life and iust in youre tribunall or iudgements I wold not gladly heare that those that do praise that which you do should complaine of that whiche you say with a Lorde of so high estate and with a iudge of so preheminent an office my pen should not haue presumed to write what it hath written if your Lordship had not commaunded My Lord I saide it bycause if this that I haue here written vnto you shall not like you that it may please you to sende too reuoke the licence that you haue giuen Also you will that I shall write vnto youre Lordship if I haue founde in anye auncient Chronicle what is the cause wherefore the Princes of Castile do call themselues not onely Kings but also Catholique Kings And that also I write vnto you who was the first that called himself Catholique King and what was the reason and the occasion to take this so generous and Catholique title There were ynowe in thys Court of whome you might haue demaunded and of whome you might haue vnderstood in yeares more auncieÌ„t in knowledge more learned in bookes more rich and in writing more curious than I am But in the end my Lord be sure of this one thing that that which I shall write if it be not written in a polished stile at the least it shall be all very true Comming to the purpose it is to be vnderstood that the Princes in olde time did always take proud ouer-names as Nabugodonozer that did intitle him selfe King of Kings Alexander the greate the king of the world the king Demetrius the conqueror of Cities the great Haniball the tamer of kingdomes Iulius Caesar the Duke of the Citie the king Mithridates the restorer of the world the king Athila the whip of nations the king Dionisius the host of all men the king Cirus the last of the Gods the king of England defender of the Church the king of Fraunce the most Christian king and the king of Spaine the Catholique king To giue your Lordship a reckoning who were these kings and the cause why they did take these so proude titles to me it should be painfull to write and to your Lordship tedious to reade it is sufficient that I declare what you commaunde me without sending what you craue not It is to wit that in the yere seuen hundreth fiftie two the fift day of the month of Iuly vpon a sunday ioyning to the riuer Bedalake about Xeres on the frontiers euen at the breake of day was giuen the last and most vnfortunate battell betwixt the Gothes that were in Spaine and the Alarues that had come from Africa in whiche the sorowfull king Sir Rodrigo was slaine and all the kingdome of Spaine lost The Moore that was Captaine and that ouercame this famous battell was named Musa which did know so well to folow his victorie that in the space of eight moneths he did win and had dominion from Xeres in the frontieres vnto the rocke Horadada which is neare to the towne of Onnia And that whiche séemeth to vs most terrible is that the Moores did win in eighte moneths which in recouering was almost eight hundred yeres for so many yeares did passe from the time that Spaine was lost vntill Granado was wonne The fewe Christians that escaped out of Spaine came retiring vnto the mountaines of Onnia neare vnto the rocke Horadada vnto which the Moores did come but from thence forward they passed not either did conquer it for there they found great resistance and the land very sharp And when they of Spaine did see that the king Sir Rodrigo was dead and all the Gothes with hym and that without Lord or head they could not resist the Moores they raysed for king a Spanish Captaine that was named Sir Pelaius a man venturous in armes and of all the people very well beloued The fame being spread thoroughout all Spaine that the mountaine men of Onia had raised for king the good Sir Pelaius all men generouse and warlike did repaire vnto him with whome he did vnto the Moores greate hurt and had of them glorious triumphes Thrée yeares after they had raysed the good sir Pelaius for King hée married one of his daughters with one of the sonnes of the Earle of Nauarn who was named Sir Peter and his sonne was called Sir Alonso This Earle Sir Peter descended by right line of the linage of the blessed King Richardos in whose tyme the Gothes did leaue the sect of the curled Arrius by the meanes of the glorious and learned Archbyshop Leonard The good king Pelaius being dead in the eighteene yeare of his raigne the Castilians exalted for king a sonne of his that was named Fauila the which two yeares after he began to raigne going on a certaine day to the mountaine meaning to flea the Beare the Beare killed him And for that the king Fauila died without children the Castilians elected for king the husband of his sister whiche is to wit the sonne of the Earle of Nauarne who was named Alonso the whiche began his raigne in the yeare .vii. C.lxxij hys raigne endured eightene yeares which was as much tyme as his father in law the good King Sir Pelaius had raigned This good King was the firste that was named Alonso which tooke his name in so good an houre that since that daye amongst all the kings of Castile that haue bin named Alonso we reade not of one that hath bin euill but very good Of thys good king Alonso the historiographers do recite many landable things to recompt worthy to be knowen and exemplars to be followed The King sir Alonso was the first that out of Nauarne entered Galizia to make warre vppon the Moores with whome be had many encounters and battells in the ende he ouercame and droue them out of Astorga Ponferada Villa franca Tuy and Lugo with all their Countries and Castelles This good king Alonso was he that did win of the Moores the Citie of Leon and builded there a royall place to the ende all the Kings of Castile his successors should there be resideÌ„t and so it came to passe that in long time after many Kings of Castile did liue and die in Leon. This good King Alonso was the firste that after the destruction of Spaine began to builde Churches and to make Monasteries and Hospitalles in especially from the beginning the Cathedrall churches of Lugo Tâ—y Astorga and Ribeâ—ew the which afterwards did passe to Mondonedo This good king Alonso did buiâ—d many and very solempne Monasteries of the order of saint Benet and many hospitalles in the way of saint Iames and many particular Churches in Nauarne and in the Countrey of Ebro whiche he endewed all with great riches and gaue them opulent possessions This good King Alonso was the first that did séeke and commaunded to be sought with very great diligence the holy bookes that had escaped the hands of the Moores and as a zelous Prince commaunded that
to be drowned the finall end of youre Realme of Iudea and of the Crowne of Israell What shall we say of your most auncient Temple so magnificent in buildings and so holy in the action of sacrifice surely ye haue no other thing but the lies For ye well know that forty yeares and no more After ye crucifyed the Lorde Iesus Christe the Emperours Titus and Vaspasian the father and sonne did sack destroy and burne the same Of the Monarchy of your kingdome muche lesse haue you not of any thing than the lies for that from the time the great Pompâ—y passed into Asia and subdued Palestine he neuer after committed fayth to any Iewe I say to giue him any speciall charge of gouernmeÌ„t in the Citie or defence of any fortresse but perpetually did shew your selues subiect to the Romaynes not as Vassals but rather as slaues If we should speake of your auncient language of the old carrecters of your wrightings we should likewise finde that you haue not any thing left but lies and for proofe thereof first I pray you tell me whiche is he amongst you that knoweth the language of your ancesters either can reade or else vnderstand any of the auncient Hebruish bookes But nowe to bring you to the knowledge thereof I shall deduce notwithstanding it doth not like you directly and successiuely the beginning of your Hebrewish tong and how by little and little it was lost agayne Wherein you haue to vnderstand that the Patriarke Noe with his children and Nephewes escaping the Floud went and did settle in the countrey of Caldea the situation whereof is vnder the fourth Climate the RegioÌ„ after the Floud first inhabited and populat from whence be issued the Aegiptians Sarmits Greekes Latines and all other Nations In the same Region I meane beyond the riuer Euphrates and neare vnto Mesopotamie the Patriark Abraham was borne and nourished the whiche being called of God came to dwell in the countrie of Canaan afterwardes named Siria the lesse the countrey where the good old Abraham and his generation did most inhabit In those days in that countrey of Canaan they had in vse to speake another language named Sirien very differeÌ„t from the Calde tong But as Abraham and hys posteritie dwelling in that countrey many yeares these two languages by processe of time grewe to be corrupted Abraham hys family and successors being not able to learne the Sirien spéeche neyther the Siriens the Calde tong of these two languages there remayned in vse one which was named the Hebrew Also you haue to vnderstand that this name Hebrew is as much to say as a man that is a straunger or come from beyond the Riuer and for that Abraham was come from the other side of the Riuer Euphrates he was generally called Hebrew in such wise that of this name Hebrew by the which Abraham was called the spéeche tong and language was also named Hebraique and not Caldean notwithstanding that hée was of Caldea Many Doctors Gréekes and Latins haue sayde that the Hebrew tong doth come from Heber the sonne of Sale and that it was the language which was in vse and spoken before the generall Floud notwithstanding Rabialhazer Mosanahadach Aphesrura Zimibi and Sadoc your most anciente and famous Hebrew doctors do sweare and affirme that the first spéeche and language in this world was lost in the construction or to say better the confusion of the towre of Babylon without perfection remayning in any one word of their language And then since the language of Noe was lost the Caldean conuerted into the Sirien and the Sirien into the Hebrew it came to passe that Iacob with his twelue sonnes went to dwel in Egipt where they did soiorne so long Captiues that very neare they forgate the Hebrue tong neyther aptly coulde learne the Egiptian language remayning in their spéech and pronounciation corrupted And as after the destruction of the second Temple as also the totall and finall losse and destruction of the holy lande That your brethren were dispersed throughout the worlde for the most part Captiues and that in you ther remayned nothing but the lies of Iacob the things desolate of Israell God did permitte that they shoulde ioyntly take ende both the forme of your life and the manner of your spéech Behold here honorable Iewes sufficiently proued by your owne doctors that of your countrey language renowne glory and the whole state of your Sinagoge ye haue nothing left but the lies as the Prophet sayth and the dregs and grounds of the tubbe In suche manner that ye haue neither Lawe to obserue King to obey Scepter to estéeme priesthood to aduaunce youre honor Temple to pray in Citie to inhabit neyther language to speake And for that the scope and proofe of your obstination and oure healthe and saluation doth lye and consist in the veritie of the Scripture whiche we haue receyued and the falshoode and corruption of theÌ„ which you confesse it shall be expedient to recite how where and when youre Scriptures were corrupted and lost euen as I haue produced and broughte foorth the losse of your language Ye haue therefore to vnderstande that the fyue bookes of the lawe the which your greate Duke Moyses did write after he came foorth of the Land of Egypt and before he entred the lande of promisse and those whiche were written by the Prophet Samuell and Esdras were all written in the Hebrew tong without any addition of the Egiptian language for youre Moyses being inspired by God in all the things hée did take in hand did wright these bookes in the most auncient Hebrew tong which is to vnderstande in the very same that Abraham did speake at his comming out of Calde God giuing you thereby to vnderstand that you should haue folowed your father Abraham not onely in the forme of your life but also in your spéech During the time that Moyses Aaron Iosue Ezechiell Caleph Gedeon and all the fourtéene Dukes did gouerne your Aliama vntill the decease of the excellent King Dauid the lawe of Moyses was alway well vnderstood and indifferently wel obserued But after the decease of these good personages and the kingdome and gouernment being come into the handes of the successors of Dauid the Sinagoge was neuer more well gouerned neyther the Scriptures well vnderstoode I woulde saye not well vnderstoode generally of the twelue Tribes There were notwithstanding alwayes some particular persones of the house of Israell the whiche were agreable and also acceptable vnto God and to the common wealth very profitable That your law was not from thencefoorth wel vnderstood is most euident for it was prohibited and defended in your Aliama that neyther the visions of Ezechiell the sixt Chapter of Esay the booke of the Canticles of Salomon the booke of Iob neyther the lamentations of Ieremy should be read or commented by any person whiche was done not bycause the bookes
sayd of him that he neuer made error in that he prognosticated either in any disease he tooke in cure Ipochras dyd giue counsel to Phisitions that they should neuer take in hād to cure anye disordered patient and did counsell the sicke to shunne the vnfortunate Phisition for sayth he he that cureth may not erre where the patient is of good gouernment and the Phisition fortunate The Philosopher Ipochras being dead for that his disciples began to cure or to say more truly to kill many sicke people of Grecia for that the science was very new and the experiēce muche lesse it was commaunded by the Senate of Athenes not only that they shoulde not cure but also depart out of all Grecia After that the disciples of Ipochras were thrust out of Grecia the art of Phisicke was banished and forgotten an hūdred and thréescore yeres so as none durst to learn and much lesse to teache the same for the Gréekes had their Ipochras in suche estimation that they affirmed that Phisicke was borne and buried with him Those hundred and thréescore yéeres being past another Philosopher and phisition was borne named Chrisippus in the kingdome of the Sicionians whiche was as renoumed amongst the Argiues as Ipochras amonst the Athenians This Philosopher Chrisippus although he were very well learned in Phisicke and very fortunate in the experience thereof of the other part he was much opinionatiue and of presuming iudgement for all the time of his life lecture and in all his bookes that he did write his purpose was none other but to impugne Ipochras in all that he had said and only to proue most true that which he affirmed in suche wise that he was the first Phisition that pulled medicine out of reason and put it in opinion The Philosopher Chrisippus being dead there was great alteration amongst the Gréekes whiche of the two doctrines they should follow whiche is to wit that of Ipochras or of Chrisippus and in the end it was determined that neither the one should be followed or the other admitted for they sayd that neyther life nor honor ought to be put in disputation After this the Gréekes remayned an other hundred yeres without Phisition vntill the time of one Aristrato a philosopher which did rise amōgst them He was cosin to the great philosopher Aristotle and was residēt in the kingdome of Macedonia where he of new did exalt the art of Phisicke not for that he was more learned than his predecessours but for that he was more fortunate than all the rest This Aristrato recouered fame by curing king Antiochus the firste of a certayne disease of the lights in reward whereof the yong prince his son that was named Ptholemus did giue a thousande Talents of siluer and a cup of golde in such wise that he wan honor thoroughout all Asia and ritches for his house This Philosopher Aristrato was he that most defamed the art of Phisicke bycause he was the first that set Phisicke asale and begā to cure for money for vntill this time all phisitions did cure some for friendship and some for charitie The Phisition Aristratus being dead ther succéeded him certaine his disciples more couetous than wise which for that they gaue thēselues to be more handsome men of their money than to cure diseases they were commaunded by the Senat of Athens that they should not presume to teach phisicke much lesse to cure any person Of other trauels that Phisick did passe ANother hundred yeres in Asia was phisick forgotten till the time that Euperices was raysed in the kingdome of Tinacria but for that he and another Phisition did vary vpon the curing of King Crisippus the which at that time raigned in that Ile it was determined by those of the kingdome that they should only cure with simple medicines and not presume to mixe or make compositiōs Long time the kingdome of Sicill continued and also the greater part of Asia without the knowledge of the art of medicine vntill the time that in the I le of Rhodes there remayned a certain notable phisition and philosopher named Herosilo a man that was in his time very learned in phisick and very skilfull in Astrology Many do say that this Herosilus was master to Ptolomeus and others say that he was not but his disciple but be it as be may he lefte many bookes written of Astrology and taught many scholers also This Herosilus held opinion that the pulse of the patient ought not to be taken in the arme but in the temples saying that there neuer wanted that which in the arme was sometime hidden This phisition Herosilus was of suche authoritie amongest the Rhodians that they held this opinion to take the poulse in the temples all the dayes of his life and also the liues of his scholers who with his scholers being all dead the opinion tooke an end although it were not forgotten Herosilus béeing deade the Rhodians would neuer more bée cured neither admit any other phisition in their countrie the one cause was not to offend the authority of their philosopher Herosilus and the other for that naturally they were enimies vnto straunge people and also no friendes of newe opinions This being past phisicke fell asléepe other .iiij. score yeres as wel in Asia as in Europa vntill the great philosopher phisition Asclepiades was raysed in the Ilande Mitiline A man sufficiently well learned and most excellent in curing This Asclepiades helde opinion that the pulse ought not to be sought in the arme as nowe they seeke but in the temples or in the nose This opinion was not so farre besides reason but that long time after him the phisitions of Rome and also of Asia did entertaine the same In all these times it was not read that any phisition was borne in Rome or came into Italy for the Romanes were the last of this world that did entertaine Clockes Iesters Barbars Phisitions Foure hundred iij. yeares and ten months the great city of Rome did passe without the entertayning of any Phisition or Chirurgian The first that hath ben read to haue entred Rome was one that was named Antony Musa a Greeke borne and in science a Phisition The cause of his comming thither was the disease of Sciatica that the Emperor Augustus had in his thigh the which when Antony Musa had cured and therof wholy deliuered him in remuneration of so great a benefite the Romanes did erect vnto him a picture of Porphiry in the fielde of Mars and farther and besides this did giue him priuiledge of citizen of Rome Antony Musa had gathered excéeding great riches also obtained the renoume of a great Philosopher if with the same he could haue bene contented and not to haue excéeded his Art of phisick but this was the chance of his sorrowfull fate Giuing him selfe to cure by Chirurgery as also by medicine it is some time necessary in that Art to cut of féete or fingers and
is not to be learned by lesson but by reason Lex condita are the lawes that kings haue made in their Kingdomes and Emperours in their Empires Some of the which consiste in Reason and other some in opinion Mos antiquus is when a Custome by little and little is brought in amongst the people the force whereof dependeth vpon the well or euill obseruing thereof Of the aboue sayd it is to be gathered wée call Ius naturale the lawe whiche reason doth direct we name Lex Condita whiche is ordayned and written and we terme Mos antiquus the custome of long time vsed and presently obserued this presupposed the letters of this stampe do signifie This is the Consull Quirinus the which in the time of his Consulship did obserue and caused to be obserued that which right requireth lawe commaundeth and custome hath brought in The wordes of the other stampe are these Popil Con. Iu. Mill. fecc for the vnderstanding of these wordes is to be vnderstood that the auncient Lawyers did ordaine seuen manner of Lawes which is to wit Ius gentium Ius ciuile Ius consularis Ius publicum Ius quiritum Ius militare Ius magistratum In the old time they did call Ius Gentium to occupie that which had no owner to defende the Countrey to die for the libertie to endeuer to possesse more than others and to be of more abilitie than the rest This was named ius Gentium bycause in all Kingdomes and Nations Greekes Latines and Barbarians this manner of liuing was vsed and obserued Ius Ciuile was the order and manner in old dayes to forme their plees in lawe that is to wit to cite aunswere accuse proue denie alledge relate to giue sentence and to execute to the end eche one might obtaine by iustice that which was taken by force Ius Consulare was such orders as the Consuls of Rome did vse amongst themselues for themselues which is to say of what number they should bée what garments they should weare what company they should kéepe where they should congregate and how many houres they should assemble of what things they should conferre howe they should liue and to how much goods they should attaine This Ius Consulare did serue but for the Romane Consuls that were resident in Rome for notwithstanding there were Consuls in Capua they would not consent they should liue as those of the Senate of Rome Ius Quiritum was the lawes and priuiledges that the Romane Gentlemen did vse or enioy that did liue within the cōpasse of Rome or had the priuiledge of a Romane Gentleman which is to say that the Gentlemē and knights of Rome had foure names that is to vnderstand Patricios Veteranos Milites Quirites The which foure names according to the varietie of the time was giuen them The priuiledge or law Quiritum that the Knights of Rome enioyed was that they might sit in the tēples thei might not be arested for debt or pay for lodging or prouēder where they went to be maintained by the cōmon treasure if they became poore to make a testament without witnesse not to be accused but in Rome to pay no impost in time of tribut and also that they might be buried in an highe Tombe All these preheminences no gentleman did enioy but only such as were Citizens of Rome Ius Publicum was the ordinances and constitutious that euery people in particular did vse amongst themselues and for themselues that is to saye how they should repaire their walles conserue their waters measure their streates build their houses prouide necessary thinges to haue store houses to gather money to make their fifes to watche their cities They called these ordinances Ius Publicum because they were made by all and obserued by all Ius Militare was the lawes that the anciēt Romains made for the times that kingdoms did breake peace and entred into warres one with the other bicause they estemed muche to be wise in gouernment and to fight as men determined in order The lawes of Ius militare were how to proclaime warres to confirme peace to take truce to leuie their souldiours too pay their Campe to giue order for their watches too make their trenches to giue battaile to retire their host to redéeme prisoners and how the Conquerours should triumphe They called these lawes Ius militare which is to say the order of Knightes because they serued no further but too giue order vnto those that did follow the warres and with armes did defend the common wealth Comming now to the exposition of the stampe it is too be vnderstood that in the daies of the first Romane Dictator Quintus Cincinatus ther was also in Rome a certain Romain Consull named Popilius Vastus a man very well learned and no lesse expert in armes This Consul Popilius made lawes to be obserued in warres and gaue it in stampe in his money that which is conteyned in the stampe before rehersed in the letters hath this signification This is the Consull Popilius which made lawes for the captaines that should goe to the warres for defence of the common wealth Also it may please your Maiestie to vnderstand that if any Prince or Romane Consull did chaunce to make any law either necessary or very profitable for the people they did vse for custome to entitle that lawe by the name of him that did inuent and ordaine the same for that in the worldes to come it might bée knowen who was the author therof and also when it was made After this maner the lawe that they made to eate with dores open was called Caesaria The lawe that Pompey made too giue tutors to Orphans was named Pompeia The lawe that Cornelius made for parting of fields was intituled Cornelia The law that Augustus made to take no tribute but for the profit of the cōmon wealth was writtē Augusta The law that the Cōsul Falcidias made that none might buy the dowry of any other mans wife was nominated Falcidia The law that the Dictator Aquilius made that no Romāe should be put to death within Rome was cleped Aquilia The lawe that the Censor Sempronius made that none might disinherit his son but if he were a traytor to the Empire of Rome was termed Sempronia The wordes do followe of the other stampe Rusti prie tris ple. For the vnderstanding of these wordes it is to be noted that the order whiche the Romanes did vse in creating dignities and offices was as followeth First they had Kyngs afterward Decemuiri then Triumuiri after that Consulles and thē Censores then Dictators afterwardes Tribunes and lastely Emperoures Of their Kinges there were but seuen their Decemuiri endured ten yeares their Triumuri continued fortie yeres their Consulls foure hundreth thirtie and foure yeres their Censor one yere their Dictator halfe a yere their Tribune thrée yeres That which wée call the procurer of the people the auncient Romanes did name the Tribune of the people whose office was euery day to
kil a man with Iron but to permit him to languish that is wicked to be a thing moste iust The disobedient sonne was chastised and afterwardes disenherited When any yong man did encounter with an old man if he were set he did rise salute him and if he were alone hée did accompany him and if he were negligent herein the Iudges did chasten him and the people did reprehend him Their communaltie and fraternitie was so great that the nature of their children the order of their seruants and the commaundement of their slaues were indifferēt It was permitted amongst them to vse theftes not that they had estimation therof but to yéeld vnto men skill aduise and pollicie For if by chaunce he were taken with the maner he was openly punished also the cause of the permission therof was to moue men to be carefull of their goods In their féeding and diet they were very sober and temperate taking refection only to liue and to sustaine life For it was Liourgus opinion that the fat gluttonous man was of grosse iudgement and of vnable and vnhealthy bodie They vsed to sing with great delight and no smal friends of musicall instruments for they held opinion that the swéetenesse of musicke did recreat the spirites and the heart did vndertake to loue They vsed no other songes but such as were inuented to the praise of glorious personages that finished their dayes in great noblenesse or els to the disprayse of the wicked They might not permit or endure in their musicke more than in the rest any newe inuention Therpandar in those dayes the most famous musitian for that he inuented to adde an other string to a certaine Instrument was banished and his instrument broken too shiuers To auoid the great superstitions that in aunciēt time were vsed in building of Sepulchers it was forbiddē to bury any more in the fieldes but neare vnto the Church It was not permitted vnto any person too raise vp any sumptuous Sepulcher but vnto such as in time of peace did gouerne the common wealth or valiantly had died in the warres The Lacedemonians were so great enemies to admit nouelties in their common wealth that they neither permitted straungers to enter or their people to wander into straunge countries doubting to bée entangled with new fashions and customes The father that gaue no learning vntoo his childe in his youthe did lose that succour that in his old age was due vnto him Three things were in great estimation among them whiche is to wit slaues too trauell Houndes to hunt and horse for the warres As touching thinges to be eaten I meane fruite herbes and rootes was common to all men to eat at full but not to cary to their houses Their apparell which they vsed too weare in the warres was died with the iuyce of Grapes to the end the bloud of the maimed should be no dismay to the rest The prayers they made vnto their Goddes was to entreat them to dissemble their iniuries and to remunerate their seruice they did vnto them When they went to the warres they did sacrifice a For vnto the God Mars and at the instant to giue battayle they did sacrifice an Oxe To giue the Captaine to vnderstand that they ought not onely to be strong as a Bull but also suttle wise and prouident as a Fox They painted their Goddes some with a blunt launce and other some with a naked sword to giue aduertisment that the Goddes did chastise some and but threaten others Their vsage was not to craue any thing of their Goddes that was not of importance affirming that al other smal matters were to be obtained by mās industrie Iustice was so much obserued amongst them that they vsed no lockes to their Coffers neither boltes to their doores It was not permitted amongst them that one man should vse many faculties or occupations And for that the Philosopher Chrisiphont reported in his Oration that in euery Art he knew somewhat they banished him affirming that he could not proue a perfect Philosopher that studied Sciences generall A letter vnto Sir Alonso Manrique Archbishop of Ciuile and to Sir Antonio Manrique Duke of Naiara for that they did chuse the Authour for Iudge in a contention A matter very notable MOst high mighty Princes sir Iohn Mārique gaue me ij-letters frō your honors signed sealed wherin you gaue me to vnderstād how you had chosē me for your cēsor iudge vpon a certain doubt wherin both haue doubted and sufficiently contended I my Lordes doe accept the same and doe declare my selfe for your Iudge in this behalfe vpon such cōdition that neither of you appeale from the sentence and further that yée paye the costes of the processe and the penaltie ye shall be condemned in But first I do note and blame your Honours and in a manner reprehend that suche contention shoulde rise betwixt you for that betwene so high personages conference is admitted but contention vtterly condemned Noblenesse and contētion did neuer accompanie in one generous personage which is not so in the ignorant contendor hauing betwéene themselues so great parentage It is conuenient to the Philosophers to proue to prosecute and to maintaine all that whiche they shall speake but to the good Knight it doth not appertaine to contend but to defend The Knight that is of a noble minde valiant and of courage his choler is neuer inflamed but in drawing of his sworde For he proueth very seldome valiant that is giuen to be a brabler But cōming to the purpose your Honours do write that all your contention hath risen for the verifying and the vnderstanding which of these two Cities hath bene Numantia that is to wit Ciquentia or else Monviedro Likewise you write you haue not onely contended but also haue waged a good Mule for him in whose fauour the sentence shall be giuen Speaking with such consideration as is due to so highe personages if the one do no better vnderstand to praye and the other to giue battell than ye vnderstand in Chronicles and auncient histories in vaine is the one Archbishop of Ciuile and the other Duke of Naiara Howe much distance is betwixte Helia and Thiro from Bizantio to Mephis from Rome to Carthage from Agripina to Gades so much is betwixt the citie of Numantia and Sagunto bicause the most auncient Numantia was founded in Castile and the generouse citie of Sagunto was situate néere to Valentia Numantia Sagunto were two most ancient famous Cities and very much renoumed and celebrate in Spaine in opinions contrary in kingdomes diuers in situations different in names discordant and also in conditions variable for Sagunto was founded of the Greekes and Numantia of the Romanes The Citie of Sagunto was alwayes friend and allied with the Romanes mortall enimie to the Carthagians But the Citie of Numantia neither was friend to the one or confederate with the other for they
Emperour Traiane did vse to say men that possesse noble heartes and blushing vysages ought neuer to beginne that whiche lyeth not in their handes to performe for otherwyse they shall leaue with great shame that they beganne with great hope Sir you doe well knowe that all those that you leade in your campe against the king be théeues murtherers blasphemers and seditious Commoners all whiche as they are a base people and men of handicrafte you haue to intreate them but not to force them suffer but not to chastise to pray but not to commaunde to flatter but not to threaten for they followe you not to remedie things amisse but to rob the goods that others haue in possession That daye that the king shall enter into Castile that day that you shal lose any battell and also that daye that you haue not to paye the men of warre then shall you sée howe they will trudge from you without takyng any leaue and also make a secrete sale of you Sir haue compassion of your age so tender and of youre bloud so vndefiled of your parentage so honorable of youre house so auncient of your condition so good of your abilitie so â—ntier and of your youth so euill imployed all which things you haue vnfauourly infected and also in a maner mortifyed If you will beléeue me and giue credite vnto my wordes incommende your selfe vnto God leaue this enterprise turne vnto the king goe vnto the Gouernours and shake handes with these commoners Forasmuche as the king is pitifull and all men desire your remedie and welfare hée woulde much more accept your comming to serue with the rest than to haue raised this war against him Let not the deuil deceiue you either any vaine or fantasticall imagination hinder you to performe the same neither to conceiue that they haue to charge you with vnstablenesse in that you haue enterprised either as a traitor for that you haue taken in haÌ„d bicause in al the histories of this world they be acompted loyal that serue their king and such as rebell be called disloyall traitors Also if a GeÌ„tleman be reproued for slouthfulnesse he riseth more early and vseth more diligence if they call him babbler he kéepeth silence if they accuse him for a glutton he vseth temperance if they charge him as an adulterer he abstayneth if they burden him to be furious he suffereth if they impute him to be ambicious he abaseth if they name him a sinner he amendeth but if they call him by the name of a traytor there is no water that may wash or make it cleane either any excuse that may excuse it Neyther is the King so muche offended or the kingdome so much altered or affaires so aforehand nor the Gouernours of so hard disposition but that you maye be reduced and finde time very conuenient to serue the King. The which if you woulde performe I promise you by the faith of a Christian and do sweare vnto you by the lawe of an honest man that amending this wrong my penne shall change his stile Montauan maister of your house and I haue communed in secrete things of greate importaunce and since he did herein credit me it shal not be amisse that you beleue him there and if you will not I washe my handes of all your faulte and from hence forwarde doe take my leaue of your friendship No more but that with the faith and credit that I haue receiued your letter with the verie same it may please you to receyue this of myne From Medina del camop the eight day of Marche in the yeare of our Lorde .1521 A letter vnto a Gentleman and secrete friend to the Author wherin he doth aduise and reprehende him for his wretched couetousnesse MAgnificent and couetous GeÌ„leman the good Emperor Titus that was son to Vaspasian and brother to Domitian was of himself so vertuous of al the Romane Empire so welbeloued that at the tyme of his death they did engraue these words vpoÌ„ his sepulcher Delitiae moriuÌ„tur generis humani which is to say To daye is dead in Rome that did reioyce all mankynd Of this good Emperor Titus is read in Suetonius that being at supper on a time with many Princes of the empire other Embassadors of diuers kingdoms sodeinly gaue a great sigh sayd Diem amisimus amici as if he should say more cléere Let not this day be accompted amongst the days of my lyfe bicause this day I haue not performed any bountie neither giuen any reward Plutarke doth report of Alexander the great that when many Philosophers had disputed in his presence wherein consisteth the good happe of this lyfe hée made answere Beléeue me friends and be out of doubt that in all this worlde there is not equall delighte or lyke pleasure as to haue wherwith to be liberall and not wherefore to chastise Also it is said of Theopontus the Thebane who béeing a Captayne of men of warre a souldioure craued of him some péece of money to buye breade and hauing none to giue pulled of his shoes saying If I had better I would giue thée better but in the meane while take these shoes of myne for that I haue no money for it is more iust that I goe barefoot than thou an hungred Dionysius the tyrant entring vpon a certain day into his sonnes chamber and séeing there many iewels of siluer and gold sayde Sonne I did not giue these riches to the end thou shouldest kéepe them but bicause thou shouldst giue and imparte them For there is no man in this world of more power than the giuing and liberall man for with his giuing he conserueth his frends and maketh teÌ„der his enimies I haue made this discourse to vtter a certaine thyng vnto you which if you were in Castile as you are in Andolozia my penne should neuer haue written vnto you but my toung should haue spoken it into your eare for our assured friendes notwithstanding wée haue licence to blame them yet we may not vse our libertie to defame them Some of Andolozia hath told me here and some of your frendes haue written me from thence that your delite excéedeth to farre in hoording vp of money and no lesse enimie with the spendyng therof Of which déede and disposition I am not a little grieued also muche ashamed bicause honor auarice be so contrarie and in such contention and defiance that they neuer dwell in one person neither at any time had any affinitie All vicious men in this life haue some tast in their vices except it be the miserable and most vnfortunate couetous nigard which is tormeÌ„ted with that which others do possesse takes no tast in that whiche he hath The painfull trauell of the couetous nigarde is that always he walketh suspicious and in feare that the raging flouds carrie awaye his Milles that the hierd eate vp his meades that hunters steale his game and
gréeues and things amisse and to vnderstād for the remedie therof for by this meanes you should growe to more ripenesse for the things you haue to demaund and in our king and maister more facilitie in that whiche he shoulde graunt If it may please you to leaue your armour and giue faith vnto my words I sweare by the faith of a Christian by this letter of credence that I bring with me do promise you that you shall be pardoned of the king and well intreated of his gouernors that you shal neuer for this déed be chastized neither yet in wordes be blamed or defamed And bicause it shall not séeme that your zeale hath bin in vaine and that the Gouernours doth not desire the common wealth I will here shew vnto you what they wil do for the kingdome and what kindnesse on his Maiesties behalfe they will bestowe vppon you which is as followeth First they promise you that at any time whē the kings Maiestie shall be absent from this kingdome he shall place a Castilian to gouerne Castile bicause the authoritie greatnes of Spaine endureth not the gouernment of straungers Also they promise you that all the dignities holdings and offices of the kingdome and Court shall be giuen to Spaniards and not to straungers notwithstāding there be many noble personages that haue well deserued and in whome they were well employed Also they promise you that the royall rents of the people shall be rated at an indifferent rente in such wise that the Cities may haue reasonable gayne and no greate losse to the king Also they promise you that if in the regall counsell shal be found any examiner or any other officer although it be the president vnwise or vnapt for gouernement and not learned to giue sentence or not honest of lyfe that his maiestie shall absolue him of his office notwithstanding they may be affectionate to some and also offended like other men Also they promise that from hencefoorth his Maiestie shall commaund his Iustices of Court and Chauncery that they shall not vse their commaundements so absolute neyther their chastisements so rigorous notwithstanding that sometimes they be in some things fierce bycause they may be more feared and also more esteemed Also they promyse that from henceforth his Maiestie shall commaunde to reforme his house and also remoue the excessiue charges thereof considering that disordinate expences bryng forth newe tributes Also they promise you that for any neede the Kings Maiestie may haue hée shall not carry neither yet commaund to be caried any money out of this kingdome to bée transported into Flaunders Almayne or Italy considering that incontinent trafficke decayeth in kingdomes where money wanteth Also they promise that his Maiestie shall not permitte from henceforth Biscay Iron Alum of Murcia Vitailes of Andolozia nor Sackes of Burgos to be laden in straunge botoms but in shippes of Biscay and Galizia to the ende that straungers shall not robbe and our Countrey men to gayne whereby to eate Also they promise that his Maiestie shall not permit to be gyuen from henceforth fortresse Castell bridge gate or towne but vnto Gentlemen plaine and curteous and not vnto Gentlemen or Knights of power which in reuolting times may rise with the same considering that in the ancient times none might haue Artilery or Fortresse but the King in Castile Also they do promise you that from henceforth his Maiestie shall not permitte licences to cary corne into Portingall neyther from Mancha to Valentia consideryng that many tymes to haue licence to transport thither is here amongst ourselues cause of greate dearth Also with all breuitie his Maiestie wil commaund the contentions and matters in law to be examined and considered that haue bene continued betwixt Toledo and the Earle of Velalcassar and Segonia and sir Fernando Chichon and of Iaen with the towne of Martos and Valiodolid with Simancas and that of sir Peter Giron with the Duke of Medina considring that those in possession do delay and the dispossessed complaine Also they promise that the King will commaund to reforme the excesses giue lawe for banquets reforme Monasteries visit Chanceries repayre sorts and fortifie all the frontiers considering that in all these things there is necessitie of reformation and also of correction If you my Masters bée suche as you publishe your selfe throughout Castile whiche is to witte that you bée the redéemers of the Common wealth and the restorers of the libertie of Castile behold here wée offer you the redemption and also the resurrection thereof bycause so many and so good thinges as these are neyther did you remember to demaunde eyther woulde presume to craue nowe is the houre come wherein of necessitie it muste bée manifested whither you speake and meane one thing For if yée desire the generall wealth now is it offred you and if you pretend your particuler interest it may not be graunted you for speaking the troth it is not iust but most vniust that with the sweate of the poore common wealth you shoulde séeke to amend the state of your owne houses But let it be for cōclusion since we be here in the Churche of the towne of Braxima of my part I do humbly beséeche you vppon my knées and in the behalfe of the gouernours I doe request you and on the Kings name I commaund you to leaue your armour to discamp your camp and to vnfortifie Tordisillas if not I iustifie this offer for the gouernours that all the euils mischieues and slaughters that hereafter shall happen in this kingdome be vpon the charge of your soules and not vpon the burden of their conscience As I knéeled downe at the speaking of these last wordes forthwith came vnto me Alonso of Quintanilla and Sarabia bare headed and with great courtesie did help me to rise and forced me to sitte downe During the time I didde speake all that is aforesaid it was a thing to looke vpon and worthy consideration how some of them did behold me some did stampe some did eye me and also some did mocke me but I neuer the more did leaue to note either stay to speake After I had finished my Oration they all with one voice said and desired the Bishop of Zamora to speake his iudgemente and that afterwards they would all sée what were conuenient to be done Forthwith the Bishop toke me by the hand in the name of thē all he said vnto me Father frier Antony of Gueuara thou hast spoken sufficiently and also for the authoritie of thy habite as a man ouer rash but for that thou art a yong man and of small experience neither knowest thou what thou speakest eyther vnderstandest thou what thou demaundest eyther wast thou made a Frier being a boy or else thou art angrie or knowest little of this worlde or thou wantest iudgement since thou presumest to speak such things wouldest make vs beleue but thou father being stayd within thy monasterie knowest not of tirānies
stilled water Although Doctor Soto tolde me this tale in iest I did firmly beléeue it bicause you Master Doctor did once saye vnto mée in Madrid that in all the days of your life you neuer receiued compound purgation either proued the fast of stilled water Ther is no arte in this world that makes me lose the stirops or to say better my wits but the maner that Physitions do vse to cure For wée sée them desirous to cure and enimies to be cured And bicause Master Doctor you write vnto me also you sweare and coniure me by the desire I wishe to the welfare of my father that I write vnto you what is my iudgement of Physike and what I haue read of the inuenters birth and first rising thereof I will performe your request although it be more than others would wish for it is a matter that the wise Physitions will delight in but wherefore the foolish will giue both you and me to the diuell Of the moste auncient inuenters of Physike and medicine IF Plinie doe not deceyue vs there is no arte of the seuen liberall Artes wherein there is practised lesse trouth and whiche hath passed more mutabilitie than the Arte of Medicine Bicause there hath not bin kingdom people either notable natiō in this world wher she hath not bin receiued and after entertaynment againe throwne out of the same For if as she is a medicine she were a man immesurable wer the trauels that she wold report that she had suffred and many and very many are the kingdoms that she hath traueled and prouinces that she hath wandred not bycause they neglected to be cured but for that they helde Phisitions suspitious to be doubted The first that amongst the Greekes found the art of curing was the Philosopher Apollo and hys Sonne Aesculapius which for being so famous in Phisicke they concurred vnto him as vnto an Oracle throughout all Grecia but the chaunce was thus This Aesculapius was but a yong man and by greate mischaunce was slayne with lightning And as he left no disciple that knew his secretes neither that could make his medcines the master and the Art of medcine ioyntly did perish Four hundred and forty yeres was the Art of Phisicke lost in suche wise that in all the worlde there was not a man founde that did cure publikely or was called Phisition for so many yeares passed from the time that Esculupius died vntill the birth of Arthaxerxes the second in whose time Ipochras was borne Strabo Diodoro also Plini maketh mention of a woman of Grecia that in those most aunciente times did florish in the art of Phisicke of whome they recite so many mōstrous things and so incredible that to my iudgemēt they be al or the more part of thē fayned for if they shuld be true it séemed rather that she raysed the dead than cured the sicke In these days there did rise in the prouince of Achaia an other womā that began to cure with psalmes and words without applying any medcine simple or compound whyche being knowne in Athens was condemned by decrée of the Senate to be stoned to death saying that the Gods neyther nature had giuen remedies for sicknesse in words but in herbes and stones In the dayes that they had no phisitions in Asia the Gréekes held for custome when any man had made experiēce of a medcine and did heale with the same he was bound to write it in a table and to hang it vp in the temple of Diana that was at Ephesus for that in the like case any other might vse the same remedy Trogos Laertios and also Lactantius saith that the cause whereby the Gréekes did sustayne themselues so long time without Phisitions was that in May they dyd gather swéete herbes whiche they kept in their houses they were let bloud once in the yeare did bath once euery monthe and also they did eate but once a day Conformable to this Plutarch doth say that Plato being demaunded by the philosophers of Athens if he had seene any notable thing in Tinacria which is now called Sicilia made aunswer vidi monstrum in natura bominem bis saturum in die whiche is to say I did see a monster in mās nature which did fill or féede himselfe twice in one day he sayde thus by Dionysius the tyrant which was the first that inuented to eate at noone and afterwards to suppe at night for in the olde worlds they did vse to suppe but not to dine I haue curiously considered and in great varietie of bookes I haue sought and that whiche I found in this case is that all the nations of this world did eate at night and onely the Hebrewes did féede at none but following our intent it is to vnderstand that the temple most estéemed in all Asia was the Temple of Diana the one cause was for that it was stately of buildings another for that it was serued with many Priests but the most principall cause was for that the tables of Medicines were hanged there to cure the diseased Strabo sayeth that eleuen yeares after the battells of the Peloponenses the great Philosopher Ipochras was borne in a little Iland named Coe in whiche also were borne those glorious personages Licurgus and Brias the one Captayne of the Athenians and the other Prince of the Lacedemonians Of this Ipochras it is written that he was of small stature somewhat poare blind with a great head of much silēce paynefull in study and aboue all of a high and delicate iudgement From xviij yeares vnto thirtie fiue Ipochras continued in the scholes of Athenes studying Philosophie and reading and notwithstanding that in his time many Philosophers did flourish he was more famouse renoumed and estéemed than all the rest After that Ipochras departed from the studies of Athenes he wandred throughout diuers kingdomes and prouinces inquiring and searching of all men and women what they did knowe of the properties and vertues of herbes and planets and what experience they had seene of them At which things he did write and incommend vnto his memorie Also Ipochras did search with most great diligence for other bookes of Phisick written by any other auncient Philosophers and it is sayd that he found some written bookes in whyche theyr authours had written no medcine that they had made but such as they had séene made Of the Kingdomes and Prouinces where Phisitions were banished TWelue yeares Ipochras did trauell in this peregrination after which time he retired vnto the temple of Diana that was in Ephesus and translated al the tables of medcines and experiments that were there preserued many yeares he put in order all that was before confused and added many things that he had founde out and other things that he had experimented This Philosopher Ipochras is Prince of all Phisitions in the world for he was the first that tooke penne to write and to put Phisicke in order Also it is
Gospell of Iesus Christ And also most faythfully am fully persuaded that whē Christ in his humanitie did take beginning your ceremoniall law did then take ending And from the present houre that the Lord Iesus Christ sayd vpō the crosse Consummatū est he gaue vs to vnderstande that then was finished the holocaustes sacrifices oblations figures ceremonies and also your royall scepter had then taken ende and pontificall dignitie declined and in short time after vtterly consumed and in the same momēt our church began to spring your synagoge to be buried There is now more than .1500 yeres past that ye haue had neither King to obey sacrifising priest to command temple to pray in sacrifice to offer prophets in whome to giue credite either as muche as a citie wherein to be succoured or repaire vnto in suche wise that to all men it is manifestly seene that your sorowfull synagoge is dead and ended without all hope for euermore to ryse agayne Iesus Christ sayde that your kingdome should be remoued and taken away that your temple should be subuerted and ouerthrowen that ye shold be dispersed throughout the world the Ierusalem should be destroyed that your law should be lost In like maner Iesus Christ sayd that ye should dye obstinate in your sinnes and so cōtinue wandering as vacabunds vntill the ende of the world Notwithstanding that ye remained in bondage seruitude slauery in those two greate captiuities of Aegipt Babylon yet there remained with you some rēnāt of priesthood of prophet of king or of law But after the cōming of Iesus Christ all was lost al was finished al was vanished away nothing remaining vnto you but the name of Iewes the liberty of slaues There is not any nation in this worlde be it neuer so barbarous that hath not some place to retire vnto or some captaine to defend them the Garaments of Asia the Messagetes bordering vppon the Indians and the Negros of Aethiope bearing witnesse except you most miserable Iewes the which in all places and countries be fugitiues and captiues Certaynely moste obstinate and stiffe necked people I do not maruell that I haue so little profited and done so little good amongst you in these fyue monethes in arguing preaching and disputing in so muche that Iesus Christ with his excellent doctrine and maruelous miracles could do no more in .30 yeares hauing no grace to accept the same in better part than to crucifie him for his greate bountie Then sithens the principall cause of your losse doth consist in that yée beléeue not the newe Testament neyther vnderstand the olde which is most true For if soundly and intierly ye had vnderstanding of the sacred scripture with your owne handes ye would set fire vnto the synagogue And for that you haue all in generall and euery one in particular desired mée to say and gyue you to vnderstande what or howe the Christians do conceyue and what our doctors and learned men do teache as touching the right hyghe mysterie of the Trinitie I pray you also honorable Rabbies to be intentiue to that which I shall propose and to haue regard to that which I shal determine for that the mysteries of the Trinitie be of suche depth and profunditie that they ought to be beléeued with the vnderstanding although reason may not shewe and comprehend them Forasmuch as all you Rabbies Iewes whiche be present do well vnderstand the Latine and the Spanishe tongue and I vnderstand your Hebrew the Italian tongs I will endeuoire and vndertake to declare the best that I can this mysterie of the Trinitie partly in Latine and partly in Hebrew partly in Spanishe for the matter is so high that one language is not sufficient to declare the same scilicet singularitatis incommutabilitatis et dignitatis By this I vnderstande that for one personne to bee a Diuine personne it is requisite that he shoulde haue thrée thinges whiche is to vnderstande that it haue in it some singularitie whiche is not founde in any other Incommutabilite whiche vnto it and to no other is communicated And some dignitie which in it and not in any other is to bée founde The personne of Iesus Christ our God by all these reasons here aboue sayde is a person Diuine notwithstanding it bee cladde with humayne fleshe As touching the fyrst which is to haue some priuiledge of singularitie that hath beene founde in the Soule of Iesus Christe the which onely by spetiall grace from the howre it was create it was vnited with the Diuine worde The seconde priuiledge of Iucommutabilite was founde in the Sacred bodye of Iesus Christe the whiche in the Wombe of his gloryous mother lykewise was by the holye Ghoste fourmed Et a verbo Assumptum The thyrde priuiledge whiche is of dignitye is lykewyse founde in the Soule and bodye of Iesus Christe remayning in his humayne nature and not but one person the whiche was and is Diuine You haue farther to vnderstande honourable Rabbis That there are twoo termes the diffinicion of which is verye necessarie to bee knowne vnto them That seeke to vnderstande any thing in the holye Scripture whiche is to saye Actes essentialles and actes personalies The example thereof is written in the fyrste Chapter of Genesis Jn principio Creauit deus Celum et terram c. In this place here this name Deus Accipitur essentialiter Et non personaliter quia creare est actus essentiales et non personalis et conuenit e rinitati in quantum deus Also it is writtē Dominus dixit ad me filius meus es tu in which place this name dominus Accipitur personaliter et nō essentialiter qui de patris persona precise intelligitur et in diuini generare est actus personalis et non essentialis et est notio ipssius patris Likewise ye haue to vnderstande that as in Iesus Christ is one person diuine there is in the same diuine nature humaine nature mistical nature Prima est eterna Secunda est a verbo assumpta Tertia est in Adam corrupta qui licet nō sunt altera spetie ab humanitate Christi tamen est altera secundū conditionē nature sauciate In the scriptures Iesus Christ is introduced sometimes speaking according to diuine eternal nature as when it is sayd Dominus dixit ad me filius meus est tu Sometimes speaking in the humaine nature As when he sayth In capite libri scriptū est deme et illum non est exaltatū cor meū c. And sometimes is brought in speaking according to the nature mistical corrupted So as Longe A salute meaver ba delictorum meorum et illud Delicta labiorum meorum non sunt a te abscondita The which he sayd as of the paine not touching the faulte for as much as the body mistical dyd perpetrate his true verie body dyd paye and suffer Our amitie is so lytle That our