an ignoraÌ„t man one which could not iudge of coulors and therefore on a time he said vnto him I meruaile Alexander how you wil continually be finding faulte when you see my boyes laugh you to scorne for your vndiscrete woords Which Alexander tooke patiently and considered that Apelles spake not without a cause But this confidence except it be guided by modestie and procéede from iudgement it runnes into a foule vice and is then called Arrogancy For this ArrogaÌ„cie haue many come into the hatred of men As Chrysippus which to raise an opinion of knowledge vnto him self would set foorth Bookes in his owne name which were the dooings of other men in so much as he was openly cryed out vpon And therfore Apollodorus an Athenian saide that if other mens woords were taken out of the woorkê of Chrysippus there would nothing in his Books be séen but bare and white paper This vice made Hyppocrates vndiscretly to answere the king of Persia which ernestly desired him to come and professe physick in Persia after this maner â–ª I am not so mad as among barbarous men foes to the Grecians to practise my science and pleasure them any whit The like arrogancy was in that notable Painter Zeuxes whiche through an opinion of excellencie said moste foolishly that he had in minde suche a péece of woork so would set foorth Helen in her liuely coulors as neither Homer by eloquence nor any man by imagination should conceiue the like But for to rootâ— this vice out of the mindê of men the Poets fained a notable example of Thamyras whiche they say because he would take vppon him more then he could discharge and would séem to contend with them with whome he was not in any respect to be compared and chalenged the Muses them selues he béeing a Contrie fidleâ— into the contention of Musick was depriued of his sight and became a laughing stock to all men ¶ Of Securitie Cap. 30. SEcuritie is an other parte of Fortitude by which after we haue cast in our mindes all inconueniences knowe the wurst that can happen we are quiet and without care A notable vertue and and enemye vnto all those things which may strike a terror into the minde of maÌ„ No cowarde or faint hart can possesse the same and haue the quietnes of minde whiche it brings because that with the least blast of any sharp winde of aduersitie he is so out of hart as he hath not power to go about any thing Straungely haue the Philosophers written of this vertue Cicero saith that those which are secure indeed are in that same case which they were in before their birth They are so far from béeing troubled at any thing that they are not which they séem to be that is though in body they are on the earth yet their mindes are in heaueÌ„ In this Securitie of the minde haue many Philosophers thought an happy life to consist Democritus was the author of this opinion whiche indéede is nothing els but that contemplatiue felicitie of whiche we made mention in the beginning of this Book Homer to expresse the excellencie of this vertue faigneth those Elysian féeldes where the soules of the righteous abide and he saith they are in the Ilands of Atlas whiche we call the Fortunate or happy Ilands Sertorius the Emperour hearing the fame of those Ilands was altogither minded to leaue his Empire and consume his dayes in them in whiche minde if he had remayned he had not so traitorously béen murthered of Perpenna beeing inuited to a banquet Sylla did prefer securitie of minde before princely authoritie and therfore to leade a life frée from trouble of his owne accorde gaue ouer his Dictatorship and became a priuate person If Pompey the great had not beene more bent to the troubles of the world theÌ„ the tranquilitie of minde neither so much Roman blood had béen shed nor had he dyed so miserably Alexander one a time asked of an Athenian Oratour what he could wish him to take in hand or what was moste meet for his person to doo the Orator whiche I think was Phocian answered that hee could wish him to dimisse his men breake vp his armie and lede his life in securitie not to breke his braines about the taking of Castles and bringing nations into seruitude But Alexander would not hear that â–ª yet if he had obeyed that counsail his dayes had béene prolonged and his death had not so tratourously béene sought of his familiar fréend Antipater Therfore is it the parte of euery man to séek this vertue and part of Fortitude if we desire to haue the good wil of men and be glorified after this life ¶ Of Magnificence Cap. 31. ANother notable parte of this Fortitude is Magnificence a vertue proper only vnto Princes priuate persons of this Magnificence cannot be called magnificall because their substance is not such as perfectly they cannot fulfil the function of liberalitie The differeÌ„ce betweene these two vertues is this The one is aboute priuate thinges and hee is called a liberall man which according to his reuennues giueth freely when where and to whome he should th' other is about great and publike matters and he is magnificall whiche bestoweth his goods not regarding any cost or charges at all but how worthy a thing it is wher vppon he bestoweth the same so that â— priuate man if he should so speÌ„d his goods he would quickly be consumed â–ª Isocrates adhorteth Nicocles vnto the imbracing of this verrtue In apparel he wold haue him to be moste glorious but he would haue him to shew foorth and declare his magnificence in bestowing his goodê and riches vpon those things which bring a perpetuall commoditie but his munificence in purchasing and procuring faithful freends And these two things magnificence and munificence are supposed to be the two speciall vertues of a Prince And to th'attaining of either of theÌ„ and bothe of them haue many labored Iulius Caesar to be counted magnificall made many and sumptuous Libraries and gaue M. Varro in commission to go throughout the dominions of Roome to prouide the woorks of the best learned to fornish them But that famous and right magnificall péece of woorke afterwarde was by fire consumed Then afterwarde the Emperor Domitian caused to be redyfied and new builded The Caues and conductê finished by M. Agrippa began by Tarquinius Priscus â–ª were so for cost magnificall for labour endles as many beeing weried with intollerable paines ended their liues with halters wherof also we made mentioÌ„ in the second part of Temperance called Shamefastnes He also erected a Temple vnto Iupiter and many things els did he of great magnificence But those Caues whiche he made passed all other things Sylla to declare his princely miÌ„de made a Stage in Rome of great sumptuousnes was one of the moste magnificall things
Philosophers and are all wyse and prudent men Therefore ought euery man so prepare him selfe that not so much as a shewe of that harde bitter and sowre sadnesse which hath alwayes bene commended of none but contemned of all wyse men shoulde appeare in him but this graue and seuere sadnesse ought not onely to be wished for but laboured for that so he maye be nombred among the graue and wyser sort of men ¶ Of Pensiuenesse Chap. 31. NOt vnlyke to Sadnesse is Pensiuenesse therefore is it next adioyned vnto the same and is defined of Cicero to be a doleful or wéeping sorrowfulnesse It is named in Latin Moeror that is deriued from the Latin verbe Maresco which signifieth to drye or wyther Because that this Pensiuenesse withereth the bodie of man But if any be not content with that deriuation they maye thinke the same to be fetcht eyther from the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by interpretation to receyue a lot and herof it commeth that aduersity is ascribed to fortune or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is is by chaunce to get a thing But whiche of these opinions are true greatly it skylleth not and yet there bée which thinke this worde to be deriued of eyther of them Nowe to my purpose This wofull Sorrow is a Perturbation which ought not to be in a discréete and wise man For it is a manifest signe and token of an effeminate womaÌ„like person And not without good cause it is so iudged for it weakeneth the string or vaines of vertue and maketh them in al theyr doing negligent of no strength or power to accomplishe any good enterprise which consideration made the Lacedemonians by a certaine superstition at theyr alters to whip and scorge theyr children that so they might in tyme be without Pensiunesse and be hardned to sustaine al miseries with a bolde corage And theyr custome was so narrowly obserued that almost none were founde no not among the weake sorte which eyther would groane or geue any signe of griefe when they were in paine and if any dyd in his calamities shedde but one teare he was not onely derided of his fellowes but also brought againe to the altar there to be greeuously tormented for his not obseruing theyr custome Hereof it procéeded that the Lacedemonians of all people in peace and warre proued the most valiaunt The Spartanes also were maruelously commended because they were free froÌ„ this pensiue sorrowfulnesse And though they dyd alwayes declare their patience yet at no time or place more theÌ„ in their miserable seruitude vnder king Antigonus for when he had ransacked theyr cittie bereft them of theyr treasure and left nothing which good was yet amoÌ„gst them all there was none founde no not so much as a woman which was pensiue at the matter but euery one reioysed the olde men that their lustie inuentus the fathers that theyr children the women that theyr husbandes and euery one triumphed that so many had gotten so glâ—rious deathes for the defence of theyâ— countrey Therefore who doth not commend these men for their noble stomaches which can without griefe beare patiently so great losses So that the lacking of this affection beings commendation but the subiection to it brings defamation As it dyd vnto Cicero a man of great renowme and one which by eloquence brought much honour vnto his countrey for being called by Clodius into iudgement because of his owne aucthoritie without permission of the Senate he had commaunded Lentulus and Cethegus to be punished he was of such an abated corage as hauing changed his garment weeping and miserablie pensiue as he was going fell at the feete of euery one which he met â–ª A strange thing that he which by eloquence coulde turne the hardest harte into pittie shoulde by his pensiuenesse be a laughing stocke vnto all men But as Cicero was such was Demosthenes in eloquence persuading inferiour to none if by studie not Ex tempore he shoulde haue spoken for when he shoulde haue defended him selfe before the Athenians he with pensiuenesse so forsooke him selfe as rather he had to go into perpetuall banishment then by talke openly to beséeche fauour or forgeuenesse at the handes of the Athenians So that this childishe affection Pensiuenesse hath as much darkned theyr fame as theyr eloquence purchased theyr commendation Wherefore by theyr examples we with great heede should beware least we be spotted with the same faulte and so bring our selues into contempte and derision when as other qualities cause vs to be wondered at ¶ Of Mourning Chap. 32. MOurning Cicero calleth a Sorrowe conceiued of the death of him which was déere vnto vs By theÌ„ Lawes of Twelue tables at Rome all crying and funerall wéeping were sharply forbidden And that not without good coÌ„sideration for reason hath geueÌ„ vs this knowledge that theyr deaths whose life hath bene good and without any notorious crime shoulde alwayes be a comfort vnto vs by a continuall remembrance so farre shoulde we be from mourning for them Againe patiently shoulde that be borne which no strength can ouercome nor counsayle auoide And therefore what auaileth mourning when nothing can alter Rather shoulde this perswasion comfort vs to thinke no strange thing is happened but that which all mankinde sometime shal haue But permit mourning to be a tollerable thing to be suffered yet shall we get nothing but this therby that we afterward shall seeme in behauiour light and in habite vnséemely And who is he but doeth deride such an vnpleasant person who is he but doth contemne a man which in aduersitie wyll mourne and shed teares we therefore naming him a wyse man whiche can mortefie immoderate affections wyll haue a man because he shall not appeare altogether forgetfull of his friendes to shewe some token of Sorrowe but that shal be after a graue sort such as shall become a man not brutishly to howle or crye out but after a modest sort shall make the same to appeare And that the better it maye be done I wyll bring forth some who are worthy to be imitated herein who doth not greatly commend Anaxagoras for his so patient bearing the departure of his sonne for when newes was brought him that his sonne was dead he was so farre from shedding teares that lyke a wyse man he aunswered Is that such a strange thing thou tellest mee I knewe I had begotten a mortall man Or what man is hee which hearing of the Leena is not ashamed of himself if he bee a mourner or what woman should not follow her steps if she be a mother which hearing that her soÌ„ne in battayle died valiantly neuer cried or bewayled the same with outcryes as the vse is now a dayes almost among al womeÌ„ but lifting vp her hands to the heauens thanked God hartely that she had brought such a sonne into the world which in respect of
by subtiltie and wylynesse my fame should be obscured And therefore I had rather to repent mée of my ill fortune then to be ashamed of the victorie Nowe of the partes of Feare amongste the which Slothfulnesse is first ¶ Of Slothfulnesse Chap. 17. SLothfulnesse according to Cicero is a feare of labor to ensue And therfore the same Cicero wryteth that if Demosthenes had séene any cittizen vp before him and at worke it would much haue gréeued him for he was no sluggarde neyther did he fauor any so bent which made him proue so rare an example of a perfecte Orator This diligence as it helpeth and prospereth al enterprises so contrariwise slothfulnesse marreth euerie thing And therefore although euery man ought for to shun the same yet espetially Princes Which is the counsayle of Pallas whome Homer bringeth forth saying It is not for a man of aucthoritie to sleepe a whole night He must be watchfull Demetrius King of the Macedones was stained with the blot of slothfulnesse for that the lamentations of his oppressed subiectes was not estéemed of him Espetially it appeared by the example of a poore olde woman which being iniured by some craued iustice at his hands But he aunswered that he had no tyme to aunswere when indede he was idle and had no busines But she nothing abashed sayde Then is it not meete you should rule if you disdaine to heare the complaintes of your subiectes Which boldnesse of the woman so moued him that afterwardes his eares were open to the complaintes of all Slothfulnesse ryseth oftentimes of too much abundaunce of any thing As for example we see the Sabies because they haue in great abundaunce al kinde of riches and marchantes bring them golde and siluer for theyr wares by which meanes they proue very rich without all care and labour slothfully they spende their tyme. But contrariwise the Nabatheis their neighbors hauing nothing but y which by their vertue labor they attaine are verie good husbandes and can abide no slothfulnesse but idlenesse they punishe greeuously and diligence they worthely rewarde Homer when he woulde mocke and deride idlenesse brings forth the Pheacons which accoumpt the greatest felicitie in dooing nothing And those abounde in all kinde of worldly wealth which encreaseth without any paines taking If any businesse they haue they refer the same vnto women because them selues wyll not be troubled with the matter Herodotus maketh mention of a certaine idle people which he calleth Lotophagie They lyue by doing nothing and they féede them selues and make their apparell of the barke of certaine trees named Lotus Of which if any eate they are so delighted therewith that all other they doo contemne It is reported that as many as haue fellowship with these Lotophagies become of theyr qualities and are carelesse in all theyr doings as happened vnto certaine companions of Vlysses so Homer sayth Which is faigned of the Poets to no other purpose but to signifie that idlenes makes of men women of women beastes of beasts monsters Wherefore it ought to be detested because it is an enemie to vertue and makes vs fearefull in doing any thing be it of neuer so light importaunce Contrarie to this is diligence and industrie by which that Demosthenes of whome euen nowe in this Chapter I made mention being of nature very dull and blockishe passed all those which of nature were of sharpe and rype capacitie For it commeth to passe and that oftentymes that industrious and diligent men by their paines excell euen those to whome nature hath bene most beneficiall And certaine it is that most commonly where abundaunce is there is most negligence and where nature hath bene friendely there is a certaine vaine opinion which causeth slothfulnesse ¶ Of Bashfulnesse Chap. 18. THe next companion of Slothfulnesse is Bashfulnesse The which is defined of the Stoikes to be a feare of ignominie or as A. Gellius sayeth it is a feare of iust reprehension or as another learned man defineth it is a vehement motion of the minde â—lying shame desiring commendation Cicero calleth it the best ruler of the Lustes when it is raysed by the care and studie of honestie Iâ— becommeth yong men verie well and is a token of a good wit and disposition Cato the elder was greatly delighted with such as at the least faulte woulde blushe And so was Diogenes the Cynike For when he talking with a yonge man he perceiued his face to be red with blushing sayd vnto him be of good chéere my sonne for this color is the color of of vertue it selfe But that I maye come vnto graue Cato againe his delight was in those yong men which in well doing woulde blushe but he cared not for those which waxed pale For the one was a signe of a good nature but the other of impudencie a verie euyll qualitie Some which write more properly call this affection Shamefastnesse and that the ambiguitie of the worde maye be shunned they saye that Bashfulnesse is raised sometyme by ill déedes â–ª but shamfastnes is alwaies through consideration of goodnes So this verbe impersonal Pudet is referred both to a reuerence of honestie and lykewise to a shame of vnhonest thinges and differeth from Piget For the other Pudet to praise and this Piget to dispraise â–ª and griefe doth belong ¶ Of Terror Chap. 19. THe thirde parte of Feare is called Terror Which the Stoikes write to be a certaine feare springing from the imagination of an vnaccustomed thing Cicero saieth it is a Feare much troubling by which it commeth to passe that from Bashfulnesse rednesse of color but from this Terror palenesse and cracking of the téeth doth aryse We may fetche the begynning of this worde from the Greekes if we alter but a fewe letters For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to feare with shaking of the body and with palenesse of the face This affection becommeth not a constant and valiaunt man who shoulde alwayes bee reddie to suffer all things patiently without signe of a troubled mind Aristotle affirmed him properlye to be called a valliaunt man to whome the feare of an honest death strucke no terror â–ª and which was reddie to suffer all thinges which coulde bring his death patiently They which in such wyse haue passed this lyfe haue bene alwaies numbred among the best and most renowmed Which made Solon to enacte that those children whose parentes in battayle had manfully bene slaine should for the prowes of their parentes be kept at the charges of the common treasure Wherefore it is the part of a vertuous and valiaunt man to hate this lyfe and contemne death And reason teacheth vs the same Notable is that example of Q. Mutius Sceuola whiche neyther for the armed crewe of lustie souldiours nor for the austere lookes of cruell Sylla which by his countenaunce seemed to threaten extréeme punishment
vppon his carkasse and so fell in a sounde sléepe Then being at rest there seemed to come before his presence a Dragon which his mother Olympias had nourished and brought in his mouth a certaine roote which was of such vertue as it woulde restore Ptolomie from death to life againe and he told likewise the place where it grew Now when Alexander did awake he told the same vnto his friends companions which counsayled him forthwith to sende some to seeke the same roote which being founde dyd not onely bring life vnto Ptolomie but also healed many which were sore wouÌ„ded This happed when Alexander gaue credite vnto the visioÌ„ but wheÌ„ Alexander beléeued not those thinges which were declared vnto him by dreames great hurt came towards him as by this example which followeth shall appeare Being sometime in a sound sleepe there came before him an image which willed him not to receiue the cup of poison which the yong man whose face he beheld should bring vnto him Shortly after Cassander came vnto him which was that yong maÌ„ which the image gaue warning to auoide being before him Alexander demanded whose sonne he was who answered that he was the sonne of Antipater AlexaÌ„der hearing that forgot his dreame as he which had not power so much as to suspecte that Cassander the sonne of his friend and familiar Antipater woulde vnder the collor of friendeship séeke his destruction But the friendship of Alexanders was a furtherance to Cassanders treason for at the length puffed vp with pride ambition by poyson he depriued of lyfe that noble Alexander in his florâ—shing age Cicero telleth that Hannibal by dreame was foretold of al his wars For on a time being in a sléepe it séemed vnto him that he was called into counsaile with the Gods and being come he was wylled by Iupiter to gather an armie inuade Italie and he should haue a prudent and pollitike captaine whose counsayle in all his affayres he might folow The captaine being ioygned with Hannibal commaunded him in any case not to looke backe But Hannibal with ambition inflamed woulde not obey his counsayle but styll looked backe Then appeared a great and sauadge beast accompanied with many serpentes whethersoeuer it wâ—nt ouerthrowing and destroying all things vtterly Hannibal wondring at the same asked of God what that monster signified it was aunswered that it foreshewed the destruction of Italie and he was warned againe not for to looke backe but according to his commission to goe forewarde in his enterprise Which examples recited if they be true then maye some credite he geuen to dreames But to my purpose The cause of Fearefulnesse we haue sayde to be eyther an imbecilitie or weakenesse of nature in respecte of yeares in childehoode or doting olde age or by sicknes or it ryseth from a coÌ„science conuicte guilty of some offence Other shewes an apparitions in sleepe are so farre from terrefiyng and causing Fearfulnesse that they comfort and delyght the mindes of them to whome they appeare by signifiyng dauÌ„gers imminent or the profites which shal be reaped And thus much concerning Feare and his partes ¶ Of Sorrowe the last of all Perturbations Chap. 24. WE are nowe come to the last of the fowre springes or fountaines of Perturbations which is Sorrow whose property is to cause in the mind of man a byting griefe and vexation euen as Feare causeth a â—light and departing of the minde and as Pleasure rayseth an ouer prodigall merinesse and Luste an vnbridled appetite And as we haue the others both defined and deuided into their partes and properties so wyll we lykewise declare what Sorrowe is and how many braunches spring out of her It is defined of Cicero to be a freshe conceipt of a present Euyll In Latin it is called Aegritudo which hath another nature then Aegrotatâ—o For as wryteth Cicero the one Aegritudo is a vexation of minde and the other Aegrotatio is a sicknesse of the bodie This Sorrowe the Stoikes call griefe and dolor they saye it is an vnmeasurable contraction of the minde a Perturbation altogether contrary to Pleasure Lust or Feare Out of her springes Pittie Enuie Emulation Backbiting Freating Sadnesse Sorrowfulnesse Bewayling Troublesomnesse Lamentation Carefulnesse Molestation Afflictation and Despayre Of euery one of these lykewise as of the rest we wyll speake some what and explicate their natures ¶ Of Pittie or Compassion Chap. 25. PItie according to the opinioÌ„ of Cicero and the Stoikes is a Sorrowe conceiued by the miseries of another man The Greeks name the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they suppose the same to be a manifest token of great good wyll Reason willeth vs in the prosperity of our friendes to reioyce and to be grieued at theyr aduersitie which is the part duety of a true faithfull friende This Pittie the Athenians accompted not only as a most excellent vertue but also worshipped for some diuine thing and therfore they consecrated and buylded aulters and temples vnto her Ther is another kind of Pittie which the Gréekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is more wretched and miserable and hath his deriuation from the softnesse of oyle and therefore lesse appertayneth to a wyse man The Latins call the first Misericordiam from whence Misereri which ought to be in all men and the later they saye is Miseratio and thereof comes Miserari and none haue that but weake and effeminate persons There is a thirde kinde of Pittie which springeth from the recordation of a grefe and trouble passe For the secure consideration either of our myseries which we haue bene afflicted withal our selues delighteth vs as very wel Maro Fòrsan et hoc òlim meminisse iuuabit Perhaps to remember this hereafter wyll doo good and Euripides to the lyke sense Dulce est meminisse malorum The memory of miseries is a pleasant thing eyther of the calamites of others passed doo comfort vs as Cicero sayth notably which of vs doth not the remembraunce of Epaminundas much delyght which being about to giue vp the ghost wylled the poysoned shafte to be plucked from his deadly wound when it was geuen him to vnderstand that his shielde was souÌ„de fâ—lse his enemies put to flight then cheerefully was content to depart out of this world Much contencioÌ„ is amongst the philosophers whether this affection ought to bee in a wyse man or no of eyther part great patrons The Stoikes denie that a man of iudgement shoulde haue this affection for they suppose that he hath enough to doo to keepe him selfe from sinne and offending and therfore they thinke it is not meete that a wyse man shoulde be grieued at anothers dammage or pittie anothers myserie when as at his owne he shoulde not bee troubled but content him selfe beare al patiently whatsoeuer as long as he is without sinne and endewed with all kinde
vertue for the defence of his countrey gaue his lyfe And so should euery good woman for her childe and euerie welwyller for his friende geue God moste hartie thanks if he dye vertuously As dyd also Xenophon which when according to the custome of the Athenians with a crown of his head goinge to make sacrifice he harde that his sonne Gryllus in a battayle at Mantinoa had bene slaine at the soddaine tydinges was somewhat astonied but hauinge farther intelligence that hée dyed valliantly and with commendation of all went on with his businesse and fyrst thanked God that it pleased him to take his sonne out of this worlde in so notable a sorte I recite these examples to the shame almost of all Christians which when they see or heare of the vertuous death of theyr children wyll notwithstanding not thanke God therefore but as if they had bene the veryest théeâ—es that might bée pittiously lament and morne for theyr leauing this worlde Well being in so good a matter I wyll bring one example more that so we maye eyther be ashamed of our selues or the better styrred to beare patiently the death of those whiche wée estéeme and make accoumpte of To Horatius Puluillus a man of great aucthoritie and for his vertue chiefest Prieste in Rome dedicatinge a Temple vnto Iupiter worde was brought that his Sonne had lefte this worlde But he being for his wisedome as reuerende as for his dignitie honorable because he woulde not séeme to prefer a priuate thing before a publike or a prophane matter before his diuine exercise gaue no signe of any griefe but persisted in his godly attempt This example of Horatius maye strike a perpetuall shame into the faces of them which though they bee in counsayle concerning waightie matters or in doing neuer so godlie exercise if newes bee brought them that theyr sonne or theyr friende bée dead they wyll both forsake theyr waightye businesse and cutte of theyr godlye prayers and by teares make all to vnderstande that theyr sonne or theyr friende is departed wherby they séeme to make more accoumpt of one then of many of a priuate person then of the publyke state of a sonne before theyr saluation â–ª For this matter these shall suffice and therefore this Perturbation Mourning with the sentence of Plinie shall be concluded which very wisely telleth which death should be mourned for in these wordes In mine opinion sayeth he theyr death comes not vntymely which endeuour to get them by vertue immortalitie For those which are geuen to the belly and to all kinde of pleasures as though they should enioy this worlde but euen a day they cut of the causes of lyfe but those which thinke vpon theyr posteritie and are studious to leaue some notable thing in the worlde thereby to haue their memory continue those he sayeth can not die vntimely or out of season because theyr fame brings them into continuall remembraunce And we should thinke that those dye not vntymely which dye vertuously and mourne for them but such as dye wickedly and lament theyr death ¶ Of Troublesomnesse Chap. 33. THis part of Sorrowe Troublesomnesse if so I may enterprete the Latin word Aerumnam for want of a more proper to expresse the same is called of Cicero a laboursome Sorrowe Cicero sayth Our elders haue named our labours not to be auoided by a most sad worde Aerumna And therefore they haue named those labours and paines which necessarily must be taken by the the name of Troublesomnesse thereby to geue to vnderstande that nothing ought be lefte vndone be it neuer so troublesome of any man if it appertain to the profite and commoditie of many For no dolor nor daunger ought we to shun and auoide if thereby we may doo good And therefore Scipio reading the bookes of Xenophon dyd greatly commende that place of Xenophon where he sayde that no paines or labors should seeme grieuous at any tyme to a captain or soldior for the glory whiche theyr prowes shoulde purchase might take away all remembrance of labour passed Therefore it is the parte of euery man according to his calling to refuse no labor neyther to commit that by slothfulnesse he be accoumpted too nice and him that wyl take no paines to the benefiting of others And yet is it meete that in our businesse we doo the same discretelye least otherwise we appeare eyther foolishe or fanaticall Therefore this Perturbation is good and to be embraced as that which putteth vs in minde not to be carelesse in our callinges but careful to discharge our selues and painfull in profiting others considering that in so dooing we doo not onely oftentimes enriche our selues in this world but also get a name euerlasting ¶ Of Lamentation Chap. 34. AMong Perturbations as there bée some good and to be desired so are there others to be shunned despised among which is nombred this LamentatioÌ„ which we are nowe about to declare For it is an affectioÌ„ altogether vnmeete for a wyse man whose definicion doeth shewe no lesse for Cicero describeth it to be a sorrowfulnesse shewed by a certaine howling and crying out for it is so farre from a wyse man that it is not to be lyked no not in lytle children And although the Poets in their workes doo oftentimes bring notable valiant men miserably crying lamenting by which they seeme but smally to differ froÌ„ fooles and mad men as Homer brings out Bellerophon bayling lyke a shéepe without company wandering in the Alian fieldes yet ought not theyr examples to be followed as those which wyse men laugh at and haue in contempt ¶ Of Carefulnesse Chap. 35. CArefulnesse according to Ciceroes opinion is a Sorrowfulnesse of the minde procéeding from some great and déepe cogitation fixed at the hart With this affection are troubled as all those which are of noble capacity so espetially whiche haue addicted them selues to the studie of good letters if so be they loase slacke the brydle of reason ouermuch The Aegiptians saye that their countrey can very well agrée to the natures of men for vnto those whiche vse the same well it is very healthfull but vnto others as hurtfull The Athenians also reported that they as long as they gaue them selues to good thinges were the most excellent of al but following vice wickednes they proued in the end to be the very patrones of all vngratiousnes So that hereof we may inferre that this great studie carefulnesse in a naughtie disposed persoÌ„ causeth great hurt aswel to him selfe by sicknesse as to others by wickednes but in a good vertuous person it coÌ„uerteth al his endeuors to good exercises and so it both altreth aswel the name as the nature is called diligence which ought to be in all men For it is called the mistresse of doctrine without which nothing can eyther be spoken or done in this life with coÌ„mendation
knowe what is good and to be desired and also what is it and to be despised it is méete that in that good purpose taken we perseuer and continue The vertue which teacheth vs how to doo so is called Constancie There he which confound this vertue with Continencie But Aristotle dooth distinguish them properly and saith it is the dutie of Constancy to resist dolors of minde and of Continencie to repell all foolish pleasure So that the one maketh a man chaste in body the other continuing in a thing wel deliberated Cicero saith that CoÌ„stancie is the helth of the minde so that by the same he vnderstands the whole force and efficacie of wisdome and that appéereth very wel by her contrary For Foolishnes is nothing but a lightnes and inconstancie of minde Wherfore this constant man cannot be to much praised seeing that either whole wisdome or the very force of wisdom is in nothing more appareÌ„t then in Constancie The which wil the better appéer by the examples of true Constancie Who will not highly coÌ„mend and hartely desire that he were that Pomponius Atticus so praised for his great constancie For he vnder the conduct of Lucullus fighting against Mithridates béeing sorely wounded was taken and brought before the King which séeing Pomponius said vnto him in this wise Tel me Pomponius if I so prouide that thou be healed of thy wouÌ„ds and brought to perfect helth again wilt thou not looue me therfore afterwarde be true and trustie vnto me I cannot chuse but looue answered he if you for your parte will reconcile your self to the Romans if otherwise you wil I neither can nor wil coÌ„e into freendship with you Whose Constancie when Mithridates perceiued he did not only prouide for his helth but estéemed him as one of his Princes about him Or that Fabricius who wil not desire to be whiche beeing sent of the Romans Embassador to king Pyrrhus to will him to leaue afflicting them with war would neither be corrupted with bribes nor terified with the horrible cry of a huge Elephant from dooing his message faithfully But we wil bring forth examples of more straunge wunderful Constancie Zeno the Stoike beeing cruelly tormeÌ„ted of a King of Cypres to vtter those things which the king was desiroê° to know at leÌ„gth because he would not satisfie his minde bit of his owne toung and spit the same in the tormentors face But the constancie of Anaxarchus was more straunge for béeing taken of Nicocreon a moste cruell of all other Tyrants and afterwarde hearing that by the commaundement of the Tyrant he should in a morter he brused and broken into péeces said moste constantly vnto him in this manner Bruse and breake this body of mine at thy pleasure O Tyrant yet shalt thou neuer diminish any whit of Anaxarchus Then the Tyrant because he could not abide his bolde spéech commaunded that his tung should be cut out of his mouth But Anaxarchus laughing at his madnes thought he should neuer haue his minde and therefore he bit out his owne toung â–ª and spit the same by mamocks vppon the tyrants face How wunderful was the Constancie of C. Marius which to recouer his helth did not only giue him selfe to be sawed a sunder but stood so quietly while it was a dooing as if not he but an other man had felt the pain What shuld I heer make mention of Leena that Harlot whiche was so commended of the Athenians that for her constancie she was honored to kéep her in remembrance a brazen Lionesse was erected and the without a tung because that she béeing moste cruelly tormented and by all diuilish deuises tempted to vtter those which with her did conspire against the tyrant wuld for all their tormentes speake neuer a woord but remained dum Or to recite the maner of Epicharius coÌ„stancie were a long thing which béeing appreheÌ„ded for conspiring the death of Nero and on the rack drawen and euery way hailed and pulled to confesse who with her went about the murthering of him would not speake one woord but took all punishmeÌ„tê patiently and therby shewed her self to haue a more manly courage then many graue men whiche through pain did accuse their fellowe conspirators Héere I must leaue out the example of that mother whiche séeing her Sonnes tormented before her face was so far from lameÌ„ting their death or couÌ„sailing theÌ„ to saue their liues the she willed them boldly to go into the hands of the tyrant hauing so animated them her self after that manner was with fire and fagot consumed This vertue was so highly commended of Cicero that he was perswaded that a maÌ„ might atchiue immortalitie therby as did M. Regulê° which he said was not so commended because he had béen twise Consul once had gloriously triumphed as for keeping his faith giuen to the Carthagenians suffering his eye lids to be cut of and so to stand against the Sun vntil he dyed But of this no more only for the better knowing of this vertue with Lactantius we wil say that Constancye except it be in trueth and in a good cause is impudencie Now to that which foloweth ¶ Of Suffering Cap. 33. OF Suffring we spake before wheÌ„ we spake of the parte of TeÌ„perance which is called Moderation therfore in the explicating therof now we wil be the more bréef Suffring is a notable vertue teacheth vs to go forward in an honest matter without greef and grudging For this vertue are all good Captaines commended for without the same euery labor wil be lothsome euery thing wil strike a terror And therefore their names which especially haue excelled héerin are wunderfully celebrated of all Historiographers C. Marius is reported very quietly without any signe of a troubled minde to beare the labors which belong to a Captain In all things sauing authoritie he would be like a common Soldior he would fare no better then they did his bed was no easier then the rest of his men in all paines that should be taken he would be formoste By whiche his familarnes humblenes and quiet bearing of thingê he so did win the harts of the common people as it was coÌ„monly said in euery mans mouth that the Romans should neuer end their war begun except C. Marius were made general Captain whiche beeing blazed at Roome from a bace condition he was created Consul The like vertue had Sertoriê° for he culd so wel away with the warriers life that the Celtibrians noble fighters and couragious fellowes did prefer him before all the Captaines that then were liuing and commonly called him another Hanniball As these haue béene famous for this vertue so others whiche to recite were long and for breuitie sake I omit especially Fabius Maximus could suffer best He was wunt to say that it was his parte which gouerned others not with woords
Astapus and Amphonius two yung men bare suche looue towards their parents that their Cittie beeing burned they tooke them vpon their shoulders and caried them through the midst of the fire Also a maide of Athens her father beeing cast into prison where he should haue sterued for want of nurishment craued so much leue of the keeper that euery day she might haue accesse vnto her father Whome with her milk she preserued from death a long time By this vertue Metellus got a name was called Metellus Pius as we would say godly Metellus For his father beeing banished his Countrie this Metellus beeing but a childe he went to the Senate and humbly beseeched them in moste pittiful sorte that his father might be sent for home and called from banishment The looue of our Countrie and Prince should be great For as Plato and Cicero doo say no man is borne for him selfe but a parte of our birth our Countrie a parte our Parents a parte our freends chalenge as due vnto theÌ„ For as lawes are giuen for the commoditie of all â–ª not that a few may be inriched and the rest beggered euen so should euery true subiect prefer a common profit before a priuate and an vniuersall before a peculiar Of this matter we shall héerafter in the end of this Booke speake and therefore now wil we be the more breef Only we wil say that a betraier of his Contrie is little more to be repreheÌ„ded them he which caring not for the common profit onely bends all his indeuor to the inriching of him self not caring how many he brings to beggery By which it appeereth that he of all others is muche to be commended which in defence and benefitting of his Contrie will neither care for lim lands nor life but prefers the prosperitie of his Countrie before all other things And this according to Ciceros minde Which consideration haue many in foretime ingrafted in their mindes And therfore the Emperor Otho when he saw that either he must leue his Empire or kéep the same with slaughter of many subiects determined for the sauegarde of his people to forsake this world His fréends and subiects desired him to alter his minde but no perswasion could moue him but answered theÌ„ that rather then by his life there should be ciuil discention and continuall discorde among them if he had a thousand liues he would leaue them to bring them quietnes King Codrus also vnderstanding by the Oracle that except he were slain his people the Athenians should neuer subdue their enemyes put vpon him the armour of a common soldior went into the fore front of the battaile where he was slain and so brought quietnes vnto his people and subiects That greate care of deliuering his contrie Athens froÌ„ seruitude made Aglaurus to cast him self hedlong from the walles of Athens For it was tolde him that except some body would kill him self for his contries sake Athens should be conquered which thing when Aglaurus did hear straight way in that manner as I haue tolde he rid him self of this worlde and his contrie from thraldome Iphigenia likewise a woman because that by her blood her enemies vnsatiablenes might be quenched she committed her self to be sacrificed There was a temple at Athens called Leocorium which is by interpretation the temple of the peoples daughters It was erected in honor of the death of thrée women called Theopa Eubula and Praxithea which for the preseruation of AtheÌ„s were offred vnto Minerua For the Oracle had said that the town could not florish except they were killed By the praise of which it appéereth how great their shaÌ„e is which haue no care at al whether their contrie florish or come to decay Now it appéereth how vnworthy of all men they are to receiue any benefit of a countrie whiche for a little profit or preferment wil seek to bring the same into seruitude Of whiche some were it not that I had reserued their names because they are famous vnto a more fit place in the end of this Booke where I shall talke of Faithfulnes I would recite but I must be bréef Héere might be mooued a question whether the looue of our parents or of our King and contrie be greater Many reasons might be brought to the confirmation of either parte as of th' one we receiue life by the other we kéep life of the one food by th' other fame of th' one we are cherished by th' other many thousaÌ„ds are preserued from defamations from inuasions from seruitude and miserie Now whiche is greater let others iudge â–ª I wil now come to the next parte of Naturall freendship which is indulgence or cockring of Children a great and vnspeakable goodwil which parents doo shew towards their Children Héerein ought great heed to be had lest to much good wil be not shewed towardes our wiues and children for therby we may fall into as great blame as by ouermuche seueritie and in bothe haue many offended as in rough and sharpe dealing Oppianicus Domitius Medea Nero Periander Herod the father of Atalanta and others Oppianicus contrary to the common nature of parents which commonly are wunt to be more couetous of riches for their Childrens sake then otherwise they would he I say was content for money to forsake his children as Tullie dooth reporte Domitius detested his sonne Nero a man as it prooued worthy to be detested for no other cause but because be had begotten him vpon Agrippina Medea beeing forsaken of Iason murthered her owne sonnes Nero killed his owne wife some say with spurning her The like is reported of Periander Herod was so destitute of all fatherly affection that he coÌ„maunded his owne and only childe to be murthered among that generall killing of Innocents in Iurie Which when Augustus the Emperor did hear he said that he had rather be Herods hog then his childe For to kill an Hog among the Iewes was sacriledge but he thought it no sin to 〈◊〉 his Sonne and heire Atalantas father was so vnnaturall that as soone as she was borne he commaunded her to be cast amonge wilde beasts saying that he needed no women As this ouermuch crueltie of parents towards their children and husbands towards their wiues is to be detested so againe to muche cockring and kindenes dooth as much harme and many for the same haue béene infamous as Ptolomie of Aegypt Ariobarzanes of Cappadocia Seleucus of Syria Claudiê° and Augustus Emperors and others Ptolomie Ariobarzanes and Selucus put them selues out of Princely authoritie to prefer their sonnes But such ouer kindnes is not to be liked of for it is the cause of much mischéefe and oftentimes hasteneth their deaths Historiographers write that Prusias the king of Bithinia was murthered of his owne sonne when he had committed the rule of his kingdome vnto him Darius also lay in wait
precioê° a thing that he which dooth giue but a cup of colde water in his name shall not go vnrewarded We sée that Abraham thinking he had receued a maÌ„ receued God him self And Lot receiued Angels in the shape of men And who caÌ„ tel saith Ambrose whether he welcome Christe or no when he maketh much of straungers Now see what benefit comes of this hospitalitie besides that which we haue alredy spokeÌ„ of Lot for his hospitalitiescaped the fire of Sodom and Gomorra Rahab for her hospitality was preserued with all hers froÌ„ death destructioÌ„ Elias restored froÌ„ death to life the sonne of her whiche had lodged him But what should I spend many woords This christian Hospitalitie is twise rewarded in this world and in the worlde to come The punishment for contempt héerof is eternall pain in the lake which burneth for euer with fire brimstone Christ saith he that receiueth not you receiueth not me And S. Iames writeth that he shall haue iudgement without mercie which is void of mercie And therfore let vs take heed lest if we be negligent or carelesse in receiuing such straungers that after this life the kingdome of God a receptacle for all such as fear god be barred from vs And let vs so behaue our selues that in the day of iudgement when all flesh shall rise again to receiue according to their deserts we doo heare that terrible saying of Christe I was comfortlesse and you cared not for me Wherefore for these causes recited or for hope of rewarde or els for fear of punishment let vs doo good vnto all especially suche as are of the householde of faith the seruants of god Now let vs prosecute our purpose and speake of that whiche foloweth ¶ Of Concorde Cap. 42. WIth Fréendship hath Concorde greate affinitie For euen as Fréendship and Amitie ioyneth a fewe togither in good wil so Concorde linketh many and a whole multitide This concorde as M. Varro saith is deriued from consenting of many harts togither Discorde is clene contrary For by it the people can agrée in no thing The praises of Concorde are many and singular For some call it a tower of strength inuincible against all inuasions Others affirme that no other thinge is ment by those towers of Adamant which the Poets talke of but the looue of citizens who by no force strength or pollicie can be ouer come as long as they in harte holde togither and by discorde shrink not away from their brethern Some compare it vnto a creature whose life would continue for euer if it killed not him self Seleucus considering how goodly a thing it is for brethern to holde togither in vnitie called his fiftie sonnes togither and after this maner adhorted them to concorde He tooke a bundle of darts fast bouÌ„d togither and willed them to breake it but they séeing it was impossible answered they could not Then vnlosing the bundle he gaue vnto eche of them a dart and willed them to breke theÌ„ which they did easely Then he desired them to commit that which was doon to perpetuall remembrance and counsailed them to holde togither lest beeing at discorde their enemies bring them to slauerie when by their concorde they could not And notable was the oration of Menenius Agrippa vnto the dissentious people of Rome bending theÌ„ selues against the senators In which he brought many stroÌ„g and good reasons to the turning of their mindes from discorde but his chéefest was fetcht from a fable of the members of mans body Which he brought foorth as Fenestella and others doo testifie in this maner In those dayes when euery parte of man had not onely reason but spéech it is said that they beeing muche offended that all they should imploy their labor for the belly and the belly doo nothing but consume that which was prouided conspired among them selues how they might bridle and bring vnder the belly at length it was decréed that the haÌ„dê should not minister to the mouth if the handê did the mouth should not receiue it nor the teeth grinde it and whilst they were thus at discorde all were brought lowe And therfore he desired by that example to beware of ciuil dissention lâ—st vtter destruction come vpon them To this concorde nature many waies inuiteth vs For we se that all beastê in their kinde be at peace one with another For one Dragon bends not him selfe against another nor one Lion fighteth with another and the coÌ„corde which is betwéen rauening Woulues all writers doo celebrate Again by the consideration of our selues we are driuen to the praising and practising of concorde For what is more contrary then the soule the body and yet nature hath so framed theÌ„ that take the soule from the body the body is but a dead carcase And therfore if we would liue an vnitie must be betwéene them For seperation of either bringê distructioÌ„ to one Again the helth of our body what other thing is it theÌ„ a coÌ„sent of diuâ—â—s qualities of which if one shold rule more theÌ„ another then 〈◊〉 néeds follow y many and dangeroê° diseases doo arise Of the same discord coÌ„â—s those mortall diseases which we are so plaged withall ofteÌ„times And therfore if we wold haue our bodely helth we need must séek for a teÌ„perature of those elements of which all thingê are compounded Finally if we compare our estate with brute beasts we shall finde that without Concorde we are most miserable For vnto the other creatures God hath giuen one thing or other for defence against their enemies but man is naked bothe without strength agilitie in comparison of theÌ„ and no other way can help or defend him self without succor of other By all which it is apparent that without concorde man is moste miserable He whiche is desirous to reade more of this mattter may doo wel to peruse the oration of Erasmus de Querimonia pacis Now as the naturall bodye of man as wee haue prooued bothe by that of Agrippa and other arguments without concorde cannot long continue so neither the ciuil body when the members be not in quiet and at concorde Examples to confirme the same are infinit of which I wil recite one or two We reade that Syracusa by the contention of two yung men about an harlot was almoste brought to desolation For some taking one parte and some another they grew to suche a multitude as open war was betwéene them Through whiche broile it came to passe that the nobilitie and magistrates were either slaine or brought to slauerie and the rude and raskall people inuaded and spoiled their cittie at their pleasure We se the frute of discorde The Grecians as long as they were at peace among them selues were conquerors of all men but after that ciuil dissention was among theÌ„ they were so far from béeing victors of the rest that they became villans a laughing
such he made a law to be rid from feare that none of his subiects should talke togither of any priuate affaires A straunge kinde of crueltie not to suffer meÌ„ to talke togither But if that had béene all in some respect it had béene tolerable But perceiuing that by signes and tokens they did manifest eche others gréef and thereby his former commaundement to his minde was not obeyed he charged theÌ„ that for their liues they should neither speak one to an other nor so muche as giue a signe whereby one might knowe anothers intent This pssed all that other crueltie and may seâ—me incredible that either any man would giue suche a commaundement or any men abide the same Aelianus reporteth it As Tyrants are far from humanitie so all those whiche doo glory in the effusion of blood And therfore Hanniball when he behelde the féelde ouerflowen with blood for saying O noble fight is numbred rather among sauage beasts then ciuil creatures And Volesius béeing Proconsul vnder the Emperor Augustus for saying O princely act when he had commaunded thrée hundred in one day to be executed with death is iudged voide of this vertue and is adioyned to those tyrants and Hanniball an example not imitable but detestable Humanitiâ—e teacheth vs to abandon crueltie â–ª to loue cherish one another euen because we are men of one nature resonable and by that reasoÌ„ gentle with out crueltie â–ª not fâ—â—râ—e without mercie as are beasts sauage vnreasonable This vertue the Gréekes â—all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a moste sigâ—â—ficant woord whiche is as it were looue of mankind It hath many braunches and properties pertaining to it all to râ—â—ite were a long lâ—bor some I muste néedes for illustrations sake for it is pitiful and taketh coÌ„passion on the afflicted Phocian had this vertue for his manner was to defend suche as were in miserie oftentimes the wicked his nature was so good For whiche he was reprehended of his fréends for they would not haue him to maintain malefactors in their naughtines to whoÌ„e he answered that he did the same because they stood in need therof but good meÌ„ could lack no patrons Also he wold visit such as were imprisoned though they were breakers of the law reléeued them with good counsaile as he did Aristogiton whome he could not better coÌ„fort then in prison By this vertue are they poore seen vnto whersoeuer they be either in our houses or in the common wele And for the same while the world shall continue Cimon not Timon the AtheniaÌ„ wil be coÌ„mended He would releeue the poore comfort the imprisoned and doo good vnto all whiche were oppressed especially suche as did belong vnto him or had dwelt with him any long time Not like that elder Cato whose manner was to sel his olde seruants whiche had serued him a long time as we doo beastê he would not kéep them a foule blot for so famous a man The lack of this vertue also brought infamie vnto Pericles For beeing called to authoritie he would not estéeme of his olde acquaintance no not of his maister Anaxagoras whiche had filled him with so many good precepts and instrucâ—ions of Philosophie nay he did so neglect him as he was through extreme pouertie about to haue rid himself out of the world had not Pericles in time reléeued him Heerfore is Caligula much commended for he would alwaies haue some poore folke in his house and oftentimes with meat from his owne table reléeue them And the olde Romans of the welthier sorte had such consideration of the poore that after them selues had béen serued the poore were seen vnto and had continually at their hands And that the beggers and suche like should the better knowe when the Princes and rich men were at their meate in many places trumpetê and such instrumets were sounded Of this matter somwhat in the latter end almoste of the 31. Chapter of this Book was recited and therfore we will ceasse at this time By whiche it appéereth what a goodly thing it is to haue humanitie and to dele withall men as we would be serued our selues And againe how odioê° they are which neglect the same as those whiche we haue recited cruel tyrantê tyraÌ„nicall captaines and those Myson Timon Athenians called because they hated maÌ„kinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heer for the better conceiuing of this vertue I wil ad the counsail of Lactantius and so end this chapter his woords are these He whiche hath not abundantly to bestowe vpon the poore let him giue according to his habilitie and according as he dooth excel in riches let him excéede in Liberalitie Neither think thereby that thou shalt consume thy stock and substaÌ„ce For thou maist giue liberally and yet liue welthyly and in this manner spend not idlelie but such vain expences whiche you were wunt to be at turne to better vse with that whiche before time you were wuÌ„t to bye cattel now redéem captiues with that whiche you did feede beasts now nurish men with that whiche you maintain soldiors bury the poor What dooth it auaile you to make your horsekéepers rich men and nurish vp naughtines Turn that which otherwise wil be spent wickedly to good vse that so for earthly giftê you may receue an eternal reward in the kingdoÌ„e of god Hether to LactaÌ„tius And thê° much of humanitie Of Gratefulnes Cap. 45. GRatefulnes according to the iudgement of Cicero is a vertue not only the greatest but also the mother and spring of all other vertues It is called in latin Gratia which is diuersely taken for sometime we vnderstand therby the affection which is borne to a man and heerof comes our English phrase he is gratious in such a mans eyes meaning therby that he is belooued Sometime it is taken for the effect or declaration of that goodwil and therfore a benefit so bestowed we say is giuen gratis fréely of grace and méere goodwil Lastly it is taken for a keeping of such a benefit in memory And of that we meane at this time to make a few woords To the stirring of men to Gratefulnes the better of the Poets were famed certain virgins which were called Graces which were in number three theire names were Aglaia Thaleia Euphrosyne all naked linked togither There number signifieth thrée distinct things to be coÌ„sidered in benefitê to giue to receue to recoÌ„pence By their names are vnderstood the endê and effectê of such as giue and receiue good turnes The first is called Aglaia in latin SpleÌ„dor as we say glitteringnes by which is ment that he which hath receiued a good turn should not be ashamed to confesse the same reporte it abrode And heerof it is said that thankfulnes dooth consist in two thingê in trueth and iustice Trueth dooth acknowlege what is receiued boldely without keeping close