haue wept at his birth for then he began to die but nowe he hath done But do not thou lament for thine owne and his most excellent estate he left behind him a perilous way to passe but thou hauing him alwayes before thine eyes who now is in securitie hast no farther regarde of thy sweete burden as Virgil speaketh or of any other Sorowe Al my delite to lyue is extinguished Reason A good sonne I confesse is a great comforte vnto his father but notwithstanding careful greeuous And many times the sweetest things do offend vs and the dearest do hinder vs and the most precious do oppresse vs And perhappes this thy sonne was some let vnto thy minde that would haue aspired vnto greater matters And now although thou art become more heauie yet since thou art at more libertie be of good cheare to gather good out of euyl is the part of a wise man. Sorowe The death of my lonne hath made me heauie Reason But spende the residue of thy lyfe that remayneth in iolitie thou diddest lyue for hym now lyue for thy selfe Of the miserable fal of a young child The .xlix. Dialogue SOROWE I Lament the miserable fal of my young child Reason A man ought to lament for nothing that may happen vnto mankinde al thinges should be premeditated before if they haue not hapned alredie lament not thy childes fal but thine owne vnskylfulnesse the forgetfulnesse of thine owne condition Sorow I complaine of the miserable death of my young childe Reason There is no death miserable which the death of the soule doth not folow from which daunger thy young child is free Sorowe My childe is dead by breaking his necke Reason What skylleth it after what sort a man dye so that he die not dishonourably he can not die dishonourably that dieth without offences Sorowe My chylde is peryshed by breakyng his necke Reason But Archemorus by the biting of a serpent other some by suckyng milke of a nurse being with child other by sickenesse the which for the more part happen more commonly then than in old age Sorowe My young child is perished by breaking his necke Reason Sodeyne death is to be wished of the innocent and to be feared of the guiltie Sorowe My chylde is dead of a fal from an hygh Reason Unto them that dye languishingly death often times seemeth the sharper the panges the longer for al paine the shorter it is the more tollerable it is Sorow My chylde is dead by breakyng his necke Reason To stumble and fal is proper to that age Thy chylde hath done that which al doo although al peryshe not by casualtie but do thou suffer hym to peryshe for he must needes peryshe one day and he is the more happily dealt withal for that he hath peryshed before he was intangled in the euylles of this lyfe whiche howe manyfold they be those that haue prooued and diligently obserued can tell There is none that prooueth not in part and they that obserue them not leade foorth their liues as it were in a dreame whiche so soone as they awake they haue forgotten Thyne infant died an innocent who perhappes if he had lyued had dyed a very hurtful person Lament not that he is safe he hath escaped al the threates of fortune and hath preuented death whiche being deferred would haue preuented hym Sorowe A woolfe hath deuoured my chylde Reason This nowe is the woormes complaynt Sorowe A woolfe hath carried away the body of my poore chylde into his denne Reason But the angels haue caryed vp his blessed soule into heauen Of a sonne that is found to be another mans The .l. Dialogue SOROWE ANd moreouer that whiche is more greeuous then death he whom I thought had been my sonne is another mans Reason If you had a respect to the common father then would you by the counsel of the Comical Poet thinke that there is no humane thing but may happen vnto you Sorowe I haue fostred another mans chylde a great while for mine owne Reason Nature wylleth a man to foster his owne and charitie to foster another mans so that thou repent thee not after the deede but delite in it Sorowe He that was counted my chylde appeareth to be another mans Reason There is opened vnto thee a way vnto a great and singuler merite if as thou hast hytherto done so thou continue hereafter to keepe hym as thyne owne Truely that were a very gracious and acceptable deede before god For chyldren are woont for the more parte to contemne the mayntenance of theyr parentes as a thyng due vnto them by ryght and moreouer it were a poynt of wickednesse to loue thy chylde that is borne of thee and not to loue man that is created of god Thus euery way both before God and men thou shalt purchase vnto thy selfe singuler commendation and vertue through another mans wickednesse Sorow I haue nooryshed one for my chylde that was not so Reason Thou nooryshedst hym as thy chylde and so nooryshe hym styll yf not as thy chylde yet as thy brother For of al the people that are or euer shal be or haue been heretofore there is one father and one gouernour Doo not dissemble through insolencie or through enuie and hatred breake of the sacred bond of nature for you be brethren one to another Sorowe He whom I thought to haue been as I heare is not my sonne Reason Take heede of whom thou hearest it and whom thou trustest For many beyng pricked foorth by wicked prouocations doo of set purpose deuise false rumors and other some by a certayne slypprynesse and vnbridled affection of the tongue doo aswell babble foorth the thynges that they knowe as that they knowe not and with lyke impudencie vtter whatsoeuer commeth in theyr mynde Howbeit to determine precisely of a mans chylde whether it be his owne or not is an harde case Sorowe I heare say that he that was called my sonne is another mans Reason Why dooest thou herein beleeue other rather then thyne owne wyfe since none knoweth it more certaynely then she Truely she hath geuen thee a chylde whom other goe about to take from thee Thou hast heard I thinke howe that within the remembrance of our fathers there was a certaine noble man who had to wyfe a gentlewoman of equall beautie and parentage but of whose honestie the report seemed some what to doubt By her he hadde one moste beautifull sonne whom when his mother vppon a tyme helde in her lappe and perceyuyng that her husbande syghed and was carefull she demaunded of hym what was the cause of his heauinesse Then he syghyng agayne I had rather sayde he then the one halfe of my landes that I were as sure that this boy were myne as thou art that he is thyne Whereunto she aunsweared neyther in countenance nor mynde any whit moued Truely sayde shee the matter shall not cost so great a price but geue me an hundred acres of pasture whereon I
there is no minde be it neuer so swyfte that is able to measure it and also the surpassyng beautie of vertue whiche is so louelie that yf it coulde be seene with the bodily eyes as Plato sayth it woulde rauyshe men woonderfully with the loue thereof Therefore let loue on the one syde and feare on the other styrre thee vp for both of them are very effectuall for neyther he that loueth neyther he that hateth can commonly be dull and sluggyshe and yet notwithstandyng ye ryse in the nyght tyme vnto diuine seruice wherein ye pray that hurtfull sleepe and sluggyshnes oppresse you not there is no place for sleepe nor sluggyshuesse when as death frayeth you on the one syde and vertue on the other For who coulde euer be slouthfull and carelesse in great dangers or great aduauncementes Whensoeuer thou haft respect vnto these courage wyll resort to the minde and sleepe wyll flye from the eyes when ye thynke with your selues howe muche imperfection remayneth within you and howe muche tyme ye haue spent in idlenesse whereof when men haue no consyderation we see howe they spende long ages vnprofitably and heare olde men wonderyng and amazed to say What haue we doone heere these many yeeres We haue eaten drunken and slept and nowe at last we are awaked too late The cheefe cause whereof is this sluggyshnesse whereof thou complaynest whiche in tyme ought to be dryuen away by the prickes of industrie and the brydle of foresyght least that by ouerlong staying thou be caried away with the multitude vnto a dishonourable ende Of Letcherie The Cx. Dialogue SOROWE I AM shaken with the vehemencie of Letcherie Reason Letcherie is begotten by slouthfulnesse and brought foorth by gluttonie what maruell is it then yf the daughter followe her parentes As for gluttonie and letcherie they are common vnto you with beastes and that they make your lyfe more beastly then any other thyng wyse men haue so iudged and therefore although there be many mischiefes more greeuous yet is there none more vyle Sorowe I am carryed away with Letcherie Reason Whyther I pray thee but vnto death both of the bodye and soule and infamous ignominie and too late and perhappes vnprofitable repentance Goe thy wayes nowe and followe her that carrieth thee away vnto suche endes Thynke vppon the miserable and notorious chaunces of innumerable not onely priuate men but also Cities and Kyngdomes whiche partly by syght and partly by heare-say but specially by readyng ought to be very well knowen and then I suppose thou wylt not geue thy hande vnto this vice to followe it Heare what the best learned haue iudged and written concernyng this matter Pleasures sayth Cicero beyng most flatteryng Ladyes doo wreast the greater partes of the mynde from vertue To this ende sayth Seneca they embrace vs that they may strangle vs whiche none otherwyse then Theeues that lay wayte for traueylers vppon the way and leade them aside to murther them ought to be auoyded Wherein it shall muche auayle yf whosoeuer shall feele hym selfe infected with this mischeefe doo imagine that most excellent sayeing of Scipio Africane in Liuie whiche he spake vnto king Masinissa to be spoken vnto hym selfe Vanquishe thy minde quoth he and take heede thou doo not deforme many good giftes with one vice and corrupt the beautie of so many desartes with a greater faulte then the cause of the faulte is The whiche shal be doone the more easily yf a man doo thynke earnestly vppon the vilenesse fylthinesse shortnesse and ende of the thyng and also the long reproche and the short time and howe perhappes the pleasure of one breefe moment shal be punished with the repentaunce of many yeeres and peraduenture with euerlastyng damnation Of Pryde The Cxj. Dialogue SOROWE I AM lyfted vp with pryde Reason Earth and ashes why art thou proude Canst thou that art oppressed with the burden of so many mischiefes be lyfted vp with pride Who yf thou were free from them al and were lyfted vp by the wynges of al vertues yet were al thy good gyftes defiled with this vyce only For there is nothing more hateful vnto God then pryde By this fel he that was created in most excellent estate by which thou beyng a sinner thinkest to aryse If it hapned so vnto hym for this one thing what doest thou thinke wyl befall vnto thee in whom this wickednesse is ioyned with other vices Thou hast heaped a naughtie weight vpon thy burden Sorow I am carried with pryde Reason Why shouldest thou be so I pray thee Doest thou not remember that thou art mortal that thou wearest away euery day that thou art a sinner that thou art subiect to a thousand chaunces and in danger euery day to vncertayne death and finally that thou art in wretched case And hast thou not also heard the most famous saying of Homer The earth nourisheth nothyng more wretched then man I woulde fayne knowe whiche of these doth most cheefely pricke thee foorth vnto pryde whether the imbecilitie of the body or the whole armie of sickenesses or the shortnesse of lyfe or the blyndenesse of the minde whiche continually wauereth betweene most vayne hope and perpetual feare or the forgetfulnesse of that whiche is past or the ignorance of that whiche is to come and present or the treacherie of enimies or the death of freendes or continuing aduersitie or flytting prosperitie By these and none other ladders ye ascend vnto pryde by these ye ryse to ruine All other dangers wherein men do walter haue some excuse although it be vniust but pryde and enuie haue no coloure at al. Sorow I am sorie that I am proud Reason To be sorie for sinne is the first degree to saluation And as it is the nature of pryde to lyft vp so is it of humilitie to be sorie and submit it selfe whiche thou shalt do the more easye so soone as thou turnest thyne eyes earnestly vpon thy selfe whiche being so I am not mynded neyther ought I to heape vp vnto theeaucthorities wrytten in bookes agaynst vices This only shal be sufficient that thou knowe that so soone as euer thou be disposed vnfeignedly al these matters wyl surceasse immediatly and whensoeuer as they say thou shalt blowe the retreate retire to thyne ensignes as touchyng this present mischeefe This one thyng I wyl say moreouer that pryde is a sickenesse of wretches and fooles for doubtlesse they be suche that be proud otherwyse I am sure they woulde neuer be proud neyther is it written without cause in the booke of Wisedome That al that are foolysh vnfortunate are proud about the measure of their soule And truely yf they were wyse for their soules health their meane were to abase their estate knowyng their owne imbecilitie For so thou readest it written in the same booke He that is a king to day shal dye to morow And when a man dyeth he shal haue serpentes and beastes and woormes for his inheritance The begynning of pryde is to
and thy foote beyng vpon the very thresholde thou art sorowfully and vnwyllyngly plucked away and carefully thou lookest behynde thee I wot not wherefore whether forgettyng thy fylthynesse which thou leauest behynde thee or not beleeuyng the great good vnto whiche thou art goyng And truely yf as I sayde before whiche notable men haue also auerred this whiche you cal lyfe be death then it foloweth that the ende thereof whiche is death be lyfe Sorow I dye Reason Thy kyng setteth thee at libertie nowe the bandes and fetters are broken whiche it pleased your louyng father to make mortal and transitorie Whiche I knowing to be specially apperteyning vnto his mercie as Plotinus holdeth opinion and it is confirmed by your wryters I see not whereof thou hast cause to complayne Sorowe I dye Reason Thy kyng calleth thee an happie messenger But thus it is it commeth vnlooked for and vnluckely that happeneth vnto men agaynst their wylles Consent thereunto and then shalt thou begyn to perceyue howe wel thou art dealt withall Then shalt thou reputyng with thy selfe thy departure out of this prison the other euyles of this lyfe which thou fearest prophecying of the commodities whiche death bringeth after the manner of Socrates swan that coulde diuine of heauenly thynges to come and was therefore consecrated to Apollo die singing though not with thy voyce yet in thy minde And vnlesse whiche God forbid the heauie weight of thy sinnes not clensed nor forgiuen do ouermuch presse thee downe do thou that in thy minde which it is read that the emperour Vespasian did in bodie rise vp when thou art a dying and thinke it vnmeete to dye lying neither in this respect ascribe thou lesse vnto thee then he did to himselfe although thou be not a prince as he was For death respecteth no auctorytie it knoweth not princes from other men and is a notable meane to make al estates of one calling after this life There was nothing that Vespasian might doo but it is lawful for thee to do the lyke yea and I trust thou hast somewhat more of the grace of God then he had if thou do not refuse it not for that thou art better then he but because thou art more happie in respect of the free goodwyl loue of God who hath graunted to the litle ones and reuealed to the vnlearned those thynges whiche he denied to the mightie and hyd from the wyse Adde moreouer that it is more profitable and easie for thee to aryse For his endeuour requyred bodily strength which sicknesse weakeneth and death quite extinguisheth but thou hast neede of noneother then the strength of the minde which oftentymes encreaseth the neerer that death is at hand Sorow I dye Reason Why doest thou tremble in safetie and stumble in the playne and stay vpon the side of a sheluing downefall I wyl not here bryng into thy remembrance what the Philosophers do dispute in this poynt For there be many thynges which the troublesomnesse of hym that lyeth a dying and the shortnesse of the tyme wyl not suffer to be done and therefore it ought deepely to be engraffed and rooted in thy mynde whatsoeuer the auncient Philosophers haue disputed concernyng this matter For as they hold opinion rare prosperitie specially towardes a mans ende is able to make al remedies agaynst aduersitie and hard fortune voyde to no purpose but as touchyng those thynges whiche are alleaged agaynst death they be alwayes profitable and necessarie whiche no casual but the natural and inuincible necessitie of dying maketh to stande in ful force and effect Among diuers other truely Cicero gathereth together many sounde reasons and perswasions in the fyrst dayes disputation of his Tusculan questions whereof I made mention a litle before whiche vnlesse thou hast alreadie learned in times past I haue no leasure now to teach thee wherein he concludeth that whether he that dieth seeme to be in prosperitie or aduersitie neuerthelesse forasmuche as generally the whole state of mankynde is equally subiect to the dartes and insultes of Fortune it is to be supposed that by death he is not delyuered from good thynges whiche doubtlesse he shall fynde to be true whosoeuer shall geue hym selfe to the deepe consideration of worldly affayres Wherefore by death he findeth him selfe aduauntaged and not hyndered and thynking continually thereon when it commeth he maketh account thereof as of the messenger and seruant of his delyuerer and when he is once past it and looketh backe vpon it he beholdeth as it were out of a Windowe how he hath escaped the deceites of the worlde and the prison of this fleshe The very same sense doth Cicero followe in his disputation that whether the soule dye with the body or be translated to some other habitation that either there is no euyll at al or very much good in death Sharply truely among his owne Countreifolke at that time but among your Philosophers now adayes yea and your common people a thing nothing doubted of and truly I beleeue neither vnperswaded vnto Cicero himselfe of whom we haue so much spoken which opinion most frankly he hath declared in many and sundry places although he applied him selfe vnto the want of fayth in him with whom he communed or the distrustinesse of the time in which he liued But in few wordes thus perswade thy selfe that thy soule is immortal which not only the whole consent of your naâ—ion but also the most excellent of al the Philosophers do haue defended Repose no trust in the death of the soule whose nature is such that it cannot die and thinke not that there remaineth no euyl after death because there shal be no soule to suffer it But forasmuch as the creatour of the soule is gentle and louing and merciful he wyl not despise the woorke of his owne handes but wyl be neere vnto them that cal vpon him faithfully Vnto hym let your prayers vnto hym let your vowes be directed let the vttermost of your hope depend vpoÌ„ him let your last gaspe ende in callyng vpon his name Depart quickly feare nothing dame Nature that is the most louing mother of al other mothers hath made no horrible thing it is the errour of men and not the nature of the thing that ought to be prouided for that causeth death to seeme dreadful If thou harbour any great attempt in thine hart or go about any excellent high matter despise the base and low speeches deedes of the raskal multitude but haue them in admiration whom to imitate is the perfect path vnto true glorie Among our Countreymen truly of such as haue dyed merely and happily there are innumerable examples But yf we searche rather after such as are of more antiquitie we shal finde many that haue not onely taken their death valiantly but also hastened it which deede in Marcus Cato Marcus Cicero blameth Seneca commendeth as we sayd erewhile As for you ye lyke wel of neither but woorst of the
drynke and haue the the more aman hath and drynketh and the causes of al dangers it plucketh vp by the rootes Your ryches are ful of deceitfulnesse and feare they feare cuppes aswell as swoordes and dishes no lesse then dartes there is neyther your table nor your house nor your chamber nor your bed voyd of danger Al thynges about you are vncertayne and suspitious and threaten vnto men present death as Virgil speaketh in a tempest and may be verified of you in a calme and al this is long of your sweete ryches whiche ye loue so entirely As for pouertie sauing that it is slaundrously reported of by the common people and for the very name odious vnto them al thynges are safe in it and yf euer the vayne glorious desire to be magnified by the multitude shoulde fayle altogeather pleasant sweete quiet and be wyshed But learne at length you earthly creatures to eate and drynke in glassen and earthen vessels yf ye wyl eate and drynke in safetie for poyson is mingled in cuppes of gold and precious stone O couetousnesse how farre wylt thou proceede Yea poyson is in loue with gold and precious stones agaynst whiche most wretched plague neyther the electuarie of Mithridates kyng of Pontus nor of any other be he neuer so cunnyng is more effectual then is pouertie Sorowe I haue drunken poyson death swymmeth nowe in my entrailes Reason When thou hast once perswaded thy selfe that thou must dye whiche al men must needes determine that remember them selues to be mortal what skylleth it whether thou dye by thirsting or drynkyng or whether imbrued with thine owne blood or with wyne In this kynde of death thou shalt haue great personages that haue been drynkyng fellowes with thee of this confection to wyt Alexander Hannibal Philippomenes Mithridates Claudius hym selfe Theramenes and Socrates Of the feare of death The .cxvii. Dialogue FEARE I Feare to dye Reason Herein thou oughtest not to feare but to muse which musing of thyne yf it began nowe first in thee then hath it not growen vp with thee from thine infancie But if it come vpon thee but by fittes and is not continuall then hast thou lyued vnwysely For this most excellent and profitable aduice of the Poet Horace ought most firmely to be engraffed within the very marrowe of thy bones Betweene hope and care and betweene feare anger thynke euery day to be the last that thou shalt lyue that thou mayst be such an one as he speaketh of in an other place He shal leade his lyfe merily and vnder his owne gouernement who is able to say euery day I haue lyued Let to morowe be fayre or foule whyle I am busie I do not care And this forsooth is that whiche the Philosophers do so muche commend to lyue the forepassed lyfe whereof I haue spoken in an other place Feare I feare to dye Reason Thou shouldest haue feared also to be borne to lyue The entrance into lyfe is the begynning of death and lyfe it selfe is the passedge to death or rather more truely a very death in deede By lyuing eyther thou wentest towardes death or rather accordyng to the iudgement of the wyse thou beganst euery houre to dye Why shouldest thou then be afeard of death yf death haue eyther dayly accompanied thy lyfe or of necessitie do folowe it The first of these the learned only do vnderstand the other the common people do perceyue for what soeuer was borne dyeth and what soeuer dyeth was borne Feare I am afearde to dye Reason Fearest thou to dye that art a reasonable mortal creature as the Philosophers do diffine thee But yf thou were veryly the first I suppose thou wouldest not feare the second for that these two natures beyng ioyned in one do fully accomplysh the substance of man to wyt reason and death The one concerneth the soule the other the body but want of reason hath brought in the feare of death Feare I feare death Reason Nothyng ought to be feared which the necessitie of nature importeth Who so hateth or feareth the thinges that are naturall must needes hate or feare nature it selfe Vnlesse perhaps it be lawful to commend and embrace the one part thereof and to condemne and despise the other then whiche there is nothyng more insolent not only in men towardes GOD but also in one man towardes another And therefore eyther thou wholy receyuest or reiectest thy freende least yf thou reape that only whiche is sweete thou seeme to be a partial iudge and louer of friendshyp Feare I abhorre death Reason If there be any euyl in death the same is encreased by the feare of death But yf there be no euyl in death the feare thereof is a great euyl and it is a great follie for a man to procure or encrease his owne harme Feare I detest the very name of death Reason The infirmitie of mankynde hath made the name of death infamous But yf men had any courage of minde they would no more feare death then they woulde al other thynges that come by course of nature And why shouldest thou more feare to die then to be borne to growe vp to hunger to thirst to wake to sleepe Wherof this last is so lyke death that some haue termed it the cousin and some the image of death And that thou mayest not cal this manner of speeche eyther a poetical colour and a Philosophical quirke Iesus Chryst the truth it selfe called the death of his freend a sleepe and art thou afeard to do that once wherin thou takest pleasure euerie day This inconstancie do the learned woonder at and also reprooue Feare These thinges are common and vsuall among the Philosophers and bring delite while they are heard but when they leaue soundyng feare returneth Reason Nay rather it remayneth for if it were once gonne it would not returne agayne and moreouer there is a certayne feare of death naturally ingraffed within the hartes of the common multitude But it is a shame for a learned man to haue the feelyng but of the vulgare sort whom it becommeth as I sayd erewhyle not to folowe the steppes of the greater part but of a fewe And concernyng that whiche thou speakest of Philosophers I muche merueyle that since you learne the preceptes of saylyng of saylers and of husbandrie of husbandmen and also of warfare of warriours ye refuse to take aduice how to direct your lyfe of the Philosophers And seeing you aske counsel of Phisitious for the cure of your bodyes why do you not resort also to Philosophers for the saluing of your mindes who if they be true Philosophers in deede they are both Phisitions of your mindes and the instructours of this lyfe But yf they be counterfeites and puffed vp onely with the bare name of Philosophie they are not only not to be sought vnto for counsel but to be auayded then whom there is nothing more importunate nothing more absurde of whom this age is muche more ful then I coulde
wyshe and much more destitute of men then I woulde it were And therefore seeing there is nothing els to be expected at the handes of them that are nowe present but meare toyes and trifles yet yf there be any thyng alleaged by them whiche eyther they haue founde out them selues or borowed of the auncient wryters that may aswage thy greefe do not reiect it nor say as do the vnlearned this thou haddest out of the Philosophers For then wyl I answere thee with Cicero I thought thou wouldest haue sayde of whores and bawdes And to say the trueth where shoulde a man fishe or hunt but where fishes and wylde beastes are in the waters and wooddes Where is golde to be digged or precious stones to be gathered but where they growe For they are to be founde in the veines of the earth and vpon the shoares of the sea Where are marchandizes to be had but of merchantes Where pictures and images but of paynters and keruers And last of al where wylt thou expect Philosophical sawes but at the Philosophers handes Whiche although they lye hyd vp by them in their treasuries and were first founde out by them neuerthelesse the same are set open and expounded by other and that paraduenture more playnely or more pithily or more breefely or lastly disposed in some other order and methode promising lyke hope vnto al that heare them but bringing successe vnto fewe For such is the force of order and good ioyning as Horace very wel declareth in his Poeticalles that one matter being diuersly told representeth a greater grace vnto the mind of the hearer yea though it be a common thing that is told such noueltie may be added vnto that which is old and such light vnto that whiche is euident and suche beawtie vnto that whiche is fayre whiche I haue not nowe vttered as lackyng some other place more conuenient therevnto but because thou ministredst occasion at this present For I woulde not haue thee doo as it is the maner of blinde and ignorant pryde to disdayne vulgare and vsuall thynges whiche thou hast heard once and neuer vnderstoode Feare I yeelde vnto thee for I see that thou art very redie in these admonitions although far from effect to me wardes for I feare death yet neuerthelatter Reason There be certayne thynges in name and opinion of men greater then in effect certayne afarre of haue seemed terrible whiche at hande haue been ridiculous It were no wysedome to beleeue the vnexpert there is not one of these defamers of death that can speake any thyng to the purpose for being vnexpert he can learne nothing at all neyther can he be instructed in any matter by one that is vnexpert also Aske a question of a dead man he wyl answere nothyng and yet it is he that knoweth the trueth They wyl babble most that knowe death least and prophecie most vaynely of it wherein they haue least skyll Whereby it commeth to passe that by some death is made the most manifest thyng and of othersome the most hydden secret and this coniecturall case is diuersly tossed in suspition But in doubtfull matters it is good to cleaue to the best opinion and to holde that whiche shall make the minde rather merrie then dumpyshe Feare My soule feareth death Reason If in respect of it selfe that feare is vayne for that the soule is immortall But yf in respect of the bodye it is a thanklesse pittie to be careful of it enimie But if it feare to be dissolued it is to much in loue with it owne prison and bondes whiche were but a verie foolyshe affection Feare I am troubled with the feare of death Reason All fooles are afearde to dye and noe marueyle for all their felicitie is in theyr bodye whiche doubtlesse is by death extinguished And therefore not without cause good men are sorie to heare of theyr ende and heauie to beholde it For this is the nature of man that he can not lyue without desyre not to be vnhappie It becommeth a learned man who maketh no other accompt of his bodye then of a vyle Drudge and fylthie Carkasse whose dilligence and loue and hope and studie is wholy reposed vpon his minde to esteeme of the death of this bodye none otherwise then as of his departure in the morning out of some vnpleasant and noysome lodging Feare I can not choose but feare death Reason Thou mayest refuse to feare the departure out of this lyfe yf thou canst hope or wyshe for the entrance into an other For hereof it is that the same feare ryseth And although there be commonly diuers causes alleaged of the feare of this departure neuerthelesse they vanishe away when the hope of that other life is laide before the eyes Feare I dread death Reason The dread thereof is specially engendred by the lacke of meditating thereon and the sudden necessitie of dying whiche in a learned and wyse man is most shameful but specially in an olde man whose whole course and order of lyfe yf he be learned and wyse indeede ought to be a continuall meditation of death Whiche if it seemed so vnto the auntient Philosophie what may it nowe appeare vnto your new deuotion which is the hygh Philosophie and the true wisedome Consider the maner of them that are commaunded vpon a sudden to goe some far iourney how sadde and careful they are to make vp their carriage and how they complaine at their departure and in a maner repine that they had no longer warning before so that as soone as their backes are turned they thinke vpon necessaries which they haue forgotten and are discontented therewith Now there is no way longer then to dye none harder as they say none more noysome for Theeues none more obscure none more suspicious nor more vncertaine which though it wanted al these yet is it vnreturneable By meanes whereof ye ought to be the more diligent least haply ye forgette any thing for that when ye are once departed from hence ye can no longer doo as they that occupie other trades or vndertake whatsoeuer other iourney that is to say commit suche thynges by their letters or messengers vnto their freendes to see vnto as they them selues haue left forgotten For ye are not able to sende any message backe nor to stay in the place where ye were nor to returne agayne Ye must needes goe hence it is not possible for you to returne ye must needes goe thyther Souldiers from whence it is not needefull that ye come backe agayne Thus in Seneca sayde the Romane Captayne to his men and thus also sayth your Captayne to you And therefore seeyng ye must needes depart and come no more and that the necessitie of your iourney is very certayne but the houre of death vncertayne this is your onely remedie to be alwayes readie in mind to answere when ye are called and to obey when ye are commaunded and when all thinges are disposed in good order at your Captaines fyrst
so soone as euer it hath shewed it selfe as a pleasant flowre it vanisheth euen in the sight of them that woonder at it and prayse it it is quickely nipt with the least frost and beaten downe with a smal winde and eyther suddenly pinched of with the nayle of some enimies hande or ouerthrowen with the heele of some sicknesse passing by To be short vaunt and reioyce as muche as thou list behold he commeth apace that wyl couer thee in a thin veile How much the beautie of a liuing man is to be esteemed death declareth and not death only but olde age also and the space of a few yeeres yea one dayes fit of a sudden fetter Last of all to admit that no outward extremitie do happen by continuance it consumeth of it owne accord turneth to nought neyther dyd it bryng so muche delyght when it came as it procureth griefe when it departeth The same yf I be not deceyued dyd the beautiful Romane Prince Domitian prooue sometyme to be true who writing vnto a certayne friende of his Vnderstand sayth he that there is nothyng more acceptable then beautie nor more brittle And although it were durable and a gyft of nature that continued yet do I not see what there is in this glitteryng beautie whiche is no sounde thyng and which resteth only vpon the vppermost part of a man that shoulde be so muche desired whiche couereth many fylthy and horrible thyngs flatteryng the senses and deludyng them with a simple and sleight ouercastyng of the skin And therefore it is better to take pleasure in true and permanent good thyngs then in such as are false and transitorie Ioy. The beautie of my body is most excellent Reason Thou hast a veyle before thyne eyes a snare before thy feete byrdlyme vpon thy wyngs thou canst not easesily eyther discerne the trueth or folow vertue or mount aloft with thy mynde Beauty hath hyndred many from atchiuing honest exploites and turned them to the contrary Ioy. The beautie of my body is woonderfull Reason You say wel to call it woonderful for what is more woonderful then this vanitie From howe many delectable thinges doo fayre young men absteyne what trauayles doo they susteine how muche doo they punyshe them to the ende they may I say not be but appeare the more beautiful that only to set foorth theyr beautie not thynkyng vpon eyther theyr good health or pleasure How much tyme therewhile is there spent in eating and drinking how many honest profitable and lastly necessarie businesses are there neglected And therfore kepe vnto thy self this short and transitorie good vaine ioy that without enuie Thou hast thyne enemie at home and that which worse is a delectable and pleasant one thou hast that which wyl take away thy quietnesse and spende thy tyme and is a perpetual torment thou hast the occasion of payne and trouble a plentiful matter to minister dangers a maynteyner of lustes letcherie an entrance no lesse to purchase hatred then to procure loue Perhaps thou shalt be amorous to women but odious to men or peraduenture suspected For ielousie in wedlocke is by no meanes more kyndled then by bodyly beautie And nothyng is more ardently coueted then beautie nothing moueth the minde more forcibly therfore nothyng is suspecied more vehemently Ioy. The beautie of my body is great Reason The same is wont to enforce foolish young men to that which is not expedient for them while they thynke that euen as they lust so also it is lawfull for them to vse theyr present commoditie not regardyng what is meete and conuenient whiche thyng many tymes hath been the cause of a sharpe and shameful ruyne to many Ioy. The beautie of my body is alowable Reason It shal be so but a very short tyme seeyng that this coomlynesse colour of thy face shal be chaunged These yellow lockes shal fal away the other that remayne shal waxe hoarie the skalie wrinkles shal plowe the lothsome furrowes vpon thy tender cheekes and glysteryng forehead a sorowfull cloude shall couer the cheereful beames and shynyng starres of thyne eyes rotten raggednesse shal consume and fret away the smooth and whyte iuorie of thy teeth not changyng them only in colour but disorderyng them also in place thyne vpright necke nymble shoulders shal waxe croked thy smooth throte shal waxe curled thou shalt thynke that those drie handes and crooked feete were neuer thyne owne What neede many woordes the day wyl come in whiche thou wylt not knowe thy selfe in a lookyng glasse Of al these thynges whiche thou thinkest to be farre from thee to the ende that when they come thou shalt not be astonied at suche monstruous bugges say not but that thou hast ben forewarned And nowe I pronounce vnto thee that yf thou lyue these thynges wyll come vpon thee almost sooner then it can be spoken and if thou do now beleeue me thou shalt then lesse wonder to see howe thou art transfourmed Ioy. In the meane whyle my beautie is noble Reason What can I say more briefly then that saying of Apuleius Mandarensis Stay a litle whyle and there shal be no such thyng Ioy. Hitherto the beautie of my body is excellent Reason I had rather the beautie of thy mind were excellent For the beautie of the mind is a thyng far more precious pleasant and sure then is the beautie of the body consisting lykewyse of semblable lawes cumlinesse of order with apt and due disposition of the partes It is a woorthie matter to wish for that beautie and to imploy a mans trauayle in pursuyng the same which neyther length of tyme shal consume nor sicknesse extinguyshe nor death it selfe ouerthrow But now you haue mortal thynges in admiration Ioy. Truely at the leastwyse nowe my beautie is rare Reason In this as in many other thyngs a mediocritie is to be wyshed But yf thou neyther please thy selfe with this thy beautie neither endeuour to please others but with that which is comely conuenient shalt vse it chastly soberly and modestly thy commendation therby shal not be smally aduaunced Ioy. A beautiful face honesteth the mynd Reason Nay rather it prooueth it and oftentymes draweth it into daunger And why shouldest thou glory of that since it is neyther thyne owne neyther canst thou keepe it long which was neuer glorious vnto any to haue had it but vnto many to haue cast it of I let passe to speake of other Spurina was renowmed not for her natural beauties sake but for her procured deformitie Ioy. I doe indeuour that vertue of the mynde may be ioyned with the beautie of my body Reason If thou bryng that to passe then shal I say that thou art truely and in al respectes fortunate then shal thy beautie appeare more excellent and thy vertue more acceptable And although Seneca doo write that he seemeth vnto hym to be deceyued who sayth And vertue founde in body fayre the greater grace it beares yet
me thynks he myght haue ben more worthyly reprehended yf he had sayde that it had been in deede greater or perfecter or hygher But nowe synce by saying it is more acceptable he respected not the thyng it selfe but the indigent of the beholders surely Virgil seemeth vnto me to be deceiued in so saying To conclude as the grace of beautie hath in it no soundnes nothing to be desyred so if it be wyllyngly added to vertue neyther the one be impayred by encrease of the other I wyl suffer that this be termed an ornament to the other or a thyng not vnpleasaunt to syght howbeit short and frayle But yf it be alone without vertue I wyll then cal it a burden to the mynde and an vnluckye signe of sorowful deceipt Of bodily health The thirde Dialogue IOY MY health is prosperous Reason Whatsoeuer I sayd erâ— while concernyng beautie imagine that it were now agayne repeated Ioy. My bodily health is strong Reason Behold howe olde age commeth against thee garded with a thousande kindes of sundrie diseases to inuade good health and in the meane whyle pleasure fighteth agaynst thee a familyar combat Ioy. The health of my body is ioyfull Reason An vnaduised ioyfulnesse which vseth to make the possessours thereof carelesse and necligent and many tymes to procure those diseases whiche the distrustful carelesnesse of the party hath feared as redie to impaire his good health Ioy. The health of my body is good Reason Vse it well els it is but a smal good Yea it is a great euyll yf as it is woont it minister cause of some offence Good health hath been dangerous and hurtfull to many that myght with more safetie haue been sicke in their beddes Ioy. I am in very good health of body Reason A very good thyng truely and muche profitable whether a man hath ought to doo with the body or with the minde But lyke as there resteth the force of poyson in the rootes of certayne hearbes whiche being corrected by minglyng of other thinges with them there is an holsome drinke made of many things togeather which before consistyng but of one thing woâ—â—â—e haue been hurtfull So lykewyse bodily health to the ende it be not harmefull to him that hath it ought to be tempered with none other thing then by adioynyng thereunto the good health of the minde A sicke mynde dwelleth in no place woorse then in an whole body Of restored health The fourth Dialogue IOY I IOY that I am deliuered of a long sickenesse Reason Restored health I confesse is more pleasant then reteined Most vnthankefull men ye scarce knowe your goodes otherwyse then by loosyng them and therefore when they be lost they greeue you and when ye recouer them they make you meery Ioy. A most sharpe feuer hath forsaken me Reason Phisitions cal those feuers most greeuous whiche frie with heate within the bones and marow Howe much more greeuous are they whiche lye hyd within the mynde whereof I would wysh thee specially to be delyuered Ioy. My sicknesse is gone Reason Present sicknesse hath oftentymes doone good while weakenyng the strength of the body it hath procured health to the mynde Consequently therefore when this is wantyng it hurteth and diminisheth the light of the mynde and augmenteth the pryde of the body albeit then sicknesse seeme to be naught yea very euyll notwithstandyng that euyl is to be embrased whiche bringeth remedie to a greater euyl Ioy. At length my long sicknesse hath an ende Reason Oh thou most foolyshe man doest thou thynke thou hast thus escaped death to whom thou runnest dayly Thou art now nearer vnto hym than then when thou thoughtest thou wast hard at hym your iourney is vnreturneable and ye stay in no part thereof ye haue no Inne to rest in ye cannot slow your pace your sleepe and watchyng your toyle and restyng your sycknesse and health are steppes a lyke vnto death Ioy. I am ryd of a perilous disease Reason Thou hast a creditour whom thou canst not deceyue thy day of payment is deferred but thou art not discharged of thy band for thou must needes be sicke agayne and dye Of bodyly strength The .v. Dialogue IOY THere hath happened vnto me strength yenough yea very much Reason Reade ouer that which is sayd touching beautie and good health Of lyke thyngs like is the doctrine Ioy. I haue much strength Reason Beware thou attempt nothing trusting in thine owne strength whereby thou mayest appeare weake Ioy. I haue great strength Reason This is a glorie as if it were for a Bul. Ioy. I haue plentie of strength Reason An Eliphant hath more Ioy. I haue much strength Reason I beleeue that wel to much turneth to starke naught or is it selfe a fault Ioy. I haue ouermuch strength Reason If this ouermuch be brought to a mediocritie it is wel But what yf it turne to a want what if this great force be conuerted into a notable weaknesse Beleeue me there was neuer yet any strength of body so great but that it was broken either with immoderate labour or sharpe sicknes or with olde age that consumeth al thyngs The force of the mynde only is vnfatigable and inuincible Ioy. The strength of my body is mightie Reason None was more strong then Milo but many more noble Ioy. My body is hugie and of great force Reason Vertue which is of all thyngs the most worthiest hath no neede of the bygnesse of the body but dwelleth in the mynde Ioy. There is nothyng hard to this strength Reason Yes there are many thynges impossible for thee to do and this one thyng especially that who so putteth his trust in his body should be avle to clymbe on high Ioy. My strength is aboue the strength of a man. Reason Whosoeuer in this behalfe surpassed al other men yet in the same he was inferiour to many lyuing creatures Ioy. There is nothyng that with this strength I can be afrayde of Reason Yes truely very much for agaynst so great confidence in a mans owne strength fortune armeth her selfe with great force and many tymes disdayning to encounter in equal fight to the entent she may shewe how weake a creature man is yea when he thynketh hym selfe most strong in slender conflict she hath ouerthrowne Giantlike personages Hercules whom none coulde ouercome the force of lurkyng poyson subdued Milo who was knowne and renowmed at al exercises of strength and valiencie one poore tree caught fast held him there to be torne in peeces by wyld beasts And so that valiant strength of his without example was found to be inferiour to the force of a clouen Oke And wilt thou trust to thy strength Ioy. I am of an hugie strength Reason Euery hugie thing is troubled with his owne mole bignes Ioy. My strength encreaseth Reason This is for the most part the nature of al thyngs that when they be come to the highest then they fal downe againe that not with lyke leysure as they gate vp
For theyr rysing is slow but theyr fallyng is sodayne This strength also whereof thou vauntest when it shall leaue to encrease wyl not continue but fyrst wyll priuily begin to decay and afterwarde at length wyl openly fal Al mortal thyngs do equally flyt away except the mynd only but the signes and footesteps of theyr departure doo not appeare alike vnlesse a man wyl say that those lyuyng creatures do go lesse or slowest which eyther go in the dark or make no noyse in their creeping and put out the prynt of theyr goyng with the pressing of theyr tayles Ioy. I boast in the strength of my body Reason What wouldest thou then do in thyne owne Thynke how great thyne owne strength is for this is not thyne but the strength of thy harborow or Inne or rather thy pryson It is a vayne thyng for thee beyng thy self weake to glory of thy strong dwellyng or to speake more aptly of a strong aduersarie Ioy. I reioyce in my strength Reason What other shal I say then that saying of the Poet Thou shalt not reioyce long and in steede of myrth complaintes shall come in place Dooest thou remember howe he that was so strong of whom I made mention twyce erewhyle complayneth of his strength in olde age Of swiftnesse of the bodye The syxth Dialogue IOY BVt I am very swyft Reason Tel me whyther thy runnyng â—endeth Many haue ben destroyed through their owne swyftnesse Ioy. My swyftnesse is wonderful Reason Run ye mortal men whither ye lust the swiftnes of heauen outrunneth you and leadeth you vnto olde age and death The one of these wyll take away your runnyng the other your mooueyng Ioy. My swyftnesse is very great Reason It tendeth thyther where it shal haue an ende Ioy. My swiftnes is sâ—eâ— as â—he lyke hath not been heard of Reason It tendeth thither where there shal be great slownesse Ioy. My swiftneâ—â— is infinite Reason Be it as great as it list it shal haue no place where to exercise it selfe for the whole earth is as is were a smal pricke or poynt Ioy. My swyftnesse is inestimable Reason This coÌ„mendation is due vnto wit vnto which the seas and heauen and eternitie the spaces of nature the hydden places and secretes of al thynges lye open As for this body which is circumscribed and compassed about with a prick and smal moment of space whyther wyl the swiftnesse thereof bring it and where wyl it leaue it Admit this space were very wyde great eyther in respect of tyme or of place notwithstandyng whyther soeuer it turneth it maketh hast to the graue This narrowe roomth and place of necessitie is knowne without Astrologicall coniecture or Geometrical demonstration So then ye runne thyther where in deede there is no runnyng at all Ioy. My swyftnesse is incredible Reason Although thou excel al men yet thou art not able herein to match an Hare Ioy. My swiftnesse is marueilous Reason The same accompaniyng many vpon hanging hilles and broken mountaynes sydes hath disapoynted them of the playne grounde and many also that woulde runne or as it were flie by vautyng or otherwyse vppon the walles and battlementes of towres vpon the tacklynges of ships vpon the cragges of hilles without hurtyng them selues shortly after by some litle tripping or slyding of the foote haue in this outrage been found dead in the hygh wayes by fallyng It is a dangeâ— us thyng and agaynst the course of nature that there should be such lightnesse in heauie bodies and the practise thereof wil make a man not to be nimble long For although he escape without hurt yet he shall soone leaue it of through weerynesse for the strength of a man is but short and his swiftnesse shorter Ioy. I am nowe very nymble Reason An Asse also is nymble in his youth a Parde waxeth slow with age In tyme nimblenes wyl waxe styffe The first age hath spurres the last hath bridles whatsoeuer thou art thou shalt not be long if thou desire to be good indeuour to be so Only vertue is not afrayde of old age Of wit. The .vii. Dialogue IOY MY wit is also quick Reason I pray God it be vnto vertue Otherwyse look how much the quicker so much the nearer to destruction Ioy. I haue a redy wit. Reason If it be also appliable vnto good artes it is a precious furniture of the minde If otherwyse it is burdensome perilous and troublesome Ioy. My wit is very sharpe Reason It is not the sharpenesse but the vprightnesse and staiednes of the wit that deserue the true and perpetual commendation The sharpnesse of some wittes is rebated with smal force and wil faile at the first encounter and the most strongest thinges if they be stretched foorth to the vttermost become feeble and so likewise weakenes ouercommeth all strength Ioy. I haue a most sharpe wit. Reason There is nothing more odious vnto wisdom then to much sharpnes Nothing more greeuous vnto a Philopher then a sophist for that cause in old time the auncient fathers feigned that Pallas could not abyde spyders whose curious worke and fine webs are brittle serue to no purpose Therfore let the edge of the wyt be lyke the edge of a weapon that it may not only pearse but also stay from going further Ioy. My wyt is prompt and redy to euery thyng Reason This was sometyme attributed vnto Marcus Cato Censorius that he was as redy and apt to learnyng as to the warres to matters concernyng the fielde as the citie and also to the exercise of husbandrie whiche thyng in part the Gretians doo ascribe to theyr countreyman Epaâ—inundas and the Persians to theyr Cyrus Take herde whereunto this thy redie wit be enclined that it be not craftie and that it be not only not quicke and pliant but rather lyght and inconstant For it is one thyng to be able to stay and another to be able to go whyther soeuer a man lust Ioy. My wyt is excellent Reason It skilleth much in what kynd a man do excel For the signification of that woorde is vncertayne and true it is that a mans wit is of force if he do throughly bende it And therefore geue me rather a good wit then an excellent for the one cannot be conuerted to euill the other is flexible vnto many thinges For Salust writeth that Lucius Catiline was a man of notable courage but of a corrupt naughtie wit and disposition Ioy. My wit is great Reason I requyre a good and a modest wit the greatnes only is suspected For a great wit hath many tymes ben the beginnyng of great euylles And seldome were there any great errours but they sprang from great wittes Of Memorie The .viii. Dialogue IOY MY memorie is very great Reason Thou hast then a large house of loathsomenesse and a gallery ful of smoky images among which many thinges may displease Ioy. My memorie conteyneth many thinges Reason Among many thynges there be but fewe that do delight
Contrariwise too muche sleepe is the matter of vice and infamie which driueth many and throweth them headlong into perpetual sleepe For it nourisheth lust maketh the body heauie weakeneth the minde dulleth the wit diminisheth knowledge extinguisheth the memorie and breedeth forgetfulnes It is not without cause that wakeful and industrious persons are commended As for the sleepie we see not them praysed but puffed And therfore as some vs tearme sleepe death so other cal wakefulnesse life Take heede then of lyfe and death which thou choose It is best to wake which the wise do commend that the life may be the longer Ioy. I enioy a long vn interrupted sleepe Reason It is wel if it be not broken by pinching cares by couetousnes by ambition by feare by sorowe and by wicked loue but euyl if a mans sleepe be disturâ—ed by some care of dishonest stâ—die Truely while the people sleepe the prince waketh while the armie resteth the captaynes be vigilant which both experience declareth and Homers Ilias proueth to be true Vpon noble mindes vigilant cares do depende but such as are sober and hotsome It is credibly reported that Augustus Caesar of al Princes the greatest and best vsed but short sleepe and that also often interrupted And thou gloriest in the contrary Ioy. I sleepe profoundly Reason So do gluttons letchers wrathful persons togeather with bruite beastes but lyuing notwithstanding slâ—ggish persons and they that sleepe are only compared to the dead and as touching that part of tyme that happie men doo nothyng differ thereby from men in miserie thou knowest it to be a position of Philosophie Wherefore as that part is diligently to be eschewed whiche leaueth so small a difference of dreames onely betweene men and beastes so is the contrary to be pursued whiche offereth no hardnesse to them that are willing For yf in respect of a simple glory or small gaine both Warriours Merchauntes and Mariners do watch whole nightes abroade in the open ayre the one among ambushmentes of their enimies the other among the surgies and rockes more fierce then any enimie art not thou able to watche some part of the nyghtes in makyng prayers to God and among thy bookes for the true glory and a large gayne Ioy. Being weerie when I was awake I haue now wholly geuen my selfe to sleepe Reason Thus it is yee change not your copie ye deale in all matters after one maner and looke what thing God himselfe or nature or any art hath geuen you for recreation that ye turne to your owne shame and discommoditie â–ª your drinke to drunkennes your meate to surfeityng your leysure to sleepinesse your good health to voluptuousnesse your beautie to lasciuiousnesse your strength to iniuries your wit to deceitfulnesse your knowledge to pride your eloquence to harmfulnesse the brauerie of your houses and the apparell of your backes to pompousnesse and vayne ostentation your ryches to couetousnesse and riot your wiues and chyldren to feare and perpetual carefulnesse Goe nowe be astonished complayne of your fortune and lament your wickednesse of good thinges ye make euil of heauenly giftes ye make fetters and snares and chaines for your soule Ioy. I am delighted in pleasaunt sleepe Reason Not only Kinges Captaynes and Princes Philosophers Poetes Householders do watch vp and rise in the night which Aristotle sayeth to be auaylable for health for good husbandrie and philosophie but theeues also and pilferers and whiche is also more marueylous mad men and louers whom the remembraunce desire they haue to their trulles doth styrre forwarde and wylt not thou for the loue of vertue hate sleepe that is freende to vices and as Horace sayth excellently Seeyng theeues ryse in the nyght to kill true menne wilt not thou awake to preserue thy selfe Ye may be ashamed that filthie causes can so muche preuayle with you and most souereine can doo nothyng Ioy. I sleepe all nyght and no man troubleth mee Reason Aristotle seemeth whiche I haue touched before in this maner to deuide a mans lyfe attributing halfe to sleepe and halfe to waking And as touching the one halfe thereof he sayth that a vertuous mans lyfe differeth not from a fooles lyfe in whiche place he wyll haue he night to be vnderstoode for sleepe and the day for wakyng This I confesse is a good and true diuision for it equally deuideth tyme into the partes But if it be thus taken that the partes be of equal space truely there is an other great difference betweene them For there is no cogitation or discourse more sharpe or more deepe then the nyghtly no tyme more conuenient for studentes If he say that sleepe is the one halfe of our tyme it is a strange saying to come out of the mouth of so studious and learned a man God forbyd that a minde whiche is well instructed and geuen to studie shoulde sleepe halfe her tyme seeyng to some the fourth part and to voluptuous persons also the thyrde part is sufficient I would counsell a man to ryse in the nyght in euery part of the yeere God forbyd but that they which haue any great exployt in hande sleepe both the whole Winter and Summer nyghtes Howbeit it is sufficient perhappes to haue broken it once and as muche sleepe as is broken by watching so muche may be quickly supplyed yf neede so require by takyng a nappe after noone But the houres of the winter nyghters are often to be broken in them it were expedient to syng to studie to reade to write to thynke to contemplate by wit some new thing is to be deuised that which is wonne by studie is to be repeated in memorie Hearken also to S. Ierome wryting to Eustochius We must ryse sayth he twice or thrice a nyght and we must meditate on some part of Scripture whiche we haue learned without booke And at length when your eyes are weerie with this studie ye must eftsoones refreshe them with sleepe and beyng then recomforted with a lytle rest they must agayne be weeried with exercise lest that by sleeping all the night long and lying styl vpon the pillowe ye appeare to be as it were buried carkases By the often and coomely styrring of your selues declare that ye are alyue and geuen to vertue Of pleasaunt smelles The xxii Dialogue IOY I Am delited with sweete odours Reason These serue eyther for foode or apparrel concerning which thou hast hearde myne opinion Ioy. My studie is vpon sweete smelles Reason Of smelles some prouoke the appetite and some wantonnesse The desire of these incurreth the note of incontinencie especially yf it be vehement Others are desired for theyr owne sake The greedinesse of them is not reprooued of dishonestie but of folly Whereby it commeth that the smel of womens oyntmentes and of iunkets is more discommodable then the odour of flowres or apples The same reason is also in those pleasures whiche are receyued by the eares and eyes If euer thou hast applyed thy
blooddy vnlesse perhaps some man wyl say that the Theater were more honest wherein thou mayest see not only the people gaping but also the Senate and the Emperours of Rome the Lordes of al the worlde In lyke sort were they also delyghted in spectacles who were made spectacles to mankynde I wyl tel thee a straunge matter but wel knowen and common That same rage and folly of frequenting the Theater so inuaded the myndes of al men that it brought abroade into common assemblies not onely the wyues and daughters of the Emperours but also the Virgyns vestale whose chastitie was suche as nothyng was more perfect nothyng more tender then fame nothyng more reuerent to be preserued in so muche that in them al motion all trymming al wanton talke was reprehended and puâ—yshed and yet we reade that there was a place appoynted for these in the Theatre not by euery one but by the good and great Prince Augustus Caesar Notwithstanding the errour wherein great men are ouerseene is not therefore the lesse but rather the greater and more conspicable Ioy. I am very willing to see playes Reason A thyng whiche is neyther honestly playde nor honestly behelde neyther easily to be spoken whether the player or the looker on be more infamous or whether the Scene be more dishonest or the seueral place for the Senatours sauyng that pouertie many tymes draweth men to the one and vanitie alwayes plucketh them to the other For in euery offence it skylleth muche whether a man offende through pouertie lasciuiousnesse or pryde Ioy. I am delyghted with the syghtes of the Amphitheater Reason A very hurtful delyght euery way aswel publique as priuate whiche thou mayest easyly geather yf thou call vnto mynde out of the stories the begynnyng hereof and the encrease with what expences of common charge and with what care of Princes neare vnto madnesse and fynally with what studie and toyle of the people it was buylded Truely it is an harde matter to report the manyfolde vanities and superfluous to repeate so many common things a thousand couple of Fensars at once whiche were not only not sufficient for the play but for the fight with the flockes of Elephantes and Tigres and Lions and Leopardes and wylde Asses and couragious Horses and sundrie kyndes of straunge beastes sent from al partes of the world from their Desertes Parkes and Forestes to serue the Romane Theater Moreouer that the same sumptuousnesse of buyldyng had no patterne but not lyke to want imitation Pyllers of Marble brought by Sea and by lande for the vse of the playes cunnyngly carued by the great industrie of the woorkmen proudly polyshed on the toppes and the braunches glysteryng with golde Of whiche madnesse Scaurus was the chiefe and beginner he that was Edilis or Maister of the woorkes in buyldyng the Stage of the Theater within the space of a fewe dayes whiche was reared with a small deale of timber and a fewe roopes bringing in three hundred and threescore suche monstrous pillers to please the eyes of the people that reioyced in suche toyes and finished a woorke as thou knowest it is written the greatest that euer was made by mans hande not in respect of the temporall continuance thereof but by euerlastyng destinie whereby he deserued truly to be reported that as first by a greeuous proscription he sent the citizens so afterwarde in his most vaine Edileship he sent good maners into banishment as one that was both auctor and example of muche losse tyme to the foolyshe commons and of many great expenses to the common wealth But O strange case shortly after the madnesse of them that came afterward surpassed this outrage whereby it came to passe that what by the wonderfulnesse and number of the woorkes there was nothyng in all the whole world to be wondred at but Rome For thou seest also how it is written that the very bowels of the earth were perced the â—â—â—ntes digged vp the bidden rockes discouered riuers turned aside and conueâ—ghed away in pipes the frettyng sea shut in or out with great bankes toppes of mountaines hanging the secretes of the sea seatched and to be breefe a great and large scope of madding left to the posteritie and the expecâ—ation of your Grandfathers fulfylled in you to wit that your lasciuiousnesse would neuer leaue ye And that the mischiefe myght be the more â—eaped priuate calamitie was added to publike losse For the people being tyed with the desire to see and in the meane while forgetting theyr dayly gayne they neyther let one day escape them neyther perceyued howe armed penurie pinched them by the backe And thus enterchangably priuate destruction was turned into publique and publique into common Neyther is the losse of patrimonie more greeuous then of maners where lust is learned and humanitie forgotten And therefore what ye shoulde hope for by shewes from the verie begynnyng your fyrst kyng Romulus gaue a president who in them circuâ—â—ented the rough and seuere chastitie of the Sabine women And although the houour of matrimonie couered both the iniuries vnto howe many since that tyme hath this been a meane not to mariage but to whoordome and wandryng sensualitie To be shâ—rt beleeue this one thyng that we haue seene chastitie often ouerthrowen by playes but alwayes assaulted And to speake nothyng of those men who haue proceeded to suche outrage of wickednesse that they doo almost glory in theyr adulterie the good name and honestie of many women hath there peryshed many haue returned home vnchast moe doubted of and none the honester Moreouer to the ende there may want no kynde of mischiefe what bodyly slaughters not onely of priuate men but of whole multitudes doo there happen the effuse laughing turned into sodayne sorowe and the dead corpses caryed out of the Theater and the troupes of weepers mingled with the companies of reioycers doo declare Thou hast hearde howe that the same Curio whiche was slayne in the ciuile warre in Africa on Caesars syde went beyonde Scaurus in witte whom he coulde not matche in wealth how he I say deuisyng a Theater of wood but double and hanging by wonderfull art hung vp a loft aboue ground that conqueryng people beyng ouercome with the playes of the nations and reioycing in their owne perilles that laughing within and amazed without they myght be both laughed at and pitied of the beholders And do we wonder that he coulde turne the mynde of one great banished personage by laying before hym the hope of an Empyre who by proposing so light and short pleasure of the eyes coulde turne about so many thousande citizens in a moueable spectacle But some man wyll say vnto me there perished no body â—â—t there myght haue perished and thousandes also in another place perished And that I may not touch both newe and olde downefalles together by meanes whereof many haue found both their death and their graue vnder Tyberius the Emperour at a notable shewe at the citie Tidena thou remembrest how
by the fall of the Amphitheater twentie thousand men were slayne This is the commoditie and ende that the lookers on doo get Ioy. I beholde shewes with great pleasure Reason Eyther of faygned loue or true hatred The fyrst is not for a man to beholde the seconde not for a reasonable creature Who wyll wyllyngly receyue a dagger to his hart Who wyll powre more blood vpon an hotte wounde Who can waxe pale sooner then when he seeth death What delyght haue ye to goe to the schoole of crueltie Ye neede no scholemaisters ye learne euyll too fast of your selues Ye learne more of your selues at home then is needefull What if the maisters of mischiefe and the mystresse of errour the common multitude shoulde ioyne vnto this with redy wittes Many whom nature framed gentle haue learned crueltie by meanes of shewes and spectacles Mans minde whiche of it selfe is prone to vice is not to be pricked forward but brydled yf it be left to it selfe it hardly standeth yf it be dryuen foorth it runneth headlong There commeth in muche euyll at the eares but muche more at the eyes by those two open windowes death breaketh into the soule nothyng entreth more effectually into the memorie then that whiche commeth by seeyng thinges hearde doo lyghtly passe by the images of thynges which we haue seene sticke fast in vs whether we wyl or not and yet they enter not vnlesse we be wylling but verie seldome and they depart soone Whyther goest thou then What violence caryeth thee a way To be mery an houre and alwayes afterwarde to be sorie To see that once that thou wylt repent a thousande tymes â—hat euer thou sawest it To see a man slayne with a weapon or to be torne by the teeth and nayles of wylde beastes or some suche other syght as may trouble a man that is awake and terrifie hym when he is a sleepe I can not perceyue what pleasure is in it or rather what bitternesse and greefe is no in it and I can not discerne any greater argument of madnesse in you then in that bitter sweetenesse and vnpleasaunt delyght thrust you dayly forwarde to death enticyng you by miserable flatteries drowned as it were in a Stygian sleepe Ye obserue one order almost in al thynges Whatsoeuer ye desire whatsoeuer ye goe about whatsoeuer ye doo it is agaynst you Of Horses The .xxxi. Dialogue IOY I Take pleasure in a nimble Horse Reason A most fierce and vnquiet beast which sleepeth not and is neuer satisfied Ioy. I am destrous to ryde Horses Reason It is not muche more daungerous to sayle vppon the raging Sea then to ride vpon a fierce prauncer There is no beast more proude toward his maister neyther is this improperly gone for a prouerbe among horse breakers That an horse doeth twice euyll although be be at one tyme humble and at another proude Who beyng of suche strength and swiftnesse wyll suffer hym selfe for a lytle bile meate to be subiect to another to be tamed to be hampred to be haltred to be linked in chaines to be brydled to be shâ—oed with iron to haue nayles driuen through his hoofes to be spurred to beare an armed rider to abyde slauishe imprisonment and fiâ—thie seruitude On the other syde as though he were vntamed he behaueth hymselfe as yf he were free and doeâ—h euery thyng as yf he were his maisters enimie When he shoulde runne he regardeth not the spurre When he shoulde stay he taketh the bridle betweene his teeth When he should snort he is asleepe When he shoulde lye in secrete he snorteth This is that plyant beaste whiche some tearme trustie and faythfull whereof fables doo report so many goodly matters callyng hym commonly a noble a princely an excellent an honourable beast woorthie to be bought at a great price and kept with great diligence Nay rather it is a beast whose weerisomnesse yf it be compared with his seruiceablenesse no wyse man wyll buye hym no good husbande wyll feede hym a beast that is impacient both of rest and labour with the one he is proude with the other he is tyred with the one a fierce beast with the other a dull iade at one tyme bolde at another tyme fearefull at one tyme flying at another tyme fallyng at one tyme startlyng at a flie or a shadowe at another tyme dispising his maister and dyuers wayes drawing hym into daunger Who can sufficiently discribe his stubbernnesse the daunger of his teeth and his heeles his neighing and his impaciencie of his sitter and rider For truely looke howe many conditions there be of horses so many dangers are there of the horsemen Ioy. I haue great delight in horses Reason I shoulde wonder the more at thee vnlesse I remembred some great men bent also to the lyke studie to to folyshly Who hath not heard that Alexander king of Macedonie erected a tombe for his horse which he loued and named a citie after his horses name But the coutage and heate of minde wrought no woonderfull thyng in hym whyle he liued There was more stomacke in Augustus although lesse follie for he buylded not a tombe for his horse but he made a graue whiche thing notwithstanding was vnmeete for his wit and grauitie For whether Iulius Caesars monstrous horse were by him or any other consecrated with a statue of marble before the temple of Venus it may be doubted Antonius Verus who came after in yeeres and glory but in riches and imperiall name was but litle inferiour that I may omit to tell what fare and what furniture he ordeined for his horse which he loued immoderately truely he caused a statue of gold to be made lyke hym whyle he was alyue and when he was dead a sepulture to be buylded that we might be the more greeued at it in Vaticanum among so many holy bones as were there buried to be buried This is scarce credible but true notwithstanding The Poet thinkyng on this and suche lyke thinges maketh the soules of such men to be delighted with horses in hell And yet this vanitie is neuer awhit the lesse but the greater whiche is able to allure so great mindes vnto it But that no man shall thynke that this was some auncient folly only and not at this day raigning let him call to minde one dwelling not far of and not long since who is yet lyuing and not very olde and dwelling here in Italy among you whose name it shall not be needefull for me to vtter a man highly in fortunes fauour and of no small wit and iudgement a man otherwise of great courage and policie whensoeuer he hath occasion to vtter himselfe or hath any weightie affaires in hande who notwithstanding when his horse whiche he loued was sicke layde him vpon a bed of silke and a golden pillowe vnder his head and while he hym selfe being bound and not able to stirre by appoyntment of his Phisitions for the gout was gouerned by their orders neuerthelesse being either borne in
thee and so depart from thee and then too late thou heare that saying of Ecclesiasticus Lyke as one that letteth a byrde flie out of his hande so hast thou lost thy neyghbour neyther canst thou take hym agayne or followe hym for he is farre of He hath escaped as a Roe out of the snare and because his soule is wounded thou shalt not be able to intrap hym any more And therefore as I say thou hast a great and sweete treasure but painfull notwithstandyng and difficult paineful I meane to be gotten and kept A freende is a rare Iewell he must be kept with great diligence and yf he be lost be lamented with great sorowe Of plentie of Ryches The .liii. Dialogue IOY BUT I abound in ryches Reason I marueyle now the lesse that thou seemedst to abounde in friendes for it is no strange nor newe matter to see the doores and entries of the ryche frequented by common friendes and feygned attendance Ioy. I haue great plentie of ryches Reason A dangerous and burdensome felicitie whiche shall purchase more enuie then procure pleasure Ioy. I flowe in wealth Reason It followeth not strayghtwayes that therefore thou flowest in quietnesse and pleasure Thou shalt scarce finde a rich man but he wyl confesse that he lyued better in meane estate or in honest pouertie Ioy. I am growne to great wealth Securitie ioy and tranquilitie are decreased which if they would encrease with ryches I woulde not only permit but exhort men to loue them Ioy. I haue great ryches Reason Then hast thou a thyng harde to be gotten careful to be kept greenous to be lost Ioy. My ryches are great Reason If they be dispearsed they wyll decrease and yf thou keepe them they wyl not make thee ryche but keepe thee occupied and make thee not a maister but a keeper Ioy. I haue great ryches Reason Take heede rather that thou be not had of them that is to say that they be not thy ryches but thou rather theyr slaue and they not seruant to thee but thou to them For yf thou knowe not so muche alredy there be many moe that are had then that haue ryches and there is more plentie whom also the saying of the Prophete noteth of men that belong vnto ryches then ryches that belong vnto men Thus the greedinesse and basenesse of your myndes of maisters maketh you seruantes The vse of money is well knowne to bâ—y those thynges that are necessarie for nature whiche are but fewe small and easie to be gotten what so euer is superfluous is noysome and then they be no longer ryches but cheynes and fetters and no longer Ornamentes of the body but impedimentes of the mynde and heapes of carefulnesse and fâ—ate Ioy. I am full of ryches Reason Beware that they burst thee not for euery fulnesse seeketh an yssue Ryches haue procured the death of many and doo bereaue almost all men of rest Ioy. I haue woonderful store of ryches Reason A thyng repugnant to good manners To muche ryches haue not only corrupted the manners of priuate men but also of the whole people of Rome â–ª and ouerthrewe theyr great and woonderfull vertue who so long were a noble iust and vpryght people as they were a poore people In pouertie they were conquerers of nations and which is more glorious conquerers of them selues tyll at length they that had ouercome vyces were them selues ouercome and ouerthrowne by ryches I speake that whiche I knowe and therefore thou seest what thou hast to hope of riches Ioy. I abounde in riches Reason How much had I rather thou aboundedst in vertue Ioy. I rest in my ryches Reason Poore wretches ye lye a sleepe in the bryers your sleepe is sounde that ye feele not the pryckles Beholde the day commeth that shal awake you and shal playnely expound that whiche is written The ryche men haue slept theyr sleepe and when they awaked they founde no ryches in theyr handes Of finding of a golde min. The .liiii. Dialogue IOY I Haue founde a Mine of golde Reason This hope of ryches hath been cause of pouertie vnto many and of destruction not vnto fewe whilst neglectyng all other thynges and bestowyng al theyr care and trauayle vppon this one thyng Notwithstandyng theyr toyle hath turned to litle profite whylest in respect of the greedie desire that they haue to golde forsaking the sight of heauen and the Sun they learne to leade foorth theyr lyfe in darkenesse and are consumed with the thicke and noisome dampe before theyr tyme. Ioy. Chaunce hath offered vnto me a gold Myne Reason To the entent that beyng turned away from the contemplation of heauenly things thou mightest gape after earthly thynges and not only that thou mightest liue more vnfortunately shorter time neare to the ground but also drowned vnder the ground Ioy. I enter into a golde Myne Reason Nero the Emperour the same terrible and miserable night which notwithstanding he had deserued which was the last night that he lyued being put in mynde by such as were about hym to hyde hymselfe in a certayne Caue vnder the grounde to the entent he might escape the reprochful death abusing of the people that sought after hym answered That he would not go vnder the ground while he was lyuyng But thou being compelled by no feare but only carryed away with couetousnesse goest alyue vnder the earth neyther can the comfortable shynyng of heauen keepe thee from thence neyther the horrible darkenesse of the earth dryue thee away What marueyle is it yf men consume themselues with trauayling al the world ouer to seeke ryches seeing also in seeking and digging for them vnder the grounde they disquiet the infernal soules and Fiendes of Hel And as the Poet Ouid sayth Men haue entred into the bowels of the earth And those riches which God had hyd vp and couered with the darknesse of hell they are digged vp notwithstanding which are the prouocations vnto al mischiefe Ioy. I haue found a Mine of gold Reason It is an olde prouerbe Many times one man starteth an Hare and another catcheth hym Thou hast found a bootie which many wyl couet one only shal possesse peraduenture thou shalt not be that one Vnto desyred thyngs there is much resort it is dangerous when one man hath found that which many wyl couet and none wyl be wyllyng to share with other And this is the cause that though Italie as Plinie sayth be inferiour to no country for plentie of al sortes of metalles notwithstanding by auntient prouision actes of parliament order was taken that Italie shoulde be spared Ioy. I digge earth that will yeeld golde Reason The trauel is certaine but the euent doubtful what if thou dyg long find nothing what if thou finde much but not for thy self what if it be the worse for thee to haue found sum what better for thee to haue found nothing Mans ioy is most times accompanied with sorowe Ioy. I am gone downe
into my golde Mine Reason This question is commenly mooued amongst men what deuice will drowne a man in the bottom of hel and thou being in bel doest thou seeke what wil aduaunce thee to the top of heauen Ioy. I haue founde a Mine of golde Reason Thou hast founde the redie way to the Deuyll Of the fyndyng of Treasure The .lv. Dialogue IOY I Haue found treasure Reason Beware of the craftes and deceites of fortune The hooke is offred in the bayte the line as ginnes pretend a kynde of delite Ioy. I haue founde treasure Reason Treasure hath been death vnto many and though it bryng no danger to the body yet is it perilous to the soule Ryches do not satisfie the desire nay they slake it not but rather prouoke it mans desyre is set on fyre with successe and as the golde encreaseth the thirst of gold encreaseth also and the desire of seekyng more but vertue decreaseth whiche only is the death of the soule Ioy. Chaunce hath brought me treasure Reason An hurtful burden and enimie to modestie He wyl arrogate any thyng to hym selfe whom sodayne fortune hath made happy Ioy. I haue fallen vppon treasure by chaunce Reason Perhaps thou myghtest more safely haue fallen vppon an Adder forasmuche as plentie of siluer and golde do commonly bryng scarcitie of vertues and this is proper to al thyngs specially that doo come sodaynely that though other doo hurt yet they doo it by litle litle whilest in tyme they drawe away somewhat from the trueth and geue confirmation to the erronius opinions but these procure sodayne astonyshment and trouble the mynde with an vnexpected inuasion Ioy. The treasure which I found I haue layde vp at home Reason That whiche is chiefe in this thy ioy thou hast found an heauie and vnprofitable lumpe of earth it is a shame for the mynde which is of an heauenly nature to waxe proude thereof Ioy. A treasure vnlooked for hath sodaynely happened vnto me Reason Thou thynkest it wyl continue ▪ but it wyll sodaynly decay for looke what is soone growne is as soone wythered Sodayne 〈◊〉 is lyke the prosperitie of one that is in a dreame Of Vsurie The .lvi. Dialogue IOY I Haue layde foorth my money safely to Vsurie Reason There are some that wyll abuse thynges that were inuented for a good purpose and those thynges that were euyll inuented to worse purpose or worst of all thou hast founde money not to the ende thou wouldest be ryche but to the ende thou wouldest be nought and as I suppose wouldest not be so euyl vnlesse thou haddest founde money There be some that be the worse for their good chaunces not acknowledging therein the blessing of GOD neyther lyke vnto him of whom it is written He wyll thanke thee for that thou hast deast mercifully with hym But rather supposyng that GOD from aboue hath geuen them occasion and as it were a meane and way to commit wyckednesse And therefore thou hast founde money wherewith thou myghtest purchase ignominie and vnhappy man myghtest make a lyuelesse mettal to be a burden to the lyuely soule Ioy. I haue well layde foorth my money to vsurie Reason Say not that an euyll thyng may be wel layde foorth but only layde downe If thou cast away an euyl burden it is wel otherwyse wheresoeuer thou bestowest it as long as it apparteyneth vnto thee it ceasseth not to be euyl Ioy. I haue wel layde foorth my money to good encrease Reason How an euyl thyng may be wel layde foorth to commoditie see thou Truely howe muche the more abundant euery euyl thyng is so much it is worse Thou knowest the saying of Dauid Theyr iniquitie is sproong foorth as it were out of fatnesse And the richer an vsurer is the worse he is so muche the greater his couetousnesse and wyckednesse is Ioy. I applie vsury Reason Couldest thou fynde out no better Art to bestowe thy tyme vppon Or dyddest thou fynde many but this was most meete for thy disposition Or what els was the matter that among so many thou appliedst thy mynde to this a more worse or vyler then which I know not where thou couldest haue found any or that dependeth vpon the lykyng of a more wretched base and cowardly mynde Among so many Artes as are at this day knowne and so many trades of lyuyng thou hast chosen the worst of all whiche thou hast doone for that it seemed a quiet kynde of lyfe namely to sytte styll and reckon the dayes and to thynke long vntyl the last day of the Moneth come speedyly litle regardyng howe therewithall also thy houres dayes monethes and yeeres doo passe away and lyke as theyr tyme draweth neare that are indebted vnto thee so dooth thy tearme lykewyse approche and lyke as theyr tyme I say draweth neare that they must pay thee so dooth thy tyme drawe neare that thou must pay thy debt vnto nature leauyng that behynde thee which thou hast shamefully gayned and not knowyng when the time wyll come Thus thou extortest from the poore to enriche thou knowest not whom and art alwayes in feare of the future iudgement and in the meane whyle art not maister but a feareful keeper of that whiche is gotten by fylthie Rapine and pinched with hunger and infamie I woulde marueyle howe this mischiefe coulde be suffered in wel gouerned Cities but that I see al mischiefes are suffered in them And therefore when as not long agoe Vsurers as Leaperous persons lyued separated apart from the company of other men that not only none shoulde come at them but those that stoode in neede but also were eschewed by them that met with them as stynkyng and contagious persons Nowe they lyue not only among the people but they be conuersant also with Princes and they be aduaunced by maryages and come to great honour and dignitie such is the force of golde Yea moreouer a thyng which thou mayest woonder at as a Monster Princes themselues be vsurers the Lorde amende them so smal regarde haue they of the losse of soule and honour so sweete is the sauour of money howsoeuer it be gotten Ioy. I take delight in vsurie Reason A fylthie and miserable delyght Ioy. I vse to laye foorth money to vsurie Reason If we beleeue Cato thou hast slayne a man. Ioy. I am an vsurer I haue learned none other trade to lyue by Reason This is a defence for thy couetousnesse this is the cause whiche thou pretendest and yf it be harde for hym that is wyllyng to learne who can learne agaynst his wyl Ioy. I wyl alwayes occupie vsurie Reason Then shalt thou alwayes be a wretch alwaies couetous alwayes poore and in the ende goo to the Dyuel Of fruitefull and well tylled lande The lvii Dialogue IOY I Haue fruitefull lande Reason Vnderstande thereby then the power of hym that maketh fruitful and so vse the heauenly gyftes that thou displease not the geuer of them which thou shalt doo yf the fruitfulnesse of thy lande dryue not
stinges to the kinges of Men as well as she hath to the kinges of Bees but now she hath onely geuen an example to the free creature not taken away his libertie but that which she doth not enforce it is my part to exhort Behold that smal but diuine Worme and leaue thou of thy sting likewise not in the wounde but before the wounde The first is the part of a base person the seconde of a kyng otherwyse as not without iustice so neyther art thou a king without mercie no not so muche as a man but onely as the Fable sayth a crowned Lion. Ioy. I am Emperour of Rome Reason Thou hast Augustus Nero Vitellius whom thou mayest followe Vnto these three not only al Princes but al men are restrayned Choose vnto thy selfe then one of these whom thou mayest followe If thou be delyghted in latter examples thou hast of the same callyng Traiane Decius and Galienus Ioy. I am Emperour of Rome Lorde of the worlde Reason The time hath been when that might haue been almost truely auowed but to what state things now are come thou seest And to thintent it may be perceiued how safe it is to commit great matters vnto fooles and dastardes how great prouidence is there nowe fallen into how great madnes how great payne diligence into how great slouthfulnesse The Romane Empire is now no longer a thyng to reioyce in but an example of humane fragilitie and the mutabilitie of fortune Ioy. I am famous for mine Empire Reason Famous names obscure thynges deceytes of the worlde credulitie of man these are hookes whereby flexible mindes are plucked hyther and thyther The names of an Empire and of a kingdome are glorious names but an Empire and a Kingdome are the most difficult functions of all other yf they be ryghtly executed otherwyse they be dangerous and deadly neyther is that princely saying commended without cause The glorious Crowne is more full of care danger and sundry sortes of miseries then is the honest and happie peece of cloath whiche yf men dyd knowe there is none woulde seeke for it or reioyce when he had gotten it no not willingly receyue it when it weere offered or take it vp from the grounde yf he founde it Wherefore awake at length ye mortall men open your eyes and be not alwayes blynded with false glitteringes Measure and weygh your owne bodyes consider in how narrowe roomes you are enclosed despise not Geometers and Philosophers the whole earth is but a pricke your ende is frayle and vncertayne and whyle ye be young and whyle ye be in health ye wrestle with death and when ye thynke that ye ryse then doo ye descende and when ye seeme to stande most surest then fastest doo ye fall neyther is there any lyuing creature that is more forgetfull of it owne strength and many tymes when ye be Woormes halfe dead yet ye dreame of kingdomes and empires Remember that you your selues are a very smal pricke or to say more truely a pricke of a short pricke yea ye are not so much as the thousandth part of a pricke This part lyke proude inhabitantes ye ouerbeare who shortly shall be ouerborne your selues and shall no longer possesse any iote of all that ye haue but that your bodyes shall waxe cold and pale with death And whereas ye be now blinde and mad and walke with a proud swelling countenaunce that whiche nature hath made narrowe make ye more large in minde and while ye be in bandes imagine great matters and when ye be dying thynke vppon immortall thynges and consyder with your selues how that in this place and time which in effect are nothing ye prosecute your ridiculous and mad fansies during the space of a very short tyme to wit rapines iniuries reuengementes troublesome hopes vncertayne honours vnsatiable desires and your owne furies and madnesse and on the otherside ye affectate Kingdomes Gouernmentes Empires Nauies Armies and Battayles And when ye haue thus continued long time in your madnesse whether ye be Emperours or Ploughmen Ryche men or Beggers your bodyes are but rotten earth your lyfe but as a lyght smoke driuen away with a strong blast and at length but perhaps too late ye shal scarce vnderstand that this worlde was but an high way to passe through and no countrey to remayne in and that al these names of Kingdomes and Empires are but vayne and false Ioy. I am made an Emperour Reason When fooles be made Emperours they do not remember that they haue ben and are men Like as is the saying of Tiberius the Emperour who when a certaine friende of his being desirous by rehearsal of certaine matters passed betweene them to bring him in minde of their auncient familiaritie hauing scarce opened his mouth to say these woordes O sir do you remember he preuented him suddenly and brake of his talke and suffred him not to proceede any farther but answeared hastily vnto him I remember not what I haue ben a wicked and proud saying and not only deuoyde of friendshyp but of al humanitie Ioy. I am ascended to the Romane Empire Reason Why doest thou reioyce hereof Men also ascende to the Wheele and Gallowes And contrariwise they lye downe in their beddes and syt downe in their chayres and most times quietnesse dwelleth in lowe places Climbing hath been shame vnto some punishment vnto many and payneful to all Of a furnished Armie The .xcvii. Dialogue IOY I Haue a furnished Armie Reason I shoulde haue marueyled if that an Armie had not followed a Kingdome an Empire that is to say one miserie another But Seneca commendeth Scipio Africanus to the Starres not because he ledde great Armies which frantike and wicked persons haue done also but for his great moderation which truely an Armie neuer bringeth to a man but often taketh it away or often diminisheth it for what vertue is there so sounde which the keeping companie with so many rakehels blooddy Butchers and their wicked example wyl not quayle Ioy. I haue a great Armie Reason Thou hast now occasion to liue in the fieldes For neyther can Armies be receiued into cities neither peaceable citizens armed souldiours dwell well togeather Ioy. I haue a most valient Armie Reason Thou hast matter of war and losse of peace if thou reioyce in this doubtlesse thou belongest not to the heauenly citie Ioy. I haue an huge Armie Reason Thou hast armed enimies on both sides of thee from whom thou art defended neyther by wal nor trenche truely an heauy and dangerous case Ioy. I haue many valient legions Reason The tediousnes trouble insolencie of these no man can easily recite but thou shalt learne by experimenting how much it is better to liue alone then with many legions For truely there are no iniuries no falshood no crueltie to be compared to the wickednesse of souldiours Thou shalt by thine owne experience finde how true that verse is which euery boy hath in his mouth There is no faith
which he found of bricke which glory notwithstanding vnlesse it had been holpen with other thynges whereunto it would haue come we see and therfore yf thou be wyse dye in other traueyles and embrace permanent hope For these thinges whereof thou trustest are both of no price and also wyll shortly followe thee and returne to the earth from whence they came Hope I haue builded houses whereby I hope for prayse Reason Perhaps they wyl prayse thee that shal dwel in them A short and narowe prayse but they that doo come after shall eyther not vnderstande that it is due vnto thee or as men say commonly geue out that those woorkes were buylded by Paganes and thy name shal be vnknowne Of glory hoped for by keeping Companie The Cxix Dialogue Hope I Hope for glory by keepyng company Reason It skilleth muche with whom thou keepe company for there are many whiche I woulde it were not so whose company is discredible and infamous HOPE I knowe that there is no glory wonne but by good artes or conuersation with good men I rest my selfe vpon this last and hope to be good eyther by the example of good men or yf that fayle I hope that the familiaritie of good men wyll purchase me glory Reason Truely in a young man this is a very good signe who vnlesse he hadde a good mynde woulde neuer wyshe to be ioyned with good men For of all friendshyppes and familiarities a certayne lykenesse is the cause and couplyng togeather Proceede therefore and yf thou canst matche those whom thou dooest imitate it is wel doone If not yet yf thou doo thy best thy good wyll shal not want the rewarde of glory For the chiefe and greatest part of vertue is to haue a good mynde vnto vertue and vnlesse this goe before vertue wyll not folow Hope I boast in my familiaritie with good men Reason Veryly I prayle thee for it from whiche let neyther the hope of gayne nor of any other thing withdrawe thee and bende thou al thyne industrie vnto this that thou mayest be lyke them otherwyse that whiche is doone for glory only deserueth not true glory Hope I hope for glory by conuersation with good men Reason A great hope and not discommendable seeing it consisteth in obseruyng and imitating of knowledge and eloquence and other good artes of peace and warre For many haue become noble by conuersation with noble men But take heede of this that through errour thou choose not to thy selfe euyl leaders in steede of good or by meanes of the lamentable scarcitie of good men and penury of vertues in this age thou attayne not to that for whiche thou seekest Of manyfolde hope The Cxx. Dialogue HOPE I Hope for many thynges Reason In much hope there is muche vanitie and great meanes left vnto fortune to deceiue Hope I hope for many thynges Reason Many thynges disapoynt a manyfolde hope Who so hopeth for litle hath left but a narrowe way for casualties but not vtterly stopped it Hope I hope for good health Reason A forgetfulnesse of mortalitie Hope I hope for long lyfe Reason A long pryson wherein thou shalt see much and suffer muche agaynst thy lykyng Hope Fyrme members Reason Strong bandes but pleasant notwithstandyng from whiche thou art a frayde to be loosed Hope Surpassyng beautie of the body Reason Prouocation vnto pleasures Hope Happy ende of my yeeres Reason The matter of a shameful and sorowful thyng Hope The couenanted death of my louer Reason Some short and fylthy matter I knowe not what Hope Libertie to offende Reason A miserable ioy and long repentaunce Hope Oportunitie to reuenge Reason An entraunce vnto crueltie Hope A nymble and strong body Reason A stubburne and rebellious drudge Hope Great riches Reason An heauie burden of Burres and Bryers Hope Shyppes to returne from sundry Seas Reason Fortune diuersly dispersed betweene the monsters of the Sea and the Rockes beaten with the Surgies drawen with ropes and dryuen with the wind Hope Gayne by the hoped merchandize Reason A baite whiche will corment thee with continuall carefulnesse and by the hope of one small gayne dryue thee headlong vnaduysedly into many losses A newe Merchaunt is easye to beleeue but he that is expert forseeth many thynges Hope Honest bestowyng of my sonne or daughter in marryage Reason There is no hope almost that is so often and so grieuously deceyued Hope Great power Reason An hateful miserie a rytch pouertie a fearefull pride Hope A kyngdome and empire Reason A cragged headlong downefall and tempestuous stormes and vnder a glitteryng diademe a careful countenance and heauie hart an vnfortunate lyfe Hope Honours of the court of pleas Reason Dust and clamour Hope Wedlocke and children Reason Contention and cares Hope Warfare for my selfe and a sonne for my wyfe Reason Trauayle to thy selfe and payne to thy beloued Hope The death of mine olde wyfe and that I may haue a younger Reason To be loosed from a worne stryng and to be tyed to a strong newe Rope Hope Wyt a tongue and learning Reason An Handuyle an Hammer and a peece of iron whereby to breake thy selfe and others of theyr sleepe Hope Commendation at my buryall Reason A Nightyngale to syng vnto a deafe person Hope A golden Pyramis Reason A paynted house for a blynde man. Hope Glory after my death Reason A prosperous gale of wynde after Shypwracke Hope A name among posteritie Reason A testimonie from vnknowne persons Hope An heyre for my selfe Reason A friende to thy patrimonie and an argument to thy selfe that thou shalt not returne Of hoped quietnesse of mynde The Cxxi Dialogue HOPE I Hope for quietnesse of mynde Reason Why hadst thou rather hope for then haue peace Looke howe soone thou shalt begynne throughly to seeke it thou shalt fynde it Hope I hope for peace of mynde Reason To hope for peace is the parte of a warryour Who maketh warre agaynst thy mynde but thy selfe only that whiche thou hast taken away from thy selfe impudently thou requirest and hopest of another Hope I hope for peace of mynde Reason From whence I pray thee Or howe canst thou hope for that whiche thou mayest geue vnto thy selfe and so as none can take it from thee but thy selfe Lay downe the weapons of lust and wrath and thou hast absolutely purchased peace for thy mynde Hope I hope for peace and quietnesse of mynde Reason Why then is that which thou dooest agaynst peace And why dooest thou striue so muche agaynst peace Men haue scarce neede to endeuour so muche to be in safetie as they take paynes to seeke their owne destruction Continuall warre and traueyle of mynde is bought more deerely then are peace and quietnesse thus mens desires doo stryue agaynst theyr studies in suche sort as yf one man hadde not the mynde of one but of many and all those repugnant one to another Hope I hope for quietnesse Reason I marueyle from whence ye haue this desire of hopyng alwayes O ye mortall
generally most briefly S. Hierome thinketh of this matter where he sayth that there is neither Fortune nor destinie so that the common sort shall acknowledge and perceiue here their manner of speaking as for the learned which are but scarce they will vnderstand what I meane and shall not bee troubled with the vsuall woord Of the one part of this twoofold woorke concerning passions and fortune wee haue saide alredie what wee thought good of the other we will now speake what wee shall see conuenient Of deformitie of the bodie The first Dialogue Sorowe and Reason Sorowe I Complaine that Nature hath dealt verie hardlie with mee in making me euill fauoured Reason O howe manie fire brandes hath she quenched howe manie flames hath she repressed Sorowe Nature hath made mee deformed Reason She hath not giuen thee that which might delite thee if shee haue giuen thee that which may profit thee it is sufficient and therefore leaue thy complaintes Sorowe Nature hath not giueÌ„ me the grace of good fauour Reason Shee hath giuen thee nothing that sicknes might deface old age take away perhaps she hath giuen thee that which death it selfe dareth not touche Sorowe Nature hath denied me the fauour of the bodie Reason If she haue giueÌ„ thee the good fauour of the minde thou art much beholden to her contemne that repulse with a valiant minde and comfort the offence of the looking glasse with the vprightnesse of thy conscience Sorowe Nature hath enuied me the fauour of the bodie Reason She hath not enuied it thee but she is ashamed to giue thee that which is dailie diminished and wasted True liberalitie is perceiued by a coÌ„tinuing gift Rotten and transitorie giftes couetous persons do giue good fauour which is a fraile and transitorie gift of Nature is giuen vnto fewe for their profit vnto manie to their destruction but vnto none to their safetie and true glorie Sorowe Bodily fauour is denied vnto me Reason Excellent fauour of the bodie and honestie do verie seldome dwell together vnder one roofe It is wel with thee if the worse being excluded thou retein the better geast with thee Sorowe I haue no part of the comelinesse of good fauour Reason Why art thou sorie for that or what holie or godly matter doest thou reuolue in thy minde For what cause doest thou thinke the good fauour of the bodie to be necessarie for thee or not rather altogether burdensome and hindering Good fauour hath made manie adulterers but none chast Manie hath it ledde through the slipperinesse of pleasures vnto an infamous death who if they had been euill fauoured might haue liued without shame and danger What say I manie Yea it hath brought innumerable into trouble but all welnigh into blame Sorowe Why hath nature made me deformed Reason To the ende thou shouldest adorne and make thy selfe well fauoured with that fauour which may remaine with thee in thine old age in thy bedde â–ª in thy beere in thy graue and that which may be thine own commendation not the prayse of nature nor of thy parentes It is more beautifull to be made beautifull than so to be borne For the one commeth by chaunce the other by studie Sorowe Much deformitie of bodie oppresseth me Reason This deformitie of some is counted a part of vnhappinesse and miserie Beleeue thou me the minde is not defiled by deformitie of the bodie but the bodie adorned by the beautie and fauour of the mind Then it is not this that oppresseth or dishonesteth thee but it openeth the way and layeth foorth the matter and meane to honest the minde and to rise aloft through vertue Sorowe Nature hath brought mee foorth deformed into the world Reason If she had brought forth Helen euill fauoured or to speake of Men if Paris had been borne without good fauour perhappes Troy had stoode to this day Sorowe I complaine that I was borne euill fauoured Reason But fewe good men haue loued the comelinesse of the bodie none haue desired it manie haue reiected it for doing of which that Tuscane youth is commended who of his owne accorde mangled and defourmed the excellent beautie of his well fauoured face which he perceiued to be suspected of manie and enimie to his owne good name and hurtfull to the honestie of other farre vnlike vnto thee who wishest for that whereof he dispoiled him selfe and which fewe did euer enioye without hurt Sorowe I want good fauour Reason It is more safe to want that by meanes whereof thou mayest often fall into a doubtfull and painfull experiment of thy selfe Comelinesse beautie hath hurt manie it â—â—th troubled all manie aâ—â—â—r sundrie conflictes it hath made effeminate and made them easie to be ouercome and thrust them ouerthwartlie into blame and reproofe Sorowe My stature is deformed and to lowe Reason This discommoditie is not as thou supposest to bee complained of the lowe stature is more comelie light and nimble Sorowe My stature is verie short Reason Who can gainesay that as a bigge man dwelleth in a litle house so may a valiant courage in a small bodie Sorowe My bodie is small Reason Thou lamentest for that thou art not a burden vnto thy selfe but light and dapper and actiue vnto all things Sorowe My bodie is verie small Reason Who euer complained of a small burden Thou hast a iust cause truelie to be sorie for that thou art not oppressed with the greatnes of the bodie but onelie hast a bodie neither art a burden to thy selfe but an vsuall necessarie Sorowe I am of a contemptible stature Reason As nothing is glorious but vertue so nothing is contemptible but vice Vertue respecteth no stature Sorow The stature of my bodie is smal Reason Vertue requireth not the stature of the bodie but of the minde If this be long right large magnifical or comelie whatsoeuer the other be it skilleth not not only not at home but not so much as in the field at warfare vnlesse it seeme to be more hurtful Thou knowest how the most noble captaine Marius chose tough stroÌ„g not tall souldiers Which thing how wiselie and with howe fortunate successe he attempted his often and great conquestes do testifie As for the heigth tallenesse of the bodie it carieth more maiestie with it but lesse force Sorowe My stature is short Reason The same hindreth thee not but that thou mayest notwithstanding be a good and valiant man yea if neede were and fortune so serued a King or an Emperour For although that Scipio Africane were tall of bodie and Iulius Caesar of a loftie stature notwithstanding Alexander King of Macedonia and Augustus Caesar â—ere but lowe neither did their shortnessed 〈◊〉 bodie hinder their greatnesse of minde nor deâ—â—act anie thing from their fame â—â—â—owe I woul◠〈◊〉 â—â—â—r and greater Reason Arise 〈…〉 â—â—â—e and thou shalt bee greater and â—aâ—â—er 〈…〉 more profitable and easie encrease Sorowe I deâ—â—e to bee well fauoured Reason Learne to loue and wishe for that
and louers of money ye seeme to be waxed deafe vnto holsome admonition and counsell whatsoeuer hath been sayde by vertuous and learned men specially agaynst this poynt of humane madnesse Thou hast heard your Satyrike Poet protesting For he that woulde be ryche and soone be rych and vnto these woordes he addeth But what reuerence of lawes what feare or shame is there euer in the couetous man that desireth hastely to be ryche This sayeing the wyse man among the Hebrewes compriseth in fewe woordes Who so sayth he maketh haste to be ryche can not be without blame Thou hast heard also another Countreyman of yours whether he were a Satyricall or Lyricall Poet saying It is neyther house nor lande not heapes of siluer nor golde that are able to expell Feuers out of the owners diseysed bodie nor cares out of his minde The selfe same thyng this strange wyse man comprehended in fewe woordes saying Richesse doo not helpe in the day of vengeaunce But he tolde moreouer what woulde helpe Righteousnesse sayth he shall delyuer a man from death Since therefore the money whiche thou lamentest to be lost in tyme of greatest necessitie can not profite the bodye nor mynde I marueyle eyther why it shoulde so muche be wyshed for when it is gone or loued when it is present With these and suche other thynges your Oratour beyng mooued There is no signe so euident of a base and vile minde sayth he as to loue ryches But the Ecclesiastike Oratour There is nothyng sayth he more wicked then a couetous person nothing more vniust then to loue money And the aucthoritie of very many that agree in this matter from whiche there is almost none that dissent is of suche multitude and grauitie that the common peoples errour striueth to no purpose against the iudgement of the wyse And therefore as there is none more vniust so is there no desyre more ardent then the desyre of money as beyng a thyng vpon whiche men are perswaded that all thinges depende that can be wyshed for But contrariwyse the voyces of the best learned men cry out experience and trueth crieth out the multitude of auncient and new examples crieth out that great masses of money are profitable to none but haue been pernitious to many are gotten with sinne and toyle kept with feare and carefulnesse and lost with complaint and heauinesse Let the louers of money declare eyther what falshood is in these woordes or goodnesse in theyr ryches And to the ende that a thyng so much commended may be vprightly considered let euery man cal vnto his remembrance whatsoeuer he hath seene or read perfectly and sincerely concerning this matter setting apart al regard of the common peoples clamour and the glittering of the mettalles And for that all men haue not had the lyke occasion to see and trie let those thynges be called to mynde whiche are set downe in wrytyng by famous auctours whiche the learned myght alwayes reade and heare at their pleasure And is it not well knowen that money brought in newe and vnaccustomed manners and that effeminate rychesse by meanes of hatefull riotousnesse dyd peruert whose ages that before lyued most commendably And that rychesse adioyned with couetousnesse and ouerflowing pleasures through sensualitie and lasciuiousnesse brought in the desire to ouerthrowe and destroy all whiche both by wryting and effect hath often been founde to be true That the couetous man is alwayes in neede That iron is hurtful but golde more hurtfull That the wicked thyrst of golde d th enforce mens mindes vnto any mischiefe and that the spirites are weakened onely with the sight of money Is not golde able to passe through a garison of armed men and to breake stones more forcibly then a thunderbolt and dooeth not hereof spryng treason both agaynst honestie and lyfe By a golden showre of rayne Danaès virginitie was expugned and lykewyse there was one cause of the ouerthrowe of the Greeke Poet Amphiareus and his couetous wife to wit the fatall golde which being wel contemned by Argia Eriphila yll wished for and yll gotten brake vp his house and began the occasion of horrible wickednesse Is it not most truely and properly sayde that false and transitorie ryches can neyther perfourme that which they promise neyther quenche the thyrst of the minde but encrease it neyther dryue away cares but bring them nor relieue necessities but encrease them And that The loue of money encreaseth as muche as the money it selfe encreaseth And likewyse this saying may be added Money maketh no man ryche but rather contrariwyse there is no man in whom it hath not engendred a greater desire of it And no lesse this Care followeth money as it encreaseth and greater hunger of it And agayne To them that aske many thynges many thynges are wantyng and likewyse They that possesse muche doo lacke muche Finally that whatsoeuer they be they are not permanent and continuyng as beyng reposed in the handes of Fortune subiect euermore vnto variable chaunces and at leastwyse to be lost by death For when the ryche man sleepeth he shall carie nothyng away with hym yf he open his eyes he shall fynde nothyng and yet he can not leaue that nothyng to whom he woulde for why Man passeth away in an Image and vaynely troubling hym selfe he heapeth vp ryches together and knoweth not for whom he shall gather them Whyle these and a thousande suche lyke sayinges of wyse and learned men doo in suche sort sounde about our eares notwithstandyng infinite desire to haue hath made you deafe so that the rych men of this worlde are in vayne admonished not to be too hyghly wyse nor to trust in the vncertainetie of ryches but in the liuing GOD who geueth all thing plenteously to enioy them to do good and to become ryche in good woorkes for they that would be ryche namely in these ryches that are commonly wyshed for fall into temptation and snares of the Deuyll and many vnprofitable and hurtfull lustes that drench men in death and destruction For couetousnesse is the roote of all mischieues This counsayler wyll they more harken vnto then they wyll heare hym that sayeth Trust not in wickednesse neyther couet after rapine yf ryches doo abounde set not thy hart vpon them Neither him more then his sonne saying Whoso trusteth in his ryches shall come to destruction And agayne not more then all these hym that is aboue all whose heauenly doctrine can not be contemned but of mad and frantike persons who truely calleth ryches and the companions of ryches pleasures and cares by the name of thornes whiche choake the seede of holsome woordes this spake he in whose mouth was founde no guyle The lyuely trueth I say spake this and dooest thou thynke that he founde any fayth vpon the earth Surely none at all or but very litle And that whiche he tearmeth thornes the worlde calleth chiefe sweetnesse and pleasure And where as one saith that pearles and precious stones and vnprofitable gold
may feede my cattayle and I my selfe wyll resolue thee in this matter Then he answeared that it was impossible But she sendyng for such Noble men and Gentlemen as dwelt neere hande and causyng hym to geue his woorde for the perfourmance of his promyse helde vppe her young sonne in her armes and Is this my chylde in deede myne sayde she And when they all answeared yea she stretched foorth her armes and delyuered hym vnto her husbande and heere sayde she take hym I geue hym thee freely and nowe be assured that he is thyne Then al that stoode by brake foorth in laughter and gaue iudgemente on the womans syde and condemned the husbande by all theyr verdictes Such contentions and lamentations are thereto often among men they be hastie to marriage yea slipperie and headlong you thynke you shall neuer see the day wherein you shal be husbandes that is to say men as though otherwyse you shoulde neuer be men Then beyng resolued in ioyes or to speake more truely in madnesse the fyrst dayes of your marriage you spende in reuel route feastyng and daunsing among your weddyng solemnities with pastimes and songes and minstrelles and the residue of your lyfe you spende in suspition and braulyng In both you are to blame For neyther ought you in suche sorte to loue so doubtful a thyng neyther to abhorre so inseparable a thyng nor to hate so louely a thyng and by deceiptfull coniectures so to confounde the moste sacred lawes of the diuine and humane house and dissolue the moste entyre bondes of this lyfe Sorowe Yea my wyfe her selfe hath confessed that he is none of myne Reason Thou tellest me this as yf it were some syngular matter but it is common some confesse so muche whyle they are lyuing and some when they lye a dying among whom some haue wylled to haue it imparted vnto theyr husbandes after theyr departure Sorowe Myne owne wyfe hath conâ—essed vnto me that he is 〈…〉 my sonne Reason Olimpias that was wyfe vnto the renowmed kyng Phillip of Macedonie confessed as muche vnto her husbande whiche myght haue tended vnto the destruction of her valiant sonne and yet we reade neyther of teares nor sighes nor complayntes among them all Nowe hearken to a meery tale but not vnfyt for our purpose Not far from the Ocean Sea shore whiche lyeth right ouer agaynst Britaine not very many yeeres agoe report goeth that there was a certayne poore woman fayre and well fauoured but a notable Harlot who had twelue small chyldren by as many seuerall men one of them but a yeere elder then other But beyng sicke when she perceyued that the houre of her death was come she caused her husband to be called vnto her and this is no tyme sayde she nowe to dissemble any longer there is none of all these chyldren thyne but the eldest only for the first yeere that we were married I lyued honestly It chaunced that at the same time al the children sate on the ground about the fire eating according to the maner of the countrey At which woordes the good man was amazed and the children also that hearde their mothers communication whose fathers she reckoned al by name as they were in order of yeeres Which thyng the youngest of them all hearyng who was then but three yeeres olde immediatly layde downe his bread which was in his ryght hande and the Rape roote whiche he had in his left vppon the grounde besyde hym and tremblyng with feare and holdyng vp his handes after the maner of them that pray Now good mother quoth he geue me a good father And when in the ende of her speache she had tolde who was father to the youngest to wit a certayne famous ryche man takyng vp his bread and meate agayne in his hand That is well sayde he I haue a good father Of the losse of a brother The Lj. Dialogue SOROWE I Haue loste my brother Reason Yet I heare no cause why thou shouldest be very sory For Ouid sayth to true that there is seldome agreement betweene brethren Sorowe I haue lost my brother Reason It may be that thou hast at once lost both a brother and an housholde enimie Loe see then what thou hast lost an yll thyng couered with a good name Sorowe I haue lost a brother Reason Perhappes thou hast lost hym that hath wyshed thee lost and that alwayes resisted thyne attemptes Brothers hatred hath hyndred many from the entraunce vnto great commendation Sorowe I haue lost a brother Reason Thou hast lost peraduenture an heauie yoke as oftentymes we haue seene it fal out vnto the tender yeeres of thy chyldren thou hast lost also the enuier of thy lyfe the hynderer of thy glory and also which is euident the partner of thy patrimonie Sorow But I haue lost a vertuous and louyng brother Reason But a mortall one Vertue is no defence to the body but an ornament to the mynde and a procurer of immortall glory but as for the body she cannot exempt it from the power of death but rather thrusteth it forwarde many tymes thereunto before due tyme but yf he be left vnto nature good and had doo perysh a lyke and most commonly we see the best men weakest and the woorst long lyued but none immortall Sorowe I haue lost a good and gloryous brother Reason If thy brother be dead the glory vertue soule remaineth in safetie which only excepted death consumeth and destroyeth all other worldly thinges with lyke violence These therfore embrace thou as yf they were so many sonnes of thy brother with these immortal good things requite the mortal euil but if he haue sonnes liuing vnfeigned duetifulnes shal make them thine Sorowe I haue lost a good brother Reason Thou shouldest haue employed hym diligently which if thou diddest necligently his death is not to be blamed but thyne owne slouthfulnes Death hath exercised his power but thou hast slacked thyne oportunitie Sorow Death hath deceiued me for I thought not that he woulde haue died so soone Reason All thinges that happen vnto them that are vnwillyng seeme to come quickly but if they be wished for they come but slowly Sorowe I scarce thought that he could haue died Reason Vehement loue beareth with it selfe in al things and promiseth it selfe euery thyng vnpleasant thoughtes whatsoeuer is noysome vnto cast it escheweth insomuche as whosoeuer is in loue imagineth vnto hym selfe that his pleasures are in a maner euerlastyng thou since thou knewest that thy brother was borne oughtest also to knowe that he was mortall and therefore yf thou bewayle his tymely death as some sodaine matter thou art much deceyued but if as it were vntymely thou wast in a wrong opinion Sorowe I knewe that he was mortall but I thought not vpon his death Reason Vnwysely doone but this is your dissimulation beyng mortall ye thynke neuer to dye when as you may chaunce to dye euery day and needes you muste dye one day Yea rather it is the
vnchaungeable necessitie of the law of your nature that you can neuer be other then suche as muste oye whiche necessitie muste continually remayne with you but you dying euery day turne away your senses from the thynges that are present and your mynde from the ende that wyll ensue This is a common mischiefe whiche what is it other then wyllyngly to shut your eyes that they beholde not the beames of the Sunne as though it were hurtful aswel to the lyght as it is to the eyes not to beholde it and that that were as euident whiche you see not and that as true whiche you knowe not Who is so blynde that seeth not this or so blockyshe that vnderstandeth it not The infyrmitie of the senses or vnderstanding withdraweth nothyng at all from the trueth of thinges As for you yee are neyther weake nor dull but wherein you cannot be excused egregius dissemblers and very wyse to deceyue your selues who with so great diligence learne vnprofitable thynges and endeuour to be ignorant of necessarie matters but all in vayne for they steale vpon you though your eyes be shut and inuade your myndes that are desyrous to be ignorant and disquiet your memories that are wyllyng to forget and many thynges aryse dayly in the lyfe of man whiche constrayne you to thynke vppon them when you woulde not and whiche doo awake your dissimulations eyther by your priuate or forreigne argumentes but I confesse that death only at full confuteth all the follies of mortall creatures Sorowe I knewe that my brother was mortall and shoulde dye neuerthelesse I weepe for his death Reason The greater part of humane actions is superfluous Why weepest thou for his death What doeth this weepyng auayle hym or thy selfe or any other Admit death be euyll whiche the learned denye truely no man wyl denie but that weepyng is in vayne for that whiche cannot be recouered And veryly yf any thyng myght be tearmed wretched besyde the vyce of the mynde yf there be any thyng in all the worlde to be wept for it ought rather be lamented whyle it is commyng at hande then when it is past whiche that Kyng conceyned ryght well of whom I spake not long before Sorowe I am grieued for the death of my good brother Reason There is no affection more tender then a fathers and therefore that whiche is sayde of the death of a sonne applie it thou to the death of thy brother and that whiche may be sayde of them both is proficable in the death of a mans friende whiche losse although it be matcht with the greatest it muste be abydden as of al other thynges for all suche thynges as appeare vnto vs grieuous are to be suffered by one and lyke courage of mynde although a man woulde thynke that they woulde quite oppresse hym Sorowe I haue lost a moste louyng brother Reason It had been woorse yf thou hadst loste a most hatefull brother For the loue of the one and the remembraunce of the other is very pleasant Sorowe I haue loste a companion most pleasaunt vnto me euen from his tender youth I am nowe left aloue Reason He is not a lone with whom vertue and honestie doo remayne betweene whiche twayne death hath not forbydden the Image of thy brother to be fastened harde vnto thy hart-stringes so neyther thy brother is lost nor thou alone Of the death of a freende The Lij Dialogue SOROWE I Haue lost a freende Reason If thou hast loued vertue in thy freende as thou oughtest truely she is not loste nor dead and therefore it is sayde that true freend shyppe is immortal for that it is neuer broken eyther by the fallyng out of freendes or els by death it selfe and thus vertue ouercommeth discorde and all vyce but she her selfe is neuer ouercome by any thyng Sorowe I haue lost a freende Reason All other thinges when thou hast lost them thou hast them not but when thou thynkest thou hast lost thy freendes and thy best beloued then hast thou them most assuredly For thynges whiche are present be delicate I wyll not say weerysome yea and many tymes arrogant and offended with very small trifles but the remembrance of freendes is pleasant and sweete hauyng in it nothyng that is bytter or contrary to delyght Sorow I haue lost a very good freende by death Reason If thou complayne of the losse of commodities thou makest accounte of profite and not of freendshyp If thou complayne of thy dayly conuersation with hym remember howe short tyme freendes remayne togeather and howe muche tyme we spende in cares howe muche in syckenesse howe muche in sleepe and pleasure howe muche is spent in entercourse with straungers how many heapes of cares Finally what businesse what studies what leasure and what troubles sometymes of another mans and sometymes of a mans owne and also the continuall and inuincible necessitie of manyfolde matters from whiche no prosperitie is exempt doo withdrawe some thyng from our desired conuersation how many seldome meetynges howe short and carefull abydynges howe sorowfull departynges howe late returnynges what stayes what impedimentes what deceiptes With this and suche lyke difficulties of lyfe fetters of freendshyp whiche may easily be brought into a mans remembrance thou mayst vnderstande howe great a matter it is whiche death hath taken from thee For if thou may this alone in freendshyp which is the only perpetuall and stable foundation thereof truely death could there take nothing away Thou hast hearde in Marcus Tullie of Lelius comforting him selfe howe his freende Scipio lyueth yet to him how fresh he is in his minde that neyther the fame nor the vertue of his freend any time dieth What forbiddeth but that thy freend Scipio liueth now vnto thee But you because ye cannot be Scipioes or Lelies ye be not men neyther for that ye cannot atteyne to the highest ye dispaire of the meane or contemne it as though as in Poetrie so in vertue neither men nor the gods could aspire vnto a mediocritie Sorowe Death hath taken away my friende from me Reason Death is able to take away thy friendes body but as for friendshyp and friend he is not able For they are of the kynde of thinges that are not subiect to death nor fortune but to vertue the whiche among humane thynges is free only is able to geue freedome vnto whatsoeuer is subiect vnto her and as for a friende he should not be of so great price yf he coulde be so easily lost Sorowe I haue remayned without a friende Reason If thou do ryghtly honour friendshyp thou shalt neuer lacke olde friendes nor be destitute of newe yea suche is the opinion hereof that it wyl purchase thee friendes of thyne enimies There was nothyng that more recōciled Augustus the Emperour vnto Herode then for that he professed that he was moste friendly affected vnto Augustus enimie and that by meanes of hym he hated Augustus most extreamely for whiche cause Augustus iudged hym woorthy of
nightly conflictes and to awake them out of their sleepe and alwayes to be carefull and circumspect howe these licentious cattayle vse them selues towardes their neyghbours at leastwyse thou shalt take thy rest in the night season for they that ryde do trauayle and are troubled also in the night Sorowe I go a long iourney on foote Reason Perhaps in shoes For the holie fathers walked about the wildernesse vpon their bare feete The apostles which were the messengers of Almightie God walked throughout al partes of the worlde one into the East another into the Weast another into the North another into the South somtime they went by water that but seldome only when as the situation of the place was such as they coulde not otherwise choose but which of them I pray thee hast thou hearde to haue ridden on horsebacke except S. Iohn only Neither rode he euer more then once and that but a litle way which was as Clemens writeth the Ecclesiastical historie maketh mention when as he was stirred foorth with a godly hast to recouer the soule of a lost desperat young man And how should they ryde whose Lorde and Maister went on foote He scarse rode once hym self vpon a poore Asse which was not long before he was hanged vpon the crosse But if these examples doo ouer-burden thee with incomparable holynesse yet is it knowne well yenough that the Romane armies which vanquished the whole world were for the most part of them footemen who not only carried their armour and weapon on foote but also as muche victual as should serue them many dayes moreouer a kinde of munition whereby when once they were entred within their enimies boundes they defended their campe in the day times and theyr tentes in the nyght agaynst the inuasion of their enemies whervpon our cuntreiman Cicero in a certein place excellently disputing of the Romane souldiers when he had sayd that vnto valiant men of other nations theyr armour was no impediment but in the maner of a garment yet this commendation he gaue them aboue al other saying that vnto the Romane souldiers only their armour weapons were not a garment but stood them in steede of their armes shoulders And when they had once put on those warlike burdens whereof I spake then they thought them selues in deede to be apparrelled And least haply any man be deceiued by the common custome of speache let it be knowne vnto them that by the name of souldiours or seruitours footemen are only signified and that in many places of the Romane historie it may be geathered that by this name they are distinguished from horse men although they doo both sortes of them serue in the warres Wherefore the remembrance of theyr labour and trauayle may breede thee no small ease comfort not only being vnarmed and light and trauayling on an hard though a safe iourney but also yf thou were armed and heauily laden and faryng on foote in a dangerous path For there is nothing more effectuall vnto the beareyng of aduersitie then to thinke that many haue borne the same with valiant myndes And a loftie minde wylbe ashamed that he only cannot doo that which in numerable coulde doo before hym Whiche thought hath not only been profitable in labours of difficultie but also in those paynes and tormentes of the body whiche seeme to be most miserable specially in death it selfe Sorowe A long payneful iourney do I sorowfully passe foorth on foote Reason There is nothing that so much easeth a painful iourney and comforteth an heauie minde as noble and sweete cares which cannot harbour within the hart and keepe company al the way long vnlesse it be with some good and learned man Herevnto if by chaunce there happen the pleasaunt societie of some meery and eloquent companion the iourney shall not only seeme light but short also Many haue been so delighted with pleasaunt communication vpon the way that they haue felt no tediousnesse at al of the trauaile and although the iourney were long indeede yet haue they complayned of the shortnes therof supposing them selues not to haue gone but rather to haue been carried This is also common among the wrâ—tie sayinges of Publius A pleasant companion vpon the way is as good as a Wagon Of one yeeres barrennesse The Lviij Dialogue SOROWE I Am oppressed with the barrennesse of one yeere Reason Plentie then will be the better welcome vnto thee euery thing is best knowne by comparyng it with the contrary Sorowe My lande hath deceyued myne expectation Reason It is not thy lande that hath deceyued thee but thy wyckednesse and greedinesse of mynde you promyse your selues euery thyng to fall out as you would haue them lyke proude fooles beyng worthie in your owne opinion that nature her selfe shoulde be at your commaundement Who yf she dare receyue her ryght and fayle once to satisfie the deepe and bottomelesse whyrlpoole of your couetous mynds which nothyng is able to fyl then seemeth she vnto you straunge and couetous iniurious This is no righteous nor modest hope but the imaginations of an immoderate desire yee feigne that those thynges shall come to passe whiche you woulde haue and if you mysse ought thereof you call it a losse thy lande keepeth it olde custome and thou thyne For the barrennesse and fruitefulnes of the earth come by course but your couetousnesse is continual You beyng most partiall interpretours of all thynges when as you ought to take the first thankefully and soberly and the seconde patiently and valiantly the one you contemne the other you bewayle the one maketh you proude the other playntyffe Sorowe My lande whiche promised me better successe hath deceiued me Reason You weery the earth with your oxen and plowes and heauen with your vowes and prayers The blowing of the wyndes the oportunitie of shewres the comelinesse of the springyng trees the beautie of the fieldes the Wynters dust the Springs durt the Sommer Sun the rypenesse of haruest all these do drawe your couetous mindes into hope And lyke as euery flambe setteth on fyre the drie stubble and euery wynde bloweth abrode the loose dust euen so euery gaine engendreth hope to the couetous minde and the least losse not of substance only but also of hope quite confoundeth him But O you wretches moderate your vnseemely motions restraine your vnmeasurable couetousnesse and chasten your crebulus hope which hath ben frustrated by a thousand successes to what end do you looke vpon heauen and earth Plentifulnesse commeth from God only O ye mortal men suffer him to worke his pleasure behold you what is done praise it Let the workeman woorke denye not vnto God that reuerence which ought to be geuen to a man that is skilful in any science Let vesselles of earth be ashamed to controule the heauenly potter but in voyce and mynde geue thanks vnto hym for al thing who being priuie of your necessities and not ignorant of your desires
But they on the other side feigned that they beleeued hym not saying that they muche suspected his fidelitie towardes the common wealth To be short they coÌ„maunded him vpon a great penaltie not to passe out of the citie gates Howbeit they say that he was in suche sort prouoked by the impaciencie of his forbidding that the very next day folowyng whiche was neuer seene before he was taken without the walles of the citie Thus though the pryde stubbernesse of your mind ye are alwayes carryed away vnto that whiche is forbidden And nowe thou complaynest that thou art shut vp and the whole citie is not bygge enough for thee whom peraduenture some litle corner thereof perhappes some one house might suffise yf thou were not besieged as for the most part it hapneth vnto studentes Moreouer it fortuneth that al besieginges be but of short continuance Ye haue comfort ministred vnto you both by the place and tyme only ye lacke vprightnes of minde which causeth you to lament and complaine which runneth not by the nature of the thinges but through your owne effeminatenesse Of a mans countrey destroyed The lxix Dialogue SOROW. BVt what sayest thou to this that my country is vtterly destroyed Reason Diddest thou not heare the fortune of cities and countreyes which I named not long since and the lyke also in other without number Alexandeâ— kyng of Macedonie ouerthrewe Tirus and Thebes and Persipolis the chiefe citie of the Persian kyngdome and that thou mayst marueyle the more at the suggestion of one harlot a great citie dependeth but vpon a tickle fortune Agamemnon rased Troy Hanibal Saguntum Scipio the younger Carthage and Numancia Titus Hierusalem and lykewise other others Rome none wholy ouerthrew but olde age battered it beyng ayded by the ciuile dissentions And what maketh matter who ouerthrewe it for asmuch as we see it is ouerthrowen The fame of the destruction of Millane is of later time vnder Frederike a barbarous and cruel emperour diddest thou thinke that thy countrey was priuiledged from the iurisdiction of fortune vnto whom great cities and mightie kingdomes are subiect Hath loue so blinded thee that thou shouldest imagine one citie because thou wast borne in it to be immortall when as the whole world it selfe is transitorie Heauen and earth shal fayle the mountaynes and seas shal be mooued and al thinges that were made of nothing shal returne to nothing agayne doest thou then woonder or complaine that thy countrey is come to nought Cities aswel as men as I noted a litle before haue their dying dayes but they chaunce not so often as they do to men for that there are fewer cities and they be of longer continuaunce notwithstandyng subiect to death for not men onely but all other worldly thynges also are mortal the soule of man onely excepted Sorow My countrey is fallen Reason Perhappes it may ryse agayne for some are rysen agayne that haue fallen and the fallyng of some hath been the occasion of their more fortunate rysing For Saguntum and Millaine stande at this day in their auncient places but the next neyghbout citie vnto Millaine whiche was the last of Pompeius commendation chaunged place as some say by the same varbarous handes and was destroyed about the same tyme and so likewyse were Hierusalem and Carthage Liue therefore in hope but yf thy hope fayle thee and thou seppose thy countrey be destroyed beware least thou also fayle and faint vnder fortune For woorse is the ouerthrowing of mindes then of walles A man ought to shew a manly courage and not an effeminate mind and although thou be sorye for thy countreyes ouerthrowe do not thou semblably perysh with it seeing that thy ruine wil nothing auayle the common wealth but rather endeuour to reserue thy selfe the residue of thy country folke if there be any remaining vnto some more fortunate tyme in this case deedes are more needefull then lamentations where also flight it selfe is commendable Thou hast heard howe that vnto Terentius Varro through whose fault and rashnesse the whole Empire of Rome was almost ouerthrowen thankes were commonly yeelded of al fortes of the people for that he dispayred not of the common wealth which his college or felow officer a most noble gentleman who was in no part of the fault seemed to doo But if there be nothing els remayning at the leastwyse with Bias carie thou al thy goodes with thee although thou depart starke naked out of the walles of thy peryshing countrey and hencefoorth seeke after that countrey whose kyngdome shal haue none ende Whervnto when as at last by the callyng of God thou art once ascended thou shalt no more feare beseeging nor destruction nor any of those thinges which are commonly dreaded in your cities Of the feare of loosing in warre The .lxx. Dialogue FEARE I Feare to loose in war. Reason Then seeke for peace Feare I very muche dread ouercomming Reason A moderate feare procureth heedefulnesse but that whiche is vehement engendreth desperation then the one of which there is nothing better in war and nothing woorse then the other in all thinges Feare I am shaken with great feare of battayle Reason What mischeefe feare bryngeth vnto them that are readie to fight and also heauinesse whiche proceedeth of feare Flaminius at Thrasumenus Craslus at Carras and Pompeius in Thessalia haue prooued in which places and often elswhere that saying of the Poet hath appeared to true Feare is an â—nluckie south sayer in matters of experience Feare I stande in great feare of the euent of battaile Reason Delay then the tyme vntyl hope may come it is yll to goe forwarde in that from whiche the minde and dread do will to absteyne There is commonly in the minde a certayne foreseeing facultie contrarie to the motion whereof I would in no respect perhappes geue thee counsel to attempt any thing The examples that myght be alleaged in this case aswel new as olde are without number wherof it sufficeth me to haue cited three onely of the most notable Feare I feare the euent of the instant battayle Reason Shake of thy timoriousnesse which none knoweth better then thou thy selfe take heede that it be not the nature of the thing or the want of power but rather cowardice that imagineth this abodyng of euyll successe vnto whom there is nothing not fearfull and difficult Wherefore if the same be burtfull to thy glory yf to thy safetye by the assistance of vertue it must be repressed and the minde awakened to whom it must be declared that oftentymes the dangers are far fewer and lyghter then the feare and that many tymes false fancies of terrible matters doo flye before the eyes wherewith some haue been in suche sort dismayed that they haue yeelded vp the victorie to theyr enimies whiche they themselues had alredie wun with their weapons For false and vayne feare is nothing slower then true feare but in this respect many tymes the more vehement by howe muche the errour of
lykewyse are Husbandmen by barrennesse and Carpenters by the fall of houses and Horsemen by the often founderyng of their Horses and Saylers sharpned by great and dangerous tempestes thus by erryng men gaine experience Sorowe I am vanquished Reason There is none vanquished but he that thynketh hym selfe vanquished whose hope is troade vnder foote and extinguished whose minde hath layde downe the remembrance how to take aduersitie Beholde the Romanes and their inuincible mindes at all times but specially in the seconde Punike warre who notwithstandyng the treacherie of their felowe nations and so many conspiracies of kinges and countreys and so many vnfortunate battayles and almost vtter destruction yet were they not vanquished there was neuer any mention of peace made among them no signe of dispayre and finally nothyng els was there among them but altogether hygh and inuincible consultation Whiche thyng what is it other then by the vertue of the minde to soften the hardnesse of Fortune and to enforce it to be ashamed of it selfe and to loue thee But at length as meete it was they rose aloft and beyng a thousande tymes ouerthrowen they floryshed the more so that prowesse and Fortune made not onely their enimies that were terrible vnto them but also the whole world successiuely their subiectes vassals Sorow I am vanquished I confesse Reason Now at length thou beginnest to knowe what Fortune is this commoditie hast thou learned by fleeing none almost learneth great matters for nought Many haue learned better by experience then by going to schoole the dul head that could learne nothing of his schoole maister by the eare hath ben taught by the eie There is no schoolemistres of humane things more certaine then aduersitie none more conuenient to discusse and disciphre errours Sorowe I am ouerthrowen with a great wounde of Fortune Reason Arise lye not styll greatnesse of the mind neuer more notably sheweth it selfe then in the woundes of Fortune But nowe do thou know thy selfe hauing susteined so great a stroke vnderstand how great thine owne strength is Sorowe I haue lost my hoped victorie Reason If it were vnlooked for thou hast won wisdome but to say that there is no change in worldly things it may not be hoped Sorow I am vanquished in war. Reason He that is ouercome in battell retaineth his libertie and lyfe but whose is vanquished by vices lofeth both he that yeeldeth thervnto is truely ouercome in deede Sorowe I am ouercome Reason How knowest thou whether that which was spoken vnto Pompeius the great who was vanquished in battell in Thessalia do also agree vnto thee It had ben woorse that he had ouercome for as the more harme so the lesse sinne hath he that is ouercome A great gaine which some not only wishing to be ouercome but choosing also to die haue in hart preferred and truely they make a good exchange who by the death of their body seeke for the health of their soules but many reioyce in their owne harmes and are greeued at their owne good such blindnes possesseth the mindes of men Sorowe I am ouerthrowen Reason This might happen vnto thee not for want of skil in the art of warfare but by fortune Fortune neuer sheweth herself any where more to be fortune then in battel as in other things she may do much so in this they say she can do al. Sorow Being vanquished in battel I am come away Reason But thou art not therefore immediatly naked Marciall weapons may be taken from the vanquished but the true goodes which are the weapons of the minde they do styl retayne that seeme to be ouercome For they as well as out of the fire shipwracke are brought away out of a lost battell And not those alone which being hyd vp in the minde can not be touched with any weapon but they also that in the conflict seeme to be in the greatest daunger and most exposed to the dint of the swoorde And therefore not whosoeuer is ouercome in battell is also spoyled of his Martiall honour although loosyng his armour and fleeyng out of the fielde or that more is leauyng his Carkas dead vppon the colde grounde he carrie away with hym the name of a woorthie Captayne For the Grecian histories report howe that Leonides at Thermopylae beyng not so muche ouercome as weeried with ouercomming was there slayne with his power lying among the great heapes and mountaynes of his enimies whiche fame the Poet Virgil commendeth in Deiphobus and in the Emathian sieldes if we beleeue Lucane the vnfortunate armie stoode in an vncertayne aray And in the last battayle that was fought in Africa agaynst Hannibal it was not possible that an armie should be more orderly marshalled nor fyght more couragiously which thyng as he that was conquered confessed of the conquerour so dyd the conquerour report of hym that was conquered beyng eyther of them men of singuler iudgement in those affayres And what shal we say hath he lost who hath lost neyther the true glorie of his art nor the assurance in conscience of his vpryght dealyng in that he vndertooke Of Ciuile warre The Lxxiiij Dialogue SOROWE WE are shaken with Ciuile warre Reason The name hereof is deriued of Citizens and thou art one of the Citizens take heede therefore that thou be not one of the number of the sticklers in this mischiefe and to thy power thou be not voyde of blame For this is the maner of ciuile warres one man enflameth and prouoketh another vntyll all of them ioyntly haue raysed a publike outrage whiche publique outrage at length pricketh foorth and thrusteth headlong euery priuate man forwarde For this common mischiefe neuer commeth thus fyrst to ripenesse of it selfe although by encreasing it infect yea sometyme ouerthrowe an whole Citie but yf thou wouldest fynde the fyrst original thereof it is rooted in the errours of priuate persons and this is that therefore whereof I exhort thee to beware that thou also haue not ben one of those that haue mayntayned the ciuile flame eyther by ministryng matter to the fire or by blowyng the coales For many doo thynges whereof shortly after they complayne and lament theyr owne deede as yf it were some wound inflicted by another mans hand Many haue perished in their owne fyre But yf thou be gyltie vnto thy selfe of no suche matter duetifull and godly is the sorowe of a Citizen in the publique calamitie but he may conceyue comfort of his innocencie Of all the mischiefes that folowe man there is none more lamentable then sinne or rather as it seemeth vnto certaine notable men there is none other mischiefe at al. Sorow We are vexed with ciuile warre Reason In the rage of the multitude shewe thou thy selfe a follower of peace whiche though it be to small purpose yet aduaunce thy selfe though alone in the defence of libertie and iustice whiche although perhappes shall doo thy Countrey but small pleasure yet shall it redowne to thy commendation of
eyther of these one Citie shall gene thee an example to wit Menenius Agrippa and Portius Cato euen the same that was the last Sorowe The Citizens are together by the eares in implacable ciuile warre Reason If thou canst doo nothyng thereto of thy selfe labour others reprooue them entreate them withstande them chastice them speake them faire beate into their heades the vtter ouerthrowe of the Common wealth whiche conteyneth in it the ruine of euery priuate person and seemyng proper to none appertayneth to all To be short seeke to appease theyr mindes at the one syde with duetie on the other with terrour But yf thou profite nothyng that way make thy prayers vnto Almightie GOD and wyshe the witte and amendment of thy Citizens and the safetie of thy Countrey and in all poyntes fulfyl the duetie of a good Citizen Sorow The Common wealth is come to great extremitie by ciuile warre Reason To the ende that neither by ciuile nor external warres any thyng happen vnto thee vnlooked for nor any chaunce oppresse thee vpon a sudden alwayes recount this one thyng in thy minde that not men only but al worldly thynges also are mortal the soule of man onely excepted And as in men so lykewyse in Cities and great Empires there be sundry diseases and maladies some in the outwarde partes and some rysing within the bodye among which are mutinies and fallinges away and brawles and discordes and ciuile warres and moreouer that euery one hath a tyme prefixed whiche he can not passe whiche euery day draweth nearer then other and although it be deferred for a time yet most sure it is that it wyll come Where there stand now most famous Cities there sometyme haue stoode rough and wilde wooddes and so perhaps shall doo agayne It is a great follie for any Citie to hope for that of it selfe whiche Rome the Lady and Queene of all Cities coulde not attayne This is the difference betweene the endes and decayes of men and of Cities in that the ende of men by reason of their innumerable and infinite multitude and shortnes of lyfe is dayly seene with the eyes but of Cities because of the rarenesse of them and theyr longer continuance it is scarce beholden once in many hundred yeeres and then with great wonder and admiration This meditation shall make thee more strong agaynst all chaunces as well publique as priuate And to conclude the same shall lay foorth vnto thee though not a pleasant yet an indifferent way vnto pouertie vnto exile and vnto death it selfe and teach thee how that this mischiefe is peculier to thy Countrey which is common vnto you all that be Citizens Of the disagreement of a waueryng minde The Lxxv. Dialogue SOROWE I AM troubled with the disagreeyng of my minde Reason There is no warre woorse then this no not ciuile warre For that is betweene Citizens but this with a mans owne selfe That is betweene factions of Citizens in the streetes of the Cities but this is fought within in the minde betweene the partes of the soule And therefore forasmuche as there is a kynde of warre which is counted more then ciuyll warre where not Citizens onely but kinsmen also fyght among them selues as was betweene Caesar and Pompei of whiche it was sayde Heere brethren stoode and there was shedde the parentes blood Muche more truely may that be so called where not the father agaynst the sonne nor brother agaynst brother but man agaynst hym selfe doth contende duryng whiche stryfe the minde hath neyther quietnesse nor securitie Sorowe My minde is at variance and distracted with diuers affections Reason Away with that variance begynne to minde one thyng For tyll those contrary affections lyke seditious Citizens minde one and the same thyng neuer shall the minde be quiete and at peace with it selfe But as the Ague of bodyes commeth through contrarie and corrupt humours so contrarie affections engender the Ague of mindes the whiche by so muche is the more dangerous by how muche the minde is more noble then the body and eternall death more terrible then the temporall in eche yf a meane be obserued health may notably be maynteyned Sorowe My minde is at debate and chooseth not what it woulde Reason Thou nowe tyest the cause of euyll and euyll it selfe together supposing the same to be at debate because it chooseth not But let it once begyn to choose the stryfe wyll quicklie ceasse I say let it choose to wyll that good is not euyll for els it wyl be so far from finding quietnesse that more and more it shal be disquieted For vices can neuer agree together but where vertues are there is peace and concorde Sorow My minde is at dissension being deuided into partes Reason Philosophers haue destinguished the mind into three partes the fyrst wherof as the gouernour of mans lyfe heauenly blessed next vnto GOD they haue placed in the head as it were in a Towre where quiet and honest cogitations and willes doo dwell the second in the brest where anger and malice boyleth the thyrd in the neather partes from whence proceedeth lust and concupiscence the tempest of this sea is double so thou seest now what thou hast to doo Doo as Menenius dyd of whom euen now I spake he perswaded the common people to come vnder the gouernement of the Senatours whose profitable counsayle they followyng were brought from dissension to amitie so he counsayled them but yf counsayle wyl not serue doo thou compell thyne abiect and base partes to obeye the noble For tyl that be brought about neuer looke to be quiet in minde And lacking quietnesse surely mans lyfe is vnsetled and foolyshe and tossed about and vncertaine and blinde yea altogether miserable Many in all theyr lyfe tyme knowe not what they woulde haue Sorow I am troubled in minde and knowe not what I woulde Reason Thou hast moe companions troubled not once or twyse but as last of all I sayde all theyr lyfe tyme And truely among all that thou hast sayde thou hast not and saye what thou wylt thou canst not almoste shewe a greater miserie Sorowe I am tossed and diuersly enclined Reason To be in suche a case is a notable argument that the minde is not wel For as a sicke body tumbleth on the bedde so a sicke minde knoweth not what to stycke vnto Suche are in a most miserable case For better doo I conceyue of hym which stoutly persisteth in wickednesse for if he repent happily he wyl be as constant in well doyng as he was impudent in naughtinesse then of a lyght brayne which carelesly neglecteth al counsayle for yf he at any tyme begyn to doo well he is soone weerie and wyll not persiste but remayneth altogeather ignorant so that we may well apply that obscure saying of Seneca vnto hym They which doo not that they shoulde consume the tyme without profite for dooyng nowe that nowe this and neuer continue in one may well be sayde to doo that they should not
fortune that they myght seeme to be vnmindfull of their Empire and ryches and conquestes and so many and great commodities and yet to remember that they were men for whom in this lyfe to looke or hope for perfect and sounde felicitie is but a meere madnesse To mingle the sweete with the sowre is a peculiar medicine agaynst the gout and a common remedie agaynst all diseases which thou shalt fynde to be very effectuall and wylt confesse to be good and vertuous counsayle if thou followe the aduice of that godly olde man who once attayned vnto great prosperitie and afterwarde tasted extreame aduersitie who by meanes of the benefites which he receyued at Gods handes learned to take all affliction in good part although that same hand can neyther make nor geue any euyl but he had only a respect vnto the common opinion of men Sorow The gout keepeth me downe in my bedde as yf I were bounde with knottes that can neuer be vndoone Reason Whyle thou lyes thy minde may stande vp and suruey the whole heauen earth and sea Of Scabbes The Lxxxv. Dialogue SOROWE I Am greeued with paynefull Scabbes Reason I maruel now no longer if thou take in yl part those that be greefes only seeing thou also bewailest that wherewith there is some sweetenesse mingled Sorow I am vexed with the greeuous scab Reason Some say that it is holsome to be scabbed But for that I wyl not cal so woful a thyng by so good a name I tearme it a token of health or the way leading to health It is but a gentle thing for that it is not long in comming foorth whose issuing is somtime ioyned with no small tickling Sorow The dry scab molesteth me Reason Thou needest now no clock nor watch for the same wyl awake thee in the night and cal thee vp vnto thy necessarie honest affayres For there is none so slouthful whom the payneful scab wyl not styr vp and make wakeful Sorow I am vexed with scabbes Reason A base disease but which hath a noble cure labour paine heate bathes watching diet these are medicines against scabbes If these wyl do no good thou must flee to the remedie of pacience which in al diseases is the most profitable salue Sorowe I am troubled with the paynefull and fylthie scab Reason I denie neither of them And whereas Publius sayd that the sore feete of one that had the Gout were a paynefull rest so on my woorde mayest thou say that a payre of scabbed handes are a greeuous businesse But what wylt thou say to this The loathsommer the disease is the comlier is the patience And how yf out of a small discommoditie thou reape great profite This is one of the thinges that especially engender a contempt of this body then whiche is nothing more necessarie for mankind Sorow I am al ouer infected with scabbes Reason That thou art al scabbed I thinke it be too true and I stande in great feare thereof But perhaps this is more then thou wouldest haue sayd For thou meanest it of thy whole body but there is an other kind of inuisible scabbe in your mindes to wit couetousnesse and sensualitie and a certaine vehement uching to reuenge and complaine which the more it is scratched the more it rageth This itche ye neyther feele or craue to haue cured so muche is your care lesse ouer your soules then ouery our bodyes Of watching The .lxxxvi. Dialogue SOROW. I Cannot sleepe Reason Watch then and reioyce that the ryme of thy lyfe is prolonged For betweene sleepe and death there is small difference but that the one lasteth but for a tyme the other is perpetual And therefore I cannot tel whether it be not sayde properly enough that sleepe is a short death and death a long and euerlasting sleepe Sorowe I haue lost my sleepe Reason It must be prouoked agayne not by force but by fayre meanss If thou thinke to procure it it wyl not be constrained Goe some other way to woorke geue rest to thyne head and trouble not thy minde with cares and it wyll come vnlooked for when the minde is loose and the body weerie sleepe wyl came stealyng on Sorowe My sleepes are often broken of Reason Do as it is sayde Augustus Caesar was woont to do when thou wakest out of sleepe haue some about thee to renue it agayne by readyng or tellyng of tales But if it be long of earnest and vrgent cares lay them aside and sleepe wyl come of whiche sort of cares Virgil speaketh where he sayth that good cares do breake sweete sleepes Sorowe I can take no rest in sleepe Reason Neyther shalt thou then be terrified with dreadfuldreames nor surprised with suddeyne feare in the night And although Aristotle hold opinion that the visions whiche wyse men see in their sleepe be good true in deede it is Neuerthelesse the one of these who was nothing inferiour vnto hym in wit but of greater aucchorine the other in al respectes his equal in holinesse and pacience whom I mentioned erewhyle endured great extremitie and trouble in their dreames What others haue fealt and suffered euery one is priute vnto hymselfe and can cal his owne bed to wytnesse of the illusions and troubles whiche he hath susteynâ—d Truely the one of these was woont in his latter dayes to be terrified in his dreames as it is wrytten of hym The other I made mention of not long since where I entreated of rest and quietnesse who among other troubles of this lyfe complayneth of his suddayne frightyng in sleepe and the terrour of his visions and drcames Sorowe I slepe not so wel as I was woont Reason Then thou lyuest longer then thou wast woont for thus the learned say that as sleepe is death so watchyng is lyfe Sorow Sickenesse hath dryuen away my sleepe Reason Then health wyl bryng it agayne Sorowe Loue hath bannished my sleepe Reason Thou speakest one thing twyse For loue is a sickenesse and the greatest sickenesse that is Sorowe Feare hath bannished away my sleepe Reason Securitie wyl reuoake it Sorow Olde age hath taken away my sleepe Reason Death approchyng wyl restore it Of the vnquietnesse of dreames The .lxxxvii. Dialogue SOROW. I Am disquieted with dreames Reason If that be true whiche a certayne wyse man sayth that dreames doo folow great cares whiche is also confirmed by your wryters then cut of the cause of the mischeefe abandon cares and dreames wyl vanish away To what purpose serue your manyfold cares whiche are to none effect in so short a lyfe whereof in the begynnyng I promised to entreate and to declare that it is bootlesse to forment it and make it troublesome and through your owne follie to disquiet your rest with dreadâ—full dreames Wyl ye ouercome gods prouidence with your owne counsel and do ye not perceyue howe your madnesse and cousultations of that tyme whiche is not onely beyond your iudgement but also your knowledge are laughed at from an high Neyther
finde no special thyng at al there for death whiche is indifferent vnto al men hath dispersed and consumed al. Ye loue your bodyes and mortal members ouer muche ye despise your immortal soules and vertue more then ye ought being blynd and vnequal discerners of thynges Sorowe Now I am quite without teeth Reason Now then art thou without toothache yea and without any succoure of them thou hast no vse of them at al. Thou must grinde thy meate paynefully without teeth vnlesse thou wylt dissemble with thy selfe thou oughtest to remember that thou hast a iourney shortly at hande to goe thither where as there is nothyng at al eaten but where men liue onely with ioy and the euerlastyng foode of the soule Of payne in the legges The .xcv. Dialogue SOROW. I Am troubled with a payne in my legges Reason In al buildynges that is the most daungerous fault whiche happeneth in the foundations For as touchyng al other defaultes howe euer thou repayre them this bryngeth ruin therefore at this present there is nought els for thee to do but immediatly to depart out of this ragged Inne Sorow I am troubled with the payne of my legges Reason The cause of this sickenesse as also of many other moe for the most part ryseth from no whence els but from your selues and therefore that whiche came from you by good ryght commeth backe vnto you agayne seeing thou hast forgotten the counsel of the wyse man whiche sayth Let thyne eyes goe before thy feet and I suppose that that first argument of an other wyse man may wel agree hereunto and be accordyngly applyed Ye cannot stay your selues nor looke vnto your feete but lyke blynd men ye runne headlong hither and thither groping after your way What marueyle is it then yf thou stumble sometyme at a stone and sometyme at a blocke This sure is very strange that you wil lay your faultes vpon giltlesse nature Yea moreouer ye haue a great delight to be thrusting in amongst a company of madde iades so that oftentymes ye bryng away the print of a horse showe vpon you Doest not thou thinke that that whiche is spoken by Tullie vnto one belongeth welnigh vnto al men These mischeefes saith he thou foolish felowe hast thou brought wholy vpon thy selfe And so it is truely deceyue not your selues the harme which you suffer for the most part is of your owne doing for whiche afterward ye be sorie Thou yf thou hadst remayned at home that is to say with thy selfe thou perchance ne hadst this greefe ne found any cause of these thy complayntes It is nothyng iniurious that a wandryng lyfe an vnstable should be molested with dyuers discommodities Sorowe I am tormented with the payne of my legges Reason If thou hast geuen the occasion to haue payne reioyce to be punished for the fault yf not comfort thy minde that is innocent And if thou be sory that thou hast a greefe yet reioyce that thou art without blame Howsoeuer the matter goeth in al thy greefe set the shielde of pacience against the sharpe dart of payne which is a perpetual document in al matters of perplexitie then the which there was neuer yet any medicine more wholesome Sorowe I am woonderfully greeued with the payne of my legges Reason The phisitions wyll geue thee counsel that thou shalt lye styl and moue thee from thy bed and truely they do wysely therein to geue thee counsell to do that after thou hast taken harme whiche thou shouldest haue done before but I wil speake no more of their counsels thou thy selfe shalt learne to thy owne cost how their counsels are to be estemed of Notwithstanding I wil geue thee that aduice which they vse to geue but in another respect For they suppose that they are able to restore thee easily to thy health when thou art sicke by applying fomentations other remedies whiles they endeuour to defend the part affected from the confluence of spirites humors whyther thou stand or goe For my part I would wish thee while thou lyest in thy bed setting al other cares aside aswaging thy greefes by laying thy selfe easily in thy couche after that thou hast taken order for thy bodily health to thinke some thyng of thy graue and howe and where thou shalt lye hereafter and to examine the condition of thy present estate and to make thy selfe so familiar with death before he come that when he is come thou do not feare hym For it is death only that is able to delyuer this mortall carckase from al infirmities Of Blyndnesse The .xcvi. Dialogue SOROW. I Haue lost myne eyes Reason O howe many loathsome thynges of lyfe also hast thou lost Howe many foolyshe toyes of fonde sight shalt thou not see Sorow I haue lost myne eyes Reason Of the face perhaps not of thine hart If they remayne good enough al is wel Sorowe I am blynde Reason Thou shalt see the sunne no more but thou hast seene it and thou remembrest what manner thyng it is or yf thou hast not seene it as it hath chaunced vnto thee the more hardly in that respect so the desire of a thing vnknowen shal greeue thee the lesse Sorow I lacke eyes Reason Thou shalt not see heauen nor earth but to see the Lord of heauen and of earth abilitie is not taken from thee this sight is much clearer then that other Sorowe I am condemned to perpetual blyndnesse Reason Thou shalt not see from hencefoorth the wooddie valleyes the ayeriall mountaynes the florishyng costes the shadowy dennes the siluer sprynges the crooked ryuers the greene meddowes and that whiche they say is of al thynges most beautiful the portraiture of mans countenance Thou shalt neyther see the heapes of dunge the ouerflowyng Iakes torne carkases nor whatsoeuer els by filthinesse of sight offendeth the stomacke and senses Sorow I am depriued of myne eye sight Reason If there were none other commoditie in this discommoditie in that thou shalt not beholde these games of enormious and deformed iestures blindnesse were to be wyshed whiche although I haue oftentymes confessed before to be a wyshed thyng yet doo I deny that it is to be wyshed for as muche now as in tymes past there is no hope left thee to runne away whyther soeuer thou turnest thy selfe the kyngdome of madnesse is a lyke and a like exile of vertue in whiche state to lose a mans eye sight is a kind of flight comforte Sorow I haue lost my sight Reason And the beholdyng of womens faces Reioyce therefore that those wyndowes be shut vp at the whiche death entred in and that the passage to many vices is closed vp couetousnesse gluttony ryotousnesse and diuers other plagues haue lost thereby their seruantes and retinue for looke howe muche of thy soule was taken away by these enimies so muche perswade thy selfe that thou hast gayned Sorow I haue lost myne eyes Reason Thou hast lost euyl guydes whiche lead thee into destruction
aboundantly good but he that is euyll is also a foole and vnlearned although in booke learnyng he be the most skylfull vnder the Sunne Sorow My hearing fayleth Reason It is well that this chaunced not vnto thee before thou receauedst thy fayth whiche is gotten specially by hearyng whiche fayth nowe thou possessest Whereof complaynest thou nowe or what seekest thou more If thou hearest not the singyng of men nor of byrdes then encline thyne harte vnto heauenly songues and applye thyne inwarde eare to GOD wardes Sorowe I heare not Reason Then thynke and speake to thy selfe If I heare not what men say eyther to me or of me I shall heare what the Lorde GOD sayth vnto me They oft tymes talke of discorde but he euer speaketh of peace Sorowe I heare nothyng at all Reason Many beyng very desirous of silence haue been weeried with long iourneys and trauayle to the entent that in some secret places and bye wayes they myght finde that whiche they sought for That whiche is paynefully sought for by others thou hast it with thee in euery place wheresoeuer thou goest Nowe learne to vse thyne owne commoditie and remembring the noyses and tumultes that are past begynne at the last to be delyghted with silence Of the lothsomnesse of lyfe The XCviij Dialogue SOROWE I Am wonderfull weery of my lyfe Reason A mischiefe sprynging out of the premisses then whiche I know not whether there be any othermore daungerous for it is most greeuous of it selfe and the next neyghbour and redie way to desperation Agaynst whiche mischiefe by name there hath been order taken in your Churches to pray for assistaunce vnto the blessed Sainctes of heauen who beyng discharged of this earthly weerisomnesse and bandes of the bodye doo now rest in the ioyes of heauen in euerlastyng felicitie I doubt not truely but that some of them are at rest in deede but as for those your prayers vnto them I compt them vayne and foolyshe Sorowe I am compassed about with muche lothsomnesse of lyfe Reason All thynges that are lothsome ought to be abandoned with gladsome thoughtes with good hope with the comfort of freendes with readyng of bookes with varietie of honest delyghtes and pleasaunt exercises and expellyng of sluggishnesse but especially bâ— pacience in all thynges and long sufferyng whiche is inuincible Ye ought not to preuent the naturall ende of your lyfe eyther for the hatred of the present state or the desire of the future neither to be breefe for any feare or hope whatsoeuer whiche certayne fooles and miserable wretches haue doone who whyle they haue sought meanes to auoyde pouertie the troubles of this lyfe and paynes temporall haue fallen into eternall Let our countreyman Cicero speake what he lyft who in his booke of Offices excuseth the death of the latter Cato Let Seneca say what he wil who woonderfully extolleth and commendeth the same and also disputeth in many places howe that in certayne cases a man may violently destroy hym selfe But the other opinion of Cicero is muche more true and commendable wherein he sayth That both thou and all godly men ought to retayne theyr soules within the prison of theyr bodyes neyther to depart out of this humane lyfe without his commaundement by whom it was geuen least haply ye shoulde seeme to refuse the callyng whereunto he hath assigned you Yea moreouer thynke that this was spoken vnto thee from heauen to witte that vnlesse God whose temple is all this whiche thou beholdest shall discharge thee out of the wardes of this bodye thou canst haue no entraunce hyther And to conclude take heede lest that through any weerisomnesse of this lyfe thou so thynke of death at any tyme that thou suppose it lawfull to thee to hasten it or so esteeme of any ioye that it be able at any tyme to ouerthrowe thy heedelesse mynde vppon a sodden Of heauinesse of the bodye The XCix. Dialogue SOROWE I AM heauie of bodye Reason Thou mightest complaine hereof yf thou haddest been borne to flye lyke a byrde and not rather as a man vnto manhood Sorowe My body is heauie and vnwyldie Reason Leaue this complaynte to Roscius and Aesope Thou yf thou canst neyther bende thy selfe rounde in a lytle compasse or slyde downe out of the toppe of the ayre by a rope what matter is it Walke thou soberly with honest men contemne gesticulation and dauncyng whiche belongeth to players As grauitie becommeth a wyse man in all his deedes and woordes so also is it conuenient that he vse it in his gate with great modestie Sorowe I haue a heauie body Reason This heauinesse was wont to be one of the companions of olde age lest haply he that had lost the fyrst shoulde exclude the seconde although many tymes this heauinesse be founde not to be so muche the companion of olde age as of nature whereof it commeth that we see young men dull and heauie and olde men quicke and nimble But oftentymes vnder a heauie bodye is contayned a lyght minde and vnder a lyght bodye abydeth a heauie minde but yf a certayne proportion and equalitie both of bodye and minde doo meete together that is not to be despised Sorowe The weyght of my bodye is exceedyng great Reason Though inuisible yet no lesse is the weyght of the mynde and firmenesse thereof set the one agaynst the other and there shal be nothing heauie Sorowe I am drowned with the weyght of my bodye Reason Fleete then agayne by the lyghtnesse of thy mynde and dryue it away and in laboryng studie takyng in hande many and harde matters both to the exercise of thy mynde and bodye and the banishyng of all pleasures Dryue away idlenesse procure thy selfe businesse despise lustes bate slouthfulnesse loue carefulnesse caste away tendernesse followe hardnes haue a delyght in difficult thynges and with continuall persistaunce vse thy selfe to moderate diet in meate and drynke and to short and carefull sleepe litle sittyng and seldome lying Sorowe I am payned with the weyght and greatnesse of my body Reason Another is troubled with the contrary some with one thing and some with another No man leadeth his lyfe without traueyle but euery man knoweth his owne and eyther despiseth or is ignorant of an others griefe Sorow My body is much growen vnto mole Reason If mans name for that he is a mortal creature be deriued from the woord Elumus which signifieth the earth the must man needes be oppressed with muche earth Notwithstandyng his earthly nature cannot so ouerwhelme the heauenly but that it wyll aryse vnlesse it shewe it selfe deafe to vertue and quicke of beleefe vnto euyl perswadyng pleasure Sorowe A heauie bodye oppresseth my soule Reason Plucke vp thy mynde and with great endeuoure sustayne this greeuous burden and thynke with thy selfe that heauenly myndes doo oftentymes breake foorth out of the burden of the bodyly mole and attayne vnto woonderfull hyghnesse Sorowe I am ouerborne with the burden of my bodye Reason Although nature cannot be ouercome
determined to doo violence vnto my selfe Reason At one tyme to feare a thyng and at another to wyshe for it this is al the constancie that you haue Erwhyle womanishly thou fearedst death and now vnmanly thou seekest the same tel me I pray thee what sudden chaunce hath chainged thy mind Feare I am enforced to do violence vnto my selfe Reason If thou be enforced then is it not voluntarie violence although it be sayd that a constrained wyll is a wyll yet truely it is no free wyl neither that wyl which properly taketh the name à volendo of willing But I would fayne know by whom thou art enforced Whoso is vnwilling may haue violent handes layde vpon hym but thou canst doo thy selfe no violence vnlesse thou were willing thereunto Feare There are great causes that enforce me to be willing to die Reason They be great in deede I coufesse yf they enforce thee but they coulde not enforce thee yf thou were a man But there is nothyng so weake that it can not ouerthrowe the delicacie of your mindes and hearken now whether I can not directly gheasse these causes anger disdaine impatiencie a certayne kynde of furie agaynst a mans owne selfe and the forgetfulnesse of his owne estate For yf thou dyddest remember that thou were a man thou wouldest also knowe that thou oughtest to take all worldly chaunces in good part and not for the hatred of one small euyll or rather no euyll at all to be willyng to fal into the greatest euyll of all Feare By reason of extreame miserie I am constrayned to lay violent handes vpon my selfe Reason It is not extreame miserie neither are they the greatest euylles that oppresse thee but this is the most extreame of al other which now enrageth thee to wit desperation agaynst which onely when as all other euylles haue their peculiar remedies there is no medicine that can preuayle And which be these that thou callest exâ—reame euylles but onely labour perhaps and trouble and pouerâ—ie For these are they whereof the Poet Virgil intreateth saying These without cause procured their owne death and hating this lyght powred out their owne soules Of whose too late repentance he addeth immediatly Howe glad woulde they now be returnyng into this worlde agayne to abyde pouertie and suffer all troubles and aduersitie Are these so great euyls whereof the fyrst all good and vertuous men endured with a valiant and indifferent minde and some more ouer dyd wyllingly choose it and thereby became glorious and riche in the euerlastyng riches That the worlde is meete for men we reade in Salust and that man was made for that intent we finde it written in the holy and afflicted good old man But you beyng of al creatures the most vnquiet yf thinges fal not out according to your couetous desyre or letcherous lust ye thynke that ye haue iust cause to kyll your selues So delicate and hastie headlong is your lasciuiousnesse that vpon the least cause that may be ye are not onely angrie with Fortune but also with your selues farther â—icking against GOD hymselfe ye scoure your blasphemousâ—â—â—ithes agaynst him as though euery thing wherein your Lord and God fulfylleth not your minde were an haynous iniurie agaynst you Feare I am so oppressed with great euylles that to choose A woulde dye Reason For the loathsomnesse of thy lyfe perhaps which is a familiar fault among all fooles For vnto the wyse euery kynde of lyfe is pleasant the happie lyfe they accept willingly the miserable lyfe they indure patiently and although in the thinges themselues they take final comforâ— yet are they delyghted in the exercise of patience for there is nothing more acceptable nor more sâ—â—eâ—e then veritie The same is that which asswageth greefes amendeth what is anusse moâ—â—fieth that whiche is harde mitâ—igateth thâ—ir whiche is sharpe siâ—â—otheth that whiche is rough and lâ—uellech that whiche is vneâ—â—en In consyderation hereof complainte or 〈◊〉 and hastie headlongnesse hath an ende and to be breefe there is nothing more glorious nor quiet then a wyse mans lyfe As for these teares and greefes of the minde these cloudes and troublesome stormes whiche driue the barke of this lyfe vpon the rockes they spryng from follie onely Feare Impaciencie of sicknes maketh me desirous to dye Reason Thy desyre is fond and proude Let the Lorde alone to dispose of thy bodye accordyng to his owne determination and good pleasure Wylt thou looke to haue more aucthoritie ouer thine owne buyldyng whereof thou hast made neyther Timber nor Stone and wherein there is nothing thine but only the buylding and wylt thou not geue lykewyse sembleable libertie vnto the Lorde and maker of all the worlde who in the same hath not onely created the spirite the fleshe the blood and the bones but also heauen the earth the seas and all thynges that are therein of nothyng Say not within thy selfe My bodye is greeuously tormented with payne For thou hast receyued no dominion euer thy bodye but onely a vse thereof for a certayne short tyme Thynkest thou thy selfe to be Lorde and Maister ouer this thyne house of Clay Verily thou art but a stranger he that made all is Lorde of all Sorowe With exceeding payne I am constrayned to be desyrous to die Reason Perhaps this payne is layde vpon thee for thine experience whiche yf it be troublesome and greeuous vnto thee then may it be profitable but yf intollerable then can it not long continue Attende the commaimdement of the Lorde that detayneth thee and answeare when thou art called and not before Thy daye is appoynted whiche possibly thou canst not preuent nor yet prolong Howheit many haue preuented it in deede and goyng about to auoyde a smal short greefe haue cast them selues headlong intoirreuocable euerlasting tormentes This opinion hath had great defenders Fyrst Anneus Seneca who so constantly and often falleth into the mentionyng thereof insomuche that it seemeth vnto me that he feared least it shoulde not appeare to be his â—â—bâ—e and maketh me sometyme to wonder bowe so cruell aâ— opinion coulde enter into the hart of so woorthie a man And to â—et that passe whiche it were too long to recite in a certayne Epistle vnto Lucilius If sayth he the bodye be vnfytte for the ordinarie and conuenient actions â–ª why shoulde not a man set the greened soule at libertie And immedialy after a fewe woordes betweene I wyl leape quoth he out of this rotten and ruinous buyldyng But O Seneca thou sayest not wel and with one euyl saying hast disgraced a great many good sayinges For thou oughtest to abyde and not to depart let thy buyldyng fal downe that thou be driuen out of doores before thou depart Sorowe I cannot suffer the thynges that are lyke to happen vnto me I had rather dye Reason Perhaps for some death whiche shal be inflicted vpon thee by an enimie whiche beyng valiantly vndertaken can not be shameful but voluntarily procured by thine owne hand cannot
but be reprochful and ignominious for that it is contrarie to the commaundement of the most hygh Lorde agaynst whiche nothyng can be wel done Sorowe I had rather dye then to see the thynges that are lyke to happen shortly Reason It is not the part of a man not to be able with open eyes to behold both faces of fortune it is the part of a woman to turne away the eyes in feare What is the thyng that troubleth thee so muche that nothyng can helpe thee but death only Is it thine owne or thy freendes or perhaps the aduersitie of thine afflicted countrye As for the first two they are but gentle for fortune is not so strong but vertue is able to withstand it the thirde is godly but the loue thereof is fainte and slouthful For the bondage and captiuitie of a mans countrey and the gouernement thereof in manner of a Tirannie is rather to be repelled by death then auoyded by steppyng a side For the first is the part of a man but this tastest of womanyshe imbecillitie Whiche thyng notwithstandyng the same Seneca doth woonderfully extol in the death of Cato in that same his peculiar opinion whereof I spake erewhyle But Cicero thinkyng it sufficient to excuse him only abstaineth from commending him For he sayth that vnto Cato that was a man of such wonderful grauitie and perpetual constancie of nature it was better to dye then to looke the Tyrant in the face whom Brutus notwithstandyng behelde and thought it better to make hym away by kyllyng hym then by kyllyng hym selfe Whiche how wel or ill it was done I do not now dispute But so in deede he did As for Cicero whyle he excuseth Cato he forgetteth his owne more commendable opinion whiche long before he had set downe in his sixth booke De republica of a common-wealth whiche is after this manner folowyng whiles that he bringeth in Publius Scipio Affricanus the younger dreaming howe that he talked in heauen with his father and graundfather and hearyng them speake of the immortalitie of the soule and the felicitie of the other lyfe made hym desirous to dye and brought in his father by and by reprouing the same his fonde and vnprofitable desyre in these woordes It may not be so quoth he for vnlesse God whose churche al this is which thou beholdest doo loose thee out of these bondes of thy bodye thou canst haue none entrance hyther For men were created for this cause that they shoulde beholde the globe whiche thou seest in the middest of this temple whiche is called the earth Wherefore good sonne Publius both thou and also al vertuous men ought to keepe your selues within the custodie of this your bodye and not to depart out of the lyfe of man contrarie vnto his commaundement by whom that lyfe was geuen vnto you least happely ye seeme to forsake the vocation whereunto God hath called you Doo not these woordes of Cicero sufficiently reprooue Cato that is excused And truely yf thou were appoynted by some earthly Prynce or Captayne to keepe a place by defence of armes thou wouldest not dare to depart from thy charge without his lycence whiche yf thou shouldest doo doubtlesse he woulde take it in ill part Howe then woulde the heauenly Emperour take it thynkest thou vnto whom so muche the more obedience ought to be geuen by howe muche God is greater then man There was of late dayes one Stephanus Columnensis a gentleman of auncient vertue who yf lie had lyued had not onely been famous in this age but also in remembrance of al posteritie The same Stephanus beyng besieged by a mightie enimie of his vnto whom he was in power far vnequal committed the defence of one turret wherein there seemed to be most danger vnto one of his captaynes of whose trust he was assured This turret being vndermined and secretly shaken by the enimies so that it was in danger of fallyng when as the residue of the garison perceyuing so much forsooke it and perswaded hym also to come downe and prouide for his safety since it was bootelesse to tarrie but vnto him selfe very dangerous or rather present death I wyl not come downe sayde he vnlesse he cal me away who set me here Which being reported vnto Stephanus who also was very careful for the gentleman came running in bast to cal hym away the turret beyng shaken at the very foundation fel downe immediatly with great noyse Thus that trustie defendant was miserably slayne whom his lord and maister beyng scarcely able to finde out among the rubbishe and ruynes of the turret buryed hym with great sorowe and lamentation and whyle he lyued had a dutiful care ouer hym and in his common speeche alwayes aduaunced his fayth with worthy commendation What I meane by these wordes I thinke thou knowest Suche a keeper oughtest thou to be of thy body whiche is committed vnto thy keepyng by God as he was of his turret which was commended to his charge by his lorde and maister Notwithstandyng I am not ignorant howe that the death of Cato was muche commended by many of that age wherein he lyued and very glorious in the common opinion of men And that saying of Iulius Caesar is wel knowen who beyng conquerour and making hast vnto Vtica where Cato had slayne hym selfe and hearyng report of his death Cato quoth he enuyed my glory and I enuie his death Doubtlesse it seemed some excellent thyng whiche so great and glorious a personage enuied at Sorow Then what shoulde let me to folow the death of a wyse man that was enuied at by so great a person and excused and commended of the wyse and to eschewe the innumerable distresses of lyfe by a voluntarie death Truely I had rather dye Reason Beware that thou be not caryed away with the vayne hope of hynges For there be some inferiour in eloquence but superiour in sense whiche neyther commend nor excuse this death of Cato but sharpely reprehende it Among whom Sainct Augustine a most sharpe searcher after the truth disputeth that this was not the cause of the hastenyng of his owne death because he woulde not lyne vnder the empire of Caesar togeather with his sonne forasmuche as he hym selfe was the cause that his sonne fledde to Caesar and in hope of safetie submitted hymselfe to his mercy wherein he was not deceyued Whiche yf he had thought to haue been a shameful thyng would he not haue delyuered his sonne from it as wel as hym selfe eyther by poyson or by sword or by some other kynde of death whatsoeuer Seeing that Manlius Torquatus is commended for killyng his owne sonne for that he had geuen battel to his enimies and vanquished them but contrarie to his fathers commaundement Neyther can it be sayde that it is a more shameful thing to be conquerour ouer a proude enimie then to be subiect to an arrogant conquerour Why then dyd he thinke Caesar woorthy to graunt lyfe to his sonne who thought hym vnworthie
and enuied at hym that he should graunt lyfe vnto hymselfe And to conclude he findeth that only enuie was the cause of his death whiche Caesar hym selfe did not dissemble as we sayde erewhyle For what coulde he other feare or why could he not abyde hym to be his prince by whom not long before he was banyshed the senate and committed to pryson So that he that slue not hym selfe in so great and present an iniurie why shoulde he nowe slaye hym selfe for a vayne feare or false opinion of pryde or crueltie What terror was there expressed in Caesars face that he shoulde seeke to auoyde the same by death who not only of all men but of al Tirantes and Prynces was the most gently and mercifull For although Cato had neuer seene any more myghtie yet truely in that age had he seene many more cruel but truely neuer sawe he any more merciful And therefore ryghtly sayeth another excellent wryter famous both for credite and eloquence It seemeth vnto me sayth he that Cato sought an occasion to dye not so muche to escape Caesars handes as to folowe the decrees of the Stoykes whom he immitated and by some notable deede to leaue his name famous vnto posterytie What harme woulde haue happened vnto him if he had lyued I do not perceyue For suche was the clemencie of Caius Caesar that in the greatest heate of the ciuile warres he would seeme to do nothing els but to deserue wel of the common wealth prouiding alwayes for the safetie of Cicero and Cato Loe behold another cause of his death beside enuie to wit a vayne follie both which were farre vnwoorthy of the person of Cato and yet neyther of them sufficient to preuent a mans owne death Sorowe I had rather dye then lyue thus Reason Howe knowest thou whether this lyfe whiche seemeth greeuous vnto thee be desired of many or enuied of the most But your impatiencye maketh all thynges more greeuous Sorow I desire to dye Reason As from the feareful to force the feare of death so to wreast from the desperate the hatred of lyfe is a hard matter Neuerthelesse this is the effect of our remedie to beare this lyfe with indifferencie and to looke for death valiantly Of Death The .cxix. Dialogue SOROWE I Dye Reason Now thou art come to the last cast nowe canst thou neyther feare death nor wyshe for it of both whiche thou hast alredie wearied me in many discourses next before written Hereafter thou shalt neyther be in sorowe nor in paine neyther be subiect to the defaultes of the body nor minde neyther shalt thou be wearied with the tediousnesse of any thing nor with sickenesse nor with olde age nor with deceites of men nor with the varietie of fortune al whiche yf they be euyl then is the ende of euyl good Not long since thou complaynedst of al these and nowe thou findest fault with the ende of them beware that thou seeme not iniurious for beyng sory for the begynning of a thing and the endyng of the same Sorowe I dye Reason Thou shalt walke the way of thy fathers or rather the broade and worne way of thy predicessors haddest thou rather that there shoulde happen vnto thee some peculiar accident I wote not what Goe forward on thy way thou needest not be a frayde of goyng amisse thou hast so many leaders and companions of thy iourney Sorowe Alas I dye Reason If there be any that hath cause to weepe when he dyeth he ought to be ashamed to haue laughed when he lyued knowyng that he had cause at hand and alwayes hanging ouer his head ful soone to make hym weepe whose laughter doubtlesse was not farre disioyned from weeping Sorowe I dye Reason He is not to be suffred that be waileth the estate of his owne kynde Thou shouldest not dye vnlesse thou were mortal But if thou be sorie because thou art mortal thou hast no cause to complayne when thou surceasest to be that which thou wast agaynst thy wyl Thou shouldest haue lamented at the begynnyng when thou beganst to be that whiche thou wouldest not but now thou oughtest to reioyce for that thou begynnest to be immortal Sorowe I dye Reason Al these that lately stoode about thy bed and moreouer al that euer thou hast seene or heard or read of and as many as euer thou wast able to knowe since thou wast borne as many as euer heretofore haue seene this lyght or shal hereafter be borne in al the worlde and to the worldes ende either haue or shal passe through this iorney Beholde in thy minde as wel as thou canst the long troupes of them that are gone before or of those that shal folowe hereafter and also the number not small of thy companions and coequales in yeeres who dye with thee euen at this presente and then I thinke thou wylt be ashamed to bewayle a common case with thy pryuate complayntes when as among so many thou shalt not finde one whom thou mayest enuie at Sorowe I dye Reason This is to be impassible and to goe about to shake of the yoake both of fortune and death a double great good whiche no prosperitie can geue vnto any lyuing creature Thinke with thy selfe howe many and howe great cares howe many paynefull traueyles there were remayning yet vnto thee yf thou lyuedst I say not an infinite lyfe but the space of a thousand yeeres when as there is alotted vnto thee a lyfe but onely of one dayes space wherein yf thou make an indifferent estimation thou shalt perceyue the toyles and wearisomenesse of this short transitorie and vncertayne lyfe and also thine owne greefes and vexations whiche thou hast susteyned Sorow I dye Reason In suche forte ye bewayle death as though lyfe were some great matter whiche yf it were then were the flyes and emmotes and spyders partakers of the same If lyfe were alwayes a commoditie then were death euermore a discommoditie whiche sometyme is founde to be a great benefite when as it delyuereth the soule from intollerable euyles or dischargeth or els preserueth the soule from sinne that is to come whiche is the greatest euyl of all But as vertue is onely a great thyng among you so yf this lyfe be considered by it selfe as it is it is the stoare house of innumerable miseries for the shuttyng vp whereof whoso is sorowfull the same taketh it not well that euyles doo surcease and hateth quyetnesse and he that coueteth the same it must needes be that he couet the ende of a payneful and troublesome lyfe Then yf there be noneother ende of toyles and euyles why doest thou weepe for it That day is nowe at hande which yf it were prolongued thou wouldest wyshe for it and perhaps suche is the worlde the power of fortune so great and her chaunces so variable that thou hast oftentymes alredie wished for it Sorowe I dye Reason Nay rather thou departest out of an earthly and transitorie house vnto the heauenly and euerlastyng habitation
lyke wel of the saying of a certaine good fellowe of whom S. Augustine maketh mention whom beyng in extremitie of sichnesse when as his freendes comforted hym saying that he should not dye of that disease he answered Though I shal neuer dye wel yet because I must dye once why shoulde I not dye nowe Sorowe I dye my businesse beyng vnperfected Reason If thou cal to minde those that haue been most famous for wisedome or other notable exploites the most part of them haue dyed leauyng theyr woorkes vnfinished vnto verie fewe it hath hapned in this lyfe to bryng to perfect ende theyr conceyued and vndertaken attemptes But thou since that after the common manner of men thou hast throwen thy selfe into these difficulties and that which is past can not be called agayne take holde of this onely way and meane eftsoones to aduaunce thy selfe not lamentably and vaynely to looke backe vpon many imperfecte thynges but manly to goe through with that onely which remayneth that is to say to dye well Of a Violent death The Cxxj. Dialogue SOROWE BUT I dye a violent death Reason Euery death is violent vnto thee yf thou dye vnwillyngly but yf thou dye wyllyngly there is no death violent Sorowe I dye a violent death Reason If the strength of life be taken away what skylleth it whether it be by an ague or by the swoord And so that thou depart freely what maketh it matter whether the doores of thy bodily dungeon do open alone or be broken open Sorow I dye violently Reason There are many kyndes of deathes and but one death only whiche whether it be violent or not it lyeth in his handes that dyeth the greater force ouercommeth the lesser and consent quite extinguisheth it A wyse man commeth thus instructed that looke what he cannot withstande he consenteth vnto it But perhaps thou wylt say doest thou counsel me then to consent vnto hym that kylleth me Verily some haue not onely consented vnto them but also geuen them thankes yea there was suche an one founde as wyllingly excused the ignorance of his murtherers and at the very giuing vp of the ghost prayed for them But I am not she that commaund thee to agree vnto the fact of the bloudie butcher or cruel executioner but only vnto the inuincible necessitie of destinie whiche who so obeyeth not willyngly shal be brought thereunto by force Sorowe I dye by myne enimies hande Reason What didest thou suppose then that thou couldest dye by thy freendes hande whiche cannot possibly happen but vnwittingly Sorowe I dye by mine enimies hande Reason So shalt thou escape thine enimies handes For whyle he pursueth his wrath he prouideth for thy libertie and abateth his owne power and hath aucthoritie ouer thee no longer Sorowe I perysh by the hande of myne enimie Reason It is better to peryshe vnder an vniust enimie then vnder a iust Prince For in the one the murtherer is culpable and in the other the murthered is not gyltlesse Sorow I am slayne by the hand of myne enimie Reason What doth it touche thee more with what hande then with what swoorde thou art dispatched We speake not of the hande but of the wounde Howbeit Pompeius in Lucane seemeth to wyshe that he might be slayne by Caesars owne hande as a comfort in his death and also in Statius Capaneus comforteth Ipseus and in Virgil Aeneas Lausus and Camilla Ornithus for that they wer slayne by their handes Sorow I dye by the swoord Reason This fortune is common vnto thee with the greatest men forasmuch as most part of the worthiest men that eyther haue lyued in most blessed estate in this world or are nowe most holy fainctes in the euerlastyng kyngdome haue dyed by the sworde whom al yf I would vndertake to rehearse I should play the part rather of a long historician then of a short admonisher Sorowe I peryshe by the swoord Reason Dyuers diuersly haue come to their ende some by the halter some by a fal some by the Lyons clawes some by the wilde boares teeth many haue wanted a swoord beyng desirous to haue ended their lyues with a weapon Sorowe I am slayne with a swoord Reason Howe knowest thou whether thou shouldest escape to fal into greater destruction and that this death whiche thou thinkest to be most miserable be the eschuyng of a greater miserie I tolde thee before howe that Plotinus who next vnto Plato was the seconde glory of Philosophie was strooken with a pestilent leprosie But I recited not vnto thee hoowe that Euripides who immediatly after Homer was the seconde light of Greece for poetrie was torne in peeces by dogges Lucretius who among your countrey Poetes was next to the chiefe of whom Virgil was not ashamed to borowe so muche as he dyd drinking of a slabbersauce confectioned amorous cup fel into a sickenesse and extreame madnesse and in the ende was enforced in dispatche hymselfe with a swoord for remedie Herod kyng of Iudea dyed beyng beset with an armie of foule and loathsome diseases so that the more compendious and short way of diyng might be by hym enuied at as doubtlesse I thinke it was Hadrian that was Emperour of Rome beyng ouercome with the payne and tediousnesse of his sickenesse was wylling if it had been lawful to shorten the extremitie of his greefe by dynt of swoord It is reported howe that in our age there was a great personage consumed by woormes that issued out of al the partes of his body and another in lyke manuer deuoured by myse Among so many mockeries and infirmities of mans body who is so weake that yf he might haue his choyce woulde not rather desire to dye by the swoorde Sorowe I peryshe by fire Reason Some that supposed the soule to be of a firie force and â—aturâ— haue thought that to be the most easiest kinde of death Sorowe I am consumed with fire Reason Thy body by this meanes beyng delyuered from the wormes wil not putrifie Sorowe I am euer whelmed in water Reason A feast for the fishes and for thy selfe a place of burial large cleere and notable And what maketh it matter whether thou render vp thine earthen carcase to the earth or to the sea Sorow I dye in the sea Reason Not where but howe a man dyeth maketh to the purpose euery where a man may dye wel and euerywhere yll It is not in the place but in the minde that maketh the death happie or wretched Sorowe I peryshe in the sea Reason I knowe that many are perswaded that it is miserable to be drowned in water for that the ethereal and burnyng spirite seemeth to be ouercome by his contrarie but as I sayde before the place maketh nothyng but it is the minde that maketh all vnto the miserie And therefore I lyke very wel of the answere of a certayne sayler I wot not what he was of whom when on a tyme one demaunded where his father dyed he answeared vpon the sea Then demaundyng farther the lyke
of his graundfather and great graundfather great great graundfather receiuing the same answere concernyng them al at length he inferred and art not thou afearde then quoth he to goe to sea The sayler answeared dissemblingly I pray thee quoth he tell me also where thy father dyed In his bed answeared the other And where lykewyse thy graundfather Euen he sayde the ocher and my great grandfather and great great grandfather and al my auncetours dyed in their beddes The sayler answeared art not thou then afeard quoth he to goe into thy bed Trimly answeared truely and somewhat more then saylerlyke Concernyng the death therefore let nature looke to that whiche made men mortal and as touchyng the kynde of death the place and tyme let fortune vse her discretion Sorow I dye by poyson Reason I tolde thee whilere what notable companions thou hast herein whereas I entreated of this matter onely The swoord is a princely death but most of al poyson And to conclude it is a very ridiculus matter when thou hast determined of the death to be carefull of the instrumentes Of a shameful death The .cxxii. Dialogue SOROWE BUt my death is shameful Reason It is not the kynde nor qualitie of the death but the cause of the punishment that maketh it shameful Sorow I dye reprochefully Reason No good man dyeth yll no euyl man well It is not the pompe of buryal nor the attendance and waiting of seruantes and officers nor the ryche garmentes nor the spoyles of the enimies nor the shieldes and swoordes turned downe and dragged after nor the whole family mournyng for their maister nor the howlynges and outcryes of the common people nor the wyfe drenched in teares nor the chyldren with duetiful compassion resolued in sorowe nor the cheefe mourner who soeuer he be holdyng downe his head and walkyng before the corpes attired in blacke and wofully be dewing his face with stoare of bitter teares nor lastly the oratour or preacher in commendation of hym that is to be buryed nor the golden images and pictures wherewith to furnyshe the sepulcher nor the titles and stiles of hym that is dead whiche beyng engrauen in marble shal lyue vntyl suche tyme as though it be long first death also consume the stones themselues but it is vertue and the famous report of hym that hath deserued well and needeth not the brute of the common multitude but whiche sheweth it selfe in it owne maiestie and not whiche the headelong and blynde fauour of men but rather a long continuance in doing wel and an innocent lyfe hath procured and also the defence of trueth and iustice vndertaken euen to the death and moreouer a valiant minde and notable bouldnesse euen in the middes and thickest of deathes sharpest threatninges that maketh the death honest and honourable Agaynst which most honourable death what place remayneth there for reproch Or howe can he die shamefully that dyeth in such manner yea though there be prepared agaynst the body in slauish sore whippes roddes tormentes halters axes yea high gallowetrees wheeles set vpon the toppes of postes cartes with wild horses to teare the limmes of the body insunder adde moreouer fire fagot gridirons set vpon glowyng coales and caudrons sweatyng with hot scaldyng oyle the sharpe teeth of cruel wylde beastes whetted with hunger and lastly hookes and other engins to drag withal the mangled carcases about the streetes or whatsoeuer other villanie or reproche may be deuised or the lyuing or deade body be put vnto the death I say may happely seeme cruel but shameful it cannot be but rather many tymes the crueller it is the more glorious it is And therefore neyther the outward preparance for execution nor the thronging of the people nor the trumpets nor the terrible lookes of the hangmen and tormentours nor the wrathful voyce of the Tirant are any thing to the purpose But turne thee into thy selfe there seeke and awake thy selfe and with al the force of thy mynde that remayneth arme thy selfe agaynst the present extremitie withdrawe thyne eares from the odious noyse turne away thine eyes from the pompe and preparation for the execution and secretly gather togeather thy spirites and comfort thy soule within thee and examine the thinges themselues and not their shadowes And yf thou be able with ful sight to beholde death in the face I suppose thou shalt feare neyther swoord nor axe nor halter nor poysoned cuppes nor the hangmen dropping with goare blood for why it is a vayne thyng when thou contemnest thine enimie to be afeard of his furniture or ensignes Sorowe I am condemned to a shameful death Reason It hapneth many-tymes that the accuser is infamous and the wytnesses dishonest and the iudge obscure and the partie accused very noble and often the death is commonly accounted reprochful and he that dyeth honourable and glorious And to speake nothyng of any other for that there haue been to many suche alreadie and to much vnwoorthy of that ende what death was there euer more shameful then the death of the crosse Vpon whiche the most excellent and glorious lyght both of heauen and earth was hanged to the ende that thenceforth no state or condition of men whatsoeuer shoulde iudge it to be reprocheful And forasmuche as there is nothyng higher then the highest in this example onely I make an ende Vertue alone is able to make any kinde of death honest and there is no death that can blemishe vertue Of a suddayne death The .cxxiii. Dialogue SOROWE BVt I dye to suddeynly Reason It is not long since yf I forget not my selfe that thou sayest thou wast olde I meruayle then howe there can be any death suddayne to an olde man who vnlesse he doate or be mad hath death euermore before his eyes For since there is this wholsome counsel geuen to al ages that they perswade themselues that euery day is the last that they shall lyue it is most specially conuenient for olde age to thynke euery houre the last of their lyfe And not only not to hearken vnto that which is wrytten by Cicero There is no man so olde that thinketh not to lyue one yeere longer but not so muche vnto that which Seneca sayeth one day longer Sorow I dye suddaynly Reason In this case what shal I answere thee other then repeate that which that most mightie personage no lesse in wyt then great in fortune answeared scarse one whole day when he disputed thereof before his death as prophecying of the trueth thereof by reason of the neerenesse of the experience Who pronounced that a suddayne and vnprouided death was most to be wyshed Whiche iudgement seemeth to be dissonant from that religion whiche teacheth to pray with bowed knees vnto GOD euery day to be delyuered from this kynde of death Neyther do I lyke of this opinion where there is otherwyse choyse and libertie but thou must in other manner perswade thyselfe for I say not that it is
who although they returned both into their Countrey yet dyed they both farre from their Countrey Drusus in Germanie and Marcellinus in Baion And tell me nowe are thou prouder then Tarquinius or myghtier then Sylla Yet the fyrst of these dyed a bannished man at Cumae the other beyng a great Lorde gaue vp the ghost at Puteoli What shall I speake of men of meaner degree Augustus Caesar who was called Father of his Countrey dyed out of his Countrey at Nola in Campania Tyberius that was vnlyke in Manners but equall in Empire deceassed at Misenum in Campania Vespasian and Titus two most excellent Princes as it well became the father and the sonne dyed in one Village yet without of the Citie of Rome â–ª though not farre But â—raian being borne in the West part of the worlde dyed in the East Septimus Seuerus came but of a base parentage in Africa and had a proude Empire at Rome â–ª and was buried at Yorke in Englande Theodosius that was borne in Spayne and dyed at Millain Constantinople receyued whiche Citie also had in it before the founder thereof beyng of the same name but borne in another place What shall I neede to recite others Lycurgus who fledde from Sparta Creta receyued which long before had seene Kyng Saturne bannished out of his Kyngdome and flying from his sonne and hearde howe he hyd hym selfe in the confines of Italie and was there buried A poore graue of Bithynia couereth Hannibal the lyght of all Africa Theseus Themistocles and Solon the three Diamondes of all Athens were so scattered by Fortune that the fyrst was buried in Syria the seconde in Persis and the thyrde in Cyprus in farre vnfitte Graues for so woorthie Carcasses The day woulde sooner fayle mee then matter yf I shoulde stande to reporte euery example But my purpose was not to weerie thee with Histories but onely to instructe thee Sorowe I vnderstande thy meanyng and I confesse that all these and as many moe as thou canst recken dyed out of theyr Countreyes in deede but I denie that it was with their wylles but rather I suppose to theyr great greefe Reason Whereby speakest thou this but onely for that all fooles iudge other lyke them selues and thynke that to be impossible for others to doo which they them selues can not attayne to And perhappes thou hast hearkened to the olde prouerbe It is good to lyue abrode in strange Countries but yll to dye there when as in deede they are both good so that they be orderly doone with patient forbearyng and comlinesse but both euyl yf they be yll handled lamentably and without discretion I wyll tell thee that which thou wylt marueyll at and is quite repugnant to the olde prouerbe If there be any iust occasion to complayne of the cause I had rather impute the same to the lyuyng whom perhaps in some respect it may concerne then hym that lyeth a dying who hath now no regarde of any place seeyng that he is vpon departyng from all places Sorowe Somewhat thou moouest my minde neuerthelesse I am yet desirous to dye in my Countrey Reason The wyll of man vnlesse it be bridled by vertue and wysedome of it selfe is wylde and vnreclaymed And yf thou consider of the matter deepely thou wylt confesse that none of all this appertayneth vnto thee seeyng that thou thy selfe canst remayne heere no longer nor thy boanes retayne any sense after thy deceasse to discerne where thou myghtest haue lyen harder or softer and also vnto that place whyther thou departest which had been the shorter or easier way When Anaxagoras lay a dying in a farre forraine Countrey and his freendes demaunded of hym whether after his death he woulde be carried home into his owne natiue soyle he answeared very finely saying that it shoulde not neede and he added the cause why for that the way to Heauen is of lyke distaunce from all places Whiche answeare serueth as well for them that goe downe to Hell as for those that goe vp to Heauen Sorowe I woulde GOD I myght dye at home Reason If thou were there perhappes thou wouldest wyshe thy selfe in another place perswade thy selfe so Learne to doo that dying whiche thou oughtest to haue doone lyuyng An hard matter it is for you O ye mortall men to beare your selues vpryghtly ye are so dayntie and faultfyndyng euermore makyng none account of that whiche ye haue and alwayes iudging best of that whiche ye want Sorowe O that I myght dye at home Reason Peraduenture thou shouldest see many thynges there that woulde make thy death more greeuous vnto thee for whiche cause thynke that thou art remooued to the intent that all other cares beyng set apart thou myghtest onely thynke vpon GOD and thyne owne soule Of one that dyeth in Sinne. The Cxxvj. Dialogue SOROWE I Oye in sinne Reason This is neyther Natures nor Fortunes but thyne owne fault Sorowe I dye in sinne Reason Fyrst who enforced thee to commit sinne And next who forbydde thee to bewayle it when it was committed And last of all who letteth thee from repentyng though it be late fyrst For vnto the last gaspe the spirite and minde is free Sorowe Whyles I am dying I carrie my sinnes with mee Reason Beware thou doo not so lay downe that venemous and deadly carriage whyle thou hast tyme and there is one that wyll take it away and blotte it out accordyng as it is written and wyll cast it behynde his backe into the bottome of the Sea and wyll abandon it as farre from thee as the East is distant from the West If thou neglect this houre when it is once past it wyll neuer returne agayne Whith qualitie although it be common to all houres that alwayes they passe away and neuer returne yet many tymes that which hath been omitted in one houre may be perhappes recouered in another but yet the neglectyng of the last houre of a mans lyfe is irrecurable And therefore as some report it to be found in the secret disputations of the soule the errours of this lyfe are as it were softe falles vpon the playne grounde after which a man may soone ryse vp agayne but the sinne vnto death is compared vnto a greeuous fall from some hygh and craggie place after which it is not possible to aryse any more the hurt therein taken is so great that it can not be salued Wherefore helpe thy selfe nowe whyle thou mayest and call to remembraunce not onely what your owne writers say but also what Cicero counselleth who in his woorke de Diuinatione of Diuination disputing of those that are dying Doo thou cheefely quod he studie to winne commendation and thynke that they which haue lyued otherwyse then they ought doo most bitterly repent them of their sinnes What I pray thee coulde be vttered by any man more religiously or profitably yf so be that be followed which is commaunded and thou repent thee though it be late fyrst A difficult and dangerous matter it is truely to
since that care appertayneth no longer to thee hereafter Feare I am afeard lest after my decease my wyfe marrie agayne Reason Some there be that marrie their olde husbandes lyuing Thus dyd Herodias among the Hebrewes Sophronisba among the Africanes and Martia and Liuia among the Romanes although their husbandes consent commaundement doo excuse these two last recited wylt thou onely binde thy wyfe from marriage Yea there are but few that lyue faythfully towardes their husbandes wilt thou require that thy wife continue her truth to thy cold senselesse ashes If she haue liued faythful to thee vnto the last day of thy lyfe then hath she accomplyshed the duetie of a true and trustie spouse Feare I am afeard that my wyfe wyl marrie agayne Reason That she first married perhaps thou shouldest haue feared more that belonged to thee but her second marrying shal apperteyne to another But this is your common trade ye contemne the things that ye ought to feare and feare the thynges that ye ought to contemne esteeming of nothyng iustly as ye ought Thou enâ—redst the combat of the married bed without feare not forethinkyng what danger thou passedst into and art thou afeard now least another should do the like Feare I would not I confesse haue my wyfe marrie agayne Reason For a woman of exact perfecte chastitie I graunt although she be permitted by lawe to marrie agayne yet were it better to abstayne but most of al to eschue perilous widowhood There is moreouer some such tyme occasion that a woman is not onely excused but also enforced to marrie agayne For it is an hard matter for a fayre woman to lyue alone chastly Feare My sweete wyfe wyl marrie another husband Reason There are but fewe women found yea among them that are counted honest that euen whyle their present husbande is lyuing do not determine in their minde who shal be their next My husband say they is a mortal man and yf he chaunce to dye shal I marrie next for vertue or nobilitie or loue or eloquence or bewtie or person sake Feare My wife wyl marrie againe Reason Not thy wyfe verily for death wyl make that she shal not be thine And no merueile though it part man and wyfe whiche dissolueth the bandes whereby the body and soule are knyt togeather Feare My wyfe wyl marrie agayne Reason The wyues of the Romane Captaines and Dukes and Emperours haue also married agayne and therefore take in good part this fortune whiche is common to thee with thine auncetours Feare My wyfe wyl marrie agayne Reason The Romane Captaynes and Prynces did marrie wyddowes also so did the most godly kyng Dauid take to wife two wyddowes that had been the wyues but of meane persons and it may so happen that one greater then thou may marrie thy wyfe vnto whom resigne this carefulnesse seeing thou goest thyther where there is no marrying at all Feare My sweete wyfe wyl marrie another man. Reason If she marrie a better reioyce at her prosperity whom thou louedst But if to a woorse be glad yet for that she wyl thinke more often vpon thee and holde thee more deere For there be many that haue learned to knowe and loue their first husbandes onely by their second marriages Of one dying that is careful what wyl become of his countrey after his deceasse The .cxxix. Dialogue FEARE WHat shal become of my countrey after my death Reason All good men haue but one countrey and all euyl men another take heede nowe into whiche of these two countries thou wilt be admitted a countreyman As for a third countrey there is none but onely an Inne and a place of passage a thoroughfare Feare What wyll become of my countrey Reason That countrey which thou goest vnto continueth alwayes in one estate and this whiche thou now forsakest as I haue oftentymes sayde before is not thy countrey but hath rather been thy place of banishment Feare What wyl my countrey do after my deceasse Reason This is the peculiar care of kynges to thynke what wil become of their kyngdomes dominions after their death the lyke whereof thou readest there rested in the heart of the great king of Assyria or of the most mightie emperour of the Romans This care exceedeth the calling of a priuate person But since nowe euen at thy very ende thou art so affected that thou lust to terme that stoarehouse of miserie and hospital of payne and sorow wherein thou hast passed foorth the swyft tyme of thy lyfe in great trouble aduersitie and heauinesse by the name of thy countrey and art desirous to knowe what it wyl doo I wyl tell thee it wyl do as it dyd and as other countreyes do What is that thou wylt say It wyl be troublesome disquiet dissentious and studious of innouations it wyl followe factions chainge lordes and gouernours alter lawes and both these many tymes for the woorse seldome for the better spurne agaynst the best and most noble subiectes aduaunce the vnwoorthie banishe the well deseruing esteeme of the pillers poullers of the treasurie loue flatterers hate them that speake the trueth contemne the good honour the myghtie woorshyp the enimies of it libertie persecute the defenders of the Commonwealth weepe sometyme and laugh without cause esteeme of golde and precious stones reiect vertue and embrace pleasures these are the manners and state of your Cities and Countreys There is none but may most assuredly prophecie vnto thee of these matters vnlesse he be such an one as hath alwaies led a rurall lyfe or entred into Townes with deafe eares and dimme eyes Feare What wyll befall vnto my Countrey after my deceasse Reason Why art thou carefull and troubled herewith Whatsoeuer hapneth to thy Countrey thy house shal be free from burnyng theeues and ouerthrowing Whether the yeere fall out to be pestilent or els to be deare or plentiful hot or drye haylie snowie or raynie frostie or otherwyse moyst rotten yea the byrdes of the ayre wild beastes of the wooddes the Caterpiller and Chaffer finally earthquakes and raginges of the lea dearth of victualles inuasions of enimies or ciuile warres none of all these are able to touche or concerne thee hereafter Feare O what shal be the estate of my Countrey or to what ende shal it come Reason To what other thinkest thou then that the greatest citie and state that euer was or shal be is come vnto to wit dust ashes rubbysh scattered stones and a name only remâ—yning I could prooue this to be true by innumerable argumentes but thou knowest the matter sufficiently To be short there is nothing apperteining vnto man that is euerlasting no worldly thyng permanent but only the soule of man which is immortal Enclosures shal fayle sowed landes shal decay buildinges shall fall downe all thynges shall come to naught and why art thou greeued and vexed in the minde If thou be in heauen thou wylt both dispise this and all other worldly
manifést so many thousand woorthie men and valiant warriours and which is a more haynous matter holy Sainctes haue lacked Feare The earth is denyed me when I am dead whiche is a very hard matter Reason This is not harde but thou art tender that canst be hurt and yet feelest nothyng Feare The earth is denyed me when I am dead whiche is an vnwoorthie thing Reason Howe so Art thou then due to the earth or the earth to thee Perhaps the earth may be denyed thee but not thou the earth Some chaunce peraduenture or iniurie of the enimie may depriue thee of thy graue but thou that camest from the earth must needes returne thyther agayne whiche thing since the Lorde thy God hath forewarned thee of by his owne mouth cannot be false Feare The earth shal not couer me in her bosome Reason But thou shalt couer her with thy nakes body and what shal this apperteyne more vnto thee after thy death then it doth at this present what is become of the paringes of thy nayles and clypping of thy haire and the blood that was let out for some feauer or other disease and also of the pieces of thy chyldrens coates and infantes mantles and swadlebandes when thou wast in thy tender yeeres Hast thou forgotten the gallant answere of Theodorus Cyrenaeus in Tullie whom when Lysimachus the kyng threatned to hang vp vpon the galous as I take it These terrible thynges quoth he threaten vnto thy gorgious courtyers as for Theodorus he careth not whether he rotte aloft or vpon the ground And if the earth receiue thee not into her bosome yet shal she entertayne thee vpon her face wheras the grasse shall cloath thee the flowers decke thee being glad of suche a guest and the raine moisten thee and the sunne burne thee and the frost freese thee and the winde mooue thee and perhaps this is a more natural meane wherby the body whiche is framed of the foure elementes may be resoued into so many agayne Feare I am left vnburyed whiche is horrible to be heard Reason This horrour consisteth in opinion and not in trueth forasmuch as some haue thought it an horrible matter to be couered with earth very faire to be consumed with fire as we know your aâ—nceâ—ours were perswaded Among sâ—me it was counted an honourable death to be torne in peeces by dogges and wylde beastes Concernyng this poynt there are innumerable customes manners among nations which being curiously gathered togeather by Crispus Cicero hath abridged Thou shalt lye vpon the bare ground but another shal be pressed with a great rough stone another couered with rotten cloddes another flit weliring dead in the water another as he hangeth be driuen with the wind beaten with the haile torne by the rauens and crowes to be short they that haue been perfumed with odours cloathed with purple the woormes shal consume them And that more hath he that is couered with marble and gold ouer him who weeping in the Poet sayeth And now the surges drench me and the windes beate me agaynst the shoare Although he also folowing the sway of the common errour abhorreth to be couered with earth Vnlesse perhaps thou do likewyse condescend to fables olde wiues tales thinking that the soules of them that lye vnburied do wander an hundred yeeres about the bankes of the hellish lake which toyes truely a sound religious minde vtterly reiecteth Feare I am denied a graue in my natiue soyle Reason If thou haue a turfe left thee in thy natural countrey thou art in case that Phocion as great a man as he was may enuie at thee whom being a citizen of Athenes hauing otherwyse deserued thereof then I doubt me thou hast of thy countrey the vnthankeful citie bannished out of their confines when he was dead a strainge kinde of crueltie Feare I shal be cast foorth vnburied Reason Se to thyne owne businesse and leaue this care vnto the lyuing FINIS The aucthour speaketh of his abhominable country Imprinted at London in Paules Churchyarde by Rychard VVatkins 1579. A Table of the matters conteined in the fyrst booke of this woorke OF Floorishyng yeeres Folio 1. Of the goodly Beautie of the Body Folio 2. Of Bodyly health Folio 4. Of Restored health Eod. Of Bodyly strength Folio 5. Of Swyftnesse of bodye Folio 6. Of Wytte. Eod. Of Memorie Folio 7. Of Eloquence Folio 8. Of Vertue Folio 10. Of the opinion of Vertue Folio 11. Of Wysedome Folio 12. Of Religion Folio 14. Of Freedome Eod. Of a glorious Countrey Folio 15. Of an honourable Familie Folio 18. Of a fortunate Begynning Folio 20. Of Sumptuous fare Folio 21. Of Feastes Folio 23. Of Apparrell and trimming of the Bodye Folio 26. Of Rest and quietnesse Folio 27. Of pleasaunt Smelles Folio 29. Of the sweetenesse of Musicke Folio 30. Of Daunsing Folio 32. Of playing with the Ball. Folio 34. Of playing at Dice and Lottes Eod. Of prosperous playing at Tables Folio 35. Of Iesters Folio 37. Of the games of Wrestlyng Folio 38. Of sundry Spectacles and Shewes Folio 40. Of Horses Folio 42. Of Hunting and Haukyng Folio 44. Of great retinue of Seruauntes Folio 45. Of the magnificence and beautifulnesse of Houses Folio 47. Of strong defenced Castles Eod. Of precious housholde stuffe Folio 48. Of Precious stones and Pearles Folio 49. Of Cuppes made of Precious stones Folio 53. Of Engrauinges and Seales in Precious stones Folio 56. Of Pictures and paynted Tables Folio 57. Of Statues and Images Folio 58. Of Vesselles of Corinth Folio 60. Of store of Bookes Folio 61. Of the fame of Wryters Folio 64. Of Maistershyppe Folio 66. Of sundrie tytles of Studies Folio 67. Of Tytles of Businesse and Affayres Folio 69. Of Tytles of Warres Wâ—â—â—cuyre and Chiefetayneshyp Folio 70. Of the Frâ—â—â—dshyp of Kinges Folio 71. Of the abundance of Freendes Folio 72. Of Freendes not knowen but by report Folio 74. Of one onely Faythfull Freende Folio 75. Of Plenty of Rychesse Folio 77. Of fyndyng of a Golde mine Eod. Of the fynding of Treasure Folio 78. Of Vsurie Eod. Of Fruitefull and wel tylled Lande Folio 80. Of Pleasant greene walkes Folio 81. Of Flockes and heardes of Cattell Folio 83. Of Elephantes and Cammelles Eod. Of Apes and other beastes of Pleasure Folio 84. Of Peacockes Chickins Hennes Bees and Pigions Eod. Of Fyshe pondes Folio 85. Of Cages of Byrdes and of Speaking and Singing Byrdes Folio 87. Of the worthinesse of Mariage Folio 89. Of a fayre Wyfe Folio 90. Of a fruitefull and eloquent Wyfe â–ª Folio 91. Of a great Dowrie Eod. Of Pleasant loue Folio 92. Of the Byrth of Chyldren Folio 96. Of a Pleasant young Chylde Eod. Of the excellent Fauour of Chyldren Folio 97. Of the valiencie and magnificencie of a Sonne Folio 98. Of the Daughters chastitie Folio 99. Of a good Sonne in Lawe Eod. Of Seconde Mariage Folio 100. Of the Mariage of Chyldren Folio 101. Of Nephues Folio 102. Of Adopted Chyldren Folio 103. Of an excellent
Schoolemaister Eod. Of a notable Scholler Folio 104. Of a good Father Folio 105. Of a most Louing Mother Eod. Of Good Brethren and Louing and Fayre Systers Folio 106. Of a good Lorde Folio 107. Of the Clearenesse of the Ayre Folio 109. Of Fortunate Saylyng Eod. Of wyshed Arriuing at the Haune Folio 110. Of commyng foorth of Pryson Eod. Of a quiet State. Folio 111. Of Power Folio 113. Of Glorie Folio 114. Of Benefites bestowed vpon many Folio 115. Of Loue of the people Folio 116. Of Inuadyng a Tyrannie Folio 117. Of a Kyngdome and Empire Folio 119. Of a furnished Armie Folio 123. Of a wel apppoynted Nauie Folio 124. Of engyns and Artillarie Folio 125. Of Treasure layde vp in store Folio 126. Of Reuenge Eod. Of hope to Wynne Folio 129. Of Victorie Eod. Of the death of an Enemie Folio 130. Of hope of Peace Folio 131. Of peace and Truce Folio 132. Of the Popedome Folio 133. Of Happynesse Folio 134. Of good Hope Folio 136. Of expectation of Inheritance Folio 138. Of Alchimie Follo 139. Of the promises of wyse men and Soothsayers Folio 140. Of Glad tydynges Folio 143. Of Expectyng a mans sonne or farmer or wyfe Eod. Of Lookyng for better tymes Folio 145. Of the hoped comming of a Prynce Folio 146. Of hope of fame after Death Folio 147. Of Glory hoped for by buyldyng Folio 148. Of Glory hoped for by keepyng company 149. Of Manyfold hope Folio 150. Of hoped quietnesse of Mynde Eod. Of the hope of lyfe Euerlastyng Folio 151. The Table of the matters conteyned in the second Booke of this woorke OF the deformitie of the Bodye Folio 162. Of Weakenesse Folio 164. Of Sycknesse Folio 165. Of a base Countrey Eod. Of Basenesse of Stocke Folio 166. Of a shamefull Byrth Folio 169. Of Bondage Folio 171. Of Pouertie Folio 174. Of Damage susteyned Folio 175. Of Thynne fare Folio 178. Of Originall pouertie Folio 180. Of the heauie burden of many Chyldren Eod. Of Money lost Folio 183. Of Suertishyppe Folio 187. Of Losse of tyme Folio 188. Of Vnfortunate pâ—aâ—ing at Tables Folio 190. Of Her vnto whom one was assured iudged vnto another Eod. Of the losse of a mans Wyfe Folio 191. Of a Shrewyshe Wyfe Folio 193. Of the stealyng away of a mans Wyfe Folio 194. Of an vnchaste Wyfe Eod. Of a barren Wyfe Folio 197. Of an vnchaste Daughter Folio 198. Of Shame commyng from an other Folio 199. Of Infamie Folio 200. Of Shame procured by meanes of vnwoorthy commendation Folio 202. Of Vnthankfull Freendes Folio 203. Of Vnthankfull persons Folio 204. Of Euyll Seruauntes Folio 206. Of Fugitiue Seruauntes Folio 107. Of Importunate Neyghbours Folio 208. Of Enimies Folio 209. Of occasion lost to reuenge Folio 210. Of the peoples Hatred Folio 211. Of Enuie Passiuely Eod. Of Contempt Folio 212. Of Long expectyng a promised Rewarde Folio 213. Of Repulses Eod. Of an vniust Lorde Folio 215. Of an Vnlearned Schoolemaister Folio 216. Of an Vnapt and proude Scholer Folio 217. Of a Stepdame Folio 218. Of the hardnesse of a Father Eod. Of a stubburne Sonne Folio 220. Of a contentious Brother Folio 221. Of the Losse of a Father Folio 222. Of the Losse of a Mother Eod. Of the losse of a Sonne Eod. Of the miserable fal of a young Chylde Folio 224. Of A sonne that is founde to be another mans Eod. Of the losse of a Brother Folio 226. Of the death of a Freend Folio 227. Of the absence of Freendes Folio 228. Of greeuous Shyp wracke Folio 230. Of Burnyng Eod. Of Great labour and Trauayle Folio 231. Of A payneful Iourney Folio 232. Of One yeeres Barrennesse Folio 234. Of An euyl and proude Bayliffe Folio 235. Of Theft Folio 236. Of Robberies Folio 237. Of Coosynage and deceite Eod. Of A streyght and narrome dwellyng Folio 238. Of A Pryson Folio 239. Of Tormentes Folio 240. Of Vniust Iudgement Folio 241. Of Banyshment Folio 242. Of A mans countrey Besieged Folio 245. Of A mans countrey Destroyed Folio 246. Of the feare of loosyng in warre Folio 247. Of A foolyshe and rashe felowe in office Folio 248. Of an vndiscreete and hastie marshal of the Feelde Eod. Of vnfortunate successe in battayle Folio 249. Of Ciuile warre Folio 250. Of the disagreement of a waueryng mynde Folio 251. Of a doubtful State. Folio 253. Of Woundes receyued Eod. Of a kyng without a Sonne Folio 254 Of a kyngdome Lost Folio 255. Of Treason Folio 257. Of the losse of a Tyrannie Folio 258. Of Castles lost Folio 260. Of olde Age. Folio 262. Of the Gout Folio 267. Of Scabbes Folio 268. Of Watchyng Folio 269. Of the vnquietnesse of Dreames Eod. Of Importunate renowme Folio 270. Of Sorowe conceyued for the euyl manners of men Folio 272. Of Smal greefes of sundry thynges Folio 273. Of an Earthquake Folio 279. Of the plague farre and wyde ragyng Folio 280. Of Sadnesse and miserie Eod. Of the Toothache Folio 284. Of payne in the Legges Folio 285. Of Blyndnesse Folio 286. Of the losse of Hearyng Folio 289. Of the loathsomnesse of Lyfe Folio 290. Of Heauinesse of the body Folio 291. Of great dulnesse of wyt Eod. Of a slender and weake Memorie Folio 292. Of lacke of Eloquence Folio 293. Of Losse of the tongue and speeche Folio 294. Of want of Vertue Folio 296. Of Couetousnesse Folio 297. Of Enuie and Mallice Eod. Of Wrath. Folio 298. Of Gluttonie Folio 299. Of sluggishenesse of the Mynde Eod. Of Leâ—cherie Folio 300 Of Pryde Eod. Of Agues Folio 301. Of the 〈◊〉 e of the guttes and Traunce Folio 302. Of Sundry paynes and greefes of the whole body Folio 303. Of Madnesse Folio 309. Of Poyson Folio 310. Of the feare of death Folio 311. Of Voluntarie murtheryng a mans owne selfe Folio 315. Of Death Folio 319. Of Death before a mans tyme Folio 322. Of a violent Death Folio 324. Of a shameful Death Folio 326. Of a sodayne Death Folio 327. Of one that is sicke out of his owne Countrey Folio 328. Of one that dyeth out of his owne Countrey Eod. Of One that dyeth in sinne Folio 332. Of One dying that is careful what shal become of his inheritance and chyldren Folio 334. Of One dying that is careful what his wyfe wil do when he is dead Folio 335. Of One dying that is careful what wyll become of his countrey after his deceasse Folio 336. Of One that at his death is careful of his fame and good report Folio 337. Of One that dyeth without chyldren Folio 338. Of One dying that feareth to be throwen foorth vnburyed Folio 340. FINIS