feele anguish and payne And if you be desirous to see many particularities and the seuerall opinions of diuers learned Authors read Caelius Rodiginus in his second Booke De Antiquis Lectionibus where hee discourseth copiously thereof But now for not digressing frō the principall let vs come to that which they call Phantasma the vvhich hath his beginning in the fantasie which is a vertue in Man called by an other name Imaginatiue and because thys vertue beeing mooued worketh in such sort that it causeth in it selfe the thinges feigned and imagined to seem present though in truth they are not Wee say also that the thinges which vanish away so soone as we haue seene them are fantasies seeming to vs that wee deceaue our selues and that we sawe them not but that they were onely represented in our fansie But thys is in such sort that sometimes we trulie see them indeed and other times our imagination fansie so present them to our view that they deceaue vs and wee vnderstand not whether they were things seene or imagined and therefore as I thinke comes it that wee call the thinges which we really see Visions and others which are fantasticated and represented in the fantasie Fancies vvhether of which this was that hapned in Fuentes de Ropell I know not but sure I am that it was as true as strange neither is the place so farre distant beeing onely two miles hence but that you may by infinite witnesses be thorowly resolued of the veritie thereof There lyued about 30. yeeres since a Gentleman of good account called Anthonio Costilla who of the vvhich I my selfe can giue good witnesse was one of the valiantest hardiest men of all the Country for I haue beene present at some broyles byckerings of his in which I haue seen him acquite himselfe with incredible courage and valour Insomuch that beeing somewhat haughtie and suffering no man to ouercrowe him he had many enemies thereabouts which caused him wheresoeuer he went to goe alwayes well prouided so that one day riding from his owne house to a place called Uilla Nueua hauing vnder him a good Ginet and a strong Launce in his hand when he had doone his businesse the night cōming on and the same very darke he lept a horse back and put himselfe on his way homeward comming to the end of the Village where stoode a Chappell in the forepart or portall of which there was a lettice window within the same a Lampe burning thinking that it shoulde not be wel done to passe any further without saying his prayers hee drewe neere vnto the same saying his deuotions a horseback where whiles hee so remained looking into the Chappell hee savve three visions like Ghostes issue out of the middest thereof seeming to come out from vnder the ground to touch the height of the roufe with their heads As he had beheld them awhile the haire of his head began to stand an end so that being somewhat affrighted he turned his horse bridle and rode away but he had no sooner lyfted vp his eyes when hee sawe the three visions going together a little space before him seeming as it were to beare him company so that commending himselfe to God blessing him selfe many times he turned his horse spurring him from one side to another but wheresoeuer hee turned they were alwaies before his eyes vvhereupon seeing that he coulde not be rid of them putting spurres to his horse he ranne at them as hard as he could with his Launce but it seemed that the visions went and mooued themselues according to the same compasse wherein hee guided his horse for if he went they went if he ranne they ranne if he stood still they stood still alwaies keeping one euen distance from him so that hee was perforce constrained to haue them in his company till hee came to his owne house before which there was a great court or yard opening the gate of which after hee was lighted of his horse as he entred he found the same visions before him and in this manner came hee to the doore of a lodging where his wife was at which knocking and beeing let in the visions vanished away but hee remained so dismayed and changed in his colour that his wife thinking hee had receaued some wounde or mishap by his enemies often asked him the cause of this his deadly countenaunce alteration and seeing that he would not reueale the same vnto her she sent for a friende of his that dwelt thereby a man of good qualitie and of singuler learning and integritie of life who presently comming and finding him in that perplexity importuned him vvith such instance that at last he recounted vnto him the particularity of each thing that had hapned He being a very discrete man making no exterior shewe of vvonder or amazement bad him be of good courage and shake off that dismaiment with many other comfortable perswasions causing him to goe to supper and from thence brought him to his bedde in which leauing him layd with light burning by him he vvent forth because he would haue him take his rest and sleep but hee was scarcely gone out of his chamber when Anthonio Costilla began with a loud skrietch to cry out for help wherevpon he with the rest entring into the chamber and demaunding the cause of this outcry he told them that hee was no sooner left alone but that the three visions came to him againe and made him blind with throwing dust vpon his eyes which they had scraped out of the ground which in trueth thed found it to be so from that time forward therefore they neuer left him vnaccompanied but all profited nothing for the seauenth day without hauing had Ague or any other accident he departed out of this world LV. If there were present heere any Phisition hee would not leaue to affirme and maintaine that this proceeded of some melancholly humor ruling in him with such force that he seemed really to behold that which was represented in his fantasie BER The same also may wel be for many times it seemeth that we see things which in deed we doe not being deceaued through the force of our imagination and perchance this of those visions may be the like who being once represented in the imagination of fancie had force to work those effects and the humor which caused the same encreasing through amazement and feare might at last procure death yet for all this I will not leaue to beleeue but that these visions were some Spirits who taking those bodies of ayre earth water or fire or mingling for that effect any of those Elements together came to put so great amazement in this man that the same was cause of his death AN. In all things which by certaine knowledge cannot be throughly approoued there neuer want diuers and contrary opinions so that in this diuersity of iudgements I would rather impute it to the worke of Spirits then to any
bee a bondslaue and such a one mee thinkes may with reason say that his Destenie placed him in that seruitude and bondage because hee came not there-vnto by his owne will neyther could hee by any meanes auoy de the same but would by any meanes seeke and procure his freedome if there were anie possibility thereof AN. This obiection may many wayes be aunswered the one is that it was no Accident or Chaunce that happened to this man to serue as a bondslaue because hee was begotten and borne in seruitude and besides there is no impossibility of recouering his liberty for euery day wee see happen sondry newe occasions whereby a slaue may be manumitted and sette free if then it be possible it followeth that there is no forcible Desteny if you will say that it was an accident in his Auncestors to fall into bondage to the end that this man should be borne a slaue I aunswere that it was in their choise and free-will because they might haue gone some whether else and haue refrained that place in which they stood in danger hazard to be made Captiues so that he cannot lay the fault vpon his Destenie but vpon those that might haue remedied the same and did not LU. You leaue me not well satisfied heerein for if I loose perforce my liberty neyther euer was it neyther now is it in my hand to remedy the same neyther am I hee that was any way the occasion thereof I may well say it vvas my Destenie and consequently vvith reason complayne of the same considering that it vvas not in my povver to auoy de it ANT. All that vvhich is not vnpossible may bee sayde auoy dable and if at anie tyme while one remaineth in bondage occasions may happen to recouer his freedome he can by no meanes say that his Destenie forcibly with-holdeth his liberty for though he want it against his will yet hee wanteth it not with impossibility of euer hauing it if he vse such meanes and industry as is requisite for the obtaining thereof For example we see daily manie slaues runne from their Maisters and set themselues at liberty not onely heere with vs but also such as are in captiuitie vnder the Mores and Turkes and if the enterprize which any such one vndertaketh for his liberty succeede not according to his intent it is because hee procured it not in such as was requisite or because it pleased not God to permit his deliuerie for his sinnes and demerrites or some other cause to vs hidden and vnknowne BER Thinke not that you haue here made an end for the principall poynt as yet remaineth If you remember you said that many of the Auncients held opinion that the causes of Desteny working with such necessity proceeded from the second superior caelestiall causes as the influence of the Planets and starres I pray you therefore make vs to vnderstand what is the force of the constellations and in what sort theyr influence worketh as well in vs as in other things for the cōmon opinion is that all things on the earth are gouerned maintained by the Caelestiall bodies whence it commeth that the Astronomers by calculating Natiuities casting figures and other obseruations come to foreknowe and vnderstand many thinges not onely concerning men but also tempests earth-quakes plagues inundations and other such like future calamities AN. It is a thing notorious that the starres haue their influences but not in such sort as the common opinion maintaineth first therfore you must vnderstand that their influence hath no power or force to worke any operation in the soules of men but onely in their bodies the reason whereof is that the soules are farre more noble and of more excellent perfection then the planets and starres so that the constellations being vnto them inferiour in beeing and substance are vnable to worke in them any effect at all That the soules are more noble then the caelestiall bodies S. Thomas proueth in this sort in his Booke against the Gentiles So much more noble saith hee is euery effect as it is neerer in likenes to the cause whence it proceedeth so our soules being liker vnto God then the caelestiall bodies are in beeing Spirits as is the first cause which is God must needs be more excellent then they so that they can haue no influence vnto them nor domination ouer thē the soules remaining alwaies free For though Dionisius sayd that God hath so disposed the whole order of the Vniuerse that all inferior thinges beneath should be gouerned by those that are superior and aboue yet he presently addeth and those that are lesse noble by those that are more noble and though by this reason the soules remaine free yet the bodies doe not so because they are lesse noble then the Sunne the Moone the other heauenly lights and so are subiect to their influences working in them diuers and contrary inclinations some good and some euill which they that seeke to excuse theyr vices and vvicked life call Destenies as though it were not in their power to flie and auoyde them through the libertie of free-will For if we say that Mars doth praedominate in men that are strong and valiant we see that many borne vnder his Planet are timorous and of small courage All those which are borne vnder Venus are not luxurious nor all vnder Iupiter Kings great Princes nor all vnder Mercurie cautelous and craftie neither are all those which are borne vnder the signe of Piscis fishermen and so forth of all the other Signes and Planets in manner that theyr effects are not of force and necessitie but only causing an inclination to those things the which by many wayes and meanes may be disturned altered auoyded chiefely by the disposition and will of the first cause which is God who addeth altereth taketh away at his pleasure the force vigor and influence of those Planets and starres restraining theyr vertue and force or els mouing directing and lightning our minds not to follow those naturall inclinations if they tend to euill and sinister effects The Angels deuils also may doe the same as beeing creatures more noble then the soule the one moouing to good and the other to euill for oftentimes our good Angell is the cause that we refraine those vices to which by the constellation of those heauenly bodies we are inclined and that we follow for our soules profit such waies as are vertuous and good and that wee auoyde those dangers which these influences doe threaten vnto vs. These also may a man of himselfe beware and eschew by discretion and reason for as saith Ptolomie The wise prudent man shall gouerne the starres LVD I confesse all this which you haue said to be true but yet besides the inclinations appetites of men the starres and Planets worke also in another manner as in aduauncing some men and abating others making some prosperous and rich yea
The wonderfull puissance of the deuill The power of the deuill restrained by God A strange chance that happened to a Boy in the Citty of Astorga A verie strange thing that happened in Benauides The miserable end of a swearer The fourth kind of Spirits The fifth kind of Spirits These are causers of earthquakes The sixth kinde of Spirits The opinion of S. Basile touching the bodies of Spirits Both the Angels and deuils are pure Spirits The generall opinion of the holy Doctors coÌ„cerning the substance of Spirits The Spirits when it is necessary fashion vnto themselues bodies of fire ayre or earth c. What PhaÌ„tasma is A strange vision that hapned to Gentleman in Fuentes de Ropell A notable straÌ„ge thing that happened in Bolonia to one Iohn Vasques de Ayola a Spaniard A notable strange chance that hapned to a Gentleman in Spayne in a Monastery of Nunnes Another very strange history written by Alexander de Alexandro Another most straÌ„ge history written by Alexander de Alexandro The answer of S. Andrew to a question proposed to him by the deuill A strange History of Don Anthonio de la Cueua Incubi Succubi The deuils malice is such that he wil not stick to commit any abhomination so that he may cause men to commit it with him Marcus a Greacian that had great familiaritie with deuils An erronious opinion of Lactantius Firmianus A wonderful history of a mayden that was enamoured of the deuill An other strange history of a mayden deceaued by the deuill Negromancie Naturall Magique Abel the Sonne of Adam made a book of the vertues of the Planets The vse of natural Magique is lawfull The Magitians do couenant and agree with the deuill Some deuils higher in authoritie then others A pretty tale of Sprights that were seene in Beneuenta Another pretty tale of a Spright Trasgoâ—y Duendes de Casa Hobgoblins and Robin Goodfelows A Hobgoblin in the Citty of Salamanca A Story of a Studient and a Hobgobline in Beneuenta Another story of a Hobgobline in Beneuenta A false and ridiculous opinion that many hold touching those that are possessed Psellius opinion of the cause why the deuils desire to enter into mens bodies Enchaunters Witches The deuill sometimes entreth into the body of beastes A story of a student that rode between Guadalupe and Granada in one night Another notable chance that hapned to two men on their way to Granada Sorcerers Hags A notable chance that happened to a learned man in Spaine Fryer Alonso de Castra his opinion touching Sorcerers Hags Lamia Striges Wee call these skriech Owles Two maner of wayes by which the Sorcerers are present in generall assemblies with the deuill A strange story of a Sorceresse Another story of a Sorceresse written in Malleê° Maleficarum a booke contayning nothing but things exceeding wel verified and of vndoubted truth Another history of a Sorceresse recited by Paulus Grillandus The names of certaine old famous Sorcerers Negromancers The deuill in the ende always bringeth his ministers to shame and confusion Particuler vertue of men called Ophrogens A pretty kind of curing a man that was bitten by a mad dogge There is a Sect of men in Spain called Saludadores who heale by such like ceremonies those that are bitten by mad dogs I haue seene of them my selfe The cause why the deuill suggesteth euill thoughts to vs in our sleepe A strange chance that hapned to a Gentleman in his sleepe The deuill is alwayes lying in wait to deceaue vs. Aristotles definition of Fortune The grosnes of the Gentiles about their Gods Sundry maners and formes in which the Gentiles figured and paynted Fortune The phrase Corrio Fortuna is not so proper in English and therefore I set it in Spanish Temples dedicated to aduerse Fortune There is great difference betweene Chaunce Fortune The definition of Chaunce more general then that of Fortune Claudius despairing to liue of a sodain made Emperour Caligula murdered as he went to see certaine pastimes Beastes haue no vnderstanding but are onely guided by a distinct of Nature A Beare that playd vpon a Flute The fiercenes of the dogs of Albania The strange affection of a dog of K. Lysimachus The loue of a Romaine gentlemans dog to his dead maister Cardanê° also maketh meÌ„tion of thy dog in his booke de perfect is animalibus Fernandus Gonzala Ouiedê° sayth that this dog was called Bezerillus A strange story of the Earle of Beneuentaâ— dogge The gouernment of the Bees The prouidence of the Ants. The vigilance or the Cranes Reason and vnderstanding vnseparably conioyned and vaited together The cause why some beasts haue greater instinct then others * Dycha Desdycha * Ventura Disuentura * 〈◊〉 Desdichade Bonauentuâ—ado Malauenturado Some words of the Author omitted which treate of the Etimologie of Dycha Desdycha Ventura Disuentura and Disgracia deriuing them from the Latine which doe nothing agree with our English phrase In thinges spirituall interiour there can be no Fortune What wee ought in true Religion to thinke of Fortune There is no other Fortune then the will and prouidence of God What thing Desteny is The Stoyicks opinion of Desteny The opinion of Chrisippus The opinion of Seneca A story of one that said it was his desteny to be a Hangman An argument to proue that there is Destenie The obiection aunswered All that is not vnpossible may be auoided How the operation influence of the starres is to be vnderstoode Our soules farre more noble then the caelestiall bodies Out bodies lesse noble theÌ„ the Planets therfore subiect to their influence The influence of the planets worketh not â—â— force necessity but theyr effects may many vvayes bee altered and changed Our good Angel preserueth vs oftentimes from many mischiefes Astronomers sometimes foretell future things Pope Marcellê° Father said at the houre of his sonnes birth that he was borne to be Pope The Astronomer of Charie Many causes and reasons to alter that which the signes and Planets doe seeme to portend The Chyromancers or Palmestrers doe often meddle their Science with Negromancie The opinion of the Astronomers touching the operation of the Planets Opinion of the Philosophers The opinion of Plato Calcidius An obiection An aunswer to the obiection Auerroes Opinion of Merc. Trismegistus Auerroes Iamblicus Plotinê° scoffeth at the Astronomers Auerroes Opinion of Marsilius Ficinus The Astronomers opinion reprouable by many arguments Obiection The iuyce of Hemlocke giuen to drinke to those that were condeÌ„ned to die The iuyce of Mandragora is mortiferous The vertue of Hemlock The vertues of Mandragora No herbe so venomous but it is some-way vertuous profitable The Viper yeeldeth remedy against many diseases A Leaper strangely cured Pestilentiall diseases are caused through the corruptions putrifactions of the earth The heauen is deuided into fiue Zones and the earth into as many The opinion of Ouid. Macrobiê° Virgil and the rest of the ancients erred touching the enhabited parts of the
stopping their eares fast close with pelets of wax taking some few victuals with thē put themselues onward in their enterprize not without exceeding wearines trauel insomuch that the one fainting by the way was forced to bide behind The other two with chereful labor vertuous alacrity ouercōming all difficulties cam at last with much ado vnto the top of the mountain wher they found a great Plain without any trees in the midst a lake the water of which was obscure black as inke boiling bubling vp as though all the fire in the world had been flaming vnder it making a noise so terible thundring that though they had stopped their eares with all possible care diligence yet the intollerable roring noise thereof wrought such a humming and giddines in their heads that they were constrained with all possible hast to returne without bringing any certaine relation then this which you haue heard BE. Such a matter as this cannot be without great mistery for put case that there were vnderneath some mine of Sulphur or brimstone sufficient through the heat of the fiery matter therein to make the water seeth vp and boile yet could not the same cause a noyse so tempestuous horrible as you said the same is and besides me thinks this continuall boiling should in time consume the water and so the Lake by consequence become dry LU. Perchaunce there may be some Spring or Fountaine there neere which feedeth the Lake with as much warer as the fire consumeth by which meanes it can neuer be voyde or empty AN. Let vs leaue these secrets of Nature to him onely which hath made them for though we through some causes represented in our vnderstanding would seeke to yeeld reasons thereof yet when we thinke to hit the white we shall finde our selues far wide returning therefore to our former matter of Springs Waters me thinks it were not reason that speaking of things so farre off we should ouer-slip these which we haue heere at home in our owne Country hauing in this our Spaine two Fountaines whose effects are not a little to be admired at the one of which is in a Caue called de la Iudia by the Bridge of Talayuelas neere the Castle of Garcimunios which though I my selfe haue not seene yet I haue been thereof so certified that I assuredly know it to be true It yeeldeth a vvater which in falling congealeth and becommeth hard in manner of a stone which hardnes it alwayes after retaineth without dissoluing in such sort that they apply it to theyr buildinges BER It were neede of great Philosophy to know the mistery of this that vvater should in such sort harden that it should neuer afterwards dissolue the contrary reason whereof we see in great heapes of Ice which how hard so cuer they be yet change of weather maketh them to dissolue and melt LV. This is because the heat vndoeth that which is done by the cold as in snow haile ice which seeing it worketh not the like effect in these stones we may thereby gather that not the cold but som other secret to vs hidden vnknown is the cause of this obduration hardnes I haue heard with great credite affirmed that there is also neere the towne called Uilla Nueua del obyspo a Fountaine in which during sixe moneths of the yeare from such time as the sunne entreth into the signe of Lybra which beginneth about the midst of September called the Equinoctiall of the Autumne till the middest of March there is no one drop of water and all the other halfe yeare there runneth a most cleere abundant streame and thys is euery yere ordinary Of thys Fountaine maketh mention also Lucius Marineus Siculus Sinforianus Campegius wryteth of another in Sauoy which breedeth by miraculous operation stones of exceeding vertue BER If this be true then am I deceaued for I neuer thought that stones could be bred but that they were as the bones of the earth alwayes of one bignes neyther decreasing nor increasing for otherwise if stones should grow in time they would come to be of such quantitie and greatnes that they would be in diuer parts very combersome AN. And doubt you of this Assure your selfe that stones waxe and diminish according to the qualitie of which they are the place where they are and the property nature and condition of the earth where they are founde Though those which wee here call peble stones remaine alwayes in one greatnes or els grow so little and so slowly that it can in many yeeres hardly be perceaued yet all those stones which are any thing sandie contracting drawing the earth about them conuert the same into theyr owne nature hardning it in such sort that in short space a little stone becōmeth to be exceeding great yea and in such sort that sometimes we see things of different nature and kinde enclosed shut vp within them still retaining their owne substance and essence which if you desire better to vnderstand behold but the stone in the Earle Don Alonsos garden which hee hath caused to be placed there as a thing meruailous to be viewed of al men which though it be hard and sound hath in the midst therof a great bone seeming to be the shinbone of some beast which the same stone embraced by all likelihood lying neere it on the ground and continually growing came at last to compasse it rounde about which beeing afterwards carued by a Mason was found lying in the very bosome midst therof and that thys should be a very perfect bone there is no doubt to be made thereof for I my selfe haue made most sufficient proofe and try all of the same BER I haue also viewed it very narrowly and am of your opinion AN. Turning to our discourse of Fountaines I am perswaded that there are many of rare and great vertues vtterly to vs vnknowne and sometimes it hapneth that the vertue of the water worketh through the ayde of some other thing ioyntly together matters verie admirable as that which Alexander writeth in his booke De diebus genialibus that in those partes of England vvhich bende toward the West when any shyps are broken and the ribbes or planches of them remaine a while in the water that with the continuall moystnes they engender bring forth certaine Puscles like Mushromps which within fevve dayes seeme to be aliue and to haue motion and by little and little grow gather feathers That part wherewith they are fast to the rotten tymber is like vnto a water-foules bill which comming lose of it selfe thys miraculous foule beginneth to heaue it selfe vp and by little and little in short space of time to flie and mount into the ayre Pope Pius whose name was Aeneas Siluius rehearseth this in another sort saying that in Scotland vpon the bankes of a Riuer there growe certaine Trees whose leaues falling into the water and putrifying
melancholly passion or humor and perchaunce if these visions had not had sufficient force through this amazement to procure his death yet would they haue been cause vnto him of som other secret infirmity but howsoeuer it was it was by the secret permission of GOD the which we comprehend not and therefore it were in vaine to trouble our selues more about it BER Many the like things happen in the world full of admiration as well for the terror of their effects as for the mistery of their causes which we conceaue not Of which sort was that which happened in Bolonia to Iohn Vasques de Ayola the verity of which I haue found to be approued by most certaine indubitable proofes LV. I haue heard this often as a thing whose truth is not to be doubted of but seeing you vndertooke to tell it I pray you goe forward with the same BER I will tell it you as it was told me as it is both in Bolonia and Spaine by infinite testimonies confirmed This Ayola in his youth with other Spaniards his companions comming to Bolonia with intention to remaine there and to study the Lawes as many of his other Country-men did and finding at the first no conuenient lodging wherin they might commodiously remaine so as for their study was necessary as they went enquiring vp downe the streetes they met with three or foure Gentlemen of the Towne of whom they demanded if they could adresse them to any good place where they might abide being strangers newly come out of Spaine and vnacquainted the one of the Gentlemen smiling made them aunswere that if they desired to haue a commodious house he would furnish them with one poynting to a goodly great house in the same streete whose dores and windowes were fast closed vp and that without any rent or hire at all at which liberall offer of his the Spanish Studients being somwhat abashed thought surely that hee had iested with them till another of the Bolonians tolde them that the same was in deede spoken merily because the same house had beene mured well twelue yeeres since no man in all this space daring liue within the same by reason of the fearefull visions and sights which are there vsually seene and heard by night so that the owner sayth he hath giuen ouer and abandoned it as a thing lost because there is not any man found so hardy that dare aduenture to abide there onely one night If the matter be no greater then this quoth Ayola let him deliuer me the keyes and I and my companions will God willing goe liue in the same come what will The Gentleman hearing this their resolute answer told them that if they required the keies they would cause them to be deliuered vnto them with many thanks besides vvherevpon finding them still persist in their determination they brought them to the owner of the house who laying many terrors before their eyes seeing them not regard the same but rather to laugh thereat caused the doores to be vnrammed opened and deliuering them the keyes put them in possession of the house assisting theÌ„ besides with some necessary houshold-stuffe the rest that wanted they prouided for themselues so that being furnisht of all thinges they tooke vp their lodging in a chamber that opened into a great Hall hiring a woman that dwelt there without to dresse their victuals for they could not finde any that dared serue them within the house All those of Bolonia stood intentiue to behold the successe of this matter the Spaniards only making a mockery thereof for hauing beene there aboue thirty dayes they had neuer seene nor heard any thing so that they held all that which was said to be a meere fable but within a while after the two being one night laid downe to sleepe Ayola remaining at his study towards midnight he heard of a sodaine a great brute noise as if it had been the clattering of many chaines together vpon which growing into some alteration he imagined presently with him selfe the same to be without doubt the vision which was wont to be seene in this house therefore determined to goe waken his companions but being about to goe it seemed that his hart failed him so that he was as it were forced to attend the euent of this alone after he had listned intentiuely a while he perceiued that the same noise cam vp the great staires of the hall so that pulling vp his spirits coÌ„mending himselfe to God with a good hart blessing himselfe many times taking in one hand his sword in the other a candel lighted he went out of his chaÌ„ber and put himselfe in the midst of the Hall for the chaines though the noise they made were great seemed to come very leasurely standing so a while he might see com towards him throgh the dore that opened to the staires a fearful vision that affrighted him extreamely made all his haire stand an end for it was the carkas of a very great man only knit together by the bones without any flesh at all like the forme wherin death is painted he was tied about the legs round about the body with certain chaâ—â—es which he drew trailing along so staied himselfe the one the other stood still beholding a while till at length Ayola recouering courage seeing that the vision moued not began to coniure him with the greatest holiest wordes that his feare suffered him to imagine to tell him what the thing was which he sought or desired and to let him vnderstand if he needed any thing promising him his helpe assistance so farre as he possibly could The vision laide his armes a crosse and making shew that hee receaued gratefully this offer seemed to recommend himselfe vnto him Ayola bad him againe tell him if he would haue him goe with him to any place The vision bowed downe his head pointed to the staires whence he came Ayola bad him goe on before in Gods name promising stedfastly to follow him whether so euer hee went vpon which the vision began to returne whence he came going with great space and leasure seeming to be so clogged with the chaines that he could goe no faster Ayola following him as he came to the midst of the staires whether through the wind or that he trembled in seeing himselfe alone with such company his candell went out so that his amazement feare was much greater then before yet gathering together his spirits as well as he might he said to the vision thou seest that my candell is out therefore stay heere a while I will goe light him and come presently back againe where-vpon going backe kindling the same in the fire he returned finding the vision in the selfe same place where hee left him so that the one the other going on a new they past through the whole house and came into a Court and from thence into a great
only extended to the attaining of some meane office sufficient for his maintenance contrary to his expectation the Pope made him some Cardinall or great Prelate so that wee may very well terme him Fortunate the like may be said of one that going with Horses or Oxen to tyl a peece of ground turneth vp a stone by Chaunce vnder which he findeth hidden some great treasure and there-with enricheth himselfe This mans intention and purpose was to tyll that ground and not to seeke for any treasure in finding of which we may say that he was fauoured of Fortune But because the examples of such thinges as haue truly indeede passed may be better vnderstoode we may say that the Emperour Claudius was very fortunate because Caligula being slaine and hee also fearing to be killed in that fury and vprore of the people for that he was his neere kindsman as hee peeped out of a corner of the house wherein he lay hidden to see how the world went was espied of a Souldiour who knowing him and running towards him Claudius cast himselfe downe at his feete humbly beseeching him to saue his life in which his miserable desperation the Souldiour bad him be of good courage and voide of feare saluting him by the name of Emperour and presently being brought foorth before the other Souldiours he was established and confirmed in his Predicessours roome so that heerein was Fortune fauourable vnto him for his peeping out of the corner wherein he lurked quaking for feare vvas with purpose to discouer if the coast were cleare and to saue his life it happened thereby accidentally vnto him that he was chosen and elected Emperour The like may be vnderstood in matters of aduersity as if one goe to the Court with purpose to serue the King and by his seruice to obtaine such fauour at his hands that he may thereby come to be rewarded with some rich estate or dignity and it falleth out so vnhappily with him that hee come in a quarrell to kill a man and thereby to loose all his substance wee may say that Fortune was aduerse and contrary vnto him or if a man walking wiâ—h his friend in the streete a tyle fall from the house and breake his head hee may iustly say that his Fortune was ill for both the one and the other happened by accident and not according to the purpose and meaning which they had And if you would haue an example contrary to this former see but what happened to Caligula the Predicessour of Claudius who going out of his house to solace himselfe in the Towne and to see certaine youthfull tryumphs and pastimes of yong Gentlemen of Rome was murdered by some that had conspired his death The purpose hee had was to recreate himselfe and to see those pastimes or rather as Suetonius Tranquillus sayeth to digest his last nights supper hauing his stomacke somwhat ouercharged and it happened accidentallie vnto him when he thought least thereof that he was slaine so that his Fortune may well be termed aduerse and contrary These matters also we may in generall call Chaunce because they chaunced without any such purpose meaning or intention and likewise Fortune because they happened to men hauing reason vnderstanding to make choise of one thing from another but if a Grayhound running after a Hare or any other Beast coursing vp and downe the fieldes should strike his foote vpon a thorne and become lame this cannot be properly called Fortune but Chaunce LU. Afore you passe any farther I would faine know why you say that these accidents are not to be termed Fortune in vnreasonable Creatures grounding your selfe therein because they haue not reason or vnderstanding to make election of one thing from another seeing in many Beasts wee see by experience many times the contrary as for example the Grayhound in seeing the Hare hath vnderstanding to follow her and meaning to catch her and I haue seene some that if theyr Maisters bee not present carry them vp and downe in theyr mouthes till they finde him besides the setting dogge when he seeth the Patriches standeth still and some make a signe to their Maisters with theyr foote to the ende that hee should shoote at them which they could neuer doe vnlesse they had an vnderstanding and purpose to haue those Patriches killed Besides what shall we say of those thinges which the Elephant doth vnderstanding obeying and executing those thinges which his Gouernour commaundeth him Marke also well the prankes and dooings of Apes and you shall finde in them so strange an imitation of man that they seeme by signes to manifest that they want nothing but speech and therefore me thinks that the definition of Fortune of which you spake may as well be applied to these Beastes as that of Chaunce seeing they haue such vse of vnderstanding AN. I confesse all that which you haue sayde to bee true marry that which is in these Beasts is not nor may not be called reason or vnderstanding but an instinct of Nature which moueth and leadeth them to doe that which they doe for all Beasts are not created for one effect but as their effects are diuers so are also their conditions and instincts hauing causes that carry with them perpetually a certaine limitted order agreement and this opinion is by all the Philosophers confirmed particulerly Aristotle in his third booke De Anima and all those that glosse vpon his text affirmeth that the brute Beastes are led and guided by a naturall instinction and appetite without hauing any reason or vnderstanding at all in those things which they doe LV. Your aunswer hath not so satisfied me but that I remaine as yet in some part doubtfull for howe can it be that the Elephant should so behaue himselfe in battaile fighting and carrying a Tower of Armed men vpon his backe wholy ruling and directing himselfe by his commaunders voyce vnlesse he were endued with vnderstanding for the commaundement is no sooner out of his Gouernors mouth but he presently executeth the same Besides we see that Beares in many things which they doe seeme not to be without the vse of vnderstanding they wrestle with men without hurting them they leap daunce conformably to the sound that is made vnto them the experience of this we haue all seene I particulerly haue seene one play vpon a Flute which though he could not distinguish the notes by measure yet he made a cleare distinct sound but all this is nothing in respect of that which we see done by dogs They aunswer to their names when they are called in all dangers they accompany assist their Maisters neither want they a kinde of pride presumption and disdaine as Solinus writeth of those which are bred in the Country of Albania who are so passing fierce and cruell that as he saith two of them were presented by a King of that country to great Alexander wheÌ„ he passed thereby towards
other fortune then the will and prouidence of GOD which ruleth and gouerneth all things but when we will stretch our selues farther vvee may say that Fortune coÌ„senting in Natura naturans which is God himselfe is part of Natura naturata being his operations I say part because of the definition of Aristotle others who attribute no more to her then accidentall causes so that Nature working in all other naturall thinges Fortune is more straightly limited in her workes and is inferiour to Natura naturata and the selfe same is to be vnderstood of that which wee call Chaunce BE. In this manner there is none other Chaunce nor Fortune but onely the will and prouidence of God seeing that thereon depend all successes and chaunces as well prosperous as aduerse AN. You haue said the truth and so are the wordes of Lactantius to be vnderstood in his 3. booke De diuinis institutionibus which are thus Let not those enuie at vs to whom God manifested the truth for as we well know Fortune to be nothing c. Comming therfore to the conclusion of this matter I say that we imitate the Gentiles in vsing this name of Fortune Chaunce as they did adding thereunto Hap Mishap Good luck Bad luck Felicity and Infaelicitie in an inferiour degree as it were vnto them when in pure truth there is neither Chaunce nor Fortune in such sort as they vnderstoode them and as yet many Christians thorough ignorance vnderstand them but if any such Christian would set himselfe with Aristotle to examine and sifte out the cleere reason of Chaunce and Fortune I am assured he would come to confesse the same as he which knewe and vnderstood that there was a first cause by which the vvorld was ruled and gouerned that was the beginning and Ruler of all things and that Fortune differed not from the will of the same which is the very selfe from which we receaue all good and euill according to our deserts God willing or permitting the same as it best pleaseth his diuine Maiestie so that the good Christian ought not to say in any prosperous successe of his It was my good fortune or Fortune did thys for me but that God did this or this was done by the will permission of God And therefore though we speake vnproperlie as conforming our selues to the common vse in vsing the name of Fortune in our discourses and affayres yet let vs alwayes thereby vnderstande the will of God and that there is no other fortune BER I knowe that you coulde haue discoursed more at large of this matter if it had pleased you neither should we haue wanted arguments and replyes matter to dispute on but you haue done farre better in leauing out those superfluous arguments which woulde haue but troubled our wits in going so roundly to the matter touching onely that which is requisite fit for the purpose with such breuity compendiousnes that we both vnderstand it distinctly beare it perfectly in our memory Now therfore I pray you if it be not troublesome vnto you make vs vnderstand what thing is Desteny how when for what cause we are to vse this word in which I find no lesse obscurity theÌ„ in those before discoursed of AN. I was glad in thinking that I had made an end now me thinks you cause to begin anew but I will refuse no paine so that it please you to take the same in good part to haue patience in hearing mee I will vse as much breuitie as I possibly may because otherwise the matter is so ample and so much thereof to be said that I know you would be weary in hearing me in summe therfore I will briefly alledge that which maketh most to the purpose beginning first with the opinion of the ancient Philosophers hereof The Stoyicks said that Desteny was an agreement order of naturall causes working their effects with a forcible vneuitable necessity in such sort that they affirmed al prosperitie and all misery the beeing of a King begger or hangman to proceed from the vnauoydable necessity of Desteny Aulê° Gelliê° saith that a Philosopher called Chrisippê° maintained Desteny to be a perpetuall and inclinable order and chaine of things of the selfe same opinion was Seneca when he said I verily beleeue that Desteny is a strong and forcible necessity of all thinges and doings whatsoeuer which by no means or force may be altred so that all those of this sect attributed to Desteny all successes good and bad that hapned as though they must of force necessitie so fall out without any possibility to be auoyded or eschewed to which opinion the Poet Virgill conforming himselfe saith of Pallas To euery man is assigned a fixed time and desteny not to be auoided This vnineuitable order according to many of their opinions proceedeth of the force which the starres and Planets haue through their influence and operation in humaine bodies Boetius in his 4. booke of Consolation saith that Destenie is a disposition fastned to the mooueable things by which the Prouidence annexeth each of them with order and agreement and according to S. Thomas in his 3. booke Contra Gentiles by Disposition is vnderstood ordenance which being considered with the beginning whence it proceedeth which is God may be called Desteny alwaies referring it selfe to the diuine Prouidence for otherwise we may say the same selfe of Desteny which we said of Fortune that desteny is nothing but only a thing fained in the imagination of the Gentiles for a good Christian ought by no means to attribute any inclination successe in matters or estate of his to desteny truly it is a wicked Gentilicall kind of speech which we vse in saying when any thing hapneth our Desteny woulde haue it so or it was his desteny hee could not auoyde it for though perchance the wiser sort knowe their error in saying so only following the common vse yet the common people think as they speak that Desteny is indeed a thing forcible not to be shunned but must of necessity happen and fall out LV. It is passing true that you haue said and for confirmation thereof I will tell you a most true storie which hapned to my selfe in one of the cheefest Citties of this Kingdome Riding one day with certain other gentlemen into the fields for recreations sake towards the euening as we returned homewardes we sawe by the Townes side three men setting vp a poast vpon a little knap close by the high-way for one that was condemned to be strangled there the next day of which three the one as a Gentleman in our company told me pointing to him was the Hangman adding withall that it was pittie that hee had vndertaken so infamous a condition beeing a young man otherwise well qualified and a very good Scholler of which desiring to know the truth because it seemed vnto me strange I turned my horse and
continually hearde so great hideous a noyse that no man dareth to approch neer it by three or foure leagues The shyppes keepe alwayes a loofe of fearing and flying that Coast as death it selfe There is seene amongst those trees such an abundance of great black fowles that they seeme in a manner to couer them who rysing vp into the ayre doe make so great a clowde that they obscure in a manner the cleerenesse of the Sunne theyr crying or rather roring is so horrible and fearefull that such as heare them though verie farre of are constrayned to stoppe theyr eares They neuer flie out of the precincts of thys Iland the same beeing alwayes shadowed with a kinde of obscuritie in manner like a Clowde diuersifying it froÌ„ the Land neere vnto it Some saith he doe affirme this Mountaine to be a part of Hell where the condemned soules are tormented vvhich opinion though it bee ridiculous yet the propertie of this Mountaine is strange and in the cause thereof some hidden mysterie which we comprehend not BER These are matters the secrecie of whose causes are not to be sifted out like vnto that of the Mountaines of Angernamia one of the farthest of those Northerne Prouinces which are so high that they are seene a farre of by those that sayle on the Bothnycke Sea and by them with great care and diligence auoyded through a wonderfull secret in them contayned which causeth a noyse so hideous violent feareful and full of astonishment that it is heard many leagues of and if that by force of tempest driuen or otherwise through ignoraunce vnwitting any ship passeth neere thereunto the horror thereof is so great that many die presently through the penetrating sharpnes and vntollerable violence of the same many remaine euer after deafe or diseased and out of theyr wits Neyther are they that trauaile by Land lesse carefull in auoyding these Mountaines Once certaine young men of great courage beeing curious to discouer the cause heereof stopping theyr eares as artificially as they coulde deuise attempted in little Boates to rowe neere these mountaines and to view the particularities of them but they all perrished in that attempt by theyr desastre leauing an example and warning to others not to hazard themselues in like danger That which we may hereafter imagine is that there are some clefts or Caues within the Rocks of these Mountaines and that the flowing and ebbing of the water striuing with the wind and hauing no aspyration out causeth that fearefull rumbling and hideous noyse and this is vnderstood because the greater the tempest is at Sea the greater is the noyse in those Mountains the same being in calme and milde weather nothing so loude and violent Of these mountains Vincentiê° maketh mention in his glasse of Histories though he write not so particulerlie of them as some moderne Authors doe which affirme that they haue seene them LV. Me thinks this place is as perrillous as that of Charibdis and rather more considering the sharpnes and terror of the noyse which penetrateth so farre and in my iudgement the flowing and ebbing of the water should draw vnto it the shippes and make them perrish though you made therof no mention AN. It seemeth vnto me that you also haue read these Authors which treat of the Septentrional Countries seeing it commeth now to purpose I will tell you one no lesse admirable then the rest which is that in a citty called Viurgo neere the prouince of Muscouia there is a Caue called Esmelen of so secret a vertue that no man hath hetherto been able to comprehend the mistery and cause thereof which is that casting any quicke beast into the same there issueth out presently a sound so terrible as though 3000. great Canons were discharged and shot off together the effect of which is such that the hearers thereof if they haue not their eares very well stopt closed do fall presently down depriued of all feeling sence like dead men out of which mortall traunce som neuer reuiue some do but froÌ„ that time forward so long as they liue they detaine som defect or other The greater the beast is that is throwne thereinto the greater is the noyse and roaring that resoundeth out This Caue is compast about with a verie strong wall and the mouth thereof shut vp with a mightie strong doore hauing many Lockes of vvhich the Gouernour hath one Key in his keeping and the rest of the Magistrates each of them a seuerall least otherwise some desastre might fall out by which the Citty might come to be dispeopled which though it be very strong both of walles and Ramparts yet the greatest strength thereof consisteth in the Caue neyther is there any enemy so mightie or puissant that dareth to besiege it hauing before his eyes the ruine of great Armies that haue attempted the same before by which after the Citty was brought into some extreamitie the Cittizens bethinking themselues of the propertie of the Caue coÌ„maunded by publique proclamation all those of the towne to stop theyr eares and one night vnawares to the enemie they cast into the Caue a great number of liuing beasts vpon vvhich there presently issued forth such a hideous infernall noyse and the violence thereof strooke such amazement into the enemies that some fell downe in a traunce and others throwing away theyr Armes fledde out of theyr Cabbines trenches the most confusedly that might bee and withall to encrease theyr misery the Cittizens issuing out massacred the greater part of them by that meanes deliuering theyr Cittie from seruitude And though they could not but receaue som inconuenience through the horrour of that hellish noyse though theyr eares were neuer so well closed yet through the ioy of theyr victory and recouered libertie they made small account of the same since which time all the borderers there abouts fearing the effect of theyr Caue doe liue in league amitie with them BER In truth this is a matter of great admiration and such that though diuers very great secretes both of heauen and earth are comprehended yet the curiositie of no wit how perfect soeuer can reach to giue heereof anie reason LVD Let vs leaue these secrets to him that made them whose will perchance is to conceale theyr causes froÌ„ vs. AN. You say well and in truth the more wee should beat our wits about them the lesse we should be able to vnderstand them it suffiseth therefore for vs to knowe that these are the secrete and wonderfull workes of God shewen by Nature the vnderstanding whereof is aboue our reach and capacitie But to follow on our discourse of the wonders of this Countrey you shal vnderstand that in those standing waters frozen Lakes of which wee spake before the ayre remaineth oftentimes shut in and inclosed the which moouing it selfe and running vp down vnder the Ise seeking vent causeth such roring and noyse that it were able to amaze
thereupon forthwith went vp to the toppe of a high Bridge that crost ouer the same Riuer whence after he had stript himselfe naked he threwe himselfe downe headlong into the vvater the Riuer running in that place verie swift and dangerous where swimming vp and downe in the maine streame he called vpon Tapia by dding him according to his promise doe as much as he had doone who disdayning to seeme eyther of lesse cunning or courage then the other went likewise vp to the top of the Bridge and threvve himselfe downe in the very same place in which the other had so doone before him till which time still remaining fast a sleepe his feete were no sooner in the vvater but hee avvaked presentlie where finding himselfe plunging in midst of the rough streame though he were in a wonderfull feare and amazement yet as well as hee could and with all the possible speede he might he skambled foorth earnestly calling vpon the companion that came thether with him thinking assuredlie that there was a man swimming with him indeed but hauing passed with great difficultie the danger of the stream after long calling and looking about him when hee coulde neyther see nor heare any man make aunswere hee beganne to mistrust that thys matter proceeded by the craftie illusion and deceit of the deuil who as he truly thought endeuoured by that subtile practise and enticement to destroy in his sleep both his body and soule VVherupon recommending him selfe by hartie prayer vnto almightie GOD and going vp againe to that place of the Bridge where hee and his compapanion as he imagined had left their clothes when he found no more then his owne throughly confirming himselfe in the mistrust before conceaued he returned homewardes to his owne house with very great astonishment meeting by the way diuers of his seruaunts who missing him in his chamber and finding the doore of the house vnbolted went seeking him vp and downe to vvhō hee recited from poynt to point all that happened vnto him from which time forward hee vvas lesse troubled with such passions contayning himselfe alwayes in such heedfull sort that the deuill could neuer haue power to deceaue him againe BER Truly this man was in great danger of eternall destruction but GOD is so kind and mercifull that he alwaies succoureth and assisteth all those that in time of necessity and danger recommend themselues with a deuout hart vnto him And therefore truly we had need looke well and carefullie to our selues seeing wee haue so cautelous and craftie and aduersarie continually dressing so manie grinnes trappes to entangle vs and alwaies busie in laying baites and allurements ready to deceaue vs. But seeing it is now very late and the pleasantnes of our discoursing hath made vs passe ouer the time without scarcely thinking of the same I am of opinion that we should doe well to referre this our conuersation and meeting till another time for the satisfaction of some doubts which as yet remaine if it shall please Signior Anthonio to agree thereunto AN. No man better contented there-with then my selfe appoynt therefore what time you thinke good and I will not faile to be ready LU. Let vs then I pray you deferre the same no longer then till to morrowe morning BER I giue you my hand vpon the same AN. And I also giue mine The end of the third Discourse The fourth Discourse in which is contayned what Chaunce Fortune Destenie is and the difference betweene them withall what lucke felicity and happines doth signifie with their contraries and what the influences of the heauenly bodies import and whether they are the causes of diuers mischaunces that happen in the world touching besides manie other learned and curious poynts * Interlocutores ANTHONIO LVDOVICO BERNARDO LV. I Could neuer haue wished to haue come in a better time then now seeing I finde the company together which I so much desired especially in this place and Garden of Signior Bernardos which containeth so great a variety of pleasant Plants Flowers Hearbs and other things worthy of admiration that though we goe not this day out into the fields we may find heere sufficient to recreate and delight our selues AN. I was saying the same euen as you entred and in truth the contemplation of so rare a diuersity of many beautifull things placed in so due and excellent order within so small a plot and compasse of ground may leade vs to the contemplation of him which is the giuer of all beauty and stirre in vs a zeale and desire to be thankfull for his gifts BER The greatest excellencie of my Garden is this commendation which it hath pleased you to giue it otherwise hauing in it no particuler matter woorthy of such praise for I am altogether vncurious hauing onely endeuoured to place in it hearbs necessary and wholsome and flowers that haue some pleasing freshnes gaynesse of colour wherwith to recreate the sight amongst which somtimes when I am solitary I vse to solace my selfe in entertaining time which to the ende that at this present we may the more commodiously passe ouer Let vs sitte downe in this seate vnder this Arke of Iassemin whose shadow will keepe vs from being encombred with the Sunne for though the weather be temperate yet it is good to auoide inconueniences AN. It pleaseth me well to follow your aduise for though the heate generally be comfortable vnto the body of man yet the excesse thereof causeth great infirmities and diseases as daily experience teacheth vs. LU. Seeing wee are nowe so at leasure I pray you let vs knowe what the matter was betweene you and the Lycentiat Sorya this morning in comming out of the Church I would gladly haue drawne neere to haue heard your difference but I was deteined in talke by a Gentleman of my acquaintance about a matter of som importance If it be true which I haue heard say the Licentiat presumeth much and vnderstandeth little AN. He should loose nothing thereby if he did vnderstand somewhat more then he doth yet in his owne conceite he imagineth that he knoweth more then all the world besides though truly he made little shew thereof in the matter of which wee reasoned to day concerning Fortune and Chaunce I beleeue he had newly read the Chapter that Pedro Mexias maketh thereof in his Forrest of Collections for he could say it all by roate hee was so obstinate in affirming that there was no Fortune but onely God that hee would neyther heare reason nor speake reason nor vnderstand any thing that was sayd vnto him BER This is a matter that I haue long desired to vnderstand for in all discourses almost at euery word wee heare Fortune Chaunce good Lucke ill Lucke Hap Mishap and Desteny named and when I sette my selfe to thinke what the effect of these wordes meaneth I conceaue it not but the farther I wade therein the farther I finde my selfe in confusion AN. The vnderstanding of these wordes is
somewhat difficill yet not so much as you make it for they were not inuented without cause or without contayning vnder them a signification which oftentimes is manifested vnto vs by the effect and sequell of such aduentures and chaunces as doe happen vnto vs. LU. It were not amisse in my opinion seeing wee haue happened on a matter so subtile and disputable if we endeuoured to vnderstand what might be sayde as concerning it for wee cannot passe the conuersation of this euening in a matter more pleasant or more necessary to be knowne then this and therefore sir you cannot excuse your selfe to take the paines to satisfie vs in this of which we are so ignorant and contayneth therein so many doubts AN. Though in respect of my small vnderstanding I might iustly excuse my selfe yet I will not refuse to satisfie you in this or any thing else whereto my knowledge and capacity extendeth on condition that you will not binde me any farther or expect more at my handes If I shall erre in any thing lette it remaine onely amongst our selues as in our former conuersations it hath doone for this matter being so farre from my profession I feare mee I shall not bee able to say all that vvere necessarie and behoouefull for the good vnderstanding thereof BER Greater should bee our error in leauing to reape the fruite of your learned conuersation and therefore without losing any more time I pray you deferre it no farther AN. Well to obey you then I will begin according to the common order with the definition of Fortune which Aristotle writing in his second booke De Phisicis Cap. 6. sayeth in this sort It is a thing manifest that Fortune is an accidentall cause in those things which for some purpose are done to some end Vppon the woordes of this Definition all the Phylosophers that haue vvrytten Glosses vppon Aristotle doe spende much time and many reasons vvith great alterations and argumentes the vvhich differing one from an other I vvill forbeare to recite least vvith the rehearsall of them I shoulde confounde your vnderstanding and beginne an endlesse matter I vvill therefore onely say that vvhich in my opinion I iudge fittest for the purpose and most materiall to satisfie your desire for your better vnderstanding I vvill therefore beginne vvith that vvhich in Humanitie is helde and vvritten as concerning Fortune and then vvhat in Phylosophie is thought thereof and lastlie vvhat vvee that are Christians ought to thinke and esteeme in true Diuinitie in deede Touching the first of the Gentiles as they erred the groslyest that might be without all reason and sence in all things concerning their Gods so without any foundation or ground faigned they Fortune to be a Goddesse dominating and hauing power ouer all things as writeth Boetius in his first booke of Consolation so that as well in Rome as in other places they builded and dedicated vnto her temples in which she was worshipped and adored of the which and of the founders of them many Authors make mention as Titus Liuius Pliny Dionisius Halycarnaseus Plutarch and Seneca The Praenestins a people of Italy held and adored her for the chiefest Goddesse and Protectresse of their Common-wealth but omitting this as not making much to the purpose I will tell you the diuers sorts and manners where-with they figured her forth in their temples Some paynted her like a franticke vvoman standing with both her feete vppon a rounde ball others with great wings and no feete giuing thereby to vnderstand that shee neuer stoode firme others fashioned her with a head touching the cloudes and a Scepter in her hand as though shee vniuersally gouerned all things in the world Others sette in her hand Cornucopia or the horne of aboundance shewing thereby that from her we receaue all both our good and euil Some made her of glasse because it is a mettall so easily crazed and broken but the most vsuall manner of painting her was with a wheele in her hand continually turning the same vp downe her eyes being blindfolded and mufled wherby it might appeare that hee which was in the height of all prosperity with one turne of the wheele might easily come vnder and be cast downe and likewise those vnderneath and of base estate might easily be mounted vp into higher degree Others thought it good to picture her like a man and therefore made vnto him a particuler temple Diuers also paynted her sayling by Sea vpon the backe of a great fish carrying the one end of a sayle puffed with a full winde in her hand and the other vnder her feet deciphering as it were thereby the fickle and dangerous estate of Saylers seafarers and hence as I take it proceedeth that common phrase of speech that when any man hath passed great tempest and danger by sea we say Corrio fortuna as though Fortune had medled with the matter Besides these they deuised and figured her forth in many other shapes with a thousand rediculous toyes and imaginations the cause of which diuersitie of formes attributed vnto her was because shee vvas a thing onely imagined and not knowne in the world as vvas Ceres Pallas Venus Diana and their other Goddesses so that they described her by gesse imagination according to the conceits inuentions of their own fancies some of which were passing grosse ridiculous and absurd LU. I haue not seene any picture of Fortune that pleaseth mee better then that in a table of your inuention where you paynt her vvith the wheele of which you spake in her hand holding her eyes betweene open and shut with a most strange and vncertaine aspect placing vnder her feete Iustice and Reason wearied and oppressed in poore ragged and contemptible habites lamenting in sorrowful gesture the iniury they receaue in being held in such captiuity slauery on the one side of Fortune standeth Pleasure and on the other Freewill both beeing pompously attired with rich and beautifull ornaments each of them holding in her hand a sharpe Arming-sworde seeming with angry gesture to threaten them some great mischiefe if they ceased not their complaints I leaue the other particularities thereof but it appeareth well that her effects are better knowne vnto you then they were to diuers of those Auncients AN. That liberty which they had in their imagination may I also haue to describe her properties and conditions seeing she obserueth neither Reason nor Iustice in her actions but oppresseth and banisheth them in a manner out of the world gouerning herselfe by her owne will pleasure without order or agreement as Tully writeth in his booke of Diuination There is nothing sayth he so contrary to Reason Constancie as Fortune and therefore the Ancients termed her by so sundry Names calling her blind franticke variable vnconstant cruell changeable traytresse opiniatre without iudgement besides infinite other foule Epithetes and ignominious names alwaies accusing and condemning her as vvicked light inconstant mutable