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cause_n	begin_v	great_a	time_n	1,599	5	3.2122	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48803	The marrow of history, or, The pilgrimmage of kings and princes truly representing the variety of dangers inhaerent to their crowns, and the lamentable deaths which many of them, and some of the best of them, have undergone : collected, not onely out of the best modern histories, but from all those which have been most famous in the Latine, Greek, or in the Hebrew tongue : shewing, not onely the tragedies of princes at their deaths, but their exploits and sayings in their lives, and by what virtues some of them have flourished in the height of honour, and overcome by what affections, others of them have sunk into the depth of all calamities : a work most delightfull for knowledge, and as profitable for example / collected by Lodowick Lloyd ... ; and corrected and revived by R.C. ...	Lloyd, Lodowick, fl. 1573-1610.; Codrington, Robert, 1601-1665.	1653 (1653)	Wing L2660; ESTC R39067	223,145	321

place and amended it The second day the Shoomaker came again and found fault in the hose then Apelles answered and said that a Shoemaker ought not to judge of any thing but of the shoe Every man that thinketh himself eloquent for that he hath his tongue at will and can shift matters skilfully in his own judgement is not that eloquent man which Cicero speaketh of nor hath those parts of Rhetorick wherewith hee can perswade to good and disswade from evil The eloquent man doth comfort the afflicted he expelleth fear and terrour from men he stoppeth again the stout and insolent This man is able faith Cicero to win towns countreys castles and kingdomes this eloquence in adversity is solace in prosperity an ornament in youth laudable in age delectable in all men profitable Wherefore not without cause did M. Antonius use to say that oftentimes he saw and heard fine tongued men but he never saw nor heard any eloquent man For though saith Cicero we follow Nature as a Captain unless Art be coupled and united to it we follow a rude and barbarous Captain What Captain was Paulus Aemilius being in wars with King Perseus In a certain clear night when the Moon upon the sudden shifted her self from sight and the night became very dark all the souldiers of Paulus yea Paulus himself being their General and Captain were dismaid and quite discouraged thinking it had béen some prodigious show to pregnosticate mishap to come and being ready to yéeld in heart and courage until Sulpitius began to perswade the rude Souldiers with reason opening the causes unto the Souldiers and declaring the effects of the superiour bodies so eloquently that being before dismaid they were by the eloquence of Sulpitius perswaded to fight valiantly and where through fear of that sudden sight and change of the Moon they were ready to yeeld as captives to King Perseus they were moved and stirred by the eloquence of Sulpitius to become Conquerors and Victors over King Perseus in the self same night The like did Pericles sometimes amongst his souldiers of Athens at what time the sun so darkned that great terrour and fear came upon the souldiers he eloquently perswaded his souldiers and told them as he heard of his master Anaxagoras the cause thereof and quite expelled fear from the souldiers by reason and made them bold again through eloquence In Affrick there was in the time of Anascarimis a Philosopher named Afranio who being demanded what he did hear all the days of his life answered to speak well the second time being asked what he taught unto others answered likewise to speak well at the last he was demanded what he knew in any science he said I know nothing but to speak well so that this old Philosopher Afranio learned nothing taught nothing nor knew any thing but to speak well and most certain it is that he that consumeth all the days of his life to learn to speak well and knoweth nothing else but to speak well spendeth his time very well CHAP. X. Of those Kings and Princes and others who had their Pictures and Images for a shew of their deserved Fame erected THe greatest honour that both Gréeks and Gentiles used toward those that deserved well in the Commonwealth was to advance them by pictures painted and images gloriously graven thinking thereby either to inflame thē further to do good or else to discourage thē again from doing evil by banishing and neglecting their pictures which when Favoritus the Philosopher heard that the City of Athens had rejected his picture because Adrian the Emperour was angry with him said I am right glad thereof for better said he had it béen for Socrates to have had his brazen picture broken and thrown away for some shew of displeasure by the Athenians then to be deprived of his life for nothing by the Athenians for the surest estate of all is not to be known Agesilaus therefore King of the Lacedemonians understanding that the inhabitants of every country in all Gréece had decréed to put up the picture of Agesilaus for a memorial of his vertuous and noble acts to be as monuments of his life after death returning then from Egypt unto Gréece being very sick a little before he died he wrote letters unto Gréece that they should make no pictures no images no painted shews no graven work of his person nor yet of his life saying If I have done well in life the vertue thereof is a sufficient monument when I am dead Cato Senior was of that opinion that he had rather that men should ask why hath not Cato his Picture set up then to asks why hath Cato his picture set up A number of sage Philosophers and wise Princes have lothed and utterly neglected this kind of flattery which then was thought to be the greatest fame and commendation of all things to have their pictures in places set up to make mention of honour and dignity which thereby is meant either for restoring of liberty lost or in defending from tyranny or in saving of Cities or for such things done pictures were erected to advance their fame thereby Thus Aristogiton and Armodius because they delivered Athens from the tyranny of Pysistratus had their pictures with great estimation set up of the people of Athens Likewise Marcellus because he subdued Syracusa vanquished the French men at Padua and gave the repulse unto Hannibal at Nola had his picture set up in the Temple of Pallas with an Epigram written in letters of gold unto his great praise and commendation Eutropius saith that Claudius Emperour of Rome had his picture made with a golden Target in his hand because he vanquished the Goths which were about to spoil the county of Macedonia Numa Pomp. the second King of Rome and Servius Tullius the sixth King had their pictures a long time amongst the Romans in great honour and fame Selostris King of Egypt for his martial feats and vertuous acts was honoured in his country with divers pictures Polydamas that strong Champion in the games of Olympia for that he being without weapons and naked slew a terrible Lyon and held fast by the foot a huge great Bull and with the other hand stayed a running Chariot had his picture therefore erected and set up in Olympia In Athens how many pictures were set up of noble men and learned Philosophers as Conon Euogoras Phocion Isocrates and others which were now up and now down as mutable fortune favoured or frowned the state and life of men being uncertain and changeable As Demosthenes having his picture in Athens had this Epigram written round about the picture If Demosthenes had had courage and strength as he had wit and eloquence neither Philip nor his son Alexander nor all Macedonia had ever vanquished Gréece yet this Demosthenes was exiled and banished Athens divers times So hard was it to please the people then which had the chief government in Athens and Rome that for a small

Honorificus King of the Vandales and Herode King of the Iews were eaten up alive with vermine and Lice Pliny and Plutarch say that proud Sylla which sore plagued Rome and Italy had all his flesh converted into Lice and so died Herodotus doth likewise report of one Pheretrina a Quéen of the Barceans who died of this filthy and horrible death God hath taken them away in the midst of their pleasure even eating and drinking as Septimus and Valentianus two famous Emperours who died both of a surfeit for want of digestion Archesilaus died presently with one draught of wine What is the life of Princes but an uncertain Pilgrimage Nay women are famous for their pilgrimage therein As the Queen of Sheba came from Ethiopia to hear and to learn Solomon's wisdome Cornelia from Rome being a noble woman went to Palestina to hear Saint Hierome teach Christians The pilgrimage of our life is nothing else but a continual travel until we come to our last journey which is Death then is the end of all pilgrimage and just account to be made for the same CHAP. XLV Of Death the End of all Pilgrimage THe last line of all things is death the discharge of all covenants the end of all living creatures the onely wish of the good and the very terrour of the wicked And for that the life of man is divers so is death variable after sundry manners and fashions as by experience is séen and known in all Countreys Nothing is surer then death yet nothing is more uncertain then death For Pindarus that wise King of the Liricans being demanded of certain Beotians what might best happen to man in this world Even that said he which chanced to Trophonius and Ag●medes meaning Death For these men after they had builded a new Temple to Apollo demanded of Apollo the best reward that he could give them they thinking to enjoy some dignity or worldly substance were seven days after rewarded with death The like we read in the first Book of Herodotus where the mother of Biton and Cleobes two young men of Argos knéeling before the Image of Juno besought the Goddesse to bestow some excellent good thing upon her two sons for their pain and travel that they shewed toward her in drawing her Chariot ten miles in stead of horses The Goddesse willing to grant them the best thing that could be given to man the next night quietly in bed as they slept they both died Wherefore very well did Aristippus answer a certain man who asked how Socrates died Even in that order said he that I wish my self to die Giving to understand that any death is better then life That noble Philosopher Plato a little before he died as Sabellicus doth write did thank nature for three causes the first that he was born a man and not a beast the second that he was born in Gréece and not in Barbary the third that he was born in Socrates time who taught him to die well Hermes that great Philosopher of Egypt even dying so embraced death that he called upon that that divine spirit which ruled all the heavens to have mercy upon him being right glad that he had passed this toyling life Such is the uncertainty of death that some in the half of their days and in the midst of their fame and glory die So Alexander the great died in Babilon Pompey died in Egypt and Marcellus being a young man of great towardnesse and by adoption heir unto the Empire of Rome died It is strange to sée the varieties of death and in how divers and sundry fashions it hath happened unto Great men always Some being merry in their banquets and drinking were slain so Clitus was slain by Alexander the great being his chief friend Amnon being bidden to a banquet by Absalom was slain by him Yea all the Embassadors of Persia were commanded to be slain even drinking at the table by Amintas King of Macedonia Some end their lives wantonning with women and playing in chambers as that renowned Alcibiades being taken in wantonnesse with Timandra was slain by Lisander Even so Phaon and Speusippus the Philosopher died likewise Some bathing and refreshing themselves have perished by their own wives so Agamemnon that famous Gréek was killed by his wife Clitemnestra and Argirus Emperor of Rome by his wife Zoe Divers in prison have died as captives so Aristobulus Eumenes Aristonicus Marius Cleomenes Jugurth Siphax famous and renowned Princes Divers have béen slain in the draught as that beast Heliogabalus whom Rome so hated that he fled to a draught and there was slain and after was drawn through the streets and thrown into the river of Tyber Cneius Carbo a man of great dignity and power in Rome was commanded that he should be slain as he was sitting on his stool of ease by Pompey in the third time of his Consulship in Rome Thus shamefully have some died and thus famously others died Patroclus knew not that he should be slain by Hector Hector never thought he should be killed by Achilles Achilles never doubted his death by Paris Paris never judged that he should be vanquished by Pirrhus Neither did Pirrhus know that he should be overcome by Orestes so that no man knoweth his end where how and when he shall die and yet all men are certain and sure that they have an end that they must néeds die And yet the fear of death hath overcome the stoutest souldiers We read that Asdrubal of Carthage a noble and a famous Captain ●verthrown by Scipio for fear of death knéeled before Scipio embracing his féet and was so fearfull that his own wife was ashamed of his doings Yet had this famous Generall rather be a laughing stock to the Romans a bond man to Scipio running a foot like a lacky after his triumph then to die manfully in the behalf of his countrey which valiantly for a time he defended Perpenna likewise a famous Roman being taken in Spain by the souldiers of Pompey in a place full of Groves fearing lest at that instant he should be slain by Pompey's souldiers he made them believe that he had divers things to speak to Pompey of some designs that the enemies had in hand against him rather had Perpenna betray his friends and his fellows yea and all his country to his enemy then suffer a sudden death A greater fear of death we read in that book of Fulgosius of the Emperour Vitellius who after he had vanquished and slain divers nobles and shewed great wrongs unto the Emperour Otho and to Sabinus brother to Vespasian the Emperour being in fear of his life by Vespasian and being taken by the souldiers hee besought them rather then die presently that hee might be kept safe in prison untill he might sée and speak with Vespasian the Emperour such was his fear that he did hide himself in a chest to prolong his wretched life So fearful was Caligula of death that he would never go abroad at any

prodigious and monstrous sights that he saw in his expedition That mighty Artaxerxes King of Persia hearing of the fame of that learned Hypocrates did send unto the chief Governour of Hellespent earnest letters for Hypocrates promising him great honours and an equality to the chief rulers of Persia and to be a fellow and friend unto mighty Artaxerxes Bion being demanded what was the most dangerous thing in the world he answered to be most fortunate Phocion that learned Athenian was wont to say that better it were to lie carelesse upon the ground safe and sound then to lie with trouble of mind under cloth of States in danger and peril A certain wise Prince before he was crowned King did take the Crown first as Valerius saith in his hand and after looking and musing a while upon it he said O Crown more noble then happy whose peril to enjoy if men understood no man would take thée from the ground though thou didst offer thy self unto him What felicity happened unto Alexander the Great whom fortune so advanced to be a King of Kings a Conqueror of Conquerors yea to be worshipped as a God and to be called the son of Jupiter whose fame compassed the whole earth in so much that Thalestris Quéen of the Amazons came from Scythia unto Hyrcania with thrée hundred women to lie with Alexander thirty days to have a child by him and yet in Babylon that fortune that so exalted him did likewise oppresse him being in his chief fame and but thirty two years old poysoned by his kinsmen and friends and so left and forsaken of all men that he was thirty days unburied as a beggar not as a King and rather like a beast then the son of Jupiter In the same manner fortune served Julius Caesar who after the glory of so many conquests was in his own city of Rome and in the Senate house amidst his Counsellors treacherously slain and murthered with Bodkins and Daggers by his most trusty friends Brutus and Cassius that he had twenty and thrée wounds in his body This was the unfortunate end of so fortunate a beginning How did fortune deal with famous Xerxes whose huge armies dryed up rivers whose infinite numbers of Navies covered the Ocean seas whose power and force all Gréece trembled at fortune that promised all Gréece to him did give him over into the hands of Themistocles his enemy to be vanquished and unto the force of Artabanus to be slain A little better she used Mithridates King of Pontus who after many victories in divers countries and noble triumphs against the invincible Romans she at length to his great discomfort after he had lost his wife children and all his friends did leave him in his old age a prey unto Pompeius Therefore was Plato wont to thank God that he was born a man and not a beast in Gréece and not in Barbary and thanked fortune that he was a scholler unto Socrates who always despised fortune and her power For fortune never doth a good déed but she requiteth the same with an evil turn afterwards Pyrrhus that valiant King of Epyrus whom fortune guided so famously that he was counted by Hannibal the second souldier and Prince for his magnanimity and courage unto Alexander the Great was killed by a silly simple Argive woman with a Tile stone Hannibal whose name was so terrible unto Rome by the space of sixtéen years was driven into exile and became a banished abject from his Countrey and weary of his life he ended his days with poyson in Bithinia Alcibiades whom fortune so favoured that he excelled all men in personage and birth in wisdome and honour in strength and wealth and in all kind of vertues was brought to such banishment and penury to such infamy and reproach that he was compassed round and taken by his enemies and burned in his bed with his whore whose name was Timandra Cambyses and Nero whose cruel and unhappy days both Rome and Persia long time felt their fate was such that after much tyranny and bloodshed being weary in murthering of others they slew themselves This was the end of their cruelty Polycrates who ever sayled with prosperous winds of fortune so that he was named fortunate Polycrates at length being so served of fortune as other Princes were he was taken and hanged by one Orontes an Officer of King Darius in the open sight of Samos where he a long time flourished and in the end was hanged on a high hill named the mount of Mycale These evils happen by fortune yet we sée them not she gripes us with her hands and yet we féel it not she treadeth us down and yet we will not know it Happy is he that accompanieth not with fortune though divers think themselves happy that he fortunate As Gyges and Croesus two Kings of Lydia so wealthy that they judged no man so happy as they were and yet was Aglaus the poorest in all Arcadia and Byton the simplest of all Gréece the one by the sentence of Solon the other by the Oracle of Apollo judged far more happy then they The very tyrant Dyonisius being banished from his Kingdome of Corinth would often say in his misery That happy twice were they that never knew fortune whose fawning face in the beginning doth purchase cruel death in the end Wherefore a certain Lacedemonian called Diagoras being in the Games of Olympia in Gréece having his children and his childrens children crowned with Garlands of Fame for their vertuous acts and qualities said that it were great happiness for him to die presently at such a sight of his childrens Fortune and being asked the cause he said That Fortune never pleased that man so much at one time but she would at another time displease the same as much again And most true it was spoken unto one of the thirty tyrants who being in banquet with divers Nobles and Gentlemen when the house fell and slew them all yet he escaping bragged much of his fortune that he so saved himself a simple man hearing it said to him Never boast of Fortune at any time for that she spareth thee now she will the next time more sharply plague thee Which came so to pass For his flesh was made a food to his horses and his bloud was the drink which was appointed for them If Fortune whose wavering steps are never certain were as little trusted of the most as she is most deceitfull and false to all then Cicero would not have spoken that they which séek Fortune are blinder then Fortune she never advanced any to dignity but she suppressed the same again unto misery as Tarquinius the proud a King that Fortune made famous divers waies of Princely Progeny of passing personage of incredible beauty and of all noble qualities but Lucretia Collatinus wife was made the onely snare to catch him and to take him by whom he was deprived of his government and banished out of Rome to range countries in misery

man to rule the City of Scadmenna was often moved that he for his age was not méet to govern such a City considering the multitude and number of people that were within that City they thought that a young man should better discharge the office but the wise Emperour perceiving how bent and prone were the youth of that town to have a young man to rule over them answered them after this sort I had rather said he commit the governance of the City to one old man then the governance of so many young men unto the City Better it is that an old man should rule the City then the City should rule the young men meaning no otherwise then that aged men should onely be admitted to be rulers in Cities for that there belongeth unto them experience of things and care of youth Such was the homage and reverence which was amongst the young Romans toward the Senatours or old men of the City as both head and leg did acknowledge the same in doing duty unto age They had this confidence in age that no man might be chosen unto the number of the Senatours before he should be thréescore years of age The like custome had the people of Chalcides that no man before he were fifty years should either ●ear office within their Cities or be sent Embassadour out of their country Amongst the Persians no man could be admitted to be one of the sage rulers which they called Magi unlesse perfect age had brought him thereto perforce Amongst the Indians their wise men which ruled their country which were named Gimnosophistae were ancient for time giveth experience of governance Amongst the Egyptians the like credit was given unto old men that youth meeting them in the way would go out of the way to give place unto age so that their counsellours which were called prophets were counted men of much time and experience even so the Babylonians elected their sage Chaldeans the French men their ancient wise men called Druydes In fine noble Greeks did observe the like order in chusing their rulers and counsellours of aged men as before spoken The Lacedemonian youth were by the law of Licurgus no lesse charged to reverence age then their own parents The Arabians in all places without respect of person preferred their old men before honour dignity or fortune The people called Tartesi had this law so to honour age that the younger might bear no witnesse against the elder The reverence said Chylon that should be shewed unto age by young men ought to be such that they then being young doing obedience unto age they might claim the like when they waxed old of youth Agesilaus King of Sparta being an old man would often go in the cold weather very thin in a torn cloak without a coat or doublet only to shew the way unto young men to be hardy in age by contemning of gay apparell in youth Masinista King of Numidia being more then threescore years of age would lively and valiantly as Cicero saith without cap on head or shoe on foot in the cold or frosty weather in the winter travell and toyl with the souldiers only unto this purpose that young souldiers should be hardned thereby in their youth and practise the same for the use of others when they came to age themselvs Ihero King of Sicilia shewed the like example in his old age being lxxx years to train youth and to bring them up so in young years that they might do the like in their old age For thus judged these wise Princes that all men covet to imitate Princes and Kings in their doings Gorgias the phylosopher and master unto Isocrates the Orator and to divers more nobles of Gréece thought himselfe most happy that he being a hundred years and seven was aswell in his memory as at any time before and made so much of age that being asked why he so delighted in age he made answer because he found nothing in age for which he might accuse it So sayd King Cyrus a little before his death being a very old man that he never felt himselfe weaker than when hee was young The like saying is reported of that learned Sophocles who being so old that he was accused of his own children of folly turned unto the Iudges and said If I be Sophocles I am not a foole if I be a foole I am not Sophocles meaning that in wisemen the senses waxed better by use and exercising the same for we prayse saith Cicero the old man that is somewhat young and we commend again the young man that is somewhat aged The old is commended that hath his wit young and fresh at comandement and the young is praised that is sober sage in his doings When M. Crassus a noble Captain of Rome being a very old man took in hand to war against the Parthians a strong and stout people being by Embassadors warned of his age and admonished to forsake the wars he answered stoutly the Embassadour of the Parthians and said when I come to Seleucia your City I will then answer you Whereupon one of the Embassadors named Ages●●s an aged man stretched forth his hand and shewed the palm of his hand unto Crassus saying Before thou shalt come within the City of Seleucia bristles shall grow out of this hand The stoutness of Marcus Crassus was not so much as the magnanimity of Agesis and yet they both were old men What courage was in Scaevola to withstand that firebrand of Rome Sylla who after he had urged the Senators to pron●unce Marius enemy unto Italy he being an old ag●d man answered Sylla in this sort Though divers be at the commandements of the Senators and that thou art so encompassed with souldiers at thy beck yet neither thou nor all thy souldiers shall ever make Scaevola being an old man for fear of losing some old bloud pronounce Marius by whom Rome was preserved and Italy saved to be enemy unto the City The like history we read that when Julius Caesar had by force of arms aspired unto the office of a Dictator and came to the Senate house where few Senators were together the Emperor Caesar desirous to know the cause of their absence Confidius an aged father of Rome said that they feared Caesar and his souldiers Whereat the Emperor musing a while said Why did not you likewise tarry at home fearing the same Because said he age and time taught me neither to fear Caesar nor yet his souldiers For as Brusonius saith there are young minds in old men for though Milo the great wrestler in the games of Olympias waxed old wept in spight of his decayed limbs bruised bones yet he said his mind flourished and was as young as ever it was before Solon hath immortal praise in Gréece for his stoutness in his age for when Pisistra●us had taken in hand to rule the people of Athens and that it was evident enough that tyranny should procéed thereby Solon in his

the third and last is in the child The solemnity in Matrimony in divers places imported unto us wise morals and did as it were presage a duty and an obedience to things as both Plutarch and Pliny write of the Venetians that when a Marriage was solemnized in Venice the Bride after that day bringeth her distaff and her spindle and fl●x ready as one after that day never to be idle but occupied always in she affairs of her house The Greeks and Romans also had this custome they girded the loyns of their daughters alwayes till the day of their marriages and then that night her husband should loose the knot and unbind that which of long time the Virgins of Greece kept fast bound Amongst divers Countreys where sundry solemnities in matrimony are used I read not in any History so solemn a state and so worthy ceremonies as we do see in England which if you mark in all points you must néeds confesse that outward ceremonies do import a great Majesty and Dignity in Matrimony Again they had laws in divers places that none might marry without some reverence shewed to their Gods before as the Athenians suffered no marriage without sacrifice first done to Diana In Rome a law there was that she that should be married should sit in the seat of Faunus before she might see the Bridegroom her husband The like was observed in Boetia and Locresia that before their youth should marry they should drink one to another at the altar consecrated to Euelia In Hetruria they used to kill a hog to sacrifice to their Gods and to call upon Juno for good successe to come In Lusitania the Bride goes to Church with a distaff and a spindle in her hand and one of her kinsmen going before her with a firebrand of Pine tree In Sparta by the law of Lycurgus the maids that should marry should shave the hairs of their heads and wear mans apparel and by the same law they were forbidden to give any substance with their daughters but love and good will was to be the whole cause of marriage Moreover they used these ceremonies To divide a peece of bread in Macedonia and in the most part of Greece for the Bride and the Bridegroom to eat before they should be married The like in Rome in Romulus time was used In Galatia they did both drink first of one cup appointed for that purpose onely And so forth in divers Countreys they used divers ceremonies as in Carmenia no man might marry without he brought the head of some enemy or other to the King as a proof of his love toward his Countrey In Maeous no maid might marry without she had subverted one enemy or other of her Countrey But in some countreys they married not as the Esseni a people much given to abstain as well from Wine as from Women Wherefore Socrates being demanded what was best Whether to marry or no answered If you marry you shall suffer brawling and chiding if you are single you shall be solitary and comfortlesse Therefore Pompey the great comming among the Massagetes who used once a week to company with their wives demanded the cause thereof They answered Because we would not hear their chidings in the day time nor their complaints in the night time But to end let every man have his own wife if he cannot live chast for better it is to marry then to burn CHAP. XXVIII Of Likenesse and Similitudes of Kings and Princes ALthough comparisons are odious amongst divers men yet for that Pliny and Plutarch do use them chiefly for necessaries I shall shew how like divers Princes were one to another not in countenance and outward proportion onely but in life and conversation Also by comparing the ancient Gréeks and the la●ter Romans one with another as most certain the Romans imitated the Gréeks in all points we shall sée and perceive by their acts doings and life who were most like one to another And first to begin with Ro●●●ius the first King of Rome he in all his doings did imitate that valiant Gréek Theseus as Plutarch in his first book declareth And as by comparing their lives one with another a m●n may easily judge how like in state and fortune they lived the one having occasion to war with the Sabines the other with the Centaurs the one in augmenting the state of Italy and building of Rome the other in delivering all Gréece from tyranny and ●ondage of equal travel both and of like state for then Italy was in Romulus time as Gréece was in Theseus days The next was in Rome Numa Pompilius who for pity to the poor and love toward his Countrey and his gravity and severity in Law making his zeel and religion to the service of their temples in fine for all vertuous doings in all respects was like unto Lycurgus that famous Law maker amongst the Lacedemonians The care that these two Princes had for their friends and countreys were clean contrary to Theseus and Romulus before mentioned as is set forth by Plutarch in his fourth book Lycurgus was not so studious to call the Lacedemonians from vice and sin but Numa was as carefull to instruct the Romans in all goodnesse and vertue so that Rome did bear witnesse of Numa and Sparta of Lycurgus who for their several and sundry Laws their vertuous lives and doings compared by Plutarch they may well for their contempt and neglecting the honors and dignities due to them and for care they had either of them for their people be like one unto the other And even so Publicola did not onely imitate Solon in all points but also translated Solons laws to Rome so that one was counted most sage and wise in Greece the other thought to be most happy in Rome So did Numa also follow Lycurgus in all his doings imitating his laws and orders in Rome What comparison is made between noble Scipio and Hannibal the one defending the state of Rome the other Carthage and either of them in open wars with the other that to read their lives and fortunes about the affairs of their countreys what is it else but to see two noble Captains one like another in magnanimity and courage whose fortunes after many strong and stout services toward their countrey was such that they both were banished Rome and Carthage And as they in life were most like so did they embrace their deaths likewise Even so was that stout Greek Alcibiades which Thucidides most worthily prayseth and M. Cotiolanus that famous Roman compared for the like magnanimity and state of fortune Pericles that renowned Greek and Fabius Maximus the Roman who ruled long in Rome and Athens were likewise noted one to be like another Plutarch in his book entituled The lives o● Emperours compareth Sylla the Roman to Lysander King of Sparta compareth Ser●o●●us to Eumenes and likewise Pompey the gre●t to Agesi●us King of Lacedemonia If respect de duly had to the martial feats and noble acts

Demetrius and Alexanders wife who then was a widdow and a Quéen in Corinth for in the midst of triumphs and preparations to the marriage Antigonus by deceit took the Castle commanded his souldiers in arms and proclaimed himself King in Corinth In the same book of Polinaeus the like History is written of Lysander of Sparta and Nearchus of Creet the one promising to the inhabitants of Miletum his aid and help in defending their liberties and the people giving credit to a Kings promise and trusting to have Lysander their special friend they found him their mortal foe for he deceived them thereby and took the City of Miletum unto himself The other sailing to the haven of Telmessus to renue friendship with Antripatridas who then governed the City of Telmessus under the color of friendship he had his men at arms ready on the Sea to destroy his friend and to take the City to himself This deceit was not onely séen in wars where much falshood and perjury is practised but in all things men use craft according to the proverb There is craft in daubing To speak of Theodectes craft toward his Master Aristotle to defraud him privily of his glory to speak of Sertorius deceit in winning authority among the common people to describe the means that Dionisius used to get mony amongst the Syracusans or how Pythius deceived Cannius in his bargain of fish or how Darius became King of Persia by the neighing of a Mare and a million more of such deceits and crafts were infinite I therefore refer the Reader to Poliaenus where he shall have enough of falshood But because craft is used diversly I will somewhat touch those that used craft in altering themselves into the form of women some for filthy lust some for vertues sake and some for vice What kind of dissimulation was in Sardanapalus King of Assyria to forsake the Empire to forgo his Kingdome to become like a woman to spin and card with his Concubines and so from the shape of a man to dissemble himself to be a woman What kind of dissimulation did that renowned and mighty Hercules even the off-spring of the Gods and son to Jupiter use after that he tamed monsters slew Giants overcame Dragons Lions wild beasts and yet he did translate himself from a champion and a conquerour into womans apparel and fashioned himself like a woman with such dissimulation he served Omphale Quéen of Lydia like a woman in the apparel of a woman at the whéel and at the cards at Omphales commandement What kind of craft used Clodius to bring his purpose to pass with Pompeia Caesars wife dissembling himself to be a woman as Cicero taunteth him in an Epistle that he writeth to Lentulus where he saith that Clodius dissembled with the Npmph Bona Dea as he was wont to use the thrée sisters Thus Clodius would at all times go unto Pompeia in the apparel of a woman to use such feats that he made Caesar to divorce his wife Pompeia Dissimulations and subtilties as they are most evil to practise so somtimes they are necessary to do good for example Euclides used the like craft as before but to a better purpose for he practised it not to féed lust or to pleasure affectiō but he used it to hear Soc●ates to read Philosophy to learn wisedome from him For there was a law betwéen Athens and them of Megaris for the great hatred the one bare unto the other that whosoever came from Athens to Megaris should die and whosoever would go from Megaris to Athens should likewise die Thus death frighted not Euclides but the love th●t he bare to Socrates and to Philosophy and wisedome so emboldned him that he would in the night travel from Megaris to Athens in the apparel of a woman least he should be known and he returned before day from Athens to Megaris again This dissimulation and craft of Euclides was far better and more to be commended then the doings of the former Better is Semiramis Quéen of Babylon thought of in that she perceiving her young son Ninus to be too tender to govern the stout Babylonians and Assyrians and knowing the nature of the people to be impatient of a womans government became in her apparel like a man and ruled the Kingdome till her son came to ripe age More pra●ie ought ●●l●gia a woman of Antioch to have who though she fained her self to be a man and dissembled with the world in that case yet this was to avoid incontinence and to live chast and solitary without the company of men For this cause is the Greek Virgin M●rina and Euphrosina a maid of Alexandria worthily preferred before Cleocritus and Clisthenes for that they went in the apparel of men to live in the wildernesse to avoid lust and sensuality the others went in the apparell of women to beguile women Caelius doth report that certain women as Mantinia Lasthenia Ax●othea and Phliasia would come in their apparel like men to hear Plato read philosophy in the schools The cause of their dissimulations was vertue and honest life the cause of the others dissimulation was vice and a wicked life so that dissimulation is both good and bad For we read at what time the armed youth of Gréece had determined co fetch home again fair Helene Menelaus wife from Troy where she was deteined by Paris King Priamus son that then Achilles the stoutest and worthiest of all the Gréeks while yet he slept in the Tent of Chiron his mother Thetis suddenly took him from Chi●ons house and changed his apparel into the apparel of a woman and appointed where he should hide himself with the daughters of King Lycomedes where he got one of them with child and commanded her to betray him to no man for she knew that her son Achilles should die in Troy if he should go thither There Achilles was a long while at the commandement of his mother Thetis untill the Oracle was given that the City of Troy should never be destroyed without the help of Achilles Ulisses being most subtill and crafty taking upon him to séek out Achilles took a little pack full of fine wares such as women buy and a strong bow and arrows thus when Ulisses came to King Lycomedes daughters though he knew Achilles to be there yet because he was in the apparel of a woman he knew him not and therefore shewed his fine ware unto the Kings daughters having a strong bow bent by him while Deidamia the mother of Pyrrhus and the rest of her sisters viewed the glistering ware of Ulisses Achilles stept in and took Ulisses bow in hand and drew it whereby Ulisses séeing him draw so strong a bow he straight perceived that he was Achilles And thus one craft beguileth another one deceit deceiveth another and one dissembling man findeth out another For by the means of Ulisses was the dissimulation of Achilles known I might have just occasion here to speak of those that were

youthfull Romans were as crafty in finding them out so that at that one instant of sixty young virgins fifty and five deserved the name of mothers Thus we perceive that by sight we are moved to lust and by consent we wilfully sin the one in the eye the other in the heart therefore better it is with Sophocles for a man to turn his back from a fair woman then with Nero to behold beauty who looking to earnestly upon the haire of Poppaeas was thereby moved to lust CHAP. XXXVIII Of Jealousie A Question was propounded to all the Gods to be answered whether man or woman be more jealous For as the Poets feign there sprung a contention between Iupiter and Iuno concerning lust and jealousie and having no equal judge to determine this matter it was referred after great controversie unto one Tiresias an ancient and learned poet sometime in Thebes which Tiresias on a certain time meeting two Snakes according to kind ingendring together having a white rod in his hand parted at once both their bodies and their lives Wherewith Iuno being moved to anger transformed this poet Tiresias from a man to a woman and being in the shape of a woman seven years he again found two Snakes ingendring together and in like manner striking them he was again reduced to his first form This Tiresias was thought most meet of Iupiter and Iuno by the consent of all the Gods for that he had been a woman seven years and now a man again to judge of this question And being called to the Bar to give his verdit he preferred Iuno for jealousie whereby Iuno waxed angry and made him blind and Iupiter to recompence his truth did make him a Prophet When Jupiter fell in love with Io Juno being suspicious and full of jealousie caused one named Argos with an hundred eys to watch Jupiter who for all his eys was deceived Juno thereby was so furious and so hungry with Argos that she translated his eys unto a Peacocks tail and transformed Io to a white Cow There is no such rage in jealousie as there is craft in love so that the streight kéeping of Danae King Acrisius daughter in Towers and Castles could never kéep her from Perseus neither the hundred eies of Argos might spie the craft of Jupiter to Io. We read of a woman named Procris who was in such jealousie of her husband called Cephalus that having him in suspicion for his often going a hunting on a certain time she followed him privily into the Woods thinking there to find her husband at his wantonnesse and hiding her self in a thick bush to sée the end of the event her husband passing by the bush perceiving something there to stir thinking it had béen some wild beast thrust his wife into the heart with his dart and thus Procris was slain of her own husband for her importunate jealousie The like happened to Aemilius wife who for her suspicious and raging jealousie was never quiet but was busie alwaies to find some fault in her husband following him every where and watching still in privy places thinking to find him in the manner and untill she sped of the like chance as Procris did she could never be quiet Cyampus wife named Leuconona was devoured by dogs instead of a wild beast hiding her self in the Woods to follow and mark her husbands voyage Iealousie so moved her that she could do no otherwise A strange kind of sicknesse it is that so infecteth the mind vexeth the spirits and molesteth the heart that the head is full of invention and the mind full of thought and the heart full of revenge So jealous was Phanius that the dores being shut the windows close all privy and secret places prevented every where as he thought so stopped that his wife could not deceive him yet never thought that love could pierce tile-stones to come unto his wife but he was deceived for the lurking dens of love and fancies and the secret search of affection hath more privy paths whereby Cupid may come to his mother Venus then the Labyrinth had chambers for the Minotaur King Acrisius thought he was sure of his daughter Danae when she was close bulwarked within a great Castle Iuno thought to prevent Iupiter by the hundred eys of Argos Phanius thought that his wife was sure enough when the dores were shut and the windows close but neither could the jealousie of Iuno prevent it neither the eys of Argos spie it neither the streight kéeping of Danae avoid it neither the close defence of Phanius defend it I must needs commend one called Cippius that would oftentimes take upon him to sleep when he did wake and would pretend to be ignorant though he knew it I wish wise men to sleep with Cippius and to say with Cicero Non omnibus dormio I sleep not to all men and to be ignorant though they know things And likewise I wish wise women to imitate Aemilia the wife of noble Scipio who although she knew things evident by Scipio yet she made as much of his Paramour as she made of her husband and all for his own sake They say jealousie proceedeth from love and love from God but I say it commeth from hatred and hatred from the Divel And yet we read in the sacred Scripture that Abraham was jealous of his wife Sarah saying thus to his wife I know that thou art fair and they will kill me to have thy love The manners of the Parthians were to keep their wives in privy places of their houses over whom they were so jealous that their wives might not go abroad but with covered faces The Persians were so suspicious of their wives that they had no liberty to go in sight and they durst not go on foot but in Wagons covered over lest they should see or be seen The Thracians with such care and study keep their wives that as Herodotus affirms they trust no man with them in company but their own parents The old and ancient Romans in times past kept their wives so close that their wives as Valerius Maximus saith did divers times either kill poison or with some cruelty or other destroy their husbands and it was by a young man of the city of Rome disclosed that there was a hundred threescore and ten that so killed and destroyed their husbands for that their husbands were so jealous over them But because it is a comon disease in all places I need not further to write thereof wishing my friend never to be incumbred therewith but rather with silence to passe it with Cippius and so he shall find ease thereby CHAP. XXXIX Of Idlenesse AS nothing can be greatly difficult to a willing mind so every thing is a burthē to the idle one for as labor exercise of body industry diligence of mind are sure and strong bulwarks of countries so are idlenesse and negligence the cause of all evill We read that Alexander the great least he

should be acquainted with idlenesse at any time even in the night time used this art to hold a silver ball when he went to bed in his hand having a silver bason upon the ground that when the ball should fall he being fast asléep the shrill sound thereof should wake him and make him mindfull of his enemies so fearfull was this noble prince of idlenesse that to shake off sléep and slothfulnesse he studied and travelled how he might avoid it For Alexander the great being called the son of Jupiter and fully perswaded with himself that he was of the linnage of the Gods had special regard of sléep and lust whereto he being so much subject knew himself to be a man wherefore he oftentimes wrastled with nature in that behalf In the self-same place of Marcellinus it is read that Julius Caesar the greatest and most renowned Emperour that ever reigned in Rome followed this order and practised this policy least he should be idle at any time For first to suffice nature he slept a certain time appointed Secondly he would be occupied in the affairs of his country Thirdly he travelled in his private study Thus least he should be idle nay rather least he should lose any time he divided every night into thrée parts first to nature secondly to his country thirdly about his own businesse The mighty Prince Philip of Macedon as we read in Brusonius was of such care and diligence that when his souldiers slept he alwaies watched Again he never slept untill his friend Antipater were first awake So that betwéen King Philip and Antipater diligence was as much honoured and embraced as slothfulnesse was feared and hated Epaminondas that renowned Prince of Thebes being studious and profitable to profit his country so hated idlenesse that finding one of his Captains in the Camp in the day time sléeping he slue him streight with his own hand and being reprehended by his Nobles and Counsellours for that cruell fact he answered them in few words I left him as I found him comparing idle and drowsie men to dead men for men are born to travell and watch and not to take pleasure and stéep How did Scipio in Affrica overthrow the Tents of Siphax how vanquished he his host of souldiers slew his army and how took he King Siphax captive himself Livius saith that the diligence of Scipio and the sloathfulnesse of Siphax being a sleep when he should be waking was the cause thereof Had Demosthenes loved idlenesse he had never been able to prevent that famous Prince Philip King of Macedon he was so carefull and diligent to the state of Athens that that worthy Captain and great Conquerour Philip was wont to say that he doubted more the diligence of Demosthenes then he feared all the force of Athens Had Cicero slept during the conspiracy of Catelin he had never been able worthily to boast of himself O happy Rome that ever I was thy Consul Studious travel saved oftentimes Rome from divers enemies Quintilian reciteth a worthy history of a famous scholler named Hippias who to avoid idlenesse after long studying of his book would exercise himself in something or other least he might seem to be idle insomuch that he applied himself to divers faculties at void hours and used to practise the faculty of a Goldsmith of a Tailor of a Shoo-maker insomuch that at length he became his own Taylor his own Shoemaker yea to make his own rings so artificially as though he had been brought up in the school of Praxiules What is so hard but diligence will attempt it What is so déep but travel will wade through it What is so strange but study will know it Labour and diligence are of Wise men much commended by the example of the Bée that is busie and carefull and knoweth how to profit her self and others If the little Ants be so praised for that they toyl in the Summer to provide against the Winter If the silly simple Worms do provide things necessary for them and theirs How much more ought man who is born to profit his countrey his Prince his friends and his parents to consider the commodity of diligence and the danger of idlenesse But it is before mentioned vices are covered with the names of vertues as the idle man is noted to be a quiet man the ignorant termed an innocent Caelius doth write of a certain Emperor named Attalus which so well loved idlenesse that he gave the government of the Empire to his friend Philopenes for that he would be idle We read again of one Vatia a great ruler and Mastrate in Asia that loved idlenesse so well that the people used a proverb when they saw any man idle to say He is an idle scholler of Vatiaes The Emperor Licinius and Valentianus were such enemies to learning and so ignorant as Egnatius doth report that they called Learning the onely poison of the world and named them that were learned the Asses of Cuma Who hated learning so much as Heraclides and Philonides which were so ignorant that they were as Caelius doth testifie had of the common people in great derision These blind men did call others Asses of Cuma when they themselves were far inferiour to any Asse in the world For divers Asses had more reason then Philonides or Heraclides had We read that Ammonius a great philosopher of Alexandria had an Asse which would keep company with Origen and Porphirius to frequent the school of Amonius to hear him read Philosophy and to his schollers the Asse was taught to know the reader as the schollers were to know the school at the time of reading The sacred Scripture commends tons the Asse of Balaam who was likewise taught to speak and to shew the prophet Balaam the will of God But the idle and ignorant will neither learn to know time place nor person neither to profit themselves nor others These lasie members these idle and ignorant beasts are the children of Morpheus sléeping alwaies in the cave of Pamedes to whom it well may be spoken as Aurelian sometime an Emperour of Rome spake unto one Bonosius that he was born to drink and not to live The Romans used to punish idlenesse so sharply that the Husbandman that had his ground barren and his Pastures Meadows or Fields untilled any other man should be there placed and he put out The Gentleman that had not his horse ready and in good liking with all things thereunto belonging should be suspected to be an idle member unto his country and should be hated and eschued by the people The common people might use no kind of private pleasure as plaies pastime or any other idle sport but at times appointed The gates of Rome were opened day and night to come and to go for the good of the Commonalty as Plutarch writes the life manners of all men were strictly examined whether they lived idle or no. And if any did resist the order of the Magistrates his head