loue wher of frendlye loue or Frendship is named is the chiefest cause that fastneth goodwil together For profite is oftentimes gotten euen at their handes who vnder the couÌ„terfeit shew of Frendship are sought vnto as the time serueth are wayted vpoÌ„ at an inche But in Frendshippe there is no glauering no dissemblinge what soeuer is in it the same is true and voluntarye Wherfore me thinkes Frendship had his first beginning rather of nature theÌ„ of imbecillitye of castinge ones phansie towards another with a certaine feeling of Loue rather then by considering how much profit might eniue therupon The which surely what maner of thing it is maye euen in certeine Beastes bee perceiued which for a certen time so teÌ„derlye loue their young ones and bee again so loued of them that their feeling therof easely appeareth which thing in man is much more euident First by that deare loue that is betweene Children Parentes which cannot without detestable bill anye bee disseuered Secondarilye when as there is a like feelinge of Loue againe as when wee haue found one with whose Manners and Nature wee well agree because to oure owne thinckinge wee espye in him as it were a certeine Lighte of Honestie and vertue For nothinge is more louelye and amiable then Vertue nothinge that more allureth men to loue one another Insomuche that for Vertue and honestie we doe after a sort loue euen them whom wee neuer saw Who is hee that doeth not with a certen singuler Loue and Goodwyll towardes the parties vse the remembrauÌ„ce of C. Fabritius and M. Curius whom notwithstanding hee neuer saw Who againe dothe not hate Tarquinius the proude Sp. Cassius and Sp. Melius Wee stroue for the Empire in Italye with two Capitaines Pyrrhus and Hannibal and yet from the one of them because of his honest name wee did not altogether estraunge oure hartes The other for his crueltie this Citie of oures will for euer deteste Nowe if the force of Honestye bee so greate that wee loue the same yea in those whom wee neuer sawe and whiche is more euen in oure Enemies what meruayle is it if mennes hartes bee mooued when they seeme to perceiue and see Vertue and goodnesse in them with whom they maye bee ioyned in acquaintaunce and coÌ„uersation Albeit Loue is confirmed by benefites receiued by Goodwyll approued and by acquaintaunce adioyned All whiche thinges beinge layed together to that firste motion of mannes mynde and Loue there is enkindled a wonderfull greatenesse of Goodwyll and Freendlynesse Whiche if anye doe thincke to proceede and come of Imbecillitye as thoughe it shoulde bee but to serue euerye mannestourne thereby to gette the thynge whyche hee desireth suche men surelye doe make a verye base and as a man shoulde saye no Gentleman-like race vnto Freendeshyppe if they woulde haue it to descende and haue his beginning from needines and want Which thing if it were so then as euery man felt himselfe of smallest abilitie so should he bee most fittest for Frendship which thing is farre otherwise For as euery man trusteth moste to himselfe as euerye man is with vertue and wisedome so singulerlye furnished that hee standeth not in neede of anye other and thincketh that al which is his resteth in himselfe so in seeking and mainteining Frendship doth he especially surmount For what Had Aphricanus any neede of me Neuer a whit surely And I neither of him But I throughe a certeine admiration that I had of his vertue loued him and againe he for some opinion perchaunce that hee conceiued of my maners phansied mee and our dayly coÌ„uersation together encreased our goodwilles But although many and greate commodities ensued thereof yet did not the causes of our loue one to the other issue from any hope of suche thinges For as wee bee bountifull and liberal not of purpose to get thanckes therefore for wee do not lay out our benefites to vsurye but are by nature enclineable to lyberalitie so likewise do we thincke that Freendship is to be desired of men not ledde thereto with hope of rewarde but because all the fruicte thereof resteth in very loue itselfe Wee farre disagree in opinion from them whiche after the manner of bruite Beastes doe referre al thinges to Pleasure Sensualitie And no meruayle For why They that haue abased caste al their cogitations vpon a thing so vile and contemptible cannot haue anye regarde to any high noble and heauenly thinge Wherefore let vs set aside suche maner of persons from this talke and let vs vnderstand that the feelinge of Loue and perfecte goodwill is engendred by Nature with hauinge some significatioÌ„ or proofe of honestye Whiche honestye they that desire and seeke after applye themselues and draw neerer thereunto that they may enioy both the companye and also the maners of him whom they haue begon to loue and that they may be Mates and alike in Loue readier to doe a good turne then to seeke for anye And let this bee an honest kinde of strife betweene them Thus shal verye great commodities bee taken of Freendship and the firste beginninge thereof beinge of Nature and not of Imbecillitie shall bee bothe waightier and truer For if Profite shoulde fasten and knitt Freendshyppe then the same beinge chaunged shoulde dissolue and lewse it agayne But beecause Nature cannot be chaunged therfore true Freendshyppes are euerlastinge Thus you see the beeginninge of Freendshyppe excepte peraduenture there bee some thinge elles that you would demaunde SCAE. Naye Laelius I praye you proceede in your matter for as for him heere that is my younger I dare vpon myne owne warrant aunswere FAN In deede you say wel wherfore let vs heare further LAELIVS GEeue eare then Gentlemen to those things whiche manye times and often haue beene reasoned betweene mee and Scipio concerninge Freendeshyppe Howbeit his sayinge was that nothing was harder then for Freendeshyppe to continue vnto the laste houre of Death For hee woulde saye that it oftentimes happened eyther that one and the selfe same thinge shoulde not be expediente for bothe parties or elles that they woulde not alwayes bee of one mynde in matters of the common wealthe Hee woulde also saye that mennes maners did often chaunge somtimes by the worlde goinge awrye somtymes by growinge forwarde in age And of these thinges hee woulde bringe an Example by a comparison made of Boyes age because the hoattest loue that Children had was oftentimes determined and ended at the age when theire voyces câ—aunge And albeit they continued it till the age of their Adolescencye yet hee sayde that their Freendshyppe was oftentimes broken of eyther throughe some contention or by reason of Ryotte or some other profite because both of theÌ„ could not obteyn one selfe thinge Insomuch that if anye of them by longer time continued in Frendshippe yet that they often times iarred if they happened to sue for Preferrement and Dignitye And further hee sayde that
whiche is the Wellspringe of Freendshippe appointed by Nature But this same goodnesse apperteyneth also to the common sort For Vertue is not churlish not exempted not statelye or proude for her custome is to preserue all men in generall and to doe the best for them that shee can whiche thynge doubtlesse shee woulde not doe if shee disoayned or thought skorne of the loue of the vulgar sort Furthermore me thinckes that they whiche for profite sake feigne Freendeshippe do take awaye the louelyest knot that is in Freendshippe For the profit gayned by a freende doeth not so muche delice as doth the very loue of a freend And then is that which commeth from a mans freende pleasaunt if it proceede of an hartie loue and good will. And so farre of is it that Freendshippe shoulde bee desired for needinesse that they which beinge endued with wealth Riches and speciallye with Vertue wherein is most ayd not standing in neede of any other are men most liberal bouÌ„tifull And I know not whether it be expedient and meete that frendes should neuer want any thing at all For wherein should my hartie goodwill haue appeared if Scipio had neuer stoode in neede neyther at home in time of peace nor abroade in time of warres of my fauour couÌ„sel assistauÌ„ce Therfore Frendship prowles not after profit but profit ensueth Frendship And therefore men that slow in wealthe are not to be hearde if at any time they dispute of Frendship wherof they haue neither by Practise neyther by knowledge anye vnderstandinge For what man is hee I pray you in good sadnesse that would desire to wallowe in all wealth and liue in all abundaunce of worldlye Rychesse and neyther hee to loue any body nor any to loue him For this were a life such as Tirantes lyue to witte wherin there can be no fidelity no harty loue no trust of assured goodwil al thinges euermore suspected ful of care no place at al for Frendship For who caÌ„ either loue him whoÌ„ hee feareth or him of whoÌ„ he thiÌ„keth himselfe to be feared notwithstanding such persons be honored crowched vnto by a couÌ„terfeit shew of FreÌ„dship only for a time But if it happen as ofteÌ„times it doth that they haue a downfal theÌ„ is it wel perceiued how bare naked of frendes they were Which thing the report goeth that Tarquiniê° said that at suche time as hee was banished hee throughly vnderstood what faithful freÌ„des he had who were vnfaithful wheÌ„ as he was not able to require or gratify nether of theÌ„ Howbeit I do meruaile if in the his proude insolent life hee could haue any frend at al. And as this mans maners whoÌ„ I last meÌ„tioned could not procure any true freÌ„ds so that great welth of meÌ„ set in high power authoritye do quite shut out al faithful FreÌ„dship For Fortune is not onely blinde but for the most parte also shee maketh theÌ„ starke blinde whom shee fauoureth And therfore commonly they are puffed vp with disdaynfulnesse and selfe will and there is nothinge so wearisome as a wealthye man beeing foolishe And this may we see that some which afore time were of manners gentle nothing squeimish if they bee reysed to rule authoritye and wealth are cleane chaunged and vtterlie dispisinge their olde Frendshippes cleane vnto new But what foolisher thinge is there then for a man to th ende he maye beare greate Porte and Swaye throughe hys wealth rychesse and reuenues to get other things that are sought for as monye Horses Seruauntes Apparayle Worshippe and costlye Plate and not to gette freendes being the best and as I may say the goodlyest furniture that can bee in this lyfe For other thinges when they are gotten they know not for whoÌ„ they haue gotten theÌ„ nor for whose vse and behoofe they labour For euerye whit of all these is his that can winne it with maine strengthe but the possession of Freendshippe once gotten remayneth and continueth vnto euerye man stedfast and assured and although these other thinges should continue whiche are but as it were the Giftes of Fortune yet a clownish life deuoide of freendes cannot be pleasaunte But of these matters hytherto Now must we set down the Bounds that are in Frendshippe as it were the Lymites or Buttinges of Loue whereof I doe see three opinions of the which I do allow neuer a one One is that wee shoulde in the very same sort be affected towardes our freÌ„d as wee be towardes our selues An other is that oure goodwyll towards our frendes be likewise equally correspondeÌ„t to their good wil towards vs. The thirde that so much as euerye man setteth by himselfe so much hee should be set by of his frendes To none at al of these three opinions do I agree For the firste is not true that as euery man is towardes himselfe so also shoulde hee bee affected towardes his freende For how many thinges do wee for oure Freendes sake which wee woulde neuer doe for our owne cause As to crouche sue in oure freendes behalfe to an vnworthye man to bee sore bent against any body and to rattle him vp very sharpely which things to do in cases of oure owne standeth not well with honestye but in our frendes behalfe are most honest coÌ„mendable And manye things there be wherein honest men do abridge themselues somewhat of theire owne gaines and are well contented that it should so be that their frendes rather then themselues might enioy them The second opinion is it which defineth Frendeship with equal Curtesies wills but truly this were too strict dealiÌ„g to cal Frendshippe to accouÌ„t reckning how many pleasures haue bene done to thinteÌ„t so many may again be receiued Me thinkes that true Frendshippe is a greate dease richer and pleÌ„tifuller and doth not so strictly see to his recknings that he graunt no more theÌ„ he receiued For there is no such feare to bee taken least there be any thinge lost or leaste it should be spilt vpoÌ„ the grouÌ„d or least we heap vp too much measure in FreÌ„dship The third Bound or End is worst of al whiche is that howe much euerye man setteth by himselfe so much hee shoulde be set by of his frends In some there is manye times eyther a quayled courage or a comfortles hope of amending their estate Therefore it is not a freendes parte to be suche vnto him as hee is to himselfe but hee ought rather to study and deuise which way hee maye recomforte the appalied mynde of his freende and to put him in good hope of a better amendement Wee must therfore prescribe an other kind of true Frendship but first I wyl tel you what thing it was that Scipio was wont most to find fault withal He sayd that there coulde not bee deuised anye worde more directlye againste Freendshippe then his was which sayde
frendes doe many times burst out partely vpon the freendes themselues and partly vpon straungers but y infamie discredite redoundeth to their Freendes Such Frendshippes ther fore must be salued by lesse vsinge theire company and as I haue hearde Cato say muste by little and little be cleanlye shifted of rather then bluntly and grossely brokeÌ„ vnlesse there be so apparant euidence of some such vnsufferable iniurye that we can neither with honestie neither credite neyther any way possible otherâ—â—se choose but presently to make an alienation and disseueraunce But if there bee a certaine chaunge in them of manners and disposition as commonly hapneth or if there chaunce any farring or variaunce in some pointe touching the CoÌ„mon wealth for I speake now as I said a litle before not of wisemens â–ª FreÌ„dships but of vulgar aâ—ities we must beware least Frendship seeme not onely to be layde asyde but Enemitie and mallice rather to be taken vp For there is not a more dishonest thing then to be at warre with him with whoÌ„ afore time thou hast lyued familiarlie Scipio for my sake as ye know vntwined himselfe from the Freendeshippe of Q. Pompeius and by reason of the Dissention that was in the Common Wealth was cleane aliened from our Fellowe in office Metellus Hee did both these discretely by authoritie without any bitternesse or offence of mynde to eyther partye Wherfore we must take no smal beede firste that no dissention nor fallinge oute amonge Freendes doe happen but if any such thing do happen that Freendshyppe maye seeme rather by little and little to goe out and quenche of itselfe then sodeinly and rashely to bee choaked and put out Wee must also beware that Frendshippe turne not into greate hatred out of which chydinges raylinges and reproachfull tearmes are engendred which notwithstanding if they bee any thynge tolerable must be borne withal And this honor is to be attributed to old Frendshippe that the fault is alway in him that doth not in him that suffereth wrong Now of all these vices and discommodities there is one caueat or Prouiso to bee considered whiche is that wee neither beginne to loue too soone ne yet the vnworthye For they bee worthye of Frendshippe in whom there is good cause why they should be loued It is a rare thing for surely al excellent things are rare theris nothiÌ„g harder then to finde a thing which in euery respect in his kinde is throughlye perfect But many ther be which neither know any thiÌ„g that is good in this world sauing that which is gainfull and lyke Beastes they loue those Freendes most of whom they hope to receiue most profite And therefore they doe lacke that most goodly most natural FreÌ„dship which is of itselfe for itselfe to bee desired sought neyther do they showe in themselues any example howe greate and of what sort the force of this Frendship is For euerye man loueth himselfe not to th ende to exact any rewarde of hymselfe for his tender loue towardes hymselfe but because euery man is beare vnto himselfe Which thinge if it bee not semblably vsed in Frendshippe there caÌ„ neuer be found any true freend For he is a freend which is as it were an other himselfe Nowe if these thinges appeare so euident in Beastes Birdes Cattall Fyshes Swyne and other Creatures both tame and wilde that they haue a loue to their owne selues for this is naturallye engraffed in all lyuinge Creatures and also that they desire luste after some other of the same kind wherof they themselues be to company withall and that with a certaine longing desire and likenesse of humane loue how muche more is the same apparaunt in Man by nature who both tenderlye loueth himselfe and getteth an other to whom hee may so francklye impart his mynde as thoughe of two hee woulde make in a maner but one But most men peeuishlye I will not say impudeÌ„tly would haue such freÌ„des as they them selues cannot bee such things do they looke for to haue at their freendes handes as they themselues do not yelde and geeue vnto them But it is fitte that he himselfe should first be a good man and then afterwards to seeke for another like himselfe In such maner of persons maye that Stability of Frendship which ere while wee reasoned vpon be confirmed when as men ioyned together with goodwil shall first rule and maister those sensuall lustes and affections whereunto others do serue and obaye and when they shall delighte in Iustice and equitie and the one to vndertake and attempt al things for the other neuer the one to request any thinge of the other but that which shal be honest and right shall not onelye louinglye agree together and loue one an other but also as it were reuereÌ„t lye feare stand in awe one of an other For hee that taketh awaye reuerent awe from Frendship taketh awaye the greatest Ornament that is in it They therfore nozzle theÌ„selues with a very pernicious error which thinke that in Frendshippe the gate is set wide open freelye to pursue all licentious lusts and lewdenesse For Freendshippe is geeuen by Nature to bee an ayde to Vertue and not a Compagnion to vices that sith Vertue being solitarye alone could not reache to those thinges which are moste excellente yet beinge combined and cowpled with an other she mighte attaigne thereto which felowshippe if eyther it bee or hath beene or hereafter shall happeÌ„ to bee betweene any I say their felowship coÌ„pany is to be accouÌ„ted for the attainmeÌ„t of Natures chiefe goodnes the best and happiest that can be This very felowship I say is it wherin are all those things which men doe account worthy to be desired as Honesty Glory TraÌ„quillity of mynd pleasantnesse so that where these bee there is the lyfe happye and without these it cannot bee happy Which thing being the greatest and the best thing that can be if wee bee desirous to obteyne wee must applye our selues to vertue without the which we neyther can attaigne to Freendshippe ne any thing else that is to be desired For who soeuer despising Vertue do think theÌ„selues to haue frendes do then perceiue their owne errour when any waighty plunge of necessitye driueth theÌ„ to try theÌ„ And therfore for it is a thing often to be repeated a man oughte to loue when hee hath iudged not to iudge when hee hath loued But wheras we be in many things much punished for negligence yet namely specially in chosing regarding our freendes For we go preposterously to worke contrary to the aduise of the old prouerbe we ouerthwartly doe vndoe labour against the grain For being enwrapped too fro with busines either through som long familiarity acquaintaunce or els through some kindenesse curtesies we sodeÌ„ly in the middest of our course breake of our Frendship
then the speaches of others Seuen sages of Greece Socrates onely adiudged vvise The true rycheste are the giftes of he minde ConstaÌ„cy Cato a vviseman Death of freendes greeuous To be ouer sorovvful for the death of them that dye vvell is to repyne at their vvelfare better state When he vvas but 22. yeares of age Carthage and Numantia Oldage Scipio brought home froÌ„ the Senat house honorablye Immortality of the soule Immortality of the soule What frendship is There haue not ben found aboue thre or fovver couples of perfect frends in manye hundred yeres space FreÌ„dship to be estemed more then all vvorldlye thinges FreÌ„dship onelye amonge good meÌ„ Nature the beste guide to frame our lyues by Order of FreÌ„dship What frendship is FreÌ„dshyp the beste thig next vnto vvisedome FreÌ„dshyp cannot be vvhere vertue is not â—Coâ—â—â—ditiâ—◠〈◊〉 FreÌ„dâ—â—â—â—â—â— FreÌ„dship no lesse necessarye then the Elements A true faythfull frend is as mannes ovvnse Withoute FreÌ„dshyp al things goe to hauocke and decaye Empedocles affirmed that the vvorlde and al thinges consisted of Frendeship Pylades Orestes vvherefore Freendes be sought for Loue. FreÌ„dshyp natural Vertue Pyrrhus Hannibal Loue confirmed by Benefites Base peda grevv of FreÌ„dship Scipio Laelius ij perfecte frendes Good turnes plesures laid out to vsurye FreÌ„dshyp must not be desired for profit Nature caÌ„not bee chaunged ne yet Frendship Continuance of FreÌ„dship Children in Freendshipp and loâ—e nevv fangled Couetousnes a great plague to FreÌ„dship Hovv far the bouÌ„ds of frendeshyp stretche CoÌ„motioÌ„ of Coriolanus A manne must not for his fredes sake do anye thing that is eyther vnlavvful or vnhonest Capitol Blosius desperate aunsvver Such aâ— vnexcusable as do attempte any thing vnlavvful to pleasure their frendes Requesâ—â—â— of frendâ— to frend As greate an offeÌ„ce to graunt an vnlavv full sute as to requeste it An vnhonest request must be denied There is not suche iuste dealinges among meÌ„ novv a dayes as was in the olde timâ— By these tvvo lavves made by Gabimus and Cassius the goods of certein good Citizens vvere vvholy forfeited proclamation made that they theÌ„ selues vvhere euer they vver fouÌ„d mighte lavvfully be slaine and a revvard a pointed for the sleiar If our freÌ„des conspyre against the coÌ„mon vvealthe vve ought to forsake them We oughte not to seeke the spoyle of oure countrye for anye iniury to vs done Coriolanus A noble and moste worthye care Lavvfull requestes graunts of frends one to an other Frendes maye not flatter but freelye boldlye aduertise counsel one an other Epicures FreÌ„dship is as the shininge Sun in the vvorlde We muste euer bee doinge of good Propertie of a vvell staid mind A man void of al affectioÌ„s is like a logg or a stone A preposterous absurde delight Enterchaungeable requitall of curtesies Likenes of manners and delights causethe FreÌ„dship Nature One vertuous maÌ„ loueth an other Vertue disdaigneth no man. Goodvvill of a Freende is more to be respected then the gaine that may be gotten by him A frend is best knovven in time of necessity True freÌ„dship sekes not after gaine Al vvorldly treasure vvithout a freÌ„d is to no purpose A TyrauÌ„ts lyfe We caÌ„not loue them of vvhom vve stand in feare Aduersitie tryeth Freends Riches blindeth men Fortune Frendes the beste treasure Bounds of Frendship Three opinions of Frendshippe 1 2 3 We caÌ„not do to mutch in freÌ„dshyp Comfort cheering of Frendes A saying repugnaÌ„t to frendshyp Among honeste frendes al thinges should be coÌ„moÌ„ Novv and then vvee must not sticke to step a little aside to saue our frendes life or credite Goodvvil of the people Tryal of Frendes Money Money novv a dayes more set by theÌ„ FreÌ„dship True freÌ„dship hard to befouÌ„d amonge great meÌ„ Men are loath to take parte vvith their freende in trouble A faithful frende in vveale and vvoe Choise of a frende A ruÌ„ning head A frend must neyther be a tale bearer nor a tale credirer Good meÌ„ Dissimulation An open enemie better theÌ„ a dissemblinge frende Suspicion Pleasaunt talke Curteous maners SulleÌ„nes Whether nevv or olde frendes be better Prouerbe Nevv acquaintance Old Familiaritye Custome A chiefe point in freÌ„dshipp ReuereÌ„ce to our elder A notable lesson Loue tovvards parentes Inferiors muste not repine at their superiors Vpbrayding of pleasures We ought to remember a good turne A man caÌ„not aduaunce al his freÌ„ds Respect in preferment of freendes FreÌ„dshyp to be iudged at ful grovven age Playfellovves compaignions in youth Nurses Tutors Vnlike maners dissolueth FreÌ„dship Wee must not be too fond ouer our frends againste their profite Fond loue 〈…〉 Requests must bee vvarely vvaighed Vulgare FreÌ„dshyp Hovv and vvheÌ„ vve must geue a frend ouer Warines to be vsed A dishonest part Hovv clenly Scipio shifted himselfe from the Frendship of ij that had bene hys freends A good caueat to be remembred Who bee vvorthy to be loued All excellent thinges are rare The commoÌ„ guise of the vvorlde novv a dayes Who is a frende A peruers reckening A freende must bee a good man No vnlavvfull request must bee made to our frends Reuerent avve or modest bashfulnes in freÌ„dshyppe FreÌ„dshyp an aide to vertue The right felovvship Happy lyfe A vvyse sententious couÌ„sel Al men generally agree that FreÌ„dshyp is moste profitable Vertue despised Ryches Promotion FreÌ„dship generally praysed Euery seuerall mannes lyfe requireth frendship Tymon a hater of al companie All pleasure and plentye vvithout companie vnpleasaÌ„t Solttarines Architas Tarentinê° Nature loueth no solitarines Wee must frendlye admonish and chide our frend Flattrye getteth frendes Truth Flattrye is to bee eschued Truth must bee heard A vvise saying of Cato An absur de reckening Propertie of true Frèdshyp Flatterye the greatest plage in Frendeshyp Dissimulation In Eunucho Gnato Hurtfull flatterye Papyrius Pithy Oration of Scipio 〈…〉 They most â—oue flattry vvhich be flatterers of themselues Vertue Manye vvoulde rather seeme honest then be honest in deede Men that set by theÌ„selues are easy to beleeue flatterers Thraso Gnato Flatterye of a litle maketh a great deal Conclusion of this matter Vertue Amor Amicitia ab Aman do To loue vvhat it is Lyke delighteth vvith like The fame of a vvorthy man neuer dyeth A true frend is the surest possession Effects of FreÌ„dships Ennius Because he vvas called Atticus For the Ciuile discension For Cato by interpretacion signifieth a vvittye man To resiste againste Nature is to keepe vvarre against the Gods. Like to like Themistocles Fittest vvepons for Oldage * By this Lavv professors of Rhetorik and pleaders of lavve might take no monie for their labor but do it of a certeâ— noblâ—â—es of minde Ennius A taunt pretelye rebouÌ„ded backe again Novv called Marca Anconitana Gallia Cisalpina novv LuÌ„bardy Prayse of Fabius Plato dyed as hee sate vvryting Which coÌ„teyned the prayses of Minerua her feastes at Athens vvherein all learned men shevved forth their Cunning A vvorthy aunsvver Ennius * By this lavv a maÌ„ hauing no Children but daughters
bee manye Gnatolike persons in estate wealth credite aboue others their Flatterye is odious and yrckesome when as authority ioygneth with vanity Now a flatteringe Clawbacke if good heede and diligence be taken may euen aswell be discerned and knowen from a true freend as all counterfeiâ—â—â— and feigned stuffe may from things sincere and right The assembly of the Commons which standeth most of vnskilfull and ignoraunt persons is wone yet to iudge what oddes and difference there is betweene a people pleaser that is to say a curryfauour lyght person and betwene a constant seuere graue Citizen With which kinde of Flattering C. Papyrius the Consul of late stuffed the peoples eares at what time hee made a law for the restoring of the Plebeian Tribunes We disswaded that matter But I wil not speake of my selfe I wil with better will speake of Scipio What pythines good Lord was there in his talke what a maiesty was there in his Oration that a man might wel haue sayd he had bene the leader chieftain of the people of Rome not a fellow coÌ„paignion comoner with theÌ„ But you were present there your selues and his Oration is extant abroade to be had Therfore the same populer Law was by the peoples own voices disanulled dashed And to returne againe to my selfe you remeÌ„ber wheÌ„ Q. Maximê° the brother of Scipio and L. Mancinus were Consuls how populer and people pleasing the lawe of C. Licinius Crassus touchinge Priestes dignities seemed to bee For that election supplie of Sacerdotall rowmes was conueighed ouer to the disposition of the common people hee was the first of al others that brought into the place of Pleas an order to make any OratioÌ„ to the people in verse But yet the Religion of the immortall Gods I defending the matter easely defeated that smothing Oration of his so painted out to the sale And this was done wheÌ„ I was Praetor fiue yeares before I was made Consul Therfore that cause was defended rather by the goodnes of that matter itselfe then by the authoritie of the Pleader that had it in hand Now if in Stage matters that is to saye in Populer Audience wherein feigned shadowed thinges be often introduced yet the Truthe preuayleth beareth away the Bel if so it be opened and set out accordingly what ought to be done in Frendshippe which is considered and waighed altogether by truth wherein except a man do throughly as they say see into the very bottome of his freendes hart likewise shew his own bee cannot stand vpon any sure ground for trust and tryall nay hee can neuer loue nor be loued sithens hee knoweth not how it is done trulye Although this flattery be pernicious and hurtfull yet can it hurt no man but him that listeneth to it and is delighted with it And so it commeth to passe that he most openeth his eares to flatterers who selfely flattereth himselfe moste delighteth in himselfe Vertue surely loueth herselfe For shee best knoweth herselfe and perceiueth how amiable shee is But I nowe speake not of Vertue but of the opinion had of Vertue For not so many are willing to be vertuous as doe desire to seeme vertuous These kinde of persons doth flatterye delight They when anye glosed speache is vsed to feede their humour do streightwais thincke that the same vayne woordes be a testimonye of their prayses This therfore is no Frendship when as the one wil not heare the Truth and the other is ready to lye neither would the glauering flattery of these Parasits and Trencher Freendes in Comedies be any whyt pleasaunt or mery if there were not some glorious Souldiers What Syrrha did Thais geeue mee great thanckes It had beene sufficient for thother to haue aunswered Yea syr great but hee sayd Yea syr very exceeding great Flattery alwayes encreaseth and setteth out to the most that thinge which the partye for whose tooth it was spoken would haue to be great Wherfore although this fawning vanitye bee most in vre and practise wyth them whych do to theÌ„ allure inuite it yet are the Sager and constanter sort of meÌ„ to be admonished to take heede that they bee not ensnared mashed with this kinde of fly flattery For euery man can perceiue an opeÌ„ Flatterer except he be a very Sotte or Ideot but we must very carefullye take heede that this crafty fly Flatterer do not winde or close hymselfe within vs For hee is not easelye espied by reason that euen by contrarying one he many times flattereth feigning himselfe to brawle and chyde doth glauer in the ende yeldeth suffereth himselfe to be vanquished that he which is flouted to his teeth maye seeme to haue gotteÌ„ the victory And what be astlier thiÌ„g caÌ„ there be theÌ„ that Which thing that it may not happeÌ„ we must take the more heede as in the Enterlude entituled Fpicuraeê° Today before almy old foolish Copesmates you haue coursed and flouted me very myntoÌ„ly For in plaies the persoÌ„s of old vnforcastful credulous meÌ„ are most foolish But my talke I cannot tell how is digressed from speaking of the Frendeshippes of perfect men that is to say of Wysemen I doe meane of such Wisedome as doeth seeme maye bee in man vnto slyghte and tryfelinge Freendeshippes Wherefore let vs returne to that whiche wee spake of and let vs coÌ„clude at length vpon it I say O C. Fannius you Q. Mutius that Vertue both getteth and also kepeth Frendship In it is al agreement of thinges al stability al constancy Who wheÌ„ shee hath aduaunced herselfe shewed out her light espied knoweÌ„ the same in an other leaneth herselfe to that also and taketh likewise that which is in an other Whereupon breedeth betweene ech other an exceeding loue and Frendshippe For both these two wordes haue their names of this word To Loue. Now to loue is nothinge els but to beare a goodwill vnto him whom you do hartelye fauour not for any neede or any profite that is sought Which profit notwithstanding springeth out of Frendship althoughe you haue not pursued it accordingly With this kinde of good-will we when wee were young Striplinges loued those worthy Oldmen L. Paulus M. Cato C. Gallus P. Nasica Tib. Gracchus father in lawe to oure deare freend Scipio This Frendshippe also more euidently appeareth amonge Equalles and persons of lyke age as betweene mee Scipio L. Furius P. Rutilius Sp. Mummius Semblablye also wee Oldmen take great pleasure in the louingnesse of youÌ„g men as for example I for my part am singulerly delighted in the familiaritye of you and of Q. Tubero a very young Striplinge and of P. Rutilius Virginius For seeinge that the order of our lyfe and nature is so appointed that one age must succeede after an other it is verie greatly to be wished that wee may liue with such as be our
Equalles in age that as wee came together into the worlde much aboute one time so also as they say wee might keepe together tyl wee packe againe out of the world But because the state of the worlde is fickle and fading wee must alwayes fynde oute some whom wee maye both loue and also bee of them loued againe For once take away Loue and goodwil and all pleasauntnesse of lyfe is quighte taken away As for Scipio although hee was taken away sodeinly from among vs yet surely to mee hee is still aliue and alwayes shal bee For I euer loued the Vertue of that man which is not extinct neyther is the same playne apparaunt before mine eyes onely who al alwayes hadde the dayly feelinge of it but also vnto all oure posterity shall it bee noble and notable No man shall euer enterprise anye worthye attemptes eyther in courage or hope which deemeth not the memory or image of this noble personage worthye to be set before him for a Paterne I truly among al the thinges that Fortune or Nature hath bestowed vpon me haue nothing comparable vnto Scipio his Frendeshippe In it was a freendlye agreement betweene vs concerninge the Common wealth in it was our conference for our priuate affayres in it was my rest full of delectation I neuer offended him not in the least matter that could be that euer I could perceiue I neuer heard anye thinge of him that euer went against my minde One house serued vs both one fare and that euen common Yea not onely warfare but also our trauayles voyages soiourninges abrode were alike common For what shoulde I speake of our ioynet studies in alwayes siftinge out learninge of somethinge in the which when wee were out of the peoples sight wee bestowed all our leysure and time The recordation and memory of whych thinges if they had dyed together with him I could neuer possiblye haue borne the lacke of such a freendly and louinge maÌ„ But yet these are not extinct Nay they are rather nourished encreased by the cogitation and remeÌ„braunce of theÌ„ And although I shoulde vtterly bee bereft therof yet very Age it self would bring vnto mee singuler comfort For I could not very long continue in this laÌ„guishinge case But all shorte thinges ought to be sufferable although they be greate Thus much hadde I to saye concerninge Frendshippe Now am I to exhorte you to haue Vertue in such price without which Frendship cannot bee that it onely except you deeme nothinge more excellent then Freendshippe T. N. FINIS ⧠THE BOOKE of Oldage otherwyse entituled the Elder CATO written Dialoguewise by M. T. Cicero vnto Titus Pomponius Atticus The Preface O Titus if I ease thee of that payne And heauy care which doth thee nòw annoye And makes thine heart ful pensiue to remain Shal I herein my labour wel employe FOR in speaking vnto thee Freende Atticus I dare bee bolde to vse the same verses which that worthye* Poet not greatly wallowing in wealth but fullye fraught with faithfulnesse vseth in speaking to Flaminius albeit I am well assured frend Atticê° that thou art not so disquieted night and daye as Flaminius was for I doe knowe the moderation and quiet stay of thy mynde And that thou hast brought home with thee from Athens not onelye thy* Syrname but curtesie also and Prudence And yet I suspecte that nowe and then thou art sore troubled in mynde for the same* matters that I my selfe am The CoÌ„solatioÌ„ whereof is great therfore to bee differred till another time At this preseÌ„t I thought it best to wryte some little Treatise vnto thee coÌ„cerning Oldeage because I would haue both thee my selfe eased of this heauye burden of Oldeage which is commune and indifferent to mee aswell as to thee and hath nowe eyther catched holde of vs alreadye or else ere it bee longe wyll come vppon vs. Notwithstandinge I well knowe that thou doest and wilt take the same modestly and wiselye as thou doest all other thinges But when as I purposed with my selfe to wryte somewhat of Oldeage thou camest into my remembrance as a man worthy of such a gyft which both of vs might ioyntlye and commonlye enioye As for my part I promise thee the penninge of this Booke was such a delectation vnto mee that it did not onelye cleane wype away all the encombraunces and discommodities of myne Oldeage from mee but rather made myne Oldeage vnto me pleasaunte and delectable Therefore Philosophy can neuer be suffyciently praysed whose Preceptes and Rules who so euer obayeth may passe the whole time of his Age without anye griefe or trouble But of those other poyntes we haue heretofore and shall hereafter speake And wee doe attribute the whole dyscourse not to Tithonus as Aristo Chius did least as in a fayned Fable the whole Discourse shoulde carye the lesse credite but vnto Olde Marcus Cato to the ende the Treatise might carye the greater Authoritie With whom wee doe introduce Laelius and Scipio meruaylinge to see him so patientlye to tolerate his Oldeage and his aunswere to them agayne Whom if thou thincke more learnedlye heere to dispute then in his owne woorkes hee was accustomed impute the cause to his skilfulnesse in the Greeke Tongue whereof it is well knowen that in his Oldeage he was verye studious But to what purpose shoulde wee make anye moe woordes For all that wee haue to saye concerning Oldeage the Discourse of Cato himselfe shall manifestly declare The Speakers Names Publius Scipio Caius Laelius Marcus Cato SCIPIO OFtentimes both I my freend Caius Laelius heere also are wont much to meruayle at thy excellente absolute wisdome O Cato aswel in al other matters as namely specially because I neuer yet perceiued thine Oldage to be burdenous vnto the which to the most part of Oldmen is so odious that they say they carye a burdeÌ„ heauier then the Mount AEtna CATO It is no great hard matter Scipio and Laelius which you seeme so much to meruayle at For they that haue in themselues no helpe to lyue wel and blessedlye vnto such euerye Age is combersome but vnto such as seeke all thinges at themselues nothinge can seeme euil which commeth by the necessitie of Nature Of the which sort is Oldage principally whereunto to come al men doe desire and yet when they haue their wishe doe accuse it such is their vnconstancie folly and ouerthwartnesse They saie it creepeth vpon theÌ„ sooner then they thought it would First who caused theÌ„ to imagin an vntruth For why doth Oldage sooner steale vpon Adolescencie then Adolescency doth after Childhood Furthermore why shoulde Oldage be lesse troublesome vnto them if they mighte reach to the Age of eight hundred yeres then it is when they be but eighty For the age passed be it neuer so longe when it is once gone can with no maner of coÌ„solation mitigate foolish Oldage Therfore if you be woÌ„t to haue my wisdome in