and the rauens. Menyng on that one parte, suche persones as seruen onely the throte and the bealye, not to bee woorthie the name of menne.Thei y• seruē onely y• throte & y• bealye, are not woorthie the name of menne. and on the other syde, gooddes so wastfully spent, to bee wurse then cast awaye.

The grekes, if thei wyshe to any body extreme myschief,Diogenes a • ouched to •• more daūgerous to falle in the handes of flaterers, thē of wylde beastes. or shamefull death, thei dooe (by a prouerbiall speakyng, in their toungue vsed) bidde theim goo pieke theim to ye crowes, in greke, 〈 in non-Latin alphabet 〉 . But Diogenes of a customable woonte auouched to bee a thyng muche more daungerous to falle in the handes of 〈 in non-Latin alphabet 〉 . To light emong crowes then emong flaterers. Diogenes alluded to the greke ꝓuerbe 〈 in non-Latin alphabet 〉 , hens to ye crowes, and (as wee saye in englyshe) to ye d • iuil • of hell. Erasmus in his Chiliades citeth zenodotus for his autour, that there was a certain place of execucion in Thessalia, called, the Crowes, in to ye whiche, persones founde giltie of any cause or cryme of death, and therupon condemned, wer carryed, and cast hedlong, so to peryshe there. The originall cause why the saied place was so named, whoso is desirous to knowe, if he bee learned, maye at large reade in Erasmus vpon the prouerbe aboue cited.flaterers that will hold vp a mannes yea and naye (bee it true or false) then to lighte emong crowes. For the crowes dooe not pe • ke but the carkesses of dedde menne, the flaterers deuoure menne euen whyle thei are aliue, •• e thei neuer so honest, and good. The pleasauntenesse of this saiyng (whiche in ye greke by reason of the affinitee of the vocables hath an excedyng greate grace) both in latin & in englyshe vtterly quailleth or dyeth. For crowes ye grekes callen 〈 in non-Latin alphabet 〉 , & one litle sole letter chaūged, thesame called flaterers 〈 in non-Latin alphabet 〉 . This saiyng is ascribed to Antis • henes also.

Of Phryne it is noted afore in the xli. saiyng of Aristippus. As touchyng this psente apophthegme, the moste lik • ly hood is, that vpon the Image yt Phryne had consecrated, was thus writen: This golden Venus hath Phrynae offreed and geuen unto Apollo, when Diogenes read this scripture, he wrote hard at the taille of it this addicion of the inordinate liuyng of the Grekes. Phryne a naughtypacke, or a woman of light conuersaciō, hanged vp for a iewell, by the waye of oblacion in the temple of Apollo at the toune of Delphi an ymage of Venus made of clene golde. Diogenes espyynge thesame image, wrote and sette this posee or testymoniall vpon it: Of the inordynate and uicious l • uyng of the Grekes. For it was a plaine conuincyng of the grekes, yt thei wer tootoo muche drowned in the vice of the body that a commen • troumpette had gathered together so muche golde, of money gotten by suche abhomynacion.

There been that ascryben to Diogenes, this saiyng too. When Alexander ye greate had come vnto hym, and saluted hym, Diogenes demaunded who he was: And when the other had in this maner aunswered, I am that noble Alexander ye kyng: Marie, ꝙ Diogenes again:Diogenes gloried as muche in his libert • e, as did Alexander of his kyngdome. And I am yt ioyly feloe Diogenes, ye doggue. Takyng no lesse pride and glorie of his libertee, that he was at no mannes becke ne commaundemente, then Alexander did of his kyngdome, and croune Emperiall.

Beeyng asked, for what prankes or dooynges, it had come to his lotte to bee cōmenly called doggue of euery bodye:How it came to Diogenes his lotte to be called doggue. Marie, ꝙ he, because that, on suche as geue me aught, I make muche faunyng: at suche as will nothyng departe withall, I am euer barkyng: and suche as bee naught, I byte, yt thei smart again.

To Diogenes pluckyng fruite of a certain figtree, when the keper of the orcheyeard had spoken in this maner: vpon thesame tree, yt thou gatherest of, a feloe not many dayes agon hanged hymselfe. Marie (ꝙ Diogenes) and I will purifie and clense it again. The other partie supposed, that Diogenes beeyng so aduertised would haue forborne ye tree inquinate or polluted, in that it had borne a dedde carkesse. But Diogenes beeyng free and clere from all spiece of supersticion,Diogēes clere voide of all spiece of supersticion. estemed the fruite to bee no poyncte the more polluted, or ympure for that respecte.

Markyng one that was a greate prouer of maisteries in the games of Olympia, What Diogenes saied whē he sawe a chalenger of Olympia set an earnest yie on a wenche. to sette an earnest yie on a commē stroumpette, in so muche that he turned his hedde backe, & behelde hir, after that she was gon past hym, he saied: loe, how a principall ramme, for the touthe of Mars hymself, is leed awaye in a bande (his necke sette clene awrye) by a damisel, that is as commen as the cartewaye. He thought it a mater of laughter for the feloe to bee a prouer of maisteries with picked or chosen menne of price, & thesame to bee haled or drawen awaye as a priesoner without any chordes at all, by a shiten arsed gerle.

Well fauoured or beautyfull stroumpettes,Beautyfull stroumppetes Diogenes likened to sweete wyne tempered with dedly poyson. he auouched to bee like vnto bastarde or muscadyne, tēpered & mixte with dedly poyson. For that thesame caused in deede at the begynnyng, delicious pleasure & voluptee, but euē at ye heeles of whiche pleasures, ymmediately ensued endlesse doloure and wofulnesse.

As he was makyng his dyner, euen in the open strete: when a greate noumbre stoode rounde about hym for the straungenesse of the sight, and euer emong made a criyng at hym, doggue, doggue: Naye, ꝙ Diogenes, ye bee doggues rather, in that ye stand roūde about a māne beeyng at his dyner.Diogenes called theim doggues, y• stood rounde about hym whyle he dyned. For that is one of the commen propretees that doggues haue.

When mencion was made of a boye in moste detestable abomynacion abused, Diogenes beeyng asked what countreeman the boye was: Made aunswer, by daliyng with a woord that might bee twoo maner wayes taken, and saied: he is a Tegeate. For Tegea, is a citee of Arcadia. Tegea, a citie of Arcadie. And therof is deriued a noune gentile Tegeates, Tegeates. a Tegeate, or a persone of Tegea born. And the greke vocable 〈 in non-Latin alphabet 〉 , is otherwhyle in one significacion, Lupanar, a brothel hous, or a place where bawderie is kepte. And therof the philosophier vsurped a woorde of his owne deuysyng or forgeyng, & called ye boye a Tegeate, of 〈 in non-Latin alphabet 〉 , for respecte of the moste abomynable vice, with whiche he had been defoyled.

when he sawe a feloe now takyng vpon hym to practise & ministre physike,How Diogenes mocked one that from a wrasteleer fell to bee a physician. who had afore been a commen dooer in the games of wrastleyng, but in deede, was a veraye slouche, and a veraye dastard he saied vnto thesame: wilt thou now by course ouerthrowe theim again, that haue heretofore ouerthrowen thee? A wrastleer is proprely saied, to cast or to ouerthrowe any parti • whom he ouercometh & putteth to the wurse. And the physiciā also ouerthroweth those persones,Two kyndes of castyng, ouerhrooweyng, or, geuyng a fall. whō he coucheth in bedde, or bryngeth to their long home. As for ye menyng of Diogenes was, yt the partie was nowe as eiuill a physician, as he had afore been a false herted wrastleer. A mery ieste muche like to thissame there is in the poete Martialis, of a feloe which frō a physiciā, hauyng become a fighter in harnesse, did none other beeyng Hoplomachus then what he had doen beyng a physiciā.

To a bastarde or basseborne boye, that had a commen harlotte to his mother, and was whurleyng litle stones emong the thickest of y• people at auenture, he saied: Take heede sirrha and beware, l • st thou hitte thy father. For he was born of a commen naughtypacke and by reason therof, his father not certainly knowen.

Certain persones highly-magnifiyng and praisyng the bounteous liberalitee of one that had geuen to Diogenes a thyng what euer it was: And why dooe ye not praise me to, saied he, yt haue deserued to haue it geuē me? For to bee worthie a benefite, is more thē to haue geuē a benefite, accordyng to yt the sentēce of Publius Mimus:To bee woorthie a benefite is more then to haue geuen a benefite. Beneficiū dando accepit, qui digno dedit. Hymself, by geuyng receiueth a benefite VVho geueth to a persone worthy to haue it

To one that required of Diogenes restitucion of his robe or mantell,The aunswer of Diogenes to one yt had geuen hym a mantell, and would nedes haue had it from hym again. he thus made a woondreous feacte and pleasaunte aunswer. If thou gaue it me freely, I haue it: if thou diddest lend it me, I dooe stil occupie it. Signifiyng, yt he was nothyng mynded to restore it home again, whether it was of free gifte, orels by the waye of lone for a tyme that he had receiued it. It is shame for a bodye to require again that he hath freely geuen. And it is a pointe of inhumanitee hastyly to snatche awaye, that ye occupier hath neede of, and cannot well forbeare.

Supposititii partus, are in latin called childrē that bee feigned or sembleed to haue been borne of that wombe, foorth of whiche thei neuer came (as for exaumple) if a womanne should bee deliuered of a monstre, or of a dedde childe, and haue an other liue childe of due fourme and shape laied by hir in the place of thesame, or if a woman should bryng foorth a wenche and thesame conueighed away, should haue a manne childe of an other womans bearyng, laied by hir in stede of hir owne, or if a woman should countrefacte trauaillyng and labouryng of childe, and haue an other womans childe laied by hir, and vsed as though she had been deliuered of it hir self in veray dede,) that childe so impropreed to a wrong mother maye proprely in latin bee called partus supposititius, as ye wold saye in englyshe a childe mothered on a woman that neuer beare it, or, a chaungelyng, and suche persones are euer after called supposititii, or, suppositi. Suppositus, is also a participle of supponor & sou • eth in englyshe laied vnder as a piloe is laied vnder ones hedde in the night. There is also an other latin woorde, indormire, in englyshe, to slepe vpon, or to lye vpon whyle we slepe. And it maye bee taken in twoo diuerse, and in maner contrarie senses. For we are saied in latin, indormire, to lye vpon, or, to slepe vpō our gooddes or treasure for safe kepyng of thesame, and we are also saied in latin, indormire, to slepe vpon, or to lye slepyng on a thyng that we sette no greate store by, nor dooe any thyng passe on, as a matte, or a couche.Howe Diogenes taun • ed a chaunge lyng who in skorne & derisiō saied that Diogenes had golde sowed in the patches of his cope. And in dede Diogenes vsed his mantell in y• night season in stede of a mattresse. And so it was, that when suche a chaungelyng as is aboue mencioned, had saied to Diogenes in skorne, Loe, he hath golde in his mantell, Diogenes laied the reproche veraye well in the feloes owne necke saiyng, yea, & therfore supposito indormio. Menyng ye partie to bee a chaūgelyng, & therfore despiceable or woorthie to bee cōtēned: wher as the woordes might in the grosse eare of the feloe, soune also to this sense, that Diogenes laied the mantell nightly vnder hym when he slept, for safe kepyng of suche a precious iewell.

To one demaundyng, what auauntage he had by his philosophie:What auaū tage and foredele is gotten by philosophie. though nothyng els, saied he, yet at lestwyse this foredele I haue, yt I am readie prepaired to almaner fortune good or badde. This saiyng hath scacely any smelle or sauour of Diogenes, although he beareth the name of it.

Beeyng asked of a feloe what countreemā he was,What countree man Diogenes affermed hymself to bee. he aunswered 〈 in non-Latin alphabet 〉 , that is, a citizē of the worlde. Signifiyng that a philosophier in whatsoeuer place of the worlde he is resyaunte or maketh his abode, liueth in his owne natiue countree. And all the worlde to bee but as one citee for manne to inhabite.

When Diogenes on a tyme asked an almes,After what fourme Diogenes asked an almes of ye cōmen almener of ye citee. and in speakyng to the publique almener of the citee (who is in greke called 〈 in non-Latin alphabet 〉 ,) he vsed none other style but this verse of Homere. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . That is. As for other persones, despoyle of their geare But thy handes frō Hector, see thou forbeare. The festiuitee or myrthe and pleasaunte grace of the saiyng, in this pointe consisteth, that where he should haue saied 〈 in non-Latin alphabet 〉 , geue me your almes, or, geue me your charitee, he vsed a woorde of contrarie significacion, saiyng: 〈 in non-Latin alphabet 〉 , despoyle out of harnesse, or turne naked out of the cloutes. By the name of Hector, notyng his owneself. And that persone committeth plaine robberie or spoyle, who denyeth an almes to any poore creature beeyng in extreme neede. And in deede, menne of this ordre been moste commenly full of brybyng embesleyng, and purloynyng.

Paramoures, he affermed to bee the queenes of kynges,Stroumpet • es and paramour • s, Diog • nes affermed to bee the queenes of kynges. because the same might craue of the said kynges, whatsoeuer their phansie lusted, and bee assured to obtein their askyng. For vpō this he gaue to theim the name of queenes, not for that thesame wer pieres, mates, or feloes like, with the wiues of the kynges: but for that thei abused the kynges selfes as subiectes vnto theim at eche becke and cōmaundemēte. The kynges selfes dooe not at al seasons impetrate of the people that thei would haue by exacciō, but to a paramour nothyng is denyed.To paramo • res nothyng is denyed. Of this sorte & trade, myne opiniō is, that the barbarous or saluaige kynges wer in olde tyme.

The Atheniens of mere adulacion or flaterie to please Alexander, made a decree, that thesame Alexander should bee taken and wurshipped for Bacchus (who by another name was called Liber pater. How Diogenes mocked y• decree made, by the Atheniēs, that Alexander the greate should bee taken and wurshipped for liber pater that is to saie for Bacchus.) Liber pater, Was one of the names of Bacchus, or Dionysius the Godde of wynes, for Bacchus first inuented the vse and the makyng of wyne: and because wyne deliuereth the herte from all care and thought, when a bodye is pipe merye, Dionysius was emong the latines called liber, of ye verbe libero, ras, to deliuer, to ridde, to dispeche, or to discharge. This honour Diogenes laughyng to skorne, saide: And I praie you my maisters, make me Serapis or Apis the highest & ye chief God of the Egyptians, whom thei wurshipped in the likenesse of a liue oxe. For so it was, that Osiris ye soonne of Iupiter, & of Nio • e ye doughter of Phoroneus, beeyng the kyng of the Argiues, first succeded thesame Phoroneus in the kyngdome of the saied Argiues, and when he had there reigned certain yeres, he left his brother A • gia • us protectour & gouernour of the kingdome of all Achaia, and to wynne wictorie, honour and cōqueste, made a voiage into Egypte, and the Egyptians subdued, he tooke to wife Isis, by an other name called Io, the doughter of Inachus first kyng of the said Argiues, and reigned ouer the Egyptians. Emong whō as well Isis for inuentyng the fourme of letters, and the feacte of writyng, as also Osiris for many other royall artes and feact • s whiche he to theim taught, wer bothe honoured & wurshipped as Goddes. At last Osiris was priuely by his brother Typhon slain, and long sought by Isis, and at length found hewed and mangl • ed all to gobbettes or pieces, not ferre from the citee of Syene, whiche Syene (as Plinius in the secounde booke testifieth) is situate in zona torr •• a, so directely vnder the tropike of Cancer. that, when the soonne beeyng at the highest, dooeth entret into the said signe of Cancer at midsoomer (about fifteen dares afore the feaste of the natiuitee, of Saint Ihon Baptiste) it • yeth • ust ouer the toppe of the citee • and causeth in thesame nomaner shadoe of any thyng at all to bee seen or to appere. Isis c • used hir housbāde with muche mournyng and lamentaciō to bee buiryed in a litle Isle then called Abatos • in the Marice nigh to the citee of Memphi • (beeyng the chief or principal citee of all Egypte nexte after Alexandria, wiche Marice was from thensforth named Styr, that is the place of mournyng & waillyng) But when in thesame Marice had soodainly appered to the Egyptians a certain ore, thei estemyng the oxe to bee Osiris, fell prostrate, and kneled to it, and tooke the oxe aliue • & brought hym to a temple (which afterward was called Serapion) where thei did to hym, all honour and homage, & wurshipped thesame as their god, seruyng hym dayly with golde and all precious ve • selles, and with all delicates mete for a kyng or a god to bee serued withall. And called hym Apis, whiche in that language is an oxe. And euer after a certain tyme, thei would cast hym aliue as he was into a floodde, where he should bee drouned. This dooē thei would goo with mournyng and lamentacion, and neuer ceasse seekyng vntill thei had found a newe oxe as like in colour and all proporcion of feacture vnto the first Apis, as might possibly bee. And thus frō tyme to tyme wurshipped the Egiptians a liue oxe as their god, and gaue to thesame first of all the, name of Apis, and afterward that the first was dedde or the secounde in processe Serapis by a woorde coumpouned of Apis & 〈 in non-Latin alphabet 〉 , a cophin, (suche as y• carkesses of noble persones are cheisted in, ere thei bee laied in their graue.) And so was it first Sorapis, & in conclusion by chaungeyng, the letter, o, in to, e, Serapis, so yt Osiris, Apis, and Serapis is all one. Serapis too. For in thesame degree that Bacchus was emong those that wer called Satyri, (as the poeticall fables tellen, and Plynius in the fifth booke dooeth testifie) wer fower beastes in the mountaines of Ethiopia, and of the Indes, of excedyng lightenesse of foote, and swiftenesse in rennyng, of the figure, shape, and likenesse of a manne, sauyng yt thei had hornes, & had the feete and legges of a gote, clouen and full of rough heare. And these maner monstres the olde antiquitee beleued to bee the goddes of the forestes, of wildernesse, and of all rusticall places of housbandrie. Wherof Saint Hierome saieth in this maner, speakyng of Saint Antonie. He sawe an e • fishe manne, with a long croked haukes nose, • a forehedde or brough with hornes stickyng out, whose nether partes of the bodye grewe out into feete suche as gotes haue. And when Antonie, (the signe of the holy crosse premised) had in the name of god demaunded, what he was, it is reported that the other thus made aunswer. I am a mortall manne of the worlde, one of the bordreers on the edge of wildernesse, who, by the gentilitee with vain errour deluded, are called Fauni, Saty • y, and Incubi.Satyri, was Serapis, wurshipped of the Egyptians, in the similitude or likenesse of an oxe. And Diogenes thought hymselfe as truely to bee the one, as Alexander was the other.

Beeyng chidden, for yt he was a gooer into places full of stynke and all vnclenelynesse, he saied: why, the soonne also dooeth crepe vnder houses of office, and yet is not therwith defoyled nor embrew • ed, or made durtie. His menyng was yt the honestee of a perfecte vertuous mā, is nothyng empe • hed, • tayned or made wurse for ye infamie of any place yt he resorteth vnto.An honest mā is not y• wurse for y• infamie of any place that he resor • eh vnto.

When it fortuned hym to bee at supper in a temple, and mustie or sluttyshely kept loues of breade to bee sette afore hym: he cast the loues and all out of the temple, allegeyng, that none ympure or sluttyshe thyng ought to entre into ye hous of God.None ympure thyng ought to entre ye temple of God.

To a feloe, malapertly demaundyng, why Diogenes, • ens he had nomaner learnyng ne knowelage, professed and openly tooke vpon hym the name of a philosophier: he saied: If I countrefaicte a philosophier, or if I shewe any neere towardenesse, of a philosophier, euen that veraye pointe is to bee a phisophier outright.To shew nigh towardenesse of a philosophier, is a great porcion of beeyng a philosophier out right. Halfe notyng, philosophie to bee a thyng of so high difficultee, yt euen to countrefeacte thesame, and to shewe any towardnesse of it, is no smal porcion of philosophie. As yt persone hath an high pointe, and a greate fordeale, toward beeyng a kyng, that cā expertely and cunnyngly, in gesture & countenaūce represente ye state of a kyng. So in deede, whoso coūtrefeacteth or maketh shew or countenaunce of a thyng, dooeth as muche as in hym lyeth, imitate & foloe all the facions to thesame belongyng. And by imitacion to drawe nigh to all the facions or pointes of a philosophier is a great parte of beyng a right philosophier in deede, that is to saie, of beeyng a studious and peinfull labourer to atteigne philosophie or perfecte sapience.

A certain persone brought a childe vnto Diogenes, to thende that thesame childe, might take some parte of his doctrine. And so, to cō mend hym, that he might bee the more welcome and the better accepted of the philosophier, the partie 〈1 page duplicate〉 〈1 page duplicate〉 auouched the ladde to bee alreadie bothe with excellente witte, and with singular good maners and behaueour highly endued. At these woordes Diogenes saied: why, what neede hath he then of my helpe, if he bee alreadie suche an one? He gaue a shrewd ch • cke to ye vnmeasurable praiser,Unmeasurable laude and praise Diogenes improueed. who attributed to the ladde that thyng, for the sole atteignyng and g • attyng wherof, children are at all tymes sette and committed vnto the handleyng and trainyng of philosophiers. It had been enough to praise & exalte in the childe an honeste towardenesse, disposicion or aptitude,Honeste towardnesse or aptitude and good hope is a sufficiente praise in a childe. & good hope of well prouyng in suche thynges as should bee taught hym.

Those persones who talked muche of vertue,Suche persones, as talked of vertue and liued not vertuously, Diogenes likened to an harpe. & yet did not lede a vertuous life, he affermed to bee like vnto ye harpe, whiche with the soune or melodie did pleasure and good to other, but itself neither perceiued, ne heard any thyng at all. This saiyng varieth not veraye muche from the saiyng of Saint Paule,1. Corin. xiii. of a tynkleyng cymballe.

On a certain daye, as the people wer comyng out frō the place where sightes & playes wer exhibited, he on his partie wtal his might thrustyng & shouldreyng, against y• throung of the people, heaued, shoued and laboured to geate in. And beeyng asked why he so did, he saied: This am I of purpose earnestly bent al dayes of my life to dooe. Menyng, that to dooe the duetie & parte of a right philosophier,The better philosophier the more earnestly bent to discorde from the people. is, in all accions or thynges to bee dooen, all yt euer maye bee to discorde and to bee of contrarie wayes frō the multitude or commen rable of the people, for because the moste parte of folkes are lede with carnall lustes and appetites,The moste parte of mēne are lede wt carnall appetites. and not by reason or good discrecion.

Beholdyng a yoūg mā, bothe of apparell & of demeanure, nothyng comely ne conueniente for one that should bee a māne:How Diogenes tooke vp a young māne yt apparelled & demeaned hymself vnmannely. Art thou not ashamed, ꝙ he, to bee more backe frēde to thyself then the mynde or wille of nature self hath been? For she created and made the a manne and thou dooest diguyse and reforge thyn owneself into a womā. The selfe same woordes maye bee well spoken of many an one, whom, where as nature hath created and made menne, theimselfes of their owne voluntarie inclinacion, fallen from their propre nature and kynde, to the abusions of swyne, & other brute beastes.

When he sawe a certain mynstrell, settyng his instrumente in tune,How Diogenes rebuked a mynstrell of inordynate maners and behaueour. where hymself on his owne behalfe, was a lewde and vicious feloe, and of demeanure clene out of all good ordre and frame, he saied: Thou feloe, art thou not ashamed of thy selfe, that thou knowest the waye howe to sette tunes in true corde vpon a piece of woodde, and canst no skylle to frame thy life by the rewle of right discrecion and reason? This apophthegme too, appeareth to haue been deuised and drawen out of some others aboue writen.

To a certain feloe, who, at what tyme Diogenes moued & auised hym to the studie of sapience, found and alleged many excuses, saiyng, I am nothyng apte to learne philosophie: why dooest thou liue in this worlde then (saied he again) if thou haue no regarde to lede a vertuous life?Diogenes thought that persone not woorthie to liue y• woulde not, studie to liue • teously. For a manne dooeth not liue here to this ende, that he maye go • p & down loytreyng, and nothyng els • but that he maye learne to liue in a right trade of vertue and honestee.Philosophie geueth ye gifte to liue verteou • ly. To liue, is the gifte of nature, • ut philosophie geueth the gifte to liue vertuously Nature produceth vs into this worlde apte to learne,Nature produceth vs • pt to learne, but not all readie learned. and to take vertue, but no manne is alreadie endued with cunny • g at the first daye that he is born into this worlde.

To a feloe yt despised and would not knowe ne looke vpō his owne father,How Diogenes rebuked one that despised his own father. he saied: hast thou no shame to despise that persone, to whom onely and nomanne els thou art bounde to thanke euen for this veraye pointe, that thou setteste so muche by thy peinted sheathe? The grace of the saiyng resteth in the collacion or comparyng of twoo contraries. For these twoo thynges will in no wise accorde, to despise an other, and to stand well in ones owne conceipte.

Hearyng a young striepleyng of a veraye wel fauoured and honest face, vsyng vnhonest communicacion, art thou not ashamed, ꝙ he, to drawe a sweorde of lead out of a an ieuorie sheathe?To drawe a sweorde of lead out of an ieuorie sheath. Ieuorie was taken for a precious thyng in olde tyme, and muche sette by. And the mynde or solle of manne is couered, & (as ye would saye) housed or hidden within the tabernacle or skryne of the bodye, & dooeth in a mannes cōmunicacion clerely appere & euidently shewe itself.The mynde dooeth clerely appere ī ones communicacion.

When a feloe had in the waye of reproche laied vnto his charge, yt he was a drynker at commen tauernes:How Diogenes auoided a checke geuen to hym for drynkyng in a tauerne. So am I shoren at the barbers shoppe too, ꝙ he again. Signifiyng, that it is no more dishonestee to drynke, then to bee rounded, or to bee shauen. And as nomanne fyndeth faulte at beeyng shauen in a barbers shoppe, because it is a place for that thyng purposely ordeined, so it ought not to bee thought a thyng vnhoneste, if a bodye drynke in a commen tauerne, so • yt he drynke wt measure & wt reasone:To take e • cesse of drynke is euerywher abhomynable. for to take excesse of drynke, in what place soeuer it bee, is a thyng shamefull and abhominable.

To one reprochefully castyng in his nose that he had takē a cope or a mantell,The aunswer of Diogenes to one obiectyng yt he had taken a cope of Philippus of Philippus the kyng, he aunswered with a verse of Homere in this maner. 〈 in non-Latin alphabet 〉 . Giftes of honour, are not to bee refused, VVith y• whiche men, are by y• Goddes endued. That Homerus wrote of the beautie and fauour of the bodye,The defense of Erasmus for takyng geiftes & rewardes of noble menne or of bishoppes. (whiche is the benefite & gifte of god,) that did Diogenes wrest to a mantel geuen hym by a kyng. Thesame verse might euen I myself also ryng in the eares of such persones, as dooe by a wrongfull querele obiecte vnto me, that I dooe now and then take of noble menne or of bishoppes suche thynges as bee geuen me for to doe me honestee. There is not one of theim, of whom I haue at any tyme in all my life craued any thyng, either by plain woordes, or by other meanes, but in deede suche thynges as thesame of their owne voluntarie willes & mere mocions, dooe laye in my lappe, I receiue gladly with all my herte, not so greately for rewardes to thenrichyng of my purse, as for testimonies of their beneuolence & fauour towardes me, especially sens their habilitees are of more welthie enduemente, then to wryng at the abatemente of so small a porcion as cometh to my snapshare.

In the thirde booke of Homere his Ilias Hector, rebukyng his brother Paris, emong other woordes of reproche, saieth vnto hym in skorne & derision after this maner. Your harpe, and syngyng melodious VVith the other giftes of Venus As, your goodly heare, and aungels face, So amiable, and full of grace, VVill not you saue, ne helpe, this is iuste, VVhen ye must lye toppleyng in the dust. To whiche pointe, emong other thynges, Pari • maketh aunswer after this sorte.

Thou dooest naught, to entwyte me thus, And with suche woordes opprobrious To upbraid the giftes amorous Of the glittreyng Goddesse Venus. Neither ought a manne in any wise Proudely to refuse orels despise Any giftes of grace and honour, VVhiche, the Goddes of their mere fauour Conferren, after their best likyng, And nomanne hath of his owne takyng.

Diogenes curiously and with earnest diligence teachyng a lesson of refreinyng angre, a certain saucy or knappyshe young spryngall (as ye would saye, to take a prouf and tryall, whether the philosophier would in deede shewe & perfourme that he taught in woordes) spetted euen in the veraye face of hym. This thyng Diogenes tooke coldely and wysely,The pacyenc • of Diogenes saiyng, In deede I am not angry hitherto, but yet by saint Marie, I begynne to doubte whether I ought nowe of congruence to bee angry, or not. He mened that sharpely to punyshe suche a saucy pranke of a lewde boye had been a deede of almes, and of charitee.

Yiyng a certain persone humbly crouchyng & knelyng to a woman of eiuill conuersacion of hir bodye, forto impetrate yt he desired, he saied: what menest, thou wretched creature that thou art? It wer muche better for the not to obtein that thou suest for. To bee reiected and to haue a naye of a stroumpet,To bee reiected of a stroū pet, is a more happie thyng then to bee takē to fauour. is a more happie thyng, then to bee taken to grace & fauour. And yet many one maketh instaunt suite, to purchace their owne harme, & byen thesame full deere.

To a certain persone hauyng his heare perfumed with sweete oyles:Sweete sauoures of the bodye, dooe cause a mannes life to stynke. Beware syrrha, ꝙ he, leste y• sweete smellyng of thy hedde, cause thy life to stynke. The greke vocables that geuen al the grace to the saiyng, ar • 〈 in non-Latin alphabet 〉 , fragraunt odour, & 〈 in non-Latin alphabet 〉 , ranke stenche. For sweete oyles or powthers, in one that should bee a māne, plainly argueth womanly tendrenesse and nycitee of the life. And ye fame of euery persone,

A mannes fame is the chief odour y• he smelleth of.

Contynually to smelle of sweet odours is an eiuill sauour in a manne.

is (as ye would saye) the odour yt he smelleth of. A muche like saiyng hath the poete Martialis.

Neuole, non bene olet, qui bene semper olet. O Neuolus, that manne smelleth ill, That smelleth of sweete odours euer still.

Betwene bondeseruauntes, and their maisters beeyng vicious and eiuill persones, he auouched to bee none other pointe of difference, besydes the names, sauyng that the drudges or slaues did seruice vnto their maisters,Maisters beeyng vicious persones and voide of grace, dooe liue in wurse seruitude then their boundeseruauntes. and the maisters vnto naughtie appetites. Signifiyng, bothe parties to bee bondeseruauntes, and yet of bothe, the maisters to liue in more miserable state of bondage, then the slaues: in case ye maisters bee vicious persones and eiuill disposed, or, voide of grace. For whoso is led by the direccion of the corrupt mocions or appetites of the mynde,Whoso is led wt euery pangue of naturall mocions, hath many maisters to serue, & thesame detestable and mercylesse maisters. hath many maisters to serue, and thesame bothe detestable, and also mercilesse, and voide of all pietee.

Bondeseruauntes, namely suche as bee renne awayes, are called in greke 〈 in non-Latin alphabet 〉 , whiche vocable semeth to bee compouned of 〈 in non-Latin alphabet 〉 , a manne, and of 〈 in non-Latin alphabet 〉 , a foote. Albeeit the grammarians declare another maner propri • tee of significaciō for thei saien theim to bee called 〈 in non-Latin alphabet 〉 because that bondemenne are in respecte and comparison, the feete of their maisters, & these as the heddes of the seruauntes. So when a feloe, ful of vngraciousnesse and of lewde disposicion had demaunded of Diogenes, vpon what original cause, bonedseruūates that would renne awaye from their maisters, wer called by ye name of 〈 in non-Latin alphabet 〉 ,Why fugitiue bondemen are called 〈 in non-Latin alphabet 〉 , in greke. Marie, ꝙ he, because thei haue the feete of menne, and a mynde or herte of suche disposiciō as thy self hast at this presente which mouest the question. Menyng that ye partie had the mynde or stomake, not of a manne, but of a veraye brute and saluage beaste.

Of one that was a prodigall & wastefull spender of all that euer he had, he asked fowertie shillynges at ones, in the waye of almes. The partie meruaillyng at his earnest and ymportune crauyng, asked this questiō of Diogenes: wher as thy vse and custome is, of other menne to desire an almes of an halfpenie, vpō what occasiō dooest thou aske of me ye sūme of awhole pounde or twoo? Marie, saied he again, because y• of others, I am in good hope after one almes to haue an other again at another season: but whether I shall euer haue any more almes of thee,Why Diog • nes of a prodigall wast •• of his gooddes, asked an almes of xl. • . at ones. after this one tyme, or not, 〈 in non-Latin alphabet 〉 , y• is, lyeth in goddes hande onely, or muste bee as pleaseth God. For that halfe verse of Homere, he lynked to his saiyng, to make it perfecte, because it made so directely, and was so fitte for his purpose. And ī dede a good plain maner of knowelag • geuyng it was & a shrewd likelyhood, to bee towarde & euen at hāde, to light on the necke of suche a wastefull consumer of his gooddes within fewe dayes to bee brought to suche extreme penurie, yt he should not haue so muche as one poore halfpenie leaft to coumfort or helpe hymself withall.

Certain persones laiyng to hym in reproche, that he was a commen crauer & asker of thynges at euery bodye his hande, wheras Plato beeyng a philosophier (as he was) did not so, he saied: well, Plato is a crauer aswell as I,Diogenes said yt Plato was a priue crauer and he and open asker. But laiyng his hedde, to on other mānes eare, That no straunge persones maye it heare. For that is ye englyshe of this greke verse of Homerus.

Odysseae. 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 ,

Whiche verse Diogenes abused in an other sense then Homerus did, to signifie yt Plato was euē as great a begger & proller as he was, sauyng that Plato did craue priuely whispreyng in mennes eares, & he apertely, makyng no counsaill of it.

Espiyng a feloe shootyng veraye eiuill at his marke, he sate hym down euen hard by the pricke: and to suche persones as demaunded ye cause of his so dooyng, he saied,Meryly spoken, lest he should by some chaūce hitte me. Signifiyng, that the feloe was like to hitte what soeuer other thyng it wer, sooner then the marke: yet other lookers on, conueighen theimselfes aside as ferre as possible is, wyde from ye marke, for feare of catchyng a clappe.

Those persones that shoote or cast wyde of their marke, or other wyse mysse to hitte it, are saied proprely in greke 〈 in non-Latin alphabet 〉 , to lese their shotte or cast, or to shoote or cast awrye.What persones shoote or cast al awry. But Diogenes auouched plainly, not those persones to mysse to lese their shotte, or to hitte awrye, that wer wyde or shorte of their marke, but theim that directed and leuelled their cares and studies towarde sensual pleasures as towarde their marke or butte. For by suche pleasures,Through sensualitee mēne fall in to the deepe pitte of miserie and wrechednesse. thei seeke and desire to haue perfecte beatitude, whereas by meanes of thesame, thei fall or tumble down into the moste deepe pitte of miserie and wofulnesse.

Beeyng asked the questiō, whether death wer an eiuill thyng: by what meanes possible should it bee eiuill, ꝙ he,How Diogenes argued death not to bee an eiuill thyng. sens yt wee feele it not at ye veraye houre whē it is come? And when it is awaye, it is eiuill or harme to no body. As lōg as a man hath perfecte sense and feelyng, he is aliue, so then death is not yet in place, that if thesame bee presente, then sense and feelyng is awaye. And eiuill is it not, that is not felt. This maner of argumentacion or reasonyng, certain writers ascriben to Epicurus. And in dede death it selfe is not eiuil, but the iourney or passage to death is pieteous & full of miserie. Of thesame iourney if we stand in feare, all ye whole life of manne what other thyng is it, but a passage or iourney towarde death?

Thei tellen that Alexander the greate, standyng at the elbowe of Diogenes, demaunded of thesame, whether he wer in any drede or feare of hym. Then saied the other again,The aūswer o • • iogenes to Ale • ander demaundyng wh ••• er • e stood in drede of hym. why, what art thou, a good thyng, or an eiuill thyng? Alexander aūswered: a good thyng. And who standeth in drede of a good thyng, ꝙ Diogenes? He plainly cōuinced that a kyng was not to bee feared, excepte he would to all the worlde denounce hymselfe to bee an eiuill or a myschieuous persone. But if that wer a sufficient good argumente, he might thereby haue gathered and concluded yt God wer not to bee feared.

Erudicion or learnyng, Diogenes by these woordes commended vnto all menne,How Diogenes commended erudicion to all menne. allegeyng that thesame vnto young folkes geueth sobrenesse, to aged persones coumforte and solace, to the poore richesse, to riche men ornamēt or beautifiyng. For because that the tendre youth, beeyng of the owne propre inclinacion readie to fall, it brydleeth and restreigneth from all inordinate demeanure, the incommoditees or displeasures of a mannes later dayes, it easeth with honeste passetemps and recreacion, vnto poore folkes it is sure costage to liue by (for thei that are learned, bee neuer destitute of necessaries.) And the substaunce of welthie persones it dooeth gayly vernyshe and adourne.

The greke vocable 〈 in non-Latin alphabet 〉 , dooeth indifferently betoken the balle of the yie, and a virgin or a maiden. And so it was, that one Didymo, Of the selfsame Didymo afore in ye cviii saiyng of this Diogenes. (who was in greate slaundre or infamie, and had in euery bodyes mouth a veraye eiuil name of beeyng a muttonmoungre) had in cure the yie of a certain young damisell. To this Didymon Diogenes saied, see yt ye bruise not your cure. For that waye, the saiyng maye haue some grace in englyshe, by reason that the woorde, cure, maye bee taken in a double sense, like as Diogenes dalyed wt the ambiguitee of ye greke woorde • 〈 in non-Latin alphabet 〉 .

Beeyng aduertised and dooen to weete by a certain persone, that awayte was laied for hym by those whom he tooke for his frendes, to thentente that he might beware therof and prouide for hymself: why, what should a manne dooe (saied he,) if in our conuersaciō we shall bee all in one maner case and takyng, bothe with our frendes, & with our foes? Wee vse to beware of our enemies, that thei maye not hurte vs, our frendes wee dooe nothyng mystrust.It is small pleasure to liue, if a māne may not trust his frendes. That if we shall haue nede, to bee as well ware of the one as of ye other, small pleasure or coumforte it is, to liue in the worlde.

Beeyng asked what was the principall best thyng in this presente life, he saied: libertee.The best thyng in thi • presente life, is libertee said Diogenes. But that persone is not in veraye true libertee or freedome, who is vtterly subiecte to vices: neither maye he possibly bee a manne of perfecte freedome,The couetous persone, y• ambicious, or other wyse geuen to vic • , cannot bee free. that standeth in greate neede of many soondrie thynges: and veraye many thynges wanteth the couetous persone, the ambicious persone, & whosoeuer is drouned in delices or sensualitee.

In scholehouses, there wer comē ly peinted of an auncient custome, ye Muses, as presidentes & ye ladye maistresses of studies. Entreyng therfore into a schoole, when he sawe there many Muses, & veraye fewe scholares, he saied vnto the schoolemaister: with the goddes ye haue many scholares. Dalyyng with the phrase of greke speakyng, indifferente to bee taken in a double sense, for the grekes saien: 〈 in non-Latin alphabet 〉 , with the Goddes, for that that we saye in englyshe, Goddes pleasure beeyng so, or, by the wyll and grace of God, or, and God before, or, God saiyng amen. And sometymes ye preposicion, 〈 in non-Latin alphabet 〉 • • he preposicion of greke. 〈 in non-Latin alphabet 〉 , with signifieth a thyng ioyned with an other coū paignion, as in this maner of speakyng, that here foloeth with many persones I tooke thy parte. Th • t is to saye: I and many persones moo besides me, tooke thy parte, or held on thy syde.

Whatsoeuer thyng wer not of it felf • iuill, Diogenes affe • med not to bee eiuill in the opē • trete neither.Whatsoeuer thyng wer not of it self vnhonest, he affermed not to bee vnhoneste in open presence, or, in the face of al the worlde neither. Wherupon he made a reason or argumēte in this maner & fourme. If to dyne bee not a naughtye or eiuill thyng, then to dyne abrode in the open strete is not eiuill neither, but to dyne is no pointe of naughtynesse, e • go, to dyne in the myddes of ye strete is no eiuil thyng neither. Thus ferre y• Cynicall syllogisme might bee re • sonably born withall, but who could abyde hym that after like fourme of arguyng would conclude, to ease the bodye by gooyng to stoole, or to make water, or one to coumpaignie with his wife, or a bodye to turne hymself naked out of all his clothes, is no eiuill thyng, ergo, to dooe thesame in the open strete is no pointe of naughtynesse neither? Uertuous and weldisposed persones loue honestee and shamefastnesse euerywhere.Uertuous & well deposed persones loue honestee and •• amefastnes in all places.

He auouched vse and exercitacion, as in outwarde accions concernyng the bodye:Use ī all thynges maketh maisteries. right so, euen in the accion of vertue and of the mynde, to engendre bothe a certain celeritee or spedynesse of dooyng thynges, and also facilitee or easynesse to thesame.

It was also a saiyng of his, yt neither is there any lawe without a citee or bodye politike, nor any citee or bodye politike without a lawe.Neither is ther any lawe without a ci • tee ne citee wt out a lawe.

Noblenesse of birth, or dignitee & other sembleable enhauncementes of fortune, Diogenes affermed to bee none other thyng els but y• clokes or couertes of myschief & vngratiousnesse.Noblenesse of birth or dignitee with other high giftes of fortune Diogenes called the clokes of vngraciousnesse. For richemenne, wher as thei bee not one iote better then others, yet thei dooen amysse and perpetrate muche vnhappynesse, with lesse restreint of correccion or punyshemente, accordyng to that, ye saiyng of the poete Flaccus of a riche persone: Et quicquid uolet, hoc ueluti uirtute peractū Sperauit magnae laudi fo • e. VVhatsoeuer thyng, shall stande w• his will, He hath assured trust and affiaunce To turne to his laude, bee it neuer so ill, As a thyng dooen by uertues gouernaunce. And in deede the moste parte of the galaunt ruffleers, euen at this presente daye, thynke al that euer theimselfes dooe,Greate gen • le • ēne thy • ••• • ll well yt the • mselfes dooe. to be lawfully and well dooen.

Whyle he was bondeseruaunte with Xeniades, his frendes wer together in communicacion for to bye his fredome, and to ridde hym out of seruitude. No, not so, ꝙ Diogenes, Diogenes willed his frē des not to redeme hym out of seruitude. is it not to you knowen, that not the Lyons are as bondeseruauntes to those persones by whom thei are kept vp, but rather ye keepers as bondeseruaūtes to attende vpō the Lyons? For a Lyon wheresoeuer he is, contynueth alwayes a Lyon. And a philosophier is not by his condicion of seruitude any thyng the lesse a philosoph • er.

When he was awaked out of his mortal slepe, that is to saye, the last that euer he had before his death, and the physician demaunded, howe it was with hym? right well, ꝙ he, for one brother enbraceth the other. Alludyng vnto ye poete Homere who feigneth 〈 in non-Latin alphabet 〉 , death & 〈 in non-Latin alphabet 〉 slepe to bee brothers germain.Homere fe • gneth death & slepe to bee brothers ge • main. For that slepe is a certain ymage and representacion of death.

Beeyng asked, how he would bee buiryed, he bidde yt his dedde carkesse should bee cast out in the feldes without sepulture. Then saied his frendes: what, to the foules of the aier, & to ye wyld beastes? No by saint Marie, ꝙ Diogenes again, not so in no wise, but laie me a litle ruttocke hard beside me, wher with to beate theim awaye. The other eftsons replyed, saiyng: How shal it bee possible for ye to dooe so? for thou shalt feele nothyng. Why then, ꝙ Diogenes, Diogenes neglected all curiousnesse of sepulture. what harme shall the teryng, mangleyng, or dismembryng of the wylde beastes dooe vnto me, beeyng voide of all sense and feelyng?

When Plato gaue a greate laude and praise to a certain person for this poynte & behalf,Ouermuche humanitee in a philosopier Diogenes r • proued. that he was excedyng gentle and courteous towardes all folkes: What laude or thanke is he woorthie, saied Diogenes, that hauyng been so many yeres a studente contynually occupied in philosophie, hath yet hitherto geuen no bodye a corrosif? Menyng to bee the propre office of a philosophier,The propre office of a philosophi • r is to cure the vices of menne. to cure the eiuill condicions or vices of menne, and to bee vtterly ympossible thesame to take effecte, but by the onely meanes of feare & of greef: feare of reproche, and greef of the open shame and slaundre presēte.

Thesame Diogenes, yiyng a certain feloe of a straunge countree, in the citee of Lacedaemon, curiously trymmyng and deckyng hymself against the solemnitee of an high feastefull daye, saied: What dooest thou? is not euery daye without excepcion high & holy to an honest manne?To a vertuous & well disposed persone euery daye is high and holy. He mened all this vniueruersall world to bee a temple for God conueniente,All this vniuersall worlde is the temple of god. in the whiche manne beeyng constitute and sette, ought of his bounden duetie, to behaue hymself and to liue perpetually after an honest sorte, as in the sight and face of the deitee, who presently beholdeth all thynges,God psentely beholdeth all thynges. & from whose yie nothyng is or maye bee hidden. And to this mater he wrested ye prouerbe • n whiche it is saied: that with the slouthfull and idle lubbers that loue not to dooe any werke, euery daye is holydaye.With idle ꝑsones it is euermore holydaye.

It was his cōmen saiyng vnto young striepleynges beeyng towardes mannes state, Syrrha, go into the houses of harlottes,What goodnesse maye bee gotten by the consideracion of harlottes facions. that thou mayest throughly see, what vile and filthie thynges, how derely thei are bought. To this mater alluded Terence, saiyng: all this geare to knowe, is helth and safegarde vnto youth.

Unto the helthe and safegarde of a manne,Unto the safegarde of mēne it is nedefull to haue either feithfull frendes orels eagre enemies. he saied that it was nedefull to haue, either feithfull frendes, orels eagre enemies. In consideracion, that the one geuen a bodye gentle warnyng of his faulte, and the others doen openly reproue and checke. So bothe parteis (in deede after contrarie sortes) but yet egually, dooē to vs benefite and profite, whyle by thesame wee learne our faultes. This saiyng dooeth Laertius appoynte to Antisthenes, and Plutarchus to Diogenes.

Beeyng asked by a certain persone, by what meanes a bodye might best be auenged of his enemie,How one maye best bee auenged on his enemie. he aunswered: if thou shalt from tyme to tyme approue & trye thy self a vertuous and an honeste māne. This poynte whosoeuer dooeth accomplyshe, bothe dooeth to hymselfe moste high benefite, and in the best wise possible vexeth and tormenteth his enemies. For if a mannes eiuill willer beholdyng his grounde well tilled and housbanded, is therewith greued at the veraye herte roote, how shall it bee with hym, if he see thyne owneself beautified, and adourned with the substaunciall and vndoubted Iewels of excellent vertue?

When he came to visite Antisthenes lyyng sicke in his bedde, he spake vnto thesame in this maner. Hast thou any neede of a frende? Signifiyng, that menne should in tyme of affliccion,Mēne should in afflicion moste of all bee bolde on their frendes. moste of all bee bolde on their feithfull and trustie frendes, whiche maye either helpe theim in veraye deede, orels by geuyng good woordes of coumforte, ease some porcion of their greef and woe.

Unto thesame Antisthenes, at another seasō, (for because it had come to his eare, that thesame Antisthenes, for loue and desire that he had to liue, did take his sickenesse somewhat ympaciently) he entreed with a woodknife by his syde. And whē Antisthenes bemonyng hymself had saied vnto hym: Alas, who will dispetche and ridde me out of these my peines?Death riddeth a bodye out of peines. Diogenes (the hanger shewed foorth), saied: euen thissame feloe here. Naye ꝙ Antisthenes (replyyng again) I saied,Anthistenes was loth to dye. out of my peines, not out of my life.

Makyng a iourney vnto the citee of Corinthus, he entreed ye schoole whiche There reigned in Sicilia Dionysius the father, and nexte after hym Dionysius the soonne, who for his moste horrible tyrannie was expulsed out of his kyngdome, and afterwarde receiued again, but at last, by fynall extermynion banyshed for euer. And beeyng expulsed from Siracuse, he went to Corinthus, • there after that he had a certain space liued a bare life, at length for veraye extreme neede, he was drieuen to excogitate some way and meanes whereby to gette his liuyng. Wherupon he sette vp a schoole and teachyng of children, and so contynued vntill his diyng daye. Dionysius beeyng expulsed and driuen out of his kyngdome, had ther sette vp. And heard his boyes saye their lessons veraye naughtyly. Dionysius in the meane whyle comyng in, because he thought verayly, that Diogenes had come to coumforte hym, saied: It is gently dooen of you Diogenes, to come and see me. And loe, suche is the multabilitee and chaunge of fortune. Yea, ꝙ Diogenes again,What Diogenes entreyng ye schoole of Dionysius saied vnto hym. but I meruaill, that thou art suffreed still to liue, that diddest perpetrate so muche myschief in the tyme of thy reigne. And I see, that thou art in all behalfes, euen as lewde a schoolemaister now,Dionysius as lewde a scholemaister, as he had been a kyng afore. as thou wer an eiuill kyng afore.

Another of the saiynges of thesame Diogenes was this: Emong the other sortes of menne, to suche as liue in welthe and prosperitee, life is sweete, and death hatefull: & cōtrarie wyse, to suche as are with calamitee and mysfortune oppressed, life is greuous, and death to bee wished for: but vnto tyrannes bothe life and death are peinfull & coumbreous.Unto Tyrannes bothe life and death are coumbreous. For like as thei liuen more vnpleasaūtely, then those persones who dooen euery daye with all their hertes wyshe to dye, euen so dooen thei none otherwyse stand in contynuall dred and feare of death then if thei ledden the moste sweete & pleasaūt life in all the worlde.

To a certain persone that shewed hym a diall:Diogenes disallow • d geometrie wt the other sciēcies Mathematicall. In feith, ꝙ he: A gaye instrumente, to saue vs from beeyng deceiued of oure supper. Menyng the arte of geometrie, with all other the sciencies The artes or sciencies Mathematical are, Geometrie, Musike, Arithmetike, • Astrologie. Mathematicall, to bee to veraye litle vse or purpose.

To another feloe makyng great vaunte of his cunnyng in musike and in playyng on instrumentes, he made aunswere with these twoo greke verses: 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 • Householdyng is not mainteined wt syngyng and pypyng.By the prudente auise, of menne uerayly The states of citees are well preserued VVith the glye of carolles, and mynstrelsie, Priuate householdyng, is not wel mainteined.

When Speusippus beeyng ympotente by reason of shakyng with ye palsey, was carryed in a wagen towarde the schoole called Academia, was a place full of groues, one mile from the citee of Athenes. And it was called Academia of one Academus a noble manne that had there inhabited. In thesame grounde was a mainour place in whiche Plato was born, and in thesam • afterward taught philosophie, of whom for that cause the philosophiers of his secte haue been from thens hitherto named Academici. Academia, and to Diogenes meetyng hym on the waye by chaunce, had saied, 〈 in non-Latin alphabet 〉 , well art thou: So art not thou, ꝙ Diogenes again, that wheras thou art in suche takyng, canst fynd in thyn herte to liue. Menyng to bee a poyncte of a true or right philosophier, of his owne mynde to preuente the tyme of death, after yt he wer ones no longer hable to •• iere about and to helpe hymselfe, as other menne didde in this presente life. And that thyng Spuesippus was a philosophier of Plato his secte, brought vp vnder hym, and in teachyng his schoole • ucceded hym, and contynued eight yeres maister of that schoole. He was Platoes sisturs doughters soonne. At length he killed hymself for pei •• and sorowe beeyng a veraye aged manne, albeeit Plutarchus & some others writen that he dyed of lyce contynually growlyng out of his fleshe as Scylla and Herode didde. Speusippus didde afterward in deede.

When he sawe a litle boye vnmanerly behauyng hymself, he gaue ye creāsier or tutour, that had the charge of bryngyng vp the same childe, a good rappe with his staffe, saiyng: why dooest thou thus teache thy pupille? Notifiyng, y• it is principally to bee ymputed vnto the breakers and instructours of tendre childhood at the begynnyng,It is to be ymputed vnto y• bryngers vp, if youth ꝓue well manered or otherwyse. if youth proue well manered, or otherwyse. The reporters of the tale are Aphthonius and Prisc • an.

To a certain persone obiectyng pouertee vnto hym in reproche,How Diogenes aunswered a flagicious feloe, obiectyng pouertee vnto hym in reproche. whereas hymself was a feloe full of naughtynesse and mischief, he saied: I neuer yet sawe any manne putte to open punyshemente for his pouertee, but for knauery many one.

To pouertee he gaue a preaty name,Prouertee a ve • tue learned without a teacher. callyng it, 〈 in non-Latin alphabet 〉 a vertue that is learned by it self without a teacher. Riche folkes haue neede of many rewles, preceptes, and lessons,Riche folkes haue neede of many lessons to dooe well. that is to weete, to liue a frugall or sobre life, to exercise their bodyes with labours, not to sette their delite or felicitee in pompeous or stately apparellyng and deckyng of the bodye, and others mo out of noumbre, all whiche thynges pouertee teacheth hir owne self without any other schoolemaister.

¶ Nexte after these three philosophiers, but thesame in this kynde, moste excellyng, we shall adde like noumbre of kynges & no mo, whiche for their saiyngees with ciuilitee and good facion replenyshed, haue a name of honour aboue all other kynges. That we maye not with to many thynges pestre and cloye the reader.