Xenophons
treatise of household.
To
the reader.
This
boke of household, full of high wisdom, written by the noble
philosopher Xenophon, the scholar of Socrates, the which for his
sweet eloqueence, and incredible facility, was surnamed Musa Attica,
that is to say, the song of Athens: is right cunningly translated out
of the greek tongue into English, by Gentian Heruet at the desire of
master Geoffrey Pole, which book for the wealth of this realm, I deem
very profitable to be red.
Xenophons
treatisee of household.
I
heard upon a time the wise Socrates commune of the ordering of an
house, speaking to one Critobulus, after this manner. Tell me
Critobulus, is the ordering of an house, the name of a science,
likewise as physic is, and mason’s and carpenter’s craft? So
methinks, said Critobulus. Whether than may we tell, what is the
duty, and the proper office of the ordering of an house, likewise as
we can tell of other crafts and sciences? Methinks, said Critobulus,
it belongs to a good husband and a good order of an house, to gvide
well and order his own house. But yet said Socrates, If one did put
him in trust, and charge him to order his house, could not he order
it as well as his own if he would? For be that has a carpenter’s
craft well, he can work as well for another as he can for himself,
and may not a good husband, well expert in the ordering of an house
too likewise? Methinks Yes, good Socrates. Than a man, said Socrates,
that is well verse in that science, though he have no substance, nor
no goods himself, may get his living, and havee good wages, if he
will order another man’s house, as well as he that builds an house.
In good faith, said Critobulus he were worthy to havee very good
wages if he could take another man’s house in hand, and do
everything, that belongs to it, and make the house better in goods
and in substance. But what do we mean by the house, whether is it
nothing else but the bare house, or whether all manner of things that
a man has out of the house, be belonging to the house? Methinks, said
Critobulus that although that that a man has, be not within the town,
where he dwells, but in the country, or anywhere else, that all does
belong to the house, what so ever a man has. And is there not some
men, that havee enemies? Yes merry, and a great many to. And shall we
say, that their enemies be their goods or substance? By my faith it
were a merry jest, if he that has
caused us to havee more
enemies than we had, would havee a rewarde, for it beside, for
because we havee judged a man’s house, and that that a man has, to
be alone. You but I do not accompt that among a man’s substance and
goods, that is nought and hurtful unto him, but that that is not good
and profitable.
Than,
as far as I see, you call that a man’s goods a substance that is
profitable unto him? Yes merry do I, and such things as he hurtful, I
call them damages and not goods. And what if a man buy a horse, that
he can not ride, but falls down from his back, and so do himself a
displeasure, is not that horse his goods? No by my fayth, seeing
those things be goods that be good. Nor that ground then shall not be
called goods unto a man, the which occupys it so, that he has damage
by it. Nor the ground shall not be called goods, if where that a man
should be found and nourished by it he dies for hunger. Than it fares
likewise by sheep. If a man has any damage, by the reason that he
cannot gvide them, nor order them as he should, the sheep shall not
be goods unto him? Methinks no. Than, as far as it seems by you, you
call those things goods, that be profitable, and those things that be
hurtful be no goods? So methinks. Than one self thing shall be called
goods unto him that can use it as he should, and to him that cannot,
it shall be no goods: likewise as recorders be goods unto him, that
can play on them somewhat according: but unto him that cannot, they
be no other wise good than stones, that be unprofitable, except a man
do sell them. And so likewise by the recorders, if we sell them they
be good: but if we keep them and cannot occupy them, they be no
goods. We must need to agree in this tale, seeing we have said
before, that those things, that be profitable be goods. For the
recorders, as long as we keep them unfoldd, they be no goods, for
they do us no good: but if they be sold, they be goods. You merry
said Socrates, if one have the wit to sell them well. But if one do
sell them, that cannot order himself, even when they be already sold,
they be no goods, according to your tale. Methinks you say sir
Socrates that, nor yet money neither is goods, except a man can use
it. So methinks, you have granted already, that those things be
called goods, that a man gets any profit by. But if a man did bestow
his money upon an harlot, and that by the reason of dayly
conversation with her, his body were the weaker, his soul the worse
disposed, and his house the worse kept and ordered, how should money
be profitable unto him? It can not be in no case, except peradventure
we will call our goods a poison, the which when a man does eat of it,
it brings him out of his wit. But as for money, friend Critobulus, if
a man can not use it, as he should, let him cast it away far from
him. For it is neither profitable unto him, nor may be called goods.
But as for friends, if a man can use them, so that he gets some
profit of them, what shall we say that they be? Goods forsooth, said
Critobulus and much more than sheep or oxen, seeing they be a great
deal more profitable. Than, according to your tale, our enemies
likewise be goods unto him, that can get profit by them. So methinks.
And it is a point then of a good husband, and a good order of an
house, to have a way, to use his enemies so, that he may get some
profit by them in any case. For you see well enough, good Critobulus
how many mean men’s houses, and how many lords and kings’
dominions have been encreased and amplified by the reason of war.
Forsoth ſyr Socrates methinks you have very well spoken in this
matter, but what think you by this, when that we see that some men,
which have sciences, good wages, and good properties, wherby they
might make their houses
the better, if they would put themselves to it: yet we may well see
and perceive, they
woll
not do it. And therefore we see, that the ſciēces and good
propreties, that they have, avail them nothing: whether than shall
those sciences, that they have, be accompted for their goods and
substance, or for somewhat else? Youa said Socrates, methinks, you
mean that by bondmen, and by some vile persons. No by my faith I: but
I speak of some of them, that be honest mens sons and gentlemen to,
the which I see, that some of them, that be expert both in those
things, that belong to war, and also to peace, yet they will not put
themselves to none of them. and methinks, they should be in a better
case if they were bondmen. For I suppose, that they do not that that
they should, for because they lack masters to put them to it. How can
that stand, said Socrates, that they have no masters, when that they
desiring to live in wealth and felicity, and mindd to do that that
would be for their profit: their lords and superiors do let them,
that they shall not do it? And what be they said Critobulus that be
invisible and yet order them thus? Nay they be not all so invisible,
no, iwis they be clear enough to every man’s
sight. And you
know well yourself, they be most ungratious and most mischievous of
all, if slouthfulness, sluggardish, lack of stomach and quicknes,
lack of taking heed, and also negligence may be taken for
ungratiousness. And beside these there be other deceitful ladies, the
which do come in under the colour and name of pleasures, playing at
dice and cards, unprofitable trifling and keeping company with
drunken, the which in process of time do show plainly unto their
adherents, by them deceived, that among pleasures, there is some woe
and some sorrow mingled. These ladies keep them so in servage and
drunkenness, that they can not be suffered to do nothing, that is for
their profit. Yes but there be some other, good Socrates, the which
have no such, to let them from their business, but rather apply
themselves well favoredly to their business, and seek and imagine all
the waYes possible to get them good withal: yet they destroy
themselves, diminish their livelihood, and destroy their houses: And
as concerning to find any remedy , they be at their wits’ ends. And
they also, said Socrates, be likewise boundmen, as other be, and have
over them very sore and cruel fellows to their masters. Some of them
be in the thralldom of gluttony, some of licorousness, some of
drunkennes, some of vain pride, and costly vanaglory, the which keep
their subjects so sore in servitude and bondage, that as long as they
see them young and lusty, and able to work, they make them to bring
them all that ever they can get, to bestow it upon their lusts and
pleasures. But when they perceive, they be so old, that they can not
work, than they let them alone with a mischief , to live wretchedly
in their old age, and seek other, that they may bring into their
service likewise. But it behoves gentle Critobulus, to strive and
fight with them for our own liberty, none otherwise, than we would
with them, the which, with naked swords and weapons in their hands,
go about to bring us in thralldom and servitude. Enemies, if that
they be good honest men, when they have brought some men in to their
subjection, they cause many to be much better, teaching them to be
ready and temperate, that before were too high mindd and too fierce.
But as for these ladies, they never cease, but be evermore punishing,
beating, and tormenting the bodies, the souls, and the houses of
them, that they have under: and that they do as long as they be their
mistresses. Than Critobulus said unto him after this manner. As for
this matter methink I have heard you speak sufficiently in it. And
when I grope and search well my cōscience, I find, that methinks, I
can very well refrain all manner of such things. Wherefore if you
will give me councel, how I may encrease and make my house better, I
think, I shall be nothing left of them that you call ladies. And
therefore tell me with a good will, if you have any goodness in this
matter. Or else you think peradventure, that we be rich enough, and
need no more goods. By my faith, said Socrates, indeed, if you speak
of me, I need no more goods, but I am rich enough. But as for you
Critobulus, methinks you are very poor. And by the faith I owe to
God, I have sometimes great pity of you. Than Critobulus laughing
said: And I pray you for God’s sake, if al your goods were sold,
what should
you have for them? And what should I have
for mine, if I would sell them? I think, said Socrates, that if I
might meet with a good buyour, I should have well for my house, and
for all my goods a. v. or vi. marke. But as for yours, I know very
well, that you should have an hundred times more. And you that know
this, do you think yourself, that you lack no more goods. and have
pity of me, because of my poverty. For that that I have is sufficient
enough to find me that that is necessarie. But for to mantain your
state, and the worship, that you have, it were not enough. And how
so, said Critobulus? Than said Socrates: first of all I see, that you
must needs make many feasts and many great banquets, or the people
will scarcely aside the sight of you. Moreover you must receive into
your houses many strangers, and entreat them honourably, keeping good
hospitality. Furthermore you must bid many men to dinner, and do them
some pleasure, or else at your
need you shall have no man to
help you. Moreover I perceive, that the city of Athens begins to put
you too many great charges, as to find horse, to hew to build things
longing to the city, to like mustrs of men, to cause goodly pageant,
to be made, a goodly plays to be played. But if there come in war
ones, I am sure, they
will have so much money for you, what in
taxes, what in subsidies, and what in priests, that you shall
scarcely be able to beare it. And if you seem to pay somewhat less
than your power is, they will punish you as sore, as though they had
found you robbing the common treasury. Beside this, I see that you
have this opinion, that you be rich, and that you care not to get no
more goods, and that you give yourself to vaine and childish
pleasures, as you may well do. The which things do move me to have
compassion of you, fearing lest you fall into some misfortune, and
into great poverty without any remedy. And as for me, if I had need,
I trust you know very well, that there be many that would help me: in
so much that if they gave me but every man a little, I should have
more than the degree of my living does require. But as for your
friends, although they have more to keep them
in their grace,
then you have for yours: yet they look, that you should help them.
Than said Critobulus, I have nothing to say against you in this
matter: But it is time for you to instruct me with some good
precepts, to the intent that I be not so miserable indeed, that
you may have compassion on me with a good cause. Than said Socrates:
Do not you think yourself, that you do a very strange, and a
marvelous thing, that but a pretty while ago, when I said, that I was
rich, you laugh at me, as though I knew not what richs meant and
never stinted, till you had put me to a rebuke, and made me to
consess, that I had not the hundreth part of that, that you have, and
now you bid me to instruct you, and set my diligence, that you are
not poor in very deed. For I see well good Socrates, said Critobulus,
that you have in you the cast to make a man rich indeed, that is to
make him have plenty and abundance. And I trust, he that of a little
thing can make plenty and abundance, shall do it much more lightlier
of many great things.
Be
you not remembered of our communing a pretty while ago, when I could
in no case contrary your saying: that to him that can not use a
horse, horse be no goods unto him, nor land, nor sheep, nor money,
nor nothing else, and yet of such things a man may get great profit
and advantage? But as for me, how do you think, that I can use or
order such things, that had never none? But methought, that although
a man had no other money, nor no goods, yet there was a certain
science of gviding and ordering of an house. And what lets you, that
you may not have the same science? Look what does let a man to play
upon recorders, if no other he had never none himself, nor borrowed
none of nobody: the selfsame impediment
have I in the ordering of an house. For I neither never had
instruments, that is goods and money of myn own to learn by it, nor
there was never nobody, that charged me with his goods, to over see
them or to order them, except if you peradventure are disposed so to
do. But you know well, that they that learne first to play upon an
harpe, they spill the harp: so if I should now learn on your
household, how to keep an house, I am afraid, leſt I should destroy
your house. Ha, you go about very busily and readily to avoid, that
you will not help me to bear, and sustain with me part of my
business. By my faith that do I not: I will be glad with all mine
heart to show you all that ever I can. But I think this, that if you
came to my house for some fire, and I had none, if I brought you to
aneither place, where you might have some, you would not be
diſpleased with me. And if you came and asked me water, and I had
none, if I brought you in to a place, where you might draw some, you
could not blame me. And if you would, that I should teach you music,
if I did show you other men more expert in it than I am myself, and
that would be glad to teach you, what could you blame me, if I did
so? I
could not do it with a good cause. Therefore I will show you, that
these things, which you desire so instantly of me, that there be
other men more counning, and more expert in them than I am. And this
I grāt you, that I have had a great mind to know, which were the
most cunning, and the most expert in all the city. For when I did
some time consider, that in one work, one business, and one thing
doing some waxed very poor, and some very rich, I marvelled, and
methought, it was a thing to be well considered, how that should be.
And thus considering, I found, that this happened none otherwise,
than the thing itself and reason would. For I saw, that they that
behaved themselves rashly in their business, had damage and loss by
it: and they, that with discretion, wit, and good advisement applyd
their business, brought their matters to pass more quickly, more
easily, and with more advantage. Of the which I think that you may
learn, and so by the grace of God come to be a very rich man, with
much winning and lucre. Now by my faith I will never let you be in
rest, until the time you show before these friends of yours, that you
speak of, that that you have promised me. But what would you say, if
I did show you some men, the which have built for very much money,
unprofitable houses, without any good cast, or any good commodity:
and other that for less cost a great deal, have made houses, lacking
nothing that belongs to an house, will you not say, that I do show
you a point of a good order of an house? Yours verily said
Critobulus. What if I show you next and according to the same, that
some men have much household stuff, and of all sorts, and when they
have need of it, they can not use it, but it is to search, and they
can not tell whether it be lust or save laid up? And for this cause
they be wonderfully grieved in their minds, and vexe and trouble
their servants, and nothing else. And also other men, the which have
no more, but rather less, have everything ready at hand, when they
have need of it. What should be the cause of it, gentle Socrates, but
that the tone does cast aside everything foolish, without any order:
and the other lays up everything in his place? There you said well,
said Socrates. And he not only sets everything in his place, but also
in such a place as is meet and convenient to set it in. Me seems,
said Critobulus that you say, that this also is a point of a good
order of an house. And what if I show you, that in one place all the
boundmen and servants be tied fast, and yet they run away often
times: and in another place they be loosed, willing to abide and
labour with all their hearts, will you not think this a good point of
a housekeeper, worthy to be looked upon? Yes marry, said Critobulus,
and very worthy to be looked upon. And what if I show you husbandmen,
of the which some complain and say, that they die for hunger, for all
their husbandry, and some that have plenty, of all manner of things
necessary, by the reason of their husbandry. You marry, said
Critobulus, peradventure they bestow their money and their goods, not
where they should, but in such things as be hurtfull both to them and
to their houses. Indeed there be some such, said Socrates, but I do
not speak of them, but of those, the which call themselves
husbandmen, and yet they can scarcely get their meat and their drink.
And what should be the cause of this gentle Socrates? I will bring
you unto them, said Socrates and when you see them, than shall you
learn. Merry that will I, if that I can. Yes but first you must prove
yourself, if you shall be able to know it, when you see them. It
comes into my mind now, that you would rise very hourly, and go a
great way, to see interludes played, and that you would entreat me
needs to go with you, but you never had me to such a sight. Than you
think, mine own Socrates, that I am worthy to be laughed to scorn of
you. You but of yourself much more. But what if I do show you some
men, the which by the reason of keeping of horse, have been brought
to extreme poverty, and other, the which by the reason of it, have
made themselves rich men, and have gotten so great substance, that
they live like lords? I have seen them, and I know them both, but I
have never the more advantage for that. The cause of it is, that you
behold them likewise , as you look upon the players of interludes,
not to the intent that you may be a poet, but for a pastime and a
recreation. And paradventure you do well in that, for you be not
minded to be a poet, but where you be compelled to keep and find
horse, will you not judge yourself a fool, if you go not about to
study a remedy, that you be not ignorant in that behalf, seeing that
the selfsame things be good to the use, and profitable to be sold.
Your mind is that I should break horse? No by my faith it, no more
than if you would have a good laborer, I would give you could sell to
bring him up of a child. But there be ages both of horse and of men,
the which be immediately profitable, and do daily so grow, that they
do more good one day than another. Furthermore I can show you some
men, the which have so used and ordered their wives that they comfort
them and help them towards the increasing of their house: and some
that have such wives, the which destroy utterly the house, and so the
most part of men have. But who is to be blamed for this, the husband
or the wife, good Socrates? A sheep, if it do not well, for the most
parte we do blame the shepherd. And a horse most commonly, if he be
skittish, and do some displeasure, we blame the breaker. And a wife
likewise, if her husband teach her well, if she do not follow it, she
is peradventure to blame. But if he does not teach her, if she is
rude, unwomanly, and witless, is not he to be blamed? Yes by my
faith, said Critobulus. And seeing that we be friends, and may speak
plainly between ourselves, is there ever any other wise man, that you
trust and charge so much in your business, as you do your wife? No
forsoth, said he. And is there any, that you commune less with, than
you do with her? No by my faith, and if there be any, they be very
few. You married her very young, when she had nether seen nor heard
much of the world. Wherefore it were more to be marveled at it, if
she knew and did as she should, than if she did amiss.
Critobulus
They, the which you say, Critobulus, have good wives, have they
taught them so indeed?
Socrates
It is a thing not to stand longe upon. For I will bring you my wife
Aspasia, the which shall show you all this better than I myself. But
methinks that a wife, being a good companion, and a good fellow to
her husband in a house, is very necessary, and within a little as
much worthy as the husband. For commonly goods and substance do come
in to the house by the labour and pain of the man, but the woman is
she for the most part, that keeps and bestows it, where need is. And
if these two things stand well together, and be well ordained, the
houses do encrease, if not, they must needs decay.
Moreover
methinks, that I can show you in all sciences them, that do work and
labour, according as they should, if you think that it needs. But
what need you to rehearse them all good Socrates, said Critobulus?
For it is neither possible for a man to have workmen of all
faculties, such as should be, nor himself to be expert in all. But as
for such sciences, as be most honorable, and may become me well to
occupy them, them I would you did show me, and also those men, the
which apply themselvess unto them. And you of your side help to teach
me, and further me in them as much as you can.
You
speak very well friend Critobulus, said Socrates. For such crafts, as
be called handy crafts, they be very abject and vile, and little
regarded and esteemed in cities and commonwealths: for they do
destroy the bodies of those, that do occupy them, when they make them
to sit evermore at home, and to be fed up alwayss in the shade, and
some make them to stand all the day staring on the fire. And when the
body is one tender and feeble, the stomach and spirit must needs to
waxe a great deal the weaker. And again, they have but small leisure
to set their mind and diligence to do their friends any good, nor
also the commonwealth. Wherefore such men seem to be but a small
comfort to their friends at a need, nor no good men to succour their
country in time of jeopardy. And for a surety in some cities and
commonwealths, and specially such as be dayly in war, it is not
lawfull to never a citizen to occupy no handy craft.
And
what faculties will you councel me to use, gentle Socrates?
Socrates
Let not us think scorn, nor be ashamed to follow the king of the
Persians. For they say, that he, supposing the science of war, and
also of husbandry to be most honorable, and also necessary among
other faculties, does regard and exercise them wonderſully. And when
Critobulus heard that, he said: Do you think, that the king of Persia
cares anything for husbandry? If we consider it after this manner,
said Socrates, we shall peradventure come to knowledge, whether he
does or not. For every man grants, that he set sore his study upon
such things, as belong to war. For it is appointd to every lieutenant
and lords of the countries underneath him, how many men of arms,
morispikes, bills, archers, and crossbows they shall have ready in
their wages, either to keep his subjects from rebellion for fear, or
to keep the country, if enemies do invade it. Beside these he lays
garrisons in all the towers and castles, and there is a captain
appointd to pay them truly their wages, and to see that there be no
fault in it. And the king causes every twelve months the mustrs to be
made of all them that be in his wages, and be appointd to be ready in
harness at any time, and so brings them all together, those reserved
that be in garrisons, into a place, that they call the place of
congregation. And such as be night his manour and his dwelling place,
he overlooks them himself. But they that dwell in far countries, he
sends thither some, that he trusts best to have the oversight of
them. And those heeds, rulers, and captains, whether they have many
or few under them, if they bring forth their full number, that is
appointd unto them, well harnessed and well horsed, and well
furnished of all manner of things, he gives very great praise and
honour to the lieutenants and to the lords, and gives them many great
gifts and rewards, so that they be rich for ever. But when he finds,
that his lords, his lieutenants, and deputies have no regard to the
captains of his souldiers, but catch and pill, and care but only for
their own advantage, he punishes them sore, he puts them out of their
offices, and sets other in their stead. In doing those things, there
is no man that doubts, but that he applys his mind and his study very
sore to war. But beside this, all the country, that is thereby, where
he dwells, he rides about himself , taking heed and marking how it is
tilled and laboured. But when a country is so far off, that he can
not come to see it himself, he sends them, that he trusts best, to
oversee it. And when he finds, that his lieutenants and deputies do
keep the country well inhabited, the ground well plowed and laboured,
full of such trees as the country will bear, he promotes them to the
rule of more countries, he gives them great presents, and do them
great honour. But when he finds the country desert and inhabited, the
ground untilled and unlaboured, because of their negligence,
wrongdoing, extorsions, and cruelties, he punishes them, he puts them
out of their offices, and sets other in their rooms. In doing these
things, do you think, that he sets less his mind to have his country
well replenished of dwellers, and well tilled and laboured, than that
the soldiers should defend it well? Moreover of the lieutenants and
deputies, that he has, one man has not the charge of two things at
once. For some of them be appointd to have the oversight of the
husbandmen and labourers, and together the tythes and tributes of
them. And there be other, that have the oversight of the soldiers,
and of the garrisons. And if the lieutenant of the garrison does not
his duty in keeping and defending the countryy, he that is the
lieutenant of the housbande men and labourers, accuses the other
lieutenant, that they can not ply their work for lack of good
defence. But if the lieutenant of the garrison does his duty, and
keeps the country in peace, so that they may work at their pleasure,
and the lieutenant of the husbandmen does not see to the country ,
that it be well inhabited, and that the husbande men apply their work
as they should, than the lieutenant of the garrison accuses him
again. For when the husband men do not labour well, the soldiers can
scarcely get vitals, nor the king can have his tribute. And in some
countries of Persia a great lord, that they call Satrapa,
occupies the room of both lieutenants.
Then
spake Critobulus, and said: If the king does, as you say, he takes as
much heed to husbandry, as he does to war.
Soc.
Moreover in whatsoever country he lies, and wheresoever he makes his
abiding, he sets his mind to have goodly fair gardens, that they call
in their tongue Paradise,
full of all manner of things, that the earth brings forth. And there
he bides for the most part, as longe as the time of the year does not
let him.
Than
by my faith, said Critobulus, seeing that he bides there himself, he
must needs do his diligence, that these gardens may be as fair and as
goodly as can be, well replenished with trees, and all manner of
things, that the earth can bring forth. And also some say, good
Critobulus, said Socrates, that when the king gives any rewards, that
he calls them first, that have behaved themselves manly in the wars,
because it were to none effect to till and labour the ground, except
there were some, that should defend it. And next to them he calls
those, that have provided, that the country should not be idle, but
well occupied and laboured, saying, that the valiant men of war could
not live, if the good labourers were not. And they say, that Cyrus,
the which has been a very famous, and an excellent king, said upon a
time unto them, that he called unto him to give them rewards, that he
himself was well worthy to have the rewards of them both. For he
said, that he was very good both to see the country well laboured,
and also to keep and defend it. Forsooth, said Critobulus, if Cyrus
did say so, he did show plainly, that he had as great pleasure, that
the country should be well occupied, as to have good men of war.
Soc.
By my faith, if Cyrus had lived, he wold have proved a very noble
prince: and of that he showed many great and evident tokens at
diverse times, and among the other, when he came forth against his
brother to try by battle, who should be king. For they say, that from
Cyrus no man fled to the king, but many thousands left the king to
come and serve Cyrus. And methinks this is a great argument of a
prince’s virtue, when men do obey him with their own good will, and
be glad to abide with him in time of jeopardy. For Cyrus’ friends
stood fighting about him whiles he was yet alive, and when he was
slain, they fighting most valiantly were slain all beside him, except
Arieus, the which was set in the left wing. This gentle Cyrus, when
Lysander came to him, to bring him presents from the cities of Greece
confederated unto him, they say, as Lysander showed himself to a
friend of his in the town of Megara, that he received him with much
humanity, and among other things he showed him a garden, that was
called the Paradis
of Sardis.
But when Lysander began to marvel at it, because the trees were so
fair and so equally set, and the orders of the trees lay straight one
agaynst aneither, and made goodly angles and cornrs well
proportioned, and many sweet and pleasant savours came to their
noses, when they were walking, he wondering thereupon said thus:
Forsooth Cyrus the great beauty of these things is a great marvel to
me, but I wonder much more of him, that has measured and set them
thus in order. Than Cyrus, when he heard this did rejoice and
say:
All these that you see I have measured them, and set them in order,
and I can show you some trees, that I have set with mine own hands.
And Lysander when he had looked upon him, and beheld his goodly
apparel, and felte the good favour that came from it, and the
estimable fairness of his goldn chains, his rings, and his precious
stones, said: What say you Cyrus, have you set any of these with your
own hands? Than Cyrus answered.
Do
you marvel of this Lysander? By the faith that I owe to God, when I
am well at ease, I never go to dinner unto the time I have done
somewhat, other in feats of arms, or in some point of husbandry till
I sweat. Than, when Lysander heard this, he took him by the hand and
said: Methinks Cyrus, you be fortunate not without a cause. For you
be fortunate being a good man.
And
this I rehearse unto you mine own Critobulus, said Socrates, for this
cause, that you may see, that they that be rich and fortunate, can
not well keep them frome husbandry. For it is such an exercise, and
such a business, that a man may have pleasure in it, both to encrease
and multiply his goods, and also to exercise the body ſo, that it
shall be able to do all manner of things, that longs for an honest
man to do. For first of all, the ground brings forth all such manner
of things, that a man is fed and nourished with, and it brings forth
also such things, that a man may have pleasure by it. Moreover, it
gives us all such things, as we need to trim and dress the altars and
images withal, and that with most pleasant sights and savours.
Furthermore of meats necessary for man’s use, some it brings by
itself, and some it nourishes.
For
the craft of keeping of sheep is annexed to husbandry, so that we may
use them at our own pleasure. And though it gives us plenty of all
manner of things, yet it does not suffer us together them with
softness and tenderness, but uses us to be hard and strong, in winter
by the reason of the cold, and in summer by the reason of the heat.
And as for them, the which do labour with their own hands, it makes
them big and mighty, and they that occupy husbandry but only with
overlooking and taking heed to other men’s works, it quickens and
makes them like men, making them to rise yearly in the morning, and
causing them to walk a great way. For both in the fields and also in
the cities, everything that a man does to any purpose, must needs be
done in time and in season. Moreover if he will be a horseman, and
defend his country on horseback, a horse may no wherby better fed
than in the country. And if he will be a footman, husbandry makes a
man strong bodied, and causes him to exercise himself going a
hunting, when it gives lightly meat to the dogs, and the ground
brings up and nourishes wild beasts. And the horse, and likewise the
dogs, thus helped by the way of husbandry, do again some service to
the ground. For the horse bears him yearly in the morning, that will
see the ground be not let alone untilled and untrimmed, and at night
bears him home again, if he tarries never so late. And the dogs keep
away wild beasts, that they spill not the fruit, and kill the sheep,
and make a man to be sure in a wilderness. Moreover, it comforts and
stirs husbandmen to be bold, and to stand manly to defend their
country, seeing it leaves the fruits abroad in the plain to be
usurped of him that is stronger. And what faculty will make a man
more apt to run, to shoot, and also to leap, than husbandry? What
science yields more again to them that do labour? What science
receives him, that is studious with greatr pleasure, seeing when he
comes, it gives him leave to take what he will? Where shall a
stranger be better welcomed to make him good cheer? Where shall a man
have better commodity to keep his winter with fire enough and hot
baths? And where is more pleasant dwelling for goodly waters, gentle
winds and shadow, than in the fields? Where may a man make better
feasts, and more triumphant banquets?
What other place do servants love better? What other place does a
wife like more? Where do children desire more to be? Where are
friends better received, and gladder to be? Forsooth methinks it a
marvelous thing, if any honest man can find any substance, that he
delights more in, or if he can find any occupation other more
pleasant than this is, or more profitable for his living. And
moreover, the ground teaches men Justice, if they have the wit to
learn it. For they that do for it, and have care for it, it rewards
them with far much more. And if they, that have been brought up in
husbandry, by some sudden chance of enemies, they that be lords of
the country can not till the ground, they may go in to their enemies’
countries, seeing they have been well and hardly brought up, and get
there as much, if God be not against them, as will suffice them to
live with. And it is often times more sure to seek for his living, in
time of war, with weapons of war , than with instruments of
husbandry.
Husbandry
also teaches men to help one aneither. If we will go to war, we must
have men, nor the ground can not be laboured without men. And
therefore he that will be a good husbandman, he must get him good
lusty work men, and willing to do after him, and obey him. And the
selfsame thing he must go about to bring to pass, that leads an army
to fight against his enemies, giving great rewards unto them, that
behave themselves like good valiant men, and punish them that be
stubborn, and will not be ordered. And he that is a good husband,
must as often times call upon his labourers, and comfort them, as the
captain does his soldiers. And boundmen have as great need to be
comforted, and mantained with good hope, as other free men, you and
rather more, to the end they run not away, but be glad to bide still.
And surely he said very well, that called husbandry the mother and
the nourice of all other sciences. For if husbandry does stand well,
all other sciences and faculties do the better. But if the ground be
barren, and can bear no fruit, all other sciences be al most spilled
both by sea and by land.
When
Critobulus had heard this, he spoke after this manner. Methinks, good
Socrates, you speak very well in this matter. But you know very well,
that the most part of such things, as belong to husbandry, a man can
not cast them beforehand. For oftentimes hail stones, drought, or
continual rain, mist, or vermin, that eat up the seed that is in the
ground, do put us beside our intent and purpose, if it were never so
good. And sheep likewise, if they be in never so good pasture, there
comes a sickness, that destroys them all.
Socrates,
when he heard that, said again. I thought that you knew well, that
God is aboue all, as well in husbandry as he is in war. We see that
they that will make war, that before they begin, they make their
vows, prayers, and sacrifices, desiring to know, what is best to do,
and what is not best. And think you, that in those things, that long
to husbandry, we should have less recourse to God? Be you sure of
this, that good and honest men do worship almighty God with
oblations, and prayers, for all their fruits, their oxen, their
sheep, and their horse, and generally for all that they have.
Methinks
good Socrates, said Critobulus, that you speak very well in this
matter, when you bid to begin everything with the trust of the help,
and of the grace of God, seeing that God is above all things , as
well in war as in peace. And therefore we will endeavour us to do,
Socrates. But seeing your purpose was to speak here of the ordering
of an house, the which you have left, and be entered into aneither
tale, endeavour yourself to show us a little more, what follows next
to that that you left. For now that I have heard you say that that
you have spoken, me seems I see much better than before, what a man
must do for to live. Wherefore Socrates said: But will you, that we
rehearse all that we have spoken before, and agreed in, to the intent
that we may, if we can, go forth in this matter, bringing such thing
as we shall likewise agree upon? Methinks that likewise, as it would
be a great pleasure, when two men have lent money one to aneither, to
agree upon the reckoning: so now in our communication, uttering our
minds one to aneither, if we might agree in one tale.
Well
than, said Socrates, we agreed upon this, that the ordering of an
house is the name of a science, and that seems to be the science, to
order and increase the house. And we took the house for all a man’s
possessions and goods. And we said, that was truely the possession
and goods of a man, the which was profitable unto him for his living,
and we found all that profitable, that a man could use and order. And
therefore we thought impossible for a man to learn all manner of
sciences. And as for all the handy crafts, we thought best to expell
them from us, likewise as many cities and commonwealths did. For they
seem both to destroy a man’s body, and to break a man’s heart and
stomach. And hereof, we said, that this might be an evident token.
For if the enemies did invade the countries, and one did set the
husbandmen and the artificers aside divided in two parts, and asked
them, whether they had lever to come forth and pitch the field to
sight with their enemies, or else to give up the fields, and keep and
defend the cities. They that have been used in the fields and
husbandry would be glad to sight, to deliver the country. But on the
other side, the artificers would do that that they have been brought
up in, that is to sit still, never labouring, nor never putting
themselves in peace, nor in jeopardy. Moreover we commended husbandry
for a good exercise and a good occupation for a good and an honest
man, by the which men may have al that is necessary for them. For it
is an occupation very soon learned, and very pleasant to be occupied
in it: the which also makes a man’s body mighty, strong, well
complexioned, and well favoured, his stomach and his spirit to be
alwayss lusty and ready to do for his friends, and for his country.
Moreover, we judged that it gave men heart and courage to be valiant
and hardy, seeing the fruits, that the ground brought forth, lay
abroad in the plain,
without trenches, bulwarks, or fortresses. And therefore that kind of
living seemed to be most honorable, and best esteemed in cities and
commonwealths, because it makes good men, well disposed, and well
minded to do good for the commonwealth.
Than
said Critobulus, I am after my mind sufficiently persuaded, that a
man may have a very good, and honest, and a pleasant living in
occupying husbandry. But where you said, that you knew the cause,
that some did so use and occupy husbandry, that they had by it plenty
of all manner of things, that they need: and some again, that so
ordered themselves in it, that it availed them nothing, these two
things would I gladly here of you, to the intent we may do that that
is good, and eschew that that is contrary.
But
what if I do tell you sweet Critobulus said Socrates, even from the
beginning, what communication I had once with a man, the which might
be called truely, and indeed a good honest man?
That
would I here very fayne said Critobulus. For I myself do greatly
desire, that I may be worthy of that goodly name.
Than
will I tell you, how I came first to the consideration of this. For
as touching good carpenters, good joiners, good painters, good
imagers, methought, that I might in a quiet time see and behold their
works most allowed and best accepted, that made them to be so called.
But to the end I might see and behold, how they that had that goodly
and inquisitively name of a good and an honest man, did behave
themselves to be worthy of it, my mind did covet greatly to talk with
one of them. And first of all for because Good
and Honest,
went
together, whensoever I saw any goodly man, I drew to him, and went
about to know of him, if I might see Good
and
Honest,
in a goodly man. But it would not be. For me inquire that I found,
that there were many with goodly bodies and fair visages, that had
but evil disposed and ungratious ſouls.
Than
me thought it best to inquire no further of goodly bodies, but to get
me to one of them that were called good and honest men. And for
because I heard, that Ischomachus was generally, both of men, women,
citizens and strangers, called and taken for a good honest man, me
laughing I could do no better, than to prove how I might commune with
him. And upon a time, when I saw him sitting in a porch of a churche,
for because methought he was at leiser, I came to him, and set me
down by him, and said: What is the cause good Ischomachus, that you,
which be wont to be ever more occupied, sit here now after this
manner, for I have seen you for the most part evermore doing
somewhat, and lightly never idle, except it were very little? Nor you
should not now have seen me good Socrates, said he, sitting after
this manner, if I had not appointd with laughing strangers to tarry
here for them. And if you were not here, where would you have been,
or how would you have been occupied, said I to him? For I would know
of you very fain, what laugh you do, that makes you to be called a
good and an honest man? The good complection of your body shows well
enough, that you bide not always slougging at home. And than
Ischomachus, laughing at that that I said, what do you, that makes
you to be called a good and an honest man, and reioicing in his
heart, as methoughte by him, said: I can not tell if any man calls me
so, when you and he talk of me, but when I must pay money, or for
taxes, priests, or subsidies, they call me plainly by my name
Ischomachus. And indeed good Socrates, I do not always bide at home,
for my wife can order well enough such things as I have there.
Yea
but this would I know of you very fayne, Did you yourself bring your
wife to this; or else had her father and her mother brought her up,
sufficiently to order an house before she came to you?
Ischo.
How could she have ben so, when she was but fifteen years old, when I
married her? And before she had been so negligently brought up, that
she had but very little seen, very little heard, and very little
spoken of the world. And I trust you would not think it sufficient in
her, if she could do nothing but spin and card, and set the
handmaidens to work. As for such things as concerne the lower partes
of the belly, good Socrates, said he, she had bene very well
acquainted up, the which is no small point of good bringing up, both
in a man and in a woman.
And
did you teach your aquaintance all the remnant, said I, so that she
is able to take heed to all manner of things?
Yes,
said he, but not before I had made my prayers to almighty God,
desiring him, that he would give me the grace, to teach her so, and
her to learn that of me, that should be good and profitable to us
both.
And
did your acquaintance make the selfsame prayer with you, said I?
Yes
merry, said Ischomachus, and it seemed in a manner, that God did
promise evidently, and she likewise showed with clear and manifest
tokens, that she would very well regard and take heed to that that
she should be taught.
For
God’s sake good Ischomachus, said I, what did you begin to teach
her first: for I had leaver here you tell me such a thing, than if
you should describe me a iuſting or acquainted, though it had been
never so triumphant?
Mary
I will tell you Socrates, said he. When we were ones so well
acquainted, and so familiar, that we talked together, I examined her
after this manner. Tell me good bedfellow, did you ever cast in your
mind, for what cause I have taken you, and your father and your
mother delivered you unto me? I trust you know well enough, that I
took you not for you, that I had of a bedfellow, to lie with me, for
I might have had now at my commandment. But when I had considered in
my mind, and your father and your mother likewise, that it were well
done, to find out a good one to be parttaker both of our house, and
of our children, I chosee you before all other, and your father and
mother likewise chose me. Wherfore if here after God give us the
grace, that we may have children together, we shall take council, how
to bring them up and instruct them in full. For it shall be for both
our profits to have them, both to defend us, and to help and nourish
us in our old age. Now the house that we have is common to us both.
For all that ever I have, I have showed you and delivered it unto
you to keep for both our behoves: and you likewise have done the
same. And you may not cast in your mind, which of us both brought
more. But this you must know for a surety, that look which of us
twain does behave himself, and does best in this fellowship, that he
brings more, and his parte is the better.
Than
my wife, good Socrates, answered here unto after this manner. Wherin
can I help you, said she? Or wherin may my little power do you any
good? For truly my mother told me, that all together lie in your
hand, and that it belonged unto me, to be sobre and live in chastity.
Merry
so it is good, said I, and so my father told me to. But it is the
point of a sobre husband, and of a sobre wife, to do so, that that,
the which they have, may be well ordered and guided, and to encrease
and get more to it, by some good and rightful way.
And
what do you see in me, said my wife, that I may encrease our house,
if I do apply it?
Mary,
said I, if you endeavour yourself to do those things to the best of
your power , the which both God wills, that you should do, and the
law exhorts you to it.
And
what things be those, said she?
Verily,
said I, no small things, except you think, that that bee does but a
little good, the which remains still in the hive, to oversee the
works, when the other go abroad together flowers. And forsooth
methinks, that God almighty has set together for many good causes and
considerations, that goodly couple , that is the husband and the
wife, to the intent
that they should be most profitable one to aneither in that good
fellowship. First of all to the intent that mankind do not decay and
sail, this jolly couple lies together and ingndres children. Than
again by reason hereof, they bring forth children to help and succour
them in their old age. Moreover the manner and living of men, does
greatly differ from the life of wild beasts, the which be always
abroad in the fields. For it is meet for men to have houses. Wherfore
it is convenient, that they , which will have somewhat to bring into
their houses, have men with them to do those works, that must be done
abroad in the fields. For tilling of the ground, sowing of the corn,
setting of trees, and keeping of beasts at grass and pasture, be all
done abroad. But again it is needful, when those fruits be conveyed
in to the house, to oversee and save them. and to do all such things
as must be done at home. Babies and young children must needs be
brought up within the house. Bread must be baked, and the meat sold
and dressed within the house. Also spinning, carding, and weaving,
must be done within the house.
And
where that both those things, that must be done abroad, and those
that be done within the house do require care and diligence:
methinks that God hase caused nature to show plainly, that a woman is
born to take heed of all such things, as must be done at home. For he
has made man of body, heart, and stomach strong and mighty to suffer
and endure heat and cold, to iourney, and go to war. Wheerfore God
has in a manner commaunded and charged him with those thing , that be
done abroad out of the house. He also remembering, that he has
ordained the woman to bring up young children, he has made her far
more tender in love towards her children than the husband. And where
he has ordained, that the woman should keep those things, that the
man gets and brings home to her, and he knowing very well, that for
to keep a thing surely, it is not the worst point to be doubtful and
fearful, he dealed to her a great deal more fear, than he did to the
man. And he also perceiving, that if any man does him wrong, the
which labours and works without, he must defend himself, he
distributed to the man a great deal more boldness. And for because it
becomes, that both they do give and receive, he has given them
indifferently remembrance and diligence, in so much, that it is heard
to discern, whether kinde has more of them, either the man or the
woman. He has also granted them indifferently to refrain themselves
from such things, as is convenient they do. And has given them power
and authority, that look in what thing the either of them does the
better, he brings the more away with him. But because the natures and
the dispositions of them both be not egally so perfect in all these
things, they have so much the more need the one of the other. And
this couple is so much the more profitable the one to the other,
because that that the one lacks the other has. Wherefore good wife,
seeing we see that, which God has ordeined for us both, we must
enforce, and endeavour ourselves to do both our parts in the best
wise. The law seems to comfort us and exhort us to it, the which
couples man and wife together. And likewise as God makes them come
together to get children, so the law will have them live together
partakers one of anothers goods in good fellowship. Likewise the law
shows, and God commands, that it is best for each of them to do their
part. For it is more honesty for a woman to keep her house, than to
walk about. And it is more ſhame for a man to bide slougging at
home, than to apply his mind to such things as must be done abroad.
But if any man does contrary to that that he is naturally born to,
peradventure God will remember, that he breaks his statutes and
decrees, and will punish him, either for because he is negligent in
that that he should do, or else because he takes upon him that that
belongs to the wife. Methinks also, that the master bee, that keeps
the hive, does likewise that that God has ordained her unto.
And
what does the master bee, said she, wherby it may be likened to that
that I must do?
For
because, said he, it bides always in the hive, and will not suffer no
bees to be idle: and they that should work without, she sends them to
their work. And whatsoever any of them brings home, she marks,
receives, and saves it, until the time come that it must be occupied.
And when the time comes, that it must be occupied, than she
distributes everything according as equity requires. And she causes
them that do bide within to weave and make the faire honey comes
after the best wise, and takes heed to the young bees, that they be
well fed and brought up. But when they be come to that age, and to
that point, that they be able to work, she sendsh them out with one,
the which they follow as their guide and captain.
And
must I do so to, said my wife?
You
forsooth said I: For you must always bide within the house, and those
men, the which must work abroad, you must send them to it: and they
that must work within, you must command them, and be over them, to
see them do it. And that that is brought in, you must receive it. And
that, which must be spent of it, you must part and divide it. And
that that remains, you must lay it up and keep it safe til time of
need. And beware, that that, which was appointd to be spent in a
twelve months, be not spent in a month. And when the woll is brought
in to you, you must see that it be carded and spun, that cloth may be
made of it. Also you must see that the corn, which is ifeht in to
you, be not so mosty and dusty, that it may not be eatn. But one
thing specially above all other there is, that you must be carefull
fore,
and that shall get you great favour and love, that is, if any of our
servants, happen to fall sick, that you endeavour yourself the best
that you can, not only to cherish them, but also to help that they
may have their health again.
By
my faith, said my wife, it is a very gratious and a kind deed. For
when they be once helped, and eased, they will give us very good
thanks, and be the more loving and faithful unto us.
And
methought, said Ischomachus, that it was an answer of a good and an
honest wife. And by the reason of this good provision of this
master’s bee, said I, all the other bear so good love and affection
unto her, that whensoever she goes out of the hive , there will none
tarry behind, but all wait upon her.
Than
my wife answered me. I do greatly marvel, whether such things, as you
say the master’s bee does, do not belonge much more to you than to
me.
For
my keeping and departing within, were but a little worthy, except you
did your diligence, that somewhat might be brought in. And my
bringing in, said I, should avail but a little, except there were
one, that kept and saved that, that I brought in.
Do
you not see, said I, how every man has great pity of them, the which,
they say, that their punishment is to pour water into tubes full of
holes, till they be full. And they pity them for nothing else, but
because they seem to labour in vain.
By
my fayth, said my wife, they be very miseerable indeed, the which do
Socrates there be other things, that belong to you to take heed of,
the which must needs be very pleasant unto you , as when you have
taken one in to your service, that can neither spin nor card, if you
teach her to do it, it shall be twice ſo much more worthy unto you.
And if you have a maid, the which is either negligent, or is not true
of her hands, or that can not wait, if you make her diligent, trusty,
and a good servant, all shall be to your great profit. And again,
when you see your servants good and sobre fellows, and profitable for
our house, you must do them good, and show them some gentleness. But
if there be any of them knavish or forward, you must punish them. And
this again should be most pleasant of all, if you could make yourself
better than I, and make me as it were your servant. And you need not
fear lest in proces of time, when you come to age, you be less set
by: but be you sure of this, if you be diligent, loving, and tendable
to me, our children, and household, the elder that you waxe, the more
honorable and better esteemed shall you be. For it is not the beauty,
and goodly shape, but the very virtue and goodness that men regarde,
and favour. I remember good Socrates, that my first communication
with her, was after this manner.
And
did you perceive, good Ischomachus, said I, that by the reason of
this, she was anything moued to be more diligent?
Yes
verily, said Ischomachus. And I saw her upon a time sore an angered
with herself, and greatly ashamed , that when I asked her a thing,
that I had brought home, she could not set it me. And when I saw that
it grieved her very sore, I said unto her: Take never the more
thought for the matter, if you can not give me that that I ask you.
For it is a token of poverty in very deed, when a man lacks a thing ,
that he can not have. But this need may be suffered a great deal
better, when a man seeks a thing and can not find it, than if at the
beginning he does
not seek for it, knowing that he has it not.
But as for this you be not to be blamed, said I, but I myself, seeing
I have not appointd you a place, where to lie everything that you
might know, where you should set it, and where to set it again. There
is nothing, good sweet wife, so profitable and so goodly among men,
as is an order in everything. In plays and interludes,
where a great company of men is asseembled to play their parts, if
they should rashly do and say , whatsoever fell in to their brains,
it would be but a trouble and a business, and no pleasure to behold
them. But when they do and speak everything in order, the audience
has a very great pleasure both to behold them, you and also to here
them. And likewise an army of men sweet wife, said I, that is out of
order, and set out of good array, is a very great confusion, in
danger to be lightly over come of their enemies, and a very pitous
and miseerable sight to their friends, as when there is together in a
plumpe, asses, footmen, carts, baggage, and men of arms. And how
should they go forwarde, when they do let one aneither? He that goes
lets him that runs, he that runs disturbs him, that stands still, the
cart lets the man of arms, the ass the cart, the baggage the footman.
And if they should come to the point, that they must sight, how could
they fight being in that taking? For when they be faine, by the
reason of their il order, to flee their own company, that lets them,
how could they, thus fleeing, overcome them, that set upon them in
good order of battle, and well weaponed? But the army, that is well
ordered and kept in good array, is a very pleasant sight to their
friends, and grievous to their enemies. What friend is there, but
that he will have a very great pleasure to see the footmen march
forward in good order and array? What is that man, but he will marvel
when he beholds a great number of men of arms riding in good array
and order? And what enemy will not be afraid, when he sees
morispikes, bills, men of arms, crossbows, and also archers, the
which follow
their
captains in good array and order of battle? And also when they march
forward in good array, if they be never so many thousands, yet they
walk as possibly as though there were but one man alone. And what
makes a galey , well furnished with men, fearful to the enemies, and
pleasant to behold unto friends, but that it goes so swiftly? And
what makes them that be in it, that they do not trouble one aneither,
but that they do sit in order, kick and make signes in order, lie
down in order, rise in order, draw the oars in order? And as for
confusion and misorder, methinks it is like, as if a man of the
country should put together on a heap, ots, wheat, barley, and peas,
and when he had need to occupy any of them, he should be fayne to try
it out, and put it by itself again. Wherefore sweet wife , you shall
lyghtly eschew such confusion, if you put to your good will to set in
good order that that we have, and take to you that that you have need
of, and spare not: and give to me that that I call for gratiously.
And let us seek out and prepare a handsome place to set everything
in, according as everything requires. And when we have set it there,
let us show it the servant, that she may fetch it, and lie it up
there again. And thus we shall know , what we have saved, and what we
have lost. For the place itself shall lack that that it should have.
And the fight will search out that that has need of help, and make us
to know anon where lies everything, so that we shall not be to seek,
when we have need of it.
I
remember good Socrates, that upon a time I went aboard a ship of
Phoenicia, where I beheld the goodlest order and the most perfect
that ever I saw. I considered how great abundance of impliments was
in that small vessell. There were many oars, and many other things
made of wood: with the which they bring the ship in to, and out of
the haven. What a sort of shrowds, halseers, cables, lines, and other
takeling was there? With how many engines of war both to defend
itself, and to grieve an enemy, was it armed? What a sight of armour
and weapons for the men, carry they about with them. Moreover, they
carry with them much vitail and other necessaries, that men use at
home in their houses. Beside all this, it has landed, with such stuff
and goods, as the ship master gets by the carriage thereof. And all
this gear that I speak of, was stowed in so little a room, that a far
greatr place would not have received it, if it should have bene
removed. And I marked how every thing was so well set in good order,
that no one thing did let aneither, nor had no ons to be longe sought
sore, nor were not so scatered, and so ill compact, that a man should
tarry long for it, when he should occupy it quickly. And he that
waited upon the Patron of the ship, that is to say, he that stands in
the sore parte of the ship, I perceived, that he had every place so
well in his mind, that though he were not there, he would tell you
readily, where everything lie, none other wise than he that is
learned, can tell how many letters go to this word, Socrates,
and in what place every letter is set. Moreover, I saw him, when he
was searching and casting in his mind, how manythings a ship has need
of, than I marveling wheron he mused and studied, asked him, what he
meant. I consider and cast beforehand good man, quoth he, if anything
should chance, how and in what rediness everything lies in the ship ,
whether anything lies out of his place, or if everything be not
trimmed to the purpose. For it is no time, when God sends us a storm
on the sea, to be seeking that that we need of , nor to bring forth
that that is not handsome and well trimmed. For God threatns and
punishes them that boydel and negligent. And we may be glad, if he do
not destroy us, when we do our duty. And if he saves them , that use
great labour and diligence, they ought to thank him greatly.
Wherefore when I perceived and saw that goodly and perfect order, I
said unto my wife, that it should be great sloth and negligence unto
us, if they, which be but in little ships and small vessels, find fit
places to stow everything in, that they carry with them, And though
they be sore shaken and troubled, and continually in great fear, yet
they keep a good order. And we that have ſo goodly places, and a
house standing stedfastly on the land, could not find places meet and
convenient for to set everything in, how much oughte we to be blamed
of lewdness and small wisdom?
We
have sufficiently spoken how profitable it is to set all the
implimentes of the house in good order, and to set everything in such
a readiness, in places meet therefore, that it may be easy to find
and come by when need requires. But how goodly a thing is it to see
suits of all a man’s apparel, lying by itself, keverlettes, and
counterpoints by themselves, sheets, towels, and al napryou ware by
themselves, pots, pans, cauldrons, and other garnitures of the
kitchen by themselves, all that longs to the table by itself, and so
likewise of all other things, that belong to an house, wherat he that
is unwise, and knows not good order will laugh. And whether it be so
or not my sweet wife, we may lightly prove without great cost, and
with small labour. And you must not trouble yourself , as though it
were an heard thing to find one, that could learn the places, and
remember where to set everything. For we know well, that in the city
there is a thousand times more wave than we have: but yes whatſoever
servant you will command to go and buy you somewhat, in the market,
he will not stand still, as though he could not tell what to do, but
by the reason that he remembers, where he has seen of it, he goes
tither straightway, and fetches it. And surely there is none other
cause of this, said I, but that there is a place determined, where
one shall have it. But if one seeks a man, the which seeks him to,
may fortune he will often times be sooner weary than he can find him.
And of this likewise there is none other cause, but that there is no
place appointd, where the tone should tarry for the other. As for
setting in order of the household stuff , and of the use of it, I
remember I spoke unto her after this manner.
And
how thought you by your wife good Ischomachus, said I? Whether did
she obey you in that thing , that you taught her so busily?
Isch.
What should I say, but that she promised to apply her mind unto it.
And methought verily by her continuance, she was very glad, that
where before she was in a great doubt and perplexity, she had found a
good way in it, and beſought me, that I would make an order of
everything, as I had said unto her as soon as was possible.
And
what order did you show her good Ischomachus said I?
Ischo.
What order should I show her but this? First methought best to show
her, what a house properly was ordained for. For it is not ordained
to be gorgiously painted with divers fair pictures, but it is built
for this purpose and consideration, that it should be a profitable
vessel for those things, that should be in it. Wherfore in a manner
it bids the dwellers, to lay up everything, where it is most meet to
put it. The inner privy chamber, because it stands strongest of all,
looks for to have the jewels, plate, and all such things as be most
precious. The dry places look for the wheat, the cold for the wine,
and bryght places do desire such works and things, as require
lightsomeness. Moreover, I showed her how parlers and dining places,
well trimmed and dressed, for men to eat and drink in, in sommer
should be cold, and in winter hot. And I showed her how all the
situation of the house was very much southward, whereby it may be
clearly understand, that in winter the son lights wellfavouerdly upon
it, and in summer there is goodly shadow in it. Further, I showed her
the nursery and the women’s lodging, divided from the men’s
lodging, lest there came out anything amiss, and our servants should
get them children without our conseentement. For they that be good,
if they have children through our permission, they will love us the
better, and they that be nought, if they come ones to couple with a
woman, they will find the more ways, and the better shift to fulfill
their ungratiousness. And after we had spoken thus, said he, we went
and devided the household stuff, by suits and sorts after this
manner. First we did put together all manner of things longing to
sacrifices. Next to that the good wives’ apparel, both for holydays
and working days, and afterward the good man’s apparel both for the
holydays, and also for war, clothes for men’s chambers, and for the
nursery, men’s shows, and women’s shows, than we appointd out the
instruments, that belong to spinning and carding, and such as pertain
to the bakehouse, to the kitchen, to the bath, and to the boulting
house. We did separate asunder those things, that should be occupied
always, from those, that be occupied but at dinner and supper. And we
did separate that that we should spend in a month’s space , and
that that was appointd to serve us a twelve months. For so it is the
better known, in what manner it is brought to an end. And after we
had separated all the household stuff in suits and sorts, we did set
everything in a place convenient.
Afterward
all the instruments that our servants must occupy dayly, as for the
bakehouse, for the kitchen, for spinning and carding, and other like,
we did show them the place, where they should put them again, and
than delivered them, and bade them keep them safe. And as for such
things, as should be occupied but seldom, or upon holidays, or when
there came any strangers unto us, or at certain other times, in
certain business, we delivered them unto a woman, that we made the
keeper of our storehouse , and showed her the place , where they
should be set. And when we had made a reckoning unto her of all, and
also written everything, we bade her, that she should deliver them
forth as time and need required, and that she should remember well to
whom she delivered anything. And when she received it again, that she
should lay it up, where she had it before. And to be keeper of our
storehouse, we appointd her, that seemed unto us most sober and
temperate in eating, drinking, and sleeping, and that she could very
well refrain the company
of
men: and that seemed also to have a very good remembrance, and that
wold beware to be found in a fault through her negligence, leſt she
should displease us with it, and seek the mean to do that that should
please us, that she might be praised and rewarded for it. Moreover we
taught her to have a good will toward us, and to love us, for because
that when there was anything happened, that made us joyfull and glad,
we made her partaker of it, and if we were sorrowfull and heavy for
any matter, we called her, and showed her the same. Furthermore we
taught her to set her good will and her good mind to increase our
house, teaching her the way and the manner how. And if anything
fortuned well to us, we gave her parte of it. Also we taught her to
be just and true in her business, and to esteem and set more by them,
that were good and rightful, than by them that were false and untrue.
And we showed her how they lived in more wealth and more liberty,
than they that were false and untrusty. And so thus we did set her in
the room. And at the last good Socrates, said he, I said unto my wife
, that all this should auayle nothing , except she took diligēt
heed , that every thing might remain still in good order. I taught
her also how in commonwealths, and in good cities, that were well
ruled and ordered, it was not enough for the citizens and dwellers,
to have good laws made unto them, except that they beside chose men
to have the oversight of the same laws, the whose duty should be to
see, that they, the which do well, and according to the law, may be
praised, and he that does the contrary, to be punished. And so I bad
my wife, that she should think herself to be, as if it were the
overseer of the laws within our house: and that she should, when she
thought best,
oversee the stuff, vessel, and implements of our house, none
otherwise than the captain of a garrison oversees and proves the
soldiers, how everything stands, or likewise as the senate and the
council of Athens oversees and makes a proof both of the men of arms,
and also of their horse. And that she should praise and reward him,
that were worthy, to her power, as if she were a queen. And blame,
you and punish him, that does deserve it. Beside all this I taught
her, that she should not be displeased, if I did put her to more
business, and charged her with more things to be done in the house,
than any servant I had, showing her, that priests and covenant
servants have no more of their masters’ goods, but as much as they
deliver them, to do their masters’ service with all, or to bestow
it in their behalf, or to keep it for them: and they may occupy none
of it to their own use, except their masters do give it them. But he
that is the master, he has all, and may use everything at his own
pleasure, wherfore he that has most profit by it, if his goods be
safe, has most loss, if they be lost or perished: I showed her, it
were reason he should be most diligent, and take best heed about it.
Than
said I: Good Ischomachus, when your wife heard this, how did she take
it?
What
will you have any more of it good Socrates, but that she said: I knew
her not well if I thought it did grieve her, that I should teach her
to take heed to her goods and substance. For it should have been more
grievous unto me a great deal, said she, if you had bade me to take
no heed to my goods, than to bid me to be diligent about that that is
myn own. For methinks, that likewise, as it is naturally given to a
good woman, rather to be diligent about her own children than not to
care for them, likewise it is more pleasure for an honest woman to
take heed to her own goods, than to set noughte by them.
And
when I heard, said Socrates, that his wife gave him such an answer, I
said: By my faith Ischomachus, you tell me of a jolly and a manly
stomach of a woman.
You,
said he, you shall here me tell you other things yet, that will well
show her good lusty heart, that when she had heard but once speak of
it, straightway she did after me in it.
Socrates
I pray you tell me that, for surely I have more pleasure a great
deal, to learn the vertue of a woman alive, than if Zensis the
excellent painter should show me the picture and portrait of a fair
woman.
Than
said Ischomachus, when I had seen her upon a time , that she had
painted her face with a certain ointment, that she might seem witr
than she was, and with another ointment, that she might seem redder
than she was in very deed, and that she had a pair of high shoes on
her feet, to make her seem taller woman than she was, I said unto
her: Tell me, good wife, whether would you judge me worthier to be
beloved, if our goods and substance now being common one to another
if I should show you that that I have in very deed, and make neither
more of it, nor no less than it is in very deed, and kept nothing
privy from you: or if I went about to deceive you, saying I had more
than I have, and showing you false money, chains of brass instead of
gold, counterfeit precious stones, red instead of scarlet, false
purple instead of pure and good?
Than
she answered straightway: God forbid you should be such one: For if
you were such one, I could not find in myn heart to love you.
I
will tell you wife, We be come together to the intent to have
pleasure of the body one of another, at least men say so. Whether
than, seeing I must give you my body to use with you, were I better
to be beloved after your judgement, if I studied and went about to
make my body seem the lustier, the stronger, the better coloured, the
better complectioned, and should anoint my face with certain
ointments, and so show me unto you, and lie with you, and give you
these ointments to see and to handle instead of my colour and of mine
own face?
Forsooth,
said she, I should never have more pleasure in handling any ointment
instead of your face , nor delight more in thing counterfeited, than
in your very eyes and your natural face.
Think
likewise by me good wife, said Ischomachus, that I have no more
pleasure in ointments, than I have in your own natural body and face.
And likewise as God has made horse to have pleasure with mares, bulls
with kine, rams with ewes, so likewise men do think that body most
pleasant, that is pure. And as for such wills and deceits, they may
peradventure beguile strangers, so that they shall never be spied,
but they that be daily conversant together, they shall lightly
perceive, if the tone go about to deceive the other. For they will be
spied, either when they rise out of their bed, before they make them
ready, or when they sweat, or when they weep, or when they wash and
bathe them.
Socrates
And I prey you, said I, what an answer made she to it?
Isch.
What, said I? by my faith she went never seens about no such matters,
but showed herself always pure with as good comelines as might be.
And she asked me, whether I could give her any council how she should
be fairer indeed, and not only appear, Socrates. And then I gave her
council, that she should not sit still like a slave or a boundwoman,
but go about the house like a master, and see how the works of the
house went forward: sometimes to the weaving women, both to teach
them that she can do better than they, and also to mark who does
better or worse, sometimes to look upon her that bakes the bread,
sometimes to look upon her, that keeps the storehouse, to see her set
up and met that that she weaves. sometimes to bestir herself looking
if everything be set up in his place. For I reckoned, that this
should be both a way to take heed to the house, and also should serve
for a good walk. Also I said it were a good exercise to wash, to
boult, to bake, to shake keverlets, hangings, tapestry ware, and to
set them up again in their places. For I said, if she did somewhat to
exercise herself, she should have the more lust to her meat, she
should be the more healthy, and get better favoured colour in very
deed. And also the fight of the masters being more clenlier and far
better apparailed, and setting her hāde to work, and in a manner
striving with her servants who shall do most, is a great comfort unto
them, that be under her, especially when it lies in them, either to
do her pleasure in doing of their work with a good will, or to be
compelled to do it against thier wills. But they that always do stand
still like queens in their maiesty, they will be only judged of those
women that be triumphantly arrayed, the which do deceive them. And
now, said he, good Socrates be you sure, she lives even as I have
taught her, and as I tell you.
Socrates
Than said I. Good Ischomachus, methinks you have sufficiently spoken
touching the behaviour of your wife, and of you, to the great praise
of you both: but now I pray you, tell me your own deeds, that both
you may reioyce in telling such things, the which do get you so good
a name. And when I have heard and learned the works and deeds of a
good honest man, I may give you such thanks as you deserve, and
according to my power.
By
my faith, said Ischomachus, I will be glad to tell you all,
whatsoever I do, to the intent you may correct me, if you think I do
not well in something.
Socrates
You but tell me, how could I correct you, seeing that you become to
this point to be a good honest man, especially when I am the man,
that is taken for a trifler, that occupies himself in nothing, but in
measuring of the air. And that that is a very sore rebuke, and a
token of most great folly, I am called a poor man.
And I assure you, that name would have troubled me very sore, if I
had not met the other day by chaunce one Nicias horse, and seen much
people that came after to behold him, and heard very much therefore
of him. And in very deed I came to the horsekeeper and asked him,
whether the horse had much money or not. And he looked upon me as
though I had been mad to ask him such a peevish question, and said:
How should a horse have any money? And so I turned me even back
there, when I heard, it was lawfull for a poor horse to be good, if
he had a good free heart and stomach with him. And therefore I prey
you, seeing it is likewise lawfull for a poor man to be good, that
you will tell me your manner of living to the uttermost point, to
the intent that when you have told me, I may endeavour myself to
learn it: and from this day forward to begin to follow you and do
after you. For that may be called a very good day, on the which a man
begins to be good and vertuous.
I
know well you jest with me good Socrates, said Ischomachus: but yet I
will tell you as farforth as I can, the whole coursee of my
life,
the which I purpose to follow still till the last day of my life.
After that I had well perceived, that except a man knows what is to
be done, and will set and apply his mind and diligence to perform the
same, God grants no man to do well. And unto them, that be both wise
and diligent, God sends wealth and good fortune. Wherfore first of
all I began to honour and worship God , and to call upon him with my
prayers, that he wold vouchsafe to sende me the grace, that I might
have my health, strength of body, honour in my city, good will of my
friends, to return home again safe from warfare, with the encrease of
my richs and goods.
Socrates
And when I heard that, I said: And care you so much to waxe rich,
seeing that when you be rich, you have the more trouble, in studying
how to order and keep your goods?
Yes
mary, said Ischomachus, I have no small care of that that you ask me.
For methinks it is great pleasure both to worship God honorably, and
to help my friends, if they be in need, and to see that the city be
not deprived of the ornaments of riches, as much as lies in me.
Socrates
By my fayth that that you say good Ischomachus, is good and also very
honorable , and longing to a man of great power and substance.
Ischo.
It must needs be thus. For there be some men, the which can not live,
but they must be helped of other men. And there be many again, that
reckon it sufficient, if they can get that, that is necessarie for
them. But those that will not only order and guide their houses, but
also have so great abundance, that they do both honour to the city,
and also help and ease their friends: why should not they be called
and taken for men of profound wisdom, of great power, and of stout
stomach?
Socrates
Surely there be many of us, said I, that may well praise such manner
of men. But for God’s sake tell me even from the place, where you
began, how you go about to mantain your health, and also the strength
of your body, how it may be lawfull to retourn honorably home again
safe from the war. For as touching the encreasing of goods, we shall
here of it afterward sufficiently.
But
methinks, said Ischo, that these things be linked together, and come
one after another. For when a man has meat and drink sufficiently, if
he do labour well, he shall have his health the better and the
longer. And he that is well exercised in war, he shall return home
safe again, and with more honour. And he that is diligent, and does
not conquer himself, nor give him self to slouth and idelness, he is
the more likely to encrease his house.
Socrates
Forsooth good Ischomachus, I grant you all this even hitherto, where
you say, that he that labours, takes pain, uses diligence, and
exercises himself, comes the rather to goods. But what labour you use
to mantain a good complection, and to get you strength, and how also
you exercise yourself for the war, and how you study to get so much
substance and goods , that you may both help your friends, and make
the city more honorable and strongr by it, that would I very fayne
here.
Verily
good Socrates said Ischomachus, I rise in the morning out of my bed
so yearly, that if I will speak with any man, I shall be sure to find
him yet within. And if I have anything to do in the city, I go about
it, and take it for a walk. And if I have no matter of great
importance to do within the city, my page brings my horse before into
the fields, and so I take the way to my ground for a walk, better
peradventure than if I did walk in the galleries and walking places
of the city. And when I come to my ground, if my tenants be either
setting of trees, or tilling or renewing the ground, or sowing, or
carrying in the fruit, I behold how everything is done, and cast in
my mind, how I might do it better. And afterward for the most part, I
get me a horseback and ride as near as I can, as though I were in war
constrained to do the same, wherefore I do not spare neither crooked
ways, nor no shrowd goings up, no ditches, waters, hedges, nor
trenches, taking heed for all that as near as can be possible, that
in this doing, I do not maim my horse. And when I have thus done, the
page leads the horse trotting home again, and carries home with him
into the city, out of the country that that we have need of, and so
than I get me home again, sometimes walking, and sometimes running.
Than I wash my hands, and so go to dinner good Socrates, the which is
ordained between both, so that I abide all the day neither void nor
yet to full.
Socrates
By my truth good Ischomachus, you do these things wonders pleasantly.
For indeed to use and occupy at once all manner of thīges, that be
ordained for health, for strength, for exercise of war, for study and
conveyance how to get goods, and all in one time, methinks a
marvelous thing. For you do show evident tokens, that you apply your
mind well and truly to all this. For we see you commonly, thanked be
God, for the most parte healthfull, strong and lusty. Moreover we
know, that you be called one of the best horsemen, and one of the
richest men of the city.
Ischo.
And though I thus do, as you have hard, yet can not I eschew
detraction: you thought peradventure that I would have said, I am
therefore called a good honest man.
Socrates
And forsooth so I was about to say good Ischomachus, but this I
thought first to inquire of you, whether you do study and set your
mind, how to answer these detractours, and speak in a cause, whether
it be your own or another man’s, or to judge it, if need be.
Ischo.
Think you that I do not sufficiently my parte in this matter, if I
think by my good deeds to defend myself, and do no wrong, and as much
as I may help and do pleasure to many men? And moreover, think you
that it is not well done to accusee such men, that do wrong both to
private men, and also to the city , and that will do no man good?
Socrates
But yet if you set your mind to such things, I pray you show it me?
Ischo.
Forsooth I never stint, but am always exercising myself in rhetoric
and eloqueence. For when I hear one of my servants complain on
another, or answer in his own cause, I seek to know the truth. Again,
I either blame some man to my friends, or else praise him, or else I
go about to bring at one some men of min acquaintance, that be at
variance, endeavouring myself to show them , how it is more for their
prospect to be friends, than ill-willers and enemies. And before the
high rulers I use both to commend and defend him, that is oppressed
by wrong and injury, and before the lords of the cost sell I accuse
him, that I see promoted unworthily, and I praise that that is done
by councel and deliberation, and the contrary I discommend. But I am
now brought to this point, that either it becomes me to suffer or to
punish.
Socrates
Of whom? I pray tell, Ischomachus, for that do not I yet know.
Isch.
Merry of my wife.
Socrates
But in what manner do you strive in your quarrel?
Isch.
When she happens to say truth, it is very gently done, but when she
lies, and errs in her words, forsooth Socrates, I can not reform her.
Socrates
May chance that, that is false, you can not make it true. But
peradventure you wold begin Ischomachus, and I do let you. Truly I
would be loth to tarry you, if it please you to go hence.
Ischomachus.
No in good faith, good Socrates, I will not go hence til the court
break up.
Socrates
By my faith, you be right circumspect and take good heed, that you
lose not that honorable name, to be called a good honest man. For
where paradventure you have many great business and things to take
heed to, that require great diligence, yet because you promised those
strangers to tarry for them here, you will not deceive them.
Ischo.
As for those my business that you speak of Socrates, I have provided
for them well enough. For I have in the fields my baillies of
husbandry, and my deputies.
Socrates
But ſine we be fall in this communication, I pray you Ischomachus
tell me, when you have need of a good bail, do you inquere, whether
there be any that can do it well, and so find the mean to have him:
likewise as when you have need of a carpenter, when you know where is
one, that can good skill thereof , you will desire to have him, or
else do you make your baills and deputies yourself, and teach them to
do it? By my fayth, I endeavour me to teach and instruct them
myself.
For he that should be sufficient to do those things for me in mine
absence, that he is put to, what needs he to know anything, but that
that I do myself. For if I be sufficient to set men a work, and
command them what they shall do, I trust I am able to teach another
man that that I can do myself.
Socrates
Than he that is a bail of husbandry must owe you good will and
fauour, and also to all yours, if he being present, shall be
sufficient in your absence. For without love and good will, what good
can a bail do, if he be never so expert and conning?
By
my faith, said Ischomacus, never a wit: but as for me, the first
thing that ever I do, I go about to teach him to love me and mine,
and to love my goods.
And
I pray you for God’s sake tell me , how do you teach him to love
you and yours, whosoever he be that you do this benifit unto?
By
my fayth, said he, by gentle and liberal dealing when God sends me
plenty of any manner thing.
Socrates
This you mean I trust, that they, the which be eased and help by your
goods or money, do love you and desire that you may do well.
Surely
good Socrates, said he, that is the best instrument that can be to
allure and get a man’s good will withall.
Socrates
And when he hears you good will good Ischomachus, is he therefore
sufficient to be a bail? For we may see that al men love themselves,
and yet through sloggishnes they be negligent to do those things, the
which for the most part they covet right much to have, as goods.
Ischo.
You but when I wol make such men as love me my baillies and overseers
of my businesses, I instruct and admonish them before how they should
oversee everything diligently.
Socrates
Can you bring that to pass? Forsooth methinks it is unlikely, that
any man could be taught to guide another man’s business aright.
Ischo.
In very deed it is impossible good Socrates to instruct and teach
every man diligently to do it.
Socrates
And who be they that you think meet to be taught and instructed? For
that I desire very greatly to know.
Ischo.
First of all they that can not refrain themselves from drunkennes are
excluded from this care. For drunkennes brings in with it
forgetfulness of all manner of things, that a man should do.
Socrates
Whether than is it impossible, but only in them, that can not refrain
them from drunkenness, to make them diligent, or be there any other
beside?
Yes
mary said Ischomachus and they also that cannot refrain themselves
from sleep.
Socrates
Be there any more beside those?
Methinks,
said Ischomachus, that they, the which do set their mind sore to the
pleasure of the flesh, that it is impossible to teach them to have
more mind to anything than to that. For they can find neither hope
nor study more pleasant to them then of their lovers. And when they
have anything to do, it is heard to imagine a sorer punishment than
that is to them to be kept from them they be in love with. Therefore
I let such manner of men go nor never go about to teach them to be
more diligent.
Socrates
You but they, that do set their mind sore to lucre, be not they apt
to be taught that diligence, the which should be used and occupied in
your ground?
Ischomachus.
Yes mary they, there can none be sooner brought to this diligence.
For you need no more but only to show them, that diligence is very
profitable, wherefore if I chance to have such one, I commend him
much.
Socrates
And as for other men, the which do refrain them from such things as
you do command, and have a meetly good mind towarde lucre, how do you
teach them to be as diligent as you would have them?
Ischo.
Mary very well good Socrates. For when I see them diligent, I do both
praise and reward them. And again when I see them negligent and
reckless, I both do and say all that ever I can to anger and vexe
them with.
Socrates
You but Ischomachus, saving your tale, that is of them that be
already instructed to be diligent: tell me this, touching the
instruction of them, whether it be possible for a man, that is
naturally negligent, to make other diligent?
Isch.
No by my faith, no more than he that has no skill in music can make
other men musicians. For it is heard for a scholar to learn that
thing well, that his master teaches ill. And it is heard for a
servant to use any dilygence, when his master gives him example of
negligence. And shortly to speak and in general, I do not remember,
that ever I heard that any ill master had any good servants. Mary
this have I seen, that a good diligent master by chastising of
dulhead servants, has lightly instructed them. But he that will go
about to make other diligent in their work, he most especially ought
to be a provident and aware man, and oversee and mark their works.
And when there is anything well and diligently done, he must cun him
great thanks that did it, and he must not stick to punish him sharply
according as he deserves, that is negligent in his business. And
forsooth methinks to this purpose it is a right goodly answer, that
the Persian made. For when the king of Persia asked him, riding upon
a right fair horse, what thing did soonest make an horse fat, he said
his masters eyes. Some think likewise good Socrates, by all other
things, that the master’s eye most especially makes them to be in
far better plight.
Socrates
But when you have told and showed him very well and with great
instance, that he must take heed to such things as you will have him,
and that he is very diligent, is he than meet to be your bail or
steward, or else must he learn somewhat beside to make him fit for
that purpose?
Ischo.
No iwis man. For it becomes him yet to learn, what he must do, and
when, and how he shall order everything. For else what avails a bail
or a steward more without this, than a phisician, the which night and
day , yearly and lay takes heed to a sick man, and yet he wots not
what is profitable for the same patient.
So
And when he knows what is to be done, shall he think anythings, or
shall he than be a perfect things or steward?
Ischo.
Methinks, that he should learn also to rule the workmen.
Socrates
And do you teach your bail or steward to be able to rule?
I
go about it at lest, said Ischomachus.
Socrates
And I pray you for thing’s sake, how do you teach men to have the
science to rule and command?
Isch.
Very easily good Socrates, in so much, that I think you shall laugh
at it, when you here it.
Socrates
Forsooth good Ischomachus, said I, it is no matter to laugh at, but
he deserves and ought rather to be highly landed, that has the wit to
teach that. For he that can teach men how to rule, he can also make
them masters, and he that can make them masters, can make them
princelike and able to be thing.
Ischo.
Surely all manner of beasts good Socrates do learn to obey by the
reason of these two things, that is to say, when they do strive, and
will not be obedient, they be punished: and when they do quickly that
that a man bids them, they be cherished and well entreated. Colts and
young horse learn to obey their brekers and tamers: for when they do
obey them, they have somewhat done to them for it, that is to their
pleasure and ease. But when they will not obey, they beat and handle
them very sore and roughly for it, until the time they serve the
breaker at his will. And young spaniels likewise, the which be worse
than men a great deal, for lack of reason, and for lack of speech,
yet they learn to rent a boat, to fetch or carry, to go in to the
water after the same manner. For when they obey, they have somewhat
given them, that they have need of, and when they will not nor care
not for it, they be punished. But as for men they may be well
persuaded and brought to obedience, if a man will show them, how it
shall be for their profit, if they do obey. Nevertheless unto bondmen
and vile persons that way that is used and occupied towards beasts,
will very well induce them for to learn to obey. For if you do
somewhat for their belly and make them farewell, you shall get very
much done of them.
But
jolly stomachs and noble natures be most moved and stirred with
praise. For there be some natures, that do desire as much laude and
praise, as other do meat and drink. And when I have taught him, that
I will make my bail or my steward, such things, the which when I do
them myself, methinks I shall make men more obedient unto me, I do
join this unto it beside. For as touching horses and shows, and other
rayment, the which I must give my laborers, I make them not alike.
For there be some better and some worse: to the intent that the best
workmen may have the preminence to have the better, and the worst may
be given to the worst. For methinks it grieves good servants’
hearts very sore, when they see that the work that they have done,
and how those have even as much as they, that will neither labour nor
take pain, when it becomes to do it. Wherfore neither I myself will
not suffer, that they that be worst, and they that be best should be
served all alike. And when I see that my bails and deputies do give
the most and the best to them that do best, I do praise him for it.
But and I see him prefer any man before other because of his
flattering, or for some other punishment cause, I do not suffer it so
to pass, but I blame and rebuke him greatly richly, and I go about to
teach him also, that that, which he does, is not for his profit
neither.
Socrates
And when he is sufficient thus to rule and guide, good Ischomachus,
so that he can make them to obey him, do you think that bail perfect
on every side, or has he need of ony other thing else?
Yes
mary, said Ischomachus, for it becomes him to keep his rich clean
from his master’s goods, and beware that he steal nothing thereof.
For if he, that has the fruits in his hands would be so bold to
convey so much out of the way, that that, which remained were not
sufficient to mantain the work and find the labourers, what profit
should we have by his bailship, and by his diligence?
Socrates
And do you indeed take upon you to teach them that justice and
rightfulnes?
Yes
mary, said Ischomachus, but I find that every man does not obey and
follow this teaching and instruction of mind. Nevertheless I take
here a piece of Dracon’s laws, and here a piece of Solon, and so
endeavour myself to bring my servants to follow justice. For methinks
that these men have made many laws to teach men justice. For they
have written, that he must be punished that stealth, and he that robs
must be put in prison and put to death. Wherefore it may be clearly
seen, that they have written those things to the intent that they,
the which do get any goods foul and shamefully, contrary to reason
and equity, should have no advantage nor no profit by it. And when I
have this do, I bring in beside some laws of the king of Persians, to
make my servants to deal rightfully in that that they be put to. For
as touching Dracon’s and Solon’s laws, they do no more but punish
them that do amiss: but the king of Persians
laws do not only punish them that do wrong and unjuſtly, but also
they do them good that be rightful and deal juſtly. Whereby it
appears, that many, the which be very covetous, and care not what
they do, so that they may win, when they see that they, the which be
rightful and good, waxe laws than they, the which do other men wrong,
they continue and prosper well in this that they do no man wrong. And
when I perceive that any of them, unto the which I have been good and
showed pleasure unto them, will not leave, but go about still to do
wrong and deal unjuſtly, than when I perceive that he is past all
remedy, I put him out of his room, and will not let him occupy it no
more. But when I perceive, that any of them sets his mind and courage
to be a good, a just and a true servant, and does it not so much
because they think to have some advantage by it, but for the desire
that they have to please me, and to be praised of me, though they be
bondmen, I use them as free men, and for their jolly free heart, I do
not only promote them in goods and riches, but also praise and
commend them as good and honest men. For methinks that an honest man,
that is desirous of honour, does differ in this point from a covetous
man, that for praise and honour will take pain and put himself in
jeopardy, when it is needful: and yet keep himself clean from foul
lucre. And thus when you have once engendred and fastened this
affection in a man, that he owes you good will, and bears you good
love and favour, and that you have brought him to this point, that he
will apply his mind and diligence to do even as you would yourself,
and beside that, you have gotten him the science, how every work that
is done shall be most profitable, and made him also sufficient and
able to rule, and that he will beside this bring and show you the
fruits of the ground none otherwise than you would to yourself.
Whether needs he anything else or not, I will speak no more, for
methinks that such a man should be a very good and a profitable
steward and deputy.
Socrates
But I pray you good Ischomachus, do not leave behind that part, which
we have so lightly run over.
And
what is that, said Ischomachus?
Socrates
Mary you said, that the greatest point of all was to learn how
everything should be done, to the end that profit thereby should rise
unto us, for otherwise you said, that diligence could avail nothing,
except a man knew what and how to do.
Ischo.
Do you bid me to teach you the science of husbandry?
Forsooth
it is it, said I, that makes them rich, that can well occupy it, and
they that can not, though they take never so much pain, they live
wretchedly.
Ischo.
Now than first of al you shall here how gentle a science it is. For
seeing it is most profitable and pleasant to occupy, most goodliest,
best beloved of God and of men, and beside that, most easy to learn,
how should it not be a gentle science? For we call all these beast is
gentle, the which be goodly, great, and profitable, and be not fierce
but tame among men.
Socrates
But methinks good Ischomacus, that I have very well perceived, that
where you said, how a man must teach a steward and a deputy, and that
you taught him to owe you good love and good wille, and likewise,
that you went about to make him diligent, able to rule, and also
rightful: but where you said, that he, which will be diligent indeed
in husbandry, must learn what is to be done, how, and in what season,
methinks we have overpassed it somewhat to quickly and to
negligently. Likewise as if you said, that he, the which will write
that that a man speaks, and read that that is written, must know his
letters. For he that did here this, has heard nothing else, but that
he must learn to know his letters. But when he perceives, that he is
never the nearer to know what letters do mean. And now likewise I
believe very well, that he, the which will use diligence in
husbandry, must learn to know well husbandry, but though I believe
and know that well, yet am I never the wiser how to occupy husbandry.
And if I were even now determined to fall to husbandry, I would think
I were like a phisician, the which goes about and looks upon, seek
men, yet can he not tell what is good for them.
And
therefore to the end I be not such one, teach me the very othi and
cast of husbandry.
Forsooth
good Socrates, said he, it is not by this as by other crafts and
sciences , that he which learns them must be a longe time about them,
and bestow much pain and labour in them, ere he can do anything to
get his living by. Husbandry is nothing so hard to learn: for you
shall learn it even anon looking upon the labourers, and partly by
hearing speak of it, so that if you will you may teach it unto other.
And truly other artificers and craftsmen do hide and keep privy to
themselves the best points of their sciences, the good husbandmen, he
that sets trees best, he will have very great pleasure, if any man
behold him, and he that sows after the same manner. And if you ask
him of anything that is well wrought, I am sure he will never keep
from you, how he did it. And so good Socrates, husbandry teaches them
that be conversant in it to be of gentle manners and disposition.
Soc.
Forsooth this is a good beginning, and now I have heard you tell this
much, it is impossible to stop me from inquiring of you further
thereof. And therefore seeing you say it is a thing so easy to learn,
do the rather show it me. For it is no shame to you to teach that
that is easy: but it is rather a great shame to me, if I can it not,
especially when it is so profitable. And therefore I will show unto
you first of all said Ischomachus
that that which is the diffusest point of all husbandry, as they say
which dispute of it most exactly in words, and indeed occupy it never
a wit, is nothing hard at all. For they say, that he that will be a
good husbandman, must first know the nature of the ground.
Socrates
Indeed they seem to say well: for he that does not know, what the
ground will bring forth, I trust he can not know neither what seed he
should sow, nor what trees is best to set.
Ischo.
And therefore a man may know by another man’s ground, what it will
bring forth and what it will not, when he sees both the fruits and
also the trees. And when he knows it once, it is not for his profit
to strive against God and nature. For if a man does either sow or set
that that he has need of, he is never the nearer to have that that is
necessary for him, except the ground do in a manner delight and take
pleasure both to bring it forth and to nourish it. But if he can not
know the goodness and fertility of the ground by reason of the
idelness and negligence of them that have it in hand: he shall often
times better know it by some ground that is not far from it, than of
the neighbour that dwells by it. And although the ground be untilled
and unlaboured, yet it shows his own nature. For that ground, that
bears good wild fruits and weeds, will bring forth, if it be taken
heed to and well tilled, other good fruits and herbs as well as them,
so that they that be not all of the best seen in husbandry, can well
discern the nature of the ground.
Socrates
Forsooth good Ischomachus, I may be bold to bide by this, that a man
needs not to abstain from husbandry, for fear least he know not the
nature of the ground. For I do remember, that fishers, which be
always occupied in the sea, the which come not to behold the ground
how it is, nor walk not fair and softly, but run even through it,
when they see the fruits on the ground, they will not stick to show
their opinion of the ground, which is good, and which is bad, and
praise this, and dispraise that. And I see they will be communing
oftentimes with men, that can very good skill in huſbondry, and show
them very manythings wintering a good ground.
Ischo.
Where than will you have me to begin good Socrates to declare
husbandry unto you, leſt I rehearse somewhat that you know already,
for I perceive, you be right expert therein?
Socrates
This methinks both profitable and a very great pleasure to learn, and
also it belongs especially to a philosopher to know, how I meant, if
I would, by tilling and laboring the ground, have very much winter of
barly, rice, wheat, and other corn.
Ischo.
This I trust you know well enough, that fallowing and stirring of the
ground, helps very much to the sowing?
Socrates
Forsooth so I do.
Ischo.
And what if we should begin to fallow and plough the ground in
winter?
Soc.
That were nought. For than the earth should be all slimy.
Ischo.
And what think you in summer?
Socrates
Than it would be to heard to plough it.
Ischo.
Well than we must needs begin in the spring of the year.
Socrates
You
mary, for than it is most likely , that the ground opens and spreads
his own strength and virtue about, when it is followed and tilled in
that time.
Ischo.
Yours
and beside that good Socrates the young weeds turned up so down at
that time be as good to the ground as any douging: and they be not
yet come to that strength, that the seed of them cast down can grow
up again. And I trust you know this well enough, that if the
fallowing, and the tilling of the ground should be good, the ground
must be clean kept and delivered from weeds, and well favouredly
heated and warmed of the sun.
Socrates
Methinks in very deed it should be so.
Ischo.
And do you think, that that can be better brought to pass by any
other man, than if the ground be often times stirred in the summer?
Socrates
I know very well, that the weeds can never better wither away and dry
up, nor the ground be better heated throughe the heat of the son,
than if the ground be ploughed and stirred in the midst of summer and
in the midst of the day. And if any man do follow, or dig the ground
with his own hands, is it not clear enough, that he also must
separate asunder the weeds from the ground, and cast the weeds
abroad, that they may dry up, and turn up so down and stir the
ground, that the soreness and the raw watrishness of it may be warmed
and well dried up?
Ischo.
Than you see well good Socrates, how we be both in one opinion
touching fallng and stirring of the ground.
Socrates
So methinks. And touching sowing, have you any other knowlege or
opinion, but that is the season to sow, the which both men of old
antiquity, approving it by experience, and all they, that be now,
taking it of them, do judge it best of all? For when the summer is
once past, and September comes in, all men that be in the world do
look upon almighty God, that when it shall be his pleasure to send
some rain and make the ground wet and moisty, that they may fall to
sowing even as he commands it.
Soc.
And forsooth good Ischomachus all the men in the world have
determined by one assent, that they will not sow, when the ground is
dry. And it is clear to every man, that they take great losses and
damages, that will go about to sow before God bids them.
Ischo.
Than in these things all we men do agree.
Socrates
For in that that God teaches, it follows, that every man agrees in
it. As for a similitude, every man thinks best to wear good furred
and well lined gowns in winter, if he be able, and also to make good
fire, if he have wood.
Ischo.
Yes
but there be many, the which do vary in this touching sowing, whether
it be best to sow in the beginning, in the midst, or at the later
end.
Soc.
And God does not send every year of one like temperatures of weather.
For sometimes it is best to sow in the beginning, sometimes in the
midst, sometimes at the later ende. Ischo.
But what think you best gentle Socrates, whensoever a man has chosen
his sowing time, or ever more in this time, or now in this and now in
that, whether is it best to sow much seed or little?
Socrates
Methinks best of all good Ischomachus to distribute the seed, well,
full, and truly. For I suppose it is a great deal better to take corn
enough ever more, than some times to much and sometimes to little.
And in this point also good Socrates said he, you being the learner
do agre with me the teacher, and you have showed your opinion before
me.
Socrates
But what of that said I, for in the casting of the seed there is much
cunning?
Ischo.
In any case good Socrates, let us look upon that. For you know well,
that it must be cast with a man’s hande.
Socrates
Forsooth I have seen it done so.
Ischo.
But some can cast it even, and some can not.
Socrates
Well than it lacks nothing else but to exercise the hand, as harpers
and luters do, that it may follow the mind.
Isch.
It is very well said. But what if the ground be thinner or grosser?
Socrates
What mean you by that? Do you not take the thinner for the weaker,
and the grosser for the stronger?
Ischo.
That same mean I.
Socrates
And this would I fain know of you, whether you will give as much seed
to the tone as to the other, or else which of them will you give more
unto?
Isch.
In the wine that is strong, methinks it becomes to put the more
water, and the man that is stronger must bear the greater burden, if
there be anything to be carried, and some men are fed and nourished
with sklēder fare, and the same herein must be observed.
Socrates
Think you not that the ground ways stronger, if a man do put more
fruit in it, likewise as moles and horse do waxe stronger with
carriage, that would I desire you to teach me.
When
Ischomachus heard that, he said: What Socrates you jeſt with me. But
yet, said he, take this for a very surety, that when a man has sewn
any seed in the ground, look when the ground has most comfort of the
air with wet and moistnes. If the corn be green newly risen out of
the earth, if he stirs and turns it in again, it is as if it were a
sustinance to the ground, and gets as much strength by it, as if it
had ben donged. But if you suffer the ground continually to bring
forth fruit of the seed, it is heard for a weak ground to bring forth
much fruit still: likewise as it is hard for a weak sow to give suck
and sustenance to many pigs, and keep them fat and in good plight
when they waxe great.
Socrates
You see good Ischomacus that you must sow less seed on a weaker
ground.
Ischo.
So I do indeed good Socrates: and you also did grant it unto me a
little before, when you said, that you thought that the weakest
should be left charged.
Socrates
But for what reason good Ischomachus, do you make ditches in the
cornfields?
Ischo.
You wot well, that in winter are many showers.
Socrates
What thereof?
Ischo.
Mary thereof chance many hurts. For a great parte of the field is
surrounded with water, and the corn covered in mud, and the roots of
much of the corn are worn and washed away with the water, and further
often times by reason of the great aboundance of water, there comes
much weeds and other harlotry, that suppresses and destroys the corn.
Socrates
It is like enough, that all this should be.
Isc.
And think you than, that the corn being in that taking, has not need
to be helped?
Socrates
Yes mary.
Isch.
Than if the corn be covered with mud, what shall we do to help it?
Socrates
Mary ease the ground and make it lighter.
Ischo.
But what if the root is be waxed thin and almost worn away?
Socrates
Then you must cast to more earth that it may take root and grow
again.
Isch.
But what if the weeds and other harlotry suck up the moisture from
the corn, like as the drone bees, the which being themselvess
unprofitable do rob away and eat up the bees vitals, that they had
set up for to work with?
Socrates
Mary the weeds and harlotry must be plucked and cut away, likewise as
the drone bees are voided our of the hives.
Ischo.
Think you than that we do not make the ditches and sloughs in the
fields for a good cause?
Socrates
Forsooth so it is, but I think now in my mind good Ischomacus, what a
thing it is to bring in similitudes and likenesses. For you have
moved me more a great deal, and made me more displeased against these
weeds, when you spoke of the drone bees, than when you spoke of the
weeds themselves. But now after this said I, harvest season will
come, wherefore I pray you tell me if you have anything to teach me
in this matter.
Ischo.
So I will, if you do not show yourself, that you know it as well as
I. This once you know that the corn must always be reaped.
Soc.
What else?
Isch.
Whether than must you stand
to reap it with the wind or against the wind?
Socrates
Not against the wind, for it would be a great pain, as I think both
for the eyes and also for the hands to reap against the ears blew
down with the wind.
Ischo.
And how will you cut it, at the very top, or even by the ground?
Socrates
If the stalk be short, I will cut it a low that there may be straw
enough. But if it be very high, I think better to cut it in the
middle, to the intent that neither the threshere nor the fanners,
shall take more pain in vain than needs, and that that remains, I
think if it be burned, it will do the ground very much good, and if
it be laid with the donge it will fill and increase it.
Ischomacus.
Do you see now friend Socrates, how you be taken in the very deed
doing, that you know as well as I, what longs to reaping?
Socrates
In faith I am afraid lest it be so indeed. And now will I see
likewise whether I can thresh or not.
Ischo.
This you know well that horse do thresh corn.
Socrates
Why should I not, and not only horse but also moles and oxen
likewise?
Ischo.
But how can these beasts stamp well and thresh the corn even as they
should good Socrates?
Soc.
It is clear, that it is by the reason of them, which have the charge
of the threshing. For they do evermore turn and stir and put under
their see that that is unthreshed, and so they must needs make it
even, and make an end of it as quickly as may be.
Ischo.
Than as for this business, you know it as well as I.
Socrates
Now after this good Ischomachus, let us cleanse the corn and winnow
it.
Ischo.
Tell me then good Socrates, do you know this, that if you begin to
winnow it in that parte of the wynowing place, where the wind is
against you, that the chaff will be scattered abroad through al the
winnowing place?
Socrates
It must needs.
Ischo.
Than it must needs as well fal upon the corn.
So
Verily it is no forgo point to make the chaffe to go forgot the corn
in a void room of the wynowing place. But if a man begin to wynow
under the wind, or a side half of it, than it is clear, that al the
chaffe will void to the place that is ordained for it.
Ischo.
But when you have cleansed the corn even to the midst of the wynowing
place, whether than, the corn being thus scattered abroad, will you
wynow the remnant, or will you put first together on a heap as
forgotten as can be all that ever is clean?
Socrates
Forsooth I will first put together on a heap all that is clean, lest
peradventure the chaffe be forgot about the wynowing place, wherby I
should be fain to wynow twice one thing.
Ischo.
Now than gentle Socrates, you may teach another man, if you will, how
he shall soonest get his corn cleansed.
Socrates
In good faith I had almost forgot, that I could all this a great
while ago. And now I cast in my mind, whether I have forgotten
myself, that I can play on a harp, play upon recorders, paint, and
carve, and other sciences. For there was never man, that taught me
these no more then to be a husband man. And I see as well other men
work in their sciences as husbandmen labour the ground.
Ischo.
And did not I tell you but a little before, that this science of
husbandry is wonders pleasant and very easy to learn?
Socrates
I know very well good Ischomacus, that I understood and could all
manner of things, that do long to sowing, but I have forgotten myself
that I could them.
But
the setting of trees
said I, is that any point of husbandry?
Isch.
Yes mary.
Socrates
How happens than that I knew well al such things as long to earing
and sowing , and am ignorant in that that belongs to planting of
trees?
Ischo
Be you ignorant indeed?
Socrates
I must needs be, seeing I know not in what ground a man should set a
tree, nor how deep, nor of what length, nor what bread it be set in,
nor when it is in the ground how it shall best grow and come up.
Ischo.
Well than learn that that you know not. I am sure you have seen what
pits they make for trees that do set them?
Socrates
That I have very many times.
Ischo.
And did you ever see any of them deeper than the foot?
Socrates
No mary I, nor yet deeper than two foot and a half.
Ischo.
And as for the bread did you ever see any broader than three foot?
Socrates
Forsooth and God, I never saw none past two feet and a half broad.
Isch.
Now answer me this again, Did you ever see any of less altitude than
two feet?
Socrates
In very deed I never saw none of less altitude then two feet and a
half. For if the plantes were but shallow set, they would soon be
writhed up.
Ischo.
Than it is apparant enough to you good Socrates, that they dig the
pits to set in trees, no deeper than two feet and a half, nor no
broader than two feet and a half.
Socrates
It must needs be so, seeing it is so clear.
Iſc.
But touching the ground, do you know which is dry and which is wet,
if you see it?
Socrates
Methinks the ground, that lies about Licabectus or any other that is
like unto it, is dry ground. And that is called a wet ground, the
which lies about Phalericus, full of mares all about, and any other
like unto it.
Ischo.
Whether than will you dig up a deep pit to set in trees in the dry
ground or in the wet?
Socrates
In the dry ground verily, for if you should make a deep pit in the
wet ground, you should find water: and than you could not set it in
the water.
Isch.
Methinks you say very well. And when the pits be digged up, you know
what trees be meet for both grounds?
Socrates
Very well.
Ischo.
And if you would that the tree, which you do set, should grow and
come up well favoredly, whether think you it will better spring and
waxe mighty and strong, if you set underneath earth that has ben
laboured and occupied before, or else such as has been always
unoccupied.
Socrates
It is clear enough said I, that it will grow and come up better by
the reason of the earth occupied than of the ground unoccupied.
Isc.
Than there must some earth be put underneath?
Socrates
Why should it not?
Isc.
But whether think you, that the vine branche, the which you set, will
gather roots better if you set it straight upright, or if you set it
crooked under the ground, so that it be like this greek letter, Y,
turned up set down?
Socrates
Mary even so. For than there shall be the more roots in the earth,
whereby the plant shall stand the faster, and so many the more
branches shall spring up.
Ischo.
Well than in this matter we have both one opinion. But whether will
you no more but cast the earth to the plante that you set, or else
will you treade and ram it hard down?
Socrates
Forsooth I will tread and stamp it heard to, for else it were
jeopardy lest the rain would lightly pierce in, and so rot and mar
the roots, or else the son drying the earth away from the roots of
the plant, should lose and unfasten it, and so kill it.
Ischo.
Well than good Socrates we be both of one opinion touching setting of
vines.
Socrates
And shall I set a fig tree after the same manner?
Ischo.
Yes I trust, and all other trees likewise. For if you can set vines
well, what other setting is there but that you may take it upon you
likewise?
Socrates
But how should we set olive trees good Ischomacus? I pray you prove
before anything, whether I can any skill therein.
Ischo.
You see how there is a good deep pit digged for an olive tree, I wote
well you could not choosee but see it, seeing they be digged even by
the high ways side. Also you see how the very stocks of the olives be
set in the setting place. And farther you see how there is clay laid
upon the tops of them, and how of all trees that be planted, there
are none covered aboue , but only the same.
Socrates
All this I see well.
Isc.
And when you see it , what should be the let, that you should not
know it: except peradventure you can not tell how to clap a shell
fast to the clay, that is set on the top thereof?
Socrates
By my faith, of all this that you have spoken, there is nothing but I
know it. And now I cast in my mind again, what is the cause, that
when you asked me but a little before in general, whether I could set
trees, I said no. For me thought I could not tell, how a man should
set trees. But after you began to enquere of me everything by itself,
I answered you according to your mind, and to your own opinion, the
which be called the most perfect husbandman, that is now at this day
alive. Is not my chance good, Ischomacus said I, asking a manner of
teaching? For I have learned and can well now everything by itself ,
whatsoever you have demanded of me. For you lead me by such things,
as I am skilled in and understand, unto such things as I perceived
not: and so you persuade and make me believe that I know them as well
as the other.
Ischo.
Well, think you, that if I asked you after the same manner touching
silver or gold, which is good and which is bad, that I could persuade
you, that you be a good trier of gold and silver? And again, I could
not persuade you, if I asked you never so much, that you can play
upon recorders, or that you can paint, or do any such things?
Soc.
Peradventure yes. For you have persuaded me, that I have well the
science of husbandry: and yet I know well, that there was never
anybody that taught me that science.
Ischo.
It is not so good Socrates, for I have told you a pretty while ago,
that husbandry is so pleasant and so familiar a science, that they,
the which do either see it, or here tell of it, be even by and by
well learned in it. And also it shows many things itself for a man to
learn, how to order it best. For even at the first the vine, the
which creeps up upon the trees, if there be any near hand it, shows,
that it would be helped up and sustained. And when it spreads abroad
his leaves and branches, the grapes being yet but very tender, it
shows, that in that seeason it would have shadow made there unto it,
where as the heat of the son lies sore upon it. And when it is time
for the grapis to waxe ripe and sweet the which is caused only by the
heat of the sonne, it lets the leaues fal, to teach the huſbāde
men, that it would be lightned and easeed, that the fruit may the
better waxe rype. And when that by the reason it has brought forth
much fruit, and some ar rype and some not, it shows, that those
closters, that be ripe, must be gendered, like as on fig trees they
must be taken down, that be rype and ready to be gethered.
Soc.
How can this be, good Ischomacus, if husbandry be so easy to learn,
and every man knows what is to be done, as well one as another, that
they have not a living by it all alike? For some have great plenty
and live wealthily, and other some have scarcely so much as they
need, and be in debt to other men?
Isch.
Mary I will tell you good Socrates, it is neither the knowledge nor
lack of knowledge of husbandmen, that makes some of them rich and
some poor. For you shall not lightly hear such a tale go about, that
such a man’s house is undone, because he has not sowed even: or
because that he has not well set and planted his trees: or because he
knew not what ground was good for vines, he has set his in a naughty
ground: or because he knew not, that it was good to sallow the ground
before he did sow it: or because he knew not, that it was good to
doing it. But this you may here often times very well, this man gets
no crop on his ground this yours. For he has made no provision to get
it sowed, or to get it dounged. And again: This man gets no wine. For
he neither cares to plant any vines in his ground, nor sees nothing
to those, that be alredy planted, to make them bring forth some
fruit. This man has no oil. This man has no figs: for he will take no
pain nor apply his mind to have any. These be the causes good
Socrates, that make one husband man to differ from another, and to be
also unlike in substance and in riches, a great deal more, then if
any of them seemed to be throughout in his works and buſineſſis.
And of the captains of war likewise, there be many, the which have
egally good wit and very good fight in such things as do longe to
war, and yet there be some of them better and some worse , and that
is through the diversity of taking heed and of diligence. For such
things as all captains do know, and also the most part of them, that
were never in that dignity, some captains do them and some not. As
thus. All they know, that it is better for them, that shall leade an
army through their enemies land to march forward in good order and
array: that they may be always ready to fight, if need be. And yet
some of them that know this very well do it, and some do not. Also
all they know, that it is best to keep watches and scoutwaches both
by night and by day, and yet some of them see well to, that it be
surely kept, and some do not. Again, when they lead their army
through narrow places, you shall all most find none, but that he
knows, it is better to prevent their enemies be times than to late.
And yet some of them do their diligence, that they may so do, and
some do not. And likewise of dounging, every man says, it is very
good and necessary for the ground to dounge it. And they see , how
men may have it both of beasts in his own kind, and also find other
means to have it, and make easily a very great deal thereof. And yet
some take heed, that it be gathered, and some let it pass, and care
not for it. Yet God sends rain from aboue, and all manner of hollow
ground receives it, and keeps it, and waxes a poddle with it. The
ground brings forth all manner of weeds and naughty harlotry. And he
that will sow, must first rid and purge the ground, and such weeds
and things as he gathers out of the land if he cast them into the
water, in process of time it will be as good and as wholesome to the
ground, as any donging. For what weeds be there, or what ground is
it, that will not become dounge in very deed, if it be cast in to
standing water? Moreover what remedy is there, if the ground be to
wet to sow in it? Or to sore to set trees in it? Every man knows,
that the water must be voided out by making of ditches and sloughs
purposedly therefore: and how the soreness is diminished and
mitigated, if all manner of things, the which be not sore, whether
they be dry or were, be mingled therewith. And some husbands take
good heed to this, and some regarde it not. But if a man know never a
wit, what the ground will bring forth, nor can see neither fruit nor
tree in it, nor speak with no man, that shall tell him the truth of
it: is it not far a great deal easier to have a proof of it, than
either of a horse or a man? For that that it shows, it is not showed
falsely and colorably: but tilled it shows the very truth, without
any fayning, what it can bring forth, and what not. And forsooth
methinks, that the ground does best examine, which be good, and which
be unthrifty husbands, in that that it sets forth all manner of thing
so easy to be learned, and so soon to be known. For it is not in
husbandry as it is in other crafts, that they, the which do not work,
may excusee themselves, and see that they can not skiil to do it: but
every man knows, that if the ground be well tilled and husbandly
handled, it showh us pleasure again for it. And surely husbandry is
it , that best proves a mans unlusty courage and sluggish
disposition. For there is no man can persuade himself, that a man can
live without such things as be necessary. But he that has no science,
whereby he may get his living, nor will not fall to husbandry: it is
clear, he is either a start fool, or else he purposes to get his
living by robbing and ſtelling, or else by begging. Moreover, said
he, it made greatly to the matter, concerning the getting or losing
by husbandry, that when they have many laborers and servants, that
the tone takes good heed, that his work men be set to their work in
due seeason and time, and the other does not. For that man is better
than ten other, that falls to his work in seeason. And that man is
far worse than another, the which suffers his work men to leave their
work and go their way over timely. And as for between him, that
suffers his work men and laborers to trifle away the day, and him
that will not, there is as great difference, as between the whole
work finished and the half of it. Likewise as in journeying by the
way in fifty myle ſpace , two men, which go both one way, and though
they be both as swifte, as holle , as young, and as lusty the tone as
the other: yet the tone shall over go the other. xxv. miles in a day,
if the tone goes on his journey lustily, and the other for slouth and
cherishing of himself, rests by the way besides springs and
fountains, and seeks for shadows and soft winds to refresh him with.
Likewise in working there is great odds, when a man does apply
lustily his work, and when he does not, and rather finds excuses, why
he should not work, and suffers his folk every day to trifle forth
the time. And as for to work well and diligently, or to work nought
and negligently, there is as great difference between these two
things, as is between him that works and him that works never a whit.
For when they go about to cleanse the vines from weeds and harlotry,
if they dig in such wise, that thereby grow up more and remain weeds
than did before, why may it not be said, that they were idle and
wrought never a wit. And remained these be the things, by the which
many mens’ households be a great deal rather undone, than for lack
of science or of great remained. For a man that is at great costs and
charges in his house, and can not get as much, neither by his rents,
nor by his husbandry, as will find him and his many: it is no marvel,
if instead of great plenty and riches, he fall in to extreme poverty.
But unto such men as will diligently apply themselves to husbandry,
and increase their substance and shortly waxe rich thereby, my father
showed sometime a good precept, the which also he taught unto me. He
counciled me, that I should never buy that ground the which has been
well laboured and tilled, but such a ground, as remained unlaboured
and untilled, either through their negligence, that owed it, or else
because they were not able to do it. For the ground that is well
tilled and dight, will coste much more money, and yet it is than even
at the best: and the ground, that can waxe no better, can not make a
man to have so much pleasure, and to rejoice so much, as the other
does, which waxes better and better. For he thought, that all manner
of goods, whether it be londe or cattle, the which do encrease and
waxe better, causes a man to have more pleasure and joy in it. And
there is nothing, that increases more than does that ground, the
which lie before untilled and undight, and now is waxed good and
fruitfull. And be you sure of this good Socrates, that we have
oftentimes made much land, that we have bought a great deal more
worthy than the price that it was bought for at the first. And this
cast, that is so notable and so profitable, is so eaſy to learn,
that now you have once heard it, you can it as well as I, and you may
teach it unto other, if you list. But as for my father, he never
learned it of none other man, nor never spent great study to find it
out. But because his mind was greatly set upon husbandry, and also he
had a pleasure to labour, he said, he desired to have such a ground,
that both he might have somewhat to do, and also that the profit
comming of it needs rejoice him. For methinks good Socrates, that of
all the Athenians, my father’s mind was most set upon husbandry,
even of his own nature.
Socrates
And when I heard that, I asked him: whether did your father keep
still to himself all the land that he occupied, or did he sell any of
it, if he could get much money for it?
Isch.
Yes mary he did sell some of it now and than: immediately after he
would buy another piece, that lied untilled and undight, because his
mind was so much set to labour and to husbandry.
Socrates
Forsooth good Ischomacus, you show me here a marvelous desire and
affection, that your father had to husbandry, none other wise as
methinks, than some merchants’ minds be set upon wheat. For
merchant men by the reason that their hearts is sore fixed upon
wealth, wheresoever they here that there is most wheat, thither will
they in any wise resort, and will not stick for danger to pass any
see whatsoever it be. And when they have bought up as much thereof as
they can get, they ship it in the selfsame ship that they sail in
themselves, and so bring it home. And when they have need of money, I
trust they do not sell it a way rashly, not caring in what place, as
though they desired to be lightly dispatched thereof: but they bring
it tither to sell, where they here, that wheat is at a great price,
and where as men would very fain have it.
Ischo.
Well Socrates you jeſt with me. But yet methinks he loves the
mason’s craft never the worse, that builds houses and sells them,
and makes new again afterward.
Soc.
By my faith I swear to you good Ischomacus, I believe you very well,
in that you think, that every man loves best, and sets his mind most
upon that thing, wherby he thinks to get any great profit. But now I
consider in my mind, how well al your communication has served to the
purpose and ground of this matter. For your ground and beginning was,
that the science of husbandry is soonest and best learned of all
other sciences.
And
now by the reason of that that you have said, I am utterly persuaded,
that it is so.
Forsooth
said Ischomacus, it is ſo in very deed. But as for that thing that
is equally common to all mens’ deeds, whether it be in the exercise
of husbandry, or in the ordering of an house, or in the governing of
a
City,
or in the knowlege and science of feats of war, I grant you very well
that there be some men, that have a far better wit, a far better cast
and policy, and know better how to rule and command, than some other
do. Like as in a galley when they be on the sea, and must dry as far
with oars in a day, as they should sail, there be some, that be set
to comfort and encourage them, the which have so good grace both in
their words and in their deeds, that they so quicken and encourage
men, that they labour with all their verry hearts. And there be other
some so gross and so rude, that they will be twice as long in making
of their voyage, as the other were. And as for the other, they come
down rushing merrily sweating and praising one another. And as for
these fellows they come down leisurely, and they never sweat for the
matter, they hate the master of the galley, and he again hates them.
And after the same manner there be some Captains, that do differ one
from another. For there be some, that can not bring it to pass, to
make their soldiers glad to take pain, nor to put themselves in
jeopardy, but even very than when they can not choose, but they will
rather boast themselves, and take it for a great praise, that they
may contrary the captain’s mind, nor the captains can not instruct
them to be ashamed, if anything misfortune, that is worthy of rebuke.
But there be other, which be good, wise, and politic captains, the
which if they take in hand the selfsame men, or peradventure other,
as they do oftentimes, they will make them to be ashamed to do
anything, that should mighty to their rebuke, and to think that it is
best for them, both to be obedient everyone of them by himself, and
when need requires to take pain, gladly to do it all together with a
very good will. And likewise as there be some private men, the which
of their own nature be glad to take labour and pain, so a good
captain engendres this affection in all his hosts’ mind, that they
be glad to be put to pain, and they covet nothing else so much, as to
be praised for some great and notable act, done in the fight of their
captain. And whatsoever captains they be, that have such men of war
under them, bearing to them ward so good mind and favour, I say they
in very deed be mighty and strong: and not they, the which have a
great mighty body, and can throw a dart, and shot very well. Nor they
that have good horse, and can run with a spear and just before any
man: but they that can bring their soldiers in to such affection and
believe, that they would gladly follow them through fire and water,
and through all manner of danger. Such men may well be called hardy
and valiant, that have so many bold men ready and prest to do
whatsoever they command. And it may well be said, that he goes
forward with a mighty strong hand, that has so many hands following
him ready at his pleasure. And he may be called a very great man
indeed, the which does very great acts, more by prudence and wisdom,
than through the strength of his body. Moreover whether he be a debt
or a rule, that can make men ready and glad to apply their work, and
bring them to continue well in it, they be those, that shall soonest
get goods and grow to great substance. And as for the master, if he
be such a man that can well punish the laborers, that do nought, and
reward them that do very well, yet when he comes to the works, if the
laborers do make no show of it, I will not set greatly by him: but he
the which when they do see him, they be all moved and stirred up, and
have a great courage and desire one to do better than another, and a
servant mind to be praised above all, I say that that man has some
thing of the disposition longing to a king. And methinks it is a very
great point in all manner of things, that be done by the help of men,
as well as it is in husbandry. And to obtain it, verily I will not
say, as I have done in husbandry, that a man shall learn it, if he
once sees it, or hereth it told, but I say, he that will be able to
do it, had need to be very well instructed, and like to be of a good
gentle nature, and that is most of all to have a very great grace and
gift of God. For methinks this grace comes not all of man, to rule
and govern so, that men very gladly will be obedient, but it is
rather a special gift of almighty God: and he grants it unto them
that be endowed with virtue and temperance. But to rule men
tirannously against their wills, he puts them unto it (as me seems)
that he judges worthy to live thus in the world, as they say, that
Tantalus drives forth the time in hell, being always afraid to die
twice.
Imprinted
at London in Flet Street, by Thomas Berthelet, printer to the king’s
most noble grace. an. M. D. xxii. Cum privilegio.