No More Learning

That is
the cause why vnto other beastes nature hathe geuen
swyftnes, flyght, sharpnes of sight, greatnes, and
strengthe of bodye, scales, flyshes, heares, hornes,
nayles, venome, wherby they may both defende their
healthe, and prouide for theyr liuynge, and brynge vp
their yonge: and bryngeth forthe man onlye softe,
naked, and vnfensed: but in stede of all thys, hath
geuen hym a mynde hable to receiue all discipline,
because in this onlye are all thynges, if a man wyll
exercise it. And euerye liuynge thynge, the lesse mete
it is to teachynge, so muche the more it hathe of
natiue prudence. Bees learne not to make their celles,
to gather iuce, and to make honye. The Emets are not
taughte to gather into their holes in somer, wherby
they shulde lyue in wynter, but all these thynges be
done by instruccion of nature. But man neyther can
eate, nor go, nor speake, except he be taught. Then if
the tree brynge forthe eyther no fruite or vnsauerye,
without the diligence of graffing, if the dogge be
vnmete to hunte, the horse vnapte to iuste, the oxe to
the plowe, except oure diligence bee putte to, howe
wylde and vnprofitable a creature wolde man become,
except diligẽtlye, and in dewe tyme he shulde be
fashioned by good bryngynge vp. ¶ I wyll not here
rehearse vnto you the example of Lycurgus knowen of
euerye man, whyche bryngynge oute two whelpes, one of
a gentle kynde, but euyll taughte, that ran to the
meate, that other of sluggyshe syres, but diligently
brought vp, that leafte the meate and leapt vpon the
beast. Nature is an effectuall thynge, but educacion
more effectuall, ouercommeth it. Menne take heede that
they maye haue a good dog to hunte, to haue a good
horse to iournei with, and here thei thynke no
diligence to be to hastie, but to haue a sonne that
shulde be both worship and profite to the parentes,
vpon whome they myghte laye a good part of the charges
of their houshold, whose loue mighte noryshe and beare
vp their vnweldy age, and y^t shuld shew hym self a
trustye and healpynge sonne in a lawe, a good husbande
to his wife, a valiaunte and profitable citizen to the
common wealthe, I saye to haue suche one, eyther they
take no care, or else they care to late. For whõ do
they plant? for whõ do they plowe? for whõ do they
buylde? for whõ do they hunt for riches both by land &
by sea? not for theyr chyldrẽ? But what profite or
worshyp is in these thinges, if he y^t shal be heire
of thẽ can not vse thẽ? With vnmesurable studye be
possessions gotten, but of the possessor we take no
kepe Who prepareth an harpe for the vnskylfull of
musycke? Who garnysheth a librarie for hym that can
skyl of no bookes? And are so great ryches gotten for
hym whyche can not tell howe to vse them? If thou
gettest these thynges to hym that is well broughte vp,
thou geueste hym instrumentes of vertue: but if thou
get them for a rude and rusticall wytte, what other
thynge doest thou then minister a matter of
wantonnesse and mischiefe? What canne bee thoughte
more folyshe then thys kynde of fathers? They prouide
that the bodie of the sonne maye be wythout faute, and
shulde bee made apte to do all manner thynges comelye,
but the mynde, by whose moderacion all honeste wyrkes
do stand, that they care not for. It nedeth me not
here to rehearse that riches, dignitie, authoritie,
and also healthfulnes of body, whych menne so
desirouslye wyshe to theyr chyldren, nothynge doth
more get them vnto man, thẽ vertue and learninge. They
wyshe vnto them a praye, but they wyll not geue thẽ a
nette to take it with all. That thing which is of al
most excellent, thou canst not geue thy sonne, but
thou mayest store hym wyth those good sciences, wherby
the best thynges be gotten. Now is this a great
inconuenience, but it is yet a greater, that they
leaue at home their dogge wel taught, their horse well
broken and taught, and theyr son enstructed wyth no
learnyng. They haue land well tylled, and theyr sonne
shamefull rude. ¶ They haue their house goodly trimmed,
and theyr sonne voyde of all garnyshyng. Further, they
whych after the peoples estimacion seme to be
meruelouse wyse, do prolong the diligence to garnyshe
the mind eyther in to an age vnapte to bee taughte,
or else take no care at all for it, and are meruelouse
thoughtfull of externall goodes of fortune, yea or
euer he be borne, whom they haue appoynted to be lorde
of thẽ all. For what se we not them to do? When their
wyfe is greate with chylde, then call they for a
searcher of natiuities, the parentes axe whether it
shall be a man or a woman kynde. They searche oute the
destenye. If the astrologer by the byrth houre haue
sayde that the chylde shulde be fortunate in warre:
wee wyll, saye they, dedicate this chyld to the kynges
courte. If he shal promyse ecclesiasticall dygnitie,
wee wyll, saye they, hunte for hym by some meanes,
a Byshoprycke, or a fatte Abbotshyp. Thys chylde wyl
we make a president or a deane. ¶ Thys semeth not to
them to hasty a care when they preuente euen the wery
byrth: and semeth it to hastye that is vsed in
fashioning your childrens myndes? So quyclye you
prouide to haue your sonne a capteine or an officer,
and therewyth wylte thou not prouide that he maie be a
profitable captayn or officer of the common wealth?
Before the tyme come you go aboute this, to haue your
sonne a byshop, or an abbot, and wylt thou not fashion
hym to this well, to beare the office of a byshop, or
an abbot? Thou setteste hym to a chariot, and shewest
hym not the manner to guyde it. Thou puttest hym to
the sterne, and passest not that he shulde learne
those thynges that becommeth a shypmaster to know.
Finally in all thy possessions thou regardest nothing
lesse then that, that is moste precious, & for whose
sake al other thynges be gotten. Thi corne fieldes be
goodly, thy houses be fayre, thy vessel is bright, thy
garmentes, and al thy housholde stuffe, thy horses bee
wel kept, thi seruaũtes wel taught, only thy sonnes
wyt is foule, filthy & all sluttishe. Thou hast
perchaũce bought by the drũme a bond slaue, vyle, and
barbarous, if he be rude and ignoraunt, y^u markest to
what vse he is good, & trimly thou bryngest hym vp to
some craft, either of the kytchen, physicke,
husbandrye, or stewardshyp: only thy sõne thou settest
lyght by, as an idle thynge. Thei wyl say: He shal
haue inough to lyue on, but he shall not haue to lyue
well on. Comonly the rycher that men be, the lesse
they care for the bryngyng vp of their chyldren. What
neede is it, say they, of anye learnyng, they shall
haue inoughe? Yea the more nede haue they of the helpe
of phylosophy and learnyng. The greater the shyp is, &
the more marchandyse it carieth aboute, the more neede
it hathe of a connynge shyppe master. Howe greatlye do
Prynces go about this, to leaue vnto their sonnes as
large a dominion as they cã, and yet do none care
lesse that they shuld be brought vp in those good
wayes, wythoute the whych, principalitie can not wel
be ordred. How muche more dothe he geue, that geueth
vs to lyue well, then to lyue? Verye lytel do chyldren
owe vnto theyre fathers of whome they be no more
but begotten, and not also broughte vp to lyue
verteouslye.

¶ The saying of Alexander is muche spoken of: excepte
I were Alexander, I wold wishe to be Diogenes. But
very worthely doth Plutarch rebuke it, because that so
much the more he shuld haue wyshed to haue had
Diogenes philosophye, howe muche the greater hys
dominion was. But muche more shameful is theyr
sluggardy, whyche not onely bryng not vp their chyldrẽ
aright, but also corrupte them to wyckednesse. When
Crates the Thebane dyd perceiue thys abhominacion, not
without a cause he wolde go in to y^e hyest place of
the citye, & there crie out as loud as he could, &
caste them in the teeth wyth theyr madnesse in this
wyse. You wretches what madnesse driueth you? Take you
suche thought to gette money and possessions, & take
you no care for your children for whom you get these
thynges? As they be scante halfe mothers whych onlye
bringe forth, and not vp their chyldren, so be they
scante halfe fathers, which when they prouide
necessaries for theyr chyldrens bodies, euẽ somuch
that they maye ryot wythall, prouide not that their
myndes maye be garnyshed wyth honest disciplines.
Trees paraduẽture wyl grow though eyther baren, or
wyth wild fruite: horses are foled, though perchaunce
they be good for nothyng: but menne (truste me) be not
borne, but fashioned. Menne in olde tyme which by no
lawes, nor good order ledde theyr lyues in woodes, in
wãderynge lustes of bodye, were rather wylde beastes
then men. Reason maketh a man: that hathe no place
where all thynges are gouerned after affection. If
shape and fashion shulde make a man, Images also
shulde be counted among men. Elegantly sayde
Aristippus when a certen ryche man axed him what
profite learnyng shuld brynge to a yong man: & it be
no more but this quod he, y^t in the playing place one
stone sytte not vpon an other. Very properly another
Philosopher Diogenes I trowe, bearynge in the mydday a
candle in his hand, walked aboute the market place
that was full of men: beinge axed what thynge he
sought: I seeke quod he, a man. He knewe that there
was a greate company, but of beastes, and not men. The
same man on a daye, when stãding on an hye place he
had called a great sort together, and sayde nothing
else but come hither men, come hyther men. Some halfe
angrye cryed agayne: we are here men, say what thou
hast. Thẽ quod he: I wold haue men come hyther & not
you whych are nothyng lesse then men, and therwyth
draue them away wyth his staffe. Surely it is very
trewe, that a man not instructed wyth Phylosophye nor
other good sciences, is a creature somewhat worse then
brute beastes. For beastes folowe onely the affectes
of nature, a manne except he be fashioned wyth
learning, and preceptes of philosophy, is rawght into
affeccions more thẽ beastlike. For there is no beast
more wylde, or more hurtefull then a manne, whom
ambicion dryuethe, desyre, anger, enuye, ryot, and
luste. Therfore he that prouideth not that his sonne
may by and by be instructed in the beste learnyng;
neyther is he a manne, nor the sonne of a man. ¶ Were
it not an abhominable sight that the mynde of a man
shulde be in a beastes body? As we haue read that
Circes when she had enchaũted men wyth her wytchcraft,
dyd turne them into Lions, beares and swyne, so that
yet ther shuld be stil in them the mynde of a man,
which thyng Apuleus wrote to haue happened to hym
selfe, and Austin also hathe beleued that men haue
bene turned into wolues. Who could abyde to be called
the father of such a monster. But it is a more
merueylous monster that a beastes mynde shulde be in a
mans bodye, and yet do very many please them selues in
suche chyldren, and bothe the fathers seme, and the
common people thynke suche to be verye wise.

¶ It is sayde that beares caste oute a lumpe of fleshe
wythout anye fashion, whych wyth longe lyckyng they
forme and brynge into a fashyon, but there is no
beares yonge one so euyll fauored as a manne is, borne
of a rude mynde.

¶ Except wyth much studye y^u forme and fashion this,
thou shalt be a father of a monster and not of a man.
If thy sonne be borne wyth a copped head or
crockeshuldred, or splay footed, or wyth syxe fingers
in one hande, howe lothe woldest thou be for it, how
arte thou ashamed to be called the father not of a
man, but of a monster: and art thou not ashamed of so
monstrous a mynde? ¶ Howe discoraged be the fathers in
theyr hertes if their wyfe brynge forthe a naturall, &
an infante of a brute mynde? For they thynke they haue
begottẽ not a man, but a monster, and excepte feare of
the lawe dyd let them, they wolde kyll that that is
borne. Thou blameste nature whych hath denied the
minde of a man to thy chylde, & thou causest by thyne
own negligence, that thy sonne shulde be wythoute the
mynde of a man. But thou wylte saye: Better it is to
be of a brutishe rather thẽ of an vngracious mind.
Naye better it is to be a swyne, thẽ an vnlearned and
euyll man. Nature, when she geueth the a sonne, she
geueth nothyng else, thẽ a rude lumpe of fleshe. It is
thy parte to fashiõ after y^e best maner, that matter
that will obey & folow in euery poynt. If thou wylt
slacke to do it, thou hast a beaste: if thou take hede
thou hast, as I myght saye, a God. Srayght waye assone
as thy infãte is borne, it is apte to be taughte those
thynges whych properlie belonge to a man. Therfore
after the sayinge of Vyrgyll, bestowe diligente labour
vpon hym, euen from hys tender age. Handle the waxe
strayght way whyle it is very soft, fashion thys claie
whle it is moist, season thys earthen vessel wyth
verye good liquour, while it is newe, bye your wolle
whyle it commeth whyte frome the fuller, and is not
defiled wyth any spottes. Antisthenes dyd verye
merilye shewe the same, whyche when he had taken a
certen mans sõne to be taught, and was axed of hys
father what thinges he had neede of: a newe booke quod
he, a newe pensyle, and a new table. Verelye the
philosopher requyred a rude and emptye mynde. Thou
canst not haue a rude lumpe; but and if thou fashyonst
not lyke a manne, of it selfe it wylt waxe naught,
into monstruous formes of wylde beastes. Seynge thou
doest owe this seruyce to God & nature, although there
were no hope that thou shuldest haue any profite
therby, count in thy mynd, how greate comforte, how
greate profite, howe much worshyp the children that be
well brought vp brynge to theyr fathers. [Sidenote:
Chyldren euyl broughte vp, brynge shame to their
parẽtes] Agayne into what shames and greate sorowes
they cast their parentes that bee euyll broughte vp.
There is no nede to bryng here vnto the examples out
of olde chronicles: do no more but remember in thy
mind the housholdes of thine owne citye, howe many
examples shalt y^u haue in eueri place? I know thou
doest often hear such wordes. O happye man that I
were, if my chyldren were buryed. O fortunate mother,
if I hadde neuer broughte forth chylde. It is a
wayghty matter to brynge vp chyldren well, I graunt:
but no man is borne to him selfe, no man borne to be
idle. Thou woldest nedes be a father, y^u muste be a
good father; y^u haste gotten thẽ to the cõmon wealth,
not to thy self only; or to speake more lyke a
christen man, y^u hast begottẽ thẽ to god, not to thy
selfe. Paul wryteth that so in dede women be saued, if
they bryng forth childrẽ, & so brynge thẽ vp that they
continue in y^e study of vertue. God wil straitly
charge the parẽts w^t the childrẽs fautes. Therfore
excepte y^t euen forthwith thou bryng vp honestly y^t,
that is borne, fyrst y^u dost thy self wronge, which
thorow thy negligence, gettest y^t to thy selfe, then
the which no enemye could wyshe to an other, ether
more greuous or paynful. Dionisius did effeminat w^t
delyghtes of the court Dions yong son y^t was run
awaye from him: he knew y^t this shuld be more
carefull to y^e father, then if he had kylled hym w^t
a swerde. A litel whyle after when the yong manne was
forced of his father that was come to him, to returne
agayne to his old vertue, he brake his necke out of a
garret. In dede a certeyne wise hebriciõ wrot very
wisely. A wise child maketh the father glad, & a
folish son is sorow to y^e mother. But a wyse chyld
not only is pleasure to hys father, but also worship
and succoure, and finallye hys fathers lyfe. Contrarye
a folyshe and leude chylde, not only bringeth
heauynesse to hys parentes, but also shame and
pouertye, and olde before the tyme: and at laste
causeth death to them, of whom he had the begynnyng of
lyfe. What nede me to rehearse vp? daily are in our
eies the examples of citizens, whome the euyll maners
of theyr chyldrẽ haue brought to beggarye, whome
eyther the sonne beyng hanged, or theyr daughter an
whoore of the stewes, haue tormented wyth intollerable
shame and vylany. I know greate men, whych of manye
chyldren haue scante one lefte alyue. ¶ One consumed
wyth the abhominable leprie, called by diminucion y^e
french pockes, beareth his death aboute wyth hym:
another hathe burste by drynkynge for the beste game,
an other goyng a whorehuntynge in the nyghte with a
visar, was pitifullye kylled. What was the cause?
Bycause theyr parentes thynkynge it enough to haue
begotten them, and enryched them, toke no heede of
theire bryngynge vp. ¶ They shall dye by the lawe, whych
laye awaye theyr children, and cast them into some
wood to be deuoured of wylde beastes. But there is no
kynde of puttynge them awaye more cruell, then to geue
vp that to beastlye affeccions, whych nature hath
geuen to be fashioned by very good waies. If ther wer
ani witch could wyth euyl craftes, and wold go about
to turne thy sonne into a swyne or a wolfe, woldest
thou not thynke that ther were no punyshemente to sore
for her myscheuouse deede? But that whych thou
abhorrest in her, thou of purpose doest it thy selfe.
How huge a beaste is lechery? how rauenous and
insaciable is ryot? howe wylde a beast is dronkenshyp?
how hurtfull a thing is anger? how horrible is
ambicion? To these beastes dothe he set ouer hys
sonne, whosoeuer from his tender youthe doth not
accustume hym to loue that, that is honeste: to
abhorre synne: yea rather not onlye he casteth hym to
wyld beastes, whych the most cruel casters away are
wonte to do, but also whych is more greuouese, he
norisheth this greate and perilous beaste, euen to hys
owne destruccion. It is a kind of men most to be
abhorred, which hurteth the body of infantes wyth
bewitchyng: and what shal we say of those parentes
whiche thorowe their negligence and euyll educacion
bewitch the mynd? They are called murtherers that kyll
their children beynge newe borne, and yet kyll but the
body: howe great wyckednes is it to kyll the mynde?
For what other thynge is the deathe of the soule, then
foly and wickednes. And he doth also no lesse wrong to
his contrey, to whom asmuch as lyeth in hym, he geueth
a pestilente citizẽ. He is naught to godwards, of whom
he hath receyued a chylde for thys purpose, to brynge
hym vp to vertue. Hereby you may se, how greate and
manifolde mischiefes they committe whych regarde not
the bryngynge vp of tender age. ¶ But as I touched a
lytle before, they synne more greuouslie then do
these, whych not onely do not fashion them to
honestye, but also season the tender and soft vessel
of the infante to myschiefe and wyckednesse, and
teacheth hym vyce before he knowe what vice is. How
shuld he be a modeste man and dyspyser of pride, that
creepeth in purple? ¶ He can not yet sound his fyrste
letters, and yet he nowe knoweth what crimosine and
purple sylke meaneth, he knoweth what a mullet is, and
other dayntie fyshes, and disdainfullye wyth a proude
looke casteth away cõmon dyshes. How can he be
shamefast whẽ he is growen vp, which being a litel
infãt was begon to be fashioned to lecherye? How shall
he waxe liberal whẽ he is old, which being so litel
hath lerned to meruell at money & gold? If ther be ani
kynd of garment lately foũd out, as daili y^e tailers
craft, as in time paste dyd Africa, bringeth forth
some new mõster, y^t we put vpon our infãt. He is
taught to stand in his own cõceite: & if it be takẽ
away, he angerly axeth for it again. Howe shall he
beyng old hate drũkennes, whych when he is an infãt is
taught to loue wine? They teach them by lytle and
lytle suche filthy wordes whych are scant to be
suffered, as sayth Quintilian, of the delicious
Alexandrians. And if the child speake any suche after
them, they kysse hym for hys laboure. I warant you
they know their yong, growynge nothynge out of kynde,
when theyr owne lyfe is nothynge else then an example
of naughtynes. Beynge an infant, he learneth the
vnchaste flatterynge wordes of nurses, and as we saye,
he is fashioned wyth the hand to wanton touchynge.
He seeth hys father well whetteled wyth drynke, and
heareath hym bablynge oute that, that shulde be kepte
in. He sytteth at greate, and not very honest feastes,
he heareth the house ful of iesters, harpes, mynstrels
and daunsers. ¶ To these maners the chyld is so
accustumed, that custume goeth into nature. There be
nacions that fashion their chyldren to fiercenesse of
warre whyle they be yet redde frõ the mother. They
lerne to loke fierslie, the learne to loue the
swearde, and to geue a strype. From such beginninges
thei are deliuered to the master: and do we merueyle
if wee fynde them vnapte to lerne vertue, whych haue
dronke in vyces, euen wyth the mylke? But I hear some
men defendynge theyr folye thus, and saie that by thys
pleasure whiche is taken of the wantõnes of infantes,
the tediousnes of noursyng is recõpẽsed. What is this?
Shuld it be to the verye father more pleasaunt if the
chylde folowe an euyll deede, or expresse a leude
worde, thẽ if wyth his lytle stuttyng tonge, he spake
a good sentence, or folowe any deede that is wel done?
Nature specially hathe geuen to the fyrste age an
easines to folowe and do after, but yet thys folowyng
is somewhat more prone to naughtynesse then to
goodnes. Is vyce more plesaunte to a good man then
vertue, specially in hys chrldren? If anye fylthe fall
vpon the yonge chyldes skyn, thou puttest it away, and
dost thou infect the mynd wyth so foule spottes?
Nothynge stycketh faster then that that is learned in
yonge myndes. I pray you what motherlye hertes haue
those women, whiche dandle in their lap their chyldren
tyl they be almost seuen yeres old, and in maner make
thẽ fooles? If they be so much disposed to play why do
they not rather get apes, and litle puppets to play
wythall? O saye they: they be but chyldren. They be in
deede: but it cã scant be told how muche those fyrste
beginninges of our yong age do helpe vs to guide all
our lyfe after, & howe hard & vntractable a wanton and
dissolute bryngyng vp, maketh the chylde to the
teacher, callynge the same gentlenes, when in deede it
is a marring. Might not an accion of euyl handlyng
children meruelous iustli be laid against such
mothers? For it is plainely a kynde of witchcraft & of
murther. They be punyshed by the lawe, y^t bewitche
their childrẽ, or hurt their weake bodies with
poisons: what do thei deserue which corrupt y^e chiefe
parte of the infãt w^t most vngracious venome? It is a
lighter matter to kyl the body then the mind? If a
child shulde be brought vp amõg the gogle eied
stutters, or haltyng, the body wold be hurt w^t
infecciõ: but in dede fautes of the mind crepe vpon vs
more priuely, & also more quickely, & settel deper.
The apostle Paul worthily gaue this honor vnto the
verse of Menãder, y^t he wold recite it in his
epistels: Euyl comunicaciõ, corrupteth good maners:
but this is neuer truer thẽ in infantes. Aristotle whẽ
he was axed of a certen mã by what meanes he myghte
bringe to pas, to haue a goodly horse: If he be
brought vp quod he, among horses of good kynde. And
y^t if neyther loue nor reason can teach vs howe
greate care we ought to take for y^e first yeres of
our children, at y^e least waies let vs take example
of brute beastes. For it oughte not to greue vs to
learne of thẽ a thynge y^t shall be so profitable,
of whome mãkinde now long ago hath lerned so many
fruitful things: sence a beast called Hippopotamus
hath shewed y^e cutting of veines, & a bird of egipt
called Ibis hath shewed y^e vse of a clister, which
y^e phisiciõs gretly alow. The hearbe called dictamum
whiche is good to drawe out arrowes, we haue knowne it
bi hartes. Thei also haue taughte vs that the eatinge
of crabs is a remedy against the poyson of spyders.
And also we haue learned by the teachyng of lysardes,
that dictamum doth confort vs agaynst the byting of
serpentes. For thys kynde of beastes fyghte naturally
agaynste serpentes, of whom whẽ they be hurt, they
haue ben espyed to fetche theyr remedye of that herbe.
Swallowes haue shewed vs salandine, and haue geuen the
name vnto the hearbe. ¶ The wesyll hathe shewed vs that
rewe is good in medicines. The Storke hathe shewed vs
the herbe organye: and the wylde bores haue declared
y^t Iuy helpeth sickenesses. Serpentes haue shewed
that fenel is good for the eye syght. That vomite of
the stomacke is stopped by lettise, the Dragon
monysheth vs. And that mans donge helpeth agaynst
poyson, the Panthers haue taught vs, and many mo
remedies we haue learned of Brute beastes: yea and
craftes also that be verye profitable for mannes lyfe.
Swine haue shewed vs the maner to plow the land, and
the Swalowe to tẽper mud walles. To be short, there is
in maner nothyng profitable for the lyfe of man,
but y^t nature hathe shewed vs an example in brute
beastes, that they that haue not learned philosophy
and other sciences, maye be warned at the least waye
by them what they shulde do. Do we not se howe that
euery beaste, not only doth beget yonge, but also
fashion them to do their natural office? The byrde is
borne to flye. Doest thou not se how he is taught
therunto & fashioned by his dãme? We see at home how
the cattes go before their kytlynges, and exercyse
them to catch myse and byrdes, because they muste lyue
by them. ¶ They shewe them the praye whyle it is yet
alyue, and teache them to catche it by leapyng, and at
last to eate them. What do hartes? Do they not forth
wyth exercise their fawnes to swyftnes, and teach thẽ
howe to runne? they brynge them to hye stiepe doune
places, & shewe them how to leap, because by these
meanes they be sure agaynste the traines of the
hunters. Ther is put in writing as it were a certen
rule of techyng elephãtes and dolphins in brynginge vp
their yonge. In Nyghtingales, we perceiue the offices
of the techer and learner, how the elder goth before,
calleth backe, and correcteth, and howe the yonger
foloweth and obeyeth. And as the dogge is borne to
huntyng, the byrde to flyinge, the horse to runnyng,
the oxe to plowynge, so man is borne to philosophy and
honeste doinges: and as euery liuing thing lerneth
very easly that, to the whiche he is borne, so man
wyth verye lytle payne perceiueth the lernyng of
vertue and honestye, to the whiche nature hath graffed
certen vehemente seedes and principles: so that to the
readinesse of nature, is ioyned the diligence of the
teacher. What is a greater inconuenience then beastes
that be wythout reason to knowe and remember theyr
duetye towarde theyr yong: Man whych is deuided from
brute beastes by prerogatiue of reason, not to know
what he oweth to nature, what to vertue, and what to
God? And yet no kynde of brute beastes looketh for
anye rewarde of theyre yong for their noursynge and
teachynge, excepte we luste to beleue that the Storkes
noryshe agayne they dãmes forworne wyth age, and bear
them vpon their backes. But among men, because no
continuance of time taketh awaye the thanke of
naturall loue: what comfort, what worshyp, what
succoure doth he prepare for hym selfe, that seeth hys
childe to be well brought vp? Nature hathe geuen into
thy handes a newe falowed fielde, nothynge in it in
deede, but of a fruitfull grounde: and thou thorow
negligence sufferest it to be ouergrowen wyth bryers
and thornes, whyche afterwardes can not be pulled vp
wyth any diligence. In a lytell grayne, howe greate a
tree is hyd, what fruite will it geue if it spring
oute.

¶ All thys profite is lost except thou caste seede
into the forowe, excepte thou noryshe wyth thy labour
this tender plant as it groweth, and as it were make
it tame by graffyng. Thou awakest in tamyng thy plãt,
and slepeste thou in thy sonne? All the state of mans
felicitie standeth specially in thre poyntes: nature,
good orderyng, and exercyse.
I cal nature an aptnes to
be taught, and a readines that is graffed within vs to
honestye. Good orderynge or teachyng, I call doctryne,
which stondeth in monicions and preceptes. I call
exercyse the vse of that perfitenes which nature hath
graffed in vs, and that reason hath furthered. Nature
requyreth good order and fashionynge: exercyse, except
it be gouerned by reason, is in daunger to manye
perylles and erroures. They be greatly therefore
deceiued, whych thynke it sufficiẽt to be borne, & no
lesse do they erre whyche beleue that wysedome is got
by handelynge matters and greate affayres wythoute the
preceptes of philosophye. Tel me I praye you, when
shall he be a good runner whych runneth lustelye in
deede, but eyther runneth in the darke, or knoweth not
the waye? ¶ When shall he bee a good sworde player,
whych shaketh hys sworde vp and downe wynkyng?
Preceptes of philosophye be as it were the eyes of the
mynde, and in manner geue lyght before vs that you may
see what is nedefull to be done and what not. Longe
experience of diuerse thinges profite much in dede,
I confesse, but to a wyse man that is diligently
instructed in preceptes of well doynge. Counte what
thei haue done, and what thei haue suffered all theyr
lyfe, whych haue gotten them by experience of thinges
a sely small prudence & thinke whether y^u woldest
wyshe so greate myschiues to thy sonne. Moreouer
philosophye teacheth more in one yere, then dothe anye
experience in thyrty, and it teacheth safely, whẽ by
experience mo men waxe miserable then prudent, in so
much that the old fathers not without a cause sayde:
a man to make a perill or be in ieopardy, whych
assayed a thyng by experience. Go to, if a man wold
haue hys sonne well seene in physycke, whether wolde
he rather he shulde reade the bookes of physicions or
learne by experience what thynge wolde hurt by
poysonyng, or helpe by a remedy. Howe vnhappye
prudence is it, when the shypman hathe learned the
arte of saylynge by often shypwrackes, when the prince
by continuall batayles and tumultes, and by cõmon
myschieues hath learned to beare hys office? Thys is
the prudence of fooles, and that is bought to dearlye,
that men shulde be wyse after they be strycken wyth
myschief. He learneth very costely, whych by wanderyng
lerneth not to wander. Philippus wyselye learned hys
sonne Alexander to shewe hym selfe glad to lerne of
Aristotle: and to learne philosophy perfectlye of him
to the entẽt he shuld not do that he shuld repent hym
of. And yet was Phylyp cõmended for hys singuler
towardnes of wytte. What thynke ye then is to be
looked for of the cõmon sorte. But the manner of
teachynge doth briefly shewe what we shulde folowe,
what wee shulde auoyde: neyther dothe it after wee
haue taken hurte monyshe vs, thys came euyll to passe,
hereafter take heede: but or euer ye take the matter
in hande, it cryeth: If thou do thys, thou shalt get
vnto the euyll name and myschiefe. Let vs knytte
therfore this threfolde corde, that both good teachyng
leade nature, and exercise make perfite good
teachynge. Moreouer in other beastes we do perceiue
that euery one doth sonest learne that that is most
properly belonging to hys nature, and whych is fyrste
to the sauegarde of hys healthe: and that standeth in
those thynges which brynge either payne or destrucciõ.
Not onlye liuing thyngs but plantes also haue thys
sence. For we se that trees also in that parte where
the sea doth sauour, or the northen winde blow, to
shrynke in their braunches and boughes: and where the
wether is more gentle, there to spreade them farther
oute.

¶ And what is that that properly belongeth vnto man?
Verelye to lyue according to reason, and for that is
called a reasonable creature, and diuided frõ those
that cã not speake And what is most destrucciõ to mã?
Folyshenes. He wyll therfore be taught nothyng soner
then vertue, and abhorre from nothynge sooner then
folyshenesse, if so be the diligence of the parentes
wyll incontinent set aworke the nature whyle it is
emty. But we here meruelous complantes of the common
people, howe readye the nature of chyldrẽ is to fal to
vyce, & how hard it is to drawe them to the loue of
honesty. They accuse nature wrongfullye. The greatest
parte of thys euyll is thorowe oure owne faute, whyche
mar the wittes w^t vyces, before we teache them
vertues. And it is no maruell if we haue them not
verye apte to learne honestye, seyng they are nowe
already taught to myschiefe. And who is ignoraunt,
that the labour to vnteache, is both harder, and also
goth before teachyng. Also the common sorte of men do
amysse in thys pointe thre maner of wayes: eyther
because they vtterlye neglecte the bryngynge vp of
chyldren, or because they begynne to fashion their
myndes to knoweledge to late, or because they putte
them to those men of whome they maye learne that that
muste be vnlerned agayne. Wee haue shewed those fyrst
maner of men vnworthi to be called fathers, and that
they very litle differ from suche as sette theyr
infantes out abrode to be destroyed, and that they
oughte worthely to be punyshed by the lawe, which doth
prescribe this also diligentlye by what meanes
chyldren shuld be brought vp, & afterwards youth. The
second sorte be very manye, wyth whom nowe I specially
entend to striue. The thyrd doth amysse two wayes,
partly thorowe ignoraunce, partly thorowe retchlesnes.
And syth it is a rare thynge and a shame to be
ignoraunte to whome thou shuldest put oute thy horse,
or thy grounde to be kepte, howe muche more shamefull
is it not to knowe whom thou shuldeste put thy chylde
in truste wythal, beynge the dearest part of thy
possessions? Ther thou beginnest to lerne that, that
thou canst not skyll well of thy selfe, thou axest
counsell of the beste seene: here thou thynkeste it
maketh no matter to whom thou committest thy sonne.
Thou assignest to thy seruantes, eueri man his office
that is metest for hym. Thou tryest whom thou mayest
make ouersear of thy husbandrie, whome to appoint to
the kitchen, and who shulde ouersee thy housholde. And
it there be any good for nothynge, a slug, a dulhead,
a foole, a waster, to hym we cõmit oure childe to be
taught: and that thynge whych requireth the cunningest
man of all, is put to y^e worst of our seruauntes.
What is vntoward, if here menne haue not an vntoward
mind? Ther be some whych for theyr couetous mynd be
afeard to hyre a good master, and geue more to an
horskeper then a teacher of the chyld. And yet for al
that they spare no costly feastes, nyght & day thei
playe at dice, and bestowe moch vpon houndes & fooles.
In thys thynge onely they be sparers and nigardes,
for whose cause sparinge in other thynges myght be
excused. I wold ther wer fewer whych bestowe more vpon
a rotten whore, then vpon bringyng vp of their chylde.
Nothyng sayth the Satir writer stãdeth the father in
lesse cost then the sonne. Peraduenture it wyll not be
much amisse here to speake of y^e day dyet, which
longe ago was muche spokẽ of in y^e name of Crates.
They report it after thys fashion. Alow to thy coke
. x. poũd, to thy physicion a grote, to thy flatterer
. v. talẽts, to thy coũseller smoke, to thy harlot a
talent, to thy philosospher . iii. halfpẽs. What
lacketh to this preposterous count, but to put to it
y^t the teacher haue . iii. farthings: Howbeit I thinke
y^t the master is meant vnder y^e name of philosopher.
Whẽ one that was riche in money, but nedy of wit axed
Aristippus what wages he wold axe for teching his son,
& he answered . v. C. grotes. You axe quod he to great a
sũme: for w^t this much money a man maye bye a
seruaunte. ¶ Then the philosopher very properly againe:
but now, quod he, for one thou shalt haue two: a sonne
mete to do the seruice, and a philosopher to teache
thy sonne. Further if a man shulde bee axed, whether
he wold haue hys onlye sonne dead to wynne an hundred
horses, if he had any crumme of wysedome, he wold
answer (I thinke:) in no wyse. Whi geuest thou then
more for thi horse? why is he more diligẽtly takẽ hede
to then thy sonne? why geuest thou more for a fole,
then for the bringyng vp of thy chylde? Be frugall and
sparynge in other thynges, in thys poynt to be
thryfty, is no sparynge but a madnes. There be other
agayn that take good heede in chosyng a master, but
that is at the desyre of their friendes. They lette
passe a meete and cunninge man to teache chyldren, and
take one that can no skyll, for none other cause, but
that he is set forwardes at the desyres of their
friendes. Thou mad man, what meanest thou? In saylynge
thou regardest not the affeccion of thẽ y^t speake
good wordes for a man, but thou setteste hym to the
helme, whych can beste skyll to gouerne the shyp: in
the sonne, whẽ not only he hymself is in ieopardy, but
the father and mother and all the housholde, yea and
the common wealth it selfe, wylte thou not vse like
iudgement? Thy horse is sicke, whether wilt thou sende
for a leche at the good word of thy friend, or for his
cũning in lechcraft. What? Is thy sonne of lesse price
vnto the then thi horse? Yea settest thou lesse by thy
selfe then by thy horse? This beyng a foule thynge in
meane citizens, how much more shamefull is it in great
menne? At one supper a dashynge agaynst the mischeuous
rocke of dice, and so hauynge shypwrake, thei lose two
hundred poũd, and yet they saye they be at coste, if
vpon theyr son they bestowe aboue . xx. pounde. No man
can geue nature, eyther to himselfe, or to other:
howbeit in this poynte also the diligẽce of the
parẽtes helpeth much. The fyrst poynt is, that a mã
chose to hym selfe a wyfe that is good, come of a good
kynred, and well broughte vp, also of an healthfull
bodie. For seyng the kynred of the body and mynde is
very straytlye knytte, it can not be but that the one
thynge eyther muste be holpen or hurte of the other.
The nexte is, that when the husbande dothe hys duetye
to get chyldren, he do it neither beyng moued wyth
anger, nor yet drunken, for these affeccions go into
the chylde by a secrete infeccion. A certen
philosopher seemed to haue marked that thyng properly,
whyche seynge a yonge man behauinge hym selfe not
verye soberlie, it is meruell quod he, but if thy
father begat the whẽ he was dronke. Verily I thynke
this also maketh greatli to the matter, if the mother
at all times, but specially at y^e time of concepcion
and byrthe, haue her mynde free from all crimes, and
be of a good cõscience. For ther can be nothyng eyther
more quiet or more merye then such a mynd. The thyrd
point is y^t the mother noryshe with her own brestes
her infãt, or if ther hap any necessitie that it maye
not so be, let be chosẽ a nurse, of a wholsome body,
of pure mylke, good condicions, nether drunkẽ, not
brauler, nor lecherous. For the vices that be takẽ
euen in y^e very beginninges of lyfe, both of the
bodye and of the mynd, abyde fast vntyl we be olde.
Some men also write y^t it skilleth muche who be his
sucking felowes & who be his playfelowes. Fourthlye
that in due season he be set to a chosen scholemaster
alowed by all mens witnes, and many waies tryed. You
must be diligẽt in chosyng, and after go thorowe with
it. Homer disaloweth wher many beare rule: and after
the olde prouerbe of the grekes. The multitude of
captaines dyd lose Caria. And the oftẽ chaunginge of
physicions hath destroyed manye. There is nothynge
more vnprofitable, then often to chaunge y^e master.
For by that meanes the web of Penelopes is wouẽ and
vnwouen. But I haue knowen childrẽ, whych before they
wer . xii. yere old, had more thẽ . xii. masters, and
that thorowe the rechelesnesse of their parẽtes. And
yet after this is done must the parẽtes be diligẽt.
They shall take heede bothe to the master & to the
sonne, neither shall they so caste away al care from
thẽ as they are wonte to laye all the charge of the
doughter vpon the spouse, but the father shall
oftentyme looke vpon them, and marke whether he
profite, remembrynge those thynges whych the olde men
spake both sagely and wittely, that the forehead is
set before the hynder part of the head: and that
nothyng sooner fatteth the horse then the masters eye,
nor that no dunge maketh the ground more fruitfull
then the masters footyng. I speake of yonge ons. For
as for the elders it is meete sometyme that they be
sente far out of oure syght, whiche thing as it were a
graffing, is inespecially wont to tame yonge mens
wyttes. Emonge the excellent vertues of Paulus
Emilius, this also is praised, that as oftẽ as he
might for his busines in the cõmon welth he wolde be
at the exercises of hys sõnes. And Plinie the nepheu
was contente nowe and then to go into the schole for
his friendes sonnes sake, whom he had taken vpon him
to brynge vp in good learnynge. ¶ Furthermore, that that
wee haue spoken of nature is not to be vnderstand one
wayes. For there is a nature of a common kinde, as the
nature of a man in to vse reason. But ther is a nature
peculier, eyther to hym or him, that properly belõgeth
either to thys man or that, as if a man wolde saye
some menne to be borne to disciplines mathematical
some to diuinitie, some to rethorike some to poetrie,
and some to war. So myghtely disposed they be and
pulled to these studies, that by no meanes they canne
be discoraged from them, or so greatly they abhor
them, that they wyl sooner go into the fyre, then
apply their mynde to a science that they hate. I knewe
one familierlye whych was verye well seene both in
greke and latin, and well learned in all liberall
sciences, when an archbyshop by whõ he was found, had
sende hither by hys letters, that he shulde begynne to
heare the readers of the lawe agaynst hys nature.
After he had cõplayned of this to me (for we laye both
together) I exhorted hym to be ruled by his patron,
saying that it wold wexe more easily, that at the
beginning was harde, and that at the least waye he
shulde geue some part of hys tyme to that study. After
he had brought oute certen places wonderfull folyshe,
which yet those professours halfe goddes dyd teache
their hearers wyth greate authoritie, I answered, he
shuld set light by them, & take out that whyche they
taught well: and after I had preased vpon hym wyth
many argumentes, I am quod he so minded, that as often
as I turne my selfe to these studies, me thinketh a
swerde runneth thorowe my hert. Menne that bee thus
naturallye borne, I thynke they be not to bee
compelled against their nature, lest after the common
saying we shuld leade an Oxe to wreastlynge, or an
Asse to the harpe. Peraduenture of this inclinacion
you may perceiue certen markes in lytle ons. There be
that can pronosticate such thynges by the houre of hys
birthe, to whose iudgemente howe muche ought to be
geuen, I leaue it to euerye mans estimacion. It wolde
yet muche profite to haue espyed the same assoone as
can be, because we learne those thynges most easelie,
to the which nature hath made vs. I thinke it not a
very vayne thing to coniecture by y^e figure of the
face and the behaueour of the rest of the bodie, what
disposicion a man is of. Certes Aristotle so greate a
philosopher vouchsaued to put oute a booke of
phisiognonomye verye cunnynge and well laboured. As
saylyng is more pleasaunt when wee haue borne the wynd
and the tyde, so be we soner taught those things to
the whych we be inclined by redines of wyt. Virgyll
hath shewed markes wherby a man may know an oxe good
for y^e plough, or a cowe meete for generacion &
encrease of cattell. Beste is y^t oxe that looketh
grimly. He techeth by what tokẽs you may espie a yong
colt mete for iusting. Straight waye the colt of a
lusty courage trãpleth garlic in the fieldes . &c. for
you know the verses. They are deceyued whyche beleue
that nature hathe geuen vnto man no markes, whereby
hys disposiciõ maye bee gathered, and they do amisse,
that do not marke them thar be geuen. Albeit in my
iudgemente there is scante anye discipline, but that
the wyt of man is apt to lerne it, if we continue in
preceptes and exercise. For what may not a man learne,
when an Eliphant maye be taught to walke vpõ a corde,
a bear to daunse, and an asse to playe the foole. As
nature therefore is in no mannes owne hande, so wee
haue taught wherin by some meanes we maye helpe
nature. But good orderynge and exercise is altogether
of our own witte and diligence. How much the waye to
teach doth helpe, thys specially declareth, that we se
daylye, burdens to be lyft vp by engins and arte,
whiche otherwyse coulde bee moued by no strength. ¶ And
how greatly exercise auaileth that notable saying of
the old wise man, inespeciallye proueth, that he
ascribeth all thynges to diligence and study. But
labour, say they, is not meete for a tender age, &
what readines to lerne can be in children whych yet
scarse knowe that they are men: I wyll answere to
bothe these thinges in few wordes. How agreeth it that
that age shulde bee counted vnmeete for learnynge,
whych is nowe apte to learne good maners? But as there
be rudimentes of verture, so be there also of
sciences. Philosophy hath his infancie, hys youthe,
and rype age. An horsecolt, which forthwyth sheweth
his gentle kynd, is not straight way forced wyth the
bytte to cary on his backe an armed manne, but wyth
easy exercises he learneth the fashion of warre.
The calfe that is appoynted to the plowghe, is not
strayght wayes laden wyth werye yockes, nor prycked
wyth sharpe godes, but as Virgyl hath elegantlye
taught: Fyrst they knyt aboute his necke circles made
of tender twygges, and after when his free necke hathe
bene accustumed to do seruice, they make rounde hoopes
mete, & when they be wrythẽ, ioyne a payre of meete
ons together, and so cause the yonge heyfers to gooe
forwardes, and often tymes they make them to draw an
empty cart, and sleightly go awaye, but afterwards
they set on a great heauy axeltree of beeche, and make
them to draw a great plough beame of yrõ. Plowmen can
skyll howe to handell oxen in youthe, and attemper
their exercises after their strength muche more
diligently ought this to be done in bringing vp our
children. Furthermore the prouidẽce of nature hath
geuen vnto litle ons a certen mete habilitte. An
infant is not yet meete to whome thou shuldest reade
y^e offices of Cicero, or the Ethickes of Aristotle,
or the moral bokes of Seneca or Plutarche, or the
epistles of Paule, I confesse, but yet if he do any
thyng vncomly at the table, he is monyshed, and when
he is monyshed, he fashioneth hym selfe to do as he is
taught. He is brought into the temple, he lerneth to
bowe his kne, to holde hys handes manerly, to put of
hys cap, and to fashion all the behaueour of hys bodie
to worshyp God, he is cõmaunded to holde hys peace
when misteries be in doyng, and to turne hys eyes to
the alter. These rudimentes of modestye and vertue the
childe lerneth before he can speake, which because
they sticke fast vntil he be elder, they profit
somwhat to true religiõ. There is no differẽce to a
chyld when he is first borne, betwene his parẽntes &
straungers. Anon after he learneth to knowe his
mother, & after his father. He learneth by litle &
litle to reuerẽce thẽ, he learneth to obey them, & to
loue thẽ. He vnlerneth to be angrye, to be auẽged,
& when he is biddẽ kysse thẽ that he is ãgry withal,
he doth it, & vnlerneth to bable out of measure. He
lerneth to rise vp, & geue reuerence to an old mã, &
to put of his cap at y^e image of the crucifix. Thei
that thinke y^t these lytle rudimẽtes help nothing to
vertue, in my mind be greatly deceiued, A certẽ yonge
man whẽ he was rebuked of Plato because he had plaied
at dice cõplained y^t he was so bitterly chiddẽ, for
so litle harme. Thẽ quod Plato, although it be but
smal hurt to play at dice, yet is it great hurt to vse
it. As it is therefore a greate euyll to accustume thy
selfe to euyl, so to vse thy selfe to small good
thynges is a greate good. And that tender age is so
muche the more apte to learne these thyngs, because of
it selfe it is plyaunt vnto all fashions, because it
is not yet occupyed wyth vyce, and is glad to folowe,
if you shewe it to do any thinge. And as cõmonlye it
accustumeth it selfe to vyce, or euer it vnderstand
what vyce is, so wyth lyke easynes maye it be
accustumed to vertue. And it is beste to vse best
thinges euen at the fyrst. That fashion wyll endure
longe, to the which you make the empty and tender
mynde. Horace wrote that if you thruste oute nature
wyth a forke, yet wyll it styll come againe. He wrot
it and that very truly, but he wrote it of an olde
tre. Therefore the wise husband man wil straight waye
fashion the plante after that maner whyche he wyll
haue tarye for euer when it is a tree. It wyll soone
turne in to nature, that you powre in fyrste of all.
Claye if it be to moyste wyl not kepe the fashion that
is prynted in it: the waxe may be so softe that
nothynge can bee made of it. But scarse is there any
age so tender that is not able to receyue learnyng. No
age sayth Seneca, is to late to learne: whether that
be true or no I wot not, surely elderly age is very
harde to learne some thyngs. This is doutles, that no
age is so yonge but it is apte to be taught,
inespecially those thynges vnto the whych nature hathe
made vs, for as I sayd: for thys purpose she hath
geuen a certen peculier desyre of folowyng, that what
so euer they haue herde or seene, they desyre to do
the lyke, and reioyse when they thynke they can do any
thyng: a man wolde saye they wer apes. And of thys
ryseth the fyrste coniecture of their wyt and aptnes
to be taughte. Therefore assone as the man chyld is
borne, anone he is apte to lerne maners. After whẽ he
hath begon to speake, he is mete to be taught letters.
Of what thynge regarde is fyrste to be had, a readines
by & by is geuen to lerne it. For learnyng although it
haue infinite commodities, yet excepte it wayte vpon
vertue, it bryngeth more harme then good. Worthilye
was refused of wyse menne theire sentence, which
thought that children vnder seuen yere olde shulde not
be set to lernyng: and of thys sayinge many beleued
Hesiodus to be the author, albeit Aristophanes the
gramarian sayd, that those morall preceptes in the
whych worke it was written, were not made by Hesiodus.
Yet nedes must be some excellẽt wryter, which put
forth such a booke that euen learned menne thought it
to be of Hesiodus doing. But in case it were Hesiodus,
without doute yet no mans authoritie oughte to be of
suche force vnto vs, that we shulde not folowe the
better if it be shewed vs. Howebeit who soeuer wer of
thys mynd, they meant not thys, that all thys time
vntyll seuen yeres shulde bee quite voyde of teachyng,
but that before that tyme chyldren shulde not bee
troubled wyth the laboure of studies, in the whych
certeine tediousnes muste bee deuoured, as of cannyng
wythout booke, sayinge the lesson agayn, and wyth
wrytinge it, for scant maye a man fynde anye that
hathe so apte a wytte to bee taught, so tractable and
that so wil folowe, whyche wyll accustume it selfe to
these thynges wythout prickyng forward. Chrisippus
apoynted thre yeres to the nourses, not that in the
meane space there shuld be no teachynge of manners,
and speach, but that the infante shulde be prepared by
fayr meanes to lern vertue and letters, ether of the
nurses, or of the parentes, whose maners wythout
peraduẽture do help very much to the good fashionynge
of chyldren. And because the fyrste teachyng of
chyldren is, to speake playnly and wythout faute, in
this afore tyme the nourses and the parentes helpe not
a lytle. Thys begynnyng, not only very muche profiteth
to eloquẽce, but also to iudgement, and to the
knowledge of all disciplines: for the ignoraunce of
tonges, eyther hath marred all the sciences, or
greatly hurt thẽ, euẽ diuinitie it selfe also,
phisicke & law. The eloquence of the Gracchians was
muche merueyled at in tyme paste, but for the most
they myghte thanke theyr mother Cornelia for it,
as Tullie iudgeth. It apeareth sayth he, that the
chyldren wer not so much brought vp in the mothers
lappe, as in the mothers cõmunicacion. So theyr fyrste
scholyng was to them the mothers lap. Lelia also
expressed in her goodly talke the eloquence of her
father Caius. And what marueile. While she was yet
yonge she was dyed wyth her fathers communicacion,
euen when she was borne in his armes. The same
happened to the two sisters, Mucia and Licinia, neeces
vnto Caius. Specially is praysed the elegaunce of
Licinia in speakyng, whiche was the daughter of Lucius
Crassus, one Scipios wyfe as I weene. What nedes many
words? All the house and all the kynred euen to the
nepheus, and their cosyns dyd often expresse elegance
of their fore fathers in artificiall and cunnyng
speakyng. The daughter of Quintus Hortencius so
expressed her fathers eloquence, that ther was longe
ago an oracion of hers to se, that she made before the
officers called Triumuiri, not only (as Fabius sayth)
to the prayse of womankynd. To speake without faut no
litle helpe brynge also the nourses, tutors, and
playefelowes. For as touching the tonges, so great is
the readines of that age to learne them, that within a
few monethes a chylde of Germany maye learne Frenche,
and that whyle he dothe other thinges also: neyther
dothe that thynge come euer better to passe then in
rude and verye yonge yeres. And if this come to passe
in a barbarous and vnruled tonge, whych wryteth other
wyse then it speaketh, and the whych hathe hys
schriches and wordes scarse of a man, howe muche more
easely wyl it be done in the Greeke or Latine tonge?
Kyng Mithridates is read to haue perfitly knowen
. xxii. tonges, so that he could plead the lawe to
euery nacion in their owne tonges wythoute anye
interpreter. ¶ Themistocles within a yeres space lerned
perfitely the Persians tong because he wolde the
better cõmen wyth the kyng. If sũwhat old age can do
that, what is to be hoped for of a chylde? And all
this businesse standeth specially in two thynges,
memorye and imitacion. We haue shewed before alredy
that there is a certein naturall greate desyre in
chyldren to folowe other, and very wyse men wryte that
memorie in chyldren is verye sure in holdinge faste:
and if we distrust there authoritie, experience it
selfe wyll proue it vnto vs.