Wherefore Epicurus hymſelf the fautour and mainteynor of all pleaſure and voluptuouſneſſe woulde not haue thoſe that by nature are ambicious & deſirous of glory to geue themſelues to ydleneſſe: but rather to folowe nature as their guide, & to ſeke to beare rule & offyce in a common wealthe. For ſuche menne as be naturally enclyned to bee doyng: cannot quietlye ſuffer to be depriued of ye thynge wherin they moſte delyghte. Notwithſtā dyng he is vnwiſe that wyll choſe ſuche menne into a common wealth, as cannot moderate themſelues and forbeare ye rule therof: rather then thoſe that bee hable, bothe to rule themſelues and the commō wealthe alſo. Thus then you ſee it is not meete, to meaſure the quietnes and carefulneſſe of the mynde by multytude or fewneſſe of affayres. For it is no leſſe trouble and griefe to leaue vndoone that whiche is good and honeſte, then to doe that which is nought and vile. But there be ſome whiche will preſcribe & appoint themſelues before, to folowe one certain kynde of lyfe, which they take to be voyde of all care & trouble, as to bee huſbandemenne, or to lyue vnmaried, or elles to be Prynces and rulers: whiche ſort of men how much they be deceyued, Menander dothe playnelye declare, by theſe wordes here folowynge.

But proceading a lytle further, he found the ryche to be no leſſe troubled then the poore. For life (ſayeth he) and trouble ben as it were of one kynd, and borne both at one byrthe. For trouble is compaignyon to the voluptuous and delicate lyfe, and waxeth olde with the poore & miſerable lyfe. But as thoſe that be fearefull, of a weake ſtomake, and not hable to brooke the Seas: when they ſaile on the Seas, wyll remoue manye tymes out of a lyttle Bote into a great ſhippe and from thence into a galey, thinckynge therby to be immediatly eaſid of their griefe, vntyll ſuch time they feele that they profite nothing in ſo doinge, becauſe that whereſoeuer they go, they cary with them that Chooler & fearefulnes whych is wythin thē: Euen ſo the oftē chaūge of ſōdry kindes of life cannot delyuer the mynd frō ſuche grieffes and troubles as theſe be. That is to ſaye Ignoraunce, and lacke of Experience, fooliſhe raſhnes, lacke of knowledge and power to vſe thinges preſente in their due kynde. For theſe be the thinges that v • xe both ryche and poore, and trouble ſo well the maryed as the vnmaryed. Nor none other cauſe then thys doth make ſuche as haue forſaken the citie for to dwell in the Country: to be wearye againe of the Countrey, and to retourne eftſones into the Cytye. Theſe thinges alſo cauſe many men whiche by great helpe and importunate ſute, haue placed themſelues in kynges Courtes: anone after, to repente their laboure ſo beſtowed. A ſicke man as Ion ſayeth is a verye vnpleaſaunt thinge, for he cannot abyde his wyfe, he blameth his Phiſicion and is angry with his bedde. Yf hys friende commeth to vyſite him he dothe but trouble hym. And if he departe from hym, he dothe againe offende him. But after that hys dyſeaſe begynneth to aſſwage and to be ſomewhat more temperate: Then commeth healthe by litle and lytle, makinge all thinges delectable and pleaſaunte. In ſuche ſorte that whereas the daye before he dyd lothe newe layde Egges, deintye Brothes, and the fyneſte breade that might be gotten: The nexte daye after, can hungerlye eate a peece of common bread, with a few creſſes. Of ſuche importaunce is a good diſcorſe in all chaunges of the life, thonely force wherof procureth the happye lyfe. It is ſayed that when Alexander hearde the Philoſopher Anaxharcus, affirmynge in diſputation, that there were innumerable worldes: he weapte for ſorowe. And beynge demaunded by his frendes what iuſte cauſe he had to wepe: he aunſwerid. Haue we not iuſte cauſe (quod he) to weepe: ſythe there be ſo manye worldes and we be not as yet lordes of one? But Crates the porely clad Philoſopher, contrarywiſe conſumed all hys life to the laſte daie in ſporte & laughter as though they were all feſtiuall dayes. Agamemnon likewiſe kynge of the Micens was not a little troubled, for that he had the rule of ſo manye men. Of whom Homer talking ſaieth thus.

When Diogenes the Phyloſopher was in the markette amongſt others to be ſolde, and was commaunded by the Cryer which ſhould ſell him to riſe vppe: He woulde not ſo doe, but ieaſted wyth the Cryer demaunding of him, if he brought a fiſhe to ſell whither he would bydde it riſe vppe or not? So litle he eſtemed hys myſſerable ſtate. Did not Socrates lykewiſe being in priſō faſt cheined & fettred, ſtoodye wiſedome and dyſpute of phyloſophye amongſt his diſciples and Scholars? But looke agayne on thother ſyde howe Phaeton clymyng vp into the heauens, with weeping teares complayned, becauſe that no mā would geue him the gouernement of his fathers horſe & chariot. As the ſhooe is wont to be wriethed and turned to ſerue a crooked foote, and not contrarywiſe the foote to fitte a crooked ſhooe: Euen ſo the ſtate and diſpoſition of the mynde, muſt make euery kinde of lyfe that is offred, ſemblable and agreyng to her ſelfe. Nor it is not cuſtome as ſome men affirme, whiche maketh pleaſaunte the lyfe that they haue choſen as beſt for themſelues: But rather wiſedom maketh theſame life beſt, and moſte pleaſaunt. Therefore lette vs firſte labour to pourge, to purifie, and to make ſo cleane as is poſſible, the flowyng fountayne of the tranquilitie of the minde, whiche is within vs, to thintent that we may make all outwarde thinges commyng vnto vs by chaunce: plyant, and apte to ſerue the purpoſe, through our patient ſufferance. For though thinges doe not ſuccede well accordyng to oure deſire: yet it behoueth not vs to be angrie therwith, ſithe angre thereto nought appertayneth. Yea, he is to be praiſed that by arte and pollecy can ſooneſt redreſſe ſuche euyll ſucceſſe. And therefore Plato compared mans lyfe to the dice playe, in the which although the player oughte to deſier euery beſte caſte: yet howe ſo euer it chaunceth, he muſte take ſkilfull heede to diſpoſe eche caſte in the beſte wyſe that he can, according as the chaunce will beare it. Of whiche two thynges, the one, that is the chaunce of the dye, conſiſteth not in oure power. But the other lyeth in vs to perfourme. That is to ſaye if we be wiſe, to take pacientlye whatſoeuer chaunſeth, and tappoynte euery one his right place, in ſuch ſort that whatſoeuer chaunſeth well, may bee applied to moſt aduauntage, & that whiche happeneth otherwiſe to leaſte damage. But fooliſhe men and vnexperte, in knowing howe to liue: be like vnto a diſeaſed body whiche can neither ſuffer heate nor colde. For in proſperitie they be freſh and gaye, and looke pleaſauntlye. But in aduerſitie they bende the browes and looke all frowardlye. And therefore both ſtates doe trouble them, yea rather in them both they trouble themſelues. And no leſſe alſo bee they troubled in thoſe thinges which of them ſelues are thoughte to bee good. Theodorus which ſurnamed is Atheus, was wonte oftetimes to ſaie, that he reached furth his woordes with the ryghte hande, but they receaued them with the left, euen ſo fares thignorant ſort, which when fortune many tymes woulde come vnto them on the right ſide: they moſte vndecentlye turnyng themſelues awaye, doe place her on the lefte. But muche better doe the wiſemen, whiche lyke as bees doe make honie, whiche is of all thynges moſte ſweete, of Thyme the drieſt hearb and of moſt bitter Iuyce: So they of moſt harmefull thinges doe chooſe oute many tymes, ſome thinge that is to them bothe meete and profitable. Whiche thynge is moſt chiefly to be ſtudied and with much exerciſe of the minde to bee laboured. For as he that when he had throwen a ſtone at a ſnarlyng bitche, and miſſing her, vnwillynglye by chaunce hit his ſtepdame: ſaide vnto hymſelfe that his throwe was not altogether euill beſtowed: euē ſo whē chaunce chaunceth not according to our deſier, we maie amende it, and apply it to ſome other vſe. Diogenes was baniſhed out of his coūtrey, and yet this had none euyll ſucceſſe, for the ſame baniſhemente gaue hym firſte occaſion to ſtudie Philoſophie. Zenon Citicus being become of a Philoſopher, a notable riche merchaunt by miſfortune loſte all that he had ſaue one ſhippe, whiche afterwarde, when he heard that it was alſo loſte by tempeſte in the Sea, together with all his monne and marchandiſe fraighted in the ſame: he ſaide.

What dothe lette vs then but that we maye take example at theſe men and followe them? Haſte thou bene depriued of anye office in the citie? goe then into the countrey, and attende thyne own priuate affayres. Haſt thou by importunate ſute, labour to creepe into thy Princes fauor, and ſuffered crepulſe therin? Thou ſhalt then thereby liue in ſafetie, & free from al maner of charge and commiſſion of hys affaires. But perhappes contrarywyſe, thou art troubled with to manye offyces & wrapte in too many cares: I ſay to thee that warme water dothe not ſo muche nooriſhe and comforte the tender and delicate bodye (as ſayeth Pyndarus) as honor, and glorie, ioyned with power, and aucthoritie, dothe make laboure to ſeeme pleaſaunt, and eaſily employed. But thou art offended and grieued becauſe others do talke of thee, or beare thee enuy, or vniuſtlye ſlaunder thee: well, this is but a proſperous wynde meete to carye thee vnto the Muſis and into thuniuerſities. As it chaunced to Plato, at ſuche times as he was taken vnwares with the frēdſhip of Dioniſius, as though it had bene with a cruel ſtorme or tempeſt. And therfore it helpeth not a litle towardes ye quieting of the minde, diligently to note and to marke thexamples of the worthie and famous men, whether perchaunce they haue ſuffred the lyke euyll at anye tyme, through the lyke occaſion. As for exaumple, the loſſe of thy children doeth grieue thee: beholde then the Kynges of Rome, wherof there was not one that left a ſōne behind him to enherite ye kingdōe. Thou canſt not paciently endure pouertie: whō then wouldeſt thou wiſh to be amongſte the Boetians, rather thē Epaminondas, or amongſt the Romains, rather thē Fabritius? But putte caſe thy wife bee nought of her bodie. Well, doeſt thou not knowe that Epigram of Aegides which is in Delphos? Haſte thou not heard alſo howe that Alcibiades defiled Aegides wife called Timea, and howe ſhe her ſelf was wont to cal the childe yt ſhe brought furth Alcibiades, and to whiſper in her maydens eares that they lykewiſe ſhould ſo cal him? and yet Aegides was no more letted by this, to proue a right noble and famous man: then Stilpo the Philoſopher was letted by the vnchaſtnes of his daughter, to leade a merier lyfe then all the Philoſophers in his tyme. Whyche thing being afterwards caſt in his teeth, by one Metrocles: is then ſaieth he, thys my faulte, or my daughters? The other anſwered, that the fault was his daughters, but the euill chaunce and miſhappe was his. How can that be (quoth he?) For be not faultes necligent, ouerſightes and humain frailties? The other aunſwered, yes in deede. But then (quoth Stilpo,) be not the necligente ouerſightes the errors alſo of them that be ouerſeen? Metrocles aunſwered, yes certainly. Why then ſaid Stilpo ſhould not therrours be the myſfortunes of thoſe yt haue ſo erred? By ſuch kind of pleaſāt talk & Philoſophical quietnes he declared the obiectiōs of thother to be no other thing, but the ſlaunderous talk & vain barkinges of a curriſh felow. There be many alſo that be not only moued with the vices of their frendes & kinſfolkes, but alſo with thoſe of their enemies. For wheras opprobrious woordes, anger, enuy, diſhoneſtie, ſpightfull ielouſie, ſhuld moſt chiefly diſtain thoſe mē in whom thei raigne: yet the ſelf ſame vices trouble alſo & moue thignorant ſorte, no leſſe thē the diſpleaſures of theyr owne kinſfolks, or the frowardnes of their frē des & familiars, or the wicked wittes & euil diſpoſed mindes of theyr owne ſlaues & ſeruantes, wherwith thou thy ſelfe alſo as it ſeemeth to me, art wont to be moued. For as thoſe Phiſicions that be mē cioned in Sophocles do purge bitter choler with a bitter medicine: euē ſo thou art wōt to be angry with ye diſeaſes & naughty diſpoſitiōs of other mens myndes, & wt like bitternes of thine own mind (which is litle to thi worſhip) to anſwer thē. And therfore thoſe thinges which thou doeſt, be not done wt a gentle & plaine behauior, the meeteſt inſtrumente for the purpoſe, but for the moſt part after a rough, crooked, and frooward ſort? And as to correct this faulte, is more then thou canſt well performe: ſo it is alſo in dede not very eaſy to be done. But if thou couldeſt applye thoſe thinges to their right vſe wherunto they were ordeyned, like as Chyrurgians do their toothe drawing inſtrumēts, their laūcing kniues, & cloſinge boocles, and ſhewe in thy ſelfe ſuche meekeneſſe & modeſtie euery where according as occaſion dothe requier: thou ſhouldeſt bee no more offended with the leude behauiour and wickedneſſe of others, then reioyced within thy ſelfe with the conſcience of thyne owne affection. For thou ſhouldeſt thinke it no more vnmeete for ſuche perſones ſo to dooe: then it is vnnaturall for dogges to barke. But yf thou be ſo feable and weake of courage that thou wilt ſuffer thy ſelfe to bee oppreſt by other mens euils: nombers of griefes flowynge into thee, as into an abiect place lowe couched & apt to receiue ye ſame, ſhall ouerwhelme thee, thou miſerable man waxinge euery daie more ſicker thē other. Yea what wil you ſaye, yf manye of the Phyloſophers haue reproued the compaſſiō wherwith we are moued when we ſee anye man in miſerie, affirmyng it to be the parte of a good manne, to helpe his kinſfolkes and neighbours, when they be afflicted with miſery, and are by fortune ouerthrowen: but not to be partakers of their ſorow, or to yelde to fortune with like ſubiectiō of the mynde. Yea and that whiche to euery mans iudgement ſeemeth a greate deale more ſtraunge. Though we knowe oure ſelues to haue offended and to bee of a naughtie diſpoſition: yet for all that they wyll not ſuffer vs to bee ſorowfull in our mynd for the ſame, becauſe thoſe thinges ought to be corrected and amended (ſaye they) without griefe or heauineſſe of the mynde. If thinges be thus, conſider well whether it bee not a foule thyng for vs to be diſpleaſed and angry, whenſoeuer any man with whom we haue to do, doth perhappes deale with vs ſomewhat vngentlye or extremely. But I feare me (O moſt frendly Paccius yt ſelf loue doth deceiue vs, & that we be not ſo muche grieued with other mens offēces, as pleaſed with our owne deſertes. For the vehemēt affecting & inordinate folowynge of certain things, or contrarywiſe thauoiding & abhorring of the ſame, otherwyſe then honeſtie requireth: dothe breede manye times debate and ſtrife amongſt mē, and cauſeth the one to be offended with the other, whileſt thone doth attribute to thothers fault, for that he hath bene preuented of this commoditie, or hath fallen into that daunger. But if a man coulde accordinge to the ſucceſſe of thinges vſe to frame himſelf euery waye in a moderate ſort: that man with great facilitie might learne to liue with all men in all places. But nowe let vs returne againe to thoſe thinges, from the whiche we haue for a while digreſſed. As thoſe that bee ſicke of an ague to whom all thinges dooe ſeeme bitter ſo ſoone as they taſte thereof, vntyll they ſee that others without makyng any ſigne of bitter taſte, dooe gredelye eate thoſe meates which they did ſo lothſomly ſpit out: do no lenger thē attribute the fault to ye meate or to the drink, but to thē ſelues & to their ſicknes: euen ſo if we ſee that others with great quietnes of mind & with a mery countenance, do performe the ſelfeſame thynges which we paſſe ouer with greate regreate and ſorowfull complaintes: let vs thē leaue at length to be ſo muche greued and offended with ye thynges themſelues. But for to reteygne a conſtant mynde in tyme of aduerſitie, it is verye neceſſarie and expediente, not to paſſe ouer with winking eyes thoſe thinges which luckely according to oure deſier at any time haue chaūced vnto vs, & ſo with a meete mixture ye euill miſhaps, wt happye happes to recōpenſe. To recreate our eyes, whē thei bee daſeled with ouermuch beholding of gliſtering things, we vſe to turne thē away, & to behold pleaſāt grene herbs & floures. And yet our minds we do cōtrarywiſe diſpoſe to Melācholy & ſorowfull thynges, forceyng it to haue remembraunce of thinges moſt worthye repentaunce, and by violence we pul it awaye whether it wyll or not from ſuche thynges as are to be commended & praiſed. And nowe it commeth to my remembraunce, that to this purpoſe may be very well applied the ſayinge whiche was ſometyme ſpoken againſte a curious fellowe that buſilye ſearched after other mens matters nothynge apperteynynge vnto him.

Euen ſo thou happye man, why doeſt thou ſo diligently regard thy griefes and euyll miſhappes, makyng them alwayes preſente and freſhe before thyne eyes by continuall remembraunce, and turneſte thy mynde from preſent ioye and proſperitie. And lyke as ſcaryfyinge cuppes wherewyth Phiſitians vſe to drawe the fouleſt bloud out of the fleſh: ſo thou doeſt gather thy woorſt thynges into thy ſelf. Being in that caſe no better then ye marchant of Syo, who though he ſold much wyne, yea and that principall good to others: yet ſought out alwayes for himſelf that which was ſoure and without verdure. Whoſe ſeruaunte beyng on a tyme fledde from him was demaunded of one what cauſe had conſtrayned hym to forſake his maiſter? becauſe (quoth he) my maiſter hauing good thinges in his cuſtody wil take no part therof, but alwaies for himſelfe ſeeketh the woorſt. There be many lyke this man, whiche forſakynge the ſweeteſt drinkes doe take them vnto the ſowreſt and moſt harſhe of taſte. But Ariſtippus did not ſo, who beinge placed as it were betwixte a paire of ballaunce, would not diſcende into the heauieſt and moſt preſte downe with euils, but mounted vp to the higheſte and leaſt chargied with griefe. For when he had loſt the pleſanteſte lordſhip that he had: he ſpake to one of thoſe men which ſhowed thēſelues to be very ſorie for the loſſe thereof and to lament muche his fortune: in thys wiſe. Doeſt thou not know (quoth he) that thou haſt but one litle ferme to liue on, and I haue three manours with the demeanes yet left hole vnto my ſelf? that is true ſaid the other. Why, then (quoth he) ſhould not I be rather ſory for thee, then thou for me? For it is very mad • es to bee ſorye for things loſt, & not to reioyce in thinges ſaued. And as litle children whē any man, of many thinges taketh but one litle trifle from them doe weepe and crye out caſtyng all the reſt awaie: euen ſo we being in any one lytle thinge by fortune diſturbed: we lament and complaine reiectynge all the reſt as vnprofitable. But ſome mā perchaunce would ſaie what haue we to reioyce in? yea rather, what haue we not? This manne hathe greate honour, that manne a faire houſe, this manne a wyfe, according to his mynde, that manne a faythfull frende. Antipater tarſenſis countynge in hys deathe bedde vppon hys fyngers all the good thynges that euer he hadde in hys lyfe tyme: dyd not omytte ſo muche as hys proſperous ſailynge oute of Cilitia vnto Athens. Nor theſe common thynges oughte to be neglected, yea we ought to make ſome compt of them. As for that we lyue and bee in healthe alſo for that we ſee the Sunne, and that there is neyther warre nor ſedicion, that the lande is errable, and the Sea eaſye for euerye manne to ſaile on, finally for that it is free for vs to ſpeake, and to keepe ſylence to bee occupyed and to bee ydle. But the preſence of theſe thynges woulde gieue vs the greater occaſion of quietneſſe: if we woulde fyxe in oure mynde the Image of thabſence and lacke of the ſame. Oftentimes admonyſhynge oure ſelues howe greatlye healthe is deſyred of them that bee ſycke, and peace wyſhed for of thoſe that bee troubled with warre. And howe muche the ſtraungyer beynge of lowe degree, deſyereth to gette honour and fame in ſuche a noble Citye, and agayne howe bitter a thyng it is to loſe yt which was once gotten. For in mine oppinion none of theſe thynges, or ſuche lyke, ought to be eſtemed or wiſhed for, beynge once loſt: ſithe that nothing is to bee the more regarded for that it leaueth to haue his being: nether yet ought we to poſſeſſe theſe thinges as thinges of excellencye or to kepe them with ſuche carefulnes, watching them continually leaſt we ſhoulde be ſpoiled of them as of thinges of pryce: yea rather though we ſafely poſſeſſe thē, yet as tranſitorie thinges we oughte to neglecte them and litle regarde them. For theſe thinges ought to be vſed and enioyed with pleaſure, and chiefly to thentent that if we ſhould chance to loſe them: we might the more quietly and moderately ſuffer the loſſe thereof. But many as Archeſilaus ſaith, thinke it labour well beſtowed one man to come after another in courſe and order for to beholde with fixed eye, and minde, the poeſies, pictures, & ymages of others: neglecting their owne lyfe, whiche though it hath many conſyderacions and aduertiſementes and that not vnpleaſāt: yet they turnyng their eies another way, do rather conſider & behold other mens fortunes, lyke aduouterers, whiche abhorring their owne wiues, do couet other mens, leading their lyues in great errour. For it importeth muche towardes the preſeruinge of the minde in this conſtant eſtate: firſt for a mā to weye and ponder himſelf and his own peculier thinges, Or if he will not ſo do then to beholde and to conſider his inferiours. And not contrarywiſe as the cōmon ſort doth, to maruaile at thoſe whom fortune dothe extoll and aduaunce to the hygheſt degree of honoure and riches, ſo often as ſhe is diſpoſed to daly and play with thē. As for example, ſuche as remaine bound and cheined in priſon, thinke thoſe to bee happy yt be diſcharged and ſet at libertie. And thoſe that bee ſet at libertie, compte them happieſt yt haue bene alwaies free & neuer impriſoned, & they that haue been alwaies free, compt them happy that bee free of the citie. Again thoſe that bee free of the citie, iudge them fortunate that bee riche. The riche, the rulers, the rulers, the kinges, the kings, the goddes, which alſo be not contente with their rule and kingdome, excepte they haue power to ſende downe lightnynge and thunder. So that when they cannot bee equall with theyr ſuperiours: they neuer keepe themſelues within their owne precinct. I care not (ſayth Thaſius) for all the riches of that notable riche manne Giges, nor dooe I muche maruayle at them, nor I ſeeke not to counterfaite the maruailous woorkes of the goddes, nor yet dooe I greately deſier to haue rule or dominion. For theſe thynges be farre from my thoughte and cleane out of my ſight, thus ſpake Thaſius. But loe, on the contrarye ſyde one of Syo, and alſo another of Galathia, & one of Bithynia, who not contented to haue gotten honor, and offyce of rule amōgſt his Citizens: doeth yet complayne wyth weepyng teares, for that he is not one of the Senate houſe, whiche yf thou ſhouldeſte graunte hym, yet it woulde not contente hym excepte he myghte bee alſo Pretor, nor to bee Pretor, excepte hee myght bee Conſull, whiche thoughe at lengthe hee obteygned: yet woulde hee not bee ſatyſfyed, onleſſe hee myghte bee firſte publyſhed and proclaymed. What is thys I praye you, but a tormentynge and a contynuall punyſhynge of hym ſelfe, accuſynge Fortune of ingratytude. But the wyſe manne, thoughe of ſo greate a noumber of mortal menne: as we bee that lyue in thys worlde enioyinge the lyghte of the Sunne, and are fedde wyth the fruytes of the earthe: hee ſeeth one or twoo to excell hym, eyther in honoure or rycheſſe, yet dooeth not hee for all that fytte lamentynge by hym ſelfe and wryngynge hys handes together, but rather conſyderynge howe well he is dealte wyth, in reſpecte of an infinyte noumber that bee in myſerye: he reioyſeth wyth hym ſelfe and embraceth hys owne eſtate and condycion of lyfe. At the Playes of pryſes, it was lawefull for no manne to procede Mayſter of fence, or to bee accompted as vanquerour, excepte he had played wyth euery one that came firſt to hande, without any choiſe or eleccion permitted at al. And yet in our lyfe there is ſuche varietie of thinges, that euery man hath leaue to chooſe many with whoſe eſtate he maye compare himſelfe and his eſtate. And to take therby occaſion tencourage hymſelf, & to ſhewe himſelf more meete to be meruailed at of others, then he to maruayle at them, except he be ſo impudent that he would looke to be fellowe vnto Briareus or to Hercules. And therfore whenſoeuer thou lifteſt vp thy heade to beholde anye noble manne borne a loft in a Chayer on mennes ſhoulders: caſt downe thine eyes by and by to looke alſo vppon them that beare him. Againe ſo often as thou ſhalte maruaile at Xerxes and compt him happy, for that he had ſuche power to make a bridge ouer the ſea called Helles Pontus for him and all his armye to paſſe: conſyder then alſo the miſerable ſlaues that by ſtripes of whippes were then forced to digge in the mountain Athos, & to make waie there, for the ſea to paſſe, and howe ſome of them were mangled and hewed, and loſte both noſe and eares, by meanes that the bridge beyng broken by rage of ſea fell down vpon them, and think that they woulde extoll thee and thy condiciō of lyfe with infinite praiſes. When a certaine frende of Socrates came vppon a time vnto him complainyng yt all things in the citie were ſolde at exceſſiue pryces, for wyne of Syo was at .xl.s. purple at vi.li. and half a pint of hony at .xx.d. Socrates takyng him by the hande brought him into the ſtorehouſe of meale, and told him that he might haue half a pinte of yt for a halfpeny, and therefore corne was cheape. Thē he led him into ye oile ſeller, and ſhowed him that he mighte haue a pynt of that for two braſſe pence, wherefore quoth he all thinges in the citie bee not deare. Euen ſo if we heare anye man ſay that our eſtate is verye poore and miſerable, becauſe we bee not conſulls or beare ſome other high office in the citye: we maye aunſwer him againe, that oure eſtate and condicion of life is right excellente and honourable, for that wee haue no neede to begge from doore to doore, nor to beare heauye packes and burthens on oure ſhoulders as the porters dooe, nor yet lyke Paraſites to folowe and to flatter greate menne for a dyner ſake. But thoughe wee bee come to ſuche madneſſe that oure lyfe ſeemeth to depende more of other mennes, then of it ſelfe: and that oure nature is ſo degenerate, and wyth enuyous affectes corrupted, that wee bee not ſo muche reioyced wyth oure owne, as grieued wyth other mennes proſperitye: yet I ſaye yf thou wouldeſt not onely beholde the famouſe thynges and woorthye to bee ſeen, that are in thoſe menne, whome thou thynkeſte to bee ſo happye, and to bee as they ſaye, in goddes lappe: but alſo wouldeſt draw back that goodlye fayre vayle, and outewarde ſhowe of theyr glorye, and looke further in: truely thou ſhouldeſte fynde manye of theyr intrayles to bee ryght ſower and grieuouſe to beholde. When that Pittacus who is yet ſo famous for the greate wyſedom, fortytude, and Iuſtyce, wherewyth hee was endewed, enterteygned at hys Table certayn gheaſtes whom he hadde enuyted to hys houſe: it is ſayde that hys wyfe commynge in ſodaynlye, ouerthrew the boorde in a greate rage and layed all the meate on the floore, wherewyth hee perceauyng his gheaſtes to be ſomwhat moued, ſayde thus vnto them. Euerye one of you is grieued wyth ſome kynde of euyll, and yet I in this kynde of ſtate as you ſee, dooe alwayes thynk my ſelfe maruaylouſlye well dealte wyth all. Thys manne in the Markette place is iudged to bee fortunate and happye, but ſo ſoone as hee commeth wyth in hys owne doores, hee ſeemeth to bee (I wyll not ſaye a wretche or a myſer) but euen verye myſerye it ſelfe. For there, hys wyfe poſſeſſeth all, and ruleth al imperiouſlye at her owne wyll, wyth whome hee muſte contynuallye, fyghte, chyde, and brawle, Yet ſayde hee to his gheaſtes, manye thynges dooe grieue you, but nothing cā grieue me at all. The like troubles be incident alſo to ſtates of honour, to riche men, yea, and to kynges thē ſelues, and yet not marked of the rude & vnlearned ſorte, becauſe the courtayne of pride and glorye is drawen before theyr eyes, behinde the which al thinges lieth hidden. And therfore thei hauing regard only to the proſperitie, and not to the aduerſitie of other men, doe ſaye with Homer.

But this ſtraunge kinde of felicitie or happines, did conſiſte in harneſſe, horſes, and hoſtes of men gathered aboute hym, and therefore heare nowe againe, the inwarde voice of his ſorowfull mynde, crying oute againſte the inſolency of ſuche glory.

And therefore he compted thoſe moſt happy that were free from all perill, neuer aduaunced to honor but dyed wythout glorie. With theſe and ſuche like kind of diſcourſes, a man by litle and litle pull out of his minde that iniquitie, which is alwaies complaining and blamyng fortune, and eleuate his deſperate mynde, whiche whileſt it hath others in admiracion: doeth reiect and abaſe it ſelfe and al that it poſſeſſeth. For truely it doth greatly breake the quiete ſtate of the mind, whē a man towardes the atcheauing of anye thing doth force himſelf aboue his power, and as it were, beareth a greater ſayle then his proporcion requireth. For beyng led by a litle reioyceing hope, we raſhelye promyſe great thinges to our ſelues, and then if the ſucceſſe doe not aunſwer therto accordingly: we accuſe fortune & oure Aungell of vniuſtneſſe and partialitie. Whereas we ought rather to condemne our ſelues of ſmall diſcretion, and fooliſh raſheneſſe. As though we ſhoulde bee angrye with Fortune, becauſe we cannot ſhoote an arrowe out of a plowe, or hunt the Hare with an oxe, & as though ſome vniuſt god did hinder thoſe that vainlye wente aboute to hunte the Harte in chariottes, and not to bee rather angry with oure owne madneſſe and foolyſhneſſe in attempting to bryng to paſſe thinges vnpoſſyble. The cauſe of this erroure, is none other, but onely ſelfe loue, for whyleſt menne that loue themſelues to much: dooe attribute with greate comparyſon, the chiefeſt honour in all places to theym ſelues: they waxe ſo headye and ſo ſtubburne, that they leaue no enterpriſe vnattempted. Nor it is not ynoughe for them to be ritch, eloquente and pleaſaunt compaignions at the boord, yea to be frended with kinges, to beare rule and office, except they maye haue alſo the beſt dogges, the faireſt horſes, cockes, & quayles, with other like birdes of pleaſure, for els they can neuer bee quiete in minde. Dioniſius thelder was not contented to be the greateſt and moſt mightie Tiraunt that was in his time, but thinking it al to litle and far vnworthy his eſtate, becauſe he was not alſo ſo good in vercefying as Philoxenus the Poet, nor ſo eloquēt as Plato: he was moued thereby to wrathe whiche ouercame him. And therefore he baniſhed Philoxenus into Latumias & ſent Plato to be ſold in Aegina. But Alexāder did not ſo, at ſuch time as he contended with Briſon, whoſe chariot ſhould runne ſwifteſt, for (thei ſay) he was highly diſpleaſed with Briſon, becauſe yt Briſon to flatter him did not his beſt, but ſuffered hym to win the race. Wherefore Homer ſpeaking of Achilles and Vliſſes, did verye well to geue eache manne his due prayſe in this wiſe.

Megabiſus perſes cōming on a time into Apelles ſhoppe began to talke I know not what of the arte of paynctyng whoſe vnſkylfull pratynge Apelles not ſuffering: ſayde thus vnto him. Before that thou dyddeſte vtter thy ſelfe by thy talke, wee hadde ſomme good oppynion of thee, beecauſe thy garmentes of Golde and purple did beautify and ſet furth thy ſilence. But nowe the very boyes of my ſhoppe whiche grinde my coolours, dooe laughe at theſe thy foolyſhe bablynges. Some thinke that the Stoykes do mock vs, for that they doe not onely conſtitute and ordaine their wiſeman (whiche they faine vnto themſelues) to be prudent, iuſt, and valyaunt, but alſo they call hym an Oratour, an Emperoure, a Poet, and fynally a kinge, and yet theſe glorious men aboueſaide, be not aſhamed to attrybute al theſe names to themſelues. And if thei perceiue at lengthe that they cannot attayne to them all: they bee immediatelye greued, and dooe take it verye heauelye, Whiche thing how reaſonable it is, thei themſelues may eaſily ſee. Sythe they knowe that ye goddes themſelues bee cō tente eache one, with his peculier and ſō dry name. As this god becauſe he hath ye rule of warre and battayle, is ſurnamed Emialius, and that other becauſe he is God of prophecies, Mantous, & another for that he is God of gayne and lucre Cerdous. Wherfore you ſhall read in Homer, howe that Iupiter forbad Venus to intermedle with warrelyke affayres as thinges not appertayninge vnto her, and commanded her to take cure and charge onely of matters of weddyng, of bedding, and of pleaſure. Beſide this ſome of thoſe thinges whiche ſeeme woorthie to be deſired of vs, are of a contrary nature one to another. As for example it behoueth hym that endeuoureth himſelfe to ſtudye eloquence, or any other of the liberal ſciēces, to be quiet and free from all worldlye affaires. For office in the citie, and the frēdſhip of kinges, are woont to cauſe muche buſineſſe, and often to cal away the mind from his determinate purpoſe. Alſo the aboundaunt vſe of wine and fleſhe, maketh the body ſtrong and mete to wraſtle, but it maketh the mynde weake & frayle. Finally in gathering and heaping vp of riches, a man muſt vſe great diligence tē creaſe them, and as great carefulneſſe in kepyng them. Cōtrarywiſe the deſpiſing of them, and to ſet nought by them, is a great helpe and furtheraunce towardes the ſtudye of Philoſophy and as it were the firſt practiſing of theſame. Wherfore al men cannot haue al thinges. And therfore it behoueth euery man tobay the preceptes of Pittachus, that therby he may learne to knowe himſelf, and ſo to conſult with nature, & to folow her as his guide, by applying himſelf to ſome one certayne thing, rather then by paſſing from one kinde of life vnto an other, to force nature. The horſe is mete for the cart, the oxe for the plowe, the Dollphin for the ſhip, and the fierce maſtife for the wilde bore. For if a manne would be grieued becauſe the mightye ſtronge Lyon cannot bee lyke a litle fawnyng dogge daintelye fedde in a widdowes lappe: truelye he myghte bee wel compted for a very foole. And he likewyſe ſhoulde not one whit be better, that would take vppon him bothe at one time to wryte of the worlde, and to ſearche oute the naturall cauſes of thynges, lyke as Empedocles, Plato, or Democritus dyd: as alſo attende to embrace an olde woman for rycheſſe ſake as Euphorion dydde. Or elles would bee like vnto thoſe that were wonte to ſpende the moſt part of the nyghte in bankettyng and reueling with Alexander, as Medius did, and yet to thynk ſuch pleſure to be nothing at al, except for rycheſſe he myghte bee alſo no leſſe notable then Iſmenia, and for vertue, no leſſe famouſe then Epaminondas. Thoſe that runne for the beſte game, bee content with theyr rewarde, and dooe eaſilye ſuffer the wreſtlers to enioye to theymſelues, thoſe Crownes of glorye that they haue wonne. Haſte thou gotten Sparta (ſayeth Solon) to bee thy Countrey? then adourne it wyth good lawes and ordynaunces. But we would not (ſayeth the ſame Solon) chaunge with you oure vertue for youre richeſſe. For vertue is a ſtable thynge, and the propertye thereof maye bee poſſeſſed. But rycheſſe are onelye graunted too mannes vſe for a time, paſſinge oft from one to another. Strato the naturall Phyloſopher, when hee hearde that Meuedemus had more ſcholers then he: ſaid, is it ſo muche to be maruayled at, ye more deſier to bee waſhed then to bee annointed? Ariſtotle writinge to Antipater ſaid, that Alexāder was much to be praiſed and extolled, not onely for that he had the rule and empire ouer manye nacions: but alſo for that he had a better opinion then others of thinges appertaignyng to god. And therfore if men would thus perſwade with themſelues that theyr owne things ought to be reioyced in, to be praiſed, and not to be ſo litle ſet by: thei ſhould not ſo pine away, in maruailyng at other men. But nowe though there bee none of vs al that thinketh the vine mete to beare figges, nor the olyue tree to brynge foorth grapes: yet do we continually accuſe our ſelues, and with vnthankful ſatiablenes vexe and greue our ſelues, yea we be wery of our ſelues except we maie bee chief, ſo well amongſt the riche as alſo among thelloquent, at whom in peace, as abrode in warre, aſwel amongſt ye Philoſophers as the ſouldiers, and againe amongſt the flatterers, as amongſt thoſe that be true, and of a faithfull free ſimplicitie, and finally ſo well amongeſt the couetous ſparers, and as the prodigall ſpenders. And yet we ſee with oure eyes howe maruaylouſly well nature dothe teache vs ye contrary. For as nature hathe ordeyned ſundry wyld beaſtes to lyue by ſōdry kindes of foode, and not to bee all fed either with ſeedes, fleſhe, or rootes, but diuers to eate of diuerſe meates: euen ſo likewiſe ye ſelfe ſame nature hath geuen to mankind dyuerſe kindes of life, as ſome to be herdmē, ſome plowmē, ſome foulers, and ſome fiſhers, wherefore it behoueth euery one of vs to take yt whiche we perceiue is moſte meete for vs, and wholye applyinge oure ſelues to that, to depart from the poſſeſſion of thoſe thynges, whiche we know do apperteigne to others. For otherwiſe Heſiodus ſhould be vnwiſe to ſpeake in this ſorte.

But nowe menne doe not contende one with another in lykeneſſe of arte or facultie, but the riche with the eloquente, the nobles with the riche, and the lawyers with the ſubtile ſophiſters. Yea, free mē, gentlemen, and ſuche as bee deſcended of an auncient ſtocke, bee amaſed and dooe maruaile ſo muche at the good ſucceſſe & promocion, that manye tymes players of merye interludes and commodies on ſtages, tumblers, and ſlaues, haue in kinges courtes, that whileſt thei thinke all their owne honeſt qualities not to be eſtemed: they vexe themſelues with great grieffes and ſorowfulneſſe of mynde, whiche at length dothe kyll them. But howe euerye man hath in his own mynde a ſtorehouſe or receptacle, and as it were a flowynge fountayne both of quietneſſe and of carefulneſſe, and hathe alſo the veſſels (wherof Homer ſpeaketh) full of all kynde of good and euyll, not as hee ſayeth, layde at Iupyter hys Doore, but placed wythin the ſoule: the dyuerſityes of menne, whiche wee ſee to bee dyuerſlye ruled by affections of the mynde dooe ryghte well declare. For fooles doe not onely paſſe ouer good thynges whiche be preſente, but alſo dooe neglect thoſe that bee paſte. So muche are theyr carefull myndes bente to that whiche is to come. But wiſe menne contrarywiſe reuoluing thynges throughe good remembraunce before their eyes, doe cauſe thoſe thinges that as yet bee not, to bee at hande, yea and to bee preſente in deede. Whereas to fooles (becauſe thynges preſent do chaūce in a momente, ſo ſodainelye as they can not almoſte bee perceyued) it ſemeth that we haue nothynge nor that anye thynge apperteigneth vnto vs. And as the Ropemaker whiche is paincted in Pluto hys Temple, for ſlouth ſuffreth his Aſſe that ſtandeth by hym, to eate vp all the corde that hee of hempe hathe twyſted: euen ſo the vngratefull and ſluggiſhe forgetfulneſſe of manye, takynge awaye the commodyties receyued of thinges paſt, and cancellynge all the noble actes and woorthye enterpryſes, all the ſweete tyme ſpente in quyete Studye, free from all worldly affaires, all the pleſaunt and merie ſocieties and felow lyke liuynge together of frendes, and finallye cleane aboliſhyng all that parte of ye lyfe, that euer was geuen to anye myrthe or pleaſure, wyll not ſuffer (I ſaye) one ſelf life to be made and knit of thynges paſte and preſent: but by ſeperatyng ye life paſt, from the lyfe preſent, and agayne the lyfe preſent from the lyfe to come, maketh for lacke of callyng ſuche thinges to remembraunce all thinges to ſeeme, as though they had neuer bene done. Thoſe that in the ſcholles of Philoſophers doe take away thencreaſe of bodies, affirmyng the ſubſtaunce to vaniſh away by continuall waſting of breath, doo ſeme to proue that euerye one of vs dooe alter ſtate of body & dayly decay by woordes. But ſuche as do forgette thynges paſt, as though theyr memorie failed them, and will not repeat one thing often, thoſe do not in woordes, but in deedes make themſelues euery day more miſerable and poorer then other. Depending of ye time to come as thoughe thynges of a yere paſte and of late dayes, yea, and of yeſterdaye, apperteigned nothing vnto thē: yea, and as thoughe thoſe thinges hadde neuer chaunced vnto them. So that the quiet eſtate of ye mind, is by this meanes diſturbed. And as flies creapyng vppon verye ſmoothe and ſlippery glaſſe doe ſlide, and yet in rough and cranyed places doe eaſily ſticke: Euen ſo menne doe fal from merye and pleaſaunt thinges, and doe take ſure holde on ye remembraunce of heauye and ſorowefull thinges. Yea rather as by report, there is in Olinthios a certaine place called of the propertie thereof Cantharoletron, into the whiche when the great betleflyes bee once entered, they cannot fynde the waye out againe, but after that they haue many times tumbled to and fro and gone oft aboute in vaine, at length doe dye: ſo men being walowed into the remembrance of miſery & aduerſitie, cānot afterward help themſelues out, nor yet once take breathe. And therfore as painters in their tables are wont with faire gliſtering coulours, to couer and to ouerlaye thoſe coulours that be duſkiſhe and not to be ſeen: So it behoueth menne in their myndes wyth thinges woorthye of remembraunce and praiſe, to preſſe down and to ouerwhelme all ſuche ſorowfull chaunces as are not to be ſpoken of. For thinges paſte cannot be vtterly abolyſhed nor yet dothe it lye in mannes power wholy to beware in time to come. For the armony of this world is ſo diuers and ſo variable as is the ſound of the harpe or viall. Neither doth manne poſſeſſe any thyng that is ſymple, ſincere or pure. But as muſicke is made of tunes high and lowe, and grammer of letters, whereof ſome bee vowelles, and ſome bee conſonauntes, and yet he is neither Muſitian nor gramarian, that with either of theſe or thoſe wilbee offended, but rather that moſte aptlye can vſe them and compounde them bothe together: ſo he finally ſeemeth moſt wiſely to eſtabliſhe and dyrecte his lyfe, yt hath learned diſcretely to myngle together ye chaūces & ſucceſſes of thinges yt be of diuers kindes, & contrary one to another: by recompenſinge ye haps vnfortunate, with ye lucky and fortunate. For the commoditie of mans life will not ſuffer proſperitie and aduerſity to be put a ſunder eche one by himſelf, yea rather it behoueth vs, to make a certain tēperature of them bothe, if we purpoſe to iudge and to determine of them rightly. Wherfore it is not mete to grunt or to grone at eyther of them, and to lye downe as one oppreſt with a heauye burthen for faintneſſe of hart and courage: but rather with the remembrance of better happe, to withſtand and to beate back again the force and violence of euery vnlucky chaunce. And by couering the diſpleaſures and incommodityes, wyth the vayle clothe, of pleaſures and commodyties, to make the tenoure of the whole lyfe, beyng knytte and compacte of proſperitye and aduerſitie: lyke a certayne melodyous concorde tempered by art of muſick. Nor there is not (as Menander thought) one aūgel appointed to man ſo ſone as he is born to be ye directer of his life, and as a mayſter to teache him to lyue well: but there be rather (as Empedocles ſaied) twoo aungelles and twoo ſundry fortunes, to whom he gaue many ſundrye names, whiche doo receaue vs al into their powere and tuycion ſo ſoone as we come into ye world, being immediatly bounde and geuen vnto theim, with lyke lawe and condicion of ſeruitude. And he ſayde that in oure byrthe we receaue the ſeedes of al theſe affections. And therfore the waye of oure lyfe is not playne and ſmoothe, but roughe and full of harde paſſagies. For the whiche cauſe, the wiſe man wyſheth the beſt, and prouideth for the woorſte, and vſeth both temperatlye, aduoydynge in either parte all extremity. For it is not ſo (as Epicurus affirmeth) that he onelye with pleaſure approcheth the tyme to come, whiche careth not whither he lyue ſo long or not: but thoſe rather receaue moſt pleaſure of riches, honour, power, and dominion, which if nede ſhould bee, coulde take the contrary ſtate and condicion of lyfe in good worthe. For the vehemente deſier of anye thing is alwaies accompanied with a certain feare to loſe the ſame, whiche feare appaullith mans mirth and oftētimes interrupteth the ſame, like a flame of fier reſtrained by a greater violence of winde. But that mā whom reaſon hath taught boldly wythout feare to ſpeake vnto Fortune in thys wiſe.

Muſt nedes I ſaie truſting in himſelf enioy thinges preſent with pleaſure, nor cannot be often vexte with feare, in remē bring of any loſſe that maye enſue. When Anaxagoras hearde that his ſonne was dead: he ſaide. when I did bigette hym I knewe well that he ſhoulde dye, & to that end I brought him vp. This affecciō of Anaxagoras oughte aſwel to be folowed of vs, as to be maruailed at. For euerye one of vs, to anye miſhappe that chaunceth, maye immediately ſaie thus. I knewe right well, that the riches whiche I poſſeſſe, were but lent me for a time, and not bounde to me by any neceſſity, and that I had but onely the vſe of them. And I was not ignoraunt that thei whiche gaue me power and aucthoritie, might alſo take it from me, if they liſte. I knewe my wyfe to be honeſt, and yet a woman alſo. And fynally it was not hydde from me, that my frende was a man, whiche is a beaſte (as Plato ſayeth) whoſe nature wilbe eaſily corrupted. Truely he yt will make compte of his affectes after this ſorte and wyll buylde before in his minde ſuche kynd of Bulwarkes and fortes of reaſon: though any thinge perhappes ſhall afterwarde chaunce againſt his deſyer or peruerſely: yet ſhall it not chaunce ſodaynlye or vnlooked for. Becauſe he wyll neuer ſaye (as the common ſorte dooeth) that I woulde neuer haue thought it, or that I hadde a better hope, thynkyng that this could neuer haue come ſo to paſſe. Yea ſuche a manne I ſaye, ſhall alwayes bee hable to putte away the waueryng of his hart, beatyng and quiuering for feare, and to brynge it by and by from trouble and vexacion, to reſte and quietneſſe. Carnēades was wonte to putte menne moſte in remembraunce of aduerſitye, when they were in greateſt proſperitie. Beecauſe that all thynges that come ſodainlye and vnlooked for: bee naturally apte to bee receyued with griefe and trouble of the mynde, and as it were with faintynge and ſoundyng. And nowe to confyrme that whiche hath bene ſayde with ſome exaumples. Fyrſt howe ſmal a porcion is Macedonye of the Romaine Empyre? And yet when kynge Perſis hadde loſte it, he didde not crye out only of Fortune with foule complaintes: but alſo ſemed to manye others to bee the myſerableſt manne and moſte vnfortunate that euer was. But beholde on the other ſyde Emilius, who departyng out of the prouynce, after that he had once vanquiſhed Perſis, and yelded vppe to his ſucceſſor all the rule and power that he had bothe by Sea and lande: was receyued wyth crownes of glorye and greate reioycing. For al men in the tyme of doing ſacrifice, did extoll him with praiſes vp to ye heauens, and that not vnworthely, yea moſte woorthely. For this man had alwayes in remembraunce, how that ye Empire was geuen him but to vſe for a tyme. But Perſis contrarywiſe, was depryued of his kingdome by a ſodayne chaunce and vnlooked for. And truely it ſeemeth to me that Homer by a goodly exaumple hathe very well taught vs, howe muche more grieuous ſodayn ſtrokes be, then others. For Vliſſes beyng come home againe out of a ſtraunge countrey, wept to ſee the ſodayne deathe of his dogge. And yet ſytting by his lamentynge wife, didde not wepe at all. For he being many times towardes comming home, conceiued before in his mind, thimage of his weping wife. And ſo that affection whiche wythoute doubte, in a ſodaine woulde haue bruſte out: he by layſure ſubdued, and by hardening his heart before, broughte it cleane vnder his rule and power. But he was ſomwhat troubled with the ſodein death of his dogge, becauſe that in ſo ſodayne a thing he hadde not tyme to reſtrayne the force of his affection. And to ſpeake brieflye, partlye ſuche thynges as chaunce otherwiſe then we deſier: be intollerable & grieuous to ſuffer by nature, and partly a corrupte oppinion and naughtye cuſtome of oure ſelues hath taughte vs to be grieued therewith. And that is the greateſt parte, againſt the whiche, it ſhould be well done, to haue alwaies ready at hand this ſayinge of Menander. Thou neuer ſuffereſt any outragious thynge, excepte thou ſuppoſe it ſo to be. For what needeſt thou to care, ſo long as it pyncheth not thy fleſhe, nor toucheth thy lyfe, as for exaumple. The lowe byrth of thy father, the whoredome of thy mother, to be depriued of the honour of the higheſt ſeate, or to be iniured, in that the glorie of the victory is taken from thee: what dooe theſe thinges I ſaye apperteigne to thee? For thoughe all theſe thynges were ſo in deede: yet nothynge letteth thee, but that thou mayeſt bee well, yea and verye well dyſpoſed both of body and ſoule. Now againſt ſuch thinges as naturally ſomewhat offēd vs as ſicknes, miſery, & death of oure frēdes, we ought tobiect this ſayīg, wo is we. But why woe is me ſyth we haue ſuffered nothing, but that whiche apperteygneth to man. For there is no talke or ſaying, that doeth more quickly reproue the paſſyble parte of the ſoule, when it is drawen out of ye right waye by vnbrideled affections: then that ſayinge which doth admoniſhe vs, and put vs in remembraunce of the vniuerſall and naturall neceſſitie, and of that which muſt nedes be, with the whiche neceſſitie man is noryſhed vppe and wrapt in it, at the tyme of his byrthe and fyrſt knyttynge of his bodye, whiche one knotte is onelye ſubiecte to fortunes aſſaultes, and al the reſte of natures gyftes whiche be chiefeſt and of moſt valewe, he may ſafely poſſeſſe withoute daunger. When Kynge Demetrius had taken the cytie of Megara, it is ſayde that he demaunded Stylpo the Philoſopher, whether he hadde loſte anye of hys goodes or not? To whom Stylpo anſwered. That he ſawe no manne takynge awaye anye thynge of his, for (ſaieth he) though fortune hathe ſuffered vs to bee robbed and ſpoyled of all the reſte: yet wee haue ſome thynge lefte in vs, whiche the Greekes can neyther beare nor dryue awaye. It is no reaſon therefore, ſo muche to deſpyſe and to reiecte nature, as though ſhe had no iote of fortitude nor of ſufferaunce and therefore not equall in force, to Fortune. But ſythe wee knowe ryghte well that, that parte of manne which is to fortune ſubiecte, is a verye ſmall porcion of vs, and lytle to bee regarded, beyng ſo brittle and ſo ſofte that it yeldeth at the fyrſte to euery lytle pouſhe: and that we be lordes of the better parte, wherein as in a ſtrong holde all good thynges be placed: yea, and wherein alſo, true glorye, ſcyences, and all ſtudies apperteigninge to vertue haue their beyng: whiche cannot be taken awaie nor euer periſhe by anye vyolence: it becommeth vs (I ſaye therefore) to bee in mynde vnuincible, and to truſte in oure ſelues, fearynge nothynge that is to come. And to ſaye to fortune, that whiche Socrates fainynge to haue ſpoken vnto Anitus and Melitus his accuſours, ſpake in deede to the Iudgies. Anitus and Melitus maye well take my life from me, but hurt or damage thei can do me none. For though Fortune may oppreſſe manne with diuers dyſeaſes deſtroye his goodes, and accuſe him to the Tiraunte, or to the people, yet ſhe cannot make hym an euyll manne, or a cowarde, or falſe hearted and faynte of courage or malicious, and ſpecially he beyng a good manne, and endued with manlyneſſe and ſtouteneſſe of courage. And finally ſhe can not take away the right conſtitucion and diſpoſicion of the mind, whiche doth help manne more to paſſe his lyfe, then thart of ſailing doeth the mariner to paſſe the ſeas. For the ſterne man be he neuer ſo expert, can no more ſtil the raging ſea or repreſſe the violence of ye boyſterous winds, then to take hauen where as he liſt, ſo oft as he deſireth to come from ſea to ſhore. No nor yet cā his art performe this, that he being taken in a ſodain tempeſt maye cōſtantly and without feare eſcape ſuch neceſſity. But onely it helpeth thus much that ſo long as he deſpaireth not but that arte maie take place, he gathereth in hys ſayles aſwel as he cā, and ſo floteth with the tempeſt, wheras the cowardly maryner ſitteth wryngynge his handes together, and whilſte the maſte of the ſhip lyeth drowned by violence of windes in the ſea, he trembleth & quaketh for feare. But the quiet mind in a wiſeman, both bringeth healthe to the bodye by the meanes of continency, good diete & exerciſe (whyche thinges dooe aſwage and cleane take awaye the cauſe and matter of ſickneſſe) & alſo if there be afterward perhappes any occaſion of trouble whereuppon mannes mind doth run as vpon a rocke in the ſea: he hoyſeth vp ſayle, and as (Eſclapiades ſaith) quickly paſſeth theſame. But fooles not ſo muche for deſier of life as for feare of deathe, dooe hang on the bodye by the hands cloſed lattys wiſe one finger with in another: euē as Vliſſes did hang by the wild figge tree when he feared ye dangerous goulfe called Caribdis roaringe vnderneath him, who (as Homer writeth) being ſodainly taken in the ſea of Sycelye, was brought to ſuch caſe yt by meanes of ye violence of ye winde driuing him hither & thither, he could nether go forward nor backward, nor yet as the prouerbe ſaieth, as one yt holdeth a wolf by the eares: was hable what for wearines, & for thūhandſomnes of the place, to holde the tree any lenger, and yet durſt not let it go for feare of the terrible monſter. Truely if a man woulde by ſome meanes ſearche oute the nature of oure ſoule, and think with him ſelfe, that by death we paſſe from this life to a better, or at the leaſt not to a woorſe: certainly that man in deſpiſinge deathe, ſhoulde prepare for himſelfe no ſmal prouiſion, to conduct him in his iourney towardes the quietneſſe and tranquilitye of the mynde. For he that as well by force of vertue whiche is proper and peculyer to manne, may liue pleaſantly, as alſo by meanes of other thinges not apperteygnyng to manne, but geuen beſides nature being of great power & farre paſſing our own proper thinges: maie be of ſuch bold ſpirite and courage, that he maie ſaye to himſelf, I maie depart, yea I ſaye euē at the firſte inſtant, and by gods leaue whē I will my ſelfe: Howe I pray you, or whē maie we thinke that any grieuous thing indiſſoluble or troublous, can chaunce to this man? But whoſoeuer he was ye fyrſt ſpake this famous and renowmed ſentence, O Fortune I haue preuented thee, and taken vppe before all thy wayes and paſſages bee they neuer ſo ſtrayghte: truelye that manne ſeemeth not to haue encouraged and boldned himſelf by ſtrong buildings faſt barred and ſurelye locked: but rather by Philoſophicall decrees and teſtimonies of wiſe men which be cōmon and eaſie for all menne to haue, yea and readie at hande to all thoſe that ſhall voucheſafe to receaue them. Neyther oughte we to take awaye our credite from ſuche thinges as be conſecrated to the memorie of vs & of our poſteritie, nor yet to diſpair or to miſtruſt our ſelues as vnhable euer to folow any parte thereof. But as wee ought to haue thē in admiracion, & as it were by a certain inſpiration of god to be amaſed at thē: ſo alſo it behoueth hym yt prepareth himſelf to folowe theſame, too make ſuch a ſhowe of himſelfe that in beginning firſt with ſmal thinges, he maye afterwarde attempt greater and greater, & ſo at lēgth atchieue to the higheſt. But we muſt take hede in ani wiſe yt we forget not to cōſider theſe thyngs before, nor yet be greued to reuolue thē oftē in our mind & to think of thē with all our hart, whych thyng is not, vneaſy to be done. For as the dilicatenes of the minde, whych being occupied in euery litle trifle and thinges of ſmal weight, is woont by a naughty ſufferaunce to withdraw it ſelf from vnpleſaunt thinges for to folow things of pleſure: dothe annoy vs and infect vs with a certain ſlouthful diliciouſnes & tēdernes: euen ſo, if a mā would behold in his mind thimage of ſicknes, labor, trauail, baniſhment, & ſuch other like, & cōmaund in him ſelf the force of his wit & reaſon, diligently to diſcuſſe eache thing yt is to be pondered by it ſelf: that mā, that mā, I ſay, with out doubt, ſhould quickly find thoſe thinges that ſeme greuous & horrible, to be in dede vain & for the moſt part not to be regarded, and finally to threaten more outwardly, thē thei can performe inwardly. But the cōmon ſort doe feare this ſaying of Menander. There is no man that may glory ſo muche of himſelfe in his lyfe time as to ſaye, that I wyll not ſuffer this, or that. And no maruayle why, ſythe they knowe not howe muche it helpeth towardes thaduoiding of heauines, taccuſtom thēſelues to behold fortune with a froward countenance, & with a fierce looke, & not to be geuen to effeminate thoughtes & wauering delites, which being nouriſhed in darkenes, & abaſhed at euery gliſtering light of hope, do yeld to euery trifle. Albeit Menā der might be anſwered thus. A mā ought not to ſay, I wil not in my life time ſuffer this, but rather ought to ſaie, I wyll not whilſt I liue do this. As I wil not lye, I wil not vſe ſubtil craft in deceauing men, I will not defraude them of their ryght, I will not maliciouſlye lay waite to take them in a trap. For ſithe this thing conſiſteth in our power, it muſt nedes be a very great helpe to thoſe that do further thē ſelues tobteigne quietnes of minde. Contrarywiſe a wicked conſcience is in the ſoule, like a wounde in the bodie, & it cauſeth repentance, which continually fretteth and tormenteth the ſoule. For where as reaſon is wont to take away all other griefes and heauines, this naughtie conſcience (I ſaie) cauſeth repentaunce for ſhame to prouoke it ſelfe of the owne accorde, and as it were eagerlye to byte and to teare it ſelfe in pieces. And as the colde of a colde ague, or the heate of a burnynge feauoure dooeth muche more vehementlye and grieuouſlye afflicte the bodye, then anye other outwarde heate or colde. Euen ſo the griefes and ſorowes that come vnto vs by chaunce, be eaſier to ſuffer, then thoſe that by our owne folye dooe breede in oure ſelues. This ſayinge alſo which euery man whē he hath done any miſchief is wont with weaping teares to howle out. There is no manne to bee blamed for thys, but I my ſelfe: maketh the wounde whiche is greuous of it ſelfe, muche more greuous and dothe pearce it deper. For neyther goodlye buyldynges, nor aboundaunce of golde, nor yet nobleneſſe of byrthe or great Empire, nor fynallye, pleaſaunt ſpeache, eloquence, or promptnes of tounge, can brynge ſuche ſtylneſſe and pleaſaunt quietneſſe of lyfe, as the mynde that is free from penſyueneſſe and lyueth by it ſelfe, farre of, from wycked thoughtes. Whiche mynde hauyng in it ſelf a cleare and pure fountain of lyfe (whereby I meane an honeſt dyſpoſition and vertuous behauyoure from whence all commendable doynges dooe ſpring) as a thing encouraged I ſaye by ſome inſpiraciō of god, doth bringe furth all her doinges in myrthe and pleaſure, with the continuall remēbrance whereof ſhe is onely fed, being to her a great deale ſweter & much more aſſured, thē the hope wherof Pyndarus ſpeaketh, which (as he ſaith) dothe nouriſhe olde age. And as the ſwete gardein plots (as Carneades was wōt to ſay) though thei be ſpoiled of their pleaſant ſhrubbes, the rootes being cut or pulled vp, do yeld for al yt a certain ſweete ſmel lōg time after: euē ſo honeſt doings, do leaue in the mind of a wyſeman, a certain remēbrance which is alwaies pleaſant & freſhe. With the which remēbrance ye inward mirth being watered, as it wer wi • h a cōtinual rūning brooke, is alwais greene & bringeth furth yonge ſhootes & ſpringes to the great ſhame of thoſe that do oft lamēt & blame this lyfe, affirminge it to be a counſel houſe of miſchief, & a certain aſſemble of baniſhed folkes, into the which the ſoules be ſent a way frō aboue, as though thei wer baniſhed out of their countrey. Truely I cannot but iudge this ſaying of Diogenes moſte worthy of remembraunce. Who eſpying a ſtranger on a time in Lacedemony gorgeouſly arraying himſelf againſt a feſtiuall daie, ſayde thus, what (quoth he?) Is not euery daye to a good man a feſtiuall daie? yes truely (if we conſider thinges wel) moſt feſtiuall & ioyful. For the world is no other thyng but a holy temple, & moſte meete for God. And into this temple, man at his byrthe tyme is admitted, not to beholde ymages made by mans hand, & withoute ſence or feling: but to behold the Sūne ye Moone, & the Starres, from whence our life toke her firſt beginnīg & mouing, which thinges the prouidence of god gaue vs to beehold, to thentent yt ſuch thinges as be ſubiect to the outward ſences, mighte bee (as Plato ſaith) ymages & examples of thoſe thinges which are to be cōprehended and vnderſtanded by the minde. Adde hereunto the floudes continually bringing freſh water and earth, which nouriſheth bothe plant & beaſt. It behoueth our lyfe therefore, that wil truelye beginne to celebrate this noble feaſt & goodly ſight, to be ful of mirthe & quietnes. And not to tarie for ye feaſte of Saturne, of Bacchus or of Pallas (as many doe) whiche dooe abyde theſe and ſuche other feaſtyuall dayes when they approche with greate expectacion, and fynallye beynge come they receaue them and the playes celebrated in the ſame, with much reioyceing. And for their pleaſures ſake, they paie alſo hier to players of Interludes, to Minſtrels and to Tūblers, that in thoſe daies they maie delyght themſelues, the more wantonly with bought mirthe. But what cā bee a more vndecent thing then this, that during ſuche playes, we can ſit quietly, kepinge a maruaylous ſtyll ſylence, attendynge to nothynge but to that onelye. For neyther dooeth any manne lamente whylſte hee dooeth Sacryfyce, nor yet whylſte hee beholdeth the plaies of Apollo, no more then hee that ſytteth at Saturnes feaſte, complayneth for hunger. And yet ſuche ſolempne feaſtes, as God is aucthour of, and as it were rynge leader, we manye tymes defyle and vyolate, by paſſynge theym ouer with lamentynge, wyth bitterneſſe of hearte, and wyth myſerable lyuyng. And thys alſo is verye vnſeemelye for vs to bee delyghted wyth the melodious noyſe of Organes, and with the ſwete ſyngynge of byrdes, and wyllynglye to beholde beaſtes whylſte they playe together, and leape too and fro. And agayne to bee offended wyth theyr loude howlynge, terryble roarynge, and cruell lookynge. And yet we ſeynge oure owne ſorowfull heauye and frowarde lyfe, drowned in noyſome affectes, in troubles and cares inexplycable, be not onelye vnhable to craue caſemente for oure ſelues and ſpace to breathe: But alſo vnwilling to heare thoſe that would exhorte vs thereunto. To whoſe admonyſhmentes if with eares vnoccupied and wel pourged we would attende, we • ſhould both vſe thinges preſēt according as they bee, withoute feare of reproofe, and alſo wee ſhoulde quiete oure ſelues wythe pleaſaunt remembraunce of thinges paſte. And finally hauynge an aſſured and ioyfull hope alwayes before oure eyes, wee ſhould boldly aproche thynges that are to come.