sober countenance better conceiveth and reteineth the good things uttered and withall hath more leasure to marke observe and discerne that which is either unprofitable or false He sheweth himselfe besides to be a lover of the trueth and is not taken for a litigious quareller a rash wrangler or abitterbrawler And therefore some there be who not unaptly say That we ought no lesse but rather more to void out of the minds of yoong men that presumption and foolish opinion which they have of their owne selves than to rid and exclude the winde and aire out of leather bagges or bladders wherewith they are puft and blowen up if we meane to infuse and put any good thing into them for otherwise if they be still full of that swelling winde of arrogancie and overweening of themselves they will never receive and admit any goodnesse Moreover envie accompanied with a maligne eie and ill will is good in no action whatsoever where it is present but as it is an impediment and hinderance to all honest causes so it is the woorst counsellor and assistant that he can have who would be an auditor making all those things that be profitable and for his benefit to seeme odious unpleasant harsh to the eare and hardly admitted for that the nature of envious persons is to take more pleasure in any thing else than in that which is well spoken And verily whosoever repineth and is vexed at the heart to see others rich beautifull or in authoritie is onely envious for greeved he is at the welfare of others but he that taketh discontentment in hearing a wise and sententious speech is offended with the good of his owne selfe for like as the light is a benefit to them that see even so is speech unto the hearers if they will embrace and entertaine the same As for those kinds of envie which arise in regard of other things there be some naughtie passions and vitious conditions of the minde besides that breed and ingender them but that maner of envie which is conceived against them that speake excellently well springeth from a certeine important desire of vaine glorie and unjust ambition which will not suffer him that is so indisposed to give eare and attend unto the words spoken but troubleth disquieteth and distracteth the minde and understanding both to consider at one instant his owne state and sufficiencie whether it be inferior to the conceit and eloquence of the speaker and also to regard and looke upon the countenance of other hearers whether they take contentment and are in admiration of him that maketh the speech yea and withall is happly he be praifed the same minde is woonderfully galled and amazed angrie and ready to fall out with all that be present in case they approove his speech with applanse Herewith it letteth slip also and rejecteth the matter and good sayings that were delivered already for that the remembrance thereof is unsaverie and unpleasant and still he is disquieted and wotteth not what to do hearing out the rest with feare and trembling list haply they should be better than the former never so desirous that the speakers should hasten to an end and have done as when they discourse and speake best Now when the Sermon is ended and the auditorie dissolved what doth this envious spirit then not ruminate be you sure nor consider of the reason and matter delivered but he stirreth the affections and opinions striaghtwaies and gathereth voice as it were in a scrutinie of the audience If he meet with any that give out good words to the praise of the Preacher them hee avoideth and fleeth from as if he were in a furious fit of madnesse hapneth he upon such as finde fault and be ready to misconstrue and prevert the words that were spoken to the woorst sense these are they whom hee loveth a life to them he runneth and with them hee sorteth and keepeth companie But say that he finde none of that disposition so as he can not wrest any words to a wrong construction then he falleth to make comparisons and to set against him others yoonger than he who of the same theame have discoursed better with more plausible utterance and greater sorce of eloquence he never ceaseth nor giveth over corrupting misinterpreting and disgracing the whole speech untill he have made the same altogether unprofitable and without any edificat at all to his owne selfe It behooveth therefore that he who desireth to heare take truce for the time with ambition to the end that hee may give eare with patience and mildnesse unto him that maketh an oration or sermon and cary himselfe no otherwise than if he were admitted to some sacred and festival banket or an invited guest to the first frmits of a solemne sacrifice praising his eloquence when he hath spoken well and sufficiently to the piint in any matter accepting favourably and in best part his good will to deliver and communicate to others such things as he knew and to perswade his hearers with those reasons and motives which had induced and perswade himselfe Neither must our auditours make this reckoning and conclusion That whatsoever hath beene singularly well delivered by the speaker ought to be ascribed to chance and fortune as if he hada let fall his words at aventuer but impute the same to his diligence labour and art yea and he ought to imitate the same with a kinde of zeale and admiration But whereas he hath faulted and done amisse it is the part of an hearer to bend his minde and consider well and circumspectly what might the cause and occision be of such errour For like as accoding to Xenophon good houshoulders know how to make profit and use aswell of their enemies as their friends even so they that be vigilant and attentive hearers take good not onely by them that speake well but by those also that misse and faile of their purpose for barren triviall and stale invention improper vaine and unsignificant words forced and follish figures abrupt fond and unseemly breakings foorth with joy to some praise and such like impertinences or defects which often times besall unto them that speake in publike place are sooner espied by us that are hearers than observed by themselves who are the speakers And therefore we are to transferre the inquisition and correction of any such fault from them to our selves by examining whether we also may not fault like wise before we be aware For there is nothing in the world more easie than for a man to blame and reprehend his neighbour but such a reprehension verily is vaine and unprofitable unlesse it have a reference to correct and amend the like errours in himselfe In which regard every one ought to be ready in this case according to the advertisement of Plato to say into himselfe Am not I also such an one or doe not I the semblable otherwhiles For even as we see our owne eies shining within the ball or apple or
nature nothing meeke milde and patient giveth warning unto Priamus to be quiet and not to provoke him in these wordes Take heed old father I thee reed how thou my choler moove I minded am thy sonne to yeeld For why from Iove above A messenger hath warn'd me so Beware Gray-beard I say Least that my tent will not thee save but foorthwith I thee slay Although in humble wise thou come with suppliants habit dight And so I do transgresse Ioves will and breake the lawes of right Who also after he had washed the corps of Hector and wound it within Funerall clothes bestowed the same with his owne hands in the chariot before that Priamus his father should see it so misused as it was For feare least when he saw his sonne so us angled and beraid In griefe of heart old father he should not himselfe be staid But with hot words Achilles moove in him to sheath his sword Without regard of Iupiter his hests his will and word For when a man is apt and prone to anger as being of nature hot rough and cholericke to know himselfe so given and therewith to prevent decline and avoid all occasions of yre and by the guidance of reason to hold of in such sort that even as it were against his will he shall not fall into any passionato sits is a 〈◊〉 of great wisedome and singular providence After the same manner ought he that is given 〈◊〉 wine to be armed against drunkennesse he also that is by nature amorous should thus withstand wanton love Like as Agesilaus who would not abide to be kissed of a beautifull yoong boy comming toward him and Cyrus who durst not so much as set his eie upon faire Panthea Whereas contrariwise those that be ill nourtured and badly brought up seeke all meanes and occasions to kindle and enflame their foolish affections ministring matter thereto as fewell unto fire casting themselves headlong and that wilfully into those vices whereunto they are most prone and ready to fall by nature But Vlysses not onely brideled and repressed his ownd choler when he was chafed but also perceiving by some words of Telemachus his sonne that he was angrie and hatefully bent against lewd persons he laboured to appease and mittigate his moode he dealt with him before hand willing and commanding him to be quiet to forbeare and have patience My sonne if that by word or deed In mine owne house they me abuse Bite in thine anger I thee reed See thou induxe and patience use Nay if they draw me by the foot And out of doores me drag anone Or their sharpe arrowes at me shoot See all say nought what ever is done For like as men use not to bridle their horses when they be running in a race but before they begin their course even so they that hardly can digest indignities and upon occasion offered are quickly angrie ought first to be praeoccupate with reason and being thus prepared before-hand to bring them to the combat Over and besides a yoong man must not negligently passe over the bare words as hee readeth And yet I speake not this as though I would have him play upon them as Cleanthes did who making semblance to interpret and expound words would otherwhiles cavill and make sport For where as we reade in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would have us to reade these two last words in one by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if forsooth the aire which by exhalation is elevated and doth rise from the earth should therefore be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysippus likewise many times comes in with his bald reasons without all grace and this he doeth not in jest and meriment but he would seeme to devise reasons subtilly and so forceth divers words impertinently as namely when he wresteth these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this sense as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie one that was eager and quicke in disputation or argument surpassing others in force of eloquence It were better for us to leave these nice subtilties of words and syllables unto Grammarians for to be scanned and to consider more neerely other observations which as they yeeld greater profit so they cary with them more probabilitie and likelihood of trueth and namely to picke some good out of these verses Most crosse unto my minde it is For taught I am proësseiwis Also Full well he knew to every wight To shew himselfe a curteous knight For hereby he declareth evidently that valour and fortitude is gotten by teaching as also he is of opinion That to be milde affable and kinde to every man is a gracious vertue proceeding from science and reason whereupon he exhorteth us not to be carelesse of our selves but to learne good and honest things by giving eare unto our teachers for that cowardise follie and perverse incivilitie be the defects of learning and are meere ignorance indeed Hereto accordeth very well that which the same Poet Homer saith of Iupiter and Neptune Beholde one father both they had and countrey one them bread But Iupiter was former borne and had the wiser head He declareth hereby that wisedome is a most divine and princely qualitie wherein he placeth the sovereigne and highest excellencie of Iupiter as esteeming all other good parts to accompanie that sovereigne and heavenly vertue We are likewise to acquaint a yoong man to heare and that with no heavie and dull eare but attentively and with a vigilant minde these other verses Right wise he is and wot you well A lie for no good will he tell Also Antilochus reputed aye for wise you are to blame My steeds to hurt mine honour eke thus for to staine with shame Likewise You a woorthy knight to speake so foolishly I would have said you had in wait past all men verily These sentences import thus much That wise men will never speake untrueths neither will they in battell behave themselves as cowards and use deceit in fight ne yet charge unjust imputations upon others without reason Also when the Poet saith that he through his folly suffered himselfe to be induced perswaded to breake the truce and league he sheweth plainly That he thinketh a wise man will in no wise commit unrighteousnesse The like may of a yoong man be taught as touching continencie and chastitie especially if he consider well these verses K. Proetus wife Dame Antea him lov'd and woed soone For to embrace her secretly and lie with her anone But never would he yeeld thereto Belleryphon was wise And in his heart he never let such thoughts for to arise As also these Dame Clytemnestro first was chaste and wanton tricks rejected All while she was by reason led and wisdomes lore directed In these places we see that the Poet attributeth the cause of continency and pudicitie unto wisedome Furtherward in those exhortations whereby capitaines use to encourage their
likewise under it all other profane authors out of which a minde that is not corrupt may gather profit so they be handled wisely and used with discretion To which effect Plutarch delivereth in this treatise good precepts And after he hath shewed generally that in Poesie there is delight and danger withall he refuteth briefly those who flatly condemne it Then as he proceedeth to advertise that this ground and foundation is to be laide namely that poëts are liers he describeth what their fictions be how they ought to be considered and what the scope and marke is whereat Poë sie doth aime and shoot After wards he adviseth to weigh ponder well the intention of Poëts unto which they addresse accommodate their verses to beware of their repugnanits and contradictions and to the ende that we be not so soone damnified by any dangerous points which they deliver one after another to oppose against them the opinions and counsels of other persons of better marke Which done he addeth moreover and saith That the sentences intermingled here and there in Poëts do reply sufficiently against the evill doctrine that they may seeme to teach elsewhere also in taking heed to the diverse significations of words to be rid and freed from great encumbrances and difficulties discoursing moreover how a man may make use of their descriptions of vices and vertues also of the words and deeds of those personages whom they bring in searching unto the reasons and causes of such speeches and discourses thereout to draw in the end a deeper sense and higher meaning reaching even to Morall philosophie and the gentle framing of the minde unto the love of vertue And for that there be some hard and difficult places which like unto forked waies may leave the mindes of the Readers doubtfull and in suspense he sheweth that it is an easie matter to apply the same well and that withall a man may reforme those sentences ill placed and accommodate them to many things And in conclusion framing this discourse to his principall intention hetreateth how the praises and dispraises which Poëts attribute unto persons are to be considered and that we ought to confirme all that which we finde good in such authors by testimonies taken out of Philosophie the onely scope whereunto yoong men must tend in reading of Poëts READING AND HEARING of Poemes and Poets THat which the Poet Philoxenus said of flesh that the sweetest is that which is least flesh of fish likewise that the most favorie is that which is least fish let us O Marcus Sedatus leave to be decided and judged by those who as Cato said had their palats more quicke and sensible than their hearts But that yoong men take more pleasure in those Philosophicall discourses which favour least of Philosophie and seeme rather spoken in mirth than in earnest and are more willing to give care thereto and suffer themselves more easily to be led and directed thereby is a thing to us notorious and evident For we see that in reading not onely Aesops fables and the fictions of Poets but also the booke of Heraclides entituled Abaris and that of Ariston named Lycas wherein the opinions of Philosophers as touching the soule are mingled with tales and feigned narrations devised for pleasure they be ravished as one would say with great contentment and delight And therefore such youthes ought not onely to keepe their bodies sober and temperate in the pleasures of meate and drinke but also much more to accustome their minds to a moderate delight in those things which they heare and read using the same temperately as a pleasant and delectable sauce to give a better and more favorie taste to that which is healthfull holsome and profitable therein For neither those gates that be shut in a city do guard the same and secure it for being forced and won if there be but one standing open to receive and let in the enimies nor the temperance and continencie in the pleasures of other senses preserve a yoong man for being corrupted and perverted if for want of forecast and heed taking he give himselfe to the pleasure onely of the care But for that the hearing approcheth neerer to the proper seat of reason and understanding which is the braine so much the more hurt it doth unto him that receiveth delectation thereby if it be neglected and not better heed taken thereto Now forasmuch haply as it is neither possible nor profitable to restraine from the reading and hearing of Poemes such yoong men as are of the age either of my soone Soclarus or of your Cleander let us I praie you have a carefull eie unto them as standing more in need of a guide now to direct them in their readings then they did in times past to stay and dade them when they learned to go This is the reason that me thought in dutie I was bound to send unto you in writing that which not long since I discoursed of by mouth as touching the writings of Poets to the end that you may reade it your selfe and if you find that the reasons therein delivered be of no lesse vertue efficacie than the stones called Amethysts which some take before and hang about their necks to keepe them from drunkennesse as they sit at bankets drinking wine merily you may impart and communicate the same to your sonne Cleander to preoccupate and prevent his nature which being not dull and heavie in any thing but every way quicke lively and pregnant is more apt and easie to be led by such allurements In Polypes head there is to be had One thing that good is and another as bad for that the flesh thereof is pleasant and favorie enough in taste to him that feedeth thereupon but as they say it causeth troublesome dreames in the sleepe and imprinteth in the fantasie strange and monstrous visions Semblablie there is in Poesie much delectation and pleasure enough to entertaine and feed the understanding and spirit of a yoong man yet neverthelesse hee shall meet with that there which will trouble and cary away his minde into errours if his hearing be not well guided and conducted by sage direction For verie well and fitly it may be said not onely of the land of Aegypt but also of Poetrie Mixed drugs plentie as well good as bad Med'cines and poisons are there to be had which it bringeth foorth and yeeldeth to as many as converse therein Likewise Therein sweet loue and wantonnesse with dalliance you shall finde And sugred words which do beguile the best and wisest minde For that which is so deceitfull and dangerous therein toucheth not at all those that be witlesse sots fooles and grosse of conceit Like as Simonides answered upon a time to one who demanded of him Why he did not beguile and circumvent the Thessalians aswell as all other Greeks Because quoth he they are too sottish for me to deale withall and so rude that I can not skill of deceiving them
Gorgias also the Leontine was woont to say of a Tragedie That it was a kinde of deceit whereby he that deceived became more just than he who deceived not and he that was deceived wiser than another who was not deceived What is then to be done Shall we constraine our youth to goe aboord into the Brigantine or Barke of Epicurus to saile away and flie from Poetrie by plastring and stopping their eares with hard and strong waxe as Vlisses sometimes served those of Ithaca or rather by environing and defending their judgement with some discourse of true reason as with a defensative band about it to keepe and guard them that they be not caried away with the allurements of pleasure unto that which might hurt them Shall we reforme and preserve them For sure Lycurgus though he was The valiant sonne of stout Dryas shewed himselfe not wise nor well in his wits when he went throughout his whole realme and caused all the vines to be cut downe and destroied because he saw many of his subjects troubled in their braines and drunken with wine whereas he should rather have brought the nymphes which are the spring waters neerer and keepe in order that foolish furious and outragious god Bacchus as Plato saith with another goddesse that was wise and sober For the mingling of water with wine delaieth and taketh away the hurtfull force thereof but killeth not withall the holsome vertue that it hath Even so we ought not to cut off nor abolish Poetrie which is a part and member of the Muses and good literature But when as the straunge fables and Theatricall fictions therein by reason of the exceeding pleasure and singular delight that they yeeld in reading them do spred and swell unmeasurably readie to enter forcibly into out conceit so farre as to imprint therein some corrupt opinions then let us beware put foorth our hands before us keepe them backe and staie their course But where there is a Grace and Muse met togither that is to say delight conjoigned with some knowledge and learning where I say the attractive pleasure and sweetenesse of speech is not without some fruit nor void of utilitie there let us bring in withall the reason of Philosophie and make a good medly of pleasure and profit together For as the herbe Mandragoras growing neere unto a vine doth by infusion transmit her medicinable vertue into the wine that commeth of it and procureth in them that drinke afterwards thereof a more milde desire and inclination to sleepe soundly Even so a Poëme receiving reasons and arguments out of Philosophie and intermingling the same with fables and fictions maketh the learning and knowledge therein conteined to be right amiable unto yoong men and soone to be conceived Which being so they that would be learned and Philosophers indeed ought not to reject and condemne the works of Poetrie but rather search for Philosophie in the writings of Poëts or rather therein to practise Philosophie by using to seeke profit in pleasure and to love the same otherwise if they can finde no goodnesse therein to be displeased and discontented and to fall out therewith And truely this is the very beginning of knowledge and learning for according to the Poët Sophocles Lay well thy ground what ever thou intend For a good beginning makes an happie end First and formost therefore the yoong man whom we would induct and traine to the reading of Poësie ought to have nothing in his heart so well imprinted nor so readie at hand as this common saying Poets all to say a sooth Are Liers stout and speake untruth And verily as Poets sometimes lie wilfully so otherwhiles they do it against their wils wilfully and of purpose for that being desirous to tickle and please the eares a thing which most Readers desire and seeke after they thinke that simple and plaine veritie is more austere for that purpose then leasing For truth recounting a thing as it was done keepeth to it still and albeit the issue and the end thereof haply be unpleasant yet neverthelesse she goeth not aside but reporteth it outright whereas a tale or lie devised for delight quickly diverteth out of the way and soone turneth from a thing which greeveth unto that which is more delightsome For there is no song in time and metre no trope or figuratiue speech no lostie stile no metaphor so fitly borowed no harmonie no composition of words how smoothly soever they run that carieth the like grace and is either so attractive or retentive as a fabulous narration well couched artificially enterlaced and aptly delivered But as a picture drawen to the like the colour is more effectuall to moove affect our sense then the simple purtraying and first draught by reason of a certaine resemblance it hath to the personage of man or woman which deceiveth our judgement Even so in Poëmes a lie intermingled with some probabilitie and like lihood of a truth doth excite and stirre more yea and please better by farre than all the arte and studie that a man is able to employ either in composing excellent verses or enditing any polished prose without enterlarding fables and sictions Poëticall Whereupon it came to passe that Socrates who all his life time made great profession to be a desender and mainteiner of the truth being minded upon a time to take in hand Poetrie by occasion of certeine dreames and visions appeering unto him in his sleepe in the enterprise whereof finding himselfe to have no aptnesse nor grace at all in devising lies did into verse certaine fables of Aesope supposing verilie there could be no Poësie where there were no lies Many sacrifices we know to have beene celebrated without piping and dauncing But never was there knowen any Poetrie but it was grounded upon some vaine fables loud leasing The verses of Empedocles and Parmemdes the booke of Nicander entituled Thersara where he treateth of the biting and stinging of venemous serpents and of their remedies The morall sentences of Theognis are writings which borrow of Poetrie their lostinesse of stile and measure of syllables to beare them up mounted on high to avoid the base foote pace as it were of prose When as we read therefore in Poeticall compositions any strange and absurd thing as touching the Gods demy-gods or vertue spoken by some worthy personage of great renowne he that beleeveth such a speech and receiveth it as an undoubted truth wandereth in error and is corrupted in opinion but he that ever and anon remembreth and setteth before his cies the charmes and illusions that Poetrie ordinarily useth in the invention of lying fables and estsoones blesse himselfe and say thus thereto O queint device ô slie and crafiiegin more changeable than spotted Ounces skin Why jestest thou and yet thy browes doest knit deceiving me yet seem'st to teach me wit He I say shall never take harme nor admit into his understanding any evill impression but reprechend and reproove himselfe when he
like elegant answere Bion is reported to have made unto Theognis For when Theognis came out with these verses A man held downe with povertie can nothing do or say For why his tongue wants libertie and somewhat doth it stay Bion hearing them How commeth it then to passe quoth he that thou thy selfe being but a beggar keepest such a prating as thou doest and with thy vaine babling and garrulitie troublest our eares Moreover we must not in any wise omit and let passe the occasions which are ministred out of the words and sentences either adjoyning or intermingled with those speeches for to reforme and correct the same But like as Physicions are of opinion that notwithstanding the greene Flies Cantharides be of themselves venemous and a deadly poison yet their wings and feete are helpefull and holsome yea and of vertue to frustrate and kill the malice of the said flies even so in the Poemes and writings of Poets if there be one Nowne or Verbe hanging to a sentence that we feare will do harme which Nowne or Verbe may in some sort weaken the said hurtfull force we are to take hold thereof and to stand upon the signification of such words more at large as some do in these verses This honour due to wretched men we keepe Our haire to cut and over them to weepe As also in these We men Alas most miserable live In paine and griefe this lot the gods do give For the Poet doth not simply affirme that the gods have predestinate all men simply to live in woe sorrow but this he speaketh of foolish and witlesse folke who being ordinarily lewd and naught and therefore miserable and wretched for their wickednes he is woont to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another way there is besides to turne the doubtfull and suspected sentences in poeticall writings to the better sense which otherwise might be construed in the worse part namely by interpreting words to the signification wherein they are usually taken wherein it were better to exercise a yong man than in the interpretations of obscure termes which we call Glosses And verily a point this is favouring of great learning and full besides of delectation as for example To know how the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Poëts signifieth is as much to say as ill death or a bad end for that the Macedonians use to call death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likewise the Aeolians do terme victorie which is atchieved by long suffering continuall perseverance and abiding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also among the Dryopians those be named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who with other are called Daemones i. Saints or Heavenlie wights Furthermore it is not onely expedient but necessarie also if we would receiue good and not harme by the reading of Poets to know certeinly how and in what signification they take the proper names of gods as also the appellative words of good and evill things Likewise what they meane by the vocables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the soule or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. fatall destinie Namely whether these termes be taken by them in one sence or have many significations The same is to be said of many other words besides for example sake this Nowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somtimes signifieth an aedisice or dwelling house as when Homer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the house built with an highroofe otherwhiles it betokeneth goods and substance as in this piece of a verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My house is eaten i. My goods are wasted and consumed Also this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in one place for life as namely in these verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Neptune with his haire so blacke enyving him long life Despightfully his daies cut short and ended all the strife But in another for goods and riches to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meane while do others spend my goods Semblably the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall finde put for to fret be discontented and ill apaied as when the Poet writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which said she seemed male-content And wounded so away she went And yet it is used sometime for to joy and vaunt as namely in the same Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And do you brag and boast so much in deed Poore Irus that you beat in beggers weed In like sort the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either to moove or stirre with great violence as in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A whale out of th' Atlanticke sea we might descrie from land Most forcibly to swimme and then to shut himselfe on land or to sit downe and take repose as for example when Sophocles saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My friends what meane you in this wise so strangely for to sit With branches dight about your heads which suppliants doe be fit Moreover it is verie pretie and commendable when a man meeteth with words of divers acceptions to make use thereof accordingly and to accommodate them to the present occasions and subject matters like as the Grammarians teach us to doe in vocables that admit sundry senses as for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You may well praise a little barke or barge But see with wares a mightie hulke you charge Here the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. to praise and yet now in this place to praise is as much to say as to refuse and reject Like as in our common and daily speech wee use to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. T' is wel or when we bid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farewel it meaning by these terms that we like not of a thing or will none of it nor accept there of And herevpon it is that some say Proserpina is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much to say as a goddesse blamed and to be found fault with This difference then and distinction in the significations of words is principally to be obserued in matters that be more serious and of greater consequence to wit in the names of gods To beginne therefore with them let us advertise and teach yoong men that Poets in using the names of gods sometimes meane thereby their very nature and essence otherwhiles they attribute the homonymie of the same names to the powers vertues which the gods do give and wherof they be the authours And here there presenteth himselfe unto me the Poet Archilochus when in his praier he saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O Vulcan king be gracious unto me And heare my praiers thus kneeling on my knee Devoutly Grant I say this my request As thou are wont to whom thou lovest best It is verie cleere and evident that he doth invocate the god Vulcan himselfe and calleth him by his proper name But when hee bewaileth
his sisters husband who perished and was drowned in the sea by which accident he wanted his due sepulture he saith that he could have borne this calamitie and misfortune the better If that his head and lovely limmes in pure white clothes iclad As doth beseeme a faire dead corps Vulcan consumed had By which word Vulcan he meaneth fire and not the god himselfe Againe when Euripides in his oth useth these words By Iove I sweare and bloodie Mars him by Who beare great sway among the stars in sky Certaine it is that he speaketh of the verie gods Iupiter and Mars But when Sophocles saith Full blind is Mars faire Dames I say and nothing he doth see But like wilde bore he havocke makes and works al miserie You must understand that he speaketh of war Like as in these verses of Homer Whose blood along Scamanders streame so deeply died in red That blacke againe it is therewith now Trenchant Mars hath shed It is meant the edge of the sword and other weapons made of brasse and steele which being so and considering that there be many other wordes of double and divers significations we ought to learne and beare in mind that the very names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie Iupiter in one place they attribute to the god himselfe in another to Fortune and oftentimes to Destiny and Fatall necessitie For when they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Iupiter who from Ida hill Do'st reigne as King and worke thy will Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Iupiter who dare avow That he can wiser be than thow Plaine it is that they meane nothing else but the god Iupiter himselfe But when they give the Denomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the causes whereupon all things depend and do say in this wise And many a stout and valiant knight who fought in pitched field Before due time there lost their lives and vitall breath did yeeld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. This was the wit of mightie Iove Who wrought all this from heaven above Surely we must understand by Iove Fatall destinie For we must not imagine that the Poët thinketh God to devise and practise any evill against men but he giveth us to understand by the way as touching the Fatall necessitie of all humaine affaires that Cities Armies and Generall Captaines are predestined to fortunate successe and victorie over their enemies if they be wise and governe their affections well But contrariwise if they be passionate and fall into errors and misdemeanors growing to quarrels and debates one against another as these did of whom the Poët spake it cannot be avoided but they shall commit many outrages breed troubles and confusion and at the last come to an unhappie end For by Fatall necessitie And Destime inevitable Bad counsels of iniquitie Bring forth fruits thereto answerable Now whereas the Poët Hesiodus bringeth in Prometheus perswading his brother Epimetheus To take no gifts in any wise Which Iupiter from heaven hath sent But them alwaies for to despise And send them backe as discontent He useth the name of Iupiter for the puissance of Fortune for by the gifts of that god meaneth the goods of Fortune to wit Riches Mariages States and Dignities and generally all outward blessings the possession where of is unprofitable unto those that know not how to use them well Esteeming therefore no better of Epimetheus than of a lewd foolish fellow he supposeth that he ought to take heed beware of prosperitie whereby he was like to receive hurt and losse yea and to come unto a mischiefe in the end Semblably when the same Poët saith Reproch no man while that you live With povertie which gods do give He understandeth hereby the gift of the gods a thing meere casuall and comming by Fortune implying thus much that those men are not be blamed and accused who by some misfortune are become poore but rather that povertie proceeding by occasion of sloth idlenes ease delicate wantonnesse wastfull and foolish expences is shame-woorthie and reprochable For Poëts and others being not acquainted with the word Fortune which as yet was not in use and knowing full well that the power of this variable and inconstant cause raunging disorderly as it did without any certaine purpose and determinate ende was mightie and could not possibly be avoided by any humaine wit reason and policie they expressed the same by the names of the gods much like as we in our daily speech and ordinary language are woont commonly to give unto divers actions and affaires to the conditions natures and maners of sundry persons to speeches and orations yea and beleeve me to men themselves the termes of Heavenly and Divine Well a very good and expedient meane this is whereby we are to reforme and correct many sentences and verses which seeme at the first sight to carrie with them any absurditie and incongruity as touching Iupiter as namely these Two tunnes within the entrie stand Of Iove his house with lots both full One hath successe and winning hand The other losses sorrow full Also As judge aloft sat Iupiter without regard of oth Or covenant and shewed signes of mischiefe to them both Likewise And then began the mischiefes all of Greekes and Trojans both For Iupiter his pleasure wrought and with ech side was wroth All this we must interpret either of Fatall destinie or of Fortune potent causes both which neither are comprehensible within our understanding nor yet evitable within the compasse of our power But where we read of anything attributed unto Iupiter which is conformable to reason hath semblance of truth and is beseeming his person there we are to thinke that the said name signifieth the god himselfe as for example Sir Hector then advaunc'd himselfe and all the ranks beside Of Greeks did brave expecting who his chalenge would abide Onely the sonne of Telamon Ajax that woorthy knight He did avoid for Iupiter unto him had a spight Also Such great affaires of mortall men Are manag'd ay by Iupiter But smaller matters now and then To pety-gods he doth refer Furthermore we ought to have a diligent eie to other words which may be turned and transferred to many things and are taken in divers senses by Poets Of which sort is the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .2 i. Vertue For by reason that vertue not only causeth men to be wise prudent just honest both in word and deed but also purchaseth ordinarily unto them honour glorie authoritie and reputation in the world therfore they give the name of Vertue unto renowme power and might like as the Olive fruit they call by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Olive tree and the Beech-mast they terme also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aswell as the Beech tree Our yong man then as he readeth in a Poet The gods before vertue have set Labour travell and painfull swet Or thus The Greeks by vertue then downe
which done he discourseth of those particular remedies which import thus much in effect That a man ought to frame and accustome himselfe either to be silent or els to speake last to avoid all hastinesse in making his answere to say nothing but that which is either needfull or civill to shun and for beare those discourses which please us most and wherein we may be scone overseene and proceed too farre to finde busie praters occupied apart from them to provide them the companie of men who are of authoritie and aged In summe to consider whether that which a man hath said be convement meet and profitable and neverthelesse to thinke alwaies of this That other-whiles a man may repent of some words spoken but never of keeping silence OF INTEMPERATE speech or Garrulitie AVery hard and troublesome cure it is that Philosophie hath undertaken namely To heale the disease of much prating for that the medicine and remedie which she useth be words that must be received by hearing and these great talkers will abide to heare no man for that they have all the words themselves and talke continually so that the first mischiefe of those who can not hold their tongue and keepe silence is this That they neither can nor will give eare to another insomuch as it is a wilfull kinde of deafenesse in men who seeme thereby to controll nature and complaine of her in that where she hath allowed them two eares she hath given them but one tongue If then Euripides said very well unto a foolish auditour of his Power I wise words and counsell what I can With all my skill into a sottish man Unneth shall I be able him to fill If holde and keepe the same he never will a man may more truely and justly say unto or rather of a prating fellow Powre I wise words and counsell what I can With all my skill unto a sottish man Unneth I shall be able him to fill In case receive the same he never will and in trueth more properly it may be said That one powreth good advertisements about such an one and beside him rather than into him so long as he either speaketh unto him that listneth not or giveth no eare unto them that speake for if a pratling fellow chance to heare some short and little tale such is the nature of this disease called Garrulitie that his hearing is but a kinde of taking his winde new to babble it foorth againe immediatly much more than it was or like a whirle-poole which whatsoever it taketh once the same it sendeth up againe very often with the vantage Within the city Olympia there was a porch or gallery called Heptaphonos for that from one voice by sundry reflections and reverberations it rendred seven ecchoes but if some speech come to the eares of a babbler and enter never so little in by and by it resoundeth againe on every side And stirres the strings of secret heart within Which should he still and not be moov'd therein insomuch as a man may well say That the conducts and passages of their hearing reach not to the braine where their soule and minde is seated but onely to their tongue by reason whereof whereas in others the words that be heard doe rest in their understanding in pratlers they void away and runne out presently and afterwards they goe up and downe like emptie vessels void of sense and full of sound Well as incurable as such seeme to be yet if it may be thought availeable to leave no experiment untried for to doe such good we may begin our cure and say thus unto a busie pratler Peace my good sonne for Taciturnitie Bring say with it much good commodity But among the rest these be the two chiefe and principall namely To heare and to be heard of which twaine our importunate talkers can attaine neither the one nor the other so unhappie they are as to be frustrate of that which they so much desire As for other passions and maladies of the soule namely Avarice Ambition Love and Voluptuousnesse they doe all of them in some sort enjoy their desire but the thing that troubleth and tormenteth these babbling fellowes most is this That seeking for audience so much as they do and nothing more they can never meet with it but every man shunneth their company and flieth away as fast as his legges will carrie him for whether men be set together in a knot sadly talking in their round chaires or walking in companie let them espie one of these pratlers comming toward them away they go every one that a man would say the retreat were sounded so quickly they retire And like as when in some assembly if all be husht on a sudden so as there is not a word wee use to say that Mercurie is come among them even so when a prating foole entreth into a place where friends are either set at the boord to make merry or otherwise met together in counsell everie man streightwaies is silent and holdeth his peace as being unwilling to minister occasion unto him of talke but if himselfe begin first to open his lips up they rise all and are soone gone as mariners suspecting doubting by the whistling northern wind from the top of craggie rocks and promontories some rough sea and fearing to be stomacke-sicke retire betimes into a bay for harbor whereby it commeth to passe also that neither at a supper can he meet with guests willing to eate and drinke with him nor yet companions to lodge with him either in journey by land or voiage by sea unlesse it be by constreint For so importunate he is alwaies that one-while he is ready to hang upon a mans cloake wheresoever he goes another while he takes hold on the side of his beard as if he knocked at the doore with his hand to force him to speake in which case well fare a good paire of legs for they are woorth much monie at such a time as Archilochus was wont to say yea and Aristotle also that wise Philosopher for when upon a time he was much troubled with one of these busie praters who haunted and wearied him out of measure with cavilling tales and many foolish and absurd discourses iterating eftsoones these words And is not this a woonderful thing Aristotle No iwis quoth he againe but this were a wonder rather if a man that hath feet of his owne should stand still and abide to heare you thus prate Unto another also of the same stamp who after much pritlte prattle and a long discourse said thus unto him I doubt I have bin tedious unto you Philosopher with my many words No in good sooth quoth Aristotle unto him for I gave no eare at all unto you For if otherwhiles men cannot shake such praters off but must of necessitie let their tongues walke this benefit he hath by the soule that she retireth inwardly all the while lending the outward eares onely for them to beat upon and
dash as it were all about with their jangling bibble babble for she in the meane time is otherwise occupied and discourseth to herselfe of divers matters within by which meanes such fellowes can meet with no hearers that take heed what they say or beleeve their words For as it is generally held that the naturall seed of such as are lecherous and much given to the companie of women is unfruitfull and of no force to engender even so the talke of these great praters is vaine barren and altogether fruitlesse And yet there is no part or member of our body that nature hath so surely defended as it were with a strong rampar as the tongue for before it she hath set a pallaisado of sharpe teeth to the end that if peradventure it will not obey reason which within holdeth it hard as with a straite bridle but it will blatter out and not tarrie within we might bite it until it bleed againe and so restraine the intemperance therof For Euripides said not that houses unbolted But tongues and mouth 's unbrid'led if they bee Shall find in th' end mishap and miserte And those in my conceit who say that housen without dores and purses without strings serve their masters in no steed and yet in the meane time neither set hatch nor locke unto their mouthes but suffer them run out and overflow continually like unto the mouth of the sea Pontus these I say in mine opinion seeme to make no other account of words than of the basest thing in the world whereby they are never beleeved say what they will and yet this is the proper end and scope that all speech tendeth to namely to winne credit with the hearers and no man will ever beleeve these great talkers no not when they speake the truth For like as wheat if be it enclosed within some danke or moist vessell doth swell and yeeld more in measure but for use is found to be worse even so it is with the talke of a pratling person well may he multiply and augment it with lying but by that meanes it leeseth all the force of perswasion Moreover what modest civil and honest man is there who would not verie carefully take heed of drunkennes for anger as some say may well be ranged with rage madnesse and drunkennesse doth lodge and dwell with her or rather is madnes it selfe onely in circumstance of time it may be counted lesse for that it continueth lesse while but surely in regard of the cause it is greater for that it is voluntarie and we runne wilfully into it and without any constraint Now there is no one thing for which drunkennesse is so much blamed and accused as for intemperate speech and talke without end for as the Poët saith Wine makes a man who is both wise and grave To sing and chant to laugh full wantonly It causeth him to dance and eke to rave And many things to do undecently for the greatest and woorst matter that ensueth thereupon is not singing laughing and dauncing there is another inconvenience in comparison whereof all these are nothing and that is To blurt abroad and those words to reveale Which better were within for to conceale This is I say the mischiefe most dangerous of all the rest and it may be that the Poët covertly would assoile that question which the Philosophers have propounded and disputed upon namely what difference there might be betweene liberall drinking of wine and starke drunkennesse in attributing unto the former mirth and jocundnesse extraordinarie and to the latter much babling and foolish prattle for according to the common proverbe that which is seated in the heart and thought of a sober person lieth aloft in the mouth and tongue of a drunkard And therefore wisely answered the Philosopher Bias unto one of these jangling and prating companions for when he seemed to marke him for sitting still and saying nothing at a feast insomuch as he gave him the lob and soole for it And how is it possible quoth he that a foole should hold his peace at the table There was upon a time a citizen of Athens who feasted the embassadors of the king of Persia and for that he perceived that these great Lords would take delight in the companie of learned men and Philosophers upon a brave minde that he carried invited they were all met there together now when all the rest began to discourse in generall and everie man seemed to put in some vie for himselfe and to hold and maintaine one theame or other Zeno who sate among them was onely silent and spake not a word whereupon the said Embassadors and strangers of Persia began to bee merrie with him and to drinke unto him round saying in the end And what shall we report of you Sir Zeno unto the King our master Marie quoth he no more but this that there is an ancient man at Athens who can sit at the boord and say nothing Thus you see that silence argueth deepe and profound wisedome it implieth sobrietie and is a mysticall secret and divine vertue whereas drunkennesse is talkative full of words void of sense and reason and indeed thereupon multiplieth so many words and is ever jangling And in truth the Philosophers themselves when they define drunkennesse say That it is a kinde of raving and speaking idlely at the table upon drinking too much wine whereby it is evident that they doe not simply condemne drinking so that a man keepe himselfe within the bounds of modestie and silence but it is excessive and foolish talke that of drinking wine maketh drunkennesse Thus the drunkard raveth and talketh idlely when he is cup-shotten at the boord but the pratler and man of many words doth it alwaies and in every place in the market and common hal at the theatre in the publike galleries and walking places by day and by night If he be a physician and visit his patient certes he is more grievous and doth more hurt in his cure than the maladie it selfe if he be a passenger with others in a ship all the companie had rather be sea-sicke than heare him prate if he set to praise thee thou wert better to be dispraised by another and in a word a man shall have more pleasure and delight to converse and commune with lewd persons so they be discrect in their speech than with others that be busie talkers though otherwise they be good honest men True it is indeed that old Nestor in a tragedie of Sophocles speaking unto Ajax who overshot himselfe in some hot and hasty words for to appease and pacifie him saith thus after a milde and gracious maner I blame not you sir Ajax for your speech Naught though it be your deeds are nothing leech But surely we are not so well affected unto a vaine-prating fellow for his importunate and unseasonable words marre all his good works and make them to lose their grace Lysias upon a time at the request
dispatched his letters unto thē to this effect To know whether they would receive him into their city or no they wrote backe againe in faire great capitall letters within a sheet of paper no more but O Y that is to say No so sent it unto him but he that would make answer to the former question of Socrates a little more civilly and courteously would say thus He is not within sir for he is gone to the banke or exchange to give yet a somwhat better measure he might perhaps adde moreover say He looketh there for cerreine strangers and friends of his But a vaine prating fellow and one that loves many words especially if his hap hath beene to read the booke of Antimachus the Colophonian wil make answer to the demand afore said in this wise He is not within sir gone he is to the Burse or Exchange for there he expecteth certeine strangers out of Ionia of whom and in whose behalfe Alcibiades wrote unto him who now maketh his abode within the citie of Miletus sojourneth with Tissaphernes one of the lieutenants generall of the great King of Persia who before time was in league with the Lacedaemonians stood their friend and sent them aid but not for the love of Alcibiades he is turned from them and is sided with the Athenians for Alcibtades being desirous to returne into his owne country hath prevailed so much that hee hath altered Tissaphernes his minde and drawen him away from our part and thus shall you have him rehearse in good earnest the whole eight booke in maner of Thucydides his story untill he have overwhelmed a man with a multitude of narrations and made him beleeve that in Miletus there is some great sedition that it is ready to be lost and Alcibiades to be banished a second time Herein then ought a man principally to set his foote and stay his overmuch language so as the center and circumference of the answer be that which he who maketh the demaund desireth and hath need to know Carneades before he had any great name disputed one day in the publike schooles and place appointed for exercise Unto whom the master or president of the place sent before hand and gave him warning to moderate his voice for hee spake naturally exceeding big and loud so as the schooles rung againe therewith Give men then quoth he a gage and measure for my voice upon whom the said master replied thus not unproperly Let him that disputeth with thee be the measure and rule to moderate thy voice by even so a man may in this case say The measure that hee ought to keepe who answereth is the very will and minde of him that proposeth the question Moreover like as Socrates forbad those meats which drew men on to eare when they are not hungry and likewise those drinkes which caused them to drinke who are not a thirst even so should a man who is given to much prattle be afraid of those discourses wherein he delighteth most and which he is woont to use and take greatest pleasure in and in case hee perceive them to run willingly upon him for to withstand the same and not give them interteinment As for example martiall men and warriours love to discourse and tell of battels which is the reason that the Poët Homer bringeth in Nestor eftsoones recounting his owne prowesse and feats of armes and ordinarie it is with thē who in iudiciall trials have had the upper hand of their adversaries or who beyond the hope and opinion of everie man have obteined grace and favour with kings and princes to be subject unto this maladie that evermore followeth them namely to report and recount eftsoones the maner how they came in place after what sort they were brought in the order of their pleading how they argued the case how they convinced their accusers overthrew their adversaries last of all how they were praised and commended for to say a truth joy and mirth is much more talkative than that olde Agryppina which the Poets doe feigne and devise in their comaedies for it rouseth and stirreth up it reneweth and refresheth it selfe ever anon with many discourses and narrations whereupon ready they are to fall into such speeches upon every light and colourable occasion for not onely is it true which the common proverbe saith Looke where a man doth feele his paine and griefe His hand will soone be there to yeeld reliefe but also joy and contentment draweth unto it the voice it leadeth the tongue alwaies about with it and is evermore willing to be remembred and related Thus we see that amorous lovers passe the greater part of their time in rehearsing certeine words which may renew the remembrance of their loves insomuch that if they cannot meet with one person or other to relate the same unto they will devise and talke of them with such things as have neither sense nor life like as we read of one who brake foorth into these words O datnty bed most sweet and pleasant couch ô blessed lamp ô happie candle light No lesse than God doth Bacchus you avouch nay God you are the mightiest in her sight And verily a busie prater is altogether as one would say a white line or strake in regard of all words to wit without discretion he speaketh indifferently of all matters howbeit if he be affected more to some than to others he ought to take heed thereof and absteine from them he is I say to withdraw and writhe him els from thence for that by reason of the contentment which he may therein take and the pleasure that he receiveth thereby they may lead him wide carie him every while very farre out of the way the same inclination to overshoot themselves in prating they finde also when they discourse of those matters wherein they suppose themselves to have better experience and a more excellent habit than others such an one I say being a selfe lover and ambitious withall Most part of all the day in this doth spend Himselfe to passe and others to transcend As for example in histories if he hath read much in artificiall stile and couching of his words he that is a Grammarian in relation of strange reports and newes who hath bene a great traueller and wandred through many forren countries hereof therefore great heed would bee taken for garrulitie being therein fleshed and baited willingly runneth to the old and usuall haunt like as every beast seeketh out the ordinary and accustomed pasture And in this point was the young prince Cyrus of a woonderfull and excellent nature who would never chalenge his play-fellowes and consorts in age unto any exercise wherein he knew himselfe to be superior and to surpasse but alwaies to such feats wherein he was lesse practised than they which he did aswell because he would not grieve their hearts in winning the prize from them as also for that he would profit thereby and learne
still bee somewhere and continue though they indured otherwise all maner of paines and calamities than wholy to bee taken out of the universall world and brought to nothing yea and willing they are and take pleasure to heare this spoken of one that is dead How he is departed out of this world into another or gone to God with other such like manner of speeches importing that death is no more but onely a change or alteration but not a totall and entire abolition of the soule And thus they use to speake Then shall I call even there to mind The sweet acquaintance of my friend Also What shall I say from you to Hector bold Or husband yours right deere who liv'd so old And herof proceeded and prevailed this errour that men supposed they are well eased of their sorrow and better appaied when they have interred with the dead the armes weapons instrustruments and garments which they were wont to use ordinarily in their life time like as Minos buried together with Glaucus His Candiot pipes made of the long-shanke bones Of dapple doe or hinde that lived once And if they be perswaded that the dead either desire or demand any thing glad they are and willing to send or bestow the same upon them And thus did Periander who burnt in the funerall fire together with his wife her apparell habilliments and jewels for that he thought she called for them and complained that she lay a cold And such as these are not greatly affraid of any judge Aeacus of Ascalaphus or of the river Acheron considering that they attribute unto them daunces theatricall plaies and all kinde of musicke as if they tooke delight and pleasure therein and yet there is not one of them all but is readie to quake for feare to see that face of death so terrible so unpleasant so glum and grizly deprived of all sense and growen to oblivion and ignorance of all things they tremble for very horrour when they heare any of these words He is dead he is perished he is gone and no more to be seene grievously displeased and offended they be when these and such like speeches are given out Within the earth as deepe as trees do stand His hap shall be to rot and turne to sand No feasts he shall frequent nor heare the lute And harpe ne yet the sound of pleasant flute Againe When once the ghost of man from corps is fled And pass'd the ranks of teeth set thicke in head All meanes to catch and fetch her are but vaine No hope there is of her returne againe But they kill them stone dead who say thus unto them We mortall men have bene once borne for all No second birth we are for to expect We must not looke for life that is eternall Such thoughts as dreames we ought for to reject For casting and considering with themselves that this present life is a smal matter or rather indeed a thing of nought in comparison of eternitie they regard it not nor make any account to enjoy the benefit thereof whereupon they neglect all vertue and the honourable exploits of action as being utterly discouraged and discontented in themselves for the shortnesse of their life so uncerteine and without assurance and in one word because they take themselves unfit and unworthy to performe any great thing For to say that a dead man is deprived of all sense because having bene before compounded that composition is now broken and dissolved to give out also that a thing once dossolved hath no Being at all and in that regard toucheth us not howsoever they seeme to be goodly reasons yet they rid us not from the feare of death but contrariwise they doe more confirme and enforce the same for this is it in deed which nature abhorreth when it shal be said according to the Poet Homers words But as for you both all and some Soone may you earth and water become meaning thereby the resolution of the soule into a thing that hath neither intelligence nor any sense at all which Epicurus holding to be a dissipation thereof into I wot not what emptinesse or voidnesse small indivisible bodies which he termeth Atomi by that meanes cutteth off so much the rather all hope of immortalitie for which I dare well say that all folke living men and women both would willingly be bitten quite thorow and gnawen by the hel-dog Cerberus or cary water away in vessels full of holes in the bottome like as the Danaides did so they might onely have a Being and not perish utterly for ever and be reduced to nothing And yet verily there be not many men who feare these matters taking them to be poeticall fictions and tales devised for pleasure or rather bug beares that mothers and nourses use to fright their children with and even they also who stand in feare of them are provided of certeine ceremonies and expiatorie purgations to helpe themselves withall by which if they be once cleansed and purified they are of opinion that they shall goe into another world to places of pleasure where there is nothing but playing and dauncing continually among those who have the aire cleere the winde milde and pure the light gracious and their voice intelligible whereas the privation of life troubleth both yoong and old for we all even every one of us are sicke for love and exceeding desirous To see the beautie of sunnes light Which on the earth doth shine so bright as Euripides saith neither willing are we but much displeased to heare this And as he spake that great immortall eie Which giveth light thorowout the fabricke wide Of this round world made haste and fast did hie With chariot swift cleane out of sight to ride Thus together with the perswasion and opinion of immortallity they bereave the common people of the greatest and sweetest hopes they have What thinke wee then of those men who are of the better sort and such as have lived justly and devoutly in this life Surely they looke for no evill at all in another world but hope and expect there the greatest and most heavenly blessings that be for first and formost champions or runners in a race are never crowned so long as they be in combat or in their course but after the combat ended and the victory atchieved even so when these persons are perswaded that the proofe of the victorie in this world is due unto them after the course of this life wonderfull it is and it can not be spoken how great contentment they finde in their hearts for the privitie and conscience of their vertue and for those hopes which assure them that they one day shall see those who now abuse their good gifts insolently who commit outrage by the meanes of their might riches and authoritie and who scorne and foolishly mocke such as are better than themselves paie for their deferts and suffer woorthily for their pride and insolencie And forasmuch as never any of them who
men for that they fell not upon triviall and common reason but had devised new for these be they that are alledged by every man and ready at hand to wit the heavinesse of Must or new wine as Aristotle saith which maketh the belly soluble and so it breaketh thorow the quantitie of flatilent and muddy spirits that abide therein together with the waterie substance of which the ventosities directly get foorth as expelled by force but the aquositie by the owne nature enfeebleth the strength of the wine like as contrariwise age augmenteth the power thereof for that the watrie substance is now gone by reason whereof as the quantitie of the wine is diminished so the qualitie and vertue is encreased THE EIGHT QUESTION What the reason is that they who be throughly drunke are lesse braine-sicke than those who are but in the way of drunkennesse SEeing then quoth my father that we have begun already to disquiet the ghost of Aristotle it shall not be amisse to trie what we can say of our selves as touching those whom wee call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say who are wel heat with wine but not yet starke drunk for howsoever Aristotle was ordinarily very quicke and subtile in resolving such questions yet in mine opinion he hath not sufficiently and exactly delivered the reason thereof for as farre as I can gather out of his words he saith That the discourse of reason in a man who is sober judgeth aright and according to the truth of things as they be contrariwise his sense and understanding who is cleane gone as they say dead drunke is done and oppressed altogether as for the apprehension and imagination of him who hath taken his wine well and is but halfe drunke is yet sound mary his reason and judgement is troubled already and crackt and therefore such judge indeed but they judge amisse for that they follow their phantasies onely but what thinke you of this For mine owne part quoth I when I consider with my selfe his reason it seemeth sufficiently to have rendred a cause of this effect but if you would have us to search farther into the thing and devise some speciall new matter marke first whether this difference which hee maketh betweene them ought not to be referred to the bodie for in these that have well drunke there is nothing but the discourse of reason onely troubled because the bodie being not yet thorowly drenched and drowned in wine is able to doe service unto the will and appetite but if it be once off the hookes as they say or utterly oppressed it forsaketh and betraieth the appetites and breaketh day with the affections being so farre shaken and out of joint that it can serve no more nor execute the will whereas the other having the bodie still at commaund and ready to exorbitate together with the will and to sinne with it for companie are more seene and discovered not for that they be more foolish and have lesse use of reason but because they have greater meanes to shew their follie But if we should reason from another principle and go another way to worke quoth I he that will consider well the force of wine shall finde no let but that in regard of the quantitie it altereth and becommeth divers much like unto the fire which if it be moderate hardeneth and baketh the tile or pot of claie but in case it bee very strong the heat excessive it meltethe dissolveth the same and on the otherside the spring or summer season at the beginning breedeth fevers and setteth them on fire which in the progresse and middes thereof being growen to their heights decline and cease altogether What should hinder then but the minde and understanding which naturally is disquieted and troubled with wine after it is once off the wheeles and cleane overturned by the excessive quantitie thereof should come into order againe and be setlet as it was before Much like therefore as Ellebore beginneth his operation to purge by overturning the stomacke and disquieting the whole masse of the body and if it be given in a lesse dose or quantitie than it should be well it may trouble but purge it will not also as wee see some who take medicines for to provoke sleepe under the just and full quantitie which is prescribed in stead of sleepe and repose finde themselves more vexed and tormented than before and others againe if they take more sleepe soundly even so it standeth to good reason that the brain-sicknesse of him who is halfe drunk after it is growen once to the highest strength and vigour doth diminish and decay to which purpose now wine serveth very well and helpeth much for being powred into the body with great abundance it burneth and consumeth that spice of madnesse which troubleth the minde and use of reason much after the maner of that dolefull song together with the heavy sound of hautboies in the funerals of dead folke at the first mooveth compassion and setteth the eies a weeping but after it hath drawen the soule so to pittie and compassion it proceedeth farther and by little and little it spendeth and riddeth away all sense of dolour and sorrow semblably a man shal observe that after the wine hath mightily troubled disquieted the vigorous couragious part of the soule men quickly come to themselves their minds be setled in such sort as they become quiet and take their repose when wine and drunkennesse hath passed as farre as it can THE NINTH QUESTION What is the meaning of the common proverbe Drinke either five or three but not fower WHen I had thus said Ariston crying out aloud as his maner was I see well now quoth he that there is opened a reentrance and returne againe of measures into feasts and banquets by vertue of a most just and popular decree which measures by meanes of I wot not what sober season as by a tyrant have beene this long time banished from thence for like as they who professe a canonicall harmonie in sounding of the harpe doe holde and say That the proportion Hemiolios or Sesquialterall produceth the symphonie or musicall accord Diapenta of the duple proportion ariseth that Dia pason but as for the muchlike or accord called Diatessaron which of all others is most obscure and dull it consisteth in the proportion Epitritos even so they that make profession of skill in the harmonies of Bacchus have observed that three symphonies or accords there are betweene wine water namely Diapenta Diatrion Diatessaron singing and saying after this manner Drinke five or three and not fower for the fift standeth upon the proportion Hemiolios or Sesquialterall to wit when three parts or measures of water be mingled with two of wine and the third conteine the duple proportion namely when two parts of water be put to one of wine but the fowrth answereth to the proportion of three parts of water powred into one of wine and verily
at the doore but flung over the verie roofe thereof But to what purpose served all this and what good would this have done that he shoud shew himselfe so gentle so affable and humane if he had a curst dog about him to keepe his doore and to affright chase and scarre all those away who had recourse unto him for succour And yet so it is that our ancients reputed not a dog to be altogether a clean creature for first and formost we do not find that he is consecrated or dedicated unto any of the celestial gods but being sent unto terrestrial infernall Proserpina into the quarresires and crosse high waies to make her a supper he seemeth to serve for an expiatorie sacrifice to divert and turne away some calamitie or to cleanse some filthie 〈◊〉 rather than otherwise to say nothing that in Lacedaemon they cut and slit dogs down along the mids and so sacrifice them to Mars the most bloody god of all others And the Romanes themselves upon the feast Lupercalia which they celebrate in the lustrall moneth of Purification called February offer up a dog for a sacrifice and therefore it is no absurditie to thinke that those who have taken upon them to serve the most soveraigne and purest god of all others were not without good cause forbidden to have a dog with them in the house nor to be acquainted and familiar with him 112 For what cause was not the same priest of Jupiter permitted either to touch an ivie tree or to passe thorow a way covered over head with a vine growing to a tree and spreading her branches from it IS not this like unto these precepts of Pythagoras Eat not your meat from a chaire Sit not upon a measure called Choenix Neither step thou over a broome or besoome For surely none of the Pythagoreans feared any of these things or made scruple to doe as these words in outward shew and in their litterall sense do pretend but under such speeches they did covertly and figuratively forbid somewhat else even so this precept Go not under a vine is to be referred unto wine and implieth this much that it is not lawfull for the said Priest to be drunke for such as over drinke themselves have the wine above their heads and under it they are depressed and weighed downe whereas men and priests especially ought to be evermore superiors and commanders of this pleasure and in no wise to be subject unto it And thus much of the vine As for the ivie is it not for that it is a plant that beareth no fruit nor any thing good for mans use and moreover is so weake as by reason of that feeblenesse it is not able to sustaine it selfe but had need of other trees to support and beare it up and besides with the coole shadow that it yeelds and the greene leaves alwaies to be seene it dazeleth and as it were be witcheth the 〈◊〉 of many that looke upon it for which causes men thought that they ought not to nourish or entertaine it about an house because it bringeth no profit nor suffer it to claspe about any thing considering it is so hurtfull unto plants that admit it to creepe upon them whiles it sticketh fast in the ground and therefore banished it is from the temples and sacrifices of the celestiall gods and their priests are debarred from using it neither shall a man ever see in the sacrifices or divine worship of Juno at Athens nor of Venus at Thebes any wilde ivie brought out of the woods Mary at the sacrifices and services of 〈◊〉 which are performed in the night and darknesse it is used Or may not this be a covert and figurative prohibition of such blind dances and fooleries in the night as these be which are practised by the priests of Bacchus for those women which are transported with these furious motions of Bacchus runne immediately upon the ivie and catching it in their hands plucke it in pieces or else chew it betweene their teeth in so much as they speake not altogether absurdly who say that this ivie hath in it a certaine spirit that stirreth and mooveth to madnesse turneth mens mindes to furie driveth them to extasies troubleth and tormenteth them and in one word maketh them drunke without wine and doth great pleasure unto them who are otherwise disposed and enclined of themselves to such fanaticall ravishments of their wit and understanding 113 What is the reason that these Priests and Flamins of Jupiter were not allowed either to take upon them or to sue for any government of State but in regard that they be not capable of such dignities for honour sake and in some sort to make some recompense for that defect they have an usher or verger before them carrying a knitch of rods yea and a curall chaire of estate to 〈◊〉 IS it for the same cause that as in some cities of Greece the sacerdotall dignitie was equivalent to the royall majestie of a king so they would not chuse for their priests meane persons and such as came next to hand Or rather because Priests having their functions determinate and certaine and the kings undeterminate and uncertaine it was not possible that when the occasions and times of both concurred together at one instant one and the same person should be sufficient for both for it could not otherwise be but many times when both charges pressed upon him and urged him at ones he should pretermit the one or the other and by that meanes one while offend and fault in religion toward God and another while do hurt unto citizens and subjects Or else considering that in governments among men they saw that there was otherwhiles no lesse necessitie than authority and that he who is to rule a people as Hippocrates said of a physician who seeth many evill things yea and handleth many also from the harmes of other men reapeth griefe and sorrow of his owne they thought it not in policy good that any one should sacrifice unto the gods or have the charge and superintendence of sacred things who had been either present or president at the judgements and condemnations to death of his owne citizens yea and otherwhiles of his owne kinsfolke and allies like as it befell sometime to Brutus DEMAVNDS AND QUESTIONS AS TOUching Greeke Affaires THAT IS TO SAY A Collection of the maners and of divers customes and fashions of certaine persons and nations of Greece which may serve their turne verie well who reading old Authors are desirous to know the particularities of Antiquitie 1 Who are they that in the citie Epidaurus be called Conipodes and Artyni THere were an hundred and fourescore men who had the managing and whole government of the Common weale out of which number they chose Senatours whom they named Artyni but the most part of the people abode and dwelt in the countrey and such were tearmed Conipodes which is as much to say as Dusty-feet for that when
appertaine unto us to be most accordant unto humane life and the common prenotions inbred anticipations of knowledge abovesaid But to the end that no man might denie that he is repugnant and contrary to himselfe loe what he saith in his third booke of justice This is it quoth he that by reason of the surpassing grandure beawty of our sentences those matters which we deliver seeme feined tales and devised fables exceeding mans power and farre beyond humane nature How can it be that any man should more plainly confesse that he is at war with himselfe than he doth who saith that his propositions and opinions are so extravagant and transcendent that they resemble counterfeit tales and for their exelency surmount the condition and nature of man and yet forsooth for all this that they accord and agree passing well with humane life yea and come neerest unto the said inbred prenotions and anticipations that are in us Hee affirmeth that the very essence and substance of infelicitie is vice writing and firmly mainteining in all his books of morall and naturall philosophy that to live in vice is as much as to live in misery and wretchednesse but in the third booke of Nature having said before that it were better and more expedient to live a senselesse foole yea though there were no hope that ever he should become wise than not to live at all he addeth afterwards thus much For there be such good things in men that in some sort the very evill things goe before and are better than the indifferent in the middes betweene As for this how he hath written elswhere that there is nothing expedient and profitable in fooles and yet in this place setteth downe in plaine termes that it is expedient to live foolish and senselesse I am content to overpasse but seeing hee saith now that evill things goe before and one better than the indifferent or meane which with them of his sect are neither good nor ill surely it is as much as if hee affirmed that evill things are better than things not evill and all are as to say that to be wretched is more expedient than not to be wretched and so by that meanes he is of opinion that not to be miserable is more unprofitable than to be miserable and if it be more unprofitable than also it must be more hurtfull and dammageable But being desirous in some sort to mollifie this absurditie and to salve this sore he subnexeth as touching evill things these words My meaning is not quoth he that they should go before and be preferred but reason is the thing wherewith it is better to live although a man should ever be a foole than not to live at all First and formost then hee calleth vice an evill thing as also whatsoever doth participate of vice and nothing els now is vice reasonable or rather to speake more properly reason delinquent so that to live with reason if we be fooles and void of wisdome what is it els but to live with vice now to live as 〈◊〉 is all one as to live wretched Wherein is it then and how commeth it about that this should go before meane and indifferent things for it was not admitted that happie life should go before miserie neither was it ever any part say they of Chrysippus his meaning to range and count among good things To remaine alive no more than among bad To depart this life but he thought that these things were of themselves indifferent and of a middle nature in which regard otherwhiles it is meet for happy men to leave this life and for wretches to continue alive And what greater contrariety can there be as touching things eligible or refusable than to say that for them who are happy in the highest degree it is sit and beseeming to forgoe and for sake the good things that be present for want of some one thing that is indifferent And yet Chrysippus is of this minde that no indifferent thing is of the owne nature to be desired or rejected but that we ought to chuse that onely which is good and to shun that alone which is bad so as according to their opinion it comes to passe that they never divert their dessignments or actions to the pursute after things desirable nor the avoidance of things refusable but another marke it is that they shoot aime at namely at those things which they neither eschue nor chuse according thereto they live die Chrysippus avoweth confesseth that there is as great a difference betweene good things bad as possibly may be as needs there must in case it be true that as the one sort of them cause those in whom they are to be exceeding happy so the other extreme wretched miserable Now in the first booke of the end of good things he saith that aswell good things as bad be sensible for these be his very words That good and evill things be perceptible by sense we must of necessity acknowledge upon these arguments for not onely the very passions indeed of the minde together with their parts and severall kinds to wit sadnesse feare and such like be sensible but also a man may have a sense of theft adultery and semblable sinnes yea and of follie of cowardise and in one word of all other vices which are in number not a few and not onely joy beneficence and other dependances of vertuous offices but also prudence valour and the rest of the vertues are object to the sense But to let passe all other absurdities conteined in these words who will not confesse but that there is a meere contradiction in that which they delivered as touching one that becomes a wise man and knowes not thereof for considering that the present good is sensible and much different from that which is evill that one possibly should of a wicked person proove to be vertuous and not know thereof not have sense of vertue being present but to thinke that vice is still within him how can this otherwise be but most absurd for either no man can be ignorant and out of doubt whether he hath all vertues together or els he must confesse that there is small difference and the same hard to be discerned betweene vice and vertue felicity and infelicity a right honest life and a most dishonest in case a man should passe from the one to the other and possesse one for the other without ever knowing it One worke he wrote entituled Of lives and the same divided into foure books in the fourth whereof he saith That a wise man medleth not with great affaires but is occupied in his owne businesse onely without being curious to looke into other mens occasions his very words to this purpose be these For mine owne part of this opinion I am that a prudent man gladly avoideth a stirring life intermedleth little and in his owne matters onely for to deale simply in a mans owne affaires and to
whereas other men doe conceive and thinke that these tearmes Ere while or not long since a while after or anon are different parts from the present time setting the one before the other after the said present And among these Archidemus who affirmeth that the present Now is a certeine beginning joint or commissure of that which is already past and neere at hand to come seeth now how in so saying he utterly abolisheth all time for were it true that Now is no time but onely a terme of extremity of time that every part of time is as it were Now it would seem then that this present Now hath no part at al but is resolved wholy into ends extremities joints commissures beginnings As for Chrysippus willing to shew himselfe witty artificial in his divisions in that treatise which he composed as touching voidnesse and in other places affirmeth that the Past and the Future of time subsisteth not but hath subsisted and that the present onely hath being But in the third fourth 〈◊〉 books of Parts he avoucheth that of the instant or present part is Future part Past in such sort as by this means he divideth the substance of time into those parts of subsistent which are not subsistent or to speake more truely he leaveth no part at al subsistent if the instant present hath no part at al which is not either past or to come and therefore the conceit that these men have of time resembleth properly the holding of water in a mans hand which runneth and sheddeth the more by how much harder it is pressed together Come now unto actions and motions all light and evidence is by them darkned troubled and confounded for necessarily it ensueth that if the Instant or present is divided into that which is past and to come part of that which now mooveth at this instant should partly be moved already and in part to remoove afterwards and withall that the beginning and end of motion should be abolished also that of no worke there should be any thing first or last all actions being distributed and dispersed together with time for like as they say that of the present some is past and some to come even so of every action in doing some part is already done and other resteth to be done When had then beginning or when shal have end To dine to write to go if every man who dineth hath dined already and shall dine and whosoever goeth hath gone and shall go and that which is as they say of al absurdities most monstrous if it be granted that he who now liveth hath lived already shal live life had neither beginning nor ever shall have end but every one of us as it should seeme by this reckoning was borne without beginning of life shall die without giving over to live for if there be no extreme part but ever as one that now liveth shal have somewhat of the present remaining for the future it will never be untruely said Socrates shal live so long as it shal be truely said Socrates liveth so that as often as it is true Socrates liveth so often it is false Socrates is dead And therefore if it be truely said in infinit parts of time Socrates shall live in no part of time shal it ever be truly said Socrates is dead And verily what end shal there be of any worke where shal any action stay cease in case as often as it shall be truly said a thing is now doing so often likewise it shall be truly said It shall be done for lie he shall who saith This is the end of Plato writing or disputing for that one day Plato shall cease to write or dispute if at no time it be a lie to say of him that disputeth He shall dispute or of him who writeth He shall write Moreover of that which is done there is no part which either is not finished already or shall be finished and either is past or to come Besides of that which is already done or of that which shal be done of that which is past or future there is no sense And so in one word and to speake simply there is no sense of any thing in the world for we neither see nor heare that which is past or to come ne yet have we any sense of things which have bene or which shall be no nor although a thing should be present is it perceptible subject to sense in case that which is present be partly to come and in part past already if I say one part thereof hath beene and another shall be and yet they themselves cry out upon Epicurus as if he committed some great indignitie and did violence to common conceptions in mooving as he doeth all bodies with equall celerity and admitteth no one thing swifter than another But farre more intolerable it is and farther remot from common sense to hold that no one thing can reach or overtake another No not although Adrastus horse So swift a Tortois flow should course according as we say in our common proverbe which must of necessity fall out if things move according to Before and Behind and in case the intervals which they passe through be divisible into infinit parts as these men would have them for if the tortoise be but one furlong before the horse they who divide the said interval or space betweene into infinit parts and moove both the one and the other according to Prius and Posterius shall never bring the swiftest close unto the slowest for that the slower alwaies winneth some space or interval before that which is divisible into other infinit intervals And to say that water which is powred forth out of a cup or boll shall never be powred all cleane out how can this chuse but be against common sense doeth not this consequently follow upon those things that these men avouch for never shall a man comprehend or conceive that the motion of things infinitly divisible according to before hath fully performed the whole intervall but leaving alwaies some space divisible it will evermore make all the effusion all the running foorth or shedding of the liquor all the motion of a solid body or the fall of a weighty poise to be imperfect I let passe many absurdities delivered in their doctrine and touch those onely which are directly against common sense As for the question touching augmentation it is very auncient For according as Chrysippus saith it was by Epicharmus put foorth And for that the Academicks thought it to be not very easie and ready all of a sudden to be cleered these men come with open mouth against them accusing them for overthrowing all anticipations whereas they themselves keepe not at all the common conceptions and that which more is pervert the very senses For whereas the question is plaine and simple these men grant and allow such suppositions as these that al particular
commeth to passe that even with you All commeth to be but One unlesse you will use vaine words and void of sense speaking of voidnesse and fighting in vaine as with a shadow against those auncient Philosophers But these Atomes you will say are according to the opinion of Epicurus in number infinite and every thing that appereth unto us ariseth from them Beholde now what principles you put downe for generation to wit infinity and voidnesse whereof the one is without action impassible and bodilesse the other namely infinity disorderly void of reason incomprehensible dissolving and confounding it selfe for that by reason of multitude it cannot be circumscribed nor contained within limits But Permenides hath not abolished either fire or water or any rocke no nor the cites as Colotes saith inhabited as well in Europe as in Asia considering that he hath both instituted an orderly dispose digestion and also tempering the elements together to wit light and darke of them and by them absolutely finisheth all things visible in the world for written he hath at large of Earth of Heaven of Sunne Moone and starres as also spoken much of mans generation and being as he was a very ancient Philosopher he hath left nothing in Physiologie unsaid and whereof he hath not delivered both by word and writing his owne doctrine not borrowed else where passing over the repugnancie of other received principall opinions Moreover he of all others first and even before Socrates himselfe observed and understood that in nature there is one part subject to opinion and another subject to intelligence And as for that which is opinable inconstant it is and uncertaine wandring also and carried away with sundry passions and mutations apt to diminish and paire to increase also and growe yea and to be diversly affected and not ever after one sort disposed to the same in sense alike As for the intelligible part it is of another kinde For sound it is whole and not variable Constant and sure and ingenerable as he himselfe saith alwaies like to it selfe perdurable in the owne nature essence But Colotes like a 〈◊〉 cavilling at him catching at his words without regard of the matter not arguing against his reasons indeed but in words onely affirmeth flatly that Parmenides overthroweth all things in one word by supposing that All is One But he verily on the contrary side abolisheth neither the one nature nor the other but rendreth to ech of them that which is meet and apperteineth thereto For the intelligible part he rangeth in the Idea of One and of That which is saying that it is and hath being in regard of eternity and incorruption that it is one because it alwaies resembleth it selfe and receiveth no diversity As for that part which is Sensible he placeth it in the ranke of that which is uncerteine disorderly and ever mooving Of which two we may see the distinct judgement in the soule by these verses The one reteins to truth which is syncere Perswasive breeding science pure and cleere For it concerneth that which is intelligible and evermore alike and in the same sort The other rests on mens opinions vaine Which breed no true beleefe but uncertaine For that it is conversant in such things as receive al maner of changes passions mutabilities And verily how possibly he should admit and leave unto us sense and opinion and not withall allow that which is sensible and opinable a man is not able to shew But forasmuch as to that which is existent indeed it appertaineth to remaine in being and for that things sensible one while are and another while are not but passe continually from one being to another and alter their estate insomuch as they deserve rather some other name than this of being This speech as touching All that it should be one is not to take away the plurality of things sensible but to shew the difference betweene them and those that be intelligible which Plato in his treatise of Ideae minding to declare more plainly gave Colotes some advantage for to take holde of him And therefore me thinks it good reason to take before me all in one traine that also which he hath spoken against him But first let us consider the diligence together with the deepe and profound knowledge of this Philosopher Plato considering that Aristotle Xenocrates Theophrastus and all the Peripateticks have followed his doctrine For in what blinde corner of the world unhabitable wrot he his booke that you Colotes in heaping up together these criminations upon such personages should never light upon their works nor take in hand the books of Aristotle as touching the heaven and the soule nor those compositions of Theophrastus against the Naturalists nor that Zoroastres of Heraclitus one booke of Hell and infernall spirits another of Doubts and questions Naturall that also of Dicaearchus concerning the soule In all which books they are contradictory and repugnant in the maine and principall points of Naturall philosophy unto Plato And verily the prince of all other Peripateticks Strato accordeth not in many things with Aristotle and mainteineth opinions cleane contrary unto those of Plato as touching Motion Understanding the Soule and Generation And in conclusion he holdeth that the very world is not animall and whatsoever is naturall is consequent unto that which is casuall and according to fortune As for the Ideae for which Aristotle every where seemeth to course Plato and mooveth all maner of doubts concerning them in his Ethicks or morall discourses in his Physicks in his Exotericall dialogues he is thought of some to dispute and discourse with a more contentions and opinative spirit than became a Philosopher as if he propounded to himselfe for to convell and debase the Philosophy of Plato so farre was hee from following him What impudent and licentious rashnesse therefore is this that one having never knowen nor seene what these learned clerks had written and what their opinions were should coine and devise out of his owne fingers ends and falsly charge upon them those things which never came into their heads and in perswading himselfe that he reprooveth and refuteth others to bring in a proofe and evidence written with his owne hand for to argue and convince himselfe of ignorance or rash and audacious impudence saying that those who contradict Plato agree with him and they that repugne against him doe follow him But Plato quoth he hath written That horses are in vaine counted by us horses and men likewise And in what odde corner of Platoes works hath Colotes found this hidden As for us wee reade in all his books that horses be horses and men be men and that fire even by him is esteemed fire for hee holdeth every one of these things to be sensible and opinable and so he nameth them But this our trim man Colotes as though hee wanted never a jot of the highest pitch of sapience and knowledge presumeth forsooth and taketh it to be
all one and the same to say A man is not and A man is that which hath no being But Plato thinketh that there is a woonderfull great difference betweene these termes Not to be at all and To be that which is not for the former importeth a nullity and abolishment of all substance and the other sheweth the difference of that which is participated and that which doth participate which distinction and diversity they who came after have reduced onely unto a different raunge of kinds formes and of certeine common and proper qualities or accidents but higher than so they mounted not falling downe upon some doubts and difficulties more reasonable for the same reason and proportion there is betweene the thing participated and participating as is betweene the cause and the matter the originall and the image the power and the passion Wherein principally differeth that which is by it selfe and ever the same from that which is by another and never keepeth one state for that the one never shall be nor ever was not existent and for this cause it is truely and altogether subsistent whereas the other hath not so much as that being constant which it hapneth to participate from another but doth degenerate and grow out of kinde through imbecilitie in that the matter doth glide and slide about the forme receiving many passions and mutations bending toward the image of substance in such sort as continually it mooveth and shaketh to and fro Like as therefore he who saith that Plato is not the image of Plato taketh not away the sense and substance of an image but sheweth the difference betweene that which is of it selfe and the other which is in regard of it even so they abolish not the nature the use nor sense of men who say that every one of us by participating the Idea of a certeine common substance is become the image of that which giveth similitude and affinity unto our generation For neither he who saith that iron red hot is not fire or the Moone the Sunne but to use the very words of Parmenides Aflame that beares a borowed light Wandring about the earth by night doth take away the use of a burning gleed or the nature of the moone but if he should affirme that it were no bodie nor illuminate then he went against the senses as one who admitted neither body nor living animall nor generation nor sense But he that by opinion imagineth these things to have no subsistence but by participation and withall how farre they are short and distant from that which hath alwaies being and which gave them the power to be considereth not amisse the sensible but is dim-sighted in the intelligible neither doth he annihilate and overthrow the passions which arise and appeare in us but sheweth unto them that are docible and follow him that there be other more firme and stable things than these as touching essence for that they neither are engendred nor perish nor yet suffer ought but teacheth more cleerely purely noting and touching the difference by the very termes and names calling the one sort existent the other breeding or ingendred The same usually befalleth also to our late 〈◊〉 writers who deprive many great and weighty things of this denomination of subsistence as namely Voidnesse Time Place and generally the whole kinde of those speeches wherein are comprised all things true For these things being they say are not and yet they say some are yea and use the same aswel in their life as their doctrine and philosophy as having subsistence being But I would gladly demand of this accuser of ours himselfe whether he and his fellowes in their affaires perceive not this difference whereby some things be permanent and immutable in their substances like as they affirme of their Atomes that they be at all times and continually after one and the same sort by reason of their impassibility and stiffe soliditie whereas all things compounded and compact of them be flexible pliable mutable breeding and perishing for that an infinite number of images doe passe and flow from them evermore yea and an innumerable sort of other things by all likelihood from out of the ambuent aire do reflow and have recourse unto them for to supply and fill up the heape still which masse is become much altered diversified and transvased as it were by this permutation in that the Atomes which are in the bottome of the said masse can never cease nor give over stirring but reciprocally beat one upon another as they themselves affirme So there is in things such a difference of substance as this and yet Epicurus is more wise and learned than Plato in that he tearmeth all things equally subsisting Voidnesse impalpable the Body solid and resisting the Principles things composed and for that hee thinketh that the eternall doeth not so much as participate in the common substance with that which is ingendred the immortall with that which doth perish the natures impassible perdurable immutable which never can fall or be deprived from their being with those which have their essence in suffering and changing and never can continue in one and the same state Now were it so that Plato had most justly of all men in the world deserved to be condemned for his error heerein yet my good friend there should no imputation be charged upon him by these our great masters heere who speake purer and finer Greeke and more exquisitly than he but onely for confounding some words and speaking improperly nor to be blamed for abolishing the matters themselves or taking us out of this life because he termed them ingendred and not existent as these men do But seeing wee have passed over Socrates after Parmenides wee must now take his defence in hand Colotes then began directly at the first as we say in the common proverbe to remoove him from the sacred line or tribe and having related how 〈◊〉 had brought an answere from the Oracle at Delphos as touching Socrates which we all know to be so saith thus As for this discourse and narration quoth he of Chaerephon for that it is altogether odious captious sophisticall and full of untrueth we will overpasse Then is Plato likewise to say nothing of others odious and absurd who hath put the said answere downe in writing Then are the Lacedaemonians more odious and intolerable who keepe that Oracle delivered as touching Lycurgus among their most ancient writings and authenticall records Semblably the discourse and narration of Themistocles was a sophisticall and counterfeit device whereby he perswaded the Athenians to abandon their citie and so in a navall battell defaited the barbarous prince Xerxes And even so all the noble lawgivers and founders of Greece are to be counted odious and intolerable who established the most part of their temples their sacrifices and solemne feasts by the answere from the Oracle of Apollo But if it be so that the Oracle brought from Delphi as touching Socrates
a man ravished with a divine and heavenly zeale to vertue whereby he was declared and pronounced wise were odious fained and sopsticall by what name shall we truely and justly call your cries your shouts your hideous noises your applauses and clapping of hands your adorations and canonizations wherewith you exalt and celebrate him who incited and exhorted you to continuall pleasures one after another who in one of his letters sent unto Anaxarchus hath written thus As for me I invite and call you to continuall pleasures and not to these vaine and unprofitable vertues such as have nothing but turbulent hopes of uncerteine fruits And yet Metrodorus writing unto Timarchus saith thus unto him Come on quoth he let us do some goodly and honest thing for those who are faire and beautifull so that we be not plunged in these semblable and reciprocall affections but retiring anon out of this base and terrestriall life let us advance our selves to these true holy and divine ceremonies and mysteties of Epicurus And even Colotes himselfe hearing 〈◊〉 one day 〈◊〉 of Naturall things fell downe at his feet immediatly and tooke holde of his knees as if hee had beene a god And Epicurus likewise taking no small pride and glorie heerein writeth thus unto him againe For as if you adored that which then was delivered by mee there came upon you suddenly a desire and zeale proceeding from no cause in nature to come toward mee to prostrate your selfe upon the ground to clip and claspe my knees and to use those gestures unto me which ordinarily they doe who worship the gods and pray unto them So that you have quoth he made mee also reciprocally to deifie and adore you Certes I could finde in my heart to pardon them who say they would not spare for any cost but give they cared not what for a table or picture wherein they might see lively represented to the 〈◊〉 this story depainted namely how the one lieth prostrate at the others feet and embraceth his knees who mutually againe adoreth him and maketh his devout praiers unto him And yet this devotion and service of Colotes how well soever it was by him ordered and precisely observed reaped not the condigne fruit thereof for he was not by him declared A wise man onely this blessing he had from him againe Goe thy waies and walke immortall and repute us also semblably immortall These men knowing full well in their owne consciences that they use such foolish words ridiculous jestures and fond passions yet forsooth they are so bold as to call other men odious And Colotes verily having given us a taste of his goodly first fruits wise positions as touching Naturall senses namely That we do eate our viands and cates not hay or forage and that when the rivers be high wee ferry over them in botes but when they be low and passable we wade easily on foot through the fourd exclameth and 〈◊〉 out afterwards You use ô Socrates vaine speeches you interteine those who come and speake unto you with one thing in word and do practise others cleane contrary in deed And say you so Colotes First I would gladly know wherein the words of Socrates were vaine arrogant considering that he was wont ordinarily to say that he knew nothing at all but was a learner continually and went to search and finde out the trueth But if haply you should light upon such speeches from Socrates his mouth as those were which Epicurus wrote unto Idomeneus send us then the first fruits for the furniture of our sacred body for us I say our children For thus it comes upon me to speake what more insolent and 〈◊〉 words could you devise to speake And yet that Socrates never said otherwise than he did he hath given us marvellous proofes in the battell of Delium and in that of Potidea That which he did during the time of the thirty tyrants against Archelaus and against the people of Athens his poverty his death his cariage and demeanour in all these times and occasions be they not answerable every way to the sayings and doctrines of Socrates This had beene a true proofe indeed to have shewed that hee lived and did otherwise than he spake and taught in case he had proposed the end of man to be a joifull and pleasant life and then lived as he did Thus much as touching the reprochfull termes that hee hath given Socrates Moreover he perceiveth not how himselfe is attaint even in those points which he reprooveth and objected as touching things evident and apparent For one of the positions and decrees of Epicurus is this That no person ought irrevocably to beleeve or be perswaded to a thing but onely the wise man Now seeing that Colotes became not one of the Sages for all that adoration worship which he performed unto Eptcurus let him demand first and formost these questions How it is that he falleth to cates and not to hay when he hath need of victuals and why he casteth a robe about his owne body and not upon a pillar considering that he is not assuredly perswaded that cates be cates or that a robe is a robe But if he doe so namely feed upon viands and weare a robe if he venture not to wade through rivers when they be risen and high if he flie from serpents and woolves being not in a sure beleefe that any thing is such as it seemeth but doing every thing according as it appeereth unto him the opinion as touching senses would not hinder Socrates at all but that he might likewise use that which seemeth not him For bread seemed not bread unto Colotes nor hay to be hay because he had read those holy canons and sacred rules of Epicurus which fell from heaven out of Jupiters lap and Socrates upon a vaine arrogance of his owne conceived an imagination of bread that it was hay and of hay that it was bread For these wise men heere have better opinions and rules to goe by than we But to have sense and to receive an impression in the imagination of things evident is common as well to ignorant persons as to Sages for that it proceedeth from causes that need no discourse of reason But that position that our naturall senses are not certeine nor sufficient enough to proove a thing and cause beliefe is no hinderance but that every thing may appeere unto us but when we use the senses in our actions according to that which appeereth it permitteth us not to trust thē as if they were every way true and without error for that sufficeth in them which is necessary and commodious for use because there is nothing better As for Science knowledge and perfection which the soule of a Philosopher desireth to have of every thing the senses have just none But of these matters which Colotes hath charged upon many others he will give us occasion else where to discourse thereof Furthermore that wherein he doth
a Neptune superintendent over plants is a dangerous point This is the separation of names and words that is pernicious this filleth our life with contemptuous impiety Athisme dissolute audaciousnesse For when you plucke from the gods these attributes appellations that essentially be linked tied to them you abolish there with all holy sacrifices divine mysteries sacred processions and solemnefeasts for unto whome shall we performe the nuptiall sacrifices called Proteleia unto whom shall we offer the oblations for health named Soteria How shall we accomplish the rites of Phosphoia the Bacchanals and the ceremonies going before mariage if we leave not any priests of Bacchus if we admitte not Phosphori 〈◊〉 and the saving gods Soteres For I tel you this toucheth the maine principal points this breedeth error in the things themselves not about certaine bare voices in the Syntaxes and construction of words or use of termes Now if these be matters that trouble and subvert this life of ours who be they that offend and be delinquent more in their phrase language than you who making prepositions to be the only substance of speech abolish altogether all simple voices admitting such as come next hand you abolish in the meane while the things by them signified whereby all discipline doctrines erudition anticipations intelligences inclinations and assents are performed and holde generally that all these be just nothing But as for Stilpo thus the case standeth If we affirme of an horse to runne he doth not say that the thing affirmed which the Logicians call Predicatum is all one with the Subjectum of which it is affirmed but that the essential definition of a man is one and that of good is another as also to be an horse is different from to be running For if we asked the definition of the one and the other we will not give the same for both and in that regard they doe amisse who affirme the one of the other For if a man and Good were all one likewise an horse and to runne were both one how commeth it to passe that the terme Good is affirmed of some meate drogue or medicine and to run likewise of a lion and a dog But if the Predicatum or thing affirmed be different then we doe not well to say Good man or the horse runneth Now if Stilpo in these matters doe exorbitate and be fouly deceived admitting no copulation at all nor connexion of such things as are said to be in or about the subject together with the said subject itselfe but every one of them if it be not absolutely the very same with that unto which it hapneth hee thinketh not that the same ought to be said and affirmed thereof as an accident and if therein he be offended with some termes and go against the ordinary custome of speech he doth not therefore streightwaies subvert and overthrow mans life nor humane affaires as all the world may see well enough Colotes now having done with the ancient Philosophers turneth himselfe to those of his owne time and yet he nameth not one Howbeit he should have done better to have argued aswell against these moderne as those ancients by name or not at all to have named those of old time But he who so often hath pricked Socrates Plato Parmenides with his pen sheweth plainly that it was for meere cowardise that he durst not be seene to deale with the living and not upon any modesty or reverence that he spared their names considering that he used them who were farre more excellent than they in no good sort and respect His meaning was as I suspect and guesse to assaile the Cyrenaiques first and then in a second place the Academicks sectaries of Arcesilaus for as these were the Philosophers who doubted of all things and yeelded their assent in nothing at all so the other reposing passions and imaginations in themselves thought that the beliese proceeding from thence was not sufficient to assure confirme things but faring like unto those who are besieged within a citie abandoning and forsaking all without they keepe themselves shut within their passions using this word ordinarily It seemeth and of things without affirming and pronouncing It is And therefore quoth Colotes they cannot live nor have the use of things And then playing his part as it were in a Comedie These men saith he denie that a man a horse and a wall are but they say that they become walles horses and men abusing first and formost cautelously and wickedly these termes like slanderous and foule mouthed sycophants for surely this is an ordinary cast and usuall with these men But it behooved to declare the thing it selfe according as they teach for they affirme that things become sweet wax bitter prove lightsome or grow darke when ech of these hath the proper efficacie of these passions in it selfe naturally inbred and such as can not be distracted from it But if home be said sweet an olive branch bitter haile colde meere wine hot the aire of the night darke there be many beasts many things and many men that will testifie the contrary whiles some are offended with honie and abhorre it others are delighted with the taste of the olive branch some are burnt and sindged by haile others cooled with wine some can not abide the light of the Sun but their sight there with is dazled and dimmed others againe see well enough by night And therefore opinion persisting still and abiding in the passions keepeth it selfe from offence and errour but going foorth once and busily judging or pronouncing of things exterior it troubleth many times it selfe and repugneth with others who of the same objects receive contrary passions and different imaginations And as for Colotes he resembleth for all the world yoong children who newly begin to learne their A. B. C. for being used to pronounce and name the letters which they see engraven in their owne battleders when they finde them written elswhere they sticke at them and are much troubled and even so the very words and sayings which he approoveth praiseth and embraceth in the writings of Epicurus hee will not understand nor acknowledge when they are uttered by others For when there is presented unto us one image round and another broken they who say that the sense verily is truely informed and hath a true impression but will not suffer us to pronounce that the tower is round but the oare broken surely they confirme thereby that their passions be their owne fansies and imaginations but they will not avow and confesse that the things without are so affected But as they before are to say that they be not horse or wall but become horse and wall even so of necessitie we must say that the sight is imprinted with a round figure or triangular with three unequall sides but not that a tower is necessarily either triangular in that sort or round for that the image wherewith the sight is affected may
beginning of generation Clotho being lodged in the Moone is she that joineth mingleth and uniteth The third and last called Lachesis is in the earth who also lendeth her helping hand and doth participate much with Fortune For that which is without soule is weake in it selfe and naturally exposed to all injuries and to suffer hurt but the understanding is sovereigne over all the rest and nothing is able to do it injurie Now the soule is of a middle nature and mixt of them both like as the Moone was made and created by God as a composition and mixture of things above and things beneath keeping the same proportion to the Sun as the earth doth to her And thus you have heard quoth Sylla what I learned of this stranger or traveller which as he said himselfe he understood by those Daemons who were chamberlaines and sevitours to Saturne As for you ô Lamprias and the rest you may take my relation in good or ill part as you please WHY THE PROPHETESSE PYTHIA GIVETH NO ANSWERES NOW FROM THE ORACLE IN VERSE OR MEETRE The Summarie THey who have so highly chanted the excellency of man extolling the vigor of 〈◊〉 wit and understanding whatsoever they doe alledge to that purpose have 〈◊〉 forgot the principall which is to shew that all the sufficiencie of his intelligence is a furious guide his will a bottomlesse gulfe and pit of confusion the light of his reason a deepe darke night his lusts and desires so many enraged beasts to rent and teare him in peeces if God by some especiall and singular grace doe not illumine regenerate and conduct him Among a million of 〈◊〉 for the proofe and confirmation hereof that which 〈◊〉 it selfe unto us in this dialogue is most sufficient for is not this wonderfull and a certaine signe of a marvellous blindenesse of mans wisdome to see those who all their life time do nothing els but seeke after the soveraigne good maintaine vertue detest vices condemne Athists Epicureans and Libertines yet to dread feare yea and adore the sworne enemie of their salvation and true life to wit satan the divell Yes verily and that which now we reade agreeable to certaine discourses heereafter following and namely wherein a disputation is held wherefore the oracles now doecease as also what this word EI. signifieth sheweth not onely the opinion of Plutarch and some other Philosophers as touching these matters but also the miserable state of all those who are abandoned to their owne sense and void of the knowledge of the true God And this ought to be remembred a second time for feare lest in reading these discourses so eloquently penned we be turned out of the right way but rather contrariwise that we may perceive so much the better how vaine and detestable all the habit of man is if it have for the ground and foundation nothing but the conceits of his corrupt spirit So then in this dialogue we may behold the wisdome of the Greeks running after Satan and taking great paines for to 〈◊〉 and set on foot one matter which we ought to 〈◊〉 and bury in perpetuall oblivion or to touch withall their might and maine beside that which the wisdome of the flesh cannot compasse There be 〈◊〉 divers personages who revive and set a worke the oracles of that priestresse or prophetesse at Delphos where was the 〈◊〉 temple of Apollo the very cave and den of Satan and wherein he exercised his trade and skill with impostures and illusions incredible during the space of many yeares But to make this disposition of more force and validity Plutarch after his accustomed fashion of broching and introducing his owne opinion by a third following the stile and manner of the Academicks writing bringeth to Delphos a stranger who being together with Basilocles Philinus other amused and occupied in beholding the statues which were there in great number there began a discourse by way of disputation touching brasse and the propertie thereof Which when it was well discussed and debated Diogenianus demanded why the ancient oracles were 〈◊〉 in homely verse those in evill fashion whereto there were made divers answeres tending to this point to make us beleeve that wheresoever the words be most rusty and worst couched there we are to observe so much the more the 〈◊〉 of the author And this confirmeth fully that which we have already spoken as touching the illusions of the divell who is not content thus to abuse and deceive his slaves but in this place hath to deale with a ridiculous most apparent audaciousnesse if the eyes of those whom he thus abuseth had never so little 〈◊〉 to see the thousand part of his deceitfull guiles as grosse and thicke as mountains-Continuing this discourse they bandle afterwards the presages of these statues and of others reared in divers places for the better authorising of the oracles which when Boethus the Epicurean 〈◊〉 Plutarch replieth and reentreth into a common place concerning the gravitie of these rude and ill fashioned oracles conferring them with those of Sibylla and mainteining the authoritie of them with his companions through all the reasons they could devise These be in summe the contents of this Dialogue which comprehendeth divers matters dependant thereof and those noted in their order the conclusion whereof is this That as reprovable they be who tax the simplicity and rudenesse of such oracles as those who otherwise controll them for their ambiguity obliquity and obscurity WHY THE PROPHETESSE Pythia giveth no answers now from the Oracle in verse or meeter BASILOCLES YOu have led this stranger Philinus such a walke in shewing him the statues and publike works that you have made it very late in the evening and I my selfe am weary in staying for you and expecting when you will make an end PHILINUS No marvell we goe so softly and keepe so slow a pace ô Basilocles sowing and mowing as they say presently with all our speeches after fight and combat which sprout foorth and yeeld unto us by the way as we go enemies lying as it were in ambush much like unto those men which in old time came up of teeth sowen by Cadmus BASILOCLES How then shall we send for and intreat some one of those who were present there or will you your selfe gratify us so much as to take the paines for to deliver unto us what speeches those were and who were the speakers PHILINUS I must be the man I perceive Basilocles to doe this for your sake for hardly shall you meet with any other els throughout the whole citie for I saw the most part of them going up againe together with that stranger to Corycium and Lycuria BASILOCLES What is this stranger so curious and desirous to see things and is he withall friendly and woonderfull sociable PHILINUS Yes that he is but more studious is he and desirous to learne neither is this most woorthy of admiration in him for he hath a kinde of mildnesse accompanied with
that 〈◊〉 able to 〈◊〉 〈◊〉 must 〈◊〉 for peace 〈◊〉 * Some reade thus said unto Laevinus that Pyrrhus and not the Epuotes had over come the Romanes * Or named 〈◊〉 as some reade Balia a town 〈◊〉 Spaine * Captaines are to direct Souldiers to obey and exccute * or pounds * Great prosperitie is to be suspected to abate our pride therefore God doth delay it with some crosses z No man chastiseth wise men so much as themselves z Honour attends upon vertue and is the reward thereof b Selfe doe selfe have c It is good to lie off and temporize when enemies are 〈◊〉 d Enmities ought not to be immortall c An example of singular justice * or Camertes * The 〈◊〉 of 〈◊〉 * 〈◊〉 〈◊〉 f Noting that by condition he was a slaue * Or gold g It is a 〈◊〉 to see the 〈◊〉 overthrow of such 〈◊〉 〈◊〉 houses h A man of honour can not be too carefull for to quit him well in his calling and vocation * Or thus I have upon the 〈◊〉 come what 〈◊〉 of it * i. 20. 〈◊〉 of 〈◊〉 or 〈◊〉 * i. 〈◊〉 * Or read thus it is either bald or a three according to some Greeke copies a b d e A good man rejoiceth no in the victory obteined in civill wars f Signifying that hee was 〈◊〉 his head out of temper g He that hath done the injarie is to make amends * or 〈◊〉 h High wals be a fortesse for women i A man ought to grieve more for 〈◊〉 sinne than for be ing exiled * or 〈◊〉 * or 〈◊〉 * A lover of your fellow citizens * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 * Or prospe 〈◊〉 * Some reade thus Were compelled of necessitie to be captaines or kings 〈◊〉 of Spartanes and Lacontans whose names are not expressed * Otherwise thus We go forth to 〈◊〉 hons but hares we hunt in their harborroughs * 〈◊〉 Some interpret cleane countrary reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 to allure duty gently handle or adorne the 〈◊〉 These 〈◊〉 be unperfect and it seemeth that 〈◊〉 〈◊〉 〈◊〉 in translating this first verse read it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 * the due judgement * Called 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some interpret Having a 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some interpret Having a 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * That is to say Divine * Or Lesbius * Or Argeus * It seemeth that somewhat is here wanting * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the baike who would say the root of a barke but Phleos as Theophraslus reporteth is an herbe growing plenteously in the lake Orchomenus in Paeotia and therefore well enough knowen to Plutarch I take it to be Red-mace or Cats-taile * I see not how this that is included within these marks agreeth with this place or matter in hand I suppose therefore it is inserted heere without judgement taken out of some other booke * Or rather 〈◊〉 * To wit in 〈◊〉 both the one and the other * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some 〈◊〉 the braines of the 〈◊〉 〈◊〉 but this bird 〈◊〉 so rare as that it is thought for a 〈◊〉 thing I see not how this propertie should be observed in the braines thereof * To Aius 〈◊〉 as som thinke to the goddesse 〈◊〉 as O others * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * All this is to be understood of Pompeius Magnus * Some were called in Latine Reges 〈◊〉 * Some thinke they were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by the 〈◊〉 for that they were plaine and easie * Or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sacrisicers The Preface * Graid medium * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which soundeth all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath a faire disserent sense reade according to the former it signisieth musicke after the later it betokeneth vomiting This equivocation in Greeke carrieth that grace with it which I can not so aptly expresse in English * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say naturall How ever it be you must understand it of wanton love which is neither naturall nor harmonicall For this Athencdorus was noted for incest with one of his daughters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * That is to say if a fish be eaten in common it is not knowen how much one hath eaten of it more than his sellowes by the bones lying upon his trencher * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sould others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is silence * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latine 〈◊〉 seemeth to reade * Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drowfinesse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benummednesse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the French translation * The Yewgh tree as I take it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sec 〈◊〉 in the end of his Symposium or banquet * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 as some interpret it * I suppose Homer used the words in a farre other sense by Moschions leave be it spoken who was a better physician than a grammarian as it should seeme * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine * That is to say The 〈◊〉 killing * 〈◊〉 〈◊〉 * 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie beanes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were not a stargeon it was some delicate fish * See the blindnesse and 〈◊〉 of there pagans who for want of the true light out of holy 〈◊〉 〈◊〉 on still in duknesse caried with the wings onely of humane wit and 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some take it for parsley 〈◊〉 〈◊〉 take it 〈◊〉 the 〈◊〉 and in truth the word 〈◊〉 〈◊〉 to both * For so he interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 * 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Some take it for the Lariot * That is to say bunger and famine it seemeth by that which followeth that they put poverty also before Bulimos in opposition to health * p. for b. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Untrue * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translate this place thus Swalloweth downe her rennet when she is taken reading the Greeke as it should seeme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose neither of them both sound but