Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	experience_n	young_a	youth_n	46	3	8.6139	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48803	The marrow of history, or, The pilgrimmage of kings and princes truly representing the variety of dangers inhaerent to their crowns, and the lamentable deaths which many of them, and some of the best of them, have undergone : collected, not onely out of the best modern histories, but from all those which have been most famous in the Latine, Greek, or in the Hebrew tongue : shewing, not onely the tragedies of princes at their deaths, but their exploits and sayings in their lives, and by what virtues some of them have flourished in the height of honour, and overcome by what affections, others of them have sunk into the depth of all calamities : a work most delightfull for knowledge, and as profitable for example / collected by Lodowick Lloyd ... ; and corrected and revived by R.C. ...	Lloyd, Lodowick, fl. 1573-1610.; Codrington, Robert, 1601-1665.	1653 (1653)	Wing L2660; ESTC R39067	223,145	321

man to rule the City of Scadmenna was often moved that he for his age was not méet to govern such a City considering the multitude and number of people that were within that City they thought that a young man should better discharge the office but the wise Emperour perceiving how bent and prone were the youth of that town to have a young man to rule over them answered them after this sort I had rather said he commit the governance of the City to one old man then the governance of so many young men unto the City Better it is that an old man should rule the City then the City should rule the young men meaning no otherwise then that aged men should onely be admitted to be rulers in Cities for that there belongeth unto them experience of things and care of youth Such was the homage and reverence which was amongst the young Romans toward the Senatours or old men of the City as both head and leg did acknowledge the same in doing duty unto age They had this confidence in age that no man might be chosen unto the number of the Senatours before he should be thréescore years of age The like custome had the people of Chalcides that no man before he were fifty years should either ●ear office within their Cities or be sent Embassadour out of their country Amongst the Persians no man could be admitted to be one of the sage rulers which they called Magi unlesse perfect age had brought him thereto perforce Amongst the Indians their wise men which ruled their country which were named Gimnosophistae were ancient for time giveth experience of governance Amongst the Egyptians the like credit was given unto old men that youth meeting them in the way would go out of the way to give place unto age so that their counsellours which were called prophets were counted men of much time and experience even so the Babylonians elected their sage Chaldeans the French men their ancient wise men called Druydes In fine noble Greeks did observe the like order in chusing their rulers and counsellours of aged men as before spoken The Lacedemonian youth were by the law of Licurgus no lesse charged to reverence age then their own parents The Arabians in all places without respect of person preferred their old men before honour dignity or fortune The people called Tartesi had this law so to honour age that the younger might bear no witnesse against the elder The reverence said Chylon that should be shewed unto age by young men ought to be such that they then being young doing obedience unto age they might claim the like when they waxed old of youth Agesilaus King of Sparta being an old man would often go in the cold weather very thin in a torn cloak without a coat or doublet only to shew the way unto young men to be hardy in age by contemning of gay apparell in youth Masinista King of Numidia being more then threescore years of age would lively and valiantly as Cicero saith without cap on head or shoe on foot in the cold or frosty weather in the winter travell and toyl with the souldiers only unto this purpose that young souldiers should be hardned thereby in their youth and practise the same for the use of others when they came to age themselvs Ihero King of Sicilia shewed the like example in his old age being lxxx years to train youth and to bring them up so in young years that they might do the like in their old age For thus judged these wise Princes that all men covet to imitate Princes and Kings in their doings Gorgias the phylosopher and master unto Isocrates the Orator and to divers more nobles of Gréece thought himselfe most happy that he being a hundred years and seven was aswell in his memory as at any time before and made so much of age that being asked why he so delighted in age he made answer because he found nothing in age for which he might accuse it So sayd King Cyrus a little before his death being a very old man that he never felt himselfe weaker than when hee was young The like saying is reported of that learned Sophocles who being so old that he was accused of his own children of folly turned unto the Iudges and said If I be Sophocles I am not a foole if I be a foole I am not Sophocles meaning that in wisemen the senses waxed better by use and exercising the same for we prayse saith Cicero the old man that is somewhat young and we commend again the young man that is somewhat aged The old is commended that hath his wit young and fresh at comandement and the young is praised that is sober sage in his doings When M. Crassus a noble Captain of Rome being a very old man took in hand to war against the Parthians a strong and stout people being by Embassadors warned of his age and admonished to forsake the wars he answered stoutly the Embassadour of the Parthians and said when I come to Seleucia your City I will then answer you Whereupon one of the Embassadors named Ages●●s an aged man stretched forth his hand and shewed the palm of his hand unto Crassus saying Before thou shalt come within the City of Seleucia bristles shall grow out of this hand The stoutness of Marcus Crassus was not so much as the magnanimity of Agesis and yet they both were old men What courage was in Scaevola to withstand that firebrand of Rome Sylla who after he had urged the Senators to pron●unce Marius enemy unto Italy he being an old ag●d man answered Sylla in this sort Though divers be at the commandements of the Senators and that thou art so encompassed with souldiers at thy beck yet neither thou nor all thy souldiers shall ever make Scaevola being an old man for fear of losing some old bloud pronounce Marius by whom Rome was preserved and Italy saved to be enemy unto the City The like history we read that when Julius Caesar had by force of arms aspired unto the office of a Dictator and came to the Senate house where few Senators were together the Emperor Caesar desirous to know the cause of their absence Confidius an aged father of Rome said that they feared Caesar and his souldiers Whereat the Emperor musing a while said Why did not you likewise tarry at home fearing the same Because said he age and time taught me neither to fear Caesar nor yet his souldiers For as Brusonius saith there are young minds in old men for though Milo the great wrestler in the games of Olympias waxed old wept in spight of his decayed limbs bruised bones yet he said his mind flourished and was as young as ever it was before Solon hath immortal praise in Gréece for his stoutness in his age for when Pisistra●us had taken in hand to rule the people of Athens and that it was evident enough that tyranny should procéed thereby Solon in his

latter days having great care to his countrey when that no man durst refuse Pisistratus came before his door in Arms and called the citizens to withstand Pisistratus For age said he moveth me to be so valiant and stout that I had rather lose my life then my country should lose their liberty What vertue then see we to be in age what wisedome in time what courage in old men The examples of these old men stir and provoke many to imitate their steps insomuch that divers wished to be old when they were yet young to have that honor as age then had Wherefore king Alexander the great espying a young man coloring his hairs gray said It behoves thée to put thy wits in color and to alter thy mind The Lacedemonians a people that past all nations in honouring age made laws in their Cities that the aged men should be so honoured and estéemed of the young men even as the parents were of the children so that when a stranger came unto Lacedemonia and saw the obedience of youth towards age he said In this country I wish onely to be old for happy is that man that waxeth old in Lacedemonia and in the great games of Olympia an old man wanting a place went up and down to sit some where but no man received him but amongst the Lacedemonians not onely the young men but also the aged gave place unto his gray hairs and also the Embassadours of Lacedemonia being there present did reverence him and took him unto their seat which when he came in he spake aloud O you Athenians you know what is good and what is bad for that which you people of Athens said he do professe in knowledge the same doth the Lacedemonians put in practice Alexander being in his wars with a great army in Persia and meeting an old man in the way in the cold weather in ragged and rent cloaths lighted from his horse and said unto him mount up into a princes saddle which in Persia is treason for a Persian to do but in Macedonia comendable giving to understand how age is honoured and old men estéemed in Macedonia and how of the contrary wealth and pride is fostred in Persia for where men of experience and aged men are set nought by there it cannot be that wisedome beareth rule How many in the Empire of Rome ruled the City and governed the people of those that were very aged men as Fabius Maximus who was thréescore years and two in his last Consulship Valerius Corvinus who was six times a Consul in Rome a very old man who lived an hundred and odd years Metellus of like age called to the like function and administration in the Common-wealth being an old man What should I speak of Appius Claudius of Marcus Perpenna of divers other noble Romans whose age and time was the onely occasion of their advancement unto honour and dignity What should I recite Arganthonius who was threescore years before he came unto his Kingdome and after ruled his Countrey fourscore years unto his great fame and great commendations of age To what end shall I repeat Pollio who lived in great credit with the people unto his last years a man of worthy praise of renowned fame who lived a hundred and thirty years in great authority and dignity What shall I speak of Epimenides whom Theompus affirmeth that he lived a hundred and almost thréescore years in great rule and estimation Small were it to the purpose to make mention again of Dandon amongst the Illyrians which Valerius writeth that he was five hundred years before he died and yet of great memory and noble fame Or of Nestor who lived thrée hundred years of whom Homer doth make much mention that from his mouth proceeded sentences swéeter then honey yea in his latter days almost his strength was correspondent to the same That renowned Prince Agamemnon General of all Gréece wished no more in Phrygia but five such as Nestor was with whose wisedome and courage he doubted not but in short time he should be able to subdue Troy Swéet are the sayings of old men perfect are their counsels sound and sure their governance How frail and weak is youth How many Cities are perished by young counsel How much hurt from time to time have young men devised practised and brought to pass And again of age how full of experience knowledg and provision painful and studious is it unto the grave As we read of Plato that noble Philosopher who was busie and carefull for his countrey writing and making books the very year that he died being fourscore and two What shall I say of Isocrates who likewise being fourscore and fourtéen compiled a book called Panathenaicus of Gorgias who being studious and carefull to profit his countrey being a hundred and seven years was altogether addicted to his books and to his study So of Zeno Pythagoras and Democritus it might be spoken men of no lesse wit travell and exercise than of time and age For as Cicero saith the government and rule of Comon-wealths consisteth not in strength of body but in the vertue of mind weighty and grave matters are not governed with the lightnesse of the body with swiftnesse of the foot with external qualities but with authority counsel and knowledge for in the one saith he there is rashnesse and wilfulnesse in the other gravity and prudence As Themistocles and Aristides who though not friends at Athens being both rulers yet age taught them when they were sent Embassadours for the state of Athens to become friends to profit their country which youth could never have done That sage Solon was wont often to brag how that he dayly by reading learning and experience waxed old Apelles that approved painter and renowned Greek in his age and last time would have no man to passe the day idle without drawing of one line Socrates being an old man became a scholler to learn musick and to play upon instruments Cicero being old himself became a perfect Greek with study Cato being aged in his last years went to school to Ennius to learn the Greek Terentius Varro was almost forty years old before he took a Greek book in hand and yet proved excellent in the Greek tongue Clitomachus went from Carthage to Athens after forty years of age to hear Carneades the Philosophers lecture Lucius as Philostratus doth write meeting Marcus the old Emperor with a book under his arm going to school demanded of the Emperour whither he went like a h●y with his book in his hand the aged Emperour answered I go to Sextus the Philosopher to learn those things I know not O God said Lucius thou being an old man goest to school now like a boy and Alexander the great died at thirty years of age Alphonsus King of Sicilia was not ashamed at fifty years old to learn and to travel for his knowledge and lest he should lose the use of the Latin tongue he occupied himself in

translating Titus Livius though he was a King I do not hold with age in divers men who for want of discretion and wit was childish again but of perfect men in whom age seemed rather a warrant of their doings For even as he that playeth much upon instruments is not to be commended so well as he that playeth cunningly and artificially so all men that live long are not to be praised so much as he that liveth well For as apples being green are yet sower untill by time they wax sweet so young men without warrant of time and experience of things are oftentimes to be misliked If faults be in old men saith Cicero as many there be it is not in age but in the life and manners of men Some think age miserable because either the body is deprived from pleasure or that it bringeth imbecility or weaknesse or that it is not far from death or calleth from due administration of Common-wealths these four causes saith Cicero make age seem miserable and loathsome What shall we say then of those that in their old age have defended their countries saved their Cities guided the people and valiantly triumphed over their enemies as L. Paulus Scipio and Fabius Maximus men of wonderfull credit in their old years What may be spoken of Fabritius Curius and Cornucanus aged men of great agility of famous memory in their latter days How can Appius Claudius be forgotten who being both old and blind resisted the Senatours to compound with King Pyrrhus for peace though they all and the Consuls of Rome hereunto were much inclined If I should passe from Rome a place where age was much estéemed unto Athens amongst the sage Philosophers if from Athens to Lacedemonia where age altogether bare sway and rule if from thence unto the Ethiopians and Indians where all their lives are ruled and governed by old men If from thence to any part of the world I might be long occupied in reciting the honour and estéemation of age Herodotus doth write that the Aethiopians and Indians do live most commonly a hundred and thirty years The people called Epeii in the Countrey of Aetolia do live two hundred years naturally and as it is by Damiates reported Lictorius a man of that Countrey lived thrée hundred years The Kings of Arcadia were wont to live thrée hundred years the people of Hyperborii lived a thousand years We read in the old Testament that Adam our first father lived nine hundred and thirty years and Eve his wife as many Seth nine hundred and twelve years Seth his son called Enos nine hundred and five Cainan the son of Enos nine hundred and ten Mahalalehel the son of Cainan eight hundred fourscore and fifteen so Enoch the son of Iared lived nine hundred thréescore and five years Enoch his son named Mechuselah lived nine hundred threescore and nine years with divers of the first Age I mean till Noah's time who began the second world after the floud who lived as we read nine hundred and five his son Sem six hundred years and so lineally from father to son as from Sem to Arphaxad from Arphaxad to Sala from Sala to Heber the least lived above thrée hundred years This I thought for better credit and greater proof of old ago to draw out of the Old Testament that other prophane authorities might be beleeved as Tithoni●s whom the Poets fain that he was so old that he desired to become a Grash●pper But because age hath no pleasure in the world frequenteth no banquets abhorreth lust loveth no wantonness which saith Plato is the only bait that deceives young men so much the happier age is that age doth loath that in time which young men neither with knowledg with wisdome nor yet with counsel can avoid What harm hath happened from time to time by young men over whom lust so ruled that there followed eversion of Cōmonwealths treason to Princes Friends betrayed countreys overthrown and Kingdoms vanquished throughout the world Therefore Cicero saith in his book entituled De Senectate at what time he was in the City of Tarentum being a young man with Fabius Maximus that he carried one lesson from Tarentum unto the youth of Rome where Architas the Tarentine said that Nature bestowed nothing upon man so hurtfull to himself nor so dangerous to his Countrey as lust or pleasure For when C. Fabricius was sent as an Embassadour from Rome to Pyrrhus King of Epyre being then the Governour of the City of Tarentum a certain man named Cineas a Thessalian by birth being in disputation with Fabritius about pleasure affirmed that hee heard a Philosopher of Athens affirm that all which we do is to be referred to pleasure which when M. Curius and Titus Coruncanus heard they desired Cineas to perswade King Pyrrhus to yéeld to pleasure and make the Samnites believe that pleasure ought to be esteemed Whereby they knew that if King Pyrrhus or the Samnites being then great enemies to the Romans were addicted to lust or pleasure that then soon they might be subdued and destroyed There is nothing that more hindreth magnanimity or resisteth vertuous enterprises then pleasure as in the Treatise of pleasure it shall more at large appear Why then how happy is old age to despise and contemn that which youth by no means can avoid yea to loath and abhor that which is most hurtfull to it self For Cecellius contemned Caesar with all his force saying to the Emperor that two things made him nothing to estéem the power of the Emperor Age and Wisdome By reason of Age and Wisdome Castritius feared not at al the threatnings of C. Carbo being then Consul at Rome who though he said he had many friends at commandement yet Castri●i●● answered and said That he had likewise many years that could not fear his friends Therefore a wise man sometime wept for that man dieth within few years and having but little experience in his old age he is then deprived thereof For the Crow liveth thrise so long as the man doth the Hart liveth four times so long as the Crow the Raven thrice so long as the Hart and the Phoenix nine times longer then the Raven And thus Birds do live longer time then man doth in whom there is no understanding of their years But man unto whom reason is joyned before he commeth to any ground of experience when he beginneth to have knowledge in things he dieth and thus endeth he his toyling Pilgrimage and travel in fewer years then divers beasts or birds do CHAP. XIX Of the manners of sundry People under sundry Princes and of their strange life THe sundry fashions and variety of manners the strange life of people every where thorow the world dispersed are so charactered and set forth amongst the writers that in shewing the same by naming the Countrey and the people thereof orderly their customes their manners their kind of living being worthy of observation I thought briefly to touch and to note

the people of Carthage delighted in falshood practised perjury and used all kind of crafts as the people of Sarmatha were most false in words most deceitfull in déeds and most cruell one towards the other The Scythians being much molested with wars and driven to leave their wives at home in the custody of the slaves and servants having occasion to be absent four years their wives married their servants and brake their former faith with their husbands until with force and power their servants were slain and so they recovered their countreys and wives again Apollonius the chief Govern●ur of Samos whom the Commons of the countrey from low estate had exalted to dignity to whom they committed the Government and state of Samos was so false of his faith towards his subjects that having their goods lands livings and lives in his own han● he betrayed them to Philip King of Macedonia their most mortal enemy That proud perjurer Cocalus King of Sicily slue King Minos of Créet though under colour of friendship and pretence of communication he had sent for him Cleomines brake promise with the Argives with whom he took truce for certain days and having craftily betrayed them in the night he slue them being sleeping and imprisoned them against his former faith and promise made before Even so did the false Thracians with the Boetians they brake promise violated their faith destroyed their countreys depopulated their cities and having professed friendship and vowed faith became wicked foes and false traytors and all of these received condign punishment But of all false perjurers and unnatural foes Zopyrus amongst the Persians and Lasthen● ● amongst the Olinthians to their perpetual Fame shall be ever mentioned the one in the famous City of Babylon deformed himself in such sort with such dissimulation of forged faith that having the rule and government thereof in his hand he brought King Darius to enjoy it through his deceit and was more faithfull to his King then to his Countrey Lasthenes being the onely trust of the Citizens delivered Olinthus their City into the hands of their long and great enemy Philip King of Macedonia What fraud hath béen found always in friendship what falshood in faith the murthering of Princes the betraying of Kingdoms the oppressing of innocents from time to time in all places can well witnesse the same When Romulus had appointed Spu. Tarpeius to be chief Captain of the Capitol the chamber of Rome where the substance and wealth of Rome did remain Tarpeia Spurius daughter in the night time as she went for water out of the city méeting Tatius King of the Sabines though he was then a mortal enemy to Rome and in continual wars with Romulus yet by her falshood and policy he was brought to be Lord of the Capitol Thus Tarpeia was as false to Rome as King Tatius was to Tarpeia for she looking to have promise kept by Tatius did find him as Rome found her she was buried alive by Tatius close to the Capitol which was then called Saturnus Mount and after her death and burial it was named Tarpeiaes Rock untill Tarquinius Superbus did name it the Capitol by finding a mans head in that place There was never in Rome such falshood shewed by any man as was by Sergius Galba who caused the Magistrates of three famous cities in Lusitania to appear before him promising them great commodities concerning the states and Government of their Cities yéelding his faith and truth for the accomplishment of the same whose professed faith allured to the number of Nine thousand young msn picked and elected for some enterprise for the profit of their countrey But when false Galba had spoiled these thrée cities of the Flower of all their Youth against all promise and faith he slue the most part of them sold and imprisoned the rest whereby he most easily might conquer their Cities Men are never certain nor trusty in doing when they are faulty in Faith For as the Sun lighteneth the Moon so Faith maketh Man in all things perfect For Prudence without Faith is Vain-glory and Pride Temperance without Faith and Truth is Shamefacednesse or sadnesse Iustice without Faith is turned into Injury Fortitude into Slothfulnesse The orders in divers countreys for the observation of Friendship and for maintainance of certain and sure love one towards another were Oaths of Fidelity The noble Romans at what time they sware had this order He or she to take a slint stone in their right hand saying these words If I be guilty or offend any man if I betray my countrey or deceive my friend willingly I wish to be cast away out of Rome by great Jupiter as I cast this stone out of my hand And therewith threw the stone away The ancient Scythians to obserbe amity and love had this Law They poured a great quantity of wine into a great Boul and with their knives opened some vein in their bodies letting their bloud to run out one after another into the boul and then mingling the wine and bloud together they dipped the end of their spears and their arrows in the wine and taking the boul into their hands they drank one to another professing by that draught faith and love The Arabians when they would become faithfull to any to maintain love thereby had this custome One did stand with a sharp stone betwéen two and with it made bloud to issue from the palms of both their hands and taking from either of them a piece of their garment to receive their bloud he dipped seven stones in the bloud and calling Urania and Dionisius their Gods to witnesse their covenant they kept the stones in memory of their friendship and departed one from another The like law was among the Barcians who repairing to a Ditch and standing thereby would say as Herodotus affirmeth As long as that hollow place or ditch were not of it self filled up so long they desired amity and love In reading of Histories we find more certainty to have béen in the Heathen by prophane Oaths then truth often in us by Evangelist and Gospel Oaths lesse perjury in those Gentiles swearing by Jupiter or Apollo then in Christians swearing by the true and iiving God more amity and friendship amongst them with drinking either of others bloud then in us by professing and acknowledging Christs bloud When Marcus Antonius had the government of Rome after Caesar was murthered by Brutus and Cassius and having put to death Lucullus for his consent therein Volummus hearing of his friend Lucullus death came wéeping and sobbing before Antonius requiring one his knées one grant at Antonius hand which was to send his souldiers to kill him upon the grave of his friend Lucullus and being dead to open Lucullus grave and lay him by his friend Which being denied he went and wrote upon a little piece of paper and carried it in his hand untill he came to the place where Lucullus was buried and there holding fast the

Lightning or Thunder but had his head covered with all such things as might resist the violence of Lightning Misa King of the Moabites and Joram King of Iewry being besieged by the enemies and in danger of death they practised devises and invensions to save their lives and sacrificed their children to mitigate the rage of the Gods The love that divers had unto life and the fear they had of death were to be noted worthily considering how much men are vexed with the fear of death Antemon was so desirous to live and so fearfull to die that he hardly would travel out of his house any where and if he were compelled to go abroad he would have two of his servants to bear over his head a great brasen Target to defend him from any thing which might happen to do him hurt Theagenes in like sort would not go out of his house without he had consulted with the Image of Hecate to know what should happen to him that day and to understand whether he might escape death or no. Commodus the Emperour would never trust any Barber to shave his beard lest his throat should be cut Masinissa King of Numidia would rather commit his state and life unto dogs then unto men who was as his guard to kéep and defend him from death I might here speak of Bion of Domitianus of Dionisius of Pisander and of a thousand more who so feared death that their chief care and study was how they might avoid the same The fear of death causeth the son to forsake the father the mother to renounce the daughter one brother to deny another and one friend to forsake another Insomuch that Christ himself was forsaken of his disciples for fear of death Peter denied him and all the rest fled from him and all for fear of death Behold therefore how fearfull some are and how joyfull others are Some desperately have died being weary of life As Sabinus ●uba Cleomenes some have hanged some have burned and some drowned themselves and thus with one desperate end or other perished But since every man must die it were reason that every man should prepare to die for to die well is nothing else but to live again Wherefore certain philosophers of India called the Gymnosophislae being by Alexander the great commanded to answer to cercertain hard questions which if they could absolve they should live otherwise they should die The first question propounded to know whether there were more living or dead to the which the first philosopher said that the living are more in number because the dead have no being no place nor number The second question was whether the land produced more creatures or the sea to this answered the second philosopher and said the land doth ingender more for that the sea is but a portion of the land The third question was to know what beast was most subtil that beast answered the third philosopher whose subtilty man cannot discern Fourthly it was demanded why they being philosophers were so induced to perswade the Sabians to rebellion because said the philosophers it is better to die manfully then to live miserably The fifth question was whether the day was made before the night or the night before the day to the which it was answered the day The sixt was to understand how Alexander the Great himself might get the good wil of the people in shewing said that sixth philosopher thy self not terrible to the people The sevēth question was whether life or death were strōger to which it was āswered life The eight was to know how long a man should live till said the eight philosopher a mā thinks death better thē life The last question proposed by Alexander was how might a mortal man be accounted in the number of the Gods In doing greater things said all the Philosophers then man is able to do For they knew this proud Prince would be a God and that he would learn of the sage Philosophers how he might eschew mortality he was answered roundly because he should know himself to be a man and being a man he should make himself ready to die for death is the reward of sin and death is the beginning again of life unto the good As Aulus Posthumius in an Oration which he made unto his souldiers said it is given to both good and bad to die but to die g●dly and gloriously is onely given unto good men So Hector speaking in Homer said unto his wife Andromache that she should not be sorry for his death for all men must die Some with the Galatians do so contemn death that they fight naked and are perswaded with the Pythagoreans that they shall never die but passe from one body to another Some again die joyfully as the brethren of Policrat● who being taken captive by Diognitus the King of Milesia she was so ill intreated by him that she did send Letters to Naxus to her brethren at what time the people of Milesia were feasting drinking and banquetting at a solemn feast Her brethren embracing the opportunity came and found the Emperor drinking and all his people overcharged with wine and slew the greatest part of them and having taken many of them prisoners they brought their sister home to Naxus where as soon as they came home they died for joy of the victory Even so Phisarchus sometime in his great triumph crying out O happy hours and joyful days was taken with such an extasie of joy that he brake his veins at that very instant with the excesse of gladnesse He is counted most wise that knoweth himself To joy too much in prosperity to be advanced and extolled when fortune favours without all fear of ill haps to come is folly To be vanquished and subdued in adversity without hope of solace to ensue is meer madnesse Therefore the Wisemen knowing that death was the last line of life did endeavour in their lives how they might die well And briefly for the examples of our lives I will here note a few sentences of these wise men which they used as their Posies and think good to shew their answers to divers questions propounded to them Bias dwelling in the City of Prienna after the City was destroyed by the Mutinensians escaped and went to Athens whose Poesie was Maximus improborum numerus He willed all young men in their youth to travel for knowledge and commanded old men to embrace wisedome This Bias being demaunded what was the difficultest thing in the world he said to suffer stoutly the mutability of fortune Being demanded what was the most infamous death that might happen to man to be condemned said he by law Being asked what was the swéetest thing to man he made answer Hope Being again demanded what beast was most hurtfull Amongst wild beasts a Tyrant said Bias and amongst tame beasts a Flatterer And being demanded what thing it was that feared nothing in all the world he answered A good Conscience And again in the second Olympiade he was demanded many other questions as who was most unfortunate in the world the impatient man said Bias. What is most hard to judge Debates betwéen friends What is most hard to measure he answered Time Thus having answered to these and divers other questions Bias was allowed one of the seven Wise men of Gréece Chilo the second of the Sages being asked what was the best thing in the world he answered Every man to consider his own state And again being demanded what beast is most hurtfull he said Of wild beasts a Tyrant of tame beasts a Flatterer Being asked what is most acceptable to man he said Time And being asked of the Gréek Myrsilas what was the greatest wonder that ever he saw he said An old man to be a Tyrant The third was Chilo the Lacedemonian who being demanded what was a difficult thing for a man to do he answered Either to kéep silence or to suffer injuries Being demanded what was most difficult for a man to know he said For a man to know himself And therefore he used this Poesie Nosce teipsum This Chilo being of Aesop demanded what Jupiter did in heaven he said He doth throw down lofty and proud things and he doth exalt humble and méek things S. Ion said that in knowing and considering what we are and how vile we are we shall have lesse occasion ministred to us to think wel of our selvs for there is nothing good nor beautifull in man This Solon being asked by King Cyrus sitting in his chair of state having on his most royal habiliments and Princely robes covered with Pearls and Precious stones Whether ever he saw a more beautifull sight then himself sitting in heighth of his Majesty Solon answered that he saw divers Birds more glorious to behold then Cyrus And being demanded by Cyrus what Birds were they Solon said the little Cock the Peacock and the Pheasant which are decked with natural garments and beautified with natural colours This Solon was wont to say I wax dayly old learning much He noted nothing so happy in man as to Live well that he might Die well applying the Cause to the Effect as first to Live well and then to Die well FINIS LONDON Printed by Elizabeth Alsop dwelling in Grubstreet near the Upper Pump 1653.

should be cut off offered to Jupiter in the Capitol of Rome his family to the temple of Ceres his children should be sold as bondmen to the Tribunes and Censors The Lacedemonians were most studiou● to expel idlenesse and brought their children up always in hardnesse to practise them in the Arts of Industry and hated Idlenesse so much that if any in the City of Sparta waxed grosse or fat they straight suspected him of idlenesse and if any young man waxed fat they had appointed laws that he should fast and live poor untill he were again changed into his first estate The Egyptians an ancient people when the country of Egypt began to be populous to avoid idlenesse as Pliny reporteth made the great building called the Pyramides which for the mightinesse and strange working thereof was named one of the seven wonders of the World in which there were kept at work thréescore thousand young men who continued a long time in the making thereof and onely to avoid and banish idlenesse The Athenians so abhorrid and detested idlenesse that when a certain man was condemned to die for that he was found idle in Athens a citizen thereof named Herondas as Plutarch testifieth was as desirous to see him as though he had been a prodigious Monster so strange and so marvellous was it to hear or to see any idle man in Athens The people called the Massilians would suffer no travellers neither Pilgrim nor Sacrificer nor any other stranger to come within their City lest under colour of religion or of pilgrimage they might corrupt the youth of the City with the sight thereof to be idle The Indians had a law made by their Wise-men called Gymnosophists that after meat was set on the table the youth should be examined what they had done for their meat and what pain and labour they had used all the morning before if they could make account of their travel they should goe to dinner but if they had béen idle they should have no meat except they had deserved the same The like did the young men of Argis who made an account to their Magistrates of their occupations and works The Areopagites as Valerius affirmeth did imitate the Athenians in commanding their youth to avoid idlenesse and to exercise travel the one as necessary to any Commonwealth as the other is most dangerous So that some countreys are naturally given to travel as the Lydians Phrygians French men with others Some again are given to idlenesse as the Persians Corinthians and others Some by law were forced to slie idlenesse some by punishment were feared from it some by death were enforced to labour for their living Thus this Monster Idlenesse is beaten every where and yet embraced in most places every man speaks against idlenesse yet a number are in love with it Magistrates and Officers are appointed to punish it and yet they often favour it CHAP. XL. Of Wrath and Anger and the hurts thereof THe famous and noble Philosopher Aristotle did charge his schollers always being in Anger or Wrath to behold themselves in a glasse where they might see such alteration of countenance such a palenesse in color that being before reasonable men they appear now like brutish beasts Wherefore that great Philosopher perceiving the furious and hastie nature of Alexander wrote from Athens unto India where this noble conqueror was at wars with King Porus to take heed of Wrath and Anger saying Anger ought not to be in any Prince toward his inferiour for he was to be mended with correction nor toward his equal for he might be redressed with power so that Anger ought not to be but against superiours but Alexander had no coequals Yet in vain was Aristotles doctrine to Alexander in this point for being in a bāquet when Clitus his dear friend cōmended his father King Philip in the former age to be the worthiest most renowned Prince Alexander wexed upon a sudden so angry that any man should be preferred before him though Philip was his own father which was comended and Cli●us his especial friend that did commend him that he thrust Clitus into the heart with a spear So hastie was this Prince that Calisthenes and Lysi●achus the one his Historian and counsellour the other his companion and friend for a few words spoken were either of them slain Silence therefore saith Aristotle is the surest reward to a Prince We read that King Tigranes of Armenia whom Pompey the great did conquer waxed so angry by a fall from his horse because his son was present and could not prevent his fathers fall that he thrust him with his dagger into the heart and was so sorry afterward and angry withal that he had likewise killed himself had not Anaxarchus the Phllosopher perswaded him Anger in a Prince saith Solomon is death terrible is the countenance of a King when he is oppressed with Wrath hurtfull to many and dangerous to all is the anger thereof Nero was so furious in anger that he never heard any thing if it were not to his liking but he would requite it one way or other with death insomuch that in his rage and anger he would often throw down tables being at dinner and dash cups of gold wrought with pearls against the walls and fling all away more like to a furious Gorgon of hell then a sober Emperor in Rome Such fury reigneth in anger that Orestes the son of Agamemnon slue his own mother Clytemnestra suddenly in his Wrath. Such madnesse reigneth in Anger that Ajax Telamon that famous and valiant Gréek after that Achilles was slain in the temple of Pallas by Paris at the destruction of Troy waxed so Angry because he might not have Achilles Armor which was given before to Ulisses that he beat stones and blocks fought with dead trées killed beasts thinking to méet with Ulisses amongst them If Anger make men murtherers if Wrath make men mad without wit or reason to know themselves or others let them imitate Plato in his anger who being angry with any of his scholers or servants would give the rod to Zenocrates to correct them Because he was angry the learned Philosopher misdoubted himself that he could not use moderate correction Even so Archicas would always speak unto his servant that had offended him Happy art thou that Architas is not angry Thereby giving his man to understand how dangerous Wrath is Aristotle saith the angry man séeth not the thing which lieth under his féet Augustus Caesar Emperour of Rome destred Athenedorus a Philosopher of Gréece which a long time accompanied Augustus in Rome and now was ready to depart to Athens that he would write som sentence that the Emperour might think of him in his absence The Philosopher took a pen and wrote in a little Table this sentence Caesar when thou art moved to anger speak nothing till thou hast recited the Greekes Alphabet a worthy lesson and a famous sentence well worthy to be learned of all