Epigrams: Divine and Moral :: :: University of Virginia Library

Great Monarch, since the worlds nativity,
No mind, nor body had so divine parts
To grace the State of Sov'rain Majesty,
As hath your Royall person, whose deserts
Soare higher 'bove the reach of other Kings,
Then the bright Sun transcends terrestriall things.

2. That those of a solid wit, cannot be puffed vp with applause; nor incensed by contumelie.

What vulgar people speake (if we be wise)
Will neither joy, nor miscontentment breed us;
For we ought mens opinions so to prise:
As that they may attend us, and not lead us,
It not being fit their praise should rule our actions:
Or that we shun what's good for their detractions.

3 A brave spirit disdaineth the threats of Fortune.

No man of resolution, will endure
His liberty in Fortunes hands to thrall;
For he's not free, o'r whom she hath least pow'r:
But over whom she hath no pow'r at all:
Nor hath she any chaine, wherewith to bind,
The inclination of a noble mind.

4. How to become wise.

Who would be truly wise, must in all haste
His mind of perturbations dispossesse;
For wisedome is a large, and spatious guhest:
And can not dwell, but in an empty place,
Therefore to harbour her, we must not grudge,
To make both vice, and passion to dislodge.

5. The wise, and noble resolution of a truly couragious, and devout spirit, towards the absolute danting of those irregular affections, and inward perturbations, which readily might happen to impede the current of his sanctified designes: and oppose his already initiated progresse, in the divinely proposed course of a vertuous, and holy life.

My soule shall rule my body, raigne o'r it:
And curb the Pentarchie of sensuall charmes;
For though they live togither, 'tis not fit,
They be compagnons upon equall termes:

But in my mind J'l harbour such a reason,
As strongly may o'rmaster each temptation
Can be suggested to't: and choake the Treason
Of all, and ev'ry will-betraying passion:
In this judicious order the Realme,
Or little world of mine owne selfe to guide,
It is my whole intent, till J make calme,
Rebellious motions, and suppresse the pride
Of flesh: then, while J breath, maintaine that right,
In spight of Satan, and all worldly might.

6. That the fellowship of vertuous, or vicious people, contributes much to the bettering, or depraving of the mind.

That he must needs be bad, there is some likenesse,
Who to lewd company is much affected;
For it is the beginning of a sicknesse
T'associat with him, that is infected:
Would you be good then, haunt the conversation
Of them, whose actions merit estimation.

7. Riches without further, can make no man happy.

As he, whose body is not well in health,
To search for ease, from bed to bed will rise:
So to a mind, that is diseased, wealth
Is not the end: but change of miseries;
And that, which made his poverty to vexe him,
Will make his riches likewise to perplexe him.

8. What man it is, that is truly wealthie.

Who measures poverty by Natures rules,
And frames his mind to what he hath, is rich;
For we can never doe, but vexe our soules,
So long's we straine them to a higher pitch:
And hee, whose heart is discontented, is
But a poore wretch, though all the world were his.

9. How a valiant man ought to behave himselfe towards those, that basely offer to offend him.

Hee is beyond the reach of common men,
Who can despise an injury; for as
The billowes of the Sea insult in vaine,
Against a Rocke: a stout breast finds no cause,
Of being commov'd at wrongs, whereof the Dart
Resiles from him, as from a brasen Wall,
On the offender, while his mighty heart,
And noble mind, far more sublime, then all
The Regions of the Ayre, most bravely scorne
Th'inferiour dangers of a boystrous storme.

10 Why the world is at variance.

Each man hath his owne sense, and apprehension,
And faith wherein he lives: but from this ill,
That each hath his owne will, springs all dissension;
For that all men agree, their lackes but will:
Warres never raging in so shrewd a cace:
But that, if men were pleas'd, would turne to peace.

11. How to be alwayes in repose.

So that desire, and feare may never jarre
Within your soule: no losse of meanes, nor ryot
Of cruell foes, no sicknesse, harme by Warre,
Nor chance whats'ever will disturbe your quiet;
For in a setled, and well temper'd mind,
None can the meanest perturbation find.

12. A wise man onely may properly be said to enjoy life.

His life is short, who present times neglects,
Feares times to come, and hath past-times forgot:
Or rather, while he breaths his Age, hee makes
A base abode in time, but liveth not;
For onely hee leades, in judicious eyes,
The longest life, who lives, till he be wise.

13. Who is not satisfied with his owne fortune, how great soever it be, is miserable.

Though the Septemvirat of Dutch Electors
Jnaugurat him Cæsar: and each one
Extoll his valour above that of Hectors:
In wit, and wealth surpassing Salomon;
Yet if he proudly soare a higher pitch:
He's neither mighty, valiant, wise, nor rich.

14. A certaine old mans expression before his death, to his Son.

That J am at the period of mine age:
Nor you, nor J, have any cause to mourne;
For life is nothing, but a Pilgrimage;
When we have travel'd long, we must returne:
Let us be glad then, that my spirit goes,
After so many toiles, to his repose.

15 To one of a great memory, but depraved life.

Though many things your memory containe:
Jf by your mind, to matters it be led,
Which are lesse profitable to retaine,
Then to commit t'oblivion, it is bad:
And whatsoever arts it comprehend:
If it remember not on piety:
Repentance for enormous sins: the end
Of life, Gods judgements, and his clemencie;
Those necessary precepts while you lake,
You but forget your selfe: and it is weake.

16. how a man should oppose adversitie.

Gainst misadventures being resolv'd to fight,
My mind shall be the bow, whence J'l apace
Shoot back the arrows, Fortune out of spight,
Assaults me with: and breake them in her face;
For all her soverain'ties I abjure:
Her harmes I dread not: and defye her pow'r.

17. The expression of a contented mind in povertie.

That I'm not covetous, is all my land,
From whence my thoughts new treasours dayly bring:
And the best moveable, which I command
Is, I buy no unnecessary thing:
By these, I of true wealth possesse such store,
That all the Kings on earth can have no more.

18. Not time, but our actions, are the true measure of our life.

That life is short, which measur'd by the span
Of time hath been of vertuous actions scant:
And one day's longer in a learned man,
Then twenty Lusters of an ignorant;
For life is good, and 'tis the quality
Of goodnesse, that extends its quantity.

19. Ingratitude is such a common vice, that even those who exclame most against it, are not freest of it.

It would not be an universall cace,
Nor could each man have so true cause to fall
In rayling 'gainst ingratitude; unlesse
There were some reason to complaine of all:
Thus, who have with unthankfulnesse beene met,
May from such dealing this instruction draw,
That if themselves did ever prove ingrate,
They get but justice from the Talion-Law;
To th'end they may from those their faults refraine,
Which they so ugly see in other men.

20 Of Negative, and Positive good.

Not onely are they good, who vertuously,
Employ their time (now vertue being so rare)
But likewise those, whom no necessity,
Nor force can in the meanest vice insnare;
For sin's so mainly further'd by the Devill,
That 'tis a sort of good, to doe no evill.

21. To one bewailing the death of another.

You have no cause to thinke it strange, that he
Hath yeelded up his last, and fatall breath;

For 'tis no wonder for a man to dye,
Whose life is but a journey into Death:
Nor is there any man of life deprived
For age, or sicknesse: but because he lived.

22. Why covetous, and too ambitious men prove not so thankfull, as others for received favours.

Whose mind with pride, and avarice doth flow,
Remember seldome of a courtesie,
So well, as humbler spirits doe; for who
Lean's most on hope, yeelds least to memory:
Their thoughts so farre on future aimes being set,
That by-past things they purposely forget.

23. A counsell not to vse severity, where gentle dealing may prevaile.

Strive, never by constraint to crosse his will,
Whose best affection fairely may be had;
The noble mind of man being such, as still
Follow's more heartily, then it is led:
For there was never power, charme, nor Art,
That could without consent, obtaine the heart.

24. That they may be alike rich, who are not alike abundantly stored with worldly commodities.

I have of Lands, nor moneyes no large portion:
Yet, if I be content, to thinke, that J,
Am not as rich, as any, were great dulnesse;
For wealth not being in plenty, but proportion,
Though vessels have not like capacity:
They may be all of them alike in fulnesse.

25. Uertue, and goodnesse are very much opposed by the selfe-conceit, that many men have of their owne sufficiencie.

Ther's nothing hinders vertue more, then the
Opinion of our owne perfection;
For none endeavours to doe that, which hee
Imagineth he hath already done:
And some by thinking t'have what they have not,
Neglect the wisedome, which they might have got.

26. How to support the contumelie of defamatorie speeches.

If men deservedly speake ill of you,
Be angry not at them: but at the cause,
Which you to them did furnish so to doe:
But if they still continue 'gainst the Lawes

Of truth, and modesty their bad report
(While with a valiant heart, and testimony
Of a good conscience, you your selfe comfort)
Contemne those rascals, that insult upon ye;
For a reproach, by honest meanes obtain'd,
Doth full of glory to the heav'ns ascend.

27. Of Lust, and Anger.

Lust taking pleasure in its owne delite,
Communicats it selfe to two togither:
But far more base is anger, whose despite
Rejoyceth at the sorrow of another;
For th'one is kindly, th'other sows debate;
Lust hath a smack of love: but wrath of hate.

28. An encouragement to an impatient man in an Ague.

Why should you in your sicknesse thus enrage;
Seeing patience doth a gen'rous mind befit?
You may be sure, it will not last an Age;
For if it leave not you: you must leave it:
Take courage then, faint not: but bravel endure
Whats'êr to kill the soule hath not the pow'r.

29 The firme, and determinate resolution of a couragious spirit, in the deepest calamities, inflicted by sinister fate.

Seeing crosses cannot be evited, I'l
Expose my selfe to Fortune, as a Rock
Within the midst of a tempestuous Ocean:
So to gainstand the batt'ry of her spight,
That though jaile, sicknesse, poverty, exile
Assault me all, with each a grievous stroak
Of sev'rall misery, at the devotion
Of misadventure, ev'ry day, and night:
Yet with a mind, undanted all the while,
I will resist her blows, till they be broke
Jn the rebounding, and without commotion,
Till all her rage be spent, sustaine the fight:
So that she shall not b'able to subdue
One thought of mine, with all that she can doe;
For when sh'hath try'd her worst, I will not yeeld,
Nor let her thinke, that she hath gain'd the field.

30. That wise men, to speak properly, are the most powerfull men in the world.

The greatest power is to wise men due:
The pow'r of all men else to theirs being nought;
For wise men onely, what they will, can doe;
Because they will not doe: but, what they ought;
Such being their cariage, that their reason still
Directs their power: and informes their will.

31. To a rich man, become poore.

Your poverty should be the more esteemed,
That by the meanes thereof you are exeemed
From stubborne servants, lying Sycophants,
And faigned friends: in lieu whereof, it grants
These three of a more vertuous company,
Ease, humble cariage, and sobriety.

32. That if we strove not more for superfluities, then for what is needfull, we would not be so much troubled, as wee are.

If by the necessary use of things,
The ornaments wee measure of our honour,
And not by that, which fancy doth suggest us:
Wee will not need those wares, the Marchant brings
From forraine Countries: and withall exoner
Our minds of what might otherwise molest us.

33. The onely true progresse to a blessed life.

VVho hath of conscience a profound remorse
For sins committed: and to keepe his senses

From all sinister practice, doth divorce
His thoughts from their accustomed offences,
Is in the way of vertue, which will tend
(Jt being continu'd) to a happy end.

34. That wee ought not to be excessively grieved at the losse of any thing, that is in the power of Fortune.

All those externall ornaments of health,
Strength, honour, children, beauty, friends, & wealth
Are for a while concredited to men,
To decke the Theater, whereon the scene
Of their fraile life is to be acted: some
Of which must (without further) be brought home
To day, and some to morrow; th'use of them
Being onely theirs, till new occasions claime
A restitution of them all againe,
As time thinkes fit, to whom they appertaine;
Though such like things therefore be taken from us,
Wee should not suffer griefe to overcome us:
But rather render thankes, they have beene lent us
So long a space, and never discontent us.

35. Wherein true Wealth consists.

VVho's truly rich, we ought not to esteeme
By Lands, nor goods, but by the mind; the title
Of a poore man, being farre more due to him,
That covets much, then that possesseth little;
For he is richer, doth the world neglect:
Then who possessing all, complaines for lack.

36. How difficult a thing it is, to tread in the pathes of vertue.

The way to vertue's hard, uneasie, bends
Aloft, being full of steep, and rugged Alleys;
For never one to a high place ascends,
That alwayes keepes the plaine, and pleasant Valleyes:
And reason in each humane breast ordaines,
That precious things be purchased with paines.

37. A counsell to one oppressed with bondage, and cruell disasters.

VVhats'ever be your fortune, let your deeds
With your affection alwayes jump; for by
Desiring to doe that, which you must needs:
You'l blunt the sharpnesse of necessity:
And making of constraint a willingnesse,
Be glad in spight of crosses, and distresse.

38. How Fortune oftentimes most præposterously pond'ring the actions of men, with a great deale of injustice bestoweth her favours.

Fortune with wealth, and honour at her feet:
And holding in her hand a ballance, sits
Weighing human desert, as she thinks fit:
One of the scales whereof the learn'dest wits,
Most vertuous, and of choisest parts containes:
The other being appointed for such, as
Are vicious, light, and destitute of Braines.
The light are mounted up into the place,
Where riches, and preferment lye exposed
To those, can reach them: while the other scale,
By th'only weight of worth, therein inclosed
Is more submissively deprest, then all
That hangs on Fortunes ballance: and the higher,
That hair-brain'd heads b'advanc'd above the states
Of others in this world: so much the nigher
To want, and bondage are the wiser pates;
Of such things then, as to the disposition
Of Fortune doe pertaine, let no man wonder,
While the most wicked gaine the acquisition,
That by their meanes, the good be brought at under;
For wheresoever vice is most respected:
The greatest vertues are the more rejected.

39. When a true friend may be best knowne.

As the glow-worme shines brightest in the darke,
And frankincense smells sweetest in the fire:
So crosse adventures make us best remarke
A sincere friend from a dissembled Lyer;
For some being friends to our prosperity,
And not to us: when it failes, they decay.

40. The duty of a husband to his wife.

Though he be head, he must not tyrannize
Over his mate in sacred bonds of Mariage;
For in the head the wit, and judgement is:
And therefore he, with a judicious cariage,
Should towards her behave himselfe, respect her,
Instruct her, love her, and from harme protect her.

41. Concerning those, who marry for beauty, and wealth without regard of vertue.

How can such wedded people lead their lives,
With a respect unfainedly entire,
Where husbands are not married to their wives:
But money to the covetous desire:
Where men in little estimation hold
Womens discretion, wit, and chastitie:
But meerely aime at handsomnesse, and gold,
To serve their avarice, and Leacherie:
Which fashion lately is become so common,
That first, w'espouse the money: then, the woman.

42. The speech of a noble spirit to his adversary, whom after he had defeated, he acknowledgeth to be nothing inferiour to himselfe in worth, wit, or valour, thereby insinuating that a wise man cannot properly bee subdued: though he be o'rthrown in body, and worldly commodities.

I Will not of this victory be glorious:
Nor ought you for being vanquish'd to repine,
You not being overcome: nor J victorious;
Your fortune onely is o'rcome by mine;
For by the force of judgment, grace, and will:
You have a mind, that is invincible.

43. In how farre men are inferiour to many other living creatures, in the faculties of the exteriour senses.

In touching, Spiders are the subtillest:
The Bores, in hearing: vulturs, in the smell:
In seeing, Eagles, and the Apes in taste:
Thus beasts in all the senses men excell;
So that, if men were not judicious creatures:
Some brutes would be of more accōplish'd natures.

44. To one, who was heavily cast downe in Spirit, by reason of some scandalous speeches, blased forth to his disadvantage.

Be not discouraged at calumnies,
Which are not (at the worst) but loads of wind;
And therefore, with a strong, and patient mind
Most easie to support, if you be wise;
For nat'rally such burthens are but light:
Unlesse the Bearers weaknesse give them weight.

Thus endeth the first Booke, of Sir Thomas Vrchards Epigrams.