our selues our couÌ„try of god and that which is most our childreÌ„ al. So dotingly we do loue our children as we seme rather to hate theÌ„ â–ª We bring theÌ„ vp not in vertue but in iniury not in learning but in lusting not in feare of god but in desire of ryches not to liue long but to the performance of foule delites yet was it not nature y made this default of folish care of imoderate loue to whoÌ„ she gaue a certain modest desire of honger thirst to euery creature so far as was nedeful Yet though imperfection of mynd only man without honger eateth drinketh without thirst without necessity doth vse euery sorte of delighte And in like sort doth he loue his children so much as not only he suffereth them but for them the fathers wil also do euil and attempt al wickednes and thincketh them of his owne makinge But assuredly they are not but â—ee the woorkes of God who gaue them minde lyfe forme force maners wit and encrease And of these the Father made nothinge Then leaue I saye to lament for that is none of thyne hee that made yt hath called it agayne vnto hym to whose Commaundemente yt is boothe iuste and Godlye it shoulde obaye And if thou desyre to knowe whether this Loue bee Naturall or like vnto other desires an imperfection of mind Beholde other lyuing thinges who after education do neuer knowe their owne no nor loue them But if this were a gift of Nature it shold by reason of pitye and necessity rather be in children towardes their parents then in parentes towardes their children which example Nature as it semeth did not forget in brute beastes for among birdes the Stork Among four foted beasts the Dormouse doth feede his aged parents But after the first educatioÌ„ of loue borne to their parents no sinne is extant but men by study as it were doth passe other liuing things through the imperfectioÌ„ of mind esteming himselfe to much The pitie of brute beastes cometh altogether when both of education loue th end is one duringe which time the old beastes be weaker labersome leane careful and miseserable as to all men it doth appeare Surelye it seemeth a great madnes to torment thy mind coÌ„tinually with this nedeles care of posteritie for besydes that this desyre is neither reasonable nor necessary some man may iustlye meruaile why it is so common but the answere there vnto is not douted of If fyrst thou doest show me the cause why so many men became couetous ireful and subiecte to desyres of lust And all these besides they be vices not naturall nor reasonable are also dishonest Yet thonly loue of children after educatioÌ„ though it procedeth neither of nature nor reason yet is yt honest But I haue perhaps in so apparaÌ„t firme matter for wise men spoken more then was requisite And haue vsed reasons true though subtil and shorte Therfore let vs come to longer speache arguments more playne lest I seme not so muche to proue as to deceiue thy son therfore being dead consider fyrste whether hee was well reported or accompted wicked For manye times the son of a good father is seene to proue an euil man by reasoÌ„ the homely vices are hardlier discouered then y externall besydes that loue byndeth iudgemente Wherof a fable is come forth how the Cuckovv in old tyme for her young birdes contended in singinge with the Nightingale and hers appointing the asse to be their Iudge whose sentence was y he knew not which of them did synge most swetly but wel he was assured the Cuckovves did most playnlye and distinctly pronounce their notes So the children of euery one are not only best loued but also the euyll by the euyll are most allowed of In which cases as we haue also sene meÌ„ of right good iudgement mete it is that we should not only lameÌ„t but also reioyse And in auÌ„cieÌ„t time they did much more then this for both Manlius Torquatus agaynst his son Deciê° Silanê° pronouÌ„ced so cruel a seÌ„tence as with a cord he hanged himself And M. Scaurus finding his sonne among others fleinge being only giltye of feare did force him to returne to his enemies be slaine Lykewise a woman of Lacedemon killed her son for his slouth and returning from the wars of whom this noble verse was written Thou dastard knight Damatrion thy mother here haue slayne That doest both her and Spartayn bloud vvith covverdice distayne Such and more wicked sonnes being bereft of lyfe do thereby sease to offend their parents kinsfolke yea are also themselues saued froÌ„ greater infamy Some sonnes haue not forborne to coÌ„spyre the death of their fathers As Blandenius Zesides who slewe his mother and Euander that at the perswasion of his mother Nicostrata murdered his owne father and for that cause was banished Italye Such moÌ„sters as they are being left aliue are causes of many euils so Paris was the subuersioÌ„ of both Priamus house country notwithstaÌ„ding wheÌ„ he dyed Priamus weped So folish are mens cares that they wishe they wot not what excellinge as they think the Gods in wisdome reproue those that in their ignorance shall procure their good For if thy son were wise honest godly noblye mynded hauing hope of children that may support thyne vnweldiage What is wanting in the graund children if none be a fond thyng it was to hope that he would not nor could not do But how soeuer it be greater is y dauÌ„ger of them that are worse then death then hope of those he hath to proue better And misery vilety shame continuall griefe and disdain are al more euyl then death deathe is common to all men but these to fewe who also are all subiect to death Were it not better by dyinge to preuent all these iniuries then to haue thy desyre so dearlye bought For necessarye it is that who so wyll lyue old must suffer many euils Ther is almost no mortal creature liuing long but at somtimes before he dieth doth hate his life wherto put the saying of y Poet. Although vnvveldyage vvhen lyfe doth vveare avvay None other ill did bring vvithall but that as men do say By liuinge long ful oft vve see vvich vvee vvould not behold Truly if such desyre thou haue of children if thy sonne died thou beinge olde thy time to follow is next if in thy youth then hast thou hope enoughe to haue more Finally Sorowe is a womanishe thinge and not fytte for men Therfore the Licians were wont to constrayne mourners to weare womens garmentes to th ende their garment might agree with the mynd And surely not without occasion because among all people the more vile they be the more beastly they lament As women fyrste next children then barrennous men the greatest nomber of whom be effeminate Contrariwise meÌ„ the more valiaunt they bee the more they oppresse their griefe and soâ—er driue their Sorow away This sort of Sorrowe goeth
soundly slepte hee tasted the pleasantest part of life meaning as I thinke that euery pleasure that we take by our sences hathe in it more displeasure then sweetenes And therefore there could be nothing better then to lack y knowledge of theym But common opinion hath compared death to slepe rather theÌ„ trauayle or destruction therfore Homer doth call it brasen slepe Virgil yron slepe either of which importeth forgetfulnes of al thinges the allay of cares dulnes of sences careles mynde of hap to come Betwixt slepe and death this only difference there is that in death y time of quiet is longer Diogenes beinge sicke sleaping was asked of his phisicion how hee fared to whom he answered wel for quod he one brother enuieth an other Such was the securitye of hys mynde as euen at point of death he feared not to iest In like maner did Cosmas Medices a wise man in our age who being nerse death closed hys eyes whiche his wife seinge asked whye hee so dyd hee answered that hee did it to bringe his eyes in custome For in dede the eyes of dead men are neither broade open nor close shutte And so I thinke the Poet did wel knowe sayinge Is not our sleape O foole of death an Image playne For fatall course shal bring a rest that euer vvill remayne But if thou compare death to long trauayl and that the soule beinge let lose from prison of the bodye seeth al thinges and walketh euerye where Than what can be consydered more happye For the soule being burdened with the body is neither free nor rightly knoweth any thinge but beyng ouerladen with cares doth beholde only the fygure of thinges and as it were throughe a webbe or clothe gesseth a syghte and certainlye knoweth nothing but beinge free doth not only cast of all hyndraunce but also beholdeth all thinges without interruption whiche beinge true who is hee that willingly woulde eschewe deathe yea who is hee that woulde not rather doe as Theombrotus Ambrociota did who hauinge red Platoes booke of the immortalitye of soules cast himselfe headlong downe from a wall not feelinge any offence or other naturall sickenes but onely for desyre of such heauenlye happynesse as spirites were partakers of Therfore men saye that Socrates being by Crito perswaded to flye frome prison aswel for sauinge hymselfe as his frendes and kinsfolkes refused to doe it answerynge wiselye O Crito my chyldren shal be left in charge to God which gaue them As for friendes I am going into those partes where I am assured to fynd as good or haply better then they be And at length I doubt not but you wil also offer me your company meaninge thereby that the lyfe of man was of small continuance Such were the wordes of Socrates thynking that death necessarilye myght be compared to one of these three and most lyke of al to trauayle whych may also be coniectured by dreames For there is nothing that doth better or moore truely prophecy the ende of lyfe then when a man dreameth that he doth trauayle and wander into farre countries and chiefly if he imagineth hym selfe to ryde vppon a whyte horse that is swyfte and that he trauayleth in countries vnknowen wythout hope of retourne in such sort naturallye deâ—yninge of that shortlye wyll come to passe in dede But if death be resembled to destruction which as is all ready proued is moost impossible yet can it no wayes bee accompted euyll Because what so euer is not can not be euyll els we should lament for them that neuer were born nor neuer were at all and they that are not can nothinge suffer But if thou bewaylest thy chaunge sure it is that Death dooth take away more euylles then it bringeth and those more certayn And although Death were euyll and brought wyth it but one onely commodity whyche Epicharinus spake of because the partinge from Lyfe was painfull yet by death art therof delyuered for in all euilles to haue escaped is a greate comforte If then death be euyll to be dead is to escape but if it bee good thou haste no cause to lament And that the one or the other is who doubteth I remember nowe that longe synce happened to my selfe neither do I thinke to digresse from the purpose that albeit the twentye and seuenth yeare of myne age I became sore sicke of a syngle Tercian after Seuen fyttes I â—ounded and lay for dead In whych tyme althoughe euery member was almoste depriued of his vertue yet felt I neither griefe nor payn other then a certayn ticklinge throughout my whole bodye euen such as we feele in vsing venery Therfore as I sayde beynge in suche estate I feeled nothinge worse then that this tickelinge where in was not so greate pleasure as in Venus Sporte And there with all a certayne Feare leaste in deede I shoulde dye and truely as touchinge Sence or Strength I founde small dyfference thoughe the peryll were greate Afterwardes askinge of manye that hadde beene neare Death whether therein they felte any greate euill or not who aunsweared that in the Headeache and in euerye other sicknesse of the Bodye was greater Griefe I founde that in myne opinion of Death conceyued I dyd not erre at all That proofe maye also bee had that althoughe Children and women be moste fearfull to receiue all sortes of Medecines and yelde to Cuttinge of vaynes yet being ready to dye do neither complayn nor lamente but rather are offended if wee seeke to preserue their liues Who cannot therfore coniecture that in death there is either none euyll at al or very litle seynge those paynes whiche we feare most are in dyinge not regarded Thys is also worthy to bee noted that they that hope of no lyfe to come do no lesse valiantly dye theÌ„ they that beleue the soule immortal As Cassius who hauing killed Caesar with the same dagger that Caesar was slayne aspecting no messenger of death slewe himselfe so dyd Marcus Antonius and Sardanapalus king of the Assyrians did cast into the fyre not only hym selfe but also his bed and his concubines but that he belieued no lyfe after death is knowen by these verses Novve eate novve drinke novve make good sport For sith thy felfe on earthe a mortall man do see Take here thy fill of earthly ioyes no ioyes hereafter be Therfore albeit it were that with the body y soule did perishe yet death could not be eyther euyl greuous or any wayes to be feared yea such as so beleue are in greatest security for not beinge subiect to iudgement and free from all suspicion of mynde either of punishment or reward which thing doth most torment men that are ready to take leaue of lyfe But thou shalt beleue al rather then this that the soule perysheth with the body For as it is not altogether certaine what dothe presentlye folowe death so is it moste assured that the soule of man doth neuer dye wherof althoughe none other profe were then the consideracion of
at the handes of a gentlewoman in Padoa wyth poyson procured his owne death One other in oure Cittye hauinge sustayned losse by the pryce of corne willinglye hanged himselfe One other and hee also of our Nation finding he could not with commoditye paye his dettes threw himselfe into a water and so drowned I my selfe did see a womaÌ„ who for verye sorrow that she had committed adultrye askinge God forgiuenes for her offence sodenlye dranke poyson Cleopatra although she might haue liued in honor yet because she would not be caried about in tryumphe caused a Serpent to bite her bodye thereof willingly dyed Porcia the daughter of Cato and wyfe to Brutus in honest life farre eâ—celling Cleopatra hearing that her husband was slayne didde eate burninge Coales and thereof died For cause more iust dyed Democles a Boy of notable beauty in Athens He being by the king watched when he should enter naked into a bath and knowing the king ment to abuse him caste himselfe into the bottome of the whot water and so presently dyed The death of Lucretia is wel knowen who violently bereft of hir honor sticked hir selfe The wante of successe and not will was cause that Alexander the greate escaped voluntarie death for hauing in dronken mode stain his frend Clitus he would presently in the house haue murdered himselfe from whiche doinge in space of three daies both by force sute he could scaÌ„tly be entreated to refrayn and afterwards being at y siege of Sudracarus a citie in India he leaped from the wall into the towne of purpose to dye For by meane therof he did both fal farre and alone among his enemies but fortune woulde not permit that successe he desired This booke would not receiue the nuÌ„ber of ensamples of such as for feare loue griefe anger other occasions of no waight haue sought theyr owne deathes Besides whom we reade of hole legions that haue offered themselues to apparant destruction As they did that were with Leonida against the PersiaÌ„s and fought nere vnto Thermopile What woulde these people haue aduentured for great cause or if death were a great euyl that vpon so light occasion did not refuse to dye From whiche determinacion no respect of age sexe or honor could feare them But I se what thou wilt say death I doe not feare for as it is not euill so is it necessarye and to feare that is of necessitye were vaine cowerdlye and hurtefull Yet woulde I dye easelye and olde suche a death as Augustus desired and did obtaine For by lyuinge olde I shall not onelye gaine a longer life but also a more easyer death Aristoteles in his Booke De Respiratione thincketh that verye olde men dyed not onelye withoute payne but also withoute anye feelinge of deathe because the heate of their bodyes was quenched whiche maye appeare by this example If thou goe aboute to drawe a tothe that is not loose thou feelest great paine but if of it selfe it were loose before withoute anye griefe at all it commeth awaye Euen so greene youthe wyth extreeme paine do yelde to death but olde folke in dying feele no griefe almost at al As the tragicall Poet sayth In slomber svveete the aged sprite departeth How can it be other theÌ„ that death is greuous to yonge men when as sleepe against nature is offensiue Oft times it happeneth that such as vppon custome seeke sleepe at vntimelye houres become thereby drye pyned and slouthfull so as in steede of delight they get disease Theophrastus beinge readye to dye thoughe he were an olde maÌ„ complayned of Nature because she had ordayned so longe life in Staggs Rauens al most vnprofitable beastes and to maÌ„ being the most noble wysest creature allowed so shorte a terme to 〈◊〉 in What may they say then that dye in y flower of theyr youth haue they not iust cause to lament Surely no. But here the reason why nature hath not among other creatures made man of longest lyfe and then that he that dyeth in youth doth suffer nothing more greuous then they that lyue old For fyrst it is doubted of manye and chiefelye of Aristotle whether anye creature the Elephant excepte doth liue more longe then man Because he maketh no mentioÌ„ either of the Phenixe the Crow the Rauen or the Stagge nor affirmeth them to be of longest life But let vs confesse that whiche is imputed in Virgill though it doth little importe to the matter where he speaking of men sayth A life more longe nyne times the cacklinge Crovve doth lyue But confessing with Aristotle that y Elephante doth liue more longe then man why neede we coÌ„tende whether man be of one or more creatures in longe lyuinge excelled Omittinge also that the holye Scripture affyrmeth lyfe more long to man then other lyuinge creatures let vs now dispute that that alreadye is taken in hande that is to say for what cause some beasts be of longer life then maÌ„ The reason is this seinge all creatures are made eyther for the vse or honour of man â–ª they were framed accordinge to the descretion of Nature at which time she made theyr minds as wel for their bodyes as theyr bodyes for their mindes were therefore made simple with fewe instruments as plaine thinges to enduer longe But the bodye of man being made onely for his minde neded many more instrumentes to th ende that the vnderstanding might the more fitlye do his office Therfore although Nature hath made for man the best proportion of bodye yet could she not geue therevnto the longest lyfe by reason of exceeding concauities and subtilnes of the members which if they were great besides that we should be al Giants they woulde bee troublesome eche one to other Which is wel proued in y no creature hath so infinite members or part of meÌ„bers which were of necessity made smal slender to y end they might the rather be fit to yeld so the breath an instrumeÌ„t of the soule became y more subtil Wherfore nature hath not in this behalfe omitted any parte of her duty â–ª but rather with such dilligence helped our life as for the length thereof wee haue no cause to complaine which is nowe wel proued in y people of India latest founde where men liue commonlye a hundreth and thirty yeres because there the ayre is good and the people without cares But wee coÌ„tinuing incares riot vntimely labour chosing ayre for profit not health yea altogether forgetting the length of life wee cast oure selues into extreame sickenes discoÌ„modities of body and preseÌ„t death without cause accusing nature for the shortnes of oure liues Howe muche better were it to know which way to vse the benefit of nature if so deare pleasaÌ„t a thing thou doest accompt this life what is y cause that Philosophers and Hermits haue liued so verye long yet theyr to great stinens and earnest contemplacion hindered their health vnlesse it were because they liued voide of care and
resteth only in conscience and vertue of the mynde For the memorye of wicked and sinful doinges excedeth al other tormentes The harte of the wicked as sayth the prophet fometh lyke the swellynge seas and their myndes are euer vexed with feareful visions because ther is no greater affliction then when their gyltye thoughtes do continually accuse their consciences As the poet sayth VVhose mynde most giltye is and harboreth cruell thought A secret scourge vvithin himselfe such sinful dedes haue vvrought And paynes more great he tastes vvhom vvhyp of conscience beates Then did Seditius euer fele or Radamantus freates VVithin thy breaste to beare thy griefe both night and day Thou hast at hand that vvytt to obtayn thy hidden vvoes bevvray Of Comforte the second Booke BEcause in the former booke wee haue discoursed copiouslye as coulde bee generallie of the comfortinge of all miseries the consideracion of euerye seuerall euyll seemed scantlye needefull seinge right reason wise counsel then our talke might suffice to remoue al sadnes out of the mynde of eeuerye wise man but for that it was oure purpose at the beginninge to consyder withoute affection and with righte iudgemente to speake diligentlye of euerye aduersitie that maye happen to men it seemed also more necessary for vs to doe the same because some woulde thinke those thinges which should be let passe to be left vntouched of purpose rather because they coulde not bee proued then because they were superfluous Moreouer this historye of euils hath both for varietie and for example no smal pleasure wherwith it may washe awaye from the readers that spotte of sadnes whiche is wont to be lefte of the sensible minde and also of nature it selfe in greate mishappes For oftentimes though reason comforte vs and teache vs that neitter mourninge is meete neither that ther is anye cause of mourninge yet the sad mynde of it selfe can not be merie whiche thinge where yf hapneth not seldome with out any aduersitie at al how muche moore lyke is it to be lefte behinde in them that pine with long wearynes not withstāding the verye wounde to bee cured Therfore that now we maye returne to oure purposed talke of al thinges that happen in mannes lyfe sorrowe and deathe bee moste bytter For to be bereft of the companye of oure moste dearlie beloued for euer and withoute hope is wonte to seeme a mooste cruell thinge vnto all men And deathe it selfe as saith the Philosopher of al terrible thinges is mooste extreame wherefore if anie thinge be able to shake a valiaunte and wise man doubtles that oughte to be the deathe of hym selfe and his moste neare frendes For whiche cause I perceiue excellente Poetes to haue mourned bothe for theirs and theimselues and also to haue fayned others mourninge for their freendes Amonge whome Papinius bewayleth his father sayinge Gyue vvyt and vvoful voyce O Syre let me my vvoes complayne For this the moone hath hyd her face and thrise come backe agayn Syth first I set me dovvne in slouth and sobbinge cheare No muse to comfort care An other in the same cause VVhat man can make a spring of teares to feede my gulfe of griefe Or vvho hath store of teares so great and far from al reliefe Pitye hath bereft my sight and hart hath cleft in tvvayne VVhich suffereth not my vvoes to sound my tong cannot complayn Such is my griefe But would to God this complaint were not that which is commonlye spoken of The weping of y heire is the weepinge is of one that laugheth vnder a vizer for so rarely is the tender loue toward the parentes wont to be found that none is lesse Yet admit it were such as these verses expresse Surely this booke shal be thought lesse nedeful in no parte then in comfortinge the sorrowe whiche chaunceth by the death of parentes For some examples ther be of brothers which haue slaine them selues for their brothers of parents for their children and of husbandes for their wiues but that loue of chyldren toward their parentes hath bene confyrmed almoste by no experience Where by it hapneth that the complaint of Catullus maye seeme rather as they say to come frome the hart For thus he bewayles his brother Loe novv my study stayde is for cruell death haue slaine My brother deare shal I pore vvretch in vvretched life remayne The only hope of all our house O death thou hast bereft me Myne earthly ioy this brother vvas none other ioy is left me Virgil counterfayteth a more bitter lamentatiō not without wrath and indignacion of the mynd in Mezentius lamenting his slayne sonne saying My countrye vvrought my vvoe my frendes dyd hate me all If death had tane my giltles soule no griefe had made me thrall Lo yet among you men I liue and styll enioy this lyght But long I may not so Yet how much more cruell sorow is fayned of the same poet in the mother bewayling her onlye sonne Eurialus for that shee both a widowe and an olde woman sawe him slaine cruellye in his ennemyes handes There truly he contayneth the womanly tendernes of harte in these wordes Your deadly darts O foes for pittye cast in mee VVith cruell svvorde before the rest let me destroyed bee Els thou Almightye God on me such mercye haue As that my vvretched head may rest vvithin myne earthly graue The slaughter of the sonne bewayled of y mother in my iudgemente coulde not be better described of the Poet. And Homer bringes in Achilles sorrowinge sore at the buriall of his frende Patroclus when he saide But him a carefull cloud did compasse rounde about And on his head vvith heauy hand the dust he poured out And after horriblye he cryed oute Yea so farre forth is the vehemencye of his sorrowe declared that his familiar frendes feared lest he should kill himselfe But another more moderately mourneth for his death and complayneth of destines when no fayned feare in others but his owne enforced him sayinge And in my greenest yeares vvhen youth hath hyest povver Shal this my spirite depart avvaye and death my corps deuoure The Gods I cannot guide their vvill vvee must obay VVhere destny dryues I yeld my selfe vvith vvilling mind alvvay But while I set forth the follies of others me thincke I haue framed a mourninge dittye and haue not only described but rather encreased heauye mourning Notwithstanding the very matter could not be vnfolded vnles I had also put to the iudgement of Poetes for that is the common peoples opinion not onelye because the Poets be carefull to speake those thinges which be populer and liked of the common sorte but also for that if otherwyse they would speake they could not whē they be so farre wyde from all studye of Philosophye For which cause also they be shut out of Plato his common weale And herein we must either condempne Plato if he banish them vniustly or the Poets if he do it iustlye Therefore surely the better opinion is that they be banished worthilye
life muste nedelye be the cause yet hereof whye is thy care so greate or what happines haste thou that mightest make thy lyfe so desyred doest thou alone possesse anye delight that we haue not tasted of whyche mighte make thee wyshe for longer life For euery of vs haue seene that starres the Heauen mountaynes seas ryuers lakes fieldes gardeines Cittyes and townes we haue also had sport dalliauÌ„ce musicke songes banquets venerye loue maskerye finally euery sort of earthlye folly neyther haue we wanted commendable exercise and indifferent skill of science and besydes that we know the manner of contentions disputacions publicke Orations Yea for our condition we haue borne dignitye and office we haue satisfyed the honest desyres of our children frends kinsefolkes and together wyth them liued in glorye moneye apparell and other necessaryes of life we haue enioyed and in euery of them find greater offence then pleasure so as we maye say with the Prophete Vanitas vanitatem omnia vanitas Yet if any man hath founde a more noble felicitye or can teache a waye more straight to happines or newe delight I know not but for my part in euerye thinge haue felte more griefe then pleasure But I thincke it happeneth to these men y luste so muche after life as it doth to those that laboureth alteration of mettals who fynde euerye thinge soner then that they seeke for besydes that they make neyther goulde nor siluer y little which they haue is also consumed Euenso such as with greatest care do seeke for felicitye not findinge it do wyth losse of theyr laboure also departe wyth quietnes of minde and become most vnhappye Wherefore sith this exceding desire of lyfe helpeth nothinge yea though life were good yet were it better without trouble to laye by his masse of cares and lyke a faithfull man restore that thou haddest borowed But if perhapps thou in vayne torment thy selfe what doest thou win thereby other then to consume in dyinge that lytle lyfe which is remayning seinge what soeuer time is spente in thinking of death may iustlye be so called Howe much were it better to follow the counsel of Agathius who right wel commeÌ„ded death saying that it did not onlye remoue sicknes al other grieues but also when al other discommodities of lyfe did happen to man often it neuer woulde come more then once Neither can death bee accompted anye extreme euil considering it commeth of most light occasions and is on euery side at hand Such thinges as we take for hurtful be also rare not lightlye founde but ther is nothing more commonnor more quickly had then death For death is takeÌ„ by ayre wynd thonder water fire earthquakes wild beastes fishes foules dust smoke serpents meate drinke bed trees sleape sorowe ioy laughter company anger discorde and fynallye of innumerable other occasions death doth procede Philomenes seing his Asse eating raysons said vnto his boy seeing thou hast lefte the Asse raysons to eate geeue him also wine to drinke fell into a great laughter and not being able to stay him selfe coughing hee dyed Coma the brother of Diogines y notable thief beinge by Rutilius the Consul taken and examined touching outlawes fled he required time to think of his answere putting down his head betwixt his knees he stopped his owne breathe and in the handes of his keeper dyed so quietlye as none of them perceiued when he toke the last leaue of lyfe Seing therfore with such ease men dye what should we accompt of death to be resembled to any thyng better than sleape for as in sleape and wakyng be we neuer so hedeful yet fele we not when yt cometh euen so when froÌ„ lyfe we passe towardes death our sences declyning without all sence at last we dye When Socrates had drunk poyson delyuered hys garment to hys seruant ready to dye dyd notwithstanding iest with Crito saying I pray the remeÌ„ber to sacrifyce a cocke to Asculapius for that was the auncient custome when anye man hadde drunke a holsome potion Doest thou then think he felte any extreame gryefe surelye no for in extreame pangues ieastynge is neuer seene nor the mynd knoweth not it selfe Thys is also greatly to be meruayled at that though euery man semeth to feare and flye death yet seke they to eschewe nothing lesse but rather follow euery thyng that bryngeth death withall Neither seme they lesse carefull to seke death then to shun yt The lecherouse man wythout regarde of lyfe preferreth hys pleasure the irefull reuenge the eater hys glotony the ambycious honour the couetous ryches the souldier spoyle the mother chyldren the marchaÌ„t traffycke the studient learninge and in somme there is nothyng that doth not occasion forgetfulnes of death So we plainly see that we both shoÌ„ and seeke for death but not wythout good cause for that there is nothynge that hathe in yt lesse euyll and they are therfore worthy prayse that do disdayne to dye yf those thynges for whych they neglect lyfe be eyther honest or necessarye and yet for lyght causes to seeke death is no token of courage but rather a sure sygne of an abiecte mynd Therefore the contempte of lyfe ys not so commendable as intemperancye is reprochfull and yet as the feare of death is not to be praysed so not to dye chyeflye at necessarye occasyons and tymes is moost reprochefull cowerdly and exceadeth all other vylety of mynde But some percase do allow the sayinge of Epicarinus Dye I would not but to be dead I care not As though that which followeth death is neither pleasaunt or not greatlye euyll Alas what euyll can it be to want honger thyrst gryefe labor â–ª sadnesse feare and fynallye the whoole heape of euylles whych the soule beynge parted from the bodye we must of necessitye want and seinge it dyeth not but in stede of these troubles enioâ—eth heauenly ioyes why should we not acoumpte thys chaunge good and most delectable Therefore Socrates was wont to say that death might be resembled eyther to sound sleape a longe iorney or destruccion as is the death of bruit beastes If the soule doth lyue and after death feeleth nothinge then is it lyke vnto a sound sleape because therein we rest without eyther felinge or vnderstanding and after a whyle return to the same exercyses Mooste assured it is that such sleapes are moste sweete as be most sound For those are the best where in lyke vnto dead men we dreame nothinge The broken sleapes the slomber and dreames ful of visions are commonly in them that haue weake and sickly bodies Whereupon Horacius sayth Vayne are the dreames of sickly folkes But quiet and sound slepes and such as weary men commonly haue are accompted sweetest So Homer â—doth cal those sleepes the beste that be moste lyke to deathe And Virgil. The svvete and soundly slepe vvhich death resembleth most I remember my father Faucius Cardanus while he lyued was wont to say that he euer desired death because whyle he
avvay I feele my youthful minde Yet who art thou so madde or greedye of lyfe as would take vpon thee such a condition wherin there is nothinge but sicknes cares contempte peril lothsomnes and sorrow So as I see not for what reason thou seekest to liue And if in lustye youth when strengthe sences beautye wit auctoritye were all in thee thou were notwithstanding oftentimes wearye of life what shalt thou doe at this age when thou hearest thy selfe called olde wretche and dootinge olde foole death doth neuer come so muche to sone to a yonge man as to late to them that be olde But if feare of deadlye paines do offende thee sicknes resembleth death and in sicknes by little and little the life is taken awaye Or art thou loth to dye alone Be of good cheare thou shalt finde more deade then are left aliue and those also shall or longe followe As the Poet sayth For eyther soone or late in order as men saye The vvretched flocke of vvordly folke to death do take their vvay Neyther doth GOD suffer any to deferre his destined tune The destines do driue all men and remayne as lawe for euer they are y happyer sort that are sonest dispatched of paynes And as amonge condempned folke the Lawe executeth those first that haue least offended to th ende that the greate offenders shoulde beholde the terror of death Euen so God doth first take those away whom hee loueth because they shall not be lokers on but messengers sente before vnlesse in consideration of profitte eyther to theyr frendes or the worlde hee suffereth such menne to tarrye more longe To conclude then seing in thinges that be euil there is nothinge more greuous then dailye and certaine expectatiō old age when it commeth hauinge in it both the one and the other doth force a manne to wyshe that in his youth hee had dyed I my selfe beinge a childe doe remember mine owne mother Clara Michera then a yonge woman was notwithstanding wonte to wishe that in her infancye she dyed beinge growen to greater age for euer more she continued y speach I asked the cause whye shee soe sayde where vnto this she aunsweared Loe now I know I shall dye and that with greater perill besydes that in the meane time who so doth marke it well shall see there is nothing that doth not bring with it greater griefe then pleasure because pleasure beinge passed doe chaunge to sorrowe And that deseruingly What is it in this life that can delighte dailye trouble to apparell and vnapparell thy selfe hunger thyrste sleepe not so plentiful nor quiet as dead mē haue heate in Sommer colde in Winter disorder of time terrour of warres controlemente of parentes cares of wedlocke studye for children slouthe of seruaunts contention of sutes and that whiche is moste of all the condition of time wherein honestye is disdayned as follye and crafte is honoured as Wysedome Artisans for theyr cunning not accompted of but for apparaūce and opinion of people preferred So as it is necessarye eyther to displease God or els to liue amonge men in miserye oppressed and disdayned I omitte all euils onely that which is cōmon to dead men is not euil all other thinges which wee do not accompte euil are worse then those which deade men suffer It is nowe requisite that somewhat be sayde of the diuersityes of death hytherto it hath beene deferred because they are many of diuers men thoughte worthy consideration For death doth seeme greuous to yong men both for that it is painful for that minde to leaue the body dishonourable and certen al which in common iudgement are ioyned to gethers And some cowardlye yonge men haue beene compelled to dye a knowen death but syth I see diuers of the common people pacientlye enough do take their deaths I know no cause why other should be greatly comforted considering that not the maner of death but the qualitye of the offence maketh death dishonorable For if thou respect only the maner of death thou shalt find that the greatest nomber of men put to vile death were those that antiquity prayseth and our age doe honour notwithstanding they fel into the handes of Tirantes in whose power it was to appointe the time and maner of death though innocencye be in them that suffer Neither can a publike death bee dishonorable if his life so dyinge be voide of foule vice because publike death without offence is not onely a signe but also a triall of vertue We fynde in the new law how Christ did first gayne the glorye of innocent death and after him followed innumerable martirs and prophets and the moore good and holy they were the more cruelly forced to dye Esayas cut with yron by commaundement of king Manasses Hieremias by the people stoned to death Iohn Baptist beheaded and fynally manie other cruelly murdered neither was the fortune of other Good menne muche better at the handes of heathen Kinges and in their Citties for Zeno Eleates when quietly he might haue liued in his house he conspired against the Tirant Nearcluis but his entent was discouered and he hanged yet at his deathe he perswaded the people to stone the Tyraunt to death When Lysymachus the kinge threatned Theodorus Cyreneus to hang him he answered thus what matter is it whether on the earth or hanging high my carkcas do stinke When Socrates myghte with sylence haue escaped death being condēpned only in a pecuniall paine did prouoke them y dyd condempne him to procure his death And when his wife Zantippe complained that vniustly he suffered he aunswered An mallet iuste senciens non esse malum preter culpam The dishonour therfore is not in dyinge but in the cause of death which procedeth of thine own euill doinge But as for paines youth and certaine knowledge of dying they add none encrease of grief to death nor make it moore greuous because the knowledge of that is not euill cannot be euil after and onely death after torments is most pleasant And torments either they can not be great or not long Christe for ensample to al men died that for ensample it might remaine Besides this seldome shalt thou finde any innocēt to dye of great torment no scantly once vnlesse it be at chaunge of lawes when innocentes are forced to suffer the insolency of nocentes as in hystories it appeareth most rarely is also founde example of violency in giltlesse men yf wilfulnes be not the cause for such as so murder good men do seme to do it of very will. But how easy a thinge death is eyther publike or by sword examples do beare witnes When Iulius Caesar was in the murdering and felte the daggers of diuers men stubbed into his body he sought neither to saue himselfe nor cryed for helpe but falling kept hidden his secrete partes Such memory hee had of comlines notwithstanding his woundes and readynes to yeld vppe his ghost And as Lucanus saith his sonne in lawe in such sort dyed He
discribeth Pompeius deathe in this wise In hast he stayde his vvofull voyce and vvould no vvord complayn Least vveping teares might so vnvvares his heauenly fame disdain And vvhâ—â—â—is noble side vvas pearst vvith fearce Achilles blade No sigâ— no sob no careful cheare no sorovving sound he made but in disdaine of crueltye Cato VticeÌ„sis determined to dye ordered his goods wiselye forseinge the good of others though he neglected his owne which done reading Plato of the immortality of soules layd himselfe down slepte so souÌ„dly as he snored after being awaked sticked himselfe And when throughe weakenes of his hand the wounde was not mortal suche as were by saued him tyl at length violently he brake lose dyed Such was his gredy desyre of death Otho themperoure a yong man of thirtye seuen yeares of al men accompted soft and effeminate after hee had won thre battels of the Vitelli for the sorow of one lost gaue his mony and substance to his frendes and willed his familiar companion to shewe himselfe to the souldiers lest that after he should be suspected and in the night with two daggers murdered himselfe And yet neither dispayred hee of the holding of the Empire nor wanted the loue of the Senate or his souldiers but onlye for that nether in victory or victored he would hinder the commoÌ„ wealth Caius Iulius by Caius themperour condempned to dye â–ª obteyned ten dayes pardon all whiche time careles he consumed in sleape and table play and when the hangeman came in to warne him y his tyme was euen at hande hee tolde what aduauntage he had in the game and willed his play felow that after his death he should not boast of winning and called the hangman to record who led him towardes death accompanied with a philosopher Vpon the way being asked whaâ— he mused of He aunswered I determined to obserue what at the last instant my soule shal feele when it parteth away to the ende that after I may aduertise my frends Aratus knowing he had taken a lingering poyson at the handes of Philippus the Macedonian kinge speaking one secrete worde to his familier frend passed the rest of his life so pleasantly as semed not to haue any such griefe or assurance to dye The seuen brothers called Machabei al yoÌ„g men and sonnes of one mother by the commaundement of king Antigouns one after an other and in sondry sorte together with their Mother killed themselues Tectamenes condempned to dye went his way laughinge and being asked whether hee disdayned the lawes answered no but by dyinge I must pay that I neither asked nor borrowed of any Which example although vnder the person of one vnknowen was much praysed of Cicero yet in wise iudgements such behauiour argueth In Tectamenes rather vanity theÌ„ fortitude for a man condempned specially for wicked doing naturally can not loue death neither was it our entente to proue that death should be desired or sought for But as it is the condicion of a faithlesse man not to restore y he boroweth so is it also an vnfreÌ„dly and vnthankefull parte not to kepe that hee boroweth As therfore death is not to be fled or lameÌ„ted â—o ought it not to be sought for But as y Poete sayth Do neyther seke nor shonne the ende of thine ovvne lyfe Yet happely Craton may holde such opinion and though it be not mainteined by reason yet for the meruaile gaineth reputation among the common sort The example therfore of Theramon is more honest and more couragious For he beinge vniustly by thirty Tyrantes condempned tooke the poyson saying according to the auncient maner of Athens Critus I drinke to the for so was the greatest Tyrant and worse then Theramines called that done whatsoeuer remayned in the cuppe he threw vpon the ground The death of Phocion was more noble he seing his frend desyrous to drinke poison didde stay him after findinge that which was not left to suffise did buy more saying that in Athens a man was forced to buy his own death But why do I labor to enduce more ensamples of men when whoole Nacions may be called to recorde As the Galathians did so little regarde Deathe as they feared not to fighte Naked So did also manye noble Romaines and Germaines that nedelesse it wer to resyte their names I do therfore thinke best in fewe words to declare that men were made mortall for three causes First because there shoulde be some ende of their offences This life is displeasant and the nerer age the moore troublesome and therefore the Gimniophista as men say answered Alexander well askinge whether death or life wer stronger Liâ—e quod hee because it beareth so many calamities The second cause is that goodmen without enuy might be honoured and euil Men without feare coÌ„dempned and that riches and aucthority for whiche menne commit greate wickednesse might not be regarded Yf those thinges whiche mortall men haue were iustly wayed they shoulde as Cares and Euilles be reputed Yet if death were not Menne would muse onlye vppon Thefte and Violence while in this short space that now they lyue they thinke so much thereof The third reason is for that men might receiue rewarde of good and euil according to the quality of their deserts For after death such as haue passed a godly life shall liue not only with their brethren kinsfolke but also accoÌ„panied withal honest and learned men and aboue y starres receiue ioy and euerlasting felicitye So contrary wise the wicked in darkenesse and solitarye places shal be tormented Therfore for wicked folke only death can bee thought euill and yet is not but Good men not vnlike the Swanne who only at his death do synge may boldly reioyse and be gladde Some there are so ambicious that the care of their funeralles doth trouble them muche who are not to bee comforted but for their follye to be reprehended what is the body of man when the Spirite is passed awaye It is no moore accompted as parte or member of him but rather a Carckcasse vnprofytable stinckinge and horryble Seneca therfore didde well deuise that the same should be buried not in respect of the Dead but the liuinge least they by sauour and sight therof might be offended Where vppon in sundrye nacions hath growne sundrie customes of buryinge the Deade The Grecians were wonte to wrye them in the earthe The Romaines dyd burne them in fyre The Nathabeians did burye them in their dungehilles Yea their Kinges had none other Sepulchre The Ethiopians do cast them into the ryuers to be deuoured of Fishes The Magi did geeue them to wilde Beastes Hercani to Doggs But the Massageti most meruailouslye do eate them The Egiptians with their owne Nayles doe burie them The Persians doe wrappe theym in Waxe So incertayne is the reason where is no reason at all Alas good Foole doest thou not heare the Poete sayinge To vvant a tombe the lacke is neuer great What doth it preuayle the to lye in marble aboue the ground
Eliades doth affirme those to liue short liues that do not render their parentes that due rewarde of education Such is the counsell of true dealing and surelye these vnnatural mindes procedes from some deuill otherwyse they coulde not be giltye of so greate a mischiefe The nature of man is diuelishe and so wicked as it woulde destroye all parentes neyther can it gouerne it selfe neyther doth it contayne in it selfe any curtesye by meane whereof necessarilye in shorte space it must be consumed But as it is the part of an vngracious sonne to hate the lyfe of his parentes so it is y part of a wise sonne pacieÌ„tly to take theyr deathes and to turne the same to his coÌ„moditye according to then sample of the good Phisitions who hauinge medecins wil not vse poyson yet hauing venome at hande after longe tryall of other thinges will rather then faile by venome cure diseases So the wyse man by well and discrete vsing of euill doth make the same good As first commeth to memorye the gouernment of household the ensample of wysedome and the desyre of glorye in all which the reuerence and respecte towardes the father doth chiefely hinder thee or altogether let thee The authoritye of fathers contayneth in it somewhat more then seruice and hindereth the execution of great thinges be it in warres learning or administration of the common wealth for all thinges hauinge euil successe are imputed to the sonne and al good to the father whom if hee loueth he cannot dissemble it though he deserued it not or if he loue him not it shal be called his default or want of dutye And the examples of them that willingly haue geuen place to their sonnes in glorye are so fewe as the honour that Antiocus did to his sonne Demetrius maye be taken as a myracle The euente of worldly procedings haue also made proofe of this opynion because al such as haue become excellent eyther in armes learninge or ciuil gouernmente were of those whose fathers in youth were taken awaye as Iulius Caesar Octauius Augustus Alcibiades Cicero Galenus Aristoteles yea what had Alexander beene if Phillippus had liued but one foure yeares longer for had Phillippus ended the warres wyth Darius being victorious he had gayned the whole glorye or if he had been victoryed hee coulde not haue left to Alexander meane and power of happye procedinge As therefore to cowards and men of no vertue the timelye death of the father hath euer brought hinderaunce So to noble minds it is occasion whereby to shewe themselues as they be This muste also be set before oure eyes that both life and death be the giftes of God and do euermore depende vppon his prouidence Therefore whosoeuer reproueth lyfe or death doth in sylence disalowe complayne of the deuine Iudgement because both the one and the other is meete and profitable And chiefelye if thou offende or did not loue them thou ought not to lamente for hauinge lost them thou hated Or if thou lamente otherwise it must be because towardes them thou were vnnatural But nowe thou arte safe so as thou can neyther be appeached of impiety if thou hast not before procured their harmes nor after be thought vnfrendly sith against thy wil or by mishap thou cannot offend How much better had it beene for Priamus that Hector and Politus had dyed before him who founde himselfe so greuouslye perplexed with theyr miserable chauÌ„ces as he disdayned his owne lyfe Was not Hector more happye in death for Astianax theÌ„ Priamus because to auoyde the sight of Priamê° misery he sought his owne death and so by dying left hym miserable All these were the actes of good parentes but of thother howe many haue bene whom though to hate were vngodlye yet to loue them is not necessarye Some haue taken away the common parent as did Clitemnestra who hauing killed Agamemnon was herselfe betrayed by Orestes her coÌ„mon sonne So Almenon murdered his mother Eryphiles for hauinge coÌ„sented to y death of his father Amphiarus These examples are common neither is it necessarye to loue such parents for notwithstanding by them wee haue our being yet against their willes as it seemeth we kepe it because they sought the destructioÌ„ of them of whoÌ„ wee came Therfore Licophron killed Periandrus his father for beinge chiefe auctor of his mothers death would neither take regard of his fame neither speake vnto him nor suffer him selfe to be spoken vnto But how much more wicked be they the seeke the death of theyr owne sonnes of whom the ensamples are not so few as happelye thou thinkest Mithridates murthered some of his owne sonnes and had hee not wanted power hee woulde not haue lefte one of his children on liue Theseus was also causelesse the cause of Hippolitus death and as they saye Medea cut her owne childreÌ„ in peeces Of more certentye the same is tolde of Catelina who to th ende he might be maryed a new with poyson killed his owne sonne almost a maÌ„ Matheus Duke of that Carthaginenses haÌ„ged his owne sonne Carthalus returning froÌ„ victory only because meetinge his father theÌ„ in exile he was appareled in purple wyth the badge of victorye Should any other sonne of hys suruiuing him weepe or lament the death of so cruel a father nay rather a malicious beast Yet how muche more vile was the acte of Laodices wyfe of Axioratus kinge of Capodacia who hauing by that husband sixe sonnes with poyson murthered fiue intendinge also to kill the sixt yongest of all had it not by the pollicy of kinsefolke bene preueÌ„ted What beast doth liue so hard harted as can beare the crueltye of such a mother Cattes and Connyes by reason of theyr excedyng great lust do deuoure theyr yong newly brought forth but other mothers among al the brutish kinde to destroye theyr owne yonge I neuer redde nor thoughe written it were hardlye I durst beleue Wyth like bestialitye of minde did Euergetes Ptolomeus murther the two children he gotte vpon hys sister Cleopatra the one of good yeares thother verye yonge Of these and such lyke parentes to bewayle the death how great a folly were it I my selfe haue seene and so haue manye others a gentlewomen that to enioye vnlawfull loue wythin xv dayes wyth a sword slewe her owne husband poysoned her owne sonne and before theyr buriall was maryed to her newe loue But nowe I see what thou wouldest saye I mourne not for the death of suchan auncetor but for one that was iuste good godlye and that dearelye did loue mee but howe doest thou know whether hereafter he wil be such a one stil for all such as killed theyr wyues or children were at the first also good yet grewe to this madnesse after many yeares which sheweth that theyr wickednes eyther came with time or els thoccasion grewe by time Therefore there is nothinge so vniuersallye incertaine as the loue towardes children brethren wyues kinsefolke frendes maisters Craft couereth many things so doth base fortune occasion
which vpon a tyme not yelding to the sacrifycers any lucky prophesies for that was taken for a religeon it moued the penitente Lacedemonians that in stede of the ambassadors slayne as many that is to say too should offer themselues to death Then Sparthius and Bulis offered theymselues departing thence to Lacedemon before they should come to Xerses sonne of Darius who before had sent the ambassadors they came to Hidernes y kinges Liutenant who entertayning them courteously after he knew the cause of their comming and the greatenesse of theyr myndes perswaded theym rather to choose the Kinges fauoure then deathe for Xerses would make theym rulers ouer all Greece and that he him selfe was one of hys Lordes whose State he willed them to consider and if they would follow his counsell they should not refuse the kinges frendshippe Then aunsweared they Thou knoweste not Hidernes howe ioyful a thinge the pleasure of liberty is where of thou euer seruinge a kinge hadde neuer proofe but if once thou mightest taste thereof thou wouldst preferre it before all the kingedomes of Percia Such felicitye hadd these men in their Common weales eyther of pouerty or at the lest wise with pouerty And yet was the lyfe of the Lacedemonians as before I sayde hard by reason of theyr vse in warres notwithstandinge by the benefyte of pouertye hauinge no monie at all so deare to theym was liberty as they esteemed it aboue a kingedome But omyttinge to speake of Common weales let vs inquyre of priuate Lyfe where in is greater Pleasure greater Quiet then in kingdomes neither can a Kinge bee assured of freendes neyther can he feele the chiefest sweete of Venus ioyes beinge in dout of desembled loue For wel you know the chief and greatest delight of that pleasure is to loue and be loued And how can he know himself beloued wheÌ„ feare of power or hope of reward do make the willinge suspected It is no meruayle thâ—rfore that so many doe declare themselues vnthanckfull to princes for they cannot be accompted as frendes that eyther for hope feare or daylye rewarde bee entertayned Therefore Philippus reproued his sonne Alexander because wyth geuing he thought to gayne the good will of people Albeit the lyfe of princes is most noble yet waÌ„ting loue and friendship by no meanes can be accompted happy because they are to seke of such benifyts as do nearest approch the happines of mortall men But let vs now consyder that although in these thinges they were equal to pore men whether then the lyfe of Princes or common persons were more pleasant The pore man rysing earlye after his handes be washed resorteth to his labor where hauing a while exercised him selfe besydes the helpe of his hongry supper the night before with his felow in labour where with hongrye Sauce they sauour all sortes of meate what soeuer commeth to hand semeth pleasant delicate and precious In dyning time they common of pleasaunt matters and tell what hope hee hathe of tyme to come This company breedeth no discention this dyet causeth no sacietye no disdayn no suspicion The diner ended after pawsinge a while they returne to accustomed labor wherein they get good appetite to supper There being met they want no mirth gentill ieastes and pleasante tales according to the quality of the guests Then to bed thei goe whereunto preparing themselues the shining starres doe stirre them vp to looke to heauen and remember that at length they shal come into that most blessed country promising in mynde if anye thinge were sinfully done thamendment of theyr offences Thus wearied with long labor by daye so sone as he commeth in bed sodenly he falleth in to sound sleape In such a sorte lyuinge the simple man gayneth healthy and long lyfe neither troubled with repentaunce of passed time nor feare of that wil after follow When holy dayes do happen he resteth his weary bones Then wandreth he at will and if ought therebe in towne pleasant or worthy sight he may without offence see it He veweth the suburbes the greene fieldes men dowes he meeteth his companions taketh each where his disport He mindeth no displeasing immaginacions he ioyeth in lyfe and liueth prepared for death And if happely he be learned maye bee som what the more accompted happy But the Princes life is cleare contrary He hauing shaken of his yesterdayes surfyte ryseth vppe hys mouth not well in taste but on the one syde offended with vnsweete sauour of his owne stomack on the other distempered with euyll rellesse Then assemble on euery hand his Garde souldiers seruantes parasytes flatterers and suters hys men 〈◊〉 about him they exclaime crye out complayne because all thinges are out of good order The porters kepe backe the importunate people some perhaps they promise liberty to passe in And if the prince be of good disposicion secretly he examineth his affayres which fynding to be infynite in nomber he lotheth his owne lyfe For some thinges he dispayreth to bringe to passe and some thinges he hath great care of Now he blameth y infidelity of some persons Now hee accuseth the slouth of others now he fyndeth fault with some mens couetise .. Now he forecasteth some necessarye matters Now he heareth prayers Now hee harkneth to suytes wherin y more attentiue he is the moore is his trouble and care of mynde so at last he referreth all to his Counsayle Thus you se that as to a prince nothing is displeasaunt so doth he nothinge with pleasure When diner time commeth then is he solemplye serued wythe Dishes Platters Cuppes Carpets Wyne Sallets Sauce meat bread Dainties of strange deuise and all sortes of princely prouision But beinge thus setled at meate either he hath no company at all or hauinge they be commonly inferiours and forced therfore to be placed farre beneath him who though outwardly merrelye disposed yet inwardely loden with many cares And as the Poet saythe VVythin vvhose fearefull face the palenes dyd appeare of great and greuous loue But now to returne to a kinge who fed withe delicate daynties and clothed in rich 〈…〉 glutted with yesterdayes cheare doth neyther 〈◊〉 his meate nor take pleasure in syght of any thingâ— he can beholde But clothed with all delicacye he leaneth backe looking round about and at 〈◊〉 chooseth some one meate that leaste doth offende him And admitte he could take delight in eating or drinkinge should that much pleasure him surelye no Because all hee doeth is ioyned wythe suspicion He feareth his meate his drynke his stole his Chayre his Trenchour his napkin and knife for in euery of theym may 〈◊〉 secret â—oyson What pleasure can eatinge be beset with so many suspycions Were it not better to Suppe withe simple sallets rootes and fruite then with all these rich dishes and daungerous delicates what can bee worse then suspicion where perill may also lurke and feare is neuer away which Dionisius by good ensample proued For when Damocles had longe flattered him as parasites doe
the agent onely commeth from without yet not so to be coupled vnto man that it maye be simplye hys forme and part of him But as for that that Auerroes affyrmeth of the double vnderstanding I neuer founde it wyth Aristotle Forsothe it is all one whiche commeth from withoute and is not vnseperable all the reste proceede of the matter and vertue of the seede But to make in manne two vnderstandinges and both euerlasting is a maruelous absurditye But this at this time is nothinge to vs let vs nowe showe that vnderstandinge whiche is not mixte and commeth from withoute that it cannot possiblye be all one onelye For if it were suche a one and also the forme of manne howe could it afore it were exercised in vs bee compared to a bare shauen table beinge already imprinted wyth all manner of discipline in others All men shoulde also a like continue yea than that is more all men should be one man because theyr forme shoulde bee one in nomber and one thinge that vnderstandeth And if it be not the forme what is more fonde then to saye man vnderstandeth when vnderstandinge it selfe is no parte of man Althoughe these thinges be verye trifles yet let vs bestow them on these good fellowes and fetche vppe againe the foundation from the bottome Eyther this onelye and euerlasting vnderstandinge is onlye in men or els as it were a Sonne beinge seperate in substance it assisteth all men wyth the light If it be in men onely how is it seuered howe commeth it from withoute howe doth it not flowe from the power of the seedes yea what more excellency hath man then other lyuinge thinges seinge they haue both euerlastinge matter and nature of whom they be gouerned vnfadable for soe to continue is no otherwyse to remayne the same thing then in likenes not in nomber For the same power shoulde be nature in an other lyuing creature and vnderstandinge in manne But herefore is the lyuing creature gouerned of an other thinge because nature cannot be the same that the lyuinge creature is because that of which it is gouerned continueth stil when the lyuinge creature is deade If therefore man be ruled of himselfe and that be immortal which ruleth it cannot be one in diuers for nature which ruleth is seuered from the lyuinge thinges that it beinge one mighte serue manye ▪ but the power of vnderstandynge is coupled in man Wherefore one power of vnderstandinge cannot serue many men but euerye man hath his owne vnderstandyng assigned him by himselfe But it doth not as it were a sonne shyne vnto vs wythout vs first for that we perceiue our selues to vnderstand none otherwyse thē to haue sense But sense is proper vnto vs and all the foūdatiō therof is part of vs ergo our vnderstandinge also Then moreuer and if it should shine without wee should be gouerned of an other thing as the brute beastes be which for no other cause are gouerned of an other thinge then that same of whiche they are gouerned without them But this is a thing most proper vnto vs men that wee shoulde commaunde oure selues For the vertue within vs moueth oure lymmes because it commeth from vnderstandinge is ruled wyth a straunge and forraine rule doth alwayes obaye after one sorte and is not oure owne simplye nor knowen vnto vs but we vse it not knowinge howe we vse it And so of those thinges whiche come from other where we be not full maysters of them So beastes because they be gouerned by the motion of the natural power and sence which hath an outward or foraine cause in like sort be quite voyde of libertye and vtterly subiecte to an others gouernment nothing differing in theyr affections from the sence and seruice which the members in man are wont to do vnto the wil. For if those members be hurt of theyr owne accorde without the commaundement of wyll they shrinke backe although they know not wherfore they so doe Moreouer and if vnderstandinge were without vs we shoulde no more differ from other lyuing creatures then they do one from an other and nedes it muste folow y bruite beastes should not want vnderstandinge Forasmuch as in the same maner the nature both of bruite beastes and men should be illumined in the same sort of the same eternal causes And nowe is it shewed how brutishe lyuing creatures are for euer by no kinde of meanes able to attain vnto euē the least shadow of that part which is reasonable but by memory or els nature somtime to haue geuen a certain show of some conceiued reason Wherfore it is manifest the mynd of mē to be heauenlye and deuided according to the nūber of men neither fading nor waxeing olde at any time But like as the beames of the son if they fal vpon a thick shadowed place or cloude do not shine bright but if they light vpon glasse or water or christall shine so much the brighter how much clearer the matter is and yet these beames be no purer nor more lastinge then the other but be a lyke perpetuall So the mindes of men when the partes in which thei chiefly shine ▪ be decayd either by age or by sicknes do ceasse to vse their proper glistring and faculties so that vnto som men they seme to fade when for al that in no parte they are made eyther faulty or faynt or sickly but continue sound vntouched euen to death flitting from thence geue vnto vs a probable opinion of thē for otherwise how could any man iudge the myndes of goode men for euer blessed and happye the mindes of euyll men wretched and vnhappy Hereupon groweth the opiniō of Plato that after the worldes ende mens soules should returne to their bodies Other thinke they dye not tyl the worlde be consumed with fyre whyche after long tyme they loke for and of that mind be the Stoikes By eyther of which Phylosophers seing nothing we haue assuredly cōfirmed I meaned not to say much supposinge it should suffice to haue shewed y the soules of al men do remayn after with those faculties which bee moste properlye theirs As wil vnderstandinge wisdome knowledge deliberacion reason the knowledge of artes and such like vertues But now let vs returne to our determined purpose It was agreed y deathe could be neither euill nor worthye to be lamented for profe wherof the disputacion of the immortality of the soule was no more necessarye then as men say to light a candle at mydnoneday for death did neuer seme lesse greuous to any then to those that afterdeathe belieued no lyfe at all Neuerthelesse syth we haue fallen into this talke and nowe doe assuredly know it is also our determinacion to instruct others Let vs therefore show that death is neither euil nor to be bewailed and most dishonest of al it is a mā either to lament or feare his own departing frō life which no pitie nor mercy can preuent But feare imperfection of nature to much desyre of