Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	ahab_n	punish_v	16	3	9.1985	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02299	Archontorologion, or The diall of princes containing the golden and famous booke of Marcus Aurelius, sometime Emperour of Rome. Declaring what excellcncy [sic] consisteth in a prince that is a good Christian: and what euils attend on him that is a cruell tirant. Written by the Reuerend Father in God, Don Antonio of Gueuara, Lord Bishop of Guadix; preacher and chronicler to the late mighty Emperour Charles the fift. First translated out of French by Thomas North, sonne to Sir Edward North, Lord North of Kirthling: and lately reperused, and corrected from many grosse imperfections. With addition of a fourth booke, stiled by the name of The fauoured courtier.; Relox de príncipes. English	Guevara, Antonio de, Bp., d. 1545?; Munday, Anthony, 1553-1633.; North, Thomas, Sir, 1535-1601?; Guevara, Antonio de, Bp., d. 1545? Aviso de privados. English.	1619 (1619)	STC 12430; ESTC S120712	985,362	801

his diuine power And of the superstition of the false and faigned goddes chap 9. fol. 20. How there is but one true God and how happy those Realmes are which haue a good Christian to be their King How the Gentiles affirmed that good Princes after their death were changed into gods and the wicked into Deuils which the Authour proueth by sundry examples chap. 10. fol. 23. Of sundry gods which the Ancients worshipped Of the offices of those gods How they were reuenged of such as displeased them And of the twentie elected gods chap. 11. fol. 26. How Tiberius was chosen Gouernour of the Empire and afterward created Emperour onely for being a good Christian And how God depriued Iustinian the younger both of his Empire and senses because he was a perfidious heretique chap. 12. fol. 29 Of other more naturall and peculier gods which the ancient people had and adored chap. 13. fol. 32 What words the Empresse Sophia spake to Tiberius Constantinus then being Gouernour of the Empire reprouing him for lauishly consuming the Treasure of the Empire gotten by her chap. 14. fol. 36 The answere of Tiberius to the Empresse Sophia Augusta declaring that Noble Princes neede not hoord vp treasures And of the hidden treasure which this good Emperour foundeby reuelation in the Palace where he remayned chap. 15. fol. 38 How the Captayne Narsetes ouercame many Battailes onely by reposing his whole confidence in God And what hapned to him by the Empresse Sophia Augusta relating the vnthankfulnesse of Princes towards their seruants chap. 16. fol 41 Of a letter which the Emperour Marcus Aurelius sent to the King of Scicille remembring the trauels they had endured together in their youth and reprooning him for his small reuerence to the Temples ch 17 fo 46 The Emperours prosecution in his Letter admonishing Princes to bee fearefull of their Gods And of the sentence which the Senate gaue vpon the King for pulling down the church ch 18 f. 49 How the Gentiles honoured those that were deuout in the seruice of their gods chap. 19 fol 52 Of fiue causes why Princes ought to be better christians then their subiects ch 20 fol. 55 What the Philosopher Bias was Of his constancy when hee had lost all his goods And of the ten lawes he gaue deseruing to be had in perpetuall memory chap 21 59 Questions demanded of the Philosopher Bias. fol. 61 The lawes which Bias gaue to the Prienenses 62 How God from the beginning punished men by his iustice and especially those Princes that despised his church how all wicked Christians are Parishioners of hel ch 22 63 Of twelue examples why Princes are sharply punished when they vsurpe boldly vpon churches and violate their temples ch 23 65 Why the children of Aaron were punished eodem The cause why the Azotes were punished eodem The cause why Prince Oza was punished 66. Why King Balthazar was punished 67 Why King Ahab was punished 69 Why King Manasses was punished cod Why Iulius Pompey Xerxes Cateline Germanicus Brennus were punished 70 How Valentine the Emp. because he was an euil Christian in one day lost both the Empire and his life ch 24 72 Of the Emp. Valentinian Gratian his son which raigned in the time of S. Ambrose and because they were good Christians were alwayes fortunate and how God giueth victory to Princes more by the teares of them that pray then thorow the weapons of theÌ„ that fight ch 25 76 Of the goodly Oration which the Em Gratian made to his Souldiers before hee gaue the battell ch 26 78 Of the Captaine Theodosius who was father to the great Emp. Theodosius died a good Christian Of the K. Hismarus and the Bishop Siluanus and the lawes which they made and established ch 27 60 What a happy thing it is to haue but one Prince to rule the publike weale for there is no greater enemy to the Common-weale then he which procureth many to commaund therein ch 28 84 That in a publike weale there is no greater destruction then where Princes dayly consent to new orders and make an alteration of ancient customs ch 29 f. 88 When Tirants began to raigne and vpon what occasion commaunding and obeying first began and how the authority which a Prince hath is by the ordinaÌ„ce of God chap. 30 91 Of the golden age in times past and worldly misery at this present ch 31 94 How K. Alexander the Great after hee had ouercome K. Darius in Asia went to conquer the great India and of that which hapned to him with the Garamantes and that purity of life hath more power then force of warre ch 32 96 Of an Oration which one of the Sages of Garamantia made vnto K. Alexander a good lesson for ambitious meÌ„ ch 33. 98 A continuation of the sage Garamants Oration and among other notable matters he maketh mention of seuen lawes which they obserued chap. 34 101 That Princes ought to consider for what cause they were made Princes What Thales the Philosopher was of 12 questions demaÌ„ded of him his answer c. 35. 104 What Plutarch the Philosopher was Of the wise words he spake to the Emperour Traiane how a good Prince is the head of the publique-weale chap. 36. fo 108 As there are two Sences in the Head Smelling and Hearing So likewise a Prince who is the head of the Common-weale ought to heare the complaints of all his subiects and should know them all to recompence their seruices ch 37. fol. 111 Of the great Feast which the Romaines celebrated to the God Ianus the first day of Ianuary And of the bounty and liberality of the Emperour Marcus Aurelius the same day chap. 38 114 Of the answer which the Emperour Marcus Aurelius made to the Senatour Fuluius before all the Senate beeing reproued by him for the familiarity hee vsed to all men contrary to the maiesty and authority of the Romane Emperour wherein hee painteth enuious men ch 39 fol. 118 Of a Letter which the Emperour Marcus Aurelius sent to his friend Pulio declaring the opinion of certaine Philosophers concerning the felicity of man chap. 40. 124 Of the Philosopher Epicurus fol. 129 Of the Philosopher Eschilus 131 Of the Philosopher Pindarus 132 Of the Philosopher Zeno 133 Of the Philosopher Anacharsis 134 Of the Sarmates 135 Of the Philosopher Chilo 137 Of the Philosophers Crates Stylphas Simonides Gorgias Architas Chrysippus Antistenes Sophocles Euripides Palemon Themistocles Aristides and Heraclius 138. 139 That Princes and great Lords ought not to esteeme themselues for being fayre and well proportioned chap. 41 140 Of a letter written by the Emperour Marcus Aurelius to his Nephew worthy to be noted of all young Gentlemen chap. 42 146 How Princes and great Lords in olde time were louers of men that were wise and learned chap. 43 153 How the Emperor Theodosius prouided wise men at the houre of his death for the education of his two noble sonnes Archadius and Honorius chap. 44 158

that infamed Idoll and violated the sacred Temples For to God this is the most haynous offence to forsake the holy Catholike faith in his life and to despaire in his mercy at the houre of his death Would to God wee had so much grace to acknowledge our offences as God hath reason to punish our sins For if it were so then wee would amend in time to come and God would graunt vs a general pardon for all that is past I see one thing wherin as I thinke I am not deceiued which is this that the fraylties and miseryes which we coÌ„mit wee thinke them naturall and in the satisfaction and amendment of the same wee say they are strange so that we admit the fault and condemne the paine which thereby we doe deserue The secret iudgements of God doe suffer it and our offences do deserue it I doe not denie but that the euill may holde and possesse this life at their pleasure but I sweare vnto them when they shall least thinke of it they shall lose theyr life to their great displeasure for the pleasures of this life are so vnconstant that wee scarce beginne to taste them when they fade out of our sight It is a rule infallible which both of the good and euill hath bin proued that all naturallie desire rather to abound then to want all that which greatly is desired with great diligence is searched and through great trauell is obtained and that thing which by trauell is attained with loue is possessed that which by loue is possessed with much sorrow is lost bewailed lamented For in the end wee cannot deny but that the watry eies do manifestly shew the sorrowfull harts To the fine wits and stout harts this is a continuall torment and endles paine and a worme that alway gnaweth to call to minde that he must lose the ioyfull life which he so entirely loued tast the fearfull death which so greatly he abhorred Therfore to proue this matter which I haue spoken of before it is but reason that Princes knowe if they doe not know that men as the diuine Prouidence exalteth them to high Estates they not deseruing them So likewise his rigorous iustice will bring theÌ„ to nought if they bee vnthankfull for his benefits For the ingratitude or benefits receiued maketh that man not worthy to receyue any moe The more a man throgh benefits is bound the more grieuous punishment if he be vnthankfull hee deserueth All wise men should finde if they apply their mindes therevnto that in chastising God calleth those offences first to his minde which are furthest from the thoughts of men For before the Tribunall of God our secret faults are alwayes casting out bloud to the end hee should execute on our person open iustice And further I say that in this case I do not see that the Prince is exempted more though hee liue in great felicitie then the poore labourer who liueth in extreame miserie And also we see it eft-soones by experience that the sudden Lightning Tempests and terrible Thunder forsaketh the small and lowe Cottages and battereth forthwith the great and sumptuous buyldings Gods will and determination is that foras-much as hee hath exalted them aboue all others so much the more they should acknowledge him for Lord aboue all others For GOD did neuer create high Estates because they should worke wickednes but he placed them in that degree to the end they should thereby haue more occasion to doe him seruice Euery Prince that is not a good Christian a seruent louer of the Catholike faith nor wil haue any respect to the Diuine seruice let him be assured that in this world hee shall lose his renowme and in the other he shall hazard his soule For that all euill Christians are the Parishioners of Hell CHAP XXIII The Anthour proueth by twelue examples that Princes are sharpely punished when they vsurpe boldly vpon the Churches and violate their temples Why the children of Aaron were punished IT is now time that wee leaue to perswade with wordes and reasons and to beginne to proue that which we haue sayd by some excellent histories and notable examples For in the end the hearts of men are stirred more through some little examples then with a great multitude of words In the first booke of Leuiticus the 10. Chapter is declared how in the time of Moses the sonne in law of Iethro the Priest that was of Media who was chiefe Prince of all the lynage of Seph with whom the brother of Mary the Leper had charge of the high Priesthood For among all the lawes where God at any time put his hands vnto hee prouided alwayes that some had the gouernement of ciuill affayres and others the administration of the diuine misteries This high Priest then had towe children whose names were Nadab and Abihu which two were yong and beautifull stout and sage and during their infancie serued their Father helped him to doe sacrifice For in the old law they suffered that Priests should not onely haue wiues children but also that their children should succeed them in their Temples and inherite their benefices There came a great mischance for the two children being apparrelled in white their bodies bound with stolles their hands naked in one haÌ„d holding a Torch and in the other the Sencer being negligent to light the new fire and contrary to that the law had ordayned and taking coales which were prohibited a maruellous thing was seene in the sight of the people which was that sodenly these two childreÌ„ fel flat on the earth dead and all their sacrifice burned Truly the sentence was maruellous but it was iust in ough For they well deserued to loose their liues sithence they durst sacrifice the coales of an other This thing seemed to be true for these young children saued theyr soules and made satisfaction of the fault with their liues but other wicked men God permitteth to liue a short time because they shall loose their soules for euer The cause why the Azotes were punished THe Realme of Palestine being destitute of a King at that time an honorable olde man gouerned the realme which was Father to two Knights named Albino and Phinides for at that time the children of Israel were not gouerned by Kings that did molest them by iniuries but by sage men which did maintaine them by iustice It chaunced that the Azotes made warre against the Palestines and were a kind of the Arabians stout and warlike the which fought so couragiously that the Palestines and Hebrewes were constrained to bring their Arke into the middest of the Battell which was a Relicke as a man should haue put the holie Sacrament to deuide a great multitude of people But Fortune shewed her countenaunce vnto them so frowningly that they were not onely ouer-come but also were spoyled of the Arke which was their chiefe relicke And besides that there were 4000. Palestines slaine The

Azotes carryed away the Arke full of Relickes vnto their temple in the Cittie of Nazote and set it by Dagon theyr cursed Idoll The most High true God which will not suffer any to be coequall with him in comparison or in anie thing that hee representeth caused this Idol to be shaken thrown downe and broken in pieces no man touching it For our God is of such power that to execute his Iustice he needeth not worldly helpe God not contented thus though the Idoll was broken in pieces but caused those to bee punished likewise which worshipped it in such sort that al the people of Azotes Ascalon Geth Acharon and of Gaza which were fiue auncient and renowmed Citties were plagued both man and woman inwardly with the disease of the Emerodes So that they could not eate sitting nor ride by the wayes on horse-backe And to the end that all men might see that their offences were grieuous for the punishment they receyued by the diuine Iustice he replenished their Houses Places Gardens Seedes and Fields full of Rats And as they had erred in honouring the false Idol and forsaken the true God So hee would chastice them with two Plagues sending them the Emerodes to torment their bodyes and the Rats to destroy their goods For to him that willingly giueth his soule to the diuel it is but a small matter that God against his will depriue him of his goods This then being thus I would now gladly knowe whether of them committed most offence Eyther the Azotes which set the Arke in the Temple which as they thought was the most holiest or the false Christians which with a Sacrilegious boldnesse dare attempt without anie feare of GOD to robbe and pill the Church goods to theyr owne priuate commoditie in this world Truely the Law of the Azotes differed as much froÌ„ the Christians as the offence of the one differeth from the other For the Azotes erred not beleeuing that this Arke was the Figure of the True God but we beleeue it and confesse it and without shame coÌ„mit against it infinite vices By this so rare and seuere a sudden punishment mee thinks the Princes great Lords should not only therefore acknowledge the True God but also Reuerence and honour those things which vnto him are dedicated For mans lawes speaking of the reuerence of a Prince doe no lesse condemne him to die that robbeth his house then him which violently layeth hands on his person Â¶ The cause why Prince Oza was punished IN the booke which the sonne of Helcana wrote that is the second booke of the Kings and the vi Chapter hee saith That the Arke of Israel with his Relikes which was Manna the rodde and two stones stood in the house of Aminadab which was the next neighbour to the citie of Gibeah the sonne of Esay who at that time was King of the Israelites determined to transpose the Relikes into his Cittie and house For that it seemed to him a great infamy that to a mortal Prince a house should abound for his pleasures to the immortall God there should want a Temple for his reliques The day therefore appointed when they should carrie the Relique of Gibeah to Bethlehem there met thirty thousand Israelites with a great number of Noble men which came with the King besides a greater number of strangers For in such a case those are more which come of their owne pleasure then those which are commaunded Besides all the people they say that all the Nobility of the Realme was there to the end the relique should bee more honoured and his person better accompanied It chanced that as the Lords and people went singing and the King in person dancing the wheele of the Chariot began to fall and go out of the way the which prince Oza seeing by chance set to his hand and his shoulder against it because the Arke where the Relique was should not fall nor breake yet notwithstanding that suddenly and before them all hee fell downe dead Therefore let this punishment be noted for truly it was fearefull and ye ought to thinke that since God for putting his hand to the Chariot to holde it vp stroke him with death that a Prince should not hope seeking the destruction and decay of the Church that God will prolong his life O Princes great Lords and Prelates sith Oza with such diligence lost his life what doe yee hope or looke for sith with such negligence yee destroy and suffer the Church to fall Yet once againe I doe returne to exclaime vpon you O Princes and great Lords sith Prince Oza deserued such punishment because without reuerence hee aduanced himselfe to stay the Arke which fell what punishment ought yee to haue which through malice helpe the Church to fall Why King Balthasar was punished DArius King of the Perses and Medes besieged the auncient City of Babylon in Chaldea whereof Balthasar sonne of Nabuchodonozar the great was King and Lord who was so wicked a child that his father being dead hee caused him to be cut in 300. peeces gaue him to 300. hawkes to be eaten because hee should not reuiue againe to take the goods riches from him which he had left him I know not what father is so foolish that letteth his Son liue in pleasures and afterwards the entralles of the Hauke wherewith the sonne hawked should be the wofull graue of the Father which so many men lamented This Balthasar then beeing so besieged determined one night to make a great feast and banquet to the Lords of his Realme that came to ayde him and in this he did like a valiant and stout Prince to the end the Perses and Medes might see that hee little esteemed their power The noble and high hearts do vse when they are enuironed with many trauels to seeke occasions to inuent pleasures because to their men they may giue greater courage and to their enemies greater feare He declareth of Pirrus King of the Epirotes when hee was besieged very straightly in the City of Tharenta of the Romane Captaine Quintus Dentatus that then hee spake vnto his Captaines in this sort Lordes and friendes bee yee nothing at all abashed since I neuer here before saw ye afraid though the Romans haue compassed our bodies yet we haue besiged their harts For I let you to know that I am of such a complection that the straighter they keepe my body the more my heart is at large And further I say though the Romanes beate downe the walles yet our hearts shall remaine inuincible And though there bee no wall betweene vs yet wee will make them know that the hearts of Greekes are harder to ouercome then the stones of Tarentine are to be beaten downe But returning to King Balthasar The banquet then being ended and the greatest part of the night beeing spent Belthasar the King being very well pleased that the banquet was made to his contentation though he

as hee sayeth that I haue disinherited him and abiected him from my heritage hee beeing begotten of my body hereunto I answere That I haue not disinherited my sonne but I haue disinherited his pleasure to the entent hee shall not enioy my trauell for there can bee nothing more vniust then that the young and vicious sonne should take his pleasure of the swet and droppes of the aged father The sonne replyed to his Father and sayde I confesse I haue offended my Father and also I confesse that I haue liued in pleasures yet if I may speake the truth though I were disobedient and euill my Father ought to beare the blame and if for this cause hee doeth dishenherite mee I thinke hee doth me great iniurie for the father that instructeth not his son in vertue in his youth wrongfully disinheriteth him though he be disobedient in his age The Father againe replyeth and sayeth It is true my sonne that I brought thee vp too wantonly in thy youth but thou knowest well that I haue taught thee sundry times and besides that I did correct thee when thou camest to some discretion And if in thy youth I did not instruct thee in learning it was for that thou in thy tender age diddest want vnderstanding but after that thou hadst age to vnderstand discretion to receyue and strength to exercise it I beganne to punish thee to teache thee and to instruct thee For where no vnderstanding is in the child there in vaine they teach doctrine Since thou art old quoth the sonne and I young since thou art my Father and I thy sonne for that thou hast white hayres on thy beard and I none at all it is but reason that thou be belieued and I condemned For in this world wee see oft times that the small authoritie of the person maketh him to loose his great iustice I graunt thee my Father that when I was a childe thou diddest cause mee to learne to reade but thou wilt not denie that if I did commit any faulte thou wouldst neuer agree I should be punished And hereof it came that thou suffering me to do what I would in my Youth haue bin disobedient to thee euer since in my age And I say vnto thee further that if in this case I haue offended truely mee thinketh thou canst not bee excused for the fathers in the youth of their children ought not onely to teach them to dispute of vertues what vertue is but they ought to inforce theÌ„ to be vertuous in deed For it is a good token when Youth before they knowe vices haue been accustomed to practise vertues Both partyes then diligently heard the good Phylosopher Solon Solinon speake these words I giue iudgement that the Father of this childe be not buryed after his death and I commaund that the Sonne because in his youth hee hath not obeyed his Father who is olde should be disinherited whilest the Father liueth from all his substance on such condition that after his death his sonnes should inherite the Heritage and so returne to the heyres of the Sonne and liue of the Father For it were vniust that the innocencie of the Sonne should be condemned for the offence of the Father I do commaund also that all the goods be committed vnto some faithfull person to the end they may giue the Father meat and drinke during his life and to make a graue for the Sonne after his death I haue not without a cause giuen such iudgement the which comprehendeth life and death For the Gods will not that for one pleasure the punishment bee double but that wee chastise and punish the one in the life taking from him his honour and goods and that wee punish others after their death taking from them memorie and buryall Truely the sentence which the Philosopher gaue was very graue and would to GOD wee had him for a iudge of this world presently For I sweare that hee should finde manie Children now a dayes for to disinherite and moe Fathers to punish For I cannot tell which is greater The shame of the children to disobey their Fathers or the negligence of the Fathers in bringing vp their children Sextus Cheronens in the second book of the sayings of the Philosophers declareth that a Citizen of Athens saide vnto Dyogenes the Phylosopher these wordes Tell mee Dyogenes What shall I doe to be in the fauour of the Gods and not in the hatred of men For oft times amongst you Phylosophers I haue hearde say that there is a great difference between that that the gods will and that which men loue Dyogenes answered Thou speakest more then thou oughtest to speake that the Gods will one thing and men another for the Gods are but as a center of mercy and men are but as a denne of malice if thou wilt enioy rest in thy dayes and keepe thy life pure and cleane thou must obserue these three things The first honour thy Gods deuoutely for the man which doeth not serue and honour the Gods in all his enterprises hee shall be vnfortunate The second bee very diligent to bring vp thy children well for the man hath no enemie so troublesome as his owne sonne if hee bee not well brought vp The third thing bee thankefull to thy good benefactors and friends for the Oracle of Apollo sayth that the man who is vnthankefull of all the world shall be abhorred And I tell thee further my friend that of these three things the most profitable though it be more troublesome is for a man to teach and bring vp his children well This therefore was the answere that the Philosopher Diogenes made to the demaund of the Citizen It is great pitty and griefe to see a young childe how the bloud doth stirre him to see how the flesh doth prouoke him to accomplish his desire to see sensuality goe before and he himselfe to come behind to see the malitious World to watch him to see how the Diuell doth tempte him to see how vices binde him and in all that which is spoken to see how the Father is negligent as if hee had no children whereas in deede the olde man by the fewe vertues he hath had in his Youth may easily knowe the infirmityes and vices wherewith his Sonne is incompassed If the expert had neuer beene ignorant if the Fathers had neuer beene children if the vertuous had neuer been vicious if the fine wittes had neuer been deceiued it were no maruell if the Fathers were negligent in teaching their children For the little experience excuseth men of great offences but since thou art my Father and that first thou wert a Sonne since thou art old and hast bin young and besides all this since that pride hath inflamed thee lechery hath burned thee wrath hath wounded thee Negligence hath hindred thee Couetousnes hath blinded thee Glotonie surfetted thee Tell mee cruell Father since so many vices haue reigned in thee why hast thou not an

Rome take one thing for a warning that the glory which now is of thee was first of them and the same destructioÌ„ that was of them shall hereafter light vpon thee for such is the world For thus goeth the world euen as we presently see the troubles of them that be past so shall those that be to come see ours that be present CHAP. XV. Marcus Aurelius goeth on with his Letter and declareth the order that the Romanes vsed in setting foorth their men of warre and of the outragious villanies which Captaines and Souldiers vse in the warre I Will now declare vnto thee my frend Cernelius the order which wee haue to set foorth men of Warre and thereby thou shalt see the great disorder that is in Rome For in the olde time there was nothing more looked vnto nor more corrected then was the discipline of Warre And for the contrary now a dayes there is nothing so dissolute as are our wen of warre Newes once spred abroad throgh the Empire how the Prince doeth take vpon him any warre immediately diuers opinions engender amongst the people and euery one iudgeth diuersly vpon the warre For as much as one sayeth it is iust and the Prince that taketh it vpon him is iust Others say that it is vniust and that the Prince which beganne it is a tyrant The poore and sedtious persons doe allow it to the end they might goe and take other mens goods by force The rich and patient doe condemne it because they would enioy theyr owne in quiet So that they doe not iustifie or condemne warre according to the zeale of iustice but according to the little or much profite that shall follow them of that enterprise I commaÌ„d which am a Romane Emperor warre to be proclamed because a City or prouince hath rebelled and that according to their Custome they doe not obserue the ceremonies of Rome First you must vnderstand the Priests must be called to go immediately to pray to the immortal Gods for the Romane people neuer went to shead the bloud of theyr Enemies in warres but first the Priests did shed the tears of their eyes in the Temples Secondly all the sacred Senate doth goe to the Temple of the God Iupiter and there they sware all with a solemne oath that if the enemies against whom they goe do require a new confederation with Rome or demaund pardon of their faults committed that all reuengement laid aside they shal not deny to giue them mercy Thirdly the Consull which is appointed for to bee the Captaine of the warre went to the High Capitoll and there hee maketh a solemn vow to one of the Gods which liketh him best that hee will offer him a certaine Iewell if hee returne victorious of the same Warre and though the Iewell which hee doth promise bee of great value yet all the people are bound for to pay it The fourth is that they set vp in the Temple of Mars the Ensigne of the Eagle which is the auncient Romane Ensigne and that is that all the Romanes take it for commandement that no spectacle nor feast bee celebrated in Rome during the time that their brethren be in the warres The fift A Pretour mounteth vppe to the roppe of the gate of Salaria and there hee bloweth the Trumpet for to muster men of Warre and they bring foorth the Standers and Ensignes to diuide them among the Captaines How fearefull a thing it is to see that so soone as the Captaine is enuironed with the ensigne so soone hath he licence to commit all euills and villanies So that hee taketh it for a brauery to robbe the Countries whereby hee passeth and to deceyue those with whom hee practiseth What liberty Captaines and Gouernours of warre haue to doe euill and to be euill it is very manifest in those whom they lead in their company For the sonnes leaue their fathers the seruants their Lords the Schollers their Masters the Officers their offices the Priests their Temples the amorous their loues and this for none other cause but that vnder the colour of the warre their vices should not bee punished by iustice O my friend Cornelius I know not how I should begin to say that which I will tell thee Thou oughtest to know that after our men of war are gone out of Rome they neyther feare the Gods neyther honour the Temples they reuerence not the Priests they haue no obedience to their Fathers nor shame to the people dread of iustice neyther compassion of their Country nor remember that they are children of Rome and yet very few of them thinke to end theyr life but that all shame layde aside they loue the condemned idlenesse and hate the iust trauell Therefore hearke I will tell thee more thogh it seemeth much that I speake I ensure thee it is but little in respect of that they do for so much as some rob temples others spread rumors these breake the dores and those robbe the Gods Sometimes they take the free sometimes they loose the bond The nights they passe in playes the dayes in blasphemies to day they fight like Lions to morrow they flye like cowards Some rebell against the Captaines and others flie to the enemies Finally for all good they are vnable and for all euill they are meet Therefore to tell thee of their filthinesse I am ashamed to describe them They leaue their owne wiues and take the wiues of others they dishonour the daughters of the good and they beguile the innocent Virgines there is no neighbout but they doe couet neyther hostesse but that they doe force they breake their old wedlocke and yeerely seeke a new marriage so that they do all things what they list and nothing what they ought Doest thou thinke presently my friend Cornelius that there are few euils in Rome fith so many euill women do goe to the warre Heere for their sake men offend the Gods they are traytors to their Countrey they deny their patentage they doe come to extreame pouerty they liue in infamie they robbe the goods of others they waste their owne they neuer haue quiet life neyther remayneth any truth in their mouthes Finally for the loue of them oftentimes war is moued again and many good men lose their liues Let vs leaue the reasons and come to Histories Thou knowest right well that the greatest part of Asia was conquered and gouerned more with the Women Amazones then with any barbarous people That young noble and valiant Porro King of Iudea for want of men and abundance of women was ouercome of the great Alexander Hannibal the terrible Captaine of the Carthagenians was alwayes Lord of Italy vntill hee did permit women to goe to the warre And when he fell in loue with a maden of Capua they saw him immediately turne his shoulders vnto Rome If Scipio the Affricane had not scoured the Romane Armyes of Leacherie the invincible Numantia had neuer bin wonne The captaine Sylla in the

ouerthrowne a Chaunge which neuer wearieth a Spye which euer returneth a signe which beguyleth no man a way very straight a Friend that succoureth all necessities a Surgion that immediately healeth and a Renowne which neuer perisheth If thou knewest my Sonne what thing it is to be good thou wouldst be the best of the world For the more vicious a man is so much the more hee is intangled in vices and how much more a man is vertuous so much more to vertues he cleaueth If thou wilt bee vertuous thou shalt doe seruice to the Gods thou shalt giue good renowme to thy predecessours and for thy selfe thou shalt prepare a perpetuall memorie Thou shalt doe pleasures to straungers and get thee fauour of thine owne people Finally the good will honour thee with loue and the euill will serue with feare In the hystories of the warres of the Tarentines I found that renowmed Pyrrus king of the Epyrots did weare in a ring these words written It is too little punishment for a vicious man to take his life from him and it is too small reward for a vertuous man to giue him the seigniorie of all the whole earth Truly these wordes were worthy of such a man What thing can bee begunne of a vertuous man whereof wee hope not to see the end and come to good proofe I am deceyued if I haue not seene in my dayes many men which were base borne vnfitte for sciences voide of vices in the Common welth poore of goods and vnknowne of birth which with all these base conditions haue learned so many vertues that it seemed great rashnesse to beginne them and afterwards for being vertuous onely they haue founde the effects such as they thought it By the immortall Gods I sweare vnto thee and so the God Iupiter take me into his holy house and confirme thee my sonne in mine if I haue not knowne a Gardner and a Porter in Rome which for beeing vertuous were occasion to cast fiue rich Senators out of the Senate And the cause to make the one to gaine and the other to lose was that to the one they would not pay the pots and to the other his apples For at that time more was hee punished which tooke an apple from a poore man then hee which beat downe a rich mans house All this I haue tolde thee my son because vice abaseth the hardy prince and vertue giueth courage to the bashfull From two things I haue alwayes kept my selfe That is to say not to striue against open iustice nor to contend with a vertuous person CHAP. LV. The Emperour Marcus Aurelius followeth his purpose and among other wholesome counsels exhorteth his son to keepe wise and sage men about him for to giue him counsel in al his affayrs HItherto I haue spoken to thee generally but now I wil speake vnto thee particularly and by the immortall gods I coniure thee that thou bee very attentiue to that I will say For talking to thee as an aged Father it is reason thou heare mee as an obedient childe If thou wilt enioy long life obserue well my doctrine For the gods will not condiscend to thy hearts desires vnlesse thou receyue my wholesome counsels The disobedience and vnfaithfulnesse which children haue to their fathers is all their vndoing for oftentimes the gods do pardon the offences that are done vnto them and do not pardon the disobediences which the children bare to their Fathers I doe not require thee my sonne that thou giue mee money since thou art poore I doe not demaund that thou trauell since thou art tender I doe not demaund the reuengement of mine enemies since I haue none I doe not demaund that thou serue me since I dye I doe not demaund the Empire since I leaue it vnto thee Onely I demaund that thou gouerne thy selfe well in the Common wealth that the memory of my house bee not lost through thee If thou esteeme much that I leaue vnto thee so many realms I thinke it better to leaue to thee many good counsels wherewith thou mayest preserue thy selfe sustaine thy person and maintaine thine honour For if thou hast presumption not to profite with my counsell but to trust to thine owne mind before my flesh be eaten with wormes thou shalt be ouercome with thy enemies My sonne I haue beene young light bold vnshamefast proud enuious couetous an adulterer furious a glutton slothfull and ambitious and for that I haue fallen into so great excesses therfore I giue thee such good aduise for that man which in his youth hath beene very worldly from him in age proceedeth ripe counsell That which vntill this time I haue counselled thee that which to my death I will counsell thee I desire that once at the least thou proue it And if it doe thee harme leaue it and if it doe thee good vse it For there is no medicine so bitter that the sicke doth refuse to take if thereby hee thinke hee may bee healed I pray thee I exhort thee and I aduise thee my sonne that thy youth beleeue my age thy ignorance beleeue my knowledge thy sleepe beleeue my watch the dimnesse of thy eyes beleeue the clearenesse of my sight thy imagination beleeue my vertue and thy suspition beleeue my experience For otherwise one day thou shalt see thy selfe in some distresse where small time thou shalt haue to repent and none to finde remedy Thou mayest say vnto me my sonne that since I haue beene young I let thee to bee young and that when thou shalt bee aged thou wilt amend I aunswere thee that if thou wilt liue as young yet at least gouerne thy selfe as olde In a Prince which gouerneth his coÌ„mon wealth well many miseries are dissembled of his person euen as for mighty affayres ripe counsels are necessary so to endure the troubles of the Empire the person needeth some recreation for the bow-string which alwaies is stretched either it lengthneth or it breaketh Whether Princes be young or old there can be nothing more iust then for the recreation of themselues to seeke some honest pastimes And not without a cause I say that they bee honest for sometimes they accompany with so dishonest persons and so vnthrifty that they spend their goods they lose their honour and weary their persons more then if they were occupied in the affaires of the common wealth For thy youth I leaue thee children of great Lords with whom thou maiest passe the time away And not without cause I haue prouided that with thee they haue been brought vp from thy infancy for after thou camest to mans estate inheriting my goods if perchance thou wouldest accompany thy self with yong men thou shouldst find them well learned for thy wars I leaue thee valiant captains though indeed things of war are begunn by wisedome yet in the end the issue falleth out by fortune for stewards of thy treasurs I leaue thee faithful men And not without cause I

see infinite presents brought into his house to be greedy of money and to haue a great train of seruants to wayte vpon them All these are things not onely to make theÌ„ murmur and repine at but also when time and place serueth to condemne and accuse them to the Prince And this were but little to murmur at them and accuse them so that they did not defame them and diminish their honour and reputation For they tell it abroad afterwards eyther that they are corrupted with presents or that they doe robbe and steale from the Prince their master And therefore I returne once againe to admonish them and specially the officer of the Court that they shal not neede neyther is it requisire they make any ostentation of their riches if they be wise at least For besides that euery body will murmur against him they will not spare to bring it to the Princes cares quickly so that by misfortune it might happen to him that the King would doe that with his seruant that the hunter doth oft with his beasts hee taketh that many times he cherisheth him and giueth him meate to eate not to bring him vp but to fat and kill him for his owne eating CHAP. XV. That the fauoured of the Court shoulde not trust too much to their fauour and credite they haue nor to the prosperitie of their life A worthy Chapter full of good doctrine WHat reputation Paul the Apostle had amongest the Christians the like had the great Cato the Iudge among the Romanes who in the progression of his life proceeded so honestly and in the gouernement of the publike weale was so iust that hee deserued that this Epitaph should be written vpon his Pallace gate O Cato great whose euerlasting fame Amidst the earth still liues with honour due Was neuer none could thee oppresse with shame For iudgement wrong whereby the guiltlesse rule Was nere none durst presse to thee with suites Or fill thy hands with bribes or flatter thee Whereby thou shouldest not shew the worthy fruits Of iustice zeale as Iudges all should bee Among all the noble and renowmed Romanes hee onely would neuer suffer statue or Image of his to bee set vp in the high Capitoll Whereat diuers maruelling and imagining diuersly what was his meaning hee beeing one day in the Senate sayde to them these words openly I will they shall seeke the good workes I haue done by which I did deserue that my Image should be erected in the Capitoll then to giue theÌ„ cause to goe search and enquire what linage I was of what was my life with intent to pull downe my Image For it happeneth many times that those whom inconstant fortune from a low estate hath raysed vp to high degree and steppe of honour doe become afterwardes by the same occasion rather defamed then praysed for there are many that are reuerenced honoured openly by reason of theyr honour and dignity they haue at this present of whom they make a iesting stocke afterwards when they see them fall Lucan sayeth that Pompeius would say many times when he would speake of these worldly things My friends I can tell you a true thing whereby you may know the little occasion wee haue to trust humane felicities Example you may see in mee which attained to the Romane Empire without any hope I had euer to come vnto it and afterwards also not mistrusting any thing euen suddenlie it was taken from mee and I depriued of it Lucius Seneca beeing banished from Rome wrote a letter to his mother Albuina in which hee did both comfort her and himselfe and wrotte thus O my deare mother Albuina I neuer in all my life beleeued or trusted vnstabel Fortune although there haue bin many peaces and leagues made betwixt her and our house for if at a time the trayteresse consented that for a space I should bee quiet and at rest shee did it not of good will shee had to leaue to pursue me but for to giue me a more cloaked seuerity For when shee seeth wee thinke our selues assured then with al her force and fury shee giueth vs the assault as if shee came to assault the Enemies Campe And I tell thee further yet good mother that all the good shee wrought in mee and the honour shee heaped on mee and all the faculties and aboundance of riches she broght to my house hee tolde mee shee gaue them freely but I alwayes aunswered her I did accept in way of imprest not of gift Her promises therefore shee offered mee the honour she layd vpon mee and the riches she gaue me shee layde them vp in such a corner of my house that either by day or by night she might at her pleasur when shee would take them all from mee without that shee should trouble at all therefore my iudgement or that shee should sorrow my heart a whit And because thou shouldest know how I did esteeme of fortune I tell thee that I euer thought it good neuer to let any thing come within me â—or into my heart but only neere vnto me and so I was contented to esteeme it and to keepe it vnder good safety â—â—â— not that I therefore applyed and gaue all my affection and minde vnto it I was glad to haue fortune my friend but if I lost her I was neuer sorry for her Finally I conclude that when she came to assault mee and to robbe my house she might well conuay all that was to put in the Arke but not that shee could euer carry away the least sigh of my heart They say that K. Philip father of Alexander the Great beeing aduertised of three great victories hapned in sundry places to his Army kneeled down on both his knees and holding vp his hands to the heauens sayd O cruel fortune O merciful gods I beseech you most humbly that after so great a glory and victory as this you haue hitherto giuen mee you will moderate your correction and punishment which after this I looke for that you will graunt mee that you punish me with pity and not with vtter destruction and ruine And yet he added this furder to his words Not without cause I Conjure thee Oh Fortune and doe beseeche you immortall Gods that you wil punish me fauourably but not to vndoe me because I am assured that ouermuch felicitie and prosperitie of this life is no more but a prediction and presage of a great calamitie and an yll insuing happe Truely all the Examples aboue recited are worthie to be noted and to be kept alwayes before the eyes of our mindes sith by them wee come to know that in the prosperitie of this our thrawled life there is litle to hope for and much to be afrayd of It is true wee are very fraile by nature since we are borne fraile we liue fraile and daylie wee fall into a thousand fraylties but yet notwithstanding we are not so frayle but wee may if we will resist vice

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