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<T EDUC TREAT>
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[^ELYOT, THOMAS.
THE BOKE NAMED THE GOUERNOUR (1531).
EVERYMAN'S LIBRARY EDITED BY E. RHYS.
WITH AN INTRODUCTION BY F. WATSON.
LONDON AND NEW YORK: J. M. DENT & CO. 
AND E. P. DUTTON & CO., 1907.
PP. 21.1   - 29.2     (SAMPLE 1)
PP. 147.21 - 155.21   (SAMPLE 2)^]

<S SAMPLE 1>
<P 21>
[}V. THE ORDRE OF LERNYNGE THAT A NOBLE MAN SHULDE BE
TRAYNED IN BEFORE HE COME TO THAIGE OF SEUEN YERES.}]

   Some olde autours holde oppinion that, before the age
of seuen yeres, a chylde shulde nat be instructed in
letters; 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. 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. 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.
And their fyrst letters to be paynted or lymned in a
pleasaunt maner: where in children of gentyl courage
haue moche delectation. 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. 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. 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. 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. 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. 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? 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. 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.
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. 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, (as I do at this daye knowe), 
haue attained corrupte and foule pronuntiation.
   This industry used in fourminge litel infantes, who
shall dought, but that they, (not lackyng naturall witte,)
shall be apt to receyue lerninge, whan they come to
mo yeres? 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.

[}VI. AT WHAT AGE A TUTOUR SHULDE BE PROUIDED, AND WHAT
SHALL APPERTAINE TO HIS OFFICE TO DO.}]

   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: 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, 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. And if he be also lerned, he is
the more commendable. 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
(as Homere saith). 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.
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: some suppose it to be fury and
hastines, other superfluous drinking of wyne: 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.
   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. If he be of nature curtaise, piteouse,
and of a free and liberall harte, it is a principall token
of grace, (as hit is by all scripture determined.) Than
shall a wyse tutor purposely commende those vertues,
extolling also his pupill for hauyng of them; and therewith 
he shall declare them to be of all men mooste
fortunate, whiche shall happen to haue suche a maister.
And moreouer shall declare to hym what honour, what
loue, what commodite shall happen to him by these
vertues. 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. 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.

[}VII. IN WHAT WISE MUSIKE MAY BE TO A NOBLE MAN
NECESSARIE: AND WHAT MODESTIE OUGHT TO BE THERIN.}]

   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. For the noble kynge and prophete Dauid,
kyng of Israell (whom almighty god said that he had
chosen as a man accordinge to his harte or desire)
duringe his lyfe, delited in musike: 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.
   The mooste noble and valiant princis of Grece often
tymes, to recreate their spirites, and in augmenting their
courage, enbraced instrumentes musicall. So dyd the
valiaunt Achilles, (as Homere saith), 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; but
after that he had taken to hym his harpe, (whereon he
<P 26>
had lerned to playe of Chiron the Centaure, which also
had taught hym feates of armes, with phisicke, and
surgery), 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, (as it were), a diuine maiestie, neuer embrayded
hym with any inordinate wrathe or furie. 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.
   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, (an open place where al the people of Rome
behelde solemne actis and playes), and, in the presence
of all the noble men and senatours, wolde playe on
his harpe and synge without cessynge: 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: 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. O what misery was it to be subiecte to suche
a minstrell, in whose musike was no melodye, but
anguisshe and dolour?
   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. 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: orels, only hearynge the contention of
noble musiciens, to gyue iugement in the excellencie
of their counnynges. These be the causes where unto
hauinge regarde, musike is nat onely tollerable but
also commendable. 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.
   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. 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. In this fourme may a wise
and circumspecte tutor adapte the pleasant science of
musike to a necessary and laudable purpose.

[}VIII. THAT IT IS COMMENDABLE IN A GENTILMAN TO PAINT
AND KERUE EXACTLY, IF NATURE THERTO DOTH INDUCE HYM.}]

   If the childe be of nature inclined, (as many haue ben),
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: 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.
   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. 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:
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. 


<S SAMPLE 2> 

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<I X>
<Z EXPOS>

<P 147>
[}VIII. THE THRE PRINCIPALL PARTES OF HUMANITIE.}]  
  
   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. 
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.  
   Beneuolence, if it do extende to a hole contraye or 
citie, it is proprely called charitie, and some tyme zele; 
and if it concerne one persone, than is it called beneuolence. 
And if it be very feruent and to one singuler 
<P 148>
persone, than may it be named loue or amitie. Of that 
vertuous disposition procedeth an acte, wherby some 
thinge is employed whiche is profitable and good to 
him that receyueth it. And that vertue, if it be in 
operation, or (as I mought saye) endeuour, it is called 
than beneficence, and the dede (vulgarly named a good 
tourne) may be called a benefite. 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; for in well doinge (whiche is the right interpretation 
of beneficence) can be no vice included. 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. All be it some 
thinke suche maner of erogation nat to be worthy the 
name of liberalitie. For Aristotle defineth a liberal 
man to be he whiche doth erogate accordinge to the 
rate of his substance and as oportunitie hapneth. 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, for he gyueth 
accordinge to his habilitie. Neyther Tulli approueth 
it to be liberalitie, wherin is any mixture of auarice 
or rapyne; 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. 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.  
   Nowe will I procede seriously and in a due forme to 
speke more particulerly of these thre vertues. 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.

[}IX. OF WHAT EXCELLENCE BENEUOLENCE IS.}]

   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. Firste I beholde the dignitie of that vertue,
consideringe that god is therby chiefly knowen and 
honoured both of aungell and man. As contrarie wise
the deuill is hated and reproued bothe of god and 
man for his malice, whiche vice is contrarious and repugnaunt
to beneuolence. Wherefore without beneuolence 
may be no god. For god is all goodnes, all
charite, all loue, whiche holy be comprehended in the
saide worde beneuolence.
   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. 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? What iustice may there be without beneuolence?
Sens the first or chiefe porcion of iustice (as
Tulli saieth) is to indomage no man, onelas thou be
wrongfully vexed. 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. Here it sufficiently appereth (as I suppose) of
what estimation beneuolence is.
   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;
for in euery discipline example is the beste instructour.
   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. 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; 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. And that maner of seueritie
is touched by the prophet Dauid, in the fourthe psalme,
sayinge in this wise; Be you angry and loke that you
sinne nat. 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. 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.
   Helias the holy prophete of god dyd his owne handes
put to deth the prestes of the Idol Baal, yet cessed he
nat with fastynge, praying, longe and tedious pilgrimages 
to pacifie the displeasure that god toke againe the
people of Israhel. But to retourne to beneuolence.
<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, (as Josephus saithe), 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. 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.
But he inflamed with feruent beneuolence or zele
towarde them, to redeme them out of their miserable
bondage, 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. Who that redeth the boke
of Exodi shall finde the charitie of this man wonderfull.
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. But
Moyses brenning in a meruailous charite towards them
said unto god, This people, good lorde, haue mooste
greuouslye sinned, yet either forgyue them this trespas,
or, if ye do nat, strike me clene out of the booke that
ye wrate. And diuers other tymes he importunately
cried to god for the saulfe garde of them, nat withstanding
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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.
   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. 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.
   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, 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.
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. 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.
   Semblable loue Codrus, the last kynge of Athenes,
had to his countray. For where the people called Dores
(whom some thinke to be nowe Sicilians) 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
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was made, that if they slewe nat the kynge of Atheniensis
they shulde than haue the victorie. 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. 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, and in
apparaile all ragged and rent, carieng on his necke a
bundell of twigges, entred in to the hoste of his enemies,
and was slayne in the prese by a souldiour, whom he
wounded with a hooke purposely. 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. 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. O noble Codrus, howe worthy
had you ben (if god had bene pleased) 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.
   Curtius, a noble knighte of the Romanes, had no lasse
loue to his countray than Codrus. For sone after the
begynnyng of the citie there hapned to be a great erth
quaue, and after there remayned a great dell or pitte
without botome, whiche to beholde was horrible and 
lothsome, 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; but all auailed nat. At the laste, Curtius, beinge
a yonge and goodly gentilman, consideryng that no
riches throwen in profited, he finallye coniected that the
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life of man was aboue all thinges moste precious; to
thentent the residue of the people mought be saued
by his only dethe, he armed hym selfe at all pointes,
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, and furthwith
it ioyned to gether and closed, leuynge onely a signe
where the pitte was; which longe after was called Curtius
lake.
   I passe ouer the two Decius, Marcus Regulus, and
many other princes and noble men that for the weale
of their contraye died willingly. And nowe wyll I speke
of suche as in any other fourme haue declared their
beneuolence.
   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. 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.
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? Than Cresus named a great some.
Well, said Cyrus, sende ye some man, whom ye best
truste, with Histaspa my seruaunt; and thou, Histaspa,
go about to my frendes 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. In the same wise Cirus wrate in a letter, and
also that they shulde receiue Histaspa as his counsailour
and frende, and sent it by hym. 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
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loke that ye take me for a man of great substaunce. For
I am highly rewarded with many great gyftes for bringing
your letters. Than Cyrus, at the houre appointed,
ladde with hym kynge Cresus in to his campe, sayinge
to hym, Now beholde here is our treasure, accounte,
if ye can, how moche money is redy for me, if I haue
nede of any to occupy. 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.
And whan all appiered sufficiently, Cirus than said,
Howe thinke you, Cresus, haue I nat tresure? 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. But I do all other wise; for, in
making my frendes riche, I take them al for my tresure,
and haue them more sure and trusty kepers bothe of me
and my substance, than I shuld do those whom I must
trust only for their wagis. 



