_Musicke_ is much vsed, where it is to be had, to the parentes delite,

while the daughters be yong, more then to their owne, which commonly

proueth true, when the yong wenches become yong wiues. For then lightly

forgetting _Musicke_ when they learne to be mothers, they giue it in

manifest euidence, that in their learning of it, they did more seeke to

please their parentes, then to pleasure themselues. But howsoeuer it

is, seeing the thing is not reiected, if with the learning of it once,

it may be retained still (as by order it may) it is ill let go, which

is got with great paines, and bought with some cost. The learninge

to sing and plaie by the booke, a matter soone had, when _Musike_ is

first minded, which still preserue the cunning, though discontinuance

disturbe. And seeing it is but litle which they learne, and the time

as litle wherein they learne, bycause they haste still on toward

husbandes, it were expedient, that they learned perfitly, and that

with the losse of their pennie, they lost not their pennieworth also,

besides the losse of their time, which is the greatest losse of all. I

medle not with _nedles_, nor yet with _houswiferie_, though I thinke

it, and know it, to be a principall commendation in a woman: to be able

to gouerne and direct her houshold, to looke to her house and familie,

to prouide and keepe necessaries, though the goodman pay, to know the

force of her kitchen, for sicknes and health, in her selfe and her

charge: bycause I deale onely with such thinges as be incident to their

learning. Which seeing the custome of my country doth permit, I may not

mislike, nay I may wish it with warrant, the thing being good and well

beseeming their sex. This is the most so farre as I remember, which

they commonly vse in youth, and participate with vs in. If any parent

do priuately traine vp his children of either sex in any other priuate

fantsie of his owne, I cannot commend it, bycause I do not know it, and

if it fortune to die within his priuate walles, I cannot giue it life

by publike rehearsall. The common and most knowne is that, which I haue

saide.

[Sidenote: How much.]

The next pointe _how much_, is a question of more enquirie, and

therefore requireth aduised handling. To appoint besides these thinges,

which are already spoken of, how much further any _maide_ maye proceede

in matter of learning and traine, is a matter of some moment, and

concerneth no meane ones. And yet some petie lowlinges, do sometimes

seeke to resemble, where they haue small reason, and will needes seeme

like, where their petieship cannot light, vsing shew for a shadow,

where they haue no fitter shift. And therfore in so doing, they passe

beyond the boundes both of their birth, and their best beseeming. Which

then discouereth a verie meere follie, when a meane parent traineth

vp his daughter hie in those properties, which I shall streight waye

speake of, and she matcheth lowe, but within her owne compasse. For in

such a case those ouerraught qualities for the toyousnesse therof being

misplaced in her, do cause the young woman rather to be toyed withall,

as by them giuing signe of some idle conceit otherwise, then to be

thought verie well of, as one wisely brought vp. There is a comlynesse

in eche kinde, and a decentnesse in degree, which is best obserued,

when eche one prouides according to his power, without ouerreaching. If

some odde property do worke preferrement beyond proportion, it commonly

stayes there, and who so shootes at the like, in hope to hit, may

sooner misse: bycause the wayes to misse be so many, and to hit is but

one, and wounders which be but onse seene, be no examples to resemble.

Euery _maide_ maye not hope to speede, as she would wishe, bycause

some one hath sped better then she could wishe.

Where the question is _how much_ a woman ought to learne, the aunswere

may be, so much as shall be needefull. If that also come in doubt,

the returne may be, either so much as her parentes conceiue of her in

hope, if her parentage be meane, or prouide for her in state, if her

birth beare a saile. For if the parentes be of calling, and in great

account, and the daughters capable of some singular qualities, many

commendable effects may be wrought therby, and the young maidens being

well trained are verie soone commended to right honorable matches,

whom they may well beseeme, and aunswere much better, their qualities

in state hauing good correspondence, with their matches of state, and

their wisedoms also putting to helping hand, for the procuring of their

common good. Not here to note, what frute the common weale may reape,

by such witts so worthily aduaunced, besides their owne priuate. If the

parentes be meane, and the _maidens_ in their training shew forth at

the verie first some singular rarenesse like to ensue, if they florish

but their naturall, there hope maye grow great, that some great matche

may as well like of a young maiden excellently qualified, as most do

delite in brute or brutish thinges for some straunge qualitie, either

in nature to embrase, or in art to maruell. And yet this hope may

faile. For neither haue great personages alwaye that iudgement, nor

young _maidens_ alwaye that fortune, though the _maidens_ remaine the

gainers, for they haue the qualities to comfort their mediocrity, and

those great ones want iudgement to set forth their nobilitie.

This _how much_ consisteth either in perfiting of those forenamed

foure, _reading_ well, _writing_ faire, _singing_ sweete, _playing_

fine, beyond all cry and aboue all comparison, that pure excellencie

in things but ordinarie may cause extraordinarie liking: or else in

skill of languages annexed to these foure, that moe good giftes may

worke more wounder. “For meane is a maime where excellencie is the

maruell.” To hope for hie mariages, is good meat, but not for mowers,

to haue leasure to take delite in these gentlewomanly qualities, is

no worke for who will: Nay to be a paragon among princes, to vse such

singularities, for the singular good of the general state, and the

wonder of her person, were a wish in dispaire, were not true proofe

the iust warrant, that such a thing may be wished, bycause in our

time we haue found it, euen then, when we did wish it most, and in the

ende more maruellous, then at first we durst haue wished. The euentes

in these wymen which we see in our dayes, to haue bene brought vp in

learning, do rule this conclusion. That such personages as be borne to

be princes, or matches to great peeres, or to furnish out such traines,

for some peculiar ornamentes to their place and calling, are to receiue

this kinde of education in the highest degree, that is conuenient

for their kinde. But princely _maidens_ aboue all: bycause occasion

of their height standes in neede of such giftes, both to honour

themselues, and to discharge the duetie, which the countries, conmitted

to their hands, do daily call for, and besides what matche is more

honorable, then when desert for rare qualities, doth ioine it selfe,

with highnesse in degree? I feare no workmanship in wymen to giue them

_Geometrie_ and her sister sciencies: to make them _Mathematicalls_,

though I meane them _Musicke_: nor yet barres to plead at, to leaue

them the lawes: nor vrinalls to looke on, to lend them some Physicke,

though the skil of herbes haue bene the studie of nobilitie, by the

_Persian_ storie, and much commended in wymen: nor pulpittes to preach

in, to vtter their _Diuinitie_: though by learning of some language,

they can talke of the lining: and for direction of their life, they

must be afforded some, though not as preachers and leaders: yet as

honest perfourmers, and vertuous liuers. _Philosophie_ would furnish

their generall discourses, if their leasure could entend it: but the

knowledge of some toungues, either of substaunce in respect of deeper

learning, or account for the present time may verie well be wisht them:

and those faculties also, which do belong to the furniture of speache,

may be verie well allowed them, bycause toungues be most proper,

where they do naturally arme. If I should allow them the _pencill_

to draw, as the penne to write, and thereby entitle them to all my

Elementarie principles, I might haue reason for me. For it neither

requireth any great labour to fraye young maidens from it, and it would

helpe their nedle, to beautifie their workes: and it is maintainable

by very good examples euen of their owne kinde. _Timarete_[59] the

vertuous, daughter to _Mycon_: _Irene_ the curteous, daughter to

_Cratinus_: _Aristarete_ the absolute, daughter to _Nearchus_: _Lala_

the eloquent, and euer maide of _Cyzicus_: _Martia_ the couragious,

daughter to _Varro_ the best learned and most loued of any _Romain_,

and many mo besides, did so vse the _pencill_, as their fame therefore

is so much the fairer, bycause the fact in that sex is so seldome and

rare.

And is not a young gentlewoman, thinke you, thoroughly furnished, which

can reade plainly and distinctly, write faire and swiftly, sing cleare

and sweetely, play wel and finely, vnderstand and speake the learned

languages, and those toungues also which the time most embraseth, with

some _Logicall_ helpe to chop, and some _Rhetoricke_ to braue. Besides

the matter which is gathered, while these toungues be either learned,

or lookt on, as wordes must haue seates, no lesse then rayment bodies.

Were it any argument of an vnfurnished maiden, besides these qualities

to draw cleane in good proportion, and with good symmetrie? Now if she

be an honest woman, and a good housewife to, were she not worth the

wishing, and worthy the shryning? and yet such there be, and such we

know. Or is it likely that her children shalbe eare a whit the worse

brought vp, if she be a _Lælia_, an _Hortensia_, or a _Cornelia_, which

were so endued and noted for so doing? It is written of _Eurydice_ the

_Epirote_[60] that after she began to haue children, she sought to haue

learning, to bring then vp skilfully, whom she brought forth naturally.

Which thing she perfourmed in deede, a most carefull mother, and a

most skilfull mistresse. For which her well doing, she hath wonne the

reward, to be enrowled among the most rare matrones.

[Sidenote: Where and when.]

Now there is nothing left to ende this treatise of young _maidens_,

but where and vnder whom, they are to learne, which question will be

sufficiently resolued, vpon consideration of the time how long they

are to learne, which time is commonly till they be about thirtene or

fouretene yeares old, wherein as the matter, which they must deale

with all, cannot be very much in so litle time, so the perfitting

thereof requireth much trauel, though their time be so litle, and

there would be some shew afterward, wherein their trayning did auaile

them. They that may continue some long time at learning, thorough the

state and abilitie of their parentes haue also their time and place

sutably appointed, by the foresight of their parentes. So that the time

resting in priuate forecast, I can not reduce it to generall precept,

but onely thus farre, that in perfitnes it may shew, how well it was

employed.

[Sidenote: The places.]

The places wherein they learne be either _publike_, if they go forth to

the _Elementarie_ schole, or _priuate_ if they be taught at home. The

teacher either of their owne sex or of ours.

For _publike_ places, bycause in that kinde there is no publike

prouision, but such as the professours of their training do make of

them selues, I can say little, but leaue them to that and to their

parentes circumspection, which both in their being abroad, during their

minority, and in bringing them vp at home after their minoritie, I know

will be very diligent to haue all thinges well. For their teachers,

their owne sex were fittest in some respectes, but ours frame them

best, and with good regard to some circumstances will bring them vp

excellently well, specially if their parentes be either of learning

to iudge, or of authoritie to commaund, or of both, to do both, as

experience hath taught vs in those, which haue proued so well. The

greater borne Ladyes and gentlewymen, as they are to enioy the benefit

of this education most, so they haue best meanes to prosecute it best,

being neither restrained in wealth, but to haue the best teachers, and

greatest helpes: neither abbridged in time, but to ply all at full. And

thus I take my leaue of yong maidens and gentlewymen, to whom I wish as

well, as I haue saide well of them.

FOOTNOTES:

[56] Proclus vpon Platoes common weale, and Theodorus Asinæus vpon the

question, whether men and wymen haue all vertues common.

[57] Philo Iudæus in his discours of the ten commaundementes rips out

the perfitnes of that number.

[58] Plutarch in his booke of wymens vertues.

[59] Plin. lib. 35. cap. 11.

[60] Plut. περὶ παιδ. ἀγωγ.

CHAPTER 39.

OF THE TRANING VP OF YONG GENTLEMEN. OF PRIUATE AND PUBLIKE EDUCATION,

WITH THEIR GENERALL GOODS AND ILLES. THAT THERE IS NO BETTER WAY FOR

GENTLEMEN TO BE TRAINED BY IN ANY RESPECT THEN THE COMMON IS BEING

WELL APPOINTED. OF RICH-MENS CHILDREN WHICH BE NO GENTLEMEN. OF

NOBILITIE IN GENERALL. OF GENTLEMANLIE EXERCISES. WHAT IT IS TO BE A

NOBLEMAN, OR A GENTLEMAN. THAT INFIRMITIES IN NOBLE HOUSES BE NOT TO

BE TRIUMPHED OUER. THE CAUSES AND GROUNDES OF NOBILITIE. WHY SO MANY

DESIRE TO BE GENTLEMEN. THAT GENTLEMEN OUGHT TO PROFESSE LEARNING AND

LIBERALL SCIENCES FOR MANY GOOD AND HONORABLE EFFECTES. OF TRAUELLING

INTO FORRAINE COUNTRIES: WITH ALL THE BRAUNCHES ALLOWANCE AND

DISALLOWANCE THEREOF: AND THAT IT WERE TO BE WISHED, THAT GENTLEMEN

WOULD PROFESSE, TO MAKE SCIENCES LIBERALL IN VSE, WHICH ARE LIBERALL

IN NAME. OF THE TRAYNING VP OF A YONG PRINCE.

In the last title I did declare at large, how yong maidens in ech

degree were to be auaunced in learning, which me thought was verie

incident to my purpose, bycause they be counter-braunches to vs in the

kinde of mortall and reasonable creatures, and also for that in eche

degree of life, they be still our mates, and sometime our mistresses,

through the benefit of law, and honorablenes of birth. Now considering

they ioyne allway with vs in number and nearenes, and sometime exceede

vs in dignitie and calling: as they communicate with vs in all

qualities, and all honours euen vp to the scepter, so why ought they

not in any wise but be made communicantes with vs in education and

traine, to performe that part well, which they are to play, for either

equalitie with vs, or soueraintie aboue vs? Here now ensueth another

title of meruelous importaunce, for the kinde of people, whereof I am

to entreat: bycause their state is still in the superlatiue, and the

greatest executions be theirs by degree, though sometime they leese

them by their owne default, and set them ouer to such, as nature

maketh noble by ingenerate vertues. I meane the trayning vp of yong

_gentlemen_ in euery degree and to what so euer ascent, bycause euen

the crowne and kingdome is their height, though it come to the female,

when their side faileth. For _gentlemen_ will commonly be exempt from

the common, as in title, so also in traine, refrayning the publike,

though they hold of the male, and preferring the priuate, to be liker

to maidens, whose education is most priuate, bycause of their kinde,

and therefore not misliked: whereas yong gentlemen should be publike,

bycause of their vse. And for not being such, they beare some blame, as

therein contrarying both all the best ordered common weales, and all

the most excellent and the learnedest writers, which bring vp euen the

best princes allway with great company.

But seeing they wilbe priuate, and I take vpon me not to leap ouer

any, which light within my compasse, and chiefly yong gentlemen, whose

ordinarie greatnes is to gouerne our state, and to be publike pillers

for the prince to leane on, and the people to staie by: their priuate

choice commaundes me a priuate consideration, which in yong gentlewymen

needed not any handling, bycause it beseemeth them to be taught in

priuate: in _gentlemen_ it needeth, the case being doubtfull, whether

priuate trayning be their best or no. And though this argument succede

yong maidens in order of methode, I hope yong gentlemen will not be

offended neither with me for the placing, seeing the other sex is in

possesssion of prerogatiue, nor with them for being so placed, which

haue wone the best place.

[Sidenote: Of priuate education.]

[Sidenote: Priuate.]

[Sidenote: Education.]

This question for the bringing vp of yong gentlemen offereth the

deciding of an other ordinarie controuersie, betwene _publike_

education and _priuate_, which verie name in nature is enemy to

publike, as inclosure is to common, and swelling to much ouerlayeth

the common, not onely in _education_, where it both corrupteth by

planting a to priuate habit, and is corrupted it selfe by a degenerate

forme, but also in most thinges else. Yet do I not deny both personall

properties and priuate realities, which law doth allow in priuate

possessions, euen there, where friendship makes thinges to be most

common by participation. I will therefore speake a litle of this

_priuate_ traine, before I passe to the _education_ of _gentlemen_.

What doe these two wordes import, _priuate education_? _Priuate_ is

that, which hath respect in all circumstances to some one of choice: as

_publike_ in all circumstances regardeth euery one alike. _Education_

is the bringing vp of one, not to liue alone, but amongest others,

(bycause companie is our naturall cognisaunce) whereby he shall be best

able to execute those doings in life, which the state of his calling

shall employ him vnto, whether _publike_ abrode, or _priuate_ at home,

according vnto the direction of his countrie, whereunto he is borne,

and oweth his whole seruice. All the functions here be publike and

regard euery one, euen where the thinges do seeme to be most priuate,

bycause the maine direction remaineth in the publike, and the priuate

must be squared, as it will best ioyne with that: and yet we restraine

_education_ to _priuate_, all whose circumstaunces be singular to one.

As if he that were brought vp alone, should also euer liue alone, as

if one should say, I will haue you to deale with all, but neuer to see

all: your end shalbe _publike_, your meane shalbe _priuate_, that is

to say, such a meane as hath no minde to bring you to that end, which

you seeme to pretend: Bycause naturally _priuate_ is sworne enemy to

_publike_ in all euentes, as it doth appeare when _priuate_ gaine

vndoeth the common, though _publike_ still pretend friendship to all

that is _priuate_ in distributiue effects, as it is plainely seene

when the _publike_ care doth helpe ech _priuate_, and by cherishing

the singuler maintaineth the generall, whereas the priuate letteth the

publike drowne, so it selfe may flete aboue. For in deed they march

mostwhat from seuerall groundes to seuerall issues by most seuerall

and least sutable meanes, the one in nature a rowmy _pallace_ full

of most varietie to content the minde, the other a close _prison_,

tedious to be tied to, where the sense is shackled: the one in her

kinde, a _libertie_, a broade _feild_, an open _aire_, the other in the

contrarie kinde, a _pinfold_, a _cage_, a _cloister_: Neither do I take

these tearmes to make a fit diuision, where the end is still _common_

and the abuse _priuate_. For how can _education_ be _priuate_? it

abuseth the name as it abuseth the thing. If they will say _education_

is either good or ill, and vse the naturall name, then methinke the

disembling which is shadowed in the tearme _priuate_ would soone

appeare: though there can be no worse name then _priuate_, sauing where

the publike doth appoint it, which in education it will not, thereby to

foster her owne foe: though in possessions it do, to haue subsidies to

sustaine, and paiements to maintaine her great common charge.

And though in communities of kinde which naturally is deuided into

spieces, _nature_ engraffe _priuate_ differences for distinction sake,

as _reason_ in man to part him from a beast, yet that difference

remaineth one still, bycause there is none better: which countenaunce

of best cannot here be pretended, bycause in _education priuate_ is the

worst. This _priuate_ renting in sunder of persons, for a pretended

best _education_, which must passe on togither after _education_ is

verie daungerous in all daies, for many priuate pushes, while euery

parent can serue his owne humour, be it neuer so distempered: by the

secrecie of his owne house, not to be discouered: by the choyce of his

teacher, which will be ready to follow, if he forgoe not in folley: by

the obedience of his child, which must learne as he is led, or else be

beaten for not learning: which must obey as he is bid, or else lease

his parent blessing. In _publicke_ schooles this swaruing in affection

from the _publicke_ choice in no case can be. The master is in eye,

what he saith is in eare: the doctrine is examined: the childe is not

alone, and there must he learne that which is laid vnto him in the

hearing of all and censure of all. Whatsoeuer inconueniences do grow

in _common_ schooles, (as where the dealers be men, how can there be

but maimes?) yet the _priuate_ is much worse, and hatcheth moe odde

ills. Naturally it is not built vpon vnitie, brad by disunion, to seeme

to see more then the common man doth, to seeme to preuent that by

_priuate_ wit, which the common doth incurre by vnaduised follie: to

seeme to gaine more in secrecie, then the common giues in ciuilitie.

By cloistering from the common it will seeme to keepe a countenaunce

farre aboue the common, euen from the first cradle. Wherby it becomes

the _puffer_ vp to _pride_ in the recluse, and the _direction_ to

_disdaine_, by dreaming still of bettership: the enemie to vnitie,

betwene the vnequall: the ouerwayning of ones selfe, not compared with

others, the disiointing of agreement, where the higher contemneth his

inferiour with skorne, and the lower doth stomacke his superiour with

spite: the one gathering snuffe, the other grudge.

This kinde of traine which soweth the corne of dissension by

difference, where the haruest of consent is the harbour of common

loue, the indissoluble chaine of countriemens comfort, may very well

be bettered, and much better be forborne, bycause by the way it

tempereth still the poyson of a creeping spite. And certainly the

nature of the thing doth tend this way, though chaunging bytimes to

better choice, or the common check, which will not be controwled, do

many and often times interrupt the course. And though the child in

proces proue better, and shew himselfe curteous, contrarie to my note,

and the verie nature of priuate education, thanke naturall goodnesse

or experience seene abroad, not the kinde of education, which in her

owne sternnesse alloweth no such curtesie, though the childe see it

in his parentes, and finde it in his bookes. And somtimes also it

maketh him to shepish bashfull, when he comes to the light: as being

vnacquainted with resort: though generally he be somwhat to childish

bold, by noting nothing, but that which he breedes of himselfe in his

solitarie traine, where he is best himselfe, and hath none to controwle

him, no not his maister himselfe, but vnder confession, how so euer the

title of maister do pretend authoritie and the name of scholer, make

shew of obedience in priuate cloistring. I neede not saie all, but in

this short manner, I seeke to giue occasion for them to see all, which

desire to sift more, both for the matter of their learning, and the

manner of their liuing.

Do ye know what it is for one to be acquainted with all children in

his childhood, which must liue with them being men in his manhood? Is

the common bringing vp being well appointed good for the common man,

and not for him of more height? and doth not that deserue to be liked

on in priuate, which is thoroughly tryed being showed forth in common,

and sifted by the seeing? which without any great alteration, for the

matter of traine will be very well content to be pent vp within priuate

dores, though it mislike the cloistring, in priuating the person. Sure

that common which is well cast, must needes helpe the priuate, as one

of her partes and feede one child very well being a generall mother

to all: but priuate be it neuer so well cast in the sternnesse of his

kinde, still drawes from the publike. I count not that priuate which

is executed at home for a publike vse, in respect of the place, for so

all doinges be priuate, but that which will be at home, as better so.

And why? for the priuate parties good. But it should seeme generally

that the question is not so much for the manner of education, nor for

the matter, wherin, but for the place where, as if that, which is good

for all in common, should not be good for some but in priuate. I must

speake it vnder pardon. The effect commendes the common: for that the

common education in the middest of common mediocritie bringeth vp such

wittes to such excellencie, as serue in all degrees, yea euen next to

the hyest, wheras priuate education in the middest of most wealth,

if it maintaine it selfe with any more then bare mediocritie both of

learning and iudgement, when it is at the hyest, let him that hath

shewed more, giue charge to the chalenge. And yet some one young mans

odnesse, though it be odde in deed, ouerthroweth not the question. And

oftimes the report of that odnesse which we see not in effect, but

heare of in speeche, falles out very lame, if the reporters iudgement

be aduisedly considered, though for the authoritie and countenaunce

of the man, skill giue place to boldnesse, and silence to ciuilitie:

which otherwise would replie against it. There is no comparison betwene

the two kindes, set affection apart. If the priuate pupill chaunce to

come to speake, it falleth out mostwhat dreamingly, bycause priuitie

in traine is a punishment to the tongue: and in teaching of a language

to exclude companions of speeche, is to seeke to quenche thrist, and

yet to close the mouth so, as no moysture can get in. If he come to

write, it is leane, and nothing but skinne, and commonly bewrayes great

paines in the maister, which brought forth euen so much, being quite

reft of all helping circunstance, to ease his great labour, by his

pupilles conference, with more companie. Which is but a small benefit

to the child, that might haue had much more if his course had bene

chaunged. He can but vtter that, which he heares, and he heares none

but one, which one though he know all, yet can vtter but litle, bycause

what one auditorie is two or three boyes for a learned man to prouoke

him to vtteraunce? If he trauelled to vtter, and one of iudgement

should stand behinde a couert to heare him, methinke he should heare

a straunge orator straining his pipes, to perswade straunge people,

and the boye if he were alone, fast a sleepe, or if he had a fellow,

playing vnder the bourd, with his hand or feete, hauing one eye vpon

his talking maister, and the other eye on his playing mate. If the

nyne _Muses_ and _Apollo_ their president were painted vpon the wall,

he might talke to them with out either laughing or lowring, they would

serue him for places of memorie, or for hieroglyphicall partitions. If

he that is taught alone misse, as he must often, hauing either none,

or verie small companie to helpe his memorie, which multitude serues

for in common scholes, where the hearing of many confirmes the sitter

by, shall he runne to his maister? if he do that boldly, it will breede

contempt in the ende: if he do it with feare, it will dull him for not

daring. And though it be verie good for the child, not to be afrayd

to aske counsell of his maister in that, where he doubteth, yet if

he finde easie entertainment he will doubt still, rather then do his

diligence, not to haue cause to doubt. If the priuate scholer proue

cunninger afterward, then I conceiue he can be by priuate education,

there was some forreine helpe which auaunced him abroad, it was not his

traine within being tyed to the stake, which offereth that violence to

my assertion.

[Sidenote: Why is priuate teaching so much vsed?]

But what leades the priuate, and why is it so much vsed? There must

needes be some reason, which alieneth the particular parente from the

publike discipline, which I do graunt to very great ones, bycause the

further they rise from the multitude in number, and aboue them in

degree, the more priuate they grow as in person, so in traine: and the

prince himselfe being one and singular must needes embrace the priuate

discipline, wherin he sheweth great valure in his person, if by priuate

meanes, he mount aboue the publike. And yet if euen the greatest, could

haue his traine so cast, as he might haue the companie of a good choice

number, wherein to see all differences of wittes, how to discerne of

all, which must deale with all, were it any sacrilege?

But for the gentleman generally, which flyeth not so high, but

fluttereth some litle aboue the ordinarie common, why doth he make his

choice rather to be like them aboue, which still grow priuater, then to

like of them below, which can grow no lower, and yet be supporters, to

stay vp the whole, and liker to himselfe, then he is to the highest?

To haue his child learne better maners, and more vertuous conditions?

As bad at home as abroad, and brought into schooles, not bred there.

To auoide confusion and multitude? His child shall marke more, and

so proue the wiser: the multitude of examples being the meanes to

discretion. Nay in a number, though he finde some lewd, whom to flie,

he shall spie many toward, whom to follow: and withall in schooles he

shall perceaue that vice is punished, and vertue praised, which where

it is not, there is daunger to good manners, but not in schooles, where

it is very diligently obserued, bycause in publike view, necessitie

is the spurre. To keepe him in health by biding at home for feare of

infection abroad? Death is within dores, and dainties at home haue

destroyed more children then daunger abroad. Doth affection worke stay,

and can ye not parte from your childes presence? That is to fond. And

any cause else admittes controwlement, sauing onely state in princes

children, and princelike personages, which are to farre aboue the

common: by reason of great circunstance. And yet their circunstance

were better, if they saw the common, ouer whom they command, and with

due circumspectnesse could auoid all daungers, whervnto the greatest

be commonly subiect, by great desires, not in themselues to haue, but

in others that hope, which make the greatnesse of their gaine their

colour against iustice, where they iniurie most. It is enough that is

ment, though I say no more: besides that by a _Persian_ principle, the

seldome seing in princes, workes admiration the more, when they are to

be seene.

[Sidenote: Send your priuate M. with your child to the common

schoole.]

Vse common scholes to the best, ioyne a tutor to your childe, let

_Quintilian_ be your guide, all thinges will be well done, where

such care is at hand, and that is much better done, which is done

before witnes to encourage the childe. _Comparisons_ inspire vertues,

_hearing_ spreads learning: one is none and if he do something at home,

what would he do with company? It is neuer settled, that wanteth an

aduersarie, to quicken the spirites, to stirre courage, to finde out

affections.

For the maisters valew, which is content to be cloistered, I will say

nothing, entertainement makes digressions euen to that, which we like

not. But if it would please the priuate parent, to send his sonne with

his priuate maister to a common schoole, that might do all parties

very much good. For the schole being well ordered, and appointed for

matter and maner to learne, where number is pretended to cumber the

maister, and to mince his labour so, as ech one can haue but some

litle, though his voice be like the _Sunne_, which at one time with one

light shineth vpon all: yet the priuate scholer, by the helpe of his

priuate maister in the common place hath his full applying, and the

whole _Sunne_, if no lesse will content him. The common maister thereby

will be carefull to haue the best: the priuate teacher willbe curiouse

to come but to the very best: wherby both the priuate and publike

scholers shall be sure to receiue the best. And if the publike maister

be chosen accordingly, as allowance will allure euen the principall

best, priuate cunning will not disdaine to be one degree beneth, where

he knoweth himselfe bettered. And thereby disagreement betwene the

two teachers will be quite excluded which onely might be the meane to

marre both my meaning and _Qintilianes_ counsell. Sure my resolution

is, which if it winne no liking abroade may returne againe homeward,

and be wellcome to his maister, that that which must be continued

and exercised in publike, the residue of ones life, were best to be

learned in publike, from the beginning of ones life. And if ye will

needes be priuate, make your priuate publike, and drawe as many to your

priuate maister, for your priuate sonnes sake, seeing you are able to

prouide rowme, bycause that will proue to be best for your child, as

shalbe able to keepe some forme of our multitude, that he may haue one

companie before him to follow and learne of, an other beneth to teach

and vaunt ouer, the third of his owne standing, with whom to striue for

praise of forwardnes. Whereby it falleth out still, that that priuate

is best, which consisteth of some chosen number for a priuate ende: and

that multitude best, where choice restraines number, for the publike

seruice: for in deede the common scholes be as much ouercharged with

too many, as any priuate is with to few. Which how it may either be

helpt, or in that confusion be better handled, I will hereafter in my

priuate executions declare, seeing I haue noted the defect.

To knit vp this question therefore of priuate and publike _education_,

I do take publike to be simply the better: as being more vpon the

stage, where faultes be more seene, and so sooner amended, as being

the best meane both for vertue and learning, which follow in such

sort, as they be first planted. What _vertue_ is private? _wisedome_

to forsee, what is good for a desert? _courage_ to defend, where there

is no assailant? _temperance_ to be modest, where none is to chaleng?

_Iustice_ to do right, where none is to demaunde it? what _learning_ is

for alonnesse? did it not come from collection in publike dealinges,

and can it shew her force in priuate affaires, which seeme affraid of

the publike? Compare the best in both the kinds, there the ods wil

appeare. If ye compare a priuate scholer, of a very fine capacity, and

worthy the open field, so well trayned by a diligent and a discreat

maister as that traine will yeald: with a blockhead brought vp under a

publike teacher, not of the best sort, or if in comparison ye march a

toward priuate teacher with a weake publike maister, ye say somwhat to

the persons but smallie to the thing, which in _equalitie_ shewes the

difference, in _inequalitie_ deceiues the doubter, and then most, when

to augment his owne liking, he wil make the conference odde, to seeme

to auaunce errour, where the truth is against him. And to saye all in

one, the publike pestring with any reasonable consideration, though

it be not the best, yet in good sooth, it farre exceedeth the priuate

alonenesse, though sometime a diligent priuate teacher shew some great

effect of his maine endeuour.

[Sidenote: That the circunstance is one in gentlemen and common mens

children.]

But to the education of _gentlemen_ and _gentlemanly_ fellowes. What

time shal I appoint them to begin to learne? Their witts be as the

common, their bodies oftimes worse. The same circunstance, the same

consideration for time must direct all degrees. What thing shall they

learne? I know none other, neither can I appoint better, then that

which I did appoint for all. The common and priuate concurre herin.

Neither shall the priuate scholer go any faster on, nay perhaps not so

fast, for all the helpe of his whole maister, then our boyes shall,

with the bare helpe, that is in number and multitude, euery boye being

either a maister for his fellow to learne by, or an example to set him

on, to better him if he be negligent, to be like him, if he be diligent.

Onely this, young _gentlemen_ must haue some choice of peculiar matter,

still appropriat vnto them, bycause they be to gouerne vnder their

prince in principall places: those vertues and vertuous lessons must be

still layd before them, which do appertaine to gouernement, to direct

others well, and belong to obedience, to guide themselues wisely. For

being in good place, and hauing good to leese, it will proue their ill,

by vndiscrete attemptes to become prayes to distresse. And yet for

all this, the generall matter of duetie being commonly taught, eche

one may applie the generall to his owne priuate, without drawing any

priuate argument into a schoole, for the priuitie not to be communicate

but with those of the same calling: considering the property of

that argument falleth as oft to the good of the common, whom vertue

auaunceth, as the _gentlemens_ credit, whom negligence abaseth. What

exercises shall they haue? The verie same. What maisters? The same

What circunstance else? All one and the same: but that for their place

and time, their choice makes them priuate, though nothing the better

for want of good fellowship. And if they proue so well trained, as the

generall plat for all infancie doth promise, and so well exercised,

as the thing is well ment them, they shall haue no cause, much to

complaine of the publike, nor any matter at all why to couet to be

priuate. For it is no meane stuffe, which is prouided euen for the

meanest to be stored with.

These thinges gentlemen haue, and are much bound to God for them, which

may make them proue excellent, if they vse them well: _great abilitie_

to go thorough withall, where the poorer must giue ouer, eare he come

to the ende: _great leasure_ to vse libertie, where the meaner must

labour: _all oportunities_ at will, where the common is restrained: so

that singularitie in them if it be missed, discommendes them, bycause

they haue such meanes and yet misse: if it hit in the meaner, it makes

their account more, bycause their meane was small, but their diligence

exceeding. Whereby negligence in gentlemen is euer more blamed, bycause

of great helpes, which helpe nothing: diligence in the meaner is alway

more praised, bycause of great wantes, which hinder nothing: and those

prefermentes, which by degree are due vnto gentlemen, thorough their

negligence being by them forsaken, are bestowed vpon the meaner, whose

diligent endeuour made meane to enioy them.

[Sidenote: Riche men no gentlemen.]

1. As for _riche_ men which being no _gentlemen_, but growing to wealth

by what meanes soeuer, will counterfeat _gentlemen_ in the education

of their children, as if money made equalitie, and the purse were

the preferrer, and no further regard: which contemne the common from

whence they came, which cloister vp their youth, as boding further

state: they be in the same case for _abilitie_, though farre behinde

for _gentilitie_. But as they came from the common, so they might with

more commendacion, continue their children in that kinde, which brought

vp the parentes and made them so wealthy, and not to impatronise

themselues vnto a degree to farre beyond the dounghill. For of all the

meanes to make a gentleman, it is the most vile, to be made for money.

Bycause all other meanes beare some signe of vertue, this onely meane

is to bad a meane, either to matche with great birth, or to mate great

worth. For the most parte it is miserably scraped to the murthering

of many a poore magot, while liuely cheese is lusty cheare, to spare

expenses, that _Iacke_ maye be a gentleman. If sparing were the worst,

though in the worst degree, that were not the worst, nay it hath shew

of witte: The rest which I tuch not, be so shamefull and so knowen

to be such, and deserue so great hatred as nothing more. Besides the

insolencie of the people, triumphing ouer them in their cuppes, by

whom they buy their drinke: which shiftes be shamefull to the world,

and hatefull to heauen: and too too filthy to be honored vpon earth

with either armes by harold, or honour by any. He that will reade but

_Aristophanes_ his blinde _Plutus_ the God of richesse, and marke the

old fellowes fashions shall see his humour naturally, as that poete was

not the worst resembler though he were not the best man.

For to become a _gentleman_ is to beare the cognisance of vertue,

wherto honour is companion: the vilest diuises be the readiest meanes

to become most wealthy, and ought not to looke honour in the face,

bycause it ioynes not with iustice, which greate wealth by the Greeke

verse, οὐδεὶς ἐπλοὐτησε ταχέως, δίκαιος ὤν, is noted to refuse, and

commonly dare not name the meane right, whereby it groweth great. And

though witte be pretended to haue made their way, it is not denied but

that witte may serue euen to the worst effectes, and to wring many a

thousand to make one a gentleman. It is not witte, that carieth the

praise, but the matter, wheron, and the manner how it is, or hath

bene ill or well employed. Witte bestowed vpon the common good with

wise demeanour, deserueth well: the same holy giuen to fill a priuate

purse, by any meane, so it be secrete: by any misdemeanour, so it be

not seene: deserueth no prais for that which is seen, but is to be

suspected, for that which is not seene. These people by their generall

trades, will make thousandes poore: and for giuing one penie to any one

poore of those many thousandes will be counted charitable. They will

giue a scholer some petie poore exhibition to seeme to be religious,

and vnder a sclender veale of counterfeat liberalitie, hide the

spoile of the ransaked pouertie. And though they do not professe the

impouershing of purpose, yet their kinde of dealing doth pierce as it

passeth: and a thousand pound gaines bowelles twentie thousand persons.

Of these kinde of folkes I entend not to speake, bycause their state

is both casuall, and belongeth to the common: and their gentilitie

bastardise: and yet while I frame a gentleman, if any of them take the

benefit of my aduice, gentle men must beare with me, if my precepts be

vsurped on, where their state is intruded on.

My purpose is to employ my paines vpon such as are _gentlemen_ in

deede, and in right iudgement of their vnbewitched countrie do serue

in best place: neither will I rip vp what some write of nobilitie in

generall, whether by birth or by discent: nor what other write of true

nobilitie, as disclayming in that which vertue auaunceth not: nor

what other write of learned nobilitie, as accounting that simply the

best, where vertue and learning do beawtifie the subiect. One might

talke beyond enough, and write beyond measure, that would examine what

such a one saith of nobilitie in greeke, such a one in latin, such in

other seuerall toungues, bycause the argument is so large, the vse of

nobilitie streaching so farre, and so braue a subiect cannot chuse but

minister passing braue discourses. There be so many vertues to commend

it, all the brymmer in sight the clearer their subiect is: so many

vices to assaile it whose disfiguring is foulest, where it falleth in

the face, and must needes be sene.

All these offered occasions, to enlarge and amplyfie this so honorable

an argument, I meane to forbeare, and giue onely this note vnto yong

gentlemen: That if their calling had not bene of very great worth in

deede, as it is of most shew in place, it could neuer haue wone so many

learned workes, it could neuer haue perced so many excellent wittes,

to reioyce with it in good, to mourn with it in ill, and to make the

meditation of nobilitie, to be matter for them to maruell. And that

therfore it doth stand _nobilitie_ vpon, to maintaine that glorie in

their families with prayse, which learned men in so many languages, do

charge them with in precept. My friend to be carefull, that I keepe

all well, and my selfe to be carelesse and consume all ill? an honest

friend and an honorable care. But what am I? my auncetours to auaunce

my howse to honour, my selfe to spoile it, and bring it to decaye?

The auauncement vertuous, the aduauncer commendable. But what am I? a

_gentleman_ in birth and nothing else but brauerie. A sory shew which

shameth, where it shapeth. It is value that giues name and note to

_nobilitie_, it is vertue must endow it, or vice will vndoe it. The

more high the more heynouse, if it fortune to faile: the more bruted

the more brutish if it fatall vnder fame. Which seeing it is so, as I

wish the race well, so I wish their traine were good, and if it were

possible euen better then the common, but that cannot be. For the

common well appointed is simply the best, and euen fittest, for them,

bycause they may haue it full, where the meaner haue it maimed. Their

sufficiencie is so able to wyn it with perfection, for leasure at will,

for labour at ease, for want the least, for wealth the most, in all

thinges absolute, in nothing vnperfit, if they faile not themselues.

But bycause I meane briefly to runne through this title of nobilitie,

which concerneth the worthiest part of our state and country,

whatsoeuer cauelling the enemies of _nobility_ pretend, whose good

education must be applied according vnto their degrees and endes, to

the commoditie and honour of our state and countrie: Before that I do

meddle with their traine, and shew what is most for them, and best

liked in them, I will examine those pointes which by good education

be best got, and being once got do beawtifie them most, which two

considerations be not impertinent to my purpose, bycause I tender their

education, to haue them proue best.

[Sidenote: The method of the discourse that followeth.]

My first note in nature of methode must needes be, what it is to be a

_gentleman_, or a _nobleman_, and what force the tearmes of _nobilitie_

or _gentrie_ do infer to be in the persons, to whom they are proper.

Then what be the groundes and causes of _gentrie_ and _nobilitie_: both

the efficient which make them, and the finall why they serue, wherein

the rightnes of their being consisteth, and why there is such thronging

of all people that way.

[Sidenote: Gentlemanly exercise.]

But ear I begine to deale with any of these pointes, once for all I

must recommend vnto them exercise of the bodie, and chiefly such as

besides their health shall best serue their calling, and place in their

countrie. Whereof I haue saide, methinke, sufficiently before. And

as those qualities, which I haue set out for the generall traine in

their perfection being best compassed by them, may verie well beseeme

a gentlemanly minde: so may the exercises without all exception:

either to make an healthfull bodie, seeing our mould is all one: or

to prepare them for seruice, wherein their vse is more. Is it not

for a _gentleman_ to vse the chase and hunt? doth their place reproue

them if they haue skill to daunce? Is the skill in sitting of an horse

no honour at home, no helpe abroad? Is the vse of their weapon with

choice, for their calling, any blemish vnto them? For all these and

what else beside, there is furniture for them, if they do but looke

backe: and the rather for them, bycause in deede those great exercises

be most proper to such persons, and not for the meaner. Wherefore I

remit them to that place.

[Sidenote: What is it to be a nobleman or a gentleman?]

What is it to be a _nobleman_ or a _gentleman_? and what force do those

termes of _nobilitie_ and _gentilitie_ infer to be in those persons,

whereunto they are proper? All the people which be in our countrie be

either _gentlemen_ or of the _commonalty_. The common is deuided into

_marchauntes_ and _manuaries_ generally, what partition soeuer is the

subdiuident. _Marchandize_ containeth vnder it all those which liue

any way by buying or selling: _Manuarie_ those whose handyworke is

their ware, and labour their liuing. Their distinction is by wealth:

for some of them be called rich men, which haue enough and more, some

poore men, which haue no more then enough: some beggers which haue

lesse then enough: There be also three kindes in _gentilitie_, the

_gentlemen_, which be the _creame_ of the common: the _noblemen_,

which be the _flowre_ of _gentilitie_, and the _prince_ which is

the _primate_ and _pearle_ of _nobilitie_. Their difference is in

_authoritie_, the _prince_ most, the _nobleman_ next, the _gentleman_

vnder both. And as in the baser degree, the _begger_ is beneth all

for want of both abilitie to do with, and vertue to deserue with: so

the _prince_ being opposite to him, as the meere best, to the pure

worst, is of most abilitie to do good, and of most vertue to deserue

best. The limiting of either sort to their owne lystes, will bewray

either an vsurping intruder vpon superioritie, or a base degenerat to

inferioritie, either being rauished with the others dealinges, and

neither deseruing the degree that he is in. To be vertuous or vicious

to be rich or poore, be no peculiar badges to either sort, but common

to both, for both a gentleman, and a common man may be vertuous or

vicious, both of them may be either rich or poore: landed or vnlanded,

which is either the hauing or wanting of the most statarie substance:

Examples neede not in familiar knowledge. And as the gentleman in

any degree must haue forreine abilitie for the better executing of

his lawfull authoritie: so there be some vertues which seeme to be

wedded properly to that side: As great wisedom in great affaires: great

valiancy in great attemptes: great iustice in great executions and

all thinges excellent, in a great and excellent degree of people. The

same vertues but in a meaner degree in respect of the subiect, whereon

they be employed: in respect of the persons, which are to employ: in

respect of circumstance, wherefore they are employed: and all thinges

meaner be reserued for the common: of whom I will speake no more now,

bycause this title is not for them, though they become the keepers of

vertues and learning, when nobilitie becomes degenerate. Hereby it is

euident that the tearme of nobilitie amongst vs, is restrained to one

order, which I named the flowre of gentilitie: and that the gentlemen

be in degree next vnto them. Whereof where either beginneth, none can

dout, which can call him a nobleman that is aboue a knight. So that

whosoeuer shall vse the tearme of gentilitie, speaking of the whole

order opposite to the common, doth vse the ground whence all the rest

doth spring, bycause a gentleman in nature of his degree is before a

nobleman, though not in the height: as nobilitie employeth the flowre

of the gentlemen, which name is taken of the primacie and excellencie

of the oddes, and where it is vsed in discourse it comprehendeth all

aboue the common. When the _Romaine_ speaketh of the gentleman in

generall, nobilitie is his terme, being in that state opposite to the

common, wherein they acknowledged no prince, when that opposition

was made. For _generosus_ which is our common tearme signifieth the

inward valure, not the outward note, and reacheth to any actiue

liuing creature though without reason, wherein there doth appeare any

praisworthy valiance or courage in that kinde more then ordinarie, as

in _Alexanders_ horse and _Porus_ his dog. Therefore whether I vse the

terme of nobilitie hereafter or of gentilitie, the matter is all one,

both the names signifying the whole order, though not one of ground,

_nobilitie_ being the flower and _gentilitie_ the roote. The account

wherof how great it is, we may verie well perceaue by that opinion,

which the nobilitie it selfe hath vsually of it. For _truth_ being the

priuate protest of a gentleman, _honour_ of a noble man, _fayth_ of

a Prince, yet generally they do all ioine in this. _As they be true

gentlemen._ Such a reputacion hath the name reserued euen from his

originall.

Now then nobilitie emplying the outward note of inward value, and

gentilitie signifying the inward value of the outward note, it is verie

easie to determine, what it is to be a _nobleman_, in excellencie of

vertue shewed, and what it is to be a _gentleman_ to haue excellent

vertue to shew. Whereby it appeareth that vertue is the ground to

that whole race, by whether name so euer ye call it, _wisedome_ in

_pollicie_, _valiance_ in _execution_, _iustice_ in _deciding_,

_modestie_ in _demeanour_. There shall not neede any allegations of

the contraries, to grace out these vertues, which be well content

with their owne gaines and desire not to glister by comparison with

vices, though different colours in contarietie do commend, and thinges

contrarie be knowne in the same moment. For if true nobilitie haue

vertue for her ground, he that knoweth vice, can tell what it bringes

forth. Whether _nobilitie_ come by discent or desert it maketh no

matter, he that giueth the first fame to his familie, or he that

deserueth such honour, or he that enlargeth his parentage by noble

meanes, is the man whom I meane. He that continueth it in discent from

his auncestrie by desert in his owne person hath much to thanke God

for, and doth well deserue double honour among men, as bearing the true

coate of right and best nobilitie, where desert for vertue is quartered

with discent in blood, seeing aunciencie of linage, and deriuation of

nobilitie is in such credit among vs and alwaye hath bene.

[Sidenote: Of infirmities in nobility by discent.]

And as it is most honorable in deede thus to aunswere auncestry in

all laudable vertues, and noble qualities of a well affected minde:

so the defect in sufficiencie where some of a noble succession haue

not the same successe in pointes of praise and worthinesse, either

naturally by simplenesse, or casually, by fortune: though it be to be

moaned in respect of their place, yet it is to be excused in respect

of the person. Bycause the person is, as his parentes begate him, who

had not at commaundement the discent of their vertues, which made them

noble, as they had the begetting of a child to enherite their landes.

For if they had, their nobilitie had continued on the nobler side.

But vertues and worthinesse be not tyed to the person, they be Gods

meere and voluntarie giftes to bestow there, wheras he entendes that

nobilitie shall either rise or continue, and not to bestow, where he

meanes to abase, and bring a linage lowe. Wherefore to blame such

wantes, and raile vpon nobilitie as to much degenerate, is to intrude

vpon prouidence. Where we cannot make our selves, and may clearly see,

that he which maketh, hath some misterie in hande, where he setts such

markes.

To exhort young men to those qualities, which do make noble and

gentlemen, is to haue them so excellently qualified, as they maye

honest their countrey, and honour themselues. To encourage noble young

gentlemen to maintaine the honour of their houses, is to wish them to

apply such vertues, as both make base houses bigge in any degree, and

tofore did make their families renowmed in theirs. If abilitie will

attaine, and idlenesse do neglecte, the ignominie is theirs: if want

of abilitie appeare to be so great, as no endeuour can preuaile, God

hath set his seale and men must cease to muse, where the infirmitie

is euident, and thinke that euery beginning is to haue an ende.

Hereby I take it to be very plaine both what the termes of noble and

gentle do meane, and what they infer to be in those parties to whom

they are proper. For as _gentility_ argueth a courteous, ciuill, well

disposed, sociable constitution of minde in a superior degree: so doth

_nobilitie_ import all these, and much more in an higher estate nothing

bastarded by great authoritie. And do not these singularities deserue

helpe by good and vertuous education?

[Sidenote: The causes and rgoundes of nobilitie.]

What be the groundes and causes of _nobilitie_, both the _efficient_

which make it, and the _finall_ for whom it serues? Concerning the

_efficient_. Though the chiefe and soueraigne Prince, of whom for his

education I will saye somwhat herafter, be the best and fairest blossom

of _nobilitie_, yet I will not medle any further with the meane to

attaine vnto the dignitie of the crowne, then that it is either come

by, by conquest, which in meaner people is called purchace, and hangeth

altogether of the conquerours disposition: or else by discent, which

in other conueyances continueth the same name, and in that highnesse

continueth the same lawes, or altereth with consent. Neither will

I speake of such, as the Prince vpon some priuate affection doth

extraordinarily prefer. _Alexander_ may auaunce _Hephestio_ for great

good liking, _Assuerus Hester_, for great good loue, _Ptolome Galetes_

for secret vertue.[61] And vpon whom soeuer the Prince doth bestow

any extraordinarie preferment, it is to be thought that there is in

them some great singularity, wherewith their princes, which can iudge

be so extraordinarily moued. Neither will I say any more then I haue

said of _nobilitie_ by discent, which enioyeth the benefite of the

predecessours vertue, if it haue no priuate stuffe: but if it haue, it

doth double and treble the honour and praise of auncestrie.

But concerning other causes, that come by authoritie, which make

noble and gentlemen vnder their Prince, who be therefore auaunced by

their Prince, bycause they do assist him in necessarie functions of

his gouernment, they be either single or compound, and depend either

holy of learning: or but only for the groundes of their execution.

Excellent _wisedome_ which is the meane to auaunce graue and

politike counsellors, is but a single cause of preferment: likewise

_valiancie_ of _courage_ which is the meane to make a noble and a

warrious captaine is but a single cause of auauncement: but where

_wisedome_ for counsell, doth coucurre with _valiancie_ of _courage_

in the same man, the cause is compound and the deserte doubled. The

meanes of preferment, which depend vpon learning for the ground of

their execution be either _Martiall_ for warre and defence abroad,

or _politike_, for peace and tranquilitie at home. For the man of

warre will seeme to hange most of his owne courage and experience,

which without any learning or reading at all hath oftimes brought

forth excellent leaders, but with those helpes to, most rare and

famous generalles, as the reason is great, why he should proue an

excellent man that waye with the assistance of learning which without

all learning could attaine vnto so much, _Sylla_[62] the cruell in

deede, though surnamed the fortunate of such, as he fauored, was a

noble generall without any learning. But _Cæsar_ which wondered at him

for it, as a thing scant possible to do any great matter without good

learning, himselfe with the helpe of learning, did farre exceede him.

Such as vse the penne most in helping for their parte, the direction

of publike gouemment, or execute offices of either necessarie seruice

for the state, or iusticiarie, for the common peace and quietnesse,

without profession of further learning, though they haue their cheife

instrument of credit from the booke, yet they are not meere dettours

to the booke, bycause priuate _industrie_ considerate _experience_,

and stayed _aduisement_ seeme to chalendge some interest, in their

praiseworthie dealing. The other which depend wholly vpon learning be

most incident to my purpose, and best beseeme the place, where the

question is, how gentlemen must be trained to haue them learned.

[Sidenote: A politike counsellour.]

The highest degree whervnto learned valure doth prefer, is a wise

_counsellour_, whose learning is learned pollicie: not as pollicie

is commonly restrayned, and opposed to plainnesse, but as we terme

it in learning and philosophie, the generall skill to iudge either

of all, or of most thinges rightly, and to marshall them to their

places, and strait them by circunstance, as shall best beseeme the

present gouernment, with least disturbance, and most contentment to

the setled state, of what sorte soeuer the thinges be, diuine or

humaine, publike or priuate, professions of minde, or occupations of

hande. This man for religion is a _Diuine_, and well able to iudge of

the generalities, and application of _Diuinitie_, for gouernement,

a _lawyer_, as one that first setts _lawes_, and knowes best how to

haue them kept: generally for all thinges, he is simply the soundest,

whether he be choosen of the Ecclesiasticall or Temporall, out of

whatsoeuer degree, or whatsoeuer profession: so able as I say, and so

sufficient in all pointes. And though the particular professour know

more then he in euery particular, which his leasure will not suffer

him to runne thorough, like the particular student: yet of himselfe he

will enquire so consideratly, and so methodically of the particuler

professour, as he will enter into the very depth of the knowledge,

which the other hath, and when he hath done so, handle it better, and

more for the common good, then the priuate professour can, for all his

cunning in all his particuler: Nay he will direct him in the vse, which

enformed him in the skill. Of all them that depend wholy vpon learning,

I take this kinde of man worthyest to be preferred, and most worthily

preferred for his learned iudgement, the first and chiefe naturally in

_diuinitie_ among _diuines_ though he do not preach: in _law_ among

_lawyers_ though he do not pleade: and so throughout in all other

thinges that require any publike direction.

[Sidenote: The diuine.]

2. Of the secondary and particuler professions, the worthynes of the

subiect, and the authoritie of the argument preferreth the _diuines_.

For they dealing carefully with the charge of soules, the principall

part of our composition, and the fairest matter that is dealt in,

beside the soule of a ciuill societie, which is compounded of infinite

particular soules: and being the miniters and trumpettes of the

allmightie God, auancing vertue, and suppressing vice, denouncing death

and pronouncing life, which be both most sure, and that euerlastingly

to ensue according to demeanour: do well deserue to be honoured of

men, with the simple benefit of their temporall estimation, as what

they can do, where they cannot do enough. For what reward for vertue

is an olyue braunch, though it signifie the rewarders good will,

confessing the thing to be farre aboue any mortall reward? which

estimation yet is not to be desired of them, though it be deserued by

them. For humilitie of minde in auauncing the _diuine_ draweth him

still backeward, as officious thankefullnes in the profited hearer

doth worthely and well push him still on forward. And as the temporall

braunche of the common weale being so many in number hath distinction

in degrees, for the better methode in gouernment, which function doth

honour the executours: so likewise with proportionate estimation for

the parties executours, the church consisting of many, and hauing

charge ouer all hath her distinction in dignities and degrees to stay

that state the better, which would soone be shaken, if there were no

such stay: the argument of religion being vsed mostwhat contemplatiue,

and in nature of opinion, and therefore a verie large field to bring

forth matter of controuersies, specially in yong men, whose naturall

is not staied, though their resolution seeme to be, and their zeale

carie them on, to the profit of their hearer, their owne commendation,

and the honour of him, whose messengers they are. Howbeit in the

middle of all these contradictions, the particular execution to

beleeue this, and to do that, according to ones calling, which is but

one in all, to beleeue truely, and to do honestly, by that same one,

doth check the diuersities of all difference in saying. Which great

difference in saying, and diuersities in opinion, the church may most

thanke the _Grecian_ for, who ioyning with religion after diuorce with

philosophie, was as bold to be factious in the one, as he had bene in

the other, and could not rest in one, still deuided into numbers, as it

still appeareth in the ecclesiasticall historie where factious heresies

assaile the firme catholike. Neither doth this difference in publike

degrees empaire that opinion, that all be but ministers, and in that

point equal any more, then that both the prince and the plowman be one,

in respect of their humanitie, and first creation. And yet the prince

is a thought aboue him for all he be his brother in respect of old

_Adam_. The matter of both these two, the wise _counsellour_, and the

graue _diuines_ honour is best proued to be in the worthynes of their

owne persons, which is the true ensigne of right _nobilitie_, bycause

both their places and lyuinges, in respect of their degree depart and

die with them (though their honorable memorie remaine after) and be not

transported to their heires, as the inheritaunce of blood, but to their

successours, as the reward of vertue. If it so chaunce that the same

person for worthynes be successour both in place, and patrimonie, it is

most honorable to himselfe, and most comfortable to his friendes, and

reioyced at of all men.

[Sidenote: The lawyer.]

3. The peace, and quietnes of ciuill societie, by composing and taking

vp of quarrelles, and by directing iustice, makes the _lawyer_ next,

whose publike honour dyeth also with him: and declareth the substaunce

of his worthines, though his priuate name remaine, and his children

enioy the benefit of his getting. As why may not the _diuines_ to,

enioy that, which their parentes haue honestly saued, if they haue any

surplus, whereon to saue, for necessarie reliefe of their necessarie

charge in succession? Which among the Iewes was of such countenaunce,

as _Iosephus_, vaunteth himselfe of his nobilitie that way. And. But it

were to large a roming place, to runne ouer the port that the churchmen

haue kept, not among christians and Iewes onely.

[Sidenote: The Physician.]

4. The _Physician_ is next, and his circumstaunce like, and so furth in

learning, where the preferment dying with the partie, and transposed to

other, not by line in nature but by choice in valure, is the euidentest

argument, that those thinges be most worthiely tearmed the best matter

of honour, which die with the partie, and yet make him liue through

honorable remembraunce, though he haue no successour but the common

weale, which is generally surest, bycause priuate succession in blood

is oftimes some blemish. And yet succession in state, is not allway so

steddie, but that the old house may haue a very odde maister. These do

I take to be the truest, and most worthy causes of nobilitie, lymited

not by wealth, but by worth, which accompany the party, and expire with

his breath. For sure that which one leaueth behinde him besides an

honorable remembraunce of his owne worthynes, cannot noble him while

he hath it, nor his, when he leaues it, bycause it bettereth not the

owner, but oftimes makes him worse, though it be a necessary stay for

that person which is of good worthynes to shew his worth the better.

Therefore when wealth is made the way to _gentilitie_: or if it be

exceeding great, the gap to _nobilitie_, it is like to some vniuersitie

men, which for fauour or feasting lend their schole degrees to doltes

to intercept those liuinges by borrowed titles which them selues should

haue for learning, and might haue without let, if they hindered not

them selues. But both gentlemen and scholers be well enough serued, for

ouershooting them selues so farre: _nobilitie_ being empaired in note,

though encreased in number by such intruders, and learning empouerished

in purses, though replenished in putfurthes by such interceptours.

[Sidenote: Why so many desire to be gentlemen.]

Yet it is no meruell if the base couet his best, as his perfection

in nature, and his honour in opinion: no more then that the _asse_

doth desire the _lions_ skin, to be thought though but a while, very

terrible to behold. But counterfeat mettall for all his best shew will

neuer be so naturall, as that is, which it doth counterfeat: neither

will naturall mettalles euer enterchaunge natures, though the finest be

seuered, and the _Alcumist_ do his best: And for all the _lions_ skin,

sure the _asse_ is an _asse_ as his owne eares will bewray him, if ye

fortune to see them: or your eares will discerne him, if you fortune

to hear him: he will bray so like a beast. I can say no better, though

this may seeme bitter, where I see _nobilitie_ betraid to donghillrie,

and learning to doultrie. You _gentlemen_ must beare with me, for I

wish you your owne: you scholers must pardon me, I pity your abuse.

Your _apes_ do you harme, and scratch you by the face, for all the

friendship they finde, which if they found not, they might tarie _apes_

still. Their suttletie supplantes you, and your simplenes lettes them

see, what fellowes you are. Call vertue to aide, and put slauerie in

pinfold, let learning leade you, and send loselles to labour, more fit

for the shouell, then to shuffle vp your cardes. Thus much for the

causes which make _nobilitie_, whose leader is learning, and honour is

vertue, not to vse more discourse to proue by particular, where the

matter is so plaine, as either vertue will admit praise, or historie

bring proofe.

For the finall cause it is most euident, that if some sufficiencie

this way be the meane to _nobilitie_, the effect of such sufficiencie

doth crowne the man, and accomplish the matter. But wherefore is all

this? to shew how necessarie a thing it is to haue yong gentlemen well

brought vp. For if these causes do make the meane man noble, what will

they do in him, whose honour is augmented with perpetuall encrease, if

with his _nobilitie_ in blood he do ioyne in match the worthines of

his owne person? Wherefore the necessitie of the traine appearing to

be so great, I will handle that as well as I can in generall precept,

for this present place, as hauing to deale with such personages, whose

_wisedom_ is their weight, _learning_ their line, _iustice_ their

balance, _armour_ their honour, and all _vertues_ in all kindes their

best furniture in all executions, and their greatest ornamentes in the

eies of all men, all this tending directly to the common good.

[Sidenote: The gentlemens train.]

As concerning the traine it selfe, wherof I said somwhat before, I

know none better then the common well appointed, which the common

man doth learne for necessitie at first, and auauncement after: the

greater personage ought to learne for his credit, and honour, besides

necessarie vses. For which be gentlemanly qualities, if these be not,

to _reade_, to _write_, to _draw_, to _sing_, to _play_, to haue

_language_, to haue _learning_, to haue _health_, and _actiuitie_, nay

euen to professe _Diuinitie_, _Lawe_, _Physicke_, and any trade else

commendable for cunning? Which as gentlemen maye get with most leasure,

and best furniture, so maye they execute them without any corruption,

where they neede not to craue. And be not sciences liberall in terme,

that waye to be recouered from illiberalitie in trade, and can those

great liuinges be better employed, then in sparing the pillage of

the poore people? which are to sore gleaned: by the needie and neuer

contented professours? which making their ende as to do good, and

their entent but to gaine, do pluk the poore shrewdly, while they

couet that they haue not, by a meane that they should not. Bicause

though the professours neede do seeke such a supplie, yet the thing

which they professe protesteth the contrarie: and prayes for ability

in the professour to deale franckely himselfe in the freedome of his

cunning, and not to straine her for neede. Doth _Diuinitie_ teache to

scrape, or _Lawe_ to scratche, or any other _learning_, whose epithet

is liberall? _Diuines_ do vse it, _lawyers_ do vse it, _learned men_

do vse it. But their profession is free and liberall, though the

execution be seruile and corrupt, and cryeth for helpe of _nobilitie_

to raunsome it from necessity, which hath emprisoned it so, by the

negligence of _nobilitie_ who thinke any thing farre more seemly to

bestow their time and wealth on, then professions of learning. But if

it would please toward young gentlemen to be so wel affected towards

their naturall countrey, or to suffer her to ouertreat them so farre,

as to shoulder out corruption, by professing themselues, who neede not

to be couetous for want of any thing, which haue all thinges at will,

how blessed were our state, nay how fortunate were euen the gentlemen

them selues? They may spare number enough that way, besides such

furniture, as they do affoord vnto the court, to all _martiall_ and

_militare_ affaires to all _iusticiarie_ functions by reason of their

multitude, which groweth on dayly to farre and to fast, and lessen the

middle commoner to much: whose bignes is the best meane, if _Aristotle_

say true, as his reason seemes great, for peace and quietnes in any

publicke estate, to desire the rich gentlemen, which haue most, and

the poore meany, which haue least, to holde their handes, and put vp

their weapons, when they would be seditious, as the two extremities in

a publicke body. If the couragious gentlemen took them selues to armes,

and mynded more exercise: if the quieter tooke bookes, and fell vnto

learning, calling home to them againe by their laudable diligence all

those faculties, which they haue so long deliuered ouer for prayes to

the poorer, thorough their to great negligence, were not the returne to

be receiued with sacrifice? and would not the other aswell prouide for

them selues by other trades, wherwith to liue? Whereby the honestie of

that subiect, wherein they should trauell, would in the meane while,

deliuer the honest gentlemen from such faultes, as they be now subiect

vnto, while intending so good, they auoided so euill. This were better

than brauerie, and more triumphant then trauelling, to remaine at home

with their prince, not to rome abroad with the pilgrime, to see farre

in other countries, and be starke blinde in their owne.

[Sidenote: Trauelling beyond sea.]

For what is it to trauell, seeing that word hath so sodainly crossed

me? I will not here make any _Epitome_ of other mens trauell, which

haue set downe whole treaties against this trauelling in diuerse

languages: neither will I amplyfie the thing with any earnest

aggrauations, which though they may be true, and so may somewhat taint

the vnaduised trauellour, yet they be not worthy the rehearsall here.

For what reason carieth it, to finde fault with the forraine, and to

foster the fault at home? or for particular misdemener, to condemne

some whole nations? or for some error in some few to wish a general

restraint? and by to sharp blaming to bitterly to eager not the meanest

wittes: as commonly dawes be not most desirous to trauell. It is

lightly the quintessence which will be a ranging. Silence in thinges

peraduenture blameworthy, and friendly entertainement where there is no

sting, by curtesie wil call, and by liking will winne such dispositions

sooner to come to the lure where we would wish to haue them, then

any either launsing, their woundes by to bytter speches, or aliening

their hartes by too much harping on one firing: chieflie considering

that trauell and going abroad for knowledge in learning, and skill in

language haue for their protection much antiquitie, long time, and

great number, though still chekt as either needeles or harmfull: and

oftimes countermaunded, not onely by priuate mens argumentes, but by

publike constitutions, of the best common weales, which were very

vnwilling to haue their people to wander.

But what is this trauelling? I meane it not in marchauntes, whom

necessitie for their owne trade, and oftentimes neede for our vse,

enforceth to trauell, and tarie long from home. Neither yet in

souldiers, whom peace at home sendes abroad for skill, in forraine

warres to learne how to fend at home, when peace is displeased: which

yet both haue their owne, and ouergreat inconueniences, to the wringing

of their countrie. For marchauntes by forcing their naturall soile

beyond her proportion to some gainefull commoditie verie vtterable

abroade, do breede gaules at home, and by bringing in also beyond

proportion to serue pleasure and feede fantsie, proue great vndoers to

a great number, which can neither temper their tast, nor restraine the

fashion.

The souldier likewise, which is trained in hoat blood abroad will

hardly be but troublesome in cold blood at home: vnlesse he be such

a one as followed the warres for conscience to his countrie, and of

iudgement to learne skil, and not vpon bare courage, or hardines of

nature, or sinisterly to supply some other want. I meane not any of

these, ne yet such trauellers as _Solon_, to preuent a mischiefe in

mutabilitie of his countrie mens mindes, whom he had tyed to his lawes,

not reuocable till his returne, when acquaintance for that time had

wone allowance for euer: neither as _Pythagoras_, or _Plato_ were,

who sought cunning where it was, to bring it where it was not. For

_Platoes_ iourney into _Sicile_ proceeded not of his minde to trauell,

but vp on hope to do some good on _Dionisius_ the tyrant, who did send

for him by _Diones_ meane. We neede not to trauell in their kinde for

learning. We haue in that kind thankes be to God for the pen and print,

as much at this day as any countrie needes to haue: nay euen as full if

we will follow it well, as any antiquitie it selfe euer had. And yong

gentlemen with that wealth, or their parentes in that wealth, might

procure, and maintaine so excellent maisters and ioine vnto them so

choise companions, and furnish them out with such libraries, being able

to beare the charge, as they might learne all the best farre better at

home in their standing studies, then they euer shall in their stirring

residence, yea though the desire of learning were the cause of their

trauell. Which rule serueth euen in the meaner personages, which loue

to looke abroade, and alleadge learning for their shew, which might be

better had at home, with their good diligence, and confirmeth it selfe

by sufficient persons, which neuer crossed the sea. Let them fauour

their owne fantsies neuer so much, and defende that stoutly, which they

haue begone youthfully: yet the thing will proue in the end as I haue

said. And if there be defect, we should deuise, as those philosopher

trauellours did, to helpe it here at hoome in our owne countrie, that

we be not allway borrowers, where it is but of wantonnesse, bycause

we are vnwilling to straine out our owne, which of it selfe is able

enough to breede, and needeth no more helpes then the generall studie,

if it be studied in deede, and not be dalyed with for shew, as I wish

it were not, and not I alone. Here lyeth a padde to be pitied though

not to be published, they that may amend the thing are in conscience

to thinke of it. But what is trauell, as it is to be constrewed in

this place, where it interrupteth traine, and bringes it in question,

whether yong gentlemen, while they vse trauelling, do vse that, which

is best both for their countrie, and themselues. What is it to trauell?

It is to see countries abroad, to marke their singularities, to learne

their languages, to returne from thence better able to serue their owne

countrie here with much fourniture, as they prouided, and such wisedom,

as they gathered by obseruing things there.

Sure a good countenaunce to helpe trauelling withall, and to hide

her skars, which in some may proue so in deede. But those some be

not any generall patternes: in whom, some excellencie in nature, and

vertuousnesse in disposition doth turne that to profit and good, which

the thing of it selfe doth assure to be dangerous: bycause it may proue

to be both perillous and pernicious in those and to those, which for

heat are impetuous, for yeares to foreward, for wealth to rachelesse:

and proceeding from them may be contagious to others, as cankers will

creepe, and the ill taches of euery countrey do more easely allure,

and obteine quicker cariage to enlarge them selues, then the good and

vertuous do. But while they trauell thus, as sure me thinke I see, it

is but of some errour caryed with the streame, which enwraps them so

(onelesse some miscontentment at home in busie and displeased humours,

vse the colour of language and learning, to absent themselues the

better from that, against the which they haue conceyued some stomacke)

what might they haue gained at home in the meane while? sounder

learning, the same language, besides the loue and liking of their owne

countrey soile which breed them, and beares them: by familiaritie, and

continuance at home encreased, by discontinuance, and strangenesse

mightely empared: while enamouring and liking of forreine warres doth

cause lothing, and misliking of that they finde at home. Whereby our

countrey receiueth a great blow, thorough alienation of their fantsies,

by whom she should be gouerned, which will rather deale in nothing,

then not force in the forreine.

What is the very naturall end, of being borne a countryman of such a

countrey? To serue and saue the countrey. What? with forreine fashions?

they wil not fit. For euery countrey setts downe her owne due by her

owne lawes, and ordinaunces appropriate to her selfe, and her priuate

circunstance vpon information giuen by continuers at home, and carefull

countreymen.

The verie diuision of lawes, into naturall, nationall, and ciuill

emport a distinction in applying, though the reason runne thorough, and

continue generally one. That which is very excellent good abroad, and

were to be wished in our countrey vpon circunstance which either will

not admit it, or not but so troublesomly, as will not quite the coast,

nor agree with the state is and must be forborne here, though it leaue

a miscontentment in the trauellours heade, who likes the thing most,

and thinkes light of the circunstance, which he sayth will yelde to it,

though experience say no: and in some but petie toyes do shew him, how

leaning to the forreine hath misfashioned our owne home. I do not deny

but trauelling is good, if it hap to hit right, but I think the same

trauel, with minde to do good, as it alwaye pretendeth, might helpe

much more, being bestowed well at home. He that rometh abroade hath no

such line to lead him, as the taryer at home hath, onlesse his conceit,

yeares, and experience be of better stay, then theirs is, which be

causes of this question, and bring trauelling in doubt. For the ground

of his vyage being priuate, though taken to the best, is vnfreindly to

our common. It is like to an idle, lasie, young _gentlewoman_, which

hath a very faire heire of her owne, and for idlenesse, bycause she wil

not looke to it, combe it, picke it, wash it, makes it a cluster of

knottes, and a feltryd borough for white footed beastes: and therfore

must needes haue an vnnaturall perug, to set forth her fauour, where

her owne had been best, if it had bene best applied. Is not he worse

then mad, that hath an excellent piece of ground, made for fertilitie,

and suffereth it to be ouergrowen with wedes, while he wandreth

abroade, and beholdes with delite, the good housbandes and housbandrie

in other men and other soiles? The president of a copie makes a child

resemble wel, and a certaine pitch to deale within a mans owne countrey

in such a kinde of life, to his and her auauncement, is the surest and

soundest direction to any young gentleman: first to learne by, and then

to liue by: and to leuell all that waye without any forreine longing.

If he take pleasure in trauelling, and no care in expending, both the

expense will bring repentaunce, when reason shall reclame, if euer she

do, (as in some desperate cases, fantsie is froward, and wil bide no

fronting:) and the pleasure bringes some greife, when the gentleman

which in youth so much pleased himselfe, in his age shall not be able

to pleasure his countrey, whom he cared for so litle, while he so

counted of the forreine. Forreine matters fit vs not, and though our

backes, yet not our braines, if we be not sicke there. Forreine thinges

be for vs in some cases, but we were better to call home one forreine

maister to vs, then they should cause vs to be forreine scholers, to

such a forraging maister, as a whole forreine countrey is, to learne so

by trauelling, and not by teaching.

Our _ladies_ at home can do all this, and that with commendacion

of the verie trauelled gentlemen: bycause it is not that, which

they haue seene, that makes them of worth, but that which they haue

brought home in language and learning, which they do finde here at

their retourne. Our _ladie mistresse_, whom I must needes remember,

when excellencies will haue hearing, a _woman_, a _gentlewoman_, a

_ladye_, a _Princesse_, in the middest of many other businesses, in

that infirmitie of sexe, and sundrie impedimentes to a free minde,

such as learning requireth, can do all these things to the wonder of

all hearers, which I say young _gentlemen_ may learne better at home,

as her _Maiestie_ did, and compare themselues with the best, when they

haue learned so much, as her _Maiestie_ hath by domesticall discipline.

It may be said that her _Maiestie_ is not to be vsed for a president,

which of a princely courage would not be ouerthrowne with any

difficulty in learning that, which might auaunce her person beyond all

praise, and profit her state beyond expectation. But yet withall it may

be said, why may not young gentlemen, which can alledge no let to the

contrarie, obtaine so much with more libertie, which her highnesse gat

with so litle? It is wealth at will which egges them on to wander, and

it is the same, which causeth them continue in the same humour, though

they heare it misliked. If they went abroad as _Embassadours_, that

their Princes authoritie might make their entrie to great knowledge in

greatest dealinges: or if they were excellent knowen learned men, that

all cunning would crepe to them, and honour them with intelligence, and

notes of importance: or if they went in the traine of the one, or in

the tuition of the other, where authoritie and awe might enforce their

benefit, and saue them from harme, I would not mislike it, to breede

vp such fellowes, as might follow them in seruice: but for any of the

particular endes, which be better had at home, I cast of comparisons.

Good, plaine, and well meaning young _gentlemen_ in purse strong, in

yeares weake, to trauell at a venture in places of danger to bodie,

to life, to liuing, though our owne countrey be also subiect to all

the same perills, but not so farre from succour, and reskue. Driue me

to such a traunse, as I know not what to saye. Commende them I cannot

bycause of my countrey: offend them I dare not, bycause of them selues,

which may by discretion in themselues, and wisedome of their freindes

prouide well for themselues, as I do confesse, though I feare nothing

so much, as the ouerliking of forreine, and so consequently some

vnderliking at home, which will neuer let them staye. Olde lawes in

some countries enacted the contrarie, and sillie _Socrates_ in _Plato_

being offered to be helpt out of prison, as vniustely condemned by

the furie of the people, and persuasion of his vnfreindes: would not

go out of his countrey to saue his owne life, as resolued to die by

commandment of that lawe, thorough whose prouision he had liued at home

so long. Diuisions for religion, and quarrells of state may worke that

which is not well for generall quiet, by being hartned abroade with the

sight, and hearing of that, which some could be content to see, and

heare at home.

_Plato_[63] in his twelfth booke of lawes, seemeth to rule the case of

trauelling, which moueth this controuersie. Where he alloweth both the

sending out of his countrymen, into forreine landes, and the receiuing

of forreine people into his countrey. For to medle neither with

forreine actions, nor forreine agentes might sauour of disdaine, and to

suffer good home orders to be corrupted by our forreine trauellers, or

their forreine trafficquers might smell of small discretion. Wherfore

both to build vpon discretion to preuent harme at home, and to banish

disdaine to be thought well on abroad: he taketh this order both for

such as shall trauell abroad into forreine countries from his, and for

such as shall repare, from forreine countries vnto his. For his owne

trauellers he enacteth first. That none vnder fourtie yeares in any

case trauell abroad. Then restraining still all priuate occasions,

for the which he will not dispense with his lawe, neither graunt any

trauelling at all: he alloweth the state in publike to send abroad,

embassadours, messagers, obseruers, for so I turne _Plato_ his θεωροὺς.

Such as are sent abroad to warre for the countrie, though foorth of the

countrie, he holdes for no trauellers, as being still of, and in the

state: the cause of their absence continuing their presence, and the

place of their abyding, not altering the nature of their being. And

the like rekening he maketh of those solemne embassadors, which they

sent to communicate in sacrifice with their neighbours, at _Delphi_,

to _Apollo_, in _Olympus_, to _Iupiter_, at _Nemea_ to _Hercules_, in

_Isthmos_ to _Neptune_: where he appointed the pacificque, and friendly

Embassages to be furnished out of the most, the best, and brauest

citisens, which with their port, their presence, their magnificence,

might honest, and honour their countrie most: as to the contrary he

requireth in his martiall lieuetenant, which in the camp, and fielde

shall represent the state of his country, credit, estimation, honour,

purchased before by vertue and valure. His obseruer, whom he alloweth

to go abroad to see fashions: he will haue not to be aboue threescore,

nor vnder fiftie yeares old, and such a one, as shall be of good credit

in his countrie, for great dealinges, both in warre and peace. For the

occasion of his trauell pretending to see the manners of men abroad, to

marke what is well and them that are good, which be most times there,

where the place is least likely: and not to be marred by that which is

ill, and them that are naught, which be there oftest, where good orders

be rifest: to correct his countrie lawes by the better forreine: or to

confirme them by the worse: how can he iudge of any of these thinges,

which hath not dealt in great affaires, and shewed himselfe there to

be a man of iudgement? or how is he able to auoide the euill, and

cleaue to the good, whom yeares haue not stayed and giuen reason the

raine, to bridle all desires, that might turne him awry? Such a man, of

such a credit, of so many yeares, but no man yonger doth _Plato_ send

abroad, to learne in forreine countries, and to see forreine fashions,

so many of those ten yeares betwene fiftie and sixtie, as shall please

him selfe best. But what must this trauellour do at his returne? There

is a counsell appointed of the grauest diuines for religion, of ten

iustices for law, of the new and old ouerseers for education, whereof

ech one taketh with him one younger man, aboue thirtie and vnder

fourtie. This counsell hath commission to deale in matters of lawe,

either to make new, or to mend the olde: to consider of education and

learning, what is good and quickneth, what is ill and darckeneth. And

what the elder men determine that the yonger must execute. If any of

these young men behaue himselfe not well, the elder that brought him

into the parlament, beareth blame of the whole house: those that behaue

themselues well, are made honorable presidentes to their countrey to

behold: as they are most dishonored if they proue worse then other.

Where by the waye I note these three thinges. 1. First the care they

had to education, and learning euen in their cheife parlament. 2.

Secondly the reason they had to traine, and vse young men in their

parlament. 3. Thirdly their three speciall pointes of gouernement,

according to the three kindes of persons, which were present in the

parlament, _religion_, _lawe_, _education_. How to traine before

_lawe_, how to rule by _lawe_, how to temper both traine, and _lawe_ by

_diuinitie_, and _religion_.

Before this counsell, the obseruer presenteth himselfe at his returning

home, and there declareth, what he hath either learned of them abroad,

or deuised by their doinges, for the helpe of his countrey lawes, of

his countrey education, of his countries prouision. And if he seemed

neither better nor worse, neither cunninger, nor ignoranter, at his

returne home, then he was at his departure from home: he was commended

for his good will, and no more was said to him. If he seemed better and

more skilfull, he was not only honored by the present parlament, while

he liued, but by the whole countrey after his death. If he seemed to

returne worse, he was commaunded to vse companie, neither with young,

nor olde, as one like to corrupt vnder colour of wisedom. And if he

obayed that order, he might liue still, howbeit but a priuate life.

If he did not obay, he was put to death. As he was also if he vere

found to be busie headed, and innouating any thing after the forreine

concerning either _lawe_, _liuing_, or _education_. Beholde the

patterne of a trauellour, rewarded for his well, punished for his ill:

neither ill requited, where he meant but well.

Then for reparers from forreine countries into his, whom he will haue

well entertained in any case, he appointeth foure kindes. 1. The

first wherof be _merchantes_, whose mercates, hauens, and lodging, he

assigneth to be without the citie but very neare to it: and certain

officers to see, that they innouate nothing in the state, that they do,

and receaue right, that they haue all thinges necessarie, but without

ouerplus.

2. The second kinde of straungers he appointeth to be such as arriue

for _religion_, for _philosophie_, for _learning_ sake, whom he willeth

the _Diuines_, and church _treasurers_, to entertaine, to lodge, to

care for, as the presidentes of true hospitalitie for straungers. That

when they shall haue taryed some conuenient time, when they shall

haue seene, and heard, what they will desire to see or heare: they

may depart without either doing, or suffering any iniurie or wrong.

And that during their abode for any plea vnder fiftie drammes, the

_Diuines_ shalbe iudges betwene them, and the other partie: if it be

aboue that summe, that then the maior of the citie shall determine the

matter.

3. The third sorte were _Embassadours_, sent from forreine Princes, and

states, vpon publike affaires. Their entertainment he commendeth to the

common purse, their lodging to some generall, some coronell, or some

captaine onely. The care of them was committed to the hie _treasurer_,

and their host, where they lodged.

4. The fourth kinde was such _obseruers_ from some other place,

as his countrey did send abroad before, aboue fiftie yeares old,

pretending a desire to see some good thing among them, or to saye

some good thing vnto them. This kinde of man he excludeth from none,

as being comparable with the best, bycause of his person so aduisedly

choosen. Who so was wise, wealthy, learned, valiant might entertaine,

and entreat him. When he minded to depart after he had seene, and

obserued all thinges at full, he was sent away honorablely, with great

presentes, and rewardes. Thus thinketh _Plato_ both of comers in, and

goers out of one countrey into another. But you will say this was a

deuise of _Plato_ in his lawes, as other be in his common weale. Yet it

is a wisemans deuise, that findes the harme, and would auoide it, and

in this our case is well worthy the weying. But as _Plato_ neede not

to blush for the deuise, which is grounded vpon incorruption, whervnto

we say that trauelling is a foe: so if such a lawe were in very deede,

politikly planted in any common weale, as it is naturally engraffed in

any honest witte: there would be exception notwithstanding against it.

In all this _Platonicall_ prouision, we may easely obserue, that his

cheife care is by trauelling, either to amend the countrey, or not to

marre it: and that the forreine vsually is a steppemother to a strange

countrey. Therefore as young gentlemen maye trauell, both for their

pleasure, to see forreine countries, and for their profit, to returne

wise home: so their owne countrey desires them, to minde that profit

in deede, and not to marre it with to much pleasure, which is the

cause why that all ages haue misliked _trauelling_, as the occasion of

corruption in most, and thinke it better forborne for hindring of so

many, then to be allowed, for the good of some few, which is hasarded

at the first, and vncertaine to proue well. The reason of all this is,

both for the forreine euill, which may corrupt, and for the very good,

which will not fit, be it neuer so fit their, from whence it is fetcht.

But to my purpose, and the training at home for home. I remit this

trauelling abroad to their consideration, which vse it, which I dare

not quite mislike, bycause I see very many honest people, which haue

trauelled, and the argument of misliking receiueth instance, that the

thing may be well vsed, euen bycause some do misuse it, whervnto all

other indifferences else be also subiect. Nay I dare scant but thinke

well of it, bycause my Prince doth allow it, thorough whose licence

their trauelling is warranted. I say but thus much generally though

some traueller do some good to his countrey, euen by the frute of his

trauell, and most in best places: that yet the statarie countrieman

doth a great deale more. The reason why is this. The continuall

residenciarie at home hath his eye still bent vpon some one thing:

where he meanes to light, and makes the direct and naturall meane vnto

it: which though the trauellers do alledge to be their minde to, yet

their meane is not so fit, as that is, which ordinarily, and orderly

is made for the thing. Neither is this allegation generall. For we see

the course which the most do vse after their returne, to bewraie a

passage for pleasure, rather then any sound, and aduised enterprise.

And therefore I do wish the domesticall traine to be well trauelled to

better vs with our owne, and that we did not so much trie how forraine

effects do make vs out of fashion, though they feede our fantsies, and

that it would please well disposed yong gentlemen to sort them selues

betimes to some kinde of learning to make them in deede liberall, their

abilitie being throughly fensed against feare of corruption, to serue

their country honorably that way which doth so honour them.

For as all will be lawyers, or in houses of law, and court, to some

priuate end: so what if some of choice became both diuines, and

physicianes, and so furth in other learned sciences, as I said before?

If there be any gentleman in our countrie so qualified at this daie

in any kind of learning, is he not therefore praysed, esteemed, and

honoured of all others, and aboue all others of his calling, and

somewhat higher to which are: not comparably qualyfied? Whence I

gather this argument: That the worthynes of the thing is confessed

by the honour giuen vnto it, and that such as desire honour ought to

seeke for such worthinesse, as enforceth the assured confession of the

best deserued honour. And I pray you be not these faculties for their

subiect to be reuerenced, as they are? and for their effectes to be

esteemed of speciall account? which haue bene allway the very groundes

of the best, and most beneficiall nobilitie? I do not hold _Tamerlane_,

or any barbarous, and bloody inuasions to be meanes to true nobilitie,

which come for scourges: but such as be pacifike most, and warlike

but vpon defense, if the country be assailed: or to offend, if reueng

be to be made, and former wrong to be awraked. Neither take I wealth

to be any worthy cause to renowme the owner, vnlesse it be both got

by laudable meanes, and likewise be employed vpon commendable workes:

neither any qualitie or gift, which beawtifieth the body vnlesse vertue

do commende it, as seruiceable to good vse, neither yet any endewement

of the minde, but onely such as keepe residence in reason, hauing

authoritie in hand, and direction to rule, by the philosophers termed

το ἡγεμονικὸν.[64] Wherein those qualities do claime a tenure, which I

haue assigned as foundations to honour, and notes of nobilitie, worthy

the esteeming, and of inestimable worth. Who dare abase diuinitie for

the thing it selfe; or who is so impudent, as not to confesse that

profession honorable which hath God himselfe to father, and friend, our

most louing, and mercifull maker: the deuill himselfe to enemie and

foe, our most suttle, and despitefull marrer, the doctrine of life, the

daunter of death? Some scruple there is now, which was not sometime

when the allurement was larger, the liuing fatter, and the countenaunce

greater: but the matter is now better, though the man be brought both

to more basenes in opinion, and barenesse in prouision, and will honour

a good gentleman, which will seeke honour by it, and ought so to do.

The time was when the great _Cesar_,[65] at his going furth from his

house in his sute for the great pontificate sayd to his mother, that

she should either see her sonne at his returne the great bishop, or

else no body. Such a step was that state to his whole preferment after.

_Isocrates_[66] in his oration, where he frameth a prince, ioyneth

priesthood with the prince, as two thinges of like care, requiring like

sufficiencie in persons, like skill in well handling, which two sayth

he, euery one thinkes, he can cunningly weild, but hardly anie one can

handle them well.

If gentlemen wil not trauel and professe _physicke_, let them feele the

price of ignorance, and punish their carcasses besides the consumption

of their cofers, as all learning being refused by them hath no other

way to reueng her selfe, then only to leaue them to ignorance, which

will still attend to flatter and fawne there where small stuffing is,

and that which is most miserable, bycause themselues see it not, will

cause them selues to be their owne _Gnatoes_, a most vnproper part,

to be seene vpon a stage, when the same person plaieth _Thraso_, and

answereth himselfe, as if he were two. Were it not most honorable for

them to see these effectes in their owne persons? _singuler knowledge_

where studie is for knowledge and knowledge for no neede? _liberall

execution_, where desire to do good, and good for gramercie be the true

ends of most honour? where the promises from heauen, the princes vpon

earth, the perpetuall prayer, and neuer dying prayse of the profited

people will remember, and requite that honorable labour, so honestly

employed, that fortunate reuenew so blessedly bestowed, not for priuate

pleasure, but for common profit?

Albeit there is one note here necessarily to be obserued in yong

_gentlemen_ that it were a great deale better that they had no learning

at all and knew their owne ignorance, then any litle smattering,

vnperfit in his kinde, and fleeting in their heades. For their knowne

ignorance doth but harme them selues, where other that be cunning

may supply their rowmes: but their vnripe learning though pretie in

the degree, and very like to haue proued good, if it had taryed the

pulling, and hung the full haruest, doth keepe such a rumbling in

their heades, as it will not suffer them to rest, such a wonder it is

to see the quickesiluer. For the greatnes of their place emboldeneth

the rash vnripenes of their studie, in what degree so euer it be,

whether in not digesting that which they haue read, or in not reading

sufficiently, or in chusing of absurdities to seeme to be able to

defende where their state makes them spared, and meaner mens regard

doth procure them reuerence, though their rashnes be seene, or in not

resting vpon any one thing, but desultorie ouer all. A matter that

may seeme to be somewhat in scholes, euen amongst good scholers: and

very much in that state, where least learning is conmonly best liked,

though best learning be most aduanced, when it ioynes with birth in

sowndnes, and admiration. As the contrary troubleth all the world,

with most peruerse opinions, beginning at the insufficient, though

stout _gentleman_, and so marching forward still among such, as make

more account of the person whence the ground comes, then of the reason

which the thing carieth. Wherefore to conclude, I wish yong _gentlemen_

to be better then the common in the best kinde of learning, as their

meane to come to it, is euery way better. I wish them in exercise, and

the frutes thereof to be their defendours, bycause they are able to

beare out the charge, wherevnder the common of necessitie must shrinke:

That both those wayes they may helpe their countrie in all needes, and

themselues, to all honour.

[Sidenote: The Princes traine.]

The _prince_ and _soueraigne_ being the tippe of _nobilitie_: and

growing in person most priuate for traine, though in office most

publike for rule, doth claime of me that priuate note, which I promised

before. The greatest _prince_ in that he is a childe, is, as other

children be, for soule sometimes fine, sometimes grosse: for body,

sometimes strong, sometimes weake: of mould sometime faire, sometime

meane: so that for the time to beginne to learne, and the matter which

to learne, and all other circumstances, wherein he communicateth with

his subiectes, he is no lesse subiect, then his subiectes be. For

exercise to health, the same: to honour, much aboue: as he is best able

to beare it, where coast is the burden, and honour the ease. We must

take him as God sendes him, bycause we cannot chuse, as we could wish:

as he must make the best of his people, though his people be not the

best. Our dutie is to obey him, and to pray for him: his care will be

to rule ouer vs, and to prouide for vs, the most in safetie the least

in perill. Which seeing we finde it proue true in the female, why

should we mistrust to find it in the male? If the prince his naturall

constitution be but feeble, and weake, yet good traine as it helpeth

forwardnes, so it strengthneth infirmitie: and is some restraint euen

to the worst giuen, if it be well applyed, and against the libertie of

high calling oppose the infamie of ill doing. Which made euen _Nero_

stay the fiue first yeares of his gouernment, and to seeme incomparable

good. When the yong princes elementarie is past, and greater reading

comes on, such matter must be pikt, as may plant humilitie in such

height, and sufficiencie in such neede, that curtesie be the meane

to winne, as abilitie to wonder. Continuall dealing with forraine

_Embassadours_, and conferring at home with his owne counsellours

require both tongues to speake with, and stuffe to speake of.

And wheras he gouerneth his state by his two armes, the

_Ecclesiasticke_, to keepe, and cleare religion, which is the maine

piller to voluntarie obedience: and the _Politike_, to preserue, and

maintaine the ciuill gouernment, which doth bridle will, and enforceth

contentment: if he lacke knowledge to handle both his armes, or want

good aduice to assist them in their dealing, is he not more then lame?

and doth not the helpe hereof consist in learning? Martiall skill is

needfull: But it would be to defend, bycause a sturring _Prince_ still

redye to assaile, is a plague to his people, and a punishment to him

selfe, and in his most gaine, doth but get that, which either he or his

must one daye loose againe, if the losse rest there, and pull not more

with it. But religious skill is farre more massiue: bycause religion as

it is most necessarie for all, so to a _Prince_ it is more then most

of all, who fearing no man, as aboue mans reache, and commanding ouer

all as vnder his commission, if he feare not God his verie next both

auditour, and iudge, in whose hand is his hart? and what a feare must

men be in for feare of most ill, when the _Prince_ feares not him, who

can do him most good? Almighty God be thanked, who hath at this day

lent vs such a _Princesse_, as in deede feareth him, that we neede

not feare her which deseruing to be loued desires not to be feared. I

wish this education to be liked of the _Prince_, to pull the people

onward, by example that they like of, though they cannot aspire to:

as I pray God long preserue her, whose good education doth teach vs,

what education can do, wherby neither this lande shal euer repent, that

education of it selfe did so much good in her: and I haue good cause to

reioice that this my labour concerning education comes abroad in her

time.

FOOTNOTES:

[61] Plutarch. Alexand. Hester lib. Ælianus ποικίλ. 2.

[62] Plut. Sylla. Cæsar.

[63] Plato 12 de leg.

[64] Philo.

[65] Plut. in Cæs.

[66] Ad Nicoclem.

CHAPTER 40.

OF THE GENERALL PLACE, AND TIME OF EDUCATION. PUBLIKE PLACES,

ELEMENTARIE, GRAMMATICALL, COLLEGIATE. OF BOURDING OF CHILDREN ABROAD

FROM THEIR PARENTES HOUSES, AND WHETHER THAT BE BEST. THE VSE AND

COMMODITIE OF A LARGE, AND WELL SITUATE TRAINING PLACE. OBSERUATIONS TO

BE KEPT IN THE GENERALL TIME.