The sayings of the wise; or, Food for thought. A book of moral wisdom, gathered from the ancient philosophers

Front matter

■IIKIIIY

LIBRARY

The Sayings of the Wise.

Contents

General Preface v.

Contents vii.-x.

Introduction - xi., xii.

Book I. The Lives and Witty Answers of the Philosophers - - " 13-77

I. Of the Beginning of Philosophy - - - - 13, 14

II. Of the Parts of Philosophy 15

III. Of the Beginning of Moral Philosophy ... 16 i IV. Of the kinds of Teaching of Moral Philosophy - 17

V. The Order of this Book 18, 19

VI. Hermes, Trismegistus 20-22

VII. Pythagoras - - 23-26

Yii.

Contents.

VIII. Thales . . . " 27-29

IX. Solon 30-32

XII. Periander 37, 38

XIII. Anacharsis 39, 40

XIV. Myson 41

XV. Epimenides 42, 43

XVI. Anaxagoras 44, 45

XVII. Pherecydes - 46, 47

XVIII. Socrates - - 48-53

XIX. Xenophon - - 54, 55

XXI. Plato 58-60

XXII. Xenocrates - - 61, 62

XXIII. Arcesilaus 63, 64

XXIV. Aristotle 65, 66

XXV. Diogenes 67-69

XXVI. Antisthenes 70, 71

XXVIII. Plutarch - - - 74, 75

XXIX. Seneca 76, 77

VII. Of the profit of Moral Philosophy

Of God ; of his power, and of his works

Of the Soul ; and [the] governance thereof

Of the World ; the love, and pleasures, thereof

Of Death : not to be feared - - - -

Of Friendship, and Friends - - - -

Of Counsel and Counsellors - - - -

Yiii.

Contents.

VIII. Of Riches and Poverty 101, 102

IX. Of Silence, Speech, and Communication - - - 103, 104

X. Of Kings, Rulers, and Governors ; how they should

rule their subjects 105-107

XI. The Precepts of the Wise - - - - - - 108-123

The Conclusion 124

Book III. Of Proverbs and Adages

I. The use of Proverbs and Adages 125, 126

II. Of Wisdom, Learning, and Understanding - - - 127-130

III. Of Justice, Laws, Cities, and Governors - - - 131, 132

IV. Of Power, Honour, Virtue, and Strength - - - 133, 134

V. Of Liberality, Patience, Use, and Diligence - - 135, 136

VI. Of Knowledge, Ignorance, and Error - - - - 137, 138

VII. Of Money and Covetousness 139, 140

VIII. Of the Tongue, of Fair Speech ; and of Flattery - 141, 142

IX. Of Truth, of Faith, of Error, and Lying ... 143

X. Of Bringing up and Manners ; of Dispositions and

XI. Of Love, Lust, and Lechery 146

XII. Of Marriage and Married Folk - - - - - 147-150

XIII. Of Sorrow, Gladness, Fear, and Boldness - - - 151

XIV. Of Anger, Wrath, Envy, Malice, and Revenge - - 152, 153

XV. Of Liberty and Bondage, Masters and Servants - 154-156

XVI. Of Women, Wine, and Drunkenness - - - - 157-159 XVII.-XXII. Divers Sentences of sundry Matters - - 160-167 XXIII. Of Benefits, and of Unthankfulness - - - - 168-170

Pithy Metres of divers Matters 171-176

The Things that cause a quiet life.

Written by M. V. Martialis,

Englished by Henry Howard, Earl of Surrey - - - 177

Book IV. Of Proverbs and Semblables - - - - - - 178, 179

Hermes, Socrates, Plato - - 180-185

Aristotle, Plutarch, Seneca .-..-.. 186-190

X,

I

Introduction,

F

RANCIS BACON, Viscount Saint Albans, in his Essay, ' Of Study,

states, ..

Some books are to be tasted, others to be swallowed, and some few to be chewed and digested: that is, some books are to be read only in parts ; others to be read, but not curiously [niinutely~\ ; and some few to be read wholly, and with diligence and attention.

This short Volume belongs to the last of these Classes of Works.

2. One of the great difficulties that young folks have to contend with, in their starting in life, is to gain true ideas as to how other people are likely to act ; or, to put it in other words, to know what are the normal motives of the human heart.

Here then are studies of Human Nature made by the quick-witted Greeks more than two thousand years ago. If what they said concerning Men and Manners, in that far off Age, and in that totally different civilization from ours, is also true in the present day ; it is likely to be universally true to the end of Time. For Human Nature remains the same through all the Ages.

That is why these Sayings may be so helpful to the young : while their elders will be able to confirm many of them, from their own personal experience.

3. Baldwin had a very humble opinion of this Work. He regarded it as a blunt Whetstone; whereon its readers might sharpen their wits, by discriminating and weighing the various Sayings of which it is composed.

These Sayings touch upon most of the things that concern a human beiiig in his passage through ^his mortal life : so that everyone can learn something from them.

4. The following Lives of the Philosophers are but slight Sketches ; written according to the Classical Knowledge that existed in England in the year 1547 a.d.

xi.

k

Introduction

Some of the statements in them, however, are wholly fictitious ; such as the following :

The Pillars of Stone, on which it was said that the Sons of Seth engraved, before the Flood, their knowledge of Astronomy, pp. 14, 21.

Also the Letter said to have been written by Plutarch to the Emperor Trajan, pp. 74, 75.

And likewise the statement that the Philosopher Seneca was a disciple, at Kome, of the Apostle Paul. p. 76.

But though these are all mere Legends, they are very pleasant ones ; and one could wish that they had all been true.

Scattered through these Lives will be found a number of pithy Sayings.

4. There are two contributions to English Literary History in this Work :

{a) The Translation from Euripides by Roger Ascham, at page 173.

(h) The Earl of Surrey's Translation of Martial's Epigram on ' The things that cause a quiet life,' at page 177.

It is noticeable this latter Translation appeared in the First Edition of this book, the printing of which was finished on 20th January 1547 ; or ten years earlier than its reappearance in Tottell's ' Miscellany ' in 1557.

The Earl of Surrey was beheaded on the 21st of that same January 1547 : and therefore this Poem is the only piece of his English Verse that was ever published in his lifetime.

Edward Arber.

xii.

[The Title Page of the First Edition.]

A treatise of 3\4oral Philosophy^

containing

The Sayings of the Wise.

Gathered and Englished hy

William Baldypin.

Imprinted at London,

in Fleet street, at the sign of the Sun,

over against the Conduit,

hy Edivar^ Whitchurche,

W January 1547,

To the Right Honourable the Lord Edward

Beauchamp, Earl of Hertford, W. Baldwin

wisheth increase of Virtue, Honour,

and Learning,

WHEN I HAD finished this Treatise, Right Honourable Lord, I thought it meet, according to the good and accustomed usage of Writers, to dedicate it unto some worthy person ; whose thankful receiving and allowing thereof, might cause it to be the better accepted of others.

And forsomuch as it was not of value to be given to any ancient Councillor, which are all therein sufficiently seen already; I judged it most convenient to be given to some that were younger. Among whom, forsomuch as your learning and virtuous towardness was greatly commended of divers and sundry credible persons, I doubted not but that your good disposition (naturally taken of your virtuous parents) would take in worth the gift of this simple Treatise ; which although it answer not fully unto your estate, yet disagreeth it not much with your age : which, with your good report and virtuous disposition, hath embolden me to dedicate it unto you, rather than unto any other; humbly beseeching you to pardon mine audacity herein, and to take in good part the simpleness of my gift. In which so doing, ye shall not only ensue [folloiv^ the steps of your excellent father [, Edwaed Seymouk, Duke of Someeset], whom GOD, for his excellent and manifold virtues joined with very gentleness, hath called to tltf high Office [of] Pro^ctor of this Realm, under our Sovereign Lord, the King's Royal Majesty ; but shall also cause others the more gladly to desire it, to the great encouraging of me and others like : which, for the commodity of our country, would gladly help forward all

The Epistle to the First Edition. 1547.

honest and virtuous studies ; among whom, although I am the least, both in age, learning, and wit, yet is my goodwill not much behind the foremost.

And because that your Lordship may the better know how to use this Treatise, and all others, of Moral Philosophy ; I have, in my Prologue to the Reader, shewed the right use thereof; wishing that all which shall read the book, shall first note the Prologue : that Philosophy may have her lawful praise ; the Holy Scriptures, their due service and reverence ; and GOD, his honour, worship, and glory. Who keep your Lordship, with your honourable parents, in health and felicity !

Amen.

[The Title Page of the Revised Edition here reprinted.]

^he Treatise of 3Vloral Philosophy

containing

The Sayings of the JVise.

Neivly perused and augmented by

William ^aldwin^ first Author thereof.

Imprinted at London,

in Fleet street, at the sign of the Sun,

over against the Conduit,

by John Waylande,

11556.']

Love, and Live !

To the Right Honourable my Lord Edward Beauchamp, Earl of Hertford.

THE SAME TREATISE of Moral Philosophy, which, eight years passed, I dedicated to your Lordship, I have, at the Printer's request, newly perused, picked [decked'] , and augmented : which I was the willinger to do, because that Master Palfreyman, in his book bearing the same Title, wherein he hath couched [comprised the] most part thereof, though in another order, hath left out that which many most desire ; as that which only answereth the name and title of the Volume. For anything is unaptly called, a Treatise, wherein the matter treated of, is not formally defined, discussed, and sundered into the parts ; which caused me to search out, and as well as I could to declare, the Beginning and Original, with all the Members, of Philosophy, in my former Treatise : which I would wish had been, with the rest of the book [of 1547], allowed, if it be allowable ; or if it be not, to have been altered and made perfect, so should the book have been rightly intituled.

I say not this, if it like your Lordship, to disallow Master Palfreyman's diligence, or any others that would take pains in the like matter. For, as I said and say still, in the Fifth Chapter of my First Book, the chiefest cause why I did put it forth was, to provoke others more learnedly to handle my rude beginnings. Yet meaned I not neither to have had my Work altered : but to have had it remain ^ill, as it was, a Blunt ^hetstone.

I hoped that some learned therein would have perused the Rabbis ; some others, the Romans ; some others, the Sages of our own country; and have severally gathered together their Lives and Sentences : and thereout made

n

The Epistle. 1555.

such like and better Volumes, than I had stolen from among the Latins and Grecians.

I thought nothing less than to have any other man plow with my oxen ; or to alter, or augment, my doings : which, perchance, if I had thought meet, I could, and would, have done as well as any other.

It may, and will, be thought, I am sure, but untruly, that I have taken this labour in hand again, rather to redeem my name and glory, than for any other cause : which is not so. And yet is a good name such a loss to him that hath none other riches, as may provoke a wiser than I, and that by the wisest judgement, to endeavour, with tooth and nail, as well to preserve, as to procure, it.

But, sure, if Master Palfeeyman had, with his Additions, writ forth my first book [Edition] ; and then, as it was your Lordship's, had so rededicated it [to you]: I would never have stirred my pen more therein ; so little I esteem the greatest damage. Not that I am grieved to have my good Lord [Henky] Hastinos [Earl of Huntingdon, the Dedicatee of Palfreynian's Work] joined with your Lordship in patronage of my rude Works ; whom, if it might please him to vouchsafe it, I would gladly make sole Patron of as good a matter : no, sure[ly], for the more that allow it, the gladder am I.

Neither envy I Master Palfreyman's benefit : for I desire every man's preferment; and chiefly theirs, which would further honest studies. But yet would I not have your Lordship to lose your own ! although I know your natural gentleness to be such as can be therewith right well contented.

Wherefore, eftsoons [again] , I humbly commend it to your good Lordship : beseeching you to take it in good worth ; and so to apply it, as you have done hitherto, that it may shine in all your doings, and be defended and garnished with your lifely [lifelike] practice.

I beseech GOD [to] preserve you, with my good Lord your brother and all others your kinsfolk ; and to increase you in virtue and honour !

Yours to command,

William Baldwin.

The Prologue to the Reader.

WHEN PERICLES HAD gathered an army, making [an] Expedition towards the Battle of Peloponessus, having his navy ready rigged and at the point to launch forth; suddenly, there chanced so great a darkness, through an eclipse of the sun, that the day was as dark as if it had been night, insomuch that the stars appeared. At which so sudden and prodigious a wonder, the Pilot being amazed and afraid, as were also divers of the Soldiers, [he] refused to sail any farther.

Which when Pericles perceived (whether it were in contempt of Astronomy, or to encourage his astonished Soldiers), he took his cloak, and blindfolded therewith the Mariner's eyes : and, at the last, uncovering them again, he asked him, ' If he thought it any wonder because his eyes had been covered a while ; and yet were never the worse therefore ? ' And when the Pilot answered, ' That it was not ! ' 'No more is it,' said Pericles, ' although the Moon shadowing the Sun, take away his light for a season]'

And so, contemning a good admonition sent as then by GOD, he sailed forward : to the destruction of his Soldiers ; besides the great detriment of all the whole land of Grecia. In like manner, there be many, now a days, which, as Pericles despised Astronomy, despise all other Sciences ; devising proper toys, as he did, to dash them out of countenance, running headlong through ignorance into contempt of all Good Learning: not only inventing trifling toys; but also wresting the Holy Scriptures (which they understand not) for their peevish purpose.

* For if it chance them* to be unprov [id] ed with any of the good Sayings of the ancient Philosophers ; which so plainly impugneth lattacJi\ their vices, that they be unable by good reason to refel [refute] it : then on goeth the brazen face ! and a cloak [pretext] must be sought out of Scripture,

The Prologue. 1547.

either to deface all Philosophy, or else to blind men's eyes withal.

But if they understood the Scriptures, or if arrogancy would let them learn to understand them as they be truly meaned [meant'], then should they, confessing their lewd [hase~\ and wilful blindness, be ashamed of their many vices ; and cease to dispraise that, that is greatly to be commended.

For although, good Reader, that Philosophy is not to be compared with the most holy Scriptures; yet is it not utterly to be des^Dised. Which (if men will credit the holy Doctors) may be proved by the judgement of Saint Augustine ; which, in his book, De Doctrina Christiana, Cap. XL., exhorteth us to the reading thereof, saying, * If they which be called Philosophers, especially of Plato his Sect, have spoken aught that is true, and appertinent [appropriate] to our Faith : we ought, not only not to fear it ; but also to challenge it, as our own, from them which are no right owners thereof. For like as the Egyptians had not only idols and great burdens, which the Israelites did hate and flee ; but also vessels, ornaments, and goodly jewels of gold and silver, which the Israelites, departing from Egypt, (under the colour of borrowing) stole privily from them, not of their own mind but by the commandment of GOD, to turn that to a better use which the Egyptians abused. So, in the doctrine of the Gentiles, are not only contained superstitious and feigned Rites, with great burdens of vain labour; all which, we Christians (following Chkist out from among the unbelieving Gentiles) should utterly detest and avoid : but also much Good Learning, meet for to serve the Truth ; with some most profitable Precepts of Good Manners, wherein are found some Truth, how to worship the eternal and only GOD, etc'

These be the words, judgement, and counsel, of that most holy Doctor concerning Philosophy. The which, if many had well remembered, which (under the title of Philosophical Science) have, with Sophistry, corrupted the true sense of holy Scripture : neither should there have been such contention as now reigneth everywhere ; neither faultless Philosophy have been so much despised.

Yet think not, loving Reader, that I allow Philosophy 10

1547. The Prologue.

to be Scripture's Interpreter : but, rather, would have it as an Handmaiden to persuade such things as Scripture doth command. In which kind when it is used, then may all the praises be verified thereupon, with which the ancient Philosophers have magnified it.

Among whom, Demosthenes, the most famous Orator among the Grecians, calleth it, namely, the Moral Part, An Invention and Gift of GOD. After whom, Ciceeo, the most excellent and eloquent Orator among the Romans, calleth it, The Guide of Life, and the Expulser \_Expeller\ of Vice. These, and many more like, commendations have been thereto attributed; which advance it exceedingly, neither disagreeing with the holy Scriptures.

Wherefore every Christian man ought diligently to apply it, namely, The Moral Part ; which GOD wrote first in the hearts of men : and, afterward, willing to have every man to know it, he wrote it in the Tables of Stone which he gave to Moses; promising, by him, a reward for such things which, before, were observed for Virtue's sake.

So that Moral Philosophy may well be called. That part of GOD's Law which giveth Precepts of Outward Behaviour; which differeth from the Gospel: inasmuch as the Gospel promiseth Remission of Sins, Reconciling to GOD, and the gift of the HOLY GHOST and of Eternal Life, for Chkist's sake. Which Promise is revealed to us from above, [it being] not able to be comprehended by Reason; according to the saying of Saint John, 'The Son, which is in his Father's bosom, hath shewed it to us' [John i. 18] : and as for Philosophy, [it] is nothing else, but the observing, and eschewing, of such things as Reason judgeth to be good, and bad, in the mutual conversation of life ; to which GOD hath promised a reward, or threatened a punishment.

So that the Gospel is comprehended only by Faith ; and Philosophy is judged by Reason. Reason only was the cause why all the Philosophers have so extolled Philosophy: which considered that nothing was so requisite and behoveful for Man's Life, as to live together well and lovingly.

• For like as Life canmot be maintained without Meat and Drink, and other like good gifts of Nature; no more could it continue long without Laws and Manners : the lack whereof, Saint John, in his Epistle, argueth to be the lack of Godliness, saying, 'If we love not our neighbour

iX

The Prologue. 1547.

whom we see; how can we say, *'We love GOD!" whom we see not?' [1 John vi. 20.] Which text, being well pondered, maketh as much for the commendation of Moral Philosophy as any of Saint Paul's do, to the dispraise thereof.

Wherefore, I humbly beseech thee, most gentle Reader, to take in good part this simple Philosophical Treatise ; and so to use it, as Saint Augustine hath taught us, * taking the good, and leaving the bad ' : neither reverencing it as the Gospel; neither yet despising it as a thing of no value.

And since the Holy Scriptures are now come to light, and we Christians have professed to follow and fulfil the same; having also innumerable blessings and rewards promised of GOD for our so doing : let us be ashamed that a Drop, or Spark, of Reason should do more in the heathen Infidels, as we call them; than all the Promises of GOD among us, which take upon us the name of Christians! And let us so endeavour ourselves, every man in his trade of living, to use such Moral Virtues and Virtuous Behaviour one towards another, that our Love and Charity used towards our brethren may testify our Faith and Love towards GOD! To whom, be all praise, honour, and glory, for ever and ever!

Amen.

I

IS

THE FIRST BOOK.

The Lives and Witty Answers of the Philosophers.

Chapter I. Of the Beginning of Philosophy

SOME, PERHAPS, (seeing we intend to speak of a kind of Philosophy) will move this Question, more curious than necessary, What Philosophy is ? Where, and How, it hegan ? and. Who were the Inventors thereof ? Whereof the first part is not so easy, but the other is as hard, to be answered.

For Philosophy is a Desire of Wisdom and Knowledge in things Divine, Natural, and Moral, naturally graffed \_eng7^afted~\ in the lieart of Man. Or else, Certain Observations, Rules, and Instructions, teaching Man the knowledge of all manner [of] things : which definition serveth best for our purpose.

Of the first Inventors whereof, sith Isince'] there is so great variance among Writers, some attributing it to one and some to another; as the Thracians to Orpheus, the Grecians to Linus, the Lybians to Atlas, the Phoenicians to OcHUS, the Persians to their Magi, the Assyrians to their Chaldees, the Indians to their Gymnosophists [Buddhist ascetics'] of which Buddha was the chief, the Italians to Pythagoras, and the French to their Druids : each one of them bringing probable reasons to confirm herein their opinions, it shall be hard for a man of our Time (in which mamy Writings are lost, ©r at least hid) fully herein to satisfy their question.

Nevertheless, forasmuch as GOD himself (as witnesseth our most holy Scriptures) is the Author and Beginner of Wisdom ; yea, Wisdom itself : which is called, of the

The Origin of Philosophers and Philosophy.

Philosophers, Sophia : therefore I suppose that GOD, who always loved most the Hebrews, taught it to them first. If ye ask, To whom '? I think, as also testifieth Josephus, to his servants, Noah and Abkaham : who, being in Assyria, taught it to both the Chaldees and the Egyptians.

The Sons of Seth were also studious in Astronomy, which is a part of Philosophy; as appears by the Pillars wherein, after Noah's Flood (which they, by their grandfather Adam, had knowledge of), their Science was found by them engraved ; and, after the Flood, was, by Noah and his children, taught to other nations.

Of which, I grant that he which every country calleth the First Finder, hath been, in the same country, better than the rest. As, among the Egyptians, Mekcukius, Trismegistus, or Hekmes ; whose Works, both Divine and Philosophical, exceed far all others that thereof have intreated.

Nevertheless, the Grecians, which have been always desirous of glory, challenge to themselves the Invention thereof ; and have herein taken great pains : naming it, first, Sophia, and such as therein were skilled, Sophists or Wizards; which so continued until Pythagoeas's time; who, being much wiser than many others before him, (considering that there was no Wisdom but of GOD ; and that GOD himself was alone wise) called himself, a Philosopher, that is, a Lover of Wisdom ; and his Science, Philosophy.

There were, besides these Sophists, another kind, called, Sapientes or Sages: as were Thales, Solon, Periandee, Cleobulus, Chilo, Bias, and Pittacus.

And thus there were, in all, Three Sects, that is to say, Wizards, which were called Sophists; and Sages, which were called Sapientes; and Lovers of Wisdom, which were called Philosophers. All whose Science was Philosophy; [or] as we may call it. Natural Wisdom: of which, the kind, called lonica, began in Anaximandee, and ended in Theopheastus ; and the other kind, called Italica, began in Pythagoeas, and ended in the Epicures.

Chapter II. P , Of the Parts of Philosophy

PHILOSOPHY IS SORTED [_divided'] into Three Parts — Physic, Ethic, and Dialectic. The office of Physic is to discern and judge of the World, and of such things as are therein. It is the part of Ethic, to treat of Life and Manners : and it is the duty of Dialectic, that is. Logic, to make Reasons; and to prove and improve both Physic; and also Ethic, which is Moral Philosophy.

Now as for Physic, although it altogether be not from our purpose ; for why [because] it conserveth the body in health ; without which Moral Wisdom availeth little : yet because it is more than we may accomplish, [it] shall be [here] omitted ; and such as therein have delight (which all ought to have, that love their bodily health) may read Galen, Hippocrates, Aristotle, and others^, which intreat thereof plentifully, absolutely, and perfectly.

Logic also, because our matter is so plain that Experience daily proveth it, shall not greatly need for our purpose : which desire rather to be plain and well understanded [understood] ; than either with Logic, or Rhetoric, to dispute and garnish our matter.

But Moral Philosophy, which is, The Knowledge of Precepts of all honest Manners, which Reason acknowledgeth to belong and appertain to Man's nature, as the thing in which we differ from other beasts; and also is necessary for the comely Governance of Man's Life, shall here be spoken of : not reasoned to the trial, but simply and rudely declared ; yet so, that such as therein delight, although not fully satisfied, shall not be utterly deceived of their purpose.

IIJ