Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	call_v	great_a	place_n	10,107	5	4.1120	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18883	Those fyue questions, which Marke Tullye Cicero, disputed in his manor of Tusculanum: written afterwardes by him, in as manye bookes, to his frende, and familiar Brutus, in the Latine tounge. And nowe, oute of the same translated, & englished, by Iohn Dolman, studente and felowe of the Inner Temple. 1561; Tusculanae disputationes. English	Cicero, Marcus Tullius.; Dolman, John, of the Inner Temple.	1561 (1561)	STC 5317; ESTC S107988	158,994	448

man very wel learned a● one from his childehoode vpwardes stil bred vp in learning We haue heard also that he loued musicians very wel and that he was a good poete in compiling of tragedies But howe good he was therein it is nothynge to oure purpose to talke of For in this kynde of studye inespceiallye more then in all the reste euerye man likes his owne doinges best For I neuer thitherto knewe anye Poete yet I was verye well acquaynted both wyth Aquinius and also wyth manye other who did not thinke his owne doynges better then all the others So it is alwaye Your doinges like you best and mine me But to retourne to Dionisius He lyued wythoute anye gentlenes or maners as it becomes a man He lyued with caytifes cutthrotes and barbarians He thoughte no man to be his frende that eyther was worthye to be free or would be free I wil not nowe wyth this mans life then the whyche there coulde be nothinge more miserable beastlye or detestable compare the liues of Plato or Architas famous learned and wyse men But I wyll rayse vp from the duste and dungehill Archimedes a poore and an obscure person●borne in the same citie who liued many yeares after Whose tombe when I was Questor I founde out at Siracusa all beset and ouergrowen wyth bushes and thornes Whereas the men of the citie told me that there was no such thinge For I remembred certayne verses whiche I hearde saye were written vpon his tombe Which did declare that vpon his graue there was a spheare and a Cilindre But I after I had diligently vewed on euery syde for there is at the gates called Agragians a great company of graues I espied at last a litle piller somewhat higher then the bushes in the whyche there was the forme of a Spheare and of a Cilindre Then I tolde the worshipfull of the citie whyche were there with me that I thoughte that same was it which I l●oked for Thē forthwith certayne labourers set in wyth scyues and cutting hookes opened the place Into the which when we came at the farther part of the bottome ther appeared an Epigramme wyth the later part of certayn verses some who lye worne away some halfe remayning and halfe worne So one of the noblest cities in all Greece yea and in time paste one of the best learned had not knowen the tombe of this theyr most famous citesin vnlesse they had learned it of a man borne at Arpinas But I will retourne thither from whence I firste came What man is there who hath anye familiaritie not wyth the muses onely but eyther with any part of honestie or learninge that woulde not wishe him selfe rather to be this Mathematician then that tyran If we desyre to knowe the maner and trade of bothe their liues The minde of the one liued in the searching and conferring of reasons wyth the delyght of knoweledge which is the swetest foode that our soules may haue But the minde of the other was nourished wyth slaughter and iniury and beset wyth continuall feare But now brynge in Democritus Pithagoras and Anaragoras What kyngedome or what riches would you preferre afore theyr studies and delyghtes For trulye that whyche we nowe seeke namely the most happy and blessed life of all others muste needes be in that part whyche is best in all the man But what is there in anye man better then a wyse and a good minde That therfore whiche is the chyefe good of the minde we muste studye to attayne if we will be happye But the chiefe good of the minde is vertue Wherfore it must needes folowe y ● in it is contayned a happy life And hereof issue all those thinges which we cal beautifull honest and fayre But we must speake this same more at large For all these thinges are full of ioye But of continuall and perfect ioye it is euident that a happye life doth proceede Wherfore it must needes consist of honestye But let vs not onelye in wordes moue the same which we wil proue but also propose some certayne ymage of the same whyche may nowe moue vs the more to the knoweledge and vnderstandinge of these thynges For let vs propose some notable man endued with most excellent qualities and imagine and conceyue him onelye in our minde Firste he must needes haue a notable witte For dul heades do not so easely attayn vertue as those whyche are quicke witted Then he must needes haue a very earnest zeale and desire to searche out the truth Whereof rise those three properties of the mind The one consisting in the knoweledge of thinges and description of nature the other in the descrybing of those thinges that ought to be desyred or auoyded and the thirde in iudging what doth necessarily folowe of anye thinge or what is contrarye to the same In the whyche is contayned both all the sutteltye of reasoning and also the truthe of iudgementes What ●oye then must the minde of this wise man needes dwell in daye and nyght with such pleasaunt thoughtes when he shall also beholde the motions and turninges of the whole worlde and shall see innumerable starres fastened in the skyes and turned onelye by the motion of the same And other some to hau● motiōs courses of theyr owne distante the one from the other eyther in hyghnes or lowenes Whose wanderinge motions kepe neuerthelesse a stedfast and certayne course Trulye the syghte of those moued and learned those auncient philosophers to searche further Thereof came the firste searchinge oute of principles as it were of seedes and the enquiring whereof all thinges had theyr beginninge and beinge As well thinges liuing as wythout lyfe As wel dumme as speaking Also howe they lyued and by what natural cause they came to death and corruption Also howe one thing is chaunged and tourned to another Howe the earth had fyrst his beginning Howe it was so paysed in the middest of the world Also into what vautes it doth receyue the flowing and ebbing of the seas And howe that all heauy thinges naturally fall into it as into the middell place of the world Which is alwayes the lowest in anye rounde bodye About these thinges whiles the minde is busyed nyghte and daye he must needes also some times remember that precepte whyche the God of Delphos gaue Namely that it knowe it selfe free from all vyce and vnderstande that it is parte of the nature of god Whereby it is filled with insatiable ioy For the very thinking of the power nature of the gods enflames our heartes to folowe that eternitye and not to despayre for the shortnes of lyfe Inasmuch as we see the causes of all thinges to be necessarilye knyt one to an other Which euen from the beginning cotinuing til the end yet the mind reason of men may well comprehend and rule These thinges he beholding and maruaylinge at wyth what quietnes of minde must he nedes consider both all earthly thinges and also all other

are some that despyse it But it is a great matter bowe we beare it For we oughte not to tell what mischaunce euery priuate man hathe suffered but howe wyselye wyse men haue borne it The consolation of Chrisippus is the strongest for the truth of the sayenge but hardest to perswade in time of sorowe For it is a hard worke to proue to one that mourneth that he dothe it of his owne free will and for that he thinketh he ought so to do Wherefore as in pleadyng of causes we do not alwayes vse one kynde of state for so we terme the sundrye sortes of controuersyes but therein confyrme oure selues to the tyme the nature of the question and the person of y e hearer so must we do in the asswaging of griefe For we must marke what kynde of cure eche man is apt to take But I knowe not howe I haue made a longe digression from our purpose For you moued your question of a wyse man to whom eyther nothynge maye seeme euell that wanteth dishonestye or els if any euell chaunce vnto him it is lightly ouercome wyth wisedome so that it is scarce sene Because he fosters no fonde opinion to the encrease of his gryefe Neyther thynketh it wysedome to vexe and waste hym selfe wyth mournynge Then the whych there can be nothinge worse Yet neuerthelesse reason hath taught vs as I thynke albeit it was not oure appoynted question at this presente tyme that nothynge is euell but that whyche is dishoneste Or at the lea●● wyse if there be anye euell in gryefe that it is not naturall but proceedeth of our owne voluntarye will and erronious opinion Thus we haue treated of the nature of sorowe whyche is the greatest of all gryefes For it beinge taken awaye the remedyes of the reste neede not greatlye to be soughte Yet neuerthelesse there are especyall ●●mfortes agaynste pouertye and a base and lowe lyfe And there are pry●ate scooles appoynted to reason of banyshemente the ruyne of our countrey bondage weakenes blyndenes and of euerye chaunce that maye haue the name of calamitye For these thinges the Greekes deuyde into seuerall scooles For althoughe they are matters worthye the reasonynge yet they ●ou●yte in handlyng of them onelye to delyght the hearer But as Phisicians in curynge the whole bodye helpe also euery least parte that had anye gryefe in it So lykewyse Phylosophye after it hathe taken awaye thys vnyuersall sorowe ryddeth also all the reste that vse to trouble vs as pinchyng pouerty infamous shame hatefull exyle or anye of those gryeues whyche I hau● alreadye treated of Yet there are seuerall sortes of remedyes for euerye one of these But we muste alwayes come to thy● foundation that all griefe of minde ought to be farre from a wyse man Because it is vayne and to no purpose Because it is not naturall but proceedeth of a fond opinion and iudgement alluryng vs to sorowe when we haue once determined that we oughte so to do This beinge taken awaye whyche wholy consisteth in our owne wyll all sorowefull mourne shall be vtterlye quenched Perchaunce certayne priuy prickes may remayne whych let them count naturall so that the heauye terrible and deadlye name of sorowe be gone Which may by no meanes dwel wyth wysedome But there are many bytter braunches of sorowe which the stocke beinge once rooted oute muste needes wither and peryshe Howe be it we had nede of seuerall reasoninges against them wherein we wyl bestowe some time of leasure But there is one nature of all the gryeues of the mynde albeit there are seuerall names For both to enuye is a poyncte of gryefe of the minde and also to backe bite anye man to be pitifull to be vexed to h● waile to mourne to lamēt to sorowe to be careful to be afflicted and to despayre all these the Stoykes do seueral●ye define And these wordes which I haue rehearced are the names of seuerall thinges and not as they seeme to be manye wordes signyfyenge one thing but differ somewhat As we wil in some other place perhaps entreate more at large These are the shootes of the stocke whyche we spake of euen nowe whyche we ought so to roote out that they might neuer ryse agayne A great worke and a harde as no man denyeth But what notable thynge is there which is not hard Yet neuerthelesse philosophy wyll bryng it to passe Let vs onely suffer our selues to be ●ured of her And thus we will finishe this Question And of the rest at some other time in this selfe same place I will be readye to reason Finis The fourth dayes reasoning of the fourth Question disputed by Marke Tullye Cicer● in his manour of Tusculanum as well contayning in it the description and deuysion of all those perturbations whych commonly disquiete the minde as also prouinge that none suche may or ought to be in a wyse man BOth in many other thinges I am wont to wonder at the witte and trauayle of oure countreymen deare fr●̄d Brutus but chiefelye as ofte as I referre my minde to those studyes which beinge crepte but verye late into some estimation wyth vs and therefore scarcely missed or desyred vntil these later dayes they haue nowe deriued our of Greece into this our city For wheras euen frō the very beginning of y ● citie Partlye by orders appoynted by the kynges whych then reygned partly by written lawes diuination by byrdes ceremonies elections of officers appealementes a parliament of lordes a muster of horsemē and footemē were ordayned yet much more afterwardes the commen welth being once eased of the yoke of the kingdome there was made a wonderfull forwardnes and a spedye course to all kynde of excellency But this place serueth not to talke of the customes and ordinaunces of our forefathers or of the orders and gouernaunce of the cytye Thereof we haue spoken sufficientlye in other places But chiefely in those .vi. bookes which we haue written of a commen wealth But in this place whiles I consider wyth my selfe the studyes of all sortes of artes and learninge I haue manye occasions to thinke that as they haue ben borowed ●nd broughte from the Greekes so of vs they haue not onelye bene desired but also preserued and honoured For there was well nye in the syght of our forefathers Pythagoras a man of wonderfull wisedome and great fame ●or learning who li●ed in Italy about the same time that Lucius Brutus the noble auncestoure of your house deliuered his countreye from the bondage of the kinges Pithagoras learning spreadinge farre abrode came at the last also into this our city the which we may gather both by manye probable coniectures also by euidente reasons whiche in maner of steppes shall shewe vs the truthe For who woulde thinke that whereas the countrey called great greece wel stored with mighty cities ▪ was famous throughoute all Italye in it firste Pythagoras hym selfe and afterwardes his scol●rs folowers began to haue a great r●por●● name

whereas that iourney o god howe pleasaunt ought it to be vnto vs whyche beinge once paste there shall be no care nor trouble lefte O howe muche Theramenes doth delyghte me what a stoute courage seemeth he to haue For albeit I weepe as ofte as I reade the storye of him yet neuerthelesse it reioyceth me to see howe stoutelye he dyed lyke a noble man Who lyenge in the pryson after he hadde there dronke vp the poyson whych the thyrtye tyrannes had sente hym wyth suche an earnest desyre as if he had thyrsted after it he caste that was lefte wyth suche a force out of the cuppe that it sounded on the floore● whyche sounde he hearynge smyled and sayde I begynne thys to Critias who was one of hys deadlyest enemyes For the Grecians in their bankets were wont to drinke to some mā namelye to him that should pledge thē So it pleased that noble man to ieste at the time of his death when he had that within him whych should be his bane And he trulye prophecied death to hym y t sent him the poison which shortly after ensued Who would commēd suche securitye in death if he thoughte death to be an euell thing Into the same pryson and the same kynd of death came a fewe yeares after Socrates condemned so vniustlye of his iudges as Theramenes of the tyrauntes Let vs heare the what maner of wordes Plato sayes he spake to the iudges when he was condemned to death I am in good hope my lordes quod he that I am happye for that I am thus put to deathe For one of these two muste needes folowe that eyther thys death wyll take awaye all sence from me or els if my soule do continue it shall depart into an other place of rest Wherefore yf my sense shall be ertyncte and my death resemble sleepe whyche often wythout anye trouble of dreames doth brynge a man most quiete reste O Lorde what pleasure shal deathe be to me or what daye should I preferre afore such a nyght the whych wythout varyaunce or chaunge shall kepe a continuall estate and staye for euer And so who shuld be more happy then I But if those thynges be true whiche are wryten namely that death is a departure into those regiōs which all they inhabite that are departed out of this life then do I accoumpte my chaūce farre better for that after that I haue escaped the handes of you whiche syt here in place and name of iudges I shall then come to them whiche are the true iudges Minos Rhadamā thus Aecus and Triptolemus shall there haue the companye and communication of them whych haue liued vpryghtly in the faythe and feare of god This oughte to seeme a sweete pilgrymage But to talke wyth those worthy men Orpheus Museus Homere Hesiodus or suche other learned sages lord howe much I do esteeme Assuredlye if it mighte be I would often dye inespecially if I thought I should find those thinges which I nowe speake of What pleasure shall it be to me when I shall commen wyth Palamedes or Aiar which were of vnrightuous iudges wrongfully put to death I should there see the wyt of the chyefe prynce which led the power of Grece to Troy walles and in lykewyse the wysedome of Ulisses and Sisyph●s neyther yet should I for the searche of such thinges as I here am so there also wrongfully be put to death And ye O iust iudges whyche haue heretofore quitted me feare ye not deathe For no harme can happen to a good man neyther in thys lyfe nor after For the gods aboue wil not ceasse alwaies to haue him and his in theyr protection For this selfe same death comes not to me by chaunce but by the iust iudgement and appoyntmēt of god And for that cause I am not angrye wyth my accusers but onelye for that they thoughte that thereby they dyd hurte me whereas I do esteme nothinge more then it But nowe it is tyme quod he that I departe hence to dye and you to liue Of the whych two which is the better the immortal gods knowe no mortall man as I thinke Now truly I had farre rather to haue so stoute a stomake and well disposed minde then all theyr worship welth that gaue sentence of his life death Albeit that whyche he sayeth that no man but onely the gods knowe yet he him selfe doth knowe that is to wit which is better of lyfe or death For he had vttered it in his former wordes But he kepeth his olde wonte euen to the death whyche was to affyrme no certayntye of any thinge But let vs stand stiffely herein that nothinge can be euell whyche nature hath prouided for all men and therwithall consider that if death be an euell it is a contynuall and euerlasting euell For it seemeth that deathe is the ende of euerye wretched and carefull lyfe Nowe if death it selfe be myserable what ende can there be of miserye But what do I here rehearce Socrates and Theramenes men of notable constantye and wysedome synce a certayne Lacedemonian a man of no reporte or fame dyd so muche despyse death that when he beynge condemned and ledde to his death dyd smyle and laughe And one of his accusers seeinge it sayde vnto him doest then mocke and despyse the lawes of Lycurgus No quod he but I geue him ryght hartye thankes that he appoincted me such a fine as I may paye wythout anye chaunge or lone of money A man assuredlye worthye of the name of the ryghte famous countreye of Sparta whose stoute courage doth well declare as me seemeth that he was vnryghtfullye put to death Suche men had our ci●ye more then anye man maye noumber But what should I here recken vp our captaynes or nobles of our citie that haue so done since Cato wrytes that whole armies of men haue merelye gone into those places from whence they thought they should neuer retourne So were the Lacedemonians slayne at Thermopilas amonges the whyche on Symonydes tombe these Uerses were wrytten Thou stranger that hereby dost passe saye here thou sawest vs lye Whiles we defende oure countrey lawes or els desyre to dye ¶ What sayeth the stoute Capitayne Leonidas go to be you of ●●oute courage o●ye lacedemonians quod he for thys nyghte perhaps we shall sup with God This was a stout nation as long as they had Licurgus lawes in reputaciō For on a time whē a Persyan one of theyr enemies boastyng of his emp●rours power sayd to one of them that the company of theyr dartes arowes shoulde darcken the sonne so that they should not see it why then quod the other we shall fyghte in the shade I haue hytherto talked of men But what thinke you of a woman of Lacedemon Who when she vnderstoode that her sonne was slayne in the field I bore him quod she to that ende that he should be suche a one as shoulde not styeke to die in the defence of his countrey God continue you

afore immortality Whose ayde therefore should we rather vse then thyne Who both hast graunted vs the quietnes of lyfe and also hast taken from vs the feare and dread of death But so muche it lackes that philosophye is so much commended as it hath deserued of the life of man that it is of the most part neglected of many wholy dispraysed Who woulde thynke that any man durst to disprayse the parent of his life and so defyle him selfe with parri●ide and shewe him selfe so vnnaturallye vnkynde as to disprayse her whych he ought to feare yea though he could not vnderstande But I thynke this errour and miste is bredde in the heartes of the vnlearned because they are not able to discerne the truthe and for that cause thinke that they were not philosophers who did fyrste helpe to garnyshe the lyfe of man And truly though this studye of it selfe be moste auncient of all others yet the name is but newe For wysedome trulye who can denye to be ryght auncient as wel in deede as in worde whych obtayned this worthy name amonges the auncient sages for that it doth consiste of the knoweledge as well of heauenlye thinges as earthlye Of the beginninges causes and nature of euerye thinge And for that cause those seuen whych of the Greekes are called Sophi o●r forefathers both counted and also named wyse So called they Licurgus likewyse many yeares afore in whose time it is reported that Homere liued afore y ● building of our citye We haue heard also that when the halfe gods liued on the earth Ulixes and Nestor both were in deede and also were called wise Neyther truly had it bene reported that Atlas sustayneth the heauen or that Prometheus lyeth ●ounde to the hill Caucasus or that Cepheus is placed amonge the starres wyth his wife sonne in lawe and doughter vnlesse theyr knoweledge in heauenlye matters had fyrst caused such tales to be raised of their names Whom all the rest that since haue folowed and placed theyr studye in the contemplation of the nature of thinges were both counted and also named wyse Which name continued vntil the time of Pithagoras Who as Heraclides borne in Pontus a scoler of Plato a man verye well learned doth wryte came to Phliuns a citie in Greece And there reasoned bothe learnedlye and largelye wyth Leo the chyefe of the same towne Whose wyt and eloquence Leo wonderinge at asked of him in what arte he was mooste perfecte Whereunto he aunswered that he knewe no arte But that he was a louer of wysedome Leo wonderynge at the straungenes of the name asked of him who were those louers of wisedome And what difference was betwyxte them and other men Whereunto Pithagoras aunswered that the lyfe of man myght well be resembled to that fayre whych wyth al pompe of playes al Greece is wont to frequent and solēpnyse For like as there some by the exercise of theyr bodyes woulde assaye to winne some game crowne and some other came thither for the desyre to gayne by byeng and sellynge and also there was a thirde sorte farre passing al the rest who sought neither game nor gaynes but came thither onelye to beholde and see what was done and howe so likewyse we comminge into this life as it were into a great frequented fayre or market seke some for glory and some for money But very fewe there are which despisynge all other thinges woulde studye the contemplatiō of nature But those he sayde were they whome he called the louers of wisedome And like as there it is counted a greater worship to come for the syghte of thinges than to medle wyth byenge and sellynge euen so lykewyse in this lyfe the contemplacion and knowledge of thinges did farre excell all other worldlye troubles Neyther truly was Pythagoras onely the inuentour of this name but also an increaser of the studye it selfe Who when after this communication at Phliuns he came into Italy enstructed that countrey whych is nowe called great Greece bothe priuatelye and also openlye wyth moste notable orders and artes Of whose doctryne perhaps we shal haue some more commodious time to speake But that philosophye whych in auncient time was in vse till the time of Socrates who was the hearer of Archelaus the scoler of Socrates dyd onelye treate of numbers and motions and whereof al thinges were made and whereinto they did ende They did also curiouslye search out the quantity distaunce and courses of the starres and other heauēly bodyes But Socrates fyrste of all turned philosophy from the consideration of the heauenly motions and placed it in cityes and brought it euen into our housen makynge it to reason of our life and maners of al thinges that are good and euell Whose sundrye kinde of reasoninge wyth the varietie of the thinges them selues and the sondrye compasses of mens wits made diuers sectes of dissenting philosophers Of all the which I folowe that which I suppose Socrates dyd vse Namelye to conceale mine owne opinion and reproue other mens errours And in al reasoning to enquere what is most likely to be true Which custome inasmuche as Carneades did continue maruaylous wittelie and copiously I also enforced my selfe to do the same of late in my maner of Tusculanum And the talke of our firste foure dayes I haue already sent vnto you reported in as many bookes But the fyft daye whē we came to our accustomed place thus began our reasoninge Hea. I thinke that vertue is not sufficient of it selfe to make a happye and a blessed lyfe Mar. Trulye my frende Brutus thinkes the contrary Whose iudgement you must geue me leaue to saye my fancie I do alwayes preferre afore yours Hea. I do not doubte thereof neyther is it nowe in controuersy how much you loue him But I woulde heare your opinion what you thynke of that whych I haue proposed Mar. Do you denye that vertue of it selfe is sufficient to make a mans life blessed Hea. Yea truly Mar. What maye not a man with vertue onely liue wel honestly and laudablye Hea. Yes trulye Mar. Can you then saye that either he whiche liueth yll is not wretched or that he whyche liueth well liueth not also happelye Hea. What els for euen in tormentes a man maye lyue well honestly and commendably So you vnderstand howe I meane to liue wel Which is to liue constantly grauelye wyselye and stoutelye For these do sticke by a man euen when he is on the racke Yet there is no happye life Mar. Why so wil you shut a blessed life onely oute of the prison doare when constancye grauitye fortitude and wysedome may enter wythin the same and refuse no pryson punyshemente nor payne Hea. Trulye if you minde to moue me you must seke some other reasons then those not onely because they are commen but also because like as colde wines haue no taste in the water so these reasons delyghte me rather in the fyrst taste then when I haue dronke them vp As this

notable mē whose wits had bene well proued as well in time of warre as peace of Marcus Antonius also the moost eloquente Oratour that euer I heard and of Caius Cesar in whom in my opinion was the perfection of all gentlenes pleasauntnes and mirth to be stryken of Is he then happye which put these men to death Truly in my opinion he is not onely wretched for that he caused that to be done but also because he behaued him selfe so that he myght do it Although no man maye lawefully sinne But I erre vsing y ● wonted maner of speach For we saye commonlye that a man may do that whyche he hath power to do Yet whether was Caius Marius more happye then when he communicated the glory of his victory which he obtayned agaynst the Cymbrians wyth his felowe in office Catulus in wysedome an other Lelius for in my opinion they maye well be compared or els when he being conqueroure in the ciuile battayle angrye with the frendes of the same Catulus whyche entreated for him would geue theym no other word but let him dye let him dye Nowe truly more happy was he that obeyed that blouddy commaundement then he that commaunded it For bothe it is farre better to suffer then to do iniury and also willynglye to meete death when it approcheth as Catulus did it was farre better done then as Marius did by the death of so worthy a man to stayne the glorye of his sixe firste consulshippes and with bloudshed to defile the last time of his age Eyght and thirtye yeares Dionisius was tyrant of Siracusa comynge to the kingdome at .xxv. yeares of age That beautifull citie of so notable wealth howe did he kepe in bondage And of this man we reade thus much written in historyes That he vsed a merueylous temperate dyet and that in all his deedes he proued him selfe a maruaylous wittye a paineful man And yet neuerthelesse he was of a mischieuous cruell nature Wherefore to all such as do well weygh his case he must nedes seeme to be wretched For that which he so much desired he could not then attaine whē he thought he might haue done what he lysted Who hauinge good and honeste parentes and beinge come of an honest stocke howebeit thereof diuers men diuersly do write hauing also great acquayntaunce and familiaritie wyth princes and also certayne yong boyes according to the maner of Greece appoynted for his loue playe yet durst to trust none of them all But committed the custody of his bodye to certaine slaues whom he him selfe had made free to hyred seruauntes and to cruell Barbarians So onely for the desyre he had to beare rule he had in maner shut vp him selfe into a pryson Also because he would not trust any barber to shaue him he caused his owne doughters to learne to shaue So the maydens of honoure when they had learned that filthy and slauishe science as barbers shaued the beard heares of theyr father And yet neuerthelesse theym also when they came to yeares of discrescretion he would not truste wyth a raser but commaunded that with the shales of walnuttes heated they should burne of his beard and his heares And although he had two wiues Aristomache borne in the same citye and Doris borne in the citye of Locris yet he would neuer come to any of them in the night afore that all places were searched for feare of treason And then would he haue an artificiall trench aboue his bed whych had but one way to passe ouer which was by a draw bridge Which he him selfe when the chamber dore was locked would draw to him And furthermore daringe not to come to any place of resorte he would talke to his subiectes downe from a hye tower On a certayne time when he woulde playe at tenesse for that game he vsed verye much it is sayde that he deliuered to a yonge man whom he loued very well his sworde to kepe which when one of his familiar frendes espyenge sayd in ●este to him nowe you truste your life and the yong man smyled at it he commaunded them both to be slayne The one because he had shewed the waye howe he might be slaine the other for that he seemed in smilinge to allowe the same But that deede afterwardes so much repented him that nothing in all his life greued him more For he had caused him to be put to death whō he loued entierly But this tirant seemeth him selfe to haue shewed howe happye he was in deede For when on a time Damocles one of his flatterers did recken vp his power myght maiestie and rule his greate aboundaunce of all thinges and his magnificence in building sayenge that there was no man at any time more happye then he wylt thou then O Damocles quod he because this life doth so much delight the thy selfe taste thereof and try the pleasure of my happy chaunce Whereunto when he aunswered that he would very gladly Dionisius commaunded him to be layde in a bedde of gold hauing a couerlet of cloth of gold and hanginges of beatē gold wrought with verye fayre workes Also he set coupbordes and chestes afore him full of plate bothe of golde and also of sil●er gylt Then he commaunded cer●ayne boyes of notable beautye to attend on his person and to be readye at his becke There were brought in precious oyntmentes imperiall crownes the perfumes burnt in euery place and the tables were spredde wyth the most ●ayntye dishes that mighte be gotten Then seemed Damocles to be happy But in the middes of all this iolitye Dionisius commaunded a glisterynge sword to be hanged ouer his head by a horse heare So that it mighte well nye touche his necke Wherewyth Damocles being feared could neyther fynde in his hearte to looke vpon hys fayre boyes neyther yet vpon the grauen gold neyther would he reache his hand to the table to taste of any thyng that was thereon The crownes fell downe from his head To be shorte he desyred the tyrant to lycence him to depart Sayeng that he would no longer be happye Dyd not he thynke you declare sufficientlye that he can haue no happynesse ouer whom there hangeth any feare Yet neuerthelesse he trulye was not able to retourne to iustice Neyther to restore to his citesens they● libertye and lawes For he was euen from his youth vpwarde bred in tirannye So that though he would haue repented yet he could not haue lyued in safety Yet how much he desyred frendshippe the vnfaithfulnes of the which he did much mistrust he did wel shewe in those two Pithagoreans The one of the whyche when he was taken for suretye that the other should retourne at a certayne daye to suffer death and the other came in deede at the day appoynted I would to god quod he that I were worthy to be your thyrd frend What a miserye was it for him to want the companye of his frendes all societye of life and all familiar talke being especiallye a

man gaue a house hold loafe in a poore cotage he sayde that he neuer eat sweter bred in al his life They say that Socrates walkyng earnestly towardes the eueninge and beinge demaunded for what cause he did so aunswered that to thintent he might suppe the better he dyd hunt for hunger What see we not the dyet of the Lacedemonians in their bankets whych they call Philitia In the which when the tyran Dionisius ●n a tyme supped he sayed that their blacke porridge whiche was the best parte of the supper liked not him Then the cooke which made them aunswered It is no meruaile since you lacke sauce What sauce quod he Mary quod he the laboure in huntinge sweate runninge from the riuer Eurotas hunger and thirst For these be the sauces of the Lacedemonians meat And this truly may well be perceyued not onelye by the custome of men but also by beastes The which as soone as any thinge is set afore them which is not contrarye to nature contentinge theym selues therewyth seke no further Yea whole cities taught by custome are sometimes delyghted wyth thinne dyet As we haue alreadye shewed of the Lacedemonians Xenophon describeth the liuing of the Persians Who as he sayeth eate nothing with their bread but onely water cresses Although if theyr nature should desyre anye pleasaunter meate there are manye fruytes there both springing out of the ground and also growyng on the trees whych excell both in pleasure and plentye Ioyne hereunto the tēperatenes that commeth of this continencie in liuing and the conseruacion of health Compare herewith those that sweate and belche with eating lyke fatte Oxen. Then shall you perceyue that they whiche moste desire pleasure do moost seeldome obtayne it And that the pleasure of meate consisteth in a hungrye and empty stomake and not in fulnes and sacietie They saye that Timotheus a noble man in Athenes and chiefe of the citie when on a time he supped with Plato and was very well pleased wyth his cheare seeinge hym the next daye after sayde Your supper trulye is not onelye for the time presente but also for manye dayes after pleasaūt Also what a thinge is it that beinge muche stuffed with meate and drynke we can not vse our wit at libertye There is a notable Epistle of Plato written to the kynsemen of Dion In the whyche in maner worde for worde this is wrytten Thither when I came that which the Italians and Siracusa●s count a happye life Namelye to be fed with a great number of daynty dishes liked me no whit Neyther yet to be filled twise in a day nor sit vppe all nighte And suche lyke thinges whych do necessarilye solowe that kynde of life litle pleased me By the whych no man may be made wise and much lesse moderate For what nature maye keepe so wonderfull a temperature Wherefore howe may● that lyfe be pleasaunt in the whyche there lacketh prudence or moderation And herein I remember the errour of that most welthy kinge of Siria Sar●anapalus Who commannded this to be grauen on his tombe Those thinges onelye I thinke I haue whych while I liue I eate And contrary those I count lost which I behind me lefte What more meete thing quod Aristotle could a man chose out to graue on the tombe of an Oxe not of a kynge He being dead sayeth he hath all those thinges whiche euen whiles he liued he had no longer then whiles he vsed them Wherfore then should we feele any misse of richesse Or where wyll not pouerty suffer vs to be happy perhaps in fayre tables playes painted signes Do not pore mē enioy the same better than they y e are plētifully stored with them For there is great store of all suche thinges in the common buyldinges of our citye Whiche they that haue priuatelye in theyr owne houses see neither so manye neyther yet so often onely whē they go downe to their manours in the countrey Whom also many times their consciece prickes when they remember howe or from whence they came by them A whole day would be to litle for me if I should here pleade the cause of pouerty Both it is playne enough of it selfe and also daylye experience sets before our eyes howe fewe thinges howe small and howe base those are whych the nature man requireth Shall pouertye therefore or basenes of birth yea or the anger and grudge of the people let a wise man to be happye Beware that you proue not that this prayse of the people and glory that euery man so much desyreth doth bring more trouble then pleasure And therefore truly Demosthenes was to lyght who sayde that it delyghted him to heare a woman as she wente to fetche water as the maner is in Greece saye vnto her felowe when he passed by This is that same Demosthenes What coulde be more ●ondly said Yet howe famous an oratour was he But it appeareth that he was wōte to talke much afore other men not to commen with his owne conscience We must therefore knowe this that neyther hye place or glorye are for theym selues to be desired neyther pouertie and basenes to be feared For Democritus sayd Come to Athenes there no man knoweth me A constante man and a graue trulye whych gloryeth that he was withoute glorye Shall trumpetters and other musicians playe and blowe accordyng as it shall seeme good to thē And shall a wyse man whose arte is farre more excellent seeke out and folowe not that that is truest but what the people lyketh Is there any thing more foolysh thē that those whom takyng one and one you despise as slaues and fooles to thinke I saye that those altogither are any better But a wise man truly will despise al our ambition and lyghtnes Yea he will despise all honoure though it be profered vnto him But we can not despise them afore repentaunce driue vs to it In the bookes Hermodorus a wryter of naturall philosophye there is such a sayenge He would that all the Ephesians should be put to death For that when they banyshed Hermodorus theyr king out of the citie they spake in this wise Let there no man emonges vs be aboue the rest Or if there be any that would be so let him go to some other place and amonges other men Is it not so in the common people euerye where likewise Doth it not spite them to see any man passe all the reste in vertue What Aristides for I had rather to bryng forth the examples of the Grecians then our owne was not he banished from his coūtrey because he was iust aboue al measure as they thought What troubles therefore want they whyche haue nothinge to do with the people Or what is more pleasaunt thē leasure bestowed on learninge Suche learninge I meane as teacheth vs the knoweledge of all nature the heauen the earth the seas and all the rest Despising therefore honoure and riches What is there that a mā should feare Exile perhaps which is