the soule of a man should be all â—…ne Eutrap They are not all one good woman but after a sorte thy soule dooth giue life and growing and sence vnto thy body and so dooth the soule of a scarabée in his bodie for whereas the soule of a man doth something which the soule of the scarabée cannot doe the cause is in the matter that can neither sing nor say because it wâ—…nteth fitte instruments for those â—…ffices Fab. This then you say that if the soule of a scarabée shoulde passe into the body of a man it shoulde doe the same things that the soule of a man dooth Eutr Nay nor yet the soule of an Angell as I haue shewed but there is no difference 〈◊〉 an Aungell and the soule of a man sauing that the soule of man was created to liue and mooue in a humane body furnished with naturall instruments and to gouerne the same and in like manner the soule of a scarabée to mooue onely the body of a scarabée Angells be not created to that end that they should giue life vnto bodies but to vnderstand without bodily instruments Fab. And can not the soule of man doe the same I pray you Eutrapilus Yes truely when it is parted from the bodie Fab. Belike then hée is not his owne man as they say while he is in the bodie Eutr Truely no vnlesse something haâ—…pen beâ—…de the common course of nature Fab. But me thinke that for one soule you haue powred me out many soules as one that giueth life an other that causeth to growe another that giueth sence another that affoordeth vnderstanding another that bestoweth memory another that is the guider of the will an other that kindleth anger and another that begetteth lust One had beene enough for me Eut. One and the same soule effecteth diuers aâ—…tions and in respect of those it hath diuers surnames as it were as a thinking soâ—…le a sensible soule an vnderstanding soule c. Fab. I doe not well vnderstand you Eutr But I will cause you to vnderstand me you are in your bed chamber a wife in your shop a weauer of tapistry in your ware house a seller of tapistry in your kitchin a cooke among your seruants a mistris and among your children a mother and yet notwithstanding all these you are in one and the same house Fab. So then belike the minde is in the body as I am in my house Eut. Right Fab. But when I worke in my shop I play not the cooke in my kitchin Eut. That is because you are not all soule but you haue a soule that carrieth a body about with it and your body cannot be in many places at once the soule because it is not a compound but a simple forme is so in the whole body that it is whole in euery part of the body although it cannot effect the same thing by euery parte neither can she effect the same things which shée effecteth in the same maner alwayes howsoeuer hir instruments be affected for shée vnderstandeth and remeÌ„breth in the brain she is angry in the heaâ—…t she lusteth in the liuer she hearetâ—… in the eares séeth in the eies smelleth in the nostrils tasteth in the palate and tongue féeleth in al the parts of the body that haue any sinewy matter adioyning for neither doth she féele in the haires of the head nor in the nailes of the fingers neither can the lights or the liuer féele of themselues nor peraduenture the splâ—…ne Fab. Therefore it quickeneth and refresheth onely in certaine parts of the bodie Eut. So it séemeth Fab. If one and the same soule effecteth all these things in one man then it followeth that the Infant in the wombe so soone as it increaseth which is a signe of life it dooth also at the same instant féele and vnderstand c. vnlesse perhaps at the beginning of one man there bée manie soules and afterward all the rest giuing place one onely dooth all so that firâ—…t a man shall be a plant and then a liuing creature and last of all a man Eut. That which you say séemeth not verie absurd vnto Aristotle but to vs it is more probable that togither with the life is infused a reasonable soule or a soule indued with reason but that which as a little fire drenched out of measure with abundance of moist matter cannot as yet shew forth his force and strength Fab. The soule therefore is bound to that bodie which it rulâ—…th and moueth is it not Eut. No otherwise then a Snaile is to her shell which she carrieth about with hir Fab. She mooueth her shel indéed yet so as she is also therwithall moued her-selfe as the maister of a ship turneth the ship which way he listeth but in the meane time he is also moued with his ship Eut. Yea or rather as a Squirrell whéeleth about the rolling Cage and in the meane time is moueable him selâ—…e Fab. And so the soule both affecteth and is affected againe Eut. Truly yea as touching her operations Fab. Then belike in respect of nature the soule of a Blackmâ—…re is equall with the soule of king Salomon Eut. True there is no abâ—…urditie in that Fab. And so are Angels alike too sith they want matter or materiall substaunce which as you say is the cause of inequalitie Eut. We haue Philosophie enough nâ—…w rather let Diuines canuas these poynts and let vs go to the matter that we beganne withall If you will be a whole mother lookâ—… your selfe to the little bodie of your tender Infant that so after that he hath vnfolded himselfe of those vapours which are as sparkles to the minde it may vse good and fitte instruments So often as you heare your childe crying like a childe thinke with your self that he doth instantly require it at your hands When you sée vpon your breast these two as it were swelling fountaines of milke and flowing of their owne accordâ—… with that milkie liquour then thinke how nature doth admonish you of your dutie Otherwise when your childe shall learne to speake and in his pleasant and prettie stammering language shall call you mother with what face can you heare this of him to whom you haue denied your pappes and haue turned ouer to a hired pappâ—… euen as if you had put it out to a goate or a shéepe When he shall be able to speake and know good from euill what if he should call you nâ—…t mother but halfe mother It may be you will trie what the rod will doâ—… but she is scarce halfe a mother which refuseth to nurse that which she hath brought forth The better part of mother-hood is the nurâ—…ing of the tender babe For it is not nursed onelie with milke but also with the swéete scent or smell of the mothers bodie it craueth the same liquour that it was familiarly acquainted withall before which it suâ—…ked in the bodie and whereby it grew together And I am of this minde
periurie he forbiddeth to swear at all to kéepe men from murther he forbids men to be angrie We for a humane constitution doe driue men to the vttermost bound or verie point of manflaughter But so often as there appeareth any probable cause it is the part of charitie to exhort our neighbours vnto those things which the weakenesse of his bodie doth require And if there appeare nâ—… cause yet it is the dutie of christian charitie fauourably to interpret the matter that it might be done with a good minde vnlesse he that wil eate shall shew therin a manifest contempt of the lawes And such as shall contemptuously and seditiously eate any thing that is forbidden by law the ciuill Magistrate doth iustly punish But what euery man may eate in his own house for the health of his bodie it is for Physitians and not for Magistrates to determine But if hereupon also any shall be so wicked as to raise any tumult let him be guiltie of sedition and not he that prouideth for his bodily health not breaking either Gods law or mans law And such is the lenitie and moderation of the Church of Christ that vpon good cause they will of their owne accord stirre vp men to vse such things as the health of their bodie shall require and which their licences or charters wil also arme men against the accusations and backbitings of ill disposed persons It may be called zeale if any man shall deale seuerely with his owne body for euerie man is best knowne vnto himselfe but where is the pietie or where is the charitie of these men who contrarie to the law of nature contrarie to the law of God and contrarie to the meaning of the Church would enforce their weak brother vnto death or to some kinde of disease more cruell than death it selfe But. Your speach makes me to remember a storie of â—…ne Mounsier Eros a learned man and now verie old he would neuer eate any flesh vpon Fridayes nor in Lent and yet by reason of diuerse infirmities that vexed him he had a licence or dispensation from the Bishoppe to eate what hée would This Mounsier Eros for his health â—…ake went on a time to Feruentia and I in kindnesse bare him companie Being come to Feruentia he turned into the house of an old friend of his who had often by letters inuited him thither This friend of his was a man of great wealth and authoritie He came to a fish dinner but Eros began to be verie daungerously â—…icke there was an armie of diseases vppon him the ague the headach vomiting the stone c. This host although he saw his friend in great daunger yet durst not giue him one bit of flesh And why thinke you he saw causes inough why he might lawfully doe it and he had séene the Bishops dispensation but he feared the tongues of men And now the disease was growne so farre vppon him that it was in vaine to giue him any Fish What did Mounsier Eros I know the nature of the man he had rather die then to doe any thing that might procure his friend any enuie But. He shut himselfe into his Chamber and for three dayes togither he liued after his olde maner his dinner was an Egge onely his drinke was water boyled with Sugar So soone as the Ague had left him he took his horse and carried his diet with him Fish What was that But. Almond milke in a Flagon Bottle and Raisins in the Sunne in a Bagge When he came at home he had a â—…itte of the stone and hee kept his bedde for it a whole moneth togither Now because he did eate euery day an Egge at his friends house there followed a horrible rumour after his departure of eating of flesh and in that furious manner it was aggrauated as if he had poysoned teâ—…ne men and this rumor was spread as farre as Paris What doe you thinke to be the fittest remedy against such offences Fish The best remedie that I know is this let them powre all their chamber pots vpon their heads and if they chaunce to méete you stoppe your nose vntill you are past them it may be that so they may be ashamed of their follie But. Certainely Preachers shal doe wel sharpely to reprooue this Pharisaicall impietie But what thinke you of that hoste Fish He séemed to be a wise man who knew full well what Tragedies vpon friuolous occasions would be 〈◊〉 by the foolish people But it is now time to returne from this long digression to our former purpose But. There is no losse of time in this digression it is to the purpose vnlesse perhappes you haue any thing else to adde to that which hath béene sayd already concerning humane constitutions Fish Truly to mée it séemeth that hée is not a right obseruer of mens lawes which doth neglâ—…ct the meaning drift of the lawe-makers for hée that vpon holy dayes abstaineth from handy labour and yet in the meane time is not at leisure to heare Sermons and to ioyne with the congregation in the exercâ—…es of Gods worshippâ—… â—…oth neglect the chiefest thing for which the festiuall day was instituted for therefore is one good worke then forbidden that a better might be doone in his stéede but they which leaue their ordinary businesse onely to haunt tauerns and harlots houses to fight and brawle to be great drinkers and riotous c. they are double violaters of the holy festiuall day But. And I knowe diuers which woulde choose rather to die than to minister the Sacrament if by chaunce they had tasted any meaâ—…e that morning or if but one droppe of water while they wash their mouth should chaunce to slippe downe their throate And yet the same persons haue confessed that at the same instant they haue carried some priuy grudge against certaine persons whom they would haue killed if fit oportunitie would haue serued neyther did they make any scruple or doubt to come to the holy table of the Lord with this bloody minde Fishm. And as prepostereus are men in their iudgements concerning vowes There is no vowe more religious than that of baptisme Now he that hath vowed a monasticall life c. and afterward vpon iust cauâ—…e changeth his garment or his place is sought for as if hée had poysoned his father he is apprehended haled and pulled imprisond and bound many times put to death for the honour of his order But they whose life is directly contrary vnto the vowe which they made in baptisme while they giuâ—… themselues wholy to serue mammon their belly and the pompe of this worlde they are had in great accompt neyther are these men charged with the crime of violating their vow neither are they accompted apostataes or back sliders but good christians But. He is punished that being mooued by some vrgent cause dooth sweare a false oath but they that mingle euery third word with a false oath are not punished
with all reuerence And saiâ—…t Peter doth propound vnto vs the example of Sarah who called her husband Abraham her lord Xa I know that wel enough but the same Paul doth teach also that men ought to loue their wiues as Christ loued the Church his Spouse let him do his duety and I le doe mine Eul. But for all that when the matter is growne to that passe that one must yéeld it is fittest that the wife should yéeld vnto her husband Xant Shall I call him husband that taketh me for his seruant * Eul. Ah my good Xantippe though you be his wife yet you must not thinke scorne to serue him for you gaue him your promise before God and his church that you would obey him and thereunto pledged your troth Xant What must he haue me at commandement his serâ—…ant can be no more Eul. Surely wée must be at our husbandâ—…s commaundements if we be we must obey our husbands for euen our band of obedience doth argue a certaine soueraignetie and power in them ouer vs whereby they may commaund vs anie honest and lawfull thing And 〈◊〉 that Almightie God himselfe hath set it downe for a lawe that our desires shall bée subiect to the desires of our husâ—…ds Xa What 's that I know not â—…he maâ—…ning of these words Eula. Yes Xantippe you know it well enough but perhaps you list not know it because you like it not the meaning is plaine that we must not desire any thing that standes not with our husbands liking and whatsoeuer they affect like that must we like and obey Xant I promise you I dâ—… not like that there should bée no difference betweene me and my seruaunt with my husband by that reckoning you would haue my husband to be my maister as he is ouer his seruant I like not that Eula. No I knew that well enough for by nature wéâ—… cannot abide subiection of all things we desire to bearâ—…rule vntill God shall by his grace regenerate our hearts and giue vs humble spirits Xant I hope I am regenerate and haue the grace of God though I suffer not my husband to be my maister Eula. Therein you deceiue your selfe for if we be truly regenerate and borne anew by the spirit of grace we will neuer think much to submit our selues to the ordinance of God who hath set it downe that we must be in subiection to our husbands Xant That is true indéed but by Gods ordinance I am his wife and not his seruant Eula. Yes Xantippe therefore you ought to serue him because you are his wise or else when you were married vnto him why did you make him such a solemne promise of obedience and for the performaunce thereof pawne your troth Now if we make no conscience of such a solemne promise whereunto God and Gods Angels and Gods Church are witnesses then is our trâ—…th forfeyted and we are to be helde for false creatures neither is any word that euer we speake to be held of any credite Xant Well yet for all that he should vse me as his wife and not as his seruant Eula. Oh that word seruant sticketh sore in your stomack but marke my good Xantippe of seruants there be two sorts bond seruants and frée seruants now though you are to serue and obey your husband yet it is not the nature of a bond or hired seruant that serueth onely for wages but as a frée seruant and his fellow and so long as we willingly submit our selues vnto this ordinance of God our seruice is no bondage but a fréedome for we are frée of our husbands all that they haue and are to receiuè from them againe all maintenance and protection familiaritie and comfort which fréedome and priuiledge no hired or bond seruant can looke for at his maisters hands Xant If we be frée then are they not to command vs. Eula. Not so good friend now you mis-take for though we be frée of our husbands all that they haue that is of bed and boord and familiarity and maintenance from them yet it doth not follow that therefore we must not obey them or that we may be our owne caruers of that which they haue at our plesure and whether they will or no. Xant If we be frée as you say we are why may we not be our own caruers or why should we be coÌ„manded as seruaÌ„ts Eula. Because we are vnder a law which hath made vs subiect to their power and authoritie For though a man bée a noble man and a Lord and hath tenants vnder him yet is he also a subiect and must obey his Prince as one that liueth vnder a law and yet though a Lord or a fréeholder are to obey the law and to doe seruice for their Prince yet are they not in the nature of the Princes hired seruants or bond seruants which are daily about him and take wages but are as frée subiects and do enioy their goods and lands c. vnder the Princes protection and liue in great liberty and are called by their Prince with swéet words of great loue princely kindnesse as our louing subiects and sometimes our trustie welbeloued if they be of their Councell but not our louing seruants so they write to those that are of their houshold and serue for wages And so a wife though she is â—…o serue her husband as his subiect yet he doth not therefore call her his seruant but both in writing and speaking calleth her his beloued wife or his trustie and deare beloued spouse c. And to me this is a cleare case Xan. This is more I confesse than euer I heard or coÌ„sidered of in all my life I will find a time to consider better of it Eula. In so doing you shall do well * But tell me my Xantippe afterward your husband left threatning to beat you did he not Xant Yes that he did and was the wiser man for that or else he would haue beene beaten himselfe Eula. But you did not giue ouer brawling with him Xant No nor neuer will if he giue me cause Eula. That is not well spoken for we must beare but what doth he in the meane time while you chide and brawle Xant What sometimes he sléepeth sometimes he doth nothing but laugh somtimes he taketh his Lute sits thrumming on that as loud as he can when it hath scarce 3. strings vpon it and al to interrupt my speaches or drowne my voice Eula. And doth not that anger you Xant Anger me quoth you I cannot expresse how much he vexeth me I am so chafed with it that it goeth euen to the heart of me sometime I haue much ado to hold my hands Eula. My good Xantippe will you giue me leaue to speake fréely vnto you Xant I do giue you leaue say on Eula. What maner of maÌ„ soeuer your husband be yet think this with your selfe there is no changing for another Sometimes were coÌ„ tentioÌ„s where
me a Camell if I had an Abbots reuenues Og. Surely to me he séemed both a godly man and wise and well read in Scotus diuinitie he opened a boxe or a case wherein the rest of that holy martires body lay Men. Did you sée his bones Ogy. No that we might not neither could wée without a ladder but he shewed vs a golden coffin that was couered with a woodden coffin which being pulled off with ropes we sawe inestimable treasures Men. What were they Og. The worst thing there was gold it shined with rare and great pretious stones they did all shine and glister some of them were bigger than a goose egge Round about it stoode certaine Monkes with great reuerence The former of them with a white rod pointed to euery stone and told vs the value and the giuer of it the chiefest of them were giuen by princes Me. He that sheweth all this had néed of a good memory Ogy. You say true yet exercise doth helpe him much for he dath it often from thence he brought vs backe againe to a secret vaâ—…lt vnder the ground there the Uirgin mother hath a little house but very darke and strong with double grates of yron Men. What is she afraid of Ogy. Nothing but théeues for I neuer saw a place more loaden with riches in all my life Mâ—…n You speake of blinde riches Ogy. When candles were brought wee saw more then a princely sight and this is not shewed but to great persons anâ—… speciall friends Last of all we were had into the Uestry againe There was set vpon a table a blacke leather casket by and by it was opened then we all worshipped vowing our knées Men. What was in it Ogy. Certaine fragments of old linâ—…en rent and torne ragged snotty handkerchers and most of them full of sneuil and dirt and neuer washed since they were occupied with these the good S. Thomas wiped off the sweate from his face and his necke and blew his nose and whatsoeuer other excrements mans body yéeldeth he dried vp with them But there my fellow Gratian beganne againe to be out of fauour for he being an Englishman and one of the Prioâ—…s acquaintance and a man of good authority the good â—…rior offered him one of those linâ—…en ragges thinking that he would haue estéemed of it as a great gift But Gratian not without great loathing tooke it vp very gingerly betwéene his fingers and his thumbe and contemptuously threw it from him againe and â—…macked aâ—… it with his liâ—…s after the manner of riders that smacke to their horses for this was his mannâ—…r 〈◊〉 if any thing offended him which he iudged worthy to be contemned I was both afraid and ashaâ—…d But the Prior as he was very wise dissembled this fact after he had offred vs a cup of wine he did very curteously dismissâ—… vs then 〈◊〉 were to take ship for London M. what were you to do wheÌ„ you came near the laÌ„ding place Og. Something but I would by no means land there for it was more infamous for cosonages and robberies then any rockes be for indangering of sailers I le tel you what I saw at my last passage thâ—…re There were a company of vs carried from the shoare to a great ship at Calis Amongst these there was a poore ragged youth of him they must néeds haue halfe a grote for so much they extorte of euery one if they go neuer so little a way with a man He pleades pouerty they iestingly dâ—…mand it stil at last they puld off his shoos betwixt the soles they found x. or xii grotes which they tooke away making an open laughing game of the matter scoffing at the vnhappy Frenchman Men. What did the youth Og. What could he doe he wept Men. Did they this by authoritie Og. By the same authority wherby they rob the packes of their passengers and take mens purses when time serues theÌ„ Men. It is maruell that they durst do such a wicked déed in the presence of so many Ogyg. They are so accustomed to it that they thinke they may do it lawfully In the great ship there were many lookers on in the boate were some English â—…actors that murmured at the matter but all in vaine they as in a meriment boasted that they had taken a wicked Frenchman Me. Such Mariners as play the théeues in ieast and doe make but a sport of it would be hanged in good earnest Og. And with such doe both shoares abound but héere you may coniecture what the maisters wil do when their seruants dare play such partes therefore héereafter I will rather go far about than passe such a short cut And moreouer as the waie to hell is most easie to finde but the way from thence is most hard so at this hauen the entrance is not very easie but the going out payeth for all There were certaine sailers of Antwerp that tarried long at London with them I determined to goe to sea Men. Hath that region such holy Seamen Ogyg. I confesse that as an Ape is alwayes an Ape so a Marâ—…iner is alwayes a Marriner but if they be compared with those that haue learned to liue by theft they are Angells Mene. I will remember this if at any time I be disposed to sée that Iland but returne into the way from whence I drew you Ogy. As we were going towards London not farre beyond Canturbury we came to a very hollow way and narrow and withall very stéepe or downe hill with such a ragged banke on both sides that you cannot auoide it and there is no remedy but you must néedes ride that way On the left hand of that way was a begging place for certaine old men that sate there their manner is so soone as they sée any horse-man approaching one of them commeth running out and besprinkeleth the horse man with holy water then he offereth him an old shooe to kisse tied to a curtaine ring in which ring is a glasse like a counteâ—…fet pretious stone they that kisse it must giue him some mony Men. I rather alow old men to beg on such a way than a company of strong théeues Ogy. Gratian he rode by mee on the right hand and was next vnto the beggars he was besprinkeled with holy waters well he tooke it after a sort but when the old shooe was reached him to kisse he demanded the reason of it the olde man said it was Saint Thomas his shooe with that the man waxed angry and turning vnto me said What doe these beasts meane that we must kisse the shooes of euery good man why doe they not also reach vs their spittle and other excrements of their body to kisse I pittied the old man and gaue him some mony to comfort him withall Men. In my opinion Gratian had cause to be angry If hosen and shooes were kept as an argument of a sparing life I should not greatly mis-like it but it is a very