commeth to a feast or a rude traveller who seeketh for lodging when it is darke night for even so thou wouldest remoove not to a place nor to a region but to a life whereof thou hast no proofe and triall As for this sentence and verse of Simonides The city can instruct a man true it is if it be meant of them who have sufficient time to be taught and to learne any science which is not gotten but hardly and with much ado after great studie long travell continuall exercise and practise provided also that it meet with a nature painfull and laborious patient and able to undergo all adversities of fortune These reasons a man may seeme very well and to the purpose to alledge against those who begin when they be well stricken in yeeres to deale in publike affaires of the State And yet we see the contrary how men of great wisedome and judgement divert children and yoong men from the government of common-weale who also have the testimonie of the lawes on their side by ordinance whereof at Athens the publicke Crier or Bedle calleth and summoneth to the pulpit or place of audience not such as yoong Alcibiades or Pytheas for to stand up first and speake before the assemblie of the people but those that be above fiftie yeeres of age and such they exhort both to make orations and also to deliver their minds and counsell what is most expedient to be done And Cato being accused when he was fourescore yeeres olde and upward in pleading of his own cause thus answered for himselfe It is an harder matter my masters quoth he for a man to render an account of his life and to justifie the same before other men than those with whom he hath lived And no man there is but he will confesse that the acts which Caesar Augustus atchieved a little before his death in defaiting Antonius were much more roiall and profitable to the weale-publicke than any others that ever hee performed all his life-time before and himselfe in restraining and reforming secretly by good customes and ordinances the dissolute riots of yoong men and namely when they mutined said no more but thus unto them Listen yoong men and heare an olde man speake whom olde men gave eare unto when he was but yoong The government also of Pericles was at the height and of greatest power and authoritie in his olde age at what time as he perswaded the Athenians to enter upon the Peloponesiacke warre but when they would needs in all haste and out of season set forward with their power to encounter with threescore thousand men all armed and well appointed who forraied and wasted their territorie he withstood them and hindered their dessigned enterprise and that in maner by holding sure the armour of the people out of their hands and as one would say by keeping the gates of the citie fast locked and sealed up But as touching that which Xenophon hath written of Agesilaus it is worthy to be delivered word for word as he setteth it downe in these tearmes What youth quoth he was ever so gallant but his age surpassed it what man was there ever in the flower and very best of all his time more dread and terrible to his enemies than Agesilaus was in the very latter end of his daies whose death at any time was more joyfull to enemies than that of Agesilaus although he was very olde when he died what was he that emboldened allies and confederates making them assured and confident if Agesilaus did not notwithstanding he was now at the very pits brincke and had in maner one foot already in his grave what yoong man was ever more missed among his friends and lamented more bitterly when he was dead than Agesilaus how olde so ever he was when he departed this life The long time that these noble personages lived was no impediment unto them in atchieving such noble and honourable services but we in these daies play the delicate wantons in government of cities where there is neither tyrannie to suppresse nor warre to conduct nor siege to be raised and being secured from troubles of warre we sit still with one hand in another being roubled onely with civill debates among citizens and some emulations which for the most part are voided and brought to an end by vertue of the lawes and justice onely with words Wee forbeare I say and draw backe from dealing in these publicke affaires for feare confessing our selves herein to be more cowardly and false-hearted I will not say than the ancient captaines and governours of the people in olde time but even worse than Poets Sophisters and Plaiers in Tragedies and Comedies of those daies If it be true as it is that Simonides in his olde age wan the prize for enditing ditties and setting songs in quires and dances according to the epigram made of him which testifieth no lesse in the last verses thereof running in this maner Fourescore yeeres olde was Simonides The Poet and sonne of Treoprepes Whom for his carrols and musicall vaine The prize he won and honour did gaine It is reported also of Sophocles that when he was accused judicially for dotage by his owne children who laied to his charge that he was become a childe againe unfitting for governing his house and had need therefore of a guardian being convented before the judges he rehearsed in open court the entrance of the chorus belonging to the Tragedie of his entituled Oedipus in Colono which beginneth in this wise Wel-come stranger at thy entrie To villages best of this countrie Renowmed for good steeds in fight The tribe of faire Colonus hight Where nightingale doth oft resort Her dolefull moanes for to report Amid greene bowers which she doth haunt Her sundrie notes and laies to chaunt With voice so shrill as in no ground Elswhere her songs so much resound c. And for that this canticle or sonet wonderfully pleased the judges and the rest of the company they all arose from the bench went out of the Court and accompanied him home to his house with great acclamations for joy and clapping of hands in his honour as they would have done in their departure from the Theater where the Tragedie had bene lively acted indeed Also it is confessed for certeine that an epigram also was made of Sophocles to this effect When Sophocles this sonnet wrote To grace and honour Herodote His daies of life by just account To fiftie five yeeres did amount Philemon and Alexis both comicall Poets chanced to be arrested and surprised with death even as they plaied their Comedie upon the stage for the prize and were about to be crowned with garlands for the victorie As for Paulus or Polus the actour of Tragedies Eratosthenes and Philochorus do report That when he was threescore yeeres olde and ten he acted eight Tragedies within the space of foure daies a little before his death Is it not then a right great shame that olde men
yeeres of age should arme and follow him now when they were offended and wroth hereat Why my masters quoth he what cause have you to complaine I will go with you my selfe and be your captaine who carie already above fourscore yeeres on my backe And of Masanissa Polybius writeth in his storie that he died when he was fourscore and ten yeeres old and left behind him at his death a sonne of his owne bodie begotten but fower yeeres old also that a little before his dying day he overthrew the Carthaginians in a raunged battell and the morrow after was seene eating favourly at his verie tent doore a piece of browne bread and when some marvelled at him why he so did he answered thus out of the Poet Sophocles For iron and brasse be bright and cleare All while mans hand the same doth weare But the house wherein none dwels at all In time must needs decay and fall and even as much may be said of the the lustre glosse and resplendent light of the minde by which we discourse we remember conceive and understand And therefore it is generally held and said that kings become much better in wars and militarie expeditions than they be all the whiles they sit still quietly at home In such sort that it is reported of King Attalus the brother of Eumenes how being enervate by long peace and rest Philopaemen one of his favourites led him up and downe as he list by the nose and indeed being fed as fat as a beast he might do with him what he would so as the Romans were wont to aske by way of mockerie ever and anon as any sailed out of Asia whether the king were in grace and favour with Philopaemen and might do any thing with him There could not easily be found many Romane captaines more sufficient warriours in all kinde of service than was Lucullus so long as he was in action and mainteined his wit and understanding entier but after that he gave himselfe over once to an idle life and sat mued up as it were like an house-bird at home and medled no more in the affaires of the common-weale he became very dull blockish and benummed much like to sea-spunges after a long calme when the salt water doth not dash and drench them so that afterwards hee committed his olde age to be dieted cured and ordered unto one of his affranchised bondslaves named Callisthenes by whom it was thought he was medicined with amatorious drinks and bewitched with other charmes and sorceries untill such time as his brother Marcus displaced this servitour from about him and would needs have the government and disposition of his person the rest of his life which was not very long But Dartus the father of Xerxes was wont to say That in perillous times and dangerous troubles he became the better and much wiser than himselfe Aeleas a King of Scythia said that he thought himselfe no better than his horse-keeper when he was ilde Dionysius the elder being demaunded upon a time whether he were at leisure and had nought to do God defend quoth he that ever it should be so with me for a bow as they say if it be over-bent will breake but the mind if it be over-slacke For the verie musicians themselves if they discontinue overlong the hearing of their accords the Geometricians likewise to proove resolve their conclusions the Arithmeticians also to exercise continually their accounts and reckonings together with the verie actions do impaire by long time and age the habitudes that they had gotten before in their severall arts albeit they be not so much practike as speculative sciences but the politike habitude which is Prudence Discretion Sage advise and Justice and besides all these Experience which can skill in all occurrences how to make choise of opportunities and the verie point of occasions as also a sufficiencie to be able with good words to perswade that which is meet this habitude I say and knowledge can not be preserved maintained but by speaking often in publike place by doing affaires by discoursing and by judgement and a hard case it were if by discontinuing and leaving off these goodly exercises it should neglect and suffer to voide out of the mind so many faire and laudable vertues for verie like it is that in so doing all humanitie sociable courtesie and gratitude in time for want of use and practise would decay and fade away which in deed should never cease nor have an end Now if you had Tithonus for your father who indeed was immortall howbeit by reason of extreme age standing in need continually of great helpe and carefull attendance would you avoide all good meanes would you denie or be weary of doing him dutifull service namely to wait upon him to speake unto him to find talke with him and to succour him everie way under a colour and pretense that you had ministred unto him long enough I trow you would not Our countrey then resembling our father or our mother rather according to the tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Candiots give it which is more aged and hath many more rights over us and straighter obligations of us than hath either father or mother how durable and long lived so ever it be yet notwithstanding subject it is to age and is not sufficent of it selfe but hath alwaies need of some carefull eie and good regard over it and requireth much succour and vigilance she I say plucketh unto her a man of honour and policie she takes sure hold and will not let him go She 〈◊〉 him by skirt of roabe behind And holds him fast least that he from her wind you know well that there be many Pythiades that is to say five yeeres terames gone over my head since I began first to minister as Priest unto Apollo Pythius but yet I suppose you would not say thus unto me Plutarch you have sacrificed enough now you have gone in procession often enough already or you have lead a sufficient number of dances in the honour and worship of your god now you are growen in yeeres and become aged it were time now that you laid off the coronet which you weare on your head in token of your priesthood and give over the oracle by reason of your old age Neither would I have you thinke that it is lawfull for you notwithstanding you be farre stept in yeeres to relinquish and resigne up your holy service of Jupiter the tutor and patron of cities the president of civill assemblies and counsels you I say who are the sovereigne high priest and the great prophet of the sacred ceremonies of religion politike wherein you thus long time have bene entred and professed But laying aside if you thinke good these arguments that may distract and pull an old man from the administration of the State let us discourse philosophically and consider a little upon this point namely that we doe not impose upon old age any
ceaseth to be it commeth and goeth together in such sort as that which beginneth to breed never reacheth to the perfection of being for that in very deed this generation is never accomplished nor resteth as being come to a ful end and perfection of being but continually changeth and moveth from one to another even as of humane seed first there is gathered within the mothers wombe a fruit or masse without forme then an infant having some forme and shape afterwards being out of the mothers belly it is a sucking babe anon it proves to be alad or boy within a while a stripling or springall then a youth afterwards a man growen consequently an elderly ancient person last of ala croked old man so that the former ages precedent generations be alwais abolished by the subsequent those that follow But we like ridiculous fooles be affraid of one kinde of death when as we have already died so many deaths and doe nothing daily and hourely but die still For not onely as Heraclitus saith the death of fire is the life of aire and the end of aire the beginning of water but much more evidently we may observe the same in our selves The floure of our yeeres dieth and passeth away when old age commeth youth endeth in the floure of lusty and perfect age childhood determineth in youth infancy in childhood Yesterday dieth in this day and this day will be dead by to morow neither continueth any man alwaies one and the same but we are engendred many according as the matter glideth turneth and is driven about one image mould or patterne common to all figures For were it not so but that we continued still the same how is it that we take delight now in these things whereas we joied before in others how is it that we love and hate praise and dispraise contrary things how commeth it to passe that we use divers speeches fal into different discourses are in sundry affections retaine not the same visage one countenance one minde and one thought For there is no likelihood at all that without change a man should entertaine other passions and looke who is changed he continueth not the same and if he be not the same he is not at all but together with changing from the same he changeth also to be simply for that continually he is altered from one to another and by consequence our sense is deceived mistaking that which appeareth for that which is indeed and all for want of knowledge what it is to be But what is it in trueth to be Surely to be eternall that is to say which never had beginning in generation nor shall have end by corruption and in which time never worketh any mutation For a moveable and mutable thing is time appearing as it were in a shadow with the matter which runneth and floweth continually never remaining stable permanent and solid but may be compared unto a leaking vessell conteining in it after a sort generations and corruptions And to it properly belong these tearmes 〈◊〉 and after Hath bene shall be which presently at the very first sight do evidently shew that time hath no being For it were a great folly and manifest absurditie to say that a thing is which as yet commeth not into esse or hath already ceased to be And as for these words Present Instant Now c. by which it seemeth that principally we ground and mainteine the intelligence of Time reason discovereth the same and immediatly overthroweth it for incontinently it is thrust out dispatched into future and past so that it fareth with us in this case as with those who would see a thing very farre distant for of necessitie the visuall beames of his sight doe faile before they can reach thereto Now if the same befall to nature which is measured that unto time which measureth it there is nothing in it permanent nor subsistent but all things therein be either breeding or dying according as they have reference unto time And therefore it may not be allowed to say of that which is It hath beene or it shall be for these termes be certaine inclinations passages departures and chaunges of that which cannot endure nor continue in being Whereupon we are to conclude that God alone is and that not according to any measure of time but respective to eternity immutable and unmooveable not gaged within the compasse of time nor subsert either to inclination or declination any way before whom nothing ever was nor after whom ought shall be nothing future nothing past nothing elder nothing yoonger but being one really by this one Present or Now accomplisheth his eternitie and being alway Neither is there any thing that may truely be said to be but he alone nor of him may it be verified He hath beene or shall be for that he is without beginning and end In this maner therefore we ought in our worship and adoration to salute and invocate him saying EI that is to say Thou art unlesse a man will rather according as some of the ancients used to doe salve him by this title EI EN that is to say Thou art one for god is not many as every one of us who are a confused heape and masse composed or rather thrust together of infinit diversities and differences proceeding from all sorts of alterations but as that which is ought to be one so that which is one ought to be for alternative diversitie being the difference of that which is departeth from it and goeth to the engendring of that which is not And therefore very rightly agreeth unto this god the first of his names as also the second and the third for Apollo he is called as denying and disavowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say plurality multitude likewise Iëias which is as much to say as One or alone thirdly Phoebus by which name they called in the olde time All that was cleane and pure without mixture and pollution And semblably even at this day the Thessalians if I be not deceived say that their priests upon certeine vacant dayes when they keepe forth of their temples and live apart pivatly to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that which is one is also pure and syncere for pollution commeth by occasion that one thing is mingled with another like as Homer speaking in one place of Yvorie having a tincture of red said it was polluted and the word that he useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diers also when they would expresse that their colours be medleies or mixed use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to be corrupted and the very mixture they tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Corruption It behooveth therefore that the thing which is syncere and incorruptible should be also one and simple without all mixture whatsoever In which regard they who thinke that Apollo and the Sunne be both one god are worthy to
approved likewise his speech but Chilo laughing heartily O my friend quoth he of Naucratia I beseech you before all the sea be drie and cleane spent saile home with all speed and do the king your master to understand that he shal not need to travell and busie his braines in searching how he may consume so great a quantitie of salt water but rather how he may make his regiment and roiall rule now brackish and unpleasant to be sweet and potable unto his subjects for in these feats Bias is a most cunning workeman and a singular master which when king Amasis hath well and throughly learned of him he shall not have any use of that golden basen to wash his feet in and for to conteine the Aegyptians in awe and obedience but they shall serve him all willingly and love him affectionately when they shall see him become a good prince although hee were a thousand times more odious unto them than he seemeth now to be Certes quoth Periander then it were worthily done of us all to contribute unto K. Amasis such like first fruits presents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Homer speaketh that is to say every one of us by the poll and one after another in order for by this meanes the accesarie haply and addition will arise to a greater matter and be more woorth unto him than the principall or stocke for the negotiation wherefore this voiage was undertaken and besides there will accrew unto ech of us also some great profit Meet it were then quoth Chilo that Solon should begin the speech not only for that he is of all our ancient and hath the highest place of the table but also because he beareth the greatest and most absolute office being the man who ordeined and established the lawes of Athens Niloxenus then turning toward me and speaking softly in mine eare I beleeve verily quoth he ô Diocles that many things goe for currant and are beleeved although they be untrueths and many men there be who are delighted with the false rumors and sinister reports that goe of great and wise men both which themselves do devise and also which they receive readily from others as namely those be which are brought unto us as farre as into Aegypt of Chilon namely that he should renounce all amitie and hospitalitie with Solon for mainteining this That all lawes were mutable A foolish and ridiculous report is this quoth I for if it were so Chilon should have fallen out with Lycurgus and condemned him who together with his lawes altered and changed the whole State of the Lacedaemonians Then Solon after a little pause made began to speake in this wise For mine owne part I am of this minde that a king or sovereigne prince can finde no meanes to make himselfe more glorious than by turning his monarchie or absolute government into a democratie or popular state in communicating his authority sovereigne indifferently to his subjects In the second place spake Bias and said That a prince could not do better for his owne honour than to be the first man that submited himselfe to the positive lawes of his countrey After him opined Thales I repute quoth he that prince and sovereigne ruler happie who liveth to olde age and dieth by a naturall death Anacharsis inferred thus much more in the fourth place If he be onely wise With that said Cleobulus in his turne If he repose no confidence in any one about his person Sixtly came Pittachus with his opinion saying If a prince could so nurture and schoole his subjects that they should not feare him but for his sake And after him in the last place delivered Chilo this speech That a prince ought to amuse his minde about no mortall and transitorie things but meditate onely upon that which was eternall and immottall Now when every one of these Sages had given out his mot we requested of Periander that he also would say somewhat for his part but he with a countenance nothing mery and cheerefull but composed to sadnesse and severitie I will tell you quoth he what I thinke of all these sentences thus delivered by these my lords that they all in a maner be enough to fright a man who is of judgement and understanding from all sovereigne rule and government Then Aesope as one who ever loved to be crosse and finding faults It were meet therefore quoth he that everie one of us should deale in this point apart and severally lest in pretending to be counsellers unto princes and make profession of friendship unto them we become their accusers Then Solon laying his hand upon his head and smiling withall Thinke you not quoth he ô Aesope that he maketh a ruler more reasonable and a tyrant more gracious and inclined to clemencie who perswadeth him that it is simply better not to rule than to rule And who is he quoth Aesope againe that will beleeve you in this rather than the very god himselfe who delivered unto you this sentence by way of oracle I holde that citie happie alone Where voice is heard of Sergeant one Why quoth Solon Is there any man heareth at Athens now any more voices than of one Sergeant and one sole magistrate which is the Law notwithstanding the citie hold of a popular State but you Aesope are so deeply seene in hearing and understanding the voices of crowes and gaies that you heare not wel and perfectly in the meane time your owne speech and language for you that thinke according to the oracle of Apollo that citie most happie which heareth the voice but of one suppose notwithstanding that it is the grace of a feast when all the guests therein met may reason and discourse yea and of every matter True it is quoth Aesope for you have not yet set downe a law that houshold servants should not be allowed wherewith to be drunke like as you have made one at Athens forbidding servants to make love or to be anointed drie that is without the baine Solon began to laugh at this reply of his and Cleodemus the Physician inferred thereupon In mine opinion quoth he it is all one to anoint as you say drie and to talke freely when a man is well whitled and drenched with wine for most delectable and pleasant is both the one and the other Chilo taking hold of this speech Why then quoth he so much the rather it behooveth to abstaine from it Aesope rejoined againe and verily Thales seemed to say that it is a meanes whereby a man shall verie quickly age and looke old Hereat Periander began to take up a laughter and said Now truely Aesope we are well enough served and are woorthily punished according to our desert in that we have suffered our selves to be carried away into other discourses and disputations before wee have heard out all the rest of the contents in King Amasis letters according as wee purposed in the beginning and therefore good sir Niloxenus go on with that
on and carry thither that they have an assured testimonie in themselves that they be affectionat ser vitour of the common-weale WHETHER AN AGED MAN ought to manage publike affaires WE are not ignorant ô Euphanes that you are woont highly to praise the poet Pindarus and how you have oftentimes in your mouth these words of his as being in your conceit well placed and pithily spoken to the point When games of price and combats once are set Who shrinketh back and doth pretend some let In darknesse hides and deepe obscuritie His fame of vertue and activitie But forasmuch as men ordinarily alledge many causes and pretenses for to colour and cover their sloth want of courage to undertake the businesse and affaires of State among others as the very last and as one would say that which is of the sacred line race they tender unto us old age suppose they have found now one sufficient argument to dull or turne backe the edge and to coole the heat of seeking honor thereby in bearing us in hand saying That there is a certein convenient meet end limited not only to the revolution of yeeres proper for combats and games of proofe but also for publike affaires and dealings in State I thought it would not be impertinent nor besides the purpose if I should send and communicate unto you a discourse which sometimes I made privately for mine owne use as touching the government of common-weale managed by men of yeeres to the end that neither of us twaine should abandon that long pilgrimage in this world which we have continued in travelling together even to this present day nor reject that civill life of ours which hither to we have led in swaying of the common-weale no more than a man would cast off an old companion of his owne age or change an ancient familiar friend for another with whom he hath had no acquaintance who hath not time sufficient to converse be made familiar with him But let us in Gods name remaine firme constant in that course of life which we have choson from the beginning make the end of life of well living all one and the same if we will not for that small while which we have to live discredit diffame that longer time which we have alreadie led as if it had bin spent foolishly and in vaine without any good laudable intention For tyrannicall dominiō is not a faire monument to be enterred in as one said somtime to Denys the tyrant for unto him this monarchicall absolute sovereigntie gotten held by so unjust wicked meanes the longer that it had continued before it failed the greater more perfect calamitie it would have brought according as Diogenes afterwards seeing the said Dionysius his son become a poore privat man deposed frō the princely tyrannicall dignity which he had O Dionysius quoth he how unworthy art thou of this estate how unfitting is it for thee for thou oughtest not to live here in liberty without any feare or doubt of any thing with us but remaine there stil as thy father did immured up confined as it were within a fortresse all thy life time untill extreme old age came But in truth a popular government which is just and lawfull wherein a man hath beene conversant and shewed himselfe alwaies no lesse profitable to the common-wealth in obeying than in commaunding is a faire sepulcher for him to be buried honorably therein and to bestow in his death the glorie of his life for this is the last thing as Simonides said that descendeth and goeth under the earth unlesse we speake of them whose honour bountie and vertue dieth first and in whom the zeale of performing their duetie doth faile and cease before that the covetous desire of things necessarie to this life giveth over as if the divine parts of our soule those which direct our actions were more fraile died sooner than the sensual corporal which neither were honestie to say nor good to beleeve no more than to give credit unto those who affirme that in getting and gaining onely we are never weary but rather we are to bring that saying of Thucydides to a better purpose not to beleeve him who was of minde that not ambition alone and desire of glorie aged in a man but also and that much rather sociality or willingnes to live converse with company civility or affection to policy managing of publik affaires a thing that doth persevere cōtinue alwaies to the very end even in ants and bees for never was it knowen that a bee with age became a drone as some there be who would have those who all their life time were employed in the State after the vigor strength of their age is past to sit stil keepe the house doing nothing els but eat feed as if they were mued up suffering their active vertue through ease and idlenesse to be quenched marred even like as iron is eaten and consumed with rust canker for want of occupying For Cato said verie wisely That since old age had of it self miseries ynough of the one they ought not to adde moreover thereunto the shame that proceedeth from vice for to mend the matter Now among many vices that be there is not one that more shameth and defameth an old man than restivenesse sloth delicacie and voluptuousnesse namely when he is seene to come downe from the hall and courts of Justice or out of the counsell chamber and such publike places for to goe and keepe himselfe close in a corner of his house like a woman or to retire into some farme in the countrey to oversee onely his mowers reapers and harvest-folke of whom it may be well said as we reade in Sophocles What is become of wise Oedipus In riddles a-reeding who was so famous For to begin to meddle in affaires of State in olde age and not before as it is reported that one Epimenides laied him downe to sleepe when he was very yoong and wakened an olde man fiftie yeeres after and ere he have shaken off and laied aside so long repose and rest that hath stucke so close unto him by use and custome to goe and put himselfe all at once upon a sudden into such travels and laborious negotiations being nothing trained nor inured therein not framed nor exercised thereto in any measure without conversing at all beforehand with men experienced in matters of Estate nor having practised worldly affaires might peradventure give good occasion to one that were disposed to reproove and finde fault for to say that which the prophetesse Pythias answered once to one who consulted with the oracle of Apollo about the like case For government and rule of citie state Who ever thou be thou commest too late An houre this is undecent and past date Thus for to knocke at Court or Pallace-gate like an unmanerly guest who
and lying Another for to animate him to this warre alleaged the prowesses and worthy exploits atchieved by them at other times against the Persians Me thinkes quoth he you know not what you say namely that because we have overcome a thousand sheepe we should therefore set upon fiftie woolves He was upon a time in place to heare a musician sing who did his part very well and one asked him how he liked the man and what he thought of him May quoth he I take him to be a great amuser of men in a small matter When another highly extolled the citie of Athens in his presence And who can justly and dulie quoth he praise that citie which no man ever loved for being made better in it When Alexander the great had caused open proclamation to be made in the great assemblie at the Olympick games That all banished persons might returne unto their owne countries except the Thebanes Behold quoth Eudamidas heere is a wofull proclamation for you that be Thebans howbeit honorable withall for it is a signe that Alexander feareth none but you onely in all Greece A certaine citizen of Argos said one day in his hearing That the Lacsedaemonians after they be gone once out of their owne countrey and from the obeisance of their lawes proove woorse for their travelling abroad in the world But it is contrary with you that be Argives and other Greekes quoth he for being come once into our cities Sparta you are not the woorse but proove the better by that meanes It was demaunded of him what the reason might be wherefore they used to sacrifice unto the Muses before they did hazard a battell To the end quoth he that our valiant acts might be well and woorthilie written EURYCRATIDAS the sonne of Anaxandrides when one asked him why the Ephori sat every day to decide and judge of contracts betweene men For that quoth he we should learne to keepe our faith and truth even among our enemies ZEUXIDAMUS likewise answered unto one who demaunded of him why the statutes and ordinances of prowesse and martiall fortitude were not reduced into a booke and given in writing unto yoong men for to reade Because quoth he we would have them to be acquainted with deeds and not with writings A certaine Aetolian said That warre was better than peace unto those who were desirous to shew themselves valorous men And not warre onely quoth he for by the gods in that respect better is death than life HERONDAS chaunced to be at Athens what time as one of the citizens was apprehended arraigned and condemned for his idlenesse judicially and by forme of law which when he understood and heard a brute and noise about him he requested one to shew him the partie that was condemned for a gentlemans life THEARIDAS whetted his sword upon a time and when one asked him if it were sharpe he answered Yea sharper than a slanderous calumniation THEMISTEAS being a prophet or soothsaier foretold unto king Leonidas the discomsiture that should happen within the passe or streights of Thermopylae with the losse both of himselfe and also of his whole armie whereupon being sent away by Leonidas unto Lacedaemon under a colour and pretense to enforme them of these future accidents but in truth to the end that he should not miscarie and die there with the rest he would not so doe neither could he forbeare but say unto Leonidas I was sent hither for a warrior to fight and not as an ordinary courrier and messenger to carrie newes betweene THEOPOMPUS when one demaunded of him how a king might preserve his kingdome and roiall estate in safetie said thus By giving his friends libertie to speake the truth and with all his power by keeping his subjects from oppression Unto a stranger who told him that in his owne countrey among his citizens he was commonly surnamed Philolacon that is to say a lover of the Laconians It were better quoth he that you were called Philopolites than Philolacon Another embassadour there came from Elis who said That he was sent from his fellow-citizens because he onely of all that citie loved and followed the Laconike maner of life of him Theopompus demaunded And whether is thine or the other citizens life the better he answered Mine Why then quoth he how is it possible that a citie should safe in which there being so great a number of inhabitants there is but one good man There was one said before him that the citie of Sparta maintained the state thereof entier for that the kings there knew how to governe well Nay quoth he not so much therefore as because the citizens there can skill how to obey well The inhabitants of the citie Pyle decreed for him in their generall counsell exceeding great honors unto whom he wrote backe againe That moderate honors time is woont to augment but immoderate to diminish and weare away THERYCION returning from the citie Delphos found king Philip encamped within the streight of Peloponnesus where he had gained the narrow passage called Isthmos upon which the city of Corinth is seated whereupon he said Peloponnesus hath but bad porters and warders of you Corinthians THECTAMENES being by the Ephori condemned to death went from the judgement place smiling away and when one that was present asked him if he despised the lawes and judiciall proceedings of Sparta No iwis quoth he but I rejoice heereat that they have condemned me in that fine which I am able to pay and discharge fully without borrowing of any friend or taking up money at interest HIPPODAMUS as Agis was with Archidamus in the campe being sent with Agis by the king unto Sparta for to provide for the affaires of weale publicke and looke unto the State refused to goe saying I cannot die a more honorable death than in fighting valiantly for the defence of Sparta now was he fourescore yeeres old and upward and tooke armes where hee raunged himselfe on the right hand of the king and there fighting by his side right manfully was slaine HIPPOCRATIDAS when a certaine prince or great lord of Caria had written unto him that he had in his hands a Lacedaemonian who having beene privie unto a conspiracie and treason intended against his person revealed not the same demaunding withall his counsell what he should doe with him wrote back againe in this wise If you have heeretofore done him any great pleasure and good turne put him to death hardly and make him away if not expell him out of your countrey considering he is a base fellow uncapable altogether of vertue He chaunced to encounter upon the way a yoong boy after whom followed one who loved him and the boy blushed for shame whereupon he said unto him Thou oughtest to goe in their company my boy with whom thou being seene needest not to change colour for the matter CALLICRATIDAS being admirall of a fleet when the friends of Lysander requested him to pleasure them in killing some of
his death they will evermore have the same in their mouthes to kindle anew and refresh their sorow went he suddenly and never bad his friends farewell when he departed they lament and say That he was ravished away and forcibly taken from them if he languished and was long in dying then they fal a complaining and give out that he consumed and pined away enduring much paine before hee died to be short every occasion circumstance whatsoever is enough to stirre up their griefe and minister matter to mainteine sorowfull plaints And who be they who have mooved and brought in all these outcries and lamentations but Poets and even Homer himselfe most of all other who is the chiefe and prince of the rest who in this maner writeth Like as a father in the fire of wofull funerals Burning the bones of his yoong sonne sonne after his espousals Sheds many teares for griefe of minde and weepeth bitterly The mother likewise tender heart bewailes him piteously Thus he by his untimely death both parents miserable Afflicts with sorrowes manifold and woes inexplicable But all this while it is not certeine whether it be wel and rightly done to make this sorrow for see what followeth afterwards He was their onely sonne and borne to them in their olde age Sole heire of all and to enjoy a goodly heritage And who knoweth or is able to say whether God in his heavenly providence and fatherly care of mankinde hath taken some out of the world by untimely death foreseeing the calamities and miseries which otherwise would have hapned unto them and therefore we ought to thinke that nothing is befallen them which may be supposed odious or abominable For nothing grievous thought may be Which commeth by necesitie Nothing I say that hapneth to man either by primitive cause immediatly or by consequence aswell in this regard that often times most kinds of death preserve men from more grievous aduersities and excuse them for greater miseries as also for that it is expedient for some never to have bene borne and for others to die in their very birth for some a little after they be entred into this life and for others againe when they are in their flower and growen to the verie hight and vigor of their age all which sorts of death in what maner soever they come men are to take in good part knowing that whatsoever proceedeth from fatall destinie can not possiblie be avoided and besides reason would that being well taught and instructed they should consider and premeditate with themselves how those whom we thinke to have bene deprived of their life before their full maturitie go before us but a little while for even the longest life that is can be esteemed but short and no more than the very minute and point of time in comparison of infinit eternitie also that many of them who mourned and lamented most within a while have gone after those whom they bewailed and gained nothing by their long sorow onely they have in vaine afflicted and tormented themselves whereas seeing the time of our pilgrimage here in this life is so exceeding short we should not consume our selves with heavinesse and sadnesse nor in most unhappie sorrow and miserable paines even to the punishing of our poore bodies with injurious misusage but endevour and strive to take a better and more humane course of life in conversing civilly with those persons who are not ready to be pensive with us and fit to stirre up our sorrow and griefe after a flattering sort but rather with such as are willing meet to take away or diminish our heavinesse with some generous and grave kinde of consolation and we ought to have ever in minde these verses in Homer which Hector by way of comfort delivered unto his wife Andromache in this wise Unhappy wight do not my heart vexe and sollicit still For no man shorten shall my daies before the heavenly will And this I say Andromache that fatall destinie No person good or bad once borne avoid can possibly And of this fatall destinie the same Poet speaketh thus in another place No sooner out of mothers wombe are bades brought forth to light But destinie hath spun the thread for every mortall wight These and such like reasons if we would conceive and imprint before-hand in our mindes we should be free from this foolish heavinesse and delivered from all melancholy and namely considering how short is the terme of our life betweene birth and death which we ought therefore to spare and make much of that we may passe the same in tranquillitie and not interrupt it with carking cares and dolefull dumps but laying aside the marks and habits of heavinesse have a regard both to cheerish our owne bodies and also to procure and promote the welfare and good of those who live with us Moreover it will not be amisse to call to minde and remember those arguments and reasons which by great likelihood wee have sometime used to our kinsefolke and friends when they were afflicted with like calamities when as by way of consolation we exhorted and perswaded them to beare the common accidents of this life with a common course of patience and humane cases humanely Neither must we shew our selves so far short and faultie as to have bene sufficiently furnished for to appease the sorrow of others and not be able by the remembrance of such comforts to do our selves good we ought therefore presently to cure the anguish of our heart with the sovereigne remedies and medicinable drogues as it were of reason and so much the sooner by how much better we may admit dealy in any thing els than in discharging the heart of griefe and melancholie for whereas the common proverbe and by-word in every mans mouth pronounceth thus much Who loves delaies and his time for to slacke Lives by the losse and shall no sorrows lacke Much more dammage I supose he shall receive who deferreth and putteth off from day to day to be discharged of the grievous and adverse passions of the minde A man therefore is to turne his eies toward those worthy personages who have shewed themselves magnanimous and of great generositie in bearing the death of their children as for example Anaxagor as the Clazomenian Pericles and Demosthenes of Athens Dion the Syracusian and king Antigonus besides many others both in these daies and also in times past of whom Anaxagor as as we reade in historie having heard of his sonnes death by one who brought him newes thereof even at what time as he was disputing in naturall philosophie and discoursing among his scholers and disciples paused a while and staied the course of his speech and said no more but thus unto those who were about him Well I wist that I begat my sonne to be a mortall man And Pericles who for his passing eloquence and excellent wisedome was surnamed Olympius that is to say divine and heavenly when tidings came to him that his
before you were acquainted therewith have ordained mine owne sonnes to be judges namely for Asia two Minos and Rhadamanthus and one for Europe to wit Aeacus These therefore after they be dead shall sit in judgement within a meddow at a quarrefour or crosse-way whereof the one leadeth to the fortunate isles the other to hell Rhadamanthus shall determine of them in Asia Aeacus of those in Europe and as for Minos I wil grant unto him a preeminence in judgement above the rest in case there happen some matter unknowen to one of the other two and escape their censure he may upon weighing and examining their opinions give his definitive sentence and so it shall be determined by a most sincere and just doome whether way each one shall goe This is that O Callicles which I have heard and beleeve to be most true whereout I gather this conclusion in the end that death is no other thing than the separation of the soule from the body Thus you see ô Apollonius my most deere friend what I have collected with great care and diligence to compose for you sake a consolatorie oration or discourse which I take to be most necessarie for you as well to asswage and rid away your present griefe to appease likewise and cause to cease this heavinesse and mourning that you make which of all things is most unpleasant and troublesome as also to comprise within it that praise and honour which me thought I owed as due unto the memoriall of your sonne Apollonius of all others exceedingly beloved of the gods which honour in my conceit is a thing most convenient and acceptable unto those who by happie memorie and everlasting glorie are consecrated to immortalitie You shall doe your part therefore and verie wisely if you obey those reasons which are therein conteined you shall gratifie your sonne likewise and doe him a great pleasure in case you take up in time and returne from this vaine affliction wherewith you punish and undoe both bodie and mind unto your accustomed ordinarie and naturall course of life for like as whiles he lived with us he was nothing well appaied and tooke no contentment to see either father or mother sadde and desolate even so now when he converseth and so laceth himselfe in all joy with the gods doubtlesse he cannot like well of this state wherein you are Therefore plucke up your heart and take courage like a man of woorth of magnanimitie and one that loveth his children well release your selfe first and then the mother of the yoong gentleman together with his kinsfolke and friends from this kind of miserie and take to a more quiet peaceable maner of life which will be both to your sonne departed and to all of us who have regard of your person as it becommeth us more agreeable A CONSOLOTARIE LETTER OR DISCOURSE SENT UNTO HIS OWNE WIFE AS TOUCHING THE DEATH OF HER AND HIS DAUGHTER The Summarie PLutarch being from home and farre absent received newes concerning the death of a little daughter of his a girle about two yeeres old named Timoxene a childe of a gentle nature and of great hope but fearing that his wife would apprehend such a lesse too neere unto her heart he comforteth her in this letter and by giving testimonie unto her of vertue and constancie 〈◊〉 at the death of other children of hers more forward in age than she was he exhorteth her likewise to patience and moderation in this newe occurrence and triall of hers condemning by sundry reasons the excessive sorrow and unwoorthy fashion of many fond mothers 〈◊〉 withall the inconveniences that such excessive heavinesse draweth after it Then continuing his consolation of her he declareth with what eie we ought to regard infants and children aswell before as during and after life how happie they be who can content themselves and rest in the will and pleasure of God that the blessings past ought to dulce and mitigate the calamities present to stay us also that we proceed not to that degree and height of infortunitie as to make account onely of the misadventures and discommodities hapning in this our life Which done he answereth to certeine objections which his wife might propose and set on foot and therewith delivereth his owne advice as touching the incorruption and immortalitie of mans soule after he had made a medly of divers opinions which the ancient Philosophers held as touching that point and in the end concludeth That it is better and more expedient to die betimes than late which position of his he confirmeth by an ordinance precisely observed in his owne countrey which expresly for bad to mourne and lament for those who departed this life in their childhood A CONSOLATORIE LETTER or Discourse sent unto his owne wife as touching the death of her and his daughter PLUTARCH unto his wife Greeting THe messenger whom you sent of purpose to bring me word as touching the death of our little daughter went out of his way as I suppose and so missed of me as he journeyed toward Athens howbeit when I was arrived at Tanagra I heard that she had changed this life Now as concerning the funerals and enterring of her I am verily perswaded that you have already taken sufficient order so as that the thing is not to doe and I pray God that you have performed that duetie in such sort that neither for the present not the time to come it worke you any grievance displeasure but if haply you have put off any such complements which you were willing enough of your selfe to accomplish untill you knew my minde and pleasure thinking that in so doing you should with better will and more patiently beare this adverse accident then I pray you let the same be performed without all curiositie and superstition and yet I must needs say you are as little given that way as any woman that I know this onely I would admonish you deare heart that in this case you shew both in regard of your selfe and also of me a constancie and tranquillitie of minde for mine owne part I conceive and measure in mine owne heart this losse according to the nature and greatnesse thereof and so I esteeme of it accordingly but if I should finde that you tooke it impatiently this would be much more grievous unto me and wound my heart more than the 〈◊〉 it selfe that causeth it and yet am not I begotten and borne either of an oake or a rocke whereof you can beare me good witnesse knowing that wee both together have reard many of our children at home in house even with our owne hands and how I loved this girle most tenderly both for that you were very desirous after foure sonnes one after another in a row to beare a daughter as also for that in regard of that fancie I tooke occasion to give her your name now besides that naturall fatherly affection which men cōmonly have toward little babes there was one
is called Pseudomenos for to say my good friend that the augmentation cōposed of contrary positions is not notoriously false and againe to affirme that syllogismes having their premisses true yea and true inductions may yet have the contrary to their conclusions true what conception of demonstrations or what anticipation of beleefe is there which it is not able to overthrow It is reported of the Pourcuttle or Pollyp fish that in winter time he gnaweth his owne cleies and pendant hairy feet but the Logicke of Chrysippus which taketh away and cutteth off the principall parts of it what other conception leaveth it behinde but that which well may be suspected For how can that be imagined steady and sure which is built upon foundations that abide not firme but wherein there be so many doubts and troubles But like as they who have either dust or durt upon their bodies if they touch another therewith or rub against him doe not so much trouble and molest him as they doe begrime and beray themselves so much the more and seeme to exasperate that ordure which pricketh and is offensive unto them even so some there be who blame and accuse the Academicks thinking to charge upon them those imputations wherewith themselves are found to be more burdened For who be they that pervert the common conceptions of the senses more than do these Stoicks But if you thinke so good leaving off to acuse them let us answere to those calumniations and slanders which they would seeme to fasten upon us LAMPRIAS Me thinks Diadumenus that I am this day much changed and become full of variety me thinks I am a man greatly altered from that I was ere while for even now I came hither much dismaied and abashed as being depressed beaten downe and amazed as one having need of some advocate or other to speake for me and in my behalfe whereas now I am cleane turned to an humor of accusation and disposed to enjoy the pleasure of revenge to see all the packe of them detected and convinced in that they argue and dispute themselves against common conceptions and anticipations in defence whereof they seeme principally to magnifie their owne sect ** saying that it alone doth agree and accord with nature DIADUMENUS Begin we then first with their most renowmed propositions which they themselves call paradoxes that is to say strange and admirable opinions avowing as it were by that name gently admitting such exorbitant absurdities as for example that such Sages as themselves are onely kings onely rich and faire onely citizens and onely Judges or pleaseth it you that we send all this stuffe to the market of olde and stale marchandise and goe in hand with the examination of these matters which consist most in action and practise whereof also they dispute most seriously LAMPRIAS For mine owne part I take this to be the better For as touching the reputation of those paradoxes who is not full thereof and hath not heard it a thousand times DIADUMENUS Consider then in the first place this whether according to common notions they can possibly accord with nature who thinke naturall things to be indifferent and that neither health nor good plight and habitude of body nor beawty nor cleane strength be either expetible profitable expedient or serving in any stead to the accomplishment of that perfection which is according to nature nor that the contraries hereunto are to be avoided as hurtfull to wit maimes and mutilations of members deformities of body paines shamefull disgraces and diseases Of which things rehearsed they themselves acknowledge that nature estrangeth us from some and acquainteth us with other The which verily is quite contrary to common intelligence that nature should acquaint us with those things which be neither expedient nor good alienate us from such as be not hurtfull nor ill and that which more is that she should either traine us to them or withdraw us from them so farre forth as if men misse in obtaining the one or fall into the other they should with good reason abandon this life and for just cause depart out of the world I suppose that this also is by thē affirmed against common sense namely that nature her selfe is a thing indifferent and that to accord and consent with nature hath in it some part of the soveraigne good For neither to follow the rule of the law nor to obey reason is good and honest unlesse both law and reason be good and honest But this verily is one of the least of their errors For if Chrysippus in his first booke of exhortations hath written thus A blessed and happie life consisteth onely in living according to vertue and as for all other accessaries quoth hee they neither touch nor concerne us at all neither make they any whit to beatitude he cannot avoid but he must avow that not onely nature is indifferent but also which is more senselesse and foolish to associate and draw us into a league with that which in no respect concerneth us and we our selves likewise are no better than fooles to thinke that the soveraigne felicity is to consent and accord with nature which leadeth and conducteth us to that which serveth nothing at all to happinesse And yet what agreeth and sorteth sooner to common sense than this that as things eligible are to be chosen and desired for the profit and helpe of this life so naturall things serve for to live answerable to nature But these men say otherwise for although this be their supposition that to live according to nature is the utmost end of mans good yet they hold that things according to nature be of themselves indifferent Neither is this also lesse repugnant to common sense and conception that a well affected sensible and prudent man is not equally enclined and affectionate to good things that be equall and alike but as some of them he waigheth not nor maketh any account of so for others againe he is prest to abide and endure all things although I say the same be not greater or lesse one than another For these things they hold to be equall namely for a man to fight valiantly in the defence of his country and chastly to turne away from an olde trot when for very age she is at the point of death for both the one and the other doe that alike which their duty requireth And yet for the one as being a worthie and glorious thing they would be prest and ready to lose their lives whereas to boast and vaunt of the other were a shamefull and ridiculous part And even Chrysippus himselfe in the treatise which he composed of Jupiter and in the third booke of the Gods saith that it were a poore absurd and foolish thing to praise such acts as proceeding from vertue namely to beare valiantly the biting of a flie or sting of a wespe and chastly to abstaine from a crooked old woman stooping forward ready to tumble into her
feareth Neptune and standeth in dread least he shake cleaue and open the earth and so discover hell he will rebuke also himselfe when he is offended and angrie with for Apollo the principal man of all the Greekes of whom Thetu complaineth thus in the Poet Aesohylus as touching Achilles her sonne Himselfe did sing and say al good of me himselfe also at wedding present was Yet for all this himselfe and none but be hath slaine and done to death my sonne alas He will like wise represse the treares of Achilles now departed and of Agamemnon being in hell who in their desire to revive and for the love of this life stretch foorth their impotent and seeble hands And if it chaunce at any time that he be troubled with passions and surprised with their enchantments and sorcerie he will not sticke nor feare to say thus unto himselfe Make hast and speed without delay Recover soone the light of day Beare well in minde what thou seest heere And all report to thy bed feere Homer spake this in mirth and pleasantly fitting indeed the discourse wherein he describeth hell as being in regard of the fiction a tale fit for the eares of women and none els These be the fables that Poets do feigne voluntarily But more in number there are which they neither devisenor counterfeit but as they are perswaded and do beleeve themselves so they would beare us in hand and infect us with the same untruthes as namely when Homer writeth thus of Iupiter Two lots then of long sleeping death he did in balance put One for Achilles hardy knight and one for Hector stout But when he pis'd it just mids behold str Hectors death Weigh'd downward unto bell beneath Then Phoebus slopt his breath To this fiction Aeschylus the Poët hath aptly fitted one entire Tragedie which he intituled Psychostasia that is to say the weighing of Soules or ghosts in balance Wherein he deviseth to stand at these skales of Iupiter Thetu of the one side and Aurora of the other praying each of them for their sonnes as they fight But there is not a man who seeth not cleerely that this it but a made tale and meere fable devised by Homer either to content and delight the Reader or to bring him into some great admiration and astonishment Likewise in this place T' is Iupiter that mooveth warre He is the cause that men do jarre As also this of another Poët When God above some house will overthrow He makes debate twixt mort all men below These and such like speeches are delivered by Poëts according to the very conceit and beliese which they have whereby the errour and ignorance which themselves are in as touching the nature of the gods they derive and communicate unto us Semblably the strange wonders and marvels of Hell The descriptions by them made which they depaint unto us by fearefull and terrible termes representing unto us the fantasticall apprehensions and imaginations of burning and flaming rivers of hideous places and horrible torments there are not many men but wot well ynough that therein be tales and lies good store no otherwise than in meates and viands you shall finde mixed otherwhiles hurtfull poyson or medicinable drugs For neither Homer nor Pindarus nor Sophocles have written thus of Hell beleeving certainely that there were any such things there From whence the dormant rivers dead of blacke and shady night Cast up huge mists and clouds full darke that overwhelme the light Likewise The Ocean coast they sailed still along Fast by the clifs of Leucas rocke among As also Here boyling waves of gulfe so deepe do swell Where lies the way and downfall into hell And as many of them as bewailed and lamented for death as a most piteous and woful thing or feared want of sepulture as a miserable and wretched case uttered their plaints and griefes in these and such like words Forsake me not unburied so Nor unbewailed when you go Semblably And then the soule from body flew and as to hell she went She did her death her losseof strength and youthfull yeeres lament Likewise Doe not me kill before my time for why to see this light Is sweet sorce me not under earth where nothing is but night These are the voices I say of passionate persons captivate before to error and false opinions And therefore they touch us more neerely and trouble us so much the rather when they finde us likewise possessed of such passions and feeblenes of spirit from whence they proceed In which regard we ought to be prepared betimes and provided alwaies before hand to encounter and withstand such illusions having this sentence readily evermore resounding in our cares as it were from a trunke or pipe That Poetrie is fabulous and maketh smal reckoning of Truth As for the truth indeed of these things it is exceeding hard to be conceived comprehended even by those who travell in no other businesse but to search out the knowledge and understanding of the thing as they themselves do confesse And for this purpose these verses of Empedocles would be alwaies readie at hand who saith that the depth of such things as these No eie of man is able to perceive No care to heare nor spirit to conceive Like as these also of Xenophanes Never was man nor ever will be Able to sound the veritie Of those things which of God I write Or of the world I do endite And I assure you The very words of Socrates in Plato imply no lesse who protesteth and bindeth it with an oath that he cannot attaine to the knowledge of these matters And this will be a good motive to induce yoong men to give lesse credit unto Poëts as touching their certaine knowledge in these points wherein they perceive the Philosophers themselves so doubtfull and perplexed yea and therewith so much troubled Also the better shall we stay the mind of a yoong man cause him to be more warie if at his first entrance into the reading of Poëts we describe Poetrie unto him giving him to understand that it is an art of Imitation a science correspondent every way to the seat of painting and not onely must he be acquainted with the hearing of that vulgar speech so common in every mans mouth that Poësie is a speaking picture and picture a dumbe Poësie but also we ought to teach him that when we behold a Lizard or an Ape wel painted or the face of Thersites lively drawen we take pleasure therein praise the same wonderfully not for any beautie in the one or in the other but because they are so naturally counterfeited For that which is soule of it selfe ilfavored in the owne nature cannot be made faire seemly but the skil of resembling a thing wel be the same faire or be it foule is alwaies commended wheras contrariwise he that takes in hand to purtray an ilfavoured bodie and makes thereof a faire beautifull image shall exhibite a
true and assuredremedies and in stead of leaving the heart afflicted amid humane thoughts and considerations raiseth and lifteth it up unto the justice wisedome and bountie of the true God and heavenly father it causeth it to see the estate of eternall life it assureth it of the soules immortalitie of the resurrection of the bodie points of learning wherein the Pagans were altogether ignorant and of the permanent and everlasting joies above in the kingdome of heaven Now albeit as this trueth of God revealed unto us in his sacred word hath instructed and resolved us sufficiently it will not be amisse and impertinent to learne of our authour and such others those things which themselves did not well and thorowly understand neither in life nor yet in death for that the foundation failed them and they missed the ground-worke indeed and in cleaving and leaning to I wot not what fortune and fatall destinie they caused man to rest and stay himselfe upon a vaine shadow of vertue and willed him in one word to seeke for consolation where there was nothing but desolation for happinesse in misery and for life in death As touching the argument and contents of this treatise adorned it is with notable reasons similitudes examples and testimonies the substance whereof is this That Apollonius unto whom it is addressed ought not to be over-pensive and heavie for the death of his sonne deceased in the flower of his age To move and perswade him thereto Plutarch after he had excused himselfe in that he wrote no sooner unto him and shewed that space of time comming betweene doth better prepare mens hearts which sorow and be in anguish to receive comfort he condemneth aswell blockish and senselesse folke as also those that be weaklings and over-tender in adversitie Which done he entreth into a generall review of the remedies which be appropriate to cure the miseries and afflictions of man namely that hee ought to holde a meane and to continue alwaies like himselfe to cast his eie and have regard upon the divers accidents of our life and in enjoying the blessings thereof to thinke upon future crosses and calamities to be armed with reason for to beare all changes to remember and carefully to thinke upon the estate of this mortall and transitorie life to consider the evils and miseries of the same to endure patiently that which can not be avoided and prevented with all the cares and lamentations that be and to compare our owne adversities with other mens Then he proceedeth unto the particular consolations of those who are heavie and sorowfull for the death of their children kinsfolke or friends to wit That there is no harme nor evill at all in death but rather that it is a good thing that the houre of it being uncertaine it is a comfort unto those whom it summoneth who no doubt would be cast downe and overthrowen with the apprehension of miseries to come in case they had any foresight thereof After this he proveth at large by three inductions and arguments of Socrates that there is not any evill in death which he confirmeth by divers examples and then returning into his consolations he mainteineth and holdeth That whosoever die yoong are most happie that the consideration of Gods providence ought to reteine and stay us that we are not to mourne and lament for the dead neither in regard of them nor of our selves that since over-long heavinesse and sorow maketh a man miserable it were very good for him to be rid and dispatched of that paine quickly Having finished this point he resolveth and assoileth certeine difficulties which are presented in these maters and then taking in hand his purpose againe he ruleth and reformeth the affections of the living toward them that are departed he reclaimeth them from persisting and continuing obstinately in bewailing their absence willing them rather to bewaile the case of those who are living and by many reasons doth prove and conclude that they who die betimes have one marvellous advantage over those that remaine alive in the world Then he teacheth a man to mainteine and cary himselfe as he ought in all affaires refuteth those who can abide no paine and trouble and knitting up all the premisses in few words he adjoineth certaine necessarie and profitable counsels in such accidents and before that he concludeth the whole treatise he describeth the felicity of those whom death cutteth off in the prime of their yeeres having a speciall regard herein to Apollonius the 〈◊〉 unto whom he writeth and assuring him by the recitall of the good parts and vertues which were in his sonne lately departed that he was without all question in that place of repose and rest which the Poets do imagine Upon which occasion he treateth of the immortalitie of the soule according to the doctrine of Plato and his followers which is the very end and closing up of all that had bene delivered before A CONSOLATORIE ORAtion sent unto Apollonius upon the death of his sonne IT is not newly come upon me now at this present and not before to pitie your case and lament in your behalfe ô Apollonius having heard long since as I did the heavy newes concerning the untimely death of your sonne a yoong gentleman singularly well beloved of us all as who in that youth and tender yeeres of his shewed rare examples of wise carriage staied and modest behaviour together with precise observance of those devout dueties and just offices which either perteined to the religious service of the gods or were respective to his parents and friends for even from that time have I condoled with you and had a fellow-feeling of your sorrow but for me to have come then and visited you immediatly upon his decease departure out of this world to present you with an exhortation to beare patiently and as becommeth a man that unfortunate accident had bene an unseemly part of mine and unconvenient considering how in that verie instant your minde and bodie both overcharged with the insupportable burden of so strange and unexpected a calamitie were brought low and much infeebled and my selfe besides must needs have moaned you felt part of your griefe and sorrowed with you for companie for even the best and most skilfull Physicians when they meet with violent rhewmes and catarrhes which suddenly surprise any part of the body doe not proceed at the first to a rough cure by purgative medicines but permit this rage and hot impression of inflamed humours to grow of it selfe to maturitie by application onely of supple oiles mild liniments and gentle fomentations But now that since your said misfortune some time which useth to ripen all things is passed betweene and given good opportunitie considering also that the present disposition and state of your person seemeth to require the helpe and comfort of your friends I thought it meet and requisit to impart unto you certeine reasons and discourses consolatorie if happily by that meanes I may ease
miseries more greevous whereby it is apparent that he who comforteth another whose heart is afslicted with sorrow and anguish giving him to understand that his infortunitie is common to more besides him by laying before his face the semblable accidents which have befallen to others changeth in him the sense and opinion of his owne greevance and imprinteth in him a certeine setled perswasion that his misfortune is nothing so great as he deemed it to be before Aeschylus likewise seemeth with very great reason to reproove those who imagine that death is naught saying in this wise How wrongfully have men death in disdaine Of many evils the remedie soveraigne For in imitation of him right well said he whosoever was the authour of this sentence Come death to cure my painfull malady The onely leech that bringeth remeay For hell is th' haven for worlds calamity And harbour sure in all extremity And verily a great matter it is to be able for to say boldly and with confidence How can he be a slave justlie Who careth not at all to die As also If death me helpe in my hard plight No spirits nor ghosts shall me affright For what hurt is there in death and what is it that should so trouble and molest us when we die A strange case this is I can not see how it commeth to passe that being so well knowen so ordinarily familiar naturall unto us as it is yet it should seeme so painfull dolorous unto us For what wonder is it if that be slit or cut which naturally is given to cleave if that melt which is apt to be molten if that burne which is subject to take fire or if that perish rot which by nature is corruptible and when is it that death is not in our selves for according as Heraclitus saith quicke and dead is all one to awake and to sleepe is the same in yoong and olde there is no difference considering that these things turne one into another and as one passeth the other commeth in place much after the maner of an imager or potter who of one masse of clay is able to give the forme and shape of living creatures and to turne the same into a rude lumpe as it was before he can fashion it againe at his pleasure and confound all together as he list thus it lieth in his power to do and undoe to make and marre as often as he will one after another uncessantly semblably nature of the selfe-same matter framed in times past our ancestours and grandsires and consequently afterwards brought foorth our fathers then she made us and in processe of time will of us ingender others and so proceed still to father posteritie in such sort that as the current as it were of our generation will never stay so the streame also of our corruption will run on still and be perpetuall whether it be the river Acheron or Cocitus as the Poets call them whereof the one signifieth privation of joy the other be tokeneth lamentation And even so that first and principall cause which made us to live and see the light of the sunne the same bringeth us to death and to the darkenesse of hell And hereof we may see an evident demonstration and resemblance by the very aire that compasseth us round about which in alternative course and by turnes representeth unto us the day and afterwards the night it induceth us to a similitude of life and death of waking and sleeping and therefore by good right is life called a fatall debt which we must duely satisfie and be acquit of for our forefathers entred into it first and we are to repay it willingly without grumbling sighing and groaning whensoever the creditour calleth for it unlesse we would be reputed unthankfull and unjust And verily I beleeve that nature seeing the uncertainty and shortnesse of our life would that the end thereof and the prefixed houre of death should be hidden from us for that shee knew it good expedient for us so to be for if it had bene fore-knowen of us some no doubt would have languished and fallen away before with griefe and sorrow dead they would have bene before their death came Consider now the troubles and sorrowes of this life how many cares and crosses it is subject unto certes if wee went about to reckon and number them wee would condemne it as most unhappie yea we would verifie and approove that strong opinion which some have held That it were farre better for a man to die than to live and therefore said the Poet Simonides Full feeble is all humane puissance Vaine is our care and painfull vigilance Mans life is even a short passage Paine upon paine is his arrivage And then comes death that spareth none So fierce so cruell without pardone Over our heads it doth depend And threats alike those that doe spend Their yeeres in vertue and goodnesse As in all sinne and wickednesse Likewise Pindarus For blessing one which men obtaine The gods ordaine them curses twaine And those they can not wisely beare Fooles as they be and will not heare Or thus They can not reach to life immortall Nor yet endure that which is mortall And Sophocles Of mortall men when one is dead Doth thine heart groane and eie teares shead Not knowing once what future gaine May come to him devoid of paine As for Euripides thus he saith In all thy knowledge canst thou find The true condition of mankinde I thinke well No For whence should come Such knowledge deepe to all or some Give eare and thou shalt learne of me The skill thereof in veritie All men ordain'd are once to die The debt is due and paied must be But no man know's if morow next Unto his daies shall be annext And whither fortune bend's her way Who can fore-see and justly say If it be so then that the condition of mans life is such indeed as these great clearks have delivered and described unto us is it not more reason to repute them blessed and happy who are freed from that servitude which they were subject to therein than to deplore and lament their estate as the most part of men doe through follie and ignorance Wise Socrates said that death resembled for all the world either a most deepe and sound sleepe or a voiage farre remote into forraine parts in which a man is long absent from his native countrey or else thirdly an utter abolition and finall dissolution both of soule and bodie Now take which of these three you will according to him there is no harme at all in death for thus he discoursed through them well and beginning at the first in this wise he reasoneth If death quoth he be a kinde of sleepe and those that sleepe feele no ill we must needs confesse likewise that the dead have no sense at all of harme neither is it necessarie to goe in hand to proove that the deepest sleepe is also the sweetest and
and the woorse sort of people are given thereto more than the better also if you goe thorow all barbarous nations you shall not finde those who are most haughtie-minded and magnanimous or cary any generositie of spirit in them such as be the Almans or Gaules addicted hereunto but Aegyptians Syrians Lydians and such other for some of these by report use to go downe into hollow caves within the ground and there hide themselves for many daies together and not so much as see the light of the sunne because forsooth the dead partie whom they mourne for is deprived thereof In which regard Ion the Tragicall Poet having as it should seeme heard of such fooleries bringeth in upon the stage a woman speaking in this wise Come forth am I now at the last Your nourse and childrens governesse Out of deepe caves where some daies past I kept in balefull heavinesse Others there be also of these Barbarians who cut away some parts and dismember themselves slit their owne noses crop their eares misuse disfigure the rest of their bodies thinking to gratifie the dead in doing thus if they seeme to exceed all measure that moderation which is according to nature There are besides who reply upon us and say That they thinke we ought not to waile and lament for every kind of death but onely in regard of those that die before their time for that they have not as yet tasted of those things which are esteemed blessings in this life to wit the joies of marriage the benefit of literature and learning the perfection of yeeres the management of common weale honors and dignities for these be the points that they stand upon and grieve most who lose their friends or children by untimely death for that they be disappointed and frustrate of their hopes before the time ignorant altogether that this hastie and overspeedie death in regard of humane nature differeth nothing at all from others for like as in the returne to our common native countrey which is necessarily imposed upon al and from which no man is exempted some march before others follow after and all at length meet at one and the same place even so in traveling this journey of fatall destinie those that arrive late thither gaine no more advantage than they who are thither come betime now if any untimely or hastie death were naught simply that of little babes and infants that sucke the brest and cannot speake or rather such as be newly borne were woorst and yet their death we beare verie well and patiently whereas we take their departure more heavily and to the heart who are growen to some good yeeres and all through the vanitie of our foolish hopes whereby we imagine and promise to our selves assuredly that those who have proceeded thus farre be past the woorst and are like to continue thus in a good and certaine estate If then the prefixed terme of mans life were the end of twentie yeeres certes him that came to be sifteene yeeres old we would not judge unripe for death but thinke that he had attained to a competent age and as for him who had accomplished the full time of twentie yeeres or approched neere thereto we would account him absolute happy as having performed a most blessed and perfect life but if the course of our life reached out to two hundred yeeres he who chanced to die at one hundred yeeres end would be thought by us to have died too soone and no doubt his untimely death we would bewaile and lament By these reasons therefore and those which heeretofore we have alledged it is apparent that even the death which we call untimely soone admitteth consolation and a man may beare it patiently for this is certaine that Troilus would have wept lesse yea even Priamus himselfe shed fewer teares in case he had died sooner at what time as the kingdome of Troy flourished or whiles himselfe was in that wealthy estate for which he lamented so much which a man may evidently gather by the words which he gave to his sonne Hector when he admonished and exhorted him to retire from the combat which he had with Achilles in these verses Returne my sonne within these wals that thou from death maist save The Trojan men and women both let not Achilles have Of thee that honour as thy life so sweet to take away By victorie in single fight and hast thy dying day Have pittie yet my sonne of me thy wofull aged sire Ere that my wits and senses faile whom Jupiter inire Will else one day at th' end of this my old and wretched yeeres Consume with miserable death out-worne and spent with teeres As having many objects seene of sorrow and hearts griefe My sonnes cut short by edge of sword who should be my reliefe My daughters trail'd by haire of head and ravisht in my sight My pallace rac'd their chambers sackt wherein I tooke delight And sucking babes from mothers brests pluckt and their braines dasht out Against the stones of pav'ment hard lie sprawling all about When enemie with sword in hand in heat of bloudy heart Shall havocke make and then my selfe at last must play my part Whom when some one by dint of sword or launce of dart from farre Hath quite bereft of vitall breath the hungry dogs shall arre About my corps and at my gates hale it and drag along Gnawing the flesh of hoarie head and grisled chin among Mangling besides the privie parts of me a man so old Unkindly slaine a spectacle most piteous to behold Thus spake the aged father tho and pluckt from head above His haires milke-white but all these words did Hector nothing move Seeing then so many examples of this matter presented unto your eies you are to thinke and consider with your selfe that death doth deliver and preserve many men from great greevous calamities into which without all doubt they should have fallen if they had lived longer But for to avoid prolixitie I will omit the rest my selfe with those that are related already as being sufficient to proove shew that we ought not to breake out beside nature and beyond measure into vaine sorrowes and needlesse lamentations which bewray nothing else but base and seeble minds Crantor the philosopher was wont to say That to suffer adversitie causelesse was no small easement to all sinister accidents of fortune but I would rather say That innocencie is the greatest and most soveraigne medicine to take away the sense of all dolour in adversitie moreover the love and affection that we beare unto one who is departed consisteth not in afflicting and punishing our selves but in doing good unto him so beloved of us now the profit and pleasure that we are able to performe for them who are gone out of this world is the honour that we give unto them by celebrating their good memorials for no good man deserveth to be mourned and bewailed but rather to be celebrated with praise and
particular propertie that gave an edge thereto and caused me to love her above the rest and that was a speciall grace that she had to make joy and pleasure and the same without any mixture at all of curstnesse or forwardnesse and nothing given to whining and complaint for she was of a woonderfull kinde and gentle nature loving she was againe to those that loved her and marvellous desirous to gratifie and pleasure others in which regards she both delighted me and also yeelded no small testimonie of rare debonairitie that nature had endued her withall for shee would make pretie meanes to her nourse and seeme as it were to intreat her to give the brest or pap not onely to other infants like her selfe her play feeres but also to little babies and puppets and such like gauds as little ones take joy in and wherewith they use to play as if upon a singular courtesie and humanitie shee could sinde in her heart to communicate and distribute from her owne table even the best things that shee had among them that did her any pleasure But I see no reason sweet wife why these lovely qualities and such like wherein we tooke contentment and joy in her life time should disquiet and troubles us now after her death when we either thinke or make relation of them and I feare againe lest by our dolour and griefe we abandon and put cleane away all the remembrance thereof like as Clymene desired to do when she said I hate the bow so light of Cornel tree All exercise abroad farewell for me as avoiding alwaies and trembling at the remembrance and commemoration of her sonne which did no other good but renew her griefe and dolour for naturally we seeke to flee all that troubleth and offendeth us We ought therefore so to demeane our selves that as whiles she lived we had nothing in the world more sweet to embrace more pleasant to see or delectable to heare than our daughter so the cogitation of her may still abide and live with us all our life time having by many degrees our joy multiplied more than our heavinesse augmented if it be meet and fit that the reasons and arguments which wee have often times delivered to others should profit us when time and occasion requireth and not lie still and idle for any good wee have by them nor challenge and accuse us for that in stead of joies past we bring upon our selves many moregriefs by farre They that have come unto us report thus much of you and that with great admiration of your vertue that you never put on mourning weed nor so much as changed your robe that by no meanes you could be brought to disfigure your selfe or any of your waiting maidens and women about you nor offer any outrage or injurie to them in this behalfe neither did you set out her funerals with any sumptuous panegyricall pompe as if it had bene some solemne feast but performed every thing soberly and civilly after a still maner accompained onely with our kinsefolke and friends But my selfe verily made no great woonder that you who never tooke pride and pleasure to be seene either in theater or in publike procession but rather alwaies esteemed all such magnificence so vaine and sumptuositie superfluous even in those things that tended to delight have observed the most safe way of plainnesse and simplicitie in these occasions of sorrow and sadnesse For a vertuous and chaste matrone ought not onely to keepe herselfe pure and inviolate in Bacchanall feasts but also to thinke thus with herselfe that the turbulent stormes of sorrow and passionate motions of anguish had no lesse need of continencie to resist and withstand not the naturall love and affection of mothers to their children as many thinke but the intemperance of the mind For we allow and graunt unto this naturall kindnesse a certaine affection to bewaile to reverence to wish for to long after and to beare in minde those that are departed but the excessive and insatiable desire of lamentations which forceth men and women to loud out-cries to knocke beat and mangle their owne bodies is no lesse unseemely and shamefull than incontinence in pleasures howbeit it seemeth by good right to deserve excuse and pardon for that in this undecencie there is griefe and bitternesse of sorrow adjoined where as in the other pleasure and delight for what is more absurd and sencelesse than to seeme for to take away excesse of laughter and mirch but contrariwise to give head unto streames of teares which proceed from one fountain and to suffer folke to give themselves over to weeping and lementation as much as they will as also that which some use to doe namely to chide and rebuke their wives for some sweet perfumes odoriferous pomanders or purple garments which they are desirous to have and in the meane while permit them to tear their haire in time of mourning to shave their heads to put on blacke to sit unseemely upon the bare ground or in ashes and in most painfull maner to crie out upon God and man yea and that which of all others is woorst when their wives chastise excessively or punish unjustly their servants to come betweene and staie their hands but when they rigorously and cruelly torment themselves to let them alone and neglect them in those crosse accidents which contrariwise had need of facilitie and humanitie But betweene us twaine sweet heart there was never any need of such fraie or combat and I suppose there will never be For to speake of that frugalitie which is seene in plaine and simple apparell or of sobrietie in ordinary diet and tending of the bodie never was there any philosopher yet conversing with us in our house whom you put not downe and strucke into an extraordinarie amaze nor so much as a citizen whom you caused not to admire as a strange and woonderfull sight whether it were in publicke sacrifices or in frequent theaters and solemne processions your rare simplicitie semblably heeretofore you shewed great constancie upon the like conflict and accident at the death of your eldest sonne and againe when that gentle and beautifull Charon departed from us untimely in the prime of his yeeres and I remember very well that certaine strangers who journeied with me along from the sea side at what time as word was brought of my sonnes death came home with others to my house who seeing all things there setled nothing out of order but all silent and quiet as they themselves afterward made report began to thinke that the said newes was false and no such calamitie had hapned so wisely had you composed ali matters within house when as iwis there was good occasion given that might have excused some disorder and confusion and yet this sonne you were nurse unto your selfe and gave it suck at your owne pappe yea and endured the painfull incision of your brest by reason of a cancerous hard tumour that came by a contusian Oh
all the publicke feasts and generall astemblies of the Greeks of purpose to make proclamation by sound of trumpet That whosoever hee was kinseman or friend of Aesope that would require satisfaction for his death should come foorth and exact what penaltie he would desire and thus they ceased not continually to call upon them untill at length and namely in the third generation after there presented himselfe a certeine Samian named Idmon who was nothing at all of kin to Aesope but onely one of their posteritie who at the first had bought him for a slave in open market within the isle of Samos and the Delphians having in some measure made satisfaction and recompense unto him were immediatly delivered from their calamities and it is said that from that time forward the execution of sacrilegious persons was translated from the foresaid rocke olde unto the cliffe of Nauplia And verily even those who of all others most admire Alexander the Great celebrate his memorial of which nūber we also confesse our selves to be can in no wise approve that which he did unto the Branchides when he rased their citie to the very ground put all the inhabitants thereof to the sword without respect either of age or of sex for that their ancestours in olde time had betraied and delivered up by treason the temple of Miletum And Agathocles the tyrant of Syracusa who laughed and scoffed at the men of Corphu for when they demanded of him the occasion why hee forraied their isle made them this answere Because quoth hee your forefathers in times past received and enterteined Ulysses Semblably when the islanders of Ithaca made complaint unto him of his souldiers for driving away their sheepe Why quoth he your king when he came one time into our island not onely tooke away our sheepe but also put out the eie even of our shepheard Thinke you not then that Apollo dealt more absurdly and unjustly than all these in destroying the Pheneotes at this day in stopping up the mouth of that bottomlesse pit that was wont to receive and soake up all the waters which now doe overflow their whole countrey because that a thousand yeeres agoe by report Hercules having taken away from the Delphians that sacred trefeet from which the oracles were delivered brought the same to the citie Pheneum And as for the Sybarites he answered them directly That their miseries should then cease when they had appeased the ire of Juno Leucadia by three sundry mortalities Certes long agoe it is not since that the Locrians desisted and gave over sending every yeere their daughters virgins unto Trote Who there went bare-foot and did serve all day from morne to night In habit of poore wretched slaves in no apparell dight No coife no caule nor honest veile were they allow'd to weare In decent Wise for womanhood though aged now they were Resembling such as never rest but Pallas temple sweepe And sacred altar dayly cleanse where they do alway keepe and all for the lascivious wantonnesse and incontinence of Ajax How can this be either just or reasonable considering that we blame the very Thracians for that as the report goes they use still even at this day to beat their wives in revenge of Orpheus death Neither do we commend the barbarous people inhabiting along the river Po who as it is said do yet mourne and weare blacke for Phaeton his fall Yet in my conceit it is a thing rather sottish and ridiculous that whereas the men who lived in Phaeton his time made no regard of his ruine those that came sive yea and ten ages after his wofull calamitie should begin to change their raiment for his sake and bewaile his death for surely herein there is nothing at all to be noted but meere folly no harme no danger or absurditie otherwise doth it conteine But what reason is it that the wrath and judgement of the gods hidden upon a sudden at the very time of some hainous fact committed as the propertie is of some rivers should breake out and shew it selfe afterwards upon others yea and end with some extreame calamities He had no sooner paused awhile and staied the current of his speech but I doubting whereto his words would tend and fearing lest he should proceed to utter more absurdities and greater follies presently made this replie upon him And thinke you sir indeed that all is true that you have said What if all quoth he be not true but some part thereof onely thinke you not yet that the same difficultie in the question still remaineth Even so peradventure quoth I it fareth with those who are in an extreame burning fever who whether they have more or lesse clothes upon them feele evermore within them the same excessive heat of the ague yet for to comfort and refresh them a little and to give them some ease it is thought good to diminish their clothes and take off some of them But if you are not so disposed let it alone you may do your pleasure howbeit this one thing I will say unto you that the most part of these examples resemble fables and fictions devised for pleasure Call to mind therefore and remembrance the feast celebrated of late in their honour who sometime received the gods into their houses and gave them intertainment also that beautifull honorable portion set by apart which by the voice of an herald was published expresly to be for the posterity descended from Pindarus and record with your selfe how honorable and pleasant a thing this seemeth unto you And who is there quoth he that would not take pleasure to see this preeminence and preference of honour so naturall so plaine and so auncient after the maner of the old Greeks unlesse he be such an one as according to the same Pindarus Whose heart all black of metall forg'd twis And by cold flame made stiffe and hardened is I omit quoth I to speake of the like solemne commendation published in Sparta which ensued ordinarily after the Lesbian song or canticle in the honor and memoriall of that auncient Terpander for it seemeth that there is the same reason of them both But you who are of the race of Opheltes and thinke your selfe woorthy to be preferred before all others not Baeotians onely but Phocaeans also and that in regard of your stock-father Daiphantus have assisted and seconded me when I maintained before the Lycormians and Satilaians who claimed the priviledge and honor of wearing coronets due by our lawes and statutes unto the progenie of Hercules That such dignities and prerogatives ought inviolably to be preserved and kept for those indeed who descend in right line from Hercules in regard of his beneficiall demerites which in times past he heaped upon the Greeks and yet during his life was not thought woorthy of reward and recompence You have quoth he revived the memorie of a most pleasant question to be debated and the same marvelous well beseeming the profession of
commandement or any teaching which is as much to say as without tillage and sowing it bringeth forth and nourisheth that vertue which is meet and convenient for every one ULYSSES And what vertue is that my good friend Gryllus whereof beasts be capable GRYLLUS Nay what vertue are they not capable of yea and more than the wisest man that is But first consider we if you please valour and fortitude whereupon you beare your selfe and vaunt so highly neither are you abashed and hide your selfe for feare but are very well pleased when as men surname you Hardie Bolde and a Winner of cities whereas you have most wicked wretch that you are circumvented and deceived men who know no other way of making war but that which is plaine and generous and who were altogether unskilfull of fraud guile and leasing by your wily shifts and subtill pranks attributing the name of vertue unto cunning casts the which in deed knoweth not what deceit and fraud meaneth But you see the combats of beasts aswell against men as when they fight one against another how they are performed without any craftinesse or sleight onely by plaine hardinesse and cleane strength and as it were upon a native magnanimitie they defend themselves and be revenged of their enemies and neither by enforcement of lawes nor for feare to be judicially reprooved and punished for cowardise but onely through instinct of nature avoiding the shame and disgrace to be conquered they endure and holde out fight to the very extremitie and all to keepe themselves invincible for say they be in body the weaker yet they yeeld not for all that nor are faint-hearted and give over but chuse to die in fight and many of them there be whose courage and generositie even when they are readie to die being retired into some one corner of their bodie and there gathering it selfe resisteth the killer it leapeth and fretteth still untill such time as like a flame of fire it be quenched and put out once for all they can not skill of praying and intreating their enemie they crave no pardon and mercy and it were strange in any of them to confesse that they are overcome neither was it ever seene that a lion became a slave unto a lion or one horse unto another in regard of fortitude like as one man to another contenting himselfe and willingly embracing servitude as next cousin and a surname appropriate unto cowardise And as for those beasts which men have surprised and caught by snares traps subtill sleights and devices of engins such if they be come to their growth and perfect age reject all food refuse nourishment yea and endure thirst to such extremitie that they chuse to die and seeke to procure their owne death rather than to live in servitude but to their yoong ones and whelps which for their tender age be tractable pliable and easie to be led which way one will they offer so many deceitfull baits to entice and allure them with their sweetnesse that they have no sooner tasted thereof but they become enchanted and bewitched therewith for these pleasures and this delicate life contrary to their nature in tract of time causeth them to be soft and weake receiving that degeneration as it were and effaeminate habit of their courage which folke call tamenesse and in deed but basenesse and defect of their naturall generositie whereby it appeareth that beasts by nature are bred and passing well disposed to be audacious and hardie whereas contrariwise it is not kindly for men to be so much as bolde of speech and resolute in speaking their mindes And this you may good Ulysses learne and know especially by this one argument for in all brute beasts nature swaieth indifferently and equally of either side as touching courage and boldnesse neither is the female in that point inferior to the male whether it be in susteining paine and travell for getting of their living or in fight for defence of their little ones And I am sure you heard of a certeine Cromyonian swine what foule worke she made being a beast of the faemale sex for Theseus how she troubled him as also of that monstrous Sphinx which kept upon the rocke Phicion and held in awe all that tract underneath and about it for surely all her craft and subtilty in devising ridles and proposing darke questions had booted her nothing in case she had not beene withall of greater force and courage than all the Cadmeians In the very same quarter was by report the fox of Telmesus a wily and craftie beast And it is given out that neere unto the said place was also the fell dragon which fought in single fight hand to hand with Apollo for the Seignorie of the oracle at Delphi And even your great king Agamemnon tooke that brave mare Aethe as a gift of an inhabitant of Sycion for his dispensation and immunity that he might not be prest to the warres wherein he did well and wisely in mine opininion to preferre a good and couragious beast before a coward and dastardly man and you your own selfe Ulysses have seene many times lionesses and she libbards how they give no place at all to their males in courage and hardinesse as your lady Penelope doth who gives you leave to be abroad in warfarre whiles she sits at home close by the herth and by the fire side and dares not doe so much as the very swallowes in repelling those back who come to destroy her and her house for all she is a Laconian woman borne What should I tell you of the Carian or Maeonian women for by this that hath beene said already it is plaine and evident that men naturally are not endued with prowesse for if they were then should women likewise have their part with them in vertue and valour And thereupon I inferre and conclude that you and such as you are exerercise a kind of valiance I must needs say which is not voluntarie nor naturall but constreined by force of lawes subject and servile to I wot not what customes reprehensions and you mediate I say and practise for vain-glorious opinion fortitude gaily set out with trim words you sustaine travels and perils not for that you set light by them nor for any hardinesse and confidence in your selves but because you are afraid lest others should goe before you and be esteemed greater than you And like as heere among your mates at sea he that first riseth to his businesse of rowing laieth hand and seizeth upon the lightest oare that he can meet with doth it not for that he despiseth it but because he avoideth and is affraid to handle one that is heavier and he that endureth the knocke of a baston or cudgel because he would not receive any wound by the sword as also he that resisteth an enemie for to avoid some ignominous infamie of death is not to be said valiant in respect of the one but coward in regard of the other even so
passe the time away he thought with himselfe to challenge the god whose servant he was to play at dice with him upon these conditions That if himselfe woon the game Hercules should be a meanes for him of some good lucke and happy fortune but in case he lost the game he should provide for Hercules a good supper and withall a pretie wench and a faire to be his bed fellow these conditions being agreed upon and set downe he cast the dice one chance for himselfe and another for the god but his hap was to be the loser whereupon minding to stand unto his challenge and to accomplish that which he had promised he prepared a rich supper for Hercules his god and withall sent for this Acca Larentia a professed courtisan and common harlot whom he feasted also with him and after supper bestowed her in a bed within the very temple shut the doores fast upon and so went his way Now the tale goes forsooth that in the night Hercules companied with her not after the maner of men but charged her that the next morning betimes she should go into the market place and looke what man she first met withall him she should enterteine in all kindnesse and make her friend especially Then Larentia gat up betimes in the morning accordingly and chanced to encounter a certeine rich man and a stale bacheler who was now past his middle age and his name was Taruntius with him she became so familiarly acquainted that so long as he lived she had the command of his whole house and at his death was by his last will and testament instituted inheritresse of all that he had This Larentia likewise afterward departed this life and left all her riches unto the citie of Rome whereupon this honour abovesaid was done unto her 36 What is the cause that they name one gate of the citie Fenestra which is as much to say as window neere unto which adjoineth the bed-chamber of Fortune IS it for that king 〈◊〉 a most fortunate prince was thought named to lie with Fortune who was woont to come unto him by the window or is this but a devised tale But in trueth after that king Tarquinius Priscus was deceased his wife Tanaquillis being a wise ladie and endued with a roiall mind putting forth her head and bending forward her bodie out of her chamber window made a speech unto the people perswading them to elect Servius for their king And this is the reason that afterwards the place reteined this name Fenestra 37 What is the reason that of all those things which be dedicated and 〈◊〉 to the gods the custome is at Rome that onely the spoiles of enemies conquered in the warres are neglected and suffered to run to decay in processe of time neither is there any reverence done unto them nor repaired be they at any time when they wax olde WHether is it because they supposing their glory to fade and passe away together with these first spoiles seeke evermore new meanes to winne some fresh marks and monuments of their vertue and to leave them same behinde them Or rather for that seeing time doth waste and consume these signes and tokens of the enmity which they had with their enemies it were an odious thing for them and very invidious if they should refresh and renew the remembrance thereof for even those among the Greeks who first erected their trophes or pillars of brasse and stone were not commended for so doing 38 What is the reason that Quintus Metellus the high priest and reputed be sides a wise man and a politike for bad to observe 〈◊〉 or to take presages by flight of birds after the moneth Sextilis now called August IS it for that as we are woont to attend upon such observations about noone or in the beginning of the day at the entrance also and toward the middle of the moneth but we take heed and beware of the daies declination as inauspicate and unmeet for such purposes even so Metellus supposed that the time after eight moneths was as it were the evening of the yeere and the latter end of it declining now and wearing toward an end Or haply because we are to make use of these birds and to observe their flight for presage whiles they are entire perfect and nothing defective such as they are before Summer time But about Autumne some of them moult grow to be sickly and weake others are over young and too small and some againe appeare not at all but like passengers are gone at such a time into another countrey 39 What is the cause that it was not lawfull for them who were not prest soldiors by oth and enrolled although upon some other occasions they conversed in the campe to strike or wound an enemie And verely Cato himselfe the elder of that name signified thus much in a letter missive which he wrote unto his sonne wherein he straitly charged him that if he had accomplished the full time of his service and that his captain had given him his conge and discharge he should immediatly returne or in case he had leifer stay still in the campe that he should obtaine of his captaine permission and licence to hurt and kill his enemie IS it because there is nothing else but necessitie alone doeth warrantize the killing of a man and he who unlawfully and without expresse commaundement of a superiour unconstrained doth it is a 〈◊〉 homicide and manslaier And therefore Cyrus commended Chrysantas for that being upon the verie point of killing his enemie as having lifted up his cemiter for to give him a deadly wound presently upon the sound of the retreat by the trumpet let the man go and would not smite him as if he had beene forbidden so to do Or may it not be for that he who presenteth himselfe to fight with his enemie in case he shrink and make not good his ground ought not to go away cleere withal but to be held faulty and to suffer punishment for he doth nothing so good service that hath either killed our wounan enemie as harme and domage who reculeth backe or flieth away now he who is discharged from warfare and hath leave to depart is no more obliged and bound to militarie lawes but he that hath demaunded permission to do that service which sworne and enrolled souldiers performe putteth himselfe againe under the subjection of the law and his owne captaine 40 How is it that the priest of Jupiter is not permitted to annoint himselfe abroad in the open aire IS it for that in old time it was not held honest and lawfull for children to do off their clothes before their fathers nor the sonne in law in the presence of his wives father neither used they the stouph or 〈◊〉 together now is Jupiter reputed the priests or Flamines father and that which is done in the open aire seemeth especially to be in the verie eie and sight of Jupiter Or rather 〈◊〉 as it
witnesseth Aeschylus 11 Who be they that are named Aposphendoneti IN times past the Eretrians held the Island Corcyra untill Charicrates arrived there with a fleet from Corinth and vanquished them whereupon the Eretrians tooke sea againe and returned toward their naturall countrey whereof their fellow-citizens being advertised such I say as stirred not but remained quiet repelled them and kept them off from landing upon their ground by charging them with shot from slings Now when they saw they could not win them by any faire language nor yet compel them by force of armes being as they were inexorable and besides many more than they in number they made saile to the coasts of Thracia where they possessed themselves of a place wherein they report Methon one of the predecessors and progenitors of 〈◊〉 sometime dwelt and there having built a citie they named it Methone but themselves were surnamed Aposphendoneti which is as much to say as repelled and driven backe by slings 12 What is that which the Delphians call Charila THe citizens of Delphos do celebrate continually three Enneaterides that is to say feasts celebrated every ninth yeere one after another successively Of which the first they name Septerion the second Herois and the third Charila As touching the first it seemeth to be a memorial representing the fight or combat that Phoebus had against Python and his flight after the conflict and pursuit after him into the valley of Tempe For as some do report he fled by occasion of a certaine manslaughter and murder that he had committed for which he sought to be purged others say that when Python was wounded and fled by the way which we call Holy Phoebus made hot pursuit after him insomuch as he went within a little of overtaking him and finding him at the point of death for at his first comming he found that he was newly dead of the wounds which he had received in the foresaid fight also that he was enterred and buried by his sonne who as they say was named Aix this novenarie feast therefore called Septerion is a representation of this historie or else of some other like unto it The second named Herois containeth I wot not what hidden ceremonies and fabulous secrets which the professed priests in the divine service of Bacchus called Thyades know well enough but by such things as are openly done and practised a man may conjecture that it should be a certaine exaltation or assumption of Semele up into heaven Moreover as concerning Charila there goeth such a tale as this It fortuned upon a time that after much drougth there followed great famine in the citie of Delphos insomuch as all the inhabitants came with their wives and children to the court gates crying out unto their king for the extreame hunger that they endured The king thereupon caused to be distributed among the better sort of them a dole of meale and certaine pulse for that he had not sufficient to give indifferently to them all and when there came a little yong wench a siely orphane fatherlesse and motherlesse who instantly besought him to give her also some reliefe the king smote her with his shoe and flung it at her face The girle poore though she was forlorne and destitute of all worldly succour howbeit carying no base mind with her but of a noble spirit departed from his presence and made no more a doe but undid her girdle from her wast and hanged her selfe therewith Well the famine daily encreased more and more and diseases grew thereupon by occasion whereof the king went in person to the Oracle of Apollo supposing to finde there some meede and remedie unto whom Pythia the prophetesse made this answere That the ghost of Charila should be appeased and pacified who had died a voluntarie death So after long search and diligent enquirie hardly found in the end it was that the young maiden whom he had so beaten with his shoe was named Charila whereupon they offered a certaine sacrifice mixed with expiatorie oblations which they celebrate and performe from nine yeers to nine even to this day For at this solemnity the king sitting in his chaire dealeth certaine meale and pulse among all commers as well strangers as citizens and the image of this Charila is thither brought resembling a young girle now after that everie one hath received part of the dole the king beateth the said image about the eares with his shoe and the chiefe governesse of the religious women called Thyades taketh up the image and carieth it into a certaine place ful of deepe caves where after they have hung an halter about the necke of it they enterre it under the ground in that verie place where they buried the corps of Charila when she had strangled her selfe 21 What is the meaning of that which they call among the Aeneians Begged-flesh THE Aeneians in times past had many transmigrations from place to place for first they inhabited the countrey about the Plaine called Dotion out of which they were driven by the Lapithae and went to the Aethicae and from thence into a quarter of the province Molossis called Arava which they held and thereof called they were Paravae After all this they seized the citie Cirrha wherein after that they had stoned to death their king Onoclus by warrant and commandement from Apollo they went downe into that tract that lieth along by the river Inachus a countrey inhabited then by the Inachiens and Achaeans Now they had the answere of an oracle on both sides to wit the Inachiens and Achaeans that if they yeelded and gave away part of their countrey they should lose all and the Aeneians that if they could get once any thing at their hands with their good wils they should for ever possesse and hold all Things standing in these tearmes there was a notable personage among the Aeneians named Temon who putting on ragged clothes and taking a wallet about his necke disguised himselfe like unto a begger and in this habite went to the Inachiens to crave their almes The king of the Inachiens scorned and laughed at him and by way of disdaine and mockerie tooke up a clod of earth and gave it him the other tooke it right willingly and put it up into his budget but he made no semblance neither was he seene to embrace this gift and to joy therein but went his way immediately without begging any thing else as being verie well content with that which he had gotten already The elders of the people woondring hereat called to mind the said oracle and presenting themselves before the king advertised him not to neglect this occurrent nor to let this man thus to escape out of his hands But Temon having an inckling of their desseigne made haste and fled apace insomuch as he saved himselfe by the meanes of a great sacrifice even of an hundred oxen which he vowed unto Apollo This done both kings to wit of the Inachiens and the Aeneians sent
which begin three tragoedies of Euripides 1 King Danaus who fiftie daughters had 2 Pelops the sonne of Tantalus when he to Pisa came 3 Cadmus whilom the citie Sidon left He lived 98 yeeres or as some say a full hundred could not endure for to see Greece fower times brought into servitude the yeere before he died or as some write fower yeeres before he wrote his Panathenaick oration as for his Panegyrik oration he was in penning it tenne yeeres and by the report of some fifteene which he is thought to have translated and borrowed out of Gorgias the Leontine and Lysias and the oration concerning the counterchange of goods he wrote when he was fourescore yeeres old twaine but his Philippike oration he set downe a little before his death when he was farre stepped in yeeres he adopted for his sonne Aphareus the yoongest of the three children of Plathane his wife the daughter of Hippias the oratour and professed Rhetorician He was of good wealth as well for that he called duely for money of his scholars as also because he received of Nicocles king of Cypres who was the sonne of Euagoras the summe of twenty talents of silver for one oration which hee dedicated unto him by occasion of this riches he became envied and was thrice chosen and enjoined to be the captaine of a galley and to defray the charges thereof for the two first times he feigning himselfe to be sicke was excused by the meanes of his sonne but at the third time he rose up and tooke the charge wherein he spent no small summe of money There was a father who talking with him about his sonne whom he kept at schoole said That he sent with him no other to be his guide and governour but a slave of his owne unto whom Isocrates answered Goe your waies then for one slave you shall have twaine Hee entred into contention for the prize at the solemne games which queene Artemisia exhibited at the funerals and tombe of her husband Mausolus but this enchomiasticall oration of his which he made in the praise of him is not extant another oration he penned in the praise of Helena as also a third in the commendation of the counsell Areopagus Some write that he died by absteining nine daies together from all meat others report but fower even at the time that the publike obsequies were solemnized for them who lost their lives in the battell at Chaeronea His adopted sonne Aphareus composed likewise certeine orations enterred hee was together with all his linage and those of his bloud neere unto a place called Cynosarges upon a banke or knap of a little hill on the left hand where were bestowed the sonne and father Theodorus their mother also and her sister Anaco aunt unto the oratour his adopted sonne likewise Aphareus together with his cousen germain Socrates sonne to the a foresaid aunt Anaco Isocrates mothers sister his brother Theodorus who bare the name of his father his nephewes or children of his adopted sonne Aphareus and his naturall Theodorus moreover his wife Plathane mother to his adopted sonne Aphareus upon all these bodies there were six tables or tombs erected of stone which are not to be seene as this day but there stood upon the tombe of Isocrates himselfe a mightie great ramme engraven to the height of thirtie cubits upon which there was a syren or mere-maid seven cubits high to signifie under a figure his milde nature and eloquent stile there was besides neere unto him a table conteining certaine poets and his owne schole-masters among whom was Gorgias looking upon an astrologicall sphaere and Isocrates himselfe standing close unto him furthermore there is erected a brasen image of his in Eleusin before the entrie of the gallery Stoa which Timotheus the sonne of Caron caused to be made bearing this epi gram or inscription Timotheus upon a loving minde And for to honour mutuall kindnesses This image of Isocrates his friende Erected hath unto the goddesses This statue was the handi-worke of Leochares There goe under his name threescore orations of which five and twentie are his indeed according to the judgement of Dionysius but as Cecilius saith eight and twentie all the rest are falsly attributed unto him So farre was he off from ostentation and so little regard had hee to put foorth himselfe and shew his sufficiencie that when upon a time there came three unto him of purpose to heare him declame and discourse he kept two of them with him and the third he sent away willing him to returne the next morrow For now quoth he I have a full theater in mine auditorie He was wont to say also unto his scholars and familiars That himselfe taught his art for ten pounds of silver but hee would give unto him that could put into him audacity and teach him good utterance ten thousand When one demanded of him it was possible that he should make other men sufficient orators seeing himselfe was nothing eloquent Why not quoth he seeing that whet-stones which can not cut at all make iron and steele sharpe enough and able to cut Some say that he composed certeine books as touching the art of rhetorick but others are of opinion that it was not by any method but exercise onely that he made his scholars good oratours this is certeine that he never demanded any mony of naturall citizens borne for their teaching His maner was to bid his scholars to be present at the great assemblies of the citie and to relate unto him what they heard there spoken and delivered He was wonderfull heavy and sorrowfull out of measure for the death of Socrates so as the morrow after he mourned put on blacke for him Againe unto one who asked him what was Rhetorick he answered It is the art of making great matters of small small things of great Being invited one day to Nicocreon the tyrant of Cypres as he sat at the table those that were present requested him to discourse of some theame but he answered thus For such matters wherein I have skill the time will not now serve and in those things that sit the time I am nothing skilfull Seeing upon a time Sophocles the tragicall poet following wantonly and hunting with his eie a yoong faire boy he said O Sophocles an honest man ought to conteine not his hands onely but his eies also When Ephorus of Cunes went from his schoole non proficiens and able to doe nothing by reason whereof his father Demophilus sent him againe with a second salary or minervall Isocrates smiled thereat and merily called him Diphoros that is to say bringing his money twice so hee tooke great paines with the man and would himselfe prompt him and give him matter and invention for his declamatorie exercise Inclined he was and naturally given unto the pleasures of wanton love in regard whereof he used to lie upon a thinne and hard short mattresse and to have the pillow and bolster under his
PROPOSED UNTO the people of Athens DEmochares the sonne of Laches of the burrough Leucon demandeth for Demosthenes the sonne of Demosthenes of the burrough of Paeania a statue of brasse to be set up in the market place or common hal of Athens also allowance of diet in the palace Prytanaeum the first place or seat in al honorable assemblies for himselfe the eldest of his house in every descent for ever for that he the said Demosthenes hath alwaies bene a bene factour to the citie given counsell unto the people of Athens in many of their honorable affaires to their behoose for that he hath at all times exposed his goods to the service of the common-weale namely of his liberall and bountifull minde contributed eight talents of silver and mainteined one galley of warre at what time the people freed delivered the isle Eubaea another when captaine Cephisodorus set out his voiage into Hellespont as also a third when Chares and Phocion were sent as captaines to Byzantium by the people Item for that with his owne money he raunsomed and redeemed many citizens taken prisoners captives in Pydne Methone Olynthus by king Philip. Item for that he defraied at his own proper cost charges the publick plaies daunces when the tribe of the Pandionides failed to furnish the officers wardens appointed thereto Item for that he armed many poore citizens who had not wherewith to set thēselves forth to the warres Item for that being chosen by the people one of the Aediles or Commissaries for repairing the citie walles he laid out of his owne purse to the value of three talents of silver over and besides ten thousand drachms which of his owne mony he emploied in casting of two trenches about Pyreaeum Item that after the disasterous battell of Chaeronea he gave out of his owne stocke one talent another to buy corne with all in time of a dearth and great famine Item for that by his effectual remonstrances faire perswasions holesome counsels and good demerits he had induced the Thebanes Euboeans Corinthians Megarians Achians Locrians Bizantines and Messenians to enter into a league as well offensive as defensive with the people of Athens Item for that he levied a power of ten thousand footmen well armed and a thousand horsemen over and above the contribution of monies by the people and their allies Item for that being embassadour he had perswaded the associats and confederates of Athens to make a contribution of money to the summe of five hundred talents and above toward the warres Item for that he empeached the Peloponnesians for aiding king Alexander against the Thebanes for which service he parted with his owne silver and went personally in embassage As also in regard of many other good deserts and woorthy exploits by him atchieved in consideration likewise of much wise counsel and advice which he hath given unto the people and of his politicke government mannaging of State affaires wherein he hath carried himselfe as well yea and much better than any in his time for the preservation of the libertie and maintenance of the authoritie of the people Over and besides in that he was banished out of his countrey by certaine seditious usurpers who for the time suppressed the authoritie of the people and finally lost his life in Calauria in the quarrell of the said people and for the love and good will that he alwaies bare affectionately unto the commonalty of Athers there being sent of purpose from Antipater certaine soldiers to apprehend him Notwithstanding which present danger wherin he stood being now in the hands of his enemies yet persisted he firme fast in his heartie affection alwaies unto the people insomuch as he never did any deed nor let fall any word prejudiciall to his countrey or unbeseeming the honour of the people as neere as hee was unto his death Subscribed that verie yeere when Pytharatus was Provost Laches the sonne of Demochares of the borrough Leucon demaundeth in free gift of the Senate and people of Athens for Demochares the sonne of the Laches of the tribe or borrough Leucon one statue of brasse to be erected in the market place also his table and diet in the palace or citie hall Prytanaeum for himselfe and for him that shall be the eldest of his house in everie descent for ever as also the priviledge of presidence of first seat at all solemne sights and publicke plaies for that he hath alwaies beene a benefactour and good counseller unto the people of Athens as having deserved well of the common-weale in these particulars as well in those things which he hath penned proposed and negotiated in his embassage as in the administration of common-weale in that he hath caused the walles of the citie to be built made provision of harnesse armor as well offensive as desensive of fabricks engines of battery of artillery with shot to be discharged out of them in that he hath well fortified the citie during the warres with the Boeotians which continued for the space of foure yeeres for which good service done banished he was and chased out of the citie by the tyrants who oppressed the libertie and authoritie of the people and in that being restored againe and called home by an honourable decree of the said people when Diocles was Provost he was the first man who restrained the administration and mannagement of those who made spare of their owne goods and sent embassages unto Lysimachus in that also hee levied for the good of the common-wealth at one time thirtie talents and at another a hundred talents of silver in that he mooved the people by a bill preferred unto them for to send an embassage to king Ptolemaeus in Aegypt by meanes whereof they that went that voyage brought backe with them fistie talents of silver for the people Item in that being sent embassador to Antipater he received thereby twentie talents of silver which he brought unto the people into the citie of Eleusin where he practised and perswaded with them to receive the same Item in that he suffered banishment because he was a protectour and defender of the popular State never siding nor taking part with any faction of the usurpers nor bearing office or magistracie in common-weale after that the said popular State was put downe and abolished Item in that he onely in his time of all those who medled in the affaires of State never studied nor intended alteration and to reduce his countrey unto any another kind of government but popular Item in that by his politicke counsell and administration he hath put in safetie and securitie all judgements passed all lawes enacted all decrees concluded yea and the goods and substance of all the Athenians finally in that he hath gone about and attempted nothing prejudiciall unto the popular government either in word or deed Lycophron the son of Lycurgus of the borrough or communaltie of Buta hath presented
changing their minde should determine to hurt afflict plague destroy and crush us quite they could not bring us to a woorse state and condition than wherein we are already according as Chrysippus saith That mans life can not be brought to a lower ebbe nor be in woorse plight and case than now it is insomuch as if it had a tongue and voice to speake it would pronounce these words of Hercules Of miseries to say I dare be bold So full I am that more I can not hold And what assertions or sentences may a man possibly finde more contrary and repugnant one against another than those of Chrysippus as touching both gods and men when he saith That the gods are most provident over men and carefull for their best and men notwithstanding are in as wofull state as they may be Certeine Pythagoreans there are who blame him much for that in his booke of Justice he hath written of dunghill cocks that they were made and created profitable for mans use For quoth he they awaken us out of our sleepe and raise us to our worke they hunt kill and devoure scorpions with their fighting they animate us to battell imprinting in our hearts an ardent desire to shew valour and yet eat them we must for feare that there grow upon us more pullaine than we know what otherwise to do withall And so farre foorth mocketh he and scorneth those who finde fault with him for delivering such sentences that he writeth thus in his third booke of the Gods as touching Jupiter the Saviour Creatour and Father of justice law equity and peace And like as cities quoth he and great townes when they be over full of people deduct and send from thence certeine colonies and begin to make warre upon some other nations even so God sendeth the causes that breed plague and mortalitie to which purpose he citeth the testimony of Euripides and other authours who write that the Trojan warre was raised by the gods for to discharge and disburden the world of so great a multitude of men wherewith it was replenished As for all other evident absurdities delivered in these speeches I let passe for my purpose is not to search into all that which they have said or written amisse but onely into their contradictions and contrarieties to themselves But consider I pray you how Chrysippus hath alwaics attributed unto the gods the goodliest names and most plausible termes that can be devised but contrariwise most savage cruell inhumane barbarous and Galatian deeds For such generall mortalities and carnages of men as the Trojan warre first brought and afterwards the Median and Peloponnesiacke warres are nothing like unto colonies that cities send forth to people and inhabit other places unlesse haply one would say That such multitudes of men that die by warre and pestilence know of some cities founded for them in hell and under the ground to be inhabited But Chrysippus maketh God like unto Deiotarus the king of Galatia who having many sonnes and minding to leave his realme and roiall estate unto one of them and no more made away killed all the rest besides him to the end that he being left alone might be great and mightie like as if one should prune and cut away all the branches of a vine that the maine stocke might thrive and prosper the better and yet the cutter of the vine disbrancheth it when the shoots be yoong small and tender and we also take away from a bitch many of her whelps when they be so yoong as that they can not yet see for to spare the damme whereas 〈◊〉 who hath not onely suffered and permitted men to grow unto their perfect age but 〈◊〉 given them himselfe their nativitie and growth punisheth them and plagueth them afterwards devising sundry meanes and preparing many occasions of their death and destruction when as indeed he should rather have not given unto them the causes and principles of their generation and birth Howbeit this is but a small matter in comparison and more grievous is that which I will now say for there are no warres bred among men but by occasion of some notable vice seeing the cause of one is fleshly pleasure of another avarice and of a third ambition and desire of rule And therefore if God be the authour of warres he is by consequence the cause of wickednesse and doth provoke excite and pervert men and yet himselfe in his treatise of judgement yea and his second booke of the Gods writeth that it stands to no sense and reason that God should be the cause of any wicked and dishonest things For like as the lawes are never the cause of breaking and violating the lawes no more are gods of impietie so that there is no likelihood at all that they should move and cause men to commit any foule and dishonest fact Now what can there be more dishonest than to procure and raise some to worke the ruine and perdition of others and yet Chrysippus saith that God ministreth the occasions and beginnings thereof Yea but he contrariwise will one say commendeth Euripides for saying thus If Gods do ought that lewd and filthy is They are no more accounted Gods iwis And againe Soone said that is Mens faults t' excuse Nothing more ready than Gods t' accuse as if forsooth we did any thing els now but compare his words and sentences together that be opposit and meere contrary one unto another And yet this sentence which now is heere commended to wit Soone said that is c. we may alledge against Chrysippus not once nor twice nor thrice but ten thousand times For first in his treatise of Nature having likened the eternity of motion to a drench or potion made confusedly of many herbs and spices troubling and turning all things that be engendred some after one sort and some after another thus he saith Seeing it is so that the government and administration of the universall world proceedeth in this sort necessary it is that according to it we be disposed in that maner as we are whether it be that we are diseased against our owne nature maimed or disinembred Grammarians or Musicians And againe soone after according to this reason we may say the like of our vertue or vice and generally of the knowledge or ignorance of arts as I have already said Also within a little after cutting off all doubt and ambiguity There is no particular thing not the very least that is which can otherwise happen than according to common nature and the reason thereof now that common nature and the reason of it is fatall destinie divine providence and Jupiter there is not one search even as farre as to the Antipodes but he knoweth for this sentence is very rife in their mouthes And as for this verse of Homer And as ech thing thus came to passe The will of Jove fulfilled was he saith that well and rightly he referred all to destiny and the universall nature of
But that which more is they holde that Trueth although it be yet it hath no being nor subsistence but is comprehended onely by intelligence is perceptible and beleeved although it have no jote of effence How can this be salved and saved but that it must surpasse the most monstrous absurdity that is But because it may not be thought that all this smelleth overmuch of the quirks and difficulties in Logicke let us treat of those which are more proper unto Naturall philosophie Forasmuch therefore as Jupiter is the first the mids the last even all in all By him all things begin proceed and have their finiall they themselves give out they of all men especially ought to have reformed rectified redressed and reduced to the best order the common conceptions of men as touching the Gods if haply there had crept into them any errour and perplexed doubt or if not so yet at leastwise to have let every man alone and left them to the opinion which the lawes and customes of the countreys wherein they were borne prescribed unto them as touching religion and divinitie For neither now nor yesterday These deepe conceits of God began Time out of 〈◊〉 they have beene ay But no man knowes where how nor whan But these Stoicks having begunne even from the domesticall goddesse Vesta as the proverbe saith to alter and change the opinion established and received in every countrey touching religion and the beliefe of God they have not left so much as one conceit or cogitation that way sound syncere and incorrupted For where is or ever was the man besides themselves who doth not conceive in his minde that God is immortall and eternall what is more generally acknowledged in our common conceptions as touching the Gods or what is pronounced with more assent and accord than such sentences as these And there the Gods do alwaies joy In heavenly blisse without annoy Also In heaven the Gods immort all ever be On earth below pooremort all men walke we Againe Exempt from all disease and erasie age The Gods do live injoy and paine feele none They feare no death nor dread the darke passage Over the Frith of roaring Acheron There may peradventure be found some barbarous and savage nations who thinke of no God at all but never was there man having a conception and imagination of God who esteemed him not withall to be immortall and everlasting For even these vile wretches called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Atheists such as Diagor as Theodor us and Hippon godlesse though they were could never finde in their hearts to say and pronounce That God was corruptible Onely they could not beleeve and be perswaded in their minde that there was any thing in the world not subject to corruption Thus howsoever they admitted not a subsistence of immortality incorruptibility yet reteined they the common anticipation of the Gods but Chrysippus Cleanthes having made the heaven the earth the aire and sea to ring againe as a man would say with their words and filled the whole world with their writings of the Gods yet of so many Gods they make not one immortall but Jupiter onely and in him they spend and consume all the rest so that this propertie in him to resolve and kill others is never a jote better than to be resolved and destroied himselfe For as it is a kinde of infirmitie by being changed into another for to die so it is no lesse imbecillitie to be mainteined and nourished by the resolution of others into it selfe And this is not like to many other absurdities collected and gathered by consequence out of their fundamentall suppositions or inferred upon other affertions of theirs but even they themselves crie out with open mouth expresly in all their writings of the gods of providence of destiny and nature that all the gods had a beginning of their effence and shall perish and have an end by fire melted and resolved as if they were made of waxe or tinne So that to say that a man is immortall and that God is mortall is all one and the one as absurd and against common sense as the other nay rather I cannot see what difference there will be betweene a man and God in case God be defined a reasonable animall and corruptible for if they oppose and come in with this their fine and subtile distinction that man in deed is mortall but God not mortall yet subject to corruption marke what an inconvenience doth follow and depend thereupon for of necessity they must say either that God is immortall and corruptible withall or else neither mortall nor immortall then which a man can not if he would of purpose study for it devise a more strange and monstrous absurdity I speake this by other for that these men must be allowed to say any thing neither have there escaped their tongues and pens the most extravagant opinions in the world Moreover Cleanthes minding still to fortifie and confirme that burning and conflagration of his saith That the sunne will make like unto himselfe the moone with all other starres and turne them into him But that which of all others is most monstrous the moone and other starres being forsooth gods worke together with the sunne unto their owne destruction and conferre somewhat to their owne inflammation Now surely this were a very mockerie and ridiculous thing for us to powre out our praiers and orasons unto them for our owne safety and to repute them the saviours of men if it be kinde and naturall for them to make haste unto their owne corruption and dissolution And yet these men cease not by all the meanes they can to insult over Epicurus crying Fie fie for shame redoubling Out upon him for that by denying the divine providence he troubled confounded the general prenotion and conception mour minds of the gods for that they are held and reputed by all men not onely immortall and happy but also humane and benigne having a carefull eie and due regard to the good and welfare of men as in trueth they have Now if they who take away the providence of God doe withall abolish the common prenotion of men as touching God what doe they then who avouch that the gods indeed have care of us but yet are helpefull to us in nothing neither give they us any good things but such onely as be indifferent not enduing us with vertue but bestowing upon us riches health procreation of children and such like of which there is not one profitable expedient eligible or availeable Is it not certeine that these 〈◊〉 throw the common conceptions that are of the gods neither rest they heere but fall to flouting frumping and scoffing whiles they give out that there is one god surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the superintendent over the fruits of the earth another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the patron of generation anothe 〈◊〉 〈◊〉 〈◊〉 〈◊〉
stranger followed after a man of a good and ingenious countenance to see to and who carried in his visage great mildnesse and humanity besides went in his apparel very gravely and decently Now when he had taken his place and was set downe close unto Simmias and my brother next unto me and all the rest as every one thought good after silence made Simmias addressing his speech unto my brother Go to now Epaminondas quoth he what stranger is this from whence commeth he and what may be his name for this is the ordinary beginning and usuall entrance to farther knowledge and acquaintance His name quoth my brother is Theanor ô Simmias a man borne in the city Croton one of them who in those parts professe Philosophy and 〈◊〉 not the glory of great Pythagoras but is come hither from out of Italy a long journey to confirme by good works his good doctrine and profession But you Epaminondas your selfe quoth the stranger then hinder me from doing of all good deeds the best For if it be an honest thing for a man to doe good unto his friends dishonest it cannot be to receive good at their hands for in thanks there is as much need of a receiver as of a giver being a thing composed of them both and tending to a vertuous worke and he that receiveth not a good turne as a tennis ball fairely sent unto him disgraceth it much suffring it to fall short and light upon the ground For what marke is there that a man shooteth at which he is so glad to hit and so sory to misse as this that one worthy of a benefit good turne he either hath it accordingly or faileth thereof unworthily And yet in this comparison he that there in shooting at the marke which standeth still and misseth it is in fault but heere he who refuseth and flieth from it is he that doth wrong and injury unto the grace of a benifit which by his refusall it cannot attaine to that which it tendeth unto As for the causes of this my voiage hither I have already shewed unto you and desirous I am to rehearse them againe unto these gentlemen heere present that they may be judges in my behalfe against you When the colledges and societies of the Pythagorean Philosophers planted in every city of our country were expelled by the strong hand of the seditious faction of the Cyclonians when those who kept still together were assembled and held a counsell in the city of Metapontine the seditious set the house on fire on every side where they were met and burnt them altogether except Philolaus and Lysis who being yet yong active and able of body put the fire by and escaped through it And Phylolaus being retired into the countrey of the Laconians saved himselfe among his friends who began already to rally themselves and grow to an head yea and to have the upper hand of the said Cyclonians As for Lysis long it was ere any man knew what was become of him untill such time as Gorgias the Leontine being sailed backe againe out of Greece into Sicelie brought certeine newes unto Arcesus that he had spoken with Lysis and that he made his abode in the city of Thehes Whereupon Arcesus minded incontinently to embarke and take the sea so desirous he was to see the man but finding himselfe for feeblenesse and age together very unable to persorme such a voiage he tooke order expresly upon his death bed with his friends to bring him over alive if it were possible into Italie or at leastwise if haply he were dead before to convey his bones and reliques over But the warres seditions troubles and tyrannies that came betweene and were in the way expeached those friends that they could not during his life accomplish this charge that he had laied upon them but after that the spirit or ghost of Lysis now departed appearing visibly unto us gave intelligence of his death and when report was made unto us by them who knew the certeine trueth how liberally he was enterteined and kept with you ô Polymnis and namely in a poore house where he was held and reputed as one of the children and in his old age richly mainteined and so died in blessed estate I being a yoong man was sent alone from many others of the ancient sort who have store of money and be willing to bestow the same upon you who want it in recompense of that great favor and gracious friendship of yours extended to him As for Lysis worshipfully he was enterred by you and bestowed in an honourable sepulchre but yet more honourable for him will be that courtesie which by way of recompense is given to his friend by other friends of his and kinsfolke Whiles the stranger spake thus the teares trickled downe my fathers cheeks and he wept a good while for the remembrance of Lysis But my brother smiling upon me as his maner was How shall we do now Caphisias quoth he shall we cast off and abandon our poverty for money and so say no more but keepe silence In no wise quoth I let us not quit and forsake our olde friend and so good a fostresse of yoong folke but defend you it for your turne it is now to speake And yet I quoth he my father feare not that our house is pregnable for money unlesse it be in regard onely of Caphisias who may seeme to have some need of a faire robe to shew himselfe brave and gallant unto those that make love unto him who are in number so many as also of plenty of viands and food to the end that he may endure the toile and travell of bodily exercises and combats which he must abide in the wrestling schooles But seeing this other heere of whom I had more distrust doth not abandon povertie nor reseth out the hereditary indigence of his father house as a tincture and unseemly slaine but although he be yet a yoong man reputeth himselfe gaily set out and adorned with srugality taking a pride therein and resting contented with his present fortunes Wherein should we any more employ out gold and silver if we had it and what use are we to make of it What would you have us to gild our armor and cover our shields as Nicias the Athenian did with purple and gold intermingled therewith And shall we buy for you father a faire mantle of the fine rich cloth of Miletus and for my mother a trim coat of scarlet coloured with purple For surely we will never abuse this present in pampering our bellie feasting our selves and making more sumptuous cheere than ordinary by receiving riches into our house as a costly and chargeable guest Fie upon that my sonne quoth my father God forbid I should ever see such a change in mine house Why quoth he againe we will not sit stil in the house keeping riches with watch and ward idle for so the benefit were not beneficiall but without all grace and
of the waters that served the city as also to the Arcenall c. Moreover they had power to attach the bodies of great persons and were charged to see unto the provision of corne and victuals At the first none but of noble families or Patricians were advanced to this place but in processe of time Commoners also atteined thereto More of them how in Iulius Casars time there were elected six Aediles whereof two were named Cereals See Alexander at Alexander lib. 4. cap. 4. Genial dieth Aegineticke Mna or Mina Seemeth to be the ancient coine or money of Greece for they were the first that coined money and of them came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caelius Rhodig Aeolius Modus In Musicke a certeine simple plaine and mild tune apt to procure sleepe and bring folke to bed Aequinox That time of the yeere when the daies and nights be of equall length which hapneth twice in the yeere to wit in March and September Aestivall that is to say Of the Summer as the Aestivall Solstice or Tropicke of the Sunne when he is come neerest unto us and returneth Southward from us Aloïdae or Aloïadae were Othus and Ephialtes two giants so named of Aloëus the giant their supposed father for of his wife Iphimedia Neptune begat them It is said that every moneth they grew nine fingers Alphabet The order or rew of Greeke letters as they stand so called of Alpha and Beta the two formost letters and it answereth to our A.B.C. Alternative By course or turnes one after another going and comming c. Amphictyones Were a certein solemne counsell of State in Greece who held twice in the yeere a meeting in the Spring and Autunne at Thermopyle being assembled from the 12 flourithing cities of Greece there to consult of most important affaires Amphitheatre A spacious shew place in forme round and made as it were of two Theaters See Theater Amphora A measure in Rome of liquors only It seemeth to take that name of the two eares it had of either side one it conteined eight Congios which are somewhat under as many of our wine gallons Amnets Preservatives hung about the necke or otherwise worne against witchcraft poison eiebiting sicknesse or any other evils Anarchie The state of a city or countrey without government Andria A societie of men meeting together in some publicke hall for to eat and drinke Instituted first among the Thebans like to the Phiditia in Lacedaemon Annales Histories Records or Chronicles conteining things done from yere to yeere Anniversarie Comming once enery yeere at a certeine time as the Nativity of Christ and Sturbridge faire c. Antarcticke That is to say Opposit unto the Arcticke See 〈◊〉 Antidote A medicine properly taken inwardly against a poison or some pestilent and venimous disease A counterpoison or preservative Antipathie A repugnance in nature by reason of contrarie affections whereby some can not abide the smell of roses others may not endure the sight of a Cat c. Antiparistasis A 〈◊〉 or restraint on every side whereby either colde or heat is made stronger in it selfe by the restraining of the contrary as the naturall heat of our bodies in Winter through the coldnesse of the aire compassing it about likewise the coldnesse of the middle region of the aire in Summer by occasion of the heat on both sides cansing thunder and haile c. Antiphonie A noise of contrarie sounds Antipodes Those people who inhabit under and beneath our Hemisphaere and go with their feet full against ours Apathte Impassibilitie or voidnesse of all affections and passions Apaturia A feast solemnized for the space of foure daies at Athens in the honour of Bacchus So called of Apate that is to say Deceit because Xanthius the Boeotian was in single fight slaine deceitfully by Thimoeles the Athenian For the tale goeth that whiles they were in combat Bacchus appeared behind Xanthius clad in a goats skinne and when Thimoeles charged his concurrent for comming into the field with an assistant as he looked backe he was killed by Thimoeles abovenamed Apologie A plea for the defence or excuse of any person Apothegme A short sententious speech Apoplexie A disease comming suddenly in maner of a stroke with an universall astonishment and deprivation of sense and motion which either causeth death quickely or else endeth in a dead palsey Archontes Were chiefe magistrates at Athens at first every tenth yeere and afterwards yeerely chosen by lot unto whom the rule of the common-welth in their popular state was committed of whom the first was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say King the second Archon that is to say Ruler the third Polemarchus and the other six Thesmothelae Arctick that is to say Northerly so called of Arctos in Greeke which signifieth the Beare that is to say those conspicuous seaven starres in the North named Charlematns waine neere unto which is that pole or point of the imaginarie axell-tree about which the heavens turne which thereupon is named The pole Arctick and over against it underneath our Hemisphaere is the other pole called Antarctick in the South part of the world Aristocratre A forme of Government or a State wherein the nobles and best men be Rulers To Aromatize that is to say To season or make pleasant by putting thereto some sweete and odoriferous spices Astragalote Mastis A scourge or whip the strings whereof are set and wrought with ankle-bones called Astragali thereby to give a more grievous lash Atomi Indivisible bodies like to motes in the Sunne beames of which Democritus and Epicurus imagined all things to be made Atticke pure that is to say The most fine and eloquent for in Athens they spake the purest Greeke insomuch as Thucydides called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Greece of Greece as one would say the very quintenssence of Greece Averrunct or Averruncani Were gods among the Romans supposed to put by and chace away evils and calamities such as Hercules and Apollo among the Greekes called thereupon Apotropaei Auspices Plutarch seemeth to take for Augures that is to say Certeine priests or soothsaiers who by the inspection and observation of birds did foretell future things Axiomes Were principal propositions in Logicke of as great authoritie and force as Maximes in law and it should seeme that those Maximes be derived corruptly from Axiomes B BAcchanalta named also 〈◊〉 Certein licentious festivall solemnities in the honor of Bacchus performed at the first by day light and afterward in the night season with all maner of filthy wantonnesse instituted first in Athens and other cities of Greece euery three yeeres in Aegypt also at last they were taken vp in Italy and at Rome Bacchiadae A noble familie in Corinth who for the space almost of 200. yeeres there ruled Bachyllion A song or daunce which seemeth to take the name of a famous Tragoedian poet named Bachyllus who devised and practised it like as Pyladion of Pylades as notable a Comoedian
valiant citizen of Elis. 493.40 he conspired against Aristotimus 494.40 Hemerides 76.50 Hemeris the vine 1141.30 Hemiolion what proportion 1036.50 Hemitonium 1039.20 Hemlock a poison 690.20 Hens having laid an egge turne round about c. 746.10 hardy in defence of their chickens 219 20 Hephaestion inward with king Alexander 412.10.1280.30 rebuked by king Alexander 1277.10 Heptaphonos a gallery in Olympia 192.40 Heraclides surnamed little Hercules a great eater and drinker 655.40 Heraclitus the Philosopher in a dropsie 625.30 Heraclitus his opinion as touching the first principles 807.20 Heraclius the river 908.40 Hercules noted for Paederasty 568 30. with Omphale in habite of awench 386.20 poisoned by Deianira 812.1 one Hercules killed treacherously by Polysperchon 165.40 enraged 165.40.263.20 Hercules disguised in womens apparell 905.30 Hercules sacrificed the tenth cow of Geryons drove 855.50 not sworn by within house at Rome 860.10 hee never sware but once 860.20 Hercules his sexton 862.30 Hercules where most honoured 1180.40 Hercules skilfull in musicke 1262 10 Hercules the Muses why they had one common altar at Rome 870.30 Hercules greater altar 870.40 women participate not of his begetting 630.30 Hergians 902.50 Hermanubis and Anubis 1311.30 Hermes images why so portraied 401.10 Hermione in Euripides 322.40 Hermodotus the poet wisely reprooved by Antigonus 1296.40 Hermogenes his beliefe in the gods 630 Hermodorus Clazomenius his soule how it walked abroad 1200.20.30 Herodotus a Tharian by habitation 277.30 Herodotus the historiographer his malice 1228. c. Herondas his apophthegm 458.1 Herois what feast 891.1 Heroes or demi-gods 1327.1328 Herons how crafty they are to get the meat in oysters 960.10 Hesiodus whose Poet. 459.40 murdered and his murder detected 344.1.10 skilfull in physicke 339.20 Hesychia the priestresse of Minerva 1197.20 Hiere what she is 398.40 K. Hiero his apophthegmes 405.50 noted for a stinking breath 242.1 first an usurper prooved afterwards a good prince 543.20 his wife a simple and chaste dame 242.10 Hieroes statues 1189.30 Hieroglyphicks Aegyptian 1291 20 Hieromnemones 780.1 Hierophoroi 1288.30 Hierostoloi ib. Hierosolymus the sonne of Typhon 1300.1 Himerius a flatterer 98.40 Hinds their naturall subtilty 965.10 Hippalcmus 899.20 Hipparchus troubled in conscience 547.10 Hippasus his opinion of the first principle 807.20 Hippasus dismembred by his mother and aunts 899.30 Hippo the daughter of Scedasus 946,10 Hippochus murdred 485.20 Hippoclides a dauncer 1240.20 Hippocrates confesseth his owne ignorance 254.40 Hippocratides his apophthegme 458.50 Hippodamus his apophthegme 458.40 Hippodamia killeth Chrysippus 915.30 banished by her husband Pelops ib. 40 Hippolochus tooke Lais to wife 1154.10 Hippolitus the sonne of Theseus by Hippolyte 915.50 killed at the request and praier of his father 916.1 Hippona how engendred 914.30 Hipposthenidas his counsell 1215.1 Hippothoros what tune 315.50 751.10 Hircanians sepultures 299.50 Hircanus the dogge of king Lysimachus 963.40 his love unto his master ib. Hister a singular actor 885.50 Histriones ib. HOC AGE 〈◊〉 it signifieth 859.10 Hogs why honoured among the Aegyptians 710.30 Holy warre 491.10 Homers Ilias and Odyssea in what steed it stood king Alexander the Great 1265.40 Homer the chiefe 〈◊〉 708.1 Homer whose Poet. 459.40 presuming much of his owne perfection 252.20 commended 24.1.25.1.195.10 his words were said to have motion 1189.40 Homoeomeries 806.10 Homoeoptota 988.10 unto Honor the Romans sacrificed with bare head 854.40 Honoris a temple at Rome 630.50 Honours which be true 375.10 the Honour of old age void of emulation 388.40 Hony best in the bottome of the vessell 747.30 once boiled it is marred 774.10 Hope 15.1 Hope remaineth in Pandoras tun 514.20 holdeth body and soule together longest 709.1 Horatins Cocles 629.30 his valour 909.1 he killeth his sister Horatia 911.20 Hora. 866.50 a Horse why sacrificed at Rome to Mars 882.20 river Horses unnaturall to their parents 954.20 river Horse symbolizeth impudence and vilany 1300.30 Horizon what circle 1305.10 Horne of Apimdance 630.1 Horta a goddesse at Rome 40. her temple open 866. ib. Horus the sonne of Osiris 1294 40. see Orus Hosias who 890.10 Hosioter who it is 890.10 Houndes have the discourse of reason 962.10 Houndes of a brave courage 964 20 House-government 335.50 A House what it is 336.20 What House is best 336.20.30 Hunger whereupon it proceedeth 273.20 allaied by drinke 733.10 Hunting of wilde beasts commended 950.40 Hunting wilde beasts how farre forth tolerable 957.10 Hunting commended above fishing 958.30 Husband prevaile more with their wives by gentlenesse than by roughnesse 317.30 Husband and wife are not to use daliance before strangers much lesse to chide and braule one with another 317.40 The Husband ought to direct and governe the house 317.20 The Husbands example maketh much to the wives behaviour 318.20 The Husbands praeeminence over the wife 317.20.319.1 How he ought to rule over his wife 321.10.20 Hyaenaes skinne not smitten with 〈◊〉 727.20 Hyagnis an ancient Musician 1250.10 Hyanthia a city 893.1 Hybristica what feast 486.30 Hydrophobie when it was discovered first 780.30 Hymenaeus 861.30 Hyms a plough share whereof derived 710.30 Hypate in musicke whereof it is derived 1025.10 Hypate 796.40 Hypates the Thebane killed by conspiratours 1226.10 Hypatos an attribute of Jupiter 1308.1 Hypeccaustria who she was 889.20 Hypaera Hyperes and Hyperia 894.20 Hyperballontes 646.50 Hyperbolus a busy or at our 1228 30 Hyperides the oratour his parentage and life 935.40 Hyperides articleth against Demosthenes 937. 1. his maner of stile and plaine pleading 937.20 his embasage to Rhodes 937.10 he defended Calippus 937. 20. his praise for eloquence 936.40 chosen to accuse Demosthenes 936.1 his orations ib. given exceeding much to the love of women ib. he pleaded for the noble curtisan Phryne 936.50 he secretly framed an accusatory oration against Demosthenes ib. accused and acquit 936.1 he fled and was taken ib. his death 936.20 Hyperochus K. of the Inachians 892.10 Hyprocreteridian in Herodotus 1348.1 Hypocrisie of the Epicureans 595.30 Hyponoeae 25.1 Hyporchemata 801. 10. 1251.30 Hyporchema and Paean differ 1251.40 Hypotinusa 590.10 Hypsipyles foster father 701.20 Hysiris the same that Osiris 1301.10 Hysteropotmoi who they be 852 10 I IAmbicks Trimeter and Tetrameter whose invention 257.1 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 785.20 January why the first moneth among the Romans 856.10 Jason a monarch of Sicilie 372.20 his apophthegme 625.10 Jasians coine what stampe it hath 980.1 Javelin consecrated to 〈◊〉 880.10 Jaundice cured by the bird Charadrios 724.1 Ibis in age smelleth sweet 393.10 Ibis wherefore honoured among the Aegyptians 710.50.1317 1. what letter it representeth among the Aegyptians 789.20 Ibicus murdered and the murderers strangely discovered 201.50 Iearius stoned to death 909.20 Ichneumon how armed 959.10 Icosaedra 762.20.819.20.1020 30 Idaei Dictyli 257.50 〈◊〉 .40 1250.10 Idathyrsus his 〈◊〉 405 20 Ides of the moneth 858.1 Ides of December a feastivall day 822.20 Ides of August feastivall 883. 30 Ides whereof they tooke the name 858.10 Idaea 1310.1 Idaea 768.50 what it is 808. 10 813.1.1019.1.10 Identity 65.40 Idlenesse how hurtfull 〈◊〉 breedeth no tranquillity
auncient worke of Venus 1140.20 Lovers be flattcrers 93.30 Love teacheth Musuke c. 655.50 Love resembleth drunkennesse 654.1 Love what resemblance it hath with the Sunne 1149.50 why Lovers be Poets 654.10 Lovers how they can away with jests 667.20 Loxias one of the surnames of Apollo 103.30 Lucar what mony among the Romans 880.10 Lucifer the starre 821.30 Lucina 1142.1 Lucretia the Romane lady 491.30 Lucullus noted by Pompey for his superfluitie 386.30.40 led by Callisthenes 394.30 his valour 437.30 given to pleasure 438.40 kinde to his yonger brother 182.1 why blamed 297.20 Lungs full of pipes and holes to transmite liquors and solide meates 744.40 Luperci at Rome why they sacrifice a dogge 872.50 Lupercalia ib. Lusts and appetites of sundry sorts 567.10.1212.50 Lutatius Catulus erecteth an altar to Saturne 909.20 Lycaons sonnes Eleuther and Lebadius 900.1 Licaeum 900.10 Lycas a booke of Ariston his making 18.30 Lycian womē their vertues 489.1 Lycia overflowen by the sea 489.20 Lyciscus a traytour punished long after his treachery committed 540.10 Lycophanes what it is at Lacedaemon 475.40 Lycospades what horses 677.10 why they be fuller of stomacke than others 677.20 Lycurgus his apophthegme as touching education 4.10 his apophthegmes 462.20.422.50 his example of two whelps ib. he caused all vines to be cut down 19.30.76.40 he brought in base coine 463.10 hurt by Alcander ib. 50. his patience ib. his ordinances in Sparta 464.40 he ordeined sacrifices of least cost 402.30 honoured by the oracle of Apollo 600.20 not blamed for praising himselfe 305.1 Lycurgus the oratour his parentage 927.50 his education 928 1. his state affaires ib. his fidelity and reputation ib. 10. his building for the city 528.10.20 beloved of the people 928.30 a severe justicer ib. 20. his authority ib. 30. his ordinances and 〈◊〉 ib. he enacted that Poets might be free burgesses 928.40 Lycurgus ordeined to perpetuate the tragoedies of Aeschylus Sophocles and Euripides ib. he rescued Xenocrates the phtlosopher for going to prison 929.1 he saved his wife from the danger of law ib. his meane apparell ib. 10. his painfull studie ib. his apophthegmes ib. his children endited and acquit ib. 30. his death and sepulcher ib. he advanceth the weale publicke 929.40 his innocencie ib. his children ib. 50. his orations 930.10 his crowne and statues ib. honours decreed for him and his ib. his wealth and bounty ib. 20. surnamed Ibis ib. Lydian musicke rejected 1253.20 Lyde the wife of Callimachus 515.10 Lyde an Elegie of his composition ib. Lydiades first an usurping tyrant prooved afterward a good prince 543.30 Lying in children to be avoided 13 4 Lynceus quicke-sighted 238.30 Lyncurium 954.30 Lysander his apophthegmes 423.50 Lysander refused jewels sent to his daughters 320.10 unthankfull 357.40 Lysander slaine by Inachion for want of understanding an oracle 1200.30 Lysanoridas combined with the tyrants of Thebes 1205.20 Lysanoridas put to death 1227.1 Lysias the oratour his parentage and place of nativitie 921.40 his education ib. 50. his troubles and exploits 922.1.10.20 his age and death 922.20.30 Lysias the oratour his orations and writings 922. 20.30 his stile ib. 40. commended 195.10 his eloquence 195.10 K. Lysimachus for to quench his thirst lost a kingdome 416.1.547.40 his apophthegmes 416 1 Lysippus how he portraied K. Alexander 1296.50 Lysis his reliques 1208.1 Lysius the surname of Bacchus 330.50 M MAcareus deslowreth his owne sister 914.10 Macedonians plaine spoken men 409.30 their armie after Alexanders death compared to Cyclops 414.1 Macellus a famous theefe at Rome 869.1 Macellum the shambles there ib. Maemactes 125.20 Magas how he dealt with Philemon 124.50 Mage the sages what they thinke of Oromazes and Arimanius 1306.30 Magi the tyrants of Persia. 375.40 Magistracy shewes a man 363 364. c May the moneth why so called 879.40 Maidens not permitted to mary upon a feastivall day 885.10 Maiden-haire the hearbe why alwaies greene 686.30 Mallacos what it signifieth 505.30 Malladies new come and olde depart 782.50 Malladies new and strange whereof they proceed 783.10.20 Malladies of the soule compared with those of the body 313.20 Malcander king of Byblos 1293.40 Males how begotten 842.30 Male children and female how they be formed in the wombe 847.20 Mallowes 339.1 Man why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 668.40 Man most miserable 312.50 Mankinde most unhappy 312.50 Mans life full of miseries 512.30.40 Men derived into three sorts 601.30 made to doe good 393.30 Men unable in the act of generation 844.20.30 Men at what age they come to perfection 847.40 Of men in the moone 1176.50 Mandragoras cold and procureth sleepe 689.40 Mandragoras growing neere to a vine 19.40 Maneros who it was 1294.10 Manis a king 1296.30 Manica ib. his pride and arrogancie 1278. 20. how he was scoffed by Pasiades ib. 〈◊〉 might not be surnamed Marci 880.40 M. Manlius sought to be king of Rome ib. Manlius Imperiosus beheadeth his owne sonne 910.10 Battell of Mantinea described 983.1.10 Mantous 154.50 Marcellinus unthankefull to Cn. Pompeius 439.10 checked by him ib. Marcellus his apophthegme as touching the gods of Tarentum 429.40 March in old time the first moneth 856.10 Mariage in kinred forbidden at Rome 852.40.886.1 Mariage love discredited by Protogenes 1132.50 maintained by Daphnaeus ib. Mariage a number 1035.40 Mariage with a rich and wealthy wife argued 1137.10.20 Mariage with a wife yonger or elder ib. 40 No Mariages at Rome in May. 879.30 Mariage with the cousin germains how permitted 852.50 of Mariage precepts 315 Maried folke ought to have a reverent regard one of another 317.20 C. Marius defaited the Cimbrians 637.1 his apophthegmes 436.30 he crucified his daughter Calpurnia 912.10 he endured the cutting of his varices ib. his justice ib. 40 Marius and Sylla how they first fell out 350.30 Marius Gurges 907.30 Marpissa ravished by Aphareus 917.30 Mars and Venus commit adulterie 24. 30. disguised himselfe and lay with Sylvia 913.50 what is meant thereby in Homer 25.1 what epithets and attributes he hath 1140.50 his etymologie ib. Mars opposite unto love 1140.40 Mars hath divers acceptions in poets 30.10 Mars what God 1141.10 Marsyas the minstrell deviseth a hood or muzzle for his cheekes whiles he piped 122.40 why punished by Apollo 761.1 Martiall men ought to be strong of body 391.1 Martius Coriolanus 631.1 Masanissa an aged king 394.1 Masdes a renowmed prince 1296 30 Massacre in Argos 368.1 Mathematicks what pleasure they affoord 590.30 Mathematicks 1018.40 of three kinds 796.50 Mathematicall five solid bodies 819.20 Matter 768.50.805.30.808.10 the Matter not the man to be regarded 55.30 Meale an unperfect and raw thing 886.10 why called Mylephaton 886.20 Meats which are to be refused 613.40 for the Medes leave somewhat 750.1 Medica the herbe 583.1 Mediocrity or meane how to be taken 68.50 Mediterranean sea 1173.30 Medius an archsophister and flatterer in K. Alexanders court 104.50 Megaboetes a faire Catamit 449.40 Megabyzus pretily reprooved by Apelles 96.10.154.40 Megali a surname of some prince 1278.40 Megarians insolency against their principall burgesses 894.1 Megisto her
morning 1318.40 Rue growing neere unto a fig tree is not so strong sented 723.30 Rue why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke 684.1 Rubbings or frictions which be good for students 619.30 Rulers ought not to dispend above their living and abilitie 378.1 Rulers ought to live warily and without note 350.50 how they may helpe and advaunce their friends 361.20 how they ought to cary themselves toward their companions in governement 370.20.30 Rulers ought not to be over-precise 472.40 Rulers must banish from themselves avarice 374.40 they ought to bee voide of ambition 374.50 Ruma 632.40 Rumina a goddesse at Rome 870.10 Rusticus his gravity 142.143 Rust of brasse how caused 1187.30 Rutilius a prowde usurer reproved he is by Musonius 286.10 ib. S SAbbats feast of the Jewes 712.20 Sabbat whereof it commeth 712.20 Sabine maidens ravished 861.20 Sabinus the husband of Empona 1157.20 Saboi ib. Sacadas an ancient Poet and musician 1251.20 Sacred fish 976.10 Sacrificing of children 268.1.10 Sacrificing of men and women 268.1 Sacrifice how to be observed at the Oracle at Delphi 1347.10.1349.1.10 Sacriledge strangely detected by the offender himselfe 201.40 Saffron chaplets what use they have 684.20 Sages in olde time accounted seven were in trueth but five 1354.10 Sailers and sea men love to discourse of the sea 662.50 Salaminia a ship 364.30 Salmatica beseeged by Anniball 489.50 Salt highly commended 709.10 provoketh appetite to meate and drinke 709.30 about Salt and Cumin a proverbe 727.40 Salt-fish washed in sea water is the fresher and sweeter 658.30 of Savours onely the Saltish is not found in fruits 1005.10 Salts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 728.10 Salt why so highly honored 727.40 it provoketh wanton lust 728.1 why called divine 728.10 Salt why given to beasts 1004.20 Salt procureth appetite to food ib. it maintaineth health ib. 30. it abateth corpulency ib. it mooveth to generation ib. the SAME 1031. Sambicus a miserable man 902.30 Sanctus a god at Rome 861.1 Saosis Queene of Byblos in Aegypt 1293.40 Sapience what it is 68.1.804.30 Sapphoes fits in love 1147.50 Sapphoes verses 759.1.1148.1 Sarapis who he was 1298.20 Serapis or Sarapis the same that Pluto 1298.40 Sarapis from whence it is derived 1299 1 Sardanapalus his epitaph 310.1.1269.1 Sardanapalus an effeminate person advanced by fortune 1264.30 the epigram over his statue 1276.20 Sardians port sale 868.40.50 to Saturne the Romans sacrificed bare headed 854.20 Saturne kept in prison by Jupiter 1180.20 Saturne counted a terrestriall or subterranean god 854.30 Saturne the father of verity 854.30 Saturnes reigne ib. 40 the Island of Saturne 1181.1 Saturnalia solemnized in December 862.20 Saturnes temple the treasury at Rome 865.20 the arches for records 865. 20. in his raigne there was justice and peace ib. why portraied with a sickle in his hand ib. Saturne supposed to cut the privy members of Coelum or Ouranos 〈◊〉 Saturne a stranger in Italy 865.50 in Saturnes temple embassadors are regestred 865.50 Saturne kept prisoner asleepe by Briareus 1332.20 Sauces provoking appetite are to be avoided 614.10 Scalenon 1020.30 Scamander 901.1 Scammonie a violent purgative 623.50 Scaurus his uprightnesse shewed to Domitius his enimy 243.40 Scaurus 〈◊〉 trecherie even toward his enimy 243.40 Scedasus his lamentable historie and of his daughters 946. 10 his daughters defloured 946.20 murdered ib. 20. his death and his daughters murder revenged 947.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 785.20 a Scelet presented at Aegyptian feasts 328.30.1294.10 Schema in dancing 800.1 a Scholasticall life 1058.1 Scilurus and his 80 sonnes 103.40 Scilurus perswadeth his children to unity 405.30 Scolia certaine songs 645. 10. sung at feasts 1257.1 Scipio not well thought of for leaving out Mummius at a feast 370.30 why blamed otherwise 297.20 blamed for loving his bed to well ib. 351.1 Scipio the elder his apophthegmes 529.50 a great student ib. accused judicially before the people 530.40 his maner of plea. ib. Scipio the yonger his apophthegmes 433. 50. his commendation 434.10 Scipio used the advise of Laelius 400.50 not blamed in praising himselfe 303.40 Scipio Nasica his saying of the 〈◊〉 state 239.20 Sea what it is 832. 1. how it commeth to be salt or brackish ib. Sea commodious to mans life 778.50 Sea aire most agrecable to us 709.40 Sea accounted a fifth element 990. 40. what commodities it affoordeth to man-kind 990.50 Sea-water nourisheth no trees 1003.1.10 Sea-water hotter by agitation contrary to other waters 1006.20 naturally hot ib. 30. lesse brackish in winter than in summer ib. why it is put into vessels with wine ib. Sea sickenesse how it commeth 1007.10 Sea why the Aegyptians doe detest 1300.20 Sea-gods faigned to be the fathers of many children 728.50 Sea Salt Sea-fish and Sailers odious to the Aegyptians 778. 40 Seaven the sacred number and the commendation thereof 1361.1 Secrecie of K. Antigonus and Metellus 197.30 Secrecie of K. Eumenes and his stratageme wrought thereby 197.40 Secrets revealed the cause of much ruine 195.40 Section of bodies 814.30 Seditions how to be prevented and appeased 386.40 Sedition dangerous at Delphi 381.10 Sedition at Syracusa 381.10 Sedition at Sardis ib. 20 Seed falling upon oxe hornes why they proove hard and untoward 746.40 Seed what it is 671.20 Seed naturall to be spared 619.1 why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1100. 50. what it is 841.40 whether it be a body 841.50 of Seednesse three seasons 323.1 Seeing in the night how it commeth 658.10 Seleucus Callinicus how he served a blab of his tongue Sella Curulis 877.20 Selfe-praise 301.20 in what cases allowed 302. 50. See more in praise Semiramis of base degree became a Queene 1136.40 her brave acts 1276.20 her 〈◊〉 ambition 1136.50 her sepulcher and epitaph 〈◊〉 P. Sempronis why he drowned his wife 855.10 Senate of Rome why so called 391.30 Senses inserted in our bodies by harmonie 1256.20 Sense what it is 835.50 Senses how many 835.50 Sense common 837.10 Sentences over the temple porch at Delphi 103.20 Septerian what feast 891.1 Septimontium what festivall solemnity 873.20 Sepulcher of children 895.60 Sepulcher of envy 496.50 Sermons how to be heard with profit 56.30 Servius Tullius a favourite of fortune 635. 40. strangely borne 636. 1. how he came to the crowne 636.10 Seth what it signifieth 1307.40 1304.20 Sextilis what moneth at Rome 856.10 Sextilis is August 863.30 Sextius a great student in philosophy 249.1 Shadowes at a feast 682.30 who they be 753.50 how they began ib. whether it be good manners to goe as a Shadow to a feast 754.20 what shadowes a guest invited may bring with him 755.50 Shame good and bad 164.30 Shame breedeth fortitude 42.40.50 Sheepe woolfe-bittē why they yeeld sweetest flesh 677.40 whether their wooll breed lice 677.40 Sibylla the prophetesse 1190.1.716.30 Sicknesse how to be prevented 618 30.40 how immediately occasioned 849.40 Sight how it is caused 837.10 Signes 12 in the Zodiaque they be dissociable 846.20 Sideritis the Load-stone 1312.1 Silenus caught by K. Midas instructeth him of life and death 525.50 Sileni
98.20 Silence for five yeeres enjoyned by the Pythagoreans 139.10 Silence commended 194.40.242.20 Silence of Zeno. 194.30 commendable in yoong men 13.1 Silon the bould 634.20 Simonides his sage admonition to Pausanias 513.40 his saying of silence and speaking 614.20 he devised foure letters in the alphabet 789.20 Simonides aged 385.20 in his old age covetous 397.1 Sinatus espoused Camma 500.40 Sinistrum in latin what it signifieth and whereof it is derived 876.10 Sinorix enamoured of Camma 500 50. he murdreth Sinatus 501.1 Sinus equal according to the Stoicks 74.40 Sipylus a city in Magnesia 1082 Siramines a Persian his apophthegme 402.50 Sirenes in Homer 798.1 Sirenes upon the stars sphares 797.40.1146.50 why the muses were called Sirenes 798 Sisachthia in Athens what it was 359.40 〈◊〉 by Solon 1284.30 Sirius the dogge starre 1036.20 Sistrū what it signifieth 1312.10 Six a perfect number and the 〈◊〉 1031.1 Skic called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810.1 Skoffes which they be wherein men delight to be skoffed 664.20 Sleepe to bee regarded in case of health 618.10 Sleepe after supper 623.10 Sleepe procured by cold 689.40 how occasioned 847.50 whether it be common to body and soule 848.20 Sleepe how procured by aromatical smels 1319.20 Smalach if it be troden upon groweth the better 746.30 Smalach wreathes used for coronets in the Isthmike games 718.1 why given with provender to Achilles horses 720.1 Smelling how it is effected 848.20 Smilax a plant whereof the shadow is hurtfull 684.40 Smy one of the names of Typhon 1312.1 Smyrna enamoured of her owne father Cinyras 912.40 Snow how it commeth 828.10 Snow from out of Aegypt 613.50 why it thaweth so soone upon Ivy. 686.20 Snow keepeth flesh long sweet 774.10 Snow preserved in warme things as chaffe and clothes 735.30 a most subtile and piercing substance 739.50 Socrates permitted to doe what he would in his 〈◊〉 by directiō from the oracle 1218.1 Socrates guided by his familiar ib. 10 Socrates his patience repressing choler 12.30 opposite to Alexis the poet 27.50 Socrates had a familiar 600.30 Socrates the wrestler his precepts as touching health 618.50.619.50 Socrates the Philosopher his opinion of the first principles 808.10 Socrates his familiar spirit 1208.30 his birth-day solemnized 765.50 he drunke poison willingly 299.20 whether sneezing were the familiar of Socrates 1209.20 he bridleth anger 1110.30 he is defended against Colotes 1119. 1. a goodstates man and mainteiner of lawes 1128.10 resolute and constant in all his courses 1209. why he is named a midwife or physician 1016.40.50 Socrates why he was condemned and put to death 1266.30 his apophthegme of the great king of Persia. 7.10 his enimies were odious to the world 235.30 how he cooled his thirst 205.30 endured the shrewdnesse of Xantippe 242.40 Socrates and Plato both of one opinion 808.10 what they thought of God 812.10 Solon opposeth himselfe against the designes of Pisistratus 397.30 he held them infamous who in a civill dissention tooke neither part 379.30 Solon abused and discredited by his friends 359.40 whom he deemed happy 96.20 Solon chosen jointly by all the factions in Athens 1149.10 Soluble how the body is to be made 624.10 Sonnes enterred their parents with heads covered but daughters bare headed 854.50 Sonchis a priest or prophet of Sais in Aegypt 1291.10 Soothsaiers of divers sorts 1221.30 Sophocles his answer as touching venerte 211.10 he tooke joy in his old age 390.1 he rejoiceth for being disabled for wanton pleasures 590.50 Sorow a violent passion 510.1 Sorow for the dead 521.50 to be resisted at the first 533.30 Sotades paid for his lavish tongue 13.20 Soteres 1122.1.1278.40 Soteria 1121.50 Sothe or Sothis a starre 968.30 Sothis what starre 1295.50 Spring and fountaines dried up 1345.40 Soule of man what it is according to sundry philosophers 65 20.30. c Soule of the world 65.50 Soule of man how divided 833.40 Soule what it is 1023.50 Soule of the world what it is 1033.10 Soule in infants when and how engendred 1079.40 the Soule a chiefe instrument of God 345.20 Soule sicknesse woorse than 〈◊〉 of the body 314.30 substance of the Soule 833.50 Soule hath two parts 834.20 Soules estate after this life 1182.40.50 Soule reasonable where it is seated 834.30.40 Soules motion 834.50 Soule whether immortall or no. 835.1.10 Soules not affected onely according to the body 714.1 Soules delights and food apart from the body 714.10 Soule why it is supposed to be a light 608.40 Soules of good men after this life 608.50.609.1 Soules of the wicked after this life 609.10 Soule why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1079.10 Sous his devise to beguile his enimies 469.20 Sp. what it signifieth 884.40 Space or roome what it is 815.20 Spadix what it is 772.50 wilde Sparage adorned the newe brides head 316.20 Speech of two sorts 290.40 Speeches premeditate preferred before those which are extempore 7.40 Speech with what moderation to be used 8.30 Speeches short and pithy of the Lacedaemonians 103.1 Speculative philosophie 804.40 Spertis his resolution for his countrey 474.1 Speusippus reclaimed by his uncle Plato 190.40 Sphagitides 660.30 Sphinges whence they came 568.50 Sphinx held the rocke Phycion 565.30 Sphinges why portraied upon the church porches in Aegypt 1290.50 Sphragistae what Priests 1299.50 Spiders how they weave their copwebs 959.30 Spintharus his commendation of Epaminondas 53.20.1221.10 Spongotheres what fish and his nature 974.40 Sports admitted at feasts 652.50 Spoyles of enemies suffered all Rome to run to decay 863.20 Springs of hot water be wondered at 1012.50 Spurij who they be 884.40 Spunges of the sea and their properties 974.50 Stags weepe salt teares but wilde Bores shed sweet drops 746.30 why called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 970.30 their naturall wit 965 10 Starres whence they have their illumination 822.1 Starres how made 808. 30. of what substance they be 820.50 the order situation and mooving of Starres 821.30 Starres shooting 827.30 Starres motion 821.50 their signification 822.30 Starfish how crafty he is 972.40 Stasicrates a famous Architect his device to portray K. Alexander 1275.30 A States-man what kind of person he ought to be 348.10 A States-man or governour whether he may execute base and meane offices for the Common-wealth 364 States-men are to consider the natures and humours of the subjects under them 349.20.350.10.20 A States-man ought first to reforme himselfe 350.20 when and how he may scoffe 354.30 How States-men may rise to credit and reputation 356 40.50.357.1.10. c Yoong States-men and Rulers whom they are to joine unto 358.40 what friends they are to chuse 358.50 Stationary plants 247.50 Station or Rest rejected 815.50 Statues rejected by Agesilaus 446.50 Step-mothers jealous over their daughters in law 321.40 Stereometrie 1019.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof derived 1153.40 Sthenelus Diomedes compapared 38.1 Sthenelus commended for praising himselfe 303.20 Sthenius a resolute man for his countrey 438.1 Sthenia games of prize 1256.40 Sthenon 370.1 Stilbon what starre 821.40 Stilpo his apophthegme of K.