Florio his firste fruites which yeelde familiar speech, merie prouerbes, wittie sentences, and golden sayings. Also a perfect induction to the Italian, and English tongues, as in the table appeareth. The like heretofore, neuer by any man published.Florio, John, 1553?-1625.1578Approx. 765 KB of XML-encoded text transcribed from 175 1-bit group-IV TIFF page images.Text Creation Partnership,Ann Arbor, MI ; Oxford (UK) :2008-09 (EEBO-TCP Phase 1).A00990STC 11096ESTC S10562999841356998413565933
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Early English books online.(EEBO-TCP ; phase 1, no. A00990)Transcribed from: (Early English Books Online ; image set 5933)Images scanned from microfilm: (Early English books, 1475-1640 ; 528:08)Florio his firste fruites which yeelde familiar speech, merie prouerbes, wittie sentences, and golden sayings. Also a perfect induction to the Italian, and English tongues, as in the table appeareth. The like heretofore, neuer by any man published.Florio, John, 1553?-1625.[12], 163, [1] leaves Imprinted at the three Cranes in the Vintree, by Thomas Dawson, for Thomas Woodcocke,[London] :[1578]Dedication and end of text dated 10 August 1578.Part 1 has Italian and English in parallel columns.The last leaf is blank.Reproduction of the original in the Henry E. Huntington Library and Art Gallery.
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FLORIO His firſte Fruites: which yeelde familiar ſpeech, merie Prouerbes, wittie Sentences, and golden ſayings. Alſo a perfect Induction to the Italian, and Engliſh tongues, as in the Table appeareth. The like heretofore, neuer by any man publiſhed.
¶ Imprinted at the three Cranes in the Vintree, by Thomas Dawſon, for Thomas Woodcocke.
NON VI SED VIRTUTE
blazon or coat of arms of Robert Dudley, Earl of Leicester
HONI SOIT QVI MAL Y PENSE
¶ ALL ILLMO. ETECCMO. Sr. il Sr. Roberto Dudleo, Nobil Conte di Licèstra, Degno Barone di Denbigh, Cavaljère del Nobil Ordine de la Garatjèra, Gran Scudjèro, et Consegljere de la Sereneſsima Regina D' Inghiltèrra, Signor ſuo Benigniſsimo.
ILlmo Sr mio, conoſcèndo che ſi come il chjaro Sole coiraggi ſvoi (règolamente girando,) rende splendore á tutto il circojto de la tèrra. Coſi S. E. con la ſua grande Liberalitá, Virtú, e Corteſia porge luce á tutta la Nobilta di nostra etade. Le qval coſe conſiderate da me, Oſſermo Sr mio, mi hanno moſſo ad Intitolar qvesta mia piccjola opera á la Benignita de la S. Clemētia, la qval conoſco èſser vero refugio, e recapito di chi, cō tutto l'intrinsico del cuore vi ama, e deſidera. Maſsime per èſsere io uſcito de le viscere di chi v' é ſtato fedel, e divoto Vaſsallo, e per consegvente eſsendo io restato Suceſsore de la medesima ſervitú, e divotione: vorrèi pjacendo coſi alla E. V. èſser nel numero de qvelli che con perfétto amore vi ſervono. E percjó Sr. mio tirato
dala bvona v•lontá, non hó voluto mancare con il mio debil' ingegno, di compjucer á certi Gentil' hvomini mjèi amici, ch' ogni gjorno mi ſtimulavano di darli in luce alcuni motti, o vogliamo dir Proverby, con certo parlar familiare: á modo di Dialogo, da poter imparar tanto la Lingva Italiana, qvanto la Ingleſe, e che tutte dua le Natione potteſsero alqvanto prevalerſene. Longo ſtètti ſospeso manzi che to voleſsi farlo. Ma alla fine lo feci: ma ben giudico, e ne son cèrto che molti ci saranno che vorrán taſsar, e bjaſimar detta opera: Forſe pju per ignoranzia, che altrimenti. Qveſto lo dico, & lo poſso affermare, che ſimil' Lingve ree son sèmpre pju pronte per dir mal, che bene: e non ſi curano bjasimar l' altrui fatiche, eſſendo simili a la Vipera, che ſi paſce co 'l suo proprio veleno; coſi son qvesti. Má non importa. Perche mi confido in qvelli che con maturo giudicjo considereranno la bvona volunta del operatore di eſsa: e forse la troveranno degna di éſser letta, e notata, non havendo io ſtudjato pjú che tanto. Adunqve Signore mio, non men Gjuſto che Virtvoso, il qvalsete un chjaro Sole fra molte Stelle, e unica Rosa tra le Spine, io non dubito ponto come S. E. abbja visto 'l mio bvon animo, e conoſcjuto il corso del mio intènto, che ella agradirá l' opera, e non rigvaderá al piccjol dono: Ma si bene al bvon animo del povero Donatore (che é grandiſsimo) e conſiderereto che si come in piccjol Mappa si contjène la gran fabrica di tutto 'l mondo: et in piccjol circojto la effigje del pjú gran Cesare. Coſi in qveſta piccola operetta é compreſa la vera figura, et effigje del mio bvon volere. Sarete dunqve S. mio contento, concederemi il ſuo favore, e luce (contra la invidja, e tènebre di coloro che per la oſcurit á delle lor mente si ſforzano ſcurar le fatiche altrui) Con speranzá che la Bonta S. non si sdegnera di adempir qvesto mio desidèrio. Accjó he io, e altri ſtudiosi intelètti, alettati da qveſta S. Benignitás' ingegnino con pjú lodevol ſtudio di produr in luce altri pju soavi frutti, e di utilitá maggiore, in tanto baſcjando con la bocca del animo, la virtuosa mano della,
Sua non mai a baſtanza lodata S. prego nostro Signor Iddio, per ogni sua Gloria, Felicita, e Contènto, e che lei tènghi la mia Servitú nella ſua Memoria, 'nella qual vorrèi che viveſse tanto, qvanto ne la mia viveranno le ſue rare, e alte Virtú. Alle qvale per sèmpre, etin tutto per tutto mi Dèdico, Dispono, et Offeriſco.
Di S. Illma S. per ſempre Divoto, & Humiliſsimo Servidore, Giovanni Florio.Di Londra á di. 10. Agosto. 1578.
¶ To the Right excellent, and Honorable Lorde, the Lord ROBERT DVDLEY, Earle of Leycester, Baron of Denbigh, Knight of the moſt Noble order of the Garter, Maiſter of the Queenes Maieſties horſes, and one of hir Graces moſt Honorable priuie Counſell, Iohn Florio wiſheth all Godly Felicitie, continuance of health, increaſe of Honor, and Graces eternall.
RIght Honorable, when (at the earneſt requeſt of diuers Gentilmen my entire friendes,) I had for there recreation, and priuate exerciſe, drawen out certaine commō queſtions, and ordinarie aunſweres together with diuers Prouerbes, Sentences, and Golden ſayinges, vſed as well in Italian as Engliſh, & therwithall collected, and tranſlated out of ſundry the beſt Italian authours, with certaine neceſſarie rules for Engliſhmen to attaine to the perfection of the Italian tongue, and for Italians to learne the pronountiation of our Engliſhe. They would needes, (though ſore againſt my will) haue it put foorth in Print, but I (Right Honorable) conſidering the great, and manifolde inconueniences he haſardes himſelfe vnto, that committeth any thing to the open vewe of all men, hauing no worthy Mecoenas to defend him againſt the malignant, ready backebiters, along while I reſted as confuſed, and troubled in minde, not knowing whom to finde ſufficient, to defende mee from ſuch inconueniences. At laſt calling to remembrance, the Nobleneſſe of your Honours minde, I choſe you (although preſumptuouſly done of mee) as a ſufficient rampier to ſhield me from the battery of ſuch venemous tongues. For
knowing by experience your continuall delight in ſetting foorth of good letters, and earneſt zeale in maintaining of languages, I did as it were perſwade with my ſelfe that few or none woulde attempt, (remembring your Honour) to ſet, or whet their carping tongues againſt it, although my great preſumption doo partly merit it. Yet at the laſt I encouraged my ſelfe in your Honours name to ſend this little pamphlet abroade, hoping that your Honour wil not onely with curteous acceptation beholde this fooliſhe, & fond attempt of mine, with your bodely eyes, but alſo conſider of it with your inward eye of diſcretion, and not weigh the gift giuen by the giuers hart, though too baſe a gifte to come to your Honours hand, too rude a worke for you to reade, and too too vnripe, ſower, and vnſauerie fruites for your Honour to take a taſt of, yet notwithſtanding ſuch as they be I giue them to you, as a token and zealous affection, and duetifull loue I beare vnto your Honour, whom I know to be the onely furtherer, maintayner, and ſupporter of all well diſpoſed mindes toward any kinde of ſtudie, yet (ryght Honorable) conſider, that little, or (to ſay truth,) none at all is the learning I haue, and ſmal is the ſeede, plant and grafe whence theſe, altogether wilde, and vnſauerie fruites doo ſpring, the which though ſo they be, are not altogether to be reiected, & vtterly refuſed. For the baſenes and ſowerneſſe of theſe, will ſerue to ſet out the pleaſaunt and delectable taſte of other mens fruites, for as by the bad is the good knowen, ſo by the ſower is the ſweete the better diſcerned, and by the darkeneſſe of the night may a man iudge the brightneſſe of the day, in ſo much that I wholy perſwade with my ſelfe that lightly your Honour will pardon my attempt, and fond preſumption, in being bold vnder your honours patronage to ſhield me with defence againſt ſuch carping, bluſtering, and malignious tongues, which not onely doo perillouſly ſhake at, yea, and indeuour mainely to beat downe, and confute not onely all kind of bloſſomes, and young budded fruites, but alſo thoſe, which
are already come to growth and perfection. Wherefore knowing as before, I ſaid, your Honours great good will in aduaūcing al kind of good letters: And ſeeing by experiēce the nipping, & taunting ſcoffes of the raging ſect of I heoninus, altogether ſet, and bent againſt the publiſhing of the ſame: As alſo vſing to preuēt one contrary by another (that is) to preuent I ſay thoſe lewd and viperous carpers, by the ſhadow of your Honours moſt Clement, Benigne, & therwithal well fauouring & affectionated mind, both vnto me, and all other the well meanours, in ſetting foorth of ſuch things which be for the cōmon commoditie of all: (not only) this our commō wealth, but alſo of other forraine nations. I thought it good to houer (I ſay) & ſubmit mee vnder yours Honours refuge, who of that your ſo high renowned Clemencie, refuſe not, or abiect to ſhield your humble ſuppliantes in ſuch good cauſes, who are loth to ſtand openly in the caueling reproches of the foreſaid taunting broode: As alſo they being loth to ſtand, to the diſpleaſure of ill willers, for yelding foorth their good willes. Which if they had not ſuch good furtherers: ſurely they would neuer employ their labours to the profit, & commoditie of their coūtrey: but ſhould ſeeme to be, as ſalt without ſauour, and as fire without heat. Which in deede I do thinke to haue bin the onely cauſe why learning heretofore, hath bin ſo obſcured, and kept in dennes, and altogether without any ſuch direct or plaine path thereto, as now at this day (God be thanked therefore) it is. And thus deditating, diſpoſing, and yelding theſe my ſimple firſt fruits vnto your Honours Noble protection, in hope of the gentle acceptation therof, I commit your Honour to the tuition of the Almightie, who maintaine and keepe your Honour in moſt proſperous and happie eſtate, deliuer, and defend you from all worldly cares, and earthly troubles, and bring you after this tranſitorie life, into the place of eternall ioy and felicitie.
Your Honours moſt humble and bounden, during life to commaund. I. F.
¶ A tutti i Gentilhvomini Ingleſi che ſi di lettano de la lingva Italiana, Salute e pace in Chriſto.
CArmi mjèi Signori, qvantunqve che molti per l'adjetro habbino cerco, (con longo tempo, e grā fatica) di demoſtrar la vera e grande Eccelentia de la lingva Italiana (veramente degna di èſser da ciaſcadun amata.) Io credo, e ſono perſvaſo, che à pochi ſia dato qvel dono, & qvella gratia di farlo, compiutamente come merita. Peróſe in tutto non hó compjuto il voſtro deſiderio, io ſpero che leggjèrmente mi perdonerete, non rigvardādo alla mia baſezza. Ma al mio bvon volere, il qvale èſtato, e ſarámentre che vivo, pronto a ſervirvi in ogni coſa che io poſsa: tutta via eſort ando tutti qvelli che ſi dilettano de la Nobillingva Italiana, á perſeverar conſtantemènte in eſſa, e cercar diligentementè, con il tempo, & con la fatica, di condur la voſtra navicèlla in porto ſalvo, con ſuperar tutte le onde contrarje à eſſa, e non ſtraccarsi, & reſtar per ſtrada, come fanno molti hoggidi, che comincjano, è vogliono far il bravo, che è, che non é, indue, ó tre di ſono lenti, e ſtrachi, & ſe hanno due parole di ſpagnivolo, tre di franzese, è qvantro di Italiano penſano d'aver aſsai. Ma io vi prego che tutta via vogliate perſeverare in eſsa, arricordandovi che molte ſono le comodità che ne rjéſcono à qvelli che la hanno perfettamente, voi troverete qvi in qveſta operetta delle bèlle ſentènze, gentili proverbij, varij detti, con certe domande con le loro risposte, neceſsarie, è profittevole, per il gentil ſcolare di eſsa con certe regole à modo di Gramatica con le qvali in breve tèmpo potete imparar la lingva beniſsimo. M ricordatevi ſe hò errato di perdonarmi perche nō è la mia profeſsione, & qvel
ch'io ho fatto, lo feci ſolamente in principjo per compjacèr a vno amico mio privato perche s'io haueſsi ſaputo che doveva venir in ſtampa aréi tenuto altro modo, ma ora non ci é rimédjo pero pregovi a pardonarmi. Ecoſicéſso di pjù darvi faſti dio humilmente bacjandovi le mani, vi laſcjo con Dio il qval da mal vi gvardi Restate ſani, V. per Sempre.
G. F.
¶ Ʋnto the friendly, curteous, and indifferent Reader.
MOst curteous Reader, at the requeſt of ſundrie my friendes: I here preſent to thee my firſt fruites, although not altogether ripe: The which I pray thee to accept in good and friendly parte, & weigh my good will. It is done very ſimply and that is becauſe I haue no learning, I haue kept no order becauſe I did not thinke it ſhould haue come to light: As for the pronoūcing of it, with little labour maiſt thou attaine to the perfection of it. Therefore remember my good wyll which if I ſee it be well accepted I aske no more, if it be not, I am the more ſorie, if you profit any thing by it, I promiſe thee a better, and that ſhortly, if not here I end, and ſo committing thee to God, I bid thee farewell. From his lodging in Woſter place.
Thine to commaund. I. F.
¶ A tutti i Gentilhvomini, e Mercanti Italjani, che ſi dilettano de la lingva Ingleſe, ogni Felicitá, è Gratia da Dio.
CArmi mjéi Signori molar volte per ladjètro ſono ſtato preegto, da molti di voi, à darui qvalche tegole per imparar à pronuntiar la lingva Ingleſe, longo tèmpo ſtètti inanzi che io lo voleſsi fare, ma pur alla fine eſsèndo qvaſi forzato da qvalcun di voi (ma cèrto contra la volunta) lo feci, è qvi lo havete in ſtampa, è però vi prego accettarlo in bvona parte, é vi ſuplico vogljate (con la voſtra corteſia) aiutar á defendemri da certe ling ve invidjoſe, è da cèrti naſuti che mai non fanno altro che diviſar qvalche qverèla contra color che cercano di mandar qvalcoſa in luce per il profitto, é béneficjo del corteſe ſcolare. Io sò che alcuni diranno qveſto, alcuni qvello, alcuni bene, alcuni male, alcuni péggio, pochi diranno bene, é manco mi ſcuſeranno. Ma pure mi ſottometto à la voſtra ſolita corteſia, qvantunqve io ne ſia indegno. E che vogljate accettare la mia bona volonta, la qvale ſémpre è ſtata, è ſara pronta à ſervirvi in ogni coſa che io poſsa, é ſe del tutto non vi compjaccio perdonatemi, perche (come credo ſappjate) non è la mja profeſsione, eſséndo io povero artefice. Só bene che alcuni dir anno come pvò ſcriver coſtui bvon Italiano? & non é nato in Italia? á qvelli rispondo che conſiderano bene i fatti ſvoi, alcuni altri diranno, come é poſsibile che coſtui ſappja dar regole & non é dotto? à qvelli non só che dire perche dicono la veritá. Pure voi che mi ſete amici, credo che leggjèrmente mi perdonèrete, tuttavia ſupli candovi vogljate accettar qvesti mjei primi frutti, e qvantunqve non ſiano del tutto maturi, già non
ſono eſsi ſenza qvalche bvon taſto, qvicon pvoca fatica potete imparar á parlar Ingleſe, á parlar con hvomo, con donna, con Mercante, con Signore, ó con ogni altra ſorte di Gènte, ci troverete molti bèlli proverby Italiani, e Ingleſi, gentili detti, belli motti, bèlle sentenze tolte da diverſibvoni Autori, non ſolamente profittevole, ma anche dilettevole. Se vedo che li accettjate volentjèri, non desidero altro. Del resto poi totalmente ſon voſtro. Reſtate con Dio, il qval da mal vi gvards, e djavi longa sanitá. Vi bacjo le mani, & in tutto mi ſottometto al servitio voſtro. Valete, e Gaudete. Voſtro per sémpre.
G. F.
I. P. al Eccmo Conte di Licestra.
SE di qvelle Virtú che poſson fore,I nomi nostri á forza trar di Lete,Nobiliſsimo Signor impreso haveteCon maraviglia altrui si bene il core.Qval pjú degno di voi d' eterno honore,Produsse il ceppo onde ch' uscito sete:O qval dentro há pjú belle, e caste mete,Chjude hoggi pjú di voi se ne valore.Taccja la caſta, e bella Roma altera,Di tant' homin' illuſtri, almi, e fecondi:Che si trovorno giá: che fú molti anni.Se al cjèl volar con pjú famosi vanni,Hoggi per voi la Bella Londra spera:O DVDELEO fra gl' almi, e giocondi.
¶ Piers H. Gent. in commendation of the Authour.
YOu gallant Brutes, whoſe trauailes farre abrodecan teſtifie your ſtrange deſire of newes:Caſt Ankor here, for loe in Engliſh roade,there rides the Language, that ſo many chuſe.Smal coſt may ſerue, no hazard to your health,here may you win, without expence of wealth.Florioes firſt Fruites, can teach you firſt to learne,And next by tyme, the profite to diſcerne.
¶ R. H. Gent. in commendation of the Authours wel imployed tyme.
BYcorned FAVNVS ſeemed very ſtraunge,to thoſe that knew not his deformed caſe.Byformed IANVS wrought a woondrous chaunge,in thoſe which ſawe not his tranſfourmed face.Bilingued FLORIO claimes the like good wil,Of thoſe which heare his rare reformed skil.If it were ſtraunge, one ſelfe ſame necke ſhould bearetwo ſundry heades, and faces more then one:It was as ſtraunge, one ſelfe ſame head ſhould wearetwo ſundry hornes, where Nature grafted none.And is more ſtraunge, to ſee one ſelfe ſame face,Two ſundry tongues, and ſpeaches to imbrace.The tree was fram'd according to the fruite,an Engliſh Stocke, but an Italian Plant.The double graft did take a double roote,for ech of them ſupplies the others want.And to content the doubtes of either mynde,His tree hath budded fruites of either kynde.
¶ Iohn Cowland in commendation of the Authour.LOoke what you lacke, plucke, take, and taſte in tyme,the tree, the bough, the branch, and al,With litle labour ech may ſcale, and clyme:then take your choyſe, the pleaſure is not ſmal.One man, one tree, two ſundry fruites, two ſundry menDoth plant, doth pay, and profit moſt: what would you then?
Your coſt is ſmal, then deeme your labour leaſt,your gaine is great, then paſſe not of your paine:T'is gratis geuen, and welcome to this feaſt,digeſt it wel, and gratis yeelde againe.The Graffer FLORIO then may floriſh free,and be enforſt, more plantes to graft for thee.
¶ Steuen Goſſon in prayſe of the Booke.
SMal is the ſeede, whence Cedar trees doo ſpring:yet they in height doo reach vp to the Skies.From ſlender roote (which is a woondrous thing)ſometymes we ſee the boyſtrous Oke to riſe.From litle Fountaines, mighty ſtreames haue paſt,which haue encountred with the Seas at laſt,FLORIO in this hath ſowed his ſimple graine,his graft dooth yeelde the bloſſomes of delight:The fruite is good, it counteruailes the paine,if skilful Readers haue the ſame in ſight.Though ſeede, and roote, and Fountaines head be ſmal,the pleaſant crop deſerueth prayſe of al.
¶ R. Wilſon in prayſe of Florio his firſt Fruites.
THe pleaſant fruites that FLORIO frankly yeeldes,vnſeene tyl now, ſaue in Italian ſoyle:May quickly floriſh in our Engliſh fieldes,if in this woorke we take but eaſie toyle.He ſets, he ſowes, he plants, he proynes with paine,the ſeedes, and Cienes farre fet from forraine landes:
And geues vs (idle) both the ſtocke and graine,euen his firſt fruites the ioy of labouring handes.We geue hym nought, if we can not deuiſeto geue him thankes, that may hym wel ſuffice.
¶ Ri. Collines in prayſe of Florio his firſt Fruites.A Countrey man of ours, I warrant you, his deedes declare hym ſo:True to his Prince, right gaineful to his friend, not hurtfull to his fo.One golden peece, al that he hath, his wyt, his wyl. his tender toyle.His elder payne, and gaine (good man) he gratis geues vnto his ſoyle.FLORIO, Good Seaſon, was thy friende, wel▪ſpiedſt thou happy tyme to waterFirſt fruites, and ful fruites, ripe and good, good cheape, ſo mayſt thou terme the mater.By Arte an eaſe, but looke, and learne: how liu'ſt? if this thou deeme a labour.O Flos, freſh ſpring, thou flowre from whence, oft comes ſo ſweete a ſauour.If that thy liſt be good, or ſpeache to learne, Italian, herein looke.If thou wouldſt ſpeake Italian true, my friend, vſe this, none other booke.What wouldſt thou more, this Ʋolume donne,Approues none ſuch to be begonne.
¶ Iohn B. in commendation of his Friende I. F.
YOu Engliſh Gentlemen that craue,the fine Italian tongue to knowe:And you Italians that woulde haue,a Rule the Engliſh ſpeach to ſhowe:Geue FLORIO thankes, whoſe firſt fruites teach,Howe you the grounde of both may reach.
¶ Ri. T. in prayſe of Florio his Labour.IF we at home, by Florios paynes may win,to know the things, that trauailes great would aske:By openyng that, which heretofore hath bina daungerous iourney, and a feareful taske.Why then ech Reader that his Booke doo ſee,Geue Florio thankes, that tooke ſuch paines for thee.
¶ T. C. in commendation of Florio, and his firſt Fruites.
NO Labour wantes deſerued meede,no taken toyle is voyde of gaine:No grounde ſo batren, but the ſeede,and ſomewhat more wyl yeelde for paine.
For paine? why then ſhould FLORIO feare,To reape the gaine, he merites heare.Which gaine, is onely good report,and honour due for taken toyle.Which graunt hym wyl the wiſer ſort,for whom he tylles this fertile ſoyle.And ſettes the ſlips in Engliſh lande,Of Tuſcane tongue, to ſpring and ſtande.As for the reſt, if they requitehis labour yl, what may he ſay?I haue this done for their delight,and they for paine diſdaine me pay.Ma non importa, ſith tis ſo,Ile pleaſe the beſt, the reſt ſhal go:Bent to content.
The ſame in French.
QVivoudra voir & auoirLa Science, e le ſcauoirDe la Langue ItalienneFLORIO l'ha eſcritPour noſtre gran deduitA inſi come il auienne.Donques en ſa LouangeFaiſons nous vers eſtrangeEt en Langue eſtrange auſi.Pour ſon gran Labeur prisIl en aura le prisLebien de ſon enuy.To iours Ie espoyre.
¶ I. H. in prayſe of Florio.
For profit Gardners plant, the huſbandman for gaineDoth til the earth, hoping the ſeed ſhal counteruaile his paine.Our Florio dooth not ſo, his trauaile yet dooth paſſeThe Gardners, or the Huſbandmans, or toylings of the Aſſe.For when the byrd, the fiſh, the foule, ioyied in their quiet reſt,In Cloſet cloſe was his delight, no ſleepe his eyes oppreſt.On craggi Rockes, and ſtony plottes, wel may he thinke his ſeedeIs ſowne, if that no woorthy thankes we yeeld hym for his meede.
¶ Tavola de tutti gli Capitoli, che in qveſta opera ſi contengono. ¶ A Table of all the chapters that in this worke are contayned.
ENgliſhe familiar ſpeeche. chap. 1. fol. 1.To ſpeake with a dāſel. chap. 2. fol. 1.Familiar ſpeeche with man or woman chap. 3. fol. 2.Familiar ſpeech. chap. 4. fol. 3.Other familiar ſpeach with mā or woman. chap. 5. fol. 4.Other familiar talke. chap. 6. fol. 5.To ſpeake with a Gentleman. chap 7. fol. 6.To ſpeake with a Gentlewoman. chap. 8. fol. 7.To ſpeake with a marchant. chap. 9. fol 7.To ſpeake with a woman. chap. 9. fol. 8.To ſpeake to a ſeruant. cha. 11. fol. 9.Familiar ſpeach. cha. 12. fol. 10Familiar talke. chap. 13. fol. 10.Amarous talke. cha. 14. fol. 12.To ſpeake of England. cha. 15. fol. 14.Familiar talke. chap. 16 fol. 19To talke in the darke. chap. 17. fol. 20.Diuers ſentences diuine and profane, chap. 18. fol. 21.Three hundreth fyne prouerbes. chap. 19. fol. 27.Fine ſayings. chap. 20. fol. 35.Prety demands. cha. 21. fol. 36.Diſcourſes vpon peace, warre, enuy, & pride. cha. 22. fo. 38The abuſes of the worlde. cha. 23. fol 40.Diſcourſes vpō beautie, nobili tie pouerty, a neceſſary prayer, & which be the goods of Fortune cha. 24. fol. 41.Of wrath, with certaine fyne ſayings of Arioſto. & other Poets, & what pacience, & flattery is chap. 25. fol 42.Reaſonynges vppon Fortune and what Fortune is, cha. 26 fol. 46.Reſonings vpon learning, and Philoſophie, and what writers
are, & what the profite of reading, and learnyng of Science is, with certaine diſcourſes in prayſe of Writers & Philoſophers. ca. 27. fo. 49Reaſoninges vpon Diligence, Humanitie, Clemencie, Temperance, and Sobrietie chap. 28. fo. 63Reaſonings vpon Silence, and Liberalitie, and in prayſe of age. chap. 29. fo. 66Of the maners of certaine Nations. chap. 30. fo. 70Diſcourſes vpon Muſicke and Loue. chap. 31. fo. 70A diſcourſe vpon Luſt, and the force therof. cha. 32. fo. 71Reaſonings vpon Vertue, with her daughters, what is the end of war, which be good woorkes, fourteene good rules, with diuers other diſcourſes. chap. 33. fo. 72The opinion of Marcus Aurerelius and Ouid, vpō Loue, and what it is cha. 34. fo. 75The diuerſities of men. cha. 35 fo. 76Certaine fine, learned, & gallāt ſayings, taken from Antonio Gueuara, writtē by hym, vpō diuers occaſions. ch. 36. fo. 77.Words written by Plutarch, to the Emper. Traiane, with diuers
ſayeinges of Antonio Gueuara. chap. 37. fo. 82A diſcourſe of the ſaid author vpon Beautie, cha. 39. fo. 84Certaine fine briefe ſayings, & fine ſayings of the ſaide authour, woorthy to be noted, chap. 39. fo. 89A briefe diſcourſe, in prayſe of Henry the eight, king of England. cha. 40. fo. 92Fine Diſcourſes of Antonio Gueuara, vpon diuers occaſions. chap. 41. fo 93Diſcourſes of the ſaid authour concernyng Captaines and ſoldiers of our time, & ſheweth how Iudges ſhould be choſen. ca. 42. fo 97Names of al the mēbers aperteinyng to man, of al parents of the dayes of the weeke, of the ſeaſons of the yeere, howe one ſhall number, with a certaine briefe Vocabularie. chap. 43. fo. 100Certaine prayers, as the Pater noſter, and the Crede, with others, and certaine Engliſh Rules. chap. 44. fo. 103.
Neceſſarie Rules, as it were a Grammer, very profitable for all ſuche as delight in the Italian tongue, gathered, collected, tranſlated, and augmented by Florio, out of diuers ſundry the beſt Italian Authors, and Poets, the like neuer publiſhed afore, wherewith a man may in very ſhort ſpace, and with little helpe, attaine vnto the perfection of writing, reading, pronouncing, and ſpeaking of the Italian tongue.
GEntle Reader, for ſuch faultes which haue eſcaped the Authours naughty pen, the Compoſitors wauering hande, the Correctors daſeling eyè, and the Printers preſſe, we deſire thee courtouſly to amend: for ſurely the Authour writes ſcarſe good Engliſh, and a ragged hand withal, and the Compoſitor vnderſtandes no Italian. Wherfore, ſtanding at thy courteſie, we are perſwaded thou wilt lightly pardon vs both. Farewel.
Tavola de gli errori Italiani, nella preſente opera, Il primo numero ſignifica Fol. Il ſecondo, la Linea.
Fol. 1. Lin. 22. Per Servo, leggi Servitore: fo. 1. li. 23. per degno, degna: fo. 2. li. 2. per gardino, giardino: fo. 3. li. 23. per ſerrata, ſerrata coſi: fo. 4. li. 31. per val, vagliono: fo. 4. li. 35. per voi, voi le: fo. 7. li. 7. per eno, ono: fo. li. 5. per ci, ſi: fo. detto. li. 9. per ci, ſi: fo. • li. 16. per catille, cattiue: fo. 10. li. 14. per qveſto, qvello. fo. 14. li. 4 per noie, voiv': fo. 14. li. 23. per ſeqvitano, ſegvitano. fo. 14. li. 7. per voi, ſvoi: fo. 15. li. 20. per ci, ecci: fo. 24. li. 24. per fibia, ſubia: fo. 25 li. 16. per uua, una fo. 28. li. 28. per chi ven vive, chi ben vives fo. 44. li. 7, per nartir, martir: fo. 44. li. 19. per pare, parer: fo. 45. li. 3 per ſemianze, ſembianze. fo. 46. li. 11. per al chieſa, alla chjèſa: fo. 49. li. 28. per proaerbio, proverbio: fo. 49. li. 21. ꝑ prifitto, profitto: ſo. 51. li. 11. per ſtrnieai, ſtranjèri: fo. 52. li. 10. per. Iiliade, Iliade: fo. 53. li. 3. per hiſtorij, Hiſtorici: fo. 53. li. 19. per altre ſtile, alto ſtile: fo. 56. li. 27. per capus, caput: fo. 63. li. 7. per ſi puo dichiamar, ſi puo chiamar: fo. 64. li. 16. per cattini, cattivi: fo. 64. li. 24. per chiavirmi, chjarirmi: fo. 68. li. 24. per vo, uno: fo. 68. li. 22. per auanza, avanzar: fo. 74. li. 2. per ſugeſtiune, ſugeſtione: fo. 78. li. 10 per per ui, per lui: fo. 81. li. 23. per ponderoſo, poderoſo: fo. 84. li. 26 per queſtione, domanda: fo. 91. li. 32. per pudenti, prudenti: fo. 94. li. 22. per ricutto, ricetto: fo. 97. li. 1. per darſi, fidarſi.
Cortese Lettore, se per sorte trvovi altri errori, ti pregliamo che á tuo modo gli vogli corregger, e alqvanto vogli ſcuſar il Stampatore, perche lui non ſa ne parlar, ne intender Italiano, e percjo merita perdono. vale.
❧Italiano Parlar familiare. Ca. 1. ¶ Engliſhe familiare ſpeach. ca. 1.
GOd geue you good morow.And to you alſo, my lord.God ſaue you ſir.God ſaue you miſtreſſe.Wel met deare brother.How dooth it with you?And how doo you?Wel, at your commaundement, I doo thanke you.God geue you good euen.And alſo to you.Where haue you been this day?I haue been abroade.And whither wyl you goe?Where it pleaſe you,Where ſhal we goe?To a playe at the Bull, or els to ſome other place.Doo Comedies like you wel?Yea ſir, on holy dayes.They pleaſe me alſo wel, but the preachers wyll not allowe them.Wherefore, knowe you it:They ſay, they are not good.And wherfore are they vſed?Becauſe euery mā delites in thē.I beleeue there is much knauerie vſed at thoſe Comedies: what thinke you?So beleeue I alſo.Wyll it pleaſe you to accept a quart of wyne at a friends houſe of myne?No ſir, I thanke you with al my hart.I haue ſeene a fayre gentlewoman, a fayre daughter, virgine, mayden, or els mayde ſeruāt, and many other fayre women.Where haue you ſeene them:Out in the fieldes.
¶ A parlar con donzella. Cap. 2. ¶ To ſpeake with a damſel. Cha. 2.
FAyre mayde, wyll you that I loue you:I cannot hold you that you loue not, if you wyl loue.I haue loued you, I loue you, & wil loue you.I haue hated you, I hate you, & wyl hate you.what occaſion haue I geuē you?I knowe not, but I cannot loue.I would it would pleaſe you to accept me for your ſeruant.I am not worthy to keepe ſuch a ſeruant.Will you then accept mee for your husband:I cannot, and although I could, I wil not, and if I woulde, I can not neither.I can not vnderſtand you.How can you not vnderſtād meYou ſpeake ſo learnedly.Shal we go into a garden to gather ſome flowres:I am content, if it pleaſe you.Shall wee goe walke into the fieldes?The weather is too hot.We wil go into the fielde.Let vs goe to the Theatre to ſee a Comedie, and if it pleaſe you to go with me, I wyll be glad of your companie.I wil goe with you willingly.
¶ Parlar familiare con huomo ouero condonna. Ca. 3. ¶ Familiare ſpeache with man or woman. Chap. 3.
GOd ſaue you ſir: or els, God be with you.The like I wiſhe to you.I commend me vnto your lordſhip.When ſhal we ſee one another?when it pleaſeth you.when wil your lord come from the Court:To morow, if it pleaſe God.when went he to the Court:The laſt weeke.who went with him:Two of my felowes.I haue ſeene a fayre damſell, I wyl goe and make her ſome
muſicke with Violes, or els Lute, as ſone as I haue dyned.wyl you that I keepe you companie?Gladly and I wil geue you two or three quartes of wine.I wil goe with you.I wil knowe of her if ſhee wil pleaſe to come & ſup with me, I wil be glad of her companie.Me thinks ſhe is very courteous.Verily ſhe is very gallant.What do you thinke of thē two womē that go there together?They pleaſe me very wel.Me thinkes they are three.So me thinkes too.One of them is maried.It is ſo certaine.I would I had the like, and that ſhe were mine.So would I alſo.wel I wil go and walk in Cheape to buy ſomething.And what wil you buy?I wil buy a hat, a payre of white Stockens.And I wil buye me a payre of Pantofles and Pumpes.Tel me, how like you this ſword and this daggar, is he good?Me thinkes it is very good, I woulde I had the like for a crowne.Theſe Gloues, are they wel parfumed?Yea certainly: who hath parfumed them?An Engliſh man that is called B.My garters are a good colour.And ſo are my ſtockens alſo.So they are: where bought you them?In Cheape, they coſt me tenne ſhillings.Me thinkes it is good cheape.And me thinkes it is deere.I wil ride into the countrey.How long wil you tary there?I wil tary a moneth.what wil you do ſo long?I will ſee the killyng of ſome Buck, if I can, afore I returne to the citie.Is there great plentie?Yea ſir, very great.Haue you a Horſe?No ſir, but I wil buy one, or els I wil hyre one.what ſhal you pay a day?I know not, but I beleeue a ſhilling.
YOu haue taryed long in the countrey.I coulde not come ſooner.It pleaſeth me to ſee you meery.I thanke God with all my hart.Howe dooth your father, your mother, your brother, your ſiſter, and all your parentes?They al do wel, thanked be god.It pleaſeth me certes, but howe dooth your wife, and your children?They haue been ſick, and almoſt dead, but nowe they are amended, I thank God for it.So doing, you do wel.wil it pleaſe you dine with me?No ſir, I thanke you.where dine you?I wil dine with my maiſter.wil you ſup with me this night? we wil haue a ſalet.Yea, but my chamber is ſo far, and the gates are ſhutte ſo ſoone, that if I come, I ſhall not get in.You ſhall lie with me, you ſhall haue a good bed, & a paire of clean ſheets, I pray you comeI thank you as much as though I did.I wil goe home.Me thinkes you are ſicke.Certainly I am not very wel.what thing doo you lacke?My head aketh.Then goe to bed.So I wil doo.To morow morning I wil come to you.Come, and you ſhalbe welcomeI wil breake my faſt with you.we wil haue a paire of Saſages.They pleaſe me very wel.And alſo to me.But we muſt haue ſome wine.we wil haue ſome, if there be any in London.I wil go and put me on a cleane ſhert, becauſe I ſweate verye much: it is very hot.To morow if it pleaſe God, I wil weare my beſt Doblet, and my beſt Hoſe, and my beſt Cloake, and the fayreſt.And where wil you go then?I wil go where it pleaſe you.And I wil doo what you wil.I will buye a payre of Gloues.And ſo wil I doo.Shewe me a payre of gloues.wil you haue thē perfūed, orno?I wil haue them perfumed.Behold here is a good payre.How much ſhal I pay for them?You ſhal geue me half a crowne.It is too much certaine.Not ſo ſir.I wil geue you two ſhillings.It is too litle ſir.It is yenough certaine.wel take them.Behold here is thy money.I thanke you ſir.
¶ Parlar familiare con homo, ó condonna, Cap. 5. ¶ Familiar ſpeache with man or woman. Chap. 5.
FRom whence come you ſirI come from the Court.How doth the queenes maieſtie with all the Gentlemen and Gentlewomen of the CourtThey doo very wel.It pleaſeth me wel certaine.When remoueth the CourtIt is not knowen.It is ſaid the next weeke.Shal there be a Progreſſe?It is not knowen yetI wil be in the countrie, if there be any.And ſo wil I.It is ſaid there wil be one.I wil know it ſhortly.But how wil you know it?I wil know it very wel.I wil ſpeake to that woman.Madame, I loue you hartily, I would I were your huſband, I woulde loue you, and ſerue you faithfully.I am very much bounde to you for your good wil.I thanke you for your courteſie.But knowe you not what the prouer be ſaith?No truely: how ſaith it?Who commeth late, lodgeth il.Why then I arriue late.Yea certaine, to tel you truely.Why then you are promiſed.Yea ſir, long agoe.And to whō? I pray you tel me.Vnto a man.I know it is not a woman.But how is he called?You know him not.You know not that.He is called C.I knowe him wel, and he is my great friend.Then I muſte haue pacience.what ſhall I geue you to make me a couple of white ſhertes?Of what cloth wil you haue thēOf the fineſt that is.You ſhal geue me. 20. ſhillings.God be with you madame, it is too much certaine.Harke here ſir, you ſhal geue me fiftiene ſhillings.It is not worth ſo much.Truely cloth is very deere.I will geue you twelue ſhillings.I am cōtēt, to morow come for them, and you ſhal haue thē.wil you haue earneſt?Yea ſir, if it pleaſe you.How much wil you haue?Geue me a ſhilling.Behold it here, take it.Wil you alſo make me two ſaire handkerchiefes, wrought with Crimoſen ſilke?How much wil you ſpende?I wil ſpende the leaſte that I can.And I contrarywiſe wil haue the moſt that I can.Wel, tel me, what ſhal I geue you?You ſhal geue me ten ſhillings.You ſhal haue them.I cōmend me vnto your lordſh.I reſt yours my lord.Reſt you in peace.And you alſo.When ſhal I ſee you againe?To morow in the Exchange.At what a clocke?At eleuen.Haue you great buſineſſe there?Not very great.I wil come certaine.I wil tary for you there.Do not faile.
Know you if the Poſt be come?I know not certainly.How ſhal I do to know it?Aske in the exchange.To whom ſhal I aske?Aske of ſome marchant.Wil you do me a pleaſure?Gladly if I can.Come and dine with me.When?To morow.I thanke you, I wil come: what good cheare ſhal I haue?You ſhal haue a peeſe of beefe ſodden, and a Capon roſted.Certes this likes me wel.I wil bring a bottel of wine.Haue you any that is good?Yea ſir, very good.Wel tary for me, I wil come, if I die not this night.What, do you make account to die ſo ſodainely?What know I? I ſee ſometymes that man doth purpoſe, and God doth diſpoſe.Verily you ſay true.Therefore it is alwayes good to remēber God, and pray hym continually, that he wil grant vs of his grace.Happy is he that can do it.I beleue there are fewe.So beleue I alſo.I ſee certain fooliſh people, that bragge it out to day, and to morowe are poore, others
make their account before the hoſt, they wil do, they wil face, and by and by they are dead.Of theſe wee ſee the experience dayly.Theſe verifie the prouerbe.What prouerbe wil you ſay?The prouerbe that ſayth, Who imbraceth much, litle cloſeth.Certis this is a good one.But knowe you how the other ſaid?How ſaith he, I pray you?He ſaith, it is alwayes good for one to haue two ſtringes to his bowe, to the ende, that if one breake, he may haue an other ready.Certainly he vnderſtands it.It is an old prouerbe.Who thinke you haue made theſe prouerbes?I beleeue ſome poetes.
¶ A parlar con vn Gentilhuomo. Chap. 7. ¶ To ſpeake with a Gentleman. Cha. 7.
WEl met my lord.How doth your lordſhip▪Very wel, at the cōmaundemēt of you, and redy to ſerue you in any thing that I may.Verily I yeeld you thanks, make the like account of me.Wel my lorde, I goe through this ſtreete, and you.No ſir, I go through this other, wil you commaund me any thing, or not?No ſir, but you ſhal doo me a great pleaſure, if you wil come and dine with me.Not to day ſir, but another time we wil be mery together.When it pleaſe you, I am ready.Then I commend me vnto your lordſhip.Goe, and God accompany you.We wil ſee one another againe another time.
¶ A parlar con vna Gentildonna. Cap. 8. ¶ To ſpeake with a Gentlewoman. Chap. 8.
GOod morow fayre Gentlewoman.Wel met fayre young man.Whither goe you ſo late?I goe home to my houſe.And what to doo?To doo certaine buſineſſe.Wil you that I keepe you companie?No ſir, I haue a ſeruaunt that
tarieth for me.But where is he?He goeth before.Is he your ſeruant?Yea ſir.How lōg hath he ben with you?Not long time: wherefore doo you aske, do you know him?Yea madam, he is my coſin and my countreyman.I would it would pleaſe you to be my friende and compagnion in this my iourney.Gladly ſir, but where wil you goe?I make account to goe to Venice.What wil you do there?I wil ſee the citie, if it be ſo fayre as it is ſaid.You ſhal ſee a fayre citie, riche, ſumptuous, ſtrong, wel furniſhed, adorned with fayre women, populated of many people, abundant, and plentiful of al good things.Verily I beleeue that you prayſe it too much.Nay rather I am not able to praiſe it enough as it deſerues.
¶ A parlar con mercante. Cap. 9. ¶ To ſpeake with a marchant. chap. 9.
God ſaue you my lord.The like I wiſhe of you.It is long tyme ſince I haue ſeen you.So beleeue I alſo, for becauſe I haue been in France, Italie, Spaine, Germany, more then eight monethes.And what haue you done there?I haue ſeene, felt, heard many ſtrange things, and ſpent my money.Tel me of curteſie, women, are they fayre there, or not?I wil tel you, there is of al ſorts, as is in this country, there be fayre, fowle, good, and bad, courteous, & diſcourteous, young and old, and yet they be al women.I am not wel diſpoſed, I wil goe ſleepe.I wil goe ryde my white horſe.I wil daunſe, leape, ſkyppe, play.What game can you play?I can play at Cardes, at Dyſe, at Tables, at Ceſtes, I can wraſtle.I wil walke in the fieldes vntyl it be ſupper tyme.I wil buye a payre of handkerchiefes.I will goe ſee ſome play at Teniſe, and perhaps play alſo: will you play two or three
ſettes with me?Sir, I can not play, if I could, I would play.
¶ A parlar con donna. Cap. 10. ¶ To ſpeake with a woman. Cha. 10.
WElbeloued Lady how doo you?I do wel redy for to ſerue you.Certis lady, I render you a thou ſand thankes, I know you are courteous.You are redy to mocke me.Not ſo madam, pardon me.You haue not offended me.Neither wil I ſeeke to doo it.But tel me of courteſie madam, wil you that I loue you?I cannot hold you that you loue me not, but I am not worthy to be beloued.Wherfore ſay you ſo?Becauſe it is true.Pardon me, you erre.I beleeue not.I pray God it be ſo.As for me, I was neuer ſubiect vnto loue, neither ſeeke I to be.
¶ A parlar con ſeruitore. Cap. 11. ¶ To ſpeake to a ſeruant. Chap. 11.
GOod felow, whither go you?I go to breake my faſt.Haue you not yet broke your faſt, and it is ſo late?How late? what is it a clocke?It is paſt eleuen.Not ſo ſir, pardon me.Your lorde, where is he, in the countrey?No ſir, he is at the court.When went he to the Court?Yeſter night very late.What doth he ſo often there?I know not: I beleeue he goeth to wooe ſome Gentlewomā, or els Lady.Your lord, is he not maried?No ſir, he is a widower.How long hath he been ſo?Almoſt two yeeres.Alas brother, I feele mee ſelfe yll.But what yll haue you?My head akes.Haue you not the ague?Yes ſir, I had it yeſter day.Let me feele your pulſes.Behold it here, feele it.Certis I beleeue that you are in loue with ſome woman.Not ſo ſir certis, at this tyme.Neither haue you been?I do not tel you ſo.You put in ſome doubt.I do tel you the truth.I pray God it be ſo.So it be no woorſe.I do not deſire it ſo.Neither I alſo.Sir, I praye you tel me, what is your profeſsion?I am a Muſition, my father is a man of Law, my brother is a handycrafteſman.I pray you tel me, where doth it ſeeme you beſt to dwel, in Italie, or in England.It is good to dwel euerywhere, if the purſe be weightie, but who hath no money, hath no credit, but of blowes or ſtripesWhat do you thinke of the people of Englād, are they louing?I wil tel you the truth, the Nobilitie is very curteous, but the cōmons are diſcorteous, & eſpecially toward ſtrangers, the which thing doth diſpleaſe meHearken brother, what do you?Wherfore do you aſke me?Becauſe I would know.Then you ſhal not know, for becauſe he that ſeekes to know other mens affayres, of all wiſe men is counted a foole.Now truely you haue hit me.Pardon me, I tel you the truth.So me thinkes.But yet tel me, whither go you?Now I go to the Exchange.What wil you do there?I wil go buy ſomething.What thing?I wil buy a Hat, a Cappe, a Girdle, a Doblet of Tafeta, Veluet, Grograyne, Satten, Makadowe, Chambelot, white, redde, greene, yalowe, blewe, ruſſet, and blacke.
Who heares, ſees, and holds his peace, may alway liue in peaceBut who doth the contrary, ſhal alway liue in care.Me thinkes that you ſpeake by experience.Wherfore ſay you ſo?Wel what ſhal we do this day, to paſſe the tyme away?That that ſeemes you beſt.Let vs go into the fieldes.And what to do?To ſhoote in a bowe, and you.I haue neither bow, nor arowes.Haue you neuer a Peece?Yes ſir, but I haue no poulder.Buye ſome then, and let vs goe foorth, and kyl ſome byrdes, or els ſome conyes.The weather is too hot.Then let vs go in the mornyng.But where ſhal I finde you?Where you pleaſe.My lord, I pray you that it wyll pleaſe you to ſhew me ſo much fauour, as to geue me a bucke.With al my hart ſir, when will you haue it?When it pleaſe you.My lord, I make you a preſent of this Greyhound.Verily ſir I thanke you, and in recompence of it, I geue you this ſwoord, the which beàre you for my ſake.More for force then for loue, I accept it, but yet I thanke you.Of courteſie vſe not ſo many ceremonies, I pray you.Syr, the Poſt is come this daye out of Flaunders.& what newes hath he broughtThey ſay nought els, but that the Spaniardes hold the bridle to the Flemings.
WEl met my ſirs.Welcome ſir B.Tel me ſirs, haue you heard any newes?No ſir, but euery day there are ſouldiers preſſed.And what to do?For to go into Holland.Againſt whom?Againſt the Duke of Alua.Do they go by ſea, or by land?Some go by ſea, and ſome go by land.How long wil they ſtay?Certainly I know not.And who knoweth it then?The queene and the counſel.When wil ther be a parlament?It is ſaide after Eaſter, about Whitſontide.Tel me of courteſie, what think you of this Realme?I wil tel you the truth, me thinkes it is a good Realme, and verye plentifull of all good things.What think you of the queene?As for the queene, to tel you the plaine truth, no tongue is ſufficient to prayſe her yenough, for ſhe is in liberalitie, magnificence, curteſie, vertue, prudence, beautie, nobilitie, and in doctrine, gentilitie, wyſedome, one onely in the world, adorned with al thoſe good vertues, that appertayne vnto a queene: ſhee may rather be called celeſtiall, then terreſtrial: ſhee is learned, wyſe,
gentle, courteous, noble, prudent, liberal, fayre, louyng, vertuous: ſhee is gallant, mercyfull: ſhee is not hau tie, proude, couetous, cruell, eger, furious, vnnoble, but as I haue tolde you before, ſhee is woorthye for to enioye any great thing: ſhee is the laſt refuge, defenſe, and bulwarke of al baniſhed vertues.Certainely you tell me a greathing, almoſt not to be beleued.I can not neither tel, neither expreſſe, neither almoſt thinke the great vertues wherewith ſhee is adorned.Doth ſhee keepe a great Court?Certis very great, & ſumptuous.Doth ſhee loue ſtrangers?To tel you the truth, ſhee loueth them almoſt too wel.Doth ſhe ſpeak many languagesShe ſpeaketh eight languages.Shee ſpeaketh Greeke, Latine, Italian, French, Spaniſh, Scottiſh, Flemiſh, and Engliſh: al theſe tongues ſhee ſpeaketh very wel, and eloquent.Certis you make me reſt almoſt aſtonied to heare you prayſe her ſo much.The more I prayſe her, the more ſhee deſerues.Wel my lorde, I commend me vnto you, if I can doo anye thing for you, I am yours.I go, reſt you with God.O gentlewomā, whither go youI go to the ſcoole.Where, and with whom?With a Frenchman.And what do you learne?I learne to read, write, ſow, play vpon the virginalles.Can you play wel?Yea ſir, a litle.What pay you the weeke?I pay a ſhillyng a moneth.Me thinkes it is too much.So me thinkes too.But there is no remedie, but patience.It is a fayre thing to be pacient and conſtant.Your father, where is he?He is gone forth into the countrey to a farme of his.And what doth he there?He is gone to make good chere with his neighbours.How long wil he ſtay?About two monethes.When wyl he come againe?I beleeue to morow mornyng.Doth he ride, or go on foote?He rides.How many ſeruants hath he?He hath foure.
OH my deare friend, I pray thee that thou wylt helpe me.Gladly, but what helpe wil you haue? what lacke you?Oh deare brother, I am in loue with a woman, the which is ſo cruel, that ſhe wyl neither ſee me, neither heare me, the which thing maketh me almoſt die.Alas brother, wil you let loue vanquiſh you, the which is but a boy, blind, & ſeeth not?Alas, for al that he is but a boy, he hath great ſtrength, for al that he is blynd, he ſeeth.But how can this thing be?Aske of them that haue made proofe of it.I know none of them.I am one of them.It is not poſsible.So were it not.I beleeue it not.It is too true, he hath wounded me with more then a thouſand ſhaftes, but he hath not wounded her, for if he had, I were glad, and very glad.Yo know it not.I know it too certaine.Speake vnto her.Shee wil not heare me.Write a letter vnto her.Shee can not reade.Cauſe ſombody to ſpeak to her.I haue none that is faithful vnto me, as neede requireth.And what is ſhee, a mayde, or a wife?Shee is a mayd, daughter vnto a marchant of this citie, ſo famous and great.Cheriſh her, and make her ſome preſent, or els to her father.I know him not.Learne to know him.Haue you euer ſpoken to her?Yea ſir, but ſhe wil not heare me I loue her, ſhe hates me, I folowe her, ſhe flees from me, I worſhip her, ſhe abhorres me, I pray her, ſhe cloſeth her eares, what ſhal I do, poore wretch?Do not deſpayre.What ſhal I do then?Loue her continually.So I do, haue doon, and wil do.Folow the example of Ouid.And what is that?Be conſtant.
I am cōſtant, loyal, and alwayes wil be vntil death, & alſo after death, if it were poſsible, as it is not, but al preuayleth not, as farre as I haue ſeene, and ſee, I praye you geue mee
ſome good counſel.Aſſault her.Shee is a woman.And you are a man.So much the ſooner ſhal you ouercome her.But it becommeth me not.Wherfore doth it become you?Bēcauſe the Law forbids it.Whot Law?The Law of God, and the Lawe of man.Breake the Lawes.I ſhould deſerue death.What death more ſweete, then die for loue?Yea, dying in her fauor, I would dye gladly, but otherwiſe I wyl not.Make of neceſsitie, vertue.What wil you that I doo?Feede on hope.Hope holdeth me alyue.Know ye not, that tyme the deuourer of al things, with tyme & a drop of water doth peirce the flint ſtone: ſo perhaps alſo your continual louyng of her, wil make her hart of Tiger, to become mercyful.It may be, but I beleeue it not.Perhaps you are too poore.I am as rich as ſhee.How know you that?I know it, and am certaine of it.Man oftentimes holds himſelfe
ſure of ſomething, and then reſteth deceyued.But it is not ſo with me.Perhaps you are deceyued.Imitate the prouerbe.What prouerbe is that?A prouerbe that is vſed often.I pray you rehearſe it.with time and with ſtraw, Medlers are made ripe: or els this other, Who goeth ſoftly, goeth wel.Know you no more?Euery man draweth water to hym ſelfe, and ſo do you.But knowe you not howe euery man ſeeketh his owne profite?Nature teacheth vs ſo.But god teacheth vs to loue our neighbors as our ſelues, and not to be ſo couetous.Yea, but few folow the lawes of God.There are others that practiſe a newe kynde of Alchimiſtie.How is that, that you ſay?I wyl tel you how ſome do.How, I pray you? tel me.To borowe, and neuer geue againe: to promiſe much, and attend litle: to get wel, and ſpend litle, wil quickly make a man rich.This is a fyne prouerbe.I wil tel you two other ſinc onesSo doing, you ſhal do me a pleaſure.Who often ſeekes others to deceiue, doth reſt oppreſſed & deceyued hym ſelfe.That is a fine one, and true.Chriſt left in his preceptes, Doo not to others, that thou wylt not haue done to thy ſelfe.Alſo this is very fine.
Aparlar Dinghilterra. Cap. 15. ¶ To ſpeake of England. Chap. 15.
TEl me, I praye you, howe like you the Citie of London?It liketh me very wel.Haue you not ben in the coūtryI haue been at Douer.And no further?No ſir, but if it pleaſe God, the next Sommer I wyl ſee al the countrey.You ſhal ſee a fayre countrey, fruitfull, good ayre, plentiful of victualles, full of fayre women, that are louyng, and enuironed with the ſea.What drinke do they drinke in England, wyne, or no?No ſir, they drinke beere, or els aale, made of corne.Which is beſt? know ye that?To me beere ſeemeth beſt.Is there no wine there?Yes ſir, and great plentie.Whence comes it, out of Frāce?There cōmeth ſome frō France, ſome from Spaine & Candie.What ſortes of wine haue they?They haue claret wine, red wine, Sacke, Muſcadel, and Malmeſey.Is it deare, or cheape?Claret wine, Red, and White, is ſold for fiue pence the quart, and Sacke for ſixe pence, Muſcadel, and Malmeſey for eight.It is not too deare.No ſir, but indifferent.What good marchādiſe is thereOf al ſortes.Are there many marchants?Yea ſir, great plentie.Where do they trafique?Throughout al the world.What marchandiſe do they cary foorth?The beſt Tynne that is in the world, is founde in England, the beſt Wool, the beſt Clothes, and Carſies, of al ſortes of mettalles, as Golde, Syluer, Lead, Tynne, Copper, Braſſe, Yron, Steele, and Braſſe, and the beſt Safron that is in the worlde, great
quantitie of Leather, good graine, great quātity of wood, and of beaſts, as Horſes, oxen, Kyen, Sheepe, fayre Maares, few Goates, there be no wolues, neither beares, lions, neither ſerpentes, if there be any, they be brought, there is no oyle, ſpice, but what is broughtAre there any marchant ſtraungers?Many, and very many.Haue they great libertie?Very great, they cary and recary, no body ſaith any thing to them, the queene loueth thē.What Religion haue they?They are al Proteſtantes.Are there any Imbaſſadours?There is an Imbaſſadour of the king of Portugal, another of the king of France.Do they continue there?Yea ſir, and haue fayre houſes.Is there a place where marchāts do meete dayly?Yea ſir, a fayre place, that was made newly by a knight, the which is called, The Royal Exchange.The Marchāts, are they louyng?So, ſo, ſome are, but fewe.What paſtime vſe they on holy dayes?Of al ſortes of paſtyme, as Comedies, Tragedies, leaping,
daunſing, playes of defenſe, baiting of Beares, ſhooting in bowes, running, ſhooting in Gonnes, walking in the fieldes, going in boates vppon the water.Is there euer a faire water about London?Yea ſir, a fayre one, and great.Doth it cary great veſſels?It is to ſaile vpon, and is ful of al ſorts of fiſh, with many Palaſes about it on al ſides, fayre Townes and Caſtles, the queene holdeth her Court almoſt alwayes about it.How is the ryuer called?It is called the Thames.Doth it go into the ſea?Yea ſir.The ſtrangers, where go they to church? not to the Engliſh?No, for Frenchmen goe to the Frēch church, & the Flemings to the Flemiſh, the Italians to the Italian, euery one hath a church with good order.Is liuing good cheape there?Sometimes it is deare, ſomtimes it is good cheape.Is there great plentie of bread, fleſhe, egges, cheeſe, butter, fiſh ſalt & freſh, foules great quantitie.Are there many ſcollars?Yea ſir, very many.How many vniuerſities be thereThere are two.Is there any learned men?Many, and are in great credite, eſpecially the men of Lawe, they get very wel.I haue heard that there is a gret number of malefactors, as theeues, robbers, & pirates.There is many, & yet dayly ther is a great number hanged.Haue they no other death?No ſir, but onely the traytours, the which are quartered.You tel me a great thing: are there many traytors?No ſir, becauſe the queene doth puniſh them ſo wel, that they dare do nothing.I pray God that there be none.So do I alſo.I praye God that he ſaue the queene, & geue her a long and proſperous life, & break al the deuiſes of al her enimies.So ought euery faithful ſubiect to pray.Go the people wel apparelled?Very wel, and with great pomp.A hādycrafts man wil be a marchant, a marchāt wil be a gentleman, a gentleman wyl be a Lorde a Lorde, a Duke, a Duke a King: ſo that euery one ſeekes to ouercome another in pride.It is marueile that the quene fin deth not ſome remedy for it.She is ſo pitiful, that ſhe letteth euery one to doo what he pleaſeth moſt: luſt and couetouſneſſe are practiſed very much.I pray God he wyl not puniſh vs after our deſertes, but rather after his greate mercy.What Magiſtrates haue they?Good, iuſt, and ſeuere.After what ſort chuſe they thē?I wil tel you, there are foure and twenty Aldermen, and of thē euery yere is there choſen one, that is called my Lord Maior, the which for one yere hath ful autority to chaſtiſe puniſh, pardon, and put to death, he repreſenteth the queenes maieſtie within the citie, if he die, there is another made out of the foure and twenty. There are beſides them others, as the Sheriffes, Aldermen, Conſtables and Serieantes, & certayn Doctours, men of Lawe, the which get al the worlde into their handes.The women, how go they apparelled?Very wel, and proudly.You ſhal ſee a woman wyfe vnto a marchant, cladde ſo ſumptuouſly,
that ſhee wil ſeeme a Lady, a wife of a Shoomaker, that wyl ſeeme a Gentlewoman.The queene, commeth ſhe often to the citie, or not?Seldome times, yea very ſeldomWherfore, do you know it?Becauſe London is almoſt alwayes infected with the plage, and there dye many, and the queene feareth much.But ſhe doth not lye farre from the citie?Not very farre, about fiue, eight, or ten, and ſometymes twentine myles.Of what length is an Engliſh myle, do you know?Iuſt as an Italian.The nobles, dwel thei in the cityYea ſir, in winter, but in ſomer they are abrode in the countrey, at their Farmes.The marchants, haue they fayre houſes?Fayre, and chiefely the Aldermen haue houſes, that you would thinke them able to lodge a king.What weapons beare they?Some ſword and daggar, ſome ſword and buckler.What weapon is that buckler?A clowniſh daſtardly weapon, and not for a Gentleman.Wherfore do they beare them?Becauſe they are vſed to them.Engliſhmen, go they through the world?Yea ſome, but fewe.What are they, Gentlemen, or els marchants?Of al ſortes.And whither go they?To ſee the world.Are there good Maiſters of Fenſe?Yea ſir, very good, but they are rare, proud, and hauty.Are they in great credite?So, ſo, indifferent.Are there good daunſers?Some, but they are rare.Do they daunſe very wel?Yea ſir, and get wel, yea very wel.Hath the queene Muſitions?Yea ſir many, but they are almoſt al Italians.Doth ſhe loue Italians?Yea ſir, very wel.Delightes ſhe to ſpeak with thē?Yea ſir, and ſhe ſpeaketh very eloquently.The women of that countrey, are they fayre, or fowle?There is of al ſorts, fayre, fowle, good, nought, chaſte, and vnchaſte, honeſt women, and alſo Whoores, and yet are all women: a man can not tel
whom to truſt.Wherfore, is there no remedie?There is remedy, if they be knowen, but to tel the truth, if ſhe be poore, ſhe is puniſhed, if ſhe be riche and fayre, ſhe is honoured, and lawes are al corrupted.Money ruleth al things.Let them take heede, God wyl puniſh them.Gods wyl be done.So ſay I alſo.But from the ſaid vnto the deed there is a great throw.This prouerbe is true, and vſed.It is vſed dayly in England.So were it not vſed.Wel my ſir, wil you walke?But whither ſhal we walke?Whither it pleaſeth you.Let vs go to the Court.And what to do?To ſpeake with the Lord D.He is gone on hunting.No ſir, he is ſicke.That diſpleaſeth me much.How know you that?I know it certaine, becauſe yeſterday I was at the Court.And what did you there?I ſpake with the Secretary of her maieſtie.Went you by water, or by land?I went by water.I wil go by water.Let vs go by land.I can not.Wherfore can you not?Becauſe I am weery.We wyl go ſoftly.The water is very calme.Wil you ſtay there?About two or three houres.I wil keepe you company.Of curteſie I pray you.I am content.Let vs go into this boate.Me thinkes it is too litle.It is byg yenough.Not ſo ſir, pardon me.
WHen departeth the Poſt?It is ſaid to morow.Are you ſure?Not I.How know you that?I haue heard it ſaid.And of whom?Of a Scriuener.Where haue you ſeene hym?In the Exchange.Haue you ſpoken with him?Three or foure tymes.And whither goeth he?He goeth to Antwerp & Bruges.And when wil he returne?It is not knowen.Who knoweth it?The marchants.Do marchants ſende the Poſt away?Yea ſir alwayes.Haue you ſeene my ſeruant?Not to day, I ſaw him yeſterdayWhere ſaw you him?I ſaw hym in Paules.Shal we go to ſeeke hym?Where ſhal we ſeeke hym?Throughout al London.We ſhal not fynd him.Perhaps yes.Let vs proue.Let vs go.I am content.Let vs go firſt to Paules.And what ſhal we do there?We wil buye ſome fine booke, and new, they ſay that there is printed a new booke.And who ſaith it?Euery man.I beleeue it be a lye.It may be, but I beleeue it not.If you wil beleue no man, who ſhal beleeue you?I wil buye ſome apples.How many wil you haue?Two peny woorth.You ſhal haue twenty.I wil haue thirty.Take them, and tel them.geue me thē, & here is thy monyGeue ma a groate againe.I haue it not.How ſhal we do?I wil go and change it.Geue me ſixe pence.Here it is, geue me a groate.I commend me to you my lord.I reſt al yours.And alſo I.Wil you be here to morow?Yea, if it pleaſe God.And I alſo wil be here.Of what occupation is your father?He is a Goldſmyth.Is he rich? knoweſt thou?He is rich, and very rich.Is he old, or young?About fourty yeares.Is thy mother aliue?No ſir, ſhee is dead.When dyed ſhee?The laſt yeare.Of what ſickneſſe dyed ſhee?Shee dyed of the plague.Certainly it diſpleaſeth me.She was an honeſt woman.So ſhe was certaine.How many brethren are you?We are foure.How many ſiſters?They are fiue.Are they al aliue?No ſir, but three.The other are dead.Are they maried?None but one.Where dwel they, & with who?One dwelleth with a gentlemā.And where dwelleth the other?She dwelleth forth in the countrey with my ſiſter.Haſt thou beene out of England?No ſir, but I wil go.But when?When it pleaſeth God.Canſt thou ſpeake Italian?I ſpeake but Engliſh.Learne foole as thou art.I would learne if I could, but I can not.
¶ A parlar al buio. Cap. 17. To talke in the darke. Chap. 17.
HO, ho, who goeth there?I am your friend.What is your name:I am called A.You are wel met.And ſo be you alſo.Pardon me, for I knew you not.I beleue you certis.Where haue you been ſo late?I haue ben forth at ſupper with a friend of myne.Why haue you taried ſo long.Becauſe we were al friendes,
could not part ſooner.Whither go you now?I go home to my houſe.Me thinkes the gate is ſhut, how ſhal I do then?You ſhal lye with me, if you pleaſe.I thanke you a thouſand tymes.Me thinkes it is very darke.So me thinkes certes.Haue you found the watch?Not yet ſir.I marueile of it.So do I alſo.What a clocke is it, thinke you?I beleue it be twelue.It is not ſo much yet.It is ſtroke alredy.Haue you heard it?Yea ſir, halfe an houre agoe.Wel, let vs go into the houſe.Enter you firſt.Pardon me, I wil not.Wel, what neede ſo many ceremonies?Open the doore ſeruant.I am here ſir.Hath any body beene here to aske for me?Not that I know ſir.Who knoweth it then?Where haſt thou ben?I haue been foorth.Wel bring a candle.Sir, wil you drinke?A cup of wyne.No ſir, I thanke you.Wel, go ye to bed.I go ſir.God geue you good night.So do he vnto you.What ſhal we do to morow?We wil thinke this night.If you lacke any thing ſir, cal the ſeruant.What tyme riſe you ſir in the morning? tel me.I riſe at ſixe a clocke.It is a good houre certes.Yea ſir.
¶ Sentenze diuine et profane. Cap. 18. Sentences diuine and profane. Chap. 18.
GOod morow ſir G.And vnto you a thouſand yeeres of ioy.Truely you are wel met ſo early.And ſo be you certis.What ſhal we do to day?What thinke you beſt that we doo to paſſe away this long day?Let vs goe walke vnto my garden.Walke we, I am content.I wil open the doore.Haue you the keyes?I haue them here.Truly you haue here a fayre garden.Now we are here, what ſhal we do?What you pleaſe.It is al one to me.Since you doo me that honour, that I muſt deuiſe ſome ſport that we may paſſe away this mornyng, vntyl it be tyme to goe to dynner, me thinkes we ſhal doo wel to ſyt downe here vnder the ſhadowe of theſe budded trees, and beginne to rehearſe ſome ſine Sentences, fine prouerbes, and gentle ſayeinges, made by ſome gentle Poete, and that commonly are yſed in the Italian language, and ſo we will paſſe awaye this greate heate: what thinke you?Truely I am very wel content, and you ſhal doo me a very great pleaſure, for I am delighted greatly with ſuche things.Then wee wyll beginne to rehearſe certaine Sentences, written as wel by diuine prophets, as by profane doctors, are you content?I am very wel content.Beginne when moſt you lyſt or pleaſe.I wyl beginne with certaine ſentences written by Salomon, and by Ieſus the ſonne of Sirach: I beginne.There be ſixe things which god hateth, & the ſeuenth he abhorreth, and they be theſe: Luſting eyes, a falſe tongue, hands embrued with blood, feete ſwift to commyt euyl, a hart that imagineth wickedneſſe, falſe witneſſes, and he that ſoweth debate amōg brethren.I would to God theſe thinges were not vſed.There be three things neuer ſatisfied, and the fourth neuer ſaith ho, A woman that is vntemperate, the earth that is drie, Hel is neuer ſatisfied, and the fire hath neuer wood yenough.Certis that is very true.There be three things that can not be knowen, & the fourth no man is able to vnderſtād, The ſteps of an Eagle fleeing in the ayre, the waye of a Serpent ouer a Rocke, the path of a ſhip in the ſea, and the life of a young man led in his youth.For three thinges the earth is oftentimes plagued, and the fourth is intollerable, A
ſeruant made lorde ouer his maiſters goods, a foole pampered with delicate meates, a young man addicted to concupiſcence, & a damſel made heire vnto her miſtreſſe.This is often ſeene.Three things pleaſe both god and man, Concord betwene brethren, amitie betweene neighbours, agreement betweene wan and wife.Three thinges diſpleaſe God and man, A poore man proude, a riche man a lyer, and an olde man in loue.Two things, ſaith Sirach, makes me angry, and the third doth diſpleaſe me, When wiſe men are deſpiſed, when expert ſouldiours are in pouertie, when a man declineth from vertue to vice.And thus I end with theſe, takē out of the Scriptures: now I wil ſay ſome, taken from ſundry profane authours.It gladdes my hart to heare ſuch things.Three thinges neuer want commendations, Good wine when it is drunken, a wiſe Sentence when it is ſpoken, and a good man in aduerſitie.Two things can ſuffer no equalitie, that is, Loue and principalitie.It is not good to make haſt vnto foure places, Vnto a Fraye, vnto a drunken companye, vnto a feaſte vnbydden, and vnto talke with a foole.Foure thinges hurt the ſight of al menne, that is, Teares, ſmoke, wynde, and the woorſt of al, to ſee his friend vnluckie, and his enimies happy.Seeke not to moue theſe foure thinges, A murderer, a man that loues to talk, a common Courteſan, and a horſe that runneth willyngly into a dan gerous place.Truſt not to much foure things, that is, A ſtrange dogge, an vnknowen horſe, a talkatiue woman, & the deepeſt place of a riuer.Be not angry with three things, With the truth, with good counſel, and with the cocke that croweth in a mornyng.Three ſortes of men do alwayes want wytte, He that truſteth lyes, he that can not conuince his wrath, and he that eateth much, and dooth nothing.Three ſortes of menne ſee nothing, The blinde without eyes, a foole without diſcretion, and he that delighteth in worldly pleaſure, without feare of death.Three kindes of men be alway deafe, he that dayly heareth good ſayings, and mendeth not, he that is geuen to ſlander euery man, and he that is deſirous to heare the ſecrets of al men.Of thoſe there are a great many.Foure wayes there be, that no man can ſtand ſure on, Vpon moyſt places, vpon yſe, vpon glory and ambition, vpon the beautie of a woman.A true ſaying.Sixe things can neuer hide them ſelues, A ſcabbe in a hande, a cough at a feaſte, an awle in a bagge, a ſtrumpette in a wyndowe, pouertye in pride, and wantonneſſe in luſt.Three things to none effecte, To holde water in a Sieue, to run after fowles in the ayre, and weepe after dead men.A man ought not to bragge of three things, Of good wine, of the beauty of his wife, nor of his riches.Keepe thyne eares from other mens ſecrets, thine eyes from other mens writings, thyne hands frō other mens purſesMany do theſe things.Sixe thinges are alwayes mutable, the fauour of princes, the loue of a woman, the chance of diſe, hunting of foules, the tyme and ſpring of flowres.Foure thinges neceſſarye in a houſe, A chimney, a Catte, a Henne, and alſo a good wife.Theſe eyght thynges are rare times ſeene, A fayre mayden without a louer, a great Faire without theeues, an old vſurer without money, a young mā without ioy, an old barne without Mice, a ſcald head without Lice, an olde goate without a beard, a ſleepyng mā with learnyng & ſapienceHe that ſeeketh after theſe thinges, looſeth his tyme, A fatte hogge among Iewes, truth among hypocrites, faith in a flaterer, ſoberneſſe in a drunkard, mony with a prodigal, wiſedome in a foole, great riches in a ſcoolmaiſter, ſilence in a woman, vertue in euyll company.Fiue kindes of perſons do commonly tell true, a chylde,
a drunkard, a foole, a ſlanderer, and he that ſleepeth.Three things a man ought not to lend, His wife, his horſe, his armes.Three thinges pertaine vnto a Counſeller, Science, beneuolence, libertie in ſpeach.Foure things ought alwayes to be at home, The hennes neſt, the chimney, the cat, and the good wife.Theſe thinges agree well together, A cutpurſe and a purſe full of money, a runner and a playne waye, good felowſhip and myrth, an Aſſe and a Myller, an hoſt and a glutton, a fayre woman and gorgeous apparel, an obſtinate woman and a good cudgell, diſobedient chyldren and a whippe, a theefe and a gybet, a good ſcollar and his bookes, Lent and Fiſhmongers.Theſe eight thinges neuer agree together, A cowarde and the warre, a little horſe and a heauie man, a man thirſtye and a little pot, a good hunter, and a ſluggiſhe dogge, dogges and cattes in a kitchen, a gardiner and a goate, a great cuſtome and a poore marchāt, an ancient man & a
young woman.Fiue thinges not needefull in a common Wealth, A falſe Iudge in the Conſiſtorye, a deceitfull marchaunt in a market, a couetous prieſt in a Church, a fayre whoore in the Stewes, and flaterers in princes Courtes.Three ſortes of men that are to be counted fooles, A faythful louer of maydens, a mercyful ſoldier, & a fayre gameſter.Seuen thinges that are vnprofitable in a houſe, An Henne without egges, a Sowe without pygges, a cowe without mylke, a daughter that wandreth abroade in the night, a ſonne a gameſter, a wyfe priuily ſpending, a maydſeruanr with childe.Foure things do corrupt al iudmentes, Fat giftes, hatred, fauour, and feare.Foure thinges kyl a man before his tyme, A fayre wife, an vnquiete houſholde, vumeaſurable eatyng and drinking, and a corrupt ayre.Foure ſortes of men get frinds, the liberall, the gentle, the mighty or rich, & they who may eaſily be ſpoken vnto.But of thoſe there are few.There neuer ſhal be chiding in that houſe, where the man is blynd, and the wife deafe.This makes me almoſt laugh.Foure deedes cōmonly vſed of tyrants, to deſtroy the good, hate the poore, aduance the wicked, and aboliſh vertue.Certis if you wyl beleeue me, I coulde ſtaye night and daye, to heare ſuche ſentences, you haue muche reioyced my hart, I marueile muche, howe you can holde in memorye al thoſe ſentences, I coulde not doo it for a great reward.Sir, I wyl tel you, I haue readde them often, and ſo I keepe them in memory, for when a man wil keepe a thing in memory, let him reade it often.Then I wil learne to do ſo, but you haue talked ſo muche, that I beleue you are thirſty, wil you drinke a bowle of beere, or els a glaſſe of wine, or els a cuppe of aale, for the weather is very hot.Sir, I will tell you the truth, I loue beere, I loue aale, but I loue a cuppe of wine beſte of all: for, as Plinie ſaith (wine ſo it be moderately vſed,
is a thing ordeined of good, the wine doth quench the thirſt, reuiue the ſpirites, comfort the hart, ſharpen the wyt, gladdeth adoleful mind, maketh a good memorye, killeth yl humors, maketh good blod, but cōtrariwiſe drinking too much of it, enſue many inconueniences: wherefore if it pleaſe you, geue me a glaſſe of wyne, for it liketh me wel, and I am very thirſty, hauyng talked ſo much as I haue, and as we haue drunke a draft, we wil begyn to rehearſe certaine prouerbes that commonly are vſed as wel in Italie, as in Englande, vntil it be time to go to dinner, and ſo we wil paſſe away the time, what think youCertis for your courteſie ſo vſed towarde me, I alwayes reſt your ſeruant, binding mee ſelf al in al, to ſerue you in al thinges that I may: wherfore commaund me at al houres.Hey ſir, what neede ſuch words betwixt vs that are friendes? begynne you youre prouerbes when you pleaſe beſt, and I wyl hearken attentiuely.But take heede ye ſleepe not.No ſir, doubt not, begynne, begynne.We wil beginne with thoſe that are vſed in Italie, and ſo we wil folow in order.Do as you pleaſe.But marke firſt, that an Italian prouerb, to ſay it in Engliſh, can not haue that grace, as it hath in Italian, and alſo an Engliſhe prouerbe, to ſay it in Italian, can not haue that grace as it hath in their natural language.That skylleth not, ſo that it haue ſome ſenſe with it, it can not but yeelde a certaine delight vnto the hearer.
¶ Prouerbii. Cap. 19. ¶ Prouerbes. Chap. 19.
WEl I begin.Loue God, and faile not: Do thou wel, and let be ſaid: ſo ſhalt thou neuer faile.Certis a good beginnyng.From the Phiſitiō & Attorney, keepe not the truth hidden.To tary for a thing that cōmeth not: to lye a bed, and ſleepe not: to ſerue wel, & not be accepted, be three things to dyLooke not a geuen horſe in the mouth.He knoweth much, that knoweth not, if he cā hold his peaceLoue them that loue thee.Vnto what griefe ſo euer it be, pacience doth remedie.That thing is quickly done, that is done wel.Vnto al is remedie, except vnto death.Vnto a good vnderſtander, half a woord is ſufficient.Vnto the leane horſes, alwayes reſort the Flyes.The gladnes of the hart, cauſeth a faire colour in the face.Vnto a deadly diſeaſe, neyther Phiſition nor phiſick wil ſerueAt mariages and burials, frinds and kinrede is knowen.The loue of a whore, & the wine of a bottle at night is good, in the mornyng naught.A pricked horſe muſt neds trot.Tary for tyme and place, to be reuenged, for it can neuer be done wel in haſt.He daunſeth wel, vnto whom fortune pipeth.He getteth much, that looſeth fortune.A dead Bee, wil make no hony.By one and by one, ſpindles are made.Certis al good.Fayre words, and yl deedes, deceiue both wiſe and fooles.We wil do wel and ſay wel, but il goes the boat without an ore.An old Enſigne is the honor of a captaine.Who often ſeekes others to deceiue, doth reſt oppreſſed and deceyued hym ſelfe.Chriſt left in his preceptes, Do not to others, that thou wilt not haue done to thee ſelfe.Who ſitteth wel, thinketh yl.Who leaueth an olde way for a new, oftentymes doth finde hym ſelfe deceyued.Who wil not ſuffer labor in this world, let not him be borne.Who doth vnto me better then he is woont, he hath betrayed me, or els wyl betray me.Who ſtādeth in the water vp to the chyn, he is very obſtinate, if for mercy he do not cry.Who doth that he ought not, chanſeth hym he thinks not.Who hath tyme, hath life.Who is gylty, & is not accoūted may do euil, & is not ſuſpectedWho lyueth wel, dyeth wel.With art and with deceit, halfe the yeere we liue: with deceit and with art, we liue the other part.Who ſuffereth, doth ouercome.Who too much imbraceth, nothing cloſeth.Who ſoweth vertue, reapeth fame, and true fame ouercōmeth death.A barking dog hurteth not.An olde dogge barketh not in vaine.A runnyng horſe, is an open graue.Waxe, lynnen cloth, & fuſtian, a fayre ſhop, and litle gaine.Who buyeth deere, and taketh of credit, conſumeth the body, and looſeth the ſeede.Who makes a fire of ſtraw, hath much ſmoke, & nought els.Who hunteth two hares, loſeth the one, & leaueth the other.Who is faultie, is ſuſpected.Who hath a good ſpeare, let hym proue it againſt a wal.Who hath tyme, let not him tary for tyme.Who hath tyme, and tarieth for time, looſeth tyme.He that maketh not, marreth not, who marreth, amendeth.Who doth euyl, hateth light.Who hath not a hart, let hym haue legges.Who hath not a wife, often beateth her.Who hath no chyldren, feedeth them wel.Who hath not ſerued, can not commaund.Who faileth not, knoweth not what the feare of God is.Who can not beat the horſe, let hym beat the ſaddle.Who ſteales not makes no robeWho hurteth others, hurteth hym ſelfe.Who ſerueth the commons, ſerueth no body.Who ſerueth whoores, looſeth tyme.Who commeth late, lodgeth yl.Who ſeeth thee in the day time, wil not ſeeke thee in the night.Who al wil haue, through franſie dyeth.Who ſleepeth with dogges, ſhal riſe with fleas.Who goeth to bed ſupperleſſe, ſhal turne and toſſe al night.He that goeth, and returneth, maketh a good voyage.He that liueth in the court, dyeth in a ſtraw bed.Who wil ſay yl of others, firſt let hym thinke on hym ſelfe.One Crow wil neuer pul out an other Crowes eyes.He that commeth laſt, let hym ſhut the doore.What fault hath the Cat, if the mayd be mad.Who loueth me, loueth my hound.To ſeeke other mens doinges, is tyme loſt.Betwene doing and ſaying ther is great ſpace.Eate litle of a Gooſe.Euery head is ful of braynes.Pleaſant woords appeaſe wrath.Harde with harde neuer made good wal.After ſtormes come fayre weather.Where nothing is, the king looſeth his right.It is a prety thing to catch two Doues with one beane.A good getting, maketh a good ſpending.To ſpeake yll of others, is the fifth element.The end maketh al.The yll commeth by poundes, and goeth away by ounces.The bad foloweth the good, & good foloweth the bad.He that is fed, beleeueth not the faſting.The great fiſhe eateth the little.The fiſh marreth the water, and fleſh doth dreſſe it.He promiſeth ſeas & moūtainesThe eue to geue, is to promiſe.The firſt chapter of fooles, is to count them ſelues wiſe.The firſt gaine or profite, is to ſpare.Wine by the ſauour, and bread by the heate.Experience ſometymes is perilous.It is good to ſtrike the yron when it is hot.Geuyng is dead, and reſtoring is yl at eaſe.By things paſſed, things preſent are iudged.Who changeth ſtate, changeth conditions.Hunger is the beſt ſauce.Flee that preſent pleaſure, that bringeth afterward ſorow.Make me a Diuiner, and I wyll make thee rich.To do wel is no deceit, to caſt away his owne, is no gaine.February the ſhort, is woorſt of al.Obſeruant Friers ſpare theyr owne, and eate that which is other mens.Miſsing one doth learne.Frō three things good lord deliuer vs, frō an empty purſe, from yl neighbors, and from an yl woman.A Cat gloued, catcheth no miſe.Great loue, great ſorow.Sweete meate muſt haue ſoure ſauce.Great and groſſe God make me, white and red I'le make mee ſelfe.Great ſhips, great thoughtes.Who wil trouble hym ſelfe all
dayes of his life.Let hym mary a woman, or buy hym a ſhyp.A man condemned, is halfe beheaded.Beware of vineger and ſweete wine, and of the anger of a peaceable man.A coaſting man, either he is a theefe, or a murderer.A heary man, either he is a foole or els fortunate.If thou meete a red man, and a bearded woman, greet them three myle of.Money maketh horſes runne.It is alwayes good to haue two ſtringes to a bowe.To borow, and neuer reſtore, to promiſe much, and fulfyl litle, to get wel, and ſpend litle, be three thinges to make one rich.Deſpayre not, though fortune be contrary, for her wheele doth alwayes turne about.Fire and flaxe agree not.A Bytter wyl neuer be good hauke.Fooles make the banquets, and wiſe men enioy them.Money is the chiefeſt woord in this houſe.In Cypres three things be good cheape. Salt Suger, whoores.In one night growes a Muſhrōp.The end maketh al men equal.The Secrecie is prayſe woorthy.A ſecret ought to be hydden.He robbeth Peter, to paye Paul.He is as poore as Iob.Learne thou an art, and lay it aſide, for tyme wil come thou ſhalt haue neede of it.If the Skyes fall, we ſhall haue Quayles.The burned chylde, dreaddeth the fire.The nearer church, the further from God.One ſcabbed ſheepe, wyl marre a whole flocke.There is no ſmoke, without ſome fyre.When the ſteed is ſtollen, ſhut the ſtable doore.Few wordes ſuffice among wiſe men.He putteth the cart before the horſe.He hath two faces vnder one hood.He beareth fire in one hand, and water in the other.Th'water hurteth, wyne maketh one ſing.The water goeth to the ſea.Heare, ſee, and hold thy peace, if thou wylt liue in peace.Ire that is aſſwaged, dooth not renue the offence.Innocencie beareth her defence with her.The tayle often condemnes the Foxe to death, becauſe it is too long.Il company is that, that bringes many to the gallowes.An yl weede groweth apace.The death of the woolfe, is the health of the ſheepe.The nyght is the moother of thoughtes.The woorſt fleſh in the world, is the fleſh of man.Bodecke an Ape with gold, and he wyl be an Ape ſtyl.A poſterne doore, marreth the houſe.The ware is not his that gathers it, but his that enioyes it.Hope is the laſt thynge of a man.Good woords annoynt a man, the yl woordes kyl a man.Lyes haue ſhort legges.Letters be for ſtudentes, richeſſe for the carefull, the world for the preſumptuous, paradiſe for the deuoute.That tongue doth lye that ſpeaketh in haſt.The eye of the maiſter, fatteneth the horſe.Lombardie is the garden of the world.An yl yeere and a bad wife is neuer wantyng.A foole by nature, and a wiſe man by writyng.A pitifull Phiſition, maketh a ſcald wound.It is better to geue the fleece, then the ſheepe.It is better to be a Confeſſour, then a Martyr.Better is a leane agreement, thē a fat ſentence.Set a foole on a ſtoole, either he wyl ſing, or play with his foot.A white wal is a fooles paper.So much is the yl as hurteth me not, as the good dooth not helpe me.A young Barber, and an olde Phiſition.Al that gliſtreth is not gold.There is no vertue, but pouertie wyl marre it.The plenty of things dooth ingender care.The ioyes of this worlde dure but litle.Al the weapons of London, wyl not arme feare.He dooth litle, that helpeth not hym ſelfe.The more a man hath, the more he deſireth.So much is myne, as I enioy, or els geue for Gods ſake.Neither a woman, nor lynnen, chuſe thou by a candle.Kinſfolkes with kinſfolke, wo to hym that hath nothing.Neceſsitie hath no law.The chiefeſt account of a foole, is to hold hym ſelfe wiſe.Man dooth purpoſe, and God dooth diſpoſe.Old ſinne, and new penance.A hydden fault, is halfe pardoned.Marke the end.Euery extremitie is a vice.Euery woorde requireth not an anſweare.Conſcience ſerueth in ſtead of a thouſand witneſſes.Nature is the right law.Al fearfulneſſe is folly.The lawe groweth of ſinne, and dooth puniſh it.Like with like doth laſt wel.Bargaines breake the law.One man is woorth a hundred, & a hūdred is not worth one.A wiſe man ought not to be aſhamed to change purpoſe.Marueile is the daughter of ignorance.Deedes are Males, and woordes are Females.Tyme is the father of truth, and experience is the mother of al things.Neither loue nor frindſhip, wyl haue company.Non can geue that he hath not.Neither eyes, nor handes in other mens writings or purſes.No weale without woe.Mariages and magiſtrate, be deſtinies of heauen.Oyle, yron, and Salt, be royall marchandiſe.Once in tenne yeeres, one man hath neede of another.Hatred among friendes, is ſuccour vnto ſtrangers.Euery day commeth night.Euery byrde knoweth not the good grayne.The worſt dog waggeth his taylEuery one for him ſelfe, and the diuel for al.I ſuffer the bad, hopyng for the better.Weigh iuſt, and ſel deere.More by lenitie, then by force.Litle wyt ſerueth, vnto whom fortune pypeth.Chyldren and fooles tel truth.Such a lyfe, ſuch an end.Forbearance is no payment.When the Cat is abroade, the Miſe play.When it hath wel thundred, it muſt needes rayne.Reaſon ought to be in the coūſel.If thou wilt go with me, bryng with thee.Offices are geuen, but not diſcretion.Suffer the bad, and tary for the good.There be many that wyl haue both the egge and the hen.Ouer God there is no Lord, ouer blacke there is no colour, ouer ſalt there is no ſauour.Loue conquereth al.Hope comforteth a man.Cut of a dogs tayle, and he wyl be a dog ſtyl.Some in blamyng of others, condemne them ſelues.Il is that Muſe, that can not find a ſcuſe.They are ſory houſes, where the Hennes crowe, and the cock holdes his peace.Wretched is he, that geueth example to others.The trot of an Aſſe, the fyre of ſtrawe, and the loue of a woman laſteth litle.Too much hoping, deceiueth.Wel mayſt thou prolong it, but not eſcape it.Euery one draw water to theyr Myl.To watche in the Moone, and ſleepe in the Snnne, is neither profite nor honour.Who lyueth, vanquiſheth.Veniſe, woo ſeeth thee not, praiſeth thee not, but who ſeeth thee, it coſteth hym wel.Cloathe warme, eate litle, drink wel, ſo ſhalt thou lyue.Quicke with the quicke, and dead with the dead.Wyl maketh the market, but money maketh payment.One hand waſheth another, & both waſh the face.Life doth paſſe, and death doth come.A gallant death, doth honour a whole life.For where no food nor receptacle is, euen the Furies abandon the places.It is tyme loſt, to put water into the ſea.Who ſleepeth, catcheth no fiſh.One nayle is driuen out with an other.One byrd in the hand, is worth two in the foreſt, and yet it is better to be a bird of the field, then a byrd of the cage.The blynd eateth many a Flye.Who ſeeketh, fyndeth.Too muche of one thyng, is nought.He is like a brand af fyre, kyndeleth others, and burneth hym ſelfe.Who waſheth an Aſſes head, loſeth both labour and ſope.Loue me litle, and loue me longSoone ripe, ſoone rotten.Cunnyng is no burden.Like maiſter, like man.Such as the tree is, ſuch is the fruite.Looke wel ere thou leape.Hadde I wyſte, commeth too late.It is better to haue halfe a loafe, then no bread at al.Much water rūneth by the myl, that the miller knowes not of.Truely I am weery, and almoſt I can not ſpeake no more, and alſo it is tyme to goe to dynner, I remember me of no more.I marueyle howe you can haue ſo many in memorie, certis you make me reſt aſtonyed, to heare ſo manye, and all haue good ſenſe, who ſo conſidereth them wel.
¶ Belli detti. Cap. 20. ¶ Fyne ſayeinges. Chap. 20.
WHat a clock is it, know ye?It is but ten.Is it no more?No ſir certaine.Then what ſhal we do vntil it be twelue? I haue talked ſo much tkat I am weery, ſay you ſomething to paſſe away the tyme.Truely I am not learned, and I haue read ſo litle, that I am almoſt afrayd to begynne to ſpeake.I know wel that you can reherſe ſome fine ſayings.Sithens that you are ſo importune, I wil begyn, but beware if I erre, I pray you pardon me.Who offendeth not, lightly is pardoned, begin whē you liſt.The fayreſt thing to adorne a Prince, is loyaltie.Verily this is true.In a Clerke humilitie.So ſaith the Philoſopher.In a Prelate wiſedome.Yea, but wiſedome muſt not be abuſed.In a knight manhood.There be few of thoſe.In a rich man, liberalitie.If you had ſayde auarice, that
you ſhoulde haue fonnd, for you ſhal ſooner ſee the fiſhe flye, then a riche man liberal.In a learned man, eloquence.Euery one can ſpeake eloquently for his aduauntage, nowe adayes.In a marchant to keepe his promiſe alwayes.Yea, but you except ſo many bankroutes as there are.In a ſeruant, obedience toward his maiſter.A faithful ſeruant is a great treaſure, but there are few found.Alſo in a fayre woman, beſeemeth obedience toward her husband.I pray you tel me, how doo you cal a good woman in Latine?Know you what Plato ſaith, find her, and I'le geue her a name, but to tel you the truth, there cā no name be geuē to a thing that neuer was, is not, & I beleue, wil neuer be in this worldAlſo in a woman, chaſtitie.Plato ſaith, that a woman that is chaſt, dooth bring with her a great dowrie.In wyne a good ſmel.Yea, that liketh me.It pleaſeth me alſo.In cloth good colour.Yea, but ſeldome tymes is that found, the other day I bought me a cloake of blacke cloth, and the colour is alredy ſtayned, certis Dyers are very falſe now adayes.Sir, I wyl tel you, blame not the Dyers, for they doo as they are commaūded by the Drapers.Pardon me, if I touch you, perhaps you are a Dyer.Perhaps I am, perhaps I am notWhat cauſe haue you to ſcuſe them?Becauſe I loue them.What cauſe haue you to loue them?Cauſe haue I none to loue thē, al things wel conſidered, rather I haue cauſe to blame them, & altogether to curſe them, but I do contrary, for I loue them.What cauſe haue you to do ſo, tel me of courteſie?Becauſe I haue ſerued, and my ſeruice hath not ben accepted, I haue bē fed with hope, I haue beleued faire words, which are but wind wherefore I perſwade admoniſh, and exhort al yong men, neuer to beleeue fayre words, for if they do, they wyl be deceyued as I was. Maiſters
now adayes wil promiſe moūtaines, & wil geue litle ſtones, they wil promiſe gold, & geue droſſe, they wil promiſe much, and doo litle.So hath it ben done to me.But what remedie is there, but pacience perforce?Verily you ſay true, maiſters and patrons are very diſcurteous, & couetous now adayes, they do not remēber that thei haue ben ſeruants, for if they did remember it, they would make more accoūt of their ſeruants then they doo, but ſeruantes muſt put their hope and truſt in God, and not truſt euer a maiſter.Blame them not al, for there are ſome good.I beleue that ther be ſome good but they are very rare.So beleeue I.
¶ Belle domande. Cap. 21. ¶ Prety demaundes. Chap. 21.
NOw wil I tel you certayne fine demaunds, with their anſweares.Certis I trouble you too much.Say not ſo ſir.Wel, tel me which is the oldeſt thing that is.Truely I know not, I pray you tel me.God is the oldeſt thing.But how proue you that?Becauſe he hath alwayes ben, & neuer had beginnyng.Certis it is very true.What is the fayreſt thyng that is?I beleue it is the world, becauſe it is the handy work of God.Truely you haue gheſt aright.What is the greateſt thing that is?I thinke, place.How know you that?I know it, and can prooue it.Prooue it, I pray you.Becauſe place comprehendeth in it, euery other thing that is in the world.Certis you ſay true.What is the profitableſt thing?That were good to be knowen, I know it not, tel it me.Hope is the profitableſt thing.I can not vnderſtand it, neither can I beleeue it.I wil tel you the reaſon, When al things are loſt, & that ther is nothing, yet hope reſteth alwayes with man.But ſome do hope alwayes, and yet are euer poore.But for all they are poore of worldly goodes, with hope, and the feare of God, and with a vertuous life, a man may profite.And what ſhal he profite with this hope?He ſhal gaine life euerlaſting.So that it be ſo.Doubt not.What is the beſt thing that is in the world?I beleeue vertue, for without vertue, nothing can be done, that is good.You haue not erred: but tel me, what is the ſwifteſt thing that is?The ſwifteſt thing that is, I beleeue it be the mynd of man, for in a moment he runneth al the world about, nowe he is here, and now he is there, now in one place, now in an other.Certis you ſay true.Which is the freeſt thing that is?I beleeue, thought.So it is certaine.What thing is ſtrongeſt?Neceſsitie, or els deſtinie, for it ouercommeth al accidentes.What is the eaſieſt thing?To geue counſel to others.What thing more difficult?A man to know hym ſelfe.What is the wiſeſt thing?Tyme, for it attaineth al things, with induſtrie the daughter of tyme: is it not ſo?Certis I marueyle howe you knowe this, for it proceedeth of a great capacitie of mynd.But yet tel me alſo one thing that I wil aske you, if you can, What is the heauyeſt thing?That I can tel you by experiēce, for I haue prooued it, the heauieſt thing that is, as I beleeue, is one Etcetera, for if it take you by the way, you can not cary it farre, one foot more.Certis you haue hit the nailc on the head.Which of theſe three thinges is ſtrongeſt, either wine, or women, or els the truth? of curteſie tel me.To tel you the truth, after my fooliſh opinion, and not being learned, Truth, me thinketh, is ſtrongeſt.So thinke I alſo, becauſe the other two may lightly be ouercome.It is true ſir.
¶ Di pace, guerra, inuidia, & ſuperbia. Chap. 22. ¶ Of Peace, Warre, Enuie, and Pride. Chap. 22.
I Had almoſt forgot to aske you a queſtion, of the which I would haue you to reſolue me, if you can.Gladly, if I can.You ſee that peace throughout al the worlde, is almoſt extinguiſhed, that no body wyl imbrace it ſimply. Some ſeeke to lyue in peace, and yet can not, I woulde knowe the cauſe, or els knowe which be the enimies of peace, and how many there are, to the ende, I may learne to liue in peace and not approch me vnto her enimies, knowing them.I wil tel you as briefely as I can, as for me, I beleeue that the enimies that peace hath, are theſe.Which be they, I pray you?The greateſt enimie that peace hath, is warre, with al her mimiſters, as hate, auarice, diſdayne, ire, ambition, arrogancie, ſuperfluitie, and pride, with all her daughters.Whiche be the daughters of Pride, that monſter?They are thus many, and theſe are they: Libertie, waineglory, flattery, vnreuerence, hereſie, diſobedience, hypocriſie, great boaſtes, obſtinacie, diſcord, tyrannie, with enuie that infernal Furie, as Poetes ſaye, and it is alſo true.Me thinkes I heard you ſay, that warre hath daughters alſo: which be they?The daughters of war, be theſe, Famine, ruine, plague, fyre, ſwoord, deſtruction, deſolation, I ſhould haue ſaide, ſhedding of blood, al theſe be ayders vnto warre: but enuie is almoſt cauſe of al, for enuy is alwayes the firſte diſtut ber of al common Weales, the laſt deſtruction of all good Eſtates, the begynnyng of all ſorowes, the ende of all pleaſures, the cauſe of all griefes, plaintes, ſhrickes, and ſorrowes: Wherefore let vs praye to God, that for his mercy he wyl graunt this our Queene a longe continuaunce, and that he wyll maynteyne her in his fauoure, and let vs conſyder the great miſeries that thys Realme heretofore
hath ſuffered, and alſo verified the prouerbe of that our Philoſopher, that ſaith, that of peace cōmeth proſperitie, proſperitie bringeth plentie, plētie bringeth riches: riches luſt: luſt, contempt: contempt breedeth warre: of warre cōmeth pouertie: of pouertie, humilitie: of humility, peace: of peace, proſperity: and ſo the world goes about. And we here in Englād are on the top of al theſe plea ſures, god grāt vs them long, and woorke ſo in vs, that thoſe infernal Furies haue no places nor neſtes in the harts of Engliſh mē, ſay you, Amen.What Furies doo you meane? I can not vnderſtand you.I ſay, Alecto, Teſiphon, and Megera, which are ſaid to dwel in hel, and gouerne the three affectes of man, but I beleue alſo, that their chiefeſt ſeate be in the hartes of manye men.What affectes be thoſe?Couetouſneſſe, wrath, and luſt, that now adayes are in gret reputation, ſo were they not, for I ſee euery man takes pleaſure in this worlde, which is but a delectable laborinth, ful of vanitie
and follie.What be thoſe falſe felicities, in which conſiſteth the wyl of man?Theſe are they, Lordſhip, riches, honor, & fame, with worldly pleaſure.Certis you ſay true.
¶ Li abuſi del mondo. Cap. 23. ¶ The abuſes of the world. Cap. 23.
THere are alſo certaine abuſes that now adaies are vſed much, for which the world is almoſt coruptedOf thoſe principally there are twelue.Can you rehearſe them?I can not tel, I wyl ſee.Do me ſo much pleaſure.I beleeue I haue forgot ſome of them.Prooue.A wiſe man without good workes, as he ſhould be: old men without Religion: yong men without obedience: rich men are not liberall: the poore are proude: women ought to be chaſte, but there are fewe: greate Eſtates without
vertue: Chriſtians dayly quarellyng togeather: Paſtors and Prelates are ſlothful & ſleepie, with their panches ful, the which diſpleaſeth God: Princes are not iuſt: the people without diſcipline: and common weales goe al backward, with theyr heads downeward.Theſe be things that appertaine not vnto vs, but vnto God, to remedy it; and the people to pray God to ſende ſome remedie for it.Almoſt in euery Realme theſe abuſes are practiſed, ſaue only in Englād, for there, thankes be geuē to God, great Eſtates are vertuous, and are without quarels, Paſtors doo teach and preach, the Princeſſe is iuſt and wiſe, the cōmon weale is wel ruled, for the reſt, let euery one examin his owne conſcience.
¶ Dibelezza nobi. lita, pouerta, preghiera neceſſaria, quali ſono i beni di Fortuna. Cap. 24. ¶ Of beautie, nobililitie, pouertie, a neceſſary prayer, and which be the goodes of Fortune. Chap. 24.
WEl, ſpeake wee no more of ſuch things, but tel me of courteſie, if you can tel me, what thing beautie is.I cannot tel, but I wil tel you the opinions of certayn Philoſophers: Socrates ſaith, beauty is a tyrannie of a ſhort ſpace: Plato ſaith, it is a priuilege of nature: Theophraſtus ſaith, it is a ſecret deceit: Theocritus, a delectable dammage: Carmeades calleth it a ſolitary kingdome: Domitius ſaith that there is nothing more acceptable: Ariſtotle ſaith, that beauty can not be commēded ſo much as it is worthy: Homer affirmeth, that it is a glorious gift of nature: & Ouid cals it a certayne grace of God: take whiche you pleaſe:And which thinke you it is?I beleeue, that it is but a gyft of God.Euery foole coulde ſay, that it commeth from God: Who knoweth not that?Be not angry.No ſir, pardon me, nay rather, I wyl tel you a prety demaund, that was asked of one, There was one that asked Diogenes which was the nobleſt mā in the worlde: he anſweared, He that can deſpiſe riches, glory, and then life, & alſo ouercome the contraries to theſe, that is, Pouertie, Infamie, Sorow, and death, and ſuffer them with an inuincible hart.Truely a gallant ſaying.I can tel you, if none were Nobles, but thoſe that could atchieue theſe enterpriſes, ther would be few Nobles: but if you coulde fynde one that could doo it, verily he might be called Noble in deede.Tel me of courteſie, what is Pouertie, know you?Yea certis, I can tel that by experience, and not by fame, as many do, Pouertie is nought els but a candle, with the which light, we diſcouer many miſeries, vnto which, man is ſubiect.Wel, wyl you teache me ſome prayer, to ſaye in the mornyng?Say as I ſay, in the mornyng.How doo you ſay?I ſay, O Ieſu, deliuer me from a bankrout, and from a citizen that hath been poore, and now is rich: deliuer me from the cōſciences of prieſts, and Poticary drugs, & frō the Scri ueners. &c. and frō hym that heareth two Maſſes in a day, good Lord deliuer me frō an empty purſe, from a wicked womā, frō an enuious neighbour, from an empty pot, when I am thirſty, and from al them that ſweare by their conſcience, Amen. Then ſhal you do o as I doo.This is a good rule.Tel me of courteſie, how many ſortes of goodes dooth man poſſeſſe?Three ſortes, the goodes of fortune, the goods of the body, and the goodes of the mind.which be the goods of fortune?The goodes of Fortune are, Riches, and lordſhip.Which be they of the body?Health, and a good complection.Which be they of the mynd?Vertue, wiſdome, and vnderſtāding, in the which conſiſteth al the felicitie of man.What is wrath? tel me.
¶ Di lia▪ con certi belli dotti di Arioſto, & di altri Poeti, & che coſa e patientia, & adulatione. Cap. 25. ¶ Of wrath, with certain fine ſayings of Arioſto, and other Poets, and what pacience, and ſlattery is. Chap. 25.
I Re is a certaine perturbation of a cruell and vnhoneſt mynde, the cauſe of al diſcorde, a compagnion of calamity, a confuſion of riches, the beginnyng of al deſtruction, rnine, care, and confuſion. Alſo Petrarcha prooueth it, where he ſaith, ſpeaking of anger:Ira é brieue furor, & chi n'ol frena,E furor longho, che'l ſuo poſſeſſore:Speſſo á vergogna, & tal'hor mena à morte.Anger is a furie ſhort, and vnto hym a furie long,That letteth her the bridle haue who now and then among,The angry mā to ſhame ſhe brings and ſometymes vnto death.And Arioſto ſaith vpon this:Quando vincer dal'impetto & dal'ira,Si laſcia la ragion, ne ſi difende,Et che'l cieco furor ſi àuanzi i•a:O mano, O lingua, che gli amici ofende,Se ben di po• ſi•piange, & ſospira:Non è per queſta che le'rror ſ'amende.When reaſon by rage and anger is ſuffredVanquiſht to be, and is not defended,And that blind furie ruleth the ire of man:O hand, O tongue, that friends hath offended,Although that afterwarde he weepe and ſigh:Yet for al this, the fault is not amended,Certis this is a braue ſaying, and learned, did Arioſto write it?Yea ſir, you may reade it in his woorke that is called, Orlando furioſo, at the thirtye ſong.The firſt tyme that the booke commeth to my hands, I wyl ſee if it be true.Among the Italians there haue been many good Poets, haue you any braue ſayings?I wyl tel you of a braue ſaying, written by Alciato that noble and learned Poet.Not many yeares ago, in Milan a famous citie in Lombardie, through the rich marchants that are there, came a plague & infected many yong Gentlemen, and old men liued, ſo that the youth dyed, and old men fel in loue: vpon which caſe, our Poet Alciato wrote theſe verſes.Albergarono inſieme amor & morte,Et la mattina deſti.Nel partirſi amendue per dura ſorte,Congiar li ſtrali, onde ferrendo amore,I gioueni moriano miſeri & meſti.Et la morte impiagando á mezzo il cuore.I vechij ardouan d'amoroſo ardore:O potente ſignore,Ei tu di corpi noſtri, empia Regina,Ritornateui l'armi, accio che moia:Il vecchio & viua, il giouanetto in gioia.Both loue and death were lodged in one place,Both in the morning wakte.At parting both, through fro ward fortunes chance,They changed dartes, & loue ſore wounding,The young men wretchedly and ſorowfully dyed.And death with woundyng mydſt the hart.The old mens harts in loue dyd frye:O mighty lord,And of our bodyes thou, O wicked Queene,Your weapons ſoone returne, that he may dyeThat's olde, and young may happy liue in ioy.Truely the verſes ſhew, that the Poet was of a noble wyt, and gallant.And ſo he was certaine.Another fine poynt, concerning loue, written by Arioſto.I would gladly heare it.This is it.Quello che l'huomo vede, amor gli fa inuiſibile:Et l'inuiſibile fa veder amore.That which man ſeeth, loue maketh inuiſible:And th'inuiſible loue, cauſeth to be ſeene.Certis it is a good one, and true?Petrarcha ſaith:La vita fugge, & non ſ•areſta vna hora,Et la morte vien dietro, a gran giornate.Lyfe fleeth away, and ſtayes not one houre,And death commeth after, iournying apace.A braue forewarnying.A fine ſaying of Arioſto, touching Ielouſie.Che dolce piu, che piu giocondo ſtatoSaria di quel d'un amoroi ſo core?Che viuer piu felice, e piu heate,Che ritrouarſi in ſeruitú d'amore?Se non foſſe l'huom ſempre ſtimulatoDa quel ſospetto rio, da quel timore:Da quelmartir, da quella freneſia,Da quellarabbia, detta geloſia.Peró, ch'ogni altro amaro, che ſi poneTra queſta ſoauiſſima dolcezza:E vn augumento, vna perfettione:Et è vn condurre Amoro a piu finezza.L'acque parer fa ſaporite, e buoneLa ſete, e il cibo pel digiun ſ'apperezza,Non conoſce la pace, e non l'eſtimaChiprouato non ha la guerraprima.O incurabil piaga, che nel pettoD'un amator, ſi facile s'imprime,Non men per falſo, che per ver ſospetto:Piaga, che l'huom ſi crudelmente opprime,Che la ragion gli ofuſca, e l'intelletto,Et lo tra fuor de le ſemianze prime.O iniqua Geloſia, coſi a tortoLieui all'huomo ogni conforto.What ſweeter ſtate, what bliſſe more iocondCan be, then for to haue an amorous hart?What life more happy, what life can be more bleſſed,Then to be foūd in ſeruitude to Loue?If man were not continually prickt and eggedOf that ſuſpect, of that fond feare of his:Of that tormētyng, and that fooliſh frenſie,Of that fond rage, that Ieloſie is named.Yet for al that, al bytterneſſe that is putIn mydſt of this moſt delectable ſweetneſſe:Is an increaſing, and making Loue more faine:And is a way to make Loue ſhew more perfect.Thirſt cauſeth waters to taſte both ſauery and good,And what food is, by faſtyng it is knowen.None can eſteeme or knowe what peace can be,Vnleſſe he prooued haue, what warre is firſt.O incurable plague, that ſo in penſiue breſtOf louers true, ſo eaſly printſt thee ſelfe,As ſoone through falſe, as true ſuſpect.O plague, that man ſo cruelly dooſt greeue.Thou wyt and reaſon cleane bereau'ſt from hym,And cleane withdraweſt frō hym al maner liklyhood.O wicked Ielouſie, that abuſeſt man ſo wrongfully:Takeſt from man al manner helpe and comfort.Truely Arioſto was woorthy to be crowned with a crown of Bayes, for his rare inuention.He was ſo certaine.I would you would tel me ſomwhat vpon pacience, & what it is.Gladly, that as I can, but I am not learned, wherefore I can not doo it perfectly, as it deſerueth.
La pacientia come dicono i poeti e Philoſophi, é vna gran virtute: patientia é la miglior medicina che ſia, per vn infermo, il piu pretioſo impiaſtro che ſia, per qual ſi voglia piaga: patientia conforta il dolente: alegriſce il malenconico, contenta il pouero, guariſce il malado, ſcema il dolor al aſlitto, contenta i tuoi amici, danoia ai tuoi nimici, gioua a ogniuno, non fa male a neſſuno, et è vna gran coſa a trouar vn huomo che ſia paciente.
Pacience, as Poets ſay, and Philoſophers, is a great vertue: Pacience is the beſt medicine that is, for a ſicke man, the moſt precious plaiſter that is, for any wounde: pacience comforteth the ſadde, gladdeth the mournful, contenteth the poore, healeth the ſicke, it eaſeth the afflicted, contenteth thy friendes, annoyeth thyne enimies, helpeth all men, hurteth no man, it is a great thynge to fynde one man that is pacicient.
Certis there are few of them.I wyl tell you alſo a braue poynt of Arioſto, concernyng true friendes and flatterers, for when a man is in proſperitie, he can not know the one frō the other.Alcun non puo ſaper da chi ſia amato,Quando felice in ſu la ruota ſiede:Perche ha i veri amici e fin•i al lato,Che monſtran tutti vna medeſima fede.Se poi ſi cangia in triſto il lieto ſtato,Ʋolta la turba adulatrice il piede.E quel che di cuor ama, riman forte,Et ama il ſuo ſignor doppo la morte.No man can tel of whom he is beloued,When happy he dooth ſyt vpon the wheele:For that he hath both true & fained frinds at elbow.And al do ſhew one ſelfe ſame faith and loue.But if that fortune lowre, and weale be chang'd to wo,The flattryng troupes doo turne from hym aback:And he that truely loues in hart, wyl neuer wauer,But loues his Lorde in lyfe, and after death.By my fayth, a fine ſaying, & happie is he that can beware of ſuchlike people.
Quando che l'huomo é in proſperita, de gli amici ce ne aſſai, ma quando che la Fortuna cambia faccia, al h'ora dice ogniuno, Io eratuo amico, ma hora non ſono.
When that a man is in proſperite, of friendes there is plentie, but when Fortune changeth her countenance, then euery one ſayes, I was thy friend, but now I am not.
This is true, and very true.Well, we haue talked a greate while, that I beleue you are weery, wherefore if it pleaſe you, let vs finiſh this talk, and let vs goe to ſupper, for it is tyme.But wher ſhal we ſup?At the Horſe head.And what ſhal we doo after ſupper? tel me.I wyl goe to bed.And I wyl go vpon the water, & heare the queenes Muſitiōs, that are vpō the water.Wel, I commend vnto your L.I Humbly kiſſe your hands, and reſt your ſeruant.I Alwayes reſt your ſeruant.I commend me vnto you.Reſt you with God.Good night, God be with you.
¶ Ragionamenti ſopra Fortuna, & che coſa ſia Fortuna. Cap. 26. ¶ Reaſonyngs vpp on Fortune, and what Fortune is. Chap. 26.
MY ſir, God giue you long health.And vnto you a good day, a good yeare, and alſo a good Eaſter.Whither go you ſo ſadde?I go to the Church.And what wyl you do there?I wyll pray God, that he wyll geue me grace, and graunt me his holy ſpirit, that I may paſſe away this tranſitorye lyfe, in peace: and when it ſhal pleaſe his holy goodnes, take me foorth of it, to the ende, I may enioy and poſſeſſe that bleſſed place, prepared for the good, from the beginnyng of the world.God graunt that grace vnto all good Chriſtians.So do he, if he pleaſe▪ but tel me of courtefie, what meaneth it that you are ſo ſadde?
I am not ſad for any other thing but only to ſee the great vanity that mā is ſubiect vnto, which is but euen a ſhadow without a body, & I ſee that euery one
geues hym ſellfe to preſent pleaſure, not remebryng the day of iudgement, and if any ſpeake of it, he is mocked.Verily you ſay true, euery one ſeeketh for preſent pleaſure, none thinkes of the paynes that folow afterward.Well, nowe we are here in the Church, and the Sermon wyl not begyn yet, what ſhal we doo to paſſe away the tyme, and flee idleneſſe:Let vs talke of ſomething.And what ſhal we talke of?Of that as pleaſeth you moſt.Let vs talke ſomething of Fortune.And what is Fortune, ſay you?Some Philoſophers cal Fortune the treaſurer of the world, whi che ruleth euery thing as pleaſeth her moſt, ſhe gouerneth realmes, ſhe ruleth prouinces, ſhe vāquiſheth cities, ſhe opreſſeth kings, ſhe exalteth tyrāts: to whō ſhe pleaſeth, ſhe geueth life, to whō ſhe pleaſeth, ſhe geueth death: to ſome ſhe geueth honour, to ſome ſhame: howe ſhe hath exalted the baſe, how ſhe hath oppreſſed the proud, many, & many hiſtories make mention: how ſhe hath impoueriſhed the rich, and inriched
the poore: ſhe ruleth all the worlde, of Princes ſhee hath made vaſſals: of ſhepheardes, gardiners, cow heards, coūtrey n•ē, & bondmē, ſhe hath made kings, Emperours, & princes.Howe is it poſsible that you ſay, that ſo vile people haue become princes, and that princes haue beene ſo impoueriſhed?It is true, and very true, & ther be many & many examples of it.Of courteſie rehearſe ſome.Very gladly, Gordius from plowing of the earth, became not he a famous kyng of Frigia?Gyges, was not he a ſhepherd, & afterward king of Lidia? Tul lius Hoſtilius of a poore cowe heard, became not he a king in Rome? Cirus K. of Perſia, was not he nouriſhed of a bytch? Romulus ſo famous, and the firſt king of the Romans, was not he noriſhed by a Woolfe? Iuſtinus, frō keeping of ſwine, became not he an Emp. Archi laus borne of a bond woman, becāe not he a king? yes verily: Alexander, ſonne of Priamus king of Troy was he not noriſhed & brought vp by a Beare? & afterward beecāe ſo famous and was cauſe of that ſo great
warre betwixt the Grecians & the Troians? & then of the deſtructiō and ruine of Troy, for hauyng ſtollen away the wife of Menelaus? better had it ben that the Beare had deuoured hym. Contrarywiſe, doo we not ſee, howe Torquinius the proud king of Rome, and Dioniſius kyng of Cicilie, became ſo poore? haue not we for example manifeſt, howe that Nabuchodonoſor, of a kyng, became ſo poore, that he was conſtreyned to feede vppon hearbes? Howe that Pompey, ſo famous in Rome, was not he buryed in the ſandes of Aegypt? Prutias kyng of Bithmia, became not hee a begger? Pirrhus, ſo famous, was not he ſlayne of a poore woman in Argos? Sifax kyng of Numidia, dyd not he dye a captiue in Rome? Golias the ſtrong and great, was not he ſlayne by Dauid with a ſtone throwen wyth a Slynge? Iulius Caeſar, whome Fortune ſuffered to ouercome all the Worlde, and paſſe through ſo many, and ſo many battayles, and not be hurt, dyd not she ſuffer, that mydſt the Senate
of Rome, in his natiue coūtrey amongſt his friendes, he was ſlayne with. 23. woundes. Alexander the great, that likewiſe was vanquiſher of all the worlde, was not he poyſoned of his owne proper Cooſin? Haue you not readde of R•dophe, that of a Common Curteſan, became a queene of Egypt? Fortune, ſuffered not ſhee, that Phaeton was burned, Icarus drowned, Acteon torne of his dogges? Perithius deuoured of Cerberus, that Beleforon brake his own necke? and dyd not ſhee ſuffer that Agamemnon, after he had paſſed ſo many, and ſo many perilles in his warres of Troy, & returned home whole & ſound, that he was ſlayne of his wife Clitemneſtra? and then, that ſhee was ſlayne of her ſonne Oreſtes? that Semiramis likewiſe ſlue her huſbande Minos? and then ſhee was ſlayne of her owne ſonne called Minos? Agripina, dyd not ſhe kyl her husband Tiberius? and was not ſhe alſo ſlayn by her owne ſonne Nero? that afterwarde was Emperour of Rome? and after was conſtrained to ſlay hymſelfe? Certainly
that wiſe Grecian called Pitacus, dyd vnderſtande it, when as hee in the Temples of Mitilena depaynted a broade Ladder, vppon the which, ſome dyd aſcende, and other ſome deſcende, ſignifying the ſtate of Fortune. You maye ſee in this worlde, howe ſome being hungry, are feedyng on the table of Tantalus, and neuer are ſatisfyed. Some, that ſweate to roule the ſtone of Sſiphus: ſome doo laboure with the burden of Atlas: ſome that force them ſelues to fyl the buckettes of Belides: ſome that annoye thē ſelues, to turne the wheele of Ixion. Oh vaine worlde, ful of miſerie, in which is founde no reſt at all. Wherefore my opinion is, that man ſhoulde neuer ſeeke after Fortune, but altogeather deſpiſe her, let her doo as ſhee pleaſeth: and all in all, put hym ſelfe in the handes of God, and content hym ſelfe with that vocation, vnto whiche God hath called him, and not to ſeeke to haue that which is others, and deſire that which is his neighbors, & poſſeſſe that is others, as many doo nowe adayes.
You ſee that no ſtate wyll be content, the poore wyll be riche, the riche wyl be myghtye, the myghtie wyll be a Prince, the Prince a kyng, the kyng feared, honoured, and alſo ſometyme woorſhipped: into ſuch pride is the worlde come, that all men ſeeke to be ſuperiour, none wyll be inferiour. Our myndes are ſo ambitious, our thoughtes ſo proude, our hartes ſo enuious, our proceedynges ſo fraudulent, our ſpeakyng ſo diſſemblyng, that a man knoweth not whom to truſt, and none wyll be content with that whiche he hath, euery one ſeeke Fortune, all men embrace her. None remembreth God: O God, the ſtrings of my hart are ready to burſt, to ſee the proceedinges of ſome: I wyll name no bodye.Certis you ſaye true, and you verifie the prouerbe of our Poete, whiche ſayth: Happye is that man, that hathe euerye thing, and poſſeſſeth nothing, and poſſeſsing nothing, hath euery thing but abydeth content with that as he hath.Certis a fine ſaying, we ſee vnto how many perils the rich man is ſubiect vnto, he neuer ſleepeth quietly, he is euer in feare of this, and that, he is enuyed of the euyll, deſpiſed of the good, honoured of ſlatterers, and feared of the poore, onely for his richeſſe. Oh greate thyng, as for me, I wyll ſaye, as the other ſayde, that it is better to ſleepe vpon the ground without feare, and lye ſafe, then ſleepe in beddes furniſhed in gold, and in ſumptuous palaces, and be fearful, and in danger of many.Verily you ſay true, and you haue told me great things.
Ragionamenti ſopra Dotrina, et Filoſofia, et che coſa ſiano Scrittori, & & qual é il priſitto di leggere et imparare ſcientie, con certi diſcorſi in laude de ſcrittori, & Filoſofi. Cap. 27. ¶ Reaſonynges vppon Learnyng, and Philoſophie, and what Writers are, and what the profite of readyng, and learning of Science is, with certaine diſcourſes in praiſe of Writers and Philoſophers. Cha. 27.
BEn trouato ſignor mio, io ſono tornato da voi, per pregar vi, che mi vogliate dir
qualcoſa queſta matina, voi mi hauete tanto ben conpiaciuto a parlarmi di Fortuna, che hora ſono ritornato da vot per vdirui.
Certo che hora voi mi burlate.
Io non fo certo, credet emi.
E de che coſa volete che io ragioni? io non ſo quaſi de che ragionare, io vorria che io fuſſe nel mio paeſe.
Dunque voi non ſete Ingleſe.
Signor no, io ſono Italiano.
Quanto tempo ſete ſtato qui in queſto regno?
Io ſono ſtato qui circa vn anno.
Come hauete fatto a imparare aparlar Ingle ſe coſi preſto?
Io ho imparato Ingleſe, leggendo.
Si puo imparare vna lingua leggendo coſi preſto?
Signor ſi, che ſi puo imparare.
Certo io non lo harei penſato, che vi pare di queſta lingua Ingleſe, ditemi di gratia.
E vn lingua che vi fara bene in Inghilterra, ma paſſate Douer, la non val niente.
Dunque non è praticata fori in altri paeſi?
Signor no, con chi volete che parlino?
Con i mercanti Ingleſi.
Imercanti Ingleſi quando ſono fuori D'inghilcerra, non gli piace a loro medeſimi, et non la parlano.
Ma par cho vi pare de la lmgua? è ella gallante e gentile, o pur al contrario?
Certo ſe mi volete credere a me, la non mi piace, perche è vna lingua confuſa, repezata da molte altre lingue: lei piglia molte parole dal Latino, & piu dal Franzeſe, & piu dal Italiano, & aſſai piu dal todeſco, & anche ſene piglia dal Greco, & dal Britanno, tanto che ſe ſirendeſſe a ogni lingua le ſue parole, poche ne reſterebbono per gli Ingleſi, & pure ogni giorno ſe ne gli agiunge.
Come é poſſibile queſta coſa?
E vero, et veriſſimo.
Certo io non lo har ei mai creduto.
Fatene l'sperientia, togliete vn libro, e leggete, & auuertite bene, che non leggerete quatro parole inſieme di viro Ingleſe.
E che vi pare di queſto paeſe?
Il paeſe mi piace beniſſimo.
Che vi pare de la gente? ditemi la voſtra opinione.
La gente é qua, come in altri luoghi, ce ne di buona, & di cattiua.
Che vi pare de gli coſtumi de gli Ingleſi? ditemi di gratia.
Io vi diro, alcuni ſono bene coſtumati, ma molti male.
Ʋerſo chi ſono mal coſtumati?
Ʋerſo i Straniedi, & pochi di queſti Ingleſi ſi dilettano di far imparar lingue a i ſuoi figlioli, la qual coſa mi dispiace. Io quando ariuai in Lōdra, nō ſapendo parlar Ingleſe, ſcontrai piu di cinque cento perſone, manzi che io ſaſapeſſi trouar vno, che mi ſapeſſe d•re in Italiano o Franzeſe, doue che ſtaua la Poſta.
E che coſa voreſti che loro faceſſero? imparare lingue?
Signor ſi, & aleuare i loro fig lioli bene, & inſegnarli a leggere, ſcriuere, & parlar diuerſe lingue, & non far come fanno corti de queſti gentilhuomini Ingleſi, che io conoſco.
E che coſa fanno loro?
Io vedo certi Gentilhuomini, piu toſto villani, a dir la verita, che cominciano a imparar
Italiano, Franzeſe, & Spagnolo, & come hanno due parole di Spagnolo, tre parole di Franzeſs, quatro di Italiano, penſano di hauer aſſa•, non vogliono ſtudiar piu.
Penſate che ſia poſſibile che vn Ingleſe, poſſa imparar la lingua Italiana, et vn Italiano, imparar la lingua Ingleſe?
Signor ſi, che é poſſibile.
In quanto tempo, penſate?
Secōdo che lui è ſolecito, io ho co noſciuto quelli che hāno imparato Italiano in tre meſi.
E che profitto ne rieſce a quelli che ſanno leggere, ſcriuere, & parlare molti linguaggi? io non ſo.
Come? il profitto che ne rieſce, è grandiſſimo.
Io non lo truouo coſi: io leggo, ſcriuo, e parlo tre o quatro lingue, & ſi non trouo profitto neſſuno io.
Io diro come diceua Alfonſo Re di Aragona, eſſendo malato.
E che coſa diceua lui?
Alfonſo Re di Aragona eſſendo malato, in Capua, ſi diede a leggere le opere di Tito Liuio, & di Quinto Curtio: & eſſendo guarito della ſua malatia, ſoleua dire, che quando
lui era malato, nō trouaua la miglior medicina, che il leggere Q. Curtio, eſſendo penſoſo, nō trouaua miglior muſica, che il leggere Tito Liuio: Auguſto Ceſare non voleua mai eſſere ſenza Virgilio in mano: Aleſſandro magno non poteua ripoſare ſenzale Iiliade di Homero māzi gli occhij: Felice ſi teneua Pompeo, quando haueua Cicerone in ſeno: alegro era Scipione, quādo leggeua Enneo: Giocondo era L'imperator Gratiano, quando leggeua le Poeſie di Auſonio. Certo mi biſogna dire cō Alfonſo, che il leggere e la miglior medicina per vn malato, la miglior muſica per vn dolente, la miglior alegreza per vn penſoſo, il miglior conſig lio per vn desperato, il miglior conforto per l' afflitto, la miglior conſolatione per vn infermo, la miglior dotrina per vn ignorante, la miglior ſapientia per vn pazzo, i miglior eſſortamenti, & le miglior amonitione che ſiano per i gioueni. Leggendo ſi impara molte coſe: chi vuol hauer buon conſiglio, leggi: chi vuol vedere & ſentir
coſe ſtrane, leggi: legendo ſi ha boni auertimenti, leggendo ſi impara a conoſcere il ben dal male, la virtudal vitio, & ſi come l'aue piglia di v•a herba, gomma, d'un'altra cera, d'un'altra il mele, coſi leggendo diuerſi libri, s'impara diuerſe coſe, leggendo Retorica, s'impara a perſuadere, leggendo Dialettica, s'impara a conoſcere la ragione dal torto, leggendo Filoſophia, s'impara i ſecreti di natura, leggendo Teologia, s'impara a che modo l'huomo ha da gouernarfi, per ottener vita eterna, leggendo hiſtorie, vederai come tanti e tanti regni ſono ſtati gouernati: e come dice Cicerone in laude di hiſtoria, Hiſtoria dice lui, ſi é la teſtimonianza del tempo, la luce de la verita, la vita di memoria, la gui• da del tempo, la meſſagiera di antiquita. Finalmente, leggendo Hiſtorie, ſi vede quanto tempo i potenti Imperatori, i grandi Re, le fa moſe republiche, le populate citta habbino fiorito, noi vediamo come il tempo fugge, et ſe non fuſſe per li Scrittori che ſono ſtati, tutte queſte
coſe non ſi ſaperebbono come ſi ſanno, & ſe non fuſſe per gli hiſtorij, & per gli ſcrittori che ſono ſtati, come ſi ſaperebbono tante coſe? E come dice Saluſtio, quando che eſorta ogniuno a leggere, & a laudar i Scrittori, dice lui, che la miglior conſolatione per vn afflitto, ſi é il leggere, la miglior liberta per vn prigionero, & il miglior cōforto che ſia per vno malinconico, ſi é il leggere. Dice oltre de gli ſcrittori, che coloro che fecero opere famoſe, non meritorono ſi gran fama in farle, come fecero gli ſcrittori in ſcriuerle in altre ſtile: come ſarebbe famoſo il magno Aleſſandro, ſe non haueſſe di lui ſcritto Q. Curtio? Che ſarebbe Vliſſe, & Achille, ſe Homero non naſceua? che ſarebbe Alcibiade, ſe Xenofonte non lo haueſſe agradito? che Ciro, ſe Chilo non haueſſe fatto mentione di lui ne le ſue opere? che Pirro Re di Albania, ſe Hermicle non haueſſe composto di lui vna Cronica? che ſar•bbe ſtato il grande Aſricano, ſe nō erano le Deche di Liuio? che Traiano, ſe Plutarco non fuſſe
gli ſtato coſiamico? che ſarebbe di Nerua, & di Antonio Pio, ſe non haueſſe ſcritto di loro Focione Greco? che ſapereſſimo noi del grana ardire di Giulio Ceſare, & della grandeza di Pompeto, ſe Lucano non ne haueſſe ſcritto? chi ſaperebbe le vite de i dodeci Ceſari, ſe Suetonio Tranquillo non ne faceua vn libro? che ſapereſimo noi circale antiquita de gli Hebrei, ſe il volentiſſimo Gioſeſo nō ne haueſſe laſciato memoria? chi ſaperebbe il venire de i Longobardi in Italia, ſe non ne ſeriueua Paolo Diacono? Come ſapereſſimo il venire, & il progreſſo de Gothi in Spagna, ſe non ne parlaua il Curioſo Roderico? chi ſaperebbe gli Andamenti di Aenea, ſe Ʋirgilio non haueſſe compoſto di lui? come ſi ſaperebbe tanti documenti morali, con tāte belle Poeſie, con gli inamormenti, & trāſformatione de gli Dei, ſe il dotto Ouidio non haueſſe tolto ſigran fatica ſopra di ſe? come ſarebbe coſt manifeſta la vita di Marco Aurelio, et come lui fu marito di Fauſtina, padre di Comodo, fratello
di Annio Vero, genero di Antonio Pio, Amico di Polione, Zio di Egeſipo, & decimo ſettimo Imperator di Roma, ſe Erodiano non lo haueſſe amato, Giulio Capitolino honorato, & Eutropio ſcritto di lui? Chi ſaperebbe le corteſie di Leone a Rugiero? gli amori di Rugiero & Bradamāte? le guerre di Agramante & Carolo? i Duelli di Rodomonte & Mandricardo? i combattimenti di Feraw & Rinaldo? le grand'impreſe di Guidon Seluaggio? le audacita di Marfiſa? gli inamoramenti di Orlando & Angelica, ſe il noſtro gentil, dotto, gallante, & degno Poeta Lodouico Arioſto non ne haueſſe compoſto vn libro? Finalmente, come ſi ſaperebbe il parto de la vergine, il naſcimento di Gieſu Chriſto noſtro Saluatore, la ſua paſſione ſotto Pontio, come pati morte ſu la Croce, come lui fu ſepolto, come lui veſuſcito il terzo giorno, come ſiede alla deſtra di Dio padre onnipotente, & come verra di la, a giudicar i viui & i morti? chi ſaperebbe come lui hebbe
dodcci diſcipoli? & come vno di eſſi lo tradi? qualle furono le opere, & gli atti de gli Apoſtoli? qual fu la morte di Giouan •atiſta, di ſan Paulo, di ſan Pietro, & del traditor Giuda? come ſapereſſimo in che conſiſte tutta la noſtra ſalute? come Iddio ci ha creat•, Gieſu Chriſto ricomperati, & il ſpirito ſanto ſantiſ•cati? come ſi ſaperebbono queſte coſe, ſe gli quatro Euangeliſti non ne haueſſero ſcritto tanto? Dice Saluſtio, la memoria de gli ſcrittori durera in eterno, perche ne tempo puo conſumare, ne Fortuna deſtruggere la loro fama. Come ſapereſſimo noi, ſe non fuſſe per gli Scrittori & Hiſtoricij? che Ligurgo fu quello che diede legge a gli Laccdemonij? come Numa Pompilio honoro i Tempy? come Marco Marcello pianſe la fortuna di coloro che erano ſtati vinti da lui? come Giulio Ceſare peraono a ſuoi nimici? come Ottauiano fu amato dai ſuoi popoli? come Seuero giouat•a a tutti? come Hettor Troiano era animoſo uel guerragiare? come
Hercole Tebano vſo le ſue forze? come Pirro Re di Albania, ſu inuentor de tante coſe ingegnioſe? come Marco Regulo ſoferſe tanti tormenti? come Tito fu padre de gli Orfani? come Traiano fabrico tanti edificij? & fu tenuto il buono? Adriano il ſauio? Antonio il pietoſo? come Semiramis pecco con ſuo figliolo carnalmente, & fu poi da lui vcciſa? come Tarquinio forzo Lucretia? come Bruto amazzo Ceſare? come Silla ſparſe tanto ſangue? come Catilina tiraneggio ſpora la ſua patria? Come Giugurto amazzo i proprij fratelli? come Caligula violo le ſorolle? come Nerone vcciſe la madre? come Heliogaballo rubbo i Tempij? come Domitiano faceua amazzar la ſua gente da gēte aliena, & lui amazzaua moſche? come ſapereſſimo noi ſe non fuſſe per gli Scrittori? come deſiderio di fama moſſe Mino a ſoleuar tante guerre? & Semiramis ſua moglie a far tanti edificiij? Ʋliſſe il Greco a nauig ar tanti mari? Aleſſandro Magno a andar per tanti paeſi? Hercole
Tebano a porre le ſue colonne, et doue le poſe? Caio Ceſare Romano di far cinquanta due bataglie? Hannibal Cartagineſe a far ſi cruda guerra contra Romani? Pirro Re di Albania, di venire in Italia? Attilla Re de gli Hunni a guerreggiare per tutta Europa? Tutte queſte coſe ſapiamo, merce i Scrittori, che ci hanno amato, & noi non amiamo loro. Come ſapereſſimo noi, ſe non ſuſſe ſtato per Scrittori, come Eua fu la prima peccatrice? Cain il primo micidiale? Abel il primo che mori? Lamec il primo che hebbe due moglie; Enoc il primo che fondaſſe citta? Tubalcaim il primo Muſico? Noe il primo che nauigo? Nembroth il primo tiranno? Melchiſedec il primo Sacerdote? Anrafel il primo Re del mondo? Moiſe il primo Duca? Giulio Ceſare il primo Imperatore? Belo il primo che trouo guerre? Aſſiria la prima Monarchia? Cadorlaomor il primo che trouo il fatto di arme? Romolo il primo Re de Romani? Egineta il primo che fece
far moneta? Dario il primo che ſi fece pagar tributo? I Scitiani i primi che trouarono archi e freze? Vulcano il primo che trouo fuoco? Anacarſe che trouo Mantiſe por ſoppiarlo? Hipocrate il primo medico? Aeſculapio il primo Cirugico? Ariſteo il primo che trouo il mele? I Lidiani furono i primi a tinger lana? quelli de Egitto trouorono l'uſo del Lino: quelli di Frigia a cucire con aghi: quelli di Hetruria i primi a teſcere: Dioniſio il primo che trouo vittorie & triumfi: Moiſe il primo che trouo lettere fra gli Hebrei? Fidia fu il primo Pittore. De tutte queſte coſe ſareſſimo ignoranti, ſe non fuſſero ſtati i Scrittori. Merce a loro, ſi ſa come Hieruſalem fu la prima Citta di tutta Paleſtina, Roma fu il capo di Italia, & fu chiamata capus mundi, ma non é coſi, Cartagine fu capo di Africa: Numantia di Spagna: Argentina di Alemagna: Babylonia di Caldea: Tebe di Egitto: Attenne di Grecia: Tiro di Fenicia: Ceſarea di Cappadocia: Bizantio di Tracia.
Aleſſo ſono Londra di Inghilterra, Parigi di Francia, Venetia di Italia, Auguſta di Alemagna, Conſtantinopoli di Turchia, Vienna di Auſtria, Praga di Boemia, Buda di Ʋagheria, Liſbonain Portugallo, Siuiglia in Spagna, Edenberga in Scotia, Duuelina in Irlanda, Anuerſa del paeſe baſſo, Vrbino di Piemonte, Marocco di Barberia, ſo non fuſſe per gli Hiſtorici? come ſapereſſimo noi, qual fu la ambition di Ceſare? la ebrieta di Tiberio? la ſuperbia di Caligula? la crudelta di Nerone? la vita vitioſa di Heliogaballo? la pieta di Traiano? la inuidia di Aleſſadro? la belezza di Narciſſo? la ſapientia di Salomone? le fortezze di Hercole, & di Hettore? la auaritia di Ciro? la liberalita di Pompeio? la amicitia tra Damone & Pitia? la filoſofia di Ariſtotile? la dottrina di Catone? la eloquentia di Tullio? le richezze di Creſſo? la patientia di Adraſto? la velocita di Atalanta? la vechieza di Neſtore? la aſtutia di Ʋliſſe? la obedientia di Abraham?
la cupidita di Mida? la malitia di Hannibale? la diſſimulati• ne di Zopiro? la adulatione di Ariſtrippo? la memoria di Mitridate, & la conſtantia di Penclope? Neſſa•a di queſte coſe ſarebbono coſi in bocca ca ogniuno, ſe non fuſſero ſtati i Scrittori? i quali ſono degni da eſſer honorati. Se non fuſſe per Scrittori, non ci ſarebbe timor di Dio, ne Legge, ne ordine: ogniuno viuerebbe al ſuo modo. Leggendo ſi vede la diuerſita de le coſe, la bonta d'una ſorte, la maluagita del' altra, ſi impapara a conoſcere il bene dal male. Perche come dice il poeta: Non ci è luce ſenza tenebre, non ci è virtu ſenza vitio, non ci é ombra ſenza corpo, non ci é comodita ſenza diſcomodita. Leggendo ſi impara a eſſer eloquente, & eſſendo eloquente, molte & innumerabile ſono le comodita che ne rieſcono. Eloquontia ha ſorza di far il codardo coragioſo, il tiranno corteſe, & miſericordioſo: Eloquentia perſuade i boni, diſſuade i cattiui, conforta l'aflitto, bandiſce
paura dal timido, pacifica gli inſolenti: e come dice Cicerone, vince citta, regni, e caſtelli con la ſua forza. Eloquentia in aduerſita, ſi e vn ſolazzo, in prosperita vn ornamento, in giouentu laudabile, in vechieza diletteuole, in tutti gli ſtati profitteuole, fa bene a tutti, danoia neſſuno. Pirro quel gran Re di Albania ſoleua dire, che guadagna piu citta, vinceua piu regni con la eloquentia di Cinea, che non faceua con tutti i ſuoi eſerciti. Guarda ſe eloquentia é di gran forza, ecome la potiamo imparare ſenza lettere? Non é poſſibile. Ditemi di gratia, ſe non fuſſero ſtati tanti e tanti Dottori, Filoſofi, et Scrittori, che ſi hanno afaticato giorno et notte, in ſtudiare per laſciar memoria di ſe, & per darci da imparare a noi, come ſapereſſimo noi, che coſa ſia il culto di Dio? Sareſſimo ſenza intelletto, come animali brutti: noi non penſereſſimo mai a Dio per ſeruirlo, ne de la ſua gloria, per obedirlo, ne de i poueri, per ſocorerli, ne de la noſtra vita, per
emendar la: ne de la nostra conſcientia, per illuſtrar la, ma con l'a••to de i libri, impariamo a ſeruir Dio, impariamo a obedir la ſua gloria, impariamo a ſoccorer i poueri, (ma pochi lo fanno) impariamo a emendar la noſtra vita, & illuſtrar le noſtre conſcientie, per dotrina de i libri: impariamo a ſaper, come Dio, di terra ci ha creati alla ſua imagine, come Gieſu Chriſto ci hariſcoſſi con il ſuo pretioſo ſangue, ſparſi per i noſtri peccati: come il ſpirito ſanto ci ha glorificati: come Iddio il padre, Iddio il figliolo, & Iddio lo ſpirito ſanto, ſono tre in vno, & vno in tre, & che non ci é altro mezo, ne altra via per ottener vita eterna, che per eſſo tre, & per loro vno: a la qual vita eterna, Iddio per la ſua gratia ci voglia condure. Amen.
Certo gran conto habbiamo noi da fare de gli Scrittori antichi, gia non voglio laudarli tutti, perche ce ne ſono molti an che aſſai, che ſcriuono piu che il douere. Perche come ogni coſa e corotta
〈…〉 manro da eſſer 〈◊〉 ma di quello ne laſſo il 〈◊〉 a quelli che han•••• torita di correggere & c••• dare ogni coſa. Et coſi per quanto ho de tto, & ſono per dire, poſſono comprenderea Letteri, quanto ſi debba a gli Hiſtori•i, i quali al mio parere, la ſciarono di ſe gloria immortale, per quello che ſcriſſero, ſi come quelli prencipi furono glorioſi, per quello che fecero, gli ſtudioſi Scrittori hanno poco ſtimato i gran trauagli che hanno ſofe•to nel leggere, ſtudiare, & ſcriuere. Non oſtante, ſapendo come ſempre vi furono, ſono, & credo, ſaranno certi naſuti, mal coſtumati, & per dir meglio, inuidioſi, che quando gli Scrittori paſſano per le fatiche, loro vanno a ſpaſſo, quādo i Scrittori veggiano, loro dormono: quando i Scrittori digiunano, loro ſono a banketti, & a feſteggiare: quando che gli Scrittori vanno voltando libri, eſsi ſi vanno
auolgendoſine vitij: ma non oſtante queſto, eſſi pure ſi pongono a giudicare, a guaſtare, & a dannare la dotrina aliena: & come ſe haueſſero l' autorita che Platone hebbe in Grecia, che Salomone hebbe tra gli Hebrei, Licurgo tra gli Lacedemonij, Prometeo tra gli Egitij, Apolonio tra gli Indiani, & Sccondo tra gli Aſſirij, ouero la eloquentia che hebbe Cicerone in Roma. Pochi ne trouerete, credo neſſuno, che ſii hoggi di, ne la lingua Latina diligente, ne la Greca ben esperto, ne la Hebrea dotto, ne la Spagnola ornato, ſopra la lingua Italiana ben fondato, & ne la Franſeſe curioſo, ouero ne lo auolger libri deſideroſo, et ſe qual cuno lo fa e beffato da molti, ſcerzato da ogniuno, imitato di pochi, amato da manco, & cercato da neſſuno. Trouereti certi naſuti, mal creati: certi tonazzi, che inanzi che habbino viſto vn libro, inanzi che ſappino, che coſa ſia, & de che trattu, haranno ar dire di de fa marlo. Vederete certi huomini, non huomini, ma
piu toſto beſtie (mi vien quaſi voglia di nominar li) che ſono tanto larghi nel parlare, & tanto riſtretti nel ſtudiare, che ſenza aroſſirſi ardiranno dire, che non ci é libro che eſſi non habbino letto, o veduto, guarda che preſuntione é queſta, ogniuno é dato al dannar ilibri, pochial comendarli. Vederete tre o quatro in vna compagnia, & vno pigliera vn libro in mano, e cominciera a leggere due o tre parole, dira vno, gli é troppo proliſſo: vn altro dira, egli parla fuori di propopoſito: dira vno, gli é oſcuro: dira vn'altro, gli è triſto vulgare: dira vno, il tutto é finto: dira l'altro, gli è curioſo: l'altro dira, che gli é malitioſo, talche a dirlo in breuita, la dotrina riman ſospetta, & L'autore non va eſſente di qualche macula. Certi altri sfacciati ci ſono, che ſenza vergogna haranno ardire di dire, che non gli reſta coſa da vedere, che eſſi non habbino viſta: ſi vanteranno, che non ci è coſa da ſcoprire, che eſſi non habbino ſcoperta, affermeranno che non ci é coſa da
leggere, che eſſi non habbino letta: giurer ano che non ci è coſa da ſcriuere, che eſſi non habbino ſcritta: altri ſi aſſicurer anno, che non ci é coſa da ſapere, che eſsi non la ſappiano. (Ha gente maligna, nation vituperaſa), la qual ſei cauſa che molti e molti che vorebbono ſcriuere, ma lo laſciano per queſti tāto inuidioſi. Ditemi di gratia, i piu gran prēcipi, che ſiano ſta ti, non hanno eſſi preſo diletto ne gli Scrittori e Filoſofi? Plutarco, non fu egli maeſtro di Traiano? Aleſſandro, non haueua egli Homero per amico, & Aristotole per maeſtro? Oh nobil detto di Filippo quel gran Re di Macedonia, & padre di Aleſſandro Magno, quando che lui diſſe, che ringratiaua i ſuoi Dei, che il ſuo figliolo Aleſſandro era nato mentre che Ariſtotele viueua, et glie lo diede per tutorc: quel gran Re Dario, non hebbe egli per ſuo famigliare, Plotino? Auguſto hebbe Piſto, Pompeio hebbe Plauto, Tito hebbe Plinio, Adriano hebbe Secondo, Antonio hebbe Apolonio, Teodoſio hebbe Claudio,
Seuero hebbe •abato, i ••loſoſi al tempo 〈…〉 haue•••• ta••〈…〉 le caſe de• preacipi, che gli ſiglioli de i 〈…〉 gli riconoſcen•• per 〈◊〉, & i loro padci per m••ſtri: (pochi hoggi di gli im•tano, & manco ſe gli aguaglion•) quanto bene facci la Filoſofia a gli prencipi & ſignori, impariamo di Marco Aureho, il qual ſu eſſaltato al Imperio, non per le ſue richeze, ma per la ſua dotri•a, non per il ſuo ſangue generoſo, ma per la ſua Filoſoſia, non per hauerlo hereditato, ma moritato cōle ſue bone opere. Lui fu Filoſo fomolto ſauio, Prencipe molto potente, Imperatore molto temuto: lui fu di giuditio dritto ne la giuſtitia, grato a gli ſuoiamici, paciente negli trauagli, quanto ben ſapeua diſsimulare con i ſuoi nimici, quanto ſeuero contraitiranni, quāto paceſico cōipacefici, quanto amico de ſauij, quanto s'ingegnaua di imitar i ſemplici, quanto auenturato ne le ſue guerre, quanto benigno ne la pace: lui fu tēperato nel mangiare, moderato nello ſpendere,
grato a chi lo ſeruia, paciente verſo chi l'offendeua, ſolecito a conſeruar la pace, fedele a mantener le tregue, fu barone di profondo intelletto, dotto ne la lingua Greca & Latina, & ſoprail tutto, quanto alto ne le ſue parole, quanto profondo ne le ſue ſentenzie, Ʋeramente voi vedete le ſue opere imitate da pochi, & abandonate da molti. Oh quanto ſono ſtato ſtimati i Filoſofi a i tempi vechij, tante e tante Hiſtorie ne fanno mentione. Vedete come il Filoſofo Bruſillo fu ſtimato da tutto il Senato Romano: O quāto furono ſtimati i ſetti ſanij di Grecia? lo potete leggere: quanto fu ſtimato Anatarſo Filoſofo da Creſſo, è manifeſto, che mando i ſuoi Imbaſſadori di Lidia a Attenne, con molti teſori a domandarlo & pregarlo, che veniſſe a vederlo, promettendogli tutto il gouerno del ſuo Regno, & ſi teneua come deforme et sfortunato, perche non hauena Filoſofo per terirli compagnia, & conſigliarlo. Falari quel gran Tiranno ſidilettana di huomini dotti,
& di Filoſoſia, & non voleua mai eſſerne ſenza. Oh eta aurea, quando che dottrina era cercata da lontano & d'apreſſo: quando che ingegno era eſercitato, politia praticata, & virtu honorata. Ben diſſe il vero Tullio, quando che diſſe, O Filoſoſia la cercat•ice di tutte le bene virtu, & la eſpelatrice di tutti i vitij, quella republica ſi teneua felice, quel regno beato•, quelle Citta in pace, che haueuano boni Filoſoſi in ſe, per eſſaltar virtu & per ſupreſſar vitio, per rimunerar i boni, per castigar i rei, per eſtimar i dotti, per negleggere i ignoranti. Pero, la mia opinione é, che ſi tenga conto de gli Scrittori, & ſi eſtimino le loro buone opere: ma non è coſi, ben lo potiamo ſperaro, ma non aspettare.
Certo voi mi hauete fatto qui vn Sermone longo, che credo che debbiate eſſere ſtracco.
Si certo, che io ſono ſtracco, & piu che io parlo di loro•, piu poſſ•, piu che io li laudo, tanto piu m•ritano da eſſer laudati. H•ggi di pochi ſi danno al leggere, & manco
al ſiu•••re, certo mi rincreſce a p•••arui ſopra.
Io credo che molti lo fanno per ſparag•ar denari.
Coſi ſanno certo.
Io voria che ci fuſſe ſimil legge, che ſe vno aleuaſſe i ſuoi figlioli, ſenza 〈◊〉 imparare qualcoſa, eſt ec•almente a leggere, ſ•riuere, & parlare molte lingue, che lui fuſſe decapitato, ouero punito grauemente.
Si ma noi piu toſto potiamo ſperar tal coſa, manon aspettarla. O Dio, quando che io conſidero le graue Leggi che ſono ſtate altri tempi contra gli otioſi. O Roma triumfante, quando che ogniuno era obligato a imparar qualcoſa, & ſe ſi trouaua qualcuno otioſo, lui era punito grauemente, tanto lui, quanto i ſuoi parenti, al'hora non ci erano tanti aſſaſſiname•ti latrocinij, furti, & homi•idij. E d'onde vengo no queſte coſe, ſenon per che la giouentu è aleuata coſi delicatamente, che quando i loro padrie madri vengono a morte, non ſanno far niente, ſe hanno qualcoſa, lo ſpendono preſto, ſe non hanno
niente, vanno rubbando, diuentono aſſaſini da ſtrada. Che è il loro fine? prouano ſe Caneuo è fote, come ce ne l'esperientia giornalmente, e tutte queſte coſe ſi potrebbono skiuare, ſe piaceſſe a padri conſiderarli ſopra quādo ſono gioueni, & non auezzarli coſi ſuperbamente, & aleuarli coſi otio ſamente. Che vergogna é, quella vederete tal Ingleſe venire in compagnia di Foraſtieri, non ſapcra ne parlar, ne intendere con loro, ma ſtara come muto, e coſi-reſt a beffato da loro, & disprezato da tutti, & neſſuno fara conto di lui. Che vergogna è quella? che vituperio per i ſuoi parents? che perdita per lui? e che cordoglio penſadoui ſopra? dotrina é ſapientia, ſacci Fortuna quello che li piace, mai ſi perde, ne aqua la puo guaſtare, ne fuoco bruciare, ſe la non ti preuale in vn luoco, ti preualera in vn altro, ne anche tempeſta puo conſumare ſcientia. O quanto fu ben detto dal Poeta, quando che vno gli domando doue or ano tutti i ſuoiteſori, luirispoſe,
Nel mio ſeno. Dotrina é greue, & ſinon peſa, é grande, & ſi non occupa gran luogo, é bella, e pochi la cercano, profiteuole, & ſi é abandonata da molti: lei è dolce, e pochi la vogliono taſtare: belli palazi non ſono egli ſottoposto alla tempesta? belezze di corpo a malatia? richezze alla Fortuna? chi ha denari, non puo compr ar dotrina leggiermente, & chi ha dotrina, troua palazi e richezze, fama, gloria, reputatione, e denari, venghi doue ſi voglia. Ben la inteſero i Filoſofi antichi, che ſe non poteuano ſtudiare di giorno, ſtudiauano di notte, non faceuano conto di fatica di veggiare, fuſſe coſi hoggi, che il mondo anderebbe in altro modo.
Veramente voi dite il vero, ma di gratia ditemi vn poco il voſtro parere circa Diligentia, & che coſa è, perche io ho ſentito dire, che é vna coſa molto profitcuole a chila praticha.
WEl mette my Syr, I am returned vnto you, to deſire you, that you wyll tell me
ſomewhat this mornyng, you haue ſo wel pleaſed me in talking of Fortune, that I am returned to you againe, to heare you.
Certis now you mocke me.
I do not ſo certis, beleue me.
And what wyl you that I reaſon of? I know not almoſt what. to ſpeake of, I woulde that I were in my countrey.
Then you are not an Engliſhe man?
No ſir. I am an Italian.
Howe long haue you been here in this Realme?
I haue been here about a yeare.
How haue you done to learne to ſpeake Engliſh ſo ſoone?
I haue learned Engliſh by reading.
May a man learne a language ſo ſoone, by reading?
Yea ſir, a man may learne it.
Certis I wold not haue thought it: what thinke you of this Engliſh tongue, tel me, I pray you?
It is a language that wyl do you good in England, but paſſe Douer, it is woorth nothing.
Is it not vſed then in other coūtreyes?
No ſir, with whom wyl you that they ſpeake?
With Engliſh marchants.
Engliſh marchantes, when they are out of England, it liketh them not, and they doo not ſpeake it.
But yet what thinke you of the ſpeach, is it gallant and gentle, or els contrary?
Certis if you wyl beleeue me, it doth not like me at al, becauſe it is a language confuſed, bepeeſed with many tongues: it taketh many words of the latine, & mo frō the French, & mo frō the Italian, and many mo frō the Duitch, ſome alſo frō the Greeke, & frō the Britaine, ſo that if euery lāguage had his owne wordes againe, there woulde but a fewe remaine for Engliſh men, and yet euery day they adde.
How is this thing poſsible?
It is true, and very true.
Certis I woulde neuer haue thought it.
Make the experience of it, take a booke and reade, but marke well, and you ſhall not reade foure woordes togeather of true Engliſh.
And what thinke you of this countrey?
The countrey liketh me very wel
What thinke you of the people? tel me your opinion?
The people are here, as they are in other places, there are good and bad.
What thinke you of the maners of Engliſh men? tel me of curteſie.
I wyll tell you, ſome are well manered, but many yl.
Toward whom are they yl manered?
Toward Strangers: and fewe of theſe Engliſh men delight to haue their chyldren learne diuers languages, whiche thing diſpleaſeth me. When I arriued firſt in London, I coulde not ſpeake Engliſhe, and I met aboue fiue hundred perſons, afore I coulde find one, that could tel me in Italian, or French, where the Poſt dwelt.
And what would you haue them doo? learne languages:
Yea ſir, and bring vp their children well, and haue them taught to reade, write, and ſpeake diuers languages, and not do, as many of theſe Engliſh Gentlemen doo, that I know.
And what doo they?
I ſee certaine Gentlemen rather lownes, to tel the truth, that begyn to learne to ſpake
Italian, French, and Spaniſh, and when they haue learned two woords of Spaniſh, three woords of French, and foure words of Italian, they thinke they haue yenough, they wyll ſtudy mo more.
Think you it be poſsible, that an Engliſh man may learne the Italian tongue, & that an Italian may learne the Enghiſh.
Yea ſir, that it is poſsible.
In what tyme thinke you?
Therafter as he plyeth it, I haue knowen thē that haue learned Italian in three monethes.
And what profite commeth to thoſe that can reade, write, & ſpeake many languages? I know not.
How? the profite that commeth therof is very great.
I finde it not ſo: I reade, write, and ſpeake, three or foure tongues, and yet I finde no profite by it.
I wyl ſay, as Alfonſus king of Aragon ſaid, being ſicke.
And what did he ſay?
Alfonſus king of Aragon, being ſicke, in Capua, gaue hym ſelf to reade the workes of Titus Linius, & of Quintus Curtius: & being healed of his ſicknes, he was wont to ſay, that when
he was ſicke, he neuer founde better medicine, then reading Quintus Curtius: being ſad, he found no better muſicke, then in reading of Titus Liuius: Auguſtus Caeſar woulde neuer be without Virgil in his hande: Alexander the Great, could neuer take reſt, vnleſſe hee had Homers Iliades before his eyes: Pompey held hym ſelf happy, when he had Cicero in his boſome: glad was Scipio, when he read Enneus: gioconde was the Emperour Gratian, when he read the Poſies of Auſonius. Verily, I muſt ſay with Alfonſus, that readyng is the beſt medicine for a ſicke man, the beſt muſicke for a ſadde man, the beſt myrth for a heauy man, the beſt counſel for a deſperate man, the beſt comfort for one afflicted, the beſt conſolation for a diſeaſed man, the beſt learning for an ignoraunt man, the beſt wiſedome for a foole, the beſt exhortations, and the beſt admonitions that are for young men. By readyng, many things are learned, who wyl haue good coūſel, let him reade, who wil ſee, and heare
ſtrange things, let him reade: by reding, we haue good forwarning, by reading, we learn to knowe the good from the bad, vertue from vice, & as the bee takes frō one hearb, gum, frō another waxe, & from an other hony, ſo by reading diuers books, diuers things are learned: by reading Retnorik we learn to perſwade, by reading Logik, we learn to know the right from the wrong, by reading Philoſoyhie, we learn the ſecretes of nature, by reading D•uinitie, we learn how a man ſhould gouerne hym ſelf, to attaine life euerlaſting, by reading hiſtories, you may ſee how ſo many and ſo many kingdōs haue ben gouerned: & as Cicero ſaith, in prayſe of hiſtorie, hiſtory, ſaith he, is the teſtimony of Tyme, the light of veritie, the life of memory, the guide of tyme, the meſſenger of antiquity. Finally, by reading hiſtories, we ſee how long tyme mighty Emperoures, greate kinges, famous commō weales, & peopled cities haue floriſhed, we ſee howe tyme fleeth awaye, and if it were not for Writers that haue been, al theſe
thinges were not knowen as they are: and if it were not for hiſtoriographers, and writers that haue ben, how ſhould ſo many things be known? And as Saluſtius ſaith, when he exhorteth euery one to reade, & to prayſe Writers, he ſaith, that the beſt conſolation for one afflicted, is reading, the beſt libertie for a priſoner, and the beſt comfort that is for a melancholique man, is reading. He ſaith moreouer of writers, that thoſe that did any famous deedes, deſerued not ſo great fame in dooyng them, as dyd the Writers in writing them in loſty ſtyle: howe ſhould Alexander the great be ſo famous, if Q. Curtius had not written of hym? what were Vliſſes & Achilles, if Homer had not ben borne? what wer Alcibiades, if Xenophon had not exalted hym? what Cirus, if Chilus had not made mention of hym in his workes? what Pirrus kyng of Albania, if Hermicles had not compiled a Chronicle of him? what had the great Africa, been if the Decades of Titus Liuius had not ben? what Traiane, if Plutarch had not
ben ſo frindly vnto him? what were Nerua, & Antonius Pius, if Phocion the Greeke had not writtē of them? How ſhould we know of the great courage of Iulius Caeſar, & of the greatnes of Pompey, if Lucanus had not writtē of thē? who ſhould know the liues of the twelue Ceſars, if Suetonius Tranquillus had not made a boke of thē? what ſhold we knowe of the antiquities of the Hebrues, if our wel willing Ioſeph had not left memory of them? who ſhould knowe the commyng of the Longobadies into Italie, if Paulus Diaconus had not written of it? Howe ſhould we know the cōming & progreſſe of the Gothes into Spaine, if the curious Rodericus had not ſpoken of them? who ſhould know the pathes of Aeneas, if Virgil had not compoſed of hym? how ſhould the moral documents, with ſo many fine poſies, with the louyngs and tranſformations of the goddes be knowen, if our learned Ouid had not taken ſuch a great labour vpon hym? how ſhould the life of Marcus Aurelius be ſo manifeſt? and how he was husband to Fauſtina, father to Comodus, brother
to Annius Verus, ſon in law to Antonius Pius, friend to Polion, vncle to Egeſippus, and the ſeuenteene Emperor of Rome, if Erodianus had not loued hym? Giulius Capitolinus honoured hym, and Eutropius writtē of him? who ſhould know the curteſies of Leo to Rugiero? the loues of Rugiero & Bradamante? the wars of Agramāte & Charles, the cōbats of Rodomonte & Mandricardo? the ſightinges of Ferau & Rinaldo, the great enterpriſes of Guidō Seluaggio? the boldneſſe of Marfila? the amorous toyes of Orlando and Angelica, if that our gentle, learned, gallant, and worthy Poet Lodonico Arioſto had not compyled a boke of it: Finally, how ſhould we know the deliuery of the virgine the byrth of Ieſus Chriſt our Saueour, his paſsion vnder Pontius, howe he ſuffered death vppon the Croſſe, how he was buryed, howe he roſe the third day, howe he ſitteth on the right hand of God the father almighty, and how he ſhal come frō thence to iudge the quicke & dead? who ſhould know that he had
twelue diſciples? and how one of them betrayed hym? which were the workes and actes of the Apoſtles? what was the death of S. Iohn Baptiſt, of S. Paul, of S. Peter, & of the traitor Iudas? howe ſhoulde we know in what cōſiſteth al our ſaluation? how God hath created vs, Ieſus Chriſt bought vs, and the holy ghoſt ſanctified vs? how ſhold theſe thinges be known, if the foure Euangeliſts had not written ſo much? Saluſtius ſaith, the memory of Writers ſhal laſt for euer: for neyther tyme can conſume, neither fortune deſtroye their fame. Howe ſhould we know, if it were not for Writers and Hiſtoriographers, howe Licurgus was he that gaue Lawes to the Lacedemonians? Howe Numa Pompilius honored the Temples? howe Marcus Marcellus wept at the fortune of thoſe that he had ouercome? howe Iulius Caeſar pardoned his enimies? howe Octauianus was beloued of his people? howe Seuerus dyd helpe all men? howe Hector Troianus was couragious in Martiall & wa•like affayres? How
Hercules vſed his forces? how Pirrhus king of Albania was inuentor of ſo many ingenious things? how Marcus Mar cellus ſuffered ſo many torments? how Titus was father to the Orfanes? howe Traian framed ſo many buildings, & was coūted the good? Adrian the wiſe, Antonius the pitiſul? how Semiraw is ſinned fleſhly with her own ſonne, & afterward was ſlaine by hym? how Tarquinius forced Lucretia? how Brutus ſlue Caeſar? how Silla ſhedde ſo much blood? how Catilina plaid the tirant ouer his countrey? howe Iugurth ſlue his own brethren? howe Caligula violated his ſiſters? howe Nero ſlue his mother? how Heliogaballus robbed the Temples? howe Domitianus cauſed his owne people to be ſlayne of ſtraungers, while he was killyng of Flyes? how ſhould we know, if it were not for writers, how deſire of fame moued Minos to raiſe ſo many warres? & Semiramis his wiſe to builde ſo many edifices? Vliſſes the Greciā to ſaile ſo many ſeas? Alexander the great to go thorow ſo many countreys? Hercules
the Theban to ſet his pyllers, and where he ſet them? Caius Ceſar the Romane, to make fifty & two battels? Hannibal the Carthaginiā, to make ſuch ſharp warres againſt the Romans? Pirrhus K. of Albania, to come into Italie? Atillas king of the Hunnes, to warre againſt al Europe? Al theſe things we do know, thankes be vnto Writers, that haue loued vs, but wee loue not them. How ſhould we know, if it had not ben for Writers, how Eue was the firſt ſinner? Cain the firſt mutherer? Abel the firſt that dyed? Lamech the firſte that had two wyues? Enoc the firſt that founded Citie? Tubalchaim the firſt Muſition? Noe the firſt that ſayled? Nembroth the firſt Tyrant? Melchiſedech the firſte Prieſte? Anrafel the firſt kyng in the worlde? Moyſes the firſte Duke? Iulius Caeſar the firſt Emperour: Belon the firſt that founde Warres? Aſsiria the firſte Monarchie? Cadorlaomor the fyrſt that founde the vſe of weapons? Romulus the fyrſt king of the Romans? Egineta the firſt that cauſed
mony to be made? Darius the firſt that cauſed tribute to be paid? the Scithians the fyrſt that found bowes & arowes: Vulcan the firſt that foūd fire Anacharſes that foūd belows to blowe it? Hipocrates the firſt Phiſition? Eſculapius the fyrſt Surgeon? Ariſteus the firſt that founde hony? the Lidians the fyrſt to dye wool? thoſe of Egypt founde the vſe of Flaxe: thoſe of Frigia, to ſowe with needles: thoſe of Hetruria, the fyrſte to weaue: Dionifius the fyrſte that founde victories and trivmphes: Moſes the fyrſt that found letters among the Hebrues: Fidias the firſt Painter. Of al theſe things ſhould we be ignorant, if Writers had not ben. Thanks be vnto thē, it is knowoen how Ieruſalem was the head city of al Paleſtina: Rome the head city of Italy, & was called the head of the world: but it is not ſo, Car thage the head city of Africa: Numantia of Spaine: Argentina of Germany: Babylon of Chaldea: Thebes of Egypt: Athens of Greece: Tirus of Fenicia: Ceſarea of Cappadocia: Bizancio of Thrace.
Nowe are London of England, Paris of Fraunce, Venice of Italie, Auguſta of Germanic, Conſtantinople of Turchie, Vienna of Auſtrige, Prage of Bohemia, Buda of Hungaria, Lisbona of Portugall, Siuiglia of Spayne, Edenborough of Scotlande, Duuelin of Irelande, Andwerpe of the low countreyes, Vrbino of Piemount, Marocco of Barbarie, if it had not been for Hiſtoriographers? howe ſhould we knowe what the ambition of Ceſar was? the drūkenneſſe of Tiberius? the pride of Calicula? the crueltie of Nero? the vitious life of Heliogabalus? the pitie of Traian? the enuie of Alexander? the beauty of Narciſſus? the wiſdome of Salomon? the forces of Hercules, and Hector? the auarice of Cirus? the liberalitie of Pompey? the frindſhip betwen Damon & Pithias? the Philoſophy of Ariſtotle? the learning of Cato? the eloquēce of Tullie? the riches of Creſſus? the patiēce of Adraſtus? the ſwiftneſſe of Atalanta? the age of Neſtor? the policie of Vliſſes? the obedience of Abraham?
the couetouſneſſe of Midas the craft of Hannibal? the diſſembling of Zopirus? the flattery of Ariſtippus? the memorie of Mithridates? and the conſtancie of Penelope? None of theſe thinges ſhould ſo bee in the mouth of euery man, if Writers had not ben, which are woorthy to be honoured. If it were not for Writers, there ſhould be no feare of God, no Law, nor order: euery one would liue after his own maner. By reading we ſee the diuerſities of thinges, the goodnes of one ſort, & the badnes of the other, we learn to know the good from the bad. For as the Poet ſaith, Ther is no light without darkneſſe, no vertue without vice, no ſhadowe without a bodye, no commoditie without a diſcommoditie. By reading wee learne to bee eloquent, and beyng eloquent, many and innumerable bee the cōmodities that enſue of it. Eloquence hath force to make the coward couragious the tirant curteous & merciful: Eloquēce perſwadeth the good, diſſwadeth the bad, cōforteth th' afflicted, baniſheth
feare frō the fearful, pacifieth the inſolent: and, as Cicero ſaith, vanquiſheth cities, kingdōes, & caſtles with her force. Eloquence in aduerſitie, is a ſolace: in proſperitie, an ornament: in youth, laudable: in age, delectable: in all eſtates profitable: it dooth good to all men, it hurteth none. Pirrhus that greate kyng of Albania was woont to ſay, that he wonne moe cities, ouercame moe realmes with the eloquēce of Cineas, then he did with his great armyes. Behold, if eloquence be of great force, & how can we learne it without letters? It is not poſsible. Tel me of courteſie, if it had not been for ſo many and ſo many Doctors, Philoſophers, & writers, that haue labored ſo, day & night, in ſtudying for to leaue memory of them, and to geue vs to learne, howe ſhoulde wee knowe what the worſhipping of God is? we ſhold be without vnderſtanding, as bruite beaſtes: wee ſhoulde neuer thinke on God, to ſerue him: nor of his glory, to obey him: nor on the poore, to ſuccour them: nor on our lyfe, to
amend it, neither on our conſciences, to brighten them, but with the helpe of bookes wee learne to ſetue God, wee learne to obey his glory, wee learne to ſuccour the poore, (but fewe doo it,) wee learne to amende our lyues, and to brighten our conſciences, through the doctrine of bookes, we learne to knowe, howe God, of earth hath created vs vnto his likeneſſe, how Ieſus Chriſt hath redeemed vs with his precious blood, ſhedde for our ſinnes, how the holy ghoſt hath glorifyed vs, howe God the father, God the ſonne, and God the holy Ghoſte, are three in one, and one in three, and that there is none other meanes, or way, for to obtain life euerlaſting, then by hym three, and them one: vnto the whiche life euerlaſtyng, God for his grace cōduct vs. Amen.
Certis great account haue wee to make of auncient Writers, yet wyll I not prayſe them al, for I know that there are many, yea very many that write more then they ought. for as euery thing is corupted
nowe adayes, euen ſo is writin, corrupted, 〈◊〉 any write thinges that are not to be written much leſſe to be read and wel leſſe to be licenced, but of that I leaue the care vnto thoſe that haue aucthoritie to correct and amende euery thing. And ſo, for ſo much as I haue ſayde, and am to ſay, Readers may coniecture, howe much we owe to Hiſtoriographers, who in my mynd, left of them ſelues immortal glory, for that as they wrote, as thoſe Princes were glorious, for that whiche they dyd, the ſtudious Writers haue litle eſteemed the great trauailes they haue ſuffered, in readyng, ſtudying, and writyng. Notwithſtandyng, knowing how alwayes there were, are, and I beleeue, wyl be certaine groutheaded, yl manered, and to ſay better, enuious, that when Writers paſſe through labour, they goe abroade ſolaſing: when Writers watch, they ſleepe: when Writers faſte, they are a banquettyng, and a feaſtyng: when that the Writers are toſſyng and turnyng theyr bookes, they goe
wallowing in vices: & yet for al this, they wil ſet thē ſelues to iudge, to mar•e, and to condemne other mens doctrine, and euen if they had the authoritie that Plato had in Greece, that Salomon had amōg the Hebrues, that Licurgus among the Lacedemonians, Premetheus among the Egyptians, Apolonius amōg the Indians, & Secūdus amōg the Aſsyrians, or els the cloquence that Cicero had in Rome Few you ſhal find, I be leue none, that be now adaies in the Latine tongue diligent, in the Greeke expert, in the Hebrue lerned, with the Spaniſh adorned, vpō the Italian language wel grounded, & in the French curious, or els in toſsing of bookes deſirous, & if any doo it, he is mocked of many, ieſted at of euery body, enuied of al, imitated of few, loued of leſſe, ſought of none. You ſhal find certaine doltes, better fed thē taught, certayn Antony nownowes, who before they haue ſeene a booke, afore they know what it is, & whereof it treates, wyl be ſo bold as to defame it. You ſhal ſee certain men, not men, but
rather beaſtes, (I am almoſt mynded to name them) who are ſo large in ſpeaking, & ſo ſtraight in ſtudying, that with out bluſhyng they wyll dare to ſay, that there is no booke but they haue readde, or els ſeene: behold what preſumption is this, euery one is geuē to condemne bookes, few to cōmend thē. You ſhal ſee thre or foure in a company, & one wyl take a booke in his hand, and begynne to reade two or three-words, and one wyl ſay, he is too coy: another wil ſay, he ſpeaketh out of purpoſe: one wil ſay, he is too dark: an other wil ſay, it is not good vulgare: another wil ſay, al is faigned: another wil ſay, he is to curious: another, he is crafty, ſo that, to ſpeake briefly, the matter reſteth as ſuſpected, and the Autor goeth not altogether vnſpotted. There are certaine other ſhameleſſe, that without ſhame wyl be ſo hardy, as to ſay, that there reſteth nothing to ſee, but they haue ſeene it: they wyl vaunt thēſelues, that there is no one thing to diſcouer, that they haue not diſcouered, affyrming that there is nothing to
be read, that they haue not read they wil ſweare that ther is nothing to be written, that they haue not writtē: ſome other wil aſſure thē ſelues, that there is nothing to be known that the• know not. (Ha crafty people, ha ſhameles natiō) who art cauſe that many and many that would write, leaue of, & al through ſuch enuious men. Tel me of courteſie, the greateſt Princes that haue ben haue they not taken delight in Writers and Philoſophers? Plutarch, was not he maiſter vnto Traian? Alexander, had not he Homer for his friend? and Ariſtotle for his maiſter, Ha noble ſayeing of Philip, that great king of Macedonia, and father to Alexander the great, when as he ſaide, that he thanked his goddes that hys ſonne Alexander was borne, whileſt Ariſtotle lyued, and gaue hym, hym to be his Tutour: that great king Darius, had not he for his familiare, Plotinus? Auguſtus had Piſtus, Pompey hadde Plautus, Titus hadde Plinius, Adrianus had Secundus, Antonius had Apolonius, Theodoſius had Claudius,
S•ncrus had Fabatus: Philoſophers in the old tyme had ſuch authority in princes houſes, that princes ſonnes dyd acknowledge them for Fathers, and their Fathers for Maiſters. (Fewe now adayes do imitate them, and leſſe do compare with thē) how much good Philoſophie doth vnto princes & lordes, let vs learne of Marcus Aurelius, who was exalted vnto the Empire, not for his riches, but for his learnyng, not for his high blood, but for his Philoſophie, not becauſe he did inherite it, but becauſe hee had deſerued it by his good workes. He was a Philoſopher very ſage, a prince very mightye, an Emperour much feared, of a right iudgement in all iuſtice, gratefull vnto all his friendes, pacient in his trauayles, howe wel he coulde diſſemble with his enimies, howe ſeuere agaynſt tyrantes, how peaceable with the peaceable, how frindly to the wiſe, how he dyd indeuor himſelf to imitate the ſimple, how fortunate in his warres, howe bountiful in Peace: he was temperate in eatynge, moderate in ſpendynge,
gratefull to them that ſerued him, pacient to ſuch as offended him, diligēt to mainteyn peace, faithful in keeping truces, he was a lord of a depe vnderſtanding, learned in the Greeke & Latine tongue, and beſide al this, howe hauty in his wordes, how profound in his Sentences. Verily you ſee his woorkes imitated of few, but forſaken of many. Oh howe muche haue Philoſophers been eſteemed in olde tyme, ſo many and ſo many hiſtories make mention of it. You ſee how the Philoſopher Bruſillus was eſteemed of all the Senate of Rome? Oh how much were the ſeuen Sages of Grece eſtemed? you may read it: how muche Anatharſus was eſteemed of Creſſus, it is manifeſt that he ſent his Embaſſadors frō Lidia to Athens with wany treaſures, to aske for him, & pray him he wold come ſee him, promiſing him the gouernmēt of al his realm and coūted himſelf deformed & infortunate, becauſe he had no Philoſophers to kepe him companye, and to counſell him. Falaris that great tyrant would delight in learned mē,
and in Philoſophie, & would neuer be without. Oh golden age, when learnyng was ſought for farre and neare: when wyt was exerciſed, and policie practiſed, and vertue honoured. Wel dyd Tullie ſaye the truth, when as he ſayde, O Philoſophie, the ſearcher of al good vertues, and the expeller of all vices, that common weale did account it ſelfe happye, that Realme bleſſed, that Citie in peace, that had good Philoſophers in it, for to exalt vertue, and to ſuppreſſe vice, to reward the good, & puniſh the bad, to eſteeme the learned, and neglect the ignoraunt. Wherfore my opinion is, that Writers be made account of, and that their good woorkes be eſteemed: but it is not ſo, wel may we hope for it, but not looke for it.
Verily you haue made me here a long Sermon, that I beleeue you ſhould be weery.
Yea verily I am weery, and the more I ſpeake of them, the more I may ••e more I praiſe them, the more they merit to be prayſed. Now ad••es fewe geue thēſelues to read, & leſſe
to ſtudy: verily it greueth me to thinke vpon it.
I beleue that many doo it for to ſpare mony.
So they do certaine.
I would there were ſuch a Lawe, that if one ſhold bring vp his children, without teachyng them ſomthyng, & eſpecially to reade, write, and ſpeake diuers lāguages, that he ſhould be beheaded, or els puniſhed greeuouſly.
Yea, but we may rather hope for ſuche a thyng; then looke for it. Oh God, when I conſider the greeuous Lawes that haue been againſt thoſe that were idle in the old tyme. O triumphing Rome, when euery one was bound to learne ſomthing, and if by chance any one were foūd idle, he was greeuouſly puniſhed, as well his parentes, as he: then were there not ſo manye robberies, ſtealynges, filchings, and murdrings. And whēce come theſe things, but only becauſe youth is ſo delicatly brought vp, that when their fathers and mothers approche vnto death, they can do nothyng, if they haue any thyng, they ſpend it quickly, if they haue
nothing, they go a ſtealing, & become high way theeues. What is their end? thei proue if Hempe be ſtrong, as there is dayly experience of it, and al theſe things might be ſhunned, if it would pleaſe their fathers to thinke therupon whē they are yong, and not pamper them vp ſo proudly, nor bring thē vp ſo idlely. What a ſhame is it, that you ſhal ſee an Engliſh man come in company of ſtraungers, who can neyther ſpeake, nor vnderſtand with them, but ſtandes as one mute, & ſo is he mocked of them, and deſpiſed of al, and none wyl make accoūt of hym? What a ſhame is that? what a reproche to his parentes? what a loſſe to him? and what harts grief to think theron? Learning and wiſdōe, let fortune do what ſhe pleaſe that neuer is loſt, waters can not marre it, nor fire burne it if it preuaile thee not in one place, it wyl preuayle thee in an other: no tempeſt can conſume Science. Oh howe well was it ſayde of the Poete, when one demaunded of hym, where all his treaſures were, he aunſweared,
In my boſome. Learnyng is heauy, & yet it waieth not, it is great, & taketh vp no great place, it is fayre, and yet fewe ſeeke it, profitable, and yet is forſakē of many: ſhe is ſweet, but yet fewe wyl taſte of her: braue Pallaces, are they not ſubiecte vnto tempeſt? beauty of body vnto ſicknes? riches vnto Fortune? Who hath money, can buy no learning lightly, and who hath learnyng, findeth palaces and riches, fame, glory, reputarion, and money, come where he wyl. The auncient Philoſophers dyd vnderſtand it aright, for if they coulde not ſtudy by day, they ſtudyed by night, thei coūted it no labor to wake, wer it ſo now adays, the world would go after an other maner.
Verily you ſay true, but tel me a litle of courteſie, your iudgemente, of Diligence, and what it is, for I haue heard ſay, that it is a thyng very profitable, to thē that practiſe it.
IO vi diro il me glio che io poſſo, Diligentia ſi puo chiamar vna de le principal figlie di virtu, perche come dice il Filoſofo, la piu gran virtu che ſia, ſi è di abandodonar otio, & la piu grande comendatione che l'huomo puo hauere, ſi è di eſſer diligen e in cercar di ottener bone coſe: diligentia é habile di far la piu difficile coſa facile, la piu cruda coſa matura, le piu ſtrane coſe familiare, la piu dura coſa molle: con diligentia, tanti e tanti Filoſofi diuennero coſi famoſi. Fra gli antichi ſi dice, che inanzi che Induſtria e Diligentia fuſſe conoſciuta, non ſi ſap•a che coſa fuſſe ordine, ma quando che ſi comincio a ſtudiar, e cercar a conoſcere il bene dal male, dico, che quādo che ſi commncio a praticar aſtutia, che ſi metteua coſe in ordine, che ragione comincio a reggere,
quando che ſi comincio a cercar dotrina, eſercitar virtu, al'hora venne vna eta nuoua, & è ben vero quello che dice Tullio, O Filoſofia, la vera fontana di ogni virtu, & la perſettione di intendimento, & ben felice ſi puo dir quel regno, doue che il prencipe cerca con diligentia di eſaltar virtu, di ſupreſſar vitio, di remunerar i boni, di punir i cat•iui, di honorar i dotti, di odiar i ignoranti: doue che non ſi porta riſpetto a neſſuno, ne a nobile, ne a ignobile, ma che ogni coſa ſi regge ſecondo la verita, la qual coſa ſi fa rare volte hoggi di.
Certo io credo che voi ſiate profeta, perche dite il vero, ma ſe non vi dispiace, che io vi dia tanto faſtidio, di chiarir• mi che coſa ſia Humanita et Clementia, perche io vedo che ſono ſi rado praticate fra gli huomini hoggi di che credo che non ſiano buone e profiteuole.
Io vi diro il piu broue che io poſſo, ma la mia capacita é coſi cattiua, che nō poſſo adempir il voſtro deſiderio, ma acetiate la mia bona volenta, coſi
facendo, fate da fedel amico, perche io non ſono dott•.
Io per ſempre acetto la ſua bona volonta moſtrata verſo di me, certo.
A dirui la verita, ſi come ſuperbia opreſſa amore, prouoca sdegno, genera malitia, confunde giuſtitia, e corompe gran ſtati, coſi Humanita e Clementia genera vna certa afetione, aumenta amicitia, mantiene amore, ſuporta equita: finalmente, preſerua ogni gran ſtato: Perche come dice Aleſſandro Seuero, non ci é niente che facci vn prencipe amato da i ſuoi ſugietti, che humanita, neſſuna coſa aquiſta honor a vn Nobile piu preſto che l, eſſer clemente, niente genera amor, mantiene concordia, pace, e quiete tra i vaſſali, che il prencipe eſſer clemente, i ſuoi Conſiglieri humani, i ſuoi magiſtrati corteſi & amoreuoli: piu honor aquiſtara vn prencipe a dire, queſta coſa poſſo fare, che dire, queſta coſa voglio fare, e far bene per male, che agiungere male ſopra male. Perche che piu nobil virtu
puo eſſer in vn prencipe, che l'eſſer clemente, pronto in perdonar, lento in caſtigar. Che eccelentia é in vn Nobile? che ornamento in vn Gentilhuomo? che comendatione in ciaſcaduno, l'eſſer clemente? acreſce fama, aquiſta honore, guadagna vittorie. Al contrario, ſe l'huomo é ſuperbo, altiero, e tiranno, lui aquiſta infamia, lui aquiſta odio da molti, amor da pochi, e molte volte perde il ſtato: coſi a dirui la mia opinione, innumerabile ſono le comodita che vengono a l'huomo eſſendo humano, clemente, e liberale. Ma al contrario, eſſendo auaro, crudele, e ſuperbo, lui é ſottoposto a la varieta di Fortuna: lui é ſottopoſto a molti pericoli e danni, e anche a morte.
Certo voi dite il vero, ma certo noi Ingleſi ſiamo obligati a rēder infinite gratie a Dio, che ci ha conceſſo ſi bona Regina, coſi humana, coſi clemente, coſiliberale, & coſi miſericordioſa, che poche ſe ne trouano ſue pari.
Certiſſimamente voi dite il vero, ma noi ſiamo coſi ingrati
verſo Dio per la ſua bonta, in concedercela, & verſo lei mamarci, verſo noi ſteſſi in non conoſcerci noi ſteſſi, & ſi•mo coſi corotti da ingratitudine.
Orſu, ſe vi piace, ditemi in poco, in tre o quatro parole, che coſa ſia Sobrieta & Temperantia, & anche ſe è coſa coſi degna da eſſer abracciata, come era all' anticha.
Veramente io vi diro il mio parere, Temperantia è vna virtu, che non ſi puo laudar a baſtanza come merita, ma il meglio che ſo, velo diro in quatro parole, Sobrieta & Temperantia ſono virtu, che non ſono tanto ſtimate adeſſo come ſono ſtate altri tempi, & pochi tengono le Regole di Anarchaſe Filoſofo, che era molto dotto.
Che Regole ſono quelle?
Il Filoſoſo perſuade i prencipi a eſſer temperati in vita, ſobrij in parlar, e astenerſi da mangiar molto, per che in vincer apetito, & concupiſcentia, & ſupreſſar piacere, è vna grande vittoria. Colui é valente vittore, famoſo Conquiſtore, e potente prencipe, che ſa vincer ſe
medeſimo, vn gran numero di bone virtu acompagnano Sobrieta & Temperanza, come abſtinentia, continentia, chaſtita, & ſapientia: & al contrario, vn mondo de vitij ne ſeguono, come ebrieta, luſuria, & altre furfantarie. La compagnia di ebrij, é piu odioſa, che profitteuole: piu dangeroſa, che ſana, piu ſporcha, che amicheuole: la vita del vno é famoſa, la vita del'laltro infamoſa: la temperanza e virtu del'uno è comendeuole, la inſatieta & malitia del altro è da eſſer condannata, el ci hiſogna conſiderar che noi mangiamo per viuer, & non viuiamo per mangiare, come fanno molti. Tre Leggi erano in Thebe, che erano in grande eſtimatione: La prima di ad'orar i lor Deij: la ſeconda, di honorar i ſuoi parenti: la terza, di astener da mangiar troppo, e paſcere coſi ingordiſiamente, come ſi fa hoggi. O tēperata vita, quādo temperantia era oſſeruata: O mondo d'orato, quando che ne vino, ne banchetti erano conoſciuti, al'ho ra chaſtita era conoſciuta
nel Tempio di Veſta. Al'hora gli Imperatori frequentauano la Capella di Iupiter, al'hora concupi ſcentia non ardiua venir ne la Corte de Ceſare, al'hora abſtinentia caminaua per il mercato in ogni Citta, al'hora il mondo era chaſto, al'hora il mondo triumfaua, ma adeſſo ogni coſa va ala rouerſa.
Certo é vna coſa lamenteuole, a conſiderar il ſtato di queſto mondo.
I Wyll tel you as well as I can, Diligence may be called one of the principal daughters of Vertue for euen as the Philoſopher ſaith, the greateſt vertue that is, is to flee idleneſſe, and the greateſt commendation that any man can haue, is to be diligent in ſeekyng to obteyne good thyngs: Diligence is able to make the vneaſyeſt thing, eaſye: the raweſt thing rype, the ſtraungeſt thyngs, familiar: the hardeſt thyng, ſoft: with Diligence, ſo many, and ſo many Philoſophers became ſo famous. It is ſayde, that in the former age, before Induſtrie and Diligence were knowen, none knewe what order was, but when that they beganne to ſtudy, & to ſeeke to know the good from the bad, I ſay, when that they beganne to practiſe polici, that they dyd put thynges in order, and that reaſon beganne to rule,
when they beganne to ſeeke out learning, & exerciſe vertue, then came a newe age: and it is true that Tulli• ſaith, O Philoſophie, the true fountayne of all vertues, and the perfection of vnderſtanding, and well may that Realme be called happy, wher the prince ſeekes with diligence to exalt vertue, & ſupreſſe vice, to reward the good, & puniſh the wicked, to honor the learned, & hate the ignorāt: where no reſpect is borne no more to one then to another, either to the noble, or to the vnnoble, but that euery thing is ruled after the truth, the whiche is ſeldome ſeene now adayes.
Certis I beleeue that you are a Prophet, for you ſay true, but if it do not diſpleaſe you, that I trouble you ſo much, as to tel me what thing Humanitie and Clemencie is, for I ſee that they are ſo ſeldome vſed among men nowe a dayes, that I beleeue they are not good, nor profitable.
I wyll tell you as briefly as I can, but my capacitie is ſo bad, that I feare me I can not very wel fulfyl your deſire, but accept my good wyll, and ſo
doing, you ſhal do like a faithful friende, for I am not very wel learned.
Certis I alwayes accept your good wyl, alwayes ſhewed toward me.
To tel you the truth, euē as pride oppreſſeth loue, prouoketh diſdaine, ingendreth malice, cōfoundeth iuſtice, & corrupteth great ſtates, ſo humanitie & clemēcie engendreth a certain affectiō, augmēteth frind ſhip, mainteineth loue, ſupporteth equitie: finally it preſerueth any great eſtate. For euen as Alexāder ſeuerus ſaith, there is nothing that maketh a prince to be beloued of his ſubiects, then humanitie, nothing ſooner getteth honour vnto a Noble man, then to be clement, nothing gendreth loue, mainteyneth concorde, peace, & quietnes among the ſubiects, thē a prince to be clement, his Coūſellers humane, his Magiſtrates courteous & louyng: more honour ſhall a Prince purchaſe, to ſay, this thing I can doo, then to ſay, this thinge I wyll doo, and doo good agaynſt yll, then to adde euyll vppon euyl. For what more noble vertue
can be in a Prince, then to be clement, ready to forgeue, and ſlowe to puniſhe? What an excellencie in a Noblemā? what an ornament in a Gentleman? what commendation in all men, is it to be clement? it encreaſeth fame, purchaſeth honor, & getteth victories. Contrarywiſe, if a man be proude, hauty, and a tyrant, he purchaſeth infamy, getteth hate of many, loue of none, and many tymes he looſeth his eſtate: and ſo, to tel you my opinion, innumerable are the commodities that come vnto man, to be humane, clement, and liberal. But contrarywiſe, if he be couetous, cruel, and proude, he is ſubiect vnto the varietie of Fortune: he is ſubiect to many perylles and daungers, and alſo vnto death.
Certis you ſay true, but verily we Engliſh mē are bound to render infinite thankes to God, for that he hath granted vs ſo good a Queene, ſo humane, ſo clement, ſo liberal, and ſo mercyful, that few are found her peeres.
Vndoubtedlye you ſaye true, but wee are ſo vngratefull
toward God for his goodnes in granting her to vs, and toward her in louing vs, and toward our ſelues, in not knowing our ſelues, and we are ſo corrupted of ingratitude.
Wel, if it pleaſe you to tell me in three or foure woordes, what Sobrietie and Temperance is, and alſo if it bee a thyng ſo worthy to be imbraced, as it was in the old tyme?
Verily I wyl tel you my mynde, Temperance, is a vertue that can not be prayſed ſo much as it deſerueth, but as well as I can, I wyl tell it you in foure woordes, Sobrietie and Temperance, are vertues, that are not ſo much eſteemed nowe, as they haue beene in tymes tofore, and few hold the rules of Anacharſis the Philoſopher, who was wel learned.
What Rules are thoſe?
The Philoſopher perſwadeth princes to be tēperate in their life, ſober in ſpeaking, & to ab ſtaine frō much eating, to ouercome appetite and luſt: and to ſuppreſſe pleaſure, is a greate victorie. He is a valiaunt victor, a famous Conquerour, and a mighty prince, that can vanquiſh him
ſelfe, a gteat number of good vertues doo accompany Sobrietie and Temperance, as abſtinence, continencie, chaſtitie, and wiſdome: and contrary, a worlde of vices do folowe, as drunkenneſſe, lecherie, and other villanies. The company of drunkardes is more odious, then profitable: more dangerous, then healthfull: more filthy, then friendly: the life of the one is famous, the life of the other infamous: the temperance & vertue of the one is cōmendable, the inſaciety & wickednes of the other is to be condemned: we muſt conſider, that we doo eate to liue, and not liue to eate, as many doo. Three Lawes were in Thebes, that were in greate eſtimation: The firſt was, to woorſhyp theyr Goddes: the ſecond, to honor their parents: the thirde, to abſteyne from too much eating, and feeding ſo exceſsiuely, as is vſed nowe adayes. O temperate lyfe, when temperance was obſerued: O golden worlde, when neyther Wyne, nor banquettes were knowen, then was chaſtitie knowen
in the Temple of Veſta. Then the Emperours dyd frequent the Chappel of Iupiter, then Luſt durſt not come to the Court of Ceſar, then abſtinence walked through the markette in euerye Cittye, then the worlde was chaſte, then the world dyd triumph, but nowe euery thyng goeth contrary.
Certis it is a lamentable thyng, to conſider the ſtate of this world.
Ragionamenti ſopra Silentio, & Liberalita, & in laude di Eta. Cap. 29. ¶ Reaſonynges vpon Silence and Liberalitie and in prayſe of Age. Chap. 29.
DItemi vi prego, comendate voi Silentio, e Taciturnita, come hanno fatto molti al tempo vechio?
Silentio è coſa degna da eſſer comendata da tutti, abracciata da molti, & accarezata da ogni ſtato.
Socrate inſegnaua á i ſuoi ſcolari tre coſe: la prima, da eſſer taciturno nela lingua: la ſeconda, vergognoſo in
viſo: la terza, ſauio in cuore: perche dice, La ſapientia del pazzo, é ne la ſua lingua, & la lingua del ſauio é aſcoſta nel ſuo cuore. Demoſtene dice, Silentio in vn Prencipe, é coſa neceſſaria: Silentio é vna rara virtu, Silentio é gioia di gran valore: Tu non fai male a neſſuno, tu non tradiſci neſſuno, tu non inganni neſſuno, e pur Silentio é la piu peſante ſoma che ſia, il piu greue penſier, vn diſagio che ſempre brucia, cheſempre ſtimola l'huomo. O quāto pochi ſene trouano di quelli hoggi di, che ſanno tacere fra gli huomini? manco fra le donne.
Certo voi dite il vero, pochi ſe ne trouano.
Ditemi di gratia, che coſa è liberalita, io credo che ſia vn gran vitio.
Perche dite voi coſi?
Perche ſi pochi la vſano.
E per quello debbe eſſer vitio?
Che ſo io? Io vedo che ſi pochi vſano Liberalita, che io penſaua che fuſſe, come a dir vn gran tradimento, perche ſi vſa coſi rare volte.
Ma non vedete voi, che il mōdo va al contrario, doue che
l'huomo doueria vſar liberalita, lui vſa auaritia e cupidita, Liberalita é vna gran virtu, & per quello pochi la vſano, e manco la praticano. Liberalita è vna virtu accarezata da pochi, disprezata da molti, pochi ſe ne trouano, che in dar ſono preſti, & in acettar lenti: pochi vogliono creder a Curtio, quando che lui dice, Che á poſſeder aſſai non é richezze, ma auaritia e cupidita, e al contrario, á non deſiderar niente, ma donar aſſai, quello é vn poſſeder gran richezze, & eſſer liberale. Pochi credo neſſuno ſe netrouera hoggi di, che ſiano come molti ſono ſtati in Roma, che erano franchi e liberali verſo la piu paate, benefattori de tutti, e auari verſo neſſuno, e i richi teniuano caſa aperta. Liberalita in vn prencipe, gli aquiſta amore e fede: a vn Nobile, ſeruitio & bona volonta da tutti. Liberalita aguiſta a ogniuno beneficij: ma pochi dicono con Aleſſandro Imperatore.
Che coſa dice lui?
Lui dice, che il preucipe doueria
ſempre eſſere piu pronto & presto in dare, che in pigliare.
O nobil detto da vn prencipe.
Fu vn altro che domando a Aleſſandro, doue erano tutte le ſue richezze, che lui haueua aquiſtate in tante guerre che lui haueua fatte: lui fece ſegno verſo i ſuoi ſudditi, & diſſe, ne li cuori de la la mia gente.
O nobil prencipe.
Dice lui, che piu gran coſa puo deſiderar vn prencipe da i ſuoi ſugetti, che fede e verita verſo lui? che piu laudabil coſa in vn prencipe, che liberalita & lenita verſo i ſuoi ſudditi: la liberalita di vn pouero, ſi è il ſuo bon volere. Che piu gran dono puo dar l' huomo, che quello che gli vien dal cuore? Fu vo Re in Thebe, che fu ſi liberale mentre viſſe, che quando mori, non ſi gli trouo tanti denari apreſſo per ſepelirlo: non ſi gli trouo denari in Banchi, oro in caſſe, gioie in cofani, richezze naſcoſte.
De quelli ſe ne troua pochi. Perche piu che l'huomo há, piu lui há da temer la mutabilidilita
di Fortuna. Ogniuno è liberale in parlare, ma pochi franchi in donare: ogniuno parla contra inuidia e malitia, e pur ci odiamo l'un l'altro. Noi continualmente eſclamiamo contra tirannia, e pur ſiamo ſenza miſericordia, noi dispreziamo ſuperbia, e pur ſiamo ſenza humanita, noi abhoriamo glotonia & ebrieta, & pur ſempre ſiamo a banchetti, a feſte: noi ſempre cridiamo contra otio, e pur ſempre ſiamo otioſi: noi ſempre diciamo male de la lingua che ſcandaliza, e pur non ſapiamo dir bene di neſſun•. O Dio, a che termine ſiamo, ogniuno ha inuidia al ſuo proſſimo, ogniuno cerca di auanza l'altro.
Io credo che il mondo ſia quaſi ala fine.
Coſi credo anche io.
Certo ſignor voi mi hauete compiaciuto in molte coſe, ma anchora vi prego a dirmi qualco ſa di Eta.
Bione quel Filo ſofo dice, che Eta é il vltimo porto di ripoſo, il fine di ogni miſeria, la porta di vita, la oſſeruatrice de tuttii pilgrimaggi, & vna
coſa honoreuole, deſiderata da tutti. Fu vno che gli doman do perche lui laudaua tanto Eta? lui rispoſe, ſe bene la prima vera é piaceuole, l' Autuno é fertile, i fiori che creſcono nela prima vera ne l' Autuno ſi maturano, coſi lui compara l'eta del' huomo ale quatro ſtagione del'anno, il tempo che lui creſce, è come la prima-vera, il tempo de la ſua fortezza é la State: il tempo che lui comincia a eſſer ſauio, è come l' Autunno: & la ſua vechiezza, è come l'inuerno, il qual finiſce ogni coſa. Dolci ſono i detti de i vechi, i loro conſigli perfetti, il loro gouerno ſicuro. O come é fragile e debile giouentu, quante citta e caſtella ſono ſtate ruinate, per hauer conſiglio de gioueni? quanti regni ſono ſtati ſubuerti, per hauer hauuto conſiglio de gioueni. Eta come é piena di prouiſione, di ſapientia, di esperientia, e di ſtudio. Il gouerno di vna republica, non conſiste ſolamente in forza, ma nela virtu de lamente. Ʋn huomo é come vn pomo, che
non é maturo •l quale é bruſco, ma eſſendo ma•uro, diuien dolce, coſi l'huomo eſſendo giouine, é furioſo e bruſco, non vuolp•egar, ma eſſendo vechio, e d•lce, humile verſo tutti. Eta non ha piacere in questo mondo, non frequenta banchetti, abhoriſce libidine: quello che piace a vechi, non piace a gioueni: quello che i vechi ſanno per esperientia, i gioueni non lo vogliono creder, ne con ingegno, ne con conſigli. O quanto mal é ſtato fatto per giouentu? quante republiche ſono ſtate riuer ſciate? quanti regni ſono ſtati ſubnerti, prencipi traditi, amici ingannati. Per la qual coſa, nela mia opinione, noi ſiamo meglio accettar eta, che giouentu.
Certo io credo coſi.
I Pray you tel me, do you commend Silence, and Taciturnitie, as many haue done in the old tyme?
Silence is a thing woorthy to be commended of all men, embraced of many, and cheriſhed of euery eſtate.
Socrates dyd teache to his ſcollars three things, the firſt was, to be ſilent in ſpeache, the ſeconde, to be ſhamefaſte in
the face: the third, to be wiſe in hart: for ſaith he, the wiſedōe of a foole is in his tōgue, & the tongue of the wiſe man is hydden in his hart. Demoſthenes ſaith, that ſilence in a Prince, is a neceſſary thyng: Silence is a rare vertue, Silence is a iewel of greate valour: Thou hurteſt no man, thou betrayeſt no man, thou deceyueſt no man, and yet Silence is the heauieſt burdē that is, the weightieſt thought a diſeaſe that alwaies burneth that alwayes pricketh a man. O how fewe are there found now adayes among men, that hold their peace? but fewer among women.
Verily you ſay true, few there are found.
Tel me of courteſie, what thyng Liberalitie is, I beleeue that it is a great vice.
Wherfore ſay you ſo?
Becauſe ſo fewe do vſe it.
And for that is it a vice?
What can I tel? I ſee ſo fewe vſe Liberalitie, that I thought it had been as it were a kynd of greate treaſon, becauſe it is vſed ſo ſeeldome.
But ſee you not that the worlde goeth contrarye, for where
man ſhould vſe liberalitie, he vſeth auarice and couetouſneſſe. Liberalitie is a great vertue, and therefore fewe do vſe it, and leſſe doo practiſe it. Liberalitie is a vertue cheriſhed of fewe, deſpiſed of many: fewe there are found, that in geuyng are prompt and ready, & in taking ſlowe: Fewe wyll beleeue Curtius, when as he ſaith, that to poſſeſſe much, is no riches, but auarice and couetouſneſſe, and contrarywiſe, to couet nothing, but geue much, that is a poſſeſsing of great riches, and to be liberal. Fewe I beleeue, or none at al, there are to be founde nowe adayes, that are, as many haue ben in Rome; that are franke in geuing; liberal toward the moſt part, benefactors vnto al, and couetous toward none: ſuch men dyd keepe open houſe. Liberality in a Prince, purchaſeth hym loue and fayth: in a Noble man, ſeruice and good wyll of all. Liberalitie purchaſeth vnto al men benefites, but few ſay with Alexander the Emperour.
And what ſayth he?
He ſayth, that a Prince ſhoulde
alwayes be more prompt and ready in geuyng, then in taking.
Oh noble ſaying of a prince.
An other demaunded of Alexander, where were al his riches, that he had gotten in ſo many warres that he had made? he made ſigne towarde his ſubiectes, and anſweared, In the hartes of my people.
Oh noble prince.
He ſayth, what greater thing can a Prince deſire of his ſubiectes, then truth and fayth towarde hym? What thyng can be more laudable in a Prince, then liberalitie and lenitie toward his ſubiects? the liberalitie of a poore man, is his good wyl. What greater gift can a man geue, thē that as proceedeth from his hart? There was a king in Thebes that was ſo liberal whileſt he liued, that whē he dyed, there was not ſo much money foūd by hym, as to bury hym: he left no money vpon bankes, gold in cheſtes, iewels in cofers, nor riches hydden.
Of thoſe there are foūd few. For the more a mā hath, the more he ought to feare the mutabilitie
of Fortune. Euery one is liberal in ſpeach, but fewe are franke in geuing: euery one ſpeaketh againſt enuie & malice, and yet we hate one another: we continually exclame againſt tyranny, & yet wee are mercyleſſe: we deſpiſe pride, and yet wee are without humanitie: wee abhorre gluttony & drunkēnes, and yet wee are alwayes feaſtyng and banquettyng: wee alwayes crye out agaynſt idleneſſe, and yet we are alwayes idle: wee are alwayes ſpeakinge euyll of ſclaunderous tongues, and yet wee can ſay well of no bodye. O God, at what poynt are wee? euery one dooth enuie his neighbour, we al ſeke to ouercome one another.
I beleeue that the worlde be almoſt at an end.
So beleeue I alſo.
Certis ſir you haue ſatisfied me in many things, but yet I pray you to tell me ſomethyng of Age.
Bion that Philoſopher ſaith, that Age is the laſt port of reſt, the ende of all miſerie, the hauen of lyfe, the fulfyllyng of all pylgrimages, and an
honorable thing, and deſired of al. There was one that aſked hym wherfore he prayſed age ſo much? he anſweared, although the Spring be pleſant yet the Harueſt is fertile, the flowres that growe in the Spring, in Harueſt are ripened, ſo he compareth the age of mā, vnto the foure ſeaſons of the yeare: the tyme that he groweth, is like the Spring: the tyme of his ſtrength, is the Sommer: the tyme that he begynneth to be wiſe, is like the Harueſt, and his age is like wynter, which finiſheth al things. Sweete are the ſayings of old men, their counſel perfect, their gouernement ſure. Oh howe frayle and weake is youth? howe many Cities and Caſtles haue been brought to ruine thorow the coūſel of yong men? how many kingdomes haue beene ſubuerted through young mens counſel? Age is full of prouiſion, of ſapience, of experience, and of ſtudye. The Rule of a common weale dooth not onely conſiſt in ſtrength, but in the vertue of the mynde. A man is like an apple, that
is not ripe, but ſowre, but being ripe, becommeth ſwee e: ſo a man buyng young, is furious and ſowre, and wyll not bende, but being olde, is ſweet, & humble toward al. Age hath no pleaſure in this worlde, frequenteth not banquettes, abhorreth luſt: that whiche pleaſeth olde men, delighteth not young men: that whiche olde men knowe by experience, young men wyll not beleeue it, neyther with vnderſtandyng nor counſel. O howe much euyll hath ben don thorow youth? how many common Weales haue ben ouerthrowen? how many kingdomes ſubuerted, Princes betrayed, friendes deceyued? Wherefore in my opinion, we are better accept age, then youth.
Verily I beleeue ſo.
¶ De li coſtumi de certe genti. Cap. 30. ¶ Of the manners of certayne Nations. Chap. 30.
TEl me of curteſie, if you know the cuſtomes of certaine nations, I know you know thē.I wyl tel you as briefly as I can: The Ethiopians are a certaine people of Caria, they are ſimple, foule, and ſlaues: the Cartaginians are falſe, and deceiuers: thoſe of Babylon, are malitious, and corrupted: the Perſians are gluttonous, and drunkardes▪ the Cicilians are very niggards, & yet faithful: thoſe of Caſpia are cruel: they of Lesbia, filthy the Scithians Laweleſſe: the Corinthians, fornicatours: the Boetians, very rude: the Simerians, ignorant: the Siberians, very beaſtly: they of Lacedemonia, very hardye: the Athenians, delicate: the Romans proud and glorious: the Spaniards, trauelers, diſdainful, and deſpiſers: the Italians, proude and reuengers: the Frenchmē, crafty & fierce: the Germanes, warriours: the Saxons, diſſemblers: thoſe of Sucuia, tatlers: the Britaine,
(an Engliſhman) a buſy body: the Iriſhe man, wylde: the Cimbrian, ſeditious, and horrible: the Boemian, very diſcourteous, and deſirous of newes: the Scottiſh man, periured: the Vandal, mutable: the Bauarian, a ſcoffer. Of other I do not wel remēber.Verily I yeelde you thankes for this, with a good hart.
HOwe doth Muſicke pleaſe you?It pleaſeth me wel, and you.Muſicke is a laudable thyng.Yea ſir, for Saintes haue alſo vſed it, as kyng Dauid, when he was any thyng ſadde, or melancholike, he tooke delight in playing & ſinging Pſalmes in praiſe of God his lord. Muſick is ſaid to be the reioyſing of the hart: Muſicke comforteth the mynde, and feareth the enimie, for euen as Muſicke
is pleaſant, ſo is it doleful, and alſo it is ful of harmonie and melodie, and alſo it is terrible, feareful, and terrifying: but there are many that do abuſe it now adaies, which thing diſpleaſeth me.You ſay true.What is loue?Loue is a delectable deſpite, and a ſpitefull delight. Honeſt loue is ordeyned of God: diſhoneſt loue is forbydden of God: the difficulteſt thing that is, Loue maketh it eaſie: the hardeſt thing that is, Loue maketh it ſoft: the moſt perillous thing that is, Loue wyll venture to bryng it to paſſe. But nowe adayes you ſhal finde, that wheras one loueth honeſtly, an hundred loue diſhoneſtly.Verily you ſay true.We neede not ſpeak ſo much of loue, al books are ful of loue, with ſo many authours, that it were labour loſt to ſpeake of Loue.
¶ Diſcorſo ſopra libidine, & la ſua forza. Cap. 32. ¶ A Diſcourſe vton Luſt, and the force therof. Chap. 32.
OF courteſie tell me, which is the greateſt vice that is moſt practiſed now adayes?I wyl tel you, me thinkes that al vices are practiſed.You ſay true, but whiche is the greateſt, and of moſt ſtrength and puiſance?I beleeue, Luſt.So beleeue I alſo.For Luſt is in al eſtates, as wel in the prince, as in the ſubiectes, as much the one as the other, al mē be ſubiect vnto it: Pride principally hath her ſeate amongſt Princes and great Eſtates: Couetouſneſſe among olde men, Magiſtrates, and alſo Officers: Enuie among handicrafteſmen: Vſurie amōg citizens: Simonie among Biſhops and Prieſtes: hipocriſie amōg the religious & deceit among Marchants: but Luſt hath a ſeate among all Eſtates: Luſte is lorde of al: it hath ouercome Lordes, Learned men, Wiſe, and eloquent: it hath vanquiſhed the greteſt knights that haue ben
Luſt was cauſe, that Cleopatra laye with her brother, as with her husband: was cauſe that king Cinaris lay with his daughter: Luſt made Machareus lye with his ſiſter, Canace: it made Menephron lye with his mother, that Oedipus laye with his mother, and hadde chyldren by her. Oh cruell monſter, Oh beaſtly rage, Oh infernal Furie, thou inchāteſt the wiſe, thou deceiueſt the wiſe, thou ouercōmeſt the ſtrong, thou ſubueſt al men vnto thy yoke. Luſt was the cauſe that Troye was ruinated: Luſt was the cauſe that Sodom & Gomor were deſtroyed: that Dauid ſinned with Berſabe, that Airmō ſinned with Thamar that Abſolon lay with his fathers Concubine, that the two old men ſought to rauiſh Suſanna, that Holofernes fel in loue with Iudith. Luſt was the cauſe that the Euangeliſtes heade was cutte of. Luſte was cauſe, that the Flood drowned al the world. God for his mercye graunt, to open the hartes of al his ſubrectes, and geue them grace, that Luſt maye haue
no force at al.God graunt it be ſo.
Ragionamenti ſopra virtu, con le ſue figlie, che coſa é il fine di Guer ca, quale ſono bone opere, quatordeci bone Regole, con altri diuerſi diſcorſi. Cap . 33. ¶ Reaſonyngs vppon Vertue, with her daughters, what is the ende of warre, which be good woorkes, fourteene good Rules, with diuers other diſcourſes. Chap. 33.
I Haue heard ſay many tymes, that vertue hath certain daughters, I wold know who they beVertue hath foure daughters.Which be they?Force, Prudence, Iuſtice, & Temperance.I haue heard ſay, that Force hath daughters alſo.It is true, ſhee hath foure, as Magnanimitie, Magnificence, Pacience, and Perſeuerance, and al are good.Which be the daughters of Temperance, and how many?They are ten, as Shame, Honeſtie, Abſtinence, Chaſtitie, Sobrietie, Continencie, Clemencie, modeſtie, Studioſitie, and Humilitie.Which be the daughters of Iuſtice,
and how many are they?There are two ſortes of Iuſtice, as Commutatiue, and Diſtribuetiue: theire daughters are fiftiene, as Innocencie, Religion, prayer, godlyneſſe, Obſeruation, Obedience, Grace, Gratitude, Penitencie, Veritie, Faithfulneſſe, Liberalitie, Mercy, Equitie, and Amitie.Which be the daughters of Prudence?Theſe be they, as doctrine, conſideration, good deſire, vnderſtanding, good wyl memory, reaſon, fayth, charitie, and hope.Tell me of courteſie, what is the end of warre.The ende of warre is this, God is blaſphemed, denyed, & deteſted, Churches are profanizated, and ſacrileged, Villages are burned, Cities deſtroyed, Caſtles ſubuerted, Fortes ruinated, men ſlayne, women forced, Virgines violated, goodes taken, and rapt. In warre there is no fayth, lawe, loue, humanitie, humilitie, charitie, nor honeſtie: but all pride, ambition, crueltie, arrogancie, diſobedience, ſtealth, auarice,
pilfering, pillage, periurie, fraude vngodlynes, fornication, adulterie, wrath, inceſt, horrour, blaſphemyng, enuie, reuenge, villany, al knauery is vſed in warre, there is no reſpect borne to any.Theſe are good workes to viſite the ſicke, to doo al•neſe vnto the poore, to teach the ignorant, gene good example, geue good counſel comfort the afflicted, teache good doctrine, ſclaunder no bodye, ſeeke the profite of thy neighbour, for God commaundeth it, honour God, bleſſe hym, pray ſe hym, magnifie hym and exalt hym.Fourtiene good rules for to adorne a Gentleman: to be alwayes humble in harte: to ſpeake litle, and reaſonably: be not readye and prone to laugh: holde thy peace, tyll thou be asked: keepe the ſtatutes of thy ſuperiours, as well Spirituall, as Temporall: account thy ſelfe the leaſte of al: account thy ſelf vnworthy to do any thyng acknowlege thy ſinnes to God: haue pacience in aduerſitie: ſubmyt thy ſelf to thy ſuperiours: vanqui he thyne owne wil: agree
with the opinion of the wiſe: apparel thy ſelfe moderately: pray God, & belene in the father, the ſonne, & in the holy ghoſt & ſeeke not to be ſaued by any other meanes, then by hym.I pray you tell me, which be the enimies of the foure morall vertues.There are a great many, as periurie diſorder folly, fond affection, appetite, worldly care, concupiſcence, wrath, ambition, diſsimulation, ſlattery, hipocriſie, treaſon, ingratitude, lying, inſacietie, pride, forgetfulneſſe, ielouſie, violence, deſperation, importunity, deſpite, horror, arrogancie, malice, and enuie.The Miniſters of aduerſitie are, Temptation, ſickneſſe, ignorance, warre, plague, hunger, proceſſe, diſcorde, loſſe of friendes, care, and diuers accidentes, and other in conueniences.The miniſters of proſperitie are, Innocencie, humilitie, ſpecialtie, fauour, pitic, conſcience, lone, diſcretion, benignitie, integritie, amitie, ſaith, good deſire, grace, and feare of God.Theſe are the meſſengers of ſyn, Suggeſtion, cogitation, delight, banquetting, feaſting, diſſolution, play, and daūſing, folly, pleaſure, prodigalitie, inconſtancie, inconſideration, and euyl company.Theſe are the fiue ſenſes of Nature, that is to ſaye, To See, to Heare, to Feele, to Taſte, to Smell, but looke howe, when, which, what, and where.Foure ſortes of temptation, as Concupiſcence, ambition, hypocriſie, and vayne hope.Foure humours raigne in man, accordyng to the foure Elementes, that is to ſaye, One complexion is ſanguine, an other cholerik, an other flegmatike, and the laſt, melancholike.There are men, that becomme poore through three cauſes: ſome becauſe they are too pitifull: but of thoſe there are few. Some for being too liberall: of thoſe there are leſſe: ſome other for beyng to prodigall: of thoſe there are a great many in London.Of three thyngs beware, that is, of a Sicofant, of a flatterer, & of a preſumptuous man.Three good thyngs in a prince, mercy, eloquence, and godlyneſſe.One thing in three maketh man ſafe from al euyl, Father, Son, and holy ghoſt.The three courſes of man, chyldiſhnes, youth, and age.Three good rules for euery man Rule thyne owne wyl, temper thy tongue, refrayne thyne owne belly.Three good thyngs, truth, charitie, and vertue.Three ſortes of deſtruction, Famine, plague, and warre.Three good things in a woman, The riches of Iuno, the wiſedome of Pallas, the beautie of Venus.Three ſortes of Eloquence, Gramar, Rhetorique, & Logique.Three ſortes of Philoſophie, Natural, moral, and Logical.Three ſenſes of man, Naturall, Vital, Reaſonable.The foure Elements, Water, Fire Ayre, and Earth:Three ſortes of men may lye by aucthoritie, a Phiſition, an Olde man, and a Trauayler.
L'opinione di Mar co Aurelio, & Ouidio, ſopra amore, et che coſa é. Chap. 34. The opinion of Marcus Aurelius, and Ouid, vppon Loue, and what it is. Chap. 34.
I Pray you tel me (if you pleaſe) your opinion in this thing, If you thinke beſt, that a man loue a woman or no.I wyl tel you, he may loue, if he pleaſe, but great and innumerable are the dangers, that he ſubmyts hym ſelfe vnto, that doth hant women, and great is the reſt and quietneſſe that commeth vnto thoſe that altogether abandon them.How can that be that there may come care & griefe in louing a woman, and reſt and quietneſſe in not louyng them.Knowe you howe Marcus Aurelius, ſometymes Emperour of Rome, ſaith?No ſir▪ of courteſie tel me.He ſaith, ſpeaking of this poynt, if a man loue not a womā, he is reputed as a villayne: if he loue thē, he is counted light: if he leaue them, they thinke him to be fearful & a daſtord: if he folow them, he is loſt: if he ſerue thē they make no accoūt of him: if he ſerue thē not
they hate hym greatly: if he wyl haue them, they wyl not haue hym: if he do not deſire them, they ſeeke hym: i• he keepe them company, he loſeth his name: if he keepe thē not company, they think him no man: if he ſeeke them, they ſlee him: if he ſeeke them not, they goe ſeekyng hym: if he woorſhyp them, they deſpiſe hym: if he doo not woorſhip them, they weepe: what wyl you that the wretched man do, but altogether forſake them:But God commanudeth, that man ſhal leaue father & mother, ſiſter, and brother, to ioyne hym ſelfe with a womā.It is true, ſo ſhe be honeſt and chaſt: for to keepe companye with a woman, if ſ•ee be not his lawfull wife, it is counted a greate ſinne, as it is in deede.But tel me of courteſie, whence commeth this loue, that men •eare vnto women? I haue heard ſay, that the gods haue loued: Loue hath made wiſe men become fooles, learned men ignorant, ſtrong men weake: from whence cōmeth this thing?How wyl you haue me know it, when learned men, wiſe, and ſtrong, yea gods coulde not knowe it? Ouid ſayth, that Loue is, I wote not what, he commeth, I wote not whence, who hath ſent hym, I know not: he ingendreth, I know not how: he is cōtēted I know not with what: Loue is felt, I know not how often: loue trobleth me, I know not wherfore: loue dooth pierce my fleſh, & ſhedeth no blood: he taketh roote in my hart, & breaketh no fleſh. What engine, what wiſedome, what ſtrength, what learning, what deceit, what fortune can defende me from Loue? I know not certaine.
¶ Diuerſita de gli huomini. Cap. 35. ¶ The Diuerſities of men. Chap. 35.
SE lui é ruſtico, neſſuno tien conto di lui • ſe lui é di alto ſangue, lui é ſantuoſo: ſe lui é ricco, lui é vitioſo: ſe lui é pouero, lui é auaro: ſe lui
è valente, lui é trogpo ardito: ſe lui é cotardo, lui é defamato: ſe lui é parlatore, lui mente: ſe lui parla poco, é tenuto pazzo: ſe lui é bello, lui é deſiderato: ſe lui é brutto, lui è geloſo: ſe ſi intramette, è chiamato importuno: ſe lui tace, é tenuto ſemplice: ſe lui ride, é detto ignorante: ſe é liberale, é tenuto prodigo: ſe non é liberale, é tenuto ſcarſo & auaro. Vedendo ſi queſto, vdendo ſi queſto, & ſapendoſi queſto, che fara l'huomo triſto, doloroſo, & ſpectalmente ſe ha prudentia: perche ſe ſi vuol ſeparare dal mondo, la carne non li da licentia, & ſe vuol ſeguire il mondo, il ſuo cuore non lo conſente. Penſino tutti gli huomini che hanno a contentar ciaſcuno con ſeruitu, & beneuolenza: perche to gli fo a ſapere, che mai non contenteranno tutti gli huomini, Anchora che faccia quāto puo come huomo, & faccia quanto deue, come bon vicino, & che caui forza de la deboleza con molta fatica & rimedij alla pouerta, coni ſuoi ſudori, & ſi ponga
per compiacer a ciaſcuno in ogni pericolo, al ſine non potra mai contentar tutti: da alcuni ſara amato, da alcuni odiato, da alcuni ripreſo, da alcuni adulato: ſe lui fa bene, é inuidiato da molti: ſe lui fa male, é diſprezato da aſſai. O pouero homo, ſe tu haueſſi tutti gli ochi di Argo, le mani di Briaro, la ſapientia di Salomone, con le ricceze di Mida, & la eloquentia di Cicerone, & le belezze di Aſſolone: tu non compiacerai mai tutti.
Certo voi dite il vero.
IF he be ruſtical, none account of him: if he be high of blod, he is ſumptuous: if he be riche, he is vitious: if he be poore, he is couetous: if he
be valiaunt, he is too hardye: if he be a daſtard, he is defamed: if he be a tatler, he is a lyer: if he ſpeake litle, he is counted a foole: if he be faire, he is deſyred: if he be foule, he is ielous: if he be a medler, he is called importune: if he hold his peace, he is coūted ſimple if he laugh, he is called ignorant: if he be liberal, he is deemed prodigal▪ if he be not liberal, he is coūted couetous & ſcarſe. Man ſeeing this, hearing this, and knowing this, what ſhal the poore and wretched man do, and ſpecially if he haue any wiſedome? for if he wyl ſeparate hym ſelf from the world, the fleſh wil not let hym: and if he wil folow the world, his hart cōſenteth not to it. Let al men thinke, that haue to content euery one with ſeruice and beneuolence: for I let them to know, that they ſhall neuer content all men, although he doo as much as man can doo, and though he doo as muche as he ought, like a good neyghbour, and that he take force from weaknes, with much labour and remedie vnto pouertie, with his ſweat, and put
hym ſelfe in al peryls onely to pleaſe al mē, at the laſt he ſhal neuer content all men. of ſome he ſhalbe loued, of ſome hated, of ſome checked, of ſome flattered: if he do wel, he is enuyed of many: if he do il, he is deſpiſed of many moe. Oh poore man, if thou haddeſt al the eyes of Argos, the handes of Briarius, the wiſedome of Salomon, with the riches of Midas, and the eloquence of Cicero, & the beautie of Abſalon, thou ſhalt neuer pleaſe al men.
Verily you ſay true.
¶ Certi belli, dotti, et galanti detti, tolti da Antonio Gueuara, ſcritti da lui, ſopra diuerſe ocaſioni. Cap. 36. ¶ Certayn fyne, learned, and gallant ſayings, taken from Antonio Gueuara, written by him, vpon diuers occaſions. Cha. 36.
ANtonio Gueuara calleth God, the onely diuine word, only begottē of the father, euerlaſting Lord of the Gierarchies, more anciēt thē al ages, prince of al eternities, beginning, frō whō al things
had beginning, firſt begotten of God, creatour of al other creatures, Sauiour of all the diſperſed, vniuerſal prieſt, Interceſſor for all ſynners, and redeemer of all the humane people, haue mercye vpon vs all.The ſelfe ſame in prayſe of the Church of God.Oh glorious militant Church, which art nought els but gold in droſſe, a roſe amōgſt thornes, graine amidſt ſtraw, marow amidſt bones, pearle amidſt the ſea ſhelles, a holy ſoule in rotten fleſh, one only Fenix in the cage, a ſhyp amidſt the fierce waues engolfed, which the more it is ſtriuē withal, the ſtronger thou ſheweſt thyſelf thou ſheweſt not thy might, but onely when thou art of thyne enimies offended, & art offended by the mightieſt kings, & defended of the weakeſt and pooreſt. God for his grace long tyme mainteine and defend thee.The ſame in prayſe of God.I confeſſe, and ſaye with the Chriſtian Religion, that there is but one onely God, creator of heauen and earth, of whoſe excellencie, puiſance,
maieſtie, and glory, our tongue can litle expreſſe, for our wyt and reaſon can not comprehende the Diuine thinges, neyther our vnderſtandying diſcerne them, neyther our memorie remember it, and much leſſe our tongue ſhewe it, neyther our mynde conceyue it: and by him, thorow hym, and in hym, I hope to obteyne ſaluation.A litle after he ſayth in prayſe of God, I ſay, and confeſſe, that there is but one only God creator, becauſe he created al the worlde: mighty, for he hath puiſance in heauen and earth: immortal for he neuer had beginnyng, & neuer wyl haue end: incorruptible, for he bydeth neyther corruption, nor diminuition: immutable, for he neuer altreth his eternall counſel: incomprehenſible, becauſe his maieſtie can not be knowen, neyther his puiſance be vnderſtāded: almightye, for he hath power ouer the liuing & the dead: ouer the good & bad. & man ought not to woorſhip but one onely God, for euen as the worlde was created by one onely, ſo all creatures
ought to woorſhyp one only: for euen as a Prince wyll not grant that another ſhal be called Prince in his Realme, ſo wyl not God that any other God ſhal be worſhipped in al the worlde: it was a great benefite, that the father ſhoulde create vs, & we not pray hym, that the ſonne ſhould buy vs, and not be holpen of any: & beſides al this, in making vs Chriſtians, and that the holy ghoſt ſhould ſanctifie vs, and we not deſerue it.A ſaying of the ſame Authour, ſpeaking of a tyrant:I ſee Princes that become tirants for that whiche they want, and ſome become vitious, for that which they haue too much of. I aske nowe which of theſe e•yls is the leaſt, eyther that the Prince be poore and a tyrant, or els, that he be rich, & vitious? vnto me it ſeemes far better, that he be rich & vitious, then poore, & a tyrant: for at laſt, with the vice he wyll condemne hym ſelfe, & with riches he wil do good vnto the people: but beyng poore, with tirannie he wyll offende many, and with pouertie, he wyl helpe no man,
for the poore prince can not gene vnto the riche, neyther ſuccour the poore: the Prince that is an euyl man, and a rich Prince, is farre more profitable to the common weale, & more tolerable to men, then a good prince, that is a poore man.A ſaying by the ſame, vpon honour.I haue neuer read, that the conditions that are found in honour are any other, ſo that they ought to looke wel, that deale in it, and ſuche are his conditions, he asketh thoſe, that, knowe hym not, ſpeak••• to them that heare hym no•: practiſeth with thoſe that haue not ſeene him: runneth after thoſe that flee him: honoreth ſuch as eſteeme him not ſeeketh thoſe, that ſeeke not hym: he truſteth thē, he knowes not: and finally, the office of honour is ſuche, that he departeth from thoſe that account of him, and abideth with thoſe, that make no accoūt of him: the curious wayfarers aske not what place is this, or that, but onely ſeeke to knowe whiche is the waye, that leadeth them vnto
that place whither they goe, Wherupon I wyl inferre, that the heroicall and generous knights ought not of a ſoden to turne their eyes toward honor, but only behold the way of vertue, & that goeth to prepare vs honors, for otherwiſe wee ſee euery day, many reſt defamed, onely becauſe they ſeeke honours, and that many reſt honoured, becauſe they flee honours. Oh filthy worlde, thou knoweſt wel that I know thy proceedings, howe thou art a graue for the dead, a priſon for the quicke, a ſhop of vices, a puniſhment for the vertuous, a forgetting of the paſſed, an enimie of the preſent, a deſtroyer of great thynges, a diſturber of the ſmall, a dwellyng place for pilgrimes, a market place for vagabondes: finally, O world, thou art an ouerthrower of the good, and one that dooſt awake the euil, and one that deceyueſt all, and to ſaye the truth, in thee none can liue content.The ſelfe ſame Authour doth inuite Princes to be vertuous, and to feare God.When Princes feare not God, and keepe not his commaundements, there foloweth, that their ſubiectes are not good Chriſtians, for the Spring being ſalt, it is vnpoſsible for the ryuers of it to be ſweete, we ſee by experience, howe one bridle doth bridle •horſe howe one wheele doth moue a Myl, howe a Rudder ruleth a ſhyp, euen ſo a prince, be he good or bad, draweth to him al his Realme, if he woorſhyp God, they doo all the like: if he ſerue hym, they all ſerue him likewiſe: if he praiſe him, they all prayſe hym: for the tree can yeeld no other flowers nor fruites, but agreeable to the humors that the roote taketh.A fine ſaying of the ſaid Author.God can not be deceyued with woordes, nor corrupted with gyftes, nor ouercome with prayers, neither feared with threatenynges, nor ſatiſfied with ſenſe, for he knoweth al the though•es of man.A fine ſaying of the ſaid Author.The 〈◊〉 r•s are ofter tymes raiſed through the pride of the greateſt, thē through the diſobedience of the leaſt.The ſaid Authour inuiteth vs to obey one onely God, and one onely prince.Not without great myſterie did God ordeine, that in a family there ſhould be onely one father of family: in a commō people, he wyl that one onely citizen commaund: in a Prouince, one onely gouernour: and that one Realme be gouerned by one only king, & a campe by one only captaine: & that an Emperour be Monarch & lord of al the world. His meaning is, wee muſte woorſhyppe but one onely God, and ſerue one onely prince.A ſaying of the ſayd Authour.Going thorow the world, I haue ſeene, that the ſeditious commaūd the peacible, the proud cōmaund the humble, the tirant the iuſt, the cruel the pitiful, the daſtard the hardy, the ignorant the prudent: I haue ſeene the worſt theeues hang the moſt innocent.A fine ſaying & a true, of the ſaid Authour, vpon our Prelates.Nowe wee ſee ſome gouerne ſoules in Churches, that are not ſufficiente to gouerne ſheepe in the moūtaines, and
that this be true, wee ſee the effect thereof dayly, for ſuch Prelates doo not gouerne, but marre: they do not helpe, but offende: they doo not reſiſt enimies, but rather yeld the innocent into their handes: they are not Iudges, but tyrantes: they are not clemēt, but hangmen: they doo not augment the common weale, but ſpoyle iuſtice: they doo not keepe the lawes, but fynd newe tributes: they doo not raiſe the good, bur raiſe the bad: theſe are the Biſhops of our Popedome.The ſayde Authour ſpeakyng of princes.Wee ſeeke nought els of a litle tree, but that he yeelde fruite in his due tyme: but of the high and mighty tree, wee looke that he ſuſteyne: the weake and little trees, make ſhadow vnto the weery, geue fruit vnto the hungry, & that he keepe hymſelfe againſt the importune winds: for princes that are vertuous, ſhould be a ſhadowe for to reſtore all the good that are weerye, the Church inuiteth vs to do many things, & conſcience doth remēber vs to take heede of
many, Wherfore if princes do promiſe me, that they wyl do only two things, that is, that they wil be faithful to the law of God, which they worſhip, and that they wyl not vſe tyrannie againſt thoſe people whō they gouern, vntyl then, I promiſe thē the glory & bleſ ſednes which they deſire: for only that prince dieth ſecure, which dyeth in the charitie of Chriſt, and hath liued in the loue of his neighbour.A fine faying of the ſaid Author.It is an infallible rule, and experienced of the good and bad men, that all men naturally deſire rather to haue to leaue, then to lacke, and al that, that is deſired, with muche diligence is ſought, and that which is ſought with labour, is gotten, and that whiche is gotten with labour, is poſſeſſed with loue, and that which with loue is poſſeſſed, is loſt with ſorow, and that alwayes we weepe for that, whiche we poſſeſſe with loue.The ſaid Authour a litle after.So much as the Prince holdeth in his mouth, let it be veritie, ſo much as he holdeth in his hand, let it be manifeſt mercy
and keepe he, his eares cloſe from lyes, and his hart open to clemencie.
Parole di Plutarco ſcritte da lui, a Traiano Imperatore, con diuerſi altri detti di Antonio Gueuera. Cap. 37. Woordes written by Plutarch, to the Emperour Traiane, with diuers ſayings of Antonio Gueuara. Chap. 37.
VVOordes written by Plutarch, vnto the Emperour Traiane.I let thee to know, O Traian my Lord, that thou & thyne Empire are one myſtical body in manner of a true and liuyng body: for theſe two thyngs ought to be ſo conformable, that the Emperour maye reioyce to haue ſuch ſubiectes, and the people maye account thē ſelues fortunate, to haue ſuch a lord And becauſe they paint the miſtical body & the Empyre in maner of a liuing body, it is to be knowen how the head which is ſuperior of al the other parts, it ſignifieth the prince that commaundeth all, the eyes, with the whiche wee ſee, are honeſt mē, whoſe vertuous examples
we folow in the cōmō weale: the eares, wherwith we heare, are the vaſſalles which obey our commaundementes: the tongue, wherwith we ſpeake, ſignifieth the wiſe niē, whoſe lawes, and learning wee doo heare: the heares that are on out head, are the greeued mē, that aske iuſtice of the kyng: the handes and the armes are knightes, which reſiſt our enimies: our feete that ſuſteyne the members, are labourers whiche geue meate vnto all the people: the hard bones, that ſuſteyne the weake fleſh, are wiſe men, which eaſe the common weale from labour: the hartes, which we ſee not with the eyes, are friends that geue vs ſecrete counſayles: and laſtly, the throate, that dooth vnite the throate and the heade, is the loue betwixt the king and his Realme, that the common weale ſheweth.A ſaying of M. Antonio Gueuara.We ſee that al things created of Nature, ſhewe their operation towarde the vpper part. Wee ſee that the earth dooth ſende her vapoure vpwarde, the plantes growe vpward,
the ſeas flowe vpwarde, the trees budde vpward, the fire goeth vpwarde, onely the wretched man growethe downwarde, for the humane fleſhe, which is onely earth, is borne of earth, and liueth of earth, procureth vs to drawe neare to earth. Wel dyd Ariſtotle ſay, that man is a tree, planted contrarye, in whoſe heades are the rootes: the ſtocke is the body, the branches are the armes, the barke is the fleſh, the knots are the bones, the pith is the hart, the gnawing of the wormes, is the face, the gom is the humor, the bloſſoms are words, & the fruits are good works, & man to go right: where he hath his feete, ſhould be his head, for the head is the root, and the feet are the branches.A ſaying of the ſaid Authour.He that loueth hartily, becommeth not arrogant in proſperity, neither withdraweth him ſelfe in cōtrary fortunes time, doth not lament in pouertie, doth not diſpayre through litle fauour, doth not depart in tyme of perſecution: and laſtly, lou e and life end not, vntyl to the g raue.A fine ſaying of the ſaid Author.Tarquinius was very ingratful to his father in law, infamous to his blood, traytor to his coutrey, cruel to his perſon, and commytted adulterie with Lucretia, but yet for al that he was not called ingrateful, neither infamous nor cruel, neither trayter, nor fornicater, but Tarquinius the proud.The ſaid Anthour in prayſe of a friend of his.I write vnto thee, as vnto a particular friende, and to an auncient felowe, as vnto hym that is a faithful Secretary of my deſires, in whoſe conuerſation, I neuer felt diſpleaſure, & in whoſe mouth, I neuer founde lye, and in whoſe promiſe, I neuer founde want.A fine way to anſweare, of the ſayde Authour, he beyng demaunded a hard queſtion by one.My deere friende, I ſweare vnto thee, that thy demaund doth feare me, ſeeing my Philoſophie is not ſufficiēt to anſwer vnto thy demaūd, for if thou aske me, to tempt me, thou mockeſt me of preſumption, but if thou aske me in ieſt,
thou mockeſt me of lightnes: if thou aſke me in erneſt, thou vſeſt me as ignorant: if thou aske me, to teach me, I am redy to learne: if thou aske me, bicauſe thou deſireſt to know it, I confeſſe I can not teach it thee: if thou aske me, becauſe ſome other bodye hath asked thee, thou mayeſt be ſure that none ſhal be ſatiſfyed of myne aunſweare: and if perchaunce thou aske me, becauſe thou haſt dreamed it, ſleping, ſince thou art awake, beleeue not dreames, becauſe they are vaine.
¶ Diſcorſo del detto autore, ſopra Belta Cap. 38. ¶ A Diſcourſe of the ſaid authour, vpon Beautie. Chap. 38.
IL detto Autore parlando di Belta.
L' huomo molto bello, altro non é ſenon vn' ombra di donna: & la donna molto brutta, altro non é, che vna beſtia di Montagna. Noi che ſiamo Criſtiani, dobiamo
ſtimar poco la belt a corporale: poi che da quella piu volte naſce la bruttura dell' anima: ſotto la ghiaccia Criſtalina, ſta il fango pericoloſo: dentro la mar aglia lauorata, ſi nutriſce il mala detto Serpe: dentro dal dente bianco, rode il tarlo importuno: ad vn panno molto fino, la tarme fa maggior ſtraccio, & il verme piu noce all' arbore fruttifero. Lui vuole inferire, che ſotto i corpi belli, & le fac cie di vago aspetto, ſi naſcondono horribil vitij, per certo i gioueni poco prudenti, & alquanto leggieri, la buona dispoſitione, & la belta del corpo altro non é che la madre de molti vitij, et la rouina di tutte le virtu. O cecita mundana, O vita che non viue, O morte che non mai ha fine: io non ſo per qual ragione alcuno huomo ardiſce di vanagloriarſi di queſta belta vana, ſapendo che non é che la forma per empir la ſepoltura, et che tutta la delicatezza de ſuoi mēbri, ha da eſſer in poter de gli afamati ſerui. Par mi veramente, che quantunque i Cipreſſi ſiano molto dritti,
i Lauri molto belli, i Platani molto ombroſi, i Cedri molto alti, i Ginepri molto odoriferi, gli, Olmi molto grandi, & ventoſi: Non per cio ſono queſti albert, de gli altri piu belli. Per queſta comparatione voglio dire, che quantunque vn' huomo generoſo ſia molio dritto di corpo, di alto lenaggio, molto ombroſo de fauori, molto bello di faccia, molto odorifero per fama, molto alto di ſangue, molto potente nella republica, egli non percio é di miglior vita. Se non m' ing anno ſotto il faggio ſeccho, ſi conſeruano gli animali groſſi, l' albero nano è il primo a dare il frutto: tra le pungenti ſpine, naſcono le Roſe odorifere: il Caſtagno inrizzato ne da le Caſtagne ſaporite. Voglio dire, che gli huomini brutti & piccoli alle volte ſono piu vtili nella republica, perche faccie picciole et brune, ſono inditio de cuori valoroſi. O prencipi pieni di follia, O arditi figlioli di vanita, non vi penſate, che tutta la voſtra pazzia ſta ſogetta all' opilatione del polmone, al caldo del fegato, al'
dolore dello ſtomacho, all' enfiature de i piedi, a i mouimenti del Cielo, alle congiontioni della Luna, all' Ecliſſi del Sole, alla noioſa Estate, all' importuno inuerno: Non vedete che ſolamente vna febre, non ſolo lieua la belta, ma anchora fa venire la faccia ſcolorita, vedo certi (ſenza ingegno) che vogliono che tutto il corpo ſia lampeggiante, la roba monda. il ſaio netto, il letto ben fatto, la tauola delicata, i vaſi ricchi, & ſolamente conſentono, che la triſta anima ſia ſozza: ſono ardito a dire, & da Christiano poſſo afermare, che chi vuol tener monda la coſa, la qual f•ce l' huomo: & conſente, che ſia ſozza l' anima, la quale fece Iddio. Queſto gli auuiene, o perche manca di giuditio, o perche abonda di pazzia: vorrei ſapere quale eccelentia hanno coloro, che ſono dottati di belta, piu che chi ne ſono mancati? forſe che l' huomo bello ha due anime, & il brutto vna ſola: forſe che i belli ſono ſauij, & i brutti ignoranti: forſe che i belli ſono ſani,
& i brutti infermi: forſe, che i belli ſono gagliardi, & i brutti cotardi: perauentura che i belli ſono bene auenturati, & i brutti ſgratiati: forſe, che ſolamente i belli ſono eſſenti da i vitij, & i brutti ſono priuati di virtu: forſe, che ſolamente i belli hanno per patrimonio perpetuo la vita, & i brutti ad habitare nelle ſepolture: Io dico di no: nō vediamo noi ogni giorno, che la bruttura é fatta bella con virtu, et la beleza fatta brutta con vitij.
Se bene vn giouine fuſſe coſi bello, & di coſi bella diſpoſitione che tutti cibino i ſuoi occhi a mirarlo, & ſipieghino i cuori adamarlo: Che diremo, quando ci abattiamo (in queſta fiorita eta) che nell' abbero hieri ſtaua ſana, & bella, & intiera, ſenza ſoſpetto alcuno, che ſi poteſſe perdere, & che poi vien vn caldo, & l' abrucia, vn vento importuno di vna tribulatione la torce, il coltello in•mico l' accorcia, le Api di non penſati caſi la conſumano, l' aqua della tribulatione la desfa, il caldo de la perſecutione la conſuma: & finalmente,
il uerme de la corta vita la arde & guaſta, & pei il putrido de la morte, la getta a terra. O vita humana, che ſempre ſei ſgratiata, mi marauiglio come non prendi ſospetto, & ricordarti che la tua belta è ſottopofra alla ſepoltura? Non vedi tu che gli alberi che ſono ne gli giardim, dalla varteta de i frut ti, ſi conoſce la loro diferenza, cioé, la quercia dalle ſue giande, la palma a i datoli, il Platano alle foglie, la Vite alle Grappe, il Caſtagno, alle caſtagne, ma quando ſi ſecca la radice, ſi taglia il troncone, i quai gittati nel ſuoco, tornano in cenere. Dimando, ſe alcuno in eſſe cenere conoſcera qual fuſſe la diferentia da vn albero all' altro? Per queſta comparatione voglio dire, che tra tanto che la vita di queſta morte, o la morte di queſta vita, ci viene a trouare, ſiamo tutti come alberi nel giardino: de i quali vno ſi conoſce a le radice de ſuoi paſſati fatti l' altro alle foglie delle ſue parole, quello a i rami de i ſuoi fauori, quell' altro a i frutti delle ſue richezze,
altri alla ſua ſcorza brutta, & altri ne fiori di eſſer belli, altri per eſſer pi•cioli come nani, altri per eſſer grandi come giganti, altri eſſendo ſecchi come vecchi, altri per eſſer verdi come gioueni, altri per eſſer fruttiferi come ricchi, altri ſterili come poueri: finalmēte, ſiamo tutti vna coſa ſimile, & caminiamo tutti alla ſepoltura, & come ſiamo fuori di queſto mondo, qual diferentia ſara tra i belli & i brutti? Certo neſſuna. Non vedete che quantunque il Cedro ſia alto & bello, non percio ha il ſuo carbone piu bianco, & benche la quercia ſia picciola & brutta, non percio é piu nera la ſua cenere, tanta diferenzia ci ſara tra le oſſa di vn prencipe, & quelle di vn pouero. O huomo ſenza inteletto, non ſai tu, che Iddio ti creo accio tu moriſſi? tuo padre ti genero accio che tu moriſſi? tua madre ti partori, per morire? & tu ſei nato di donna, per morire? & finalnalmente, tu viui, per morire: & pur non voi ſentire nominar morte. Certamente
l' huomo giouine é come vn coltello mozzo, il quale in proceſſo di tempo, ſi guaſta nel taglio de i ſentimenti, l' altro di ſi ſpunta nel giudicio, hoggi perde l' aciale delle forze, domatina lo piglia la rugine dell' infirmitá, hora lo torce con le auerſitá, horra intoppa nella proſperitá: quando é molto acuto di taglio per eſſer ricco, ſe ne va ſaltando: quando é molto groſſo di taglio, non taglia per pouertá: equanto piu il coltello é tagliente, in tanto piu pericolo mette la vita dell' huomo▪ Non é coſa ſpauenteuole, a penſarui ſopra, a veder certi braui, belli gioueni, in poco di tempo ſi gli muta la belta in bruttura, ſi gli muta la proportione della bocca, ſi perde il luſtro della faccia, la barba negra diuenta bianca, il capo nero ſi muta in caluo, le maſcielle ſi fanno crespe, le nuuole ciecano gli occhi, come fuſſe vna cortina auanti a quelli, i denti come auorio bianchi ſi fan neri, la gotta a i pie leggteri mette i ceppi, l' Apopleſia di ſpaſimo a i brazzi galanti,
THe ſaide Author ſpeaking of Beautie.
A mā very faire, is nought els but a ſhadow of a woman, and a woman verye fowle, is nought els, but a beaſte of the mountaine. We that are Chriſtians, ought
litle to eſteme corporal beautie, ſince that from it many tymes come gret deformities to the ſoule: vnder the Criſtal yſe, is the daungerous myre: within the wrought wall, is the curſed ſerpent nouriſhed: within the white tooth, doth the importune woorme fret: in the fineſt cloath, doth the Moath great hurt, and the woorme alſo annoyeth the fruitful tree. His meaning is, that within the beautiful bodyes, & face of a pleaſant coūtenāce, are horrible vices hidden, verily in youth, who are not very prudent, & ſomwhat light, the good diſpoſition, & beauty of the body, is nought els but the mother of many vices, & the ruine of al vertue. O worldly blyndneſſe, O life that liueth not, O death that neuer hath ende, I know not by what reaſon any man dare vaine glorye of this vaine beautye, knowing that it is nought els but the fourme to fyll the graue, and that al the delicacie of his members, ſhall be in the handes of the hungry woormes. Verily me thinketh, that although the Cypreſſe bee verye ſtrayght,
the Bay very fayre, the Platan of much ſhadowe, the Cedar very tal, the Gineper very odoriferus, the Elme very boyſterous & wyndy: Not for al this are theſe trees fairer then the other. By this compariſon I wyl ſay, that although a Noble mā be very ſtraight of body, of high linage, wel ſhadowed with fauors, very fayre of beautie, very odoriferous through fame, very high of blood, very mighty in a common Weale, he for all this is not of better lyfe. If I deceaue not mee ſelfe, vnder the Beech, great beaſts do keepe thē ſelues, the litle tree is the firſt that geueth fruite: amongſt the pricking bryers, growes the odoriferus Roſe: the crabbed Cheſtnut tree yel deth the ſauory Cheſtnuts. I wyl ſay, that the litell and fowle men, many tymes are more profitable in the comō weale: for ſmall and browne faces, are tokens of valiaunt hartes. Oh Princes ful of folly, Oh hardy chyldren of vanitie, do not you thinke, that all your fooliſhneſſe is ſubiect to the opilation of lights, to the heat of the Liuer, to the
ache of the ſtomacke, to the ſwellings of the feete, to the mouings of heauē, to the coniunctiōs of the Moone, to the Eclips of the Sun, to the noyſome Sommer, to the importune Winter. Do you not ſee, that one ague not only taketh away the beauty, but alſo maketh the face become colorles. I ſee certain (without wit) that wil haue al their bodyes gliſtering, their gownes neat, their coate cleane, their bed wel made, their table delicate, their plate rich, and only wyl conſent, that the poore ſoule be filthy & foule: I dare ſay, & like a Chriſtian may affirme, that who wil keepe cleane the thing that man made, and wil conſent, that the ſoule, which God made, be foule: this chaunceth, either becauſe he wāteth iudgement, or els, becauſe he flowes in fooliſhnes: I would know what excellencie they haue, that are endued with beauty, more then thoſe that want it? perhappes the beautiful man hath two ſoules, & the deformed man but one: perhaps the beautiful are wiſe, & the foule, ignorāt: perhaps the fayre are healthful,
and the foule ſicke: perhaps the fayre are ſtrong, and the fowle cowardes: perhaps the fayre are fortunate, and the foule vnluckye: perhaps the fayre are voyde of vices, and the foule voyde of vertue: perhappes the fayre onely haue lyfe in perpetuall patrimonye, and the fowle muſte dwell in their graues: I ſaye no: doo wee not ſee euerye daye, that fouleneſſe is made fayre with vertue? and beautye is made foule with vices?
Although a youngman were ſo fayre, & of ſo fayre a diſpoſition, that al ſhould feede theyr eyes in beholding him, & bēd their harts in louuing him: What ſhal we ſay, if we meete (in this floriſhing age) that in the tree yeſterday was whole & ſoūd, without any ſuſpition to be loſt, and that then commeth a heate, and burneth it, an importune wynde of tribulation dooth wrye it, the forreyne knyfe doothe diſbarke it, the Bee of vnaſpected cauſes dooth conſume it, the water of tribulation doth vndoo it, the heate of perſecution conſumeth it: and laſtly,
the worme of the ſhort life doth burne it, and ſpoyle it, & thē the rot of death doth caſt it to the earth. Oh humane life, that alwaies art vnhappy, I marueile that thou doſt not ſuſpect and remember, that thy beauty is ſubiect vnto the graue? Dooſt thou not ſee, that the trees that are in the Gardens, by the varietie of their fruits, is their difference knowen, I meane, the Oke by her Akernes, the Palme by the Dates, the Plaine tree by leaues, the Vine by the grape, the Cheſtnut tree by the cheſt nuts: but whē the root dieth, the ſtock is cut downe, which is caſt into the fire, & cōmeth to aſhes. I aske, if any, by theſe aſhes can know, which is the difference from the one tree to the other? By this compariſon I wyl ſay, that ſo long as the life of this death, or els the death of this lyfe dooth comme to meete vs, wee are all lyke trees in the Garden, the whiche ſome are knowen by the rootes of their paſſed deedes, another by the leaues of his wordes, another by the boughes of his fauors, another by the fruits of his riches,
ſome other by theyr foule barke, & ſome by theyr floures, for being faire, others for being as litle as dwarfes, others for being as byg as giants, others for being dry like olde, others for being greene like yongmē, others by being fruitful like richmen, others by being barren like poore: laſtly, we are al one like thing, and we walke all towarde the graue: and when we are out of this world, what difference wil there be betwene the faire & the foule? verily none. See you not, that although the Cedar be high and fayre, for al that is not his cole whiter, and although the Oake be foule & litle, yet is not the aſhes of it blacker: ſo much difference will there be betwene the bones of a prince, & thoſe of a poore man. O man without vnderſtanding, knoweſt not thou, that God created thee that thou ſhouldeſt dye? thy father begate thee that thou ſholdeſt die? thy mother deliuered thee, to die: & thou art borne of a woman, to dy: and laſt of all, thou lyueſt to dye: and yet wilt not thou heare death named. Certainly
a young man is like a blunt knife, the whiche in tract of time is ſpoyled in the edge of the ſenſes, another day he is blunted in iudgement, to day he looſeth the ſteele of his ſtrength, to morow the ruſt of ſicknes taketh him, now he is made croked with aduerſitie, now he ſtūbleth vpō proſperitie: when he is very ſharpe of edg, & rich withal, he goeth leaping: whē he is very groſſe of cuttyng, he cutteth not for pouertie: and the more ſharp a knife is, in ſo muche more peryl dooth man put his life, It is no fearefull thyng to thinke vpon, to ſee certayne braue fayre young men, in a ſhort tyme their beautye is chaunged to fouleneſſe, the proportion of their mouth is altered, the brightneſſe of their face is loſt, the blacke beard becommeth white, the black head is chāged to hore, his cheekes becōe wrimpled, the cloudes blynd his eyes, as it were a courtayne before them, the Yuory white teeth are chaunged to blacke, the gout, to nimble feete, putteth on fetters, the feareful palſie cōmeth to the gallant armes,
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vices, and of vertues very attentiue, but in puniſhing thē, and keeping them, very negligent, many can not reſiſt the vice, which they haue abhorred, nor mainteine thē ſelues in the life they haue prayſed.It is great hurt for youth, to accompany with the euyl, & ſeparate hym ſelf frō the good, for the preſence of the euyl, & the abſence of the good, hurteth much one.In the houſe of a prince, he doth not wel, that hath not pleaſāt words in his mouth, to commaund, and an humble hart to obey.Wo, wo vnto that citie, wher the lord is vitious, the ſubiect ſeditious, the rich couetous, & the counſeller ignorant.The woorthy myndes looke not vnto what is geuen them, but vnto the geuers mynd.Creſſus king of Lidia, writing to Anatharſus the Philoſopher, praieth him, that he wil cōe fee him, and ſaith at the end of his letter, Beleeue, & take ſo much as my Imbaſſador wyl tel thee, & geue thee, & by this letter I promiſe thee, that whē thou art cōe hither, I wil make thee treaſurer of my treaſures, the onely
counſeller of my affayres, Secretarie of my ſecretes, father of my chyldren, refourmer of my kyngdome, mayſter of my perſon, head of my common Weale, and finally, Anatharſus ſhall bee Creſſus, to the ende Creſſus may become Anatharſus.Fewe Princes would do the like, if there were Philoſophers now adayes.It is good to know the life of the vitious, to amend ours, but it is better to ſeeke to know the life of the wiſe and good, to imitate it.Anatharſus ſaith, writyng to Creſſus king of Lidia, the true Philoſophers of Greece, dyd not attend to learne to commaūd, but to be humble: not to ſpeake, but to be ſilent: not to reſiſt, but to obey, not to purchaſe much, but to be content with litle: not to be reuenged of offences, but to pardon iniuries: not to take that which is others, but to geue of ours: not to be honored, but to be vertuous: they dyd learne to abhorre that, which other men deſire: that is, riches: and contrarywiſe, to loue thoſe thynges, that
other men abhorre, that is, pouertie: few doo it nowe adayes.There is no Lyon ſo fierce, no Serpent ſo venemous, no Viper ſo furious, neyther other beaſt ſo fearefull, that once in the yeare, the Male dooth not ioyne with the Female.It is an auncient prouerbe, that the odour of odours, is the bread: the ſauour of ſauours, is the falt, & the loue of loues, is chyldren.The wife that hath a naughtye husband, let her make accoūt to haue a Diuel in the houſe: and the husband that hath a naughty wife, let hym accoūt to haue hel in his houſe. I ſay moreouer, that yll women are woorſe, then the infernall Furies, for in Hell the badde are onely tormented, but the vnruly women, doo tormente both good and badde.The maner to gouerne, hath not onely neede of ſcience and experience, but alſo force to vndertake greate enterpriſes, prudence to knowe them, valoure to execute them, diligence for to continue
thē, pacience to ſuſteine them, meanes to vphold thē, and ouer al this, a mind to accōpliſh thē to the honour of God, & benefit of his neibor.The life of mā is nought els but a long iorney, that beginneth when he is borne, and endeth when he dyeth.A fayre womā is nought els but a gylt pyl, the which feedeth the eyes being looked on, & is deſpiſed, when triall is made of it.An honeſt woman is like a Feſant, whoſe feathers is litle accounted of, and of the fleſhe we make great account.The naughty womē are like the Foxes, whoſe Skynnes are held deare, and the fleſhe is deſpiſed.If a man doo checke his wife before witneſſes, hee dooeth nought els but ſpit in the heauen, for the ſpittle dooth returne vpon his face.Women are haſtye in askyng, determined in woorkynge, impacient in ſufferynge, extreme in deſirynge: for I ſee certayne women that wyl ſet them ſelues to deſyre ſuch thynges as were neuer ſeene of the dead, neyther heard of the liuyng.I ſee if a woman hath luſt to a thing, ſhee commaundeth her tongue to aske it, her feet to ſeeke it, her eyes to beholde it, her handes to preſerue it, and alſo her hart to loue it.I ſee alſo, if a woman be afrayde of ſome body, ſhe letteth not for ſhame to accuſe hym, neyther for pouertie to perſecute him, neither for feare to cauſe hym to be ſlayne.I ſee certaine women, that if preſently they haue not that they aske for, they alter their coūtenance, they ſpeak with their tōgue fond words, with their noiſe they make the houſe reſounde, they offende al their neighbours: laſtly with their mouth they caſt ſome, vntyll thei haue their deſire. O wretched man, that art ſubiect to a woman.There are certaine men nowe adayes, that are adopted with graces, but poore of vertue, more fair thē vertuous, more ſtrong then pitiful, more rich thē almoſe geuers, more cruel then iuſt, more valiāt thē prudent, more curious then wiſe.A fine ſayeing of Gratianus, going to warre, If I ouercome,
I haue as much as I deſire: if I dye, I ſatiſfie ſo muche as I owe.The Prince being iuſt, the Cleregie holy, the church fauoured wel, the common weale amēded, and al the realme peaceable, that prince, that Clergie, that Church, that common weale, and that realme ſhalbe bleſſed of God.
¶ Diſcorſo in laude di Henrico ottauo, Re di Inghilterra. Cap. 40. A diſcourſe in prayſe of Henrye the eyght, kyng of Englande. Chap. 40.
HEnrico ottauo, Re di Inghilterra, fu di ſangue generoſo, ne le armi esperimentato, di ingegno acuto, per i capelli canuti venerabile, di aspetto graue, nel parlare polito, dritto in giuſtitia, chiaro ne la ſua vita, puro in conſcientia, integro di Nobilita, alto nell' eloquentia, profondo ne la ſapientia, elegante nel ſcriuere, dolce nel pronontiare, virtuoſo in operare, ſauio
nel conoſcere•, giuſto nel ſententiare, diligente nel caſtigare, prudente nel diſimulare, preſto in ſoccorer i poueri, pronto in aiutar gli aflitti, vigilante in eſaltar la parola de Iddio, constante ne la fede, largo nel dar lemoſina, ſolecito nel riſcuoter prigioni, piatoſo verſo i opreſſati, magnanimo di cuore, ſobrio nel viuere, valoroſo ne le guerre, verace nel ſuo procedere, conforme al parer de ſauij, amico de dotti, grato a ibuoni, temuto de gli inſolenti, honorato da molti altri prencipi, amator de la pace, conſeruator de le tregue, mantenitore de la ſua parola, fedele ne le ſue promeſſe, liberale verſo molti, auaro verſo pochi, famoſo in clementia, diligente nell' eſaltar virtu, & punir vitio, uegligente nel'mantener vitio, & abādonar virtu: finalmente, dottato di tutte quelle bone virtu che apartengono a bon prencipe, eſſente de tutti i costumi di tiranno o crudele: pochi ſe ne trouano ſuoi pari. Iddio per la ſua
miſericordia longo tempo voglia mantener ſua figlia. Amen. Coſi ſia.
HEnry the eight, king of Englande, was of a generous blood, in his Armes experienced, of a ſharp wyt, thorow his hoarye heares woorſhipfull, of countenance graue, in his ſpeach neate, in iuſtice right, in his lyfe cleare, in conſcience pure, perfecte in Nobilitie, hyghe in eloquence, profounde in wiſedome, eloquent in writyng, pleaſaunte in pronouncyng, vertuous in woorkyng, wiſe
in knowing, iuſt in geuing of ſentence, diligent in puniſhing, prudente in diſſembling, readye to ſuccour the poore, prone to helpe the afflicted, vigilant in exalting the woorde of God, conſtant in faith, large in geuing of almes pliant in redeemyng of priſoners, pitiful toward the oppreſſed, of a ſtoute courage, ſober in liuyng, valiaunt in warres, true in his proceedyngs, agreable with the wiſe, a frind to the lerned, grateful to the good, feared of the inſolent, honoured of many other princes, a louer of peace, a preſeruer of truces, a maynteyner of his woorde, faithfull in his promiſes, liberall towarde many, couetous toward few, famous in clemencie, diligent in exalting vertue, and puniſhing vice, negligent in mainteinyng of vice, and abandonyng vertue: laſtly, adopted of all thoſe good vertues that apperteyne vnto a good prince, voyde of al the cuſtomes of either tirant or cruell: fewe are founde his peeres. God for his
mercy long tyme maynteyne his daughter. Amen. So be it.
¶ Belli diſcorſi di Antonio Gueuara, ſopra diuerſe occaſione. Cap. 41.❧Fine diſcourſes of Antonio Gueuara, vpon diuers occaſions. Chap. 41.
GOd created al thyngs, that they ſhould ſerue man, vpō condition that man ſhould ſerue God onely, and man is ſo ingrateful, that he wyl poſſeſſe euery thing, and wil not ſerue God.An euyl prince cauſeth that his ſubiectes are rebels: and the ſeruaunt a rebel, maketh his lord to be a tirant.The woorde of the couragious, feareth more then the ſpeare of the daſtard.It is impoſsible for humane craft, to diſorder that, whiche the diuine prouidence hath ordeyned.Wee ſee with our eyes, and yet we know not: we heare with our eares, and yet we do not cōprehēd: we ſpeake with our
tongue, and yet we vnderſtād not: our vnderſtanding is ſo weake, that in compariſon, that which we knowe not, is farre more, then that whiche we know.We ſee, that when the rootes of the tree are cut away, the fruit of it do quickly drye.It is farre better to dye with honour, then to liue with ſhame. a Romane prouerbe.A Philoſopher being aſked what was a wyfe, he aunſweared, The wife is the ſhipwracke of the man, the tempeſt of the houſe, the impediment of all quietneſſe, a priſon of lyfe, a continual damage, a dayly warre, a malicious creature, a damage that neuer ceaſſeth: and finally a woman is nought els then a beaſt by the ſyde of a man, and yet a woman is a neceſſarye euyl.It is an eaſie thyng, to occupye that is other mens, but it is an vneaſie thing, to mainteine it.A fine maner of ſpeach.Litle auayleth the Rudder, when the ſhippe is loſt: litle auaile weapons, when the campe is broke: litle helpeth the medicine, when the man is deade:
and litle helpeth the water, when the houſe is burnt.A fine diſcourſe vpon death.Death is nought els but an eternal ſleepe, a diſſolution of the body, a fright to the rich, a wiſh of the poore, a caſe that can not be auoided, an vncertayne pilgrimage, a ſtealer of men, a mother of ſleepe, a ſiſter of reſt, a compagnion of quietneſſe, a ſhadowe of lyfe, a partyng from the liuing, a company of the dead, a reſolution of al, a finiſhyng of labours, and an ende of vayne deſires: finally, Death is an executioner of the euyl, and a great reward of the good.A fine deſcription of the worlde.The worlde is an aſſembly of the euil, an headſmā of the good, a ſumme of vices, a tirant of vertue, an enimie of peace, a friend of warre, a ſweete accepting of the vitious, a gall of the vertuous, a defender of lyes, an inuentour of nouelles, a lake of vanitie, a deſart of follye, a ſea of knauerye, the depth of lightneſſe, an vnqnietneſſe of the ignoraunte, an Hammare of naughtye menne, an
exchequer of the gluttons, an ouen of concupiſcence: and finally, the worlde is nought els, but a Caribdis, where our hartes do periſh, and a Scilla, wherein al our thoughtes are ſmothered, for the worlde hath nothyng els in it, but pride, enuie, lecherie, hatred, ire, blaſphemie, couetouſnes, and follye: euery thing in it, is vnſtable, wretched, deceitful, vncleane, and naughtye, and verily it maye be called worldly, for the earth in it is couetouſneſſe: the fire, is deſire: the water, in conſtancie: the ayre, folly: the ſtones are pride: the flowres, contentations: the high trees, are the thoughtes: the deepe ſea, is the hart: the Sunne of this worlde, is proſperitie: the Moone ſignifieth the continual mutabilitie: the world is our cruel enimie, our fayling friend, that alwayes geueth vs labours, alwayes taketh vs frō reſt, he depriueth vs of our treaſures, he is feared of the good, he is loued of the euyl, he is a deſtroyer of other mēs goodes, and couetous of his own he is a forger of al vices, & the hangman of al vertues:
the worlde holdeth his, with deceit, he draweth ſtraungers to him with dainties, he ſtealeth fame from the dead, he ſacketh the fame & life of the liuing he kepeth accoūt of vs, & we dare not keepe account of hym, and al thinges in this world are but vanitie.He that letteth him ſelf be ouercōe with ſadneſſe, his thoughtes are troubled, confoūdeth his memory, his fleſh trēbleth his iudgment altereth, & reaſon is withdrawen from him.The qualities of the Elementes, The earth is cold and dry, the water moyſt and colde, the ayre hot and moyſt, the fyre hot and drye.The Author writeth in prayſe of a Romane Senatour, & ſaith, Hee was of an high blood, moderate in proſperite, pacient in aduerſitie, hardye in his labours, carefull in his enterpriſes, prudent in counſelles, faythful with his friendes, warie with his enimies, ielous of his name, honeſt of his perſon, neither with tongue, nor yet with lyfe, dyd he euer ſclaunder, or trouble any perſon.The conditions of an afflicted & troubled man, he fighteth by day, he waketh by night, with company he is trobled, alone he taketh reſt, he abhorreth light, he loueth darkneſſe, he wetteth the earth with teares, pierſeth the ayre with ſighes, he feeleth payn of that is paſt, that is preſent pleaſeth hym not, he muſeth of that to cōe, whē he is cōforted he afflictes himſelf, & in reciting his paynes, he taketh comfort, with company he is not content, and alone he is yl diſpoſed.A fine way to write, of the ſaide Authour, writing to a friende of his, that was baniſhed.Do we not ſee how variable fortune is, and in how litle ſpace a miſchance happeneth? In that which nowe I wyl ſay, I condemne mee ſelfe, I accuſe thee, I complaine of the gods, I ſtil the dead, & cal the liuing for they ſee, and we ſee howe we haue before our eyes, the e•yl, and wee can not knowe it, wee touche it with our handes, and yet we doo not feele it, wee haue it before our feete, and yet wee ſee it not, it ſpeaketh to vs in our eares, & yet we heare him not
he calleth vs often, and we heare him not, he aduiſeth vs euery day, and we beleue him not, we wil not foreſee the peril, vntyl there be no more remedye. Let vs not thinke to liue ſecure, & thinke that ſmal things bring no peryll: Doo we not ſee by experience, that a litle wynde cauſeth fruite to fal from the trees? a litle ſpark burneth a mountayne? with the ſmal poynt of a ſtone, is a ſhip broken, a litle ſtone maketh ones feete to ſtumble? a litle hooke taketh a great fiſhe? a little wounde maketh a greate perſon to dye? For that whiche I haue ſayd, my meanynge is, that our life is ſo frayle, and Fortune ſo looſe, that daungers come to vs from that parte, that wee thought wee were moſte ſure. Many are the perylles that wee are ſubiecte vnto, of the whiche wee doubte nothyng. Doo wee not ſee by experience, that the Chirurgion feareth more a cloſe Fiſtule, then the open: the Pilote feareth more the low water, then the high: the good warriour feareth more a ſecrete aſſault, then a manifeſt
bataile. I wyl ſaye, that a prudent man ought not take hede of ſtrangers, but of his owne: not of his enimies, but of his friende: not of the cruel warre, but of the faygned peace: not of the publike damage, but of the hyddē peril. If we dyd knowe the qualities of Fortune, we woulde not ſo ſuddainely complayne of her, for to ſaye the truth, ſhee ſhould be all in al, for al men, and ſhould keepe al content, and ſhee dooth the contrary, and ieſteth at vs: ſhee ſheweth vs her goodes, and wee take them to our inheritaunce: ſhee lendeth them vs, and we take them for a continuance: ſhee geueth vs them in ieſt, & we take them in earneſt: finally, we ſee how ſhee dooth nothing els, but mocke vs: ſhee geueth vs that which is other mens, & taketh from vs, that which is ours: finally, I exhort pray, warne, admoniſh, & beſech al my friends to learn to knowe Fortune, and not to feare the ragyng wyndes of her trauayles, nor to bee afrighted of her lampes and thunders, neither beleeue the clerenes of her pleaſures, nor
truſt her ſweete flatteringes, nor to eſteeme her friendes, nor accompanye with her enimies, nor take pleaſure in that ſhee geueth vs, neyther feele griefe for that which ſhe taketh from vs, nor laugh for being loued of her, neyther weepe for being deſpiſed of her: for Fortune is ſo falſe, that many tymes ſhee draweth the Bowe, and woundeth not, & many tymes ſhe draweth it not, and yet woundeth.
¶ Diſcor ſi del detto Autore circa Capitani et Soldati del noſtro tempo, & moſtra come biſognerebbe ſcegliere i Giudici. Cap. 42. ¶ Diſcourſes of the ſaide Authour, concernyng Captaines and ſoldiers af our tyme, and ſheweth howe Iudges ſhoulde bee choſen. Cap. 42.
IN Rome that auncient citie, there was no order of knighthood geuen to any, if he were not of cleare blood, of body wel diſpoſed, in ſpeach ordinate, in warres exerciſed, of harte couragious, in Armes fortunate, in his lyfe modeſt,
he muſt be approued worthy of al men, & that none ſhould complaine of hym, the true, and not faygned knight muſt not be proude, malitious, raging, gluttonous, effeminate, filthy, nor ſcarſe, nor lyer, nor blaſphemer, nor ſlothfull, but valiaunt, humble, nymble, pacient, temperate, neate, manlye, liberall, and true. But the knightes of our tyme are not ſo, they leaue the office of knighoode, and put them ſelues to the office of husbandrye, their Horſes are Oxen, their Speares are goades for Oxen, their ſwoordes whippes, their Shields Rakes, their Eſquires are Labourers. Our knightes rather wyll goe to the village to woorke, then goe to the Frontiers to fight. O howe muche doo knightes of this tyme degenerate from thoſe of tymes paſſed? Then knightes dyd prayſe them ſelues of the Infidelles whiche they had kylled, and their children at this preſent prayſe them ſelues of the graine they haue reaped. The auncient knightes could not fighte, but when they
found thē ſelues in ſome dangerous ſtrayt, their ſucceſſors neuer weepe, but when it rayneth not in May: their fathers dyd contende one with an other, to ſee who coulde keepe moſte ſpeares, their ſonnes contende nowe who hathe more reuenues, and who can beſt ſpare. Oh great folly, that it is ſuffered.A fine definition of our body, by the ſaid Authour.Oh deare friends, know you not that our nature is the corruption of our body, & our body is the myl of our ſenſes, & our ſenſes are Iudges of our ſoules, and our ſoule is the mother of our deſires, and our deſires are the executioners of oure youthe, and our youthe is the reuenge of our age, and our age is the ſpye of oure deathe, and death at laſt is the Inne where our lyfe doth take vp his lodgyng.The ſaid Author deſcribeth the life of our ſoldiours that are now adayes, and ſayth true, Our Captaynes in the countreys where they paſſe, doo great oppreſsions, and in Prouinces where they tarrye,
they doo greate villanies. I can ſay, and may affirme, that the worme doth not ſo much hurt in the wood, & the moth in the cloth, & a ſparkle in the the towe, the Locuſtes in the corne, as captaines do among the people, they leaue no beaſte vnkylled, no ſtealth that they doo it not, no wyne that they drinke not, no woman that they force not, no hole that they finde not, nor temple that they ſpoyle not, ſeditiō that they cauſe not, no no life that they vnderſtande not, they eate & drinke, & wil not pay, they wil not ſerue, if they be not wel payd, & that is worſt of al, if they be payd, ſtrayt they play it: if they be not payde, ſtrayte they goe and robbe, or els rebell, ſo that with pouertie they are not contented, and with riches they lyue vitiouſly: and the caſe is come to ſuch a corruption, that nowe a Capytayne reſemblethe a heade of ſlaughters, an original of ſeditions, a tormenter of the good, a waker of al euyls, a head of the eues, a pirate of Rouers: and finally, I ſaye not what they ſeeme,
but I affirme what they are, they are headſmen of the vertuous, and a lodging place of the vitious. I for al this blame thē not at al, for I know, that there are ſome good, but they are rare, yea very rare.The ſaide Authour dooth tel vs, howe Iudges ſhoulde be choſen, but he is obeyed of very fewe.To chuſe good Iudges, you muſt chuſe out of many a few: out of the fewe, the wiſeſt: out of the wiſeſt, the experteſt: of the experteſt, the moſt prudēt: of the moſt prudēt, the quieteſt: of the quieteſt, the eldeſt: of the eldeſt, the worthyeſt: for verily, a true and woorthy Iudge muſt be of a generous blood, of age olde, of lyfe honeſt, and of little follye, but of muche experience, and in ſpeache reſolute, for the true Iudge muſt not encline hym ſelfe with prayeinges, neyther be corrupted with giftes, nor deceiued with woordes, nor bende with threatenynges, nor bowe him ſelfe to accept money, nor be ouercome with pitie, and alſo to be ſeuere in iudging: but verily, verily,
there are few founde nowe adayes, the good Iudge muſt alwayes haue one hand ready to ſuſteyne the good, and the other prone to puniſhe the wicked, but it is not ſo, I wold it were ſo.Wel, for this tyme I wyl take my leaue a litle of you, I am weerye to rehearſe ſo many of theſe ſayings, and the more I write and ſpeake, the more commeth to my memory.Verily you haue donne mee a greate pleaſure, and you haue tolde me manye braue poyntes. Certainely that M. Antonio Gueuara ſheweth wel, that he was a mā of great vnderſtanding.So he was certaine.But of courteſie do me one pleaſure moreGladiy, if I can.Yes ſir, that you can.And what is it?
¶ Nomi di tutti i membri che apertengono all' huomo, de i parenti, i giorni de la ſettimana, con le ſtagioni del' anno, come ſi debbe numerare, con vn certo breue vocabulario. Cap. 43. ¶ Names of all the members appertaynyng to man, of al parentes, of the dayes of the weeke, with the ſeaſons of the yeare, howe one ſhal number, with a certaine briefe Vocabularie. Chap. 43.
I Pray you ſhewe me ſo muche curteſie, as to name me in Italian, al the members whiche appertayue to man.I am content.Begynne at the head.A mana womana perſonthe peoplethe folkethe commonsthe Nobilitiethe body.the ſoulethe bloodthe headthe noulethe hearesthe earesthe braynesthe browethe facethe viſardthe facethe eyesthe cheekesthe noſethe mouththe tonguethe lypsthe teeththe gummesthe throatethe chynnethe hynder partthe beardthe backethe ſhouldersthe armesthe elbowethe handesthe fyngersthe thumbethe naylesthe Skyn.the breſtthe ſtomackethe bellythe neckethe naulethe yardethe loynethe buttockesthe flankethe raynesthe arſethe buttockesthe thighthe kneethe leggesthe feetethe heelethe ioyntesa bonethe bonesthe breaſtesthe membersa fiſta handfulin the boſomein the lapa ryba vainea ſinowthe pulſethe templesthe palm of thehandthe guttesthe ſpittleto ſpittethe hartthe entrailesthe liuerthe kidneythe galthe pancha breaſtthe bladdera ſtinkethe ſole of the foote.the ſcabbesthe ſcallto ſcratchto pinchthe coughto be hoarſethe fleſh.Truely you haue named them in order.I haue almoſt forgotten al.Tel me ſomthing about parents.I am content.My grandſiermy grandamfathermotherbrotherſiſtervnkleauntneeſeneuewcoſin hecoſin ſheemother in lawefather in lawefonnedaughtergoddaughtergodſonnefriendfriendſhipſweetneſſebytterneſſeheireorphanhusbandwifebedfelowvirgineſonne in lawvirginitiebrother in lawebridegromebridemariageto marrygoſhip hegoſhip ſheea nourſean infanta cuckoldielouscouetouslouyngcourteousthoughtfulthe dayesſundaymundaytueſdaywedneſdaythurſdayfrydayſaterdaya weekea moneththree monethsa quarter of a yearehafe a yearea yearean hourehalfe an hourethe tymethe ſommerthe wynterthe ſpringthe harueſthotcoldthe. 12. monthsIanuaryFebruaryMarchAprilMayIuneIulyAuguſtSeptemberOctoberNouemberDecember.holy dayesChriſtmasthe CircūciſionNewe yeares dayTwelfth dayCandlemas dayShrouetidePalme ſundayEaſterAſcenſion dayeWhitſondayAl Saintesto number.one, two, maſculine.one, two, feminineonetwothreefourefyueſixeſeueneightnienetenneeleuentweluethirtienefourtienefiftieneſixtieneſeuentieneeightienenientienetwentietwentie onetwentie twotwenty threeſo foloweth in order.thirtiefourtiefiftieſixtieſeuentieeightienientiean hundreda thouſanda millionthe ordinarye number.FirſtſecondthirdfourthfifthſixthſeuentheighthnienthtentheleuenthtwelfththirteenthSo foloweth in order.a Marchanta Brokera factora Caſsiera ſeruanta Scriuener.an anſwearer.a ſuretiea conductoran aſſureran vſurera chaungera debitora creditora deceiuera fellowemoneymoneyLemonsOrengesPomgranatesSpiſeSinamomeGingerClouesPepperSaffronIriosAloesArſnickeAgarikeArgolMadderWoadFlaxeHempePitchWaxeNutmegsSugeran applea Pearea Peacha FigPlumbesAlmondesGrapesCorencesCheriesMelonsa GoordWoolbrode cloathCarſiesFuſtianWoorſtedlynnen clothweightmeaſurean ouncea pounda yardan ella bracedeeregood cheaperichpooreyenoughnothingagreementa ſeduleat tymeat creditea bondpouldera pennya groatea ryala ſhillinga crownea florencea ducatean angela dollera poundintereſta noblea marketolla ſhoppea warehouſea packe houſeto numberto payto looſeto receyueto batterto writeto renderto ſellto ſpendto ſpareto rememberto forgetto truſtto beleeueto repentto agreethe voycethe thoughtto ſighto dreameto ſleepethe tearesa goldſmytha tayloura ſhoomakera drapera weauera dyera ſmytha bakera bakeran Ironmōgera cappera Cookea hattera Cutlera poynt makera gl•uera kettle makera g•aſſe makera Coopera M•r•era barbera Di••klayera Fiſ•mongera Carpentera Skynnera Sadlera DrummerCertis I beleue, that this litle vocabularie wil ſerue me.I knowe that there be many of theſe vocabularies in print, whiche you may buye good cheape.Then you need not take ſo much payne to rehearſe ſo many, but it ſuffiſeth certis.
¶ Certe preghiere, come il Padre noſtro, & il Credo, con altre, con certe Regole Ingleſe. Cap. 44. ¶ Cer tayne prayers, as the Pater noſter, and the Creede, with others, with certayne Engliſh Rules. Chap. 44.
VErily you haue done me a great pleaſure: now if you wil teache me ſome prayer, I alwaies ſhal reſt as bound vnto you.So I would haue done, afore you told it me.Our father which art in heauen, hallowed be thy name: Thy kyngdome come: thy wyll be donne in earth, as it is in heauen. Geue vs this daye our dayly breade, and forgeue vs our offences, as wee forgeue them that haue offended vs: and leade vs not into temptation, but deliuer vs from euil. For thine is the kingdome, the power, and glory, for euer and euer. So be it.I beleeue in God the father almightie, maker of heauen and earth: and in Ieſus Chriſt his onely ſonne our-Lorde, which was conceyued by the holy Ghoſte, borne of the virgine Mary, ſuffered vnder
Pontius Pilate, was crucified, dead & buried: he deſcended into hel: and the third day he roſe againe from the dead, & aſcended into heauē, wher he ſitteth at the right hande of God the father almightie. Frō thence ſhal he come to iudge both quicke & dead. I beleue in the holy ghoſt, the holy catholike church, the cōmuniō of ſaints, the forgiuenes of ſinnes, the reſurrectiō of the body, & the life euerlaſting. AmēGrace before meate.ALl meate that here is brought, & wil be brought the Lord bleſſe it through his infinite goodnes and mercy, through Ieſus Chriſte our Lord. So be it.God ſaue the Churche, and our Queene, with our realme, & graunt vs peace for euer, thorowe thy ſonne Ieſus Chriſte our Lord. Amen.Grace after meate.We yeeld thee thankes, O father celeſtial, for ſo many gifts that thou haſt geuen vs, to ſuſteine this humain body withal, pleaſeth thee alſo O Lord, to make vs partakers of that thy holy & ſpiritual foode, to ſuſteine our
ſoules, vnto the honor of thy holy name, and benefite of our neighbours. Amen.O God make ſafe the Queene, thy Churche, her Counſell, geeue peace in our Realme, through Ieſus Chriſt our lord So be it.Now I reſt ſatiſfied.But I wil alſo rehearſe certaine Engliſhe forewarnings, that often are vſed.Which be they, I pray you?He that ſpendeth much, & getteth nought: He that oweth muche, and hath nought: He that looketh in his purſe, and findeth nought: Hee maie be ſorie, and ſaye nothing.Certis this maketh me almoſte laugh to heare it.He that maye, and wyl not: He that woulde, ſhall not? He that woulde, and can not, maye repente, and ſighe not.He that ſweareth tyll no man wyll truſte hym: He that lyeth tyll no man wyll beleeue hym:He that boroweth, tyll no man wyll lende hym, he may goe, where no man knoweth hym.He that hath a good maiſter, & can not keepe hym: He that hath a good ſeruaunt, and is not contēt with hym: he that hath ſuch conditions, that no man loueth him, he may wel know, that few wil truſt hym.Truely, truely, you haue ſhewed me ſo much courteſie, that I am almoſt aſhamed to aske any other thing.Aske what you pleaſe, any thing that I can, I am at your commaundement.I geue you a thouſand thankes, I would, if it wer no annoiance to you, that you would teach me ſome rules, that I might learn to read, ſpeak, pronoūce and write the Italian tongue.I am content, the beſt I can: but looke, for that whiche I wyll doo, I wil doo it al in Engliſh, to the end euery one may vnderſtand it, and then, pleaſing God, I wil geue certaine rules to the Italians, that they may learne the Engliſh tongue, & I wil (pleſing god) make that al in Italian: but I pray you, that you wil come to me to morowe mornyng, for nowe I finde not mee ſelfe wel diſpoſed.Wel, to morow mornyng I wyll come to you, pleaſing God.Doo ſo, I wyll tarry for you, but come betymes.I wil come at eight a clocke.Come then: wel, God geue you good night.And to you the like.I commend me vnto you.Baſo les manos. God be with you.
FINIS.
¶ Neceſſarie Rules, for Engliſhmen to learne to reade, ſpeake, and write true Italian,
GOd geue you good morow ſir: you may ſee, I doo not forget our appoyntment yeſter day, for I am come according to promiſe.
By my faith ſir, you are welcome hartily, but I haue almoſt forgot what our appoyntment was.
And are you ſo forgetful? I beleeue it not: wel let that paſſe. Truly ſir, the profit which I haue reaped from out the pleaſant conceites of your Dialogues, is ſuch, as would you but preſcribe ſome perfect Methode, for the true pronuntiation of the Italian tongue, as you haue already induced me into a direct courſe, for the true interpretation of it (certainely) you ſhould not onely pleaſure me, but a great many moe of my Countreymen.
Sir, to finiſhe the vnperfect picture of the moſt perfect Paynter, or make a ſeconde deſcription of Troies deſtruction, ſith Apelles hym ſelfe found a Shoomaker, and Homer a Zoilus: as the one is to be of no man commended. ſo is the other to be of al men condemned. The note of Ceſars Popiniayes, hath geuen a Caue to the Coblers Aue: neither wil the fouleneſſe of a Crowe allowe his crowing amongſt the coloured foules: neither can the fayreneſſe of the Mercers ſhop, allow the fouleneſſe of the Dyers Lead.
And yet is the Dyers Lead, ſuch an accidence in Subiecto, as were it not incident to the Mercers wares, the fineſt ſilke in al his ſhoppe woulde neither Subſiſtere, nor ſubstare per ſe. And ſith you are a Dyer by profeſsion, wee wyll be Mercers by confeſsion. Onely perſwade your ſelfe, that the ſilke is already in the Leade: Now let vs ſee, if al the colours you haue, are able, of naturall Engliſhmen, to dye vs into artificial Italians.
Sir, your importunitie in demaunding, inferreth ſo fyt
an oportunitie in ſatisfying your requeſt, that as actor of many partes, I haue ſet you before myne eyes, as the onely beholder of this vntimely Tragedie. But marke you this before hand, if any reade to his liking, I include hym in your action, and thanke you for hym. If any looke with miſliking, I exclude hym for you, and frowne vppon you both. To thoſe, whoſe trees haue already yeelded better fruite, then theſe bloſſomes are euer like to prooue, I ſende this as a blacke Poſt, to furniſh a white wall, to thoſe whiche vochſafe the whetting of their ſtomackes with ſuch vnſauerie meates, I ſend this as a preparatiue, vntyl a fitter harueſt ſhal ſerue, for the ripenyng of ſweeter fruites. And thus returnyng to our former purpoſe, what is it that you woulde know?
I would know, firſt, how many letters are vſed in the Italian tongue, and how they are pronounced ſeuerally.
The Italians doo commonly vſe thirtie letters, and theſe are they: a. b. c. d. e. é. f. g. g. h. i. j. ï. l. m. n. o. o. p. q. r. s. ſ. ſ. t. v. u. v. z. z. but wee Engliſhmen pronounce our letters contrary to them: they pronounce their letters thus, aa. bac. cae. dae. ea. eaf. gea. ak. ee. kac. ael. aem. aen. oa pae. ku. aer. aes. tae. oo. zaet aet. and ſo foorth.
Of al theſe letters, how many vowels be there?
There are niene by right, and theſe are they, a. è. e. i. j. o. o. Ʋ. v.
And how are theſe pronounced ſeuerally, I pray you tel me.
I wil tel you them al, one after another, God willing.
The a. firſt hath diuers ſignifications, and diuers voyces, and eſpecially thus, if it ſtand alone, and haue an accent ouer the head, as thus, á. it ſignifieth vnto: as for example, á voi, vnto you, á Londra, to London: and that is ſpoken ſomething long, and as it were faint withal. The ſeconde voyce of the a. is this à. and that commeth moſt in the end of ſome woords, as cupidità, couetouſneſſe, oportunità, oportunitie,
comodità, commoditie, and that is ſpoken broade, and as it were but meanely in length: as for example, you finde here theſe two woordes, they are written alike, and yet haue two ſundry meanynges, as honeſtà, and honèsta, and the firſt meaneth honeſtie, and the other honeſt, how ſhould we know this, but by the accentes, which are very neceſſary for the learner of the tongue, and yet they are ſeeldome vſed. Wherefore, if you folow this ſimple rule, that is to take great heede in placing your letters, and geue them their right forme, you ſhal not onely write true Orthographie, but attaine vnto the perfection of it in ſpeaking, and reading: and thus is the ſeconde a. in voyce pronounced brode, high, and not very long, as, honeſtà, for honeſtie, and other ſuch like. The third and laſt voyce of the a. is pronounced ſomwhat lowe, moyſt, and in length but meanely, as, honéſta, for honeſt, prudentia, for prudence, alcuna, ſome one, and many ſuche innumerable: and this I thinke yenough for the vowel a.
By my troth ſir, a good beginnyng.
Nowe the e hath two pralations, the one open, the other cloſe, and it hath alſo two fourmes, but they are very ſeldome vſed, and that I thinke is either for ſpare of labour, or els for want of skil: ānd yet thoſe that are true, or at leaſt good Italians doo vſe it: for this is a generall rule in the Italian tongue, looke how it is written, ſo it is pronounced: and as it is pronounced, ſo it is written.
The open e ſhould haue this forme, è both in writing, and in printing, but they are ſeldome vſed, and that is pronounced wide, open, and ſomewhat long, as, Cièlo, heauen, térra, earth, ſèmpre, alwayes, pièno, ful, and ſo foorth.
The cloſe e hath this fourme, as e, and that is pronounced ſomewhat cloſe, and long withal, as vedere, to ſee, riceuere, to receiue, belezze, beautie, and ſo foorth. And when this fourme of e dooth ſtand alone, in reading it ſignifieth and, and ſtandeth for &, and is pronounced cloſe, and neither
long nor ſhort. Againe, when you finde an e ſtande alone with an accent ouer the head, as thus, é, it ſignifieth is, as, Lui é vn bon huomo, he is a good man, Lui é andato fuori, he is gone foorth, and ſo foorth.
The Italian i is ſometymes vſed as a vowel, and ſometimes as a conſonant, and when it is a vowel, ſometymes it is pronounced pure and cleane, and ſometymes moyſt, like our Engliſhy, and it hath this fourme, i. the pure i is that, that is moſt commonly vſed: and it is called pure, becauſe it is purely and cleanly pronounced, euen as wee pronoūce our double ee in Engliſh, as iniquiſſimi, for very euyl, or els, diſiodiſiſſimi, for very deſirous, or els, inimici, for enimies, and ſo foorth. That which is moyſt, hath this fourme, i, or at leaſt ſhoulde haue, and that is not ſo commonly vſed, as the other, but yet we can not be without it, as piaccia, pleaſeth, cjancje, for tattele, ghjaccja, for yſe: beholde the difference, if I wil ſay naughtie, or wicked, I ſhal ſay, maluagia, and if I wil ſay, wine of Candia, I ſhal ſay, maluagia alſo. How ſhal one knowe the true meanyng of theſe woordes, in reading them? perhaps you wil ſay, by the accentes. Put caſe there be no accentes, howe then? (for I ſee Italians them ſelues wil vnawares erre in ſuche like letters:) the pure i is pronounced ſomewhat ſhort plaine, and cleane. The other i is pronounced ſomwhat long, and moyſt withal, and whē you finde i ſtande alone, it ſignifieth, they, as, i ſuoi beui, his goodes.
The i that is vſed for a conſonant, I wil ſpeake of hym amongſt the conſonantes, when I come to them.
The o likewiſe hath two prolations, and alſo two formes it ſhould haue by right, the one is open and the other cloſe, the open ſhould haue the fourme rounde, like a circle, as o, and that is pronounced open, high, and ſomewhat long withal, as corpo, for a body, morto, for dead, forte, ſtrong, forſe, perhaps, and ſuch like woordes. The cloſe o ſhoulde haue the fourme of an egge, and not round, as o, and that is
pronounced cloſe, and ſomewhat ſhort withal, as honore, for honour, coloro, they, corrono, they runne. In ſome wordes you ſhal finde two oes, as corpo, the firſt is open and high, the laſt is cloſe, and lowe, or els, morto, and many ſuch like. But ſee, you ſhal finde ſometymes an o ſtande alone, as this, without an accent, and that ſignifieth as it were an inuocation, as O Dio, Oh God: and when it ſtandeth alone, and hath an accent, it ſignifieth, or els, as Io, ó tù, I, or els thou, or els, t 5, ó lui, thou, or he. And when you ſee the accent ſtand thus, ò, pronounced high, pure, brode, and long, as, tenerò, I wil holde, verrò, I wyl come. &c.
The Ʋ is ſometymes a conſonant, and ſometymes a vowel, of the conſont Ʋ I wil ſpeake among the conſonantes, when I come to it. The vowel is ſomtymes pure, and ſomtymes moyſt: the pure hath, or at leaſte ſhoulde haue this fourme, Ʋ, as Ʋſura, vſurie, Ʋſo, vſe, Ʋlulare, to houle. The moyſt hath this fourme, as v, and is pronounced as our double oo in Engliſh, as fvoco, fire, gverra, warre, nvouo, new, &c.
The fourme of the conſonant Ʋ is this, v. When you ſee ù thus, with an accent, pronounced long, and high, as tù, vp, ottùſo, dul, or blunt, giù, downe, virtù, vertue.
Certainely ſir, you haue done me a great pleaſure, but nowe I pray you to tell me ſomething concernyng Dipthonges, if you can.
With al my hart ſir, any thing that I knowe, you ſhall commaund me: the Dipthongs that are vſed in the Italian language, are diuers, and they are framed ſomtimes of two, ſometimes of three, yea ſometimes of foure vowels: but when they paſſe two, of force one of the vowels muſt be as they ſay in Itnlian, liquido, that is, moyſt: thoſe of two vowels are as theſe, fiori, flowres, pieno, ful, gvida, a guide. &c. of three are theſe, as mjei, mine, tvoi, thine, guai, wo, and ſuch like. Thoſe of foure are as theſe, fagivoi, a kinde of peaſon that growe in Italie, good to be eaten, and ſuch others. And
thys I thinke ſufficient for vowels and dipthongs. Nowe wil we come to the conſonantes▪
Do ſo, I pray you.
The diuiſions betweene the conſonantes, whiche be mute, lowde, high, lowe, moyſt, or drye, and others they are manifeſt vnto ech one: wherefore I thinke it labour loſt to ſpeake any more of that, but yet ſomewhat I wyll ſay in general, of ech one of them particularly, examinyng them one by one. Our Italian language dooth ſo accorde with the pleaſaunt pronuntiation, and is ſuche an enimie to the contrary, that it can not abide in no woorde, to haue any more then two, or at the moſt, three conſonantes together, and yet moſt of the woordes begin with a conſonant, and end with a vowel.
B. is the firſt, and in ſteade of that doo we often vſe p. as Lebra, or els, Lepra, a Hare, and with g. as debb'io, or degg'io, ſhal I, and io debbo, or els, io deggio, I owe, and with v conſonant, as dobbiamo, or doviamo, ſhal we.
The c dooth ſometymes accorde with que as in ſome places the c can not be without a que ſo in many woordes the q can not be without c, but in aiding one another, it muſt be in the myddeſt of a woorde, but of that we wyll ſpeake more, when we come to q. And ſir, if you pleaſe, you may reade the diſtinction, and pronuntiation of theſe conſonantes, in the Grammer that Scipio Lentulo made, and Maiſter Henry Grantham dyd tranſlate, where they are at large ſet out, and ſo doing, ſhal you ſaue me a great labour, and a long ſtudy, for I can not doo it better then he hath donne, and yet I hope to ſhewe perhaps ſomething, that he did not ſhewe. Wherefore I hope, that betwixt vs both, you ſhall attaine vnto the perfect knowledge of the true pronuntiation of your letters, with a litle ſtudy.
I pray you, how like you his Grammer?
Truely ſir, I like it wel, and it is good.
There is an other Grammer and Dictionarie together, that
an Engliſh man made, called William Thomas, howe like you that, I pray you?
Truely ſir, I like it wel too, but yet he left many things vntouched, both in his Grammer, and alſo in his Dictionarie.
Why then I hope, with the aide of thoſe two Grammers, and you, I ſhal attaine vnto the perfection of the Italian tongue.
Yea that you ſhal, I warrant you, by the grace of God, and beſides that you may haue them for a trifle.
Nowe I pray you ſir, proceede in your conſonantes.
I wyll: the d in many wordes is vſed indifferently with t, as padre, patre, father, madre, matre, mother, padrone, patrone, patron, or maiſter, lido, lito, ſhoare, Imperadore, Imperatore, Emperour, and ſuch other. For the doubling of it, looke in Scipio Lentuloes Grammer.
The f dooth ſometimes accorde with Ʋ conſonant, as, refe, reue, threede, and many ſuch like.
The g is of two natures, and alſo ſhoulde be of two fourmes, but it is ſeldome vſed: the one is ſimple, and altogether pronounced, and the other ſomewhat moyſt, lowe, and ſhort, and as it were with a kind of aſpiration pronounced. The ſimple ſhoulde haue this fourme, g, and dooth accorde with c, as io giogo, or, io gioco, I playe, and gorgo or, gorco, a ſpout of water, ſogiogare, or, ſogiocare, to ſubdue, and many other ſuch like.
The other hath, or at leaſt ſhoulde haue this fourme, g, and is vſed in ſuch like wordes as, egli, he, figlio, ſonne, ogni, any one, biſogno, neede, and that is moſt tymes conioyned with theſe conſonantes, l and n.
In ſteade of double gg, many tymes we vſe double zz, as, Maggio, Mazzo, the moneth of May, raggio, razzo, beames, oltraggio, oltrazzo, to doo wrong, and many other ſuch like.
The h in this our Italian tongue, is but ſeldome vſed,
but onely as it were a kinde of aſpiration, in drawing of the other letters longer, that either goe before h, or els come after, as in ahi, alas, ahotti, ſometymes, hora, now, hoggi, to day, hor hora, euen now, or ahiome, hei, ha, for alas: and alſo it is neceſſary to the verbe haue, and there it ſerueth but only to drawe the vowel long, that foloweth it, as to hó, I haue, tú hài, thou haſt, lui há, he hath, not habbiamo, we haue, voi hauete, you haue, loro hànno, they haue: and alſo in the Noune huomo, for a man, it is vſed: and alſo it is vſed often after c and g, as lvoco, a place, lvochi, places, fvoco, fire, fvochi, fires, and ſuche others. After g it is vſed in ſuche like woordes, as riga, a lyne, righe, lines, lago, a lake, laghi, lakes, and ſuch others.
h alſo foloweth many tymes c, as che, what, cheto, quiet, chiaro, cleare, and in ſuche wordes it is pronounced, euen as we pronounce our Engliſh k.
In many places it is vſed, where they might as well be without it, as honore, honour, honoro, I honour, honeſtà, honeſtie, hora, now, they might as wel ſay, onore, onoro, oneſtà, ora, &c.
Me thought I heard you euen nowe ſpeake of che, how chanſeth it, that it is ſo often vſed in the Italian tongue?
Sir, I wil tel you, che hath diuers ſignifications, as that, the, which, what, when, then, wherefore, for, becauſe, but onely, whereof, or nothing: che may be applyed to all theſe woordes. &c.
I pray you folow on with your conſonants, you know where you left.
Yea ſir, that I doo: ſometymes, marry but ſeldome, we vſe an i for a conſonant, and that is vſed in ſuche like woordes, as beginne with iu, ia, io, ie, and ſuch as g goeth before them, as Giouànni, Iohn. giùsto, iuſt, Gieſú, Ieſus, Giàſone, Iaſon, for in pronouncing of the vowel that foloweth it, the ſound of i is a litle heard, and as it were dooth helpe to ſtrengthen the conſonant that goeth afore it, that it may
the better be conceyued, for we Engliſh men vſe i in ſteade of the conſonant g, as you may ſee in the wordes alone, as Iohn, iuſt, Ieſus, Iaſon Iaſper, and ſuch like.
The k wee neede not to ſpeake of it, for the Italian tongue may altogether be without it, for in ſteade of it, we commonly vſe c alone, and ſometyme c and h folowing it.
The l is vſed in the Italian tongue, as it is in the Latine and Engliſhe, and pronuced alike, ſometymes ſingle, and ſometimes double, therafter as occaſion ſerueth.
The m likewiſe is vſed ſo as l, ſometime double, ſometime ſingle: it is vſed double alwaies in the firſt plural perſons, as noi fùmmo, we were, noi amàmmo, we loued, facemmo, we did.
The n is vſed euen as m is, and none otherwiſe, many tymes double, many tymes ſingle: but it is vſed in more Nounes then m is.
The p in Italian, wil not haue the company of any conſonant to goe either afore it, or after it, as it hath in the Latine tongue: wherefore we ſay for ipſe, eſſo, he, Pſalmus, Salmo, Pſalmes, Ptolomeus, Tolomeo, Ptolomie, it is vſed in the midſt of any letter, more double then ſingle, as doppio, double, doppiare, to double, and in theſe verbes, as ſeppi, I knew, ſeppe, he knewe, ſeppero, they knewe, and ruppi, I brake, ruppe he brake, ruppero, they brake. Sometimes in ſome places it dooth agree with Ʋ conſonant, as ripa, riua, a banke, ſopra, ſoura, vpon.
The q is not altogether pronounced in his whole ſtrength and force, but when there goeth afore it a, or els o, and betweene them a c, which dooth as it were cauſe it to be pronounced fiercely, acqua, water, giaque, he lay, nocque, he dyd annoy for the c that goeth before tthe que doth ſhorten the vowel that goeth before (thus it ſhould be, but it is ſeldome vſed.) And when c is not ſet before it, of force you muſt lengthē the vowel, as Aquilone, an Eagle, or els Aquila, an Eagle, or ſuch like.
The r is pronounced iuſt in the Italian, as it is in the Engliſh, or Latine, and is vſed diuerſly, both ſingle and double. This letter is very wel ſet out by Scipio Lentulo.
I pray you tel me, is it neuer vſed double?
Yes marry is it, often, and ſpecially in Verbes, as terrò, I ſhal holde, corrò, I ſhal gather, verrò, I ſhal come. It is alſo doubled in theſe woordes, as Càrro, a Cart, Tórre, a Towre, térra, the earth. &c.
The s is of three prolations, and of three fourmes, and is a conſonant that greatly dooth adorne and beautifie the Italian language, and very neceſſary to it.
The firſt fourme of it is this, s. the which is more ſweetly and cleanly pronounced, then the others, as cosa, a thing, riposo, reſt, or els, tosto, quickly, nostro, ours. &c.
The ſeconde fourme of it, is ſ, and that is ſomewhat more ſharpe pronounced then the other, as Roſa, a Roſe, Fuſo, a Spyndle, Ʋiſo, the face, &c.
The thirde fourme of it is this, or at leaſt ſhoulde be, ſ, the which maye be called fat and ful, and that is pronounced as it were our Engliſh ſh, as for example, faſcia, a ſwadleband, Ʋſcio, a doore, breſeia, a citie in Lombardie. None of theſe may be doubled, but the ſecond. The Latine words that commonly vſex, in the Italian are chaunged to doubleſſ, as •aſſo, a ſtone, diſſi, I ſaid, luſſur•a, luſt, Aleſſandro, Alexander, and ſuch like.
Againe, it is doubled in Nounes, where the Latines vſe p and s, as they ſay ipſe, we ſay eſſo, he, for scripſit, lui scriſſe, he hath written. It is alſo doubled in many woordes that come from the Latine hauing b before ſ, as for abſolutus, we ſay, aſſoluto, abſens, aſſente, abſent, and ſuch like.
Of the t ſomewhat we haue ſpoken in d, and it is doubled in many woordes and often, and pronounced fully, as sotto, vnder, òtto, eight, dòtto, learned, còtto, ſodden, matto, madde. But marke when t commeth ſingle before an •, pronounced as it were a ſingle z, as Ʋiti, vices. &c.
Of the v, when it is a conſonant, this is the fourme of it, v, as vivera, he ſhal liue, vivande, meates, vedeva, a widow, virtu, vertue, verita, truth, and ſuch like.
Of the x we haue no neede in the Italian tongue, the x that the Latines vſe, we change ſometymes into the double cc, as eccelente, excellent, eccetto, except: and ſometymes in ſc, as eſcelente, eſcetto, and ſometyme in double ſſ, as we haue ſhewed aboue in the conſonants, as Aleſſandro, Alexander, diſſe, he ſaid, conduſſe, he led: and ſome be chaunged into ſingles, as eſaudire, to geue eare, eſaminare, to examine, or els eſperientia, experience, eſcludere, to exclude. And alſo in many woordes that they beginne with x, we beginne alſo with ſingle ſ, as Serse, for Xerxes, Santippo Xantippo, Senofonte, Xenophon, and that muſt you drawe as it were a litle long.
The z ſometymes is vſed ſingle, ſometyme double: the ſingle dooth ſometime agree with t, and the fourme of that ſhould be z, as Ʋenetia, Venice, diferentia, difference, gratia, grace, giuſtitia, iuſtice: ſuch woordes may you very wel write with ſingle z, as Ʋenezia, diferenzia, grazia, giuſtizia, and ſuch others. It is neuer doubled, but when it commeth betweene two vowels, and then it ſhould haue this fourme, zz, and that is pronounced as it were t and z together, the which is a letter vſed in the high Almain tongue, and that is written and printed tz, and is often vſed. Now it reſteth in the reader or writer, to thinke of it, as batezzo, I do baptiſe, pozzo, a wel, &c.
The y is neuer vſed in the Italian, and yet many tymes doo we vſe double ij, and yet we may be without it, for in ſpeaking it is ſcant perceiued, as vitij, vices, and ſuch others. And this I thinke ſufficient for the letters, with the helpe of Scipio Lentulo.
By my faith ſir, you haue done me a great pleaſure, but nowe I woulde haue you tel me ſomethyng concerning the Sillables in the Italian tongue.
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as thus, onésta for honeſt, oneſtá for honeſtie, amóre loue, odio hate, ingiúria iniurie, filosofia Philoſophie, pópólo people, glória glory, offéſa offence, priuilégio, a priuilege, cogliére to gather, or els córre, and many ſuche like. But when they come thus, à, then muſt they be pronounced very broade, high, and ſomewhat long withal: and eſpecially that letter that the accent is ouer, whether it come in the beginnyng of a woorde, or no, as thus, sù vp, giù downe, Ʋirtù vertue, ingiùria iniurie, beffe mockes, affànno care, eccètto except, caddéro they fel, fiócchi lockes of hare, allùi to hym, dall'ùi frō hym, fiàmma a flame, hànno they haue, and many ſuch innumerable.
Moreouer, take this for a general rule, looke almoſt in al woordes, whether they be of one, two, three, foure, fiue, or moe ſillables: of one, alwayes pronounce that vowell long: of two, the firſt: of three, or foure, or more, the laſt ſauyng one, and ſo ſhal you neuer miſſe, whether the woord haue any accent, or no: for many tymes the Italian is written without accentes, but it were farre better, if it were vſed, as for example, Il quále alzáti gli ócchi vide brigáta aſſái, the which lifting vp hies eyes, ſawe many people: and the accent commeth alwayes vpon the open vowel, as géme he ſobbeth, portó he brought, pòrto I bring.
Let this be as a general rule vnto you, for if you obſerue them, you ſhal neuer miſſe, but pronounce right.
I had almoſt forgot to tell you one thing, and that is this, There are many woordes in the Italian, that are cut of, and ſhortened. And looke wel, for vpon ſome of them, the accent commeth vppon the open vowel, and that muſt be drawen in length, as bontá, for bontàde goodneſſe, cittá, for cittàde a citie, virtú, for virtùde vertue, andáre, for andàre to goe, vedér, for vedère to ſee, ragión, for ragiòne reaſon, valór, for valòre valour, and many ſuch moe.
Certainely ſir, this is the beſt rule that you haue geuen me yet: I ſee that the Apoſtraphes are much vſed in the Italian,
I pray you tel me ſomething concernyng them, howe a man ſhould place them, and how one ſhould vſe them.
I wyl ſir, as wel as I can.
You are to note this, that when two vowels meete together, of two ſundry voyces, one in the ende of a woord, the other in the beginnyng of a woord, to pronounce them both, it dooth not very wel, and is as it were hard and comberſome for to ſpeake, and nothing pleaſant to the hearer. Wherefore, in writing, the Apoſtrophes are vſed, wherby the Reader may knowe, where the vowel wanteth, by the Apoſtrophe, for ſometymes we take the laſt vowel from the firſt woorde, and ſometymes the firſt of the folowing woorde. It is good for you to knowe howe the Apoſtrophe muſt be ſet, for it hath two fourmes, and they be theſe,' 'the firſt ſoundeth the want of the laſt vowel of the firſt woorde, and the other ſoundeth the want of the firſt vowel of the folowing woorde, as for example, in this wanteth the laſt vowel of the firſt woorde, L' Imperatore the Emperour, l' inuidia, the enuie. And in this maner may you take away the firſt vowel of the folowing woorde, as thus, Lo 'mperatore the Emperour, la 'nuidia the enuie. In this laſt maner of Apoſtrophing, there are two things to be noted: the one is, that many tymes the o, be he Article, or Pronoune, dooth moſt aske the Apoſtrophe, as thus, a'l tempo, at what tyme, che' l cjèlo, that the heauen, co'l penſiere, with thought, tu'l sai, thou knoweſt it, no'l veditu? dooſt not thou ſee it? and ſuche others.
The other is, that no other ſayings, or woordes, neede the Apostrophe, but thoſe that beginne with im, or els in, as Lo'mperatore, the Emperour, La'mportùnita, the importunitie, lo'ngànno, the deceit, la'nvidia, the enuie: and yet this kinde of Apoſtrophe, is not ſo needeful as the firſt.
Many other woordes there are, where the Apoſtraphe is vſed, as the Article gli is neuer vſed, but before i, whereof we wyl ſpeake more hereafter, in the Articles.
It is alſo many tymes vſed before ſuch like wordes, as me', puo', qve', se', suo', tuo', and ſuch like, the whiche doo meane, mègljo, poi, qvelli, sei, suoli, or suoi and tuoi.
Sometymes one woorde needeth an Apoſtraphe both in the beginnyng and ending, but that is moſt tymes in verſe, as thus, Ʋmil' in ſe, ma'ncontr' amor' ſuperba, that is to ſay, humble in her ſelfe, but gainſt loue proude.
And many tymes woordes that may be Apoſtraphed both in the beginnyng and ending, are not, as thus, Voi non potete ancóra eſſere amaeſtràta à baſtāza, which may be written thus, Voi non potet' ancòr' eſſere 'maeſtràt' à bastanza, and many ſuch more.
Alſo many tymes vowels meete, that neede no Apoſtraphe, and alſo conſonantes meete with conſonantes: mary they come in ſuche woordes, as are clipped of the laſt ſillable or vowel, as I haue tolde you before, as for example, Neſſu'n dolor maggior sentir potrés, that is, No greater ſorowe could I feele, which goeth very well. But marke this, the woordes thtt are clipped, doo commonly end in d, l, m, n, r, and t, as Vn mal penſier lo moſſe, An euil thought moued him, and Vn buon caual mi piace, A good horſe pleaſeth me, or els, Il gran dolor mi preme, &c.
Surely ſir, this is a very good rule: but yet I pray you wyl you tel vs ſomething concernyng the poyntes or diſtinctions which you vſe in the Italian writing?
Concernyng poyntes, I thinke I neede not greatly to ſpeake of them, for they are but ſeldome obſerued.
Yea, but yet I pray you tel me ſomthing of them, firſt, how many there are, howe they are framed, and howe they are called, for I know they are very neceſſary, not onely for the ſpeaker, but alſo chiefly for the writer of it.
Since you are ſo importune, I wyll doo my beſt: I ſay firſt, that the ſpeach of man is as it were a certaine inſtrument, wherewith he expreſſeth and ſheweth foorth his thoughts, and conceits of his mind: euē ſo is Writing an inſtrument,
with the which he expreſſeth and ſheweth foorth the liuely meanyng of his ſpeach: and as you know, and can not denie, that that ſpeach is moſt perfect, that moſt perfectly can ſhewe foorth, and expreſſe his thoughtes, and conceites of his mynde, ſo can it not be denyed, but that that kinde of writing is moſt perfect, that moſt perfectly can ſhew foorth and expreſſe the liuely meanyng of the ſpeache, with what kind of gallantneſſe, delectation, pleaſure, felicitie, and perfection this language may be both ſpoken, and written, and the thoughtes, myndes, conceites, and liuely meanyngs of it be vttered, both to the pleaſure and delectation of the hearer, ſpeaker, reader, and writer. So many and ſo many woorthy authors that haue written ſo many noble bookes of artes, ſciences, faculties, doctrines, and profeſsions, both Diuine, and Prophane, I am ſure, that no language can better expreſſe or ſhewe foorth the liuely and true meanyng of a thing, then the Italian.
But verily one thing greeueth me ſore and that is this, that of late it is neither writtē, printed, nor read, as it ſhould be, and nowe to vſe it as it ſhould be vſed, and to adde vnto it not onely a perfection, but alſo a rich ornament, it is needeful that we vſe this way: We ſee that the liuely ſpeach of man dooth ſometymes as it were haſten on, ſometymes ſtay, now more, and then leſſe: ſometymes as it were aske, and ſometymes anſweare: ſometymes as it were affirme, ſometymes chaunge voyce, and purpoſe.
Nowe that the like may be done in writing, many learded and wiſe men of olde tyme dyd deuiſe theſe poyntes, , ; : . ? ( ) the firſt is called in Italian Coma, the ſeconde, Ponto & Coma, the third, due ponti, the fourth, ponto fermo, the fifth, ponto Interogatiuo, and thoſe two laſt (in this maner) Parenteſi: the leaſt of ſtrength, is Coma, and ſo they go increaſing, tyl they come to ponto fermo, and that hath more force and ſtrength, then any of the reſt.
Nowe, euen as any wel ſhaped body, hath his principal
and neceſſary members, which are diuided into leſſer parts, euen ſo any wel framed ſpeach hath his periodes, in ſtead of neceſſary and principal members, which are then diuided into other leſſer partes.
Moreouer, euen as the wood feller cutteth his wood in peeces, and putting diuers of thoſe peeces together, maketh a fagot, and with a wreath of wood dooth bynd it about, which wreath is alſo of wood, and then of more or leſſe fagots, maketh a loade: euen ſo the ſpeaker or writer, doth put many partes of the ſpeach together, and of them maketh a conſtruction, and then with the Verbe bindeth it togeather, which Verbe is alſo a part of the ſpeache, and then with more or leſſe conſtructions, maketh a Petiodus. Alſo, euen as thoſe leſſer partes of the periodus, that are not bound together with the Verbe, can neither haue ſenſe nor conſtruction. Theſe are diuided with the Coma, as for example, Ne carezze, ne minaccie, ne premi•, ne pene, that is to ſay, neither cheriſhing nor threatnyngs, neither rewardes nor paynes. Which ſaying hath neither ſenſe, meanyng, nor conſtruction in it, tyll it be bounde with a Verbe: then hath it the conſtruction, but not the ſenſe. Then is it diuided with the poynt and Coma, as thus, Ne carezze, ne minaccie, ne premij, ne pene ſa vanno mai baſtanti; ne har anno mai forza; that is to ſay, neither cheriſhing nor threatnynges, neither rewardes ror paynes ſhal euer be ſufficient; or haue the force: But when it is accompanied with other partes, then it hath a ful ſenſe and conſtruction in it: then muſt that haue a ponto fermo, as for example, Ne carezze, ne minacie, ne premij, ne pene ſaranno mai bastanti; ne har anno mai forza, di ſepararci dall' amere di Dio. that is in Engliſh, neyther cheriſhing nor threatnyngs, neither rewardes nor paynes, ſhal euer be ſufficient; nor neuer haue the force, to ſeparate vs from the loue of God. And this is called a Periodus. But when the periodus is longer, and hath neede of more ſayings in it, then are the two poyntes vſed. The periodus
ſhould ſometyme beginne with a capital letter, ſometymes not, and ſometymes haue a new head, and ſomtimes not, thereafter as the varietie, length, ſhortneſſe, ſcantneſſe, or varietie of the matter requireth. The periodus hath no limited meaſure appoynted for it, but they may be eyther ſhort, or of a myddle ſiſe, or long. And thereafter as they are, may you vſe the poyntes, after the manner that I haue told you.
Yea ſir, but I haue heard you ſay nothing of that poynt which you cal ponto Interrogat•uo, nor of thoſe which you cal parentheſis.
Truely ſir, I had almoſt forgotten them, but of them I wyl geue you one good example, and that ſhal ſerue you for a generall rule, without any longer diſcourſe: and this ſhall be it: Io vorrei pure, (ſe poſſibil fuſſe) venirti a trovare; ma come poſs' io farlo? mentre durano qvesti fredds? e tra tanto ch' io vengo, ricordati; di non ti fidar piú; di qvel' tuo amico: that is to ſay in Engliſh, I woulde yet (if it were poſsible) come and finde thee; but howe can I doo it? whileſt this colde laſteth? and whileſt I come, remember; that thou truſt no more: that thy friende. Or els this other, Non ti diſs' io (e tu non me' l' credevi) ché gli eraun mancator di fede? that is, Dyd not I tel thee (and thou wouldeſt not beleeue me) that he was a breaker of his faith? And ſo let this ſuffice of the Elementes.
¶ Of the ſpeache.
Nowe let vs ſay ſomewhat of the ſpeach. The ſpeach is firſt diuided into foure partes the one is mutable, and the other immutable: the mutable doth ſomtimes alter, either through Caſes, or els through Tyme. Through Caſes, the Noune, the Pronoune, and the Participle: through Tyme,
the Verbe.
But before we ſpeake particularly of theſe matters, you are to note al thoſe things that may happen to any of them: which are, the Number, and the perſon. The Numbers are two, as much to ſay, either of one, or more, either Singulare or plurale, either the moſt, or els the leaſt: take which you pleaſe, for I care not ſo I be vnderſtood. The Singular conteyneth in it but one onely, and the Pural al the other from one vpward.
But you are to note here, that euen as the Latines were woont to geue the Plural number to one onely in the firſt perſon, euen ſo in the Italian we vſe to geue the Plural number to one onely man in the ſeconde perſon, ſaying thus: Che fate voi qui ſignor Conte tutto ſolo? that is, What doo you here ſir County al alone? And this is called, to geue the title of you, and the other of thou. Nowe wyl we ſpeake of the Perſons, ſhal we?
I pray you doo ſo.
¶ Of the Perſons.
THe perſons are three, the firſt conſiſteth in this only Pronoune, Io, that is, I: the ſecond onely in tú, thou: but the third in al the reſt, ſo that in the Noune and the participle, is the third perſon contayned: alſo may the ſecond be in the Vocatiues: alſo the firſt is in the pronoune, in one onely. But in al the other pronounes is the third vſed alone, and in the Verbe they are vſed al in both numbers, except it be in the Respectiue and the Infinitiue.
Alſo you are to note, that ſometymes we ſpeake vnto the ſecond perſon, euen as it were the third, attributing vnto it, as it were an honourable or woorſhipful title, ſaying, Laſignoria voſtra, laeccelentia voſtra, or els, la maeſta voſtra.
that is to ſay, your Lordſhip, your excellencie, or els your maieſtie, and ſuche like, I leaue to ſpeake of many ſuche odde litle parcels, whiche are more tedious then neceſſary, eſpecially vnto the begynners. As for thoſe things that are pertinent vnto the mutable part are the Genders, the Caſes, the ſignes of Caſes, and the Articles.
¶ Of the Genders.
THe Genders vſed in this language, are two, that is to ſay, the Maſculine, and the Feminine: the Maſculines are ſuch as this, Il Cjelo, the Heauen, Il Sole, the Sunne, coſtui, this man, ciaſcuno, ech man, amánte, a louer, impazzito, fooliſh, or madde.
The Feminines are theſe, or els ſuch like, Latérra, the earth, la Lùna, the Moone, costéi, this woman, ciaſc•na, ech woman, amánte, a ſhee louer, impazzita, a woman become fooliſh, or els madde.
¶ Of the Caſes.
THe Caſes are ſixe, heretofore called Nominativo, Genitivo, Dativo, Accuſativo, Vocativo, and Ablativo, of ſome they are called, the firſt, ſecond, third, fourth, fifth, and ſixth, the firſt is called right, and the other as it were crooked.
¶ Of the ſignes of Caſes.
THe Caſes can not be knowen in this language, through the varietie of the definitions, as they are in the Latine,
and in the Greeke: for it hath two definitions, (euen as the Hebrue) the one in the Singulares, and the other in the plurales, called Signes of Caſes, the which are, di, de, a, ad, da the two firſt ſhew the Genitiue. But this difference there is, that di is put where no Article is, as Di Ferro, di Oro, di Argento, di Legno, that is, of Yron, of Gold, of Siluer, of Wood: but yet it is farre better, to put an Apoſtrophe before the laſt vowel of the firſt woord, and ſo clip away the vowel, and ſay thus, d' argento, of ſiluer, d' oro, of gold, but de is alwayes ſet before an Article, as thus, del' cièlo, of the heauens, del' aria, of the ayre, de la terra, of the earth, de i caſi, of the caſes, de le genti, of the people.
The ſecond is a, or els ad, with a vowel, and that foloweth the Datiue, as a Tito, vnto Titus, al' vento, to the wynd, al' ora, at that houre, or els, euen then, ad Arno, vnto Arno, ad altrui, vnto others.
The third is of the Abbatiue, as da caſa, from the houſe, da la piazza, from the market place, da té, from thee, da c•loro, from them.
But yet there reſt three Caſes more, of the which, the fifth is knowen for the calling, O, as O Giulio, O Inlius, O Aleſſandro, O Alexander. The other two, that is, the firſt, and the fourth, they keepe the Article with them: and although that the ſigne de, ſeemes ſometyme to be before the ſaying, without an Article, as de mjei mali, of my euyls, de danni voſtri, of your damages, de tempi paſſati, of the tymes paſſed: yet for al that they want not it, but he is as it were hydden in the woordes, and therefore the foreſaid examples muſt be written with Apostrophes.
The like happeneth alſo vnto the other Signes, as a'tempi paſſati, at tymes paſſed, da piú intèndementi, of many, or from many vnderſtandings, and that is alſo vſed in theſe ſmal parcels, as bo', ne', pe' sú', which meane, coi, nei, pei, súi. And likewiſe you may ſay, or write, co'l, ne'l, pe'l, no'l, sú'l, which meane, con il, ne il, per il, non il, súil. It is alſo to be
noted, that ech one of theſe ſmal parcels ſet before the Article Il, the vowel is alwayes taken away, as you may ſee in the examples geuen before.
Nowe let vs come to the Articles.
I pray you doo ſo ſir, if you be not weery.
To tel you the truth, I am almoſt weery, but neuertheleſſe we wyl folow. The Article is a word of a ſillable only, and many tymes it is of one onely letter, and is ſet before the Mutables more commonly, and vniuerſally, although ſometyme it be ſet before ſome particularly, as it hath been ſhewen of many, and alſo before the Infinitiue Moode of the Verbes which are made Nounes, as l' udire, the hearing, il vedere, the ſeeing, il parlare, the ſpeaking, lo ſtare, the being. The Articles in al, are ſeuen, fiue are of the Maſculine, and two of the Feminine. Of the fiue that are Maſculines, two are of the ſingular number, and three of the Plural. Thoſe of the Singular are, Il, and lo: and thoſe of the plural, are i, li, and gli. Of the two Feminine, the one is of the ſingular number, the other of the plural. The ſingular is, la, the plural, le. The maner how to vſe them is this, Il is alwayes ſet before a Conſonant, as il Cjèlo, the Heauen, il Conte, the Earle, il monte, the hyl. But when s dooth proceede another Conſonant, you muſt ſet before it, lo, as lo ſdegno, the diſdaine, lo sforzo, the force, lo ſcoglio, the ſhelfe, or rocke, or clift. And ſometymes lo is ſet before vowels, as lo amore, the loue, lo effetto, the effect, lo inimico, the enimie, lo ùfficio, the office. But yet the Article before ſuch woordes, is better Apoſtrophed, and dooth ſounde more pleaſanter, as l' amore, l' effetto, l'inimico, l' úfficio.
But when the vowel o dooth folowe, of force it muſt haue an Apoſtrophe afore, as l' onore, the honour, l' Odio, the hate, l' orgoglio, the pride.
Moreouer, this Article, if ſome vowel do folowe it, it is both ſpoken and written whole, and the woord that foloweth it, is Apostrophed in ſteade of it, as lo'mperatore, but of
that we haue ſpoken yenough before.
Alſo this Article is ſometymes ſet before, mio, ſvoi, evor, qval, and qvale, and after, per, meſſer, mon ſignor, and ſuch other woorſhipful names.
Of the vſe of the other articles, plural, and Maſculine, the like we haue to ſay, as we haue ſaid of the Singular, that is to ſay, that i is vſed in the ſame maner that il is vſed, before a Conſonant, as i Cjèli, i Conti, i monti, i penſjeri, the Heauens, the Earles, the mountaines, the thoughtes. And alſo gli is vſed euen as lo, as gli sdegni, gli scogli, gli sforzi, and alſo gli amori, gli effetti, gli onori, gli ufficij. But when a vowel i dooth folowe, it is beſt to vſe the Apoſtrophes, and ſo to entermingle the one with the other, as gl' inimici, the enimies, gl' infideli, the Infidels, gl' ipocriti, the hypocrites: and contrarywiſe, if any other vowel doo folow, you neede not vſe the Apoſtrophe at al, but as it were ſomewhat to mollifie the i, and entermingled with the folowing voyce or woord, and pronounce them both, as gli èſempij, the examples, gli odori, the ſmels, gli úmori, the humours.
But when s dooth folow another conſonant, then muſt you alwayes write it, and pronounce it fully, and diſtinctly, as gli scogli, gli ſtenti, gli scritti: but li may be vſed in ſtead of the one and the other, of the two foreſaid Articles, and ſay, li Cjeli, li sdegni, li onori, and alwayes without an Apoſtrophe, and ſet it before a woorde that beginneth with i, for there you muſt vſe gli, to doo wel, but yet with an Apoſtrophe, as gl' istorici, the Hiſtoriographers, gl' indovini, the Diuiners, gl' inamorati, thoſe that are in loue.
Nowe wyl we come to the Articles of the Feminine, the Singular of it, is ſet before a vowel and a conſonant, accompanyed with s, and there may you vſe an Apoſtrophe, or els not, euen as you liſt, as la erba, the hearbe, la ira, the wrath, la ſtrada, the ſtreete, la angoscia, the agonie. You may ſay and write, l'erba, l'ira, l'angoscia. And yet for a general rule, moſt tymes it is beſt to vſe the Apoſtrophe, and eſpecially if
the vowel a folow the Article, as l'acqua, the water, l'armento, the cattel.
The ſelfe ſame may you ſay of the Article plural of the Feminine, onely that alwayes before the e you muſt vſe the Apoſtrophe, and alſo before the other vowels, but not ſo often, the examples for al, ſhalbe theſe folowing, le arti, the artes, le ingiùrie, the iniuries, le ore, the houres, le uſure, the vſuries, le caſe, the houſes, le ſtrade, the ſtreetes. And ſo may you ſay, l'arti, l'ingiùrie, l'ore, l'uſure, l'erbe, l'esequie: but in ſome woords it is better, and more neceſſary to accompany it with ſuche woords as runne vpon one vowel, as la iniqvitá, le iniqvitá, the iniquitie, and the iniquities, la ereditá, le ereditá, the inheritance, and the inheritances, la cittá, le cittá, the citie, and the cities, and ſuch others, where, if the Article were not whole, and ful, you ſhould not know the one number from the other.
You are alſo to note this among your Articles, that euen as Articles, theſe two wordes are vſed, that is, Ʋno, and Ʋna, that is, one, Maſculine, and one, Feminine, for you may ſay, Ʋn' huomo, a man, Ʋn' cane, a dogge, Ʋna donna, a woman, Ʋna ſpada, a ſwoord, Ʋna Lepre, a Hare: ſo you may ſay, and it is good Italian, ègli é amorevole, come il cane: or els, ègli é amorevole, come un cane; He is as louing as a dogge: or els, cosi dè fare, l'huomo da bene; or els, cosi dè fare un huomo da bene: ſo ought an honeſt man to doo: or els, égli é timido come la Lepre: or els, égli é timido com' una Lepre; He is as fearful as a Hare: and ègli sà ben maneggiar, la ſpada; or els, égli sà ben maneggiar, una ſpada: He can wel handle a ſwoord: that diſtinction of Articles, prepoſitiues, and Subiunctiues, brought vp by the Grecians, is folowed and obſerued by ſome Italians, but not of me: for ſo much as the facilitie and eaſe of the ſpeach is greater without it, and alſo for other occaſions.
And thus let this ſuffice you, concernyng the Articles that goe before the Noune, and ſo (God willing) we wyll
ſpeake of the Nounes.
I pray you doo ſo: for certaynely I thinke you are weerie.
Verily I am almoſt weery in deede: but yet I wyl folow on. The Noune is a kinde of voyce that ſheweth either the ſubſtance, or qualitie of the thing, and therefore of the Nounes ſome are Subſtantiues, and ſome Adiectiues. The Subſtantiues are, Cjèlo, Heauen, témpo, tyme, pràto, afielde. Adiectiues are, sereno, cleare, fugace, fleeing, verde, greene, ſaying, Cjèlo ſereno, tempo ſugace, pràto verde, that is, the cleare Heauens, the fleeing tyme, the greene field.
There are alſo certayne Nounes, that ſhew a kind of ſubſtance more particularly, and thoſe are called proper, as theſe, Ceſare, Ceſar, Mongibello, Mongibel, Roma, Rome, Nilo, the ryuer Nilus.
There are otherſome, that ſhew it more vniuerſally, and more common, and theſe are called Appellatiues, as terra, earth, ſaſſo, a ſtone, huomo, a man.
Some other Nounes are called Comparatiues, ſome Superlatiues, ſome are Numerales, ſome Folowing order, ſome other Equivochts, and Vnivochts, and ſome Diminiſhers, and ſome Augmentours, and Heteroclites, and other ſome partitiues, Diſtributiues and Negatiues. Euery name hath his definition among the vowels: the proper names eſpecially haue in them al the vowels, as for example, a Pitàgora, Andrèa, Emilià, Olimpia, Fiorenza, Arabia, Etna. In e, as Socrate, Cèſare, Cèrere, Isifile, Lione, Tevere. In j, as Luigi, Giovanni, Fiordiligi, Napoli, Parigi, and many names of Families, as Quirini, Savelli, Corſini. In o, as Aleſſandro, Pjètro, Calisto, Milano, Bergamo, Pò, Tebro, Apenino. In ú, as Gieſú, Artú, Corfú, Perú. And all theſe names are either Plurals, without Singulars, (although you might ſometymes ſay, Il Tolomei, il Piccolomini, or els, La Quirini, la Salviati. And theſe are names of Families,) or els Singulars without Plurals, and ſay, Fabij, Camilli, Scipionj.
But the names Appellatiues of the Maſculine, haue three onely definitions, in the Singular, ſo that their Declenſions are alſo three: the firſt endeth in a, the ſecond in e, the third in o, but al three in the Plural, end in i.
¶ The firſt Declenſion. Without Articles. With Articles.
NV. SIN.NV. PLV.NV. SIN.NV. PLV.Poèta.1poèti.Il poèta.1i poèti.di poèta.2di poèti.de'l poèta.2de i poèti.a poèta3a poèti.a'l poèta.3a i poèti.poèta.4poèti.Il poèta.4i poèti.o poèta.5e poèti.o poèta.5o poèti.da poèta.6da poèti.da'l poèta.6dai poèti.
Truely ſir, I thinke I neede not decline theſe Nounes in Engliſh, for there are ſo many, and ſo many of this Grammers, that euery one can decline them, ſo that you marke, and learne wel the declinyng of them in Italian, I thinke that ſufficient, for you know they goe in order: and alſo, he that can decline one, can decline them alalmoſt.
You know, that Il poèta meaneth the Poete, de'l poèta, of the poete, a'l poèta, to the poete, il poèta, the poete, o poèta, O poete, da'l poèta, from the poete, &c. The Plurall number goeth euen ſo, it is but euen adding an s, at the ende of poete, and ſay, poetes.
Wel ſir, I wyl take this for a general rule.
There are a great many of theſe Nounes declined in Scipio Lentuloes Grammer, and William Thomas his Grammer, but the Engliſh of them dooth but litle good, mary the Italian is neceſſary: and ſo wyl I folow on, and decline thoſe Italian Nounes, that ſeeme hardeſt for you to learne.
I pray you ſir, doo ſo, ſo ſhal you doo me a great pleaſure.
What there wanteth in me, you ſhal haue in the Grammers aboue rehearſed, for they wyl doo you much good, if you marke them very wel.
¶ The ſecond Declenſion. Of Strale, a Shaft, and Amore, Loue.
NV. SIN.NV. PLV.NV. SIN.NV. PLV.lo ſtrale.1gli ſtrali.l' Amore.1gli amori.de lo ſtrale.2de gli ſtralidel' amore.2de gli amoria lo ſtrale.3a gli ſtrali.al' amore3a gli amori.lo ſtrale.4gli ſtrali.l' amore.4gli amori.o ſtrale.5o ſtrali.o amore.5o amori.da lo ſtrale.6da gli ſtralidal' amore.6da gli amori
¶ The third Declenſion. Of Cjèlo, the Heauen, and Oro, Gold.
NV SIN.NV. PLV.NV. SIN.NV. PLV.Il Cjèlo.1i cjèli.L' Oro.1gli Ori.de'l cjélo2de i cjèli.del' Oro2de gli Oria'l cjèlo.3a i cjéli.al' Oro.3a gli Ori.il cjèlo.4i cjèli.l' Oro.4gli Ori.o cjèlo.5o cjèli.o Oro.5o Ori.da'l cjèlo6da i cjèli.dal' Oro.6da gli Ori.
The Appellatiues of the Feminine, in the ſingular, doo end for the moſt part in a, and a good number in e, and one onely in o, and very few in Ʋ. The firſt haue the plural in e,
as ſingul. l' erba, Plural, l' erbe, the hearbe, and the hearbes.
The ſeconde in i, as ſingul. la Nave, plur. le Navi, the ſhyp, and the ſhippes: yet Dante hath vſed le mano, for the handes.
The fourth hath the Plural, like vnto the Singular, and that is, becauſe they are clipped woordes, as ſingular. la virtú, Plur. le virtú, the vertue, and the vertues: ſingul. la grú, Plur. le grú, the Crane, and the Cranes: ſingul. la Servitú, plur. le Servitú, the ſeruice, and the ſeruices. The Declenſions are very many, and ſo many are the terminations, as for example:
¶ The first Declenſion. Of Stella, a Starre, and Erba, an Hearbe.
NV. SIN.NV. PLV.NV. SIN.NV. PLV.La Stella1Le Stellel' èrba1l' èrbede la ſtella.2de le ſtellede l' èrba2de l' èrbea la ſtella3a le ſtellea l' èrba3a l' èrbela ſtella4le ſtellel' èrba4l' erbeo ſtella5o ſtelleo èrba5o èrbeda la ſtella.6da le ſtelle.da l' èrba.6da l' èrbe
¶ The ſecond Declenſion. Of Nave, a Shyp, and Arte, Art.
NV. SIN.NV. PLV.NV. SIN.NV. PLV.La Nave1le naviL' Arte1l' artide la nave.2de le navide l' arte2de l' artia la nave3a le navia l' arte3a l' artila nave4le navil' arte4l' artio nave5o navio arte5o artida la nave.6da le navida l' arte6da l' arti.
Third Declenſion. Fourth Declenſion Mano, a hand. handes. Ʋirtú, vertue. Vertues.
NV. SIN.NV. PLV.NV. SIN.NV. PLV.La mano1le maniLa virtú1le virtúde la mano2de le manide la virtú.2de le virtúa la mano3a le mania la virtú3a le virtúla mano4le manila virtú4le virtúO mano5O maniO virtú5O virtúda la mano6da le mani.da la virtú.6da le virtú.
And ſo followe on, all the Caſes and Numbers of this Declenſion, ſo that I thinke it in vaine, to ſpeake any more of them, for the Adiectiue names, are al, either of one voyce alone, or of two. Thoſe of one voyce alone, haue the e, in the ſingular number, and i in the plural, and ſerue as wel for the Maſculine, as the Feminine, as hvomo vile, femina vile, a vile man, a vile woman: hvomo nobile, femina nobile, a noble man, a noble woman. And ſo may you ſay, hvomini vili, femine vili, vile men, vile women: and hvomini nobili, & femine nobili, noble men, and noble women.
But when they are of two voyces, one is for the Maſculine, and the other for the Feminine. The Maſculine endeth in o, in the ſingular number, and in i, in the plural, as ſaſſo duro, a hard ſtone, ghiaccio freddo, cold Yſe, fvoco caldo, hot fire. And ſo may you ſay, ſaſſi duri, hard ſtones, ghiacci freddi, cold Yſes, fvochi caldi, hot fires.
But the Feminine endeth in the ſingular number in a, and in the plural in e, as pjètra dura, a hard ſtone, neve fredda, cold ſnowe, fiamma calda, a hot flame. And ſo may you ſay in the plural number, pjètre dure, nevi freddi, fiamme calde, hard ſtones, cold ſnowes, hot flames.
The maners of the varying of the Adiectiues, are like vnto thoſe that are paſt: but afore I leaue to talke of them,
I wyl tel you foure things, the one is, that none doo euer ende in i in the ſingular number: an other is, that they do agree with the Subſtantiues, euen as in the Latine. The third is, that ſometymes they may be made Subſtantiues, as thus, Tornami à mente, s'alcun dolce mai hebbe 'lcortriſto: The laſt is, that ſometymes the Adiectiue Maſculme, dooth agree with the Substantiue Feminine, as ogni coſa pièno di ſpavento: euery thing ful of feare.
¶ Of the Comparatiues.
THe Comparatiues are not many in this language, but a fewe taken from the Latine, the which are, Maggiore greater, minore leſſer, migliore better, peggiore woorſe, ſuperiore ſuperiour, inferiore inferiour.
The other are made with this woord piú. which ſignifieth, More, as piú forte, more ſtrong, piú dotto, more learned, piú bella, more faire, piú ſaggio, more wiſe. And to make it haue more force, we adde vnto it, and put before it, molto, or aſſai, that is, much, or els vie, ſaying, molto piú dotto, much more learned, aſſai piú bella, much more fayrer, vie piú gentile, farre more gentle.
And in vſing them, we geue them the ſecond Caſe, as thus, Egli é piu forte, di te: he is more ſtrong then thou. tu sei molto piú dotto di lui: Thou art muche more learned then he: Noi ſiamo vie piú potènti di voi: We are farre more mighty then you. Now wyl we come to the Superlatiues.
¶ Of the Superlatiues.
THe Superlatiues may fully be fourmed of al the Adiectiues, but they are not ſo Comparatiuely vſed, as the
Latines doo vſe them, who wyl ſay, Ettore fú fortiſſimo, Hector was very ſtrong: Questa donna é belliſſima, This woman is very fayre: Il mèle é dolciſſimo, The hony is very ſweete, without any other Compariſon.
Alſo we can not geue to the Superlatiues any addition, as to the Comparatiues, as thus, qvale é qvella, che ha ſtampato? the whiche is abominable, and nought, not tollerable.
Of the Numeral Nounes, the firſt is of the Maſculine, and of the Feminine: for becauſe we ſay, Ʋno, and Ʋna, the Maſculine Gender looſeth the vowel, the conſonant folowing hym, as Ʋn cane a dogge, vn legno a wood, vn ſaſſo a ſtone. And a vowel folowing, then it looſeth it by an Apestrophe, as vn' aſino an Aſſe, vn' Elefante an Elephant, vn' Orſo a Beare.
The Feminine Gender keepeth the vowel, a Conſonant folowing, as vna caſa a houſe, vna pianta a plant, vna beſtia a beaſt.
But if a vowel folow, it looſeth it moſt tymes, and eſpecially a, as Ʋn' anima a ſoule, Ʋn' èrba an héarbe, Ʋn' imagine an image, Ʋn' ora an houre, Ʋn' urtica a Nettle.
And the Maſculine, as wel as the Feminine, is apoſtrophed before this woord altro, when we ſay, Ʋn' altro an other he, and Ʋn' altra an other ſhee.
And if it be in the Copulatiue, then doo we adde the article to it, and o, as l' uno e l' altro, and l' una & l' altra, the one and the other. Alſo may that kynde of voyce be apoſtrophed.
The ſecond number may be alſo of the Maſculine, and the Feminine Gender, diſtinctly: for you may ſay, Duo agnelli, two Lambes, and due pécore, two ſheepe. For many good Authours haue geuen the voyce due, as wel to the Maſculine as to the Feminine, and ſo wyl we, as thus, Due agnelli, two lambes, due donne, two women. Alſo dui is found in ſome authours: but Dua is a common woorde among
the Florentines, which is not ſo tollerable, vnleſſe it be vpon neceſsitie, in Verſe.
In this ſelfe ſame number are ambe, and ambo, vſed for both. The firſt belongeth to the Feminine, the ſeconde, as wel to the Maſculine, as the Feminine, as ambe le mani: you may ſay, ambo le mani, both the handes, and ambo li piédi, both the feete. You may alſo ſay, and it hath that ſignification, as ambedue le mani, ambedue i pièdi: and ambeduo le mani, & i pièdi. And Dante for the ſelfe ſame woord, vſeth ambodue, and amendue, amenduni, and amendune. The Commons wyl ſay, Tutte due, tutte dui, and tutti duo. And ſome auncient poetes haue written, Entrambi, and intrambi.
The numeral numbers are immutable: but to the ende they may be knowen to euery one, I wyll begynne at the firſt, and by them which I ſhal note, ſhal you knowe al the reſt, Vno 1. due 2. tre 3. qvatro 4. cinqve 5. sèi 6. sètte 7. otto 8, nove 9. dièci 10, undici 11. dodeci 12. tredei 13. qvatordici 14. qvindici 15. sedici 16. diciſette 17. diciotto 18. dicinove 19. venti 20. &c. and ſo by adding the tenthes to the ones, thou maiſt number as much as thou wylt: but marke when any vowel foloweth, to vſe the Apoſtrophe, as thus, vent' uno, 21. vent' otto 28. trent' uno 31. trent' otto 38. &c.
Where no vowel foloweth, vſe no Apoſtrophe, as thus, venti due 22. venti tre 23. venti qvatro 24. venti cinqve 25. venti sès 26. venti sètte 27. venti nove 29. and ſo trènta dve 32. trènta tre 33. trènta qvatro 34. and ſo folowing.
Theſe are the tenthes that folowe, as Dièci 10. venti 20. trènta 30. qvaranta 40. cinqvanta 50. seſſanta 60. settanta 70. •ttanta 80 novanta 90. cènto 100. due cènto 200. tre cènto 300. qvatro cènto 400. cinqve cènto 500. sette cènto 700. otto cènto 800. novecènto 900. mille 1000. &c: And ſo may you number, tylyou come to Millions.
We alſo ſay, Ʋna decina, a tenth, Ʋna dozzena a doſen, Ʋna ventina, a ſcore, Ʋnatrentina, a thirtie, Ʋna qvarantina, a fourtie.
And ſo may you number, tyl you come to a hundred, ſtyl adding tina, to ech tenne. Sometymes we alſo ſay, Ʋn cèntinaio, an hundred, Ʋn migliaio, a thouſand. And in the plural number we ſay, le centinaja, le migliaja, for the hundreds, and the thouſandes, &c.
Nowe, concernyng the ordinary Noune, it is reaſon we ſpeake ſomething of it, but not much. The ordinary number is this, primo, and primjèro, firſt, ſecondo, ſecond, terzo, third, qvarto, fourth, qvinto, fifth, sèsto, ſixth, sètimo, ſeuenth, ottavo, eighth, nono, nienth, dècimo, tenth, Ʋndècimo, eleuenth, duodècimo, twelfth, tredècimo, thirteenth, or els, dècimo tèrzo, qvarto dècimo, and dècimo qvarto, fourteenth, qvinto dècimo, and dècimo qvinto, fifteenth, sèsto dècimo, and dècimo sèsto, ſixteenth, diceséttimo, and dècimo sèttimo, ſeuenteenth, dicjotte ſimo, and dècimo ottavo, eighteenth, dicenoveſimo, and décimo nono, nienteenth, ventéſimo, and vigèſimo, twentith, ventèſimo primo, one and twentith, trenteſimo, and trigèſimo, thirtith, and ſo folowe on, qvaranteſimo, and qvadrageſimo, fourtith, cinqvantéſimo, and qvinqvageſimo, fiftith, ſeſſantéſimo, & ſeſſagèſimo, ſixtith, ſettantèſimo, and ſettuagèſimo, ſeuentith, ottagèſimo, and ottuagéſimo, eighttith, novantèſimo, and nonagèſimo, nientith, and centèſimo, an hundreth, and ſo foorth, tyl you come to milèſimo, a thouſande.
Al the Nounes may be Aduerbes, adding to ech one this voyce, volta, ſaying, Ʋna volta, one tyme, due volte, two tymes, tre volte, three tymes, and ſo foorth, as djèci volte, tenne tymes, venti volte, twenty tymes. And ſo may you folowe, tyl you come to Millions, but I thinke that needeth not.
Now let vs come to the Nounes Heteroclites: there are certaine Nounes, that ſomewhat doo differ from the others, and thoſe I put among the Heteroclites.
Nowe, of theſe, ſome haue in the ſingular number, the Gender of the Maſculine, and in the plural number, the
Gender of the Feminine, whiche dooth ſomewhat agree with the Latine Neuter, and theſe are they, as:
NV. SIN.NV. PLV.Theſe words, paio, & paia, ſomtyms ſignifie two things ſet togeather, as Ʋn paio di guanti, a payre of gloues, due paia di buoi, two couple of oxen, tre paia di Caponi, three couple of Capons.Il riſole riſaIl qvadrèllole qvadrellaIl parole paraIl paiole paialo Starole Staralo Staiole Staia
And ſometymes theſe woordes are taken from the Verbe parere, to ſeeme. The like is ſaid of paro; and para: but pari ſignifieth either of quantitie, or els qualitie, and ſerueth al Numbers, and Genders. For we may ſay, Il pari, la pari, i pari, le pari: whiche ſignifie the like, the peere, the paragon, &c.
Some others there are, that haue the Plural, and the Sngular number alike, as la ſpèzie, le ſpèziè, the Spiſe, la cittá, le cittá, the citie, la virtú, le virtú, the vertue, and many other eclipped woords, of the which we haue ſpokē afore, and yet we vſe moſt the ſingular number, and they are al of the Feminine Gender.
Other there are, almoſt like to them aboue, but not altogeather, as, Fede, fe, fayth, piède, pe, foote, Regge, Re, King.
Other ſome haue the Singular, and not the Plural, as •gnjuno, cjaſcuno, ech one: and other ſet among the Pronounes, as we haue ſaid already.
Other ſome haue the Plural number, and not the ſingular, as, le labbja, the lyppes: and names of families, as we haue ſaid tofore.
Other ſome in the Singular of one gender, and of one ende: and in the plural, of two Genders, and of two endes, as theſe that folow.
And vppon neceſsitie, if it be in ſome Poetical inuention, you may vſe ſome of them that haue been rehearſed before, ſo, and it is tollerable to ſay, Fruite, castelle, corne, veſlimente, and ſuch other like.
Agayne, ſome are of one Gender, and of one end, in the ſingular number, and of two Genders, and foure endes in the plural number, as Il pugno, i pugni, le pugne, le pugna, le pugnora, the fiſtes, and ſome ſuch others, although ſome wyl not allow the endyng of them in e.
Other ſome there are, that in the ſingular number, and in the plural number, haue but one Gender, and in the ſingular, one ende, and in the plural, three endes, as.
And al theſe haue the l in the ſingular number: and although they are not al ſingle names, yet for their conformitie, they are here ſet together, becauſe they can not be better applyed: and yet there are a great many more, which are forgotten, but I hope theſe wil ſuffice you.
There are others alſo, whiche haue in the ſingular number, t•o
endes, and in the plural number but one, and yet al are of one Gender, as for example:
Thoſe which we haue ſpoken of aboue, are al of the Maſculine Gender, and theſe that folowe, are of the Feminine, and ſome haue two endes in the ſingular, and two in the plural.
But you are to not here, that euen as the Latine tongue was woont to geue the Feminine Gender to gli arbori, the trees, and the Neuter Gender à i frutti, the fruites: the Italian contrary to that, geueth the Maſculine Gender to the trees, and ſaith, l' arbore, the tree, in the ſingular number, and gli arbori, the trees, in the plural number: and the Feminine to the fruites, ſaying, le frutte, the fruits. And we ſay for the trees, il pero, il noce, l' olivo, il caſtagno, the Peare tree, the Walnut tree, the Oliue tree, the Cheſtnut tree: and to the fruites, la pera, la noce, la Oliva, la Castagna, that is, the Peare, the Nut, the Oliue, the Cheſtnut.
Some ſhee dooth confound, as the Latine dooth, as theſe: il fico, il per•, il cotogno, the Fig, the Peare, the Quince, and others. Although we can geue to certaine fruites, the Gender of the trees, yet can we not geue to the trees, the Gender of the fruites.
Finally, there are others of the Feminine Gender, that haue three endes in the ſingular number, and three in the plural, but the one is common to them both, as the Noune Vertue.
and many ſuch other: but yet the eclipped woords are moſt in vſe, and the others litle.
A great many other like parcels I leaue behynde, whiche are in this Italian tongue, mary not ſo much vſed. Wherfore I leaue them, as more tedious, then pleaſant, or profitable, either for the learner of it, or any other. And thus wyl I end concernyng Nounes, and God willyng we wyl come to the Pronounes.
¶ Of the Pronounes.
BY the Pronounes did diuers auncient Authours vnderſtande certaine determined voyces, the whiche doo as it were ſhew foorth, or demonſtrate the name of a thing, and diuided them into ſundry and diuers partes, callyng ſome Primatiues, ſome Deriuatiues, other ſome Demonſtratiues, ſome Relatiues, ſome Poſſeſſiues, ſome Interrogatiues, and Indefinitiues.
There are alſo other diuiſions founde among them, whiche be good for vs: our Primitiues are, Io, I, tú, thou, ſe, egli, e, ej, and lui, for he, colui, qvello, for that he, or that ſame, and qvegli, qvelli, qvei, and qve', for thoſe ſame, or them ſame, qvesto esto, this he, qvesta esta, this •hee, coſtui, coteſto, coteſtui, this ſame he, che, what, chi, and cui, for who, or whom, qvale, and il qvale, for whiche: eſſo, deſſo, and
ſteſſo, for hym ſelfe, cjaſcuno, and cjaſcaduno, for eche one, and euery body, veruno, and niuno, for no one, and neſſuno, for no body, alcuno, and qvalcuno, for ſome one, or ſome body, altri, altro, and altrui, for other or others, cjó, and cjoche, this, and ſometimes yea, many tymes, cjoe, and cjoche, ſtandeth for, ſo that, or what ſo euer, tale, ſuche, or the like, medeſimo, ſelfe, or els, ſelfe ſame.
The Deriued are theſe, as Mio, myne, tuo, thyne, ſuo, his, noſtro, ours, voſtro, yours, loro, they, cui, and altrui, are ſometymes vſed for the ſame: of whiche there are certaine baſtardes deriued, as Mo for now, ma but, to, thine, ta, thine, ſpeaking to a woman, ſo, his, of the which, ſomwhat we wil ſpeake hereafter.
But it is to be noted, that vnto the Pronounes, there is no Article geuen, except it be to, il medeſimo, the ſelfe ſame, and il qvale, the whiche, (who are Relatiues,) but onely the ſignes of Caſes. And alſo ſome there are, that are without it, as you ſhal know hereafter.
You are alſo to knowe, that ſome pronounes are of eche gendre, and theſe are they, Io, tú, se, loro, coloro, coſtoro, coteſtoro, cui, and altrui: all the others, are ſome of the Maſculine onely, and ſome of the Feminine onely.
It is alſo to be remembred, that the firſt perſon is of the pronoune alone, Io, and the ſecond of the alone, tú, and all the reſt belongeth to the third, now let vs come to the particulars.
NV. SIN.ENGLI.NV, PLV.ENGLI.Io, and i, are neuer but of the firſt caſe, the other of the obliques, and noi, is of all caſes.1. Io. i.I.1. noi.wee.2. di meof me.2. di noi.of vs.3. ame, mi, m',to me.3. a noi, ne, ce. ci, c'.to vs.4. me, mi, m'.me.4. noi.vs or wee.6. da me.from me.6. da noi.from vs.
NV. SIN.ENGLI.NV. PLV.ENG.Tu, may be of the firſt, and fifth caſe and of no other but the other are of others, and voi, is of all caſes,tú. 1thou.voi 1youdi te. 2.of thee.di voi 2of youate, ti, t' 3.to thee,a voi, ve, vi, v', 3to youte, ti, t' 4.thouvoi, ve, vi, v', 4youo tú. 5.o thouo voi, 5o youda ie. 6.from theeda voi, 6from you
NV. SIN.Engliſhe.NV. PLV.Engliſhe.This se, neuer dooth vary neither caſe nor number, in the thirde caſe it ſtandes ſometimes without the ſigne, as: Chi porta l'ume djétro e se non gjova, who caryeth the light behind and helpeth not him ſelfe. We ſee certaine words in theſe three pronounes end in, t and in, e, which are, mi, ti, si. ci, vi, and so, me, te, se, ce, ve, when they end in i. they are ioyned with a Verbe, either before, or after it, if before, then are they ſometimes apoſtrophed, ſometimes not, if after it, then are they entermingled with it, vnder an accent, and if the accent bee open, the latter letter then is dobled.di se 2of him,di se, 2of thema se, se, si, s' 3to him,a se, 3to themse, si, s' 4him,se si, 4themda se, 6from himda se, 6from thē,
Nowe becauſe theſe voyces are onely of the thirde and fourth caſe, let vs ſee firſt thoſe of the third: as, mi pjace, or els pjacemi, and m'è caro, it pleaſeth me, ti gjova, gioavti, and t'aggrada, it auaileth thee or helpeth thee, si compjace, compjacesi, and s'appaga, he is pleaſed or well apaide, ci dilètta, dilèttaci, and c'è grato, it pleaſeth, or delighteth vs, vi gjova giovavi, and v'abbèlla, it helpeth, or auaileth you, si compiaecjono, compiaccjonsi, and s'apagano, they are either pleaſed or elſe well apaied.
Thoſe of the fourth caſe are ſuch, mi prème, prèmemi, and m'aggrava, it greeueth me, ti cvoce, cvoceti, and t'abbrugja, it boyleth, or burneth thee, si moſtra, moſtrasi, and s'asconde, he ſhoweth and hideth
himſelf, ci prème, prèmeci, and c'agrava, it greeueth vs, vi cvoce, cvocevi, and v'abbrugia, it boyleth and burneth you, si moſtrano, moſtranſi, and s'ascondono, they ſhowe and hide themſelues. And if the accent bee vppon the laſt, we ſaye dammi geue me, and many ſuch: As for the others as wee haue ſaide before in the dobblinges.
But you are to note, and marke, that you fall not into that error, to ioyne theſe little parcels, with the Verbes, as ſome doo very diſorderly, for when they ſhoulde ſaye, se ti manchera cosa alcuna, if thou want any thing, or elſe, ti daró la promeſsa, se ti troveró, I will geue thee, the promiſe, if I finde thee: they will ſay, se manchera•ti cosa alcuna, darotti la promeſſa se troueuotti: which is very ill, he tl at knoweth no other rule, rather then to fall in this foule error, let him neuer ioyne them, and if he will doo it without blame, let him doo it vnto other Verbes, and not in thoſe, as, lo lo trovai, e diſſigli il fatto mio, I found him, & told him my buſines or els, Io mi parti di la, e riduſſimi a caſa, I parted from thence and brought mee ſelf home.
It is alſo to be knowen, that many times, ſuch parcels, are more vſed for an ornament, and fulfilling of the ſpeach, then for neceſsitie, as thus, Egli si crede, e tú ti pensi, che ogniuno che ci nasce, he beleeueth, and thou dooſt thinke, that eche one that is borne, and many ſuch more, if they be wel ſet together they make the ſpeache to ſhowe, and ſeeme more pleaſant, and gallant, as, Io mi ti racomando, I commend me to thee, tù miti mostrasti aronto, thou ſhowedſt thy ſelfe to me prompt, eglij mi si proferj da se, he did proffer him ſelfe to me io mj ci fermai, I did ſtay my ſelfe there, tù ti ci faceſti incontro, thou of thy ſelfe cameſt againſt, or towarde me, ej ci si offerce, he offered him vs, and many other ſuche which doo commonly end in, i. But if they ende in e, either it is when they are not ioyned with the verbe, as, se non me le darai, io te le pigliero, if thou geueſt them not me, I ſhall take them from thee, or els if they be ioyned they haue the
little parcell with it, as, Dammene, geue me thereof, Andjancène, goe wee, pentitevene, repent you of it, accorsersene, they perceiued themſelues, or elſe there is as it were ſome compariſion; as Io lodo te, e tú bjasimime; I praiſe thee, and thou blameſt mee: or elſe there foloweth ſome infinitiue, as, Io av•vo inteso, te ésser, risanato, e queſta nuova fece me tardare il viaggio: I heard ſay that thou waſt healed againe, and this newes made me to ſtaie the voiage, moreouer they may ende in, i, and in, e, when they followe either, l, or els, r, as, calmi, calme, valmi, valme, parmi, parme, darmi, darme. It is alſo good to be noted, not to vſe in the common courſe of ſpeech to ſet any of theſe litle parcels before the Infinitiues, nor Gerondes, nor Participles, nor Supines, & ſay, mi fare, tidire, si moſtrando, vinarrante, m'insegnante, si pentito, for it is abominable.
In this language, they are alwayes put behinde, ſaying, farmi, dirti, monſtradosi, narrantevi, pentitosi, ſometimes alſo theſe litle parcels end in e & i, and happeneth whē they are ioyned with Subiunctiue articles, or els Pronounes, as, raccomandos segli and raccomandoglisi, he recommended himſelfe to him; portaitegli, or els portaigliti; I brought them to thee, and ſuch others, which for want of time I paſſe ouer. Nowe let vs come to the reſt.
NV. SIN.ENGLISH.NV. PLV.ENGLISH.Egli, e, ei,1HeEglino.1they, or them.di lui2of him, or his.di loro, loro.2of them, or theirsa lui, lui, gli li.3to him.a loro, loro, gli, li.3to them.lui, il, lo, 'l, l'.4he, or himloro, gli, li.4they, or them.da lui.6from himda loro.6from thē.
NV. SIN.ENGL.NV. PLV.ENGL.Ella, la.1Shee, or her.Elleno.1They, or them.di lèi.2of her, or hers.di loro, loro.2theirs, or of them.a léi, léi, le.3to ſhee, or her.a loro, loro, gli.3to them.lèi, la.4ſhee, or her.loro, le.4they, or them.da léi.6from her.da loro.6frō them.
Egli, eglino, ella, elleno, e, and ei, are of the firſt Caſe, but lui, léi, loro, are of the Obliques, and yet they are otherwiſe vſed of the common ſort.
In the third Caſe you may ſay, Io diſſi a lui, io diſſi lui, io gli diſſi, and io li diſſi, for I told hym.
And in the fourth, Io vidi lui, io il vidi, and io 'l vidi, for, I ſawe hym, Io lo inteſi, and Io l' inteſi, I vnderſtood hym.
And as wel in the ſingular, as in the plural may you ſay, E mi vide, and ei mi vide, he ſawe me: e mi videro, and ei mi videro, they ſawe me.
Of the Feminine Gender, in the plural number you may ſay, Ella mi diſſe, ſhee tolde me: s' ella m' aveſſe detto, if ſhee had tolde me: Se la foſſe viva, if ſhee were aliue.
And in the third Caſe, Io diſſi a léi, io diſſi léi, and Io le diſſi, I tolde her.
And in the fourth, Io vidi léi, io la vidi: I ſawe her.
In the greater number they are al Obliques, as wel the Maſculine, as the Feminine, and in this wiſe they often looſe the laſt vowel, and often tymes they are founde without the ſigne of the ſeconde and third Caſe, ſaying: le lor mogli, their wiues, i lor mariti, their husbandes, Io dièdi a loro, io dièdi loro, io gli dièdi: I gaue them.
But in the fourth caſe we ſay, Vidi loro, gli vidi, li vidi: I ſawe them. And yet in the Feminine Gender we onely
ſay: le vidi. Egli and e are often vſed, for to make vp the woorde, in the ende: lui and lei are vſed as fourth Caſes, after the Verbe Eſſere, to be, as S' io foſſi lui, if I were he, S' io foſſe lèi, if I were ſhee. And alſo after this woord Come, as, or ſuch like, ſaying, Io ſon ricco come lui: I am as riche as he: Io ſon groſſo come lèi: I am as groſſe as ſhee: We alſo ſay, S' io foſſi come te, If I were as thou.
And after the abſolute Geroundes, as Andando lui, he going. But if a Verbe did folow, we ſhould ſay, Andando egli, s' incontró in un ſuo amico: he going, met with a friende of his. Alſo, lui, lei, and loro, are often vſed of good Authours, in ſteade of Colui, colei, coloro, and that happeneth, when Che dooth folowe, as, Invoco lèi, che ben ſempre rispoſe. We haue a great many more, as, qvello, qvell', qvel, qvegli, qvelli, qvei, for that, and qvelli, qvegli, qvei, and qve' for thoſe: The whiche to decline, I thinke it but labour loſt. Wherefore, if you woulde knowe howe to decline them I pray you take Scipio Lentuloes Grammer, where he writeth very wel and learnedly of the Pronounes, farre better then I can doo: wherefore I paſſe them ouer, but yet not altogether.
Qvegli and qvelli are not vſed in the ſingular caſe, but onely in the relation: and it were better, if they were not vſed at al in the ſingular, becauſe they make the plural doubtful.
Note alſo, that thoſe woordes that ende in lli, often tymes change the firſt l into g, as qvelli thoſe, belli fayre, fratèlli brethren: you may ſay, qvegli, or begli, or frategli. And when qvello is without company, it ſignifieth Qvella coſa, that thing: as qvel che ſi dice, that whiche is ſaide, or els, qvel che ſi fá, that which is done, whiche dooth as it were accorde with the Latine Neuter.
Many other litle odde woordes, that in other places are Articles, here they are Pronounes, as Io il preſi e lo ſtracejai, or els, preſilo, e ſtraccjailo, I tooke hym, and tore hym:
and ſo, gli presi et ſtraccjai, or els, presili, et ſtraccjaili, I tooke them and tore them, and so, jo la vidi, and vidila, I ſawe hir, and Io le vidi, and vidile, I ſawe them, and as for, qveſto, and eſto, this, and qveſti, theſe, of the Maſculine, and qveſta, eſta, and ſta, this, and qveſte, theſe, of the Feminine, and of ceteſto, coteſtui, and coſtui, for this ſame, coteſti, coteſtoro, and coſtoro, for theſe, and coteſta, and coſtès, for this, ſhe, and coteſte, for theſe ſhees, I pray you loke in Scipio Lentulo, as for Che, it neuer chaungeth voyce, but alwayes is a like in euerye Gender, in al numbers, and caſes. as, Il Dio che io adoro, The God that I worſhip, La bontá che è in lui, the goodneſſe that is in him, I cjéli che risplendeno, the ſtarres that ſhine, La térra che scalda il sole, the earth that the ſun warmes, Qvello che nō fece mai persona, that which neuer perſon did. And here it is as it were a member, and hath that nature, ſometimes we finde it to beare an article, or els a ſigne of the caſe, and then doth it ſignifie, coſa, a thing, as, Ej dice, di voler volare, il che dà maraviglia ad ognjuno. He ſaieth he will flie, which thing cauſeth ech one to wonder, Di che cjascuno si fà beffe: Which thing euery one ieſteth at. Al che niuno acconſente. To which thing none cōſenteth. Il che niuno non crede: The which thing none beleeueth, Da che ognjuno si gvarda: Of which thing euery one takes heede. Or els, Elle dicono cose, che fanno maravigljare ogniuno: They tell thinges, that makes eche one wonder. Di che cjaseun si maraviglia: Of which thing eche man doth marueile. A che niuno da fede. To which none geueth credite. Che niuno crede. That no body beleueth. Da che si parte ognjuno: Frō which eche one departeth.
In the thirde caſe, being without ſigne, or article; it is interogatiue, as, Che te ne pare? what thinkeſt thou of it?
Many other thinges mi••t be ſaide of this worde che, and of the diuers ſignifications of it, which I paſſe ouer for want of time, and alſo I haue tolde you aboue, the ſundrie and diuers meanings of it.
I pray you tell me ſomething about this woorde, che, and eſpecially howe it is pronounced.
Che, is pronounced in Italian, euen as wee pronounce our ke in Engliſhe, and chi, euen as kee, if e and i alone folowe c, then pronounce it shi, or she, but if a and o folow it, then pronounce it ka, or ko, and ſo forth.
Surely this is a good rule, but nowe folowe on your pronounes.
Here are alſo to be remembred chi, and cui, who, are alſo Relatiues, and interogatiues, as chi hai tu viſto: who haſt thou ſeen. Alſo of chiunqve, whoſoeuer, but that hath the nature of the latine neuter alſo, il qvale, and li qvale, of the Feminine, which with the articles are relatiues, and without interogatiue, and Demonſtratiue, and often they looſe the laſt vowell as, Túil qvale ti di lletti de la muſica; thou the which delighteſt in muſique, voi i qvali vi di lettate del canto; you the which delight in the ſonge, di qval di voi è l'onor; of the which of you is the honor. Here is alſo, eſso, which ſometimes meaneth he, or himſelfe, and eſsi, they or themſelues, eſsa, hirſelfe or ſhe, and eſse, they or themſelues, and they ſerue for all caſes, and numbers, but it often ioynes with other pronounes, and nounes ſubſtantiues, as, con eſso me: with me ſelfe, con eſso voi: with your ſelfe, con eſso loro: with themſelues, then is there, ſte ſso, ſteſse, ſte ſsa, and ſteſse, and deſso, deſsi, deſsa, deſse, which doo accorde much with eſso, eſsi, eſsa, eſse, then haue we among the pronounes, qvalche, which ſignifieth ſometimes, ſome, and with the homo, and volta donna: or ſome ſuch thing it ſignifieth, ſome man, ſome thing, ſome woman, as qvalche homo, qvalche donna, qvalche coſa: it ſerueth all Genders, it hath no plural number, and it muſt haue a ſubſtantiue, thē haue we cjascuno, cjascuna, cjascheduno, and cjascheduna, which is, eche one, or els, eche, all the which are without plural ech of them may be clipped of the laſt vowell in writing, as, cjascun fedel: eche faithfull, or cls, cjascadun tiranno,
ech: tirant, ſome will vſe catanno, or eſs, cadauno, but it is filthie, and not to be vſed, then haue we ogniuno, ogniuna, that is, ech one, or els euery one which doth altogether agree with cjascuno, or cjascuna, then haue we veruno, and veruna, for no one, it hath no Plural, in the Maſculine it maye be clipped of the laſt vowell, then haue we alſo niuna, and niuna, of the ſelfe ſame meaning that veryno is but onely that niuno goeth alwayes in the beginning of any ſaying, as, N'iun u' era presente, There was no one preſent, niuna persona, no one perſon, it may bee either clipped, or apoſtrophed, which you pleaſe, and therafter as occaſion ſerueth, then haue we neſsuno, and neſsuna, for no body, or not one, you may write it neſsuno, and niſsuno, and neſsun, for it hath no plural, then haue we nullo, and nulla, which ſometimes is ſet among the nounes, ſometimes among the pronounes, Nullo, and Nulla, may vpon occaſion bee ſet with the ſubſtantiue, but moſt times, it is of the neuter, and ſometimes it ſignifieth nothing, and ſometime, ſomething, as, Tunon fainulla, thou doeſt nothing, or els, volete voi nulla: will you ſomething, or any thing, Poss'io nulla pervoi, can I any thing or ſomething for you, then haue we qvalcuuo, and qvalcuna, alcuno, and alcuna for ſome, or, ſome one, or ſome body, it may alſo looſe the laſt vowell, it may either be alone, or with companie, as, Alcuni animali, ſono terreni, alcuni aqvatici: alcuni aèrei, ſome creatures are earthy, ſome watrie, and ſome of the aire. Then haue we qvalunqve, or chiunqve, for who ſo euer, or what ſo euer, they ſerue for both Genders, but that qvalunqve, can not be without a Subſtantiue, and may be applied eyther to a perſon, or a thing, as, qvalunqve pjanta: what plant ſo euer, qvalunqve huomo, what man ſo euer, and chiunqve can not be put to thinges, but to a perſon, as, chiunqve chjède ricev• who ſo euer asketh receiueth, chiunqve cercatrova, whoſoeuer ſeeketh findeth.
Then haue we altro other, altri others, the Maſculine, and altra and altre the Feminine. If l be put before it, as
l' altro, then it ſignifieth the other: and gli altri the others. Then haue we alirui, ſignifying ſometymes others, and ſometymes other men: as per colpa altrui, for other mens fault, or els, Io laſcio tal carico ad alirui: I leaue ſuche a charge to others.
Then haue we cjó, ſignifying this, as cjó mi piace: this pleaſeth me. &c. Then haue we cjóche, ſometymes it meaneth any thing, ſometymes euery thing, ſometymes what ſo euer. Many wayes it may be applied, for they are two Pronounes ioyned together. This cjó is accompanyed many tymes, with ſundry voyces, and hath ſundry meanyngs, as accjó to the ende, accjóche to the ende, percjó therfore, and ſometymes becauſe, olirea cjó moreouer, or beſides this, ſopra cjó ouer, or vpon this, ſenza cjó without this, contutto cjó for al this, percjóche for becauſe, and many ſuch other like.
Then haue we for the ſingular tale, and tali, tai, and ta' for the plural, for ſuch, or the like. This Pronoune ſomtymes is with an Article, ſomtymes without it, when with it, it is Demonſtratiue, and without it, Relatiue. Sometymes it is vſed whole, and ſometymes clipped, as I haue partly tolde you before. When it is with an Article, then doo we ſay, Il tale m' anoia: ſuch a one annoyeth me: la tale mi p•ace: ſuch a one pleaſeth me. Here it is Demonſtratiue: but Rolatiue it is thus, Qvale me la djedi, tale la recevei: Such as he gaue, ſuch I receiued.
When it is Indefinitiue, ſometymes it anſweareth che, as Tal vi ſú che non vi rorebbe eſser ſtato: Suche a one was there, as woulde not haue beene there. And ſometymes it is ioyned with che, as Talche due bestie van ſotto una pelle: In ſuch wiſe, or, ſo that two beaſtes goe vnder one skynne.
Then haue we alſo among the Pronounes, Il medeſimo the ſelfe ſame, of the Maſculine Gender, and the ſingular number, and i medeſimi, the ſelfe ſame, of the Plural number:
la medeſima, the ſelfe ſame, of the Feminine Gender, and ſingular humber: le medeſime, of the Feminine Gender, and Plural number. Sometymes it is ioyned with other Pronounes, and Subſtantiue Nounes, and ſometyme without an Article, as Io medeſimo, I mee ſelfe, Voi medeſimi you your ſelues: Eſſi or loro medeſimi, they them ſelues. So may you ſay, Eſsa medeſima, ſhee her ſelfe, eſse medeſime they them ſelues.
Then haue we other Nounes, called Poſſeſſiues, or els deriued, and theſe are they: Mio, mjei, mia, mie, myne, Tuo, tvoi, tua, tue, thyne, Suo, ſvoi, ſua, ſue: his: nostro, noſtra: our: noſtri, noſtre, ours: of the Plural: Voſtro, voſtra: your: Voſtri, voſtre: yours: the which are of ech Gender, and of ech number, as Il mio libro: my booke: i mjei parenti: my parentes: mia madre: my mother: mie ſorelle: my ſiſters: il tuo ventre: thy belly: i tvoi libri: thy bookes: tua mente: thy mynd, or memorie: tue ſcarpe: thy ſhooes. &c.
Then haue we Cui, altrui, loro, theſe three Pronounes are alwayes of the ſecond Caſe, as wel in the one Gender, as in the other, and they are of a poſſeſsing nature, Il cui merito: whoſe merite: la cui virtu: whoſe vertue: i cui coſ•umi: whoſe cuſtomes: and il lor pensjere: their thought: la loro mente: their mynde. &c. and l' altrui valore: others valour: l' altrui modestia: others modeſtie: gli altrui tefori: others treaſures. &c.
Then are there theſe other litle parcels, but they are but ſeeldome vſed, if they be, they are vſed of countrey men, and among the commons, and are ioyned to other names, as Mo, ma, to, ta, ſo, deriued from Mio, mia, tuo, tua, ſuo: they may be called baſtard Pronounes: them I paſſe ouer, becauſe I woulde not wiſh any to vſe them. &c.
Now wyl we (God willyng) ſpeake ſomewhat of the Participles.
I beſeech you doo ſo, if you be not weery.
¶ Of the Participles.
THe laſt part of Speache, that through Caſes dooth varie, is the Participle, of the which I mynd not to ſpeake much, becauſe Scipio Lentulo hath done it very wel. For the more I goe aboute to make it agree with the Latine, the further I enter into confuſion, and into a thing more vaine, then neceſſary: For the Italian may almoſt altogeather be without them: and in many places it dooth abhorre them, as a man would ſay, Beato il temente Iddio, e credente a la ſua parola, e ſperante ne le ſue promeſse: Bleſſed is the fearer of God, and beleeuer of his woordes, and hoper in his promiſes.
Such maner of ſpeach is abominable in our ſpeach, for in ſteade of it, we vſe to ſay, Beato chi teme Iddio, e crede a la ſua parola, e ſpèra ne le ſue promeſse: that is, Bleſſed is he that feareth God, and beleeueth his woord, and hopeth in his promiſes. And thus much is for the preſent tyme.
But for the tyme paſſed, the number is very great, and for the Future tyme, it is but once vſed, and that is taken from the Latine, and yet may the Italian language (as) wel expreſſe her meanyngs, conceites, and thoughtes, by Gerundes, as the Latine with her Participles: the which ſometymes are Gerundes, and ſometymes Participles, as if I wyl ſpeake of tyme preſent, I ſhal ſay: Io corrèndo mi ſtanco: I runnyng, weery mee ſelfe: for mente corro: whileſt I runne. If of paſſed ryme, I ſhal ſay, A vend' io corſo, ſon tutto ſudato: I hauyng run, am al ſweatty: for Poi che hò corso: or els, perche hò corso. If of the Future tyme, I ſhal ſay, Dovend'io a correre: or els, Io che ſon per correre: or els, Io che debbo correre: or els, Io che voglio correre: or els, Io che ho a correre •• voglio ſpogliare: that is, I being to runne: or els, hauyng
to runne, or I that am to runne, Or, I that muſt runne, or, I that haue to runne, will put of my clothes. See howe many we haue for one, yea many more, and this wee haue in the Italian Gerondes that the Latine haue not, we knowe the time and they doo not, becauſe there is certaine voyces that ſeeme participles and are not, and many that are not and yet ſeeme to be, for to be ſure of that, you muſt note the time, for when they ſignifie time they are participles, and when they doo not, they are not, and ſo I thinke this ſufficient concerning them. Vntill nowe haue we talked of the elements, of the partes of ſpeech, mutable through caſes, now will we come to thoſe which are mutable through time, the which are verbes.
¶ Of the Ʋerbes in general.
THe verbe is that part of ſpeech which onely doth varie through time, for becauſe the Verbe is he which ſignifieth the time, as it is manifeſtly known: now amongſt al theſe verbes, ſome be as it were ſubiect to a kinde of order, and ſome not: thoſe which be of many auncient Gramarians haue been diuided into foure companies, and of them called Coniunctions. The firſt of the whiche, are thoſe that ende in áre, with the accent on the laſt ſillable ſaue one, as, amàre, cantàre, danzàre; to loue, to ſing, to daunce.
The ſeconde ſorte are thoſe that ende in, ère, and alſo with the accent on the laſt ſaue one, as, temère, to feare, vedère, to ſee, possedère, to poſſeſſe.
The third ſorte are thoſe that ende alſo in, ere, but the accent on the laſt vowell ſauing two, as, lèggere, to reade, scrivere, to write, ridere, to laugh.
The fourth & laſt doth end in ire, with the accent on the laſt ſauing one, as, Ʋdire, to heare, sentire, to feele, & ſometimes to heare, partire, to part, or depart, the verbes that are ſubiect to ſuch orders & rules are infinit, but thoſe that diſagree from them are but a few. Of the firſt coniugation this are they. Do, I geue, Fo, I make Sto, I ſtande, Vo, I goe.
Of the ſecond, Cado, I fal, Debbo, ſhal I, Paio, I ſeeme, Posso, I may, or can, Soglio, I am wont, Tengo, I hold, Voglio, I wil.
Thoſe of the thirde are compoſed of Duco, as Produco, I produce, Riduco, I reduce, Conduco, I conduct, Pongo, I ſet, Scjolgo, I looſe, Tolgo, or Togli, I take.
Thoſe of the fourth, are Apro, I open, Dico, I ſay, Mvoio, I dye, Vèngo, I come, Ire, or Ire, To goe.
With theſe are alſo ioyned thoſe that ende in Sco, as Nodriſco, I nouriſh, Langviſco, I languiſh. And theſe are ſubiect to no order, or rule.
Nowe if a man doo ſtand in doubt of ſome Tyme, or Perſon, of whiche Verbes he be, let hym ouerrunne theſe fewe that are without order, and if he find it, he ſhalbe certified of the doubt, if not, he ſhalbe ſure that he is of the number of thoſe, that are ſubiect to order. But becauſe many tymes of our Verbes doo ſhewe them ſelues to agree with the Participle, and with the Verbe Avere, to haue, or els with the Verbe Eſſere, to be, it is to be knowen, that the Verbes that are Tranſitiues, that is to ſay, that are named, or be incident in, or to the thing that they treat of, then do they occupy the Verbe Avere, as Io hó lètto molti libri: I haue read many bookes. Io me l' avevo gvadagnato con l' arme in mano: I had won it with weapons in hand, but thoſe that touch the partie that ſpeaketh, they ende with theſe ſmal parcels, Mi, ti, ci, vi, si, which doo anſweare to Io, tú, noi, voi. And others doo occupy and vſe the Verbe Eſſere, as Io mi ſon ralegrato del' tuo bene, ben che tú ti foſſi doluto del mio: I haue reioyced of thy welfare, although thou haſt ſorowed of myne. And Noici ſiamo accostati à lui; e voi viſete vergognate di ſarlo: Who haue approched our ſelues to hym; and you haue been aſhamed to doo it. Qvando eſsi ſi ſaran pentiti de•l mal ſare; noi ci conſolere•o: When as they wyl be repented of euyl dooing; then wyl we comfort our ſelues. But Poſſo, and Voglio, do ſerue to both thoſe Verbes aboue mentioned.
Nowe becauſe there are certaine things, that appertaine vnto al the Verbes, or moſt part of them al theſe may be conioyned with the Verbe Avere, becauſe he is the firſt, but thoſe that particularly appertaine either to one Verbe or an other, or elſe more to one coniunction then to an other ſhall be ſet in their ſpeciall places.
Nowe the Verbe being (as wee haue ſaide alredie) he that ſignifieth, ſhoweth, and noteth the time, I knowe not for what occaſion he ſhould more be deuided in Moodes, then in his naturall times, I will firſt that my Verbe be deuided in his times, which are, the time paſſed, the time preſent and the time to come: and vnto this I adde the diuers or variable time, as more plainly I wil ſhow you hereafter, and although that the time paſſed doo exceede, it is neceſſarie for vs to beginne in time preſent, becauſe he is the roote and chiefe cauſe of our Verbes and talke, and not in the paſſed as the Hebrues do, and then the diuerſities that are in ech of this times are diuided into certaine Chapters, the which but of meane ſchollers will be comprehended. Let the others knowe, that euen as thoſe in the firſt age did but breake, and ſtampe the graine, and thereof did make a kind of paſt, and ſodde it, which wee call, Sugol•, or Polenta, and did eate it and theron fed, and when the true making of bread was founde, they woulde not lightly bee perſwaded, but that their olde faſhion was beſt, and not the newe. Euen ſo will thoſe doe that are accuſtomed to this, Dio voleſſe che, or, Dio voglia che, Dio hareſſe voluto che, and conejosia che, concjosia coſa che, concjofuſse ſtato che; and other ſuch I will not force all men to learne my rules, but thoſe
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that will. This know I by experience, that thoſe that thoroughly obſerue them; although they neuer haue been in Italie, ſhall both ſpeake, reade, and write better then thoſe that obſerue them. But nowe let vs come to the Declenſions, or will you haue it Coniugations? and let vs begin with the Verbe, Avere, as,
¶ The preſent Definitiue.
NV. SIN.Engliſh.NV. PLV.Engliſhe.ho or aggio1I haue.abbjamo avjamo or1we haue.hai2thou haſt.ave mo. avete2you haue,ha, ave, or ae.3he hathhanno or han3they haue
Aggio, ave, and aè, are moſt commonly vſed of Poetes.
The ſecond perſon doth commonly ende in, i, in all the Verbes, but ſomtimes the letters do varie, as, Dolgo, I plain, Dvoli, thou plaineſt, Dico, I ſay, di, thou ſayeſt, Paio, I ſeem, pari, thou ſeemeſt, Pongo, I ſet, poni, thou ſetteſt, Seggo, I ſit, sjedi, thou ſitteſt, Téngo, I hold, tjeni, thou holdeſt, vèngo, I come, vjèni, thou commeſt, Voglio, I will, vvoi, thou wilſt, colgo, I gather, coi, or cogli, thou gathereſt, Scjolgo, I looſe, or vnbynde, ſcjogli, or ſcjoi, thou looſeſt, or vnbyndeſt, Soglio, I am wont, svoi, and svoli, thou art wont.
Then are there ſome that haue, n, before, g, and in ſome the, g, goeth before the, n, as cingo, cigni, to gyrd, attingo, attigui, to attaine, or to draw vnto, Dipingo, dipigni, to depaint, gjungo, gjugni, to ouertake, mungo, mungni, to melch, Spéngo, ſpègni, to quench, vpon neceſsitie may we ſay, piango, piangi, or piangni, to weepe, pungo, pungi, and pugni, to pricke, ſtringo, ſtringi, and ſtrigni, to gripe faſt, vnge, ungi, or vgni, to anoint:
but fingo, hath onely fingi, to faine, of glorio, wee ſay glorio, to glory, and ſoffio, ſuffij, to blowe, for the others haue the, i, pure, and theſe, liqvido, that is moiſt.
The third perſon in the firſt Coniugation doth ende in a, as canta, àma, ſalta, he ſingeth, loueth, •eapeth, and ſuch others. All the others doo ende in, e, as vede, ride, ode, he ſeeth, laugheth, and heareth, in Poſſo, we may ſaye, pvo, pvote, and pvoe, he can, but the two laſt are Poetical. We alſo ſaye often svol, val, and vvol; and alſo, pon, tién, vièn, riman, and ſuch others may be of the ſecond and thirde, both the one and the other. The two firſt plurals of this preſent tyme, and likewiſe the firſt of the varying time, are a lyke, but to make them ſeeme ſomewhat vnlike, ſome writers haue chaunged the, m, into, n. and to make them alſo to diſagree from the third that haue the accent on the laſt ſauing two, we put the accent on the laſt ſaue one, and ſay, Noi abbiáno, facciáno, diciáno, we haue, doe, and ſay, this voyce may alſo vpon occaſion in all Verbes leaue the laſt vowel, the Verbes that ende in, ſco, haue not this firſt perſon, we ſay, pogniámo, t•gm•mo, and traggiámo.
The ſeconde plural becauſe it dooth not varie a little, maye be knowen from the infinitiue, chaunging the, r, into •, as amáre, amáte, dovère, dovéte, leggére, leggète, sentire, sentite, facete, and dicete, are not to be vſed, sete, you be, or are, is of the Verbe èſsere, to be, of the which wee will ſpeake hereafter.
The thirde in all Verbes may looſe, and leaue the laſt vowell, ſaying, aman, veggon, leggon, di•on, they loue, ſee, read and ſay, but in this Verbe and all others of (monosilaba) wee double the, nn, and ſay, hanno, danno, fanno, ſanno, they haue geue doo, or make, and knowe, as partly I haue tolde you in the letter, n, yea ſometimes we caſt away not only the vowell but the whole ſillable, and ſay, han, dan, fan, ſan, we alſo ſay, poſsono, ponno, and pon, débbono, dénno, and dèn.
The time that foloweth is that, which vntill nowe wee
haue geuen to the imperatiue, the which certainely hath a certaine regarde, or reſpect more then the others, (as they ſay) meanes howe to ſpeake, for it doth not alwayes commaund, but it exhorteth, forewarnes, graunteth, forbyddeth, prayſeth, and geſteth, and diuers other ſuch effectes, hauing alwayes à certaine regarde to whom he ſpeaketh, wherefore I call them Reſpectiues, rather then Imperatiues, and ſet him as a Siſe, and not as a Gender, and here I ſpeake onely of his Preſent, for his Future is ſet in his owne place.
Reſpectiue.
NV. SINENGL.NV. PLVENGL.11abbjamohaue weAbbi2haue thou2abbjatehaue yeabbja3haue he3abbianohaue they
This ſecond perſon of the ſingular number, in the firſt Coniugation, dooth ende in a, and in the thirde, in i: neuertheleſſe ſometimes to this i, doo we adde an a, and ſay, abbja, sappja, dèbbja, in ſteade of abbi, sappi, dèbbi, and ſuch others. But theſe woords are moſt vſed of Poetes. In certaine other Verbes, we caſt away the vowel, and ſay, Vjèn, tjèn, for vjèni, tjèni, and diuers others. And this is done as wel when a vowel foloweth, as a conſonant: yea ſometime we caſt away the whole ſillable, and ſay, co, ve, to, for cogli, vedi, and togli.
In ſtead of this tyme we may vſe the Infinitiue, with the Negatiue, and ſay, Non ti scordar di mè: Forget not thee ſelfe of me. Non far coſi: Doo not ſo. Non l aver' per male: Haue it not in yl part.
The firſt plural may leaue the laſt vowel, and ſo we may ſay, Debbjamo, debbjate, debbjano: We owe, you owe, they
owe. And ſo, Sappjamo, we know, vogljamo, we wyl, and ſuch others.
The third plural likewiſe may looſe the laſt vowel, and the laſt vowel ſaue one, may be i, and a. But yet in all Verbes, the firſt Coniugation hath not alwayes the i, as, amino, loue they, cantino, ſing they.
In the Verbe Dare, and Stare, we ſay, Diano, and dieno geue they: Stiano, and stieno, ſtande they. Wee are alſo better to ſay, Odino, and legghino, then Odano, and lèggano And ſo let this ſuffice you for the preſent tyme.
Nowe let vs come to the paſſed, whoſe vſe wyl ſeeme naughty, to the ſcrupulous, but yet wyl yeelde a contentation and profite to the wiſe.
From the firſt, and third, when they doo ende in a, you may take away thev, and ſay, Vedea, I ſawe, or he ſawe, leggea, I read, or he read, and ſuch others.
So may you doo in the firſt and third in the plural, but not in the firſt Coniugation, although that Petrarca hath ſaid, facea, and fea: which may be graunted to other Poets alſo. Avia, Solia, and ſuch like, can not be graunted: Vedavamo, correvano, diocèavamo, and leggèavamo, and ſuch
like, are altogether to be abhorred. Wel may we ſay, Fallav imo, we fayled, or did faile, ſo it be in the Verbe Fallare• and not fallire.
Alſo may you ſay, Aggradàre, and aggradire, apparere, and apparire, colorare, and colorire, empjere, and empire, impazzare, and impazzire, inanimare, and inanimire, pentere, and pentire.
The two voyces of the ſecond plural perſon, nowe adayes are much vſed. The firſt and third Plurals, may leaue the laſt vowel. Potjemo, venjemo, and ſuch others, are to be fledde.
¶ Of tyme Indefinitiue.
NV. SINENGL.NV. PLVENGL.Ebbi, or avei.1I had.avemmo1we had.aveſti2thou hadſtaveſte2you had.ebbe3he hadebbero, or ebbono3they had.
Some auncient Writers haue vſed E•, but it is not to be obſerued: this Perſon dooth vary more then any other, and is very neceſſary to be knowen. The firſt Coniugation of it dooth ende in ai, as Amai, I loued, Cantai, I ſounge. The ſecond hath diuers terminations, as Potèi, I could, or might: Ebbi, I had: Ta'cgvi, I helde my peace: Godetti, I dyd enioy: and diuers ſuch others.
The third likewiſe hath as many, as Battei, I ſtroke: credetti, I did beleue: conobbi, I knewe: chièfi, I requeſted: ruppi, I brake.
The fourth dooth alſo vary, as Ʋdi, I heard: apèrsi, I opened: venni, I came, &c. When this voyce endeth in i,
ſaying in ſtead of Ʋſaimi, and deliberaimi: uſami, and deliberami. And ſo, Dirèlo, farèlo, for Dirèilo, and farèilo.
The ſeconde ſingular perſon dooth ende in ſti, in all Verbes, as Aveſti, foſti, amaſti, vedeſti: thou haddeſt, thou waſt, thou louedſt, thou ſaweſt, &c.
The third perſon dooth ende diuerſly, whereof we wyl ſpeake more hereafter.
The firſt plural perſon endeth in mmo, as Amammo, leggemmo, We loued, we read. &c.
The ſecond endeth alwayes in ſte, as Godeſte, patiſte: You enioyed, and ſuffered. &c.
The third alſo hath many differences, whereof we wyl ſpeake in other places. But yet one thing we wyl note, that they al may leaue the laſt vowel, as Ebber amaron, ſentiron: They had, loued, and felt, and ſuch others.
Sometyme it may leaue the laſt ſaue one, as Fèrno, they dyd. Sometymes it looſeth the whole ſillable, as legaro, they bounde. &c.
LONTANO NV. SIN.farre of. SIN. NVLONTANO NV. PLVfarre of. PLV. NVAvevo, avuto.1I had had.avevamo, avuto.1We had had.avevi, avuto.2thou haddeſt had.avevi, avuto.2yee had had.aveva, avuto.3he had had.avevano, avuto.3they had had.
Theſe two firſte Preterperfect Tenſes, together with that that goeth before, doo ſignifie from the Latine onely in voyce, but yet they haue a contrary ſignification.
Of that which goeth before, we haue already ſpoken: but of theſe three here ſet together, it is to be knowen, that the firſt is neareſt to the Preſent tenſe, the whiche dooth ſhewe a thing done preſently. The ſecond is ſomewhat diſtant from it. The third ſheweth a thing farre of, and donne long agoe. And this is the cauſe why I haue ſet them vnder theſe Genders, Neare hand, Diſtant, Farre of. By the which Genders or Chapters, a man may know their difference: For Ho avuto, dooth agree with tyme preſent, as, Qvando ho mangiato, voglio here: When I haue eaten, I wyl drinke. Ebbi avuto, dooth anſweare the Indefinitiue, as Qvand' io l' ebbi veduto, disubito 'l conobbi: When as I had ſeene hym, ſtraightwayes I knew hym. And avevo veduto, dooth ſomewhat touch the thing paſſed, as Io l' avevo bèn veduto, mano 'l conoſcevo: I had wel ſeene hym, but I knew hym not.
We may alſo apply it otherwiſe, but it wyl be too tedious for me to rehearſe it, and for you to heare it. But yet one thing marke by the way, that the Participles that do agree with the Verbe Avere, may be ioyned, and may ſerue both Genders and Numbers, as wel in thinges going before, as in things folowing, as Io ho deſiderato lo tue comoditá: I haue deſired thy commodities. Io ho deſiderato la tuacomoditá: I haue deſired thy commoditie. So may you ſay, Io ho deſiderati i tvoi comodi: and Io ho deſiderat e le •ve comoditá. But al the Participles ioyned with the Verbe èſsere, doo accorde alwayes with the Nominatiue Ca•e, as we wyl ſpeake more of that, in the ſame Verbe.
¶ Condizionato. Conditioned, or agreed vppon.
NV. SINEngliſhe.NV. PLVEngliſhe.Abbja avuto.1when I haue hadabbjamo avuto.1when we haue had.abbi avuto.2whē thou haſt had.abbjate avuto.2when you haue had.abbja avuto.3when he hath hadabbino avuto.3whē they haue had.
¶ Patovito. vpon bargayne.NV. SIN.SIN. NVNV. PLVNV. PLVaveſsi avuto.1Had I had.aveſſimo avuto.1Had we had.avestu avuto.2hadſt thou hadaveste avuto.2had you had.aveſſe avuto.3had he had.avessero avuto.3had they had.
Vppon the laſt ſillable of the firſt and third perſon of this Future, the accent is alwayes needful in al Verbes: and in the laſt ſaue one we alwayes vſe the e, as Canteró, I ſhal ſing: prenderó, I ſhal take. But the Verbes of the firſt Coniugation vſe the i, as Vdiró, sentiró, I ſhal heare, and feele. And thoſe of Monoſillaba haue the a, as Daró, faró, I ſhal geue, and make.
There are many Futures, that are more vſed eclipped, then whole, as Avró, ſapró, for averó, ſáperó, I ſhal haue, or knowe. Diraggio, and faraggio, are not to be vſed, vnleſſe it be vpon great neceſsitie, in Rime, but Diró, and faró, &c.
¶ Riſpettiuo, Reſpectiue.
NV. SIN.NV. SIN.NV. PLV.NV. PLV.1avremo or aremo1wee ſhall haue.avrai or arai.2thou ſhalt haue.avrete or arete.2you ſhall haue.avrá or ará.3hee ſhall haue.avranno or aranno.3they ſhall haue.
The third ſingular alſo of this Future, muſt haue the accent vppon the laſt ſillable, ſometimes and often in the third plural it leaueth the laſt ſillable, and we ſay, in ſteed of faranno, aranno, faran, diran, So is it in many Verbes.
This Future is different from the firſt, for the dooth ſhowe vs a certaine time conditioned, and indefinitiue, as. Qvando io l'aró veduto lo crederó: When I ſhall haue ſeen it, I ſhall beleeue it. Or els, S'egli l'ará trovate le dará: If he ſhall haue founde it, he will geue it thee.
¶ Infinitiue.
Dover avere, Eſserto be or haue to haue.per avere, Aver, ad avere.
As for the voyces of our fore paſſed Gramarians ſet vnder the Optatiue, and Subiunctiue moodes, doo not wee ſee? And they alſo confeſſe it, that they ſhowe nought els but a conditioned ſpeech. And that by ſome of them, one can not knowe rightly what time one ſpeaketh of. Wherefore they ſeeke to helpe them with ſuch like voyces, as. Dio voleſse che: Would to God that. Or els, Concjosia coſa che: For as much And many ſuch others, and this is worſt of all, that many times ſome thinking to ſpeake of preſent, or paſſed time, ſpeake of the Future, as. Se tú vemiſsi a trovarmi io ti parlerèi: that is, If thou ſhouldeſt, didſt, or wouldeſt come and finde me, I woulde ſpeake to thee, is not this a manifeſt Future, as they ſay, Wherefore and in conſideration of that, thoſe voyces that doo not ſhowe a manifeſt time, are by me ſet vnder a Gender called in Italian Vario, that is diuers, varible, or vncertaine, the which is added to the three times.
¶ Variable, and conditioned.
NV. SIN.NV. SIN.NV. PLV.NV. PLVabbja, or aggia,1haue I or let mee haue.abbjamo, or aggjamo.1haue wee or let vs haueabbi, or abbja,2haue thouabbjate.2haue yeeabbja, or aggia.3haue he or let hym haueabbjano, abbino, or aggjano.3haue, they or let thē haue
All theſe three ſingular perſons commonly ende in, i. in the firſt coniugations, as. Io ami, tú ami, colui, ami. And in the fourth all three in, a, as: Io ſenta, tu ſenta, colui ſenta. But in the ſecond and third, they haue the firſt, and thirde perſon ende in a, and the ſecond in, i, as. Io vegga, tu vegghi, colui vegga, to ſcriva, tu ſcrivi, colui ſcriva. Alſo ſome in the firſt perſon doo ende in, i, and, a, as, Vogli, and voglia, mvoi, and mvoia, dichi, and dica, alſo ſome doo ende in, a, all three perſons though they be not of the fourth, alſo ſome ende in the Verbe, So, I knowe, as, Io Sappja, tu ſappja, and ſappi colui ſappja. And ſome all three perſons haue both endes, as. Io faccja, and facci, tú faccja & facci colui faccja & facci, of the firſt Plural, we haue ſpoke of it afore in the definitiue of the preſent. We may ſaye, Vegnjamo, or venghjamo, let vs come, alſo, Ʋdiamo, udiate, and odiamo, odiate: Heare wee, or let vs heare, and hate wee, or let vs hate, the one is of the Verbe Odo, I heare, the other of the Verbe, Odio, I hate, in the third wee finde, Veggjano, and Vegglino, diano, and Dieno, ſiano, and Sieno, this perſon may leaue the laſt vowell.
¶ Pattovito, That is vpon condition, or Bargaine.
NV. SIN.NV. SIN.NV. PLV.NV. PLVaveſsi, or aveſse,1had I,aveſsimo,1had we,aveſsi,2hadſt thou,aveſte, or aveſsi,2had you,aveſse, or aveſsi,3had he,aveſsero, aveſsino, or aveſseno.3had they,
The firſt and third ſingular perſons haue their ende in e, or els, i, but the, i, is fitteſt for the firſt, and e, for the thirde,
the other declenſions are Poeticall, alſo, Veneſse, fuſse, perconſse, for Veniſse, foſse, percoſse, faceſsi, and feſsi, are as well of the ſecond, as of the firſt.
In this ſecond perſon may you adde tú, and take away the laſt ſillable, and ſay, Aveſtu, foſtu, and vedeſtu. In the third plural, we may eaſily leaue the laſt vowel, and ſay, Avesser, avessin, and ſuch others.
The Latine hath not this Tyme. Sometyme we ſay, Potrè, ſarè, for Potrèi, ſarèi, aand alſo for Potrebbe, ſarebbe.
To the ſecond perſon in this Tyme, we may adde, and ioyne vnto it, tu, and fay, Aveſtu, potreſtu. Averiéno, with the accent on the laſt ſillable ſaue one, is not to be vſed.
¶ Infinitivo. Infinitiue Moode.
Avere. 1 To haue.
This Tyme often leaueth the vowel, and often becommeth a Noune, and hath the Maſculine Article, and is in al
Caſes, and agreeth both with Nounes and Verbes, and immutables, as Il fuggir de'l tempo: The fleeing of the tyme. Ʋn batter d'occhjo: an ineling of na eye. And many ſuche others, the which to rehearſe, were but labour loſt. For al bookes are ful of ſuche. Wee ſaye ſometimes, Scjorre, and ſcjogliere, torre, and togliere. We ſay, Bere, porre, but not Bevere, and ponere. And thus let this ſuffice you for this Verbe.
¶ Of the Ʋerbe Eſſere, To be.
THis Verbe is very neceſſary to the Italian tongue: in ſo much as we haue no Verbe Paſſiue, nor can expreſſe the Paſſiue voyce, without the helpe of this Verbe: wherefore I thinke it good to decline it, and then to geue ouer, hoping that by theſe two Verbes, and by the Rules afore geuen, they wyl ſuffice you. For to make a long diſcourſe, and to ſhewe the declinyng of them, it woulde require a great volume, and (as I ſuppoſe) would trouble and weery the Reader. For I knowe this of a certaintie, that if twenty men doo ſtudy the Italian tongue, perhaps not one of them dooth learne the Grammer: and that is the cauſe why they neuer attaine vnto the perfection of it. And againe, there are ſo many Verbes declined by Scipio Lentulo, and William Thomas, that I referre you to them, ſtyll remembring my Rules, (as very neceſſary) and alſo (by the helpe of God) I meane hereafter, and that ſhortly perhaps, to ſet out another booke very neceſſary for the learner of it, the whiche I meane to tranſlate, as the beſt, perfecteſt, and ſureſt way that euer hitherto hath beene deuiſed.
Wherefore I pray you to accept this by the way, in good parte, and remember it is geuen for good will. And if it pleaſe God that I doo the other, I will ſhowe thinges there
more at large, and eſpecially the Verbes: and other things to, the which I hope will doo you much good.
Surely ſir, theſe rules which you haue already geuen me, are very good, and by them I hope to attaine vnto the perfection of it, with a little labour, yet notwithſtanding if you will geue me any other rules, I ſhall thinke my ſelfe muche bounden vnto you, not onely I, but a great many more of my countrie men, which doo take great delight in the Italian tongue. Wherfore I pray you forget not your promiſe but proceede euen when moſt you pleaſe, and remember where you left.
I remember it very well, I promiſed you to decline the Verbe. Eſsere. To be, the which is this.
Eſsere, To be, of the preſent time and definitiue.
NV. SINENGL.NV. PLVENGL.Sono, ſon, or ſo.1I am.Siamo, or, ſemo, poeticall.1We are, or, we be.Sèi, or, ſe.2Thou art.Sete, or, ſiete.2Yee are, or be.é.3He is.Sono, or, ſon.3They are, or be.
¶ Riſpettivo. Regarding, or to haue reſpect.
NV. SINENGL.NV. PLVENGL.1Siamo.1Be we.Sij, or ſia.2Be thou.Siate.2Be yee.Sia.3Be he.Siano.3Be they.
¶ Paſsato, that is time paſſed.
NV. SIN.Engliſhe.NV. PLV.Engliſhe.èro, èra.1I waseravamo, or, eramo.1we wereèri2thou waſteravate, or èrate.2you wereèra.3he wasèrano.3they were
Indefinitivo, Indefinitiue.
NV. SINEngliſhe.NV. PLVEngliſhe.fui, fú.1I was or haue bin.fummo.1we were or haue binfuſti, foſti, and fui2thou waſt or haſt binfuſte, foſte.2you wer or haue bin.fú, or fue,3he was or hath bin.furono, ſure no furo, & fur.3they were or haue bin.
Ʋicino, Nere hand, not farre of.
NV. SINEngliſhe.NV. PLV.Engliſhe.Sono or ſon ſtato,1I haue binSiamo ſtati.1wee haue bin.Sei ſtato,2thou haſt bin,Siete, or ſete ſtati,2you haue bin▪è ſtato,3he hath bin,Sono, or ſon ſtati.3they haue bin.
¶ Diſcoſto, Somewhat diſtant, not farre of.
NV. SIN.Engliſhe.NV. PLVEngliſhe.fui ſtato,1I haue or had bin.Fummo ſtati.1Wee were or had bin.foſti ſtato,2thou haſt, or haddeſt binfoſte ſtati,2you were or had bin.fú ſtato,3hee hath, or had bin.furno ſtati,3they were or had bin
Foſtu is almoſt alwayes Interogatiue. The Participles vnto this Verbe conioyned are not variable, as in the Verbe avere, but agree with the right, as, il vècchio é, ſtatogioviae, the olde man hath been young. La donna è ſtata ingannata; the woman hath been deceyued. Gli inganni ſono ſtati ſcoperti; The deceiptes haue been diſcouered L' Amazone ſono ſtate donne belli coſe, The Amaſones haue been warlyke woman.
Lontano, That is farre of.
NV. SIN.Engliſhe.NV. PLVEngliſhe.éro stato.1I had bin,eramo ſtati,1wee had bin.éri ſtati.2thou haddeſt bineravate ſtati or eri ſtati,2you had bin,éra ſtato,3hee had bin,erano ſtati3they had bin.
Condizionato, Condicioned.
NV. SIN.Engliſhe.PLV. NV.Engliſhe.Sia ſtato,1When I haue binSiamo ſtati,1Whē wee haue bin,Sij ſtato,2whē thou haſt bin.Siate ſtati,2when ye haue binSia ſtato,3when he hath binSiate ſtati,3whē they haue bin
¶ Pattovito, Ʋpon bargaine, or condition.
NV. SIN.Engliſhe.NV. PLVEngliſhe.Foſsi ſtato,1Had I bin,Foſ•imo ſtati,1Had wee bin,Foſtu ſtato2Hadſt thou binFoste ſtati,2Had yee bin,Foſse ſtato3Had he bin.Foſsero ſtati.3Had they bin.
¶ Infinito. Infinite.Eſſere ſtato.Eſſere ſtato per èſſere.to haue bin.to haue bin to be.
¶ Avvenire. DEFINITO. Tyme to come. Definitiue.
NV. SIN.ENGL.NV. PLV.ENGL.Saró.1I ſhall be.Saremo,1we ſhal be.ſarai.2thou ſhalt be.ſarete.2yee ſhal be.ſara fia, and fie.3he ſhall be.ſaranno fiano.3they ſhal be.
¶ Riſpettivo. To haue ſome reſpect, or conſideration.
NV. SIN.ENGL.NV. PLV.ENGL.Saró.1Shall I be.Saremo.1ſhal we beſarai.2ſhalt thou be.ſarete.2ſhal yee be.ſara.3ſhal he be.ſaranno.3ſhal they be.
¶ Infinitivo. Infinitiue.Eſſere per èſſere,To be, or haue to be.Dover èſſere,Avere ad èſſere.
¶ Ʋario. Tyme not certayne, but varying.
¶ Condizionato. Ʋpon ſome condition, or conditioned.
NV. SIN.SIN. NVNV. PLV.NV. PLVSia.1let me be,Siamo.1let vs be.Sij, ſia, ſie.2be thou.ſiate.2be you.ſia.3let him befiano, ſieno.3let thē be.
This Verbe is alſo vſed among the principles, as Sidto, ſtaca and Suto, ſuta, to haue ben in the ſingular number, & Stàti, ta••, and Suti, ſute, to haue ben, in the plural number.
To this Verbe will we apply thee, Gerondes and theſe are they.
Of preſent time,Eſsendo, being.Of time paſt,Eſséndo ſtáto, ſtata, ſtati, ſtate, Hauing bin.Of time to come,Dovendo èſserre, avendo ad èſsere, and èſsendo per eſsere, being or hauing to be,
As for the Verbes, that are ſubiect to a rule, and are of the foure Coniugations, theſe are they that folowe, but I will vſe breuitie and referre them to the curteous readers iudgement.
¶ Of the firſt Coniugation.
Amo, I loue, ami, thou loueſt, ama, he loueth, amiamo, we loue, amate, yee loue, amano, they loue, amai, I loued, amaſti, thou louedſt, amò, he loued, amammo, we loued, amaſte, you loued, amarono, amorono, amaron, amar, they loued, amáre, to loue, éſserper amáre, dover amáre, aver ad amáre, to bee or haue to loue. The Futures of the firſt Coniugation, that are more vſed clipped, then whole, are theſe and ſuch lyke, Andró, dimor•ó merró, perró portrò; that is I ſhal go, ſtaie, lead, paine, carie, you may alſo ſay, Andaro, dimorero, menero, penero, portero, as partly we haue talked of afore.
Of the ſecond Coniugation.
Veggo, or Veggio, I ſee, vedi, thou ſeeſt, vede, he ſeeth, vegglamo, vedemo, wee ſee, vedete, you ſee, vedono, or veggono, they
ſee, vidi, I ſawe, vedeſti, thou ſaweſt, vide, he ſawe, vedemmo, wee ſawe, vedeſte, you ſawe, videro, vider, they ſawe, vedere, to ſee, aver á vedere, eſser per vedere, dover vedere, to be, or haue to ſee, the Futures that in this Coniugation are vſed moſt times ſhort, and eclipped then whole, and long, as we haue ſayde aboue in the generall rule, are theſe, as, avró, beró, cadró, dovró, parró, rimarró, ſapró, ſoſterró, terró, varró, vedró, that is I ſhall, Haue, Drinke, fall, owe, ſeeme, remayne, know, ſuſtaine, holde, be worth, ſee, and certaine others which are not ſo much in vſe.
Of the third Coniugation.
Lèggo, I reade, lèggi, thou readeſt, lègge, he readeth, lèggiamo, wee reade, lèggete, you reade, leggono, they read, Léſsi, I redde, legeſti, thou reddeſt, leſse, he redde, leggemmo, we red, legeſte, you redde, léſsero, léſsono, they redde, léggere, to read, aver, á lèggere, dover, lèggere, èſser per léggere, to be or haue to reade, euen as this worde léſsi, goeth, ſo goe theſe that followe, Affliſsi, conduſsi, coſsi, feſsi, and fendei, fiſsi, That is I afflicted, conducted, ſodde, cleft, fixed, and their compoūdes, Moſsi, rèſsi, ſcoſsi, ſcriſsi, ſtruſsi, viſsi that is, I moued, ruled, receyued, writ, deſtroyed, lyued, and all doo dobble: wherfore? Wee haue tolde you aboue in the Conſonant, s, there are alſo other of this declenſion, but they doo not dobble, for they haue conſonantes going before the, s, as theſe, Arſi, colſi, corſi, dipinſi, giunſi, finſi, eſtinſi, mūſi, punſi, pianſi, porſi, ſcorſi, ſcjolſi, ſparſi, ſpenſi, ſtrinſi, ſurſi, ſvelſi, tinſi, torſi, vinſi, volſi, morſi, I burned, gathered, ranne, painted, ouercame, fained, extinguiſhed, milchd, prickd, wepte, reachd, ouerranne, let looſe, deſperſed, quenched, griped, riſoppe, vnrooted, dyed, made cooked, ouercame, or vanquiſhed, turned, byt. Other there are of this declenſion, which doo
not dobble, and yet haue not a Conſonant to goe before, the which do as it were imitate the latine tongue and theſe are they. Acceſi, aſcoſi, chjéſi, chjuſi, confuſi, corquiſi, difeſi, diviſi, miſi, or poſi, that is, I kindled, hid, requeſted, locked, conſuted, conquered, defended, deuided, ſet, and the compounded of theſe are, Preſi, raſi, reſi, riſi, roſi, riſpoſi, ſpeſi, teſi, vcciſi. I tooke, ſhaued, rendred, laughed, freted, aunſwered, ſpent, tended, kilde, or ſlue. They haue alſo other de•lenſions, which are, Conobbi, cr•bbi, nacqvi, nocqvi, ruppi, roppi, and rompet. And ſo Battei, concepei, credei, empjei, perdet, procedet, and proceſsi, rend•i, ricevei, vendei: I knewe, did grow, was borne, annoyed broke, ſtrake, conceiued, beleeued, filled, loſt proceeded, rendred, receiued, ſold.
This may alſo ende in tti, and ſay, Ricevetti, resiſtetti, and ſuch others.
In the third perſon we ſay, Perdé, perse, or, perdette, and ſo foorth he loſt.
¶ Of the fourth Coniugation.
ODo, I heare, odi, thou heareſt, ode, he heareth, Ʋdjamo, we heare, Ʋdite, yee heare, odono, they heare. Ʋdi, I heard, Ʋdisti, thou heardeſt, Ʋdi he heard, Ʋdimmo, we heard, Ʋdiſte, yee heard, Ʋdirono, udiron, udiro, udirno, udir, they heard. Ʋdire, to heare, avere udito, to haue heard, dover udire, avera udire, eſſer per udire: To be, or haue to heare.
Odiamo, odiate, are of the Verbe Odiare, to hate, and not Vdire.
The Verbes that are clipped in this Coniugation, are Verró, morro, I wyl, or ſhal come, dye. A fewe others there are, which are vſed moſt commonly of ſome Poetes, but they goe very hard.
¶ The Coniugation of the Ʋerbes paſsiues.
Son' amato, ſèi amato, é amato, I am, thou art, he is loued, Siamo amati, ſete amati, ſono amati, we are, you are, they are loued, èſsere amato, to bee loued, éſsere ſtato amato, to haue bin loued.
Of the imperſonals I will ſpeake nothing, becauſe they are not ſo much in vſe of the common ſort, but of the learned Poets, and I thinke but fewe Poets will learne of mee.
❧Of the Verbes which be not ſubiect to rules.
ALreadie we haue tolde you that there are ſome Verbes that are content to bee ſubiect to certaine rules. Of thoſe that are ſubiect to ſuch rules, ſomewhat we haue ſpoken of afore. Nowe let vs come to the others, that are not, and ſomewhat doo diſagree from the other, and to the end they may be better knowen, I haue here ſet them to the foure Coniugations: thoſe of the firſt Coniugation, are foure, agreeing with the Monoſilaba, and theſe are they Dó, I geue, ſó, I make, or doe, ſtó, I ſtand, vó, I goe.
Of the firſt Coniugation.
DO, I geue, Dai, thou geueſt, dá, he geueth, diamo, wee geue, date, you geue, danno, dan', they geue, Detti, djedi, djei, djé, I gaue, déſti, thou gaueſt, dette, djéde, he gaue, dêmmo,
wee gaue, dèſte, you gaue, djedero, dettono, dettero, d•eder, djero, djer, they gaue, Dare, to geue.
Fò, and faccio, I make, or doe, fai, thou makeſt, or doeſt, fá, face, fae, he maketh, or doth, faccjamo, fate fanno, and ſan, we, you, they, make, or doe. Feci, fei, I made, or did, fa• eſti, or feſti, thou madſt, or didſt, fece, fe, he made, or did, facemmo, femmo, wee made, or did, faceſte, feſte, you made, or did, fecero, fer•no, ferono, fero, fer, they made, or did, fare, to make, or doo.
Vo, and vado, I goe, vai, thou goeſt, va, vae, he goeth, andjamo, wee goe and ate, you goe, vanno, van, they goe, andai, I went, andaſti, thou wenteſt, andò he went, andammo, wee went, andaſte, you went, andarono, andorono, andaro, andar, they went, andare, to goe, dover andare, éſser per andare, aver, ad andare, to be, or haue, to goe.
S•ó, I ſtande, ſtai, thou ſtandeſt, sta, he ſtandeth, ſtiamo, ſtate, ſtanno, ſtan, wee, you, they ſtande, ſtetti, I ſtoode, ſtesti, thou ſtoodeſt, ſtette, he ſtoode, ſtemmo, ſteste, ſtettero, ſterono, ſteron, ſtero, wee, you, they ſtoode, ſtare, to ſtande, dover ſtare, éſser per ſtare, aver aſtare, to be, or haue, to ſtand.
Of the ſecond Coniugation▪
THoſe that are ſubiect to no rule of the ſecond Coniugation, are theſe, or ſuch lyke, Cado, debbo, dolgo, paio, poſso, ſo, ſoglio, tèngo, voglio, I fall, ſhall, or owe, complayne, ſeeme, can, knowe, am wont, holde, will.
Cado, or caggio, I fall, cadi, thou falleſt, cade, he falleth, cadjamo, or caggjaemo, cadete, cadono, or caggiono, mee, you, they fall, cadere, to fall. &c. The Verbe caſcare, to fall is ſubiect to a rule, all the reſt not ſpecified goe after the ordinarie manner.
¶ Of the thirde Coniugation.
THe Verbes in this third Coniugation, doo differ ſomwhat from the other, for they are ſo eclipped and whoſoeuer looketh not well to thē, may lightly erre, If I ſhould declare them all, it would be to tedious. Wherefore I will but ſhowe the varietie of one onely, for example and that ſhalbe, Toglio, I take, toglio, tolgo, I take, togli, toi, thou takeſt, toglje, tolle, toe, to, he taketh, togljamo, we take, togljete, yee take, togljmo, tolgono, they take, togli, tò, te, take thou, togljete, take yee, togljevo, I did take, toglj•vamo, wee did take, •olſi, I tooke, togljeſti, thou tookeſt, tolſe, he tooke, togljemmo, togljeste, toljero, we, yee, they tooke, ho tolto, I haue takē, •bbi tolto, I had takē, aveſsi tolto, had I taken avrei tolto, I ſhould haue taken, aver tolto, to haue taken, torró, I ſhal take, torrai, thou ſhalt take, t•rrá, he ſhall take, torremo, torrete, torranno, wee, yee, they ſhall take, torre, tor, togliere, to take, éſser per torre, aver a torre, dover torre, to be, or haue, to tak, in my next booke you ſhall haue this Verbe ſet out at large.
Of the fourth Coniugation.
IN the fourth Coniugation, without the Rules, are Ire, and •ire, to goe. There are alſo certaine others, which ſomewhat doo varie, but in the Indefinitiues onely, as Apri•e, dire, morire, ſalire, venire, To open, ſay, dye, aſcende, come▪ and certaine others, in whiche I wyl vſe breuitie. And here is the ende of one of the two principal diuiſions of the ſpeach (as I told you before) that is to ſay, of the two mutable partes. Nowe let vs come to the immutable.
❧Of the immutable part.
THe immutable, or indeclinable, (take which you like beſt) haue beene heretofore of many learned men, diuided into foure chiefeſt partes, and parcels, which be very neceſſary, and ſo behoueful, that the Italian tongue may not in any wiſe be without them, becauſe they are ſuch an ornament and beautifying of it: and theſe are they, the Aduerbes, the Coniunctions, the Prepoſitions, and the Interiections: whoſe ſignifications I wyll briefely ſhewe vnto you, and firſt we wyl begynne with the Aduerbes.
Of the Aduerbes.
Di lvogo. Of place.QviHere, or hither.qvaCichilo, the Bergamaſco.za, the Venetian.Per qviHereaway, or hereabout.per qvaintorno qvicirca qviqvi ad intornoper de za, Venetian.Di qviHence, or auoyde.di qvaqvincidi qvinciQvagiú.Downe here, or hither.Qvaſú.Vp here, or hither.Di qva, edi lá.here, there, hence, thenceViThere, or thither, or thereaboutes.liiviqu•vicostácolala.Di costaThence.di ladi li.Per láThereaway, or therabout.per liper de lála d' intornoper costala intornoper colaintorno lácir ca lálicirca li.Lá ſúVp here, or thither, or there aboue.li ſúlá altócosti ſúla ſopracosta ſu.lá diſopracosti.Lá giúDown hither, or thither, or there belowli giúlá baſſocoſti giúlá ſottocoſta giú.Lá e qviThere, or here, or there.qvi e lá.Appo, or apreſſo,Hard by, and ſometymes, after.OvedoveWhere, or whither.O, or V, poetical.onde.Noſco,With vs.Meco,with me.Teco.with thee.D'ondeWhence, or from whence.de ondeonde.In publicoOpenly.In paleſe.Altrove.Elſwhere, or otherwhere.AltrondeFrom ſome other place.D' altronde.I á eveThere, whereas, whereupon.lá dove.lá d' ondelá onde.IndiFrom thence.qvindi.di qvindi.di qvivi.D'attòrnoAbout.D'intònoCirca and cercaIntornoIn giroPer tutti i latiWhereſoeuer.OvunqveDove ſi ſiaDovunqveOve cheDove cheIn qvalunqve lvoghoQvantunqveAlthough, or as oftentimes.BencheQvantunqve volteDentroWithin.EntroFvoriWithout, or outDi fvoriFvoraFvoreFori commonlySúVp, or vppon.SuſoSopraSovraAdoſsoAl'inſuſoVpward.Al, aſceſaSuperVp by.GiúDowne.GiuſoAl'ingiuDowneward.AlladiſcesaIn occultoSecretly, or priuilyOccultamenteSecretamenteAltohigh, or there ahighla altola d'alto.BaſſoLow, beneath, or below.la baſſo.Apje, or apjèdi.A foote, or on feete.Da lungi, or lungeFarre of.di lungi, or luntano.Sópra, or diſopraAboue.ſotto, or diſottoVnder.a traverſo.Ouerthwart.Di tempo. Of tyme.Oggi.To day.Aqveſti giorniNow adayes.oggidiaqveſti tempi.hoggimaimodernamente.Hora maiAlready, or more then tyme.hor maiho mai.Ora, or horaNowe.testeadeſſo.Di preſentePreſently, or now.adeſſo •deſſo.Ièri, or hièri.Yeſterday.Di merigioAt noonetyde, or els, midday.a mezzo di.Ièrmatina.Yeſter day morningIèrſera.Yeſter night.StamaneThis morning.ſtamatina.Sto giornoThis day.Di matina.In the morning.Poſdomani.next day, tomorowSta ſera.This euening.Sta notte.This night.Di notte.By night.Su'ltardi.When it is late.Di giorno.By day.Domani.Tomorow.Al'alba del di.At the break of dayDo matina.tomorow morningA bon ora.Early.Inanzi di.Before day.Or', oraBy and by, euen now.ad' hora, ad' horaadeſſo adeſſo.Pur' ora.A while ſithence, of late.póco fa.pur adesso.Tutta viaAlwayes.ogni orasèmpre maisèmpredi continuocontinuamenteInanziBefore, or forewardavantiAdjètroBehinde.djétrodi djètro.Vicino.Nigh, a neighbour.Per lo addjétroHeretofore, in times paſt.anticamentePer lo paſſato.Por lo inanzi.Hereafter.da qvi inanziper lo avvenireper l' avvenire.Per tèmpoIn time.in tèmpoa tèmpoCon il tempoWith tyme.il ſeqvente giorno.The day folowing.Fin qvaEHitherto, vntil this day.fin orain fino a qvida indi in qvain fino al preſentefin qviin fino al di d' oggiin fino a qveſto giornoin fino adèſſo.Da indi inanziFrom thence forewarde.da indi.Longo tempo.Long tyme.Gran pèzzaA good while ſince.gia molto tempodi gran tempovn pezzo fágran tempo fá.PrestoQuickly.toſtotèſte.RàttoSwiftly.Velocemente.Di fatto.out of hand.Subitoon a ſodaine, forthwith, incontinent.di ſubitoincontinenteimantinente.SpeſſoOften.ſovente.Speſſe volteOftentimes.ſovente volte.RadoSeldome.dirado.Rade volteSeldome times.rare volte.MaiEuer, or neuer.non maigiamai.When.Qvandoqvando mai.VnqveSometimes.vnqvaalcuna vòltaqvalche vòltaalcuna fiátatal vòltatalòra, talhora.Tardo, tardi.Late.Non mai, or mai.Neuer.Al' hora.Then.Mentre.Whileſt.Qvalora.At what time.Qvando che ſia.When ſo euer it be.Alle vòlte.At times.Il piu delle vòlte.For moſt times.Già, or digià.Already.SèmpreAlwayes.tutta via.Sèmpre maiContinually, euermore.di continuo.GiornalmenteDayly, euery day.ogni giorno.Diqvalite Of qualitie.BeneWell.BeniſsimoVery well.Otti mamenteMoſt well.MaleEuill.PeſsimoVery euill.PèſsimamenteMoſt euill.FedeleFaithfull.FedelmenteFaithfully.OrnatoAdorned, or deckedOrnatamenteTrimly, or deckedly.VolentjèriWillingly.VoluntjèrmenteDi buona vogliaDi cvòreHartely.Con tutto'l cvoreDi bvon cvoreCordialmenteSaviamenteWiſely.DottamenteLearnedly.VeramenteTruely.FalſamenteFalſely.Di qvantità. Of quātitie.MoltoMuch.AbaſtanzaEnough.AſsaiEnoughPiúMore.Via piúMuch more.Molto piuAſsai piúPocoLittle.PochiſsimoVery little.TantoSo much.CotantoTanto piúSo much more.Aſsai piùContanto piùQvanto?How much, or els, as much.Negando Of denying.Non, nòNot, No.Nó, no,No, No.Non giàNot now.Non micaNot a cromme.Ne ancheNeither.Signor nóSir no.Meſser nòMaiſter noSignora nóLadie, or madam noMadonna nóMyſtres no.Njènte che ſiaNothing that is.ApuntoFully.NjénteNothing.NullaAffermando, Of affirming.SiYea, or, I.CèrtoFor certaine, aſſuredly.Si cértoPer cèrtoAl fermoCèrtamenteAl ſicureDi certoVeramenteTruely, verily, or certes, or euen ſo.In veroCoſi cèrtoDi veroDa veroIn veritaCreſcendo. Of increaſing.TroppoTo much.Di ſovèrchioSuperfluous.MaggiormenteMore rather.MaſsimamenteChiefely, ſpecially.DottiſsimamenteMoſt learnedly.BeniſsimamenteVery or moſt well.Del tuttoWholy, altogether,Afattovtterly.Diminuire Of Diminiſhing.MenoLeſſe.Póco mènoA little leſſe.Apóco, a apócoBy little, and little.PiànoSoftly.Pián piánoVery ſoftly.AlqvantoSomewhat.Nivna coſaNo one thingPocoA little.Poc•ettoVery little.Pje inanzipjefoote before foote.Di diſcretione. Of diſcretion.AltrimenteOtherwiſe.SenzaWithout.SeparatamenteSeuerally.PuntamentePointmeale.SecretamenteSecretly.ApertamenteOpenly.Di giuramēto Of ſwearring.A fede, or afeIn faith.Sopra la miafedeVpon my faith.Alla fedeIn faith,Si in veritaYea in veritie.Per mia fedeBy my faith.In verita di DioBy the veritie of godDa gllant'huomoBy an honeſt man.A fedi Gentil'huomoBy the fayth of a gētelman.Per l'anima miaBy my ſoule.Per DioBy God.A fede DioBy the faith of god.Di deſiderare. Of wiſhing or deſiring.O ſe, o ſiOh if,O Dio vogliaGod graunt.O ſe Dio ƲoleſſeOh if God would.O Dio voleſſeI would to God.O pjaccja a DioMay it pleaſe God.O cheOh that.Di deſedere. Of forbydding.GvardaBeholde.Non ariſehiareVenture not.GvardatiTake heede.Deh nonFie no.Not fareDoe not.VediSee.Gvarda benlooke well.De inanimare. Of incouraging.Or viaNowe goe toGr ſuFáDoe.SúVp.Ala gagliardaMightily.CoraggtoCourage.SpediſcilaDiſpatch it.Finiſcila.Finiſhe it.Ala forteStrongly.Or oltreOn further.DavaloroſoLike a valiant.Ardita menteWorthily.Valoro ſamenteValiantly.Da bravoBrauely.Ala bravaBravamenteDi ragunare Of aſſembling.InsjemeTogether.InsjemementeParimenteIn like ſort.SimilmenteDi pariBy couples.AppariAl pariAshjeraBy troupes, or companies.Di parangonarre. Of companing.Piú.More.MenoLeſſe.Via piúMuch more.Molto piúAſsai piúVia menoMuch leſſe.Aſsai menoMolto menoPoco piúA little morePoco menoA little leſſe.MeglioreBetter.MeglioPéggioreWorſe.PéggioTantoAs muchCotantoAltre tantoAs much more.Due cotantiIl doppioTre cotantiIl pjú del mondoThe moſt in the world.AriſpèttoIn reſpect, or compariſon.ArimpettoAllátoAccàntoA comparationeDi èccettare, Of excepting.Salvo cheSauing, excepte, onely. If not, or, but that.SalvoSoloEccèttoEccètto cheFvor cheDa qveſto in fvoriIn fvoriFvoriSe nonDi ſimilitudine. Of ſimilitude.ComeAs.Si comeSo as.CoſiSo, or thus.AgviſaIn ſuch wiſe.QvaſiAlmoſt.In modoIn ſuch manner, or wiſe.Intal modoIn manjèraNel medeſimo modoIn gviſaA gviſataleCoſi fatta menteDi dubbjo. Of doubting.ForſePerhaps.PeraventuraPeraduentureSe per caſoIf caſe.Per caſoIn caſe, perchance, it may happen.AccaſoA ſorteIn ſort.Per ſorteDi dimoſteare. Of ſhewing.Ve, or velloBeholde.EccoEccoloBehold him, or it.EccolaBehold hir, or it.And ſo forth.And ſo forth.Mi, Ti, Vi, Li, Le, Ci.Di ſcegljère. Of choiſe.MègljoBetter.Più•ostoRather.AnziBut, rather.Of geſture.TentoneGropingly.GinochioneOn the knees.Di ordine. Of order.InanziBefore.AvantiDavantiDjètro.Behinde.Di djètroPoiAfter.PoſciaDapoiDopoiDipoiDoppoFratantoIn the meane while.TratantoIn tantoOlere à cjòBeſides that.Oltre à qveſtoBeſides this.SubitoBy and by, ſtrayght way.Subito ſubitoDi ſubitoHor' oraAdeſſo adeſſoAlla fineIn the end, at laſt.PercjòTherefore.PeruòPertantoOndeWhereupon.LáondePrimaFirſt, or firſt of all.PrimamentePrimjèramenteSecondoSecond or ſecondarily or thereafter.SecondariamenteDidomādare Of asking.Onde avviene?How doth it happē?Onde é?From whence is it?Perche?Wherefore?Per qval cagione?By what occaſion?Ache modo?In what manner.Ache gviſa?In what wiſe?Ove?Where?Qvando?When.Di dichjarare. Of declarationeCjo éThat is.VerbigratiaAs for example.ErgoThen.S'intendeSo t'is vnderſtood.
¶ Of the Coniunction.
NOwe euen as we haue declared the Aduerbes, and the meaning of them, now will we come to the Coniunctions, and will doo the lyke of them, hoping that by them you ſhall doo muche good, for they are very neceſſarie, if they be well noted.
Di congiungere, Of ioyning, or couplingEt (a vowell folowing)And.E (a conſonant folowing)AncoAlſo.AncheAncoraEtiandioAltreſi PoeticalDi contimar il ſenſo, in par lare, et congiungerle parole, Of continuing the ſenſe in ſpeech & ioyning the wordes.In modo cheIn ſuch ſort as.In guiſa cheIn ſuch wiſe as.Di manjèra cheIn ſuch manner as.per ſi fatta mājera cheIn ſuch manner ofSi fatta mente cheſort as.Piu tostoRather.La ondeWherupon.Piu tosto cheRather that or thenSeIf.Se nonIf not.Di modo cheSo that.Poi cheSince that.Senon cheIf not that.PercheWherfore, becauſe,Pertantofor what.CheFor, that, as, the which, or who, What? or what, whan, than, Wherefore, becauſe, but onely wherof or within.Che cheAt the leaſt.Che chiPero cheFor becauſe, becauſe that, therfore.perchepercio cheimpero cheimpercio che.ComeAs, or euen.comeHow?OOr, eyther.OveroOr els.O pureOr yet.MaBut.NeNeither.Of abhorring.OiboFy, what the diuel is this?fihthichièpuchche diavol è qveſto?Of ſtilling.VhStyl, whiſt.zivh vhzitoſtachetoſta cheto.Of calling.OhOh, or hey. Who is there? Who goeth there?olachi é láohuchi va lá?Of vanitie, or vaine.In vanoIn vaine, or to no ende.in darnoa votoSenza, proinutilmente.Ofſcarſitie.A penaScarſely, with labour, vneaſie.a faticaa gran penaa gran faticadiſicilmente.Of nothingNullaNothing, no one thing, or nought at al.njèntepuntopunto puntoneſſuna coſanjuna coſa.Of praying.EhI pray you, I pray, of courteſie, for Gods ſake.dèhdèh ſidèh noeh ſiper l'amor di diodèh per voſtra fedèh per voſtra corteſiaper corſiadi gratia.of ſorowingOAlas, helas, aies me, werie me, werie werie, oh God.ohahahiohioi mehoimeheilaſſomeahi laſſooh Dio.Del contrario. of contrarietie.Nendi menoNeuertheleſſe.njènte di menonjénte di manconondi manco.Tutta viaNotwithſtanding.tutta volta.Impero che.For becauſe.Ben cheHow beit, althoughſe ben checome cheancor cheancora cheavenga cheqvantunqve cheetiandio checon tutto che.Del ſcèmamare. Of withdrawing.Al menoAt the leaſt.al manco.PurcheSo that.tantoSo much.ſolo.Onely.Di conceder caſo. of yeelding caſe.Percio cheBecauſe that.accioTo the ende.accioche.to the end thatConcjo sia.For as much.Concio sia cosaFor as much as.concio sia coſa che.Di concludere. of concluding.DunqveThen.adunqveIu summaIn ſumme, in th'endin finea la fine.O lire ogni credenza.Beyond al credit.PeroTherefore.percioimpero.La onde.Whereupon.Ilperche.The cauſe why.Altrimenti,Otherwiſe,alirimente.Of doubt, vſed to adorne the ſpeach.Oſi, ono.Eeither yea, or no.Ora.Nowe.Púre.Yet.Ben.Wel.
Of the Prepoſitions, and Interiections.
THe Prepoſitions and Interiections, heretofore of ſome haue been diuided into two parcels, and of other ſome they haue not, but haue gone together in one. Nowe I conſidering of them, haue thought it good, to let them both goe together, for ſo much as many woordes are both Prepoſitions, and Interiections. And being ſeparated, would as it were (to the vnlearned) breede a kind of confuſion. Wherfore I pray you to accept them in good part, and weigh my good wil.
Of the Prepoſitions, and Interiections.
Prepoſitioni. Prepoſitions.In, as in cjèlo, & in terra.In. &c.Ne, as nel cjélo, & ne la terra.A.To.ad.Di.Of.de.Da.From, or of.Per.For, by, or through.Dopp.After.Sopra.Vpon.Di ſopra.Aboue.Olire.Beyond, or beſide.Djétro.Behynd.Apresso.At, with, by, or afterApetto.In compariſon.Con.With, as withhym, or her.Con eſso, or eſsa.Senza.Without, as without hym.VerTowardes.versoin verso.IntraBetweene, amongſt or within.infratrafra.SottoVnder.di sotto.ContraAgainſt.controincontro.AccantoNeare, by the ſide.allatoprèsso.RimpèttoOueragainſt.per mèzzodirimpètto.FinVntyl, or vnto.finoſinoinfinoinsino.Avan•iBefore, or in preſēceDinanziInanziIntornoAbout.AtoraoCircaFuoriWithout.DentroWithin.SuVp.GiùDowne.Di láOn thother ſide.DiqvaOn this ſide.LungiEarre of.Lunge
Nowe God willing will wee drawe to an ende, and make a concluſion of this little woorke, for I am ſure, you are weerie to heare ſo long a proces.
Not ſo ſir but I pray you proceede.
You are to note that in this language we haue certaine little parcels as it were prepoſitions, which neuer goe alone, but are alwayes ioyned to other wordes, and ſpecially to Verbes. And theſe be they and other ſuch like, as.
DisinDiſſareTo vndoeDiinDiſſidoI miſtruſt.EsinEſaltoI exalt.MisinMiſcredereTo misbeleeue.PosinPospongoI ſet againſt.RainRaccoglioI doo gather.ReinReſpiroI ſigh againe.RiinRipiglioI doo take againe.TrainTramettoI doo put betweene.FrainFraſtaglioI doo hacke or choppe.TrasinTraſportoI doo tranſportInterinInterompoI doo interrupt.
Then are there other ſuch little parcels which are vſed often, marieas, it were, for an ornament of the ſpeech then for neceſsitie, and they be theſe,
Egli, as, Egli non é ancor gran tempo paſsato,
It is not yet long time paſſed.
Ei, as, Ei no'l ſapr a mai perſona,
No perſon ſhall euer knowe it.
Ne, as, Io me ne parti e me n'andai,
I parted and went awaye.
E, as, E mi pare vna gran coſa, che,
Me thinkes it is a great thing, that.
Ben, as, Ben mi pareva di ſtrano, che,
It ſeemed ſtrange vnto me, that.
Pur, as, Sta pur avedere,
Saie, ſtaie, and ſee, or beholde.
There reſteth but one thing to ſhowe, and that is to ſhowe the ſtrange, diuers, and ſundrye meaninges of the worde, che, and the conioyning of it, with other wordes, of the which I haue ben requeſted diuers times of ſundry my friendes, and alſo I thinke it a good thing, and neceſſarie to all men. Although ſomewhat we haue ſpoken of it aboue yet wee came nothing neere it. There is no voyce ſo much, and ſo often vſed in the Italian tongue, as is, che, and that is becauſe it hath ſo many ſignifications, for ſometimes it is Relatiue, and other whileſt not, and accordeth with all, Caſes Numbers, and Genders, and when it hath an Article it hath the nature of the Latine Neuter as we haue ſayd aboue in the Pronounes. Sometimes, it ſerueth as a beginning of a naration, after the preface as thus, Dico adunqve: che, Wherefore I ſaye that, che, ſometimes ſerueth as it were for a forewarning, as, T•iprégo, che'l tuo nemieo del mto mal non rida. I pray thee, that they enemie laugh not at my euill, ſometimes it doth as it were anſweare vnto that, that is ſpoken afore and hath the meaning of perche, as.
L'anima, ch'e ſol da Dio è ſatta gentile,
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Che giá d' altrui non puo venir tal gratia.
My ſoule that onely of God is made gentle,
For that ſuch grace can come from no other.
Sometimes it ſhoweth as it were what may happen, as thus,
Non fare; che non te ne avenga qvalche male.
Do not; to thend there happē not ſome miſchance to thee.
Sometimes it dooth as it were, ſhowe the matter and ſubſtance, of that, that we talke of, as thus,
Qveſta novèlla djede tanto che ridere,
This newes gaue cauſe of ſuch laughter,
Sometimes it ſhoweth the meaning of, il medeſimo, but after another manner, as thus,
Io voglio, che tu ſappi, che io ti porto grandiſsimo amore,
I wil, that thou know, that I beare thee very great loue.
Sometimes it is dobbled and ſignifieth, cjas cuna coſa che, any thing that, and we ſay, che, che.
Sometimes it is ſet as a beginning of euery chapter or elſe diuers parcels, as thus,
Che'l diamante è pju duro di tutte l'ltre pjètre,
That the Diomond, is harder then all other ſtones, or els thus,
Che'l cjélo è pju duro che 'l diamente,
That the heauen is harder then a Diomond.
Sometimes it maketh as it were a compariſon, as thus,
Pju duro che'l Diamante.
More harder then Diomond, or els,
Aleſsandro fu pju fortunato, che alcun' altro ſignore del mondo,
Alexander was more fortunate, then any other Lord in the worlde.
Againe it is dobbled and ioyned to many other woordes and ſayings, as partly we haue ſhowed afore and partly will ſhowe here, and then make an ende.
AccjocheTo the end.Per ben chealthough thatAn corcheAlthough that.SolcheOnly that or except that.Avenga cheSalvo cheCome cheEuen as.Eccetto cheCō tutto cheFor al that.Fuor cheCōcjoſia cheFor as much asSubito cheAs ſoone as.Séndo cheBeyng that.Tantoſto cheEſséndo cheToſto chePercheWherefore.Prima cheAfore that.Oltra cheBeſides that.Avanti cheIlpercheThe cauſe whyFin cheVntill thatforſe chePerhaps that.TantoSo that.Peril cheWherfore thatSi cheogni voltacheAny time that.Tal chePreſsocheAfter thatTalmēte cheImpero chefor ſo muchPoſto cheNon cheNot that.Pur chePercjocheFor becauſePeró cheMentre cheWhiles that.Dunche cheDa cheSince that.Di modo chePoi cheDopoDa poi chePoſcja cheGia che
And thus I ende beſeeching all curteous gentlemen to accept my good will, and ſtill remember it is not my profeſsion, that which I haue doone, I haue doone for good will, and did it onely to pleaſure a priuate friend of myne, not thinking it ſhoulde haue come to lyght, for if I had I woulde haue taken greater heede, if it bee well accepted I aske no more, if it bee not; blame not mee, but blame my friend that was the cauſe thou ſeeſt it. If I can ſee or perceyue by any meanes thou doeſt pleaſure in it, I promiſe
thee a better, if not, here I end for euer. If perchance thou finde among the Aduerbes, Coniunctions, Prepoſitions, and Interiections any worde twiſē, conſider the ſundryē meaninges of them, for as they haue diuers natures ſo diuerſly they are placed. And thus I; commit thee to the Almighty, who proſper & keepe theè, and me to his wil, and pleaſure, and ſend vs grace to ſerue him. From his lodging in Woſter place, thine to his power. I. F.
Patiſco il male, ſperando il bene:Sperando vivo, vivendo mvoro.
FINIS.
¶ Regole neceſſarie per indurre gli 'taliani à proſerir la Lingva Ingleſe.
Carmi Gentilhvomini, se io volessi pigliar sopra di me, a dimoſtrar la natura di qveſta varjali•gva Ingleſe, io pigljerèi troppo gran carico supra di me; & m' anderia invilupando in un ſimilé Laberinto, chè ſenza grand•ſs ma fatica, longo tempo, e con•invo ſ•udio non me ne potria leggjérme•••e •vduppare; e cosi farèiun gran volume. Per tanto Iol ſcjo tal carico a ••uio pju dotta di me•njènie di manco il mègljo che io só, & pjubre vemeùte cho io poſſo, vi daró qvi certe Regole altutto danon eſser gittate v•a•▪ Sperando che tutta via accettèrète la ••a bona volonia sempre aricordando vi che non é la mia professione essèndo io povero Artefice, e del tutto ignorante de similcose.
Qveſta Lingva Ingle ſe à dirla scjètta, credo che sia la pju confusa Langva de tutte le altre, percjó che ella é derivata da molte altre ungve, e ogni di va togljèndo delle parole in presto: Molte ne piglia da la Italiana, pju da la Todesca, assai pju da la Franzese, & infinite da la Làtina, & anche taluna da la Grèca. Ma si amò come si voglia, il tutto rimetto al cortese Lettore, ma qveſto tèngo per fermo, che la-vera, & antica Lingva Inglese, é tutta dermata de la Monoſilaba; perche tutte qvelle paro•e che ha•no pjudi una ſilaba, ſono qvaſi tutte derivate da altre Lingve: perche l'antica Lingva Inglese inanzi ch ella foſse coſi confusa, e mescolata come é, poche parole havereſ•i tri vate di duo, ò tre S•abe, ma tutte di una, qvanto al proferirla, ella é contrarja à la noſtra, perche se una parola é di molte lettere non
si proferiscono, tutte la qval cosa è cauſa che ella é difieile à imi parare. Nel scriverla, & proferirla, ella s' acorda alqvanto con la Franzese. Ma per farla breve, venjamo alle lettere, e vediamo qvante lettere si usano ne la Lingva Inglese.
Le lettere che comunemente in qveſta Lingva si usano, sono venti Otto; & qveste sono d'esse.
A. a. b. c. d. e. ee. f. g. h. i. k. l. m. n. o. oo. p. q. r. s, t. v. u. w.. x. y. z. &.
Gli Inglesi proferiſcono le loro lettere contrario à le noſtre, e qvesto é il lor' modo:
Ac. bi. ci. di. i. et il doppio ee. come il noſtro doppio ii. e longo: ef. gi. ach. ei. che. el. em. en. il semplice o. come noi altri, ma il doppio oo. come il noſtro u. e longo pi. chiu. er. es. ti. iu. doppio iu. ex. vei. iserd. and. ouero, &.
I Vocali che comnnemente s uſano in qvesta Lingva, sono tette, cjoé, a. e. ee. i. o. oo. u.
Comunemente l' a si proferisce di una manjèra, non coſi largo come faccjamo il noſtro: ma come ſarebbe adire ea, posto inſjème. L' e semplice, giuſto come il noſtro i, & breve: Il doppio anche a qvel modo, ma un poco piu longo: il semplice e, qvando viène solo nel ſine di una parola, ouero si gli vien djètro qvalcho Conſonante biſogna proferirlo breve: et fuori de la bocca, come: This beaſt I ſle, Qveſta béstia io amazzo. Overo, I goe to bed, Io vado in lètto, Overo, I hurt my leg, Io mi hó fatto male á la mia gamba. Tutte qveste parole, ſle, fle, hcd, bed, leg, sono proferite alte, pure, e ſopra il tutto l' e. Breve, come, a l' Italiana, e coſibiſogneria proferirlo nel' a. b. c. ma non si fá, perche ci sono coſi uſati. Il doppio ee, sempre ſia in che parola si vgolia, é proferito come hó detto di sopra, come l' Italiano ij. ma lungo, come sarebbe adire.
I ſee, Io vedo: my knee, il mio ginocchio: I weene, Io penso. Tutte qveſte parole, See, knee, weene, bleede, feede, bee, o altre simile, biſognache ſiano proferite longhe, & alqvanto dentro la bocca, & percjó ſempre tirerai il doppio ee, pju a la longa del semplice. Il ſimile habbiamo a fare dell' o semplice, e
del oo doppio. L' o ſemplice ha da eſser proferito largo, e alto, con la bocea apèrta, & alqvanto breve, come: A barren Do is as ſwift as a Ro, Vna Cèrva ſterile é si veloce come un Cervo. Overo, I loue God, Io amo Dio. Overo, He hath a Rod, Lui ha uuaverga. Ma pur anche qvando Ʋ ſeg ve l' o, non va proferito coſi alto, ma un poco pju baſso, come, I loue, Io amo: & coſi de gli altri. L' oo doppio va proferito giuſto come il noſtro Ʋ puro, & alqvanto longo, come, This woman I woo, Io faccjo l' amor á qveſta donna. Overo, This woorke I doo, Qveſta opera io faccjo.
L' i, gli'ngleſi lo profer: ſcono a qveſto modo, come se foſse ei, & alqvanto largo, & longo, ma non troppo come i, che vuol dir, Io, e coſi vaproferito il y, ſenon che l' y vien qvaſi sèmpre nel fine di unaparola. Qvel le parole che comincjano con i vocale, scambjano l' i in y, accjo non ci sia confuſione, perche se i vien nel principio di molte parole, è pro ferito come il g.
L' Ʋ qvalche volta é vocale, qvalche volta conſonante, e doveria haver due forme: ma non è coſi. La vocale vaproferita baſsa, e alqvanto liqvida, come, Thus, coſi, Thou, tu, You, voi. La conſonante va proferito come l' Italiana, come, Vaine, vano, very much, aſsaiſſimo, Veluet, Veluto, & ſimile altre.
L' Ʋ doppio ha qvesta forma, w, e va proferito molto liqvido, come, With, con: overo insjème, Water, acqua, & ſimili altri.
De gli conſonanti non faremo troppo longo diſcorso, ma il piu breve che poſso gli passeremo via. Il b va sèmpre proferito pjèno, e puro. Il c sèmpre puro, pjèno, & non mai liqvido, e qvaſi come, che, in Italiano: et se h li segve, va proferito come ſh. Il d & l'f non accade parlarne. L' h è di grand' ornamento á la lingva Inglese, & si é la pju dificile lettera per gli Italiani da profer•re, perche é di gran forza, massime in simile parole come qve ſte: Thou, tú, that, qvello, this, qveſto. Per proferir simile parole come vanno proferite, bisogna come sarèbbe adire tenir i denti qvaſi insjème con apoggiarvi la punta della lingua tramèzzo, e parlando subitamente ritirarla indjètro, e appoggiarla al palato della bocca: á proferire what, che cosa, which, qvale, who, chi, where, dove, bisogna fare come se vole ssi suppjare, & tenir la lingva ferma nel mezzo della bocca, senza toccar njènte, e comin•jar á proferir lent at amente. Ma ne le parole che comincjano con h, come, Hay, fjeno, hat, capello, how come, hen, una gallina, & simile altre inumerabile, bisogna uſare una certa gran ſorza nel proferile: massimamente ne l' h é proferirlo pjèno, e grasso.
L' i ſpesse volie, se vjèn nel principio di una parola si confa con il g, & é consonante, come, Iaſper, Gaſparo, Iob, Giobe, Iohn, Giovanni, e simile altre: e dove va proferito come vocale, & liqvido, spesso gli inglesi inav: duiamente errano circa qveſta lettera, e per fuggire simile errore, comin•jano le loro parole con, y, & qvello proferiscono come i vocale, & liqvido.
Il k é 〈◊〉 pjèno, e con gran forza, come ca, overo che. Il l. m. n. p. si pro•eriscono purt: Il q pjèno, & ha qvaſi natura del k, overo cu. Del' r non accade parlarne. L' s, se vjén in principio di una parola, va proferito puro, & se vjéne in mezzo di qvalch▪ parola, essendo semplice, et segvendoli j et e ha la natura di z •••plice, come, To muſe much, mazeth my muſing mind, &c.
Il, t, &, z, non accade parlarne, perche hanno Sempre vnà forma & vna natura, come nel' Italiána.
I dit• onghi che ſi uſ•no ne lalingva, Ingleſe ſono, nuove, alcuni dicono unde ci ma ió ne hó meſſo due fra gli vocali, i, qvali ſono, ee, & oo, lanatura de qvali hahbjamo giá deſ• itto, gli altri nuove ſono qveſti, au, ey, eu. ya. ye, yo, oy, ou, l' ay, dove ſi ſia che vjéne va proferito longo & come, aei, e coſi va proferito, au, longo, qualche volta longiſ simo, ma pur ſempre in tutti gli dittongli la vocale che va prima, é proferita longa, & la ſeg vente breve, & perde aſſai de la ſua forza, e coſi (ſenza far longo diſcorſo) vanno proferiti tutti gli altri ſenon che, ou, va ſcritto ſempre coſi, ow, come town, vna villa, towre, vna torre, lowd, mows, ſows & inſiniti altri.
Ciſono poi, anche qveſti dua che poſſono andar nel numeno
de gli dittonghi, oa, & oa, e vāno proferiti molto longhi & pjeni, maſsime la precedente. Ci ſono molte parole ne la ling va ing le ſe che pajono di dua ſilabe, & ſi ſono ſenon di vna, ale qvali biſogna hauer grand' avertimento nel proferirle bene, & veramente daróvvi qvi unaregola la qvale tener ete per gener a•e, Molte parole ſiano di tre, di qvatro, e di cinqve, di ſet, lettere, ſono di una •ilaba, & alcune ſiniſcono, in vocale, al•une in conſonante, ſe ſiniſcono in cōſonante, l'ultima vocale va proferita molto I reve•ſe in 〈◊〉 la precedente vocale va proferita molto longa, & pjona, ma evertite che ſe parola finiſce in vocale qvaſi ſemper e, c, come per •ſ•pto, I wade, Io vó Per l'acqva, I walke in the ſhade, Io 〈◊〉 ne l'ombra, my bowe is weake. il m•o arco e deb•le, I will it breake, Lo voglio rompere, This peare is tipe, Qvesto pero è maturo. I hope to drinke, Io spero di bevere, tutte qveſt▪ parole, wade, ſhade, bowe, weake, breake, peare, ripe, hope, drinke, la precedente vocale va proferita lunga, con la bocca apèrta, & ſe la vocale è levata via vanno proferite bi eve, ••n la bocca alqvanto pju chiuſa, come, wad, ſhad, bow, weak, break, pear, rip, hop, drink, &c. e ſono di altra natura & aliro ſenſo, ma• v•rtite che l'ultima vocale non va proferita njènte, ſerve ſenon per tirar, la precedente ala lunghezza, & tale parole non ſono ſenon di una ſi•aba ſe ben forſe gli Italiani le leggerrāno in d•e, per ò non ſono ſenon di una indiviſe, Nota, anc•ra che le parole, che ſono derivate da altre ling ve & ſono di pju ſilabe, che ſiniſcono, in, ble, come, Incredible, incredibile, honorable, honorevole, ſillable, ſilaba, ſimile parole non vanno proferite, e létte, coſi come ſono ſcritte cjó l'ultima ſilaba, ble, ma vāno lette, e proferite, incredibel, honorabel, ſillabel, & ſimile altre. Nota ancora ſe per ſorte troverai parole che l'e, ſia l'ultima lettera eccetto una, & che, s, ſégva, l'e, ſiperde del tutto & non va proferito mjènte come, Sortes, Fortes, Cartes, & ſimile altre, non vanno proferite come ſono ſcritte, ma à qveſto, modo, Sortz, Fortz, Cartz, & pigliate qveſta per regola generale.
Certe neceſſarie, aſpiratione, particelle & terminatione, per qvegli che imparano la lingva Ingleſe da eſſer da loro imparate,
con il modo di proferirle, perche chjá ſá ben proferir qveſte ſa proferire tutta la lingva, alcune de eſse ſono parole, alcune no, ma pure eſorto ogniu no ad imparare a proferirle bene & qveſte ſon a'eſse.