about the table refused it as it came to his turne saying I will not I trow drinke so to your health Alexander that I shall have need thereby of Aesculapius i. a Physician A fire that newly hath caught a flame with hares or conies haire drie leaves hurds and light straw stubble and rakings it is an easie matter to put out and quench but if it have once taken to sound fewell and such matter as hath solidity substance and thicknesse in it soone it burneth and consumeth as Aeschylus saith By climbing up and mounting hie The stately works of Carpentrie Semblably he that will take heed unto choler at the beginning when he seeth it once to smoke or flame out by occasion of some merry speech flouting scoffes and foolish words of no moment needs not to strive much about the quenching of it for many times if he do no more but hold his peace or make small account or none at all of such matters it is enough to extingnish and make it go out For he that ministreth not fewell to fire putteth it out and whosoever feedeth not his anger at the first and bloweth not the coales himselfe doth coole and represse the same And therefore Hieronimus the Philosopher although otherwise he have taught us many good lessons and instructions yet in this point he hath not pleased and satisfied me when he saith That a man is not able to perceive in himselfe the breeding of anger so quicke and sudden it is but onely when it is bred then it may be felt for surely there is no vice or passion in us that giveth such warning or hath either so evident a generation or so manifest an augment whiles it is stirred and mooved as anger according as Homer himselfe right skilfully and as a man of good experience giveth us to understand who bringeth in Achilles sore mooved to sorrow and griefe of heart even with a word and at the very instant when he heard the speeches of Agamemnon for thus reporteth the Poet of him Out of the king his sovereignes mouth the word no sooner past But straight a blacke and mistie cloud of 〈◊〉 him over cast But of 〈◊〉 himselfe he saith that it was long ere he was angrie namely after he had beene kindled with many hard speeches that were dealt to and fro which if any third person stepping betweene would have staied or turned away certes their quarrell and debate had not growen to such tearmes of extremity as it did And therefore Socrates so often as he felt himselfe somewhat declining and more mooved than he should against any one of his friends and avoiding as it were a rocke in the sea before the tempest came and the billowes arose would let fall his voice shew a smiling countenance and compose his looke and visage to mirth and lenitie and thus by bending and drawing another away to that whereunto his affection enclined and opposing himselfe to a contrary passion he kept upright on his feet so that he fell not nor was overthrowen For there is my good friend a ready neanes in the very beginning to breake the force of choler like as there is a way to dissolve a tyrannicall rule and dominion that is to say not to obey at the first not to give eare and be ruled by her commandement when she shal bid thee to speake cry out aloud or to looke with a terrible countenance or to knocke or beat thy selfe but to be still and quiet and not to re-enforce and encrease the passion as men do exasperate a sicknesse with strugling striving tossing and roaring out aloud For those things which ordinary lovers and amourous yoong men practise that is to say to go in a wanton and merry maske to sing and daunce at the doores of their sweet hearts and mistresses to bedecke their windowes with coronets floure-garlands bring some ease and alleviation such as it is of their passions and the same not altogether undecent and uncivill according to that which we reade in the Poet And when I came aloud I cried not And asked who she was or daughter whose But kist my love full sweetly that I wot If this be sinne but sinne I can not choose Also that which we permit those to doe who are in sorrow namely to mourne to lament and weepe for losses or mishaps certeinly with their sighs which they setch teares that they shed they do send out and discharge a good part of their griefe and anguish But it is not so with the passion of anger for surely the more that they stirre and speake who are surprised there with the more hote it is and the flame burneth out the rather and therefore the best way is for a man to be quiet to flie and keepe him out of the way or els to retire himselfe into some haven of surety and repose when he perceiveth that there is a fit of anger toward as if he felt an accesse of the falling evill comming This I say we ought to do for feare lest we fall downe or rather runne and rush upon some one or other But who be they that we run upon Surely our very friends for the greatest part those we wrong most As for our affection of love it standeth not to all things indifferently neither do we hate ne yet feare we every thing alike But what is it that ire setteth not upon nothing is there but it doth assaile and lay hands on we are angry with our enemies we chafe with our friends with children with parents are we wrath nay the very gods themselves we forbeare not in our cholericke mood we flie upon dumbe and brute beasts we spare not so much as our utensile vessels and implements which have neither sense nor life at all if they stand in our way we fare like Thamyris the Musician Who brake his cornet finely bound And tipt with golde his lute he hent Well strung and tun'd to pleasant sound And it anon to fitters rent Thus did Pandarus also who cursed and betooke himselfe to all the fiends in hell if he did not burst his bowe and arrowes with his owne hands and throw them into the fire when he had so done As for Xerxes he stucke not to whip to lash and scourge the sea and to the mountaine Athos he sent his minatorie letters in this forme Thou wretched and wicked Athos that bearest up thy head aloft into the skie see thou bring foorth no great craggie stones I advise thee for my works and such as be hard to be cut and wrought otherwise if thou doe I shall cut thee through and tumble thee into the maine sea Many fearefull and terrible things there be that are done in anger and as many for them againe as foolish and ridiculous and therefore of all passions that trouble the minde it is both hated and despised most In which regards expedient it were to consider diligently aswell of the one as the other for mine
childe but rather to knit up fast or sow up the mouth of a purse that it may hold and keepe the better whatsoever is put into it This onely is the difference that a purse or money-bag becommeth foule sullied and ill-savoring after that silver is put it but the children of covetous persons before they receive their patrimonies or atteine to any riches are filled alreadie even by their fathers with avarice and a hungrie desire after their substance and verily such children thus nourtred reward their parents againe for their schooling with a condigne salarie and recompense in that they love them not because they shall receive much one day by them but hate them rather for that they have nothing from them in present possession alreadie for having learned this lesson of them To esteeme nothing in the world in comparison of wealth and riches and to aime at nought els in the whole course of their life but to gather a deale of goods together they repute the lives of their parents to be a blocke in their way they wish in heart that their heads were well laid they do what they can to shorten their lives making this reckoning That how much time is added to their olde age so much they lose of their youthfull yeeres And this is the reason why during the life of their fathers secretly and under-hand they steale after a sort by snatches their pleasure and enjoy the same They wil make semblance as if it came from other when they give away money and distribute it among their friends or otherwise spend it in their delights whiles they catch it privily from under the very wing of their parents and when they goe to heare and take out their lessons they will be sure to picke their purses if they can before they goe away but after their parents be dead and gone when they have gotten into their hands the keies of their coffers and signets of their bags then the case is altered and they enter into another course and fashion of life you shall have my yoong masters then put on a grave and austere countenance they will not seeme to laugh nor be spoken to or acquainted with any body there is no talke now of anointing the body for any exercise the racket is cast aside the tennis court no more haunted no wrestling practised no going to the schooles either of the Academie or Lycene to heare the lectures and disputations of Professors and Philosophers But now the officers and servants be called to audit and account now they are examined what they have under their hands now the writings billes obligations and deeds are sought up and perused now they fall to argue and reason with their receivers stewards factours and debters so sharpe-set they are to their negotiations and affaires so full of cares and businesse that they have no leasure to take their dinners or noone-meales and if they sup they can not intend to go into the baine or hot-house before it be late in the night the bodily exercises wherein they were brought up and trained in be laid downe no swimming nor bathing any more in the river Dirce all such matters be cast behinde and cleane forgotten Now if a man say to one of these Will you go and heare such Philosopher reade a lecture or make a sermon How can I go will he say againe I have no while since my fathers death O miserable and wretched man what hath hee left unto thee of all his goods comparable to that which he hath bereaved thee of to wit Repose and Libertie but it is not thy father so much as his riches flowing round about thee that environeth and compasseth thee so as it hath gotten the masterie thee this hath set foot upon thy throat this hath conquered thee like unto that shrewd wife in Hesiodus Who burnes a man without a match or brand of scorching fire And driveth him to gray-old age before that time require causing thy soule as it were to be full of rivels and hoarie haires before time bringing with it carking cares and tedious travels proceeding from the love of money and a world of affaires without any repose whereby that alacrity cheerefulnesse worship and sociable courtesie which ought to be in a man are decayed and faded cleane to nothing But what meane you sir by all this will some one haply say unto me See you not how there be some that bestow their wealth liberally with credit and reputation unto whom I answere thus Have you never heard what Aristotle said That as some there are who have no use at all of their goods so there be others who abuse the same as if he should say Neither the one nor other was seemely and as it ought to be for as those get neither profit nor honour by their riches so these susteine losse and shame thereby But let us consider a little what is the use of these riches which are thus much esteemed Is it not I pray you to have those things which are necessary for nature but these who are so rich and wealthy above the rest what have they more to content nature than those who live in a meane and competent estate Certes riches as Theophrastus saith is not so great a matter that wee should love and admire it so much if it be true that Callias the wealthiest person in all Athens and Ismenias the richest citizen of Thebes use the same things that Socrates and Epaminondas did For like as Agathon banished the flute cornet and such other pipes from the solemne feasts of men and sent them to women in their solemnities supposing that the discourses of men who are present at the table are sufficient to enterteine mirth euen so may he aswell rid away out ofhouses hangings coverlets and carpets of purple costly and sumptuous tables and all such superfluities who seeth that the great rich worldlings use the very same that poorer men do I would not as Hesiodus saith That plough or helme should hang in smoake to drie Or painfull tillage now be laid aside Nor works of oxe and mule for ever die Who serve our turnes to draw to till to ride but rather that these goldsmiths turners gravers perfumers and cooks would be chased and sent away forasmuch as this were indeed an honest and civill banishment of unprofitable artificers as forreiners that may be spared out of a citty Now if it be so that things requisite for the necessitie of nature be common aswell to the poore as the rich and that riches doe vaunt and stand so much upon nothing els but superfluities and that Scopas the Thessalian is worthily cōmended in this That being requested to give away and part with somwhat of his houshold stuffe which he might spare and had no need of Why quoth he in what things els consisteth the felicitie of those who are reputed happie and fortunate in this world above other men but in these supersluities that you seeme
ceremonies for them as others are wont to do for the dead the reason is because they have no part of earth nor earthly ly affections neither doe they keepe about their tombs and sepulchres nor lay forth the dead corps abroad to be seene of men nor sit neere unto their bodies for our lawes and statutes doe not permit and suffer any mourning at all for those that so depart in their minoritie as being a custome not holy and religious for that wee are to thinke they passe into a better place and happier condition Which ordinances and customes since it is more dangerous not to give credit unto than beleeve let us carie and demeane our selves according as they command for outward order as for within all ought to be more pure wise and uncorrupt HOW IT COMMETH THAT THE DIVINE IUSTICE DEFERRETH OTHER-WHILES THE PUNISHMENT OF WICKED PERSONS The Summarie FOr asmuch as the order of all considerate justice importeth and requireth that goodmen should be mainteined and cherished but contrariwise wicked persons repressed and punished for their leud acts the Epicureans drunken into xicate with false supposals seeing in the conduct of this worlds affaires some that be honest and vertuous distressed and oppressed by divers devices and practises whereas others againe who be naught and vicious continue in repose without any chastisement at all for their misdemeanors would needs take from God the dispose and government of humane affaires holding and mainteining this point That all things roll and run at a venture and that there is no other cause of the good and evill accidents of this life but either fortune or els the will of man Now among other arguments which they have to confirme themselves in this unhappie and impious opinion the patience and long suffering of the divine justice is one of the principall concluding thereby very fondly that considering malefactors are thus supported and seene to escape all chastisement there is no Deitie or Godhead at all which regardeth men either to reward them for vertue or to punish and do vengeance for their iniquity and transgression Plutarch therefore having to deale in his time with such dangerous spirits confuteth them in this treatise which of all others is most excellent and deserveth to be read and 〈◊〉 over againe in these wretched daies wherein Epicurisme beareth up the head as high as at any time ever before True it is I confesse that Theologie and Divinitie is able to furnish us with reasons and answeres more firme and effectuall without comparison than all the Philosophie of Pagans whatsoever howbeit for all that there is here sufficient to be found as touching this point for to stoppe the mouthes of those who have any remnant of shame honestie or conscience behinde in them This present treatise may very well be divided into two principall parts in the former Epicurus being brought in to dispute against divine providence and so departing without stay for answere other Philosophers deliberate to be resolved of this point in his absence and before that they resute his objection two of them doe amplifie and exaggerate the same at large which done our outhour taketh the question in hand and by seven sorcible arguments or firme answeres refelleth the blasphemie of the Epicureans proving by sundry arguments enriched with similitudes sentences examples and notable histories that wicked persons never continue unpunished but that the vengeance of God accompanieth quickly and continually their misdeeds In the second part they debate a certeine question depending of the precedent objection to wit Wherefore children be chastised for the sinnes of their fathers and ancestors and there was a certeiue Philosopher named Timon who handled this matter taxing after an oblique maner the justice of God which Plutarch mainteineth and defendeth shewing by divers reasons that whatsoever Timon had alledged was meere false and that God did no injurie at all unto those children in withdrawing his grace and favour from them and chastising them so together with their parents finding them likewise culpable for their part But in this place our authour answereth not sufficiently and to the purpose as being ignorant of originall sinne and the universall corruption of Adams children which enwrappeth them all in the same condemnation although some are farther gone in sinfull life according as they be growen to more yeeres and so augment their punishment 〈◊〉 as we may well marvell at this that a poore Pagan hath so farre proceeded in this point of Theologie and Christians have so much greater occasion to looke unto themselves in the mids of this light which directeth them considering how this man could see so cleere in darkenesse which appeareth sufficiently in the end of this discourse where he intermedleeh certaine fables as touching the state of our soules after they be parted from the bodies HOW IT COMMETH THAT the divine justice deferreth otherwhiles the punishment of wicked persons AFter that Epicurus had made this speech ô Cynius and before that any one of us had answered him by that time that we were come to the end of the gallerie or walking place he went his way out of our sight and so departed and we woondering much at this strange fashion of the man stood still a pretie while in silence looking one upon another and so we betooke our selves to our walking againe as before then Patrocleas began first to moove speech and conference saying in this maner How now my masters if you thinke so good let us discusse this question and make answere in his absence to those reasons which he hath alledged aswell as if he were present in place hereupon Timon tooke occasion to speake and said Certes it were not well done ofus to let him escape so whithout revenge who hath left his dart sticking in us for captaine Brasidas as it appeareth in the Chronicles being wounded with the shot of a javelin drew it out of his bodie his owne selfe and therewith smote his enemie who had hurt him so as he killed him outright as for us we need not so greatly to be revenged of those who have let flie among us some rash foolish and false speeches for it will be sufficient to shake the same off and send them backe againe before our opinion take holde thereof And what was it I pray you quoth I of all that which he delivered that moved you most for the man handled many things confusedly together and nothing at all in good order but kept a prating and babling against the providence of God facing and inveighing most bitterly and in reprochfull tearmes as if he had bene in a fit of anger and rage Then Patrocleas That which he uttered as touching the long delay and slacknesse of divine justice in punishing the wicked in my conceit was a great objection and troubled me much and to say a truth their reasons and words which he delivered have imprinted in me a new opinion so as now I am become a novice and
to let go the resemblance of an hereditarie vice which beginneth to bud and sprout in a yoong man to stay and suffer it I say to grow on still burgen and spread into all affections untill it appeare in the view of the whole world for as Pindarus saith The foolish heart doth bring forth from within Her hidden fruit corrupt and full of sin And thinke you not that in this point God is wiser than the Poet Hesiodus who admonisheth us and giveth counsell in this wise No children get if thou be newly come From dolefull grave or heavie funerall But spare not when thou art returned home From solemne feast of Gods celestiall as if he would induce men to beget their children when they be jocund fresh and mery for that the generation of them received the impression not of vertue and vice onely but also of joy sadnesse all other qualities howbeit this is not a worke of humane wisdome as Hesiodus supposeth but of God himselfe to discern foreknow perfectly either the conformities or the diversities of mens natures drawen from their progenitors before such time as they breake forth into some great enormities whereby their passions affections be discovered what they are for the yong whelps of beares wolves apes such like creatures shew presently their naturall inclination even whiles they be very yong because it is not disguised or masked with any thing but the nature of man casting it selfe and setling upon maners customes opinions lawes concealeth often times the ill that it hath but doth imitate counterfeit that which is good and honest in such sort as it may be thought either to have done away cleane all the staine blemish imperfection of vices inbred with it or els to have hidden it a long time being covered with the vaile of craft subtiltie so as we are not able or at leastwise have much adoe to perceive their malice by the sting bit pricke of every several vice And to say a truth herein are we mightily deceived that we thinke men are become unjust then only and not before when they do injurie or dissolute when they play some insolent and loose part cowardly minded when they run out of the field as if a man should have the cōceit that the sting in a scorpion was then bred not before when he gave the first pricke or the poison in vipers was ingendred then only when they bit or stung which surely were great simplicitie and meere childishnesse for a wicked person becommeth not then such an one even when he appeareth so and not before but hee hath the rudiments and beginnings of vice and naughtinesse imprinted in himselfe but hee sheweth and useth the same when he hath meanes fit occasion good opportunitie and might answerable to his minde like as the thiefe spieth his time to robbe and the tyrant to violate and breake the lawes But God who is not ignorant of the nature and inclination of every one as who searcheth more into the secrets of the heart and minde than into the body never waiteth and staieth untill violence beperformed by strength of hand impudencie bewraied by malepart speech or intemperance and wantonnesse perpetrated by the naturall members and privie parts ere he punish for he is not revenged of an unrighteous man for any harme and wrong that he hath received by him nor angry with a thiefe or robber for any forcible violence which he hath done unto him ne yet hateth an adulterer because he hath suffered abuse or injurie by his meanes but many times he chastiseth by way of medicine a person that committeth adulterie a covetous wretch and a breaker of the lawes whereby otherwhiles he riddeth them of their vice and preventeth in them as it were the falling sicknesse before the sit surprise them Wee were erewhile offended and displeased that wicked persons were over-late and too slowly punished and now discontented we are complaine for that God doth represse chastise the evill habit and vicious disposition of some before the act committed never considering and knowing that full often a future mischiefe is worse and more to be feared than the present and that which is secret and hidden more dangerous than that which is open and apparent Neither are we able to comprehend and conceive by reason the causes wherefore it is better otherwhiles to tolerate and suffer some persons to be quiet who have offanded and transgressed already and to prevent or stay others before they have executed that which they intend like as in very trueth wee know not the reason why medicines and physicall drogues being not meet for some who are sicke be good and holsome for others though they are not actually diseased yet haply in a more dangerous estate than the former Hereupon it is that the gods turne not upon the children and posterity all the faults of their fathers and ancestours for if it happen that of a bad father there descend a good sonne like as a sickly and crasie man may beget a sound strong and healthfull childe such an one is exempt from the paine and punishment of the whole house and race as being translated out of a vicious familie and adopted into another but that a yoong sonne who shall conforme himselfe to the hereditarie vice of his parents is liable to the punishment of their sinfull life aswell as he his bound to pay their debts by right of succession and inheritance For Antigonus was not punished for the sinnes of his father Demetrius nor to speake of leaud persons Phileus for Augeas ne yet Nestor for Neleus his sake who albeit they were descended from most wicked fathers yet they prooved themselves right honest but all such as whose nature loved embraced and practised that which came unto them by descent and parentage in those I say divine justice is wont to persecute and punish that which resembleth vice and sinne for like as the werts blacke moales spots and freckles of fathers not appearing at all upon their owne childrens skinne begin afterwards to put foorth and shew themselves in their nephews to wit the children of their sonnes and daughters And there was a Grecian woman who having brought foorth a blacke infant and being troubled therefore and judicially accused for adultrie as if shee had beene conceived by a blacke-moore shee pleaded and was found to have beene hereselfe descended from an Aethiopian in the fourth degree remooved As also it is knowen for certaine that of the children of Python the Nisibian who was descended from the race and line of those old Spartans who were the first lords and founders of Thebes the yoongest and he that died not long since had upon his body the print and forme of a speare the very true and naturall marke of that auncient line so long and after the revolution of so many yeeres there sprang and came up againe as it were out of the deepe this resemblance of the stocke
that is to say the notable sayings and answers of Lacedaemonian Dames 479 34 The vertuous deeds of Women 482 35 A Consolatorie oration sent nnto APOLLONIUS upon the death of his sonne 509 36 A Consolatorie letter or discourse sent unto his owne Wife as touching the death of her and his daughter 533 37 How it commeth that the divine Justice differreth otherwhiles the punishment of wicked persons 538 38 That Brute beasts have discourse of reason in maner of a Dialogue named Gryllus 561 39 Whether it be lawfull to eate flesh or no the former oration or treatise 571 Of eating flesh the second Declamation 576 40 That a man cannot live pleasantly according to the doctrine of EPICURUS 580 41 Whether this common Mot be well said LIVE HIDDEN or So LIVE as no man may know thou livest 605 42 Rules and precepts of health in maner of a Dialogue 609 43 Of the Romans fortune 627 44 The Symposiacks or table Questions The first booke 641 Of Symposiacks the second booke 661 Of Symposiacks the third booke 680 Of Symposiacks the fourth booke 698 Of Symposiacks the fift booke 713 Of Symposiacks the sixt booke 729 Of Symposiacks the seventh booke 742 Of Symposiacks the eight booke 764 Of Symposiacks the ninth booke 785 45 The opinions of Philosophers 802 Of Philosophers opinions the first booke 804 Of Philosophers opinions the second booke 817 Of Philosophers opinions the third booke 826 Of Philosophers opinions the fourth booke 833 Of Philosophers opinions the fift booke 841 46 Romane Questions 850 47 Demaunds or questions as touching Greeke affaires 888 48 The Parallels or a briefe Collation of Romane narrations with the semblable reported of the Greeks 906 49 The Lives of the ten Oratours 918 50 Narrations of Love 944 51 Whether creatures be more wise they of the land or those of the water 949 52 Whether the Athenians were more renowmed for Martiall Armes or good Letters 981 53 Whether of the twaine is more profitable Fire or Water 989 54 Of the Primitive or first Cold. 992 55 Naturall Questions 1002 56 Platonique Questions 1016 57 A commentary of the Creation of the soule which PLATO desoribeth in his booke Timaeus 1030 58 Of fatall Necessitie 1048 59 A Compendious Review or Discourse That the Stoicks deliver more strange opinions than doe the Poëts 1055 60 The Contradictions of Stoicke Philosophers 1057 61 Of Common Conceptions against the Stoicks 1081 62 Against COLOTES the Epicurean 1109 63 Of Love 1130 64 Of the Face appearing within the Roundle of the Moone 1159 65 Why the prophetesse PYTHIA giveth no answer now from the Oracle in verse or Meeter 1185 66 Of the Daemon or familiar spirit of SOCRATES 1202 67 Of the Malice of HERODOTUS 1227 68 Of Musicke 1248 69 Of the Fortune or vertue of king ALEXANDER the first Oration 1263 Of the Fortune or vertue of K. ALEXANDER the second Oration 1272 70 Of Is is and OSIRIS 1286 71 Of the Oracles that have Ceased to give answere 1320 72 What signifieth this word EI engraven over the Dore of APOLLOES Temple in the City of DELPHI 1351 OF THE NOVRITVRE AND EDVCATION OF CHILDREN The Summarie THe very title of this Treatise discovereth sufficiently the intention of the authour and whosoever he was that reduced these Morals and mixt works of his into one entire volume was well advised and had great reason to range this present Discourse in the first and formost place For unlesse our minds be framed unto vertue from our infancie impossible it is that we should performe any woorthy act so long as we live Now albeit Plutarch as a meere Pagane hath both in this booke and also in others ensuing where he treateth of vertues and vices left out the chiefe and principall thing to wit The Law of God and his Trueth wherein he was altogether ignorant yet neverthelesse these excellent precepts by him deliuered like raies which proceed from the light of nature remaining still in the spirit and soule of man aswell to leaue sinners inexcusable as to shew how happie they be who are guided by the heauenly light of holy Scripture are able to commence action against those who make profession in word how they embrace the true and souereigne Good but in deed and effect do annihilate as much as lieth in them the power and efficacie thereof Moreover in this Treatise he proveth first of all That the generation of infants ought in no wise to be defamed with the blot either of adulterie or drunkennesse Then he entreth into a discourse of their education and after he hath shewed that Nature Reason Vsage ought to concurre in their instruction he teacheth how by whom they should be nurtured brought up and taught where he reproveth sharply the slouth ignorance and avarice of some fathers And the better to declare the extelleneie of these benefits namely goodinstruction knowledge and vertue which the studie of philosophie doth promise and teach he compareth the same with all the greatest goods of the world and so consequently setteth downe what vices especially they are to shun and avoid who would be capable of sincere and true literature But before he proceedeth further he describeth and limiteth how farforth children well borne and of good parentage should be urged and forced by compulsion disciphering briefly the praises of morall philosophie and concluding withall That the man is blessed who is both helpfull to his neighbour as it becommeth and also good unto himselfe All these points aboverehearsed when he hath enriched and embelished with similitudes examples apophihegmes and such like ornaments he propoundeth diuers rules pertinent to the Institution of yoong children which done he passeth from tender child-hood to youthfull age shewing what gouernment there ought to be of yoong men farre from whom he banisheth and chaseth flatterers especially and for a finall conclusion discourseth of the kinde behauior of fathers and the good example that they are to giue unto their children THE EDVCATION OF CHILDREN FOrasmuch as we are to consider what may be sayd as touching the education of children free borne and descended from gentle blood how and by what discipline they may become honest and vertuous we shall perhaps treat hereof the better if we begin at their very generation and nativitie First and formost therefore I would advise those who desire to be the fathers of such children as may live another day in honour and reputation among men not to match themselves and meddle with light women common courtisans I meane or private concubines For a reproch this is that followeth a man all the dayes of his life and a shamefull staine which by no meanes can be fetched out if haply he be not come of a good father or good mother neither is there any one thing that presenteth it selfe more readily unto his adversaries and sooner is in their mouth when they are disposed to checke taunt and revile than to twit him with such parentage In which
argument and to charge my discourse over and above therewith that I might prosecute other precepts remayning behinde which concerne the education of yoong men Thus much therefore I say moreover that children must be trained and brought to their duety in all lenity by faire words gentle exhortations and milde remonstrance and in no wise pardie by stripes and blowes For this course of swinging and beating seemeth meete for bondslaves rather than persons of free condition And to say a truth by this meanes they become dull and senselesse nay they have all studie and labour afterwards in hatred and horrour partly for the smart and paine which they abide by such correction and in part by the contumely and reproch that they sustaine thereby Praise and dispraise be farre better and more profitable to children free borne than all the whips rods and boxes in the world the one for to drive them forward to well doing the other to draw them backe from doing ill but both the one and the other are to be used in alternative course One while they would be commended another while blamed and rebuked and namelie if at any time they be too jocund and insolent they ought to be snibbed a little and taken downe yea and put to some light shame but soone after raised up againe by giving them their due praises And herein we must imitate good nourses who when they have set their infants a crying give them the breast for to still them againe Howbeit a measure would be kept and great heed taken that they be not too highly commended for feare least they grow proude and presume overmuch of themselves For when they be praised exceedingly they waxe carelesse dissolute and enervate neither will they be willing afterwards to take more paines Moreover I have knowen certaine fathers who through excessive love of their children have hated them afterwards But what is my meaning by this speech Surely I will declare my minde and make my words plaine anon by an evident example and demonstration Some fathers I say there be who upon a hot and hastie desire to have their children come soone forward and to be the formost in every thing put them to immoderate travell and excessive paines in such sort that they either sincke under the waight of the burden and so fall into greevous maladies or else finding themselves thus surcharged and overladen they are not willing to learne that which is taught them And it fareth with them as it doth with yoong herbes and plants in a garden which so long as they be watered moderately are nourished and thrive very well but if they be overmuch drenched with water they take harme thereby and are drowned Even so we must allow unto children a breathing time betweene their continuall labours considering and making this account That all the life of man is divided into labor rest and for this cause Nature hath so this account That all the life of man is divided into labor rest and for this cause Nature hath so ordained that as there is a time to be awake so we finde a time also to sleepe One while there is warre and another while peace It is not alwaies winter and foule weather but sommer likewise and a faire season There be appointed not onely worke daies to toyle in but also feastivall holidaies to solace and disport our selves In sunne rest and appose is as it were the sance unto our travaile And this we may observe as well in senselesse and livelesse things as in living and sensible creature For we unbend our bowes and let slacke the strings of Lutes Harpes and such musicall instruments to the end that we may bend and stretch the same againe And in one word as the bodie is preserved and maintained by repletion and evacuation successively so the minde likewise by repose and travell in their turnes Furthermore there be other fathers also woorthy of rebuke and blame who after they have once betaken their children to Masters Tutors and Governors never deigne afterwards themselves either to see or heare them whereby they might know how they learne wherein they do faile verie much in their dutie For they ought in proper person to make triall how they profit they should ever and anon after some few daies passed betweene see into their progresse and proceeding and not to repose their hope and rest altogether upon the discretion and disposition of a mercenarie master And verily this carefull regard of the fathers will worke also greater diligence in the master themselves seeing that by this meanes they are called estsoones as it were to account and examine how much they plie their schollers and how they profit under their hands To this purpose may be well applied a prety woord spoken sometimes by a wise estugry of a stable Nothing quoth he feedeth the steede so fat as doth the masters eie But above all things the memorie of children ought daily to be exercised for that it is as a man would say the Treasury Storehouse of all learning Which was the cause that the ancient Poëts have feigned That Lady Mnemosyne that is to say Memorie was the mother of the Muses Whereby they would seeme under an aenigmaticall and darke speech to give us to understand that nothing availeth so much either to breed or to feed and nourish learning as Memorie And therefore great diligence would be used in the exercise thereof everie way whether the children be by nature good of remembrance and retentive or otherwise of a fickle memorie and given to oblivion For the gift of nature in the one by exercise we shall confirme and augment and the imperfection or default in the other by diligence supplie and correct in such sort that as they shall become better than others so these shall proove better then themselves For verie wisely to this purpose said the Poët Hesiodus If little still to little thou do ad a heape at length and mickle will be had Over and besides I would not have fathers to be ignorant of another point also as touching this memorative part faculty of the mind namely that it serveth much not onely to get learning and literature but also is a meanes that carieth not the least stroke in wordly affaires For the remembrance of matters past furnisheth men with examples sufficient to guide and direct them in their consultatious of future things Furthermore this care would be had of yoong children that they be kept from filthie and unseemely speeches For words as Democritus saith are the shadowes of deeds Trained also they must be to be courteous affable faire spoken aswell in intertainment of talke with every one as in saluting and greeting whomsoever they meete for there is nothing in the world so odious as to be coy and surly of speech to make it strange and to disdaine for to speake with men Againe yoong students shall make themselves more lovely and amiable to those with whom
their wilde and untamed affections with great care and vigilance For this floure of age having no forecast of thrift but set altogither upon spending and given to delights and pleasures winseth and flingeth out like a skittish and frampold horse in such sort that it had need of a sharpe bit and short curb And therefore they that endeuor not by all good meanes forcibly to hold in and restraine this age but give yoong men libertie and suffer them to do after their own mind plunge them ere they be aware into a licentious course of life and all maner of wickednesse Wherefore good and wise fathers ought in this age especially to be vigilant and watchfull over their sonnes they ought I say to keepe them downe and inute them to wisedome and vertue by teaching by threatning by intreatie and praiers by advise and remonstrances by perswasion and counsell by faire promises by setting before their eies the examples of some who being abandoned to their pleasures and all sensualitie have fallen headlong into great calamities and wofull miseries and contrariwise of others who by mastering their lusts and conquering their delights have wonne honor and glorious renowne For surely these be the two Elements and foundations of vertue Hope of reward and Feare of punishment For as hope inciteth and setteth them forward to enterprise the best and most commendable acts so feare plucketh them backe that they dare not enter upon lewd and wicked pranks In summe Fathers ought with great care to divert their children from frequenting ill companie for otherwise they shall be sure to catch infection and carie away the contagion of their leandnes This is that Pythagoras expresly forbiddeth in his Aenigmaticall precepts under covert and dark words which because they are of no small efficacie to the attaining of vertue I will briefly set downe by the way and open their meaning Taste not quoth he of the black tailed fishes Melanuri which is as much to say as Keepe not company with infamons persons such as for their naughtie life are noted as it were with a blacke coale Passe not over a balance That is we ought to make the greatest account of equitie and justice and in no case to transgresse the same Sit not upon the measure Choenix That is to say we are to flie sloth and idlenes that we may forecast to make provision of things necessarie to this life Give not every man thy right hand which is all one with this Make no contracts and bargaines indifferently with all persons Weare not a ring streight upon thy finger i. Live in freedome and at libertie neither intangle and clog thy life with troubles as with gives Dig not nor rake into the fire with a sword whereby he giveth us a caveat not to provoke farther a man that is angrie for that is not meete and expedient but rather to give place unto those that are in heat of choller Ear not thy heart that is to say offend not thine owne soule nor hurt and consume it with pensive cares Abstaine from beanes i. Intermeddle not in the affaires of State and government for that in olde time men were woont to passe their voices by beanes so proceeded to the election of Magistrates Put not viands in a chamber-pot whereby he signifieth that we should not commit good and civill words to a wicked minde because speech is the nutriment of the understanding which becommeth polluted by the leudnesse of men Returne not backe from the limits and confines when thou commest unto them that is to say If wee perceive death approching and that wee are come to the uttermost bounds of our life we ought to beare our death patiently and not be discouraged thereat But now is it time to retume againe to my matter which I proposed before in the beginning namely as I have alreadie said we are to withdraw our children from the societie and companie of leud persons and flatterers especiallie for that which many a time and often I have said to divers and sundrie fathers I will now repeat once againe namely That there is not a more mischievous and pestilent kinde of men or who doe greater hurt to youth and sooner overthrow them then these flatterers who are the undoing both of fathers and sonnes causing the olde age of the one and the youth of the other wretched and miserable presenting with their leud and wicked counsels an inevitable bait to wit Pleasure wherewith they are sure to be caught Fathers exhort their sonnes that be wealthie to sobrietie and these incite them to drunkenesse Fathers give them counsell to live chaste and continent these provoke them to lust and loosenesse of life Fathers bid them to save spare and be thriftie these will them to spend scatter and be wasters Fathers advise their children to labour and travell these flatterers give them counsell to play or sit still and doe nothing What all our life say they is no more but a moment and minute of time to speake of we must live therefore and enjoy our owne whiles wee have it we must not live beside our selves and languish What need you regard and care for the menaces of a father an olde doting foole carying death in his face and having one foot in the grave we shall see him one of these dayes turne up his heeles and then will we soone have him forth and cary him aloft bravely to his grave You shall have one of these come and bring unto a youth some common harlot out of the stinking stewes having bome him in hand before that she is some brave dame and citizens wife for to furnish whom he must robbe his father there is no remedie Thus fathers goodmen in one houre are bereaved and spoiled of that which they had saved many a yeere for the maintenance of their olde age To be short a wretched and cursed generation they be hypocrites pretending friendship but they can not skill of plaine dealing and franke speech Rich men they claw sooth up and flatter the poore they contemne and despise It seemeth they have learned the Art of singing to the Harpe for to seduce yoong men for when their yoong masters who mainteine and feed them begin to laugh then they set up by and by a loud laughter then they yawne shew all their teeth counterfeit cranks fained and supposed men bastard members of mankinde and this life who compose themselves and live to the will and pleasure of rich men and notwithstanding their fortune is to be free borne and of franke condition yet they chuse voluntarily to be slaves who thinke they have great injurie done unto them if they may not live in all fulnesse and superfluitie to be kept delicately and doe nothing that good is And therefore all futhers that have any care of their childrens good education and wel doing ought of necessitie to chase and drive away from them these gracelesse imps and shamelesse beasts they shall doe
well also to keepe from them such schoole-fellowes as be unhappie and given to doe shrowd turnes for such as they are enough to corrupt and marre the best natures in the world All these rules and lessons which hitherto I have delivered do concerne honestie vertue and profit but those that now remaine behinde pertaine rather to humanity and are more agreeable to mans nature For in no case would I have fathers to be verie hard sharpe and rigorous to their children but I could rather wish and desire that they winke at some faults of a yoong man yea and pardon the same when they espie them remembring that they themselves were sometimes yoong For like as Physitians mingling and tempering otherwhiles some sweetejuice or liquid with bitter drugs and medicines have devised that pleasure and delight should be the meanes and way to do their patients good Even so fathers ought to delay their eager reprehensions and cutting rebukes with kindnesse and clemencie one while letting the bridle loose and giving head a little to the youthfull desires of their children another while againe reigning them short and holding them in as hard but above all with patience gently to beare with their faults But if so be fathers cannot otherwise doe but be soone angrie then they must assoone have done and be quickly pacified For I had rather that a father should be hastie with his children so he be appeased anon then show to anger and as hard to be pleased againe For when a father is so hard harted that he will not be reconciled but carieth still in minde the offence that is done it is a great signe that he hateth his children And I hold it good that fathers somtime take not knowlege of their childrens faults and in this case make some use of hard hearing and dimme sight which old age ordinarily bringeth with it as if by reason of these infirmities they neither saw somewhat when they see well ynough nor heard that which they heare plainely We beare with the faults of friends what strange matter is it then to tolerate the imperfections of our owne children Many a time when our servants have overdrunke themselves surfeited therwith we search not too narrowly into them nor rebuke them sharply therefore keepe thy sonne one while short be franke another while and give him money to spend freely Thou hast beene highly offended and angrie with him once pardon him another time for it Hath he practised secretly with any one of thy houshold servants and beguiled thee Dissemble the matter and bridle thine yre Hath he beene at one of thy farmes met with a good yoke of oxen made money therof Commeth he in the morning to do his dutie and bid thee good morrow belching sowre and smelling strongly of wine which the day before he drunke at the taverne with companions like himselfe seeme to know nothing Senteth he of sweete perfumes and costly pomanders Hold thy peace and say nothing These are the means to tame and breake a wilde and coltish youth True it is that such as naturally be subject to wantonnesse or carnall lust and will not be reclaimed from it not give eare to those that rebuke them ought to have wives of their owne and to be yoked in marriage for surely this is the best and surest meanes to bridle those affections and to keepe them in order And when fathers are resolved upon this point what wives are they to seeke for them Surely those that are neither in blood much more noble nor in state farre wealthier than they For an old said saw it is and a wise Take a wife according to thy selfe As for those that wed women farre higher in degree or much wealthier than themselves I cannot say they be husbands unto their wives but rather slaves unto their wives goods I have yet a few short lessons to annexe unto those above rehearsed which when I have set downe I will conclude and knit up these precepts of mine Above all things fathers are to take heed that they neither commit any grosse fault nor omit any one part of their owne dutie to the end they may be as lively examples to their owne children who looking into their life as into a cleere mirrour may by the precedents by them given forbeare to do or speake any thing that is unseemely and dishonest For such fathers who reproove their children for those parts which they play themselves see not how under the name of their children they condemne their owne selves But surely all those generally who are ill livers have not the heart to rebuke so much as their owne servants much lesse dare they finde fault with their children And that which is woorst of all in living ill themselves they teach and counsell their servants and children to do the same For looke where old folke be shamelesse there must yoong people of necessitie be most graceles and impudent Endevour therfore we ought for the resormation of our children to do our selves all that our dutie requireth and heerein to imitate that noble Ladie Eurydice who being a Slavonian borne and most barbarous yet for the instruction of her owne children she tooke paines to learne good letters when she was well stept in yeeres And how kinde a mother she was to her children this Epigram which she her selfe made and dedicated to the Muses doth sufficiently testifie and declare This Cupid here of honest love a true Memoriall is Which whilom Dame Eurydice of Hierapolis To Muses nine did dedicate where by in soule and mind Conceiv'd she was in later daies and brought foorth fruit in kind For when her children were well growen good ancient Lady shee And carefull mother tooke the paines to learne the A. B. C. And in good letters did so far proceed that in the end She taught them those sage lessons which they might comprehend But now to conclude this Treatise To be able to observe and keepe all these precepts and rules together which I have before set downe is a thing haply that I may wish for rather than give advise and exhort unto Howbeit to affect and follow the greater part of them although it require a rare felicitie and singular diligence yet it is a thing that man by nature is capable of and may attaine unto HOW A YOONG MAN OVGHT TO HEARE POETS AND HOW HE MAY TAKE PROFIT BY READING POEMES The Summarie FOrasmuch as yoong students are ordinarily allured as with a baite by reading of poets in such sort as willingly they employ their time therein considering that Poësie hath I wot not what Sympathie with the first heats of this age therefore by good right this present discourse is placed next unto the former And albeit it to speake properly it pertaineth unto those onely who read ancient Poëts as well Greeke as Latin to take heede and beware how they take an impression of dangerous opinions in regard either of religion or manners yet a man may comprehend
displeased nor to be straight laced and stiffely stand against them when they come to justifie or excuse themselves but rather both when our selves have saulted oftentimes to prevent their anger by excuse making or asking for givenesse and also by pardoning them before they come to excuse if we have beene wronged by them And therefore Euclides that great scholer of Socrates is much renowmed and famous in all schooles of Philosophie for that when he heard his brother breake out into these beastly and wicked words against him The soule ill take me if I be not revenged and meet with thee and a mischiefe come to me also quoth he againe if I appease not thine anger perswade thee to love me as well as ever thou didst But king Eumenes not in word but in deed effect surpassed all others in meekenesse and patience for Perseus king of the Macedonians being his mortall enimie had secretly addressed an ambush and set certeine men of purpose to murder him about Delphos espying their time when they sawe him going from the sea side to the said towne for to consult with the oracle of Apollo now when he was gone a little past the ambush they began to assaile him from behinde tumbling downe and throwing mightie stones upon his head and necke wherewith he was so astonished that his sight failed and he fell withall in that manner as he was taken for dead now the rumour heereof ran into all parts insomuch as certeine of his servitors and friends made speed to the citie Pergamus reporting the tidings of this occurrent as if they had beene present and seene all done whereupon Attalus the eldest brother next unto himselfe an honest and kinde hearted man one also who alwaies had caried himselfe most faithfully and loyally unto Eumenes was not onely declared king and crowned with the royall diademe but that which more is espoused and maried Queene Stratonice his said brothers wife and lay with her But afterwards when counter-newes came that Eumenes was alive and comming homeward againe Attalus laid aside his diademe and taking a partisan or javelin in his hand as his maner before time was with other pentioners and squires of the bodie he went to meet his brother king Eumenes received him right graciously tooke him lovingly by the hand embraced the Queene with all honour and of a princely and magnanimous spirit put up all yea and when he had lived a long time after without any complaint suspition and jealousie at all in the end at his death made over and assigned both the crowne and the Queene his wife unto his brother the aforesaid Attalus and what did Attalus now after his brothers decease he would not foster and bring up as heire apparant so much as one childe that he had by Stratonice his wife although she bare unto him many but he nourished and carefully cherished the sonne of his brother departed untill he was come to full age and then himselfe in his life time with his owne hands set the imperiall diademe and royall crowne upon his head and proclaimed him king But Cambyses contrariwise frighted upon a vaine dreame which he had That his brother was come to usurpe the kingdome of Asia without expecting any proofe or presumption thereof put him to death for it by occasion whereof the succession in the empire went out of the race of Cyrus upon his decease and was devolved upon the line of Darius who raigned after him a Prince who knew how to communicate the government of his affaires and his regall authoritie not onely with his brethren but also with his friends Moreover this one point more is to be remembred observed diligently in all variances and debates that are risen betweene brethren namely then especially and more than at any time else to converse and keepe companie with their friends and on the other side to avoide their enemies and evill-willers and not to be willing so much as to vouchsafe them any speech or entertainment Following herein the fashion of the Candiots who being oftentimes fallen out and in civill dissension among themselves yea and warring hot one with another no sooner heare newes of forrein enemies comming against them but they rancke themselves banding jointly together against them and this combination is that which thereupon is called Syncretesmos For some there be that like as water runneth alwaies to the lower ground and to places that chinke or cleave asunder are readie to side with those brethren or friends that be fallen out and by their suggestions buzzed into their cares ruinate and overthrow all acquaintance kinred and amitie hating indeed both parties but seeming to beare rather upon the weaker side and to settle upon him who of imbecillitie soone yeeldeth and giveth place And verily those that be simple and harmlesse friends such as commonly yong folke are apply themselves commonly to him that affecteth a brother helping increasing that love what he may but the most malicious enemies are they who espying when one brother is angrie or fallen out with another seeme to be angrie and offended together with him for companie and these do most hurt of all others Like as the hen therefore in Aesope answered unto the cat making semblance as though he heard her say she was sicke and therefore in kindnesse and love asking how she did I am well enough quoth she I thanke you so that you were farther off even so unto such a man as is inquisitive and entreth into talke as touching the debate of brethren to sound and search into some secrets betweene them one ought to answere thus Surely there would be no quarrell betweene my brother and me if neither I nor he would give care to carrie-tales and pick-thankes betweene us But now it commeth to passe I wot not how that when our eies be fore and in paine we turne away our sight from those bodies and colours which make no reverberation or repercussion backe againe upon it but when we have some complaint and quarrell or conceive anger or suspicion against our brethren we take pleasure to heare those that make all woorse and are apt enough to take any colour and infection presented to us by them where it were more needfull and expedient at such a time to avoid their enimies and evill willers and to keepe our selves out of the way from them and contrariwise to converse with their allies familiars and friends and with them to beare company especally yea and to enter into their owne houses for to complaine and blame them before their very wives frankly and with libertie of speech And yet it is a common saying That brethren when they walke together should not so much as let a stone to be betwixt them nay they are discontented and displeased in minde in case a dog chance to runne overthwart them and a number of such other things they feare whereof there is not one able to make any breach or division betweene brethren but
and end the quarrell Lives thy brother a batcheler and hath no children thou oughtest in good earnest to be angrie with him for it to sollicite him to marriage yea with chiding rating and by all meanes urge him to leave this single life and by entring into wedlocke to be linked in lawfull alliance and affinitie hath he children then you are to shew your good will and affection more manifestly as well toward him as his wife in honouring him more than ever before in loving his children as if they were your owne yea and shewing your selfe more indulgent kinde and affable unto them that if it chaunce they do faults and shrewd turnes as little ones are woont they runne not away nor retire into some blind and solitarie corner for feare of father and mother or by that meanes light into some light unhappie and ungracious companie but may have recourse refuge unto their unkle where they may be admonished lovingly and find an intercessor to make their excuse get their pardon Thus Plato reclaimed his brothers son or nephew Spensippus from his loose life and dissolute riot without doing any harme or giving him foule words but by winning him with faire and gentle language whereas his father and mother did nothing but rate and crie upon him continually which caused him to runne away and keepe out of their sight he imprinted in his heart a great reverence of him and a fervent zeale to imitate him and to set his mind to the studie of Philosophie notwithstanding many of his friends thought hardly of him and blamed him not a litle for that he tooke not another course with the untoward youth namely to rebuke checke and chastice him sharply but this was evermore his answere unto them That he reprooved and tooke him downe sufficiently by shewing unto him by his owne life and carriage what difference there was betweene vice and vertue betweene things honest and dishonest Alenas sometime King of Thessalie was hardly used and over-awed by his father for that he was insolent proude and violent withall but contrariwise his uncle by the fathers side would give him entertainment beare him out and make much of him Now when upon a time the Thessalians sent unto Delphos certaine lots to know by the oracle of god Apollo who should be their king The foresaid uncle of Alenas unwitting to his brother put in one for him Then Pythia the Prophetesse gave answere from Apollo and pronounced That Alenas should be king The father of Alenas denied and said that he had cast in no lot for him and it seemed unto every man that there was some errour in writing of those billes or names for the lotterie whereupon new messengers were dispatched to the Oracle for to cleere this doubt and then Pythia in confirmation of the former choise answered I meane that youth with reddish heare Whom dame Archedice in wombe did beare Thus Alenas declared and elected king of Thessalie by the oracle of Apollo and by the meanes withall of his fathers brother both proved himselfe afterward a most noble prince excelling all his progenitours and predecessours and also raised the whole nation and his countrey a great name and mighty puissance Furthermore it is seemely and convenient by joying and taking a glory in the advancement prosperity honours and dignities of brothers children to augment the same and to encourage and animate them to vertue and when they do well to praise them to the full Haply it might be thought an odious and unseemely thing for a man to commend much his owne sonne but surely to praise a brothers sonne is an honourable thing and since it proceedeth not from the love of a mans selfe it can not be thought but right honest and in truth divine for surely me thinks the very name it selfe of Uncle is sufficient to draw brethren to affect love deerly one another and so consequently their nephewes and thus we ought to propose unto our selves for to imitate the better sort such as haue bene immortalised deified in times past for so Hercules notwithstanding he had 70 sonnes within twaine of his owne yet he loved Iolaus his brothers sonne no lesse than any of them insomuch as even at this day in most places there is but one altar erected for him and his said nephew together and men pray jointly unto Hercules and Iolaus Also when his brother Iphiclus was slain in that famous battell which was fought nere Lacedaemon he was so exceedingly displeased and tooke such indignation thereat that he departed out of Peloponnesus and left the whole countrey As for Leucothea when her sister was dead she nourished and brought up her childe and together with her ranged it among the heavenly saints whereupon the Romane dames even at this day when they celebrate the feast of Leucothea whom they name Matuta carrie in their armes and chearish tenderly their sisters children and not their owne OF INTEMPERATE SPEECH OR GARRVLITIE The Summarie THat which is commonly said All extremities be naught requireth otherwhiles an exposition and namely in that vertue which we call Temperance one of the kinds or branches whereof consisteth in the right use of the tongue which is as much to say as the skill and knowledge how to speake as it becommeth now the moderation of speech hath for the two extreames Silence a thing more often praise-worthy than reprochable and Babble against which this Discourse is addressed Considering then that silence is an assured reward unto wise men and opposite directly unto much pratling and comely and seemely speech is in the mids we call not silence a vice but say That a man never findeth harme by holding his peace But as touching Garrulitie or Intemperate speech the authour sheweth in the very beginning of his Treatise that it is a maladie incurable and against nature for it doth frustrate the talkative person of his greatest desire to wit for to have audience and credit given him also that it maketh a man inconsiderate importune and malapert ridiculous mocked and hated plunging him ordinarily into danger as many events have prooved by experience For to discover this matter the better he saith consequently That the nature of vertuous men and those who have noble bringing up is directly opposite unto that of long-tongued persons and joining the reasons by which a man ought not to bewray his secret together with those evils and inconveniences which curiosity much babble do bring and confirming all by fine similitudes and not able examples afterwards taking in hand againe his former speech and argument he compareth a traiter and busie talker together to the end that all men should so much the rather detest the vice of garrulitie then he proceedeth immediatly to discover and apply the remedies of this mischiefe willing us in the first place and generally to consider the calamities and miseries that much babbling causeth as also the good commodity which proceedeth of silence
to aske at my hands and not in such as be necessarie and requisite If it be so I say see that you be not like unto him that praiseth a pompe and solemne shew of plaies and games more than life indeed which standeth upon things necessary The procession and solemnitie of the Bacchanales which was exhibited in our countrey was woont in old time to be performed after a plaine and homely manner merily and with great joy You should have seene there one carying a little barrell of wine another a branch of a vine tree after him comes one drawing and plucking after him a goate then followeth another with a basket of dried figs and last of all one that bare in shew Phallus that is to say the resemblance of the genitall member of a man but now adaies all these ceremonies are despised neglected and in maner not at all to be seene such a traine there is of those that carie vessels of gold and silver so many sumptuous and costly robes such stately chariots richly set out are driven drawen with brave steeds most gallantly dight besides the pageants dumbe-shewes and maskes that they hide and obscure the auncient and true pompe according to the first institution and even so it is in riches the things that be necessarie and serve for use and profit are overwhelmed and covered with needlesse toies and superfluous vanities I assure you the most part of us be like unto young Telemachus who for want of knowledge and experience or rather indeed for default of judgement and discretion when hee beheld Nestors house furnished with beds tables hangings tapistrie apparell and well provided also of sweete and pleasant wines never reckoned the master of the house happie for having so good provision of such necessarie and profitable things but being in Menelaus his house and seeing there store of Ivorie gold and silver and the mettall Electrum he was ravished and in an ecstasie with admiration thereof and brake out in these words Like unto this the pallace all within I judge to be Of Jupiter that mightie god who dwels in azure skie How rich how faire how infinite are all things which I see My heart as I do them behold is ravish't woonder ouslie But Socrates or Diogenes would have said thus rather How many wretched things are here how needlesse all and vaine When I them view I laugh thereat of them I am not faine And what saiest thou foolish and vaine sot as thou art Where as thou shouldest have taken from thy verie wife her purple her jewels and gaudie ornaments to the end that shee might no more long for such superfluitie nor runne a nodding after forrein vanities farre fetcht and deere bought doest thou conrrariwise embellish and adorne thy house like a theatre scaffold and stage to make a goodly sight for those that come into the Shew-place Loe wherein lieth the felicitie and happines that riches bringeth making a trim shew before those who gaze upon them and to testifie and report to others what they have seene set this aside that they be not shewed to all the world there is nothing at all therein to reckon But it is not so with temperance with philosophie with the true knowledge of the gods so farre foorth as is meete and behoovefull to be knowen for these are the same still and all one although everie man attaine not thereto but all others be ignorant thereof This pietie I say and religion hath alwaies a great light of her owne and resplendant beames proper to it selfe wherewith it doth shine in the soule evermore accompanied with a certaine joy that never ceaseth to take contentment in her owne good within whether any one see it or no whether it bee unknowen to gods and men or no it skilleth not Of this kinde and nature is vertue indeed and trueth the beautie also of the Mathematicall sciences to wit Geometrie and Astrologie unto which who will thinke that the gorgeous trappings and capparisons the brooches collars and carkans of riches are any waies comparable which to say a truth are no better than jewels and ornaments good to trim yoong brides and set out maidens for to be seene and looked at For riches if no man doe regard behold and set their eies on them to say a trueth is a blinde thing of it selfe and sendeth no light at all nor raies from it for certainely say That a rich man dine and sup privately alone or with his wife and some inward and familiar friends he troubleth not himselfe about furnishing of his table with many services daintiedishes and festivall fare he stands not so much upon his golden cups and goblets but useth those things that be ordinarie which goe about everie daie and come next hand as well vessell as viands his wife sits by his side and beares him companie not decked and hung with jewels and spangles of gold not arraied in purple but in plaine attire and simply clad but when he makes a feast that is to say sets out a theater wherein the pompes and shewes are to meet and make a jangling noise together when the plaies are to be represented of his riches and the solemne traine therof to be brought in place then comes abroad his brave furniture indeed then he fetcheth out of the ship his faire chaufers and goodly pots then bringeth hee foorth his rich three-footed tables then come abroad the lampes candlesticks and branches of silver the lights are disposed in order about the cups the cup-bearers skinkers and tasters are changed all places are newly dight and covered all things are then stirred and remooved that saw no sunne long before the silver plate the golden vessels and those that be set and enriched with pretious stones to conclude now there is no shew els but of riches at such a time they confesse themselves and will be knowen wealthy But all this while whether a rich man suppe alone or make a feast temperance is away and true contentment OF THE NATVRALL LOVE OR KINDNES OF PARENTS TO THEIR CHILDREN The Summarie WIsely said one whosoever it was That to banish amitie and friendship from among men were as great hurt to the societie of mankinde as to deprive them of the light and heat of the Sunne which being verified and found true in the whole course of this life and in the maintenance of all estates not without great cause Nature hath cast and sprinkled the seed thereof in the generation and nourishment of a race and linage whereof she giveth evident testimonies in brute beasts the better to moove and incite us to our duety That we may see therefore this pretious seed and graine of amitie how it doth flower and fructifie in the world we must begin at the love and naturall kindnesse of fathers and mothers to their children for if this be well kept and mainteined there proceed from it an infinite number of contentments which do much asswage and ease the inconveniences
upon a waspes nest of enimies where there is a great ods and difference even in this that the revenging remembrance of an enimie for wrong done over-weigheth much the thankfull memorie of a friend for a benefit received and whether this be true or no confider in what maner Alexander the great entreated the friends of Philotas and parmenio how Dionysius the tyrant used the familiars of Dion after what sort Nero the emperor dealt by the acquaintance of Plautus or Tiberius Caesar by the wel-willers of Sejanus whom they caufed all to be racked tortured and put to death in the end Andlike as the costly jewels of golde and the rich apparell of king Creons daughter served him in no stead at all but the fire that tooke holde thereof flaming light out suddenly burned him when he ran unto her to take her in his armes and so consumed father and daughter together even so you shall have some who having never received any benefit at all by the prosperitie of their friends are entangled notwithstanding in their calamities and perish together with them for companie a thing that ordinarily and most of all they are subject unto who be men of profession great clearks and honourable personages Thus Theseus when Perithous his friend was punifhed and lay bound in prifon With fetters sure to him tied was Farre stronger than of yron or brasse Thucydides alfo writeth That in the great pestilence at Athens the best men and such as made greatest profession of vertue were they who did most with their friends that lay sicke of the plague for that they never spared themselves but went to visit and looke to all thofe whom they loved were familiarly acquainted with And therfore it is not meet to meet to make fo littleregard and reckoning of vertue as to hang and fasten it upon others without respect and as they say hand over head but to reserve the c̄omunication thereof to be who be worthy that is to say unto such who are able to love reciprocally and know how to impart the like againe And verily this is the greatest contrariety and opposition which crosseth pluralitie of friends in that amitie in deed is bred by similitude and conformitie for considering that the very brute beasts not endued with reafon if a man would have to ingender with those that are of divers kinds are brought to it by force and thereto compelled insomuch as they shrinke they couch downe upon their knees and be ready to flee one from another whereas contrariwise they take pleasure and delight to be coupled with their like and of the same kinde receiving willingly and enterteining their companie in the act of generation with gentlenesse and good contentment how is it possible that any found and perfect friendship fhould grow betweene those who are in behaviour quite different in affections divers in conditions opposite and whose course of life tendeth to contrary or sundry ends True it is that the harmonie of musicke whether it be in song or instrument hath symphony by antiphony that is to say the accord ariseth from discord and of contrarie notes is composed a sweet tune so as the treble and the base concurre after a sort I wot not how meet together bringing forth by their agreement that sound which pleaseth the eare but in this consonance and harmonie of friendfhip there ought to be no part unlike or unequall nothing obscure and doubtfull but the same should be compofed of all things agreeable to wit the same will the same opinion the same counsell the same affection as if one soule were parted into many bodies And what man is he so laborious so mutable so variable and apt to take every fashion form who is able to frame unto all patterns and accommodate himselfe to so many natures and will not rather be ready to laugh at the Poet Theognis who giveth this lesson Put on a minde I thee do wish As variable as Polype fish Who ay resemble will the roch To which he neerely doth approch and yet this change and transmutation of the said polype or pourcuttle fish entreth not deeply in but appeareth superficially in the skin which by the closenesse or laxitie thereof as he drawes it in or lets it out receiveth the defluctions of the colours from those bodies that are neere unto it whereas amities do require that the maners natures passions speeches studies desires and inclinations may be comformable for otherwise to doe were the propertie of a Proteus who was neither fortunate nor yet verie good and honest but who by enchantment and sorcerie could eftsoones transforme himselfe from one shape to another in one and the same instant and even so he that enterteineth many friends must of necessitie be conformable to them all namely with the learned and studious to be ever reading with professours of wrestling to bestrew his bodie with dust as they doe for to wrestle with hunters to hunt with drunkards to quaffe and carouse with ambitious citizens to sue and manage for offices without any setled mansion as it were of his owne nature for his conditions to make abode in And like as naturall Philosophers do holde That the substance or matter that hath neither forme nor any colour which they call Materia prima is a subject capable of all formes and of the owne nature so apt to alter and change that sometimes it is ardent and burning otherwhiles it is liquid and moist now rare and of an airie substance and afterwards againe grosse and thicke resembling the nature of earth even so must the minde applied to this multiplicitie of friends bee subject to many passions sundry conditions divers affections pliable variable and apt to change from one fashion to another Contrariwise simple friendship and amitie betweene twaine requireth a staied minde a firme and constant nature permanent and abiding alwaies in one place and reteining stil the same fashions which is the reason that a fast and assured friend is very geason and hard to be found OF FORTVNE The Summarie LOng time hath this Proverbe beene currant That there is nothing in this world but good fortune and misfortune Some have expounded and taken it thus as if all things were carried by meere chance and aventure or mooved and driven by inconstant fortune an idole forged in their braine for that they were ignorant in the providence of the True God who conducteth or dinarily all things in this world by second causes and subalterne meanes yea the verie motion will and workes of men for the execution of his ordinance and purpose Now Plutarch not able to arise and reach up to this divine and heavenly wisedome hidden from his knowledge staieth below and yet poore Pagan and Ethnike though he were he consuteth that dangerous opinion of Fortune shewing that it taketh away all distinction of good and evill quencheth and putteth out the light of mans life blending and confounding vice and vertue together Afterwards he prooveth
if we have in admiration good and vertuous men not onely in their prosperitie but also like as amorous folke are well enough pleased with the lisping or stammering tongue yea and do like the pale colour of these whom for the flower of their youth and beautie they love and thinke it beseemeth them as we reade of Ladie Panthea who by her teares and sad silence all heavie afflicted and blubbered as she was for the dolor and sorrow that she tooke for the death of her husband seized Araspes so as hee was enamoured upon her in their adversitie so as we neither start backe for feare nor dread the banishment of Aristides the imprisonment of Anaxagoras the povertie of Socrates or the condemnation of Phocion but repute their vertue desireable lovely and amiable even with all these calamities and runne directly toward her for to kisse and embrace her by our imitation having alwaies in our mouth at everie one of these crosse accidents this notable speech of Euripides Oh how each thing doth well become Such generous hearts both all and some For we are never to feare or doubt that any good or honest thing shall ever be able to avert from vertue this heavenly inspiration and divine instinct of affection which not onely is not grieved and troubled at those things which seeme unto men most full of miserie and calamitie but also admireth desireth to imitate thē Hereupon also it followeth by good consequence that they who have once received so deepe an impression in their hearts take this course with themselves That when they begin any enterprise or enter into the admininstration of government or when any sinister accident is presented unto thē they set before their eies the examples of those who either presentlyl are or hereto fore have bene worthy persons discoursing in this maner What is it that Plato would have done in this cafe what would have Epaminondas said to this how would Lycurgus or Agesilaus have behaved themselves herein After this sort I say will they labour to frame compose reforme and adorne their manners as it were before a mirrour or looking-glasse to wit in correcting any unseemly speech that they have let fall or repressing any passion that hath risen in them They that have learned the names of the demi-gods called Idaei Dactyly know how to use them as counter-charmes or preservatives against sudden frights pronouncing the same one after another readily and ceremoniously but the remembrance and thinking upon great and worthy men represented suddenly unto those who are in the way of perfection and taking holde of them in all passions and perplexions which shall encounter them holdeth them up and keepeth them upright that they can not fall and therefore this also may go for one argument and token of proceeding in vertue Over and besides not to be so much troubled with any occurrent nor to blush exceedingly for shame as before-time nor to seeke to hide or otherwise to alter our countenance or any thing els about us upon the sudden comming in place of a great or sage personage unexpected but to persist resolute to go directly toward him with bare and open face are tokens that a man feeleth his conscience setled and assured Thus Alexander the great seeing a messenger running toward him apace with a pleasant and smiling countenance and stretching foorth his hand afarre off to him How now good fellow quoth hee what good newes canst thou bring me more unlesse it be tidings that Homer is risen againe esteeming in trueth that his woorthy acts and noble deedes already atchieved wanted nothing els nor could be made greater than they were but onely by being consecrated unto immortalitie by the writings of some noble spirit even so a yoong man that groweth better and better every day and hath reformed his maners loving nothing more than to make himselfe knowen what he is unto men of worth and honour to shew unto them his whole house and the order thereof his table his wife and children his studies and intents to acquaint them with his sayings and writings insomuch as other-whiles he is grieved in his heart to thinke and remember either that his father naturall that begat him or his master that taught him are departed out of this life for that they be not alive to see in what good estate he is in and to joy thereat neither would he wish or pray to the gods for any thing so much as that they might revive and come againe above ground for to be spectators and eie-witnesses of his life and all his actions Contrariwise those that have neglected themselves and not endevoured to do wel but are corrupt in their maners can not without feare and trembling abide to see those that belong unto them no nor so much as to dreame of them Adde moreover if you please unto that which hath beene already said thus much also for a good token of progresse in vertue When a man thinketh no sinne or trespasse small but is very carefull and wary to avoid and shunne them all For like as they who despaire ever to be rich make no account at all of saving a little expense for thus they thinke That the sparing of a small matter can adde no great thing unto their stocke to heape it up but contrariwise hope when a man sees that he wanteth but a little of the marke which he shooteth at causeth that the neerer he commeth thereto his covetousnesse is the more even so it is in those matters that perteine to vertue he who giveth not place much nor proceedeth to these speeches Well and what shall we have after this Be it so now It will be better againe for it another time and such like but alwaies taketh heed to himselfe in every thing and whensoever vice insinuating it selfe into the least sinne and fault that is seemeth to pretend and suggest some colourable excuses for to crave pardon is much discontented and displeased he I say giveth hereby good evidence and proofe that he hath a house within cleane and neat and that he would not endure the least impuritie and ordure in the world to defile the same For as Aeschylus saith an opinion conceived once that nothing that we have is great and to be esteemed and reckoned of causeth us to be carelesse and negligent in small matters They that make a palaisado a rampier or rough mud wall care not much to put into their worke any wood that commeth next hand neither is it greatly materiall to take thereto any rubbish or stone that they can meet with or first commeth into their eie yea and if it were a pillar fallen from a monument or sepulchre semblably doe wicked and leawd folke who gather thrumble heape up together all sorts of gaine all actions that be in their way it makes no matter what but such as profit in vertue who are alredy planted and whose golden foundation of a good life is laid as it
of their transmigration named thereupon Metageitnion yea and do celebrate a festivall holiday and sacrifice which in memoriall of that remooving they call Metagetnia for that this passage of theirs into another neighbourhood they received and interteined right willingly with joy and much contentment I suppose you wil never say so Now tell me what part of this earth habitable or rather of the whole globe and compasse thereof can be said farre distant or remote one from the other seeing that the Mathematicians are able to proove and make demonstration by reason that the whole in comparison and respect of heaven or the firmament is no more than a very pricke which hath no dimension at al But we like unto pismires driven out of our hole or in maner of bees dispossessed of our hive are cast downe and discomforted by and by and take our selves to be foreiners and strangers for that we know not how to esteeme and make all things our owne familiar and proper unto us as they be And yet we laugh at the folly of him who said That the moone at Athens was better than at Corinth being in the meane while after a sort in the same error of judgement as if when we are gon a journey from the place of our habitation we should mistake the earth the sea the aire and the skie as if they were others and farre different from those which we are accustomed unto for Nature hath permitted us to goe and walke through the world loose and at libertie but we for our parts imprison our selves and we may thanke our selves that we are pent up in straight roomes that we be housed and kept within wals thus of our owne accord we leape into close and narrow places and notwithstanding that we do thus by our selves yet we mocke the Persian Kings for that if it be true which is reported of them the drinke all of the water onely of the river Choaspes by which meanes they make all the continent besides waterlesse for any good they have by it whereas even we also when we travell and remoove into other countries have a longing desire after the river Cephisus or Eurotas yea and a minde unto the mountaine Taigetus or the hill Pernassus whereby upon a most vaine and foolish opinion all the world besides is not onely void of water but also like a desert without citie and altogether inhabitable unto us Contrariwise certaine Egyptians by occasion of some wrath and excessive 〈◊〉 of their King minding to remoove into Ethiopia when as their kinsfolke and friends requested them to turne backe againe and not to forsake their wives and children after a shamelesse manner shewing unto them their genitall members answered them That they would neither want wives nor children so long as they carried those about them But surely a man may avouch more honestlie and with greater modestie and gravitie that hee who in what place soever feeleth no want or misse of those things which be necessarie for this life cannot complaine and say That he is there out of his owne countrey without citie without his owne house and habitation or a stranger at all so as he onely have as he ought his eie and understanding bent hereunto for to stay and governe him in maner of a sure anchor that he may be able to make benefit and use of any haven or harborough whatsover he arriveth unto For when a man hath lost his goods it is not so easie a matter to recover them soone againe but surely everie citie is straight waies as good a native countrey unto him who knoweth and hath learned how to use it to him I say who hath such rootes as will live be nourished and grow in every place and by any meanes 〈◊〉 Themistocles was furnished with and such as Demetrius the Phalerian was not without who being banished from Athens became a principall person in the court of King Ptolomoeus in Alexandria where he not onely himselfe lived in great abundance of all things but also sent unto the Athenians from thence rich gifts and presents As for Themistocles living in the estate of a Prince through the bountifull allowance and liberalitie of the King of Persia he was woont by report to say unto his wife and children We had beene utterly undone for ever if we had not beene undone And therefore Diogenes surnamed the Dog when one brought him word and said the Sinopians have condemned thee to be exiled out of the kingdome of Pontus And I quoth he have confined them within the countrey of Pontus with this charge That they shall never passe the atmost bonds Of Euxine sea that hems them with her stronds Stratonius being in the Isle Seriphos which was a verie little one demaunded of his host for what crimes the punishment of exile was ordained in that countrey and when he heard and understood by him that they used to banish such as were convicted of falshood and untrueth Why then quoth he againe hast not thou committed some false and leawd act to the ende that thou mightest depart out of this straight place and be enlarged whereas one Comicall Poet said A man might gather and make a vintage as it were of figs with slings and foison of all commodities might be had which an Iland wanted For if one would weigh and consider the trueth indeed setting aside all vaine opinion and foolish conceits he that is affected unto one citie alone is a verie pilgrim and stranger in all others for it seemeth nether meete honest nor reasonable that a man should abandon his owne for to inhabite those of others Sparta is fallen to thy lot saith the proverbe adorne and honor it for so thou art bound to doe be it that it is of small or no account say that it is seated in an unholesome aire and subject to many 〈◊〉 or be plagued with civill dissentions or otherwise troubled with turbulent affaires But whosoever he be whom fortune hath deprived of his owne native countrey certes she hath graunted and allowed him to make choice of that which may please and content him And verily the precept of the Pythagoreans serveth to right good stead in this case to be practised Choose say they the best life use and custome will make it pleasant enough unto thee To this purpose also it may bee wisely and with great profit said Make choice of the best and most pleasant citie time will cause it to be thy native countrey and such a native countrey as shall not distract and trouble thee with any businesse nor impose upon thee these and such like exactions Make paiment and contribute to this levie of money Goe in embassage to Rome Receive such a captaine or ruler into thine house or take such a charge upon thee at thine owne expenses Now he that calleth these things to remembrance if he have any wit in his head and be not overblind every way in his owne opinion and selfe-conceit will wish and
swiftnesse than of rightcousnesse And when one hapned to discourse out of time and place of things verie good and profitable My good friend quoth he unto him your matter is honest and seemely but your manner of handling it is bad and unseemely LEONIDAS the soone of Anaxandridas and brother to Clomenes when one said unto him There was no difference betweene you and us before you were a king Yes I wis good Sir quoth he for if I had not been better than you I had never beene king When his wife named Gorgo at what time as he tooke his leave of her and went foorth to fight with the Persians in the passe of Thermopylae asked of him whether hee had ought else to commaund her Nothing quoth he but this that thou be wedded againe unto honest men and bring them good children When the Ephori said unto him that he lead a small number foorth with him to the foresaid straights of Thermopylae True quoth he but yet enough for that service which we go for And when they enquired of him againe and said Why sir entend you any other desseigne and enterprise In outward shew quoth he and apparance I give out in words that I goe to empeach the passage of the Barbarians but in verie truth to lay downe my life for the Greekes When he was come to the verie entrance of the said passe hee said unto his souldiers It is reported unto us by our scouts that our Barbarous enemies be at hand therefore wee are to lose no more time for now we are brought to this issue that we must either defait them or else die for it When one said unto him for the exceeding number of their arrrowes we are not able to see the sun So much the better quoth he for us that we may fight under the shade To another who said Lo they be even hard close to us And so are we quoth he hard by them Another used those words unto him You are come Leonidas with a verie small troupe for to hazard your selfe against so great a multitude unto whom he answered If youregard number all Greece assembled together is notable to furnish us for it would but answere one portion or cannot of their multitude but if you stand upon valor prowesse of men certes this number is sufficient Another there was who said as much to him But yet I bring quoth he money enough considering we are heere to leave our lives Xerxes wrote unto him to this effect You need not unlesse you list be so perverse and obstained as to fight against the gods but by siding and combining with me make your selfe a monarch over all Greece unto whom he wrote back in this wise If you knew wherein consisted the soveraigne good of mans life you would not covet that which is another mans for mine owne part I had rather loose my life for the safetie of Greece than be the commaunder of all those of mine owne nation Another time Xerxes wrote thus Send me thy armour unto whom he wrote backe Come your selfe and setch it At the verie point when he was to charge upon his enemies the marshals of the armie came unto him and protessed that they must needs hold off and stay until the other allies confederates were come together Why quoth he thinke you not that as many as be minded to fight are come alreadie or know you not that they onely who dread and reverence their kings be they that fight against enimies this said he commaunded his souldiers to take their dinners for sup we shall said he in the other world Being demaunded why the best and bravest men preferre an honorable death before a shamefull life Because quoth he they esteeme the one proper to nature onely but to die well they thinke it peculiar to themselves A great desire he had to have those yoong men of his troupe and regiment who were not yet maried and knowing well that if he delt with them directly and openly they would not abide it he gave unto them one after another two brevets or letters to carrie unto the Ephori and so sent them away he meant also to save three of those who were married but they having an inkeling thereof would receive no brevets or missives at al for one said I have followed you hither to fight and not to be a carier of newes the second also By staying heere I shall quit my selfe the better man and the third I will not be behind the rest but the formost in fight LOCHAGUS the father of Polyaenides and Syron when newes was brought unto him that one of his children was dead I knew long since quoth he that he must needs die LYCURGUS the law-giver minding to reduce his citizens from their old maner of life unto a more sober and temperat course and to make them more vertuous and honest for before time they had beene dissolute and over delicate in their maners and behaviour nourished two whelpes which came from the same dogge and bitch and the one he kept alwaies within house used it to licke in every dish to be greedy after meat the other he would leade forth abroad into the fields and acquaint it with hunting afterwards he brought them both into an open and frequent assembly of the people and set before them in the mids certaine bones sosse scraps he put out also at the same time an hare before them now both the one and the other tooke incontinently to that whereto they had beene acquainted and ranne apace the one to the messe of sops and the other after the hare and caught it heereupon Lycurgus tooke occasion to inferre this speech You see heere my masters and citizens quoth he how these two dogs having one sire and one dam to them both are become farre different the one from the other by reason of their divers educations and bringing up whereby it is evident how much more powerfull nouriture and exercise is to the breeding of vertuous maners than kinde and nature howbeit some there be who say that these two dogs or whelps which he brought out were not of one and the same dogge and bitch but the one came from those curres that used to keepe the house and the other from those hounds that were kept to hunting and afterwards that he acquainted the whelpe that was of the woorse kinde onely to the chase and that which came of the better race to slappe licke and doe nothing else but raven whereupon either of them made their choise and ranne to that quickly whereto they were accustomed and thereby he made it appeer evidently how education trayning and bringing up is availeable both for good and bad conditions for thus he spake unto them By this example you may know my friends that nobilitie of bloud how highly soever it is esteemed with the common sort is to no purpose no though we bee descended from the race of Hercules if we
serve for foure obols by the day After that the Thebans had defaited the Lacedaemonians at the battell of Leuctres they invaded the countrey of Laconia so farre as to the verie river Eurotas and one of them in boasting glorious maner began to say And where be now these brave Laconians what is become of them a Laconian who was a captive among them straight waies made this answer They are no where now indeed for if they were you would never have come thus farre as you doe At what time as the Athenians delivered up their owne citie into the hands of the Lacedaemonians for to be at their discretion they requested that at leastwise they would leave them the isle Samos unto whom the Laconians made this answer When you are not masters of your owne doe you demand that which is other mens hereupon arose the common proverbe throughout all Greece Who cannot that which was his owne save The Isle of Samos would yet faine have The Lacedaemonians forced upon a time a certaine citie and wan it by assault which the Ephori being advertised of said thus Now is the exercise of our yoong men cleane gone now shall they have no more concurrents to keepe them occupied When one of their kings made promise unto them for to rase another citie and destroy it utterly if they so would which oftentimes before had put those of Lacedaemon to much trouble the said Ephori would not permit him saying thus unto him Doe not emolish and take away quite the whetstone that giveth an edge to the harts of our youth The same Ephori would never allow that there should be any professed masters to teach their yong men for to wrestle and exercise other feats of activitie To this end say they that there might bee jealousie and emulation among them not in artificiall slight but in force and vertue And therefore when one demaunded of Lysander how Charon had in wrestling overcome him and laid him along on the plaine ground Even by slight and cunning quoth he and not by pure strength Philip king of Macedonia before he made entrie into their country wrote unto them to this effect Whether they had rather that he entred as a friend or as an enemie unto whom they returned this answer Neither one nor the other When they had sent an embassador to Demetrius the sonne of Antigonus having intelligence that the said embassadour in parle with him eftsoones gave him the name of King they condemned him to pay a fine when he was returned home notwithstanding that hee brought as a present and gratuitie from the said Demetrius in time of extreme famine a certain measure of corne called Medimnus for every poll throughout the whole citie It hapned that a leud and wicked man delivered in a certaine consultation very good counsell this advice of his they approoved right well howbeit receive it they would not comming out of his mouth but caused it to be pronounced by another who was knowen to be a man of good life Two brethren there were at variance and in sute of law together the Ephori set a good fine upon their fathers head for that he neglected his sonnes and suffred them to maintaine quarrell and debate one against another A certaine musician who was a stranger and a traveller they likewise condemned to pay a summe of money for that he strake the strings of his harpe with his fingers Two boies fought together and one gave the other a mortall wound with a sickle or reaping hooke when the boy that was hurt lay at the point of death was ready to yeeld up the ghost other companions of his promised to be revenged for his death and to kill the other who thus deadly had wounded him Doe not so I beseech you quoth he as you love the gods for that were injustice and euen I my selfe had done as much for him if I had beene ought and could have raught him first There was another yong lad unto whom certaine mates and fellows of his in that season wherin yong lads were permitted freely to filtch whatsoever they could handsomely come by but reputed it was a shamefull and infamous thing for them to be surprized and taken in the maner brought a yong cub or little foxe to keepe alive which they had stollen those who had lost the said cub came to make search now had this lad hidden it close under his clothes the unhappie beast being angred gnawed bit him in the flanke as far as to his very bowels which he endured resolutely and never quetched at it for feare he should be discovered but after all others were gone and the search past when his companions saw what a shrewd turne the curst cub had done him they child him for it saying That it had been far better to have brought forth the cub and shewed him rather than to hide him thus with danger of death Nay Iwis quoth he for I had rather die with all the dolorous torments in the world than for to save my life shamefully to be detected so for want of a good heart Some there were who encountred certaine Laconians upon the way in the countrey unto whom they said Happie are you that can come now this way for the theeves are but newly gone from hence Nay forsooth by god Mars we sweare we are never the happier therefore but they rather because they are not fallen into our hands One demaunded of a Laconian upon a time what he knew and was skilfull in Mary in this to be free A yoong lad of Sparta being taken prisoner by King Antigonus and sold among other captives obeied him who had bought him in all things that he thought meet for to be done by a freeman but when he commaunded to bring him an urinall or chamber-pot to pisse in he would not endure that indignitie but said Fetch it your selfe for me I am no servant for you in such ministeries now when his master urged him thereto and pressed hard upon him hee ran up to the ridge or roofe of the house and said You shall see what an one you have bought and with that cast himselfe downe with his head forward and brake his owne necke Another there was to be sold and when the partie who was about him said thus Wilt thou be good and profitable if I doe buy thee Yea that I will quoth he though you never buy me Another there was likewise upon market and when the crier proclaimed aloud Here is a slave who buies him who A shame take thee quoth he couldst not thou say a captive or prisoner but a slave A Laconian had for the badge or ensigne of his buckler a slie painted and the same no bigger than one is naturally whereupon some mocked him and said That he had mad choise of this ensigne because he would not be knowen by it Nay rather quoth he I did it because I would be the better marked for I meane
reason rule and stand for finall pay And to knit up in few words Trophimus Of this discourse the summe I reason thus A man you are that is as much to say A creature more prompt and subject ay To sudden change and from the pitch of blis To lie in pit where bale and sorow is Than others all and not unwoorthily For why most weake by his owne nature he Will needs himselfe in highest matters wrap Above his reach secure of after-clap And then anon he falling from on high Beares downe with him all good things that were nigh But as for you the goods which heere to fore O Trophimus you lost exceeded not no more Than those mishaps which you this day susteane Excessive be but keepe with in a meane Hence foorth therefore you ought to beare the rest Indifferently and you shall finde it best Howbeit although the condition and estate of mens affaires stand in these tearmes yet some there be who for want of sound judgement and good discretion are growen to that blockish stupiditie or vaine overweening of themselves that after they be once a little raised up and advanced either in regard of excessive wealth and store of gold and silver under their hands or by reason of some great offer or for other presidence and preeminence of high place which they hold in the common-weale or else by occasion of honours and glorious titles which they have acquired doe menace wrong and insult over their inferiors never considering the uncertaintie and inconstance of mutable fortune nor how quickly that which was aloft may be flung downe and contrariwise how soone that which lieth below on the ground may be extolled and lifted up on high by the sudden mutations and changes of fortune to seeke for any certaintie therefore in that which is by nature uncertaine and variable is the part of those that judge not aright of things For as the wheele doth turne one part we see Of folly high and low in course to bee But to attaine unto this tranquillitie of spirit void of all griefe and anguish the most soveraigne powerfull and effectuall medicine is reason and by the meanes thereof a prepared estate and resolution against all the changes and alterations of this life neither is it sufficient for a man onely to acknowledge himselfe to be by nature borne mortall but also that he is allotted unto a mortall and transitorie life and tied as it were unto such affaires as soone doe change from their present estate unto the contrarie for this also is most certaine that as mens bodies be mortall and fraile so their fortunes also their passions and affections be flitting and momentanie yea and in one word all that belongeth unto them is transitorie which it is not possible for him to avoid and escape who is himselfe by nature mortall but as Pindarus said With massie weights of strong necessitie Of hell so darke to bottome forc'd are we Verie well therefore said Demetrius Phalereus whereas Euripides the Poet wrote thus No worldly wealth is firme and sure But for a day it doth endure Also How small things may our state quite overthrow It falleth out as every man doth know That even one day is able downe to cast Some things from height and others raise as fast All the rest quoth he was excellently by him written but farre better it had bene if he had named not one day but the minute moment and very point of an houre For earthly fruits and mortall mens estate Turne round about in one and selfe same rate Some live waxe strong and prosper day by day Whiles others are cast downe and fade away And Pindarus in another place What is it for to be but one Nay what is it to be just none And verily a man is made To be the dreame even of a shade hath declared the vanitie of mans life by using an Hyperbole or excessive maner of an over-reaching speech both passing-wittily and also to the purpose most significantly For what is there more weake feeble than a shadow but to come in with the fantasticall dreame of a shadow surely it is not possible that any other man should expresse the thing that he meant more lively in fitter tearmes And verily Crantor in good correspondence hereunto when he comforteth Hippocles for the untimely death of his children useth these words among the rest These are the rules quoth he that all the schoole thorowout of ancient Philosophie doth deliver and teach wherein if there be any point besides that we can not admit and approove yet this at leastwise is most undoubted true that mans life is exceeding laborious and painfull for say that in the owne nature it be not such so it is that by our owne selves it is brought to that corruption besides this uncerteine fortune haunteth and attendeth upon us afarre off and even from our very cradle and swadling bands yea and ever since our first entrance into this life accompanieth us for no good in the world To say nothing how in all things whatsoever that breed and budde there is evermore some portion more or lesse of naughtinesse inbred and mingled therewith for the very naturall seed which at the first when it is at best is mortall doth participate this primitive cause whereupon proceed the untoward inclination and disposition of the minde maladies cares and sorrowes and from thence there creepe and grow upon us all those fatall calamities that befall to mortall men But what is the reason that we are digressed hitherto forsooth to this end that we may know that it is no newes for any man to taste of miseries and calamities but rather that we are all subject to the same for as Theophrastus saith fortune never aimeth or levelleth at any certeine marke but shooteth at randon taking much pleasure and being very powerfull to turne a man out of that which he hath painfully gotten before and to overthrow a supposed and reputed felicity with all regard of any fore-set and prefixed time to worke this 〈◊〉 These reasons and many other such like every one of us may easily consider and ponder within himselfe yea besides lay thereto the sage speeches which he is ay to heare and learne of ancient and wise men among whom the chiefe and principall is that heavenly and divine Poet Homer who saith thus More weake than man there is no creature That from the earth receiveth nouriture So long as limmes with strength he can advance And whiles the gods do lend him puissance He thinks no harme will ever him befall He casts no doubt but hopes to outgoe all But let them once from heaven some sorrowes send Maugre the smart he heares unto the end Also Such minds have men who here on earth do live As Jupiter from heaven doth daily give And in another place Why aske you of my bloud and parentage Sir Tydeus sonne a knight magnanimous To leaves of trees much like is mans linage
be we get with much paines great travell and many cares whereas calamities and evils come easily unto us insomuch as some men say they be round and united close and following aptly one upon another whereas good things be separate and disjoined insomuch as hardly they meet together at the very end of mans life and therefore it seemeth that we forget our selves for as Euripides saith Not onely worldly goods are not Preper to 〈◊〉 when they are got but not any thoug els whatsoever and therefore of all such things we are thus to say The gods have all in right full propertie And under them at will we tenants be To bold and use the same some more somelesse Untill they please as quite to dispossesse We ought not therefore to be grieved and discontented if they redemand of us that which they have lent and put into our hands onely for a little while for even the banquers themselves as we were wont oftentimes to say are not displeased or offended when they be called unto or constrained to render and give up those stocks of money that have beene committed unto them if they be honest men and well minded for a man may by good right say unto those who are unwilling to redeliver the same Hast thou forgotten that thou didst receive these monies to repay againe And the very same may be applied unto all mortall men for we have our life at Gods hands who upon a fatall necessitie have lent and left the same unto us neither is there any time fore-set or presixed within which we ought to yeeld the same no more than the foresaid banquers are limited to some appointed day on which they are bound to deliver up those stocks of money which be put into their hands but unknowen and uncerteine it is when they shall be called unto for to render the same to the owners He therefore who is exceeding much displeased angrie when he perceiveth himselfe readie to die or when his children have changed this life is it not evident that he hath forgotten both that himselfe is a man and also that he be got children mortall for surely it is no part of a man whose understanding is cleere and entire to be ignorant in this point namely that man is a mortall creature or that he is borne upon this condition once to die and therefore if dame Ntobe according as fables recount unto us had beene alwaies furnished with this opinion and setled resolution That The sloure of age she should not aie Enjoy nor children see alway About her fresh in number many To keepe her ever company Nor sweet sun-shine continuallie Behold untill that she must die she would never have fared so and fallen into such despaire as to desire to be out of the world for the unsupportable burden of her calamitie and even to conjure the gods for to fetch her away and plunge her into most horrible destructions Two rules and precepts there are written in the temple of Apollo at Delphos which of all others be most necessarie for mans life the one is Know thy selfe and the other Too much of nothing for of these twaine depend all other lessons and these two accord and sound very well together for it seemeth that the one doth declare the other and containe the force and efficacie one of the other for in this rule know thy selfe is comprised Nothing too much likewise in this a man doth comprehend the knowledge of himselfe and therefore Ion the poet speaking of these sentences saith thus Know thy selfe a word but short Implies a worke not quickly done Of all the gods and heavenly sort None skils thereof but heavenly Jove alone And Pindar us writeth in this wise This sentence briefe Nothing exccssively Wise men have prais'd alwaies exceedingly Whosoever therefore setteth alwaies before the eies of his minde these two precepts and holdeth them in such reverence as the oracles of Apollo deserve he shall be able to apply them easily unto all the affaires and occurrents of humane life and to beare all things modestly as it becommeth both having a regard to his owne nature and also endevouring neither to mount up too high with pride and vain-glorie for any happie fortune that may befall nor yet be dejected and cast downe beyond measure to mourning and lamentation upon infirmitie of fortune or rather of the minde or by reason of that inbred feare of death imprinted deepely in our hearts for want of knowledge and good consideration of that which is ordinary and customably hapneth in mans life either through necessitie or according to the decree of fatall destinie Notable is that precept of the Pythagoreans What part thou hast of griefe and woe which unto man is sent By hand of God take well in woorth and shew no discontent And the tragicall poet Aeschylus said very well Wise men and vertuous in all woe and distresse Against God will not murmure more or lesse As also Euripides The man who yeelds unto necessitie Well skilled is in true divinitie And such we count and not unwoorthily To beare themselves among men most wisely And in another place Who knows the way what ever doth befall With patience meekely to suffer all In my conceit he may be thought right well In vertue and wisedome all men to excell But contrariwise most men in the world complaine and grumble at every thing and whatsoever falleth out crosse and contrary to their hope and expectation they imagine the same to proceed alwaies from the malignitie of fortune and the gods which is the reason that in all accidents they weepe waile and lament yea and they blame their owne froward and adverse fortune unto whom we may very well and with great reason reply in this maner No God it is nor heavenly wight That works thy woe and all this spight but even thine owne selfe thy folly and errour proceeding from ignoraunce and upon this false perswasion and erronious opinion it is that these men complaine of all sorts of death for if any of their friends chaunce to die in a forreine countrey they fetch a deepe sigh in his behalfe and cry out saying Alas poore wretch wo's me for thee that neither father thine Nor mother deere shall present be to close thy sight-lesse eien Dieth he in his owne native soile and in the presence of father and mother they mourne and lament for that being taken out of their hands he hath left unto them nothing else behind but a deepe impression of griefe in seeing him die before their eies Is it his hap to depart out of this world in silence and without given any charge of ought concerning him or them then they cry out amaine and breake foorth into these words as he did in Homer Alas the while that no wise speech end lesson thou me gave Which while my breath and life doth last I should remembred have Againe if he delivered any words unto them at the houre of
before you were acquainted therewith have ordained mine owne sonnes to be judges namely for Asia two Minos and Rhadamanthus and one for Europe to wit Aeacus These therefore after they be dead shall sit in judgement within a meddow at a quarrefour or crosse-way whereof the one leadeth to the fortunate isles the other to hell Rhadamanthus shall determine of them in Asia Aeacus of those in Europe and as for Minos I wil grant unto him a preeminence in judgement above the rest in case there happen some matter unknowen to one of the other two and escape their censure he may upon weighing and examining their opinions give his definitive sentence and so it shall be determined by a most sincere and just doome whether way each one shall goe This is that O Callicles which I have heard and beleeve to be most true whereout I gather this conclusion in the end that death is no other thing than the separation of the soule from the body Thus you see ô Apollonius my most deere friend what I have collected with great care and diligence to compose for you sake a consolatorie oration or discourse which I take to be most necessarie for you as well to asswage and rid away your present griefe to appease likewise and cause to cease this heavinesse and mourning that you make which of all things is most unpleasant and troublesome as also to comprise within it that praise and honour which me thought I owed as due unto the memoriall of your sonne Apollonius of all others exceedingly beloved of the gods which honour in my conceit is a thing most convenient and acceptable unto those who by happie memorie and everlasting glorie are consecrated to immortalitie You shall doe your part therefore and verie wisely if you obey those reasons which are therein conteined you shall gratifie your sonne likewise and doe him a great pleasure in case you take up in time and returne from this vaine affliction wherewith you punish and undoe both bodie and mind unto your accustomed ordinarie and naturall course of life for like as whiles he lived with us he was nothing well appaied and tooke no contentment to see either father or mother sadde and desolate even so now when he converseth and so laceth himselfe in all joy with the gods doubtlesse he cannot like well of this state wherein you are Therefore plucke up your heart and take courage like a man of woorth of magnanimitie and one that loveth his children well release your selfe first and then the mother of the yoong gentleman together with his kinsfolke and friends from this kind of miserie and take to a more quiet peaceable maner of life which will be both to your sonne departed and to all of us who have regard of your person as it becommeth us more agreeable A CONSOLOTARIE LETTER OR DISCOURSE SENT UNTO HIS OWNE WIFE AS TOUCHING THE DEATH OF HER AND HIS DAUGHTER The Summarie PLutarch being from home and farre absent received newes concerning the death of a little daughter of his a girle about two yeeres old named Timoxene a childe of a gentle nature and of great hope but fearing that his wife would apprehend such a lesse too neere unto her heart he comforteth her in this letter and by giving testimonie unto her of vertue and constancie 〈◊〉 at the death of other children of hers more forward in age than she was he exhorteth her likewise to patience and moderation in this newe occurrence and triall of hers condemning by sundry reasons the excessive sorrow and unwoorthy fashion of many fond mothers 〈◊〉 withall the inconveniences that such excessive heavinesse draweth after it Then continuing his consolation of her he declareth with what eie we ought to regard infants and children aswell before as during and after life how happie they be who can content themselves and rest in the will and pleasure of God that the blessings past ought to dulce and mitigate the calamities present to stay us also that we proceed not to that degree and height of infortunitie as to make account onely of the misadventures and discommodities hapning in this our life Which done he answereth to certeine objections which his wife might propose and set on foot and therewith delivereth his owne advice as touching the incorruption and immortalitie of mans soule after he had made a medly of divers opinions which the ancient Philosophers held as touching that point and in the end concludeth That it is better and more expedient to die betimes than late which position of his he confirmeth by an ordinance precisely observed in his owne countrey which expresly for bad to mourne and lament for those who departed this life in their childhood A CONSOLATORIE LETTER or Discourse sent unto his owne wife as touching the death of her and his daughter PLUTARCH unto his wife Greeting THe messenger whom you sent of purpose to bring me word as touching the death of our little daughter went out of his way as I suppose and so missed of me as he journeyed toward Athens howbeit when I was arrived at Tanagra I heard that she had changed this life Now as concerning the funerals and enterring of her I am verily perswaded that you have already taken sufficient order so as that the thing is not to doe and I pray God that you have performed that duetie in such sort that neither for the present not the time to come it worke you any grievance displeasure but if haply you have put off any such complements which you were willing enough of your selfe to accomplish untill you knew my minde and pleasure thinking that in so doing you should with better will and more patiently beare this adverse accident then I pray you let the same be performed without all curiositie and superstition and yet I must needs say you are as little given that way as any woman that I know this onely I would admonish you deare heart that in this case you shew both in regard of your selfe and also of me a constancie and tranquillitie of minde for mine owne part I conceive and measure in mine owne heart this losse according to the nature and greatnesse thereof and so I esteeme of it accordingly but if I should finde that you tooke it impatiently this would be much more grievous unto me and wound my heart more than the 〈◊〉 it selfe that causeth it and yet am not I begotten and borne either of an oake or a rocke whereof you can beare me good witnesse knowing that wee both together have reard many of our children at home in house even with our owne hands and how I loved this girle most tenderly both for that you were very desirous after foure sonnes one after another in a row to beare a daughter as also for that in regard of that fancie I tooke occasion to give her your name now besides that naturall fatherly affection which men cōmonly have toward little babes there was one
present succour in time of adversitie unto as many as refuse not to remember and call to minde their joies passed and who never at all for any accident whatsoever complaine of fortune which we ought not to doe in reason and honestie unlesse we would seeme to accuse and blame this life which we enjoy for some crosse or accident as if we cast away a booke if it have but one blur or blot in it being otherwise written throughout most cleane and faire for you have heard it oftentimes said that the beatitude of those who are departed dependeth upon the right and sound discourses of our understanding and the same tending to one constant disposition as also that the chaunges and alterations of fortune beare no great sway to inferre much declination or casualitie in our life but if we also as the common sort must be ruled and governed by externall things without us if we reckon and count the chaunces and casualties of fortune and admit for judges of or felicitie our miserie the base and vulgar sort of people yet take you no heed to those teares plaints and moanes that men or women make who come to visit you at this present who also upon a foolish custome as it were of course have them ready at command for every one but rather consider this with your selfe how happie you are reputed even by those who come unto you who would gladly and with all their hearts be like unto you in regard of those children whom you have the house and family which you keepe the life that you leade for it were an evill thing to see others desire to be in your estate and condition for all the sorrow which now afflicteth us and your selfe in the meane time complaining and taking in ill part the same and not to be so happy and blessed as to find and feele even by this crosse that now pincheth you for the losse of one infaut what joy you should take and how thankefull you ought to be for those who remaine alive with you for heerein you should resemble very well those Criticks who collect and gather together all the lame and defective verses of Homer which are but few in number and in the meane time passe over an infinite sort of others which were by him most excellently made In this maner I say you did if you would search narrowly and examine every particular mishap in this life and finde fault therewith but all good blessings in grose let go by and never once respect the same which to do were much like unto the practise of those covetous misers worldings and peni-fathers who 〈◊〉 and care punish both bodie and minde untill they have gathered a great deale of good together and then enjoy no benefit or use thereof but if they chance to forgo any of it they keepe a piteous wailing and wofull lamentation Now if haply you have compassion and pitie of the poore girle in that she went out of this world a maiden unmarried and before that she bare any children you ought rather on the contrarie side to rejoice and take delight in your selfe above others for that you have not failed of these blessings nor bene disappointed either of the one or the other for who would holde and mainteine that these things should be great to those who be deprived of them and but small to them who have and enjoy the same As for the childe who doubtlesse is gone into a place where she feeleth no paine surely she requireth not at our hands that we should afflict grieve our selves for her sake for what harme is there befallen unto us by her if she her selfe now feele no hurt And as for the losses of great things indeed surely they yeeld no sense at all of dolor when they are come once to this point that there is no more need of them or care made for thē But verily thy daughter Timoxena is bereft not of great matters but of small things for in trueth she had no knowledge at all but of such neither delighted she in any but in such seeing then that she had no perceivance nor thought of those things how can she properly and truely be said to be deprived thereof Moreover as touching that which you heard of others who are woont to perswade many of the vulgar sort saying That the soule once separate from the bodie is dissolved and feeleth no paine or dolor at all I am assured that you yeeld no credit and beliefe to such positions aswell in regard of those reasons and instructions which you have received by tradition from our ancestors as also of those sacred and symbolical mysteries of Bacchus which we know wel enough who are of that religious confraternitie and professed therein Being grounded therefore in this principle and holding it firmely for an undoubted trueth That our soule is incorruptible and immortall you are to thinke that it fareth with it as it doth with little birds that are caught by the fowler alive and came into mens hands for if it have bene kept and nourished daintily a long time within the bodie so that it be inured to be gentle and familiar unto this life to wit by the management of sundry affaires and long custome it returneth thither againe and reentreth a second time after many generations into the bodie it never taketh rest nor ceaseth but is inwrapped within the affections of the flesh and entangled with the adventures of the world and calamities incident to our nature for I would not have you to thinke that olde age is to be blamed and reproched for riuels and wrinckles nor in regard of hoarie white haires ne yet for the imbecillitie and feeblenesse of the body but the worst and most odious thing in it is this That it causeth the soule to take corruption by the remembrance of those things whereof it had experience whiles it staied therein and was too much addicted and affectionate unto it whereby it bendeth and boweth yea and reteineth that forme or figure which it tooke of the bodie by being so long devoted thereto whereas that which is taken away in youth pretendeth a better estate and condition as being framed to a gentler habit more soft tractable and lesse compact putting on now a naturall rectitude much like as fire which being quenched if it be kindled againe burneth out and recovereth vigor incontinently which is the cause that it is farre better Betimes to yeeld up vitall breath And soone to passe the gates of death before that the soule have taken too deepe an imbibition or liking of terrene things here below and ere it be made soft and tender with the love of the bodie and as it were by certeine medicines and forcible charmes united and incorporate into it The trueth hereof may appeate yet better by the fashions and ancient customes of this countrey for our citizens when their children die yong neither offer mortuaries nor performe any sacrifices
oracle to go to the house habitation of Tettix there by certaine expiatorie sacrifices oblations to appease pacifie the ghost of Archilochus now this house of Tettix was the cape or promontory Taenarus for it is said that Tettix the Cādian arriving with his fleet in times past at the head of Taenarus there built a citie inhabited it neere unto the place where the maner was to conjure spirits raise the ghosts of those that were departed The semblable answer being made to those of Sparta namely that they should make meanes to pacifie the soule of Pausanias they sent as farre as into Italy for sacrificers exorcists who had the skil to conjure spirits they with their sacrifices chased his ghost out of the temple This is one reason therefore quoth I that doth confirme and proove that both the world is governed by the providence of God and also that the soules of men do continue after death neither is it possible that we should admit the one denie the other If it be so then that the soule of man hath a subsistence being after death it is more probable soundeth to greater reason that it should then either taste of paine for punishment or enjoy honor for reward for during this life here upon earth it is in continuall combat in maner of a champion but after al combats performed finished then she receiveth according to her deserts Now as touching those honors or punishments which it receiveth in that other world 〈◊〉 by her-selfe and separate from the bodie the same concern and touch us nothing 〈◊〉 who remaine alive for either we know them not or give no beliefe thereto but such as be either conferred or inflicted upon their children or posteritie for that they be apparant and evident to the world those doe containe and curbe wicked men that they doe not execute their malicious desseignes And considering that there is no punishment more ignominous or that commeth neerer to the quicke and toucheth the heart more than for men to see their ofspring or those that depend upon them afflicted for their sake punished for their faults that the soule of a wicked person enemie to God and to all good lawes seeth after his death not his images statues or any ensignes of honor overthrowne but his owne children his friends kinsfolk ruinate undone persecuted with great miseries tribulations suffring grievous punishment for it there is no man I thinke but would chuse rather to forgoe all the honors of Jupiter if he might have them than to become again either unjust or intemperate lascivious And for the better testimonie truth hereof I could relate unto you a narration which was delivered unto me not long since but that I am afraid you will take it for a fabuolus tale devised to make sport In regard wherof I hold it better to alledge unto you nothing but substantial reasons and arguments grounded upon very good likelihood and probabilitie Not so quoth Olympiacus in any case but rehearse unto us the narration which you speake of And when others also requested the same at my hands Suffer me yet first quoth I to set abroad those reasons which carie some good shew of truth and then afterwards if you thinke well of it I will recite the fable also if so be it is a fable As for Bion when he saith that God in punishing the children of wicked men and sinners for their fathers is much more ridiculous than the physician who for the maladie of father or grandsire goeth about to minister medicine unto the child or nephew surely this comparison faulteth heerein that things be partly semblable and in part divers and unlike for if one be cured of a disease by medicinable meanes this doth not by and by heale the maladie or indisposition of another For never was there man yet being sicke of a feaver or troubled with bleered and impostumate eies became cured by seeing an ointment applied or a salve laid unto another But contrariwise the punishment or execution of justice upon malefactors is for this cause done publikely before all the world that justice being ministred with reason and discretion should effect thus much namely to keepe in and retaine some by the chasticement and correction of others But that point wherein the foresaid comparison of Bion answereth to our matter in question himselfe never understood for many times it falleth out that a man being fallen sicke of a dangerous disease how beit not incurable yet through his intemperance and disorder afterwards suffreth his bodie to grow into greater weaknesse and decay untill at last he dieth whereupon his sonne after him being not actually surprised with the same disease but onely disposed thereto a learned physician some trustie friend or an expert annointer and master of exercises perceiving so much or rather indeed a kind friend and gentle master governor who hath a carefull eie over him taketh him in hand bringeth him to an exquisite maner of austere diet cutteth off all superssuity of viands deintie cates banketting dishes debarreth him of unseasonable drinkings and the company of women purgeth him continually with soveraigne medicines keepeth his body downe by ordinarie labour and exercise and so doth dissipate and dispatch the first beginning and small inclination to a dangerous disease in not permitting it to have head to grow forward to any greatnesse And is not this an usual practise among us to admonish those who are borne of sickly and diseased parents to take good heed unto themselves and not to neglect their indisposition but betimes and even at the very first to endevor for to remoove and rid away the root of such inbred maladies which they bring with them into the world for surely it is an easie matter to expell and drive out yea and to conquer and overcome the same by prevention in due time Yes verily answered they all Well then quoth I we commit no absurditie nor doe any ridiculous thing but that which is right necessarie and profitable when we ordeine and prescribe for the children of those who are subject to the falling sicknesse to madnesse phrenesie and the gout exercises of the bodie diets regiments of life and medicines appropriate for those maladies not when they are sicke thereof but by way of precaution to prevent that they should not fall into them for the bodie ingendred of a corrupt and diseased bodie neither needeth nor deserveth any punishment but physicke rather by good medicines and carefull attendance which diligence and heedfull regard if any one upon wantonnesse nicetie and delicacie doe call chastisement because it depriveth a man of pleasures and delights or haply inferreth some pricke of dolour and paine let him goe as he is we passe not for him Now if it be expedient to cure and medicine carefully one body issued and descended from another that is corrupt is it meet and convenient
they had silver and gold about them he had wrought their death by the meanes of poison and albeit he had not beene detected thereof in his life time whiles he was upon the earth yet here was he convicted and had susteined already part of his punishment and expected to endure the rest afterwards Now Thespesius durst not make sute nor intercede for his father so affrighted he was and astonied but desirous to withdraw himselfe and be gone he lost the sight of that courteous and kind guide of his which all this while had conducted him and he saw him no more but hee might perceive other horrible and hideous spirits who enforced and constrained him to passe farther as if it were necessarie that he should traverse still more ground so he saw those who were notorious malefactours in the view of every man or who in this world had bene chastised how their shadow was here tormented with lesse paine and nothing like to others as having bene feeble and imperfect in the reasonlesse part of the soule and therefore subject to passions and affections but such as were disguised and cloaked with an outward apparence and reputation of vertue abroad and yet had lived covertly and secretly at home in wickednesse certeine that were about them forced some of them to turne the inside outward and with much paine and griefe to lay themselves open to bend and bow and discover their hypocritall hearts within even against their owne nature like unto the scolopenders of the sea when they have swallowed downe an hooke are wont to turne themselves outward but others they flaied and displaied discovering plainly and openly how faulty perverse and vicious they had bene within as whose principall part of the reasonable soule vice had possessed He said moreover that he saw other souls wound and enterlaced one within another two three and more togither like to vipers and other serpents and these not forgetting their olde grudge and malicious ranker one against another or upon remembrance of losses and wrongs susteined by others fell to gnawing and devouring ech other Also that there were three parallel lakes ranged in equall distance one from the other the one seething and boiling with golde another of lead exceeding cold and a third most rough consisting of yron and that there were certeine spirits called Daemons which had the overlooking and charge of them and these like unto mettall-founders or smithes with certeine instruments either plunged in or els drew out soules As for those who were given to filthie Iucre and by reason of insatiable avarice committed wicked parts those they let downe into the lake of melted golde and when they were once set on a light fire and made transparent by the strength of those flames within the said lake then plunged they were into the other of lead where after they were congealed and hardened in maner of haile they transported them anew into the third lake of yron where they became exceeding blacke and horrible and being crackt and broken by reason of their drinesse and hardnesse they changed their forme and then at last by his saying they were throwen againe into the foresaid lake of gold suffering by the meanes of these changes and mutations intolerable paines But those soules quoth he who made the greatest moane unto him and seemed most miserably of all others to be tormented were they who thinking they were escaped and past their punishment as who had suffered sufficiently for their deserts at the hands of vengeance were taken againe and put to fresh torments and those they were for whose sinnes their children and others of their posteritie suffered punishment for whensoever one of the soules of these children or nephewes in lineall descent either met with them or were brought unto them the same fell into a fit of anger crying out upon them shewing the marks of the torments and paines that it susteined reproching and hitting them in the teeth therefore but the other making haste to flie and hide themselves yet were not able so to doe for incontinently the tormentors followed after and pursued them who brought them backe againe to their punishment crying out and lamenting for nothing so much as that they did foresee the torment which they were to suffer as having experience thereof alreadie Furthermore he said that he saw some and those in number many either children or nephewes hanging together fast like bees or bats murmuring and grumbling for anger when they remembred and called to minde what sorrowes and calamities they susteined for their sake But the last thing that he saw were the soules of such as entred into a second life and new nativitie as being turned and transformed forcibly into other creatures of all sorts by certeine workemen appointed therefore who with tooles for the purpose and many a stroake forged and framed some of their parts new bent and wrested others tooke away and abolished a third sort and all that they might sort and be sutable to other conditions and lives among which he espied the soule of Nero afflicted already grievously enough otherwise with many calamities pierced thorow every part with spikes and nailes red hote with fire and when the artisans aforesaid tooke it hand to transforme it into the shape of a viper of which kind as Pindarus saith the yong ones gnaweth thorow the bowels of the dam to come into the world and to deuoure it he said that all on a sudden there shone forth a great light out of which there was heard a voice giving commandement that they should metamorphoze and transfigure it into the forme of another kinde of beast more tame and gentle forging a water creature of it chanting about standing lakes and marishes for that he had bene in some sort punished already for the sinnes which hee had committed and besides some good turne is due unto him from the gods in that of all his subjects he had exempted from taxe tallage and tribute the best nation and most beloved of the gods to wit the Greeks Thuse farre foorth he said he was onely a spectatour of these matters but when he was upon his returne he abid all the paines in the world for very feare that he had for there was a certaine woman for visage and stately bignesse admirable who tooke holde on him and said Come hither that thou maiest keepe in memorie all that thou hast seene the better wherewith she put forth unto him a little rod or wand all sierie such as painters or enamellers use but there was another that staied her and then he might perceive himselfe to be blowen by a strong and violent winde with a trunke or pipe so that in the turning of an hand he was within his owne bodie againe and so began to looke up with his eies in maner out of his grave and sepulchre THAT BRVTE BEASTES HAVE USE OF REASON A discourse in maner of a dialogue named GRYLLUS The Summarie THey who have given out that
meats upon the boord set are Be merie man and make no spare No sooner are these words let flie But all at once they hout and crie The pots then walke one filles out wine Another bring a garland fine Of flowers full fresh his head to crowne And decks the cup whiles wine goes downe And then the minstrell Phoebus knight With faire greene branch of Laurell dight Sets out his rude and rustie throte And sings a filthie tunelesse note With that one thrusts the pipe him fro And sounds his wench and bed fello Do not thinke you the letters of Metrodorus resemble these vanities which he wrote unto his brother in these tearmes There is no need at all Timocrates neither ought a man to expose himselfe into danger for the safetie of Greece or to straine and busie his head to winne a coronet among them in testimonie of his wisedome but he is to eat and drinke wine merily so as the bodie may enjoy all pleasure and susteine no harme And againe in another place of the same letters he hath these words Oh how joifull was I and glad at heart ôh what contentment of spirit found I when I had learned once of Epicurus to make much of my bellie and to gratifie it as I ought For to say a trueth to you ô Timocrates that art a Naturalist The sovereigne good of a man lieth about the bellie In summe these men doe limit set out and circumscribe the greatnesse of humane pleasure within the compasse of the bellie as it were within center and circumserence but surely impossible it is that they should ever have their part of any great roial and magnificall joy such as indeed causeth magnanimitie and hautinesse of courage bringeth glorious honour abroad or tranquillitie of spirit at home who have made choise of a close and private life within doores never shewing themselves in the world nor medling with the publicke affaires of common weale a life I say sequestred from all offices of humanitie farre removed from any instinct of honour or desire to gratifie others thereby to deserve thanks or winne favour for the soule I may tell you is no base and small thing it is not vile and illiberall extending her desires onely to that which is good to bee eaten as doe these poulps or pourcuttle fishes which stretch their cleies as farre as to their meat and no farther for such appetites as these are most quickly cut off with satietie and filled in a moment but when the motions and desires of the minde tending to vertue and honestie to honour also and contentment of conscience upon vertuous deeds and well doing are once growen to their vigor and perfection they have not for their limit the length and tearme onely of mans life but surely the desire of honor and the affection to profit the societie of men comprehending all aeternitie striveth still to goe forward in such actions and beneficiall deeds as yeeld infinit pleasures that cannot be expressed which joies great personages and men of woorth can not shake off and avoid though they would for flie they from them what they can yet they environ them about on every side they are readie to meet them whersoever they goe when as by their beneficence and good deeds they have once refreshed and cheered many other for of such persons may well this verse be verified To towne when that he comes or there doth walk Men him behold as God and so doe talk For when a man hath so affected and disposed others that they are glad and leape for joy to see him that they have a longing desire to touch salute speak unto him who seeth not though otherwise he were blinde that he findeth great joies in himselfe and enjoieth most sweet contentiment this is the cause that such men are never wearie of well dooing nor thinke it a trouble to be emploied to the good of others for we shall evermore heare from their mouths these and such like speeches Thy father thee begat and brought to light That thou one day might'st profit many a wight Againe Let us not cease but shew a minde Of doing good to all manking What need I to speake heere of those that bee excellent men and good in the highest degree for if to any one of those who are not extremely wicked at the very point and instant of death he in whose hands lieth his life be he a god or some king should graunt one howres respit and permit him to employ himselfe at his owne choise either to execute some memorable act or else to take his pleasure for the while so that immediately after that howre past he should goe to his death How many thinke you would chuse rather during this small time to lie with that courtisane and famous strumpet Lais or drink liberally of good Ariusian wine than to kill the tyrant Archias for to deliver the citie of Thebes from tyrannicall servitude for mine owne part verily I suppose that there is not one for this I observe in those sword-fencers who fight at sharpe a combat to the uttrance such I meane as are not altogether brutish and savage but of the Greekish nation when they are to enter in place for to performe their devoir notwithstanding there be presented unto them many deintie dishes and costly cates chuse rather at this very time to recommend unto their friends their wives and children to manumise and enfranchise their slaves than to serve their bellies and content their sensuall appetites But admit that these bodily pleasures be great matters and highly to be accounted of the same are common also even to those that leade an active life and manage affaires of State For as the Poet saith Wine muscadell they drinke and likewise eat Fine manchet bread made of the whitest wheat They banket also and feast with their friends yea and much more merily in my conceit after they be returned from bloudie battels or other great exploits and important services like as Alexander Agesilaus Phocion also and Epaminondas were woont to do than these who are annointed against the fire or carried easily in their litters and yet such as they mocke and scorne those who indeed have the fruition of other greater and more deintie pleasures for what should a man speake of Epaminondas who being invited to a supper unto his friends house when he saw that the provision was greater and more sumptuous than his state might well beare would not stay and suppe with him but said thus unto his friend I thought you would have sacrificed un-the gods and not have beene a wastefull and prodigall spender and no marvell for king Alexander the Great refused to entertaine the exquisit cooks of Ada Queene of Caria saying That he had better about him of his owne to dresse his meat to wit for his dinner or breakfast early rising and travelling before day-light and for his supper a light and hungry dinner As for Philoxenus who wrot
to mount Palatine and when she had passed over the river Tiber even there as it should seeme she cast off her wings then she put off her flying patins her boule so inconstant turning and rolling to and fro she forsooke and so entred Rome as to make her stay and abode there and in this guise and maner sheweth she her selfe now and maketh her apparance for to heare justice have this quarrell decided Not as a base unknowne and obscure person as Pindarus saith nor guiding and resting with her hand two helmes but rather as the sister of Eunomia that is to say Aequitie and of Peitho that is to say Perswasion and the daughter of Promethia that is to say Providence according as Alcinus the poet deriveth her genealogie and pedigree Moreover she holdeth betweene her hands that plentifull Horne of all aboundance so much celebrated and renowmed and the same filled not with store of frutes alwaies fresh and verdant which Autumue yeeldeth but brim full of all those pretious and exquisite commodites Which any land or sea doth breed or out of rivers spring Which in deepe mines by delfe are found or hauens by vessels bring And those powreth she foorth aboundantly and giueth abroad in great largesse There are about her also to be seene in her traine a number of most noble and right excellent personages to wit Numa Pompilius descended from the Sabines Tarquinius Priscus from the citie Tarquinii whom being aliens and meere strangers she enstalled kings and enthronized in the roiall seat of Romulus Also Paulus Aemilius who brought backe his armie safe and sound from the defaiture of Perseus and the Macedonians where he atchived so fortunate a victorie that there was not seene one Romane with a weeping eye for the losse of any friend in that warreand when he returned in triumph magnified Fortune Even so did that good olde knight Caecilius Metellus surnamed Macedonicus aswell in regard of his brave victories as of this rare felicitie of his that he was caried unto his sepulture by foure of his owne sonnes who had bene all consuls namely Quintus Balearius Lucius Diadematus Marcus Metellus and Caius Caprarius there attended also upon his corps two sonnes in law of his that married his daughters both consular men and as many nephewes his daughters children men of marke and name all both for great prowesse in feats of armes and also for their high place which they held in government of State and commonweale Aemilius Scaurus likewise who being of a low degree and condition of life yet came from a stocke more base than it a new upstart and of the first head was raised and advanced by her and by the meanes of her favour made a great lord and prince of that high court and honourable counsell called the Senate Cornelius Sylla likewise whom she tooke out of the lap bosome of Nicopolis a courtisan for to exalt him above all the Cunbricke Trophees and Laureat Triumphs yea and the seven consulships of Marius to raise him to that high pitch and sovereigne degree of an absolute monarch in the world and a dictatour he I say openly and directly gave himselfe as it were by way of adoption unto Fortune and attributed his whole estate and all his actions to her favour crying with a loud voice with Oedipus in Sophocles To Fortunes court I owe all sutes And her good sonne my selfe reputes Insomuch as in the Romane language he surnamed himselfe Felix that is to say Happie and unto the Greeks he wrote thus in their tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Lucius Cornelius Sylla beloved of Venus and the Graces And verily those trophees of his which are to be seene in our countrey of Chaeronea in regard of those noble victories which he gained against the lieutenants generall of king Mithridates have the like inscription and that right worthily For it is not the night as Menander saith but Fortune that is best acquainted and in greatest favour with Venus Should not he therefore who is desirous to plead the cause of Fortune doe very well to lay this for a good ground of his plea and in the forefront and Exordium of his oration bring in very fitly and properly for his witnesses to depose the Romans themselves who have ascribed more unto Fortune than to Vertue Certes late it was among them after many ages ere Scipio Numantinus builded a temple to Vertue after him Marcellus caused to be built that chapel bearing the name Virtutis Honoris that is to say Of Verand Honour like as Aemilus Scaurus gave order for another to be reared by the name of Mentis that is to say of understanding even about the time of the Cunbricke warre in which age when literature and professors of learning eloquence flocked thicke as it were and resorted to the citie of Rome they beganne to have in price and reputation such matters and yet to this very day there is not one chapell of Wisdome Temperance Patience Magnanimitie ne yet of Continence whereas of Fortune there be temples so stately so glorious and so ancient withall that a man would take them to have bene edified even in maner when the first foundations of the citie were laid For first and formost Ancus Martius the nephew or daughters sonne of king Numa and the fourth king of Rome after Romulus founded one in the honour of Fortune And peradventure he it was that surnamed Fortune Virilis and derived it of Fortis for that Virility that is to say Manhood and Fortitude that is to say Prowesse and Valour have most helpe by Fortune to the atchieving of victorie As for that temple of Feminine Fortune named otherwise Muliebris they built it also before the daies of Camillus at what time as Martius Coriolanus who led under banners displaied against the city of Rome a puislant power of the Volscians was turned backe and retired by the meanes and intercession of certeine noble dames that encountered him for those ladies went in a solemne ambassage toward him accompanied with his wife and mother and so earnestly intreated and effectually perswaded with him that in the end they prevailed insomuch as for their sakes he pardoned and spared the citie and so withdrew the forces of that barbarous nation and then it was by folks sayings that the statue or image of Fortune at the dedication thereof pronounced these words You have good Romane dames according to the ordinance of the citie consecrated me right devoutly And verily Furius Camillus at what time as he had quenched the flaming fire of the Gaules and recovered the city of Rome out of the very scoles of the balance where it was to bee weighed in counterpoise against a certeine quantitie of golde erected a temple neither to Good counsell nor to Valour but unto Fame and Rumour even in that very place by the new street where by report Marcus Caeditius as hee went by the way heard in
this doubt to question there were certeine Grammarians in place who said That Empedocles called apples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of their vigor for poets by this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand thus much namely to be growen apace to the vigour flower and full strength And the poet Antimachus in this sense tearmed the city of the Cadmeans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say flourishing with store of fruits Semblably Aratus speaketh of the Canicular-starre Sirius in this wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say In some he did confirme their vigour And marr'd in others all their verdeur In which place he calleth the viriditie or greennesse and the verie flower or beautie of fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They added moreover and said That among the Greeks some there were who sacrifice to Bacchus surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forasmuch as therefore the apple mainteineth it selfe longest in viriditie and vigour of all other fruits therefore the philosopher named it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Lamprias my grandfather said That this adjection or preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not only much greatly but also above or with-out-foorth for in this acception the head or lintell of a doore we name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say above the doore and likewise an upper-roome chamber or loft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Homer the poet meaneth the outward flesh of a beast sacrificed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as the inward by the vocable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider then quoth he whether Empedocles had not a respect heereunto by attributing this said epithite unto an apple that whereas other fruits are inclosed covered within a certeine barke as it were which in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have without-forth those that we tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say shelles rindes cods and pannicles to cover them that barke or shell if I may so say which the apple hath lieth within namely a glutinous and smooth tunicle or coat which we call the core or the corque wherein the pepins or seeds lie conteined but the fleshie part or meat thereof for to be eaten is all without the said core in which respect it may by good right be named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE NINTH QUESTION What is the cause that the Figge-tree being of all other trees most bitter and sharpe in taste yeeldeth a fruit most sweet AFter this demaunded it was why the figge so fat and sweet a fruit as it is groweth upon a tree most bitter for the very leafe of a figge-tree by the reason of the asperitie and roughnesse that it hath is called Thrion and the wood is full of juice so that when it burneth you shall see it cast up a most eager and bitter smoke and when it is burnt the ashes make a leie very strong and marvellous detersive because of the acrimonie and sharpenesse thereof yea and that which is most admirable whereas all other trees and plants clad with leaves and bearing fruit put foorth a flower before onely the figge-tree never sheweth blossome and if it be true which is moreover said that it is never blasted or smitten with lightning a man may attribute and ascribe it to the bitternesse and evill habitude of the stocke for it should seeme that lightning and thunder never touch any such things no more than the skinne of a sea-calfe or of the beast Hyaena Heere the good old man our grandsire taking occasion to speake said No marvell then if all the sweetnesse bee found in the fruit the rest of the tree be harsh and bitter for like as when the cholericke humour is cast into the bagge or bladder of the gall the proper substance of the liver it selfe remaineth very sweet even so the figge-tree having sent all the sweetnesse and fatnesse it had into the fruit remaineth it selfe disfurnished of it for that within the trunke of the said tree there is otherwise some sweetnesse and good juice though it be but a little I make an argument from the herbe rue which they say If it grow under or neere a figge-tree becommeth more pleasant in smell and in taste more milde by receiving and enjoying some small sweetnesse from it whereby that excessive strong and odious qualitie of rue is abated and extinct unlesse peradventure a man will reason cleane contrary and saie that the figge-tree drawing somewhat from rue for the owne nouriture taketh from that herbe some part of the bitternesse and acrimonie thereof THE TENTH QUESTION Who be they who according to the common proverbe are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say about the salt and cumin and so by the way why the poet Homer nameth salt divine FLorus asked us one day when we were at supper in his house who they were whom we tearmed by an usuall by-word to be about the salt and cumin Apollophanes the grammarian one of our companie solved the question readily in this manner They quoth he who are such friends and so familiar that they suppe together with salt and cumin are meant by this common speech But then we mooved a new question namely How it came to passe that salt was so highly honoured for that Homer directly saith And then anon when this was done He strewed salt divine upon And Plato affirmeth that the bodie and substance of salt by mans lawes is most sacred and holie The difficultie of this question he enforced still and augmented the more for that the Aegyptian priests who live chaste absteine altogether from salt insomuch as their verie bread which they eat is not seasoned with salt And if it were quoth he so divine and holy why have they it in so great detestation Then Florus willed us to let the Aegyptians goe with their superstitious fashions and to alledge somewhat of the Greeks as touching this subject argument Whereupon I began and said That the Aegyptians themselves were not heerein contrarie to the Greekes for the sanctimonie and profession of chastitie forbiddeth procreation of children laughing wine and such like things which otherwise be good and not to be rejected and as for salt haply those who have vowed to live a chaste and pure life doe forbeare it for that by the heat which it hath as some thinke it provoketh those who use it unto lecherie and probable it is besides that such votaries doe refuse salt because of all other meats it is most delicate a man may well say That it is the viand of viands the sauce as it were to season all others and therefore some there be who attribute unto these salts the very tearme of Charites or the Graces for that they make that which is necessarie for our food to be pleasant acceptable unto us Shall wee say then quoth Florus that salt was called divine in this respect And if we did so quoth I wee have no slender
the Elians of his owne accord to side with them at what time as they warred upon the Arcadians and as he passed with his bootie that he had gotten went through this sacred place when after the warre was ended he returned to Lacedaemon was by the Lacedaemonians delivered up to the Arcadians by direction and commandement of the oracle which enjoined them to render the Stag. 40 What is that Demi-god in Tanagra knowen by the name of Eunostus And what is the reason that women may not enter within the groave dedicated unto him THis Eunostus was the sonne of Elieus the sonne of Cephisus and Scias so named of Eunosta a certaine nymph that nourished and brought him up who being faire and just withall was also chast continent and of an austere life Howbeit the report goeth that one of the daughters of Collonus named Ochna being his cousin germane became enamoured upon him but when she had tempted him and assaied to win his love Eunostus repulsed and rejected her with reprochfull tearmes and went his way intending to accuse her unto her brethren which the maiden suspecting and fearing prevented him and slandered him first before her brethren Ochemus Leon and Bucolus whom she incensed against Eunostus that they would kill him as one who by force had defloured their sister These brethren then having lien in ambush for the young man murthered him trecherously for which fact Elieus cast them in prison and 〈◊〉 her selfe repenting of that which she had done was much troubled and tormented in mind therefore being desirous besides to deliver her selfe from the griefe and agonie which she endured by reason of her love and withall pitying her brethren imprisoned for her sake discovered the whole truth unto Elicus and Elicus againe unto Collonus by whose accord and judgement these brethren of Ochna fled their countrey and were banished but she cast her selfe voluntarily downe headlong from an high rocke according as Myrtis the poetresse hath left in verse And this is the cause that both the temple of Eunostus and also the grave about it remained ever after inaccessible and not to be appoched by women insomuch as many times when there happen any great earthquakes extraordinarie droughts and other fearefull and prodigious tokens from heaven the Tanagrians make diligent search and inquisition whether there have not beene some one woman or other who secretly hath presumed to come neere unto the said place And some have reported among whom was one Clidamus a noble and honourable personage that they met with Eunostus upon the way going to wash and cleanse himselfe in the sea for that there was one woman who had beene so bold as to enter into his sanctuarie And verely Diocles himselfe in a treatise that he made of Demi-gods or such worthy men as had beene deified maketh mention of a certaine edict or decree of the Tanagrians touching those things which Clidamus had related unto them 41 How commeth it that in the countrey of Boeotia the river that runneth by Eleon is called Scamander DEimachus the sonne of Eleon being a familiar companion with Hercules was with him at the Trojan warre during the time whereof continuing as it did verie long he entertained the love of Glaucia the daughter of Scamander who was first enamoured of him and so well they agreed together that in the end she was with child by him Afterwards it fortuned so that in a skirmish with the Trojans he lost his life and Glaucia fearing that her belly would tell tales and bewray what she had done fled for succour unto Hercules and of her owne accord declared unto him how she had beene surprised with love and what familiar acquaintance there had passed betweene her and Deimachus late deceased Hercules as well in pitie of the poore woman as for his owne joy and contentment of mind that there was like to remaine some issue of so valiant a man and his familiar friend beside had Glaucta with him to his ships and when she was delivered of a faire sonne caried her into the countrey of Baeotia where he delivered her and her sonne into the hands of Eleon The child then was named Scamander and became afterwards king of that countrey who surnamed the river Inachus after his owne name Scamander and a little riveret running thereby Glaucta by the name of his mother as for the fountaine Acidusa it was so cleped according to his wives name by whom he had three daughters who are even unto this day honoured in that countrey and called by the name of the virgins 42 Wherevpon arose this proverbiall speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say these things shall stand or prevaile DIno the captaine generall of the Tarentines being a right valiant and hardie warriour when as the citizens by their voices and suffrages denied a sentence which he had delivered as the herault or crier proclaimed and published with a loud voice that opinion which prevailed lifting up his owne right hand himselfe Yea but this quoth he shal carie it away when all is done Thus Theophrastus reporteth this narration but Apollidorus relateth moreover in his Rhytinus that when the herault had proclaimed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say these be more in number meaning the voices of the people Yea but quoth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say these be better and in so doing confirmed the resolution of those who were in number the fewer 43 Upon what occasion was the citie of the Ithacesians named Alalcomenae MOst writers have recorded that Anticlia being yet a virgin was forced by Sisyphus and conceived Ulysses But Hister of Alexandria hath written moreover in his Commentaries that she being given in mariage unto Laertes and brought into the citie Alalcomenium in Baeotia was delivered there of Ulysses and therefore he to renew the memorie of that citie where he was borne and which was the head citie standing in the heart of that countrey called that in Ithaca by the name thereof 44 Who be they in the citie Aegina which are called Monophagi OF those Aeginets who served in the Trojane warre many died in fight howbeit more were drowned by meanes of a tempest in their voyage at sea But those few who returned were welcomed home and joifully received by their kinsfolke and friends who perceiving all their other fellow-citizens to mourne and be in heavinesse thought this with themselves they ought not to rejoice nor offer sacrifice unto the gods openly but in secret and so everie man a part in his privat house entertained those who were escaped and came home safe with feasts and banquets and served at the table in their owne persons unto their fathers their brethren cousens and friends without admitting any stranger whatsoever in imitation whereof they do yet every yeere sacrifice unto Neptune in secret assemblies which sacrifices they call Thyasi during which solemnitie they doe feast one another privatly for the space of sixteene daies
the one to this effect that there should be exhibited a solemnitie of plaies or comedies at the feast Chytrae wherein the poets should do their best and strive a vie within the theatre for the prise and whosoever obtained victorie should therewith have the right and freedome of burgeosie a thing that before was not lawfull nor graunted unto poets and thus hee brought unto use and practise againe a solemne game which he had discontinued Another that there should be made at the publike charges of the citie statues of brasse for the poets Aeschylus Sophocles and Euripides that their tragoedies should be exemplified and engrossed faire for to be kept in the chamber of the citie and that the publicke notarie of the citie should reade them unto the plaiers for otherwise unlawfull it was to act them A third there was that no citizen nor any other person resiant and inhabitant within the citie of Athens should be permitted to buy any prisoners taken in warre such as were of free condition before to make them slaves without the consent of their first masters Item that within the haven Pyraecum there should be exhibited a solemne play or game unto Neptune consisting of round daunces no fewer than three and that unto those who woon the first prise there should be given for a reward no fewer than ten pound of silver to the second eight at the least and to the third not under six according as they should be adjudged by the Umpiers Item that no dame of Athens might be allowed to ride in a coatch to Eleusin for feare that the poore might be debased by the rich and herein reputed their inferiours but in case any of them were so taken riding in a coatch she should be fined and pay six thousand drachms now when his owne wife obeied not his law but was surprized in the manner by the sycophants and promoters he himselfe gave unto them a whole talent with which afterwards when he was charged and accused before the people You see yet quoth he my masters of Athens that I am overtaken for giving and not for taking silver He mette one day as he went in the street a publicane or farmer of the forrain taxes and tributes for the city who had laid hands upon the philosopher Xenocrates and would have ledde him to prison in all haste because he paid not the duties imposed upon strangers for which he gave the publicane a rappe on the head with the rodde or walking staffe which hee had in his hand and recovered the philosopher out of his clouches which done he cast the said officer himselfe into prison for his labor as having cōmitted a great indignity unto such a personage a few daies after the same philosopher meeting him with the children of Lycurgus I have quoth he unto them my good children rendred thanks unto your father and that right speedily in that he is so praised and commended of all men for succouring and rescuing me He proposed and published certeine publicke decrees using the helpe heerein of one Euclides an Olynthian who was thought to be a very sufficient man in framing and penning such acts and albeit he was a wealthy person yet he never ware but one and the same kinde of garment both winter and summer yea and the same shooes he went in every day what need soever was He exercised himselfe continually in declaming both night and day for that he was not so sit to speak of a sudden and unprovided Upon his bedde or pallet where he lay he had onely for his covering a sheepes skinne fell and all and under his head a boulster to the end that the sooner and with more ease he might awake and goe to his study There was one who reproched him for that he paid his money still unto sophisters and professed rhetoricians for teaching him to make orations But quoth he againe if there were any would promise and undertake to profit my children and make them better I would give him willingly not onely a thousand deniers but the one moitie of all my goods Very bold he was and resolute to speake his minde franckly unto the people and to tell them the truth plainly bearing himselfe upon his nobility insomuch as one day when the Athenians would not suffer him to make a speech in open audience he cried out with a loud voice ô whippe of Corfu how many talents art thou woorth Another time when some there were who called Alexander god And what maner of god may he be quoth Lycurgus out of whose temple whosoever go had need to be sprinckled and drenched all over with water to purifie themselves After he was dead they delivered his children into the hands of the eleven officers for execution of justice for that Thrasicles had framed an accusation Menesaechmus endited them but upon the letters of Demosthenes which in the time of his exile he wrote unto the Athenians advertising them that they were ill spoken of about Lycurgus his children they repented themselves of that which they had done and let them go verily Democles the scholar of Theophrastus justified them and spake in their defence Himselfe and some of his children were buried at the cities charges over and against the temple of Minerva Paeonia within the orchard or grove of Melanthius the philosopher and found there be even in these our daies certeine tombes with the names of Lycurgus and his children written thereupon But that which is the greatest thing that soundeth most to the praise of his government he raised the revenues of the common-weale unto twelve hundred talents whereas before they amounted but unto threescore A little before he died when he perceived death to approch hee caused himselfe to be caried into the temple of Cybele the great mother of the gods and into the Senate house desirous there to render an account of his whole administration of the common-weale but no man was so hardy as to come foorth and charge him with any unjust and wrongfull dealing save onely Menesaechmus now after he had fully answered those imputations which he charged upon him he was caried home againe to his house where he ended his daies reputed all his life time for a good and honest man commended for his eloquence and never condemned in any sute notwithstanding many actions and accusations were framed against him Three children he had by Calisto the daughter of Abron and sister to Calaeus the sonne also of Abron of the burrough Bata who was treasurour of the campe during the warres that yeere wherein Chaerondas was provost of this affinitie and alliance Dinarchus maketh mention in that oration which he made against Pastius He left behinde him these children Abron Lycurgus and Lycophron of whom Abron and Lycurgus died without issue but Abron after he had with good reputation and credit managed state matters changed this life and Lycophron having espoused Calistomacha the daughter of Philippus Aixenes begat a daughter
it were of a yong man himselfe who hath wit at wil to colour and excuse himselfe in that escaping out of the armes of his other lovers he is fallen into the hands of a faire yoong and wealthie Ladie Never say so quoth Anthemion nor interteine such an opinion of Bacchon for say that he were not of a simple nature as he is and plaine in all his dealings yet would he never have concealed so much from me considering that he hath made me privie to all his secrets and knoweth full well that in these matters I was of all other most ready to second and set forward the sute of Ismenodora But a hard matter it is to withstand not anger as Heraclitus saith but love for whatsoever it be that it would have compasse the same it will though it be with the perill of life though it cost both goods and reputation For setting this thing aside was there ever in all our citie a woman more wise sober and modest than Ismenodora when was there ever heard abroad of her any evill report and when went there so much as a light suspition of any unhonest act out of that house Certes we must thinke and say that she seemes to have beene surprised with some divine instinct supernaturall and above humane reason Then laughed Pemptides You say even true quoth he there is a certeine great maladie of the bodie which thereupon they call sacred is there any marvell then that the greatest and most furious passion of the minde some do terme sacred and divine But it seemes unto me that it fares with you here as I saw it did sometime with two neighbours in Aegypt who argued debated one with another upon this point that whereas there was presented before them in the way as they went a serpent creeping on the ground they were resolved both of them that it presaged good was a luckie signe but either of them tooke challenged it to himselfe for even so when I see that some of you draw love into mens chambers and others into womens cabinets as a divine and singular good thing I nothing wonder thereat considering that this passion is growen to such power and is so highly honoured that even those who ought to clip the wings thereof and chace it from them of all sides those be they that magnifie and 〈◊〉 it most And verily hitherto have I held my peace as touching this matter in question for that I saw the debate and controversie was about a private cause rather than any publicke matter but now that I see how Pisias is departed I would gladly heare and know of you whereat they aimed and tended who first affirmed that Love was a God When Pemptides had propounded this question as my father addressed himselfe and began to make his answere there came another messenger in place whom Ismenodora had sent from the citie for to bring Anthemion with him for that the trouble and tumult in maner of a sedition grew more and more within the towne by occasion that the two masters of the publicke exercises were at some difference one with another whiles the one was of this minde that Bacchon was to be redemanded and delivered the other againe thought that they were to deale no farther in the matter So Anthemion arose incontinently and went his way with all speed and diligence possible and then my father calling to Pemptides by name and directing his speech unto him You seeme Pemptides quoth he in my conceit to touch a very 〈◊〉 and nice point or rather indeed to stirre a string that would not be stirred to wit the opinion and 〈◊〉 that we have as touching the gods in that you call for a reason and demonstration of them in particular For the ancient faith and beleefe received from our ancients in the country where we are borne is sufficient than which there can not be said or imagined a more evident argument For never was this knowledge found By wit of man or sense profound But this tradition being the base and foundation common to all pietie and religion if the certitude and credit thereof received from hand to hand be shaken and mooved in one onely point it becommeth suspected and doubtfull in all the rest You have heard no doubt how Euripides was coursed and troubled for the beginning of his Tragoedie Menalippe in this maner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jupiter whose name I know By heare-say onely and no mo And verily he had a great confidence in this Tragoedie being as it should seeme magnificently and with exquisit elegancie penned but for the tumultuous murmuring of the people 〈◊〉 changed the foresaid verses as now they stand written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God Jupiter which name in veritie Doth sort full well to his 〈◊〉 And what difference is there by our words and disputation betweene calling the opinion which we 〈◊〉 of Jupiter and of 〈◊〉 into question and making doubt of Cupid or Love For it is not now of late and never before that this God begins to call for altars or to challenge sacrifices neither is he a stranger come among us from some barbarous superstition like as certeine Attae and I wot not what Adonides and Adonaei brought in by the meanes of some halfe-men or mungrell Hermaphrodites and odde women and thus being closely crept in hath met with certeine honours and worships farre unmeet for him in such sort as he may well be accused of bastardice and under a false title to have beene enrolled in the catalogue of the gods for my good friend when you heare Empedocles saying thus And equall to the rest in length and bredth was Amitie But see in 〈◊〉 thou it beholde not with deceitfull eie you must understand him that he writeth thus of Love for that this God is not visible but apprehended onely by opinion and beleefe among other Gods which are most ancient Now if of all them in particular you seeke for a proofe and demonstration laying your hands upon echtemple and making a sophisticall triall by every altar you shall find nothing void and free from calumniation and envious slander for not to go farre off marke but these verses But Venus uneth can I see How great a goddesse she should be Of Cupid she the mother is And she alone that Love doth give Whose children we you wot wel this Are all who on the earth do live And verily Empedocles called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say fertile or giving life Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say fruitfull both of them using most fit and pertinent attributes Howbeit this great and admirable worke to wit Generation is wrought principally and directly by Venus but collaterally and as an accessary by Love which if love be present is pleasant acceptable contrariwise if love be away and not assistent thereto surely the act thereof remaineth altogether not expetible dishonorable without grace and
wise Convey unto me that Musicall wench of thine that sings so daintily and receive for her ten talents which I send by this bearer let me have her I say unlesse thou thy selfe be in love with her When Antipatrides another of his minions came in a maske on a time to his house accompanied with a prety girle that plaied upon the psaltery sung passing well Alexander taking great delight contentment in the said damosell demanded of Antipatrides whether he were not himselfe enamoured of her And when he answered Yes verily and that exceeding much A mischiefe on thee quoth he leud varlet as thou art and the divell take thee but the wench he absteined from and would not so much as touch her But marke moreover besides of what power even in martiall feats of armes Love is Love I say which is not as saith Euripides Of nature slow dull fickle inconstant Nor in soft cheeks of maidens resiant For a man that is possessed secretly in his heart with Love needeth not the assistance of Mars when he is to encounter with his enemies in the field but having a god of his owne within him and presuming of his presence Most prest he is and resolute to passe through fire and seas The blasts of most tempestuous windes he cares not to appease And all for his friends sake and according as he commandeth him And verily of those children aswell sonnes as daughters of lady 〈◊〉 who in a Tragoedie of Sophocles are represented to be shot with arrowes and so killed one there was who called for no other to helpe and 〈◊〉 her at the point of death but onely her paramor in this wise Oh that some god my Love would send My life to save and me defend Ye all know I am sure doe ye not how and wherefore Cleomachus the Thessalian died in combat Not I for my part quoth Pemptides but gladly would I heare and learne of you And it is a storie quoth my father worth the hearing and the knowledge There came to aide the Chalcidians at what time as there was hot warre in Thessalie against the Eretrians this Cleomachus now the Chalcidians seemed to be strong enough in their footmen but much adoe they had and thought it was a difficult piece of service to breake the cavallerie of their enemies and to repell them So they requested Cleomachus their allie and confederate a brave knight and of great courage to give the first charge and to enter upon the said men of armes With that he asked the youth whom he loved most entirely and who was there present whether he would beholde this enterprise and see the conflict and when the yong man answered Yea and withall kindly kissing and embracing him set the helmet upon his head Cleomachus much more hardy and fuller of spirit than before assembled about him a troupe of the most valourous hosemen of all the Thessalians advanced forward right gallantly and with great resolution set upon the enemies in such sort as at the very first encounter he brake the front disarraied the men of armes and in the end put them to flight Which discomfiture when their infanterie saw they also fled and so the Chalcidians woon the field and archieved a noble victorie Howbeit Cleomachus himselfe was there slaine and the Chalcidians shew his sepulchre and monument in their Market place upon which there standeth even at this day a mighty pillar erected And whereas the Chalcidians before-time held this paederastie or love of yoong boies an in famous thing they of all other Greeks ever after affected and honoured it most But Aristotle writeth that Cleomachus indeed lost his life after he had vanquished the Eretrians in battell but as for him who was thus kissed by his lover he saith that he was of Chalcis in Thrace sent for to aide those of Chalcis in 〈◊〉 and hereupon it commeth that the Chalcidians use to chant such a caroll as this Sweet boies faire impes extract from noble race Endued besides with youth and beauties grace Envie not men of armes and bolde courage Fruition of your prime and flowring age For here aswell of Love and kinde affection As of prowesse we all do make profession The lover was named Anton and the boy whom he loved Philistus as Dionysius the Poet writeth in his booke of Causes And in our city of Thebes ô Pemptides did not one Ardetas give unto a youth whom he loved a complet armour the day that he was enrolled souldier with the inscription of Ardetas his owne name And as for Pammenes an amorous man and one well experienced in love matters he changed and altered the ordinance in battell of our footmen heavily armed reprooving Homer as one that had no skill nor experience of love for ranging the Achaeans by their tribes and wards and not putting in array the lover close unto him whom he loveth for this indeed had beene the right ordinance which Homer describeth in these words The Morians set so close and shield to shield So iointly touch'd that one the other held And this is the onely battalion and armie invincible For men otherwhiles in danger abandon those of their tribe their kindred also and such as be allied unto them yea and beleeve me they forsake their owne fathers and children but never was there enemie seene that could passe through and make way of evasion betweene the lover and his darling considering that such many times shew their adventerous resolution in a bravery and how little reckoning they make of life unto them being in no distresse nor requiring so much at their hands Thus Thero the Thessalian laying and clapping his left hand to a wall drew forth his sword with the right and cut off his owne thumbe before one whom he loved and challenged his corrivall to doe as much if his heart would serve him Another chanced in fight to fall groveling upon his face and when his enemie lifted up his sword to give him a mortall wound he requested him to stay his hand a while untill he could turne his body that his friend whom he loved might not see him wounded in his backe part And therefore we may see that not onely the most martiall and warlicke nations are most given to Love to wit the Boeotians Lacedaemonians and Candiots but also divers renowmed princes and captaines of olde time as namely Meleager Achilles Aristomenes Cimon Epaminondas And as for the last named he had two yong men whom he deerely loved Asopicus and Zephiodorus who also died with him in the field at Mantinea and was likewise interred neere unto him And when Asopicus became hereupon more terrible unto his enemies and most resolute Euchnanus the Amphyssian who first made head against him resisted his furie and smote him had heroique honors done unto him by the Phocaeans To come now unto Hercules hard it were to reckon and number his loves they were so many But among others men honour and worship to
innumerable inclinations as it were with so many cords hath more agility than all the ingins or instruments in the world if a man hath the skill to manage and handle it with reason after it hath taken once a little motion that it may bend to that which conceived it for the beginnings of instincts and passions tend all to this intelligent and conceiving part which being stirred and shaken it draweth pulleth stretcheth and haleth the whole man Wherein we are given to understand what force and power hath the thing that is entred into the conceit and intelligence of the minde For bones are senselesse the sinewes and flesh full of humors and the whole masse of all these parts together heavie and ponderous lying still without some motions but so soone as the soule putteth somewhat into the understanding and that the same moveth the inclinations thereto it starteth up and riseth all at once and being stretched in all parts runneth a maine as if it had wings into action And so the maner of this moving direction and promptitude is not hard and much lesse impossible to comprehend whereby the soule hath no sooner understood any object but it draweth presently with it by instincts and inclinations the whole masse of the body For like as reason conceived and comprised without any voice moveth the understanding even so in mine opinion it is not such an hard matter but that a more divine intelligence and a soule more excellent should draw another inferior to it touching it from without like as one speech or reason may touch another and as light the reflection of light For we in trueth make our conceptions and cogitations knowen one to another as if we touched them in the darke by meanes of voice but the intelligences of Daemons having their light doe shine unto those who are capable thereof standing in need neither of nownes nor verbs which men use in speaking one to the other by which markes they see the images and resemblances of the conceptions and thoughts of the minde but the very intelligences cogitations indeed they know not unlesse they be such as have a singluar and divine light as we have already said and yet that which is performed by the ministery of the voice doth in some sort helpe and satisfie those who otherwise are incredulous For the aire being formed and stamped as it were by the impression of articulate sounds and become throughout all speech and voice carieth conception and intelligence into the minde of the hearer and therefore according to this similitude and reason what marvell is it if that also heater and therefore according to this similitude and reason what marvell is ti if that also which is conceived by these superior natures altereth the aire and if the aire being by reason of that quallity which it hath apt to receive impressions signifieth unto excellent men and such as have a rar and divine nature the speech of him who hath conceived ought in is minde For like as the stroks that light upon targuits or sheelds of brasse be heard a farre off when they proceed from the bottome in the mids within by reason of the resonance and rebound whereas the blowes that fall upon other sheelds are drowned and dispersed so as they be not heard at al even so the words or speeches of Daemous and spirits although they be carried and flie to the eares of all indifferently yet they resound to those onely who are of a settled and staied nature and whose soules are at quiet such as we call divine and celestiall men Now the vulgar sort have an opinion that some Daemon doth communicate a kinde of divinitie unto men in their sleepes but they thinke it strange and a miracle incredible if a man should say unto them that the gods doe move and affect them semblably when the be awake and have the full use of reason As if a man should thinke that a musician may play well upon his harpe or lute when all the strings be slacked and let downe but when the said instruments be set in tune and have their strings set up he cannot make any sound nor play well thereupon For they consider not the cause which is within them to wit their discord trouble and confusion whereof our familiar friend Socrates was exempt according as the oracle prophesied of him before which during his infancie was given unto his father for by it commanded he was to let him doe all that came into his minde and in no wise either to force or divert him but to suffer the instinct and nature of the child to have the reines at large by praying onely unto Jupiter Agoraeus that is to say eloquent and to the Muses for him and farther than so not to busie himselfe nor to take care for Socrates as if he had within him a guide and conductor of his life better than ten thousand masters and paedagogues Thus you see Philolaus what our opinion and judgement is as touching the Daemon or familiar spirit of Socrates both living and dead as who reject these voices sneesings and all such fooleries But what we have hard Timarchus of Chaeronea to discourse of this point I wot not well whether I were best to utter and relate the same for feare some would thinke that I loved to tell vaine tales Not so quoth Theocritus but I pray you be so good as to rehearse the same unto us For albeit fables doe not very well expresse the trueth yet in some sort they reach the same unto us For albeit fables doe not very well expresse the trueth yet in some sort they reach thereto But first tell us who this Timarchus was For I never knew the man And that may well be ô Simmias quoth Theocritus for he died when he was very yong and requested earnestly of Socrates to be buried nere unto Lamprocles Socrates his sonne who departed this life but few daies before being a deere friend of his and of the same age Now this yong gentleman being very desirous as he was of a generous disposition and had newly tasted the sweetnesse of Philosophy to know what was the nature and power of Socrates familiar spirit when he had imparted his mind and purpose unto me only and Cebes went downe into the cave or vault of Trophonius after the usuall sacrifices and accustomed complements due to that oracle performed where having remained two nights and one day insomuch as many men were out of all hope that ever he would come forth againe yea and his kinsfolke and frends bewailes the losse of him one morning betimes he issued forth very glad and jocand And after he had given thanks unto the god and adored him so soone as he was gotten through the presse of the multitude who expected his returne he recounted unto us many wonders strange to be heard and seene for he said that being descended into the place of the oracle he first met with much darknes
worke as beseemed so great a king and one derived from a divine race the end whereof was not a masse of gold to be caried along after him upon ten thousand camels backs nor the superfluous delights of Media not sumptuous and dilicate tables not faire and beautifull ladies not the good and pleasant wines of Calydonia nor the dainty fish of Hyrcania out of the Caspian sea but to reduce the whole world to be governed in one and the same order to be obedient to one empire and to be ruled by the same maner of life And verily this desire was inbred in him this was nourished and grew up with him from his very infancie There came embassadors upon a time from the king of Persia to his father Philip who at the same time was not in the country but gone forth Alexander gave them honorable intertainement very courteously as became his fathers sonne but this especially was observed in him that he did not aske them childish questions as other boies did to wit about golden vines trailed from one tree to another nor of the pendant gardens at Babylon hanging above in the aire ne yet what robes and sumptuous habiliments their king did weare but all his talke and conference with them was concerning matters most important for the state of an empire inquisitive he was what forces and power of men the king of Persia could bring out into the field and maintaine in what ward of the battell the king himselfe was arranged when he fought a field much like unto that Ulysses in Homer who demanded of Dolon as touching Hector His martiall armes where doth he lay His horses tell me where stand they Which be the readiest and shortest waies for those who would travel from the coasts of the Meditteranean sea up into the high countries in so much as these strangers the embassadors wondered exceedingly and said Now surely this child is the great king and ours the rich No sooner was his father Philip departed this life but presently his heart served him to passe over the straights of Hellespont and being already fed with his hopes and forward in the preparation and provision of his voiage he made what speed he could to set foot in Asia But see heere how fortune crossed his designes she averted him quite and drew him backe againe raising a thousand troubles and busie occasions to stay hinder his intended course First she caused those barbarous nations bordering and adjoining upon him to rise up in armes and thereby held him occupied in the warres against the Illyrians and Triballians by the meanes whereof he was haled away as farre as to Scythia and the nations inhabiting along the river Danubie who diverted him cleane from his affaires intended in the high provinces of Asia Howbeit having overrunne these countries and dispatched all difficulties with great perils and most dangerous battels he set in hand againe with his former enterprise and made haste to his passage voiage a second time But lo even there also fortune excited the city of Thebes against him and laid the warre of the Greeks in his way to stop his expedition driving him to extreame streights and to a very hard exigent by fire and sword to be revenged of a people that were his owne countrymen and of the same kinred and nation the issue whereof was most grieveous and lamentable Having exploited this he crossed the seas at the last furnished with provision of money and victuals as Phylarchus writeth to serve for thirty daies and no longer or as Aristobulus reporteth having onely seventy talents of silver to defray the whole charges of the voiage For of his owne demaine and possessions at home as also of the crowne revenewes he had bestowed the most part upon his friends and followers onely Perdiccas would receive nothing at his hands but when he made offer to give him his part with the rest demanded thus of him But what reserve you for yourselfe Alexander Who answered My hopes Why then quoth he I will take part thereof for it is not reason that we should receive your goods but wait for the pillage of Darius And what were those hopes of Alexander upon which he passed over into Asia Surely not a power measured by the strong wals of many rich populous cities not fleets of ships sailing through the mountaines not whips and fetters testifying the folly and madnesse of barbarous princes who thought thereby to punish and chastice the raging sea But for externall meanes without himselfe a resolution of prowesse in a small power of armed men well trussed and compact together an aemulation to excell one another among yong men of the same age a contention and strife for vertue and glory in those that were his minions about him But the great hopes indeed and most assured were in his owne person to wit his devout religion to Godward the 〈◊〉 confidence and affiance that he had in his friends frugality continence bounty a contempt of death magnanimity and resolution humanity courtesie affable intertainment a simple nature plaine without plaits not faigned and counterfait constancie in his counsell celerity in his execution soveraignty and priority in honor and a resolute purpose to accomplish any honest duty and office For Homer did not well and decently to compose and frame the beautifull personage of Agamemnon as the patterne of a per fect prince out of three images after this maner For eies and head much like he was in sight To Jove who takes in lightning such delight God Mars in wast and loines resembled he In brest compar'd to Neptune he may be But the nature of Alexander in case that God who made or created him formed and compounded it of many vertues may we not well and truly say that he endued with the courageous spirit of Cyrus the sober temperance of Agesilaus the quicke wit and pregnant conceit of Themistocles the approoved skill and experience of Philip the valourous boldnesse of Brasidas the rare eloquence and sufficiencie of Pericles in State matters and politicke government For to speake of those in ancient times more continent he was and chast than Agamemnon who preferred a captive concubine before his owne espoused and lawfull wife as for Alexander he absteined from those women whom he tooke prisoners in warre and would not touch one of them before he had wedded her more magnanimous than Achilles who for a little money yeelded the dead corps of Hector to be ransommed whereas Alexander defraied great summes in the funerals and interring of Darius bodie Againe Achilles tooke of his friends for the appeasing of his choler gifts and presents after a mercenary maner but Alexander enriched his very enemies when he had gotten the victorie More religious he was than Diamedes a man who was evermore ready to fight against the gods whereas he thought that all victory happy successe came by the grace and favour of the gods Deerer he was to his
tooke that name of Gallus the river the water whereof if they dranke liberally they fell into a furious rage and cut off their owne genetours Graecostasis A withdrawing gallerie or place in Rome neere unto the Senate house Curia Hostilia where Greeks and other forreine Embassadors staide and gave attendance Gymnastical Belonging the publicke places of exercise where youth was trained up to wrestling and other feates of activitie the which places were called Gymnasia Gymnick games or plaies performed or practised by those who were naked Gymnopodia or Gymnopaedia a certaine daunce that the Lacedaemonian children were trained in barefoot untill they proceeded to another more warlike called Pyrrhica Gymnosophists Philosophers of India who went naked and led beside a most austere and precise life H HAbite In our bodies is either the substantiall constitution thereof whereby we terme the evill habite in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whenas the bodie misliketh and thriveth not and the good habite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke when it prospereth or els the outward parts and so we say sweats pocks mezels and scabs are driven foorth to the habite of the body by strength of nature Harmonicall Musicke See Enharmonia Hemiolios Proportion sesquialterall conteining the whole halfe as twelve to eight Hemisphaere that is to say The halfe sphaere or globe used commonly for that part of the heaven which is in our sight Hexameter A verse consisting of six mesures called feete Hexatonos Having six tones or six strings 〈◊〉 The Aegyptians sacred Phi losophie delivered not in characters and letters but under the forme of living creatures and other things engraven Holocaust A whole burnt sacrifice whereas ordinarily they burnt upon the altar onely the inwards of the beast Homonymie the double or manifold signification of a word or sentence which is the occasion of ambiguity and doubts Horizon That circle that determineth our sight and divideth the one halfe of the sphaere of heaven above from that which is under out of our sight Horoscope the obseruation of the houre and time of ones nativitie together with the figure of the heavens at that very instant and that forsooth in the East Hypate hypaton Principall of principals A base string in a Musicall instrument or a note in the skale of Musicke B MI. Hypate Meson A meane string or note in Musicke principall of meanes E LA MI. Hypate The base string in a lute or other stringed instrument so called because it is seated highest is principall And yet it may seeme in vocall Musicke as Lambinas taketh it in Horace to be the small treble by that which he writeth of Tigellus who song Iö Bacche modò 〈◊〉 Voce modò haec resonat chordis quae quatuor ima where by summa he meaneth the treble and ima the base Also Boetius as Erasmus upon the proverb Dis Diapason observeth writeth the cōtrary namely that Hypate is the lowest or base and Nete the highest or treble Neither doth Plutarch seeme to agree alwaies with himselfe in these termes Hyperbolyaeum A terme in Musick belonging to their skale appropriate to the trebles that is to say it signifieth Excellent or exceeding Hyporchema An hymne and dance unto Apollo performed by children with a noise of pipes before them in the time of pestilence and thereupon it was also called Paean Hypotheticall proposuions such as are pronounced with a supposition I IAmbus A measure or foote in verse consisting of two sillables the former short the other long it is put also for the verse made thereof Iambicke verses be they which stand upon such feete If of foure they be called Quaternarij if of six Senarij if of eight Octonarij Now for that this kinde of foote runneth very quicke two of them together be reckoned but for one measure and therefore the said verses be termed also Dimetri Trimetri and Tetrametri as if they had but two three foure feete or measures Icosaedron A Geometricall solid body representing twenty sides or faces distinguished by their severall lines and angles Idaeae The formes of things setled in the divine intelligence or heavenly minde according to which as paternes by Platoes doctrine all things were made Idaei Dactyli were certaine servitours unto Cybele bretheren all called otherwise Corybantes and Curetes But whether they were Daemons fanaticall men or cousening impostors it is not agreed upon among writers neither how many they were or why so called See Natalis Comes Mytholog * But heere I must not forget to note that in the Page 257 line 50 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say of their owne fingers Caelius Rhodig Lect. Antiq. lib. 17. cap. 12. Identity that is to say The samenesse or being the very same Idus or Ides Eight daies in every moneth derived of an old word Iduo to divide for that they commonly fall about the midst of the moneth namely upon the thirteene or fifteene daies according to Horace Idus tibisunt agendae Quidies mensem veneris marinae findit Aprilem To Incarnate that is to say to make flesh or helpe that the flesh may grow and so certaine salves or medicines be called incarnatives To Incrassate that is to say to make thicke and grose Intercular daies that is to say set or put betweene as the odde daie in the leape yeare Interstice that is to say The space or distance betweene Inumbration that is to say Shadowing Ionicke Musicke Gallant and galliardlike pleasant or delectable Isonomie An aequability of government under the same lawes indifferently ministred to al persons As also an aequality of right which all men doe enjoy in one state And an aequall distribution unto all persons not according to Arithmeticall but Geometricall proportion Isthmus A narrow banke of lande lying betweene two seas as namely that of Corinth and Peloponnesus and by analogie thereto all such are so called By a metaphor also other things that serve as partitions be so termed Isthmick games Were those which were performed neere Corinth upon the saide Isthmus instituted as some thinke by Theseus to the honour of Melicerta otherwise named Palaemon and Portamnus K KAlends Was among the Romans the first day of the Moneth or the very day of the new Moone which commonly did concurre and fall out together Neomenia in Greeke But so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a Calando because the 〈◊〉 then to call the people unto the court Calabra and there to pronounce unto them how many daies there were to the Nones c. L LUcius A forename to divers families in Rome To Laconize that is to say To imitate the Lacedaemonians either in short and pithy speech or in hard life Lassitude that is to say Wearinesse Later all motions that is to say Moovings to a side for distinction of those that be circular mounting upright or descending downward Libations or Libaments Assaies of sacrifices or offrings to the gods
auncient worke of Venus 1140.20 Lovers be flattcrers 93.30 Love teacheth Musuke c. 655.50 Love resembleth drunkennesse 654.1 Love what resemblance it hath with the Sunne 1149.50 why Lovers be Poets 654.10 Lovers how they can away with jests 667.20 Loxias one of the surnames of Apollo 103.30 Lucar what mony among the Romans 880.10 Lucifer the starre 821.30 Lucina 1142.1 Lucretia the Romane lady 491.30 Lucullus noted by Pompey for his superfluitie 386.30.40 led by Callisthenes 394.30 his valour 437.30 given to pleasure 438.40 kinde to his yonger brother 182.1 why blamed 297.20 Lungs full of pipes and holes to transmite liquors and solide meates 744.40 Luperci at Rome why they sacrifice a dogge 872.50 Lupercalia ib. Lusts and appetites of sundry sorts 567.10.1212.50 Lutatius Catulus erecteth an altar to Saturne 909.20 Lycaons sonnes Eleuther and Lebadius 900.1 Licaeum 900.10 Lycas a booke of Ariston his making 18.30 Lycian womē their vertues 489.1 Lycia overflowen by the sea 489.20 Lyciscus a traytour punished long after his treachery committed 540.10 Lycophanes what it is at Lacedaemon 475.40 Lycospades what horses 677.10 why they be fuller of stomacke than others 677.20 Lycurgus his apophthegme as touching education 4.10 his apophthegmes 462.20.422.50 his example of two whelps ib. he caused all vines to be cut down 19.30.76.40 he brought in base coine 463.10 hurt by Alcander ib. 50. his patience ib. his ordinances in Sparta 464.40 he ordeined sacrifices of least cost 402.30 honoured by the oracle of Apollo 600.20 not blamed for praising himselfe 305.1 Lycurgus the oratour his parentage 927.50 his education 928 1. his state affaires ib. his fidelity and reputation ib. 10. his building for the city 528.10.20 beloved of the people 928.30 a severe justicer ib. 20. his authority ib. 30. his ordinances and 〈◊〉 ib. he enacted that Poets might be free burgesses 928.40 Lycurgus ordeined to perpetuate the tragoedies of Aeschylus Sophocles and Euripides ib. he rescued Xenocrates the phtlosopher for going to prison 929.1 he saved his wife from the danger of law ib. his meane apparell ib. 10. his painfull studie ib. his apophthegmes ib. his children endited and acquit ib. 30. his death and sepulcher ib. he advanceth the weale publicke 929.40 his innocencie ib. his children ib. 50. his orations 930.10 his crowne and statues ib. honours decreed for him and his ib. his wealth and bounty ib. 20. surnamed Ibis ib. Lydian musicke rejected 1253.20 Lyde the wife of Callimachus 515.10 Lyde an Elegie of his composition ib. Lydiades first an usurping tyrant prooved afterward a good prince 543.30 Lying in children to be avoided 13 4 Lynceus quicke-sighted 238.30 Lyncurium 954.30 Lysander his apophthegmes 423.50 Lysander refused jewels sent to his daughters 320.10 unthankfull 357.40 Lysander slaine by Inachion for want of understanding an oracle 1200.30 Lysanoridas combined with the tyrants of Thebes 1205.20 Lysanoridas put to death 1227.1 Lysias the oratour his parentage and place of nativitie 921.40 his education ib. 50. his troubles and exploits 922.1.10.20 his age and death 922.20.30 Lysias the oratour his orations and writings 922. 20.30 his stile ib. 40. commended 195.10 his eloquence 195.10 K. Lysimachus for to quench his thirst lost a kingdome 416.1.547.40 his apophthegmes 416 1 Lysippus how he portraied K. Alexander 1296.50 Lysis his reliques 1208.1 Lysius the surname of Bacchus 330.50 M MAcareus deslowreth his owne sister 914.10 Macedonians plaine spoken men 409.30 their armie after Alexanders death compared to Cyclops 414.1 Macellus a famous theefe at Rome 869.1 Macellum the shambles there ib. Maemactes 125.20 Magas how he dealt with Philemon 124.50 Mage the sages what they thinke of Oromazes and Arimanius 1306.30 Magi the tyrants of Persia. 375.40 Magistracy shewes a man 363 364. c May the moneth why so called 879.40 Maidens not permitted to mary upon a feastivall day 885.10 Maiden-haire the hearbe why alwaies greene 686.30 Mallacos what it signifieth 505.30 Malladies new come and olde depart 782.50 Malladies new and strange whereof they proceed 783.10.20 Malladies of the soule compared with those of the body 313.20 Malcander king of Byblos 1293.40 Males how begotten 842.30 Male children and female how they be formed in the wombe 847.20 Mallowes 339.1 Man why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 668.40 Man most miserable 312.50 Mankinde most unhappy 312.50 Mans life full of miseries 512.30.40 Men derived into three sorts 601.30 made to doe good 393.30 Men unable in the act of generation 844.20.30 Men at what age they come to perfection 847.40 Of men in the moone 1176.50 Mandragoras cold and procureth sleepe 689.40 Mandragoras growing neere to a vine 19.40 Maneros who it was 1294.10 Manis a king 1296.30 Manica ib. his pride and arrogancie 1278. 20. how he was scoffed by Pasiades ib. 〈◊〉 might not be surnamed Marci 880.40 M. Manlius sought to be king of Rome ib. Manlius Imperiosus beheadeth his owne sonne 910.10 Battell of Mantinea described 983.1.10 Mantous 154.50 Marcellinus unthankefull to Cn. Pompeius 439.10 checked by him ib. Marcellus his apophthegme as touching the gods of Tarentum 429.40 March in old time the first moneth 856.10 Mariage in kinred forbidden at Rome 852.40.886.1 Mariage love discredited by Protogenes 1132.50 maintained by Daphnaeus ib. Mariage a number 1035.40 Mariage with a rich and wealthy wife argued 1137.10.20 Mariage with a wife yonger or elder ib. 40 No Mariages at Rome in May. 879.30 Mariage with the cousin germains how permitted 852.50 of Mariage precepts 315 Maried folke ought to have a reverent regard one of another 317.20 C. Marius defaited the Cimbrians 637.1 his apophthegmes 436.30 he crucified his daughter Calpurnia 912.10 he endured the cutting of his varices ib. his justice ib. 40 Marius and Sylla how they first fell out 350.30 Marius Gurges 907.30 Marpissa ravished by Aphareus 917.30 Mars and Venus commit adulterie 24. 30. disguised himselfe and lay with Sylvia 913.50 what is meant thereby in Homer 25.1 what epithets and attributes he hath 1140.50 his etymologie ib. Mars opposite unto love 1140.40 Mars hath divers acceptions in poets 30.10 Mars what God 1141.10 Marsyas the minstrell deviseth a hood or muzzle for his cheekes whiles he piped 122.40 why punished by Apollo 761.1 Martiall men ought to be strong of body 391.1 Martius Coriolanus 631.1 Masanissa an aged king 394.1 Masdes a renowmed prince 1296 30 Massacre in Argos 368.1 Mathematicks what pleasure they affoord 590.30 Mathematicks 1018.40 of three kinds 796.50 Mathematicall five solid bodies 819.20 Matter 768.50.805.30.808.10 the Matter not the man to be regarded 55.30 Meale an unperfect and raw thing 886.10 why called Mylephaton 886.20 Meats which are to be refused 613.40 for the Medes leave somewhat 750.1 Medica the herbe 583.1 Mediocrity or meane how to be taken 68.50 Mediterranean sea 1173.30 Medius an archsophister and flatterer in K. Alexanders court 104.50 Megaboetes a faire Catamit 449.40 Megabyzus pretily reprooved by Apelles 96.10.154.40 Megali a surname of some prince 1278.40 Megarians insolency against their principall burgesses 894.1 Megisto her
and discommodities of our life And Plutarch entring into this matter sheweth first in generallity That men learne as it were in the schoole of brute beasts with what affection they should beget nourish and bring up their children afterward he doth particularise thereof and enrich the same argument by divers examples But for that he would not have us thinke that he extolled dumbe beasts above man and woman he observeth and setteth downe verie well the difference that is of amities discoursing in good and modest tearmes as touching the generation and nouriture of children and briefly by the way representeth unto us the miserable entrance of man into this race upon earth where he is to runne his course Which done he proveth that the nourishing of infants hath no other cause and reason but the love of fathers and mothers he discovereth the source of this affection and for a conclusion sheweth that what defect and fault soever may come betweene and be medled among yet it can not altogether abolish the same OF THE NATURALL LOVE OR KINDNES OF PARENTS to their children THat which mooved the Greeks at first to put over the decision of their controversies to forraine judges and to bring into their countrey strangers to be their Umpires was the distrust and diffidence that they had one in another as if they confessed thereby that justice was indeed a thing necessarie for mans lite but it grew not among them And is not the case even so as touching certaine questions disputable in Philosophie for the determining whereof Philosophers by reason of the sundry and divers opinions which are among them have appealed to the nature of brute beasts as it were into a strange city and remitted the deciding thereof to their properties and affections according to kinde as being neither subject to partiall favour nor yet corrupt depraved and polluted Now surely a common reproch this must needs be to mans naughtie nature and leawd behaviour That when we are in doubtfull question concerning the greatest and most necessary points perteining to this present life of ours we should goe and search into the nature of horses dogs and birds for resolution namely how we ought to make our marriages how to get children and how to reare and nourish them after they be borne and as if there were no signe in maner or token of nature imprinted in our selves we must be faine to alledge the passions properties and affections of brute beasts and to produce them for witnesses to argue and prove how much in our life we transgresse and go aside from the rule of nature when at our first beginning and entrance into this world we finde such trouble disorder and confusion for in those dumbe beasts beforesaid nature doth retaine and keepe that which is her owne and proper simple entire without corruption or alteration by any strange mixture wheras contrariwise it seemeth that the nature of man by discourse of their reason and custome together is mingled and confused with so many extravagant opinions and judgements fet from all parts abroad much like unto oile that commeth into perfumers hands that thereby it is become manifolde variable and in every one severall and particular and doeth not retaine that which the owne indeed proper and peculiar to it selfe neither ought we to thinke it a strange matter and a woonderfull that brute beasts void of reason should come neerer unto nature and follow her steps better than men endued with the gift of reason for surely the verie senselesse plants heerein surpasse those beasts beforesaid and observe better the instinct of nature for considering that they neither conceive any thing by imagination nor have any motion affection or inclination at all so verily their appetite such as it is varieth not nor stirreth to and fro out of the compasse of nature by meanes whereof they continue and abide as if they were kept in and bound within close-prison holding on still in one and the same course and not stepping once out of that way wherein nature doth leade and conduct them as for beasts they have not any such great portion of reason to temper and mollifie their naturall properties neither any great subtiltie of sense and conceit nor much desire of libertie but having many instincts inclinations and appetites not ruled by reason they breake out by the meanes thereof other-whiles wandering astray and running up and downe to and fro howbeit for the most part not very farre out of order but they take sure holde of nature much like a ship which lieth in the rode at anchor well may she daunce and be rocked up and downe but she is not caried away into the deepe at the pleasure of windes and waves or much after the maner of an asse or hackney travelling with bit and bridle which go not out of the right streight way wherein the master or rider guideth them whereas in man even reason herselfe the mistresse that ruleth and commandeth all findeth out new cuts as it were and by-waies making many starts and excursions at her pleasure to and fro now heere now there whereupon it is that she leaveth no plaine and apparant print of natures tracts and footing Consider I pray you in the first place the mariages if I may so terme them of dumbe beasts and reasonlesse creatures and namely how therein they folow precisely the rule and direction of nature To begin withall they stand not upon those lawes that provide against such as marrie not but lead a single life neither make they reckoning of the acts which lay a penaltie upon those that be late ere they enter into wedlocke like as the citizens under Lycurgus and Solon who stood in awe of the said statutes they feare not to incurre the infamie which followed those persons that were barren and never had children neither doe they regard and seeke after the honours and prerogatives which they atteined who were fathers of three children like as many of the Romains do at this day who enter into the state of matrimonie wedde wives 〈◊〉 beget children not to the end that they might have heires to inherit their lands and goods 〈◊〉 that they might themselves be inheritors capable of dignities immunities But to proceed unto more particulars the male afterwards doth deale with the female in the act of generation not at all times for that the end of their conjunction and going together is not grosse pleasure so much as the engendring of young and the propagation of their kinde and therefore at a certeine season of the yeare to wit the very prime of the spring when as the pleasant winds so apt for generation do gently blow and the temperature of the aire is friendly unto breeders commeth the female full lovingly and kindly toward her fellow the male even of her owne accord and motion as it were trained by the hand of that secret instinct and desire in nature and for her owne part she doth what
they be very engenious and witty mary in every plot they cannot avoid the note of bald devices affected curiositie in their inventions Like as therefore he that painted Apollo with a rocke upon his head signified thereby the day-breake the time a little before sunne rising even so a man may say that these frogs doe symbolize and betoken the season of the Spring at what time as the Sunne begins to rule over the aire and to discusse the winter at least waies if we must according to your opinion understand the Sunne and Apollo to be both one god and not twaine Why quoth Serapion are you of another minde and doe you thinke the Sunne to be one Apollo another Yes mary doe I quoth he as well as that the Sunne and Moone do differ Yea and more than so for the Moone doth not often nor from all the world hide the Sunne whereas the Sunne hath made all men together for to be ignorant of Apollo diverting the minde and cogitation by the meanes of the sense and turning it from that which is unto that which appeareth onely Then Seripion demanded of those Historians our guides and conductors what was the reason that the forsaid cell or chappell was not intitled by the name of Cypselus who dedicated it but called the Corinthians chappel And when they held their peace because as I take it they knew not the cause I began to laugh thereat And why should we thinke quoth I that these men knew or remembered any thing more being astonied and amased as they were to heare you fable and talke of the meteors or impressions in the aire For even themselves we heard before relating that after the tyranny of Cypselus was put downe and overthrowen the Corinthians were desirous to have the inscirption as well of the golden statue at Pisa as of this cell or treasure house for to runne in the name of their whole city And verily the Delphians gave and granted them so much according to their due desert But for that the Elians envied them that priviledge therefore the Corinthians passed a publicke decree by vertue whereof they excluded them from the solemnity of the Isthmian games And heereof it came that never after that any champion out of the territorie of Elis was knowen to shew himselfe to doe his devoir at those Isthmicke games And the massacre of the Molionides which Hercules committed about the city of Cleonae was not the cause as some doe thinke why the Elians were debarred from thence for contrariwise it had belonged to them for to exclude and put by others if for this they had incurred the displeasure of the Corinthians And thus much said I for my part Now when we were come as far as to the hall of the Acanthians and of Brasidas our discoursing Historians and expositours shewed us the place where sometimes stood the obelisks of iron which Rhodopis the famous courtisan had dedicated Whereat Diogenianus was in a great chafe and brake out into these words Now surely quoth he the same city to their shame be it spoken hath allowed unto a common strumpet a place whether to bring and where to bestow the tenth part of that salarie which she got by the use of her body and unjustly put to death Aesope her fellow servant True quoth Serapion but are you so much offended hereat cast up your eie and looke aloft behold among the statues of brave captaines and glorious kings the image of Mnesarete all of beaten gold which Crates saith was dedicated and set up for a Trophae of the Greeks lasciviousnesse The yong gentleman seeing it Yea but it was of Phryne that Crates spake so You say true quoth Serapion for her proper name indeed was Mnesarete but surnamed she was Phryne in meriment because she looked pale or yellow like unto a kinde of frogge named in Greeke Phryne And thus many times surnames doe drowne and suppresse other names For thus the mother of king Alexander the great who had for her name at first Pollyxene came afterwards to be as they say surnamed Myrtale Olympias and Stratonice And the Corinthian lady Eumetis men call unto this day after her fathers name Cleobuline and Herophile of the city Erythre she who had the gift of divination and could skill of prophesie was afterwards in processe of time surnamed Sibylla And you have heard Grammarians say that even Leda her selfe was named Mnesinoe and Orestes Achaeus But how thinke you quoth he casting his eie upon Theon to answere this accusation as touching Phryne Then he smiling againe In such sort quoth he as I will charge and accuse you for busying your selfe in blaming thus the light faults of the Greeks For like as Socrates reprooved this in Calltas that gave defiance onely to sweet perfumes or pretious odors for he liked well enough to see the daunces and gesiculations of yong boies and could abide the sight of kissing of pleasants buffons and jesters to make folke laugh so me thinks that you would chase and exclude out of the temple one poore silly woman who used the beauty of her owne body haply not so honestly as she might and in the meane time you can abide to see god Apollo environed round about with the first fruits with the tenth and other oblations arising from murders warres and pillage and all his temple throughout hanged with the spoiles and booties gotten from the Greeks yea and are neither angry nor take pity when you reade over such goodly oblations and ornaments these most shamefull inscriptions and titles Brasidas and the Acanthians of the Athenian spoiles the Athenians of the Corinthians the Phocaeans of the Thesalians the Oraneates of the Sicyonians and the Amphyctions of the Phocaeans But peradventure it was Praxiteles alone who was offensive unto Crates for that he had set up a monument there of his owne sweet heart which he had made for the love of her whereas Crates contrariwise should have commended him in that among these golden images of kings and princes he had placed a courtisan in gold reproching thereby and condemning riches as having in it nothing to be admired and nothing venerable for it well beseemeth kings and great rulers to present Apollo and the gods with such ornaments and oblations as might testifie their owne justice their temperance and magnanimity and not make shew of their golden store and abundance of superfluous delicates whereof they have their part commonly who have lived most shamefully But you alledge not this example of Croesus quoth another of our historians directours who caused a statue in gold to be made set up here of his woman-baker which he did not for any proud and insolent ostentation of his riches in this temple but upon an honest just occasion for the report goeth that Alyattes the father of this Croesus espoused a second wife by whom he had other children whom hereared and brought up This lady then purposing secretly to take
away the life of Croesus gave unto the baker aforesaid poison willing her when she had tempered it with dough and wrought it into bread to serve the same up unto Croesus But the woman gave secret intelligence hereof unto Croesus and withall bestowed the poisoned bread among the children of this step dame In regard of which demerit Croesus when he came to the crowne would acknowledge and require the good service which this woman had done with the testimony as it were of this god himselfe wherein he did well and vertuously And therefore quoth he meet it is and seemly to praise and honor highly such oblations if any have beene presented and dedicated by cities upon semblable occasions like as the Opunitians did For when the tyrants of the Phocaeans had broken and melted many sacred oblations both of golde and silver and thereof coined money which they sent and dispersed among the cities the Opuntians gathered as much silver as they could wherewith they filled a great pot sent in hither and made thereof an offering to Apollo And I verily for my part doe greatly comend those of Smyrna and Apollonia for sending hither certeine corne-eares of gold in token of harvest and more than that the Eretrians and Magnesians for presenting this god with the first fruits of their men women recognising thereby him to be the giver not only of the fruits which the earth yeeldeth but also of children as being the authour of generation and the lover of mankind But I blame the Megarians as much for that they onely in maner of all the Greeks caused to be erected here the image of this our god with a lance in his hand after the battell with the Athenians who upon the defeature of the Persians held their city in possession and were by them vanquished in fight and disseized thereof againe And yet true it is that these men afterward offered unto Apollo a golden plectre wherewith to play upon his Cittern or Viole having heard as it should seeme the Poet Scythinus speaking of the said instrument Which Don Apollo faire and lovely sonne Of Jupiter doth tune in skilfull wise As who is wont of all things wrought and done All ends with their beginnings to comprise And in his hand the plectre bright as golde Even glittering raies of shining Sun doth holde Now when Serapion would have said somewhat els of these matters A pleasure it were quoth the stranger to heare you devise and discourse of such like things but I must needs demand the first promise made unto me as touching the cause why the Prophetesse Pythia hath given over to make answere any longer by oracle in verse and meetre and therefore if it so please you let us surcease visiting the rest of these oblations and ornaments and rather sit we downe in this place for to heare what can be said of this matter being the principall point and maine reason which impeacheth the credit of this oracle for that of necessitie one of these two things must needs be either that the Prophetesse Pythia approcheth not neere enough to the very place where the divine power is or els that the aire which was woont to breathe and inspire this instinct is utterly quenched and the puissance quite gone and vanished away When we had fetched therefore a circuit about we sat us downe upon the tablements on the South side of the temple nere unto the chappell of Tellus that is to say the Earth where we beheld the waters of the fountaine Castilius and the temple of the Muses with admiration in such sort as Boethus incontinently said that the very place it selfe made much for the question and doubt mooved by the stranger For in olde time quoth he there was a temple of the Muses even there from whence the river springs insomuch as they used this water for the solemne libations at sacrifices according as Simonides writeth in this wise Where water pure is kept in basons faire Beneath of Muses with their yellow haire And in another place the same Simonides with a little more curiositie of words calling upon Cleio the Muse saith she is the holy keeper The sacred ewres who doth superintend Whereby from lovely fountaine do deseend Those waters pure which all the world admires And thereof for to have a taste desires As rising from those caves propheticall That yeeld sweet odors most mirificall And therefore Eudoxus was much overseene to beleeve those who gave out that this was called the water of Styx But in trueth they placed the Muses as assistants to divination and the warders thereof neere unto that riveret and the temple of Tellus aforesaid whereunto apperteined the oracle whereby answeres were rendred in verse and song And some there be who say that this heroique verse was first heard here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say You pretie Bees and birds that sing Bring hither both your wax and wing at what time as the oracle being forsaken and destitute of the god Apollo lost all the dignity and majesty that it had Then Serapion These things indeed quoth he ô Boethus are more meet and convenient for the Muses For we ought not to fight against God nor together with prophesie and divination take away both providence and divinitie but to seeke rather for the solution of those reasons which seeme to be contrary thereto and in no wise to abandon and cast off that faith and religious beliefe which hath in our countrey time out of minde passed from father to sonne You say very well and truely quoth I good Serapion for we despaire not of Philosophie as if it were quite overthrowen and utterly gone because Philosophers beforetime pronounced their sentences and published their doctrines in verse as for example Orpheus Hesiodus Parmenides Xenophanes Empedocles Thales and afterwards ceased and gave over to versifie all but your selfe for you have into Philosophie reduced Poetrie againe to set up aloud and loftie note for to incite and stirre up yoong men Neither is Astrologie of lesse credite and estimation because Aristarchus Timochares Aristyllus and Hipparchus have written in prose whereas Eudoxus Hesiodus and Thales wrote before them in verse of that argument at leastwise if it be true that Thales was the author of that Astrologie which is ascribed unto him And Pindarus himselfe confesseth that he doubted greatly of that maner of melodie which was neglected in his daies wondering why it was so despised For I assure you it is no absurd thing nor impertinent to search the causes of such mutations But to abolish all arts and faculties if haply somewhat be changed or altered in them I hold neither just nor reasonable Then came in Theon also with his vie adding moreover saying that it could not be denied but that in truth herein there have bene great changes mutations how beit no lesse true it is that even in this very place there have bene many oracles answers delivered in prose