and directly vpwarde for that the naturall heate is disperste in partes abrode lesse apte or lesse able to perfecte or cause digestion for neither can the superfluities bee purged well by the mouthe ne yet by any other cundites or ordinary passages but arreste theim continually in the stomacke and in the throate whence some tymes spring vehement suffocatiōs the fallyng euill also with others many the semblable and like infirmities The wise also here learne vs that we slepe not to muche stretcht forth throughout our bedde for thence again digestion of part maie also be weakened for as hath the Philosopher whē the vertues and forces are vnited well together the operation of nature is then so muche the stronger and so liyng of parte drawne as it were togither that parte of the bodie whiche couereth nexte the stomacke ioigneth more close vnto it comfortyng and warmyng it more then it did before These rules percase maie profite the daintie the delicate and eke the weaker sorte but concernyng those that are lustie and well disposed the beste aduice I maie or any other giue them is that thei retain thesame custome that thei tofore haue vsed ¶ Of three sundrie doubtes whiche the auncient Philosophers were neuer able to resolue with the causes why Chapt. 4. THE aunciente Philosophers by the meruailous instincte of God curiously searchte out the causes of eche the workes of nature assertainyng their propositions without contradiction or repugnauncie of any others Yet neuer were thei able to resolue these three thinges of parte doubtfull and of some importance with the causes assured of their spryng and beyng The first is that thei well knewe there was giuen vnto man by nature a desire neuer to dye or departe hence neuer to fele smarte or any annoye what soeuer but continually to sugiorne with felicitie perpetuall and pleasure in this worlde neuer sauoryng of any lacke or defaulte of any thyng but yet could not attaine to that desired ende or marke And on the other side well assured that GOD and Nature neuer attempted any thyng in vaine and farther that this mannes appetite proceded onely of nature toilyng supposyng herein to finde the cause especially that this axiome in any other thing neuer failed thei folded and refolded theim selues in infinite perplexities cessyng in dispaire to lose this knotte or scruple The seconde was that thei saied that eche manne felte in hym self a certaine naturall and peruerse inclination of the fleshe and farther a sensuallitie plaine contrarie to the aboue saied desire or appetite whiche was not to dye or sauour of corruption as in this carnall motion whiche casteth man into sundrie daungers and infirmities shortnyng his tyme and his daies so muche desired The semblable also riseth of excesse in surfeting besides that others some againe desirous sodainly to mounte to greate pompe and honour hassarde themselues to winde the sporres in field where cōmōly thei fall or els returne oft times with a fearce troubled minde or in fine some mishap or infortune there betides thē an ende al cōtrary to that thei so muche affected The third is that in the order of nature the bodies inferiour are gouerned by the superiours as for example the elementes by the bodies celestiall the Orbes or Spheares of the Planettes as Philosophers will by the intelligences and they againe by the first maker or mouer of al thinges God the onely and the sole cause and prince eternal But in man alone this order is now peruerted who being of two partes to weete the soule bodie we see that the fleashe in truth both vile and abiecte rageth and rebelleth against the minde and reason and that whiche worst is draweth it to his owne frowarde will and pleasure whence the Apostle saide that he in his members felte a lawe contrarie and repugnant to the lawe of reason mouyng it to sinne and to vniust rebellion The philosophers therfore that liued before the commyng of our sauiour knew nothyng at all the occasion of this disorder but curiously sekyng some cause thereof or reason fell into sundry erronious and fonde opinions Whence Anaxagoras saide that this monstrositie or disordered rebellion began at the first in the beginnyng of the worlde whē all thinges were folded without regarde or respect in that auncient Chaos for separating this force of reason by discorde and reioynyng it againe afterwarde by concorde it ingendereth euerie thing good and perfecte in his kinde man alone excepted whose body it vniteth stoberne and disloiall with the soule onely absolute and reasonable And therfore as these twoo in this Chaos firste disagreed so euer more continue thei in discorde and in enmitie contrarie to the rule and order of all other thinges In this sorte this poore and lesse aduised philosopher attributed the faulte hereof to the diuine prouidence Others also saide that this onely happened by diuersitie of constellations vnder which man was both borne and conceaued Aristotle neuer hardned himself plainly and appertly to vnknot this presente scruple but rather he gainsaieth it himself affirmyng that mans will is naturally inclined to euill so that with greate difficultie it is or maye bee brought subiecte vnto reason And in an other place hee saieth that the felicitie whiche manne by vertue here acquireth is the absolute and perfecte gifte of God alone To conclude then vertue in the action or operation where of the felicitie of man fully consisteth must be the gifte of God and not of nature onely On the other side the Manichies desirous to yelde some reason of this peruerse and iniuste order saide that in manne were twoo soules to geather the one good of the true and perfecte substaunce of the prince of light the other impious and accursed takyng his spring of the Prince of darckenes whence this warre was this in man continued Origen saieth that before the creation or frame of the worlde all soules sinnyng against the diuine maiestie were kept and reserued in heauē for a time but afterward for their punishmente were plaste againe in bodies of harde and noughtie nature whence this rebellion in man in this sorte liueth But all these opinions both erronious and detestable are confuted by Sainct Augustine writyng against the Manichies in his booke De duab anim and in an other of his De nat boni where with longe reasons most learnedly he sheweth the cause why they neuer attained to the knowleage or felyng of this foresaide disorder which was for that they neuer had hearde or knowen any thing of the scriptures by whiche we fully are resolued in euery and all these scruples by whiche also it is euident that both these propositions are aunsweryng and consonant vnto the order of nature To weete that God and nature attempte nothyng in vaine and that it againe is conuenable that man by nature should feare and refuce to taste of death desirous to liue in continued ioie and pleasure though he yet neuer attaine thereto in any sorte ne yet therfore
vnexamined in his Exposition of Youtke and Age hathe to this pourpose sutche woordes as folowe For twoo causes was Man formed righte beholdinge Heauen The one for that he shoulde be the perfectest of other Creatures and sutche as shoulde taste or sauer of all Celestial qualities The other for that in the proportion and temperature of his bodye he is more hoate then any other Creature and that the nature of heate is euermore to mounte and ascende vpwardes Other Creatures as far inferiour as also lesse perfecte lesse participate in these Celestiall qualities and lesse naturall heate haue they in any sorte to aduaunce them For whiche cause neither are they of the same frame or proportion with man It séemeth that in this place S. Thomas folowed the opinion of the Platonistes who affirmed that naturall heate with sundrie the Vitall Spirites in Man in whiche he more aboundeth then any other liuinge Creature are the onely causes that he marcheth vprightly aduaunced in manner so perfect and so séemely for that by the force and vigor of the foresaide powres and bloudde he addresseth him selfe vpwardes That which his indeuour more perfectly to accomplishe he further againe is ayded by the true proportion and mixture of the Elementes of whiche he borroweth his firste springe and beginninge with sutche equalitie and conueniente weighte that he fitly and commodiously walketh addressing him selfe to looke on the marueilous frame of Heauen Nowe then sith Man of parte by the perfection of his Soule as also of parte by the excellent feauture of his Bodye is beroughte with the loue and cōtemplation of Heauen he should only woorke thinke and deuise thinges Heauenly Spirituall disdeininge the Earthe with all thinges thereon transitorye But wée be in sutch sorte enamoured with the vile consideration of worldly pleasures that for the most part hauing our eies and countenaunce bente to Heauen the harte lyeth soylde belowe vpon the Earthe Againe concerning Man of whom wée haue here spoken Pline remembreth an other thinge whiche thoughe it be not of sutche importance as are the others yet may it of somme parte contente and please the Reader especially to whome experience hathe not reuealed it founde notwithstanding daily to be true of all sutche as please carefully to experimente it He saithe that Man dead poyseth more then when he liued that whiche he also affirmeth in all other kinde of Creatures Againe he saithe that Man hauing eaten in the morninge poyseth lesse then when he was before fastinge Whiche thinge is by Erasmus in a certaine Probleame of his confirmed Who also in the same remembreth other somme things not vnwoorthy of readinge yéeldinge the same reasons with Pline for the confirmation thereof grounded on the consideration of the Vitall Spirites and Ayre as is aboue rehearsed Whereas the contrarye séemeth to haue somme shewe of truth for that who so shal take at any time his refection layeth vp within him selfe the poyse and weight therof Notwithstandinge it is euident that the refection alwaies increaseth the vitall Spirites whiche solace and comforte man increasinge and multiplyinge naturall heate within him Hence cometh it that when one man from the grounde assayeth to lifte an other the lifted is then more weighty when he dothe breathe or conuaye his winde out not redrawinge it agayne for the small time of that practise the whiche when he retayneth in his body kéepeth in is founde by meane thereof more light then he was before Againe who so faste runneth neither maye he for that time either breathe or blowe mutche for restrayning his breathe he findeth him selfe more agile and quicke for that the Ayre beinge an Element very lighte desireth to rise vp and to mounte alofte where his naturall place is of reste or aboade as experience may learne vs in a skinne or bladder whiche empty not pufte vp throwne into the water sinketh continually resteth on the bottome but full of winde or blowne out swimmeth still on highe Pline in the same place againe recordeth that mans body in the water drowned and after a time risinge from the bottome on highe if it be a man he euermore hath his face turned from the Earthe vpwardes but if it be a woman shée continually floteth in manner and sorte contrary which thinge Nature hath onely in sutche wise prouided to couer the partes of woomen whiche alwaies should be secrete Againe also an other reason maye be geuen for that wooman before by meane of her pappes or breastes is founde more weighty but man behinde bicause of his shoulders more grosse or greater then are those of woomen ¶ Of the excellency of the Heade aboue all other members of the Body and that it is not good to haue a little Heade or strayte Breaste as also whence it is that wee accompte it courtesie to take of the Cappe or Hatte in salutinge an other Chap. 8. IF it be an especiall Prerogatiue amonge all other Creatures graunted vnto man that he shoulde haue his body of sutche perfect and sutche desired shape his face aduaunced of Heauen euermore heauenly things to aduice him Then assuredly the Heade which in man farre surpasseth bothe all and euery parte which also is the highest among the others all ought by reasons lawe the aduauntage to haue and preeminence in eche respect and case As in déede eche parte imployeth his skilfull payne loyally to garde kéepe the Heade from harme in sutche sorte that when so it is in daunger or any perill els forthwith the Foote the Hande the Arme with the others all toyle to defende the Heade from all griefe and annoye for in the Heade consisteth the well beinge of them al and the Heade if it be pained eche parte complaineth forthwith S. Ambrose especially commendyng that parte of the body saythe That the frame or composition of man representeth of somme parte the face or countenance of the World and as Heauen thereof is the chiefe portion most eminent and bewtiful the Fyre the Ayre with the other Elementes to it inferiour so the Heade in respecte surmounteth eche other parte in Man as Quéene Mistresse or Empresse all alone whiche as a holde or Castle in the middle of a Citie builte on somme Rocke alofte wherein bothe Counsell and aduise continually doo lodge them where power and authoritie haue chosen to them their beinge And Salomon the eies of the sage are in the inner partes of his Heade Lactantius Firmianus saithe that God hath geuen to man his Head in place aboue to the intent he shoulde haue rule Empire ouer Beastes Galene to it attributeth principalitie ouer all other partes in man and Plato in Timeo in consideration of the prerogatiue thereof termeth it the whole body It beinge then of so greate importance the Fountaine also and chiefe springe of eche the powers in man it is of necessitie that it shoulde be of fitte proportion and forme conuenable Whence it commeth that Paulus Eginetus in his first Booke De
constitution of bodye as men takinge either theire beginninge or béeinge of a matter most pure and simple vntill sutch time as by the chaunge of Ages whose propertie is to alter and to impayre al thinges the state of Man beganne to weaken yéeldinge his daies in number fewer then before Againe in that Age one thinge to them was very helpinge and profitable the whiche same to vs is very noysome and contrary whiche was the greate temperancy vsed in Drinkinge as well in quantitie as in qualitie also with the small chaunge and varietie of Meates for neither had they so many sortes or sundrie dishes as wée ne knewe they any or newe or dainty inuentions To eate Fleashe what it was before the generall Floudde was vnto Man altogeather vnknowen Further some hold for common most assured opinion that bothe Fruites and Hearbes without all comparison were in those daies of farre greater efficacie and vertue then any founde any where in this our latter Age for that they then sprange out of a new and fyned soyle and not of sutche as nowe it is worne wasted weryed and consumed For the Generall Inundation tooke from it his woorthe or fatnesse leauinge it in respecte infertile and barren restinge salte and vnsauery by the rage of the Sea whiche many wéekes flowed ouer it These reasons then are good and eche of them sufficient to conclude that it neither was so straung or marueilous but rather a thinge most agréeant vnto nature that men then lyued longer then in these daies presently Farther it maie be saide that whiche wée for an assured truthe holde that Adam well knewe the vertues of all Hearbes Plantes and Stoanes whiche also his Successours of him in sutche sorte learned that to the like perfection after them neuer any attained This then was graunted them of somme parte for the preseruation of their healthe for the continuance and protraction of their daies in this worlde who to expel the causes of diseases if any grewe on them only vsed to minister Simples abhorring our venemous compoundes of this Age whiche in place to purge and purifie mans bodye weaken and dispatche for the moste parte the poore patiente Againe in these aboue remembred firste yéeres both the life and healthe of man was propte and sustained by the course of the Heauens with the influence of the Starres and Planettes then farre more beneficiall then they presently nowe are for that then there neither had paste so many Aspectes Coniunctions Eclipses with other infinite Impression Celestiall whence nowe procéede so many chaunges variations alterations on the Earth and emonge the Elementes also in those daies principal occasion of healthe and continuance contrarye nowe in this our Age of all sickenesse and deathe But aboue all that that wée haue here alleaged or by reason haue any waye proued I nowe mainteine the many yéeres of these our Firste Fathers to haue procéeded of the only and inspeakeable prouidence of God whose Maiestye would their continuance shoulde be sutch and so longe and that these aboue remembred causes ayded mutually one the other to the only intente that of twoo persons might then increase many that the Earthe might be inhabited and mankinde increased Also farther consideringe that for as mutche as Man after the fludde liued not so longe as before God licensed that they should enter into the Arke and there saue them selues more Men and Woomen then him selfe in the beginning and at the first had Created to the only ende that the world might the sooner be inhabited S. Augustine of this matter writinge some thinge reporteth that our Forefathers hadde not only in health and many daies aduantage of vs but also in huge and greate statures of body as is euident remembred by many their boanes as well found in their Sepulchres and Graues as also at times vnder great Mountaines and Hilles in sutche sorte that some assuredly hold that thei were the boanes of such as liued before the Inundation The same S. Augustine affirmeth that being at Vtica a towne in Aphrike beholding there the boanes of a dead mans bodie amonge others founde there some of his Iawes so great and weighty that they well would haue poised an hundred of these in our Age. Notwithstanding though yet our life be short yet maie wée not for iuste cause any where complaine for that if wée abuse it in contempt of the Diuine Maiestie a rare benefite receiue we that thei to vs be so shortned for wée will now no longer acknowledge our God and yet if wée would as becometh vs in all feare to serue him a time sufficient hath he to that purpose lente vs for that the bountie of our Sauiour is so great and ready that he receiueth for Attonement sufficiente mans bowinge harte and humble spirite ¶ That the opinion of those that supposed the yeeres of the former Ages paste to haue benne more short then these of our time is false As also whiche was the firste Cittie of the worlde and finally that our Forefathers had more Children then these that are remembered to vs in the Scriptures Chap. 2. FOr that it appeared vnto some that the space of nine hundred yéeres in our firste Fathers séemed a thing altogether impossible lesse able to cōprise or receiue these aboue remembred reasons by vs alleaged the only and sole causes of that so longe a life And where as they durste not to denie the foresaide number of yéeres so plainely and openly specified and geuen vs out of holy Write they affirme that the yéeres of the first age were farre more shorter then these of our time so that the aduantage of longe life whiche is vnto them attributed so farre aboue vs is not so greate as it hathe benne supposed Somme others emonge them would also assure vs that one of our yéeres containeth tenne of that age past Also many others haue saide that eche course of the Moone yéelded vnto them one whole full and compleate yéere whiche it pleased them to tearme Annus Lunaris Others some also dreamed that thrée of our Monethes gaue to them a yéere so that this accoumptinge foure of theire yéeres lendeth vs iuste one and no more For that in this sorte as wel the Chaldeans as also the Arcadians parted theire yéeres as remembreth Lactantius M. Varro a moste learned Romaine in others many besides this matter was of the opinion that these Anni Lunares were to be numbred from the Coniunction of the Moone vntil the newe Moone againe whiche maie be the space of xxix dayes and certaine odde houres Pline in like māner reckeneth it fabulous that any in the first Age shoulde liue so many dayes affirminge that the Inhabitauntes of Arcadia so numbred theire yéeres as wée aboue haue remembred by the space onely of thrée Monethes without more There is also emonge vs Christians a certaine Booke of the Ages of the worlde written by Eliconiensis where he also séemeth to be of the saide minde and aduice
somewhat before his deathe confessed for that he knew the inhabitantes of Hierusalem woulde reioyce of his chaunge and to the intente it otherwise might succéede to the people then they at that time assuredly supposed he of accursed and detestable pretence to the intent they al in that day should mourne and lamente determined to cause to be donne that horrible murther The tyrannie also of Abimelech Sonne of Gedeon the Greate was no lesse straunge and marueilous for the intente he onely might raigne alone he trayterously slewe thrée scoare of his Brethren whose mercilesse hande none escaped but onely Ionathas which by the onely permission of God fledde to the intent the Traytour might neuer liue without suspition or feare of reuenge And yet here againe is it doubtfull to saye whether the treachery that he vsed towardes the Sichimites were more tollerable then this or not on whom for that they had chaste him out of their Citie into which afterwardes reentering by force in the night reuenged him selfe by the vniuersall slaughter of them all for he committed to the swoorde all them that he there founde Man Wooman yonge and olde and certaine suche as for there safetie ranne into the Churches he foorthwith inuironned with greate heapes of woode whiche as soone as it had taken fire the heate and smooke thereof was sutche so intollerable that the prysoners that thought to haue liued in assured Sanctuarye were scortcht eche one and wasted there miserably to powder this after he had then distroyed the whole Towne with ploughe he turned in despite the soyle coueringe it with Salte in stéede of other grayne A. Regulus by the people of Carthage was in manner semblable intreated who beynge there prysoner vpon his promisse of gainecome was sente vnto the Romaines to conclude a peace or at the least to practise the permutation of Captiues but beinge returned lesse answearing their expectation not by constrainte but for performance of his promisse was shutte vp into a greate pype or tunne thicke sette with sharpe nayles pearsinge on euery side so that he coulde on no side either leane or arrest him selfe in whiche sorte they did him cruelly to die All Tirannes are ordinarily of nature cruell but who so of them is blouddy is more execrable then the others Phalaris Kinge of Sicilia a most wretched tyranne who although he executed sundrie without cause or reason yet in truthe and iustly to consider of him he was in harte and affection then in déede more cruell This manquayler had a Bull of Brasse whiche one Perillus had skilfully wrought him in which when he had inclosed whom he minded to torment hauinge vnder the sayde Bull a greate and hoate fire the poore patient gaue foorth thence his sorowfull Notes as though it had benne the bellowinge of an Oxe whiche he did to this intente onely that by the lamentable shrikes vnder a Bulles voyce vttered he mighte in no wise be moued to pitie or compassion One thinge did he while he liued honestly for the first that euer he tormented in this his Brassy Bull was Perillus him selfe the authour thereof Straunge was the vnnaturall and vnreuerent Crueltie practised by Tullia doughter to Tarquine Kinge of the Romaines which to inioye the Crowne caused her Father before his time to be murthered which him selfe would haue geuen her had shée neuer so litle tarried and that whiche is more agayne in her to be noted her Fathers bodye layde forthe deade on the grounde shée aduaunced her selfe in her coche incontinently paste foorth ouer it at al not appalled although the Horses that drewe her trembled at that sighte and would haue chosen some other waie to haue paste it the Cocheman also that draue them féeling somme pricke of conscience would in like manner haue chosen some other pathe to the intent the Kinge beinge dead might not be so shamefully dismembred brused but so much stil pleased shée in her cruell affection that euen that whiche the insensible beastes of pitie would haue refused in despite shée brake them of that their choyse will forcinge them to passe ouer the martyred body of her Father The Scithians a people in warre very furious and valiante are in sundrie Histories taxed of Crueltie But emonge other sortes this one geueth ful cause of marueile They would kill greate beastes as Oxen or Horses in whose bellies they inclosed sutche as they meante to execute whom they caused in sutch sorte so faste to be bounde that they neuer coulde moue or by any meanes comme thence where continually they gaue them as nature asketh somme thinge to eate to the intents that they lyuinge thus might rotte and corrupte with the stinking carrion of the beaste theire Graue or Sepulchre and to aggrauate the matter that they might be also consumed lyuinge by the wormes that of custome growe still in sutche lothesome as were these and putrified carrions Wée reade agayne of Maximianus Emperour of Rome who also practised so horrible a Cruelty as hardly might enter into the harte of man He bounde men lyuinge to sutche as were deade which he caused to be leaft straitly in this sorte coupled vntill the deade had infected and impoysoned the liuinge The very semblable to this recordeth Virgil of Maxentius Agayne wée finde of the straunge tyrannies practised by Alexander Fereas who buried men quicke linckte face to face and grapled fast as before togeather Others somme he woulde apparell in the skinne of a Woulfe or other Sauage and Wilde beaste whom after he had in beste manner so attyred caused to be carried out into the middle of somme fielde where he bayted them with Mastyues vntill they were miserably dismembred and eaten I knowe not whether any man maie heare to speake of the accursed bouchery practised by Astiages Kinge of the Medes againste Arpalus one of his greatest States and approued friende in necessitie This Astiages by occasion of a Dreame which here to recoumpte shoulde be longe and tedious gaue to Arpalus in secrete commission spéedely to dispatche and murther a yonge Sonne of his who moued with compassion beholdinge the poore infante whiche afterwarde had to name Cyrus the Greate as also that he feared the Moother of the yonge Prince woulde in no wise accomplish that commaundement of Astiages but on the other side dissemblinge it did his carefull paine safely to foster him Longe after the Tyrante aduertised that his childe yet then lyued without semblant of displeasure called vnto him Arpalus whom in consideration of his clemencie vsed towardes the little Cyrus priuily did to be slaine a yonge Sonne of his callinge the daye folowinge the Father to him to dinner whome emonge other meates he fedde with the bodye of his owne childe of whiche Feaste the vnhappy Father had no kinde of misliking as one that knewe nothinge whereof he had eaten Astiages not yet contente with this insupportable Tyranny procéedeth yet further with an vnhearde crueltie for in stéede of the
enimie Capitall to Rome and hidinge him selfe in an infectious sinke of mans ordure woulde there haue slayne him selfe but his forces fayled him in the execution of that so meritorious a déede whence he vsed in that exployte the healpinge hande of an other so in wrestinge and mowinge with his euill fauoured mouthe gaue foorthe his Spirite to the whole Senate of Diuels Diocletian in manner semblable depriued of the Empyre died of poyson by his owne handes ministred Domician beinge by Stephanus Saturnus Maximus others in seuen sundry places déepely wounded departed hence to Nero to raygne with him for euer Tullia of whom wée haue somethinge aboue remembered banished from Rome died no lesse a begger then a wretche most miserable Astiages graundfather to Cyrus whom he commaunded Arpalus priuely to murther to whome for that he had not executed his commaundement he gaue to be eaten in banquette his owne Sonne was deposed by Gods iuste iudgement by the very same Cyrus Herode also with others infinite whom all to remember here woulde be longe and tedious died a death to the others not dissemblable Lette those therefore that rule and gouerne the world in any wise leaue to be blouddy cruell leaninge on the staffe of compassion and clemencie to the intent they maye liue assured of the hartes of their vassaules for the beste assurance of his state that the Prince may haue is to be beloued of his people and Subiectes ¶ Of a straunge case whiche at twoo diuerse times chaunced after one and the same sorte vnto twoo Romayne Knightes of Honorable Families Chap. 16. THe chiefe and principall that conspired the death of Iulius Caesar as Plutarche at large with others recordeth were Brutus and Cassius whiche bothe with all their adherentes were after exiled declared for open enimies to the Romaines by Octauian Lepidus Marcus Antonius who commaunded as they pleased throughout the whole Citie Of the faction of Brutus and Cassius was Marcus Varro one emonge all the others of moste fame honour who beinge in the fielde with the other coniurates were discomfited by Octauian and Marcus Antonius who the better to saue if he might his life and to be reputed for none other then a common Souldier chaunged foorthwith incontinently his apparell thrustinge him selfe into the heape or company of Captiues and so without more adoo was solde for vile price emonge the others vnto a certaine Romayne who hight Barbulas who within very fewe dayes perceiuinge well his honest demeanoure dealinge supposed him to be as truthe was a Romayne although in very déede he knew him not for sutche a one On a time therefore he with drewe him aparte earnestly intreatings him to learne him what he was promisinge that if he would disclose vnto him what he hight of what House or Familie he would assuredly purchase him grace with M. Antonius and Octauian but M. Varro would for nothing vtter him self so that in fine Barbulas farre otherwise then he firste déemed concluded with him selfe that he was no Romayne Within fewe daies nowe Octauian and M. Antonius returned them to Rome as also Barbulas with his late bought Seruant who perchance notwithstandinge was better Gentleman then his Maister It chaunced him there shortly after his arriuall wayting at the Senate doore Barbulas his Lorde about his affayres within to be knowen of a certaine Romaine who incontinently aduertised Barbulas thereof whiche without any semblant that he knew any thinge or without any woorde paste thereof vnto him wrought so with Octauian whiche then ruled in Rome that he easily obtained him grace and pardon by meane whereof foorthwith he frankly infranchised him and brought him to Octauian who courteously receiued him from that time foorth helde him in the number of his friendes After this nowe Octauian and M. Antonius fell out in sutche sorte that Barbulas leaned to Antonius whome Octauian in fielde ouerranne and discomfited Barbulas then dreadinge the wrothe of Octauian vsed for his safetie the aboue remembred policie practised by Varro that is to wéete he did on him the coate of a poore Souldier M. Varro then for that he longe before had not séene him as also for that he had chaunged his apparel emong other Captiues unknowen bought him for a bondeman But after shorte time remembringe him againe he so practised with Octauian that he obtained him pardon doinge him to be frée possest of woonted libertie So that eche of them repayinge the dutie of courtesie to other leaue vs example sufficient of the lesse staide assurance of greate states in this life with admonition to all of what degrée they so be that they neuer leaue to feare the fall no not then when they highest shall sitte in Fortunes Chayre as also on the other side neuer to dispaire when the same Fortune shall laye them vnder her angry and disdainefull foote ¶ Of the distinction of the Age of Man accordinge to the opinion of moste Astrologians Chap. 17. BY the common diuision of Astrologians as well Arabies Caldees Greekes and Latines as also by the particuler opinion of Proclus Ptolomie and Al. Rasellus the life of Man is deuided in seuen Ages ouer euery one of which ruleth and gouerneth one of the seuen Planetes The firste therefore is called Infancie which continueth the space of foure yéeres onely during which time the Moone hath principal masterie on Man for that the qualities of this Age fitly answeare to the influence of that Planete for our bodies then are moyste delicate tender féeble and flexible rightly agreing with the qualities of the Moone For in this time for smal cause man easily is altered with none or very litle toile he waxeth streight werie his body groweth and increaseth almost sensibly to be perceyued And this generally nowe chaunceth to all of this Age principally and chiefly by the influence of the Moone yet notwithstandinge not equally but more to somme then vnto some others for as mutche as some other dissidente qualities by the influence of the Heauens and aspecte of the Planetes in mans Natiuitie or time of Birthe cause some secrete and priuie alteration in all menne as they fauourably or with lesse fauour beholde eche the other The seconde Age continueth fully tenne yéeres and endeth in the fourtenth of our life whiche Age the Latines call Pueritia the ende of Infancie and beginninge of Adolescencie In this parte chiefly ruleth an other Planete Mercurie whose place of arrest is in the second Spheare He easily altereth and chaungeth his countenaunce for in aspecte with the good he also is good as with the naughty he turneth and becometh nought Duringe this Age nature composeth her selfe to the qualities of this Planete for now yonge children make their firste shewe of their inclination and witte be it either in readinge writinge singinge or the like they are also then very tractable and docill in their deuises notwithstandinge light vnstayde inconstante and vnstable The thirde Age containeth eight yéeres
whom he beste loued his father or his mother who aunswered his mother where at thei meruailyng demaunded againe why for that my father said he with small regarde begatte me of parte a Thracian and soonne of á poore mother but she on the other side hath borne me of part an Athenian the sonne and heire of an excellent capitaine Concerning the beautie of women leauyng to speake of those that counsaile vs to refuse bothe the faire the foule prefarryng onely those whom mediocritie commendeth my aduise is that man chuse euermore the beste that he possible maie finde the fairest I meane and of cleareste complexion so that she bee vertuous as we before haue saied otherwise wishe I that he chuse the hardeste fauoured chaste with all and honeste rather then the faireste of leude and lighte demainure My reason is that wee should alwaies preferre the faireste if for none other yet for generation and cause of the posteritie onely to the intente our children bee suche as we would wishe of moste perfecte I meane and amiable complexion Virgil remembreth that the goddes Iuno desirous to gratifie her beloued Eodus promised to giue hym one of her faireste Nimphes to the ende she should beare hym children in beautie resemblyng her self We reade againe that Archiadamus kyng of the Athenians was condemned in a pecuniall paine for that he had married a wife of small stature his counsaille hardly chargyng hym that he mente to leaue the race roiall of little thinne wretched and impotente bodies as if thei were but halfe men To conclude therfore what so is in any place aboue remembred mine aduise is that it bee taken as counsaile and no commaundemeÌ„t which you maie execute at your pleasures without daunger or difficultie as also without all exception of persones For Matrimonie contracted with the harder fauoured is as holie as that other with the moste faireste as good with the poorest as also with the riche with the widdowe also as with the maide or virgin for that euery of them is lawfull verteous and honeste groundyng on loue whiche in greateste differentes and cases of inequalitie woorketh euer more a perfecte conformitie and vnion Of the cordiall and hartie loue that should be in maerriage with diuers examples seruyng to that purpose Chap. 4. THE mutuall loue and affection betwixt man and his wife bothe is and ought to bee for iuste cause commended for that marriage of it self is a thyng so excellent as well for respect of hym whiche firste did institute it God with the place also of that institution Paradis as also that thence procedeth th' onely propagation and continuance of mankinde with remedie sufficient against all sensuall appetites and concupiscencie of the fleshe All other amities incident in mannes life with whom or in what sorte so euer thei happen are loues improper and affections lesse perfect â–ª in respect of this so holy â–ª and diuine This is that same that ioineth bothe bodie and soule together this is that that is confirmed and sealed vnto vs by a sacred miracle neither is there any thing betwixt the married in particularitie proper for that betwixt the honest couple the body and will is one that whiche neuer happeneth in any other kinde of amitie whiche for small cause oftentymes is dissolued and broken and that also whiche worste is the moste assuredste of these affections continueth but for a tyme for gaine or aduauntage for proofe whereof wee rarely haue heard of any that without chauÌ„ge haue still helde on and neuer broken vntill death For so daintie and obnoxious to all chaunges is mannes minde that commonly we see newe friendes to remoue and dispossesse for little cause the olde but that loue holdeth still whiche is betwixte man and his wife neither maie it be sundred by any aduerse fortune by infirmitie pouertie mishappe or chaunge of beautie onely death hath power to cutte this knotte in sunder Some tymes it also liueth and continueth after death as we haue seen in certaine widdowes of whiche wee could remember infinite examples emongest whom aboue all others we maie consider of the mutuall loue or affection betwixte our first parentes Eue and Adam vnto whom the fruite of life vnder paine of death was prohibited Adam notwithstaÌ„dyng to gratifie his wife refused not to hassarde hymself by breache of that commaundemente When Paulina the wife of the sage and learned Seneca of Cordoua vnderstode that cruell Nero had doen to death her husband who by openyng all his vaines in a bathe gaue vp his spirite would not onely dye to accompanie hym by death but also did chuse to ende her smart by the said maner of tormente for more better accomplishemente whereof the did her self to bee prickte as did before her Seneca Whereof Nero with spede aduertised and knowyng that it proceded of assured loue onely caused her with greate diligence to bee saued from the daunger of death for beyng euen then on the poincte of passage he caused her vaines skilfully to be bounde carefully attendyng on her that she to her self did none other kinde of violence by meanes whereof this chaste and verteous matrone paste the reste of her life in greate paine and miserie paie coulerlesse in signe of loiall loue that she beare to her husbande In the life of the Emperours we also reade that Lucius Vitellius brother to the Emperor Vitellius beyng on a nighte in a perillous battaile his wife whiche hight Triata by the greate and inspeakable force of loue onely came thrustyng in emong the souldiars to aide and assiste Vitellius mindyng in that straite to liue or dye with hym where she then so did her painfull indeuour that she vtterly forgatte all feminine debilitie with small accompte of her life or safetie without her husbande Q. Curtius reciteth that the kyng of Aira vanquished by Alexander spoiled and depriued of a greate parte of his realme paciently bare it with a valiaunt and manly courage without any shewe of pain or anguishe but when newes was broughte hym that his wife was dedde in token that he more loued her then he did his kyngdome brake out into teares and wepte verie bitterly Ouide Iuuenal and Marcial with others affirme that the wife of kyng Adâ—…etus chose willyngly to dye to saue her sicke and diseased husbande for hauing receiued aunswere from thoracle that the kyng should liue if any of his dearest frendes would vouchsafe to dye for hym Notwithstandyng for the little credite that menne commonly giue to Poetes I had hereof saied no thyng had not saincte Hierome hymself recoumpted it Plinie the younger in a letter of his writeth that a certaine Fisher beyng sicke of an incurable disease or maladie by meanes whereof he daiely indured suche tormentes and paines as was almoste impossible for man to sustaine where at his wife moued with meruailous compassion as she that intierly and hartely loued hym seyng no hope of healthe or recouerie nor any where could finde any kinde of
of that citie Whiche neuer the lesse was restored againe by the Emperour Domitian who euery where and in all countries made diligent searche for bookes causing with the same that famous library in Grece to be trasported and brought from thēce vnto Rome whence it is euident that al Ptolomies librarie was not there consumed as we before saide it to bee with fier for that some parte of it was now cōueighed to Rome Farther Paulus Orosius geueth vs to thincke that it throwly in deede was not brunt and consumed when he saith that there were burned only four hundred thousand for that the number of bookes there as we reade in others was no lesse then seuen hundred thousande so that wee may conclude thre hundred thousand to be saued how be it diuers histories passe this in such sorte as if none had been reserued from the rage of the fier But to retourne to the library of Rome the saide Paulus Orosius saieth that in the daies of the Emperour Commodus this saide library was once againe burned and that Gordian as the others to repaire it gathered againe fiftie two thousande volumes whiche all as some reporte were geuen hym by the testamēt of Seranus Samoniquus whose thei first were as hath Iulius Capitolinus Besides these were many others both noble and riche libraries gathered by our elders as well priuate and meane menne as greate Lordes and Princes The firste library that euer was knowen among the Christians was that as recordeth Esidorus of Panphilius the Martir whose life is at large writtē by Eusebius in whose studie after his death were founde thirtie thousande diuers volumes One common vsage or custome was ordinary in the olde age to weete that they had in their secret Cabinetes or Studies the perfect Image and purtraite of all suche as had in anie sorte excelled in learnyng Plinie writeth that Marcus Varro beyng yet then liuyng merited for hys rare vertue and knowledge in good letters that hys Image shoulde haue place in the library of Asinius Polion Cicero wrote to Fabian that hee shoulde prouide hym of some purtraites the better to adorne and beautifie hys study Plinie the yonger writing to Iulius Seuerus saieth that Ere Seuerus a man verie well lettered would order in his studie among other his purtraites the Images of Cornelius and Titus Arius Of these thinges finde wee euerie where sufficient and good proofe whose libraries as also those of other learned men and greate Princes whiche after in successe and processe of tyme followed were destroied and defaced by the Gothee and Vandales vntill now that in our tyme by the greate bounty of God infinite are founde both studious and learned that haue gathered together houge heapes of bookes though not in deede the tenth parte of these aboue remembred by our ancestours And assuredly a greate nōber of those whiche from their tyme vntill now haue been carefully preserued founde neuer the lesse ill written lesse perfect and incorrected in suche sorte that had it not been for the grerte paines of certaine worthy personages hardlie had they euer been brought to any kinde of perfection ¶ Of the amitie and enmitie of sundrie thinges issuyng by priuie hidden and secrete proprieties Chap. 4. THe aunciente philosopher Heraclitus as also others some after hym helde and maintained in their disputations this opinion that eche thyng had his firste cause or beginnyng by concorde and discorde by peace and enmitie whiche is in all thynges of what kinde soeuer whence also issued the generation and corruption of them on whiche poinct of Philosophie I lesse mynde here to dwell of parte for that it is bothe intricate and difficill of parte also for that the reader in my phantasie shall thence reape as little fruicte as he shall conceiue pleasure Notwithstādyng we shall some what saie of the secrete loue and hatered whiche naturally is in many thynges whiche whence or how it cometh no manne directly knoweth and is therefore assuredly no lesse straunge then marueilous As first of all the enmitie betwixte the Dogge and the Catte betwixte Oile and Pitche the Harte and the Serpente with many suche others whiche in suche sorte malice and enuie eche the other this secrete rancor of no parte proceading from th'elementes for the difference or contrarietie in thynges mixte or compounde is to all men aperte and euident as wee sée The water first disaccordeth as of nature contrary with the fire for that the fire is hotte and drie but the water contrary these elementeseche to other opposite and repugnaunte The water and the yearth accorde well together but in this respect onely that thei bothe bee colde in the other that one beyng moiste that other drie eche here leaueth the other as his auncient enemie Betwixt the fire and the yearth there is a conformitie to wéete in that thei bothe be drie a contrarietie againe euen betwene theim bothe dwelleth the fire hoate that other colde So that as these elementes of parte agrée together so also disagrée thei of parte as is euidente All thynges then what so euer are caused of these elementes must be subiecte of necessitieto these contrary qualities whiche bee in these elementes whence thei mixte are and compounded Wherfore that thyng in whiche ruleth moste some elementarie qualitie boroweth his name of the saied qualitie and so wée saie it to bée either hoate colde moiste or drie some in more high degrée then others accordyng to the predominant force in any these elementes And this these bodies contrary either to other are the onely and sole causes of contrary effectes so that whence this discrepante or different nature in thynges is is now manifeste and nedeth no farther explication But this other enmitie that proceadeth not from any the elementes but rather from some hidden proprietie or secrete influence to find the true cause and occasion thereof would aske more earneste studie and longer contremplation The Dogge and Catte as is aboue saied eche hateth other neither knowe we the cause why Other creatures also sée wée that mutually are affectioned either to other neither issueth this their loue from any the elementes whereof thei are composed The Asse eateth Fenell gyante or otherwise Sagapene whiche in Latine maie also be called ferula and findeth it bothe good and toothsome whiche to all other beastes of Horse kinde is a very starcke and plain poison The Fox ioieth and liketh of the Serpent whiche neuer the lesse enuieth all other beastes what so euer Neither is this lesse to be meruailed emong men then also emong any other creatures for that man neither knowyng why ne yet for what cause eftsones at the firste sighte when he shall méete an other neuer hauyng before or seen or knowen hym will notwithstandyng disdaine and hate hym and immediatly findyng againe the second no lesse straunge to hym then the first will well conceiue of hym loue and like hym and that whiche more is sometyme will bothe honour and reuerence hym yea though he
triall whereof who so putteth oile into a pitchie vessell shall sée that the Pitche will sone consume the Oile Oile againe disagréeth with water as dooeth also in like sorte Lime but Oile and Lime liue in perpetual league and amitie The Olife hath a secrete hidden force against the vnchast lecherer suche in déede and so straunge that as it is written if a woman lesse chaste attempt to plāt hym she shall languishe and die of it the trée also withereth The Colewort hardly groweth beyng sowen nigh to Maioram Salte water waxeth swéete mixte with Wheaton flower in suche sorte that within twoo howers afterward a man maie easily drinke thereof Wee might in this place loade the reader with infinite suche examples of fatall and mortall enmitie as well emōg thynges hauyng life as also others insensible whiche al to tarrie were long and tedious as on the other side also wee might speake of many thynges that secretly occord well by the priuie instincte of nature as of the Pecocke and the Pigion the Turtle and the Popingaie the Thrushe and the Crane Aristotle reporteth a straunge example of amitie betwixte a certaine kinde of Sparowes and the Crocodile he saieth that this houge beaste openeth his mouthe to th' intent this little birde should come in there at to beake trimme and make cleane his téethe to purge his gummes and ease him euery where and in fine addeth that this Sparrowe feedeth and pleaseth in that lothsome filthe he there gathereth It is also saied that the Fore loueth well the Crowe the Dawe also the Henne of India and in fine the Larke an other birde called the Ioncke The Foxe is neuer indomaged by any kinde of Snake the Pigion ioieth in the presence of the Turtle the Partridge also with her beloued the Wooddoue The fishe in Latine called Talpa marina is aboue all others fauoured and beloued of the Whale whiche as witnesseth Plinie rolleth carefully before her aduisyng her where to shoune the whirlyng gulfes and déepe holes Beholde now the meruailous woorkes and secrete force of nature through the prouidence of GOD moued by the influence of the Starres and Planettes whiche all wee finde sufficiently and well aucthorised by Plinie Aristoile Albertus Magnus Elian Marbodeus the Poete in his bookes of the nature and proprietie of stones with many others bothe auncient and late writers as well of the nature of beastes as of other thynges By what meanes both amitie and enmitie procede from the heauenly and celestiall influence and why a man hateth or loueth another Chap. 5. AS we haue aboue saied concerning the secrette and priuie force of nature so are there certaine Starres and Planettes whiche haue more perticuler dominion on some thinges then on some others forcyng by their priuate influence some assured proprieties whiche neither are caused bee of any elimentarie qualities how be it we neither yet may properly saie that there is any hostilitie or discorde betwixt the starres or fignes in heauen Notwithstandyng the auncient philosophers and Astrologians consideryng the sundrie and contrarie effectes of the influēces caused by the Starres and Planettes in these our yearthly corruptible and inferiour bodies by their onely motions and irradiations haue attributed vnto theim for iust cause diuers qualities as well of ametie as enmitie together whereof we finde most aperte and plaine demonstration as well in Guido Bonatus as Schonerus and infinite others Mars and Venus are enimies to Saturne Iupiter also and Mercurie malice eche th' other the Sūne and the Moone with all other Planettes liue in leage perpetuall and amitie with Iupiter Mars onely excepted generall ennimie to theim all Venus alone exemted Iupiter and Venus with like loue imbrace the Sunne whose cōtraries are Mars Mercurie and the Moone Venus fauoureth all th 'others and is sole ennimie to Sarurne So is there then betwixt these whiche to be shorte I passe ouer bothe amitie and enmitie as is aboue saied The case then thus standyng those thynges that are subiecte as gouerned by any one Planette muste by inclination naturall either lone or disdaine what so els is subiect to any other bée it either Planet signe or constellation accordyng to the conformitie or diuersitie of nature whiche shall bee betwixte these starres whiche rule and raigne ouer thē and then is this enmitie of greatest force and efficacie Whē that betwixt the natures qualities of these Planets vnto which thei bée in any respecte subiecte bée of moste repugnant and contrary nature as on th' other side that mutuall amitie shall so muche be the strōger as the conformitie of these celestiall bodies shall bée either nigher or greater And this supernall force or cōstellation no lesse extendeth it self to man then it also doeth to euery other creature How bée it man beyng of more frée and aduised determination although he of parte féele this repugnancie or inclination yet by grace is he able to withstande and resiste it where as other creatures voide of reason not vsyng this priuilege are ordered and carried euery where accordyng to their naturall inclination executyng to their vttereste what so séemeth to theim agreable thesame also is incident to hearbes and to plantes Concernyng the mutuall loue or affection betwixte men Astronomers affirme and emong thē their Prince Ptolomie that those that in their natiuitie shall haue one and the same signe for their ascendente shall like and loue very friendly togither as also semblably those that haue bothe the Sunne and the Moone in any one signe togither And againe thei adde that to thesaid purpose it sufficeth to haue one also and the same Planette dominatour in their birthe or natiuitie for it naturally prouoketh loue and conformitie of nature or if one Planet to bothe be not perhappes lorde it yet sufficeth that the two be frendes themselues togither or that the one beholde the other with good and fauourable asspecte whiche easily is séen the figures of bothe natiuities erected Greate helpe also groweth to this conformitie if their haue some parte of Fortune in the same signe or house togither and that the house or signe in which the Moone shall bée in the natiuitie of the one shall haue a fauourable asspecte in the birthe of the other for as thei more or lesse shall accord in these conditions so shall the affections of the parties increase or els diminish Whēce it is that twoo menne hauyng to doe one and the same thyng the third without his desertes or cause what soeuer is affectionate and leaueth as sworne friend to that one and on the other side wisheth harme and sinister Fortune to that other without any annoye or offence on that side committed whiche might happen to twoo suche whose ascendentes were of repugnante qualities and of a contrary triplicitie the lordes also of their natiuities of nature opposite and enemies as the Sunne and Moone in opposition in signes of diuers natures and that these Planettes in the birthe of the firste bee in vnfortunate asspectes
scatteryngly a loofe and farre of followed hym Whiche thyng Elanicus perceiuyng and thinkyng that occasion was then well offered not giuyng the signe betwixt them appoincted lifted vp his handes to the heauēs and with a loude voice said what longer abide you ye valiaunte and couragious Why shewe you not your prowes in the middle here of your Citée Then Cilon immediately draweth out his sworde and slue one of theim that in haste was come to waite on the tyranne out of the palace And on the other side Aristotimes seyng bothe Trasibolus and Lampidus assailyng hym and supposyng to escape theim fled to the Temple of Iupiter where he was slaine by the multitude pursuyug hym and his bodie drawen out thence in the sight of all men libertie beyng proclaimed throughout the whole Citee The multitude in heapes incontinently then assēbled but fewe yet came to see or behold that lothsome carrion before these women were deliuered whiche hastenyng to that place ioiously honoured them that by the death of the tyrāne had deliuered their countrie In the meane tyme the people running in hast to the palace where the Queene aduertised of the death of her housebande dreadyng muche that whiche in déede insued lockte her self vp in her closet secretly where she strangeled herself without the helpyng hande of any Now had this tyranne twoo very faire doughters bothe of ripe yeres and readie to bee married whiche vnderstādyng of the faule of their father withdrewe theimselues in all haste aparte into their cabinette whence thei incontinentely were drawen out by force of the people and diuers readie violently and without more to haue slaine theim Megestena with the reste of the imprisoned women skilfully appeased that their ragyng furie hesechyng theim to abstaine from the yonge gentle women consideryng the tyranne though other wise fell and cruell had neuer yet thei all beyng his prisoners imbrued hymself in the bloud of any one of thē At the request thē of these dames eche weight was sone appeased whiche after cōsultation resolued on this poinct that with their owne handes thei should doe themselues to dye chusyng what death so euer was to theim beste likyng Then were thei bothe shutte into a chamber togither the elder neither in gesture nor in woorde shewyng any kinde of sorrowe tooke from her waste her girdle fastenyng it to a poaste and beyng readie therein to dye exhorted her sister with manly courage to doe also the semblable but the yongest then taking her sister by the hande besought her moste humblie that she might dye first to whom the other aunswered euen as since our cradles hauyng still liued and continued togither I neuer yet denied you any your demaunde so am I contented to accorde you againe this your laste and fatall sute whiche is that I liue vntill you bee dedde although of all others this assuredly will goe nighest me to see thee myne owne sister to bee strangled here before me Now tooke then the youngest in hande her girdle whiche with trēblyng fingers moste pitifully she knotted the other aduisyng her well to fasten it aboute her necke that she more quickly and more easily might paie the tribute due vnto nature ▪ which she sone after her fare well giuen to her sister dolefullie accomplished When she now was this paste and gone the other stretched foorthe her bodie in moste reuerent maner possible semblablie coueryng it as appertaineth to the dedde After which she tourneth about to Megestena moste humblie intreatyng her that after her death she would not permitte her bodie to lie naked on the yearth whiche her requeste being easily graunted she tourning strangleth herself in the same girdle of her sister ¶ Why and for what causes men rarely aspire to the assured perfection of thynges in this life Chapt. 9. FIue principall thynges are there that distourne manne from the ripe and mature cognition of thynges in this life whiche if he well knewe he then might repute himself for perfecte and wise The firste is the ignorauncie or not knowyng of his ende to wette his not knowyng to what ende he is borne For assuredly if he well knewe it he would no thyng lesse pain hym self to attaine there vnto then he presently doeth to aspire to pompe and honour in whiche appetite rulyng hym his onely felicitie semeth to consiste But in this case I maie compare manne to a kynges soonne in his infancie of whom if you will aske whiche he loueth better the succession of a kyngdome or els an aple or a cherie whiche presently you shall offer hym it maie not bee doubted but he will refuse to bee kyng to plaie with or tast of the aple or cherie and that for that tofore he percase thereof hath tasted So fareth it with manne who if he be demaunded whiche he moste affecteth or riches or learnyng he at firste will desire to be maister of money ignoraunt and lesse wetyng that the learned onely and he alone is riche and father that it also is necessarie that the sage still order and gouerne his countrie and that also without knowledge honour is not honoured but rather becometh a note of ignominie and slaūder and that greate wealthe also without good letters is the true pathe to senslis brutalitie the roote of presumption and accomplishemente of rusticitie but the wise sufficeth to directe hymself and others posseste of these threasures that neuer maie faile hym But this all happeneth vnto manne for not knowyng to what ende he is borne The second is the immoderate vse of pleasures of the minde as well as also of the bodie whiche bothe annoye and droune no lesse the exteriour motions to vertue then the interiour also and these of the spirite So that manne so folded in the filthe of this worlde maie well bee resembled to the doughter of a Prince faire and beautifull to whom also appertained after her father the kyngdome but for hauyng committed fornication with a bond man deformed and odious is depriued thereof to her eternall infamie The thirde issueth of the euill disposition in mānes bodie whence manne of learnyng and good letters for the moste parte is incapable and this some tymes is caused by the place of his birthe whence he taketh to be of an imperfecte and impure complexion as in certaine countries in the East where as in partes of Africa men are borne so senslis and bestiall by meane of the extremitie of heate in these soiles that thei liue as brute beastes incapable of reason and on the other side in the coūtries Septentrionall or Northe in other some places by extreame coldnes are menne borne so wilde and sauage that some of them refuse not to feede on mannes fleshe suche are the Gothes and Ostrogothes with others And these people maie be compared to an Egle in whose foote there is fastened a stone of some waight whiche letteth her there to flie where by nature she desireth to wete aboue the cloudes in the supreme and higheste region of the aire
Aegyptians they entered the fielde onely with Pikes and Iauelins and after that by litle and litle it came within fewe dayes to sutche passe and ende that menne were prouided of sutche straunge kindes of Armes and Armoures that it was rare to beholde the one still to kill and murther the other Of the inuentours of these thinges wée finde diuerse opinions The Poetes in their Fables attribute the inuention of these Weapons vnto Mars Pline reporteth that the Etoliens were the first that euer bare Launce in fielde and addeth also that the Lacedemonians firste founde the Pertisan the Sworde for defence also the Headpéece But Herodotus saith that the Aegyptians firste framed the Tergotte and Sallette As also Midas of Misena the Coate of Maale and the Breaste plate and finally one of Etolia the firste Darte that was vsed It is saide that Pantasilia Quéene of the Ammasones firste fought in fielde with Gleaue or Halbarte And Scythus Sonne of Iupiter firste founde how to vse the Darte or Arrowe but others somme thinke the contrarie attributinge it to Persea And Diodorus not alone asscribeth it to Apollo The inhabitantes of the Iles Baleares called nowe in our time Maiorque and Minorque as hath Vigetius in his Booke of the Arte of Warre were they that firste founde to caste Stoanes with the Slinge So that men accordinge to the time their affayres and varietie of inuention haue searchte and founde out sundrie sortes of Weapons And this hath it chaunced in my phantasie eftsoones that in one and the same time in places farre distant the same kinde of weapons haue benne framed by diuerse not one at all wetinge of others deuise or practise Wherefore the lesse to annoye the Reader I leaue to geather more variable opinions whiche well might serue here not impertinent to our pourpose as to recoumpte in like sorte who were the inuentours of so many straunge instrumentes and deuises of Warre to shake and ouerthrowe greate Walles and Fortresses Eusebius affirmeth that Moyses was inuentour of these huge and straunge Engins Plutarche addeth that Archilas Tarentinus and Eudoxus were the firste that reduced this Arte to a perfection and that thei deuised sundrie instrumentes to weaken walles and great houses The Beliers as hathe also Pline founde the vse of the Swoorde at the siege of Troye but as Vitruuius reporteth it rather was at the siege of Athens The Scorpion wherewith they vsed to throwe huge and greate Stoanes as againe hath Pline was firste deuised by the inhabitantes of Crete and Syria The Phoenicians firste aduantaged them selues with the sharpe and pearsinge Rebute but these al were trifles of little weight and importaunce farre surpassed in crueltie by the inuention of Shotte in diuerse sortes and Artillerie The first inuention of whiche somme attribute vnto an Almayne whose name wée finde nowhere as vnwoorthy of memorye As reporte Blondus and R. Volateranus the first that vsed shotte to theire behoofe and profite were the Venetians againste the Inhabitantes of Genua in the yéere of our Lorde a thousande thrée hundred and foure scoare Howbeit in my iudgement this inuention was yet more Auncient for that wée Reade in the Cronicle of Alphonsus the eleuenth Kinge by iuste accompte of Castille who at the Conqueste of the Citie Algazare found while he besieged the Towne in the yéere of our redemption a thousand thrée hundred fortie and thrée that the Moores from within threw out among the enimies certaine thunders through longe Morters or Troughes of yron and this was almost fortie yéeres before that that Blondus recordeth Againe before that it is reported by the saide Alphonsus whiche semblably conquered Toletum in Spayne that one Petrus Bishop of Logio writeth that in a certaine Battayle donne on the Sea betwixt the Kinge of Tunnye and Morus Kinge of Sibilia whose faction Alphonsus fauoured that the Tunnigeniens threwe on their enemies certaine Bōbardes or Tunnes of fire whiche by all likelihoode might be déemed Artillerie although it were not in sutche perfection as now and that was foure hundred yéeres before and more ¶ For what cause Man goeth vpright as also why fastinge then when he hath Eaten he euermore is founde more weighty and poysant and why in conclusion he poyseth more dead then liuinge with others sutche not impleasant Accidents Chap. 7. OF the Composition of man sundry are the considerations of whiche Lactantius Firmianus a parte as also somme others haue written large wery volumes in whiche one thinge amonge others many requireth somme exact particuler examination Which is that it hath pleased God to frame al Creatures Man onely excepted with the heade hanginge and stoupinge forewarde their eies still fixte or for the moste parte on the Earthe and not only brute Beastes but al Plantes and Bodyes vegetable As is séene in trées whiche haue their heades or rootes faste lockte or hidde in the earthe the bowes or braunches mounting into the ayre on highe But Man he hathe created with eies bente towardes Heauen his body straighte and righte his face aduaunst on highe Goddes woorkes still to contēplate consider And althoughe for this matter it mighte suffice to alleage the onely prouidence of God yet séemeth it to sauour of somme Mysterie or Secrete and therefore woorthy of somme further consideration Our Disposition then moste assuredly learneth vs yea by moste plaine and euidente signe that wée are not created and framed for the Earthe to haue in admyration thinges base and transitorie but to be busied in things on highe heauenly Of whiche with Man no other Creature maye communicate vnwoorthy and incapable of sutche and so great benefites Man only for them euen from the firste ordeined God hathe created all creatures with heade hanginge and bente still to the grounde to shewe that he to Man hathe geuen ouer them all kinde of Rule and Authoritie to order them Whiche thinge is well noted of Lactantius Firmianus who saithe That God hauinge determined to create Man for Heauen al other Creatures vnreasonable onely for the Earthe he made Man a creature capable of aduice righte and straighte naturally ordeined and instituted to Celestial Contemplation to the intente he onely mighte reuerence him that he mighte honour the place of his firste springe and beginninge that he mighte acknowledge the Countrie that he is borne to shapinge other Creatures bowinge and stoopinge as hauinge no parte or participation of Heauen Aristotle who had of the true faithe no féelinge saithe That onely Man emonge other Creatures marcheth vprighte for that him selfe and his Countrye are not Terreane but Celestiall And further That the office of Diuine mindes is to vnderstande and perceiue in which function neither shoulde Man haue knowen how skilfully to haue ordered him selfe had he bene of a lumpishe heauye or vnfittinge shape for that the weightie masse and huge lumpe of the bodye yéeldeth the memorie and recordation with other partes of the Soule insensible S. Thomas who leafte no matter vntouched or