mother 338.10 Morall vertue what it is 64.30 Morows after Kalends Nones and Ides dismall daies 858.20 Motes in the Sunne 770.40 Mothers love their sonnes better than their daughters 321. 50. they ought to suckle their owne babes 4.30 how tender they be over their infants 220.50.221.1.10 Moüth a name of Isis what it signifieth 1310.20 Motion what it is 815.40 of Motion sixe sorts 831.40 to Mourne for the dead what nations be addicted most 523.10 Mucius Scaevola his valorous resolution 907.1 Mucius or Mutius Scaevola 629 30 Mulbery tree not cut downe at Athens 749.30 Mules why barren 844.20 a Mules craft detected by Thales 964.40 a Mule rewarded at Athens 963.20 a Mullet hard to be caught 971.20 Mulius 634.20 Multitude not to be flattered and pleased 7.20 Mummius mooved to pittie with the verses cited by a yoong lad 787.20 Murderers of the Poet Ibycus revealed by their owne wordes 201.50 Musaea what houses 141.50 Muses why called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they be severally emploied 799.10.20.30 Muses three named Hypate Mese and Nete 796.40 Muses why nine 796.20 Muses at first but three 796.30 why they be many 796.20.30 Muses named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 795.50 Mushromes of Italy 613.40 Mushromes whether they breed by thunder 704.1 Musicall discourses rejected by Epicurus 591.30 Musicke how to be emploied 1249.1 Musicke ariseth from three causes 654.20 Musicke used in warre among the Lacedaemonians 477.1 Musicke or melody of three kinds 796.40 Musicke Phrygian 1251.20 Musicke Dorian 1251.20 Musicke Lydian 1251.20 Musicke sorteth well with martiall knights 1274.50 Musicke why used at feasts 1263.10 Musicke necessary in the managing of the state 1262.20 the effects of Musicke in a common wealth 1262.30 lawes of Musicke not to broken 1261.1 Musicall notes Mese Hypate and Nete answerable to the three faculties of mans soule 1025.10 Musicke doth inebriate more than wine 750.50 Musicks complaint to Justice 1257 40 Musicians ditties of what matter they are to be made 25.20 Musicke plaine commended in Lacedaemon 477.10 Musicke Chromaticke 592.30 Musicke harmonicall 592.30 Musicke highly regarded in olde time 1256.30 Musike commended 263.10 the use of Musicke in warre 1256.30 Musicke fitter for merry 〈◊〉 than for sorrow and sadnesse 758.10 the use of Musicke 1261.40 Must or new wine doth not soone inebriate or make drunke 693. 30. how it continueth sweet long 1012.20 Mutabilitie of this life 511.1 Mycale the blinde mouse deified by the Aegyptians 710.40 Myconos what it is 646.30 Mymactes an attribute to God 125.20 Myrtia Venus 857.1 Myrionimus an attribute of Isis. 1309.1 Myro her piteous death 495.10 Myronides his apophthegme 418 40 Myrrhe burnt in perfume by the Aegyptians at noone 1318.50 Myrrhina a sumptuous strumpet 936.40 Myrtle why not used in the chappel of the goddesse Bona. 856.50 consecrated to Venus ib. why it is alwaies greene 686.30 Myson his apophthegme to Chilon 878.50 N NAmes among the Romanes men have three women twaine 884.30 Fore-names when given to the Romanes children 884.10 Fore-Names how they be written 884.40 Names of gods how to be taken in Poets 29.50 Names of vertues attributed to vices the overthrow of states 93.40 Namertes his apophthegme 467.10 Naphtha about Babylon 723.50 Narcislus why the daffodille is so called 683.50 Narrations historicall resemble pictures 983.50 Native country which is properly called 272.20 Nature what it is 817.30.805.1 1114.1115 Nature why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1101.1 Naturall heat how it is excited 611.40 Naturall is finite Vnnaturall infinite 782.10 Naturall Philosophy wherein it consisteth 804.40 Naturall things 805.1 Nature contented with a little 1179.40 Nature of what power for attaining to vertue 3.1 Nauplius assisted by the Chalcidians 898.1 Nausicaa in Homer how to be praised or blamed 35.20 Nausicaa by Homer compared to a date tree 772.10 Nausicaa in Homer washing her clothes 658.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 738.40 Neaera the wife of Hypsicreon enamoured of Promedon 496 20 Necessitas non habet legem 400.40 Necessity 797.50.1033.10 Of Necessity what is the essence 816.30 Necessary defined 1051.20 Necessity what it is 816.20 Nectar 338.10.1177.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer 791.40 Negligence corrupteth the goodnesse of nature 3.20 good Neighbours a great treasure 418.20 Nemanous what it sgnifieth 1293.40 Nemertes what Daemon 157.40 Nemesis what it is 768.1 Nepenthes 644.10 Nephalia 712. 50. what sacrifices 621.50 Nephthe or Nepthis borne 1292. 20. what other names she hath ib. Neptune Equestris 867.20 Neptune why pourtraied with a three forked mace 1317.20 Neptune surnamed Phytalmios 717.20.780.1 surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 10 Neptune and Jupiter compared together 42.1 Neptune many times vanquished 792.1.10 Nero abused and corrupted by flatterers 93.50 his soule tormented in hell 560. 50. he hardly escaped murdering 196.20 Nessus the Centaure 870.40 Nestis the water 808.1 Nestor feedeth the ambitious humour of Vlisses 663.1 Nestor and Calchas compared together 38.30 Nestor milde in rebuking 398.1 why esteemed above Laertes or Peleus 389.20 Nete 796.40 how it is derived 1025.20 Nets why they rotte more in winter than in summer 1007.50 Newes forbidden to be harkened after in the city Locri. 139.1 Nicander his apophthegme 467.20 Nicanor wonne by the liberality of K. Philip. 408.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say victory whereof it is derived 772.1 Nicias the captaine by his superstition overthrowen 265.10 Nicias the painter how much addicted to his worke 387.1 589.30 Nicocles K. of Cyprus his liberality to Isocrates 924.30 Nicocrates his tyranny 498.10 murdered by Daphnis 499.30 Nicolai certeine dates why so called 772.20 Nicolaus a peripateticke Philosopher ib. Nicomedes K. of Bithynia made himselfe vassall to the Romans 1276.40 Nicostratus his apophthegme 425.20 a concurrent of Phaulius and detectour of his bawdry 1144.30 Nicturus a starre the same that Phaenon or Saturne 1180.40 Nicostrata the daughter of Phoedus 948.10 Niger the great Rhetorician died with overstraining his voice 620.10 Night meet for the sports of Venus 692. 10. more resonant than the day 770.10 Night what it is 1000.1 Night and eclipse of the sunne compared 1171.20.30 Nightingales teach their yong ones to sing 966.50 Niloxenus 327.1 Nilus water is thought to pinguify and make corpulent 1289.30 Nilus water why drawen in the night by sailers for their drinke 774.10 Nilus inundation whereof it is caused 833. 10. the height of the rising thereof 1304.40 Nine a number resembling the male 884. 20. the first square triangle number 884.30 Niobe over-sorrowful for the losse of her children 526. 40. her children slaine by Latona 266.50 The Lady Niobes daughters killed 1145.10 Nisus built the city Nisaea 893.20 Nobility of what esteeme 6.40 Nobility of birth alone not commended 46.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they be 953.1 A Noise from without sooner heard within than contrariwise 769.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why lawes be so called 680.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in musicke of sundry sorts Nonae Capratinae 632.30 Nones 858.1 After Noone Romans made no league nor treaty of peace
to it what he thinketh good and utter his mind Then Solon That house in mine opinion is best the goods wherein were neither gotten by unjust and indirect meanes nor bred any feare suspition and doubt for the keeping ne yet drew repentance for the spending of them After him Bias opined That he held the familie best the master whereofwas of himselfe the same man within as for feare of the law abroad Then Thales Wherein the master may live at most ease and greatest leasure And Cleobulus Wherein there be more persons that love than feare the master Next delivered Pittacus his minde and said That he tooke that to be the best house wherein there was no desire of superfluities nor misse of necessaries After him came Chilo with his sentence That an house ought as much as is possible to resemble a citie or state governed by the absolute commandement of a king adding moreover that which Lycurgus answered sometimes unto one who advised him to establish in the citie Sparta the popular government Beginne quoth he first thy selfe to ordeine in thine owne house a popular estate where every one may be as great a lord and master as another After this speech also finished Eumetis and Melissa went foorth Then Periander taking a great cup in his hand dranke to Chilon and Chilon likewise in order to Bias. Then Ardalus stood up addressing his speech unto Aesope Wil not you neither quoth he let the cup come unto us seeing that they there send it round about from hand to hand among them as if it were the can of Bathycles and will not impart and let it passe to others Then quoth Solon neither is this cup so farre as I see any whit popular standing as it hath done a long time before Solon onely Whereat Pittacus calling unto Mnesiphilus by name What is the reason quoth he that Solon drinketh not but goeth against his owne Poems wherein himselfe hath written these verses The sports of Venus ladie bright And Bacchus now are my delight In musicke eke I pleasure take For why these three mens joies do make Then Anacharsis helped him out and spake in his behalfe saying He doth it Pittacus for feare of you and that severe and rigourous law of yours by which you have ordeined that whosoever by occasion of drunkennesse chanceth to commit a fault what-ever it be shall incurre a double penalty and be fined twise as much as if he had done it whiles he was sober Then Pittacus Yet neverthelesse quoth he you carie your selfe so proudly and disdainfully in mockage of this my statute that both the last yere not long since being at my brother Lybis his house whē you were drunke you demanded to have the prize therof called for the garland crown And why not quoth Anacharsis considering there was proposed a reward for the victory to him that drunke most and if I were overcharged with wine drunk with the first should not I chalenge by right the prize reward of victory or els tell me what other end is there of drinking lustily than to be drunke Pittacus hereat began to laugh than Aesope told such a tale as this The wolfe quoth he perceiving upon a time the shepheards to eate a mutton within their cottage approched unto them and said Oh what a stirre and outcrie would you have made at us if I had done that which you doe Heereat Chilon Aesope quoth he hath well revenged himselfe now whose mouth ere-while we stopped that he had not a word to say seeing at this present as he doth that others had taken the answere out of Mnesiphilus his mouth and not given him libertie to speake being demaunded the question why Solon dranke not and like it was that he should have answered in his behalfe Then Mnesiphilus rendered this reason and said That he wist well Solon was of this opinion that the proper worke of every art and facultie as well divine as humane was rather the effect and thing by it wrought than that whereby it was effected and the end thereof rather than the meanes tending thereto for so I suppose that a weaver will say that his worke is to make a web for a mantle a coat or such a robe and not to spoole winde quils lay his warpe shoot oufe or raise and let fall the weights and stones hanging to the loome Also that the worke of a smith is to soder iron or to give the temper of steele for the edge of an axe head rather than any other thing needfull to such an effect to wit the kindling of coles and setting them on fire or the preparing of any stone-grit serving for the former purpose Semblably a carpenter or mason emploied in architecture would much more complaine and finde fault with us if we should say that neither a ship nor an house were their worke but the boaring of holes in timber with an auger or the tempring of morter In like manner would the muses take exceeding great indignation and not without good cause if wee should thinke that their workes were either harpes lutes pipes and such instruments of musicke and not the reforming and institution of folks maners the dulcing and appeasing of their passions who delight in song harmonie and musicall accord And even so we must confesse that the worke of Venus is not carnall companie and medling of two bodies nor of Bacchus wine-bibbing and drunkennesse but rather mirth and solace affectionate love mutuall amitie conversation and familiarity one with another which are procured unto us thereby for these be the works indeed which Plato calleth divine and heavenly and these he saith that he desired and pursued when he grew aged and was well stept in yeeres For I assure you Venus is the work-mistresse of mutuall concord solace and benevolence betweene men and women mingling and melting as it were together with the bodies their soules also by the meanes of pleasure Bacchus likewise in many who before had no great familiaritie together nor any knowledge and acquaintance to speake of by softning and moisting the hardnes of their maners and that by the meanes of wine like as fire worketh iron to be gentle and pliable hath engendred a beginning of commixtion and incorporation one with another True it is I must needs say that when such personages are met and assembled together as Periander hath hither invited there is no need either of cup or flagon for to bring them acquainted for the muses setting in mids before them a cup of sobriety to wit their conference and speech wherein there is not onely store of pleasure and delight but also of erudition learning and serious matter doe excite drench enlarge and spread abroad by the meanes of discourse and talke the amiable joy of such guests suffring for the most part the wine pot or flagon to stand still above the cup or goblet a thing that Hesidiodus forbad expresly among such as could skill better to
just and neither more nor fewer you will be so good will you not as to yeeld us a reason for I suppose you are well studied in this point being as you are so well affected unto them and so much adorned by their graces And what great learning quoth Herodes againe should there be in that for every man hath in his mouth the number of nine and there is not a woman but singeth thereof and is able to say that as it is the first square arising from the first odde number so it is unevenly odde it selfe as being divided into three odde numbers equall one to the other Now surely quoth Ammontus and therewith smiled this is manfully done of you and stoutly remembred but why do you not adde thereto thus much more for a corollary and over-measure that it is a number composed of the two first cubes considering that it is made of an unitie and an octonaric and after another maner likewise of composition it standeth of two triangled numbers to wit a senarie and a ternarie where of both the one and the other is a perfect number but what is the reason that this novenarie or number of nine agreeth better unto the Muses than to any other gods or goddesses for nine Muses we have but not nine Cereses nor nine 〈◊〉 nor yet nine Dianaes you are not I trow perswaded that the cause hereof is because the name of their mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteineth just so many letters Herodes laughed heartily heereat and after some time of pause and silence Ammonius sollicited us to take the matter in hand and search the cause thereof With that my brother beganne and said Our ancients in olde time knew of no more than three Muses but to proove so much by way of demonstration before this company where there be so many wise men and learned clerks were a meere uncivill and rusticall part savouring of vanitie and ostentation but I assure you the reason of this number was not as some affirme the three kinds of musicke or melodie to wit Diatonique Chromatique and Harmonique nor by occasion of the three termes or bounds which make the intervals in an octave or eight of musicke harmonicall to wit Nete Mese and Hypate that is to say the Treble the Meane and the Base and yet verily the Delphians so called the Muses wherein they did amisse in my judgement to restraine that generall name of them all to one science or rather to one part of a science to wit the harmonie of musicke but our ancients knowing well that all arts and sciences which are practised performed by reason and speech are reduced to three principall kinds Philosophicall Rhetoricall and Mathematicall reputed them to be the gifts and beneficiall graces of three deities or divine powers which they called Muses 〈◊〉 afterwards and about the time wherein Hesiodus lived when the faculties of these generall sciences were better revealed and discovered they perceived that 〈◊〉 of them had three differences and so they subdivided them into three subalternall sorts namely the Mathematicks into Arithmaticke Musicke and Geometrie Philosophy into Logicke Ethicke or Morall and Physicke or Naturall as for Rhetoricke it had at the beginning for the first part Demonstrative which was imploied in praises for the second Deliberative occupied in consultations and for the third Judiciall used in pleas and judgements of all which faculties they thought there was not so much as one that was invented or could be learned without some gods or Muses that is to say without the conduct and favour of some superiour puissance and therefore they did not devise and make so many Muses but acknowledged and found that so many there were like as therefore the number of nine is divided into three ternaries and every one of them subdivided into as many unites even so the rectitude of reason in the precellent knowledge of the trueth is one puissance and the same common but ech of these three kinds is subdivided into three other and every of them hath their severall Muse for to dispose and adorne particularly one of these faculties for I doe not thinke that in this division poets and astrologers can of right complaine of us for leaving out their sciences knowing as they do aswell as we can tell them that Astrologie is contributed unto Geometrie Poetrie to Musicke Upon this speech Tryphon the physician brake out into these words But what meane you I pray you and how hath our poore art offended you that it is excluded thus out of the temple and societie of the Muses Then 〈◊〉 of Melitus added moreover and said Nay you have provoked many of us besides to complaine upon our discontentment in the same behalfe for we that are gardeners and husbandmen imploied in agriculture challenge a right and propertie in lady 〈◊〉 ascribing unto her the care and charge of plants and seeds that they may come up grow flower increase and be preserved But herein quoth I you doe the man manifest wrong for you have Ceres for your patronesse furnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for giving us so many gifts to wit the fruits of the earth yea and Bacchus may goe for a patron in this respect who as Pindar us saith Taking the charge of trees that grow Doth cause them for to bud and blow The verdure fresh and beautie pure Of lovely fruits he doth procure And we know besides that physicians have Aestulapius for their president and tutelar god who ordinarily also use Apollo as he is surnamed Paean that is to say the appeaser of all paines and maladies but never as he is Musegetes that is to say the prince and guide of the Muses True it is indeed that according to Homer All mortall men of gods have need That they in their affaires may speed Howbeit all men require not the helpe of all gods But I woonder much at this that Lamprias should either forget or be ignorant of that common saying of the Delphians who give out That among them the Mules beare not the name either of sounds and notes or of strings but whereas the whole world is divided into three principall parts or regions where of the first is of those natures which be fixed and not erraticall the second of such as are wandering and the third of bodies under the sphaere of the moone these are every one distinctly digested composed and ordered by harmonic all proportions and each of them as they say hath a Muse to their keeper and president to wit the first or highest region Hypate the last or lowest Nete as for Mese which is in the middle betweene she doth both comprehend and also turne about mortall things as much as it is possible considering they come after with divine and immortall yea and earthly natures with heavenly and celestiall according as Plato himselfe after a covert aenigmaticall maner hath given us to understand under the names of the three Destinies
calling one Atropos another Lachesis and a third Clotho for as touching the motions and revolutions of the eight heavenly Sphaeres hee hath attributed as presidents unto them so many Syrenes in number and not Muses Then Menephylus the Peripateticke comming in with his speech There is quoth hee some reason and probabilitie in the Delphians saying but surely the opinion of Plato is absurd in that unto those divine and eternall revolutions of the heavens he hath assigned in stead of Muses the Syrenes which are daemons or powers not verie kinde and good nor beneficiall either leaving out as he doth the Muses altogether or els calling them by the names of the Destinies and saying they be the daughters of Necessitie for surely Necessitie is a rude thing and violent whereas Perswasion is gentle and gracious by the meanes of Muses amiable taming what it will and in my minde Detesteth more the duritie And force of hard necessitie than doth that grace and Venus of Empedocles That is true indeed quoth Ammonius it abhorreth that violent and involuntarie cause which is in our selves enforcing us to doe against our evils but the necessitie which is among the gods is nothing intollerable nor violent nor hard to be obeied or perswaded but to the wicked no more than the law of a citie that unto good men is the best thing that is which they cannot pervert or transgresse not because it is impossible for them so to do but for that they are not willing to change the same Moreover as touching those Syrenes of Homer there is no reason that the fable of them should affright us for after an aenigmaticall and covert sort even he signifieth very well unto us that the power of their song and musicke is neither inhumane nor pernicious or mortall but such as imprinteth in the soules which depart from hence thither as also to such as wander in that other world after death a vehement affection to divine and celestiall things together with a certeine forgetfulnesse of those that be mortall and earthly deteining and enchanting them as it were with a pleasure that they give unto them in such sort as by reason of the joy which they receive from them they follow after and turne about with them now of this harmonie there is a little echo or obscure resonance commeth hither unto us by the meanes of certeine discourses which calleth unto our soule and putteth into her minde such things as then and there are whereof the greatest part is enclosed and stopped up with the abstructions of the flesh and passions that are not sincere howbeit our soule by reason of the generositie wherewith it is endued doth understand yea and remember the same being ravished with so vehement an affection thereof that her passion may be compared properly unto most ardent and furious fits of love whiles she still affecteth and desireth to enjoy but is not able for all that to loosen and free her-selfe from the bodie howbeit I doe not accord and hold with him altogether in these matters but it seemeth unto me that Plato as he hath somewhat strangely in this place called the axes and poles of the world and heavens by the names of spindels rocks and distaves yea tearmed the starres wherves so to the Muses also he hath given an extraordinarie denomination of Syrens as if they related and expounded unto the soules and ghosts beneath divine and celestiall things like as Ulysses in Sophocles saith that the Syrenes were come The daughters who of Phorcis were That doth of hell the lawes declare As for the Muses they be assigned unto the eight heavenly sphaeres and one hath for her portion the place and region next to the earth those then which have the presidences charge of the revolution of those eight sphaeres do keepe preserve and mainteine the harmony and consonance aswell betweene the wandering planets and fixed starres as also of themselves one to another and that one which hath the superintendence of that space betweene the moone and the earth and converseth with mortall and temporall thinges bringeth in and infuseth among them by the meanes of her speech and song so farre forth as they be capable by nature and apt to receive the same the perswasive facultie of the Graces of musicall measures and harmonie which facultie is very cooperative with civile policie and humane societie in dulsing and apeasing that which is turbulent extravagant and wandering in us reducing it gently into the right way from blind by-pathes and errors and there setleth it but according to Pyndarus Whom Iupiter from heaven above Vouchsafeth not his gracious love Amaz'd they be and flie for feare When they the voice of Muses heare Whereto when Ammonius had given acclamation alluding as his maner was unto the verse of Xenophanes in this wise These things doe cary good credence And to the trueth have reference and withall mooved us every one to opine and deliver his advice I my selfe after some little pause and silence began thus to say That as Plato himselfe by the etymologie of names as it were by traces thought to finde out the properties and powers of the gods even so let us likewise place in heaven over celestial things one of the Muses which seemeth of the heaven to to be called Urania Certes it standeth to great reason that these heavenly bodies require not much variety of governmēt for that they have but one simple cause which is nature but whereas there be many errors many enormities trespasses thither we must transfer those eight one for to correct one sort of faults and disorders and another for to amende reforme another and for that of our life one part is bestowed in serious grave affaires and another in sport game throughout the whole course thereof it hath need of a moderate temperature musicall consent that which in us is grave serious shall be ruled and conducted by Calliope Clio and Thalia being our guides in the skill and speculation as touching gods and goddesses as for the other Muses their office and charge is to support and hold up that which is inclined and prone to pleasure plaie and disport not to suffer it through weaknesse and imbecillity to runne headlong into loosnesse and bestiality but to keepe in represse and hold it in good and decent order with dauncing singing and playing such as hath their measures and is tempered with harmonie reason and proportion For mine owne part considering that Plato admitteth and setteth downe in every one two principles and causes of all our actions the one inbred and naturall to wit a desire and inclination to pleasures the other comming from without foorth to wit an opinion which covereth the best insomuch as the one he calleth sometime Reason and the other Passion and seeing that either of these againe admitteth distinct differences I see certainly that both of them require a great government and in verie