aboundantly good but he that is euyll is also a foole and vnlearned although in booke learnyng he be the most skylfull vnder the Sunne Sorow My hearing fayleth Reason It is well that this chaunced not vnto thee before thou receauedst thy fayth whiche is gotten specially by hearyng whiche fayth nowe thou possessest Whereof complaynest thou nowe or what seekest thou more If thou hearest not the singyng of men nor of byrdes then encline thyne harte vnto heauenly songues and applye thyne inwarde eare to GOD wardes Sorowe I heare not Reason Then thynke and speake to thy selfe If I heare not what men say eyther to me or of me I shall heare what the Lorde GOD sayth vnto me They oft tymes talke of discorde but he euer speaketh of peace Sorowe I heare nothyng at all Reason Many beyng very desirous of silence haue been weeried with long iourneys and trauayle to the entent that in some secret places and bye wayes they myght finde that whiche they sought for That whiche is paynefully sought for by others thou hast it with thee in euery place wheresoeuer thou goest Nowe learne to vse thyne owne commoditie and remembring the noyses and tumultes that are past begynne at the last to be delyghted with silence Of the lothsomnesse of lyfe The XCviij Dialogue SOROWE I Am wonderfull weery of my lyfe Reason A mischiefe sprynging out of the premisses then whiche I know not whether there be any othermore daungerous for it is most greeuous of it selfe and the next neyghbour and redie way to desperation Agaynst whiche mischiefe by name there hath been order taken in your Churches to pray for assistaunce vnto the blessed Sainctes of heauen who beyng discharged of this earthly weerisomnesse and bandes of the bodye doo now rest in the ioyes of heauen in euerlastyng felicitie I doubt not truely but that some of them are at rest in deede but as for those your prayers vnto them I compt them vayne and foolyshe Sorowe I am compassed about with muche lothsomnesse of lyfe Reason All thynges that are lothsome ought to be abandoned with gladsome thoughtes with good hope with the comfort of freendes with readyng of bookes with varietie of honest delyghtes and pleasaunt exercises and expellyng of sluggishnesse but especially bâ— pacience in all thynges and long sufferyng whiche is inuincible Ye ought not to preuent the naturall ende of your lyfe eyther for the hatred of the present state or the desire of the future neither to be breefe for any feare or hope whatsoeuer whiche certayne fooles and miserable wretches haue doone who whyle they haue sought meanes to auoyde pouertie the troubles of this lyfe and paynes temporall haue fallen into eternall Let our countreyman Cicero speake what he lyft who in his booke of Offices excuseth the death of the latter Cato Let Seneca say what he wil who woonderfully extolleth and commendeth the same and also disputeth in many places howe that in certayne cases a man may violently destroy hym selfe But the other opinion of Cicero is muche more true and commendable wherein he sayth That both thou and all godly men ought to retayne theyr soules within the prison of theyr bodyes neyther to depart out of this humane lyfe without his commaundement by whom it was geuen least haply ye shoulde seeme to refuse the callyng whereunto he hath assigned you Yea moreouer thynke that this was spoken vnto thee from heauen to witte that vnlesse God whose temple is all this whiche thou beholdest shall discharge thee out of the wardes of this bodye thou canst haue no entraunce hyther And to conclude take heede lest that through any weerisomnesse of this lyfe thou so thynke of death at any tyme that thou suppose it lawfull to thee to hasten it or so esteeme of any ioye that it be able at any tyme to ouerthrowe thy heedelesse mynde vppon a sodden Of heauinesse of the bodye The XCix. Dialogue SOROWE I AM heauie of bodye Reason Thou mightest complaine hereof yf thou haddest been borne to flye lyke a byrde and not rather as a man vnto manhood Sorowe My body is heauie and vnwyldie Reason Leaue this complaynte to Roscius and Aesope Thou yf thou canst neyther bende thy selfe rounde in a lytle compasse or slyde downe out of the toppe of the ayre by a rope what matter is it Walke thou soberly with honest men contemne gesticulation and dauncyng whiche belongeth to players As grauitie becommeth a wyse man in all his deedes and woordes so also is it conuenient that he vse it in his gate with great modestie Sorowe I haue a heauie body Reason This heauinesse was wont to be one of the companions of olde age lest haply he that had lost the fyrst shoulde exclude the seconde although many tymes this heauinesse be founde not to be so muche the companion of olde age as of nature whereof it commeth that we see young men dull and heauie and olde men quicke and nimble But oftentymes vnder a heauie bodye is contayned a lyght minde and vnder a lyght bodye abydeth a heauie minde but yf a certayne proportion and equalitie both of bodye and minde doo meete together that is not to be despised Sorowe The weyght of my bodye is exceedyng great Reason Though inuisible yet no lesse is the weyght of the mynde and firmenesse thereof set the one agaynst the other and there shal be nothing heauie Sorowe I am drowned with the weyght of my bodye Reason Fleete then agayne by the lyghtnesse of thy mynde and dryue it away and in laboryng studie takyng in hande many and harde matters both to the exercise of thy mynde and bodye and the banishyng of all pleasures Dryue away idlenesse procure thy selfe businesse despise lustes bate slouthfulnesse loue carefulnesse caste away tendernesse followe hardnes haue a delyght in difficult thynges and with continuall persistaunce vse thy selfe to moderate diet in meate and drynke and to short and carefull sleepe litle sittyng and seldome lying Sorowe I am payned with the weyght and greatnesse of my body Reason Another is troubled with the contrary some with one thing and some with another No man leadeth his lyfe without traueyle but euery man knoweth his owne and eyther despiseth or is ignorant of an others griefe Sorow My body is much growen vnto mole Reason If mans name for that he is a mortal creature be deriued from the woord Elumus which signifieth the earth the must man needes be oppressed with muche earth Notwithstandyng his earthly nature cannot so ouerwhelme the heauenly but that it wyll aryse vnlesse it shewe it selfe deafe to vertue and quicke of beleefe vnto euyl perswadyng pleasure Sorowe A heauie bodye oppresseth my soule Reason Plucke vp thy mynde and with great endeuoure sustayne this greeuous burden and thynke with thy selfe that heauenly myndes doo oftentymes breake foorth out of the burden of the bodyly mole and attayne vnto woonderfull hyghnesse Sorowe I am ouerborne with the burden of my bodye Reason Although nature cannot be ouercome
manifést so many thousand woorthie men and valiant warriours and which is a more haynous matter holy Sainctes haue lacked Feare The earth is denyed me when I am dead whiche is a very hard matter Reason This is not harde but thou art tender that canst be hurt and yet feelest nothyng Feare The earth is denyed me when I am dead whiche is an vnwoorthie thing Reason Howe so Art thou then due to the earth or the earth to thee Perhaps the earth may be denyed thee but not thou the earth Some chaunce peraduenture or iniurie of the enimie may depriue thee of thy graue but thou that camest from the earth must needes returne thyther agayne whiche thing since the Lorde thy God hath forewarned thee of by his owne mouth cannot be false Feare The earth shal not couer me in her bosome Reason But thou shalt couer her with thy nakes body and what shal this apperteyne more vnto thee after thy death then it doth at this present what is become of the paringes of thy nayles and clypping of thy haire and the blood that was let out for some feauer or other disease and also of the pieces of thy chyldrens coates and infantes mantles and swadlebandes when thou wast in thy tender yeeres Hast thou forgotten the gallant answere of Theodorus Cyrenaeus in Tullie whom when Lysimachus the kyng threatned to hang vp vpon the galous as I take it These terrible thynges quoth he threaten vnto thy gorgious courtyers as for Theodorus he careth not whether he rotte aloft or vpon the ground And if the earth receiue thee not into her bosome yet shal she entertayne thee vpon her face wheras the grasse shall cloath thee the flowers decke thee being glad of suche a guest and the raine moisten thee and the sunne burne thee and the frost freese thee and the winde mooue thee and perhaps this is a more natural meane wherby the body whiche is framed of the foure elementes may be resoued into so many agayne Feare I am left vnburyed whiche is horrible to be heard Reason This horrour consisteth in opinion and not in trueth forasmuch as some haue thought it an horrible matter to be couered with earth very faire to be consumed with fire as we know your aâ—nceâ—ours were perswaded Among sâ—me it was counted an honourable death to be torne in peeces by dogges and wylde beastes Concernyng this poynt there are innumerable customes manners among nations which being curiously gathered togeather by Crispus Cicero hath abridged Thou shalt lye vpon the bare ground but another shal be pressed with a great rough stone another couered with rotten cloddes another flit weliring dead in the water another as he hangeth be driuen with the wind beaten with the haile torne by the rauens and crowes to be short they that haue been perfumed with odours cloathed with purple the woormes shal consume them And that more hath he that is couered with marble and gold ouer him who weeping in the Poet sayeth And now the surges drench me and the windes beate me agaynst the shoare Although he also folowing the sway of the common errour abhorreth to be couered with earth Vnlesse perhaps thou do likewyse condescend to fables olde wiues tales thinking that the soules of them that lye vnburied do wander an hundred yeeres about the bankes of the hellish lake which toyes truely a sound religious minde vtterly reiecteth Feare I am denied a graue in my natiue soyle Reason If thou haue a turfe left thee in thy natural countrey thou art in case that Phocion as great a man as he was may enuie at thee whom being a citizen of Athenes hauing otherwyse deserued thereof then I doubt me thou hast of thy countrey the vnthankeful citie bannished out of their confines when he was dead a strainge kinde of crueltie Feare I shal be cast foorth vnburied Reason Se to thyne owne businesse and leaue this care vnto the lyuing FINIS The aucthour speaketh of his abhominable country Imprinted at London in Paules Churchyarde by Rychard VVatkins 1579. A Table of the matters conteined in the fyrst booke of this woorke OF Floorishyng yeeres Folio 1. Of the goodly Beautie of the Body Folio 2. Of Bodyly health Folio 4. Of Restored health Eod. Of Bodyly strength Folio 5. Of Swyftnesse of bodye Folio 6. Of Wytte. Eod. Of Memorie Folio 7. Of Eloquence Folio 8. Of Vertue Folio 10. Of the opinion of Vertue Folio 11. Of Wysedome Folio 12. Of Religion Folio 14. Of Freedome Eod. Of a glorious Countrey Folio 15. Of an honourable Familie Folio 18. Of a fortunate Begynning Folio 20. Of Sumptuous fare Folio 21. Of Feastes Folio 23. Of Apparrell and trimming of the Bodye Folio 26. Of Rest and quietnesse Folio 27. Of pleasaunt Smelles Folio 29. Of the sweetenesse of Musicke Folio 30. Of Daunsing Folio 32. Of playing with the Ball. Folio 34. Of playing at Dice and Lottes Eod. Of prosperous playing at Tables Folio 35. Of Iesters Folio 37. Of the games of Wrestlyng Folio 38. Of sundry Spectacles and Shewes Folio 40. Of Horses Folio 42. Of Hunting and Haukyng Folio 44. Of great retinue of Seruauntes Folio 45. Of the magnificence and beautifulnesse of Houses Folio 47. Of strong defenced Castles Eod. Of precious housholde stuffe Folio 48. Of Precious stones and Pearles Folio 49. Of Cuppes made of Precious stones Folio 53. Of Engrauinges and Seales in Precious stones Folio 56. Of Pictures and paynted Tables Folio 57. Of Statues and Images Folio 58. Of Vesselles of Corinth Folio 60. Of store of Bookes Folio 61. Of the fame of Wryters Folio 64. Of Maistershyppe Folio 66. Of sundrie tytles of Studies Folio 67. Of Tytles of Businesse and Affayres Folio 69. Of Tytles of Warres Wâ—â—â—cuyre and Chiefetayneshyp Folio 70. Of the Frâ—â—â—dshyp of Kinges Folio 71. Of the abundance of Freendes Folio 72. Of Freendes not knowen but by report Folio 74. Of one onely Faythfull Freende Folio 75. Of Plenty of Rychesse Folio 77. Of fyndyng of a Golde mine Eod. Of the fynding of Treasure Folio 78. Of Vsurie Eod. Of Fruitefull and wel tylled Lande Folio 80. Of Pleasant greene walkes Folio 81. Of Flockes and heardes of Cattell Folio 83. Of Elephantes and Cammelles Eod. Of Apes and other beastes of Pleasure Folio 84. Of Peacockes Chickins Hennes Bees and Pigions Eod. Of Fyshe pondes Folio 85. Of Cages of Byrdes and of Speaking and Singing Byrdes Folio 87. Of the worthinesse of Mariage Folio 89. Of a fayre Wyfe Folio 90. Of a fruitefull and eloquent Wyfe â–ª Folio 91. Of a great Dowrie Eod. Of Pleasant loue Folio 92. Of the Byrth of Chyldren Folio 96. Of a Pleasant young Chylde Eod. Of the excellent Fauour of Chyldren Folio 97. Of the valiencie and magnificencie of a Sonne Folio 98. Of the Daughters chastitie Folio 99. Of a good Sonne in Lawe Eod. Of Seconde Mariage Folio 100. Of the Mariage of Chyldren Folio 101. Of Nephues Folio 102. Of Adopted Chyldren Folio 103. Of an excellent
thee and so depart from thee and then too late thou heare that saying of Ecclesiasticus Lyke as one that letteth a byrde flie out of his hande so hast thou lost thy neyghbour neyther canst thou take hym agayne or followe hym for he is farre of He hath escaped as a Roe out of the snare and because his soule is wounded thou shalt not be able to intrap hym any more And therefore as I say thou hast a great and sweete treasure but painfull notwithstandyng and difficult paineful I meane to be gotten and kept A freende is a rare Iewell he must be kept with great diligence and yf he be lost be lamented with great sorowe Of plentie of Ryches The .liii. Dialogue IOY BUT I abound in ryches Reason I marueyle now the lesse that thou seemedst to abounde in friendes for it is no strange nor newe matter to see the doores and entries of the ryche frequented by common friendes and feygned attendance Ioy. I haue great plentie of ryches Reason A dangerous and burdensome felicitie whiche shall purchase more enuie then procure pleasure Ioy. I flowe in wealth Reason It followeth not strayghtwayes that therefore thou flowest in quietnesse and pleasure Thou shalt scarce finde a rich man but he wyl confesse that he lyued better in meane estate or in honest pouertie Ioy. I am growne to great wealth Securitie ioy and tranquilitie are decreased which if they would encrease with ryches I woulde not only permit but exhort men to loue them Ioy. I haue great ryches Reason Then hast thou a thyng harde to be gotten careful to be kept greenous to be lost Ioy. My ryches are great Reason If they be dispearsed they wyll decrease and yf thou keepe them they wyl not make thee ryche but keepe thee occupied and make thee not a maister but a keeper Ioy. I haue great ryches Reason Take heede rather that thou be not had of them that is to say that they be not thy ryches but thou rather theyr slaue and they not seruant to thee but thou to them For yf thou knowe not so muche alredy there be many moe that are had then that haue ryches and there is more plentie whom also the saying of the Prophete noteth of men that belong vnto ryches then ryches that belong vnto men Thus the greedinesse and basenesse of your myndes of maisters maketh you seruantes The vse of money is well knowne to bâ—y those thynges that are necessarie for nature whiche are but fewe small and easie to be gotten what so euer is superfluous is noysome and then they be no longer ryches but cheynes and fetters and no longer Ornamentes of the body but impedimentes of the mynde and heapes of carefulnesse and fâ—ate Ioy. I am full of ryches Reason Beware that they burst thee not for euery fulnesse seeketh an yssue Ryches haue procured the death of many and doo bereaue almost all men of rest Ioy. I haue woonderful store of ryches Reason A thyng repugnant to good manners To muche ryches haue not only corrupted the manners of priuate men but also of the whole people of Rome â–ª and ouerthrewe theyr great and woonderfull vertue who so long were a noble iust and vpryght people as they were a poore people In pouertie they were conquerers of nations and which is more glorious conquerers of them selues tyll at length they that had ouercome vyces were them selues ouercome and ouerthrowne by ryches I speake that whiche I knowe and therefore thou seest what thou hast to hope of riches Ioy. I abounde in riches Reason How much had I rather thou aboundedst in vertue Ioy. I rest in my ryches Reason Poore wretches ye lye a sleepe in the bryers your sleepe is sounde that ye feele not the pryckles Beholde the day commeth that shal awake you and shal playnely expound that whiche is written The ryche men haue slept theyr sleepe and when they awaked they founde no ryches in theyr handes Of finding of a golde min. The .liiii. Dialogue IOY I Haue founde a Mine of golde Reason This hope of ryches hath been cause of pouertie vnto many and of destruction not vnto fewe whilst neglectyng all other thynges and bestowyng al theyr care and trauayle vppon this one thyng Notwithstandyng theyr toyle hath turned to litle profite whylest in respect of the greedie desire that they haue to golde forsaking the sight of heauen and the Sun they learne to leade foorth theyr lyfe in darkenesse and are consumed with the thicke and noisome dampe before theyr tyme. Ioy. Chaunce hath offered vnto me a gold Myne Reason To the entent that beyng turned away from the contemplation of heauenly things thou mightest gape after earthly thynges and not only that thou mightest liue more vnfortunately shorter time neare to the ground but also drowned vnder the ground Ioy. I enter into a golde Myne Reason Nero the Emperour the same terrible and miserable night which notwithstanding he had deserued which was the last night that he lyued being put in mynde by such as were about hym to hyde hymselfe in a certayne Caue vnder the grounde to the entent he might escape the reprochful death abusing of the people that sought after hym answered That he would not go vnder the ground while he was lyuyng But thou being compelled by no feare but only carryed away with couetousnesse goest alyue vnder the earth neyther can the comfortable shynyng of heauen keepe thee from thence neyther the horrible darkenesse of the earth dryue thee away What marueyle is it yf men consume themselues with trauayling al the world ouer to seeke ryches seeing also in seeking and digging for them vnder the grounde they disquiet the infernal soules and Fiendes of Hel And as the Poet Ouid sayth Men haue entred into the bowels of the earth And those riches which God had hyd vp and couered with the darknesse of hell they are digged vp notwithstanding which are the prouocations vnto al mischiefe Ioy. I haue found a Mine of gold Reason It is an olde prouerbe Many times one man starteth an Hare and another catcheth hym Thou hast found a bootie which many wyl couet one only shal possesse peraduenture thou shalt not be that one Vnto desyred thyngs there is much resort it is dangerous when one man hath found that which many wyl couet and none wyl be wyllyng to share with other And this is the cause that though Italie as Plinie sayth be inferiour to no country for plentie of al sortes of metalles notwithstanding by auntient prouision actes of parliament order was taken that Italie shoulde be spared Ioy. I digge earth that will yeeld golde Reason The trauel is certaine but the euent doubtful what if thou dyg long find nothing what if thou finde much but not for thy self what if it be the worse for thee to haue found sum what better for thee to haue found nothing Mans ioy is most times accompanied with sorowe Ioy. I am gone downe
stinges to the kinges of Men as well as she hath to the kinges of Bees but now she hath onely geuen an example to the free creature not taken away his libertie but that which she doth not enforce it is my part to exhort Behold that smal but diuine Worme and leaue thou of thy sting likewise not in the wounde but before the wounde The first is the part of a base person the seconde of a kyng otherwyse as not without iustice so neyther art thou a king without mercie no not so muche as a man but onely as the Fable sayth a crowned Lion. Ioy. I am Emperour of Rome Reason Thou hast Augustus Nero Vitellius whom thou mayest followe Vnto these three not only al Princes but al men are restrayned Choose vnto thy selfe then one of these whom thou mayest followe If thou be delyghted in latter examples thou hast of the same callyng Traiane Decius and Galienus Ioy. I am Emperour of Rome Lorde of the worlde Reason The time hath been when that might haue been almost truely auowed but to what state things now are come thou seest And to thintent it may be perceiued how safe it is to commit great matters vnto fooles and dastardes how great prouidence is there nowe fallen into how great madnes how great payne diligence into how great slouthfulnesse The Romane Empire is now no longer a thyng to reioyce in but an example of humane fragilitie and the mutabilitie of fortune Ioy. I am famous for mine Empire Reason Famous names obscure thynges deceytes of the worlde credulitie of man these are hookes whereby flexible mindes are plucked hyther and thyther The names of an Empire and of a kingdome are glorious names but an Empire and a Kingdome are the most difficult functions of all other yf they be ryghtly executed otherwyse they be dangerous and deadly neyther is that princely saying commended without cause The glorious Crowne is more full of care danger and sundry sortes of miseries then is the honest and happie peece of cloath whiche yf men dyd knowe there is none woulde seeke for it or reioyce when he had gotten it no not willingly receyue it when it weere offered or take it vp from the grounde yf he founde it Wherefore awake at length ye mortall men open your eyes and be not alwayes blynded with false glitteringes Measure and weygh your owne bodyes consider in how narrowe roomes you are enclosed despise not Geometers and Philosophers the whole earth is but a pricke your ende is frayle and vncertayne and whyle ye be young and whyle ye be in health ye wrestle with death and when ye thynke that ye ryse then doo ye descende and when ye seeme to stande most surest then fastest doo ye fall neyther is there any lyuing creature that is more forgetfull of it owne strength and many tymes when ye be Woormes halfe dead yet ye dreame of kingdomes and empires Remember that you your selues are a very smal pricke or to say more truely a pricke of a short pricke yea ye are not so much as the thousandth part of a pricke This part lyke proude inhabitantes ye ouerbeare who shortly shall be ouerborne your selues and shall no longer possesse any iote of all that ye haue but that your bodyes shall waxe cold and pale with death And whereas ye be now blinde and mad and walke with a proud swelling countenaunce that whiche nature hath made narrowe make ye more large in minde and while ye be in bandes imagine great matters and when ye be dying thynke vppon immortall thynges and consyder with your selues how that in this place and time which in effect are nothing ye prosecute your ridiculous and mad fansies during the space of a very short tyme to wit rapines iniuries reuengementes troublesome hopes vncertayne honours vnsatiable desires and your owne furies and madnesse and on the otherside ye affectate Kingdomes Gouernmentes Empires Nauies Armies and Battayles And when ye haue thus continued long time in your madnesse whether ye be Emperours or Ploughmen Ryche men or Beggers your bodyes are but rotten earth your lyfe but as a lyght smoke driuen away with a strong blast and at length but perhaps too late ye shal scarce vnderstand that this worlde was but an high way to passe through and no countrey to remayne in and that al these names of Kingdomes and Empires are but vayne and false Ioy. I am made an Emperour Reason When fooles be made Emperours they do not remember that they haue ben and are men Like as is the saying of Tiberius the Emperour who when a certaine friende of his being desirous by rehearsal of certaine matters passed betweene them to bring him in minde of their auncient familiaritie hauing scarce opened his mouth to say these woordes O sir do you remember he preuented him suddenly and brake of his talke and suffred him not to proceede any farther but answeared hastily vnto him I remember not what I haue ben a wicked and proud saying and not only deuoyde of friendshyp but of al humanitie Ioy. I am ascended to the Romane Empire Reason Why doest thou reioyce hereof Men also ascende to the Wheele and Gallowes And contrariwise they lye downe in their beddes and syt downe in their chayres and most times quietnesse dwelleth in lowe places Climbing hath been shame vnto some punishment vnto many and payneful to all Of a furnished Armie The .xcvii. Dialogue IOY I Haue a furnished Armie Reason I shoulde haue marueyled if that an Armie had not followed a Kingdome an Empire that is to say one miserie another But Seneca commendeth Scipio Africanus to the Starres not because he ledde great Armies which frantike and wicked persons haue done also but for his great moderation which truely an Armie neuer bringeth to a man but often taketh it away or often diminisheth it for what vertue is there so sounde which the keeping companie with so many rakehels blooddy Butchers and their wicked example wyl not quayle Ioy. I haue a great Armie Reason Thou hast now occasion to liue in the fieldes For neyther can Armies be receiued into cities neither peaceable citizens armed souldiours dwell well togeather Ioy. I haue a most valient Armie Reason Thou hast matter of war and losse of peace if thou reioyce in this doubtlesse thou belongest not to the heauenly citie Ioy. I haue an huge Armie Reason Thou hast armed enimies on both sides of thee from whom thou art defended neyther by wal nor trenche truely an heauy and dangerous case Ioy. I haue many valient legions Reason The tediousnes trouble insolencie of these no man can easily recite but thou shalt learne by experimenting how much it is better to liue alone then with many legions For truely there are no iniuries no falshood no crueltie to be compared to the wickednesse of souldiours Thou shalt by thine owne experience finde how true that verse is which euery boy hath in his mouth There is no faith
first aucthour neither are there wanting most famous ringleaders for an example for thou knowest howe that the three most remowmed Scipioes dyd the lyke and that with suche constancie that some iudged theyr Countrey whiche was dispoyled of their presence then whiche it had nothing in it more honourable to be vnwoorthy of their ashes when they were dead and some likewyse thought that the Citie deserued to be girded with some infamous and taunting Libel howbeit their names remaine in euerlastyng memorie so that they cannot be vnknowen to thee by report and the faythfull testimonie of all histories whose names are Africanus Nasica Lentulus Sorowe I am sent into exile Reason Nay rather to trie thyselfe Beware how thou behaue thyselfe in thine exile yf thou faynt then art thou a very banyshed wyght yf thou stand stoutly thy banyshment wyll ennoble thee as it hath doone many other before thee who passed inuincibly and honourably through difficulties to the ende they might shew the right way to them that came after Let Tyrantes rage let the people chafe let thyne enimies and fortune treat fume thou mayest be dryuen away taken beaten slayne but thou canst not be ouercome vnlesse thou yeelde vp thyne handes nor yet be despoyled of thyne ornamentes by meanes whereof whythersoeuer thou goest thou shalt be a Citizen and one of the Princes of thy Countrey Sorowe I goe into banishment Reason Goe a pace and depart in safetie thou knowest not howlong thy kinges armes be there is no place too far of from hym he can defende thee in euery place who defended thee in thy natiue Countrey Of a mans country besiged The .lxviii. Dialogue SOROWE MY countrey is besieged Reason Troy was besieged syrus besieged Carthage besieged Hierusalem besieged Numancia besieged Corinthus besieged and all of them ouerthrowen who then neede to be ashamed of besieging Yea the citie of Rome it selfe was besieged but at what tyme it had surceased to be Rome in deede What shal I speake of Capua of Tarentum of Siracuse of Athens of the Vehij and other petie cities and countreys Cities haue also their peculiar destinies and fewe there are that haue escaped the destinie of besieging But continuance of tyme is suche an hinderance to the knowledge of thinges that the citizens them selues are ignorant of the chaunces that haue befallen to their owne cities thou feelest the presente besieging but canst not foresee that whiche is to come nor remember that whiche is past for this is your maner ye alwayes bewaile that whiche presently aflicteth you ye are marueylously addicted to your senses after the manner of brute beastes Sorowe I am besieged in my countrey Reason I tolde thee thou bewailedst thy discommoditie nowe might banishment seeme to be a wished thing for that it is lesse hurtfull to libertie howbeit neyther of them both is hurtful for yf the libertie of the minde be true libertie though he be shut in yet can he get foorth and though he be shut out yet can he get in and be wheresoeuer it please hym Sorowe I am besieged in my countrey Reason Priamus also who was no subiecte but a king was besieged in his owne countrey with al that his more famous then fortunate family Antigonus Kyng of Macedonia was besieged at Argos and Eumenes kyng of Pergamos In this age Robertus kyng of Cicile was besieged within the citie of Ianua who was nothing inferiour to any of the auncient kinges if so be true vertue maketh true kynges respected and doest thou poore wretche lament for the case of Kynges and Princes Saint Ambrose and Saint Augustine were besieged both of them within the compasse of Millane And lastly the same Saint Augustine was besieged within the walles of his owne byshoppricke at what time God takyng compassion on his teares transported hym from the earthly besieging vnto the kyngdome of heauen Sorow I am besieged Reason And who I pray thee is not besieged Some are besieged with sinne some with sickenesse some with enimies some with cares some with businesse some with idlenesse some with ryches some with pouertie some with infamie some with ouertedious renowne Yea this body whiche ye loue and make so muche of as a most streight pryson compasseth about and besiegeth euery one of you with a perpetual besieging The whole worlde and circuit of the earth wherein ye chafe and keepe a sturre and continually runne foorth lyke mad men to warre wherein ye enlarge the boundes of your Empires and kyngdomes with so great ambition so muche of it as you inhabite what is it other as Cicero sayth then in a manner a certayne smal Ilād compassed about with that sea whiche vpon earth is called the Great the Ocean the Atlanticum sea whiche being so great in name yet howe small indeede it is thou seest Ye are al of you besieged on euery side doest thou complayne that thou art besieged as yf it were some newe matter Prouide rather that asmuch as in thee lyeth what through thy strength and counsel thou procure meanes for thy countreies safetie Do this rather of the twayne and thinke vpon Siracusian Archimedes that industrious olde man as for complayntes wyl neyther do thee nor thy countrey good Sorow I am besieged within myne owne countrey Reason Haddest thou rather then be besieged in an other place I confesse truely that thou haddest rather so and that more duetifully to wit that thou being elswhere besieged thy countrey myght be free But as touchyng thy selfe seemeth it vnto thee a smal 〈◊〉 comfort to abide whatsoeuer shal happen within thine owne countrey that the place may aswage asmuch as the aduersitie greeueth Sorowe I am pent vp within the walles of my countrey Reason Thou speakest this as though there were no greater narrownesse or penning vp then within walles Howe many of those that dwel in cities do so ordinarily frequent the court and places of iudgement that scarse so long as the whole yeere lasteth they once beholde the citie gates But geue this once the name of besieging then wyl they long to issue foorth and thinke them selues shacled in most streight fetters whiche effect is not wrought by the besieging but by opinion then whiche there is nothing of greater force in the wauering of this your mortal lyfe This place requireth that I resite a fable It is reported that at Aretium there was of late dayes a very olde man that neuer had trauayled out of the boundes of his countrey the fame whereof being brought vnto the eares of the gouernours for pastime sake they called the olde man before them saying that by good proofe they had founde that he vsed secretly to depart out of the citie and to haue priuie conference with theyr enimies Then beganne he to sweare by al the saintes that not onely not at that tyme of the warres but not so muche as in the tyme of peace did he euer passe without the walles of the citie from his byrth vnto that present houre
wretched carckase In this case what wyl thy talke auayle me Reason Very muche truely yf thou reiect it not for it wyl discouer thee vnto thy selfe who seing al thynges yet seest not thy selfe It wyl also cause thee to remember that this thy poore carckase is made of the earth so mortal not ayreal and eternal Neither oughtest thou to maruayle or take in yll part yf corruption enter vpon her owne earth and the substance of man depart vnto it owne natural place yf also the minde and most excellent matter whereof man consisteth vnlesse they rebell be disposed and directed vnto felicitie is and euerlastyng perpetuitie and the viler substance subiect to death and capable of al kinde of miserie Therefore whether it be the leprosse or falling sickenesse or whatsoeuer can happen more loathsome or greeuous then any of these thou must thinke assuredly that there is no more fallen vpon this vessel of miserie then that whiche the potter that made it appoynted vnto it from the begynnyng agaynst whom the vessels of Clay are warned not to murmur although he haue made some of them to honour and some to dishonour but all frayle and mortall Sorowe Shall I then by thyne aduice beare this leaprosie without murmur or complaint Reason Yea truely by myne aduice and counsell to whom yf thou canst proue that thy murmur and complaintes doo any whyt profite thee or asswage thy greefe then wyll I change myne opinion and suffer thee or rather exhort thee to doo them both But yf repinyng and complaintes be nothyng els but an encreasing of the mischiefe what shall it auayle thee to heape the sicknesse of the minde vpon the infirmitie of the bodye and by lamentyng to make thy selfe more miserable and hym more sharpe agaynst thee who beholdeth the trauelles of men from an hygh and consydereth theyr patience to requite it with remedie or rewarde Is it a small comfort agaynst all plagues and afflictions of the bodye or because thou bewaylest this one by name agaynst this also to knowe that the leprosie is an infirmitie of the skinne and colour not of the good estate or integritie of the senses and limmes as we knowe S. Augustine holdeth opinion and naturall Philosophers doo not gaynesay But admit that it pearce the skinne and tearyng the fleshe enter into the verie intrailes as we read it dyd vnto Plotinus the great Platonike Truely into the soule it can not enter vnlesse it selfe consent thereto whiche beyng in good health it wyll no more regarde the outwarde shape and looke of the bodye then wyll a sounde and healthfull ghest be mooued to see the outwarde walles of his Inne where he lodgeth to pyll and be rough by reason of winde and weather Yea moreouer the leprosie taketh hym that is infected therewith from among the common people and continuall conuersation with suche men whose companie to auoyde they ought to refuse no paynes whatsoeuer nor to craue ayde therevnto of any whosoeuer but to be short in brynging the bodye into great lothsomnesse it delyuereth the minde of as muche altogether Sorowe Alas howe shoulde I beleeue one that prayseth the vilest thinges Reason They are not the diseases of the bodye but the vices of the minde whiche are the vilest thynges neyther doo I therefore prayse the leprosie because I commende equanimitie and patience and I exhort thee also not to take in so yll part and so lamentably thy priuate hap in humane affayres seeyng that it is common vnto thee with the mightie Emperour and great Philosopher Constantinus and Plotinus of whom we talked erewhile And last of all it is conuenient for thee to lay before thyne eyes howe that the Lorde hateth not the Leprosie but sinne yea the very same Lorde that is Iudge both of men and angelles of whom it is written The euyll dooer shall not dwell neere vnto thee nor the vnrighteous stande before thyne eyes Yet dyd be not neuerthelesse abhorre nor flee from the Leprous but frequented their houses and kept companie with them at feastes and banqueties Sorowe Thou ouercommest me with woordes and payne in deedes wherein I geue no credite vnto the triflyng of Philosophers but to mine owne senses and what they tell me I knowe wel enough Reason Fyrst the grauitie of the whole bodye of Philosophie is not ouerthrowen in respect of the triflinges as thou truely tearmest them of certayne Philosophers whiche in deede I can not excuse nor denie whiche Philosophie both in this whereof we now entreate as also in many other thynges is onely the vndoubted rampire in earth of a troubled minde And lastly there is nothing more absurd among them that loue me then for them to seeke after the trueth by the deceiuable iudgement of the senses for the trueth ought not be sought by the senses but by wit and studie Sorowe Alas why doest thou vexe me and adde weerinesse vnto my paine Gene me rather some remedie for neyther thou not yet Philosophie her selfe as much as she maketh for thee shal euer constraine me to confesse that I feele no that which I feele in deede Reason The delicate and loothing patient must some time be obeyed and now then he must be suffered to vse that which of it selfe being hurtfull becommeth profitable by meanes of his longing for it And so am I content like wyse to suffer that if sicknes if punishment if offence if affliction be euylles of the body which of the Stoikes seeme to be called discommodities that the paine which riseth thereof may appeare to be and to be ryghtly called euyl and yf thou wylt haue it so a great euyll to but yet suche an euyll as may be ouercome by vertue and that I may no longer stande in contention of the woorde our freende Cicero shall reconcile vs well together For I doo not denie sayth he but that paine is paine in deede for els why shoulde Fortitude be required but I say that it is ouercome by patience yf so be patience be any thyng at all but yf it be nothyng to what ende are we garnished with Philosophie or why are we made glorious with her name Thus much sayth Cicero Muche more also in the same place is by hym diuinely set downe agaynst this inconuenience or mischiefe in the seconde dayes disputation of his Tusculane questions comprehendyng the discourses of fiue dayes in equall number of bookes whiche place I thought good to poynt out vnto thee for that it is very effectuall vnto that whereof thou standest now in neede especially patience and courage of minde which beyng empayred and lost false opinions of the common multitude creepe in and lamentations vnmeete for men breake foorth Sorow Now thou layest thine hand neerer my greefe teaching me where I may finde those thinges which vnto me being in this case wyl I trust be better and more conuenient then the brutishe and stonie opinions of the Stoikes although also in trustyng I distrust For whiles beyng greedy of remedie I
but be reprochful and ignominious for that it is contrarie to the commaundement of the most hygh Lorde agaynst whiche nothyng can be wel done Sorowe I had rather dye then to see the thynges that are lyke to happen shortly Reason It is not the part of a man not to be able with open eyes to behold both faces of fortune it is the part of a woman to turne away the eyes in feare What is the thyng that troubleth thee so muche that nothyng can helpe thee but death only Is it thine owne or thy freendes or perhaps the aduersitie of thine afflicted countrye As for the first two they are but gentle for fortune is not so strong but vertue is able to withstand it the thirde is godly but the loue thereof is fainte and slouthful For the bondage and captiuitie of a mans countrey and the gouernement thereof in manner of a Tirannie is rather to be repelled by death then auoyded by steppyng a side For the first is the part of a man but this tastest of womanyshe imbecillitie Whiche thyng notwithstandyng the same Seneca doth woonderfully extol in the death of Cato in that same his peculiar opinion whereof I spake erewhyle But Cicero thinkyng it sufficient to excuse him only abstaineth from commending him For he sayth that vnto Cato that was a man of such wonderful grauitie and perpetual constancie of nature it was better to dye then to looke the Tyrant in the face whom Brutus notwithstandyng behelde and thought it better to make hym away by kyllyng hym then by kyllyng hym selfe Whiche how wel or ill it was done I do not now dispute But so in deede he did As for Cicero whyle he excuseth Cato he forgetteth his owne more commendable opinion whiche long before he had set downe in his sixth booke De republica of a common-wealth whiche is after this manner folowyng whiles that he bringeth in Publius Scipio Affricanus the younger dreaming howe that he talked in heauen with his father and graundfather and hearyng them speake of the immortalitie of the soule and the felicitie of the other lyfe made hym desirous to dye and brought in his father by and by reprouing the same his fonde and vnprofitable desyre in these woordes It may not be so quoth he for vnlesse God whose churche al this is which thou beholdest doo loose thee out of these bondes of thy bodye thou canst haue none entrance hyther For men were created for this cause that they shoulde beholde the globe whiche thou seest in the middest of this temple whiche is called the earth Wherefore good sonne Publius both thou and also al vertuous men ought to keepe your selues within the custodie of this your bodye and not to depart out of the lyfe of man contrarie vnto his commaundement by whom that lyfe was geuen vnto you least happely ye seeme to forsake the vocation whereunto God hath called you Doo not these woordes of Cicero sufficiently reprooue Cato that is excused And truely yf thou were appoynted by some earthly Prynce or Captayne to keepe a place by defence of armes thou wouldest not dare to depart from thy charge without his lycence whiche yf thou shouldest doo doubtlesse he woulde take it in ill part Howe then woulde the heauenly Emperour take it thynkest thou vnto whom so muche the more obedience ought to be geuen by howe muche God is greater then man There was of late dayes one Stephanus Columnensis a gentleman of auncient vertue who yf lie had lyued had not onely been famous in this age but also in remembrance of al posteritie The same Stephanus beyng besieged by a mightie enimie of his vnto whom he was in power far vnequal committed the defence of one turret wherein there seemed to be most danger vnto one of his captaynes of whose trust he was assured This turret being vndermined and secretly shaken by the enimies so that it was in danger of fallyng when as the residue of the garison perceyuing so much forsooke it and perswaded hym also to come downe and prouide for his safety since it was bootelesse to tarrie but vnto him selfe very dangerous or rather present death I wyl not come downe sayde he vnlesse he cal me away who set me here Which being reported vnto Stephanus who also was very careful for the gentleman came running in bast to cal hym away the turret beyng shaken at the very foundation fel downe immediatly with great noyse Thus that trustie defendant was miserably slayne whom his lord and maister beyng scarcely able to finde out among the rubbishe and ruynes of the turret buryed hym with great sorowe and lamentation and whyle he lyued had a dutiful care ouer hym and in his common speeche alwayes aduaunced his fayth with worthy commendation What I meane by these wordes I thinke thou knowest Suche a keeper oughtest thou to be of thy body whiche is committed vnto thy keepyng by God as he was of his turret which was commended to his charge by his lorde and maister Notwithstandyng I am not ignorant howe that the death of Cato was muche commended by many of that age wherein he lyued and very glorious in the common opinion of men And that saying of Iulius Caesar is wel knowen who beyng conquerour and making hast vnto Vtica where Cato had slayne hym selfe and hearyng report of his death Cato quoth he enuyed my glory and I enuie his death Doubtlesse it seemed some excellent thyng whiche so great and glorious a personage enuied at Sorow Then what shoulde let me to folow the death of a wyse man that was enuied at by so great a person and excused and commended of the wyse and to eschewe the innumerable distresses of lyfe by a voluntarie death Truely I had rather dye Reason Beware that thou be not caryed away with the vayne hope of hynges For there be some inferiour in eloquence but superiour in sense whiche neyther commend nor excuse this death of Cato but sharpely reprehende it Among whom Sainct Augustine a most sharpe searcher after the truth disputeth that this was not the cause of the hastenyng of his owne death because he woulde not lyne vnder the empire of Caesar togeather with his sonne forasmuche as he hym selfe was the cause that his sonne fledde to Caesar and in hope of safetie submitted hymselfe to his mercy wherein he was not deceyued Whiche yf he had thought to haue been a shameful thyng would he not haue delyuered his sonne from it as wel as hym selfe eyther by poyson or by sword or by some other kynde of death whatsoeuer Seeing that Manlius Torquatus is commended for killyng his owne sonne for that he had geuen battel to his enimies and vanquished them but contrarie to his fathers commaundement Neyther can it be sayde that it is a more shameful thing to be conquerour ouer a proude enimie then to be subiect to an arrogant conquerour Why then dyd he thinke Caesar woorthy to graunt lyfe to his sonne who thought hym vnworthie
lyke wel of the saying of a certaine good fellowe of whom S. Augustine maketh mention whom beyng in extremitie of sichnesse when as his freendes comforted hym saying that he should not dye of that disease he answered Though I shal neuer dye wel yet because I must dye once why shoulde I not dye nowe Sorowe I dye my businesse beyng vnperfected Reason If thou cal to minde those that haue been most famous for wisedome or other notable exploites the most part of them haue dyed leauyng theyr woorkes vnfinished vnto verie fewe it hath hapned in this lyfe to bryng to perfect ende theyr conceyued and vndertaken attemptes But thou since that after the common manner of men thou hast throwen thy selfe into these difficulties and that which is past can not be called agayne take holde of this onely way and meane eftsoones to aduaunce thy selfe not lamentably and vaynely to looke backe vpon many imperfecte thynges but manly to goe through with that onely which remayneth that is to say to dye well Of a Violent death The Cxxj. Dialogue SOROWE BUT I dye a violent death Reason Euery death is violent vnto thee yf thou dye vnwillyngly but yf thou dye wyllyngly there is no death violent Sorowe I dye a violent death Reason If the strength of life be taken away what skylleth it whether it be by an ague or by the swoord And so that thou depart freely what maketh it matter whether the doores of thy bodily dungeon do open alone or be broken open Sorow I dye violently Reason There are many kyndes of deathes and but one death only whiche whether it be violent or not it lyeth in his handes that dyeth the greater force ouercommeth the lesser and consent quite extinguisheth it A wyse man commeth thus instructed that looke what he cannot withstande he consenteth vnto it But perhaps thou wylt say doest thou counsel me then to consent vnto hym that kylleth me Verily some haue not onely consented vnto them but also geuen them thankes yea there was suche an one founde as wyllingly excused the ignorance of his murtherers and at the very giuing vp of the ghost prayed for them But I am not she that commaund thee to agree vnto the fact of the bloudie butcher or cruel executioner but only vnto the inuincible necessitie of destinie whiche who so obeyeth not willyngly shal be brought thereunto by force Sorowe I dye by myne enimies hande Reason What didest thou suppose then that thou couldest dye by thy freendes hande whiche cannot possibly happen but vnwittingly Sorowe I dye by mine enimies hande Reason So shalt thou escape thine enimies handes For whyle he pursueth his wrath he prouideth for thy libertie and abateth his owne power and hath aucthoritie ouer thee no longer Sorowe I perysh by the hande of myne enimie Reason It is better to peryshe vnder an vniust enimie then vnder a iust Prince For in the one the murtherer is culpable and in the other the murthered is not gyltlesse Sorow I am slayne by the hand of myne enimie Reason What doth it touche thee more with what hande then with what swoorde thou art dispatched We speake not of the hande but of the wounde Howbeit Pompeius in Lucane seemeth to wyshe that he might be slayne by Caesars owne hande as a comfort in his death and also in Statius Capaneus comforteth Ipseus and in Virgil Aeneas Lausus and Camilla Ornithus for that they wer slayne by their handes Sorow I dye by the swoord Reason This fortune is common vnto thee with the greatest men forasmuch as most part of the worthiest men that eyther haue lyued in most blessed estate in this world or are nowe most holy fainctes in the euerlastyng kyngdome haue dyed by the sworde whom al yf I would vndertake to rehearse I should play the part rather of a long historician then of a short admonisher Sorowe I peryshe by the swoord Reason Dyuers diuersly haue come to their ende some by the halter some by a fal some by the Lyons clawes some by the wilde boares teeth many haue wanted a swoord beyng desirous to haue ended their lyues with a weapon Sorowe I am slayne with a swoord Reason Howe knowest thou whether thou shouldest escape to fal into greater destruction and that this death whiche thou thinkest to be most miserable be the eschuyng of a greater miserie I tolde thee before howe that Plotinus who next vnto Plato was the seconde glory of Philosophie was strooken with a pestilent leprosie But I recited not vnto thee hoowe that Euripides who immediatly after Homer was the seconde light of Greece for poetrie was torne in peeces by dogges Lucretius who among your countrey Poetes was next to the chiefe of whom Virgil was not ashamed to borowe so muche as he dyd drinking of a slabbersauce confectioned amorous cup fel into a sickenesse and extreame madnesse and in the ende was enforced in dispatche hymselfe with a swoord for remedie Herod kyng of Iudea dyed beyng beset with an armie of foule and loathsome diseases so that the more compendious and short way of diyng might be by hym enuied at as doubtlesse I thinke it was Hadrian that was Emperour of Rome beyng ouercome with the payne and tediousnesse of his sickenesse was wylling if it had been lawful to shorten the extremitie of his greefe by dynt of swoord It is reported howe that in our age there was a great personage consumed by woormes that issued out of al the partes of his body and another in lyke manuer deuoured by myse Among so many mockeries and infirmities of mans body who is so weake that yf he might haue his choyce woulde not rather desire to dye by the swoorde Sorowe I peryshe by fire Reason Some that supposed the soule to be of a firie force and â—aturâ— haue thought that to be the most easiest kinde of death Sorowe I am consumed with fire Reason Thy body by this meanes beyng delyuered from the wormes wil not putrifie Sorowe I am euer whelmed in water Reason A feast for the fishes and for thy selfe a place of burial large cleere and notable And what maketh it matter whether thou render vp thine earthen carcase to the earth or to the sea Sorow I dye in the sea Reason Not where but howe a man dyeth maketh to the purpose euery where a man may dye wel and euerywhere yll It is not in the place but in the minde that maketh the death happie or wretched Sorowe I peryshe in the sea Reason I knowe that many are perswaded that it is miserable to be drowned in water for that the ethereal and burnyng spirite seemeth to be ouercome by his contrarie but as I sayde before the place maketh nothyng but it is the minde that maketh all vnto the miserie And therefore I lyke very wel of the answere of a certayne sayler I wot not what he was of whom when on a tyme one demaunded where his father dyed he answeared vpon the sea Then demaundyng farther the lyke