<P_21>

<heading>

V . (ELYOT-E1-H,21.3)

THE ORDRE OF LERNYNGE THAT A NOBLE MAN SHULDE BE TRAYNED IN BEFORE HE
COME TO THAIGE SEUEN YERES . (ELYOT-E1-H,21.4)

</heading>

Some olde autours holde oppinion that , before the age of seuen yeres ,
a chylde shulde nat be instructed in letters ; (ELYOT-E1-H,21.6)

but those writers were either grekes or latines , amonge whom all
doctrine and sciences were in their maternall tonges ; by reason wherof
they saued all that longe tyme whiche at this dayes is spente in
understandyng perfectly the greke or latyne . Wherfore it requireth
nowe a longer tyme to the understandynge of bothe . (ELYOT-E1-H,21.7)

Therfore that infelicitie of our tyme and countray compelleth us to
encroche some what upon the yeres of children , and specially of noble
men , that they may sooner attayne to wisedome and grauitie than
priuate persones , consideryng , as I haue saide , their charge and
example , whiche , aboue all thynges , is most to be estemed .
(ELYOT-E1-H,21.8)

Nat withstandyng , I wolde nat haue them inforced by violence to lerne
, but accordynge to the counsaile of Quintilian , to be swetely allured
therto with praises and suche praty gyftes as children delite in .
(ELYOT-E1-H,21.9)

And their fyrst letters to be paynted or lymned in a pleasaunt maner :
where in children of gentyl courage haue moche delectation .
(ELYOT-E1-H,21.10)

And also there is no better allectyue to noble wyttes than to induce
them in to a contention with their inferiour companions : they somtyme
purposely suffring the more noble children to vainquysshe , and , as it
were , gyuying to them place and soueraintie , thoughe in dede the
inferiour chyldren haue more lernyng . (ELYOT-E1-H,21.11)

But there can be nothyng more conuenient than by litle and litle to
trayne and exercise them in spekyng of latyne : infourmyng them to
knowe first the names in latine of all thynges that cometh in syghte ,
and to name all the partes of theyr bodies : and gyuynge them some what
that they couete or desyre , in most gentyl maner to teache them to
aske it agayne in latine . (ELYOT-E1-H,21.12)

And if by this meanes they may be induced to understande and speke
latine : it shall afterwards be <P_22> lasse grefe to them , in a maner
, to lerne any thing , where they understande the langage wherein it is
writen . (ELYOT-E1-H,22.13)

And , as touchynge grammere , there is at this day better introductions
, and more facile , than euer before were made , concernyng as wel
greke as latine , if they be wisely chosen . (ELYOT-E1-H,22.14)

And hit shal be no reproche to a noble man to instruct his owne
children , or at the leest wayes to examine them , by the way of
daliaunce or solace , considerynge that the emperour Octauius Augustus
disdayned nat to rede the warkes of Cicero and Virgile to his children
and neuewes . (ELYOT-E1-H,22.15)

And why shulde nat noble men rather so do , than teache their children
howe at dyse and cardes , they may counnyngly lese and consume theyr
owne treasure and substaunce ? (ELYOT-E1-H,22.16)

Moreouer teachynge representeth the auctoritie of a prince : wherfore
Dionyse , kynge of Sicile , whan he was for tyranny expelled by his
people , he came in to Italy , and there in a commune schole taught
grammer , where with , whan he was of his enemies embraided , and
called a schole maister , he answered them , that al though Sicilians
had exiled hym , yet in despite of them all he reigned , notynge therby
the authorite that he had ouer his scholers . (ELYOT-E1-H,22.17)

Also whan hit was of hym demanded what auailed hym Plato or philosophy
, wherin he had ben studious : he aunswered that they caused hym to
sustayne aduersitie paciently , and made his exile to be to hym more
facile and easy : whiche courage and wysedome consydered of his people
, they eftsones restored him unto his realme and astate roiall , where
, if he had procured agayne them hostilite or warres , or had returned
in to Sicile with any violence , I suppose the people wolde haue alway
resysted hym , and haue kepte hym in perpetuall exile : as the romaynes
dyd the proude kynge Tarquine , whose sonne rauysshed Lucrece .
(ELYOT-E1-H,22.18)

But to retourne to my purpose , hit shall be expedient that a noble
mannes sonne , in his infancie , haue with hym continually onely suche
as may accustome hym by litle and litle to speake pure and elegant
latin . (ELYOT-E1-H,22.19)

Semblably the nourises and other women aboute hym , if it <P_23> be
possible , to do the same : or , at the leste way , that they speke
none englisshe but that which is cleane , polite , perfectly and
articulately pronounced , omittinge no lettre or sillable , as folisshe
women often times do of a wantonnesse , wherby diuers noble men and
gentilmennes chyldren , <paren> as I do at this daye knowe </paren> ,
haue attained corrupte and foule pronuntiation . (ELYOT-E1-H,23.20)

This industry used in fourminge litel infantes , who shall dought , but
that they , <paren> not lackyng naturall witte , </paren> shall be apt
to receyue lerninge , whan they come to mo yeres ? (ELYOT-E1-H,23.21)

And in this wise maye they be instructed , without any violence of
inforsinge : using the more parte of the time , until they come to the
age of vii yeres , in suche disportis , as do appertaine to children ,
wherin is no resemblance or similitude of vice . (ELYOT-E1-H,23.22)

<heading>

VI . (ELYOT-E1-H,23.24)

AT WHAT AGE A TUTOUR SHULDE BE PROUIDED , AND WHAT SHALL APPERTAINE TO
HIS OFFICE TO DO . (ELYOT-E1-H,23.25)

</heading>

After that a childe is come to seuen yeres of age , I holde it
expedient that he be taken from the company of women : sauynge that he
may haue , one yere , or two at the most , an auncient and sad matrone
, attendynge on hym in his chambre , whiche shall nat haue any yonge
woman in her company : (ELYOT-E1-H,23.27)

for though there be no perille of offence in that tender and innocent
age , yet , in some children , nature is more prone to vice than to
vertue , (ELYOT-E1-H,23.28)

and in the tender wittes be sparkes of voluptuositie : whiche ,
norished by any occasion or obiecte , encrease often tymes in to so
terrible a fire , that therwith all vertue and reason is consumed .
Wherfore , to eschewe that daunger , the most sure counsaile is , to
withdrawe him from all company of women , and to assigne unto hym a
tutor , whiche shulde be an auncient and worshipfull man , in whom is
aproued to be moche gentilnes , mixte with grauitie , and , as nighe as
can be , suche one as the childe by imitation folowynge may <P_24>
growe to be excellent . (ELYOT-E1-H,24.29)

And if he be also lerned , he is the more commendable .
(ELYOT-E1-H,24.30)

Peleus , the father of Achilles , committed the gouernaunce of his
sonne to Phenix , which was a straunger borne : who , as well in
speakyng elegantly as in doinge valiauntly , was maister to Achilles
<paren> as Homere saith </paren> . (ELYOT-E1-H,24.31)

Howe moche profited hit to kynge Philip , father to the great Alexander
, that he was deliuered in hostage to the Thebanes ? where he was kepte
and brought up under the gouernance of Epaminondas , a noble and
valiant capitaine : of whom he receiued suche lernynge , as well in
actes martiall as in other liberal sciences , that he excelled all
other kynges that were before his tyme in Grece , and finally , as well
by wisedome as prowes , subdued all that countray . (ELYOT-E1-H,24.32)

Semblably he ordayned for his sonne Alexander a noble tutor called
Leonidas , unto whom , for his wisedome , humanitie , and lernyng , he
committed the rule and preeminence ouer all the maisters and seruantes
of Alexander . In whom , nat withstandyng , was suche a familier vice ,
whiche Alexander apprehending in childhode coulde neuer abandon :
(ELYOT-E1-H,24.33)

some suppose it to be fury and hastines , other superfluous drinking of
wyne : (ELYOT-E1-H,24.34)

whiche of them it were , it is a good warnyng for gentilmen to be the
more serious , inserching , nat only for the vertues , but also for the
vices of them , unto whose tuition and gouernance they will committe
their children . (ELYOT-E1-H,24.35)

The office of a tutor is firste to knowe the nature of his pupil , that
is to say , wherto he is mooste inclined or disposed , and in what
thyng he setteth his most delectation or appetite . (ELYOT-E1-H,24.36)

If he be of nature curtaise , piteouse , and of a free and liberall
harte , it is a principall token of grace , <paren> as hit is by all
scripture determined . </paren> (ELYOT-E1-H,24.37)

Than shall a wyse tutor purposely commende those vertues , extolling
also his pupill for hauyng of them ; (ELYOT-E1-H,24.38)

and therewith he shall declare them to be of all men mooste fortunate ,
whiche shall happen to haue suche a maister . (ELYOT-E1-H,24.39)

And moreouer shall declare to hym what honour , what loue , what
commodite shall happen to him by these vertues . (ELYOT-E1-H,24.40)

And , if any haue ben of disposition contrary , <P_25> than to expresse
the enormities of theyr vice , with as moche detestation as may be .
(ELYOT-E1-H,25.41)

And if any daunger haue therby ensued , misfortune , or punisshement ,
to agreue it in suche wyse , with so vehement wordes , as the childe
may abhorre it , and feare the semblable aduenture . (ELYOT-E1-H,25.42)

<heading>

VII . (ELYOT-E1-H,25.44)

IN WHAT WISE MUSIKE MAY BE TO A NOBLE MAN NECESSARIE : AND WHAT
MODESTIE OUGHT TO BE THERIN . (ELYOT-E1-H,25.45)

</heading>

The discretion of a tutor consisteth in temperance : that is to saye ,
that he suffre nat the childe to be fatigate with continuall studie or
lernyng , wherwith the delicate and tender witte may be dulled or
oppressed : but that there may be there with entrelased and mixte some
pleasaunt lernynge and exercise , as playenge on instruments of musike
, whiche moderately used and without diminution of honour , that is to
say , without wanton countenance and dissolute gesture , is nat to be
contemned . (ELYOT-E1-H,25.47)

For the noble kynge and prophete Dauid , kyng of Israell <paren> whom
almighty god said that he had chosen as a man accordinge to his harte
or desire </paren> duringe his lyfe , delited in musike :
(ELYOT-E1-H,25.48)

and with the swete harmony that he made on his harpe , he constrayned
the iuell spirite that vexed kynge Saul to forsake hym , continuynge
the tyme that he harped . (ELYOT-E1-H,25.49)

The mooste noble and valiant princis of Grece often tymes , to recreate
their spirites , and in augmenting their courage , enbraced
instrumentes musicall . (ELYOT-E1-H,25.50)

So dyd the valiaunt Achilles , <paren> as Homere saith </paren> , who
after the sharpe and vehement contention , betwene him and Agamemnon ,
for the taking away of his concubine : wherby he , being set in a fury
, hadde slayne Agamemnon , emperour of the grekes armye , had nat
Pallas , the goddesse , withdrawen his hande ; in which rage he , all
inflamed , departed with his people to his owne shippes that lay at
rode , intendinge to haue retourned in to his countray ;
(ELYOT-E1-H,25.51)

but after that he had taken to hym his harpe , <paren> whereon he
<P_26> had lerned to playe of Chiron the Centaure , which also had
taught hym feates of armes , with phisicke , and surgery </paren> , and
playeng theron , had songen the gestes and actis martial of the
auncient princis of Grece , as Hercules , Perseus , Perithous , Theseus
, and his cosin Jason , and of diuers other of semblable value and
prowesse , he was there with asswaged of his furie , and reduced in to
his firste astate of reason : in suche wyse , that in redoubyng his
rage , and that thereby shulde nat remayne to him any note of reproche
, he retaynyng his fiers and stourdie countenance , so tempered hym
selfe in the entertaynement and answerynge the messagers that came to
him from the residue of the Grekes , that they , reputing all that his
fiers demeanure to be , <paren> as it were </paren> , a diuine maiestie
, neuer embrayded hym with any inordinate wrathe or furie .
(ELYOT-E1-H,26.52)

And therfore the great kynge Alexander , whan he had vainquisshed Ilion
, where some tyme was set the moste noble citie of Troy , beinge
demaunded of one if he wold se the harpe of Paris Alexander , who
rauisshed Helene , he therat gentilly smilyng , answered that it was
nat the thyng that he moche desired , but that he had rather se the
harpe of Achilles , wherto he sange , nat the illecebrous dilectations
of Venus , but the valiaunt actes and noble affaires of excellent
princis . (ELYOT-E1-H,26.53)

But in this commendation of musike I wold nat be thought to allure
noble men to haue so moche delectation therin , that , in playinge and
singynge only , they shulde put their holle studie and felicitie : as
dyd the emperour Nero , whiche all a longe somers day wolde sit in the
Theatre , <paren> an open place where al the people of Rome behelde
solemne actis and playes </paren> , and , in the presence of all the
noble men and senatours , wolde playe on his harpe and synge without
cessynge : (ELYOT-E1-H,26.54)

And if any man hapned , by longe sittynge , to slepe , or , by any
other countenance , to shewe him selfe to be weary , he was sodaynly
bobbed on the face by the seruantes of Nero , for that purpose
attendyng : (ELYOT-E1-H,26.55)

or if any persone were perceiued to be absent , or were sene to laughe
at the <P_27> folye of the emperour , he was forthe with accused , as
it were , of missprision : wherby the emperour founde occasion to
committe him to prison or to put hym to tortures . (ELYOT-E1-H,27.56)

O what misery was it to be subiecte to suche a minstrell , in whose
musike was no melodye , but anguisshe and dolour ? (ELYOT-E1-H,27.57)

It were therfore better that no musike were taughte to a noble man ,
than , by the exacte knowlege therof , he shuld haue therin inordinate
delite , and by that be illected to wantonnesse , abandonyng grauitie ,
and the necessary cure and office , in the publike weale , to him
committed . (ELYOT-E1-H,27.58)

Kynge Philip , whan he harde that his sonne Alexander dyd singe swetely
and properly , he rebuked him gentilly , saynge , But , Alexander , be
ye nat ashamed that ye can singe so well and connyngly ? whereby he
mente that the open profession of that crafte was but of a base
estimation . And that it suffised a noble man , hauynge therin knowlege
, either to use it secretely , for the refreshynge of his witte , whan
he hath tyme of solace : $or $else {TEXT:orels} , only hearynge the
contention of noble musiciens , to gyue iugement in the excellencie of
their counnynges . (ELYOT-E1-H,27.59)

These be the causes where unto hauinge regarde , musike is nat onely
tollerable but also commendable . (ELYOT-E1-H,27.60)

For , as Aristotle saith , Musike in the olde time was nombred amonge
sciences , for as moche as nature seketh nat onely howe to be in
busines well occupied , but also howe in quietnes to be commendably
disposed . (ELYOT-E1-H,27.61)

And if the childe be of a perfecte inclination and towardnes to vertue
, and very aptly disposed to this science , and ripely dothe
understande the reason and concordance of tunes , the tutor's office
shall be to persuade hym to haue pricipally in remembrance his astate ,
whiche maketh hym exempt from the libertie of usinge this science in
euery tyme and place : that is to say , that it onely serueth for
recreation after tedious or laborious affaires , and to shewe him that
a gentilman , plainge or singing in a commune audience , appaireth his
estimation : the people forgettinge reuerence , when <P_28> they
beholde him in the similitude of a common seruant or minstrell .
(ELYOT-E1-H,28.62)

Yet , natwithstanding , he shall commende the perfecte understandinge
of musike , declaringe howe necessary it is for the better attaynynge
the knowlege of a publike weale : whiche , as I before haue saide , is
made of an ordre of astates and degrees , and , by reason therof ,
conteineth in it a perfect harmony : whiche he shall afterwarde more
perfectly understande , whan he shall happen to rede the bokes of Plato
, and Aristotle , of publike weales : wherin be written diuers examples
of musike and geometrye . (ELYOT-E1-H,28.63)

In this fourme may a wise and circumspecte tutor adapte the pleasant
science of musike to a necessary and laudable purpose .
(ELYOT-E1-H,28.64)

<heading>

VIII . (ELYOT-E1-H,28.66)

THAT IT IS COMMENDABLE IN A GENTILMAN TO PAINT AND KERUE EXACTLY , IF
NATURE THERTO DOTH INDUCE HYM . (ELYOT-E1-H,28.67)

</heading>

If the childe be of nature inclined , <paren> as many haue ben </paren>
, to paint with a penne , or to fourme images in stone or tree : he
shulde nat be therfrom withdrawen , or nature be rebuked , whiche is to
hym beniuolent : (ELYOT-E1-H,28.69)

but puttyng one to him , whiche is in that crafte , wherin he deliteth
, moste excellent , in vacant tymes from other more serious lernynge ,
he shulde be , in the moste pure wise , enstructed in painting or
keruinge . (ELYOT-E1-H,28.70)

And nowe , perchance , some enuious reder wyll hereof apprehende
occasion to scorne me , sayenge that I haue well hyed me , to make of a
noble man a mason or peynter . (ELYOT-E1-H,28.71)

And yet , if either ambition or voluptuouse idelnes wolde haue suffered
that reder to haue sene histories , he shuld haue founden excellent
princis , as well in payntyng as in keruynge , equall to noble
artificers : (ELYOT-E1-H,28.72)

suche were Claudius , Titus , the sonne of Vaspasian , Hadriane , both
Antonines , and diuers other emperours and noble princes : whose warkes
of longe tyme remayned in Rome and other cities , in suche places where
all men mought beholde them : as monuments of their <P_29> excellent
wittes and vertuous occupation in eschewynge of idelnes .
(ELYOT-E1-H,29.73)

<P_147>

<heading>

VIII . (ELYOT-E1-H,147.76)

THE THRE PRINCIPALL PARTES OF HUMANITIE . (ELYOT-E1-H,147.77)

</heading>

The nature and condition of man , wherin he is lasse than god almightie
, and excellinge nat withstanding all other creatures in erthe , is
called humanitie ; whiche is a generall name to those vertues in whome
semeth to be a mutuall concorde and loue in the nature of man .
(ELYOT-E1-H,147.79)

And all thoughe there be many of the said vertues , yet be there thre
principall by whome humanitie is chiefly compact ; beneuolence ,
beneficence , and liberalitie , which maketh up the said principall
vertue called benignitie or gentilnes . (ELYOT-E1-H,147.80)

Beneuolence , if it do extende to a hole contraye or citie , it is
proprely called charitie , and some tyme zele ; (ELYOT-E1-H,147.81)

and if it concerne one persone , than is it called beneuolence .
(ELYOT-E1-H,147.82)

And if it be very feruent and to one singuler <P_148> persone , than
may it be named loue or amitie . (ELYOT-E1-H,148.83)

Of that vertuous disposition procedeth an acte , wherby some thinge is
employed whiche is profitable and good to him that receyueth it .
(ELYOT-E1-H,148.84)

And that vertue , if it be in operation , or <paren> as I mought saye
</paren> endeuour , it is called than beneficence , (ELYOT-E1-H,148.85)

and the dede <paren> vulgarly named a good tourne </paren> may be
called a benefite . (ELYOT-E1-H,148.86)

If it be in money or other thing that hath substaunce it is than called
liberalitie , whiche is nat alway a vertue as beneficence is ;
(ELYOT-E1-H,148.87)

for in well doinge <paren> whiche is the right interpretation of
beneficence </paren> can be no vice included . (ELYOT-E1-H,148.88)

But liberalitie , thoughe it procede of a free and gentill harte ,
wyllinge to do some thinge thankefull , yet may it transgresse the
bondes of vertue , eyther in excessiue rewardes , or expences , or els
emploienge treasour , promotion , or other substaunce on persones
unworthy , or on thynges inconuenient , and of small importaunce .
(ELYOT-E1-H,148.89)

All be it some thinke suche maner of erogation nat to be worthy the
name of liberalitie . (ELYOT-E1-H,148.90)

For Aristotle defineth a liberal man to be he whiche doth erogate
accordinge to the rate of his substance and as oportunitie hapneth .
(ELYOT-E1-H,148.91)

He saieth also in the same place , that liberalitie is nat in the
multitude or quantite of that whiche is gyuen , but in the habite or
facion of the gyuer , (ELYOT-E1-H,148.92)

for he gyueth accordinge to his habilitie . (ELYOT-E1-H,148.93)

Neyther Tulli approueth it to be liberalitie , wherin is any mixture of
auarice or rapyne ; (ELYOT-E1-H,148.94)

for it is nat properly liberalitie to exacte iniustly , or by violence
or craft to take goodes from particuler persones , and distribute them
in a multitude ; or to take from many iniustly , and enriche therwith
one persone or fewe . (ELYOT-E1-H,148.95)

For as the same autour saieth , the last precept concerning benefites
or rewardes is , to take good hede that he contende nat agayne equitie
, ne that he upholde none iniurie . (ELYOT-E1-H,148.96)

Nowe will I procede seriously and in a due forme to speke more
particulerly of these thre vertues . (ELYOT-E1-H,148.97)

Nat withstandinge there is suche affinite bitwene beneficence and
liberalitie , beinge always a vertue , that they tende to one
conclusion or purpose , that is to saye , with a <P_149> free and glad
wyll to gyue to a nother that thinge which he before lacked .
(ELYOT-E1-H,149.98)

<heading>

IX . (ELYOT-E1-H,149.100)

OF WHAT EXCELLENCE BENEUOLENCE IS . (ELYOT-E1-H,149.101)

</heading>

Whan I remembre what incomparable goodnes hath euer proceded of this
vertue beneuolence , mercifull god , what swete flauour fele I persing
my spirites , wherof bothe my soule and body to my thinkinge do
conceyue suche recreacion , that it semeth me to be in a paradise , or
other semblable place of incomparable delites and pleasures .
(ELYOT-E1-H,149.103)

Firste I beholde the dignitie of that vertue , consideringe that god is
therby chiefly knowen and honoured both-1 of aungell and man . As
contrarie wise the deuill is hated and reproued bothe-1 of god and man
for his malice , whiche vice is contrarious and repugnaunt to
beneuolence . Wherefore without beneuolence may be no god .
(ELYOT-E1-H,149.104)

For god is all goodnes , all charite , all loue , whiche holy be
comprehended in the saide worde beneuolence . (ELYOT-E1-H,149.105)

Nowe let us see where any other vertue may be equall in dignitie with
this vertue beneuolence , or if any vertue remayneth , where this is
excluded . (ELYOT-E1-H,149.106)

For what commeth of prudence where lacketh beneuolence , but disceite ,
rauine , auarice and tyranny ? What of fortitude , but bestely crueltie
, oppression , and effusion of bloode ? (ELYOT-E1-H,149.107)

What iustice may there be without beneuolence ? Sens the first or
chiefe porcion of iustice <paren> as Tulli saieth </paren> is to
indomage no man , onelas thou be wrongfully vexed .
(ELYOT-E1-H,149.108)

And what is the cause hereof but equall and entier loue ; whiche beinge
remoued , or cessing , who endeuoreth nat him selfe to take from a
nother al thyng that he coueteth , or for euery thinge that
discontenteth him wolde nat forthwith be auenged ? Wherby he
confoundeth the vertue called temperance , whiche is the moderatrice as
well of all motions of the minde , called affectes , as of all actis
procedyng <P_150> of man . (ELYOT-E1-H,150.109)

Here it sufficiently appereth <paren> as I suppose </paren> of what
estimation beneuolence is . (ELYOT-E1-H,150.110)

Nowe wyll I , accordynge to myne accustomed maner , endeuore me to
recreate the spirites of the diligent reder with some delectable
histories , wherin is any noble remembrance of this vertue beneuolence
, that the worthinesse therof maye appiere in a more playne declaration
; (ELYOT-E1-H,150.111)

for in euery discipline example is the beste instructour .
(ELYOT-E1-H,150.112)

But firste I will aduertise the reder , that I will nowe write of that
beneuolence onely whiche is moste uniuersall , wherin is equalitie
without singuler affection or acceptaunce of personagis .
(ELYOT-E1-H,150.113)

And here it is to be noted , that if a gouernour of a publike weale ,
iuge , or any other ministre of iustice , do gyue sentence agayne one
that hath transgressed the lawes , or punissheth hym according to the
qualities of his trespas , Beneuolence therby is nat any thing
perisshed ; (ELYOT-E1-H,150.114)

for the condemnation or punisshement is either to reduce hym that
erreth in to the trayne of vertue , or to preserue a multitude from
domage , by puttynge men in feare that be prone to offende , dreding
the sharpe correction that they beholde a nother to suffre .
(ELYOT-E1-H,150.115)

And that maner of seueritie is touched by the prophet Dauid , in the
fourthe psalme , sayinge in this wise ; Be you angry
(ELYOT-E1-H,150.116)

and loke that you sinne nat . (ELYOT-E1-H,150.117)

And Tulli saith in his first boke of Officis , It is to be wisshed ,
that they , whiche in the publike weale haue any autoritie , may be
like to the lawes , whiche in correctynge be ladde only by equitie and
nat by wrathe or displesure . (ELYOT-E1-H,150.118)

And in that maner , whan Chore , Dathan , and Abiron moued a sedition
agayne Moyses , he praied god that the erth mought open and swalowe
them , consideryng that the furye of the people moughte nat be by any
other meanes asswaged , ne they kepte in due rule or obedience .
(ELYOT-E1-H,150.119)

Helias the holy prophete of god dyd his owne handes put to deth the
prestes of the Idol Baal , (ELYOT-E1-H,150.120)

yet cessed he nat with fastynge , praying , longe and tedious
pilgrimages to pacifie the displeasure that god toke againe the people
of Israhel . (ELYOT-E1-H,150.121)

But to retourne to beneuolence . (ELYOT-E1-H,150.122)

<P_151>

Moyses beinge highly entretayned with Pharao kynge of Aegipte , and so
moche in his fauour by the meanes of the kynges suster , that , <paren>
as Josephus saithe </paren> , he beinge made capitaine of a huge armye
, was sente by Pharao agayne the Ethiopians or Moores , where he made
suche exploiture , that he nat only atchieued his entreprise , but also
had giuen unto him , for his prowesse , the kyngs daughter of Ethiopia
to be his wife , with great abundaunce of riches . (ELYOT-E1-H,151.124)

And also for his endeuour , prowesse , and wisedome , was moche estemed
by Pharao and the nobles of Egipte ; so that he moughte haue liued
there continually in moche honour and welth , if he wolde haue
preferred his singuler aduaile before the uniuersall weale of his owne
kynred or familie . (ELYOT-E1-H,151.125)

But he inflamed with feruent beneuolence or zele towarde them , to
redeme them out of their miserable bondage , (ELYOT-E1-H,151.126)

chase rather to be in the daungerous indignation of Pharao , to
committe his persone to the chaungeable myndes of a multitude , and
they most unstable , to passe great and long iournaies throughe
desertes replenisshed with wylde beastis and venimous serpentes , to
suffre exstreme hunger and thirste , lackynge often tymes nat onely
vitaile but also fresshe water to drinke , than to be in the palice of
Pharao where he shulde haue bene satisfied with honour , richesse and
ease , and all other thinges pleasaunt . (ELYOT-E1-H,151.127)

Who that redeth the boke of Exodi shall finde the charitie of this man
wonderfull . (ELYOT-E1-H,151.128)

For whan almightie god , being greuously meued with the children of
Israhel for their ingratitude , for as moche as they often tymes
murmured agayne hym , and uneth moughte be kepte by Moyses from
idolatrie , he said to Moyses that he wold destroye them utterly , and
make hym ruler of a moche greatter and better people .
(ELYOT-E1-H,151.129)

But Moyses brenning in a meruailous charite towards them said unto god
, This people , good lorde , haue mooste greuouslye sinned ,
(ELYOT-E1-H,151.130)

yet either forgyue them this trespas , (ELYOT-E1-H,151.131)

or , if ye do nat , strike me clene out of the booke that ye wrate .
(ELYOT-E1-H,151.132)

And diuers other tymes he importunately cried to god for the saulfe
garde of them , nat withstanding <P_152> that many tymes they concluded
to haue slayne hym , if he had nat ben by his wisedome , and specially
by the powar of god , preserued . (ELYOT-E1-H,152.133)

But perauenture some , which seke for sterting holes to mainteine their
vices , will obiecte , sayinge that Moyses was a holy prophete and a
persone electe by predestination to deliuer the children of Israhell
out of captiuitie , which he coulde nat haue done , if he had nat bene
of suche pacience and charitie . (ELYOT-E1-H,152.134)

Therfore let us se what examples of semblable beneuolence we can finde
amonge the gentiles , in whom was no vertue inspired , but that only
which natural reason induced . (ELYOT-E1-H,152.135)

Whan a furious and wylfull yonge man in a sedicion had striken out one
of the eies of kyng Licurgus , wherfore the people wolde haue slaine
the transgressour , he wolde nat suffre them , (ELYOT-E1-H,152.136)

but hauyng him home to his house , he by suche wise meanes corrected
the yonge man , that he at the laste broughte hym to good maners and
wisedome . (ELYOT-E1-H,152.137)

Also the same Licurge , to the entent that theffecte of his beneuolence
towarde the commune weale of his countray mought persist and continue ,
and that his excellent lawes beinge stablisshed shulde neuer be
alterate , he dyd let swere al his people , that they shulde chaunge no
part of his lawes , untill he were retourned , faynynge to them that he
wolde go to Delphos , where Apollo was chiefly honoured , to consulte
with that god what semed to hym to be added to or minisshed of those
lawes , whiche also he fayned to haue receiued of the said Apollo .
(ELYOT-E1-H,152.138)

But finally he went in to the Isle of Crete , where he continued and
died , commaundyng at his deth that his bones shulde be cast in to the
see , lest if they were brought to Lacedemonia , his countray , the
people shuld thinke them selfe of their othe and promise discharged .
(ELYOT-E1-H,152.139)

Semblable loue Codrus , the last kynge of Athenes , had to his countray
. (ELYOT-E1-H,152.140)

For where the people called Dores <paren> whom some thinke to be nowe
Sicilians </paren> wolde aduenge their olde grudges agayne the
Atheniensis , they demaunded of some of their goddes , what successe
shulde happen if they made any warres . Unto whom answere <P_153> was
made , that if they slewe nat the kynge of Atheniensis they shulde than
haue the victorie . (ELYOT-E1-H,153.141)

Whan they came to the felde , straite commaundement was gyuen amonge
them that , aboue all thinge , they shulde haue good awaite of the
kynge of Athenes , whiche at that time was Codrus .
(ELYOT-E1-H,153.142)

But he before knowyng the answere made to the Dores , and what
commandement was giuen to the army , dyd put of his princely habite or
robes , (ELYOT-E1-H,153.143)

and in apparaile all ragged and rent , carieng on his necke a bundell
of twigges , entred in to the hoste of his enemies ,
(ELYOT-E1-H,153.144)

and was slayne in the prese by a souldiour , whom he wounded with a
hooke purposely . (ELYOT-E1-H,153.145)

But whan it was perceiued and knowen to be the corps of kyng Codrus ,
the Dores all dismayed departed from the felde without proferynge
bataile . (ELYOT-E1-H,153.146)

And in this wise the Atheniensis , by the vertue of their most
beneuolent kynge , who for the saulfgarde of his countray willingly
died , were clerely deliuered from bataile . (ELYOT-E1-H,153.147)

O noble Codrus , howe worthy had you ben <paren> if god had bene
pleased </paren> to haue aboden the reparation of mankynde , that , in
the habite and religion of a christen prince , ye mought haue showed
your wonderfull beneuolence and courage , for the saulfegarde of
christen men , and to the noble example of other princes .
(ELYOT-E1-H,153.148)

Curtius , a noble knighte of the Romanes , had no lasse loue to his
countray than Codrus . (ELYOT-E1-H,153.149)

For sone after the begynnyng of the citie there hapned to be a great
erth quaue , (ELYOT-E1-H,153.150)

and after there remayned a great dell or pitte without botome , whiche
to beholde was horrible and lothsome , (ELYOT-E1-H,153.151)

and out of it proceded suche a dampe or ayre , that corrupted all the
citie with pestilence . Wherfore whan they had counsailed with suche
idols as they than worshipped , answere was made that the erth shuld
nat close untill there were throwen in to it the moste precious thinge
in the citie ; whiche answere receiued , there was throwen in riche
ieuels of golde and precious stone ; (ELYOT-E1-H,153.152)

but all auailed nat . (ELYOT-E1-H,153.153)

At the laste , Curtius , beinge a yonge and goodly gentilman ,
consideryng that no riches throwen in profited , he finallye coniected
that the <P_154> life of man was aboue all thinges moste precious ;
(ELYOT-E1-H,154.154)

to thentent the residue of the people mought be saued by his only dethe
, he armed hym selfe at all pointes , (ELYOT-E1-H,154.155)

and sittyng on a courser , with his swerde in his hande redy drawen ,
with a valiaunt and fierce courage enforsed his horse to lepe in to the
dell or pitte , (ELYOT-E1-H,154.156)

and furthwith it ioyned to gether (ELYOT-E1-H,154.157)

and closed , leuynge onely a signe where the pitte was ; which longe
after was called Curtius lake . (ELYOT-E1-H,154.158)

I passe ouer the two Decius , Marcus Regulus , and many other princes
and noble men that for the weale of their contraye died willingly .
(ELYOT-E1-H,154.159)

And nowe wyll I speke of suche as in any other fourme haue declared
their beneuolence . (ELYOT-E1-H,154.160)

Xenophon , condisciple of Plato , wrate the life of Cyrus kyng of
Persia most elegantly , wherin he expresseth the figure of an excellent
gouernour or capitayne . (ELYOT-E1-H,154.161)

He sheweth there that Craesus , the riche king of Lidia , whom Cyrus
had taken prisoner , subdued his countray , and possessed his treasure
, saide on a tyme to Cyrus , whan he behelde his liberalitie , that
suche largenesse as he used shulde bringe hym in pouertie , where , if
he lysted , he mought accumulate up treasure incomparable .
(ELYOT-E1-H,154.162)

Than Cyrus demaunded of Croesus , What treasure suppose ye shulde I
nowe haue , if durynge the tyme of my raigne I wolde haue gadred and
kept money as ye exhorte me to do ? (ELYOT-E1-H,154.163)

Than Cresus named a great some . (ELYOT-E1-H,154.164)

Well , said Cyrus , sende ye some man , whom ye best truste , with
Histaspa my seruaunt ; (ELYOT-E1-H,154.165)

and thou , Histaspa , go about to my frendes (ELYOT-E1-H,154.166)

and shewe them that I lacke golde towarde a certayne businesse ,
wherfore I will they shal sende me as moche as they can , and that they
put it in writinge and sende it sealed by the seruant of Cresus .
(ELYOT-E1-H,154.167)

In the same wise Cirus wrate in a letter , and also that they shulde
receiue Histaspa as his counsailour and frende , (ELYOT-E1-H,154.168)

and sent it by hym . (ELYOT-E1-H,154.169)

Histaspa , after that he had done the message of Cyrus and was
retourned with the seruant of Cresus , who brought letters from Cyrus
frendes , he saide to Cyrus , O sir , from hensforthe <P_155> loke that
ye take me for a man of great substaunce . (ELYOT-E1-H,155.170)

For I am highly rewarded with many great gyftes for bringing your
letters . (ELYOT-E1-H,155.171)

Than Cyrus , at the houre appointed , ladde with hym kynge Cresus in to
his campe , sayinge to hym , Now beholde (ELYOT-E1-H,155.172)

here is our treasure , (ELYOT-E1-H,155.173)

accounte , if ye can , how moche money is redy for me , if I haue nede
of any to occupy . (ELYOT-E1-H,155.174)

Whan Cresus behelde and rekened the innumerable treasure , whiche in
sondry partes were laide aboute the pauilion of Cirus , he founde moche
more than he said to Cirus that he shuld haue in his tresure , if he
him selfe had gadred and kept it . (ELYOT-E1-H,155.175)

And whan all appiered sufficiently , Cirus than said , Howe thinke you
, Cresus , (ELYOT-E1-H,155.176)

haue I nat tresure ? (ELYOT-E1-H,155.177)

And ye counsailed me that I shulde gadre and kepe money , by occasion
wherof I shuld be enuied and hated of my people , and more ouer put my
trust to seruantes hyred to haue rule therof . (ELYOT-E1-H,155.178)

But I do all other wise ; (ELYOT-E1-H,155.179)

for , in making my frendes riche , I take them al for my tresure ,
(ELYOT-E1-H,155.180)

and haue them more sure and trusty kepers bothe-1 of me and my
substance , than I shuld do those whom I must trust only for their
wagis . (ELYOT-E1-H,155.181)

