Xenophon treatise of householde

Document TypeSemi-diplomatic
CodeXen. 001
PrinterThomas Berthelet
Typeprint
Year1532
PlaceLondon
Other editions:
  • modernised
  • diplomatic


Xenophonstreatiſe of houſeholde.


Tothe reder.

Thisboke of houſeholde, full of high wyſedome, written by the noblephiloſopher Xenophon,the ſcholer of Socrates, the whiche for hisſweete eloquēce, and incredible facilitie, was ſurnamed MusaAttica, that is to ſay, the ſonge of Athenes: is ryght counnynlytrāſlated out of the greke tonge into Engliſſhe, by GentianHeruet at the deſyre of mayſter Geffrey Pole, whiche boke for thewelthe of this realme, I deme very profitable to be red.


Xenophonstreatiſe of houſeholde.


Iharde vpon a time the wiſe Socrates cōmune of the ordryng of anhouſe, ſpeakynge to one Critobulus, after this maner. Tel meCritobulus, is the ordringe of an houſe, the name of a ſcience,lyke wiſe as phiſike is, and maſons and carpenters crafte? ſo methynketh, ſayde Critobulus. Whether than may we tell, what is theduetie, and the
propre office of the ordryng of an houſe, likewiſe as we can tel of other crafts and ſciences? Me thynketh, ſaydeCritobulus, it longeth to a good huſbande and a good order of anhouſe, to guyde wel and order his owne houſe. But yet ſaid So. Ifone dyd put him in truſt, and charge him to order his houſe, couldnot be order it as well as his owne if he would? For be that hath acarpenters craft wel, he can worke aſwel for an other as he can forhym ſelfe, and may not a good huſband, wel expert in the orderingof an houſe too likewiſe? Me thinketh yes, good Socrates. Than aman, ſayde Socrates, that is wel ſene in that ſcience, though hehaue no ſubſtaunce, nor no goodes hym ſelfe, may get his liuing,and haue good wages, if he wyl order an other mans houſe, as wel ashe that buildeth an houſe. In good faythe, ſayde Critobulus he wereworthy to haue very good wages if he could take an other mās houſein hand, and do euery thyng, that belōgeth to it, and make the housbetter in goodes and in ſubſtaunce. But what do we meane by thehouſe, whether is it nothing els but the bare houſe, or whether allmaner of things that a man hath out of the houſe, be belonging tothe houſ? Me thynketh, ſaide Critobulus that although that that aman hath, be not within the towne, where he dwelleth, but in thecountrey, or any where els, that all doth belonge to the hous, whatſo euer a man hath. And is there not ſome men, that haue enemies?Yes mary, and a great meiny to. And ſhal we ſay, that their enmiesbe their goodes or ſubſtance? By my feyth it were a mery ieſte, ifhe that hath
cauſed vs to haue mo enmyes thā we had, woldhaue a rewarde, for it beſyde, for by cauſe we haue iuged a manshouſe, and that that a man hath, to be al one. Ye but I do notaccompte that amonge a mans ſubſtance and goodes, that is noughtand hurtful vnto him, but that that is not good and profitable.

Than,as farre as I ſe, ye cal that a mans goodes a ſubſtaunce that isprofitable vnto him? Ye mary do I, and ſuche thinges as he hurtful,I cal them domages and not goodes. And what if a man bye a horſe,that he can not ryde, but fall downe from his backe, and ſoo do hymſelfe a dyſpleſure, is not that horſe his goodes? No by my ſaye,ſeeing thoſe things be goodes that be good. Nor that ground thenſhall not be called goodes unto a mā, the which occupieth it ſo,that he hath damage by it. Nor the grounde ſhal not be calledgoodes, if where that a man ſhoulde be founde and noriſhed by it hedyeth for hungre. Than it fareth lyke wyſe by ſhepe. If a man hathany domage, by the reaſon that he can not guyde them, nor order themas he ſhulde, the ſhepe ſhall not be goodes unto hym? Me thynkethno. Than, as farre as it ſemeth by you, ye call thoſe thyngesgoodes, that be profitable, and thoſe thynges that be hurtefull beno goodes? ſo me thynketh. Than one ſelfe thynge ſhal be calledgoodes vnto him that cā vſe it as he ſhuld, and to hym that cannot, it ſhalbe no goodes: lyke wiſe as recorders be goodes vntohim, that can plaie on them ſome what according: but vnto him thatcan not, they be no other wiſe good than ſtones, that bevnprofitable, excepte a man do ſelle them. And ſo lyke wiſe by therecorders, if we ſel them they be good: but if we kepe them and cannot occupie them, they be no goodes. We muſt nedes to agree in thistale, ſeinge we haue ſayd afore, that thoſe thinges, that bepfitable be goodes. For the recorders, as lōge as we kepe themunfolde, they be no goodes, for they do us no good: but if they beſold, they be goodes. Ye mary ſaid Socrates, if one haue the wit toſel them wel. But if one do felle them, that cannot order him ſelfe,euen whan they be al redy ſold, they be no goodes, according to yourtale. Me thiketh ye ſay ſyr So. that, nor yet money nother isgoodes, except a man can vſe it. So me thinketh, ye haue granted alredy, that thoſe thynges be called goodes, that a man getteth anyprofite by. But if a man dyd beſtowe his money upon an harlot, andthat by the reaſon of dayly conuerſation with her, his body werethe weker, his ſoule the worſe diſpoſed, and his houſe the worſekepte and ordered, how ſhuld money be profitable vnto hym? It cannot be in no caſe, except paraduēture we wil call our goodes apoiſon, the which whan a man doth eate of it, hit bringeth hym outof his witte. But as for money, frend Critobulus, if a man can notvſe it, as he ſhulde, let him caſt it away farre from hym. For itis nother profitable unto hym, nor may be called goodes. But as forfrendes, if a man can vſe them, ſo that he get ſome profite ofthem, what ſhal we ſay that they be? Goodes forſooth, ſayd Crito.and moche more than ſhepe or oxen, ſeinge they be a gret deale moreprofitable. Than, accordinge to your tale, our enmies like wyſe begoodes vnto him, that can get profite by them. So me thinketh. And itis a point thā of a good huſbād, and a good ordrer of an houſe,to haue a waye, to vſe his enemies ſoo, that he may get ſomeprofit by them. In any caſe. For ye ſee wel inoughe, good Crito.howe
many mean mens houſes, and howe many lordes and kingisdominions haue ben increaſed and amplified by the reaſon of warre.Forſoth ſyr So. me thynketh ye haue very wel ſpoken in thismatter, but what thinke you by this, whan that we ſe that ſom men,whiche haue ſciences, good wages, and good properties, wherby theymight make
their houſesthe better, if they wolde put thē ſelf to it: yet we may wel ſeand perceiue, theywollnot do it. And therfore we ſe, that the ſciēces and goodpropreties, that they haue, auayle them nothynge: whether than ſhallthoſe ſciences, that they haue, be accompted for their goodes andſubſtance, or for ſomwhat els? Yea ſaid Socrates, me thynketh, yemeane that by bond men, and by ſome vile perſons. No by my feyth I:but I ſpeake of ſome of them, that be honest mens ſonneſ andgentilmennes to, the whiche I ſe, that ſom of them, that be expertebothe
in thoſe things, that longe to warre, and alſo topeace, yet they woll not put them ſelfes to none of them. and methinketh, they ſhould be in a better caſe if they were bounde men.For I ſuppoſe, that they do not that that they ſhuld,for bycauſethey lacke maiſters to putte them to it. Howe canne that ſtande,ſayde Socrates, that they haue no maiſters, whan that they deſiringto lyue in welthe and felicite, and mynded to do that that wolde befor their profyt: their lordes and ſuperiours do let them, that theyſhall not do it? And what be they ſaid Critobulus that be inuiſibleand yet order them thus? Nay they be not all ſoo inuiſible, no,iwis they be clere inoughe to euery mans
ſight. And ye knowewell your ſelfe, they be moſte vngratious and moſte myſcheuous ofall, if ſlouthfulnes, ſluggardiſe, lacke of ſtomacke andquickeneſ, lacke of takynge hede, and alſo negligence may be takenfor vngratiousnes. And beſyde theſe there be other deceitfullladies, the whiche do come in vnder the colour and name of pleaſures,playenge at dice and cardes, unprofytable triflynge and kepyngecompany with drunken, the whiche in proces of tyme do ſhewe playnlyevnto theyr adherentes, by them deceiued, that amonge pleſures, thereis ſomme wo and ſome ſorowe myngled. Theſe ladies kepe them ſoin ſeruage and drunkennes, that they can not be ſuffred to donothynge, that is for theyr profite. Ye but there be ſome other,good Socrates, the which haue no ſuch,to let them from theirbuſines, but rather applye them ſelfes well fauordly to theirbuſines, and ſeke and imagin al the wayes poſſible to get themgood with al: yet they do ſtroye them ſelfes, miniſſhe theirliuelode, & deſtroy their houſes: And as concernynge to fyndeany remedye / they be at theyr wyttes endes. And they alſo, ſaydSocrates, be lyke wyſe bounde men, as other be, and haue ouer themvery ſore and cruell felowes to theyr maiſters. Some of them be inthe thraldome of glotony, ſome of licorouſnes, ſome of dronkennes,ſome of vayne pride, and coſtly vayne glorye, the whiche kepe theirſubiectes ſo ſore in ſeruitude and bondage, that as longe as theyſe them yonge and luſtie, and able to worke, they make them tobrynge them all that euer they can gette, to beſtowe it vpon theyrluſtis and pleaſures. But whan they perceyue, they be ſo old, thatthey can not
worke, than they lette them alone with a miſchiefe/ to lyue wretchedly in theyr olde age, and ſeke other, that theymay bringe into their ſeruyce lyke wyſe. But it beboueth gentilCritobulus, to ſtryue and fight with them for our owne libertie,none other wyſe, than we wolde with them, the whiche, with nakedſwordes and weapons in their hādis, go aboute to bring vs inthraldome and ſeruytude. Enmyes, if that they be good honest men,whan they haue brought ſome men in to theyr ſubiection, they cauſemany to be moche better, teachynge them to be reuly and tēperate,that afore were to high mynded and to fierce. But as for theſeladies, they neuer ceſſe, but be euermore puniſhyng / beating /and turmentinge the bodies, the ſoules, and the houſes of them,that they haue vnder: and that they do as longe as they be theirmaiſtreſſes. Than Critobulus ſayde vnto hym after this maner. Asfor this matter me thynkethe I haue harde you ſpeke ſufficiently init. And whan I grope and ſerche well my cōſcience, I find, that
me thinketh, I can very wel refrayne all maner of ſuchethynges. wherfore if ye wyl gyue me counſeyle, howe I may encreaceand make my houſe better, I thinke, I ſhall be nothinge let of themthat ye calle ladyes. And therfore tell me with a good wil, if yehaue any goodnes in this matter. Or els ye thynke parauenture, thatwe be ryche inoughe, and nede no more goodes. By my faith, ſaideSocrates, in dede, if ye ſpeake of me, I nede no more goodes, but Iam ryche inoughe. But as for you Critobulus, me thynketh ye be verypoore. And by the feyth I owe to god, I haue ſome tymes great piteof you. Than Critobulus laughyng ſaide: And I pray you for goddisſake, if al your goodes were ſold, what ſhuldeye haue for them? And what ſhuld I hauefor myne, if I wolde ſelle them? I thynke, ſayde Socrates, that ifI myght mete with a good byer, I ſhulde haue well for my houſe, andfor all my goodes a. v. or vi. marke. But as for yours, I knowe verywel, that ye ſhulde haue an hundred tymes more. And ye that knowethis, do ye thīke your ſelfe, that ye lacke no more goodes. andhaue pitie of me, bycauſe of my pouerte. For that that I haue isſufficient inough to fynde me that that is neceſſarie. But for tomeynteyne your ſtate, and the worſhyp, that ye haue, it were notinoughe. And howe ſo, ſaide Critobulus? Than ſaid Socrates: fyrſteof al I ſe, that ye muſte nedes make many feaſtos and many greatbankettes, or the people wyll ſkante abyde the fighte of
you.More ouer ye muſt receyve in to your houſes many ſtraungers, andintreate them honourably, kepyng good hoſpitalitie. Furthermore yemuſt bydde many men to diner, and do them ſome pleaſure, or els atyour
nede ye ſhall haue no man to helpe you. More ouer Iperceiue, that the cite of Athenes begynneth to put you to manygreatte charges, as to fynde horſes, to hewe to builde thingeslongyng to the citie, to lyke muſters of mē, to cauſe goodlypageāts, to be made, a goodly plaies to be plaide. But if there comein warre ones, I am ſure, they
wyll haue ſo much money fuōyou, what in taxes, what in ſubsidies, and what in preaſtis, thatye ſhall ſcante be able to beare it. And if ye ſeme to payeſomewhat leſſe than your power is, they woll punyſhe you as ſore,as thoughe they had founde you robbinge the common treaſorie. Beſydethis, I ſe that ye haue this opinion, that ye be riche / and that yecare not to get no more goodes / and that ye gyue your ſelfe tovaine and chyldiſſhe pleaſures, as ye may wel do, The whichthynges do moue me to haue compaſſion of you, fearyng leſt ye fallinto ſome myſfortune, and into great pouerty without any remedy.And as for me, if I had nede / I trowe ye knowe very wel, that therebe many that wolde helpe me: in ſo moch that if they gaue me buteuery man a lyttell, I ſhulde haue more than the degree of my lyuingdoth require. But as for your frendes, although they haue more tokepe them
in theyr recep, thā ye haue for yours: yet theyloke, that ye ſhulde helpe theym. Than ſayde Critobulus, I hauenothynge to ſay agaynſt you in this matter: But it is time for youto inſtructe me with ſome good
preceptes, to thintent that Ibe not ſo miſerable in dede, that ye may haue cōpaſſion on mewith a good cauſe. Than ſayde Socrates: Do not ye thynke yourſelfe, that ye do a very strange, and a maruailous thynge, that buta pratye whyle ago, whan I ſayde, that I was riche, ye lough at me,as though I knewe not what riches mened. andneuer ſtynted, til ye had put me to a rebuke, and made me tocōfeſſe, that I had not the hundreth parte of that, that ye haue,and nowe ye byd me to inſtructe you, and ſet my diligence, that yebe not poure in very dede.
For I ſe wel good Socrates, ſaidCritobulus, that ye haue in you the caſte to make a man ryche indede, that is to make him haue plentie and abundance. And I truſte,he that of a litell thynge can make plentie and abundance, ſhal dohit moche more lightlier of many great thynges.

Beye not remembred of our cōmunyng a pratye whyle ago, whan I coudein no caſe contrarie your ſayinge: that to him that can not vſehorſes, horſes be no goodes vnto hym, nor lande, nor ſhepe, normoney, nor nothing els, and yet of ſuche thinges a man may get greatprofite and vantage? But as for me, howe do ye thinke, that I can vſeor order ſuche thinges, that hadde neuer none? But me thought, thatall though a man had nother money, nor no goodis, yet there was acertaine ſcience of gydyng and ordryng of an houſe. And whatletteth you, that ye may not haue the ſame ſcience? Loke what dothlet a man to playe vpon recorders, if nother he had neuer none hymſelfe, nor borowed none of no body: ſelfe ſame impedimenthaue I in the ordring of an houſe. For I nother neuer hadinſtrumentes, that is goodes and money of myn owne to lerne by hit,nor there was neuer no bodye, that charged me with his goodes, toouer ſe thē. or to order them, excepte ye parauenture be diſpoſedſo to do. But ye knowe wel, that they that lerne firſte to playvpon an harpe, they ſpille the harpe: ſo if I ſhulde nowe lerne onyour houſeholde, howe to kepe an houſe, I am aferde, leſt I ſhuldedeſtroye your houſe. Ha, ye go about very buſily and redily toauoyde, that ye wol not helpe me to beare, and susteyne with me parteof my buſines. By my fay that do I not: I woll be glad with all myneharte to ſhewe you al that euer I can. But I thinke this, that if yecame to my houſe for ſome fyre, and I had none, if I brought you toan other place, where ye myghte haue ſome, ye wolde not bediſpleaſed with me. And if ye came and aſked me water, and I haddenone, if I brought you in to a place, where ye myghte drawe ſome, yecoude not blame me. And if ye wolde, that I ſhulde teache youmuſicke, if I dyd ſhewe you other men more experte in it than I ammyſelfe, and that wolde be gladde and fayne to teache you, whatcoude ye blame me, if I dyd ſo? Icoude not do it with a good cauſe. Therfore I wyll ſhewe you, thattheſe thynges, which ye desire ſo inſtantly of me, that there beother men more counnyng, and more experte in them than I am. And thisI grāt you, that I haue hadde a greatte mynde to knowe, whiche werethe moſte counnynge, and the mooſte experte in all the citie. Forwhan I did ſome tyme considre, that in one worke, one buſines, andone thynge doinge. Some waxed verye poure, and ſomme verye riche, Imarueiled, and me thought, it was a thynge to be well conſydered,howe that ſhuld be. And thus conſideryng, I founde, that thishappened none other wyſe, than the thynge it ſelfe and reaſonwolde. For I ſawe, that they that behaued them ſelfes rasſhely intheir buſines, had domage and loſſe by it: and they, that withdiſcretion, witte, and good aduiſement applied theyr busynes,broughte theyr matters to paſſe more quickely, more eaſily, andwith more auantage. Of the whiche I thynke that ye may lerne, and ſoby the grace of god come to be a very riche man, with moche winningand lucre. Nowe by my faith I wil neuer let you be in reſte, vntylthe tyme ye ſhewe afore theſe frendes of yours, that ye ſpeake of,that that ye haue promyſed me. But what wolde ye ſaye, if I dydſhewe you ſome men, the whiche haue builded for verye moche money,vnprofitable houſes, without any good caſte, or any goodcōmoditie: and other that for leſſe coste a great dele, haue madehouſes, lackynge nothyng that longeth to an houſe, wyll ye notſaye, that I do ſhewe you a poynt of a good ordrer of an houſe?Yes veryly ſaid Critobulus. What if I ſhewe you nexte and accordingto the ſame, that ſome men haue moche houſeholde ſtuffe, and ofall ſortes, and whan they haue nede of it, they can not vſe it, butit is to ſeche, and they can not telle whether hit be luſte or ſaueleyde vp? And for this cauſe they be wonderslye greued in theyrmyndes, and vexe & trouble their ſeruātes, and nothinge elles.And alſo other men, the whiche haue no more, but rather leſſe,haue euery thyng redy at hande, whan they haue nede of it. whatſhulde be the cauſe of it, gentil Socra. but that the tone dothcaſt aſyde euery thynge foliſſhelye, without any order: and thetother layth vp euery thinge in his place? There ye ſayde wel, ſaydeSocrates. And he not only ſetteth euery thyng in his place, but alſoin ſuche a place as is mete and conuenient to ſet hit in. Meſemeth, ſayd Crito. that ye ſay, that this alſo is a poynt of agood order of an houſe. And what if I ſhewe you, that in one placeal the bounde men & ſeruantes be tyed faſte, & yet theyrunne awaye often tymes: and in an other place they be loſed /wyllyng to abyde & labour with al theyr hartes, wyll ye notthynke this a good poynt of a houſe keper, worthy to be loked vpon?Yes mary, ſaid Critobulus, & very worthy to be loked vpon. Andwhat if I ſhewe you houſbande men / of the whiche ſome complayneand ſaye, that they dye for hunger, for all theyr huſbandry, andſome that haue plentie / of al maner of thynges neceſſary, by thereaſon of their huſbandry. Ye mary, ſayd Critobulus, parauenturethey beſtowe their money and theyr goodes / not where they ſhulde /but in ſuche thynges as be hurtefull bothe to them and to theyrhouſes. In dede there be ſome ſuche / ſayde Socrates / but I donot ſpeke of them, but of thoſe, the which cal them ſelfe huſbandemen, and yet they can ſcant get their meate & their drinke. Andwhat ſhulde be the cauſe of this gentyl So? I wyll bringe you vntothem, ſayde So. and whā ye ſe them, than ſhal ye lerne. Marythat wyll I, if that I can. Ye but firſt ye muſte proue your ſelfe,if ye ſhall be able to knowe it, whan ye ſe them. It cometh in tomy mynde nowe, that ye wolde riſe very yerly, and go a great waye,to ſe enterludes played, & that ye wolde intreate me nedes to gowith you, but ye neuer had me to ſuche a fighte. Than ye thinke,myne owne Socrates, that I am worthye to be laughed to ſcorne ofyou. Ye but of your ſelfe moche more. But what if I do ſhewe youſome men / the whiche by the reaſon of kepyng of horſes, haue benebrought to exſtreme pouerte, and other / the whiche by the reaſonof hit, haue made them ſelfes ryche men / and haue gotten ſo greatſubstāce, that they liue lyke lordes? I haue ſene them, and Iknowe them bothe, but I haue neuer the more vantage for that. Thecauſe of it is, that ye beholde them lyke wyſe / as ye loke vponthe plaiers of enterludes, not to thintēt that ye may be a poete,but for a paſtime & a recreation. And parauēture ye do well inthat, for ye be not mynded to be a poete, but where ye be cōpelledto kepe and fynde horſes, wyll ye not iuge your ſelfe a foole, ifye go not aboute to ſtudie a remedie, that ye be not ignoraunte inthat behalfe, ſeinge that the ſelfe ſame thynges be good to thevſe, and profitable to be ſolde. Your mynde is that I ſhulde brekehorſes? No by my faith it, no more than if ye wolde haue a goodlaborer, I wolde gyue you coū ſel to bringe hym vp of a chylde.But there be ages bothe of horſes and of men, the whiche beimmediately profitable / and do daily ſoo growe, that they do moregood one daye than an other. Furthermore I can ſhewe you ſome men,the which haue ſo vſed and ordred their wyues that they comfortethem and helpe them towarde the increſing of their houſe: and ſomethat haue ſuche wyues, the which deſtroy vtterly the houſe, and ſothe moſte parte of men haue. But who is to be blamed for this, thehuſbande or the wyfe / good Socrates? A ſhepe / yf hit do not well,for the moſte parte we do blame the ſheperde. And a horſe moſtecōmonly, if he be ſkyttiſhe, and do ſome diſpleſure, we blamethe breker. And a wife like wyſe, if her huſbande teache hir well,if ſhe do not folowe it, ſhe is parauenture to blame. But if he donot teache her, if ſhe be rude, vnwomanly, and witles, is not he tobe blamed? Yes by my faith, ſayde Cri. And ſeinge that we befrendes, & may ſpeke plainly betwene our ſelfes, Is there euerany other wyſe man, that ye truſte and charge ſo moche in yourbusynes, as ye do your wyfe? No forſoth, ſayd he. And is there any,that ye commune leſſe with, than ye do with her? No by my faith,and if there be any, they be very fewe. Ye married her verye yonge,whan ſhe had nother ſeene nor harde moche of the worlde. Wherforehit were more to be maruailed at it, if ſhe knew and dyd as ſheſhulde, than if ſhe dyd amiſſe. Crito. They, the whiche ye ſay,Critobu. haue good wyues, haue they taughte them ſo in dede? Socra.It is a thynge not to ſtande longe vpon. For I wyll brynge you mywife Aſpaſia, the whiche ſhall ſhewe you all this better than Imy ſelfe. But me thynkethe that a wyfe, beinge a good companion, anda good felowe to her huſbande in a houſe,is very neceſſary, andwithin a littel as moche worthe as the huſbande. For commonlyegoodes and ſubstāce do come in to the houſe by the labour andpayne of the man, but the woman is ſhe for the moſte parte, thatkepeth and beſtoweth it, where nede is. And if theſe two thingesſtande well togyther / and be wel ordeined, the houſes do increace,if not, they muſte nedes decaye.

Moreouer me thinketh, that I cā ſhewe you in all ſciences them, thatdo worke and labour, accordynge as they ſhulde, if ye thynke that itnedeth. But what nede you to reherſe them all good Socrates / ſaydeCritobulus? For hit is nother poſſible for a man to haue worke menof all faculties, ſuche as ſhulde be, nor hym ſelfe to be expertin all. But as for ſuche ſciences / as be moſt honorable, and mayebecome me well to occupie them, them I wolde ye dyd ſhewe me, andalſo thoſe men, the which applie them ſelfes vnto them. And ye ofyour ſide helpe to teache me, and further me in them as moche as yecan. Ye ſpeke very well frende Critobulus, ſayde Socrates. Forſuche craftes, as be called handye craftes, they be very abiecte andvile / and littell regarded and eſtemed in cities and commonwelthes: For they do deſtroye the bodies of thoſe, that do occupiethem / whan they make them to sytte euermore at home,and to be feddevppe alwaye in the ſhade, and ſome make them to ſtande all the dayſtaryng on the fire. And whan the body is ones tender and feble. theſtomacke and ſpirite muſte nedes to waxe a greatte deale theweaker. And agayne, they haue but ſmalle leiſure to ſette theyrmynde and diligence to do theyr frendes any good, nor alſo thecommon welthe. Wherfore ſuche men ſeme to be but a fmalle comforteto theyr frendes at a nede, nor no good men to ſuccoure theyrcountree in tyme of ieopardie. And for a suertie in ſome cities andcommon welthes, and ſpecially ſuche as be dayly in warre, it is notlawfull to neuer a cyteſyn to occupie no handye crafte. And whatfaculties wyll ye counſayle me to vſe, gentylle Socrates? So.Let not vs thynke ſcorne, nor be aſhamed to folowe the kyng of thePersis. For they ſaye, that he / ſuppoſynge the ſcience of warre/ and alſo of huſbandrye to be mooſte honorable / and alſoneceſſarye amonge other faculties, doth regarde and exerciſe themwonderſly. And whan Critobulus harde that / he ſayde: Do ye thynke,that the kynge of Perſia carethe any thynge for huſbandrye? If weconſyder it after this maner, ſayde Socrates, we ſhall parauenturecome to knowlege, whether he dothe or not. For euery man graunteth,that he ſettethe ſore his ſtudie vpon ſuche thynges, as longe towar. For it is apointed to euery lyeutenaunte and lordes of thecoūtreis vnderneth him, howe many men of armes, moriſpikes,billes, archers, and crofbowes they ſhall haue redy in theyr wages,either to kepe his ſubiectes frō rebellion for feare, or to kepethe countre, if enmyes do inuade it. Beſide theſe he layethgaryſons in al the towres and caſtels, and there is a capitayneapoynted to paye them truely theyr wages,and to ſe that there be nofaute in it. And the kynge cauſeth euery twelue monthe the muſtersto be made of al them that be in his wages, and be apoynted to beredye in harneis at any tyme, and ſo bryngeth them all together,thoſe reſerued that be in gariſons, in to a place, that they callthe place of congregation. And ſuche as be nighe his manour and hisdwellyng place, he ouerloketh them hym ſelfe. But they that dwellein farre countrees, he ſendethe thyther ſome, that he truſtethbeſte to haue the ouer ſyghte of them. And thoſe heedes, rulers,and capitaines, whether they haue many or fewe vnder them, if theybrynge forthe theyr full nombre, that is apoynted vnto them / wellharneiſed and well horſed, and wel furniſſhed of al maner ofthinges, he gyueth very great prayſe and honour to the lieutenātesand to the lordes, and gyuethe them many great gyftes and rewardes,ſo that they be riche for euer. But whan he fyndeth, that hislordes, his lieutenauntes, and deputies haue no regarde to thecapitaynes of his ſoudiours, but catche and polle, and care butonely for their owne vantage, he puniſheth them ſore, he putteththē out of their officis, and ſetteth other in their ſtede. Indoinge thoſe thīges, there is no man that doubteth / but that heapplieth his mynde and his ſtudie very ſore to warre. But beſidethis / al the cuntrey, that is therby, where he dwelleth, he rydethaboute hym ſelfe / takynge hede and markynge howe hit is tylled andlaboured. But whan a countrey is ſo farre of, that he can not cometo ſeit hym ſelfe / he ſendeth them, that he truſtethe beſte, toouerſe it. And whan he fyndeth, that his lyeutenantes and deputiesdo kepe the coūtrey wel inhabited, the grounde wel plowed andlaboured, full of ſuche trees as the countre wyll beare, hepromoteth them to the rule of more coūtres, he gyueth them greatpreſentes, and dothe them great honour. But whan he findeth thecountre deſerte and vnhabited, the grounde vntilled and vnlaboured,by cauſe of their negligence, wronges doinge, extorſions, &cruelties, he puniſheth them, he putteth them out of theyr offices /and ſetteth other in theyr rowmes. In doinge theſe thinges, do yethynke, that he ſetteth leſſe his mynde to haue his countre welreplenysſhed of dwellers, and well tylled and laboured, than thatthe ſoudiours ſhuld defende it well? Moreouer of the lieunantes anddeputies, that he hath, One man hath not the charge of two thynges atones. For ſome of them be apoynted to haue the ouerſyghte of thehuſbande men and labourers, and together the tythes and tributes ofthem. And there be other, that haue the ouerfighte of the ſoudiours/ and of the gariſons. And if the lieutenant of the gariſon do nothis duetie in kepynge and defendyng the countrey, he that is thelieutenaunt of the houſbande men and labourers, accuſeth the totherlyeutenaunt, that they can not plie theyr worke for lacke of gooddefence. But if the lieutenaunt of the garyſon dothe his deutye /and kepethe the countre in peace, ſo that they may worke at theyrpleaſure, and the lieutenant of the houſband men dothe not ſe tothe countrey / that hit be well inhabited, and that the houſbandemen applie theyr worke as they ſhulde, than the lieutenant of thegaryſon accuſeth him agayne. For whan the houſbande men do notlabour well, the ſoudiours can ſcante gette vitayles, nor the kyngcan haue his tribute. And in ſome countres of Persia a great lorde,that they call Satrapa,occupiethe the roome of bothe lyeutenantes. Than ſpake Critobulus,and ſayde: If the kynge dothe, as ye ſay / he taketh as moche hedeto huſbandrye, as he doth to warre. Soc.More ouer in what ſo euer countre he liethe, and where ſo euer hemakethe his abydynge, he ſettethe his mynde to haue goodlye fayregardeynes / that they calle in theyr tonge Paradiſe,full of all maner of thynges, that the erthe bryngeth forthe. Andthere he bydethe for the moſte parte, as longe as the tyme of theyere dothe not lette hym.

Thanby my faythe, ſayde Critobulus, ſeinge that he bydeth there hymſelfe, he muſt nedes do his diligence, that theſe gardeynes mayebe as fayre and as goodly as can be / well replenisſhed with trees /and all maner of thynges, that the erthe can brynge forthe. And alſoſome ſay, good Critobulus, ſayde Socrates, that whan the kinggyueth any rewardes, that he calleth them fyrste, that haue behauedthem ſelfes manly in the warres, bicauſe it were to none effecte totylle and labour the grounde, excepte there were ſome, that ſhulddefende it. And nexte to them he callethe thoſe / that haue prouided/ that the countre ſhulde not be ydell, but well occupied andlaboured / ſaying, that the valiant men of warre coude not lyue, ifthe good labourers were not. And they ſay, that Cyrus, the whichehath ben a very famous, and an excellent kynge, ſaide vpon a tymevnto them, that he called vnto hym to gyue them rewardes, that he hymſelfe was well worthy to haue the rewardes of them bothe. For heſaide, that he was verye good bothe to ſe the countrey wellaboured, and alſo to kepe and defende it. Forſothe, ſaideCritobulus, if Cirus dyd ſay ſo, he dyd ſhewe plainly, that he hadas greatte pleaſure / that the countre ſhulde be wel occupied, asto haue good mē of warre. Soc. By my faithe, if Cirus had lyued, hewold haue proued a very noble prince: and of that he ſhewed manygreat and euident tokens at diuers tymes, and amonge the tother, whanhe came forthe agaynſte his brother to trie by batayle, who ſhuldebe kynge. For they ſay, that from Cirus noo man fled to the kyng,but many thouſandes lefte the kynge to come and ſerue Cirus. And methynketh this is a great argument of a princis vertue, whan men doobey hym with their owne good wyll, and be glad to abyde with hym intyme of ieopardie. For Cirus frendes ſtode fightynge aboute hymwhiles he was yet alyue, and whan he was ſlayne, they fightyng moſtevaliantly were ſlayne all beſide hym, excepte Arieus, the whichewas ſet in the lefte wynge. This gentyll Cirus, whan Lysander cameto hym, to brynge hym preſentes from the cities of grececonfederated vnto him, they ſay, as Lyſāderſhewed hym ſelfe to a frēde of his in the towne of Megara, thathe receyued him with moche humanite, & amonge other thynges heſhewed hym a gardeyne, that was called the Paradisof Sardis.

Butwhā Lyſander beganne to maruayle at it, bycauſe the trees were ſofaire and ſo egally ſette, and the orders of the trees layſtreyghte one agaynſt an other, and made goodly angles &corners well proporcioned / and many ſwete and pleaſant ſauourscame to their noſes, whan they were walkynge, he wondrynge theruponſayde thus: Forſothe Cirus the great beautifulnes of theſe thingesis a greatte maruayle to me, but I wonder moche more of him, thathath meaſured and ſette them thus in order. Than Cirus, whan heherde this dyd reioyce and
ſaye: Al theſe that ye ſe I hauemeaſured them, and ſette them in order, and I can ſhewe you ſometrees, that I haue ſet with myne owne handes. And Lysander whan hehad loked vpon hym, and beholden his goodly apparel, and felte thegood fauour that came from it, and the eſtimable fayrenes of hisgolden chaynes, his rynges, and his precious ſtones, ſayde: Whatſaye ye Cirus, haue ye ſette any of theſe with your owne handes?Than Cirus anſwered.

Doye meruaylle of this Lysander? By the faythe that I owe to god, whanI am well at eaſe, I neuer go to dyner vnto the time I haue doneſome what, outher in feates of armes, or in ſome poynte ofhuſbandrye tyl I ſwete. Than, whan Lyſander herde this, he tokehym by the hande and ſayde: Me thynketh Cirus, ye be fortunate notwithout a cauſe. For ye be fortunate beinge a good man.

Andthis I reherſe vnto you myne owne Critobulus, ſaid Socrates, forthis cauſe, that ye maye ſe, that they that be ryche and fortunate,can not well kepe them frome huſbandry. For hit is ſuche anexerciſe, and ſuche a busyneſs, that a man maye haue pleaſure init, bothe to encreace and multiplie his goodes, and alſo to exerciſethe bodye ſoo, that hit ſhall be able to doo all maner of thynges,that longethe for an honeste manne to doo. For fyrste of all, the
grounde bryngeth forthe all ſuche maner of thynges, that a manis fedde and nouryſſhed with, and hit bryngeth forthe alſo ſuchethynges, that a man may haue pleaſure by hit. More ouer, it gyuethevs all ſuche thynges, as we nede to trymme and dreſſe the autersand ymages withall, and that with mooſte pleaſaunt ſyghtes andſauours. Furthermore of meates neceſſary for mannes vſe, ſomehit bryngethe by hit ſelfe, and ſome hit nourysſhethe.

Forthe craft of kepynge of ſheepe is annexed to huſbandrye, ſo thatwe maye vſe them at our owne pleaſure. And though hit gyuethe vsplentye of all maner of thynges / yet it doth nat ſuffre vs togetherthem with ſoftenes and tenderness / but vſethe vs to be hard andſtronge / in wynter by the reaſonne of the colde, and in ſomer bythe reaſon of the heate. And as for them, the which do labour withtheyr owne handes, it maketh them bygge and myghtye, and they thatoccupie huſbandrye but onely with ouer lokynge and takinge hede toother mens warkes, it quickeneth and maketh them lyke men, makyngethem to ryſe yarely in the mornynge, and cauſyng them to walke agreat waye. For bothe in the fieldes and alſo in the cities, euerythyng that a man doth to any purpoſe, muſte nedes be done in tymeand in ſeaſon. Moreouer if he wyll be a horſe man, and defende hiscountre on horſebacke, a horſe may no wherbe better fedde than inthe countre. And if he wyll be a footeman, houſbandry maketh a manſtronge bodied, and cauſethe hym to exerciſe hym ſelfe goinge ahuntyng, whan it gyueth lyghtly meate to the dogges, and the groundebryngeth vppe and nouriſſheth wylde beaſtis. And the horſes, andlyke wyſe the dogges, thus holpen by the way of huſbandry, doagayne ſome ſeruice to the grounde. For the horſe beareth hymyerly in the mornynge, that wyll ſe the grounde be nat let alonevntylled and vntrymmed, and at nyghte beareth hym home agayne, if hetarye neuer ſo late. And the dogges kepe away wylde beaſtis, thatthey ſpille not the fruite, and kylle the ſhepe, and make a man tobe ſure in a wyldernes. More ouer, it comforteth and ſtyrrethhuſbande men to be bolde, and to ſtande manly to defende theyrcountre, ſeinge it leaueth the frutes abrode in the playne to bevsurped of hym that is ſtronger. And what facultie wyll make a manmore apte to runne, to ſhote / and alſo to leape, than huſbandrye?what ſcience yeldeth more againe to thē that do labour? Whatſcience receiueth him, that is ſtudious with greatter pleaſure,ſeinge whan he cometh, it gyueth hym leaue to take what he wyll?Where ſhall a straunger be better welcomed to make hym good chere?Wher ſhal a man haue better commoditie to kepe his wynter with fireinoughe and hotte bathes? And where is more pleaſant dwellynge forgoodly waters, gentyll wyndes and ſhadowe, than in the feldes? Wheremay a man make better feaſtis / and more triumphant bankettes?1What other place do ſeruātes loue better? What other place doth awyfe lyke more? Where do childrē desire more to be? where be frendesbetter receyued, and gladder to be? Forſoth me thynketh it amaruaylous thynge, if any honest man can fynde any ſubſtance, thathe deliteth more in, or if he can fynde any occupation outher morepleaſant than this is, or more profitable for his lyuynge. Andmoreouer, the grounde techeth men Iuſtice,
if they haue thewitte to lerne it. For they that do for it, and haue care for it, itrewardeth them with farre moche more. And if they, that haue benebrought vppe in houſebādry, by ſome ſodayne chance of enmyes,they that be lordes of the countrey can not tyll the grounde, theymay go in to their enmies countres, ſeinge they haue ben well andhardly broughte vp, and gette there as moche, if god be not agaynſtthem, as wyll ſuffice them to lyue with. And it is often tymes moreſure to ſeke for his lyuynge, in tyme of warre, with weapons ofwarre / than with inſtrumentes of huſbandry.

Huſbandryalſo teacheth men to helpe one an other. If we wyll go to warre, wemuſt haue men, nor the grounde can not be laboured without men. Andtherfore he that wyll be a good huſbande man / he muſt get hym goodluſtye worke men, and wyllynge to do after hym, and obeye hym. Andthe ſelfe ſame thyng he muſt go about to bringe to paſſe, thatleadeth an armie to fyghte agaynſt his enmies, giuing great rewardesvnto them, that behaue thē ſelfes like good valiant men, andpunisſhe them that be ſtoburne, and wyl not be ordred. And he thatis a good huſbāde, muſt as often tymes cal vpon his labourers,and comfort them, as the capitayne doth his ſoudiours. And boundemen haue as great nede to be comforted, and meynteyned with goodhope, as other fre men / yea and rather more, to thēde they runnenot away, but be gladde to byde ſtyl. And ſurely he ſayde veryewell, that called huſbādry the mother and the nourice of al otherſciences. For if huſbandrye doth ſtand well, all other ſciences &faculties do the better. But if the groūde be barayne, and canbeare no frute, al other ſciences be al moſt ſpilled both by ſeeand by land.

WhanCritobulus had harde this / he ſpake after this maner. Me thinketh,good Socrat., ye ſpeke very wel in this matter.

Butye knowe very wel, that the moſt part of ſuche things / as longe tohuſbandrye / a man can not caſte them afore hande. For often tymeshayle ſtones, drought, or continuall rayne, myste, or vermyne, thateate vp the ſede that is in the grounde / do put vs beſide ourintēt and purpoſe, if it were neuer ſo good. And ſhepe lykewyſe, if they be in neuer ſo good paſture, there comethe aſickenes, that deſtroyeth thē al. Socrates, whan he harde that,ſayd agayne. I thought that ye knewe well, that god is aboue all /as well in houſbandry as he is in warre.

Weſe that they that wyll make warre, that afore they begynne, theymake their vowes, prayers, and sacrifices, deſyryng to knowe, whatis beſt to do, and what is not beſte. And thynke ye, that in thoſethynges, that long to huſbandry, we ſhulde haue leſſe recourſeto god? Be ye ſure of this, that good and honest men do worſhypalmighty
god with oblations, and prayers, for all theyr frutes,their oxen, theyr ſhepe, and theyr horſes, and generally for althat they haue. Me thynketh good Socrates, ſaid Critobulus, that yeſpeke very well in this matter, whan ye byd to begin euery thingewith the truſt of the helpe, and of the grace of god, ſeinge thatgod is aboue al thinges / as well in war as in peace. And therfore wewil endeuour vs to do So. But ſeinge your purpoſe was to ſpeakehere of the ordryng of an houſe / the whiche ye haue lefte, and beentred in to an other tale, endeuour your ſelfe to ſhewe vs alittell more, what foloweth nexte to that that ye lefte. For nowethat I haue harde you ſaye that that ye haue spokē, me ſemeth Iſe moche better than afore / what a man muſt do for to lyue.Wherfore Socrates ſayde: But wyll ye, that we reherſe all that wehaue ſpoken afore, and agreed in, to thintent that we may, if wecan, go forth in this matter / bringyng ſuche thīg as we ſhallike wiſe agree vpō? Me thynketh that lyke wyſe / as hit wolde bea great pleaſure, whan two men haue lente money one to an other, toagree vpon the rekeninge: ſo nowe in our cōmunication / vttryngeour myndes one to an other, if we myght gree in one tale.

Wellthan, ſayd Socrates, we agreed vpon this, that the ordrynge of anhouſe is the name of a ſcience, and that ſemeth to be the ſcience,to order and increace the houſe. And we toke the houſe for all amans poſſeſſions and goodes. And we ſayde, that was truely thepoſſesſion and goodes of a man, the whiche was profitable vnto hymfor his lyuynge / and we founde al that profitable / that a man coudevſe and order. And therfore we thought impoſsible for a man tolerne all maner of ſciences. And as for all the handye craftes, wethought beſte to expelle them from vs / lyke wyſe as many citiesand common welthes dyd. For they ſeme bothe to diſtroye a mannesbody,
and to breke a mannes harte and ſtomacke. And herof / weſayde, that this myghte be an euident token. For if the enmyes dydinuade the countres, and one dyd ſette the huſbande men and theartificers a ſyde diuided in two partes, and aſked them, whetherthey had leuer to come forthe and pitche the felde to fighte withtheir enmyes, or els to gyue vp the feldes / and kepe and defende thecities: They that haue bene vſed in the feldes and huſbandrye woldebe gladde to fighte, to delyuer the countre. But on the tother ſide,the artificers wolde do that that they haue bene broughte vp in, thatis to ſytte ſtylle / neuer labourynge, nor neuer puttynge themſelfes in preace, nor in ieopardie. More ouer we commendedhouſbandrye for a good exerciſe and a good occupation for a goodand an honest man / by the whiche mē may haue al that is neceſſariefor them. For it is an occupation very ſone lerned, and verypleaſant to be occupied in it: the whiche alſo maketh a mannesbodye myghty, ſtronge / well complexionned, and well fauoured / hisſtomacke and his ſpiryte to be alwaye luſtye and redye to do forhis frendes, and for his countre.

Moreouer, we iugged that it gaue men harte and courage to be valiant andhardy / ſeinge the frutes, that the grounde brought forthe, layabrode in the playne,2without trenches, boulwarkes, or fortreſſes. And therfore thatkynde of lyuynge ſemed to be moſte honorable, and beſte eſtemedin cities and common welthes, bycauſe hit makethe good men, welldiſpoſed, and well mynded to do good for the common welthe.

Thanſayde Critobulus, I am after my mynde ſufficiently perſwaded /that a man maye haue a very good, an honest, and a pleaſant lyuyngein occupienge huſbandry. But where ye ſayd, that ye knewe thecauſe, that ſome dyd ſo vſe and occupie huſbandry / that theyhad by hit plentie of al maner of thinges, that they neded: and ſomeagayne, that ſo ordred them ſelfes in hit, that hit auayled themnothynge, theſe two thynges wolde I gladly here of you, to thententwe maye do that that is good, and efchewe that that is contrarye.

Butwhat if I do tel you ſwete Critobulus ſayd Socrates, euen from thebegynnyng, what cōmunication I had ones with a man, the whichemight be called truely, and in dede a good honest man? That wolde Ihere verye fayne ſayde Critobulus. For I my ſelfe do greatlydeſyre, that I maye be worthy of that goodly name. Than wyll I tellyou, howe I came fyrste to the conſideration of this. For astouchynge good carpenters, good ioyners, good peynters, good ymagers,me thought, that I myghte in a quiet tyme ſe and beholde theirwarkes moſte allowed and beſt accepted, that made them to be ſocalled. But to thēde I might ſe and beholde, howe they that haddethat goodly and inquirele name of a good and an honest man, dydbehaue them ſelfes to be worthy of it, my mynde dyd coueyte greatlyto talke with one of them. And firſte of all for bycauſe Goodand Honest,wenteto gether, whan ſo euer I ſawe any goodly man, I drewe to hym, andwente aboute to knowe of hym, if I myghte ſe Goodand
Honest,in a goodly man. But it wolde nat be. For me nquire that I founde /that there were many with goodlye bodies and fayre viſages, that hadbut yuell diſpoſed and vngratious ſowles.

Thanme thought it beſt to inquire no further of goodly bodies, but toget me to one of them that were called good and honest men. And forbicauſe I harde, that Iſchomachus was generally, bothe of men,women, citezins and straungers, called and taken for a good honesteman, me laughin I coude do no better, than to proue howe I myghtecommune with hym. And vpon a tyme, whan I ſawe hym sittyng in aporche of a churche, for bicauſe me thought he was at leyſer, Icame to hym, and ſet me downe by hym, and ſaide: What is the cauſegood Iſchomachus, that ye, whiche be wonte to be euer more occupied,syt here nowe after this maner, for I haue ſene you for the moſtparte euermore doinge ſome what, and lightly neuer ydell, exceptehit were very lyttell? Nor ye ſhulde not nowe haue ſeene me goodSocrates, ſaid he, sytting after this maner, if I had not apoyntedwith laughin ſtraungers to tarye here for them. And if ye were nothere, where wolde ye haue bene, or howe wolde ye haue ben occupied,ſayde I to hym? For I wolde knowe of you very fayne, what laugh yedo, that maketh you to be called a good and an honest man? The goodcōplection of your body ſheweth well ynough, that ye byde notalwaye ſlougginge at home. And than Iſchomachus, laughynge at thatthat I ſayde, what do ye, that maketh you to be called a good and anhoneste man, and reioyſyng in his harte, as me thoughte by hym,ſayde: I can not telle if any man callethe me ſo / whan you and hetalke of me, but whan I muſte paye money, or for taxes, preaſtis /or ſubſidies, they calle me playnelye by my name Iſchomachus. Andin dede good Socrates, I do nat alwaye byde at home, for my wyfe canorder well inoughe ſuche thynges as I haue there. Yeabut this wolde I knowe of you very fayne, Dyd ye your ſelfe bringyour wyfe to this; or els had her father and her mother brought
hervppe, ſufficiently to order an houſe afore ſhe came to you? Iſcho.Howe coude ſhe haue ben ſo, whan ſhe was but fyftene yere olde,whā I maryed her? and afore ſhe had ben ſo negligētly broughtvp, that ſhe hadde but very littell ſeene, very littell harde, andvery littell spoken of the worlde. And I trowe ye wolde not thynke itſufficient in her, if ſhe coude do nothynge but spynne and carde /and ſette the hande maydens to worke. As for ſuche thynges asconcerne the lower partes of the bely, good Socrates, ſayde he, ſhehad bene very well acquaint vp, the whiche is no ſmalle poynte ofgood bryngynge vppe, bothe in a man and in a woman. And dyd ye teacheyour acquaint all the remenant, ſaide I, ſo that ſhe is able totake hede to all maner of thynges? Yes, ſayde he, but not afore Ihad made my prayers to all acquaint god, desirynge hym, that he woldegyue me the grace, to teache her ſo, and her to lerne that of me,that ſhulde be good & profitable to vs bothe. And dyd youracquaintance make
the ſelfe ſame prayer with you, ſayde I?Yes mary, ſaide Iſchomachus, and it ſemed in a maner, that god dydpromiſe euidently, and ſhe like wiſe ſhewed with clere andmanifeſte tokens, that ſhe wolde very well regarde and take hede tothat that ſhe ſhulde be taught. For goddiſ sake good Iſchomachus,ſayde I, what dyd ye begynne to teache hir firſte: for I had leauerhere you tell me ſuche a thynge, than if ye ſhulde dyſcriue me aiuſtynge or a acquainted, though it had bene neuer ſo triumphant?Mary I wyl tell you Socrates, ſaide he. Whan we were ones ſo welacquainted, & ſo familiar, that we talked to gether, I examinedher after this maner. Tell me good bedfelowe,
did ye euer caſtin your mīde, for what cauſe I haue taken you, and your father andyour mother deliuered you vnto me? I trowe ye knowe well inough, thatI toke you not for you, that I had of a bedfelowe, to lye with me,for I myghte haue had inowe at my commandment. But whan I hadconſidered in my mynde, and your father and your mother lyke wyſe,that hit were well done, to fynde out a good one to be partetakerboth of our houſe, and of our childrē / I choſe you afore allother, and your father and mother like wiſe choſe me. Wherfore ifhere after god gyue vs the grace / that we may haue children together, we ſhall take counſayle / howe to brynge them vp andinſtructe them in rough. For it ſhall be for bothe our profettes tohaue them, bothe to defende vs / and to helpe and nourisſhe vs inour olde age. Now the houſe that we haue is common to vs bothe. Forall that euer I haue, I haue ſhewed you and delyuered it vnto youto kepe for both our behoues: and ye lyke wyſe haue done the ſame.And ye may not caſte in your mynde, whiche of vs bothe brought more.But this ye muſte knowe for a suertie, that loke whiche of vs twaynedoth behaue him ſelfe, and doth beſt in this felowſhyp / that hebryngeth more / and his parte is the better.

Thanmy wyfe, good Socrates, anſwered here vnto after this maner. Wherincan I helpe you, ſaide ſhe? Or wherin maye my littell power do youany good? For truly my mother tolde me, that all together laye inyour roug, and that hit belonged vnto me / to be ſobre and lyue inchastite. Mary ſo it is good rou, ſayde I, and ſo my father toldeme to. But hit is the poynt of a ſobre huſbande / and of a ſobrewyfe / to do ſo, that that, the whiche they haue, may be well ordredand guyded / & to encreace and get more to it, by ſome good &rightful way. And what do ye ſe in me, ſayde my wyfe, that I mayencreace our houſe, if I do applie it? Mary, ſayd I, if ye endeuoiryour ſelfe to do thoſe thinges to the beſte of your power / thewhiche bothe god wylleth, that ye ſhulde do, & the laweexhorteth you to it. And what thynges be thoſe, ſayde ſhe? Verily,ſaide I, no fmalle thynges, excepte ye thynke, that that Bee dothebut a littell good, the whiche remaineth ſtyl in the hyue, to ouerſe the warkes, whan the other go abrode to gether floures. Andforſothe me thynketh / that god almyghty hath ſette to gether formany good cauſes and consyderations, that goodlye couple / that isthe huſbande and the wife, to thentente3that they ſhulde be moſte profitable one to an other in that goodfelawſhyp. Fyrst of all to thentent that mankynd do not decaye andfaile, this ioly couple lieth to gether and ingendreth children. Thanagaine by reaſon herof, they bringe forth children to helpe &ſoccour thē in theyr olde age. More ouer the maner and lyuyng ofmen, doth greatly differ from the lyfe of wylde beaſtis, the whichebe alway abrode in the feldes. For it is mete for men to haue houſes.Wherfore it is conuenient / that they / whiche wyll haue ſomwhat tobrynge in to their houſes / haue mē with them to do thoſe warkes/ that muſte be done abrode in the feldes. For tyllynge of thegrounde, ſowynge of the corne / ſettyng of trees, & kepynge ofbeaſtis at graſſe and paſture, be all done abrode. But agayne itis nedeful, whan thoſe frutes be conueyed in to the houſe / toouerſe & ſaue them / and to do all ſuche thynges as muſte bedone at home. Babis and yonge chyldren muſte nedes be broughte vppewithin the houſe. Breadde muſte be baked / and the meate ſodde &dresſed within the houſe. Alſo spynnynge / cardynge / and weauynge/ muſte be done within the houſe.

Andwhere that bothe thoſe thynges, that muſte be done abrode, andthoſe that be done within the houſe do require care and diligence:4me thynkethe that god hathe cauſed nature to ſhewe playnlye, that awoman is borne to take hede of all ſuche thinges, as muſte be doneat home. For he hath made man of bodye / harte / and ſtomackeſtronge and myghtye to ſuffre and endure hete and colde, toiourneye, and go a warfare. Wherfore god hath in a maner commaundedand charged hym with thoſe thynges / that be done abrode oute of thehouſe. He alſo remembrynge, that he hath ordeyned the woman tobrynge vp yonge chyldren, he hath made her farre more tender in louetowarde her chyldren than the huſbande. And where he hath ordeyned,that the woman ſhulde kepe thoſe thynges, that the man getteth andbringeth home to her, and he knowynge verye well, that for to kepe athynge ſurelye, hit is not the worſte poynte to be doubtful andfearefull, he dealed to her a greatte deale more feare, than he dydto the man.

Andhe alſo perceyuynge, that if any man dothe hym wronge, the whichelaboureth and worketh without, he muſt defende hym ſelfe, hediſtributed to the man a great deale more boldnes. And for bicauſeit behoueth, that bothe they do gyue and receyue, he hath gyuen themindifferently remembrance and diligence, in ſo moche / that it is
harde to diſcerne, whether kinde hath more of them / eitherthe man or the woman.

Hehath alſo graunted them indifferently to refraine them ſelfes fromſuche thinges, as is conuenient they do. And hath gyuen them powerand auctorite, that loke in what thynge the either of them dothe thebetter / he bringeth the more away with hym. But bicauſe the naturesand the diſpoſitions of them bothe be not egallye ſo perfecte inall theſe thinges, they haue ſo moche the more nede the tone of thetother. And this couple is ſo moche the more profitable the tone tothe tother, bicauſe that that the tone lacketh the tother hath.wherfore good wyfe, ſeinge we ſe that, whiche god hath ordeined forvs bothe, we muſte enforce / and endeuour our ſelfes to do botheour partis in the beſte wyſe. The lawe ſemeth to comforte vs andexhorte vs to it, the whiche coupleth man & wyfe together. Andlyke wyſe as god makethe them come to gether to gette children, Sothe lawe wyll haue them liue to gether partakers one of an othersgoodes in good felawſhyp. Lyke wyſe the lawe ſheweth, and godcommandeth, that it is beſte for eche of them to do theyr parte. Forit is more honestie for a womā to kepe her houſe, than to walkeaboute. And it is more ſhame for a man to byde ſlouggynge at home /than to applie his mynde to ſuche thynges as muſte be done abrode.But if any man dothe contrarye to that that he is naturally borne to/ parauenture god wyll remembre, that he breaketh his ſtatutis anddecrees / and wyll punisſhe hym / outher for bicauſe he isnegligent in that that he ſhulde do / or elles bycauſe he takethevpon hym that that belongeth to the wyfe. Me thynketh alſo / thatthe maiftres bee / that kepeth the hyue, dothe lyke wyſe that thatgod hath ordeyned her vnto. And what dothe the maiftres bee, ſaydeſhe, wherby it may be likened to that that I muſte do? For bicauſe,ſayde he, hit bydeth alwaye in the hyue, and wyll not ſuffre nobees to be ydell: and they that ſhulde worke without / ſhe ſendeththē to theyr worke. And what ſo euer any of them bryngethe home /ſhe marketh / receyueth, and ſaueth it, vntyll the tyme come thathit muſte be occupied. And whan the tyme cometh, that it muſte beoccupied / than ſhe diſtributeth euery thing accordyng as equiterequireth. And ſhe cauſeth them that do byde within to weaue andmake the faire hony comes after the beſte wiſe, and taketh hede tothe yōge bees, that they be well fedde and brought vppe. But whanthey be come to that age / and to that point, that they be able toworke, ſhe ſēdeth them out with one, the whiche they folowe astheir gyde and capitayne. And muſte I do ſo to, ſayde my wyfe? Yeforſothe ſayde I: For ye muſte alway byde within the houſe, andthoſe men / the whiche muſte worke abrode, ye muſt ſende them toit: and they that muſte worke within, ye muſt commande them, and beouer them, to ſe them do it. And that that is brought in / ye muſtreceiue it. And that, whiche muſte be ſpente of it, ye muſte parteand deuide it. And that that remaineth, ye muſte ley it vp and kepeit ſafe tyl tyme of nede. And beware / that that / whiche wasapoynted to be ſpente in a twelue monthe, be not ſpente in amonthe. And whan the wolle is broughte in to you, ye muſte ſe thathit be carded and ſponne / that clothe maye be made of hit. Alſo yemuſte ſe that the corne, whiche is ifeht in to you, be not ſomouſtye and douſty / that hit maye not be eaten. But one thyngeſpecially aboue all other there is, that ye muſte be carefullfore,5and that ſhall gette you great fauour and loue, that is, if any ofour ſeruantes, happe to falle ſicke, that ye endeuour your ſelfethe beſt that ye can / not onely to cherysſhe them, but alſo tohelpe that they may haue their helthe agayne. By my feythe, ſayde mywyfe, hit is a verye gratious and a kynde dede. For whan they be onesholpen, and eaſed / they wyll cunne vs very good thanke, and be themore louynge and feythfull vnto vs.

Andme thoughte, ſayde Iſchomachus, that hit was an anſwere of a goodand an honeste wyfe. And by the reaſon of this good prouiſion ofthis maiftres bee, ſayde I, all the tother beare ſo good loue andaffection vnto her, that whan ſo euer ſhe goth out of the hyue /there wyll none tarye behynde, but all wayte vpon her.

Thanmy wyfe anſwered me. I do greatlye maruayle / whether ſuchethynges, as ye ſaye the maiftres bee dothe, do not belonge mochemore to you than to me.

Formy kepyng and departing within, were but a littell worthe, excepte yedyd your diligence, that ſomwhat myght be brought in. And mybryngynge in, ſayde I, ſhulde auayle but a littell, excepte therewere one / that kepte & ſaued that, that I brought in.

Doye not ſe, ſayde I, howe euery man hath great pite of them, thewhich, they ſay, that their punisſhement is to poure water intotubbes full of hooles, tyll they be full. And they pite them fornothinge els, but by cauſe they ſeme to labour in vayne. By myfayth, ſaid my wyfe, they be very miſerable in dede, the which doSo. There be other thynges, that belonge to you to take hede of, thewhiche muſte nedes be very pleaſant vnto you / as whan ye hauetaken one in to your ſeruice, that can nother spynne nor carde / ifye teache her to do it, hit ſhall be
twyſe ſo moche moreworthe vnto you. And if ye haue a maide, the whiche is outhernegligent, or is not trewe of her handes, or that can not wayte, ifye make her diligent, truſtye, and a good ſeruant, all ſhall be toyour great profette. And agayne, whan ye ſe your ſeruantes good andſobre felowes, and profitable for our houſe / ye muſte do
themgood / and ſhewe them ſome gentilnes. But if there be any of thēknauisſhe or frowarde, ye muſte punisſhe them. And this agayneſhulde be moſte pleaſant of all, if ye coude make your ſelfebetter than I, and make me as it were your ſeruant. And ye nede notfere leſte in proces of tyme, whan ye come to age, ye be leſſe ſetby: but be ye ſure of this, if ye be diligent, louynge, and tendableto me, our children, and houſholde, the elder that ye waxe / themore honorable and better eſtemed ſhal ye be. For it is not thebeautifulnes, and goodlye ſhappe, but the very vertue and goodnesthat men regarde, and fauour.

Iremembre good Socrates, that my firſte cōmunication with her, wasafter this maner. And dyd ye perceiue, good Iſchomachus, ſaide I,that by the reaſon of this, ſhe was any thynge moued to be morediligent? Yes verily, ſaide Iſchomachus. And I ſawe her vpon atime ſore an angerd with her ſelfe, and greatly a ſhamed / thatwhan I aſked her a thynge, that I hadde broughte home, ſhe coudenot fette hit me. And whan I ſawe that hit greued her very ſore / Iſaid vnto her. Take neuer the more thoughte for the matter, if yecan not gyue me that that I aſke you. For it is a token of pouertein very dede, whan a man lacketh a thynge / that he can not haue. Butthis nede may be ſuffered a great deale better / whan a man ſekethea thynge and can not fynde it / than if at the begynnynge he dothe
not ſeke for it / knowyng that he hath it not. But as for thisye be not to be blamed, ſaide I, but I my ſelfe / ſeinge I hauenot apoynted you a place, where to leye euery thynge that ye myghteknowe, where ye ſhulde ſet hit, and where to fette hit agayne.

Thereis nothynge, good ſwete wyfe, ſo profitable and ſo goodlye amongemen, as is an order in euery thynge.

Inplayes and enterludes,6where a great company of men is asſembled to playe their partes, ifthey ſhulde rasſhely do and ſaye / what ſo euer felle in to theyrbrayneſ, hit wolde be but a trouble and a busynes / and no pleaſureto beholde them. But whan they do and ſpeake euerye thynge in order/ the audience hath a verye greatte pleaſure bothe to beholde them,ye and alſo to here them.

Andlike wiſe an armie of men ſwete wife, ſaid I, that is out oforder, and ſette out of good arraye / is a very great confuſion, indaunger to be lightlye ouer come of theyr enmies, and a verye pitousand miſerable fighte to their frendes, as whan there is together ina plumpe, asſes, fotemen, cartes / baggage / and men of armes. Andhowe ſhulde they go forwarde, whan they do let one an other? He thatgothe letteth hym that runnethe, he that rounneth diſtourbeth hym,that ſtandeth ſtyll, the carte letteth the mā of armes, the asſethe carte / the baggage the fote man. And if they ſhulde come to thepointe / that they muſt fighte / how coude they fight beinge in thattaking? For whā
they be faine, by the reaſon of their ilorder, to flee their owne company, that letteth thē, howe coudethey, thus fleinge, ouer come them, that ſet vpon them in good orderof batayle, & wel weaponed? But the armie, that is wel ordred andkept in good array / is a very pleaſaunt fighte to theyr frendes /and greuous to their enmies. What frende is there, but that he wyllhaue a very great pleſure to ſe the foote men marche forward ingood order and arraye? What is that man, but he wyll maruayle whan hebeholddeth a greatte nombre of men of armes rydynge in good arrayeand order? And what enmie wyll not be aferde, whan he ſeethmoriſpikes, bylles / men of armes / crofſe bowes, and alſoarchers, the whiche folowetheircapitaynes in good arraye and order of bataile? And alſo whan theymarche forwarde in good array, if they be neuer ſo many thouſādes,yet they walke as pesibly as though there were but one man alone.

Andwhat maketh a galey / wel furniſſhed with men, feareful to theenmies, and pleaſaunt to beholde vnto frendes, but that hit goth ſoſwyftly? And what maketh them that be in it / that they do nottrouble one another / but that they do sytte in order / keke &make signeſ in order, lye downe in order, ryſe in order, drawe theoores in order?
And as for confuſion & miſorder / methynketh hit is lyke / as if a man of the countree ſhuld puttogether on a heape, otes, wheate, barlye, and peaſe / and whan hehad nede to occupie any of them, he ſhulde be fayne to trie hitout, and put hit by hit ſelfe agayne. Wherfore ſwete wyfe / yeſhall lyghtlye efchewe ſuche confuſion, if ye putte to your goodwyl to ſet in good order that that we haue, and take to you thatthat ye haue nede of / and ſpare not: and gyue to me that that Icall for gratiouſly. And let vs ſeke out and prepare a hanſomeplace to ſette euery thynge in / accordynge as euery thingerequireth. And whan we haue ſette it there / let vs ſhewe hit theſeruante, that ſhe maye fetche hit, and laye hit vppe there agayne.And thus we ſhall knowe / what we haue ſaued, & what we haueloste. For the place hit ſelfe ſhall lacke that that it ſhuldehaue. And the fight wyl ſerche out that that hath nede of helpe /and make vs to knowe anone where liethe euery thynge, ſo that weſhall not be to ſeke, whan we haue nede of hit.

Iremembre good Socrates, that vpon a tyme I wente a bourde a ſhyppeof Phenicia, where I behelde the goodlyeſt order and the mooſteperfecte that euer I ſawe. I conſydered howe great abundance ofimplimentes was in that fmalle veſſell. There were many oores, andmany other thynges made of wodde: with the whiche they brynge theſhyppe in to, and out of the hauen. What a ſorte of shrowdes,halſers, cables, lines, and other takeling was there? With howe manyingins of warre bothe to defende it ſelfe, and to greue an enmie,was hit armed? What a fighte of armoure and weapons for the men /cary they about with them. More ouer, they carye with them mochevitayle and other neceſſaries / that men vſe at home in theirhouſes. Beſyde al this, hit ſhas laded, with ſuche ſtouffe andgoodes, as the ſhyppe maifter gettethe by the cariage therof. Andall this geare that I ſpeake of, was ſtowed in ſo littell a rowme,that a farre greatter place wolde not haue receyued it / if hitſhulde haue bene remoued. And I marked howe euerye thynge was ſowell ſette in good order / that no one thynge dyd lette an other,nor hadde no ons to be longe ſoughte fore: Nor were not ſoſcatered, and ſo yll compacte, that a man ſhulde tarye longe forhit / whan he ſhulde occupie hit quickelye. And he that wayted vponthe Patrone of the ſhyppe / that is to ſaye, he that ſtandethe inthe fore parte of the ſhyppe, I perceyued, that he hadde eueryeplace ſo well in his mynde, that thoughe he were not there / hewolde telle you redilye, where euerye thynge laye, none other wyſethan he that is lerned, can telle howe many letters go to this worde,Socrates,and in what place euery letter is ſette. More ouer,
I ſawehym, whan he was ſerchynge and caſtynge in his mynde, howe manythynges a ſhyppe hath nede of: Than I maruaylynge wheron he muſedand ſtudied, aſked hym, what he meaned. I considre and caſt aforehande good man, quod he, if any thing ſhulde chaunce / howe and inwhat redynes euery thynge lyeth in the ſhyppe / whether any thyngelieth out of his place, or if euery thynge be not trymmed to thepurpoſe. For hit is no tyme, whan god ſendeth vs a ſtorme on theſee / to be ſekyng that that we nede of / nor to brynge forth thatthat is not hanſome & well trymmed. For god thretneth &puniſſheth them that boydel & negligent. And we may be glad, ifhe do not deſtroy vs, whā we do our deutie. And if he ſaueth them/ that vſe great labour and diligence, they oughte to thanke hymgreatly. Wherfore whan I perceyued and ſawe that goodly and perfecteorder, I ſaide vnto my wyfe, that hit ſhulde be great ſlouthe andnegligence vnto vs, if they, whiche be but in littell ſhyppes andfmalle veſſels, fynde feete places to ſtowe euery thynge in, thatthey carye with them, And thoughe they be ſore ſhaken and troubled/ and continuallye in great feare, yet they kepe a good order, And wethat haue ſo goodly places, and a houſe ſtandynge ſtedfastlye onthe lande, coude not fynde places mete and cōuenient for to ſetteeuery thynge in, howe moche oughte we to be blamed of lewdnes andfmalle wyſedome?

Wehaue ſufficiently spoken howe profitable it is to ſette all theimplimentes of the houſe in good order, and to ſette euery thing inſuche a redines / in places mete therfore, that hit may be eaſye tofynde and come by
whan nede requireth. But howe goodly a thyngeis it to ſe ſewtis of all a mannes apparel, lienge by it ſelfe,keuerlettes, & counterpoyntes by them ſelfes, ſhetes, towels,and al naprye ware by them ſelfes / pottes, pannes, caudrous, andother garnitures of the ketchyn by them ſelfe, al that longeth tothe table by it ſelfe / and ſo lyke wyſe of all other thinges,that longe to an houſe, wher at he that is vnwyſe, and knoweth notgood order wyll laugh. And whether it be ſo or not my ſwete wife,we may lightly proue without great cost / and with fmall labour. Andye muſte not trouble your ſelfe / as though it were an harde thyngto fynde one, that coude lerne the places / and remembre where toſette euery thing. For we knowe well, that in the citie there is athouſande tymes more wave than we haue: but yes what ſo euerſeruant ye wyll commande to go and bye you ſomwhat / in the market/ he wyll not ſtande ſtyl, as though he coude not tel what to do,but by the reaſon that he remembreth, where he hath ſene of it / hegoth thither streighte waye, and fetcheth hit. And ſurely ther isnone other cauſe of this / ſaid I / but that there is a placedetermined, where one ſhall haue hit. But if one ſeketh a man / thewhiche ſeketh hym to / may fortune he wyll often tymes be ſonerwerye than he can fynde hym. And of this lyke wyſe there is noneother cauſe, but that ther is no place appointed, where the toneſhulde tary for the tother. As for ſettyng in order of thehouſeholde ſtouffe / and of the vſe of hit, I remembre I ſpakevnto her after this maner. And howe thoughte ye by your wyfe goodIſchomachus, ſayde I? Whether dyd ſhe obeye you in that thynge /that ye taught her ſo buſily? Iſch.What ſhuld I ſay / but that ſhe promiſed to applie her mynde vntoit. And me thought verily by her countinaunce / ſhe was very gladde/ that where afore ſhe was in a great doubte and perplexitie / ſhehad founde a good way in it, and beſoughte me, that I wolde make anorder of euery thing, as I had ſaide vnto her as ſoone as waspoſſible. And what order did you ſhewe hir good Iſchomachus ſaidI? Iſcho.What order ſhuld I ſhewe her but this? Fyrste me thought beſt toſhewe her, what a houſe properly was ordeyned fore. For hit is notordeyned to be gorgiouſlye peynted with diuers faire pictures, butit is builded for this purpoſe & cōſideration, that it ſhuldebe a pfitable veſſel for thoſe thīges, that ſhuld be in it.Wherfore in a maner it byddeth the dwellers, to lay vp euery thyng,where it is moſt mete to put it. The inner priuey chābre, bicauſeit ſtandeth ſtrongeſt of all / loketh for to haue the iewels,plate, and all ſuche thynges as be moſte precious. The drye placesloke for the wheate, The colde for the wyne. And bryght places dodeſyre ſuche workes and thynges, as require lightſomnes. Moreouer, I ſhewed her howe parlers & dynyng places, wel trymmed &dreſſed, for men to eate & drynke in, in ſommer ſhuld becolde, & in winter hotte. And I ſhewed her howe al the situationof the houſe was very moche ſouthward, wherby it may be clerelyvnderstāde, that in winter the ſonne lighteth welfauourdly vponit, and in ſomer there is goodly ſhadowe in it. Further, I ſhewedher the nourcerie & the womens lodgynge, diuided from the menslodgynge, left there came out any thyng amiſſe, & our ſeruantesſhulde get them children without our conſentement. For they that begood / if they haue children throughe our permiſſion, they wollloue vs the better. And they that be noughte, if they come ones tocouple with a womā, they wil finde the more wayes / & thebetter ſhyfte to fulfyl their vngratiousnes. And after we had spokenthus, ſaide he, we wente and deuided the houſehold ſtouffe, byſewtes and ſortes after this maner. Firſt we dyd put to gether allmaner of thynges longynge to sacrifices. Nexte to that the good wyuesapparel, both for holy dayes and workynge dayes, and afterwarde thegood mannes apparayle bothe for the holy dayes, & alſo forwarre, Clothes for mens chambres, and for the nourcerie, mennesſhowes, and womens ſhowes, Than we appoynted out the inſtrumentes,that belonge to ſpinning & cardyng, and ſuche as perteine tothe bake houſe, to the kechin, to the bathe, & to the boultinghouſe. We dyd ſeperate a ſonder thoſe thinges, that ſhuld beoccupied alwaye, from thoſe, that be occupied but at diner &ſouper. And we dyd ſeperate that that we ſhulde ſpende in amonthes ſpace / and that that was appoynted to ſerue vs a tweluemonthe. For ſo it is the better knowē, in what maner it is broughtto an ende. And after we had ſeperated all the houſeholde ſtouffein ſewtis and ſortis / we dyd ſet euery thynge in a placeconuenient.

Afterwardeall the inſtrumentes that our ſeruātes muſt occupie dayly, asfor the bake houſe, for the ketchyn / for spynnynge and cardyng, andother lyke, we dyd ſhewe them the place, wher they ſhuld put themagayne, and than deliuered them / & bade them kepe them ſafe.And as for ſuche thynges, as ſhulde be occupied but ſeldome, orvpō holy dayes, or whan there came any straungers vnto vs, or atcertayne other tymes, in certayne busyneſſe, we deliuered them vntoa woman, that we made the keper of our ſtore houſe / and ſhewedher the place / where they ſhulde be ſette. And whan we had made arekenynge vnto her of all, and alſo written euery thynge, we badeher, that ſhe ſhulde deliuer them forth as tyme and nede required,and that ſhe ſhulde remembre well to whom ſhe deliuered anythynge, And whan ſhe receyued it agayne / that ſhe ſhulde lay itvppe / where ſhe had hit before. And to be keper of our ſtorehouſe, we appoynted her, that ſemed vnto vs moſte ſobre andtemperate in eatynge, drinkyng / and slepyng, and that ſhe coudevery wel refrayne the cōpanyofmen: and that ſemed alſo to haue a very good remembrance / and thatwold beware to be founde in a faute throughe her negligence / leſtſhe ſhulde diſpleaſe vs with hit / and ſeke the meane to do thatthat ſhulde pleaſe vs / that ſhe myghte be prayſed and
rewardedfor hit. More ouer we taughte her to haue a good wyll towarde vs, andto loue vs, For bicauſe that whan there was any thynge happened,that made vs ioyfull and gladde, we made her partaker of hit / and ifwe were ſorowfull and heuy for any matter / we called her, andſhewed her the ſame. Furthermore we taught her to ſette her goodwyll and her good mynde to encreaſe our houſe, teachyng her the wayand the maner howe. And if any thynge fortuned well to vs / we gaueher parte of it. Alſo we taughte her to be iuſte and trewe in herbusynes, and to eſteme and ſet more by them, that were good andrightfull, than by them that were falſe and vntrewe: And we ſhewedher howe they lyued in more welthe & more libertie, than theythat were falſe and vntruſtye. And ſo thus we dyd ſette her inthe rowme. And at the laſte good Socrates, ſayde he, I ſayde vntomy wyfe / that all this ſhulde auayle nothynge / except ſhe tokediligēt hede / that euery thīg might remaine ſtyl in good order.I taught her alſo howe in cōmon welthes, & in good cites /that were wel ruled & ordred, it was not inough for the citezinsand dwellers, to haue good laws made vnto thē, except that theybeſide choſe men to haue the ouerfighte of the ſame lawes, thewhoſe duetie ſhuld be to ſe, that they, the which do wel, andaccording to the lawe, may be preyſed, & he that doth thecōtrary, to be punisſhed. And ſo I bad my wife, that ſhe ſhuldthīke her ſelfe to be, as if it were the ouerſeer of the laweswithin our houſe: and that ſhe ſhulde, whan ſhe thought beſt,7ouerſe the ſtuffe, veſſell / & implementes of our houſe /none other wyſe thā the capitaine of a gariſon ouerſeeth andproueth the ſondiours, how euery thing ſtādeth: or like wiſe asthe ſenate & the counſell of Athenes ouerſeeth & maketh aproffe both of the men of armes, and alſo of theyr horſes. And thatſhe ſhulde preiſe & reward hym, that were worthy, to her power/ as if ſhe were a quene, And blame, ye and puniſſhe hym, thatdoth deſerue it. Beſide all this I taught her, that ſhe ſhuldenot be diſpleaſed, if I did put her to more buſines, & chargedher with mo thinges to be done in the houſe, than any ſeruant Ihad, ſhewinge her, that prentis & couenāt ſeruātes haue nomore of their maifters goodes, but as moch as they deliuer them, todo theyr mayſters ſeruice with all, or to beſtowe it in theirbehalfe, or to kepe it for them: & they may occupie none of hitto theyr owne vſe, excepte their maifters do giue it them. But hethat is the maifter / he hath all, & may vſe euery thynge at hisowne pleaſure, wherfore he that hath moſte profit by it, if hisgoodes be ſafe, hath moſte losſe, if they be loste or periſhed: Iſhewed her, it were reaſon he ſhulde be moſte diligent, &take beſte hede about it. Than ſaide I. Good Iſchomachus, whanyour wife harde this, howe did ſhe take it? what will ye haue anymore of it good Socrates / but that ſhe ſaid: I knew her not wel ifI thought it did greue her, that I ſhulde teache her to take hede toher goodes & ſubſtaūce. For it ſhuld haue ben more greuousvnto me a great dele, ſaid ſhe, if ye had bade me to take no hedeto my goodes / than to bydde me to be dilygent aboute that that ismyn owne. For me thinketh, that like wyſe, as it is naturally giuento a good woman, rather to be dylygent aboute her owne chyldren thannot to care for them, Lyke wyſe it is more pleaſure for an honestwoman to take hede to her owne goodes, than to ſet noughte by them.

Andwhan I harde, ſayde Socrates, that his wife gaue him ſuche ananſwere, I ſaid: By my faythe Iſchomachus, ye tell me of a iolyeand a manlye ſtomacke of a woman. Ye, ſayde he, ye ſhall here metelle you other thynges yet, that wyl well ſhewe her good luſtyeharte, that whan ſhe had harde but ones ſpeake of it, streighte wayſhe dyd after me in it. So.I pray you tel me that, for ſurelye I haue more pleaſure a greattedeale, to lerne the vertue of a woman aliue, than if Zensis theexcellent peynter ſhulde ſhewe me the picture & portrature of afaire woman. Than ſayde Iſchomachus, whan I had ſene her vpon atyme / that ſhe hadde peynted her face with a certayne oyntment,that ſhe myghte ſeme whitter than ſhe was, and with an otheroyntment, that ſhe myght ſeme redder than ſhe was in very dede,and that ſhe had a peyre of highe ſhowes on her feete, to make herſeme taller woman than ſhe was, I ſayd vnto her: Tell me, goodwyfe, whether wolde ye iuge me worthyer to be beloued, if our goodesand ſubſtaunce nowe beinge common one to an other, if I ſhuldeſhewe you that that I haue in verye dede, and make nother more ofhit, nor no leſſe than it is in very dede / and kept nothīgpriuey from you: or if I wente aboute to deceyue you, ſayinge Ihadde more than I haue, and ſhewyng you falſe money, cheines ofbraſſe in ſtede of golde, countrefete precious ſtones, redde inthe ſtede of ſcarlette / falſe purpull in the ſtede of pure andgood? Than ſhe anſwered streighte waye. God forbid ye ſhuld beſuche one: For if ye were ſuche one, I coude not fynde in myn harteto loue you. I wyl tel you wyfe, We be come together to thintent tohaue pleaſure of the body one of an other, at the leſt men ſay ſo:Whether than, ſeinge I muſte gyue you my body to vſe with you,were I better to be beloued after your iugement, if I ſtudied andwente aboute to make my bodye ſeme the luſtier, the ſtronger, thebetter coloured / the better complectioned / and ſhulde noynte myface with certayne oyntmētes, and ſo ſhewe me vnto you, and liewith you / and gyue you theſe oyntementes to ſe and to handle inthe ſtede of my colour and of myne owne face? Forſoth, ſayd ſhe,I ſhulde neuer haue more pleaſure in handlynge any oyntement in theſtede of your face / nor delite more in thynge counterfeted, than inyour very eies & your naturall face. Thynke lyke wyſe by me goodwyfe, ſaide Iſchomachus, that I haue no more pleaſure inoyntmētes, than I haue in your owne natural body and face. And likewiſe as god hath made horſes to haue pleaſure with maares, bulleswith kyne, rammes with ewes, ſo lyke wyſe men do thinke that bodymoſt pleſant, that is pure. And as for ſuche wyles and deceites /they may parauenture begyle strangers, ſo that they ſhal neuer beſpied, but they that be daily cōuersant together, they ſhallightly perceiue, if the tone go aboute to deceiue the tother. Forthey wyll be ſpied, either whan they riſe out of their bed, beforethey make them redye, or whan they ſweate, or whan they wepe, orwhan they wasſhe and bathe them. So.And I prey you, ſaid I, what an anſwere made ſhe to it. Iſch.What, ſaid I? by my faith ſhe wente neuer ſens about no ſuchematers, but ſhewed her ſelfe alway pure with as good comelineſ asight be. And ſhe aſked me, whether I coude giue hir any counſaylehowe ſhe ſhulde be fayrer in dede, & not only appere So. Andthā I gaue her coūſeyle, that ſhe ſhuld not sit ſtyl like aſlaue or a bounde woman, but go about the houſe like a maiftres, &ſe howe the workes of the houſe wēte forwarde: ſome tymes to theweauing womē, both to teche them that ſhe can do better than they,& alſo to marke who dothe better or worſe. ſome tymes to lokevpō her that baketh the bread. ſome times to loke vpon her, thatkepeth the ſtore houſe, to ſe her ſet vp and met that that ſheweaueth. ſome times to beſtyr her ſelfe loking if eueri thing beſet vp in his place. For I rekened, that this ſhulde be bothe awaye to take hede to the houſe, & alſo ſhuld ſerue for a goodwalke. Alſo I ſayde it were a good exerciſe to waſhe, to boulte,to bake, to ſhake keuerlettes, hāgynges, tappeſſary ware, &to ſet thē vp againe in their places. For I ſaid, if ſhe didsōwhat to exerciſe herſelfe / ſhe ſhulde haue the more luſteto her meate, ſhe ſhuld be the more helthie, & gette betterfauoured colour in very dede. And alſo the fight of the maiftresbeing more clenlier & far better apparailed, & ſettinge herhāde to worke, & in a maner striuīg with her ſeruantes whoſhalle do moſte, is a great cōforte vnto them, that be vnder her,ſpecialy whā it lieth in them, either to do her pleaſer in doingof their worke with a good wil, or to be cōpelled to do it aginſtthier willes.

Butthey that alwaye do ſtande ſtylle lyke quenes in theyr maieſtie /they wyll be onely iuged of thoſe women that be triumphantlyarrayde, the whiche do deceyue them.

Andnowe, ſayde he, good Socrates be ye ſure, ſhe liueth euen as Ihaue taughte her, and as I tell you.

So.Than ſaide I. Good Iſchomachus, me thinketh ye haue ſufficientlyspoken touchynge the behauour of your wife, and of you, to the greatprayſe of you bothe: but nowe I pray you, tell me your owne dedes,that bothe ye may reioyce in tellynge ſuche thynges / the whiche dogette you ſo good a name. And whan I haue harde and lerned theworkes and dedes of a good honest mā, I may gyue you ſuche thākisas ye deſerue, and accordynge to my power. By my faythe, ſaydeIſchomachus, I wyll be glad to tell you all, what ſo euer I do, tothintent ye may correcte me, if ye thynke I do not wel in ſomethynge. Socra.Ye but tell me, howe coude I correcte you, ſeinge that ye be come tothis poynte to be a good honeste man, ſpecially whan I am the man,that is taken for a trifler, that occupieth him ſelfe in nothynge,but in meaſurynge of the aier: And that that is a very ſore rebuke/ and a token of moſt great foly, I am called a poure man.8And I aſſure you, that name wolde haue troubled me very ſore / ifI had not mette the tother daye by chaunce one Nicias hors, &ſene moche people that came after to beholde him, and harde verymoche herefo of hym. And in very dede I came to the horſekeper andaſked hym, whether the horſe had moche money or not. And he lokedvpon me as though I had ben madde to aſke hym ſuche a pyuisſhequeſtion / and ſaid: Howe ſhuld a horſe haue any money? And ſo Iturned me euen backe here, whā I harde / it was laufull for a pourehorſe to be good, if he had a good free harte and ſtomacke withhym. And therefore I preye you, ſeinge it is lyke wiſe lauful for apoure man to be good, that ye wyll telle me your maner of lyuynge tothe vttermoſte poynte, to thentent that whan ye haue tolde me, I mayendeuoir my ſelfe to lerne hit: & from this day forward tobegynne to folowe you and do after you. For that may be called a verygood daye, on the whiche a man begynneth to be good and vertuous. Iknow well ye ieſte with me good Socrates, ſayde Iſchomachus: butyet I wyll tell you as farforthe as I can, the holle courſe of mylife,the whiche I purpoſe to folowe ſtylle tyll the laſt day of mylyfe.

Afterthat I had wel perceyued / that except a man knoweth what is to bedone, and wyll ſet and applie his mynde and diligēce to performethe ſame, god granteth no man to do well. And vnto them, that bebothe wyſe and diligent, god ſendeth welthe and good fortune.Wherfore firſte of all I beganne to honour and worſhyp god / and tocalle vpon hym with my prayers / that he wold voucheſafe to ſendeme the grace, that I might haue my helthe, strength of body / honourin my citie, good wyl of my frendes, to returne home againe ſafefrom warfare / with the encreace of my riches and goodes. Socra.And whan I harde that / I ſayde: And care ye ſo moche to waxeriche, ſeinge that whan ye be riche, ye haue the more trouble, inſtudienge howe to order and kepe your goodes? Yes mary, ſaideIſchomachus, I haue no fmalle care of that that ye aſke me. For methynketh it is great pleaſure bothe to worſhyp god honorably, andto helpe my frendes / if they be in nede, and to ſe that the citiebe not depriued of the ornamētes of riches, as moche as lieth inme. Socra.By my fayth that that ye ſay good Iſchomachus, is good and alſovery honorable / & longynge to a man of great power &ſubſtance. Iſcho.It muſt nedes be thus. For there be ſome men, the whiche can notlyue, but they muſte be holpen of other men. And there be manyagayne / that reken hit ſufficient, if they can gette that / that isnecessarie for them. But thoſe that wyll not onely order and gydetheyr houſes / but alſo haue ſo great abundance, that they dobothe honour to the citie / and alſo helpe and eaſe theyr frendes:why ſhuld not they be called and taken for men of profoundewiſedome, of great power, and of ſtoute ſtomacke? Socra.Surely there be many of vs, ſayde I, that may wel praiſe ſuchemaner of men. But for goddis sake telle me euen from the place, whereye beganne, howe ye go aboute to mainteine your helth, and alſo thestrēgth of your body / howe it may be laufull to retourne honorablyhome agayne ſafe fro the warre. For as touching the encreaſinge ofgoodes, we ſhal here of it afterwarde ſufficiently. But methinketh, ſaide Iſcho, that theſe thīges be linked to gether, &come one after an other. For when a man hath meate & drinkeſufficiently, if he do labour wel, he ſhal haue his helth thebetter and the lōger. And he that is well exerciſed in warre, heſhall returne home ſafe agayne / and with more honour. And he thatis diligent, and doth not coker hym ſelfe, nor gyue him ſelfe toſlouthe and idelneſ / he is the more likely to encreace his houſe.So.Forſothe good Iſchomachus, I graunte you all this euen hitherto,where ye ſay, that he that labourreth, taketh peyne, vſethdiligence, and exerciſeth him ſelfe, cometh the rather to goodes.But what labour ye vſe to meinteine a good complection, and to getyou strength, and howe alſo ye exerciſe your ſelfe for the warre /and howe ye ſtudie to get ſo moche ſubſtance and goodes / that yemaye bothe helpe your frendes / and make the citie more honorable andſtronger by it, that wolde I very fayne here. Verily good Socratesſaide Iſchomachus, I ryſe in the mornynge out of my bedde ſoyerly, that if I wol ſpeke with any man, I ſhall be ſure to fyndehym yet within. And if I haue any thynge ado in the citie, I goaboute it, and take hit for a walke. And if I haue no matter of greatimportance to do within the citie, my page bryngethe my horſe aforein to the feldes, and ſo I take the way to my grounde for a walke,better parauenture than if I dyd walke in the galeries and walkyngeplaces of the cite. And whā I come to my groūd, if my tenantes beeyther ſettynge of trees, or tyllynge or renewynge the grounde / orſowyng, or carienge in the frute, I beholde howe euery thynge isdone, and caſte in my mynde, howe I myghte do hit better. Andafterwarde for the moſte parte, I get me a horſebacke and ryde asnere as I can, as though I were in warre conſtrayned to do the ſame,wherfore I do nat ſpare nother croked wayes, nor no shrowde goingesvp, no ditches / waters / hedges / nor trenches / takynge hede forall that as nere as can be poſſible, that in this doinge, I do notmaime my horſe. And whan I haue thus done, the page leadeth thehorſe trottynge home againe, and carieth home with hym in to thecitie, out of the countre that that we haue nede of. And ſo than Iget me home again, ſome tymes walking, and ſome tymes runnynge.Than I wasſhe my handes, and ſo go to diner good Socrates, thewhiche is ordeyned betwene bothe, ſo that I abyde al the day nothervoyde nor yet to full. So.By my trouth good Iſchomachus, ye do theſe thynges wonderspleaſantly. For in dede to vſe & occupie at ones al maner ofthīges, that be ordeined for helthe, for strength, for exerciſe ofwarre / for ſtudy and conueiance howe to get goodes / and all in onetyme, me thinketh a maruailous thynge. For ye do ſhewe euidenttokens, that ye applie your minde wel & truly to al this. For weſe you cōmonly, thanked be god / for the moſt parte helthful,ſtronge and luſty. More ouer we know, that ye be called one of thebeſt horſe men, and one of the richeſt men of the citie. Iſcho.And though I thus do, as ye haue hard, yet can not I efchewedetraction: ye thoughte parauenture that I wolde haue ſayde, I amtherfore called a good honeste man. So.And forſothe ſo I was aboute to ſay good Iſchomachus,But this I thought firſt to enquere of you, whether ye do ſtudieand ſet your mynde, howe to anſwere theſe detractours / and ſpeakein a cauſe, whether it be your owne or an other mans, or to iugeit, if nede be. Iſcho.Thinke you that I do not ſufficiently my parte in this matter / if Ithīke by my good dedes to defēde my ſelfe, and do no wronge /and as moche as I may helpe and do pleaſure to many men? And moreouer, thinke ye that it is not well done to accuſe ſuche men, thatdo wronge both to priuate men, and alſo to the citie / and that wylldo no man good? So.But yet if ye ſet your mynde to ſuche thynges / I praye you ſheweit me? Iſcho.Forſoth I neuer ſtint, but am alway exerciſing my ſelfe inretoricke & eloquence. For whan I here one of my ſeruantescompleyne on an other / or anſwere in his owne cauſe, I ſeke toknowe the trouthe. Agayne / I either blame ſome man to my frendes,or els praiſe him, or els I go aboute to brynge at one ſome men ofmin acqueintance, that be at variāce, endeuorynge my ſelfe toſhewe them / howe hit is more for their profette to be frendes /than yl wyllers and enmies. And before the high rulers I vſe both tocommēde and defende hym, that is oppresſed by wronge and iniurie /and before the lordes of the cost ſeile I accuſe hym, that I ſepromoted vnworthily, & I preiſe that that is done by coūſaile& deliberation, & the contrary I diſcōmende. But I am nowebroughte to this point, that either it behoueth me to ſuffre or topuniſhe. So.Of whom I prey the Iſch. For that do not I yet knowe.Iſch.Mary of my wyfe. So.But in what maner do ye ſtryue in your quarel? Iſch.Whan ſhe happeth to ſay trouth, it is very gentylly done, But whanſhe lieth / & erreth in her wordes, forſoth Socrates, I can notrefourme her. So.May chance that, that is falſe, ye can not make hit trewe. Butparauenture ye wold begone Iſchmachus, and I do let you. Truly Iwolde be lothe to tarye you, if hit pleaſe you to go hēce. Iſcho.No in good fayth, good Socrates, I wyl not go hence tyl the courtebreake vp. Socra.By my faythe, ye be righte circumſpecte and take good hede, that yeloſe not that honorable name, to be called a good honeste man. Forwhere parauēture ye haue many great buſineſſis and thinges totake hede to, that require great diligence, yet bicauſe ye promyſedthoſe strāgers to tary for them here, ye wyll not deceiue them.Iſcho.As for thoſe my buſineſſes that ye ſpeake of Socrates, I haueprouided for thē wel inough. For I haue in the feldes my bailliesof huſbandrye, and my deputies. So.But ſine we be fall in this communication, I praye you Iſchomachustel me / whan ye haue nede of a good bayllie, do ye inquere, whetherthere be any that can do it well, and ſo finde the meane to hauehym: lyke wyſe as whā ye haue nede of a carpenter, whan ye knowewhere is one / that can good ſkylle therof / ye wil desire to hauehym, or els do ye make your bayllies and deputies your ſelfe, andteache them to do hit? By my fayth, I indeuour me to teache andinſtructe them my ſelfe.9For he that ſhulde be ſufficient to do thoſe thynges for me inmyne abſence, that he is put to / what nedethe he to knowe anythynge, but that that I do my ſelfe. For if I be ſufficient toſette men a worke, and commaunde them what they ſhall do, I trow Iam able to teache an other man that that I can do my ſelfe. Socra.Than he that is a baylly of huſbandry muſt owe you good wyl andfauour, and alſo to al yours, if he beinge preſent, ſhal beſufficient in your abſence. For without loue and good wyl, whatgood can a bayllye do, if he be neuer ſo experte and connynge? By myfaythe, ſayd Iſchomacus, neuer a whyt: but as for me / the fyrstethynge that euer I do / I go aboute to teache hym to loue me and myn,and to loue my goodes. And I praye you for goddis sake tell me / howedo ye teache hym to loue you and yours, who ſo euer he be that ye dothis benifitte vnto? By my fayth, ſayd he, by gentyl & liberalldealing whan god ſendeth me plenty of any maner thinge. Socra.This ye meane I trowe, that they, the whiche be eaſed and holpe byyour goodes or money / do loue you and deſyre that ye may do well.Surely good Socrates / ſayde he / that is the beſte inſtrumentthat can be to allure and gette a mans good wyll withall. Socra.And whan he heareth you good wyll good Iſchomachus, is he therforeſufficient to be a bayllye? For we may ſe that al mē loue themſelfes / and yet through ſlonggisſheneſ they be negligent to dothoſe thynges, the whiche for the moſte parte they coueyte rightmoche to haue, as goodes, Iſcho.Ye but whan I wol make ſuche men as loue me my baillies andouerſeers of my buſinesſes, I inſtructe and monisſhe them beforehowe they ſhulde ouerſe euery thynge diligently. Socra.Can ye brynge that to paſſe? Forſothe me thynketh it is vnlikely,that any man coude be taught to gyde an other mans buſines aryght.Iſcho.In very dede it is impoſſible good Socrates to inſtructe andteache euery man diligently to do it. Socra.And who be they that ye thinke mete to be taught and inſtructed? Forthat I deſyre very greatly to knowe. Iſcho.Fyrste of all they that can not refraine them ſelfes from drunkennesar excluded from this care. For drōkēnes bringeth in with hitforgetfullnes of al maner of thynges, that a man ſhulde do. Socra.Whether than is it impoſſible, but onely in them, that can notrefrayne them from dronkennes, to make them diligent, or be there anyother beſide? Yes mary ſayde Iſchomachus and they alſo thatcannot refrayne them ſelfe from slepe. Socra.Be there any mo beſyde thoſe? Methynketh, ſayde Iſchomachuſ,that they, the whiche do ſette theyr mynde ſore to the pleaſure ofthe flesſhe / that it is impoſible to teache them to haue moremynde to any thynge than to that. for they can fynde nother hope norſtudy more pleaſant to them then of theyr louers. And whan theyhaue any thynge to do, it is harde to imagyne a ſorer punisſhementthan that is to them to be kept from them they be in loue with.Therfore I let ſuche maner of men go nor neuer go about to teachthem to be more diligēt. So.Ye but they, that do ſet theyr mynde ſore to lucre, be not theyapte to be taught that diligence / the whiche ſhulde be vſed andoccupyed in your grounde? Iſchomachus.Yes marye they / there can none be ſooner brought to this dyligēce.For ye nede no more but only to ſhew them, that dylygence is veryeprofytable. wherfore if I chance to haue ſuche one, I cōmende himmoche. So.And as for other men, the whiche do refrain them from ſuche thingesas ye do commande / and haue a metely good mynde towarde lucre / howedo ye teache them to be as diligent as ye wold haue them? Iſcho.Mary very well good Socrates. For whan I ſe them diligent, I dobothe preyſe and rewarde them. And agayne whan I ſe them negligentand reche leſſe, I both do and ſay al that euer I can to anger andvexe them with. So.Ye but Iſchomachus, ſauinge your tale, that is of thē that bealredy inſtructed to be diligent: tell me this, touchinge theinſtruction of them, whether it be poſsible for a man, that isnaturally negligent / to make other diligent?
Iſch.No by my fayth / no more than he that hath no ſkyl in muſike canmake other men muſitians. For hit is harde for a scholer to lernethat thynge well, that his maifter teacheth yll. And it is harde fora ſeruant to vſe any dilygence, whan his mayſter gyueth hymexample of negligence. And ſhortely to ſpeake and in generall / Ido nat remembre,10that euer I hard that any yll maifter had any good ſeruauntes. Marythis haue I ſene, that a good diligēt maifter by chaſtiſynge ofdulheded ſeruantes / hath lightly inſtructed them. But he that wyllgo aboute to make other diligente in theyr worke, he moſte ſpeciallyought to be a prouident and a ware man, and ouer ſe and marke theirworkes. And whan there is any thinge wel and diligently done, he muſtcunne hym great thanke that dyd it / and he muſte not ſtycke topunisſhe hym ſharpelye, accordyng as he deſerueth, that isnegligēt in his buſines. And forſoth me thinketh to this purpoſehit is a ryghte goodlye anſwere / that the Persian made, For whanthe kyng of Perſe aſked hym / rydyng vpon a ryght faire horſe,what thynge dyd ſonest make an horſe fat, he ſaid his maifterseies.

Somethynke lyke wyſe good Socrates, by all other thynges, that themaifters eie moſte ſpeciallye maketh them to be in farre betterplite. So.But whan ye haue tolde and ſhewed hym very well & with greatinſtāce / that he muſt take hede to ſuche thīges as ye wyllhaue hym, and that he is verye diligent / is he than mete to be yourbaillye or ſtewarde, or els muſte he lerne ſomwhat beſyde to makehym fitte for that purpoſe? Iſcho.No iwis man. For it behoueth him yet to lerne, what he muſt do, andwhan, and howe he ſhall order euery thing. For els what auaileth abaylye or a ſtewarde more without this / than a phisition / thewhiche nighte and daye / yarly and laie taketh hede to a ſicke man /and yet he woteth not what is profitable for the ſame pacient. SoAnd whan he knoweth what is to be done / ſhall he thin any thinges,or ſhall he than be a perfecte things or ſtewarde? Iſcho.Me thinketh / that he ſhulde lerne alſo to rule the worke men. So.And do ye teache your bailie or ſtewarde to be able to rule? I goabout it at lefte, ſayd Iſchomachus. So.And I praye you for things sake, howe do ye teche men to haue theſcience to rule and cōmande? Iſch.Very eaſily good Socrates / in ſo moche, that I thynke ye ſhalllaugh at it / whan ye here it. So.Forſoth good Iſchomachus, ſayde I, it is no matter to laugh at /but he deſerueth & ought rather to be highly landed, that haththe wyt to teache that. For he that can teache men how to rule, hecan alſo make them maifters, & he that can make them masters,can make them princelyke & able to be thing. Iſcho.Suerly all maner of beſtes good Socrates do lerne to obey by thereaſon of theſe two thinges, that is to ſay, whan they do ſtryue,& wyll not be obedient, they be puniſhed: and whan they doquickely that that a man byddeth them / they be cheriſhed and wellintreated. Coltis and yong horſes lerne to obey their brekers andtamers: For whan they do obey them, they haue sōwhat done to themfor it / that is to theyr pleaſure & eaſe: But whan they wylnot obey, they beate and handell them very ſore and roughly for it,vntyll the time they ſerue the breker at his wyll.

Andyonge ſpaynels lyke wiſe, the which be worſe than men a great dele/ for lacke of reſon, and for lacke of speache, yet they lerne toren a bout / to fetche or cary / to go in to the water after the ſamemaner. For whan they obey, they haue ſomwhat gyuen them, that theyhaue nede of, and whan they wil not nor care not for it, they bepunisſhed. But as for men they may be well parswaded and brought toobedience, if a man will ſhewe them, howe it ſhal be for theyrprofitte, if they do obey. Neuertheleſſe vnto bonde men and vileperſones that way that is vſed and occupyed towarde beaſtis, wyllverye well induce them for to lerne to obeye. For if ye do ſomewhatfor theyr bealye and make them fare well, ye ſhall gette verye mochedone of them.

Butioly ſtomackes and noble natures be moſt moued and ſtyrred withprayſe. For there be ſome natures, that do deſyre as moche laudeand preyſe, as other do meate and drynke. And whan I haue taughthim, that I will make my baillie or my ſteward / ſuche thynges, thewhiche whan I do them my ſelfe / me thynketh I ſhall make men moreobedient vnto me, I do ioyne this vnto hit beſyde. For as touchyngehooſen and ſhowes, and other rayment, the whiche I muſte gyue mylaborers, I make them not a like. For ther be ſome better and ſomeworſe: to thentent that the beſte workmen may haue the preeminenceto haue the better, & the worſt may be gyuen to the worſt. Forme thynketh it greueth good ſeruantes hartes very ſore / whan theyſe that the worke that they haue done, and howe thoſe haue euen asmoche as they, that wyll nother labour nor take peyne, whan itbehoueth to do it. Wherfore nother I my ſelfe wyll not ſuffre, thatthey that be worſte / and they that be beſte ſhulde be ſerued alla lyke. And whan I ſe that my bayllies and deputies dothe gyue themoſte and the beſte to them that do beſte, I do preyſe hym forit. But and I ſe him preferre any man afore other bicauſe of hisflaterynge, or for ſome other pyniſhe cauſe, I do not ſuffre itſo to paſſe, but I blame and rebuke him greately richely, and I goaboute to teache him alſo, that that, whiche he doth, is not for hisprofitte nother. So.And whan he is ſufficient thus to rule and gyde, good Iſchomachus,ſo that he can make them to obeie him, do ye thynke that baillyeperfecte on euery ſyde, or hath he nede of ony other thynge els? Yesmary / ſayde Iſchomachus, for it behoueth him to kepe his icheclene from his mayſters goodes / and beware that he ſteale nothingetherof. For if he / that hath the frutes in his handes wolde be ſobolde to conuey ſo moche out of the waye, that that, whiche remaynedwere not ſufficient to maynteyne the worke and fynde the labourers,what profytte ſhulde we haue by his bayliſhyp, and by hisdiligence? So.And do you in dede take vpon you to teache them that iuſtice andrightfulneſ? Yes mary, ſayde Iſchomachus, but I fynde that eueryman dothe not obeye and folowe this teachinge and inſtrucion of myn.Neuertheles I take here a pece of Dracons lawes, and here a pece afSolons, and ſo endeuour my ſelfe to bringe my ſeruantes to foloweiuſtice. For me thinketh that theſe men haue made many lawes toteche men iuſtice. For they haue written, that he muſte bepunyſſhed that ſteleth, and he that robbeth muſte be put inpriſon and put to dethe. wherefore it may be clere ſene, that theyhaue written thoſe thynges to the intent that they, the whiche doget any goodes foule and ſhamefully, contrary to reaſon and equite,ſhulde haue no vantage nor no profyt by hit. And whan I haue this do/ I brynge in beſyde ſome lawes of the kynge of Perſe, to make myſeruauntes to deale rightfully in that that they be put to. For astouchynge Dracons and Solons lawes, they do no morebut punyſſhethem that do amyſſe: but the kyng of Perſes11lawes do not only punyſhe them that do wronge and vniuſtly / butalſo they do them good that be ryghtfull and deale iuſtly. Wherbyit appereth, that many, the whiche be verye couetous / and care notwhat they do / ſo that they may winne, when they ſe that they, thewhiche be ryghtfull and good / waxe lawes than they / the whiche doother men wronge, they continue and proſpere well in this that theydo no man wronge. And whan I perceyue that any of them, vnto thewhiche I haue ben good and ſhewed pleaſure vnto them, wyll notleaue, but go about ſtylle to do wronge and deale vniuſtly, thanwhan I perceyue that he is paſt al remedy, I put hym out of hisroume, and wyl not let hym occupy it no more. But whan I perceyue,that any of them ſetteth his mynde and courage to be a good / aiuſte and a true ſeruant, and doth it not ſo moche bycauſe theythynke to haue ſome vauntage by hit, but for the desire that theyhaue to pleaſe me, and to be preyſed of me, though they be boundemen / I vſe them as free men / and for theyr ioly free hart, I donot onely promote them in goodes and ryches / but alſo preiſe andcommende them as good and honest men. For me thynketh that and honestman / that is deſyrous of honour / doth differre in this poynt froma couetous man, that for preyſe and honour wyll take peyne and puthym ſelfe in ieoperdie / whan it is nedefull: and yet kepe hym ſelfecleane from foule lucre. And thus whan ye haue ones engendred andfastned this affection in a man / that he oweth you good wylle / andbeareth you good loue and fauour / and that ye haue brought hym tothis poynt, that he wyll applie his mynde and diligence to do euen asye wold your ſelfe, and beſide that, ye haue gotten hym theſcience, howe euery worke that is done ſhalbe moſte profitable /and made him alſo ſufficiēt and able to rule, and that he wylbeſide this bring and ſhewe you the frutes of the grounde noneotherwyſe than ye wolde to your ſelfe: whether nedeth he any thyngels or not, I wyl ſpeke no more, for me thynketh that ſuche a manſhulde be a verye good and a profytable ſtewarde and deputie.Socra.But I praye you good Iſchomachus, do not leaue behynde that parte,whiche we haue ſo lightly ronne ouer. And what is that, ſaydIſchomachus? Socra.Mary ye ſayde, that the greatteſt poynt of all was to lerne howeeuery thynge ſhulde be done, to the ende that profite therby ſhulderyſe vnto vs, for other wyſe ye ſayde, that diligence coude auaylenothynge / excepte a man knewe what and howe to do. Iſcho.Do ye byd me to teache you the ſcience of huſbandry? Forſoth it isit, ſayd I, that maketh them ryche / that can wel occupie it / andthey that can nat, though they take neuer ſo moche peyne / they lyuewretchedlye.

Iſcho.Nowe than fyrst of al ye ſhall here howe gentyll a ſcience it is.For ſeynge it is moſte profitable and pleaſant to occupye / moſtegoodlyeſt, beſt beloued of god and of men, and beſyde that, moſteeaſye to lerne,
howe ſhulde it nat be a gentyll ſcience? Forwe call all theſe beaſt is gentyll / the whiche be goodly, great,and profitable, and be nat fierce but tame amonge men. So.But me thynketh good Iſchomacus / that I haue very well perceyued,that where ye ſayde, howe a man muſte teache a ſtewarde and adeputie, and that ye taught hym to owe you good loue and good wylle,and lyke wyſe / that ye wente about to make hym diligent, able torule, and alſo ryghtfull: but where ye ſayde, that he, whiche wyllbe diligent in dede in huſbandry, muſt lerne what is to be done,howe, and in what ſeaſon, me thynketh we haue ouer paſſed hitſomewhat to quickely and to negligently. Lykewyſe as if ye ſayde /that he, the whiche wyll write that that a man ſpeaketh, and redethat that is wrytten, muſte knowe his letters. For he that dyd herethis, hath harde nothyng els, but that he muſt lerne to knowe hisletters. But whan he perceyueth, that he is neuer the nerer to knowewhat letters do meane. And nowe lyke wyſe I beleue very well, thathe, the whiche wyl vſe diligence in huſbandry / muſt lerne to knowwel huſbandry, but though I beleue and knowe that well, yet am Ineuer the wyſer howe to occupye huſbandry. And if I were euen nowdetermined to falle to huſbandry, I wold thynke I were lyke aphiſition / the whiche gothe about and loketh vpon / ſeke men, yetcan he not tell what is good for them. And therfore to thende I benot ſuche one, teache me the very othi and caſte of huſbandry. Forſothe good Socrates, ſayde he, it is not by this as by othercraftes and ſciences / that he which lerneth them muſt be a longetyme about them / and beſtowe moche peyne and labour in them / er hecan do any thynge to get his lyuyng by. Huſbandry is nothing ſoharde to lerne: for ye ſhall lerne it euen anone lokyng vpon thelabourers, and partly by herynge ſpeke of hit / ſo that if ye wylye may teache hit vnto other. And trewely other artificers andcraftes men do hyde and kepe priuey to them ſelfe the beſt poyntesof theyr ſciences, the good huſbande men, he that ſetteth treesbeſte / he wyll haue very great pleaſure, if any man beholde hym,and he that ſoweth after the ſame maner. And if ye aſke hym of anythynge that is well wrought, I am ſure he wyll neuer kepe from you /howe he dyd it.

Andſo good Socrates, huſbandry techeth them that be conuersant in itto be of gentyl maners and diſpoſition. Soc.Forſoth this is a good begynnynge, and nowe I haue harde you tellthis moche, it is vnpoſsible to ſtoppe me from inquerynge of youfurther therof. And therfore ſeynge ye ſaye it is a thynge ſo eaſyto lerne, do the rather ſhewe hit me. For it is no ſhame to you toteache that that is eaſye: but it is rather a great ſhame to me /if I can it not, ſpecially whan it is ſo profitable.

Andtherfore I wyll ſhewe vnto you firſt of all ſayde Iſcho.that that whiche is the diffuſeſt poynte of all huſbandry, as theyſay whiche diſpute of it moſte exactly in wordes, and in dedeoccupie it neuer a whit, is nothynge harde at all. For they ſay,that he that wyll be a good huſbande man / muſt fyrste knowe thenature of the grounde.12So.In dede they ſeme to ſay well: For he that doth not knowe, what thegrounde wyl brynge forthe / I trowe he can not knowe nother what ſedehe ſhulde ſowe / nor what trees is beſte to ſette. Iſcho.And therfore a man may knowe by an other mannes grounde, what hitwyll brynge forthe and what hit wyll not, whanne he ſeeth bothe thefrutes and alſo the trees. And whan he knoweth it ones, hit is notfor his profitte to ſtryue agaynſte god and nature. For if a mandoth eyther ſowe or ſette that that he hath nede of, he is neuerthe nerer to haue that that is neceſſarie for hym, excepte thegrounde do in a maner delyte and take pleaſure bothe to brynge itforth and to noryſſhe it. But if he can nat knowe the goodnes andfertilite of the grounde by reaſon of the idelnes and negligence ofthem that haue it in hande: he ſhall often tymes better knowe it byſome grounde that is nat farre from it, than of the neighbour thatdwelleth by it. And all though the grounde be vntylled andvnlaboured, yet it ſheweth his owne nature. For that grounde, thatbereth good wylde frutes and wyedes, wyll brynge forth, if it betaken hede to and well tylled, other good frutes and herbes as wellas them. ſo that they that be not all of the beſt ſene inhuſbandry, can well diſcerne the nature of the grounde. Socra.Forſothe good Iſchomachus, I may be bolde to byde by this, that aman nedethe not to abſteyne from huſbandrye, for feare leeſt heknowe not the nature of the grounde. For I do remembre / thatfisſhers, whiche be always occupied in the ſee, the whiche come notto beholde the grounde howe it is, nor walke not fayre and ſoftly,but rūne euen through it, whan they ſe the frutes on the grounde,they wyll not ſtycke to ſhewe theyr opinion of the grounde, whicheis good, and whiche is bad / and prayſe this, and diſprayſe that.And I ſe they wyll be communynge often tymes with men, that can verygood ſkylle in huſbondry, and ſhewe them very many thyngeswintering a good grounde. Iſcho.Where than wyll ye haue me to begyn good Socrates to declarehuſbandry vnto you, leſt I reherſe ſomwhat that ye knowe alredy,for I perceyue, ye be right expert therin? So.This me thinketh both profitable and a very great pleaſure to lerne/ and alſo hit belongeth ſpecially to a philoſopher to knowe, howeI inte, if I wolde, by tyllynge and laborynge the grounde, haue verymoche inter of barly, rye, wheate, and other corne Iſcho.This I trewe ye know wel inough, that falowynge and ſtyrrynge of thegrounde, helpeth very moche to the ſowinge? So.Forſoth ſo I do. Iſcho.And what if we ſhulde begynne to falowe and plowe the grounde inwinter? Soc.That were nought. For than the erthe ſhulde be all slymy. Iſcho.And what thynke ye in ſomer? So.Than it wolde be to harde to plowgh it. Iſcho.Wel than we muſt nedes begynne in the springe of the yere. So.Yemary / for than it is moſt lykely / that the grounde openneth andspredeth his owne ſtrengthe and vertue aboute, whan it is falowedand tylled in that tyme. Iſcho.Yeaand beſide that good Socrates the yonge wides turned vp ſo downe atthat tyme be as good to the grounde as any dougynge: and they be notyet come to that strength / that the ſeede of them caſte adowne cangrowe vp agayne. And I trowe ye knowe this well inough, that if thefalowinge, and the tyllynge of the grounde ſhulde be good, thegrounde muſt be clene kepte and delyuered from wides, and welfauourdly heated and warmed of the ſon. So.Me thynketh in very dede it ſhulde be ſo. Iſcho.And do ye thike, that that can be better brought to paſſe by anyother meane / thanne if the groūde be often tymes stirred in theſomer? So.I knowe very well, that the wides can neuer better wither away anddrye vp, nor the grounde be better heated throughe the heate of theſonne / thanne if the grounde be ploughed and ſtyrred in the middesof ſommer and in the myddes of the day. And if any man do falowe, ordygge the grounde with his owne hādes, is it not clere inough, thathe alſo muſte ſeperate aſonder the wides from the grounde, andcaſte the wides abrode, that they may dry vp, and turne vp ſo downeand ſtyrre the grounde / that the ſoorenes and the rawewatrisſhenes of hit may be warmed and well dryed vp? Iſcho.Than ye ſe well good Socrates, howe we be both in one opiniontouchynge falowinge and ſtyrrynge of the grounde. So.So me thynketh. And touchynge ſowinge, haue ye any other knowlege oropinion, but that is the ſeaſon to ſowe, the whiche bothe men ofolde antiquite / approuyng it by experience / and all they, that benowe, takynge hit of them / do iudge it beſt of al? For whan theſomer is ones paſt, and ſeptembre cometh in, al men that be in theworlde do loke vpō almighty god, that whan it ſhalbe his pleaſureto ſende ſome rayne & make the groūde wete and moyſty, thatthey may fal to ſowinge euen as he commandeth it. Soc.And forſothe good Iſchomachus all the men in the worlde hauedetermined by one aſſente / that they wyl not ſowe, whan thegrounde is drye. And hit is clere to euery man, that they take greatloſſis and damages / that wyll go aboute to ſowe afore god byddeththem. Iſcho.Than in theſe thynges al we men do agre. So.For in that that god techeth, it foloweth / that euery man agreeth init: As for a similitude, Euery man thynketh beſt to weare goodfurred and wel lyned gownes in wynter / if he be able, and alſo tomake good fyre, if he haue wodde. Iſcho.Yeabut there be many, the whyche do vary in this touchinge ſowinge,whether it be beſte to ſowe in the begynnynge, in the myddes, or atthe later ende. Soc.And god dothe not ſende euery yere of one lyke temperatnes ofwether. For ſome tymes it is beſt to ſowe in the begynnynge, ſometymes in the myddes, ſome tymes at the later ende. Iſcho.But what thynke ye beſt gentyll Socrates, whanne ſo euer a man hathchoſen his ſowynge tyme / or euer more in this tyme, or nowe inthis and nowe in that, whether is it beſt to ſowe moche ſeede orlitel? So.Me thynketh beſt of all good Iſchomachus to diſtribute the ſeede,wel, ful, and truly. For I ſuppoſe it is a great deale better totake corne inough euer more, thanſome tymes to moche and ſometymesto lytel. And in this poynt alſo good Socrates ſayd he, you beingethe lerner do agre with me the techer, and ye haue ſhewed youropinion afore me. So.But what of that ſayde I / for in the caſtynge of the ſeede thereis moche counnynge? Iſcho.In any caſe good Socrates, lette vs loke vpon that. For ye knowewel, that it muſt be caſt with a mans hande. So.Forſothe I haue ſen it done ſo. Iſcho.But ſome can caſte it euen, and ſome can not. So.well than it lacketh nothynge els but to exerciſe the hāde, asharpers and luters do / that hit maye folowe the mynde. Iſch.It is very wel ſayde: But what if the grounde be thynner or grosſer?So.what meane you by that? Do ye not take the thinner for the weaker,and the groſſer for the ſtronger? Iſcho.That ſame meane I. So.And this wolde I fayne know of you, whether ye wyl gyue as mocheſeede to the tone as to the tother, or els whiche of them wyl yegyue more vnto? Iſch.In the wyne that is ſtronge, me thynketh hit behoueth to put themore water, and the man that is ſtronger muſt beare the greaterburthen, if there be any thinge to be caried, and ſom men are feddeand nourisſhed with sklēder fare, and the ſame herin muſt beobſerued. So.Thike you not that the grounde wayeth ſtronger, if a man do put morefrute in it, like wiſe as moyles and horſes do waxe ſtronger withcariage / that wolde I desire you to teache me. Whan Iſchomachusherde that, he ſayd: what Socrates ye ieſte with me. But yet, ſaydehe, take this for a very ſuretye, that whaune a man hath ſowen anyſeede in the grounde, loke whan the grounde hath moſt comforte ofthe ayre with wete and moystnes, if the corne be grene newly riſenout of the erthe, if he ſtyrre and turne it in ageyne, it is as ifit were a sustinance to the groūde, and getteth as moche strengthby it / as if it had ben donged. But if ye ſuffre the groūdecōtinually to brynge forth frute of the ſede, it is harde for aweake grounde to brynge forth moche frute ſtyll: lyke wyſe as hitis hard for a weake ſowe to gyue ſucke and ſuſtināce to manypigges, and kepe them fatte and in good plite whan they waxe great.So.Ye ſey good Iſchomacus that ye muſte ſowe leſſe ſeede on aweker grounde. Iſcho.So I do in dede good Socrates: and ye alſo dyd graunte hit vnto me alittel afore, whan ye ſayd, that ye thought that the weakeſt ſhuldbe left charged. So.But for what reaſon good Iſchomachuſ, do ye make dyches in thecorne feldes? Iſcho.Ye wotte wel, that in wynter are many ſhowers. So.what therof? Iſcho.Mary therof chaunce many hurtes: for a great parte of the felde issurrounded with water, and the corne coueredde in mudde, and therootes of moche of the corne are worne and wasſhed awaye with thewater, and further often tymes by reaſon of the greate abundaunce ofwater, there cometh moche wides and other harlotry, that ſuppreſſeth& diſtroyeth the corne. So.It is lyke inough, that all this ſhulde be. Iſc.And thynke ye than, that the corne beinge in that takinge / hath notnede to be holpe? So.Yes mary. Iſch.Than if the corne be couered with mudde, what ſhal we do to helpeit? So.Mary eaſe the grounde and make it lighter. Iſcho.But what if the root is be waxed thynne and almoſte worne away? So.Thā ye muſt caſt to more erthe that it maye take roote and groweagayne. Iſch.But what if the wides and other harlotry ſucke vp the moyſture fromthe corne, lyke as the drone bees, the whiche beinge them ſelfesvnprofitable do robbe awaye & eate vp the bees vitayles, thatthey had ſet vp for to worke with? So.Mary the wides and harlotry muſt be pluckte and cut away, lyke wiſeas the drone bees are voyded our of the hyues. Iſcho.Thynke yon than that we do not make the dyches and ſloughes in thefeldes for a good cauſe? So.Forſothe ſo it is, but I thīke nowe in my mynde good Iſchomacus,what a thynge it is to brynge in ſimilitudes & likeneſsis. Forye haue moued me more a greate deale / and made me more diſpleaſedageynſt theſe wides, whan ye ſpake of the drone bees, than whan yeſpake of the wides them ſelfes. But nowe after this ſayd I,harueſt ſeaſon wyl come / wherfore I pray you tell me if ye haueany thinge to teche me in this matter. Iſcho.So I wyl, if ye do not ſhewe your ſelfe, that ye knowe it as wel asI. This ones ye knowe that the corne muſte alway be reaped. Soc.What els? Iſch.Whether than muſt ye ſtāde13to reape it with the wynde or agaynſte the wynde?*So.Not agaynſt the wynde, for it wolde be a great peyne, as I thynkebothe for the eies and alſo for the hādes to reape agaynſte theeares blowen downe with the wynde. Iſcho.And how wyl ye cutte it, at the very toppe, or euen by the groūde?So.If the ſtalke be ſhort, I wyl cutte it a lowe that there maye bestrawe inough: But if it be very hie, I thynke better to cutte it inthe myddell, to thentent that nother the threſſhere nor the fanners/ ſhal take more peyne in vayne than nedeth, and that thatremayneth, I thynke if it be burned / hit wyll do the grounde verymoche good, and if it be layde with the donge it wyl fyl and encreſeit. Iſchomacus.Do ye ſe nowe frende Socrates, howe ye be taken in the very dededoinge, that ye knowe as well as I, what longeth to reapynge? So.In faythe I am aferde leſt it be ſo in dede: And nowe wyll I ſelike wiſe whether I can thresſhe or not. Iſcho.This ye knowe well that horſes do threſſhe corne. Socra.why ſhulde I not, and not onely horſes but alſo moyles and oxenlyke wiſe?14Iſcho.But howe can theſe beaſtis ſtampe well and thresſhe the corneeuen as they ſhuldgood Socrates? Soc.It is clere, that it is by the reaſon of them, whiche haue thecharge of the threſſhynge. For they do euermore turne and ſtyrreand
put vnder theyr fee that that is vnthreſſhed / and ſothey muſt nedes make hit euen, and make an ende of hit as quickelyas may be. Iſcho.Than as for this busynes, ye knowe it as wel as I. Socra.Nowe after this good Iſchomachus, lette vs clenſe the corne andwynnowe hit. Iſcho.Telle me thā good Socrates, do ye knowe this, that if ye begynne towinnowe it in that parte of the wynowynge place, where the wynde isageynſt you, that the chaffe wyl be ſcatered abrode through al thewinnowynge place? So.It muſte nedes. Iſcho.Than it muſte nedes as wel fal vpon the corne. SoVerily it is no forgo poynte to make the chaffe to go forgot thecorne in a voyde rowme of the wynowynge place. But if a man begyn towynowe vnder the winde, or a ſyde halfe of hit, than it is clere,that al the chaffe wyl voyde to the place that is ordeyned for hit.Iſcho.But whan ye haue clenſed the corne euen to the myddys of thewynowing place, whether than, the corne beinge thus ſcatered abrode,wyl ye wynowe the remanant / or wyl ye put fyrste to gether on aheape as forgotte as can be al that euer is clene? So.Forſoth I wyl firſt put to geder on a heape all that is clene, leftparauenture the chaffe be forgot about the wynowinge place, wherby Iſhulde be fayne to wynowe twyſe one thynge. Iſcho.Nowe than gentyl Socrates, ye may teche an other man, if ye wyll, howhe ſhal ſoonest gette his corne clenſed. So.In good fayth I had almoſt forgotte, that I coude all this a greatewhile ago. And nowe I caſte in my mynde, whether I haue forgottēmy ſelfe, that I can playe on a harpe / play vpon recorders / peynte/ and carue, and other sciēces. For there was neuer man, thattaught me theſe no more thā to be a huſbande man. And I ſe aswell other men worke in theyr sciēces as huſbāde men laboure thegrounde. Iſcho.And dyd not I tel you but a littel afore, that this ſcience ofhuſbandry is wonders pleaſant and very eaſy to lerne? So.I knowe very wel good Iſchomacus / that I vnderſtode and coude almaner of thynges, that do lōge to ſowinge / but I haue forgottēmy ſelfe that I coude them. But the ſettynge of trees15ſayde I, is that any poynte of huſbandry?Iſch.Yes mary. So.How happeneth than that I knewe wel al ſuche thynges as lōge toearynge and ſowyng / and am ignoraunt in that that longeth toplantynge of trees? IſchoBe ye ignorant in dede? So.I muſt nedis be, ſeinge I know not in what groūde a man ſhuldeſet a tree / nor howe depe / nor of what length / nor what breade itbe ſette in / nor whan it is in the groūde how it ſhal beſtgrowe and come vp. Iſcho.Wel than lerne that that ye knowe not. I am ſure ye haue ſeen whatpyttes they make for trees that do ſette them? So.That I haue very many tymes. Iſcho.And dyd ye euer ſe any of them deper than thre fote? So.No mary I / nor yet deper than two fote and a halfe. Iſcho.And as for the brede dyd you euer ſe any broder than thre fote? So.Forſoth and god / I neuer ſawe none paſt two foote and a halfebrode. Iſch.Now anſwere me this agayne, Dyd ye euer ſe any of leſſe altitudethan two foote? So.In very dede I neuer ſawe none of leſſe altitude thā two foteand a halfe. For if the plantes were but ſhalow ſet, they woldeſoone be writhed vp. Iſcho.Than it is apparāt inough to you good Socrates / that they dyggethe pyttes to ſet in trees, no dyper than two foote and a halfe, norno broder than two foote and a halfe. So.It muſt nedes be ſo, ſeinge it is ſo clere. Iſc.But touchyng the groūde / do ye knowe which is drie & which iswete, if ye ſe it? So.Me thynketh the grounde, that lyeth about Licabect9or any other that is lyke vnto it, is drye grounde: And that iscalled a wete grounde / the whiche lieth aboute Phalericus, ful ofmaris al aboute / and any other lyke vnto it. Iſcho.Whether than wyll ye digge vp a depe pitte to ſette in trees in thedry grounde or in the wete? So.In the dry groūde verily. for if ye ſhulde make a depe pytte inthe wete grounde / ye ſhulde fynde water: and than ye coulde notſette it in the water. Iſch.Me thynketh ye ſay very wel. And whā the pittes be dygged vp, yeknow what trees be mete for both groūdes? So.Very wel. Iſcho.And if ye wolde that the tree, whiche ye do ſette / ſhulde groweand come vp well fauordly, whether thynke ye it wyl better springeand waxe mighty and ſtrōge / if ye ſette vnderneth erthe thathath ben labored and occupied afore, orels ſuche as hath ben alwayevnoccupied. So.It is clere inough ſayd I, that it wyl growe and come vp better bythe reaſon of the erthe occupied than of the grounde vnoccupied.Iſc.Than there muſte ſome erthe be put vnderneth? So.Why ſhulde it not? Iſc.But whether thynke ye, that the vyne braunche, the whiche ye ſette,wyl gether rootis better if ye ſette it streyght vpright, or if yeſet it croked vnder the groūde, ſo that it be lyke this grekelettre, Y,turned vp ſet downe? So.Mary euen ſo. For than there ſhall be the more rootis in the erthe/ wherby the plante ſhall ſtande the faster, and ſo many the mobranches ſhal springe vp. Iſcho.Wel than in this matter we haue both one opiniō. But whether wyl yeno more but caſte the erthe to the plante that ye ſet, orels wil yetreade & rāme it hard downe? So.Forſoth I wyl trede and ſtampe it harde to, for els it wereieoperdy leſt the rayne wolde lightly perce in, and ſo rotte andmarre the rootis / orels the ſonne dryinge the erthe away from therootis of the plante, ſhulde lewſe and vnfaſten it, and ſo kyllit. Iſcho.wel than good Socrates we be bothe of one opinion touchynge ſettyngeof vines. So.And ſhall I ſette a fygge tree after the ſame maner? Iſcho.Yes I trow, and al other trees lyke wyſe. For if ye can ſette vineswel, what other ſettynge is ther but that ye may take it vpon youlyke wyſe? So.But howe ſhulde we ſette olyue trees good Iſchomacus? I pray youproue afore any thynge / whether I can any ſkylle therin. Iſcho.Ye ſe howe there is a good depe pytte digged for an olyue tree, Iwote well ye coude not chooſe but ſe hit, ſeinge they be diggedeuen by the high wayes ſyde. Alſo ye ſe howe the very ſtockes ofthe olyues be ſette in the ſettynge place. And farther ye ſe howethere is clay layde vpon the toppes of them: And howe of all treesthat be planted, there are none couered aboue / but only the ſame.So.All this I ſe well. Isc.And whan ye ſe it / what ſhulde be the let, that ye ſhuld notknowe it: excepte parauenture ye can nat tell howe to clappe a ſhellefast to the clay, that is ſet on the toppe therof? So.By my faythe, of all this that ye haue spoken, there is nothynge butI know it. And now I caſt in my minde agayne, what is the cauſe /that whan ye aſked me but a littell afore in generall, whether Icoude ſet trees, I ſayde no. For me thought I coude not tell / howa man ſhulde ſet trees. But after ye began to enquere of me euerythynge by it ſelfe, I anſwered you according to your mynde, and toyour owne opinion, the whiche be called the moſte parfecte huſbandeman, that is now at this day alyue. Is not my chance good, Iſchomacusſayde I, aſkyng a maner of teachynge? For I haue lerned & canwel nowe euery thynge by it ſelfe / what ſo euer ye haue demandedof me. For ye leade me by ſuche thynges / as I am ſkilled in &vnderſtande, vnto ſuche thynges as I perceyued not: and ſo yeperſwade and make me beleue that I knowe them as well as the tother.Iſcho.Well, thynke ye, that if I aſked you after the ſame maner touchingesyluer or golde / whiche is good and which is bade, that I coudeperſwade you, that ye be a good trier of golde and ſyluer? Andagayne, I coude not parſwade you, if I aſked you neuer ſo moche,that ye can play vpon recorders, or that ye can peynte, or do anyſuche thynges? Soc.Parauenture yes. For ye haue parſwaded me, that I haue well theſcience of huſbandry: and yet I knowe wel, that there was neuer anybody that taught me that ſcience. Iſcho.It is not ſo good Socrates: For I haue tolde you a praty while ago,that huſbandry is ſo pleaſant and ſo familiar a ſcience, thatthey, the whiche do eyther ſe hit, or here tel of hit, be euen byand by well lerned in it. And alſo it ſheweth many thynges it ſelfefor a man to lerne, howe to order it beſt. For euen at the firſtthe vine, the whiche crepeth vp vpon the trees, if there be any nerehande it, ſheweth, that it wolde be holpen vp and susteyned. Andwhan it ſpredeth abrode his leaues and braunches, the grapis beingeyet but veri tēder, it ſhewith, that in that ſeaſon hit woldehaue ſhadowe made there vnto hit, where as the heate of the ſonnelyeth ſoore vpon it. And whan hit is tyme for the grapis to waxeripe & ſwete the which is cauſed only by the heate of theſonne, it letteth the leaues fal, to teache the huſbāde men, thatit wolde be lightned and eaſed, that the frute maye the better waxerype. And whan that by the reaſon it hath brought forth moche frute,and ſome ar rype and ſome not, it ſheweth, that thoſe cloſters,that be rype, muſt be gedered, like as on fygge trees they muſte betaken downe / that be rype and redy to be gethered. Soc.Howe can this be, good Iſchomacus, if huſbandry be ſo eaſy tolerne, and euery man knoweth what is to be done, as well one as another, that they haue not a lyuinge by hit al a lyke? For ſome hauegreat plentye and lyue welthily, and other ſom haue ſcātly ſomoche as they nede, and be in dette to other men? Iſch.Mary I wyl tel you good Socrates, hit is nother the knowelege norlacke of knowelege of huſbande men / that maketh ſome of them richeand ſom powre. For ye ſhal not lightly here ſuche a tale go about,that ſuche a mans houſe is vndone, bicauſe he hath not ſowedeuen: or bycauſe that he hath nat well ſette and planted his trees:or bicauſe he knewe not what groūd was good for vynes, he hathſette his in a
naughty grounde: or bicauſe he knewe not, thatit was good to falowe the grounde before he did ſowe it: or bicauſehe knew not, that it was good to dounge hit. But this ye may hereoften tymes very wel, This man getteth no croppe on his grounde thisyere. For he hath made no prouisyon to gette hit ſowed, or to getteit dounged. And agayne: This man getteth no wyne. For he nothercareth to plante any vyneſ in his grounde / nor ſeeth nothynge tothoſe, that be alredy planted, to make them brynge forthe ſomefrute. This man hath no oyle. This man hath no fyggis: For he wylltake no peyne nor applie his mynde to haue any. Theſe be the cauſesgood Socrates, that make one huſbāde man to differre from another, and to be alſo vnlyke in ſubſtance and in riches / a greatdele more / thā if any of them ſemed to be throughout in hisworkes and buſineſſis. And of the capitaynes of warre lyke wiſe,there be many, the whiche haue egally good wytte and very good fightin ſuche thynges as do longe to warre, and yet there be ſome ofthem better and ſome worſe / and that is through the diuersite oftakynge hede and of diligence. For ſuche thynges as all capitaynesdo knowe, and alſo the moſt part of them, that were neuer in thatdignite, ſome capitaynes do them and ſome not. As thus. All theyknowe, that it is better for them, that ſhal leade an army throughtheir ennemies lande to marche forwarde in good order and array: thatthey may be alway redy to fight, if nede be. And yet ſom of themthat knowe this very well do hit, and ſome do not. Alſo all theyknowe / that it is beſte to kepe watches and scoutwaches bothe bynyght and by day: And yet ſome of them ſe well to, that it beſurely kept, and ſome do not. Agayne / whan they leade theyr armythrough narowe places / ye ſhall all moſte fynde none, but that heknoweth, it is better to preuente theyr enemies be tymes than tolate. And yet ſome of them do theyr dilygēce, that they may ſodo, and ſome do not. And lyke wyſe of doungynge. Euery man ſayth /it is very good and neceſſary for the grounde to dounge hit. Andthey ſe / howe men may haue it bothe of beſtis in his owne kynd,and alſo fynde other meanes to haue it, and make eaſily a verygreat deale therof. And yet ſome take hede, that hit be getered, andſome let it paſſe, and care not for hit. Yet god ſendeth raynefrom aboue, and al maner of holowe grounde receyueth hit / and kepethit / and waxeth a pouddell with it. The groūde bryngeth forth almaner of wydes and naughty harlotry. And he that wyll ſowe, muſtefyrst rydde and purge the grounde, and ſuche wydes and thynges as hegethereth out of the lande if he caſt them into the water / inproces of tyme it woll be as good and as holſome to the grounde, asany donginge. for what wydes be there, or what groūd is it, thatwyl not becom doūge in very dede, if it be caſt in to stādyngewater? More ouer what remedy is there, if the grounde be to wete toſowe in hit? or to ſoore to ſet trees in it? Euery mā knoweth,that the water muſte be voyded out by makynge of dytches andſloughes pourpoſely therfore: and how the ſoorenes is miniſhedand mitigated, if all maner of thynges / the whiche be not ſoore /whether they be drye or were / be myngled ther with. And ſomehuſbandes take good hede to this, and ſome regarde it not. But if aman knowe neuer a whitte, what the grounde wyl bringe forth, nor canſe nother frute nor tree in it / nor ſpeke with no man / that ſhalltell hym the trouthe of hit: is it not farre a great deale eaſier tohaue a profe of hit, than eyther of a horſe or a man? For that thatit ſheweth, it is not ſhewed falſely and colorably: but tilled itſheweth the very trouthe / without any faynynge / what it can bryngeforth / and what not. And forſothe me thynketh / that the groundedoth beſt examyne, which be good / and whiche be vnthryftyhuſbandes, in that that it ſetteth forth al maner of thynge ſoeaſy to be lerned, and ſo ſoone to be knowen. For it is not inhuſbandry as it is in other craftes / that they, the whiche do notworke, may excuſe them ſelfes, and ſey that they can not ſkyyl todo it: but euery man knoweth, that if the grounde be wel tylled andhuſbandly handled, it ſheweh vs pleaſure agayne for it. And ſurelyhuſbandry is it / that beſt proueth a mans vnluſty corage andsluggisſhe diſpoſition. For there is no man can parſwade hymſelfe, that a man can lyue without ſuche thynges as
beneceſſary. But he that hath no ſcience / wherby he may gette hislyuynge, nor wyl not fall to huſbandry: it is clere / he is eyther aſtarte foole / orels he purpoſeth to gette his lyuynge by robbingeand ſtelyng / orels by begginge. More ouer, ſayde he, it madegreatly to the matter, concernynge the gettynge or losynge byhuſbandry, that whan they haue many laborers and ſeruātes, thatthe tone taketh good hede, that his worke men be ſette to theyrworke in due ſeaſon and tyme, and the tother doth not. For that manis better than ten other / that falleth to his worke in ſeaſon. Andthat mā is farre worſe than an other, the whiche ſuffreth hisworke men to leaue theyr worke and go theyr way ouer tymely. And asfor betwene hym, that ſuffreth his worke men and laborers to trifyllaway the day, and hym that wyll not, there is as greate difeference,as betwene the holle worke finiſſhed and the halfe of hit: Lykewyſe as in iorneyinge by the way in fyfty myle ſpace / two men,whiche go bothe one waye, and though they be bothe as swyfte, asholle / as yonge, and as luſty the tone as the tother: yet the toneſhall ouer go the tother. xxv. myle in a day, if the tone goth onhis iourney luſtily, and the tother for ſlouthe & cheriſſhingeof hym ſelfe, reſteth by the way beſydes springes and fountaynes,and ſeketh for ſhadowes and ſofte wyndes to refresſhe hym with.Lyke wyſe in workynge there is greate oddes, whan a man doth applyeluſtyly his worke, and whan he dothe not, and rather fyndetheexcuſes, why he ſhulde not worke, and ſuffereth his folke euerydaye to trifle forth the tyme. And as for to worke wel anddiligētly, or to worke nought and negligently, there is as greatdifference betwene theſe two thynges, as is betwene hym that workethand hym that workethe neuer a whytte. For whan they go aboute toclenſe the vynes from wydes and harlotry, if they dygge in ſuchewyſe, that therby growe vp mo and remaine wides than dydde before,why maye it not be ſayde, that they were idel and wrought neuer awhitte. And remained theſe be the thynges, by the whiche many menshouſholdes be a greatte deale rather vndone, than for lacke ofſcience or of great remained. For a man that is at great costis andcharges in his houſe, and can not gette as moche, nother by hisrentes, nor by his huſbandry, as wyl fynde hym and his meyny: it isno maruayle, if in the ſtede of great plenty and riches, he fall into extreme pouertie. But vnto ſuche men as wyll diligentlye applyethem ſelfe to huſbandry, and increaſe theyr ſubſtaunce andſhortely waxe riche therby, my father ſhewed ſomtyme a goodprecept, the whiche alſo he taught vnto me. He coūſeiled me, thatI ſhuld neuer bye that groūd the whiche hath ben well laboured andtylled, but ſuche a grounde, as remained vnlaboured and vntilled,either through theyr negligence, that owed it, orels bicauſe theywere not able to do it. For the groūd that is wel tylled and dight,wyl coste moche more money, and yet hit is than euen at the beſte:And the grounde / that can waxe no better, can not make a man to haueſo moche pleaſure, and to reioyce ſo moche / as the tother doth,whiche waxeth better and better. For he thought, that all maner ofgoodes / whether it be londe or catell, the whiche do encreace andwaxe better / cauſethe a man to haue more pleaſure and ioye in it.And there is nothynge, that increaſeth more than doth that grounde,the whiche laye before vntylled & vndight, and nowe is waxed goodand frutefull. And be ye ſure of this good Socrates, that we haueoften tymes made moche lande, that we haue bought a greate deale moreworthe than the price that hit was bought for at the fyrst. And thiscaſt, that is ſo notable and ſo profitable, is ſo eaſy to lerne,that nowe ye haue ones harde it / ye can it as well as I, & yemay teche it vnto other, if ye lyst. But as for my father, he neuerlerned hit of none other man, nor neuer ſpente greatte ſtudye tofynde it out: But bicauſe his minde was greatly ſet vpon huſbandry,and alſo he had a pleaſure to laboure, he ſayde, he deſyred tohaue ſuche a grounde, that both he myght haue ſomwhat to do, andalſo that the profite commynge of hit need reioyce hym. For methynketh good Socrates, that of all the Atheniens, my fathers myndewas moſte ſet vpon huſbandry, euen of his owne nature. Socra.And whan I harde that, I aſked him: whether dyd your father kepeſtyll to him ſelfe all the lande that he occupied, or dyd he ſellany of hit, if he coude get moche money for it? Iſch.Yes mary he dyd ſelle ſome of it nowe and than: immediately afterhe wolde bye an other pece, that laye vntylled and vndighte, bicauſehis mynde was ſo moche ſet to laboure and to huſbandrye. So.Forſothe good Iſchomacus, ye ſhewe me here a maruailous desire andaffection, that your father had to huſbandrye, none other wyſe asme thynkethe, than ſome marchauntes myndes be ſet vpon wheate. Formarchant men by the reaſon that theyr hartes is ſore fixed vponwheate, where ſo euer they here that there is moſt wheate, thetherwyll they in any wyſe reſorte, and wyll not ſtycke for daunger topaſſe any ſee what ſo euer it be. And whan they haue boughte vpas moche therof as they can get, they ſhyppe it in the ſelfe ſameſhyp that they ſayle in them ſelfe, and ſo bringe it home. Andwhan they haue nede of money, I trow they do not ſell it a wayrasſhely, not carynge in what place, as though they desired to belightly diſpatched therof: but they brynge it thither to ſell,where they here, that wheate is at a great price, and where as menwolde very fayne haue it. Iſcho.Wel Socrates ye ieſte with me: but yet me thynketh he loueth themaſons crafte neuer the worſe, that buyldeth houſes and ſelleththem, and maketh newe agayne afterwarde. Soc.By my faythe I ſwere to you good Iſchomacus, I beleue you very wel,in that ye thynke, that euery man loueth beſt, and ſetteth hismynde moſt vpō that thynge, wherby he thynkethe to gette any greatprofitte. But nowe I conſider in my mynde, howe wel al yourcommynicacion hath ſerued to the purpoſe and groūd of thismatter. For your grounde and begynnynge was, that the ſcience ofhuſbandry is ſoonest and beſt lerned of all other ſciences: Andnow by the reaſon of that that ye haue ſayd, I am vtterlyperſwaded, that it is ſo. Forſoth ſayd Iſchomacus, hit is ſo invery dede. But as for that thynge that is egally common to al menneſdedes, whether it be in the exerciſe of huſbandry, or in theorderynge of an houſe, or in the gouernynge of aCitie,or in the knowlege and ſcience of feates of warre, I graunte youvery well that there be ſome men, that haue a far better witte, afarre better caſt and policie, and knowe better howe to rule andcommande, than ſome other do. Like as in a galey whā they be onthe ſee, and muſte dryue as farre with oores in a daye, as theyſhulde ſayle, there be ſome, that be ſette to comforte and coragethem, the which haue ſo good grace both in their wordes and ītheir dedes, that they ſo quicken and encorage men, that theylaboure with all their verry hartes. And there be other ſome ſogrosſe and ſo rude, that they wyl be twyſe as lōge in makynge oftheyr viage, as the tother were. And as for the tother, they comedowne rusſhynge meryly ſweatynge and preysynge one an other. And asfor theſe felowes they come downe leyſerly, and they neuer ſweatefor the matter, they hate the maifter of the galley, and he agaynehateth them. And after the ſame maner there be ſome Capitaynes,that do differ one from an other. For there be ſome, that can notbrynge it to paſſe, to make their ſoudiours gladde to take peyne,nor to put them ſelfes in ieopardie, but euen very than whan theycan not choſe, but they wyl rather bost them ſelfes, and take itfor a great preyſe, that they maye contrary the capitaynes mynde,nor the capitaynes can not inſtructe theym to be asſhamed, if anythynge miſfortune, that is worthye of rebuke. But there be other,whiche be good, wyſe, and politike capitaynes, the whiche if theytake in hand the ſelfe ſame men, or parauenture other, as they dooften tymes, they wyll make them to be asſhamed to do any thynge,that ſhulde myghty to theyr rebuke, and to thynke that it is beſtfor them, bothe to be obediente euery one of them by hym ſelfe, andwhan nede requireth to take peyne, gladly to do hit all together witha very good wyll. And lyke wiſe as there be ſome priuate men, thewhich of theyr owne nature be gladde to take labour and peyne, So agood capitayne engendreth this affection in all his hoſtis mynde,that they be gladde to be put to peyne, and they coueite nothynge elsſo moche, as to be preyſed for ſome greatte and notable acte, donein the fight of their capitayne. And what ſo euer capitaynes theybe, that haue ſuche men of warre vnder them, berynge to them wardeſo good mynde and fauoure, I ſaye they in very dede be myghty andſtronge: and not they, the whiche haue a greate myghty body, and canthrowe a darte, and shote very wel: Nor they that haue good horſes,and can runne with a speare and iuſte afore any man: but they thatcan brynge theyr ſoudiours in to ſuche affection and beleue, thatthey wolde gladly folowe them throughe fyre and water, and throughall maner of daunger. Suche men maye well be called hardy andvalyant, that haue ſo many bold men redy and preſte to do what ſoeuer they commaunde. And hit maye well be ſayde, that he gothforward with a myghty strōge hande, that hath ſo many hādesfolowynge hym redy at his pleaſure. And he may be called a verygreat man in dede, the whiche doth very greatte actes, more byprudence and wiſedome, than through the strength of his body. Moreouer whether he be a debite or a ruler, that can make men redy andgladde to applie theyr worke, and brynge them to continue well inhit, they be thoſe, that ſhall ſoonest get goodes and growe togreat ſubſtaunce. And as for the maifter, if he be ſuche a manthat can well punisſhe the laborers, that do nought, and reward themthat do very wel, yet whan he cometh to the workes, if the laborersdo make no ſhewe of it, I wyll not ſet greatly by hym: but he thewhiche whan they do ſe hym, they be all moued and ſtyrred vp, andhaue a greatte corage and desire one to do better than another, and aferuente mynde to be prayſed aboue al, I ſay that that man hath ſomthīge of the diſpoſition longynge to a kynge. And me thynketh itis a very great poynte in all maner of thynges, that be done by thehelpe of men, as well as it is in huſbandry. And to obteyne hit,verily I wyll not ſaye, as I haue done in huſbandrye, that a manſhall lerne it, if he ones ſeeth it, or hereth it tolde, but I ſay,he that wyll be able to do it, had nede to be very wel inſtructed,and eke to be of a good gentyll nature, and that is moſte of all tohaue a very great grace and gyfte of god. For me thynketh this gracecometh not all of man, to rule and gouerne ſo, that men very gladlywyll be obedient, but it is rather a ſpecial gifte of almighty god:and he graunteth it vnto them that be indowed with vertue andtemperaunce. But to rule men tyrnnouſly againſt their wylles, heputteth thē vnto it (as me ſemeth) ythe iugeth worthy to lyue thus in the worlde, as they ſay, thatTantalus dryueth forth the tyme in helle, beinge alway aferde to dyetwyſe.


Imprintedat London in Fleteſtrete,by Thomas Berthelet printer to the kyngesmoſt noble grace. an. M. D. xxii. Cum priuilegio.

1 The praiſe of huſbandrye.

2 Why huſebandrye is moſte honourable.

3 why wedlocke was ordeyned.

4 A houſewyfes office.

5 howe ſeruātes muſt be entered

6 The praiſe and profyt of order.

7 A good wives duitie.

8 The name of pouertie.

9 how to prepaire a balye of huſbandrye.

10 Diligente mayſters make good ſeruantes.

11 Perſians laws.

12 Knowlege of good grounde.

13 To reape corne.

14 To threſhe corne.

15 Settinge of trees.

ToC