No More Learning

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. Those thynges that we
haue seene beying chyldren, they so abide in our
mindes, as thou we had sene them yesterdaie. Thinges
that we read today whẽ we be old, wythin two daies
after if we read thẽ agayn they seme newe vnto vs.
Furthermore howe fewe haue we seene whych haue had
good successe in lernynge the tonges when they were
olde? And if some haue wel spedde them in knowledge,
yet the right sound and pronunciacion hath chaunsed
either to none, or to very few. For rare examples be
no common rules. Neyther for thys muste we call
chyldren to lerne the tonges after sixtene yere olde,
because that the elder Cato lerned latine, and Greeke,
when he was thre score and ten yeres olde. But Cato of
Vtica muche better lerned then the other and more
eloquent, when he was a chylde was continuallye wyth
hys master Sarpedo. And hẽce we ought so much the more
to take heede, because that yonge age led rather by
sense then iudgemẽt, wyll assone or peraduenture soner
lerne leudnes & things y^t be naught. Yea we forget
soner good thinges thẽ naught. Gentile philosophers
espyed that, & merueyled at it, and could not search
out the cause, whiche christẽ philosophers haue shewed
vnto vs: which telleth y^t this redines to mischiefe
is setteled in vs of Adam the first father of mãkind.
Thys thynge as it can not be false, so is it very
true, that the greateste parte of this euyll cõmeth of
leude and naughty bryngyng vp, inespeciallye of tender
youthe, whyche is plyeable to euerye thynge.

¶ We fynd in writyng that great Alexander lerned
certeine fautes of hys master Leonides, whyche he
could not leaue when he was well growẽ vp, and a great
Emperour. Therfore as long as amonge the latines
floryshed that old vertuousnes of good maners,
chyldren were not committed to an hyrelynge to be
taught, but were taughte of the parentes them selues &
their kinsfolke, as of their vncles both by father and
mother, of the graundfathers, as Plutarch sayth: For
they thought it especially perteyned to the honour of
their kynred, if they had very manye excellentlye well
seene in liberall knowledge, where as now adayes all
nobilitie almost stãdeth in painted & grauen armes,
dauncing, huntynge and dicynge. Spurius Carbilius of a
bond man made free, whose patron Carbilius brought in
the fyrste example of diuorce, is reported to be the
fyrste that taught an opẽ grãmer schole. Before thys
tyme it was counted a verye vertuous office if euery
mã taughte hys kynsefolke in vertue and lernyng. Nowe
is thys theyr onlye care, to seeke for their chyld a
wyfe wyth a good dowrye. That done, they thynke they
haue done all that belongeth to a father. But as the
world is alwayes redy to be worse and worse, dayntines
hathe perswaded vs to comune this office to a tuter
that is one of our householde, and a gentleman is put
to be taught of a seruaunte. In whyche thynge in
deede, if we wolde take heede whom we chose, the
ieopardy were so muche the lesse, because the teacher
liued not only in y^e fathers syght, but also wer
vnder hys power if he dyd amysse. They that wer very
wyse, either bought lerned seruauntes, or prouided
they myghte be lerned, that they myghte be teachers to
their children. But howe muche wyser were it, if the
parents wolde get lernyng for thys entent, that they
them selues myght teach theyr owne chyldren. Verelye
by thys meanes the profite wolde be double, as the
cõmoditie is double if the Byshoppe shewe hym selfe a
good man, to the entente he maye encourage very many
to the loue of vertue. Thou wyle saye; euerye mã hath
not leasure, and they be lothe to take so greate
payne. But go to good syr, Lette vs caste wyth oure
selfe howe muche tyme wee lose at dice, bankettynge,
and beholdynge gaye syghtes, and playinge wyth fooles,
and I weene wee shall bee ashamed, to saye wee lacke
leasure to that thynge whych oughte to be done, all
other set asyde. We haue tyme sufficiente to do all we
shoulde do, if we bestowe it so thriftelye as we
shulde do. But the daye is short to vs, whẽ we lose
the greater part thereof. Consider thys also, howe
greate a porcion of tyme is geuen now and then to the
foelyshe busines of our friendes. If we can not do as
they all wolde haue vs, verelye wee oughte chiefely to
regarde our chyldren. What payne refuse we to leaue
vnto oure chyldren a ryche patrimonye and well
stablished: and to get that for them whiche is better
then all this, shulde it yrke vs to take laboure?
namelye when naturall loue and the profite of them
whyche be mooste deareste vnto vs, maketh sweete al
the grief and payne. If that were not, when wolde the
mothers beare so longe tediousenes of chyldbyrth and
nursyng. He loueth his sonne lyghtlye whych is greued
to teache hym. ¶ But the manner to enstructe them was
the more easy to them in olde tyme, because the
learned and vnlearned people spake all one tong, saue
that the learned spake more truelye, more elegantly,
more wiselye, and more copiouselye. I confesse that,
and it were a very shorte way to learnynge, if it were
so nowe a dayes. And there haue bene some that haue
gone aboute to renewe and brynge again those olde
examples, and to doo as those olde fathers haue done
afore tyme, as in Phrisia, Canterians, in Spayne
Queene Elisabeth the wyfe of Fardinandus, out of whose
familye there haue come forthe verye manye womenne
bothe merueylouselye well learned and verteouse. Emong
the englishe men, it greued not the ryght worshypful
Thomas More, although beyng much occupyed in the
kynges matters, to be a teacher to hys wyfe,
daughters, and sonne, fyrste in vertue, and after to
knowledge of Greke and Latine. Verely this ought to be
done in those that we haue apoynted to learnynge.
Neyther is there anye ieopardie that they shulde be
ignoraunt in the peoples tonge, for thei shall learne
that whether they wyl or not by companye of men. And
if there be none in oure house that is lerned, anon we
shulde prouide for some cunnyng man, but tryed both in
maners and lernyng. It is a folyshe thyng to make a
profe in thy sone, as in a slaue of litle value,
whether hys teacher be learned or not, and whether he
bee a good man that thou haste gotten hym or not. In
other thinges pardon may be geuen to negligence, but
here thou muste haue as manye eyes as Argus had, and
muste be as vigilant as is possible. They say: a man
maye not twyse do a faute in war: here it is not
laweful to do once amisse. Moreouer the soner the
child shall be set to a master, so much shal hys
brynginge vp come the better to passe. I knowe some
men fynde thys excuse, that it is ieopardy lest the
labour of studies make y^e good health of the tender
bodye weaker. Here I myght ensure, y^t althoughe the
strength of the bodye wer sumwhat taken awaye, that
thys incõmoditie is well recompensed by so goodly
gyftes of the mynd. For we fashion not a wrestler, but
a philosopher, a gouernour of the common wealth, to
whõ it is sufficient to be healthful, although he haue
not the strengthe of Milo: yet do I cõfesse that
somewhat we must tender the age, that it maye waxe the
more lustye. But there be manye that foolyshely do
feare leste their chyldren shulde catche harme by
learnynge, whych yet feare not the much greater peryll
that cometh of to muche meate, whereby the wyttes of
the litle ons no lesse be hurted then bee theyr bodyes
by kyndes of meates and drynkes that be not meete for
that age. They brynge theyr lytle children to great
and longe feastes, yea feastyng sometyme vntyl farre
forth nyghtes, they fyl them wyth salt and hoat
meates, somtyme euẽ tyl thei vomite. They bynde in and
loade the tender bodies wyth vnhandsome garmentes to
set them out, as some trym apes, in mans apparel, and
otherwayes they weaken their children, and they neuer
more tenderlye be afrayed of their health, then when
cõmunication is begon to be had of lernynge, that is
of that thynge whych of al other is moste wholesom and
necessarye. That whych we haue spoken touchyng health,
that same perteineth to the care of hys bewety, whyche
as I confesse is not to be lyght set bye, so to
carefully to be regarded, is not very meete for a man.
[Sidenote: A wayward feare for hurting childrẽs
bewtye. ] Neyther do we more weywardlye fear any other
thyng then the hurt of it to come by studie, where it
is hurt a greate deale more by surfet, dronkennes,
vntymelye watchynge, by fyghtyng and woundes, finally
by vngracious pockes, which scarse anie man escapeth
that liueth intemperatly. From these thyngs rather let
thẽ see they keepe their children then frõ lernyng,
whych so carefully take thought for the health and
bewtie. [Sidenote: Prouisiõ for easinge chyldrens
labour] Howbeit thys also may be prouided for by our
care & diligẽce that ther shuld be very litle labour
and therfore litle losse. This shal be if neyther many
thyngs, neither euery lyght thynge be taught them when
they be yong, but the best only & that be mete for
their age, whiche is delighted rather in pleasaũt
thynges then in subtile. Secondly, a fayre manoure of
teachynge shall cause y^t it may seme rather a playe
then a labour, for here the age must be beguiled with
sweete flattering wordes, which yet cã not tell what
fruit, what honour, what pleasure lernyng shall brynge
vnto them in tyme to come. And this partly shal be
done by the teachers gẽtlenes & curteous behaueour, &
partlye by his wit & subtile practise, wherbi he shal
deuise diuerse prety meanes to make lerning plesaũt to
y^e chylde, & pul hym away frõ feling of labour. For
there is nothynge worse then when the waywardnes of
the master causeth the children to hate lernyng before
they knowe wherefore it shulde be loued. The fyrst
degree of lerning, is the loue of the master. In
processe of tyme it shall come to passe that the chyld
whych fyrst began to loue lernyng for the masters
sake, afterwards shall loue the master because of
lernyng. For as many giftes are very dere vnto vs euẽ
for thys cause, that they come from them whome wee
loue hertelye: so lernyng, to whom it can not yet be
pleasaunt thorowe discrescion, yet to them it is
acceptable for the loue they beare to the teacher. It
was very well spoken of Isocrates that he lerneth very
much, whych is desirous of lernyng. And we gladlye
lerne of them whome we loue. But some be of so
vnpleasaunt maners that they can not bee loued, no not
of their wyues, theyr countenaũce lowryng, their
companye currishe, they seme angrye euen when they be
beste pleased, they can not speke fayre, scarse can
they laughe when men laugh vpon them, a man wold saye
they were borne in an angrye hour. These men I iudge
scant worthye to whome we shulde put oure wylde horses
to be broken, muche lesse wuld I thynke that thys
tender and almost suckynge age shuld be committed to
them. Yet be ther some that thynke that these kynde of
men, euen inespecyally worthye to be set to teache
yonge chyldren, whylest they thynke their sturdynes in
lookynge is holynes. But it is not good trustyng the
lookes, vnder that frownynge face lurke oftẽ tymes
most vnchaste and wanton maners, neyther is to be
spoken amonge honeste men, to what shamefulnes these
bouchers abuse chyldren by fearyng them. No nor the
parents thẽ selues can well bring vp theyr chyldrẽ, if
they be no more but feared. The fyrste care is to be
beloued, by lytle and lytle foloweth after, not feare,
but a certen liberall and gentle reuerence which is
more of value then feare. Howe properly then I praye
you be those chyldren prouided for, which being yet
scante foure yere olde are sente to schole, where
sytteth an vnknowen scholemaster, rude of manners, not
verye sober, and sometyme not well in hys wytte, often
lunatike, or hauynge the fallyng sycknes, or frenche
pockes? For there is none so vyle, so naughte, so
wretched, whome the common people thynketh not
sufficiente ynoughe to teache a grammer schole. And
thei thynkyng they haue gotten a kingdome, it is
marueyle to see howe they set vp the brystels because
thei haue rule, not vpon beastes, as sayeth Terence,
but vpõ that age whiche ought to be cheryshed wyth all
gentlenes. You wolde saye it were not a schole, but a
tormentynge place: nothynge is hearde there beside the
flappynge vpon the hande, beside yorkynge of roddes,
besyde howlynge and sobbinge and cruell threatnynges.
What other thynge maye chyldren learne hereof, then to
hate learnyng? When this hatered hath once setteled in
the tender myndes, yea when they be old they abhorre
studye. It is also muche more foolyshe, that some men
sende their lytle chyldren to a pyuyshe dronken woman
to learne to reade and wryte. It is agaynste nature
that women shulde haue rule vpon menne: besyde that,
nothynge is more cruell then that kynde, if they bee
moued with anger, as it wyll soone be, and wyll not
cease tyll it be full reuenged. Monasteries also, and
colleges of brethern, for so they cal them selues,
seeke for their liuynge hereof, and in theyr darke
corners teache the ignoraunt chyldren commenlye by
menne that be but a lytle learned, or rather leudlye
learned, althoughe we graunte they bee bothe wyse and
honeste. ¶ Thys kynde of teachynge howe so euer other
menne alowe it, by my counsell no manne shall vse it,
who soeuer entendeth to haue hys child well brought
vp. It behoueth that eyther there were no schole, or
else to haue it openlye abrode. It is a shorte waye in
dede that cõmonlye is vsed: for manye be compelled of
one more easelye by feare, that one brought vp of one
liberallye. ¶ But it is no great thynge to beare rule
vpon Asses or Swyne, but to brynge vp chyldren
liberallye as it is veri hard, so is it a goodly
thing. It is tiranny to oppresse citizens by feare,
to keepe them in good order, by loue, moderacion and
prudence, it is princely. Diogenes beynge taken out of
the Agenites, and brought oute to be solde, the cryer
axed hym by what title he wolde be set out to the
byer. Axe quod he if any wyl bye a man that can rule
chyldren. At this straunge prayse manye laughed.
One that hadde chyldren at home communed wyth the
philosopher, whether he could do in deede that he
professed. He sayde he coulde. By shorte communicacion
he perceyued he was not of the cõmon sorte, but vnder
a pore cloke, ther was hydden great wisedome: he
bought hym, and brought hym home, & put his chyldrẽ to
him to be taught. As y^e Scots say, ther be no greater
beaters then frenche scholemasters. When they be tolde
thereof, they be wonte to answere, that that naciõ
euen lyke the Phrigians is not amẽded but bi stripes.
Whether this be true let other mẽ iudge. Yet I graunt
that there is some difference in the nacion, but much
more in the propertie of euerye seueral wyt. Some you
shal soner kyl, then amende wyth stripes: but the same
bi loue and gentle monicions you may leade whither ye
wyll. Truth it is that of thys disposicion I my selfe
was when I was a childe, and when my master whych
loued me aboue all other, because he sayd he conceiued
a certen great hope of me, toke more heede, watched me
well, and at laste to proue howe I could abyde the
rod, and laying a faute vnto my charge which I neuer
thought of, did beat me, that thinge so put awaye from
me all the loue of studie, and so discouraged my
chyldyshe mynd, that for sorowe I hadde almost
consumed awaye, and in deede folowed therof a
quartaine ague. When at laste he had perceiued hys
faute, among his friendes he bewailed it. ¶ This wyt
(quod he) I had almoste destroyed before I knewe it.
For he was a man both wyttye and well learned, and as
I thynke, a good mã. He repẽted him, but to late for
my parte. Here nowe (good syr) cõiecture me howe many
frowarde wyttes these vnlerned greate beaters do
destroye, yet proud in their owne conceite of
learnyng, wayeward, dronken, cruel, and that wyl beate
for their pleasure: them selues of suche a cruell
nature, that they take plesure of other mens
tormentes. These kynde of men shuld haue ben bouchers
or hangmẽ, not teachers of youth. Neyther do any
torment chyldren more cruelly, thẽ they that canne not
teache them. ¶ What shulde thei do in scholes but passe
the daye in chydyng and beatynge? I knewe a diuine and
that familierly, a man of greate name, whych was neuer
satisfied wyth crudelity against his scholers, whẽ he
him selfe had masters that were very great beaters. He
thought y^t dyd much helpe to caste downe the fiersnes
of their wittes, & tame the wãtonnes of their youth.
He neuer feasted amonge hys flocke, but as Comedies be
wont to haue a mery endyng, so contrary when they had
eaten theyr meat, one or other was haled oute to be
beaten wyth roddes: and sometime he raged against them
that had deserued nothynge, euen because they shuld be
accustumed to stripes. I my selfe on a time stode
nerre hym, when after diner he called out a boie as he
was wõt to do, as I trow ten yere olde. And he was but
newe come frome hys mother into that compani. He told
vs before that the chyld had a very good woman to hys
mother, and was earnestly committed of her vnto hym:
anon to haue an occacion to beate hym, he beganne to
laye to hys charge I wotte not what wãtonnesse: When
the chylde shewed hym selfe to haue nothyng lesse,
and beckened to hym to whome he committed the chyefe
rule of hys colledge, surnamed of the thynge,
a tormentoure, to beate, hym ne by and by caste doune
the chylde, and beate hym as thoughe he had done
sacrilege. The diuine sayde once or twyse, it is
inoughe, it is inoughe. But that tormentour deaffe
with feruentnes, made no ende of his bochery, tyl the
chylde was almost in a sounde: Anon the diuine
turninge to vs, he hathe deserued nothynge quod he,
but that he muste be made lowe. Who euer after that
maner hath taught hys slaue, or hys Asse? A gẽtle
horse is better tamed with puping of the mouth or
softe handlyng, then wyth whyp or spurres. And if you
handle hym hard, he wil whynche, he wyll kycke, he
wyll byte, and go backwardes. An oxe if you pricke hym
to harde wyth godes, wyl caste of his yocke, and run
vpon hym that pricked hym. So muste a gentle nature be
handled as is the whelpe of a Lion. Onlye arte tameth
Elephantes, not violence, neyther is there any beaste
so wylde, but that it wyl be tamed by gentlenes,
neyther any so tame, but immoderate cruelnes wil anger
it. It is a seruyle thynge to be chastened by feare,
and common custume calleth chyldren free men, because
liberall and gentle bringyng vp becommeth them, much
vnlike to seruile. Yet they that be wyse do thys
rather, that seruantes by gentelnes and benefites
leaue of their slauyshe condicions: remẽbryng that
they also be men, and not beastes. There be rehearsed
meruelous examples of seruauntes toward their masters,
whome verely they shulde not haue founde such if they
hadde kept them vnder only by strypes. ¶ A seruaunt if
he be corrigible is better amended by monicions, by
honestie, & good turnes, then by stripes: if he be
paste amendmente, he is hardened to extreme mischief
and eyther wyll runne awaye and rob hys master, or by
some craft go aboute his masters deathe. Sometime he
is reuenged on his masters crueltie, thoughe it coste
hym his lyfe. And there is no creature more fereful
thẽ man, whõ cruell iniurie hathe taught to dispyse
his owne lyfe. Therfore the commõ prouerb that sayth a
man hath as manye enemies as he hath seruauntes, If it
be true, I thynke it may be chiefly imputed to the
vnreasonablenes of the master: for it is a poynte of
arte, and not of chaunce to rule wel seruauntes. And
if the wyser masters go aboute thys thynge, so to vse
their seruauntes, that thei shuld serue them well and
gently, and in stede of seruantes had rather haue them
fre men, how shameful is it bi bryngyng vp, to make
seruantes of those that be gentle and free by nature?
Nor wythout cause dothe the olde manne in the comedie
thynke that there is greate difference betwixte a
master and a father. The master only compelleth,
the father by honestie and gentelnes accustumeth hys
sonne, to do well of hys owne mynde, rather then by
feare of an other: and that he shulde bee all one in
hys presence and behind hys backe. He that can not do
this sayth he, lette hym confesse that he can not rule
chyldren. But there oughte to be a litle more
difference betwyxte a father and the master, then
betwixt a kinge and a tirant. Wee putte awaye a
tiraunte from the common wealthe, and we chose
tirauntes, yea for oure sonnes, eyther we oure selfes
exercyse tirannye vpon them. Howebeit thys vyle name
of seruitude oughte vtterlye to be taken awaye oute of
the lyfe of chrysten menne. Sainte Paule desyreth
Philo to bee good to Onesimus, not nowe as a
seruaunte, but as a deere brother in steede of a
seruaunte. And wrytyng to the Ephesians, he monysheth
the masters to remitte theyr bytternesse agaynst theyr
seruauntes, and their threatnynges, remembrynge that
they are rather felow seruauntes then masters, because
they both haue a common master in heauen, whyche as
well wyll punyshe the masters if they do amysse, as
the seruauntes. The Apostle wolde not haue the masters
ful of threatning, muche lesse full of beatynge: for
he saythe not, pardonynge your strypes, but pardonynge
your threatenynges, and yet wee woulde haue oure
chyldren nothynge but beaten, whyche scarse the Galeye
masters or Sea robbers do agaynste theyr slaues and
rowers. But of chyldren, what dothe the same Apostle
commaunde vs?

¶ In somuch he wyll not haue them beaten slauyshely,
he cõmaundeth all crueltye and bytternes to be awaye
from our monicions and chydyng. You fathers saythe he,
prouoke not your chyldren to anger, but bring them vp
in discipline and chastisyng of the Lorde. And what
the discipline of the lorde is, he shal soone se that
wyll consider, wyth what gentlenes, what meekenes,
what charitie the Lord Iesus hath taught, suffered and
noryshed and brought vp by litle and lytle his
disciples. The lawes of man do temper the fathers
power: the same also permit vnto the seruauntes an
accion of euyll handlyng, and from whence then commeth
thys crueltye amonge christen men? In time paste one
Auxon a knight of Rome, whylest he wente about to
amende hys sonne by beatynge hyn vnmesurably, he
kylled him. That crueltye so moued the people, that
the fathers and chyldren haled hym in to the market
place, & al to be pricked hym, thrust him in with
theyr wrytyng pinnes, nothynge regarding the dignitie
of his knighthod, and Octauus Augustus had much a do
to saue hym. But now a daies howe many Auxons do we
see whiche thorowe cruell beatynge, hurte the
chyldrens healthe, make them one eyed, weaken them,
and sometyme kyll them. Roddes serue not to some mens
crueltie, they turne them and beate thẽ wyth the great
ende, they geue them buffettes, and stryke the yonge
ons wyth their fistes, or whatsoeuer is next at hand
they snatche it, and dashe it vpon them. It is told in
the lawe, that a certen sowter, when he layd one of
hys sowters vpon the hynder parte of the heade wyth a
laste, he stroke oute one of hys eyes, and that for
that deede he was punyshed by the lawe.