stilled water Although Doctor Soto tolde me this tale in iest I did firmly beléeue it bicause you Master Doctor did once saye vnto mée in Madrid that in all the days of your life you neuer receiued compound purgation either proued the fast of stilled water Ther is no arte in this world that makes me lose the stirops or to say better my wits but the maner that Physitions do vse to cure For wée sée them desirous to cure and enimies to be cured And bicause Master Doctor you write vnto me also you sweare and coniure me by the desire I wishe to the welfare of my father that I write vnto you what is my iudgement of Physike and what I haue read of the inuenters birth and first rising thereof I will performe your request although it be more than others would wish for it is a matter that the wise Physitions will delight in but wherefore the foolish will giue both you and me to the diuell Of the moste auncient inuenters of Physike and medicine IF Plinie doe not deceyue vs there is no arte of the seuen liberall Artes wherein there is practised lesse trouth and whiche hath passed more mutabilitie than the Arte of Medicine Bicause there hath not bin kingdom people either notable natiō in this world wher she hath not bin receiued and after entertaynment againe throwne out of the same For if as she is a medicine she were a man immesurable wer the trauels that she wold report that she had suffred and many and very many are the kingdoms that she hath traueled and prouinces that she hath wandred not bycause they neglected to be cured but for that they helde Phisitions suspitious to be doubted The first that amongst the Greekes found the art of curing was the Philosopher Apollo and hys Sonne Aesculapius which for being so famous in Phisicke they concurred vnto him as vnto an Oracle throughout all Grecia but the chaunce was thus This Aesculapius was but a yong man and by greate mischaunce was slayne with lightning And as he left no disciple that knew his secretes neither that could make his medcines the master and the Art of medcine ioyntly did perish Four hundred and forty yeres was the Art of Phisicke lost in suche wise that in all the worlde there was not a man founde that did cure publikely or was called Phisition for so many yeares passed from the time that Esculupius died vntill the birth of Arthaxerxes the second in whose time Ipochras was borne Strabo Diodoro also Plini maketh mention of a woman of Grecia that in those most aunciente times did florish in the art of Phisicke of whome they recite so many mōstrous things and so incredible that to my iudgemēt they be al or the more part of thē fayned for if they shuld be true it séemed rather that she raysed the dead than cured the sicke In these days there did rise in the prouince of Achaia an other womā that began to cure with psalmes and words without applying any medcine simple or compound whyche being knowne in Athens was condemned by decrée of the Senate to be stoned to death saying that the Gods neyther nature had giuen remedies for sicknesse in words but in herbes and stones In the dayes that they had no phisitions in Asia the Gréekes held for custome when any man had made experiēce of a medcine and did heale with the same he was bound to write it in a table and to hang it vp in the temple of Diana that was at Ephesus for that in the like case any other might vse the same remedy Trogos Laertios and also Lactantius saith that the cause whereby the Gréekes did sustayne themselues so long time without Phisitions was that in May they dyd gather swéete herbes whiche they kept in their houses they were let bloud once in the yeare did bath once euery monthe and also they did eate but once a day Conformable to this Plutarch doth say that Plato being demaunded by the philosophers of Athens if he had seene any notable thing in Tinacria which is now called Sicilia made aunswer vidi monstrum in natura bominem bis saturum in die whiche is to say I did see a monster in mās nature which did fill or féede himselfe twice in one day he sayde thus by Dionysius the tyrant which was the first that inuented to eate at noone and afterwards to suppe at night for in the olde worlds they did vse to suppe but not to dine I haue curiously considered and in great varietie of bookes I haue sought and that whiche I found in this case is that all the nations of this world did eate at night and onely the Hebrewes did féede at none but following our intent it is to vnderstand that the temple most estéemed in all Asia was the Temple of Diana the one cause was for that it was stately of buildings another for that it was serued with many Priests but the most principall cause was for that the tables of Medicines were hanged there to cure the diseased Strabo sayeth that eleuen yeares after the battells of the Peloponenses the great Philosopher Ipochras was borne in a little Iland named Coe in whiche also were borne those glorious personages Licurgus and Brias the one Captayne of the Athenians and the other Prince of the Lacedemonians Of this Ipochras it is written that he was of small stature somewhat poare blind with a great head of much silēce paynefull in study and aboue all of a high and delicate iudgement From xviij yeares vnto thirtie fiue Ipochras continued in the scholes of Athenes studying Philosophie and reading and notwithstanding that in his time many Philosophers did flourish he was more famouse renoumed and estéemed than all the rest After that Ipochras departed from the studies of Athenes he wandred throughout diuers kingdomes and prouinces inquiring and searching of all men and women what they did knowe of the properties and vertues of herbes and planets and what experience they had seene of them At which things he did write and incommend vnto his memorie Also Ipochras did search with most great diligence for other bookes of Phisick written by any other auncient Philosophers and it is sayd that he found some written bookes in whyche theyr authours had written no medcine that they had made but such as they had séene made Of the Kingdomes and Prouinces where Phisitions were banished TWelue yeares Ipochras did trauell in this peregrination after which time he retired vnto the temple of Diana that was in Ephesus and translated al the tables of medcines and experiments that were there preserued many yeares he put in order all that was before confused and added many things that he had founde out and other things that he had experimented This Philosopher Ipochras is Prince of all Phisitions in the world for he was the first that tooke penne to write and to put Phisicke in order Also it is
there be many that in giuing counsell be very cold but in speaking malicious taunts very skilfull Sir I will doe my indeuour to do and say the best I can with an admonition that I gyue before all things vnto him that shall heare or reade the same that he prepare not to take so greate a tast in reading these counsels as profit by vsing them The olde men of your age they oughte to be so aduised in that they speake and such examplers of that they do that not only they are not to be séene to do euill works either so much as to speake vnhonest words For the olde man that is absolute and dissolute is sufficieÌ„t to corrupt or cast away a whole Towne or common wealth The old men of your age ought to giue not onely good examples but also good counsell for the inclination of the yong man is to erre and to varie and the condition of the old man ought to be to correct by discretion and giue good counsell to amende The old men of youre age ought to be gentle modest and patieÌ„t for if in times past they were bréeders of discorde now they ought to be makers of peace The olde men of youre age ought to be masters of such as know little and defenders of such as can do little and if they may not giue them remedie they leaue not to gyue them comfort For the hart that is tormented despited and in great distresse sometimes receyueth more comfort with the wordes which they speake than with that whiche they giue them The old men of youre age now haue no time to be occupied but in visiting of hospitalles and reléeuing the poore for there may not be a thing more iust than that so many paces as haue bin spent to brothel houses should now be spent to visit TeÌ„ples The old men of your age ought not to be busied but in making their discharges when they be in the house and to bewaile their sinnes when they go to Church for hée standeth in great suertie of saluation that in his life doth that he ought to do and in his death what he can do The olde men of youre age ought to vse great measure in the words they speake and pleasant breuitie in that they recount and also they ought to beware to tell newes and much lesse to vse to relate fables for in such a case if they call yong men light and foolish they wil say that old men dote and babble The old men of your age ought to be remoued from contentions and from troubles in law and if it be possible to redéeme them by the waight of money to the end to be frée from infinite trauells for yong men onely do feele the trauell but the old men do féele vexation and bewaile the displeasure The olde men of youre age ought to haue their communicatioÌ„ with persons wel complexioned not euil conditioned with whome they may repose and pleasantly be conuersant for there is not in this mortall life a thing that doth so recreate the hart as is swéete conuersation The old men of youre age ought to séeke men and chuse honest friends and muche to consider that the friendes whiche they shall chuse and the men with whome they shall be conuersant be not tedious in their spéech and importunate in crauing â—or friendship and importunitie neuer féede at one dish either name themselues to be of one band The old men of your age ought not as nowe to vse vayne and light pastimes but to haue regarde to the bestowing of their goodes and to consider for their houses for the olde man that lookes not to his substance shall want to eate and hée that watcheth not his house shall not lacke wherefore to wéepe The old men of your age be bound to go cleanly and well clad but they haue not licence to be curious either with nicenesse to weare their garmentes for in yong men to bée neat is a good curiositie but in old men it is great vanitie The olde men of your age ought much to flée brawling with your aduersaries either trauerse in words with your neighbours for if they replie any ouerthwart words or speake any bitter iniury the hurt is that you haue a hart to feele it and not strength to reuenge it The old men of your age oughte to be charitable pitifull and almes giuers for yong menne without experience walke so bedolted of the things of thys world that it seemeth vnto them sufficieÌ„t to be termed Christians but the old men that time hath aduised and age deliuered from disceit let them hold it for certaine that God of theÌ„ will neuer haue pitie if they haue not charitie The old men of your age ought to haue some good Bookes to profite and other histories to passe away the time for as nowe their age doth not suffer to walke muche lesse to trauell and as they are forced all day to be idle and pensiue so is it of more deseruing that they fill themselues with reading in bookes than too be tired in thinking of times past The old men of youre age ought to auoyde entering into conuocations sessions and Sises for in such places they intreat not but causes of the coÌ„mon wealth and interest for goodes and that by the iudgement of froward yong men and men passioned where they neuer beléeue the wise either heare the olde of experience The olde men of your age when you shall be in counsell or called to counsell ought not to be rash ianglers or contentious for it apertayneth to yong men to folow their opinion the old men but only reason The olde men of your age ought to be sober pacient and chast and to presume more to be named vertuous than old for in these times and also in time past they haue more respect to the life he leadeth than to the hoare heares he weareth The olde men of your age ought to hold for their chiefe exercise to go euery day to Church and to heare seruice on the holyday and if this shall séeme painefull or tedious I giue him licence to go no ofter to Church being old than he went to visite his innamored when he was yong The olde men of your age ought to haue all things well prouided for their soules to vnderstaÌ„d also for the health of their persons for as Galene sayth old age is so monstrous in condition that it is neither a sicknesse finished or a perfect health The old men of your age before all thinges ought to procure their houses good and healthy scituate in a gladsome sound ayre for I am of opinion that there is no goodes better imployed than that whiche old men bestowe vpon a good house The old men of your age ought to procure not only to dwell in a good house but also to sléepe in a good chamber in a bedde very clenly and the chamber very close for as the old man
for I haue red more in Hostiensis that instructeth to giue counsell thā in Ouid that teacheth to be enamored Of a troth master Mosen Rubin I say that it is neither you or I that loue dothe like and with whome she doth delight For you are now olde and I am religious in such sort that in you age doth abound and in me wanteth libertie Beléeue me sir be out of doubt it is not loue but sorow not mirth but displeasure not tast but torment not recreation but confusion when in the enamored there is not youth libertie and liberalitie The man that is now entred into age and wil be yong againe and enamored they neuer terme him an old louer but a filthy old foole and as God saue me they haue great reason that so do call them for old rotten strawes are more fit to make dung than to bée kept The God Cupid and the Goddesse Venus will not haue in houshold but yong men that can serue liberall that knowe to spend and frée that can enioy and delight pacient that can suffer discréete that haue skill to talke secret that knowe too kéepe silence faithfull to gratify and valiant that can perseuer he that is not endued and priuileged with these conditions it should bee more sound counsell for him to delue in the field than to be enamored in pallace For there are not in this world men more miserable than the enamored that be foolish The doltish louer besides that his dame scorneth him his neighbours iest at him his seruantes beguile him Pandar bepéeleth him he is blinded with gilefull spéeche euill imployeth his iuels goeth without foresight he is light of beliefe and in the end findes himselfe beflouted All the offices crafts and sciences in this world may be learned except it be the skil and occupation to know to loue the whiche neither Salamon had skill to write Asclepius to paint Ouid to teache Helen to report either yet Cleopatra to learne but that from the schoole of the hart it must procéede and pure discretion must giue instruction There is not any thing wherein is more necessitie to be discréet than in being a louer for if a man haue hunger cold thirst and werinesse the only body feeleth it but the follies that is committed in loue the hart chiefly bewayleth thē To the end that loue be fixed sure perpetuall and true there must be equalities betwixt the enamored for if the louer bée yong and she old or he old and she yong or he wise and she a foole or he a foole and she wise or he loue hir and she abhorreth him or she loue him and he abhorreth hir beléeue me sir and be out of doubt that of fained louers they shall ende assured and vnfained enemies Master Mosen Rubin I thought good to say thus muche vnto you to the ende that if the louer that you haue now chosen be in possession of thrée score and thrée yeres as you are there is no greate perill that you loue and know hir For most of the time you shall spend shall bée in recounting vnto hir the louers that you haue holden and she in reckoning vp vnto you all such as hath serued hir Speaking more in particuler I woulde knowe to what purpose a man as you that hath passed thréescore yeares that is full spent and laden with the goute will nowe take a Curtisan yong and faire which will rather occupy hir selfe in robbing than delighting of you To what ende will you haue a loue of whome you may not be serued but to bind vp grieues and to driue away flies Wherefore will you haue a daintie Dame since betwixt you and hir there may rise no either cōuersation or communication but to relate and count reckonings and tales and how little you haue eaten all the daye and howe manie tymes you haue tolde the clocke that night For what cause wold you haue a loue since you want strēgth to folowe hir goodes to serue hir patience to suffer hir and youth to enioye hir Why will you haue an amorous dame vnto whome you can not represente howe muche you haue suffered and endured for hir sake but reporte howe the goute is rysen from the hande to the shoulders To what conclusion will you loue an infamous woman whiche will not enter in at your dores that daye whiche you cease to giue hir or shall grow negligent to serue hir To what consideration doe you delite to haue a wanton loue vnto whome you shall not dare to deny any thing that she craueth either chide for anye displeasure she giueth To what seruice will you haue a lawlesse loue who may not be serued conformably to youre good but agréeable to hir foolishnesse For what skill will you haue alemman which must be gratified for the fauour she beareth you and dare not complayne of the ielosies she shal demaund of you For what conceyt will you haue a seconde Lais which when she shall flatter you it shall not only be to content you but something to craue of you For what intente will you haue a loue before whome you must néedes laugh althoughe the goute make you raue For what meaning will you haue a dissolute dame with whom you shall spend all your goodes before you shall haue acquaintance with hir conditions And why desire you a lustie Lasse with whom you are ioyned for money and also susteyn hir with delights and yet in the end must depart from hir with displeasures If you M. Mosen Rubin with these conditions will néedes be enamoured be it so in a good houre for I am sure it will rayne into your house To your age and infirmitie it were more cōuenient to haue a friend to recreate than a Lamia with whom to putrifie Samocratius Nigidius and Ouide did wryte many bookes and made greate treatyses of the remedies of loue and the rewarde of them is they sought remedies for others and vsed none for themselues all thrée dyed persecuted and banished not for those offences they committed in Rome but for the loues they attempted in Capua Let Ouide say what hée dreameth Nigidius what him pleaseth Samocratius what hée thinketh good but in fine the greatest and best remedy against loue is to flée the conuersation and to auoyde the occasion for in causes of loue wée sée many escape that doe flée it and verye fewe that abide it Sir take you héede that the Dinel deceyue you not in your reckenyng a freshe to be enamoured since it is not conuenient for the health of your person either aunswerable to the authoritie of youre house For I assure you of my faith that sooner you shall be deliuered of the displeasures of your Courtizan than of the paynes of the goute My pen hath stretched out farther than I thought and also farther than you would but since you were the first that laid hand to weapon the fault is not myne if I haue hapned to giue you
sayd of him that he neuer made error in that he prognosticated either in any disease he tooke in cure Ipochras dyd giue counsel to Phisitions that they should neuer take in hād to cure anye disordered patient and did counsell the sicke to shunne the vnfortunate Phisition for sayth he he that cureth may not erre where the patient is of good gouernment and the Phisition fortunate The Philosopher Ipochras being dead for that his disciples began to cure or to say more truly to kill many sicke people of Grecia for that the science was very new and the experiēce muche lesse it was commaunded by the Senate of Athenes not only that they shoulde not cure but also depart out of all Grecia After that the disciples of Ipochras were thrust out of Grecia the art of Phisicke was banished and forgotten an hūdred and thréescore yeres so as none durst to learn and much lesse to teache the same for the Gréekes had their Ipochras in suche estimation that they affirmed that Phisicke was borne and buried with him Those hundred and thréescore yéeres being past another Philosopher and phisition was borne named Chrisippus in the kingdome of the Sicionians whiche was as renoumed amongst the Argiues as Ipochras amonst the Athenians This Philosopher Chrisippus although he were very well learned in Phisicke and very fortunate in the experience thereof of the other part he was much opinionatiue and of presuming iudgement for all the time of his life lecture and in all his bookes that he did write his purpose was none other but to impugne Ipochras in all that he had said and only to proue most true that which he affirmed in suche wise that he was the first Phisition that pulled medicine out of reason and put it in opinion The Philosopher Chrisippus being dead there was great alteration amongst the Gréekes whiche of the two doctrines they should follow whiche is to wit that of Ipochras or of Chrisippus and in the end it was determined that neither the one should be followed or the other admitted for they sayd that neyther life nor honor ought to be put in disputation After this the Gréekes remayned an other hundred yeres without Phisition vntill the time of one Aristrato a philosopher which did rise amōgst them He was cosin to the great philosopher Aristotle and was residēt in the kingdome of Macedonia where he of new did exalt the art of Phisicke not for that he was more learned than his predecessours but for that he was more fortunate than all the rest This Aristrato recouered fame by curing king Antiochus the firste of a certayne disease of the lights in reward whereof the yong prince his son that was named Ptholemus did giue a thousande Talents of siluer and a cup of golde in such wise that he wan honor thoroughout all Asia and ritches for his house This Philosopher Aristrato was he that most defamed the art of Phisicke bycause he was the first that set Phisicke asale and begā to cure for money for vntill this time all phisitions did cure some for friendship and some for charitie The Phisition Aristratus being dead ther succéeded him certaine his disciples more couetous than wise which for that they gaue thēselues to be more handsome men of their money than to cure diseases they were commaunded by the Senat of Athens that they should not presume to teach phisicke much lesse to cure any person Of other trauels that Phisick did passe ANother hundred yeres in Asia was phisick forgotten till the time that Euperices was raysed in the kingdome of Tinacria but for that he and another Phisition did vary vpon the curing of King Crisippus the which at that time raigned in that Ile it was determined by those of the kingdome that they should only cure with simple medicines and not presume to mixe or make compositiōs Long time the kingdome of Sicill continued and also the greater part of Asia without the knowledge of the art of medicine vntill the time that in the I le of Rhodes there remayned a certain notable phisition and philosopher named Herosilo a man that was in his time very learned in phisick and very skilfull in Astrology Many do say that this Herosilus was master to Ptolomeus and others say that he was not but his disciple but be it as be may he lefte many bookes written of Astrology and taught many scholers also This Herosilus held opinion that the pulse of the patient ought not to be taken in the arme but in the temples saying that there neuer wanted that which in the arme was sometime hidden This phisition Herosilus was of suche authoritie amongest the Rhodians that they held this opinion to take the poulse in the temples all the dayes of his life and also the liues of his scholers who with his scholers being all dead the opinion tooke an end although it were not forgotten Herosilus béeing deade the Rhodians would neuer more bée cured neither admit any other phisition in their countrie the one cause was not to offend the authority of their philosopher Herosilus and the other for that naturally they were enimies vnto straunge people and also no friendes of newe opinions This being past phisicke fell asléepe other .iiij. score yeres as wel in Asia as in Europa vntill the great philosopher phisition Asclepiades was raysed in the Ilande Mitiline A man sufficiently well learned and most excellent in curing This Asclepiades helde opinion that the pulse ought not to be sought in the arme as nowe they seeke but in the temples or in the nose This opinion was not so farre besides reason but that long time after him the phisitions of Rome and also of Asia did entertaine the same In all these times it was not read that any phisition was borne in Rome or came into Italy for the Romanes were the last of this world that did entertaine Clockes Iesters Barbars Phisitions Foure hundred iij. yeares and ten months the great city of Rome did passe without the entertayning of any Phisition or Chirurgian The first that hath ben read to haue entred Rome was one that was named Antony Musa a Greeke borne and in science a Phisition The cause of his comming thither was the disease of Sciatica that the Emperor Augustus had in his thigh the which when Antony Musa had cured and therof wholy deliuered him in remuneration of so great a benefite the Romanes did erect vnto him a picture of Porphiry in the fielde of Mars and farther and besides this did giue him priuiledge of citizen of Rome Antony Musa had gathered excéeding great riches also obtained the renoume of a great Philosopher if with the same he could haue bene contented and not to haue excéeded his Art of phisick but this was the chance of his sorrowfull fate Giuing him selfe to cure by Chirurgery as also by medicine it is some time necessary in that Art to cut of féete or fingers and
band in Spayne in time past A right notable rule A necessary rule for these our dayes A rule for modestie of apparell A rule for erection of curtesie and good maner Rules for the obseruyng of peace Rules for the obseruing of peace Rules for the exercise of armes They should assaile each other The nobleminde of the maker of this rule is to be noted Things to be noted A gracious confession of Cicero A notable example to be imbraced Hastie counsell breedeth repentance Worthy to be admitted a counsellour Short newes from the court The conditions of Italy A plaine aduertisement Notable conditions in a Iudge May descend but not fall Excellent graces in a iudge A friēdly perswasion Skilful eloquence Why the kings of Castile be called Catholiques The ouer-names of renoumed kings The yere the day the month and hour that Spaine was lost Spaine lost in eight months and hardly recouered in eight hundred yeares To the end cold in winter neither heate in somer shold hinder residents The first inuētiō of the title Catholike Contrary salutations in respect of his birth and maners A sufficiente cause to forget olde acquaintance Assured notes of old acquaintance The issue of vnhonest loue The conditions of men apt for loue A louer in possession of threescore and three yeares A chief cause of courtizans loue The authors of remedies for loue and the frute they reaped therof The beginners of quarels do sometyme catche a wipe Contrarye congratulations in respect of his functiō and maners The lykelyhode of a notable combat A lewde office for an old bishop Prelates for the bodie Doubtfull to be answered A Bishoppe vtterly voyde of a scrupulous conscience A bishop fighting for a bishoprike An Abbot fighting for a bishoprike The prelate lost his Catelina A tinage is an earthen can vsed in Spain of no litle syse to holde their wine Repugnancie in respect of estate and maners The conditiō of tyrants The office of a Bishop A Bishop practiseth his houshold not to pray but to skirmish Armour vsed to wrong purpose A wrong meane to obtayne fame A sclaunderous fraternitie Difficult to content Vaine promises A quent of Maruedis which be 6. for a penny amount 2500 Dukats Repugnancie of speech in respect of noble bloud and want of iudgement A friuolous deuise Notable qualities euill imployed In rebellon vse to pardon the poore and to behead the Captaines Perswasions of a perfect friend An eloquence rarely vsed Rebelles of Spayne Euill guydes not to be followed An eloquent persuasion The wordes of a very frende Repugnancie in speeche in respect of birth and maners A famous speache of an heathen prince A magnificēt answere of a pagan king An exceeding humanitie of a generall to a poore souldior An excellente counsell to make enimies tender and to conserue frendes The couetous man defendeth his goodes from himselfe The liberall and noble minded is Lorde of his neighbour The vile conditions of the couetous Slaues to their owne goodes Wāting that which he possesseth Two kayes to his cofer but two C. in his hart The whole life of the niggard is spent in penance The fruites of couetousnesse Notable conditions of the captain Narsetes I cruell commandement A sharpe answere His penne is constrained to make combat Loyaltie and treason fight not with wordes but with swordes Famouse women Vngodly sciences A religiu◠theft An eloquent perswasion The auhors of Rebellion Hard shiftes An vntoward change A miserable state A wrong deuise to maintaine a common wealth Mischiefe for a medicine Large offers Pithyly perswaded A sharp reprehension A friendly aduise Cruell prayers The authors of Phisicke A tale tolde in iest beleued in earnest Great trauailes that physik hath past Phisick hath wandred many countreys Phisicke vtterly decayed the space four hūdred yeres Rules to be noted The place whereas Ipochras was borne and other famous men The diligence of Ipochras Phisitions banished out of all Greece Another hundred yeares phisick banished out of Greece An exceeding reward The first phisition that cured for mony Phisick banisht another C. yeares In foure hūdreth yeares Rome reserued no Phisitions Nero brought from Greece vices and phisitiōs Phisitions banished by Titus the Emperour Cato an enemy of Phisitions Nota The causes of praise of phisicke The rule and Lordship of the Phisition A law amōgst the Gothes A sentence of Ipochras The Emperour Adrians opinion of Phisitions A notable reward in the place of punishment Valiant phisitions The authors opinion of Phisicke Anciēt lawes for the maried The conditions of the hapily maried A note for the maried A graue sentence of Plato The trauels of the maried man. Equalitie betwixt the maried very necessary Housholde enimies A caueat for Parents A knitting of harts before striking of handes Loue cometh rūning and retorneth flying In old tyme the fathers blessing preferred before hope of inheritance Want of shamefastnes in womē most hurtfull The safetie of womens reputation The cause of domesticall Combatts Suspition no small enimy to womens liues The honoure of the husbād dependeth on the wife A notorious example of a Greeke A furio◅ woman is compared to the hill Ethna An euill kind a measuring Malice finds many faultes Commodities following a pacient wife The dwelling rather of foles than friends A time for the husbande to seeke hys wittes Forget not to make choyce to harboure such guests Causes rather of pitie than of enuy To be noted Good counsel Aduertisements worth the folowing To be cōsidered An euill maner of cōferēce The wiues complaynt Froward out of measure A counsell to be imbraced The office of the husband and of the wife Rather trotting than spinning Causes of spitefull patience No small offence to God. The wife and sword must not be lent A foolish fashion to take vp dust Necessary exercises for the maried wife Idlenesse and chastitie are greatenimies The workes of an huswife A friendly warning to al mothers A Mareuedy is the sixt part of a peny The originall of the Turks The first Saracyns This Mahomet was borne in Arabia issued of the line of Ismaell and of a base place he being an Orphant was sold to a great Marchant his master dyed he married his wydow he was instructed in false doctrine by a Moonke named Sergius a fugitiue from Constantinople he afterwards chalenged and the people attributed certaine deuine veneration vnto him whych the vnlearned Barbarians were prompt to beleeue so as whē by force of the falling sicknesse he fel he feyned to the people that he could not endure the brightnesse of the Angell Gabriell whome he affirmed to celebrate with him the secrets of the highest with many suche abhominable errours and such like abuses he abused the people Othoman Orchanees Amurathes Solyman and Baiazeth Mahomet sonne to Amurathes Mahomet first of the race of Othomās that tooke on him the name of Greate Turke and Emperor To this Baiazeth succeded Selim which poysoned his father bicause he liued ouerlong and to Selim succeded Soliman
enter into the Senate and to procure the causes of the people and in such businesse as did not like him he had authoritie to stand for the poore and to resist the Senators And for that the office of Tribune was alwaies against the Senate and thereby passed his life in perill it was a law made and capitulate by the Lawyers and Senators that what soeuer man or woman did violently prease to his person or vnto his garment to offend him publikely they cut off his head And be it knowne to your Maiestie that many Romane Princes did procure to be chosen Tribune of the people not for the interest they receiued by that dignitie but for the securitie they had with the same bycause not only they might not kill them either in their clothes so much as touch them The first Tribune that was in Rome was a certaine Romane named Rusticius a man of a very sincere life and merueilous zealous of his common wealth This Rusticuis was and this dignity created betwixt the first and the second Punick battails in the time that Silla and Marius did leade great bands in Rome and did spoile the common wealth Thus much the letters of the stampe would say This is the good Consull Rusticius the which was the first Tribune that was in the Empire of Rome Your Maiestie amongst these hath many other stāpes the whiche being easie and facile to reade and cleare to vnderstand I shall not néede to spende the time too expound them A certaine relation vnto Queene Germana declaring the life and lawes of the Philosopher Licurgus MOst high and serene Lady this Sunday past after I had preached before your highnesse the Sermon of the destruction of Ierusalem ye commaūded I should recite and also giue in writing who was that great Philosopher Licurgus whose life I praysed whose lawes I alledged In repayment of my trauell and to binde me the more vnto your seruice you commaunded I shoulde dine at your table and also gaue me a rich clocke for my studie For so small a matter as your highnesse doth commaund neither it needed ye should feast me either giue me so great rewards for that I attaine more honour and bountie in that ye commaund than your highnesse doth receiue seruice in the thing I shall accomplish To say the truth I had thought rather yée had slept in the sermon the curtains drawne but since ye cōmaund I shall recite that whiche I sayd of the Philosopher Licurgus it is a signe ye heard the whole Sermon and also noted the same And since it pleaseth your highnesse that the Ladies and dames that serue you and the gallants Courtiers that attend vpon you be present at this communicatiō that ye commaund them that they be not gibing either making of signes for they haue sworne to trouble me or to put me from my matter But cōming to the purpose it is to wit that in the first reignes of this world whē Sardanapalus reigned in Assiria Osias in Iury Tesplus in Macedonia Phocas amongst the Greekes Alchimus amongst the Latins Arthabanes amōgst the Aegyptians Licurgus was borne amōgst the Lacedemoniās This good Licurgus was iointly Philosopher and King King and Philosopher bicause in those Golden times either Philosophers did gouerne eyther else Gouernours did vse Philosophie Plutarche doth say of this Licurgus that he was low of stature pale of colour a friend of silence an enemie of vaine talke a man of small health of great vertue He was neuer noted of dishonestie he neuer troubled the common welth he did neuer reuēge iniury he did neuer thing against iustice either against any man did vse malicious wordes He was in féeding tēperate in drinking sober in giuing liberall in receiuing of consideration in sleeping short in his speache reposed in businesse affable in hearing patient prompt in expedition gentle in chastisement and benigne in pardoning Being a child was brought vp in Thebes being a yong mā he did studie in Athens and in the time of more yéeres he passed into the great India afterwards being old was king of the Lacedemonians which also were called Spartans which of nation were Greekes and of condicion very barbarous For excellencie it is recounted of him that they neuer saw him idle he neuer dranke wine neuer trauailed on horsebacke neuer chid with any man neuer did hurt to his enemies neither at any time was ingrate to his friends He himself wente to the temples he himself did offer the Sacrifices he himself did reade in scholes he himselfe did heare complaints he himself gaue sentēce in causes of the law he himself did cause to giue chastisement to offenders This Licurgus was of a valiant mind in warres of great deuise in time of perill certaine in things determined seuere with rebels in sodaine assaults of great readinesse affable with offenders a mortal enemie of vagabonds They say that this Philosopher did inuent the Olimpiades whiche were certaine playes vsed euery fourth yéere in the mountaine Olimpus to the ende that all shoulde giue themselues to studie or to learne some Art bicause in that assembly which there they vsed euery man made a proofe of his knowledge and the sprite that was giuen him Licurgus was the first that gaue lawes to the Spartans which afterwards were called Lacedemonians whiche is to vnderstand before Solon and Numa Pompilius And also it is written of him that he was the first that inuented in Greece to haue publique or cōmon houses founded at the charges of the common wealth also endewed where the sicke might be cured the poore refreshed Before the days of Licurgus the Lacedemonians were a people very absolute also dissolute for which cause the good Philosopher did passe immesurable trauels no lesse perils amongst thē before they would be gouerned by a King or liue vnder a law On a certaine day before al the people he tooke two little dogges new whelped the one of the which he fedde in his own house very faire fat the other he cōmanded to be brought vp in a countrey house with hunger to vse the fields These dogs being thus brought vp he cōmaunded thē to be brought to the market place in the presence of the whole multitude throwing before them a liue Hare a great péece of flesh presently the countrey dog ran after the Hare and the pampered dogge to the fleshe Then said Licurgus you are witnesses that these two dogges were whelpt in one day and in one howre in one place of one Syre Dam. And for that the one was brought vp in the field he ran after the Hare and the other that was brought vp in idlenesse ran to his meat Beléeue me ye Lacedemoniās be out of doubt that to proue good vertuous it importeth muche from the infancie to bée well gouerned and brought vp for we retaine much more of the customes wherwith we be bred
difference betwixt the one and the other is that in the Booke your Lordship may vnderstand my simplicity and in the pen there doth appeare your great bountie No more but that our Lorde be your protectour and giue me grace to serue him From Valiodolid the xix of August 1524. A letter vnto sir Allonso of Albornaz wherin is touched that it is a point of euill maner not too aunswer too the letter that is written vnto him IF the Lady Marina your wife bée as well affected to your person as my penne is offended at your slouthfulnesse you may safely marrie without after repentāce And I think not that I bind my selfe vnto a small matter in saying that in your mariage you shall find no repentance for surely I wish too haue no more contrition of my sinnes than many men haue too think themselues maried To contract matrimonie with a woman is a thing very easie but to sustaine it vnto the end I hold it for very difficult Whereby it comes to passe that those which mary without respect but only for loue liue afterward with sorowe Considering al the displeasures that proceede of the familie then tediousnesse of the wife the care for the children the necessitie of the house the prouision for the seruants the importunitie of the cousins and the sutes of the sonnes in law Although of all these thinges the maried doth not repent him at the least it doth tyre him The Philosoper Mirtho being demaunded why hée did not marry aunswered bycause if the woman whome I take in mariage bée good I shall spill hir if she bée euill I must supporte hir if she bée poore I must maintaine hir if shée bée riche I must suffer hir if she bée foule I shall abhorre hir it she be faire I must watch hir and that which is worst of al for euermore I giue my libertye to hir that shall neuer gratifie mée Riches bréedeth care pouerty sorrow sailing feare eating heauines going wearinesse all which trauelles we se deuided amongst many except amongst the maried where they ioyne altogither For we seldome sée the maried man go without care sorow wearied heauie yea and also sometime astonied I say astonied of that whiche maye happen vntoo him and of that his wife may dare to do The man that doth encounter with a woman that is a dizard foolish a babler light a glutton a chider slouthfull a goer at large vntractable iealouse absolute or dissolute it were better for that man too bée a slaue to some honest man than a husbande too suche a wife It is a terrible thing too suffer a man but there is very much too bée knowen in a woman And for no other cause more than for that they knowe not too vse a measure in louing or giue no ende in abhorring I will not or perchance I dare not saye more in this case For if in the same I should occupie my selfe and giue libertie to my pen I should want time to write but not matter to speake Not without cause I saide my pen was angry with your slothfulnesse since halfe a yeare past I did write vnto you and you haue not as yet answered me And afterwards came Iohn de Occanio and also with him you did not write in suche wise that on the one part I call you sluggish and of the other part note you of negligence Sir you may take it for a rule neuer to leaue him vnanswered that hath taken paine to write vnto you For that the maister of the henchmen which is Harnan Sanz de Minchasa said vnto me that none lost his worshippe for answering vnto a letter To write to our better is of necessitie to answere our equall is of will but to write vnto our inferiour is of pure vertue Alexander the great did write vnto Pulion his bit maker Iulîus Caesar to Rufus his gardiner Augustus to Pāphilo his smith Tiberius to Escaurus his miller Tullius too Mirto his tailer and Seneca to Gipho his rent gatherer wherof it may very wel be inferred that basenesse doth not consist in writing or answering base persones but to will or to do vile things Paulus Aemilius writing vnto his plough man said I haue vnderstood what word thou didst send me by Argeus and the aunswer of the same is that I send thée another oxe to yoke with that firce oxe also I sēd thée a cart redy drest therfore eare that ground well dresse the vines purge the trées and alway haue memorie of the Goddesse Ceres Curius Dentatus béeing in warre with Pyrrhus King of the Epirotes did write a letter vnto a carpenter which said thus Cneius Patroclus certified me that thou dost worke in my house take héed that the timber be dry and that thou make the lightes towardes the south that it be not high that it be cléere the chimney without smoke with two windowes and no more but one dore Alexander the great writing vnto his smith said I send thée a horse which the Athenians sent me he and I did scape wounded from the battaile breath him well euery day cure wel his wounds pare his foreféete let him be vnshod slit his nose wash his necke let hym not growe fat for that no fat horse may well endure with me in the field Of the famous Phalaris the tirant it is read that neuer man did him seruice that he did not gratifye either write him a letter that he dyd not aunswer So high and so great Princes as bere we haue named too haue written to men so base and so vile occupations is not written by historiographers too blemish them but by the same to magnifie them Of which we may gather that basenes doth not consist in wryting or aunswering base persons but in doing thinges scandolous or vnhonest In this matter as in all other thinges you may vse that boldnesse with me as with your selfe but if vniuersally you vse to do the same with all men it may be if your frendes do note you of negligence there shall not want that will accuse you of presumption To be noted angry enuious couetous slothfull wanton gluttonous auaricious certainly is a griefe but to be noted of foolishnes is an infamie which giueth me occasion to saye vnto you that to cal a man presumptuouse by a cunning maner of speach is to call him foole In Caius Caesar there wanted no fortitude for that he ouercame many people either clemencie for he pardoned his enemies either liberaliitie for that he gaue kyngdomes either science for that he wrote many Bookes either fortune for he was Lorde of all men But he wanted good manner which is the foundation of a quiet life Amongst the Romanes it was a custome that when the Senate entred the Emperours house they did vnto him a certaine great obeysance and he did vse vnto them a certaine curtesie in doing whereof as he grew negligent either for that he woulde not
was afflicted Man by the multitude of his sinnes doth deserue to be an offence and a scourge of the good Much did the Diuell offend Iob in tempting him but much more did holy Iob deserue in suffering that temptation Bycause in the persecutions of the iust God doth more behold the pacience of him that suffreth than he doth the malice of him that doth persecute Also you will that I write vnto you what it was I preached this other day vnto the Emperour which is to wit that the Princes which tyraÌ„nously gouerne their common wealthes haue more cause to feare good men than those that be euill Sir that whiche I sayde in this case was that the tyrants whiche in the common wealthes haue offices of most preheminence haue much more respect to the bountie of the good than to the conspiracies of the euill For that amongst many other thinges this priuilege is coÌ„tayned in vertue that is to vnderstand amongst the least inferiors it giueth dismay with the equall it moueth enuie and to the great mightie it yeldeth feare The Siracusan Dionisius had more feare of the diuine Plato which was in Grecia than of al the enemies he had neare him in Cicilia Kyng Saule had more respect to the deseruings of Dauid than to the armies of the Philistines The proud Aman that was so priuate with Kyng Assuerus was more grieued with the good Mardocheus that he held him in no reuerence than with all the rest of the kyngdome Herod Escalonite did hold in more reuereÌ„ce and also did more feare only Iohn Baptist than all the kingdome of Iudea Finally I do say and affirme that none may with a troth say or affirme that he hathe an enemie but when he hath some good man to his enemie Bycause the euil man doth hurt with his knife but the good doth hurt with his credit Sir alwaies haue regard not to striue or contend with a man that naturally is good and hath credite in the common wealth with all men For he shall do you more hurt with his word than you shall offend him with a blowe of a launce Sir as touching the Commendathor Iohn of Towres that would not the gouernment this yéere which the gouernours had giuen him saying that he deserued better and that the king when he shall come from Flaunders will giue him more to this I aunswere that it seemeth to me lacke of wit and also a surplusage of foolishnesse to leaue a reward certaine for a hope doubtfull Sir also you coniure me that I write vnto you what I thought of the Lorde President Sir Antony de Roias when I talked with him in your businesse to this I aunswere that hée séemeth to mée sharpe in his aunsweres and wise in his dealings I do not like well with many of this Court that depraue him for his speache and do not afterwards consider of his doings as it is true so likewise many of our fréends giue vs wordes by Kintals but workes by the ounce Also you will mée that I write vnto you what I iudge of the Embassadour of Venize for that I am conuersant with him and hée confesseth himself with me Sir I can tell you that hée is in science learned in his life reformed and in conscience much considerate And it may bée sayde by him thatwhich Plato saide by Phocion his friend he did more loue to bée than séeme to be vertuous In the other secrete and particular businesse that Alonso Espinell commoned with mée off in your behalf with the same faith that your worship sent me the message receyue yée also the aunswere From Toledo the .xxx. of Iune in the yeare of our Lord. 1525. A letter vnto Master Frier Iohn Beneuiades wherein is expounded that which is sayd in the scripture that the euill spirite sent of God came vpon Saule REuerend and welbeloued Father the letter that your fatherhod made in Salamanca I haue receiued héere in Soria the which forthwith I read and afterwardes many times did turne to reade For that I receyued very great consolatioÌ„ in remembring my self from whom it came and in noting what it contained In the letter of a very friend the spirits do reioyce the eyes delight the hart is recreated friendeship confirmed and the vnderstanding is comforted For Plutarch sayth in the book of the fortune of Alexander that the great Alexander did neuer reade the letters whiche tyrantes did send him eyther did teare the letters that Philosophers did write vnto him All the letters that Marcus Antonius did write vnto Cleopatra and all the letters that Cleopatra did write vnto Marcus Antonius were found by the Emperoure Augustus very well laide vp after the death of Marcus Antonius The letters that Cicero did write to Publius Lentulus to Atticus to Rufus to Fabarius and to Drusius which were his familiar frends were all found in their keping and not in his originall As coâ—cerning that your fatherhode wryteth and by this letter comaund me to write it may be very well answered as saint Agneda did answer the virgin Lucie which is to wete Quid a me petis Lucia Virgo nam ipsa poteris praestare continuò matri tuae In this case and in this demaund I can not tell whether of vs deserueth more paine your fatherhode for tempting my patience or I in aduenturning my selfe to publishe my ignorance For hée is not worthy lesse fault that sinneth than hée that is the cause of sinne Si nequeo ascendere in montem cum Loth ad minus saluabor in Segor I would say that if your fatherhode bée not satisfied with that whiche I shall aunswere it maye please you to bée satisfied with that I would aunswere For as Plato sayd hée that doth trauel not to erre misseth very narowly You will that I write vnto you what I iudge and how I vnderstand that text whiche is written in holy scripture 1. Regum cap. xvj where it is said speaking of King Saul and of his infirmitie Spiritus Domini malus arripiebat Saulem The fyrst King of Israell was named Saul he was chosen of the Tribe of Beniamin which was the last Tribe of all the Tribes and in the second yeare of his raigne an euill spirit sent of God did vex him whiche would not come out of him neyther leaue to torment him vntill the good King Dauid came before him to play and to sing But now the dout is how it may be vnderstoode and agrée withall that the scripture should say the euill spirit of the Lord did take Saul if the spirit were of the Lord how was he euell and if he were euill how was he of the Lord it séemeth an hard thing and not intelligible to say of the one part that that spirit which held Saul was of the Lord and of the other part to say that the spirit was euil But if the spirite were of the Lord how was he then euil and if he were euill
life and iust in youre tribunall or iudgements I wold not gladly heare that those that do praise that which you do should complaine of that whiche you say with a Lorde of so high estate and with a iudge of so preheminent an office my pen should not haue presumed to write what it hath written if your Lordship had not commaunded My Lord I saide it bycause if this that I haue here written vnto you shall not like you that it may please you to sende too reuoke the licence that you haue giuen Also you will that I shall write vnto youre Lordship if I haue founde in anye auncient Chronicle what is the cause wherefore the Princes of Castile do call themselues not onely Kings but also Catholique Kings And that also I write vnto you who was the first that called himself Catholique King and what was the reason and the occasion to take this so generous and Catholique title There were ynowe in thys Court of whome you might haue demaunded and of whome you might haue vnderstood in yeares more auncieÌ„t in knowledge more learned in bookes more rich and in writing more curious than I am But in the end my Lord be sure of this one thing that that which I shall write if it be not written in a polished stile at the least it shall be all very true Comming to the purpose it is to be vnderstood that the Princes in olde time did always take proud ouer-names as Nabugodonozer that did intitle him selfe King of Kings Alexander the greate the king of the world the king Demetrius the conqueror of Cities the great Haniball the tamer of kingdomes Iulius Caesar the Duke of the Citie the king Mithridates the restorer of the world the king Athila the whip of nations the king Dionisius the host of all men the king Cirus the last of the Gods the king of England defender of the Church the king of Fraunce the most Christian king and the king of Spaine the Catholique king To giue your Lordship a reckoning who were these kings and the cause why they did take these so proude titles to me it should be painfull to write and to your Lordship tedious to reade it is sufficient that I declare what you commaunde me without sending what you craue not It is to wit that in the yere seuen hundreth fiftie two the fift day of the month of Iuly vpon a sunday ioyning to the riuer Bedalake about Xeres on the frontiers euen at the breake of day was giuen the last and most vnfortunate battell betwixt the Gothes that were in Spaine and the Alarues that had come from Africa in whiche the sorowfull king Sir Rodrigo was slaine and all the kingdome of Spaine lost The Moore that was Captaine and that ouercame this famous battell was named Musa which did know so well to folow his victorie that in the space of eight moneths he did win and had dominion from Xeres in the frontieres vnto the rocke Horadada which is neare to the towne of Onnia And that whiche séemeth to vs most terrible is that the Moores did win in eighte moneths which in recouering was almost eight hundred yeres for so many yeares did passe from the time that Spaine was lost vntill Granado was wonne The fewe Christians that escaped out of Spaine came retiring vnto the mountaines of Onnia neare vnto the rocke Horadada vnto which the Moores did come but from thence forward they passed not either did conquer it for there they found great resistance and the land very sharp And when they of Spaine did see that the king Sir Rodrigo was dead and all the Gothes with hym and that without Lord or head they could not resist the Moores they raysed for king a Spanish Captaine that was named Sir Pelaius a man venturous in armes and of all the people very well beloued The fame being spread thoroughout all Spaine that the mountaine men of Onia had raised for king the good Sir Pelaius all men generouse and warlike did repaire vnto him with whome he did vnto the Moores greate hurt and had of them glorious triumphes Thrée yeares after they had raysed the good sir Pelaius for King hée married one of his daughters with one of the sonnes of the Earle of Nauarn who was named Sir Peter and his sonne was called Sir Alonso This Earle Sir Peter descended by right line of the linage of the blessed King Richardos in whose tyme the Gothes did leaue the sect of the curled Arrius by the meanes of the glorious and learned Archbyshop Leonard The good king Pelaius being dead in the eighteene yeare of his raigne the Castilians exalted for king a sonne of his that was named Fauila the which two yeares after he began to raigne going on a certaine day to the mountaine meaning to flea the Beare the Beare killed him And for that the king Fauila died without children the Castilians elected for king the husband of his sister whiche is to wit the sonne of the Earle of Nauarne who was named Alonso the whiche began his raigne in the yeare .vii. C.lxxij hys raigne endured eightene yeares which was as much tyme as his father in law the good King Sir Pelaius had raigned This good King was the firste that was named Alonso which tooke his name in so good an houre that since that daye amongst all the kings of Castile that haue bin named Alonso we reade not of one that hath bin euill but very good Of thys good king Alonso the historiographers do recite many landable things to recompt worthy to be knowen and exemplars to be followed The King sir Alonso was the first that out of Nauarne entered Galizia to make warre vppon the Moores with whome be had many encounters and battells in the ende he ouercame and droue them out of Astorga Ponferada Villa franca Tuy and Lugo with all their Countries and Castelles This good king Alonso was he that did win of the Moores the Citie of Leon and builded there a royall place to the ende all the Kings of Castile his successors should there be resideÌ„t and so it came to passe that in long time after many Kings of Castile did liue and die in Leon. This good King Alonso was the firste that after the destruction of Spaine began to builde Churches and to make Monasteries and Hospitalles in especially from the beginning the Cathedrall churches of Lugo Tâ—y Astorga and Ribeâ—ew the which afterwards did passe to Mondonedo This good king Alonso did buiâ—d many and very solempne Monasteries of the order of saint Benet and many hospitalles in the way of saint Iames and many particular Churches in Nauarne and in the Countrey of Ebro whiche he endewed all with great riches and gaue them opulent possessions This good King Alonso was the first that did séeke and commaunded to be sought with very great diligence the holy bookes that had escaped the hands of the Moores and as a zelous Prince commaunded that
is not to be learned by lesson but by reason Lex condita are the lawes that kings haue made in their Kingdomes and Emperours in their Empires Some of the which consiste in Reason and other some in opinion Mos antiquus is when a Custome by little and little is brought in amongst the people the force whereof dependeth vpon the well or euill obseruing thereof Of the aboue sayd it is to be gathered wée call Ius naturale the lawe whiche reason doth direct we name Lex Condita whiche is ordayned and written and we terme Mos antiquus the custome of long time vsed and presently obserued this presupposed the letters of this stampe do signifie This is the Consull Quirinus the which in the time of his Consulship did obserue and caused to be obserued that which right requireth lawe commaundeth and custome hath brought in The wordes of the other stampe are these Popil Con. Iu. Mill. fecc for the vnderstanding of these wordes is to be vnderstood that the auncient Lawyers did ordaine seuen manner of Lawes which is to wit Ius gentium Ius ciuile Ius consularis Ius publicum Ius quiritum Ius militare Ius magistratum In the old time they did call Ius Gentium to occupie that which had no owner to defende the Countrey to die for the libertie to endeuer to possesse more than others and to be of more abilitie than the rest This was named ius Gentium bycause in all Kingdomes and Nations Greekes Latines and Barbarians this manner of liuing was vsed and obserued Ius Ciuile was the order and manner in old dayes to forme their plees in lawe that is to wit to cite aunswere accuse proue denie alledge relate to giue sentence and to execute to the end eche one might obtaine by iustice that which was taken by force Ius Consulare was such orders as the Consuls of Rome did vse amongst themselues for themselues which is to say of what number they should bée what garments they should weare what company they should kéepe where they should congregate and how many houres they should assemble of what things they should conferre howe they should liue and to how much goods they should attaine This Ius Consulare did serue but for the Romane Consuls that were resident in Rome for notwithstanding there were Consuls in Capua they would not consent they should liue as those of the Senate of Rome Ius Quiritum was the lawes and priuiledges that the Romane Gentlemen did vse or enioy that did liue within the cōpasse of Rome or had the priuiledge of a Romane Gentleman which is to say that the Gentlemē and knights of Rome had foure names that is to vnderstand Patricios Veteranos Milites Quirites The which foure names according to the varietie of the time was giuen them The priuiledge or law Quiritum that the Knights of Rome enioyed was that they might sit in the tēples thei might not be arested for debt or pay for lodging or prouēder where they went to be maintained by the cōmon treasure if they became poore to make a testament without witnesse not to be accused but in Rome to pay no impost in time of tribut and also that they might be buried in an highe Tombe All these preheminences no gentleman did enioy but only such as were Citizens of Rome Ius Publicum was the ordinances and constitutious that euery people in particular did vse amongst themselues and for themselues that is to saye how they should repaire their walles conserue their waters measure their streates build their houses prouide necessary thinges to haue store houses to gather money to make their fifes to watche their cities They called these ordinances Ius Publicum because they were made by all and obserued by all Ius Militare was the lawes that the anciēt Romains made for the times that kingdoms did breake peace and entred into warres one with the other bicause they estemed muche to be wise in gouernment and to fight as men determined in order The lawes of Ius militare were how to proclaime warres to confirme peace to take truce to leuie their souldiours too pay their Campe to giue order for their watches too make their trenches to giue battaile to retire their host to redéeme prisoners and how the Conquerours should triumphe They called these lawes Ius militare which is to say the order of Knightes because they serued no further but too giue order vnto those that did follow the warres and with armes did defend the common wealth Comming now to the exposition of the stampe it is too be vnderstood that in the daies of the first Romane Dictator Quintus Cincinatus ther was also in Rome a certain Romain Consull named Popilius Vastus a man very well learned and no lesse expert in armes This Consul Popilius made lawes to be obserued in warres and gaue it in stampe in his money that which is conteyned in the stampe before rehersed in the letters hath this signification This is the Consull Popilius which made lawes for the captaines that should goe to the warres for defence of the common wealth Also it may please your Maiestie to vnderstand that if any Prince or Romane Consull did chaunce to make any law either necessary or very profitable for the people they did vse for custome to entitle that lawe by the name of him that did inuent and ordaine the same for that in the worldes to come it might bée knowen who was the author therof and also when it was made After this maner the lawe that they made to eate with dores open was called Caesaria The lawe that Pompey made too giue tutors to Orphans was named Pompeia The lawe that Cornelius made for parting of fields was intituled Cornelia The law that Augustus made to take no tribute but for the profit of the cōmon wealth was writtē Augusta The law that the Cōsul Falcidias made that none might buy the dowry of any other mans wife was nominated Falcidia The law that the Dictator Aquilius made that no Romāe should be put to death within Rome was cleped Aquilia The lawe that the Censor Sempronius made that none might disinherit his son but if he were a traytor to the Empire of Rome was termed Sempronia The wordes do followe of the other stampe Rusti prie tris ple. For the vnderstanding of these wordes it is to be noted that the order whiche the Romanes did vse in creating dignities and offices was as followeth First they had Kyngs afterward Decemuiri then Triumuiri after that Consulles and thē Censores then Dictators afterwardes Tribunes and lastely Emperoures Of their Kinges there were but seuen their Decemuiri endured ten yeares their Triumuri continued fortie yeres their Consulls foure hundreth thirtie and foure yeres their Censor one yere their Dictator halfe a yere their Tribune thrée yeres That which wée call the procurer of the people the auncient Romanes did name the Tribune of the people whose office was euery day to