two sonnes Paralus and Xantippus had both changed this life behaved himselfe in this manner as Protagoras reporteth of him in these words When his two sonnes quoth he both yoong and beautifull died within eight daies one after the other he never shewed any sad countenance or heavie cheere but tooke their death most patiently for in truth he was a man at all times furnished with tranquillitie of spirit whereby he daily received great frute and commoditie not onely in respect of this happinesse that he never tasted of hearts griefe but also in that he was better reputed among the people for every man seeing him thus stoutly to take this losse and other the like crosses esteemed him valiant magnanimous and of better courage than himselfe the one being privie to his owne heart how he was woont to be troubled and afflicted in such accidents As for Pericles I say immediately after the report of both his sons departure out of this world he ware a chaplet of floures neverthelesse upon his head after the maner of his country put on a white robe made a solemne oration to the people propounded good and sage counsels to the Athenians incited them to war Semblaby Xenophon one of the followers familiars of Socrates when he offred sacrifice one day unto the gods being advertised by certaine messengers returned from the battel that his sonne Gryllus was slaine in fight presently put off the garland which was upon his head and demaunded of them the manner of his death and when they related unto him that he bare himselfe valiantly in the field and fighting manfully lost his life after he had the killing of many enemies he tooke no longer pause for to represse the passion of his mind by the discourse of reason but after a little while set the coronet of flowers againe upon his head and performed the solemnitie of sacrifice saying unto those who had brought those tidings I never praied unto the gods that my sonne should be either immortall or long lived for who knoweth whether this might be expedient or no but this rather was my praier that they would vouchsafe him the grace to be a good man and to love and serve his countrey well the which is now come to passe accordingly Dion likewise the Syracusian when he was set one day in consultation and devising with his friends hearing a great noise within his house and a loud outcry demaunded what it was and when he heard the mischaunce that hapned to wit that a sonne of his was fallen from the top of the house and dead with the fall without anie shew or signe at all of astonishment or trouble of mind he commanded that the breathlesse corps should be delivered unto women for to be interred according to the maner of the countrey and as for himselfe he held on and continued the speech that hee had begun unto his friends Demosthenes also the oratour is reported to have folowed his steps after he had buried his onely and entirely beloved daughter concerning whom Aeschines thinking in reprochfull wise to chalenger her father said thus This man within a seven-night after his daughter was depauted before that he had mourned or performed the due obsequies according to the accustomed manner being crowned with a chaplet of flowers and putting on white robes sacrificed an oxe unto the gods and thus unnaturally he made no reckoning of her that was dead his onely daughter and she that first called him father wicked wretch that he is this Rhetorician thus intending to accuse and reproch Demosthenes used this manner of speech never thinking that in blaming him after this manner he praised him namely in that hee rejected and cast behind him all mourning and shewed that he regarded the love unto his native countrey more than the naturall affection and compassion to those of his owne bloud As for king Antigonus when he heard of the death of his sonne Alcyoneus who was slaine in a battell he beheld the messengers of these wofull tidings with a constant and undaunted countenaunce but after he had mufed a while with silence and held downe his head he uttered these words O Alcyoneus thou hast lost thy life later than I looked for ventring thy selfe so resolutely as thou hast done among thine enemies without any care of thine owne safetie or respect of my admonitions These noble personages there is no man but doth admire and highly regard for their constance magnanimitie but when it commeth to the point and triall indeed they cannot imitate them through the weakenesse and imbecillitie of mind which proceedeth of ignorance and want of good instructions howbeit there be many examples of those who have right nobly and vertuously caried themselves in the death and losse of their friends and neere kinsmen which we may reade in histories as well Greeke as Latin but those that I have rehearsed already may suffice I suppose to moove you for to lay away this most irksome mourning and vaine sorrow that you take which booteth not nor can serve to any good for that yoong men of excellent vertue who die in their youth are in the grace and favour of the gods for being taken away in their best time I have already shewed heeretofore and now also will I addresse my selfe in this place as briefly as possibly I can to discourse giving testimonie of the truth to this notable wise sentence of Menander To whom the gods vouchsafe their love and grace He lives not long but soone hath runne his race But peradventure my most loving and right deere friend you may reply in this maner upon me Namely that yoong Apollonius your sonne enjoied the world at will and had all things to his hearts desire yea and more befitting it was that you should have departed out of this life and beene enterred by him who was now in the flower of his age which had beene more answerable to our nature and according to the course of humanitie True it is I confesse but haply not agreeable to that heavenly providence and government of this universall world and verily in regard of him who is now in a blessed estate it was not naturall for him to remaine in this life longer than the terme prefixed and limited unto him but after he had honestly performed the course of his time it was ãâã and requisit for him to take the way for to returne unto his destinie that called for him to come unto her but you will say that he died an untimely death true and so much the happier he is in that he hath felt no more miseries of this life for as Euripides said very well That which by name of life we call Indeed is travell continuall Certes this sonne of yours I must needs say is soone gone and in the very best of his yeeres and flower of his age a yoong man in all points entire and perfect a fresh bacheler affected esteemed and well reputed of all those
swiftnesse than of rightcousnesse And when one hapned to discourse out of time and place of things verie good and profitable My good friend quoth he unto him your matter is honest and seemely but your manner of handling it is bad and unseemely LEONIDAS the soone of Anaxandridas and brother to Clomenes when one said unto him There was no difference betweene you and us before you were a king Yes I wis good Sir quoth he for if I had not been better than you I had never beene king When his wife named Gorgo at what time as he tooke his leave of her and went foorth to fight with the Persians in the passe of Thermopylae asked of him whether hee had ought else to commaund her Nothing quoth he but this that thou be wedded againe unto honest men and bring them good children When the Ephori said unto him that he lead a small number foorth with him to the foresaid straights of Thermopylae True quoth he but yet enough for that service which we go for And when they enquired of him againe and said Why sir entend you any other desseigne and enterprise In outward shew quoth he and apparance I give out in words that I goe to empeach the passage of the Barbarians but in verie truth to lay downe my life for the Greekes When he was come to the verie entrance of the said passe hee said unto his souldiers It is reported unto us by our scouts that our Barbarous enemies be at hand therefore wee are to lose no more time for now we are brought to this issue that we must either defait them or else die for it When one said unto him for the exceeding number of their arrrowes we are not able to see the sun So much the better quoth he for us that we may fight under the shade To another who said Lo they be even hard close to us And so are we quoth he hard by them Another used those words unto him You are come Leonidas with a verie small troupe for to hazard your selfe against so great a multitude unto whom he answered If youregard number all Greece assembled together is notable to furnish us for it would but answere one portion or cannot of their multitude but if you stand upon valor prowesse of men certes this number is sufficient Another there was who said as much to him But yet I bring quoth he money enough considering we are heere to leave our lives Xerxes wrote unto him to this effect You need not unlesse you list be so perverse and obstained as to fight against the gods but by siding and combining with me make your selfe a monarch over all Greece unto whom he wrote back in this wise If you knew wherein consisted the soveraigne good of mans life you would not covet that which is another mans for mine owne part I had rather loose my life for the safetie of Greece than be the commaunder of all those of mine owne nation Another time Xerxes wrote thus Send me thy armour unto whom he wrote backe Come your selfe and setch it At the verie point when he was to charge upon his enemies the marshals of the armie came unto him and protessed that they must needs hold off and stay until the other allies confederates were come together Why quoth he thinke you not that as many as be minded to fight are come alreadie or know you not that they onely who dread and reverence their kings be they that fight against enimies this said he commaunded his souldiers to take their dinners for sup we shall said he in the other world Being demaunded why the best and bravest men preferre an honorable death before a shamefull life Because quoth he they esteeme the one proper to nature onely but to die well they thinke it peculiar to themselves A great desire he had to have those yoong men of his troupe and regiment who were not yet maried and knowing well that if he delt with them directly and openly they would not abide it he gave unto them one after another two brevets or letters to carrie unto the Ephori and so sent them away he meant also to save three of those who were married but they having an inkeling thereof would receive no brevets or missives at al for one said I have followed you hither to fight and not to be a carier of newes the second also By staying heere I shall quit my selfe the better man and the third I will not be behind the rest but the formost in fight LOCHAGUS the father of Polyaenides and Syron when newes was brought unto him that one of his children was dead I knew long since quoth he that he must needs die LYCURGUS the law-giver minding to reduce his citizens from their old maner of life unto a more sober and temperat course and to make them more vertuous and honest for before time they had beene dissolute and over delicate in their maners and behaviour nourished two whelpes which came from the same dogge and bitch and the one he kept alwaies within house used it to licke in every dish to be greedy after meat the other he would leade forth abroad into the fields and acquaint it with hunting afterwards he brought them both into an open and frequent assembly of the people and set before them in the mids certaine bones sosse scraps he put out also at the same time an hare before them now both the one and the other tooke incontinently to that whereto they had beene acquainted and ranne apace the one to the messe of sops and the other after the hare and caught it heereupon Lycurgus tooke occasion to inferre this speech You see heere my masters and citizens quoth he how these two dogs having one sire and one dam to them both are become farre different the one from the other by reason of their divers educations and bringing up whereby it is evident how much more powerfull nouriture and exercise is to the breeding of vertuous maners than kinde and nature howbeit some there be who say that these two dogs or whelps which he brought out were not of one and the same dogge and bitch but the one came from those curres that used to keepe the house and the other from those hounds that were kept to hunting and afterwards that he acquainted the whelpe that was of the woorse kinde onely to the chase and that which came of the better race to slappe licke and doe nothing else but raven whereupon either of them made their choise and ranne to that quickly whereto they were accustomed and thereby he made it appeer evidently how education trayning and bringing up is availeable both for good and bad conditions for thus he spake unto them By this example you may know my friends that nobilitie of bloud how highly soever it is esteemed with the common sort is to no purpose no though we bee descended from the race of Hercules if we
vomit up all and leave nothing behinde if haply thou canst rid and purge thy heart of all the wicked venim wherewith thou seemest to swell Some time after when he was dead there arose variance betweene the allies of Sparta as touching certaine matters and for to know the truth and settle all causes among them Agesilaus went to Lysanders house for to search certaine papers that might give light and evidence to the thing in controversie and among other writings he chaunced to light upon an oration or pamphlet penned by him as touching policie the State wherein he seemed to perswade the Spartans to take the roialtie and regall dignitie from the houses of the Eurytionida and Agiadae and to bring it to a free election of the citizens that they might chuse for their kings out of all the citie those who were approoved and knowen for the woorthiest men and not to be obliged for to take and admit of necessitie one of Hercules line so as the crowne and regall state might be conferred as a reward and honour upon him who in vertue resembled Hercules most considering that it was by the meanes thereof that unto him were assigned the honors due unto the gods now was Agesilaus fully bent to have published this oration before al the citizens to the end that they might take knowledge how Lysander was another kind of man than he had beene taken for and withall to traduce those that were his friends and bring them into obloquie suspicion and trouble but by report Lacratidas the principall man and president of the Ephori fearing lest if this oration were once divulged openly read it might take effect and perswade that indeed which it pretended staied Agesilaus and kept him from doing so saying That he should not now rake Lysander out of his grave but rather enterre and burie the oration together with him so wittily and artificially composed it was and so effectuall to perswade Certaine gentlemen there were of the citie who during his lise were suters to his daughters in mariage but after his death when his estate was knowen to be but poore they desisted and cast them off whereupon the Ephori condemned them in great sines for that they made court unto them so long as they esteemed him wealthy but afterwards when they found by his poore estate that he was a righteous and just man they made no more reckoning of his daughters but disdained them NAMERTES being sent as embassadour into a forren countrey there chanced to be one of those parts who said unto him That he held and reputed him for an happie man because he had so many friends unto whom he replied and asked Whether he knew the true proofe whereby a man might be assured that he had many friends the other answered No but I pray you tell me Why then quoth he it is adversitie NICANDER when one brought him word that the Argives spake ill of him It makes no matter quoth he are they not sufficiently chastised and punished for railing upon good men One asked of him wherefore the Lacedaemonians wore their haire long of their heads suffred likewise their beards to grow side unto whom he answered Because a mans owne proper ornament is of all other the fairest and costeth least A certaine Athenian being in communication with him cast out this word All you Lacedaemonians Nicander love your ease well and are idle You say true indeed quoth he but we busie not our selves as you doe in every trifling matter PANTHOIDAS being sent in embassage into Asia was shewed by the people of those parts a certaine strong citie well fortified with high and goodly wals Now by the gods quoth he my friends this seemes to be a trim cloister to mue up women in In the schoole of Academie the philosophers discoursed and disputed as touching many good themes and after they had made an end they said unto him Now good sir ô Panthoidas how like you these discourses What should I thinke of them else quoth he but that they are goodly and honest in shew but surely profitable they are not nor edifie at all so long as your selves doe not live accordingly PAUSANIAS the sonne of Cleombrotus when the inhabitants of the isle Delos were at debate and pleaded for the proprietie of the said isle against the Athenians alleaging for themselves that by an old law time out of minde observed among them there might none of their women beare children within the said island nor any of their dead be buried there How then quoth he can this isle be yours if none of you were ever borne or buried there When certaine exiled persons from Athens sollicited him to leade his armie against the Athenians and for to provoke him rather thereto said That they were the onely men who hissed and whistled at the naming of him when he was declared victor in the solemnitie of the Olympick games But what thinke you quoth he will they doe when we have wrought them some shrewd turne since they sticke not to hisse at us being their benefactors Another asked of him wherefore the Lacedaemonians had enfranchized the poet Tyrteus their denizen Because quoth he we never would be thought to have a stranger or alien our leader and governour There was a very weak and feeble man of bodie who neverthelesse seemed very earnest and instant to make warre upon the enemies and to give them battell both on sea and land Will you quoth he strip your selfe out of your clothes that we may see what a goodly man of person you are to moove and perswade us for to fight Some there were who seeing the spoiles that were taken from the dead bodies of the Barbarians after they were slaine in the field marveiled much at their sumptuous and costly clothes It had been better quoth he that themselves had beene of more valour and their habilements of lesse valew After the victorie which the Greeks wan of the Persians before the citie Plateae he commaunded those about him to serve him up to the table that supper which the Persians had provided for themselves which being woonderfull excessive and superfluous Now Par-die quoth he the Persians are great gourmaunders and greedy gluttons having so great store of viands come hither among us for to eate up our browne bread and course bisket PAUSANIAS the sonne of Plistonax unto one who asked him why it was not lawfull in their countrey to alter any of their auncient statutes made this answer Because lawes ought to be mistresses of men and not men masters of the lawes Being exiled from Sparta and making his abode within the citie Tegea he highly praised the Lacedaemonians one of the standers by said unto him And why then staied not you at Sparta if there be so good men there why I say fled you from thence Because quoth he physicians doe not use to keepe where folke be sound and whole but where they are sicke and diseased
and made all the images of their gods as well female as male with launces and javelins in their hands as if they all had militar and martiall vertue in them Also they used this saying as a common proverbe Call upon fortune in each enterprise With hand stretcht foorth wot otherwise As if they would say that we ought when we invocate the gods to enterprise somewhat our selves and lay our hands to worke or else not to call upon them They used to let their children see the Ilotes when they were drunk to keepe them by their example from drinking much wine They neverknocked and rapped at their neighbours doores but stood without and called aloud to to those within The curry-combes that they occupied were not of iron but of canes and reeds They never heard any comedies or tragedies acted because neither in earnest nor in game they would not heare those that any wise contradicted the lawes When Archilochus the poet was come to Sparta they drave him out the very same houre that he came for that they knew he had made these verses wherein he delivered That it was better to fling away weapons than to die in the field A foole he is who trusting in his shield Doth venture life and limme in bloody field As for mine owne I have it flung me fro And left behind in bushes thick that gro Others translate it thus Some Saïan now in that my doubtie shield Doth take great joy which flying out of field Though full against my mind I flang me fro And left behind in bushes thicke that grow Although it were right good yet would not I Presume to fight with it and so to dy Farewell my shield though thou be lost and gone Another day as good I shall buy one All their sacred and holy ceremonies were common as well for their daughters as their sonnes The Ephori condemned one Siraphidas to pay a summe of money for that he suffred himselfe to take wrong and abuse at many mens hands They caused one to be put to death for playing the hypocrite and wearing sackcloth like a publike penitent for that the saide sackcloth was purfled with a border of purple They rebuked and checked a yoong man as hee came from the ordinary place of exercise for that hee frequented it still knowing as he did the way to Pytaea where was held the assembly of the States of Greece They chased out of the citie a Rhetorician named Cephisophon because he made his boast That he could speak if it were a whole day of any theame proposed unto him for they said That speech ought to be proportionable to the subject matter Their children would endure to be lashed whipped all the day long yea and many times even to death upon the altar of Diana surnamed Orthia taking joy and pleasure therein striving a vie for the victorie who could hold out longest and looke who was able to abide most beating he was best esteemed and caried away the greatest praise this strife emulation among them was called the Whippado and once every yeere they observed such an exercise But one of the best most commendable and blessed things that Lycurgus provided for his citizens was the plentie abundance that they had of rest leisure for they were not allowed at all to meddle with any mechanicall arte and to trafficke and negotiate painfully for to gather and heape up goods was in no wise permitted for he had so wrought that riches among them was neither honored nor desired The Ilotes were they that ploughed and tilled their ground for them yeelding them as much as in old time was downe and ordeined and execrable they esteemed it to exact more of any of them to the end that those Ilotes for the sweetnesseof gaine which they found thereby might serve them more willingly and themselves covet to have no more than the old rate Forbidden likewise were the Lacedaemonians to he mariners or to fight at sea yet afterwards for all that they fought navall battels and became lords of the sea howbeit they soone gave that over when they once saw that the maners and behavior of their citizens were thereby corrupted and depraved but they changed afterwards againe and were mutable as well in this as in all other things for the first that gathered and hoarded up money for the Lacedaemonians were condemned to death by reason that there was an auncient oracle which delivered this answer unto Alcamenes and Theopompus two of their kings Avarice one day who ever lives to see Of Sparta citie will the ruine bee And yet Lysander after he had wonne the citie of Athens brought into Sparta a great masse of gold and silver which the citizens received willingly and did great honour unto the man himselfe for his good service True it is that so long as the citie of Sparta observed the lawes of Lycurgus and kept the othes which it was sworne by she was a paragon yea and the soveraigne of all Greece in good government and glorie for the space of 300. yeeres but when they came once to transgresse the said lawes and breake their oathes avarice and covetousnesse crept in among them by little and little and they with all their puislance authoritie decreased yea and their allies and confederates heereupon began to be ill affected unto them and yet being as they were in this declining estate after that king Philip of Macedonia had woon the battell at Chaeronea when all other cities and states of Greece by a generall consent and with one accord had chosen him the generall captaine of all the Greeks as well for land as sea yea and after him his sonne Alexander the Great upon the destruction of the citie Thebes onely the Lacedaemonians notwithstanding their citie lay all open without any wall about it and themselves were brought to a very small number by occasion of their continuall warres which had wasted and consumed them whereby they were become very feeble and by consequence more easie to be defeated than ever before yet for that they had retained still some little reliques of the government established by Lycurgus they would never yeeld to serve under those two mightie monarches no nor other kings of Macedonia their successors neither would they be present at the generall diets and common assemblies of other states nor contribute any money with the rest untill they having utterly cast aside and rejected the lawes of Lycurgus they were held under and yoked with the tyranny of their owne citizens namely when they reteined no part of the ancient discipline whereby they grew like unto other nations and utterly lost their old reputation glory and libertie of franke speech so as in the end they were brought into servitude and even at this day be subject unto the Romane empire aswell as other cities and states of Greece THE APOPHTHEGMES THAT IS TO SAY THE NOBLE SAYINGS AND ANSWERS OF LACEDAEMONIAN DAMES ARGILEONIS the mother of Brasidas
a proper worke also in them whereby a man may discerne whether they be wise or foolish For Dolon promiseth in this maner The campe of Greeks Ienter will and passe on still outright Vntill to Agamemnons ship I come there for to fight Contrariwise Diomedes promiseth nothing of himselfe onely this he saith That he should feare the lesse if he were sent with some other to beare him companie Whereby you may see that Prudence Discretion and Forecast be civile vertues beseeming the Greeks but audacious rashnes is naught and fit for Barbarians The one therefore we must embrace and imitate the other reject and cast behinde us Moreover it were a speculation not unprofitable to marke the affections that befell unto the Trojans and to Hector at what time as he was ready to enter into combat and single fight with Ajax Aeschylus being upon a time in place to behold the combats at the Isthmian games it fell out so that one of the champions was hurt and wounded in the very face whereupon the people that looked on set up a great crie and shouted aloud See quoth he what use and exercise is the Beholders crie out but the man himselfe that is hurt saith never a word In like maner when Homer the Poet saith that Ajax was no sooner seene in his bright compleat harnish and armed at all pieces but the Greekes rejoiced whereas The Trojans all for feare did quake and tremble every joint Hector himselfe did feele his heart to beate even at this point who would not woonder to see this difference Thepartie himselfe who was in danger felt his hart onely to leape as if he had beene I assure you to wrestle for the best game or to run a race for the prize but they that saw him trembled and shaked all their bodie over for feare of the perill wherein their prince was and for kind affection that they bare unto him It is woorth the noting also what ods and difference there is betweene the most resolnte or valiant Captaine and the greatest coward For it is said of Ther sites that Achilles of all that were in the Host And also Vlysses he hated most whereas Ajax as he alwaies loved Achilles so he giveth an honorable testimonie thereof when he speaketh unto Hector in this wise In single fight with me alone what woorthy knight we haue In Grecian host thou maist not see besides Achilles brave Achilles he the Paragon of Prowesse whom we count Whose Lions hart undaunted yet all other doth surmount This is a singular commendation of Achilles particularly but that which followeth afterwards is aptly spoken to the praise of all in generall Wot well that many of us there be in Campe that dare and can Make head and maint aine fight with thee in combat man to man Marke how he praiseth not himselfe to be the man alone or the most valourous of all other but is content to be raunged with many more as sufficient men to make their part good against him Thus much may serve as touching the diversitie of persons unlesse we will adde this moreover That of Trojans we read there were many taken prisoners alive by their enimies but of the Greeks not one as also that divers of them became humble suppliants to their enimies and fell downe at their feete namely Adrastus the sonnes of Antimachus and Lycaon yea and Hector himselfe besought Achtlles to vouchsafe him buriall whereas there was not one of them that did the like As if thus much were implied thereby that it is the maner of Barbarians in fight to make supplication to submit to kneele and lie prostrate before the enimie but of Grecians either to win the victorie by maine fight or to die for it Moreover like as in pasturage and feeding the Bee setleth upon flowres the goate seartheth after greene leaves and brouseth yoong buds the Swine searcheth for roots and other beasts for the seed fruit Even so in reading Poems one gathereth the flowre of the History another cleaveth to the elegancie of phrase and furniture of words as Aristophanes was wont to say of Euripides His toong so round doth please my mind In stile so smooth content I finde Others there be who affect morall sentences aptly fitted to the reformation of maners Those therefore with whom now we have to deale and to whom we direct our speech we are to admonish that it were a shame and unwoorthy thing if either he who setteth his minde upon fables should marke well the witty narrations and singular fine inventions therein or he that delighteth in eloquence should note diligently the pure and elegant phrase the artificiall rhetorick also as he readeth whiles he that would seeme to affect honor to studie honestie and to take Poets in hand not for delight pleasure and pastime but for the insight of learning and for the treasure of knowledge readeth and heareth carelessely and without fruits those sentences which are penned and delivered by them to the recommendation of fortitude temperance and justice For as concerning valor and vertue you shall finde these verses What is befall'n sir Diomede that we forget to fight How is it that our harts be done where is our Martiall might Come neere stand close unto my side great shame it were for us If Hector now should boord our ships and force our navie thus For to see a most wise and prudent capitaine who was in daunger to perish and to be overthrowen together with the whole armie not to be affraid of death but to feare reproch and shamefull disgrace the same no doubt will cause a yoong man to be woonderfully affectionate to vertue and prowesse For wisedome and justice these verses serve Minerva then tooke great delight To see the man wise and upright Such a sentence as this will give occasion to a yoong scholler thus to reason and discourse The Poët here hath devised that the goddesse joyed not in a rich man in one that was faire well favoured and personable or mighty in bodily strength but in him that was prudent and just withall And in another place where the same goddesse saith that she will not neglect nor forsake Vlisses and leave him destitute For toong he hath and ãâã at will He is both wise and full of skill The Poët sheweth plainely That there is nothing in us but vertue onely that is divine and beloved of the gods if this be true that Like will to like and Naturally everie thing delighteth in the Semblable Now forasmuch as it seemeth to be a great matter and rare perfections as in truth it is no lesse to be able to master and bridle anger certes a greater vertue it is and a gift more singular to prevent and wisely to forecast that we fall not into choler nor suffer our selves to be surprised therewith And therefore the readers of Poëts ought to be advertised in these points not coldly but in good earnest as namely how Achilles a man by
that authour is of such are all one in effect with the opinions and discourses of Plato in his dialogue Gorgias and in his books of Common weale to wit that more dangerous it is to doe wrong that to suffer injurie and more damage commeth by giving than by receiving an abuse Also to this verse of Aeschylus Be of good cheere Excessive paine Can not endure nor long remaine When wofull bale is at the highest Then blessed boot be sure is nighest we must say that they be the very same with that divulged sentence so often repeated by Epicurus and so highly admired by his followers namely That as great paines are not durable so long griefs are tolerable And as the former member of this sentence was evidently expressed by Acschylus so the other is a consequent thereof and implied therein For if a griefe that is fore and vehement endureth not surely that which continueth can not be violent or intolerable Semblably this sentence of Thespis the Poet in verse Thou seest how Iove all other gods for this doth farre excell Because that lies he doth abhorre and pride of heart expell He is not wont to laugh and scorne to frumpe he doth disdaine He onely can not skill of lusts and pleasures which be vaine is varied by Plato in prose when he saith that the divine power is seated farre from pleasure and paine As for these verses of Barchylides We holde it true and ever will maintaine That glory sound and vertue doth endure Great wealth and store we take to be but vaine And may befall to vile men and impure As also these of Euripides to the like sense Sage temperance I holde we ought to honour most in heart For with good men it doth remaine and never will depart As also these When honour and worldly wealth you have To furnish your selves with vertue take care Without her if riches you get and save Though blessed you seeme unhappy you are Containe they not an evident proofe and demonstration of that which the Philosophers teach as touching riches and externall goods which without vertue profit not those at all who are possessed of them And verily thus to reduce and fitly to accommodate the sentences of Poets unto the precepts and principles delivered by Philosophers will soone dissever Poetrie from fables and plucke from it the masque wherewith it is disguised it will give I say unto them an esfectuall power that being profitably spoken they may be thought serious and perswasive yea and besides will make an overture and way unto the minde of a yoong ladde that it may encline the rather to Philosophicall reasons and discourses namely when he having gotten some smatch and taste alreadie thereof and being not voide altogether of hearing good things he shall not come altogether without judgement replenished onely with foolish conceits and opinions which he hath evermore heard from his mothers and nurses mouth yea and otherwhiles beleeve me from his father tutour and schoole-master who will not sticke in his hearing to repute for blessed and happie yea and with great reverence to give the worship to those who are rich but as for death paine and labour to stand in feare and horror thereof and contrariwise to make no reckoning and account of vertue but to despise the same and thinke it as good as nothing without earthly riches and authoritie Certes when yoong men shal come thus rawly and untrained to heare the divisions reasons arguments of Philosophers flat contrary to such opinions they will at first be much astonied troubled disquieted in their minds and no more able to admit of the same and to reduce such doctrine than they who having a long time bene pent in and kept in darke can abide the glittering raies of the Sun shine unlesse they were acquainted before by little little with some false and bastard light not altogether so lively and cleere as it And even so I say yoong men must be accustomed beforehand yea and from the very first day to the light of the trueth entermingled somewhat with fables among that they may the better endure the full light and sight of the cleere trueth without any paine and offence at all For when they have either heard or read before in Poemes these sentences Lament we ought for infants at their birth Entring a world of eares that they shall have Whereas the dead we should with joy and mirth Accompanie and bring them so to grave Also Of worldly thing we need no more but twaine For bread to eat the earth doth yeeld us graine And for to quench our thirst the river cleere Affords us drinke the water faire and sheere Likewise O tyrannie so lov'd and in request With barbarous but hatefull to therest Lastly The highest pitchos mans felicitie To feele the least part of adversitie Lesse troubled they are grieved in spirit when they shall heare in the Philosophers schooles That we are to make no account of death as a thing touching us That the Riches of nature are definite limited That felicitie and soveraigne happines of man lieth not in great summes of money ne yet in the pride of managing State affaires nor in dignities and great authority but in a quiet life free from paine and sorrow in moderating all passions and in a disposition of the minde kept within the compasse of Nature To conclude in regard hereof as also for other reasons before alleaged A yoong man had neede to be well guided and directed in reading of Poets to the end that he may be sent to the studie of Philosophie not forestalled with sinister surmises but rather sufficiently instructed before and prepared yea and made friendly and familiar thereto by the meanes of Poetrie OF HEARING The Summarie BY good right this present discourse was ranged next unto the former twaine For seeing we are not borne into this world learned but before we can speake our selves sensibly or any thing to reason we ought to have heard men who are able to deliver their minds with judgement to the ende that by thier aide and helpe we may be better framed and fitted to the way of vertue requisite it is that after the imbibition of good nourture in childhood and some libertie and license given to travelin the the writings of Poets according to the rules above declared Yoong men that are students should advance forward and mount up into higher schooles Now for that in the time when this Author Plutarch lived be sides many good bookes there were a great number of professours in the liberall sciences and namely in those rites into which Barbarisme crept afterwards he proposeth and setteth downe those precepts now which they are to follow and observe that goe to heare publike lectures orations and disputations thereby to know how to behave themselves there which traning haply may reach to al that which we shal heare spoken elsewhere and is materiall to make us more learned and better mannered
arising and engendred in any one part of the soule by it selfe but spread over that which is the chiefe and principall to wit reason and understanding where of they be the inclinations assensions motions and in one word certaine operations which in the turning of an hand be apt to change and passe from one to another much like unto the sudden braids starts and runnings to and fro of little children which how violent soever they be and vehement yet by reason of their weaknesse are but slippery unstedfast and unconstant But these assertions and oppositions of theirs are checked and refuted by apparant evidence and common sense For what man is he that ever felt in himselfe a change of his lust and concupiscence into judgement and contrariwise an alteration of his judgement into lust neither doth the wanton lover cease to love when he doth reason with himselfe and conclude That such love is to be repressed and that he ought to strive and fight against it neither doth he then give over reasoning and judging when being overcome through weaknesse he yeeldeth himselfe prisoner and thrall to lust but like as when by advertisement of reason he doth resist in some sort a passion arising yet the same doth still tempt him so likewise when he is conquered and overcome therewith by the light of the same reason at that verie instant he seeth and knoweth that he sinneth and doth amisse so that neither by those perturbations is reason lost and abolished nor yet by reason is he freed and delivered from them but whiles he is tossed thus to and fro he remaineth a neuter in the mids or rather participating in common of them both As for those who are of opinion that one while the principall part of our soule is lust and concupiscence and then anon that it doth resist stand against the same are much like unto them who imagine say that the hunter the wild beast be not twaine but one bodie chaunging it selfe one while into the forme of an hunter and another time taking the shape of a savage beast For both they in a manifest and apparant matter should seeme to be blind and see nothing and also these beare witnesse and depose against their owne sense considering that they finde and seele in themselves really not a mutation or chaunge of one onely thing but a sensible strife and sight of two things together within them But heere they come upon us againe and object in this wise How commeth it to passe then say they that the power and facultie in man which doth deliberate and consult is not likewise double being oftentimes distracted carried and drawen to contrarie opinions as it is namely touching that which is profitable and expedient but is one still and the same True we must confesse that divided it seemeth to be But this comparison doth not hold neither is the event and effect alike for that part of our soule wherein prudence and reason is seated fighteth not with it selfe but using the helpe of one and the same facultie it handleth divers arguments or rather being but one power of discoursing it is emploied in sundry subjects and matters different which is the reason that there is no dolor and griefe at one end of those reasonings and discourses which are without passion neither are they that consult forced as it were to hold one of those contrarie parts against their minde and judgement unlesse peradventure it so fall out that some affection lie close to one part or other as if a man should secretly and under hand lay somewhat besides in one of the balances or skales against reason for to weigh it downe A thing I assure you that many times falleth out and then it is not reason that is poised against reason but either ambition emulation favour jealousie feare or some secret passion making semblance as if in shew of speeches two reasons were at varience and differed one from another As may appeere by these verses in Homer They thought it shame the combate to reject And yet for feare they durst not it accept Likewise in another Poët To suffer death it dolorous though with renowne it meete Death to avoide is cowardise but yet our life is sweete And verily in determining of controversies betweene man and man in their contracts and suits of law these passions comming betweene are they that make the longest delaies be the greatest enimies of expedition and dispatch like as in the counsels of kings and princes they that speake in favour of one partie and for to win grace doe not upon any reason of two sentences encline to the one but they accomodate themselves to their affectioÌ even against the regard of utility profit And this is the cause that in those States which be called Aristocraties that is to say governed by a Senate or Counsel of the greatest men the Magistrates who sit in judgemeÌt will not suffer Oratours Advocates at the Barre to moove affections in all their Pleas for in Truth let not the discourse of reason be impeached and hindered by some passion it will of it selfe tend directly to that which is good and just But in case there do arise a passion betweene to crosse the same then you shal see pleasure and displeasure to raise a combat and dissension to encounter that which by consultation would have beene judged and determined For otherwise how commeth it to passe that in Philosophicall discourses and disputations a man shall never see it otherwise but that without any dolor and griefe some are turned and drawen oftentimes by others into their opinions and subscribe thereto willingly Nay even Aristotle himselfe Democritus also and Chrysippus have beene knowen to retract and recant some points which before time they held and that without any trouble of mind without griefe and remorse but rather with pleasure and contentment of heart because in that speculative or contemplative part of the soule which is given to knowledge and learning onely there raigne no passions to make resistance insomuch as the brutish part being quiet and at repose loveth not curiously to entermedle in these and such like matters By which meanes it hapneth that the reason hath no sooner a sight of trueth but willingly it enclineth thereto and doth reject untruth and falsitie for that there lieth in it and in no other part else that power and facultie to beleeve and give assent one way as also to be perswaded for to alter opinion and goe another way Whereas contrariwise the counsels and deliberations of worldly affaires judgements also and arbitriments being for the most part full of passions make the way somewhat difficult for reason to passe and put her to much trouble For in these cases the sensuall and unreasonable part of the soule is ready to stay and stop her course yea and to fright her from going forward meeting her either with the object of pleasure or else casting in her way
so it repugneth with others and is obstinate and disobedient whereupon it is that themselves enforced thereto by the truth of the thing do affirme and pronounce that every judgement is not a passion but that onely which stirreth up and mooveth a strong and vehement appetite to a thing confessing thereby no doubt that one thing it is in us which judgeth and another thing that suffereth that is to say which receiveth passions like as that which moveth and that which is mooved be divers Certes even Chrysippus himselfe defininig in many places what is Patience and what is Continency doth avouch That they be habitudes apt and fit to obey and follow the choise of reason whereby he sheweth evidently that by the force of truth he was driven to confesse and avow That there is one thing in us which doth obey and yeeld and another which being obeied is yeelded unto and not obeied is resisted Furthermore as touching the Stoicks who hold That all sinnes and faults be equall neither wil this place nor the time now serve to argue against them whether in other points they swerve from the trueth howbeit thus much by the way I dare be bolde to say That in most things they will be found to repugne reason even against apparent and manifest evidence For according to their opinion euery passion or perturbation is a fault and whosoever grieve feare or lust do sinne but in those passions great difference there is seene according to more or lesse for who would ever be so grosse as to say that Dolons feare was equall to the feare of Ajax who as Homer writeth As he went out of field did turne and looke behinde full oft With knee before knee decently and so retired soft or compare the sorrow of King Alexander who would needs have killed himselfe for the death of Clytus to that of Plato for the death of Socrates For dolours and griefs encrease exceedingly when they grow upon occasion of that which hapneth besides all reason like as any accident which falleth out beyond our expectation is more grievous and breedeth greater anguish than that whereof areason may be rendered and which a man might suspect to follow As for example if he who ever expected to fee his sonne advanced to honour and living in great repuration among men should heare say that he were in prison and put to all maner of torture as Parmeno was advertised of his sonne Philotas And who will ever say that the anger of Nicocreon against Anaxarchus was to be compared with that of Magas against Philemon which arose upon the same occasion for that they both were spightfully reviled by them in reprochful termes for Nicocreon caused Anaxarchus to be braid in a morter with yron pestles whereas Magas commanded the Executioner to lay a sharpe naked sword upon the necke of Philémon and so to let him go without doing him any more harme And therefore it is that Plato named anger the sinewes of the soule giving us thereby to understand that they might be stretched by bitternesse and let slake by mildnesse But the Stoicks for to avoid and put backe these objections and such like denie that these stretchings and vehement fits of passions be according to judgement for that it may faile and erre many waies saying they be certaine pricks or stings contractions diffusions or dilatations which in proportion and according to reason may be greater or lesse Certes what variety there is in judgement it is plaine and evident For some there be that deeme povertie not to be ill others holde that it is very ill and there are againe who account it the worst thing in the world insomuch as to avoid it they could be content to throw themselves headlong from high rocks into the sea Also you shall have those who reckon death to be evill in that onely it depriveth us of the fruition of many good things others there be who thinke and say as much but it is in regard of the eternall torments horrible punishments that be under the ground in hell As for bodily health some love it no otherwise than a thing agreeable to nature and profitable withall others take it to be the soveraigne good in the world as without which they make no reckoning of riches of children Ne yet of crowne and regall dignitie Which men do match even with divinitie Nay they let not in the end to thinke and say That vertue it serveth in no stead and availeth nought unlesse it be accompanied with good health whereby it appeareth that as touching judgement some erre more some lesse But my meaning is not now to dispute against this evasion of theirs Thus much onely I purpose to take for mine advantage out of their owne confession in that themselves do grant That the brutish and sensuall part according to which they say that passions be greater and more violent is different from iudgement and howsoever they may seeme to contest and cavill about words and names they grant the substance and the thing it selfe in question joining with those who mainteine that the reasonlesse part of the soule which enterteineth passions is altogether different from that whcih is able to discourse reason and judge And verily Chrysppus in those books which he entituled Of Anomologie after he hed written and taught that angenis blinde and many times will not permit a man to see those things which be plaine and apparent and as often casteth a darke mist over that which he hath already perfectly learned and knowen proceedeth forward a little further For quoth he the passions which arise drive out and chase forth all discourse of reason and such things as were judged and determined otherwise against them urging it still by force unto contrary actions Then he useth the testimonie of Menander the Poet who in one place writeth thus by way of exclamation We worth the time wretch that I am How was my minde destraught In body mine where were my wits some folly sure me caught What time I fell to this For why thereof I made no choise Farre better things they were ãâã which had my former voice The same Chrysippus also going on still It being so quoth he that a reasonable creature is by nature borne and given to use reason in all things and to be governed thereby yet notwithstanding we reject and cast it behinde us being over-ruled by another more violent motion that carieth us away In which words what doth he else but confesse even that which hapneth upon the dissention betweene affection and reason For it were a meere ridiculous mockerie in deed as Plato saith to affirme that a man were better worse than himselfe or that he were able now to master himselfe anon ready to be mastered by himselfe and how were it possible that the same man should be better worse than himselfe and at once both master and servant unlesse every one were naturally in some sort double and had
farre enough off from us Like as nurses therefore are wont to say unto their little children Crie not and you shall have this or that so we shall do very wel to speake unto our choler in this wise Make no such haste soft and faire keepe not such a crying make not so loud a noise be not so eager and urgent upon the point so shall you see every thing that you would have sooner done and much better And thus a father when he seeth his childe going about to cut or cleave any thing with a knife or edge toole taketh the toole or knife out of his hand and doth it himselfe even so he that doth take revenge out of the hands of choler punisheth not himselfe but him that deserveth it and thus he doth surely putting his owne person in no danger without damage and losse nay with great profit and commodity Now whereas all passions whatsoever of the minde had need of use and eustome to tame as it were and vanquish by exercise that which in them is unruely rebellious and disobedient to reason certes in no one point besides had we need to be more exercised I meane as touching those dealings that we have with our housholde servants than in anger for there is no envy emulation that ariseth in us toward theÌ there is no feare that we need to have of them neither any ambition that troubleth or pricketh us against them but ordinary and continuall fits of anger we have every day with them which breed much offence and many errours causing us to tread awry to slip and do amisse sundry waies by reason of that licentious libertie unto which we give our selves all the whiles that there is none to controll none to stay none to forbid and hinder us and therefore being in so ticklish a place and none to sustaine and holde us up soone we catch a fall and come downe at once And a hard matter it is I may say to you when we are not bound to render an account to any one in such a passion as this to keepe our selves upright and not to offend unlesse we take order before-hand to restraine and empale as it were round about so great a libertie with meeknesse and clemencie unlesse I say we be well inured and acquainted to beare and endure many shrewd and unhappy words of our wives much unkinde language of friends and familiars who many times do chalenge us for being too remisse over-gentle yea and altogether carelesse and negligent in this behalfe And this in trueth hath bene the principall cause that I have bene quicke and sharpe unto my servants for feare lest they might proove the woorse for not being chastised But at the last though late it were I perceived First that better it was by long sufferance and indulgence to make them somewhat woorse than in seeking to reforme and amend others to disorder and spoile my selfe with bitternesse and choler Secondly when I saw many of them often-times even because they were not so punished feare and shame to do evil and how pardon and forgivenesse was the beginning of their repentance and conversion rather than rigour and punishment and that I asture you they would serve some more willingly with a nod or winke of the eie and without a word spoken than others with all their beating and whipping I was at last perswaded in my minde and resolved that reason was more woorthy to command and rule as a master than ire and wrath For true it is not that the Poet saith Where ever is feare Shame also is there but cleane contrary Looke who are bashfull and ashamed in them there is imprinted a certaine feare that holdeth them in good order whereas continuall beating and laying on without mercy breedeth not repentance in servants for evill doing but rather a kinde of forecast and providence how they should not be spied nor taken in their evill doing Thirdly calling to remembrance and considering evermore with my selfe that he who taught us to shoot forbad us not to draw a bowe or to shoot an arrow but to misse the marke no more will this be any let or hinderance but that we may chastise and punish our servants if we be taught to do it in time and place with moderation and measure profitably and decently as it apperteineth And verily I do enforce my selfe and strive to master my choler and subdue it principally not denying unto them who are to be punished the libertie and meanes to justifie themselves but in hearing them to speake what they can for their excuse For as time and space doeth in the meane time finde the passion occupied another way and withall bring a certaine delay which doeth slacke and let downe as it were the vehemencie and violence thereof so judgement of reason all the while meeteth both with a decent maner and also with a convenient meane and measure of doing punishment accordingly And besides this course and maner of proceeding leaveth him that is punished no cause occasion or pretense at all to resist and strive againe considering that he is chastised and corrected not in choler and anger but being first convinced that he had well deserved his correction and which were yet woorse than all the rest the servant shall not have vantage to speake more justly and to better reason than his master Well then like as Phocion after the death of Alexander the great having a care not to suffer the Athenians to rise over-soone or make any insurrection before due time ne yet to give credit rashly unto the newes of his death My masters of Athens quoth he if he be dead to day he will be dead to morow also and three daies hence to even so should a man in mine opinion who by the impulsion and instigation of anger maketh haste to take punishment thus suggest and secretly say to himselfe If this servant of mine hath made a fault to day it will be as true to morrow and the next day after that he hath done a fault neither will there be any harme or danger at all come of it if hee chaunce to be punished with the latest but beleeve me if he be punished over-soone it will be alwaies thought that he had wrong and did not offend a thing that I have knowen to happen full often For which of us all is so curst cruel as to punish and scourge a servant for burning the roast five or ten daies ago or for that so long before he chanced to overthrow the table or was somewhat with the slowest in making answer to his Master or did his errand or other busines not so soone as he should and yet we see these such like be the ordinary causes for which whiles they be fresh and new done we take on we stampe and stare we chafe we frowne we are implacable and will heare of no pardon And no marvaile for like as any bodies seeme bigger through a mist even so
must you say againe but I had rather that you brought me something indeed that were profitable fruitfull and commodious I remember upon a time when I declaimed and read a lecture at Rome that Oratour Rustius whom afterwards Domitian put to death for envie that he bare to his glory hapned to be there to heare me Now in the mids of my lecture there came into the place a Soldiour with letters from the Emperour which he delivered to Rustius aforesaid whereupon there was great silence in the schoole and I my selfe made some pause whiles he might reade the letter but he would not reade it then nor so much as breake it open before I had made an end of my discourse and dismissed the auditory for which all the company there present highly praised and admired the gravitie of the man Now if one do feed and nourish all that he can be it but in lawfull and allow able things this veine and humor of curiositie so as thereby it becommeth in the end mighty and violent it will not be an easie matter to restraine and hold it in when it shall breake out run on end to such things as be unlawful forbidden by reason that it is so used already to intermeddle be doing But such men as these breake open and unseale letters as I said intrude themselves into the secret counsels of their friends they will needs discover and see those sacred mysteries which it is not lawfull for to see in place whereunto there is no lawfull accesse they love to be walking enquire they do into the secret deeds and words of kings and princes and notwithstanding there be nothing in the world that causeth tyrants who must of necessitie know all so odious as this kinde of people who be called their cares promoters I meane and spies who heare all and bring all unto their eares The first that ever had about him these Otaconstes as a man would say Princes eares was Dartus the yoonger a ptince distrusting himselfe suspecting also and fearing all men As for those which were called Prosagogidae that is to say Courries Spies and Enformers the Dionysil tyrants of Sicilie intermingled such among the Syracusians wherupon when the State was altered those were the first that the Syracusians apprehended and massacred Also those whom we call Sycophants are of the confraternitie house and linage of these curious persons save onely this difference there is that Sycophants enquire what evill any man hath either disseigned or committed whereas our Polypragmons hearken after and discover the very calamities and misadventures of their neighbours which happen even against their will and purpose and when they have so done set them abroad to the view of the whole world Furthermore it is said that the name Aliterius came up first by occasion of this over-much medling called Curiosity For when there was by all likelihood a great famine at Athens they that had corne kept it in and would not bring it abroad to the market but privily in the night ground the same into meale within their houses Now these fellowes named Aliterij would go up and downe closely hearkening where the querne or mill went and thereupon tooke the said name Semblably as it is reported the name of Sycophants arose upon the like occasion for when there was a law made forbidding that any figges should be carried foorth out of the land such promoters as bewraied the delinquents and gave information against those that conveied figges away were also thereupon called Sycophants To conclude therefore it were not unprofitable for these curious Polypragmons of whom we haue discoursed all this while to know thus much That they might be ashamed in themselves to be noted for maners and profession to be like unto those who are accounted the most odious and hatefull persons in the world OF THE TRANQVILLITY AND CONTENTMENT OF MINDE The Summarie IN this Treatise a man may see the excellent discourses and most sound arguments of Morall Philosophie the scope whereof is to make the scholars and students therein resolute and to keepe them from wavering and tottering to and fro notwithstanding that either the skie were ready to fall upon their heads or the earth to chinke and open under their feet True it is that in this place Plutarch sheweth sufficiently what blindnesse there is in humane wisedome when the question is to pronounce and speake precisely Wherein consisteth true repose and assured felicitie For to teach a man whom he calleth vertuous to search for contentment and quiet rest in his owne reason were as much as to fetch light out of darknes and life out of death it selfe And therefore for this time needlesse it is to treat long upon this point considering that we minde not to dispute or declare how infufficient humaine learning and Philosophy is in comparison of true Divinity Theology For the present this may suffice that seeing he was no better than a pagan who hath disputed of this theame let us receive both this discourse and other such wherein he endevoureth to withdraw us from vice and bring us unto vertue as written and penned by a man guided and conducted by a dimme and darke light in which notwithstanding appeare certaine sparks of the truth which as they are not able to shew the way sufficiently so they give them to understand who be farre remote from the true light how miserable and wretched they are every way Prooved he had before that Flattery Choler and Curiositie are vices that overturne the soule up-side downe and transsport it so farre off that it is not at home nor mistresse of herselfe and after he had taught how a man might reclaime and reduce her againe to her owne house he treateth now of those meanes whereby she may be kept quiet peaceable joious and contented within For the effecting hereof at the very entry of this Treatise he proposeth one expedient meane to attaine thereto requiring that a man should fortifie and defend his minde with reasons against the evils and dangers to come then he confuteth the Epicureans who for to set a man in peace would make him blockish senselesse and good for nothing he answereth likewise to those who are of opinion that a man may finde a certaine kinde of vacation and impassibilitie without all trouble and molestation which done he sheweth that reason well ruled ordered is the foundation and ground of our tranquillity and all in one and the same traine he teacheth how a man may be furnished assisted with this reason Having thus sufficiently in generall tearmes discoursed of these premisses he doth particularise and descipher the same point by point giving fifteene severall counsels whereby a man may attaine to this contentment and repose of Spirit the which we have distinguished particularly and shewed in ech one the substance of them which I thought not good to insert in this place because the Summary should not exceed over-much Furthermore
have fallen out so I was in great hope of other matters and little looked I for this so they shall be able to rid us of all sudden pantings and leapings of the hart of unquiet disorderly beating of the pulses and soone stay and settle the furious troublesome motions of impatience Carneades was woont in time of greatest prosperitie to put men in minde of a change for that the thing which hapneth contrarie to our hope and expectation is that which altogether and wholy doth breed sorrow and griefe The kingdome of the Macedonians was not an handfull to the Romaine Empire and dominion and yet king Perseus when he had lost Macedonie did not only himselfe lament his owne fortune most pitiously but in the eies also of the whole world he was reputed a most unfortunate and miserable man But behold Paulus Aemelius whose hap it was to vanquish the said Perseus when he departed out of that Province and made over into the hands of another his whole armie with so great commaund both of land and sea was crowned with a chaplet of flowers and so did sacrifice unto the gods with joy and thanks-giving in the judgement of all men woorthily extolled and reputed as happie For why when he received first that high commission and mightie power withall he knew full well that he was to give it over and resigne it up when his time was expired where as Perseus on the contrarie side lost that which he never made account to lose Certes even the Poet Homer hath given us verie well to understand how forcible that is which hapneth besides hope and unlooked for when he bringeth in Ulysses upon his returne weeping for the death of his dog but when he sate by his owne wife who shed teares plentifully wept not at all for that he had long before at his leasure against this comming home of his prevented and brought into subjection as it were by the rule of reason that passion which otherwise hee knew well enough would have broken out whereas looking for nothing lesse than the death of his dog he fell suddenly into it as having had no time before to represse the same In summe of all those accidents which light upon us contrarie to our will some grieve and vexe us by the course and instinct of nature other and those be the greater part we are woont to be offended and discontented with upon a corrupt opinion and foolish custome that we have taken and therefore we should do verie well against such temptations as these to be ready with that sentence of Menander No harme nor losse thou dost sustaine But that thou list so for to faine And how quoth he can it concerne thee For if no flesh without it wound Nor soule within then all is sound As for example the base parentage and birth of thy father the adulterie of thy wife the losse or repulse of any honor dignitie or preeminence for what should let notwithstanding all these crosses but that thy bodie and minde both may be in right good plight and excellent estate And against those accidents which seeme naturally to grieve and trouble us to wit maladies paines and travels death of deere friends and toward children we may oppose another saying of Euripides the Poët Alas alas and well a-day But why alas and well away Nought else to us hath yet beene delt But that who daily men have felt For no remonstrance nor reason is so effectuall to restraine and stay this passionate and sensuall part of our mind when it is readie to slip and be carried headlong away with our affections as that which call ãâã remembrance the common and naturall necessitie by meanes whereof a man in ãâã his bodie being mixed and compounded doth expose and offer this handle as it were ãâã vantage whereby fortune is to take hold when she wrestleth against him for otherwise a the greatest and most principall things he abideth fast and sure King Demetrius having ãâã and woon the citie Megara demaunded of Stilpo the wise Philosopher whether he ãâã ãâã any goods in the sackage and pillage thereof Sir quoth he I saw not so much as one man carrying any thing of mine away semblably when fortune hath made what spoile nee can and taken from us all other things yet somewhat there remaineth still within our selves Which Greeks do what they can or may Shall neither drive nor beare away In which regard we ought altogether so to depresse debase and throw downe our humaine nature as if it had nothing firme stable and permanent nothing above the reach and power of fortune but contrariwise knowing that it is the least and woorst part of man and the same fraile brittle and subject to death which maketh us to lie open unto fortune and her assaults whereas in respect of the better part we are masters over her and have her at command when there being seated and founded most surely the best and greatest things that we have to wit sound and honest Opinions Arts and Sciences good discourses tending to vertue which be all of a substance incorruptible and whereof we can not be robbed we I say knowing thus much ought in the confidence of our selves to cary a minde invincible and secure against whatsoever shall happen be able to say that to the face of Fortune which Socrates addressing his speech indeed covertly to the Judges seemed to speake against his two accusers Anytus and Melitus Well may Anytus and Melitus bring me to my death but hurt or harme me they shall never be able And even so Fortune hath power to bring a disease or sicknesse upon a man his goods she can take away raise she may a slander of him to tyrant prince or people and bring him out of grace and favour but him that is vertuous honest valiant and magnanimous she can not make wicked dishonest base-minded malicious envious and in one word she hath not power to take from him a good habitude setled upon wisdome and discretion which wheresoever it is alwaies present doth more good unto a man for to guide him how to live than the pilot at sea for to direct a ship in her course for surely the pilot be he never so skilfull knoweth not how to still the rough and surging billowes when he would he can not allay the violence of a tempest or blustering winde neither put into a safe harbor and haven or gaine a commodious bay to anker in at all times and in every coast would he never so faine nor resolutely without feare and trembling when he is in a tempest abide the danger and under-goe all thus farre foorth onely his art serveth so long as he is in no despaire but that his skill may take place To strike main-saile and downe the lee To let ship hull untill he see The foot of mast no more above The sea while he doth not remove But with one hand in other fast Quaketh and panteth
all agast But the disposition and staied minde of a prudent man over and besides that it bringeth the body into a quiet and calme estate by dissipating and dispatching for the most part the occasions and preparatives of diseases and that by continent life sober diet moderate exercises and travels in measure if haply there chance some little beginning or indisposition to a passion upon which the minde is ready to runne it selfe as a ship upon some blinde rocke under the water it can quickly turne about his nimble and light crosse-saile yard as Asclepiades was woont to say and so avoid the danger But say there come upon us some great and extraordinary accident such as neither we looked for nor be able by all the power we have either to overcome or endure the haven is neere at hand we may swim safely thither out of the body as it were out of a vessell that leaketh and taketh water and will no longer holde a passenger as for foolish ãâã it is the feare of death and not the love of life that causeth them to cling and sticke so close to the body hanging and clasping thereunto no otherwise than Ulysses to the wilde figge tree why hee feared with great horror the gulfe Charybdes roaring under him Whereas the winds would not permit to stay Nor suffer him to rowe or saile away displeased infinitely in the one and dreading fearefully the other But he that some measure be it never so little knoweth the nature of the soule and casteth this with himselfe That by death there is a passage out of this life either to a better state or at least-wise not a woorse certes he is furnished with no meane way-faring provision to bring him to the securit of mind in this life I meane the fearelesse contempt of death for he that may so long as vertue ãâã the better part of the soule which indeed is proper unto man is predominant live pleasantly ãâã when the contrary passions which are enemies to nature doeprevaile depart resolutely ãâã without feare saying thus unto himselfe God will me suffer to be gone When that I will my selfe anon What can we imagine to happen unto a man of this resolution that should encumber trouble or terrifie him for whosoever he was that said I have prevented thee ô Fortune I have stopped up all thy avenewes I have intercepted and choked all the waies of accesse and entry surely he fortified himselfe not with barres and barricadoes not with locks and keies ne yet with mures and walles but with Philosophicall and sage lessons with sententious sawes and with discourses of reason whereof all men that are willing be capable Neither ought a man to discredit the trueth of these and such like things which are committed in writing and give no beleefe unto them but rather to admire and with an affectionate ravishment of spirit embrace and imitate them yea and withall to make a triall and experiment of himselfe first in smaller matters proceeding afterwards to greater untill he reach unto the highest and in no wise to shake off such medirations nor to shift off and seeke to avoid the exercise of the minde in this kinde and in so doing he shall haply finde no such difficultie as he thinketh For as the effeminate delicacy and nicenesse of our mind amused alwaies and loving to be occupied in the most easie objects and retiring eft-soones from the cogitation of those things that fall out crosse unto such as tend unto greatest pleasure causeth it to be soft and tender and imprinteth a certaine daintinesse not able to abide any exercise so if the same minde would by custome learne and exercise it selfe in apprehending the imagination of a maladie of paine travell and of banishment and enforce it selfe by reason to withstand and strive against ech of these accidents it will be found and seene by experience that such things which through an erronious opinion were thought painefull grievous hard and terrible are for the most part but vaine in deed deceitfull and contemptible like as reason will shew the same if a man would consider them each one in particular Howbeit the most part mightily feare and have in horror that verse of Menander No man alive can safely say This case shall never me assay as not knowing how materiall it is to the exempting and freeing of a man from all griefe and sorrow to meditate before-hand and to be able to looke open-eied full against fortune and not to make those apprehensions and imaginations in himselfe soft and effeminate as if hee were fostered and nourished in the shadow under many foolish hopes which ever yeeld to the contrarie and bee not able to resist so much as any one But to come againe unto Menander we have to answer unto him in this maner True it is indeed there is no man living able to say This or this shal never happen unto me howbeit thus much may a man that is alive say and affirme So long as I live I will not do this to wit I will not lie I will never be a cousiner nor circumvent any man I will not defraud any one of his owne neither will I fore-lay and surprise any man by a wile This lieth in our power to promise and performe and this is no small matter but a great meanes to procure tranquillitie and contentment of minde Whereas contrariwise the remorse of conscience when as a man is privie to himselfe and must needs confesse and say These and these wicked parts I have committed festereth in the soule like an ulcer and fore in the flesh and leaveth behind it repentance in the soule which fretteth galleth gnaweth and setteth it a bleeding fresh continually For whereas all other sorrowes griefes and anguishes reason doth take away repentance onely it doth breed and engender which together with shame biteth and punisheth it selfe for like as they who quiver and shake in the feavers called Epioli or contrariwise burne by occasion of other agues are more afflicted and more at ease than those who suffer the same accidents by exterior causes to wit winters cold or summers heat even so all mischances and casuall calamities bring with them lighter dolors and paines as comming from without But when a man is forced thus to confesse My seife I may well thanke for this None els for it blame woorthy is which is an ordinary speech of them who lamentably bewaile their sinnes from the bottome of their hearts it causeth griefe and sorrow to be so much more heavy and it is joyned with shame and infamie whereupon it commeth to passe that neither house richly and sinely furnished nor heapes of gold and silver no parentage or nobilitie of birth no dignitie of estate and authoritie how high soever no grace in speech no force and power of eloquence can yeeld unto a mans life such a calme as it were and peaceable tranquillitie as a soule and conscience cleere from wicked deeds sinfull cogitations
friends againe For like as if there be a feaver occasioned by a botch or rising in the share there is no danger thereof but if when the said botch is gone the feaver still continue then it seemeth to be a maladie proceeding from some more inward secret and deeper cause even so the variance betweene two brethren when it ceaseth together with the deciding of a businesse we must thinke dependeth upon the same businesse upon nothing els but if the difference remaine still when the controversie is ended surely then it was but a colourable pretence thereof and there was within some root of secret malice which caused it And here in this place it would serve our purpose very well to heare the maner of proceeding in the decision of a controversie betweene two brethren of a barbarous nation and the same not for some little parcell of land nor about poore slaves or silly sheepe but for no lesse than the kingdome of Persia for after the death of Darius some of the Persians would have had Ariamenes to succeed and we are the crowne as being the eldest sonne of the King late deceased others againe stood earnestly for Xerxes aswell for that he had to his mother Atossa the daughter of that great Cyrus as because hee was begotten by Darius when hee was a crowned king Ariamenes then came downe out of Media to claime his right not in armes as one that minded to make warre but simply and peaceably attended onely with his ordinary traine retinue minding to enter upon the kingdome by justice order of law Xerxes in the meane while before his brother came being present in place ruled as king exercised all those functioÌs that apperteined therto his brother was no sooner arrived but he tooke willingly the diademe or roiall frontlet from his head the princely chaplet or coronet which the Persian kings are wont to weare upright he laid downe went toward his brother to meet him upon the way with kind greeting embraced him he sent also certeine presents unto him with commandement unto those that carried them to say thus Xerxes thy brother honoreth thee now with these presents here but if by the sentence and judgement of the peeres and lords of Persia he shall be declared king his will and pleasure is that thou shalt be the second person in the realme and next unto him Ariamenes answered the message in this wise These presents I receive kindly from my brother but I am perswaded that the kingdome of Persia by right belongeth unto me as for my brethren I will reserve that honour which is meet and due unto them next after my selfe and Xerxes shal be the first and chiefe of them all Now when the great day of judgement was at hand when this weightie matter should be determined the Persians by one generall and common consent declared Artabanus the brother of Darius late departed to be the umpire and competent judge for to decide and end this cause Xerxes was unwilling to stand unto his award being but one man as who reposed more trust and confidence in the number of the princes and nobles of the realme but his mother Atossa reproving him for it Tell me quoth she my sonne wherefore refusest thou Artabanus to be thy judge who is your uncle and besides the best man of all the Persians and why doest thou feare so much the issue of his judgement considering that if thou misse yet the second place is most honourable namely to be called the kings brother of Persia Then Xerxes perswaded by his mother yeelded and after many allegations brought and pleaded on both sides judicially Artabanus at length pronounced definitively that the kingdome of Persia apperteined unto Xerxes with that Artamenes incontinently leapt from his seat went and did homage unto his brother and taking him by the right hand enthronised and enstalled him king from which time forward he was alwaies the greatest person next unto his brother and shewed himselfe so loving and affectionate unto him that in his quarrell he fought most valiantly in the navall battel before Salaminas where in his service and for his honour he lost his life This example may serve for an original patterne of true benevolence and magnanimitie so pure and uncorrupt as it cannot in any one point be blamed or steined As for Antiochus as a man may reprehend in him his ambitious minde and excessive desire of rule so he may aswell woonder that considering his vaine-glorious spirit all brotherly love was not in him utterly extinct for being himselfe the yoonger he waged war with Seleucus for the crowne and kept his mother sure enough for to side with him and take his part now it hapned that during this warre and when it was at the hotest Seleucus strucke a battell with the Galatians lost the field and was himselfe not to be found but supposed certeinly to have beene slaine and cut in peeces together with his whole armie which by the Barbarians were put to the sword and massacred when newes came unto Antiochus of this defeature hee laide away his purple robes put on blacke caused the court gates to be shut and mourned heavily for his brother as if he had beene dead but being afterwards advertised that he was alive safe sound and that he went about to gather new forces and make head againe hee came abroad sacrificed with thankesgiving unto the gods commaunded al those cities states which were under his dominion to keepe holiday to sacrifice weare chapplets of flowers upon their heads in token of publike joy The Athenians when they had devised an absurd and ridiculous fable as touching the quarrell betweene Neptune and Minerva intermedled withall another invention which soundeth to some reason tending to the correction of the same and as it were to make amends for that absurditie for they suppresse alwaies the second of August upon which day hapned by their saying that debate aforesaid betweene Neptune and Minerva What should let and hinder us likewise if it chance that we enter into any quarrell or debate with our allies and kinsfolke in blood to condemne that day to perpetuall oblivion and to repute and reckon it among the cursed and dismal daies but in no wise by occasion of one such unhappie day to forget so many other good and joyfull daies wherein we have lived and beene brought up together for either it is for nothing and in vaine that nature hath endued us with meekenesse and harmelesse long sufferance or patience the daughter of modestie and mediocritie or else surely wee ought to use these vertues and good gifts of her principally to our allies and kinsfolke and verily to crave and receive pardon of them when we our selves have offended and done amisse declareth no lesse love and naturall affection than to forgive them if they have trespassed against us And therefore wee ought not to neglect them if they be angrie and
dead whereas if he could have held his tongue a little while longer and mastered himselfe when the king afterwards had better fortune and recovered his greatnesse and puissance he should in my conceit have gotten more thanks at his hands and beene better rewarded for keeping silence than for all the courtesie and hospitalitie that he shewed And yet this fellow had in some sort a colourable excuse for this intemperate tongue of his to wit his owne hopes and the good will that he bare unto the king but the most part of these pratlers vndo themselves without any cause or pretense at all of reason like as it befell unto Denys the tyrants barbar for when upon a time there were some talking in his shop as touching his tyrannicall government and estate how assured it was and as hard to be ruined or overthrowen as it is to breake the Diamond the said barbar laughing thereat I marvell quoth he that you should say so of Denys who is so often under my hands and at whose throat in a maner every day I holde my rasor these words were soone carried to the tyrant Denys who faire crucified this barbar and hanged him for his foolish words And to say a trueth all the sort of these barbars be commonly busie fellowes with their tongue and no marvell for lightly the greatest praters and idlest persons in a countrey frequent the barbars shop and sit in his chaire where they keepe such chat that it can not be but by hearing them prate so customably his tongue also must walke with them And therefore king Archelaus answered very pleasantly unto a barbar of his that was a man of no few words who when he had cast his linnen cloth about his shoulders said unto him Sir may it please your Highnesse to tell me how I shall cut or shave you Mary quoth he holding thy tongue and saying not a word A barbar it was who first reported in the city of Athens the newes of that great discomsiture and overthrow which the Athenians received in Sicily for keeping his shop as he did in that end of the suburbs called Pyraeum he had no sooner heard the said unlucky newes of a certaine slave who fled from thence out of the field when it was lost but leaving shop and all at sixe and seven ran directly into the city and never rested to bring the said tidings and whiles they were fresh and fire-new For feare some els might all the honour win And he teo late or second should come in Now upon the broching of these unwelcome tidings a man may well thinke and not without good cause that there was a great stirre within the city insomuch as the people assembled together into the Market place or Common hall and search was made for the authour of this rumour hereupon the said barbar was haled and brought before the bodie of the people and examined who knew not so much as the name of the partie of whom hee heard this newes But well assured I am quoth he that one said so mary who it was or what his name might be I can not tell Thus it was taken for an headlesse tale and the whole Theatre or Assembly was so moved to anger that they cried out with one voice Away with the villaine have the varlet to the racke set the knave upon the wheele he it is onely that hath made all on his owne singers ends this hath he and none but he devised for who els hath heard it or who besides him hath beleeved it Well the wheele was brought and upon it was the barbar stretched meane while and even as the poore wretch was hoised thereupon beholde there arrived and came to the citie those who brought certaine newes in deed of the said defeature even they who made a shift to escape out of that infortunate field then brake up the assembly and every man departed and retired home to his owne house for to bewaile his owne private losse and calamity leaving the silly barbar lying along bound to the wheele and racked out to the length and there remained he untill it was very late in the evening at what time he was let loose and no sooner was he at liberty but he must needs enquire newes of the executioner namely what they heard abroad of the Generall himselfe Nicias and in what sort he was slaine So inexpugnable and incorrigible a vice is this gotten by custome of much talke that a man can not leave it though he were going to the gallowes nor keepe in those tidings which no man is willing to heare for certes like as they who have drunke bitter potions or unsavory medicines can not away with the very cups where in they were even so they that bring evill and heavie tidings are ordinarily hated and detested of those unto whom they report the same And therefore Sophocles the Poet hath verie finely distinguished upon this point in these verses MESSENGER Is it your heart or els your eare That this offends which you do heare CREON. And why do'st thou search my disease To know what griefe doth me displease MESSENGER His deeds I see offend your heart But my words cause your eares to smart Well then those who tell us any wofull newes be as odious as they who worke our wo and yet for all that there is no restreint and brideling of an untemperate tongue that is given to walke and overreach It fortuned one day at Lacedaemon that the temple of Iuno called there Chalciaecos was robbed and within it was found a certeine emptie flagon or stone bottle for wine great running there was and concourse of the people thither and men could not tell what to make of that flagon at last one of them that stood by My masters quoth he if you will give me leave I shall tell you what my conceit is of that flagon for my minde gives me saith he that these church-robbers who projected to execute so perilous an enterprise had first drunke the juice of hemlocke before they entred into the action and afterwards brought wine with them in this bottle to the end that if they were not surprised nor taken in the maner they might save their lives by drinking each of them a good draught of meere wine the nature and vertue whereof as you know well enough is to quench as it were and dissolve the vigour and strength of that poison and so goe their waies safe enough but if it chance that they were taken in the deed doing then they might by meanes of that hemlocke which they had drunke die an easie death and without any great paine and torment before that they were put to torture by the magistrate He had no sooner delivered this speech but the whole companie who heard his words thought verily that such a contrived devise and so deepe a reach as this never came from one that suspected such a matter but rather knew that it was so indeed whereupon they
the only gift that the gods have given us freely even so may a man very wel say and with great reason unto those that are superstitious Seeing that the gods have bestowed upon us sleepe for the oblivion and repose of our miseries why makest thou it a very bel place of continuall and dolorous torment to thy poore soule which can not flie nor have recourse unto any other sleep but that which is troublesome unto thee Haraclitus was wont to say That men all the whiles they were awake enjoied the benefit of no other world but that which was common unto all but when they slept every one had a world by himselfe but surely the superstitious person hath not so much as any part of the common world for neither whiles hee is awake hath hee the true use of reason and wisdome nor when he sleepeth is he delivered from feare secured but one thing or other troubleth him still his reason is asleepe his feare is alwaies awake so that neither can he avoid his owne harme quite nor finde any meanes to put it by and turne it off Polycrates the tyrant was dread and terrible in Samos Periander in Corinth but no man feared either the one or the other who withdrew himselfe into any free city or popular State as for him who standeth in dread and feare of the imperiall power of the gods as of some rigorous and inexorable tyranny whither shall he retire withdraw himselfe whither shall he flie where shall he find a land where shal he meet with sea without a god into what secret part of the world poore man wilt thou betake thy selfe wherein thou maiest lie close and hidden and be assured that thou art without the puissance and reach of the gods There is a law that provideth for miserable slaves who being so hardly intreated by their masters are out of all hope that they shall be ensranchised and made free namely that they may demand to be solde againe and to change their master if haply they may by that meanes come by a better and more easie servitude under another but this superstition alloweth us not that libertie to change our gods for the better nay there is not a god to be found in the world whom a superstitious person doth not dread considering that he feareth the tutelar gods of his native countrey and the very gods protectors of his nativitie he quaketh even before those gods which are knowen to be saviours propitious and gracious he trembleth for feare when he thinketh of them at whose hands we crave riches abundance of goods concord peace and the happie successe of the best words and deeds that we have Now if these thinke that bondage is a great calamitie saying thus O heavie crosse and wofull miserie Man and woman to be in thrall-estate And namely if their slaverie Be under lords unfortunate how much more grievous thinke you is their servitude which they endure who can not flie who can not runne away and escape who can not change and turne to another Altars there be unto which bad servants may flie for succour many sanctuaries there be and priviledged churches for theeves and robbers from whence no man is so hardy as to plucke and pull them out Enemies after they are defeated and put to flight if in the very rout and chase they can take holde of some image of the gods or recover some temple and get it over their heads once are secured and assured of their lives whereas the superstitious person is most affrighted scared and put in feare by that wherein all others who be affraid of extreamest evils that can happen to man repose their hope and trust Never goe about to pull perforce a superstitious man out of sacred temples for in them he is most afflicted and tormented What needs many words In all men death is the end of life but it is not so in superstition for it extendeth and reacheth farther than the limits and utmost bounds thereof making feare longer than this life and adjoining unto death an imagination of immortall miseries and even then when there seemeth to be an end and cessation of all sorrowes travels be superstitious men perswaded that they must enter into others which be endlesse everlasting they dream of I wot not what deepe gates of a certein Pluto or infernall God of hell which open for to receive them of fierie rivers alwaies burning of hollow gulfs and flouds of Styx to gape for them of ugly and hideous darkenesse to overspread them full of sundry apparitions of gastly ghosts and sorrowfull spirits representing unto them grizlie and horrible shapes to see and as fearefull and lamentable voices to heare what should I speake of judges of tormentors of bottomlesse pits and gaping caves full of all sorts of torture and infinite miseries Thus unhappy and wretched superstition by fearing overmuch and without reason that which it imagineth to be nought never taketh heed how it submitteth it selfe to all miseries and for want of knowledge how to avoid this passionate trouble occasioned by the feare of the gods forgeth and deviseth to it selfe an expectation of inevitable evils even after death The impietie of an Atheist hath none of all this geere most true it is that his ignorance is unhappie and that a great calamitie and miserie it is unto the soule either to see amisse or wholly to be blinded in so great woorthy things as having of many eies the principall and cleerest of all to wit the knowledge of God extinct and put out but surely as I said before this passionate feare this ulcer and sore of conscience this trouble of spirit this servile abjection is not in his conceit these goe alwaies with the other who have such a superstitious opinion of the gods Plato saith that musicke was given unto men by the gods as a singular meanes to make them more modest and gracious yea and to bring them as it were into tune and cause them to be better conditioned and not for delight and pleasure nor to tickle the eares for falling out as it doth many times that for default and want of the Muses and Graces there is great confusion disorder in the periods and harmonies the accords and consonances of the minde which breaketh out other whiles outragiously by meanes of intemperance and negligence musicke is of that power that it setteth every thing againe in good order and their due place for according as the poet Pindarus saith To whatsoever from above God Iupiter doth cast no love To that the voice melodious Of Muses seemeth odious Insomuch as they fall into fits of rage therewith and be very fell angrie like as it is reported of tygers who if they heare the sound of drums or tabours round about them will grow furious and starke mad untill in the end they teare themselves in peeces so that there commeth lesse harme unto them who by reson of deafenesse or
we better warriours be In these daies than our fathers were by many a degree If we call to minde and remember the precedent words a little before Thou sonne of noble Tydëus a wise and hardy knight How is it that thy heart doth pant for feare when thou shouldst fight Why do'st thou cast thine eie about and looke on everie side How thou maist out of battell scape and dar'st not field abide for it was not Sthenelus himselfe unto whom this sharpe and bitter speech was addressed but he replied thus in the behalfe of his friend whom he had thus reproched and therefore so just a cause and so fit an occasion gave him libertie to speake thus bravely and boldly of himselfe As for the citizens of Rome they were offended displeased much with Cicero praising himselfe so much as he did and namely relating so often the woorthie deeds by him done against Catiline but contrariwise when Scipio said before them all in a publike assembly That it was not meet and seemely for them to sit as judges upon Scipio considering that by his meanes they were growen to that grandence as to judge all the world they put chaplets of flowers upon their heads and in this wise adorned mounted up together with him into the temple of the Capitoll for to sacrifice and render thankes unto Jupiter and good reason both of the one and the other for Cicero rehearsed his owne praise-worthy deeds so many times without any need enforcing him thereto onely to glorifie himselfe but the present perill wherein the other stood freed him from all hatred and envie notwithstanding he spake in his owne praise Moreover this vanterie and glorious boasting of a mans selfe is not befitting those onely who are accused or in trouble and danger of the law but to as many also as be in adversitie rather than in prosperitie for that it seemeth that these reach and catch as it were at glorie and take pleasure and joy therein onely to gratifie and content therein their owne ambitious humor whereas the other by reason of the qualitie of the time being farre from all suspition of vaine glorie and ambition doe plucke up and erect themselves upright against fortune sustaining and upholding what they can the generositie of their minds avoiding as much as lieth in them that base conceit to be thought for to beg commiseration and crave pittie as if they would be moaned for their misadventures and thereby bewray their abject hearts For like as we take them for fooles and vaine-glorious fellowes who as they walke ordinarily lift up themselves and beare their heads and neckes aloft but contrariwise we praise and commend those who erect their bodies and do all they can to put foorth themselves either in fight at sharpe or in buffeting with fists even so a man who being overthrowen by adverse fortune raiseth himselfe up againe upon his feet and addresseth his whole might to make head Like as the champion doth arise Upon his hands to winne a prise and in stead of shewing himselfe humble suppliant and pittifull by glorious words maketh a shew of braverie and haughtie courage seemeth not thereby proude and presumptuous but contrariwise great magnanimous and invincible Thus in one place the poet Homer depainteth Patroclus modest and nothing at all subject to envie when he had done any exploit fortunately and with valour but at his death when he was ready to yeeld the ghost he described him to speake bravely in this wise If twentie such with all their might Had met with me in open fight c. And Phocion who otherwise was alwaies meeke and modest after that he saw himselfe condemned gave all the world to understand his magnanimitie as in many other things so especially in this point that he said unto one of those that were to suffer death with him who made a pitious moane and great lamentation How now man what is that thou saiest doth it not thee good at the heart to thinke that thou shalt die with Phocion And verily no lesse but rather much more it is permitted to a man of State who is injuriously dealt withall for to speake somewhat frankly of himselfe namely unto those who seeme to be oblivious and unthankfull Thus Achilles at other times rendred the glorie of fortunate successe in his affaires to the heavenly power of God and spake modestly in this maner That Jupiter would give us power and strength Troy citie strongly wall'd to winne at length But otherwise when indignities were offred unto him and he unjustly wronged and abused he sang another note and displaied his tongue at large in anger breaking out into these haughtie and brave words With ships of mine well man'd with souldiours brave By force of armes twelve cities wonne I have Also For why approch they dare not neere to me The brightnes of my morion for to see For libertie of franke speech being a part of justification and defence in law is allowed to use great words for plea. And verily Themistocles according to this rule who all the while that hee performed the exploits of noble service in his owne countrey never did or said ought that savoured of odious pride yet when he once saw that the Athenians were full of him and that they made account of him no more forbare not to say unto them thus What meane you my masters of Athens thus to disdaine be wearie of those at whose hands you receive so oftentimes benefits In time of storme and tempest you flie to them for refuge and shroud your selves in their protection as under the harbor and covert of a spreading tree no sooner is the storme overblowne and the weather faire againe but you are ready to give a twitch at them and every one to pull and breake a branch thereof as you passe by Thus you see how these men perceiving themselves otherwise injuried in their discontentment sticke not to rehearse their service and good deeds past and cast them in their teeth who are forgetfull thereof But he that is blamed and suffreth a reproch for things well done is altogether for to be excused and unblameable in case he set in hand to praise his owne deeds forasmuch as he seemeth nor to reproch and upbraid any but to answere onely in his own defence to justifie himselfe Certes this it was that gave unto Demosthenes an honest and laudable libertie to speake for his owne behoofe and he avoided thereby all tedious satietie of his owne praises which he used throughout that whole oration entituled Of the crowne wherein he gloried and vaunted of that which was imputed unto him as reprochable to wit the embassages in which he went and the decrees which he had enacted as touching the warre Moreover not farre from these points above rehearsed the reversing of an objection by way of Antithesis may be placed and carieth with it a good grace to wit when the defendant doth proove and shew that the contrary
commeth to a feast or a rude traveller who seeketh for lodging when it is darke night for even so thou wouldest remoove not to a place nor to a region but to a life whereof thou hast no proofe and triall As for this sentence and verse of Simonides The city can instruct a man true it is if it be meant of them who have sufficient time to be taught and to learne any science which is not gotten but hardly and with much ado after great studie long travell continuall exercise and practise provided also that it meet with a nature painfull and laborious patient and able to undergo all adversities of fortune These reasons a man may seeme very well and to the purpose to alledge against those who begin when they be well stricken in yeeres to deale in publike affaires of the State And yet we see the contrary how men of great wisedome and judgement divert children and yoong men from the government of common-weale who also have the testimonie of the lawes on their side by ordinance whereof at Athens the publicke Crier or Bedle calleth and summoneth to the pulpit or place of audience not such as yoong Alcibiades or Pytheas for to stand up first and speake before the assemblie of the people but those that be above fiftie yeeres of age and such they exhort both to make orations and also to deliver their minds and counsell what is most expedient to be done And Cato being accused when he was fourescore yeeres olde and upward in pleading of his own cause thus answered for himselfe It is an harder matter my masters quoth he for a man to render an account of his life and to justifie the same before other men than those with whom he hath lived And no man there is but he will confesse that the acts which Caesar Augustus atchieved a little before his death in defaiting Antonius were much more roiall and profitable to the weale-publicke than any others that ever hee performed all his life-time before and himselfe in restraining and reforming secretly by good customes and ordinances the dissolute riots of yoong men and namely when they mutined said no more but thus unto them Listen yoong men and heare an olde man speake whom olde men gave eare unto when he was but yoong The government also of Pericles was at the height and of greatest power and authoritie in his olde age at what time as he perswaded the Athenians to enter upon the Peloponesiacke warre but when they would needs in all haste and out of season set forward with their power to encounter with threescore thousand men all armed and well appointed who forraied and wasted their territorie he withstood them and hindered their dessigned enterprise and that in maner by holding sure the armour of the people out of their hands and as one would say by keeping the gates of the citie fast locked and sealed up But as touching that which Xenophon hath written of Agesilaus it is worthy to be delivered word for word as he setteth it downe in these tearmes What youth quoth he was ever so gallant but his age surpassed it what man was there ever in the flower and very best of all his time more dread and terrible to his enemies than Agesilaus was in the very latter end of his daies whose death at any time was more joyfull to enemies than that of Agesilaus although he was very olde when he died what was he that emboldened allies and confederates making them assured and confident if Agesilaus did not notwithstanding he was now at the very pits brincke and had in maner one foot already in his grave what yoong man was ever more missed among his friends and lamented more bitterly when he was dead than Agesilaus how olde so ever he was when he departed this life The long time that these noble personages lived was no impediment unto them in atchieving such noble and honourable services but we in these daies play the delicate wantons in government of cities where there is neither tyrannie to suppresse nor warre to conduct nor siege to be raised and being secured from troubles of warre we sit still with one hand in another being roubled onely with civill debates among citizens and some emulations which for the most part are voided and brought to an end by vertue of the lawes and justice onely with words Wee forbeare I say and draw backe from dealing in these publicke affaires for feare confessing our selves herein to be more cowardly and false-hearted I will not say than the ancient captaines and governours of the people in olde time but even worse than Poets Sophisters and Plaiers in Tragedies and Comedies of those daies If it be true as it is that Simonides in his olde age wan the prize for enditing ditties and setting songs in quires and dances according to the epigram made of him which testifieth no lesse in the last verses thereof running in this maner Fourescore yeeres olde was Simonides The Poet and sonne of Treoprepes Whom for his carrols and musicall vaine The prize he won and honour did gaine It is reported also of Sophocles that when he was accused judicially for dotage by his owne children who laied to his charge that he was become a childe againe unfitting for governing his house and had need therefore of a guardian being convented before the judges he rehearsed in open court the entrance of the chorus belonging to the Tragedie of his entituled Oedipus in Colono which beginneth in this wise Wel-come stranger at thy entrie To villages best of this countrie Renowmed for good steeds in fight The tribe of faire Colonus hight Where nightingale doth oft resort Her dolefull moanes for to report Amid greene bowers which she doth haunt Her sundrie notes and laies to chaunt With voice so shrill as in no ground Elswhere her songs so much resound c. And for that this canticle or sonet wonderfully pleased the judges and the rest of the company they all arose from the bench went out of the Court and accompanied him home to his house with great acclamations for joy and clapping of hands in his honour as they would have done in their departure from the Theater where the Tragedie had bene lively acted indeed Also it is confessed for certeine that an epigram also was made of Sophocles to this effect When Sophocles this sonnet wrote To grace and honour Herodote His daies of life by just account To fiftie five yeeres did amount Philemon and Alexis both comicall Poets chanced to be arrested and surprised with death even as they plaied their Comedie upon the stage for the prize and were about to be crowned with garlands for the victorie As for Paulus or Polus the actour of Tragedies Eratosthenes and Philochorus do report That when he was threescore yeeres olde and ten he acted eight Tragedies within the space of foure daies a little before his death Is it not then a right great shame that olde men
and said My counsell unto you is this That you make meanes either to be your selves the stronger in armes or els at the least-wise friended by them who are mightier than you When a brute was blazed abroad without any certeine authour that king Alexander the Great was deceased the oratours at Athens mounted the pulpits by-and-by and strave avie who could perswade the people most even in all haste to put themselves in armes and rebell but Phocion was of a contrarie minde to them all and his opinion was That they should stay and rest quiet until more assured newes came of his death For saith he if he be dead to day he will be so to morow yea and afterwards also When Leosthenes had set the citie all upon warre feeding the peoples hearts with great hopes of recovering their freedome and the sovereigntie of all Greece Phocion compared these projects of theirs unto the Cypres trees For they quoth hee be saire streight and tall but not a whit of fruit do they beare howbeit when the Athenians at the first sped well in sundrie battels and wan the field whereupon the citie made sacrifices unto the gods for the good newes thereof some would come unto him and say How now Phocion are you not pleased heerewith and would you wish all undone againe I am contented very well quoth he that it hath so fallen out but yet I repent never a whit of my former counsell The Macedonians immediatly after this made rodes into the countrey of Attica and beganne to overun harrie and spoile all the sea coasts for remedie whereof he caused all the lustie men of the citie who were of age to beare armes to enter into the field and when many of them came running unto him some calling upon him to seize such an hill others as instant with him to put his men in battell-ray in such a place O Hercules quoth he what a number of captaines doe I see and how few good souldiers howbeit he gave the enemies battell wan the victorie and slew Nicion the captaine generall of the Macedonians in the place Not long after the Athenians being vanquished in warre were constreined to receive a garrison from Antipater and Menillus captaine of the said garrison sent unto him in free gift certeine money wherewith he being offended said That neither Menillus was better than Alexander nor the cause so good for which he should take any gift at his hand at this present considering that he refused the like from Alexander Moreover Antipater was wont to say That he had two friends at Athens the one of whom to wit Phocion he could never perswade to take any thing and the other who was Demades he could not satisfie whatsoever he gave him When Antipater was in hand with him to do a thing which was not just You cannot quoth he ô Antipater have me to be your friend and a slatterer to After the death of Antipater when the Athenians had recovered their libertie and free state or popular government concluded it was and pronounced in a generall assembly and councell of the people that Phocion together with his friends and associats must suffer death as for the rest they went weeping and lamenting as they were led to execution but Phocion marched gravely and gave not a word now as he was going upon the way one of his enemies met him and spet upon his face whereupon he turned backe to the magistrates and said Is there no man here to represse the insolencie and villanie of this wretched varlet one of them who were to suffer with him tooke on and tormented himselfe exceedingly What quoth he to him ô Euippus doth it not thee good that thou goest to take thy death with Phocion And when the deadly cup was presented to him to drinke his last draught of hemlocke he was asked the question whether he had any more to say or no then addressing his speech unto his sonne I charge thee quoth he and beseech thee not to cary any ranckor and malice in thy heart to the Athenians for my death PISISTRATUS a tyrant of the Athaniens being advertised that some of his friends having revolted and conspired against him had seised upon the fort called Phyle went towards them carying himselfe about at his backe a fardell of his bedding and the furniture thereto belonging whereupon they demaunded of him what he would I come quoth he with an intent either to perswade you to returne with me or else with a resolution to tarrie heere with you my selfe and therefore have I brought my baggage with me He was advertised that his mother loved a yoong man who secretly kept her and used to lie with her howbeit in great feare and refusing her company many times whereupon he invited the man to supper and after supper he asked him how he did and how he liked his enterteinment Gaily well quoth he Thou shalt quoth Pisistratus finde no woorse every day so thou content and please my mother Thrasibulus cast a good liking and fancie to his daughter and as he met her on a time upon the way bestowed a kisse upon her whereat her mother was offended so as she exasperated her husband against him for it but he mildely answered her in this wise Why woman if we set our selves against them that love us and grow to malice them what shall we doe to those who hate us and so he gave the maiden in mariage to Thrasibulus Certeine lustie yoonkers after they had taken their cups well went in a maske and plaid the fooles through the citie and chauncing to meete with his wife abused her both in worde and deed very unseemely and dishonestly but the morrow after they came weeping before Pisistratus acknowledging their fault and craving pardon who made them this answer As for you endevour to be more wise and sober from hence foorth but I assure you my wife yesterday went no whither abroad nor stirred out of her dores When hee was about to marrie a second wife the children whom he had by the former demanded of him whether he were in any respect discontented with them that he should in despight of them espouse another No quoth he that is the least of my thought but cleane contrary i is because I like and love you so well I would willingly have more children to resemble you DEMETRIUS surnamed Phalereus counselled king Ptolomaeus to buy and reade those books which treated of pollicie and government of kingdomes and seigneories for that which courtiours and minions durst not say unto their princes was written within those books LYCURGUS who did set downe and establishe the lawes of the Lacedaemonians accustomed his citizens to weare their haire long For that saith he side haire maketh those who are faire seeme more faire and amiable but those who were foule more hideous and terrible In the reformation of the Lacedaemonian State some one there was
Asians had a custom to call the King of Persia the Great King And why quoth Agesilaus is he a greater king than I if he be not more just and temperat Being demaunded his opinion as touching Fortitude Justice whether of them was the better vertue We have no need or use quoth he of Fortitude if we were all just Being enforced to breake up his campe and dislodge one night in great haste out of his enemies countrey and seeing a boy whom hee loved well weeping and all blubbered with teares for that he was left behind could not follow by reason of weaknes It is quoth he an hard matter to be pitifull and wise both at once Menecrates the physician who would entitle himselfe with the name of Jupiter wrote a letter unto him with this superscription Menecrates Iupiter unto King Agesilaus long life c. Unto whom hee returned this answere King Agesilaus unto Menecrates better health meaning in deed that he was braine-sicke The Lacedaemonians having defaited those of Athens with their allies and confederates neere unto the citie of Corinth when he heard what a number of enemies lay dead in the field O unhappie and unfortunate Greece quoth he that hath destroied so many men of her owne as had beene able to have subdued all the Barbarians in the world Having received an answer from the oracle of Jupiter at Olympta according to his minde the great Lords controllers called Ephori willed him also to consult with the oracle of Apollo as touching the same when he was therefore at Delphos he demaunded of the said god whether he were not of the same minde as his father was When he sued for the deliverance of a friend of his who was taken prisoner and in the hands of Idrieus a prince of Carta he wrote unto him about it in this manner If Nicias have not trespassed deliver him for justice sake if he have transgressed deliver him for my sake but howsoever it be in any wise deliver him He was requested one day to heare a man sing who could maruellous lively and naturally counterfeit the voice of a nightingale I have heard quoth he the nightingale her selfe many a time After the overthrow at the battell of Leuctres the lawe ordained that as many as saved themselves by their good footmanship should be noted with infamy but the Ephori fore-seeing that in so doing the citie would be dispeopled and emptie were willing to abrogat disanul this ignominie and for this purpose declared Agesilaus for law-giver who going into the market place and mounting up into the pulpit ordained that from the next morrow forward the lawes should remaine in their ancient force and vertue Sent he was upon a time to aide the King of AEgyt where he together with the King was besieged by the enemies who were many more in number than they had begun to cast a great treÌch about their camp so beleaguered them that they could not escape Now when the king commaunded him to make a sally upon them and to keepe them battell I will not quoth he empeach our enemies but that they may as I see them go about it willingly fight with us so many to so many and finding that their trench wanted but a little of both ends meeting and joining together in that verie distance and space betweene he set his souldiers in battell array and so comming to encounter on even hand he defaited his enemies When he died he charged his friends to make no image nor statue of him For if I have quoth he done any thing in my life worthy of remembrance that will be a sufficient monument and memoriall for me after my death if not all the statues and images in the world shall never be able to perpetuate my memorie ARCHIDAMVS the first time that ever he saw the shot discharged out of an engin or battering peece which had beene newly brought out of Sicilie cried out aloud O Hercules the prowesse and valour of man I see well is now gone for ever When Demades mocking at the Lacedaemonian courtilasses said merrily That they were so little and short as that the juglers and plaiers at leger-demain were able to swallow them downe whole as they be AGIS the yoonger answered verie fitly and said Yet as short as they be the Lacedaemonians can reach their enemies verie well with them The Ephori charged him upon a time to deliver vp his souldiers into the hands of a traitour I will beware I trow quoth he to commit another mans souldiers to him who betraied his owne CLEOMENES when one promised to give him certaine cocks of the game so courageous that they would with fighting die in the place and never give over Give me not quoth he those that will die themselves but such rather as in fight will make others to die PAEDARETVS missing the place to be chosen one of the great councell consisting of three hundred returned from the assembly very jocond merrie and smiling I am well appaied quoth he that in the citie of Sparta there be found three hundred better men and more sufficient than my selfe DAMONIDAS being by the master of the Revels set in the last place of the dance Well fare thy heart quoth he thou hast devised a good meanes to make this place honourable NICOSTRATVS captaine of the Argives being sollicited by Archidamus to take a good round summe of money for to deliver up unto him by treason a place whereof he had the keeping with a promise also that he should espouse and wed what damosell he would himselfe choose in all Sparta excepting those of the blood-roiall made him this answer You are not quoth he of the race of Hercules for that Hercules went thorow the world punishing and putting to death in all places malefactors and wicked persons but you go about to make those naught and leaud who are good and honest EYDAMONIDAS seeing in the great schoole Academie Xenocrates an auncient man among other yoong scholers students in Philosophie and understanding that he sought for vertue And when will he use vertue quoth he if he have not yet found it Another time hearing a philosopher to mainteine this paradox That a learned Sage was onely a good captaine Brave words quoth he and a marvelous position but the best is he that holdeth it never in his life heard the sound of a trumpet in the campe ANTIOCHUS one of those controllers in Sparta named Ephori being advertized that king Philip had given unto the Messenians their territorie But hath hee withall quoth he given them the meanes to vanquish in battell when they shall be put to it for to defend the same ANTALCIDAS answered unto an Athenian who termed the Lacedemonians ignorant persons Indeed quoth he it may well be so for wee are the onely men who have learned of you no evill Another Athenian contested with him and said we have driven you manie a time
charge and not himselfe To one of his souldiers who said unto him We are fallen among our enemies And why quoth he are we fallen among them more than they among us Moreover being trecherously held prisoner and kept in yrous during a truce against the law of armes by Alexander tyrant of the Phereans he grew to heat and gave him some hard words calling him perjured traitour whereupon the tyrant asked him if he made so great haste to die Yea quoth hee to the end that the Thebans may be more provoked against thee and that so much the sooner thou maiest be punished for thy disloialtie Thebe the tyrants wife came to visit him in prison and seeing him said that shee marvelled how hee could be so jocund being as hee was a prisoner and bound with chaines Yea but I rather woonder at you that being as you are at libertie and not bound you can endure such a wicked wretch as Alexander When Epaminondas had delivered him out of prison he said that he tooke himselfe much beholden to Alexander For now quoth hee by his meanes I have made a triall of my selfe and my resolution more than ever before and namely how my heart is setled not against the feare of warre onely but also of death MANIUS CURIUS when one of his souldiers complained that of the lands conquered from the enemies he had given to every souldier very little but had incorporated in the common weale the greatest part of the said demeanes I would it were Gods will quoth he that there were not a Romane who thought that land but little which is sufficient to nourish and mainteine one man The Samnites after that hee had vanquished them in a battell sent unto him as a present a good summe of gold him they found sitting by the fire side tending the pot wherein he boiled certaine rape-roots and when the Samnite embassadors tendered unto him the said present he made them this answer That hee who could content himselfe with such a supper had no need at all of gold also that he thought it more honorable to commaund them who had the gold than to have gold himselfe C. FABRICIUS hearing of the overthrow that King Pyrrhus had given the Romaines said That Pyrrhus had overcome Laevinus not the Epirotes vanquished the Romaines Being sent unto Pyrrhus to treat for the deliverance of certaine Romaines taken prisoners the king offered him a great summe of gold but he would not receive it the next morrow Pyrrhus commanded that the greatest Elephant which he had should be brought and set just behind Fabricius without his knowledge and that suddenly he should be forced to bray which was done accordingly whereat Fabricius turning him about and looking behind him began to smile and say Neither thy gold yesterday nor this beast thy Elephant to day hath once astonied me Pyrrhus thought to have perswaded him to take his part and to stay with him with promise that he should have all the authoritie in managing of the affaires next unto himselfe but he answered him in this sort This would not be good and expedient for you and why when the Epirotes shall know us both well they will rather have me than you to be their king When Fabricius was created Consull of Rome King Pyrrhus his physician wrote unto him a letter wherein he made promise unto him for to kill the king his master with poyson if he would Fabricius sent the verie same letter incontinently unto King Pyrrhus willing him to see by that how his judgement served not him well to discerne and to make choise of his enemies and his friends When this ambush was discovered and directed thus unto Pyrrhus which was laid for his life he caused the said physician to be apprehended and sent backe those Romaines whom he had prisoners unto Fabricius without any ransom paid howbeit Fabricius would not receive them from him as in free gift for he returned likewise as many of his men who remained prisoners with him which he did for that he would not be thought to take any thing at his hands by way of a reward or recompense for disclosing the foresaid treason for hee did it not so much to gratifie King Pyrrhus and do him a pleasure as for feare it should be thought that the Romaines practised his death by treacherie whom they could not vanquish by vertue FABIUS MAXIMUS not willing to fight a set battell with Annibal but by tract of time to spend his armie which by that meanes grew to a great default of victuals and money went alwaies as though he dogged and followed him keeping the rough places and hilly grounds coasting him otherwhiles but evermore having him in his eie for which manner of service many mocked him and called him the Praedagogue of Annibal but he nothing at all regarding such words persisted still continually in his deseignes counsels particular to himselfe saying thus to his friends That he who could not abide a scoffe but feared frumps and reviling words was a greater coward than he who fled before his enemie When his collegue or brother in office Minutius had discomfited certaine of his enemies in such sort as there was no talke of him any more but every man gave out of Minutius that he indeed was a man woorthy of Rome he said That he feared more the prosperitie than the adversitie of Minutius and within a while after when Minutius was fallen into the danger of an ambush that Annibal had set for him so as he and all his men had like to have left their bodies dead behinde them Fabius came speedily to his rescue and not onely delivered him out of this perill but also slew a number of his enemies whereupon Anniball said then unto his familiars about him Did not I foretell you many times seeing as I did this cloud louring upon the tops of the mountaines how it would one time or other powre downe a good showre upon our heads After the overthrow at Canna when he was chosen consull of Rome together with Claudius Marcellus a valiant and couragious man who desired nothing more than ever to be fighting with Anniball he was of a contrary minde and hoped that if he were not fought with his army within a while by delaies onely and holding off would of it selfe come to nothing so as Anniball would oftentimes say That he feared more Fabius that fought not than he did Marcellus who was ever fighting It was tolde him that he had in his campe a Lucane who was wont to steale out by night forth of the campe for the love of a woman whom he used to visit but otherwise he heard say that the man was a right good souldier and woonderfull ãâã in armes whereupon he gave commandement that the woman upon whom this souldier was so enamoured should be secretly and without the mans knowledge attached and brought unto him now when she was come he sent for the souldier aforesaid I
him most for that with so small a troupe and cornet of his owne horsemen which himselfe put out and addressed against them hee had given those the overthrow who at all times vaunted themselves to be the best men at armes in the world Thither came Diphridas one of the Ephori unto him being sent expresly from Sparta with a commandement unto him that incontinently he should with force and armes invade the countrey of Baeotia and he although he meant and purposed of himselfe some time after to enter with a more puissant power yet would he not disobey those great lords of the State but sent for two regiments of ten thousands a peece drawen out of those who served about Corinth and with them made a rode into Boeotia and gave battell before Coronaea unto the Thebans Athenians Argives and Corinthians where he wan the field which as witnesseth Xenophon was the greatest and most bloudie battell that had beene fought in his time but true it is that hee himselfe was in many places of his body sore wounded and then being returned home notwithstanding so many victories and happie fortunes hee never altered any jot in his owne person either for diet or otherwise for the maner of his life Seeing some of his citizens to vaunt and boast of themselves as if they were more than other men in regard that they nourished and kept horses of the game to runne in the race for the prize he perswaded his sister named Cynisca to mount into her chariot and to goe unto that solemnitie of the Olympick games there to runne a course with her horses for the best prize by which his purpose was to let the Greekes know that all this running of theirs was no matter of valour but a thing of cost and expence to shew their wealth onely He had about him Xenophon the philosopher whom he loved and highly esteemed him he requested to send for his sonnes to be brought up in Lacedaemon and there to learne the most excellent and singular discipline in the world namely the knowledge how to obey and to rule well Being otherwise demaunded wherefore he esteemed the Lacedaemonians more happy then other nations It is quoth he because they professe and exercise above all men in the world the skill of obeying and governing After the death of Lysander finding within the city of Sparta great factions and much siding which the saide Lysander incontinently after he was returned out of Asia had raised and stirred up against him he purposed and went about to detect his lewdnesse and make it appeere unto the inhabitants of Sparta what a dangerous medler he had beene whiles he lived and to this purpose having read an oration found after his decease among his papers which Creon verily the Halicarnassian had composed but Lysander meant to pronounce before the people in a general assembly of the citie tending to the alteration of the State and bringing in of many novelties he was fully minded to have divulged it abroad but when one of the auncient Senatours had read the said oration and doubted the sequell thereof considering it was so well penned and grounded upon such effectuall and perswasive reasons hee gave Agesilaus counsell not to digge up Lysander againe and rake him as it were out of his grave but to let the oration lie buried with him whose advice he followed and so rested quiet and made no more adoo and as for those who underhand crossed him and were his adversaries he did not course them openly but practised and made meanes to send some of them foorth as captaines into certaine forrain expeditions and unto others to commit certaine publike offices in which charges they caried themselves so as they were discovered for covetous wicked persons and afterwards when they were called into question judicially hee shewed himselfe contrary to mens expectation to helpe them out of trouble and succour them so as that he gat their love and good wils insomuch as in the end there was not one of them his adversarie One there was who requested him to write in his favour to his hosts and friends which he had in Asia letters of recommendation that they would defend and maintaine him in his rightfull cause My friends quoth he use to doe that which is equitie and just although I should write never a word unto them Another shewed him the wals of a city how woonderfull strong they were and magnificently built asking of him whether he thought them not stately and faire Faire quoth he yes no doubt for women to lodge and dwell in but not for men A Megarian there was who magnified and highly extolled before him the city Megara Yoong man quoth he and my good friend your brave words require some great puissance Such things as other men had in great admiration hee would not seeme so much as to take knowledge of Upon a time one Callipides an excellent plaier in Tragedies who was in great name and reputation among the Greeks insomuch as all sorts of men made no small account of him when he chanced to meet him upon the way saluted him first and afterwards prosumptuously thrust himselfe forward to walke among others with him in hope that the king would begin to shew some lightsome countenance and grace him but in the end seeing that it would not be he was so bolde as to advance himselfe and say unto him Sir king know you not me and have you not heard who I am Agesilaus looking wistly upon his face Art not thou quoth he Callipides Deicelictas for so the Lacedaemonians use to call a jester or plaier He was invited one day to come and heare a man who could counterfeit most lively and naturally the voice of the nightingale but he refused to go saying I have heard the nightingales themselves to sing many a time Menecrates the Physician had a luckie hand in divers desperate cures whereupon some there were who surnamed him Jupiter and he himselfe would over arrogantly take that name upon him insomuch as he presumed in one letter of his which he sent unto him to set this superscription Menecrates Jupiter unto king Agesilaus wisheth long life but Agesilaus wrote back unto him in this wise Agesilaus to Menecrates wisheth good health When Pharnabasus and Canon the high-admirals of the armada under the Persian king were so farre-foorth lords of the sea that they pilled and spoiled all the coasts of Laconia and besides the walles of Athens were rebuilded with the money that Pharnabasus furnished the Athenians withall the lords of the counsell of Lacedaemon were of advice that the best policie was to conclude peace with the king of Persia and to this effect sent Antalcidas one of their citizens to Tiribasus with commission treacherously to betray and deliver into the barbarous kings hands the Greeks inhabiting Asia for whose libertie Agesilaus before had made warres by which occasion Agesilaus was thought to have his hand in this shamefull and
and lying Another for to animate him to this warre alleaged the prowesses and worthy exploits atchieved by them at other times against the Persians Me thinkes quoth he you know not what you say namely that because we have overcome a thousand sheepe we should therefore set upon fiftie woolves He was upon a time in place to heare a musician sing who did his part very well and one asked him how he liked the man and what he thought of him May quoth he I take him to be a great amuser of men in a small matter When another highly extolled the citie of Athens in his presence And who can justly and dulie quoth he praise that citie which no man ever loved for being made better in it When Alexander the great had caused open proclamation to be made in the great assemblie at the Olympick games That all banished persons might returne unto their owne countries except the Thebanes Behold quoth Eudamidas heere is a wofull proclamation for you that be Thebans howbeit honorable withall for it is a signe that Alexander feareth none but you onely in all Greece A certaine citizen of Argos said one day in his hearing That the Lacsedaemonians after they be gone once out of their owne countrey and from the obeisance of their lawes proove woorse for their travelling abroad in the world But it is contrary with you that be Argives and other Greekes quoth he for being come once into our cities Sparta you are not the woorse but proove the better by that meanes It was demaunded of him what the reason might be wherefore they used to sacrifice unto the Muses before they did hazard a battell To the end quoth he that our valiant acts might be well and woorthilie written EURYCRATIDAS the sonne of Anaxandrides when one asked him why the Ephori sat every day to decide and judge of contracts betweene men For that quoth he we should learne to keepe our faith and truth even among our enemies ZEUXIDAMUS likewise answered unto one who demaunded of him why the statutes and ordinances of prowesse and martiall fortitude were not reduced into a booke and given in writing unto yoong men for to reade Because quoth he we would have them to be acquainted with deeds and not with writings A certaine Aetolian said That warre was better than peace unto those who were desirous to shew themselves valorous men And not warre onely quoth he for by the gods in that respect better is death than life HERONDAS chaunced to be at Athens what time as one of the citizens was apprehended arraigned and condemned for his idlenesse judicially and by forme of law which when he understood and heard a brute and noise about him he requested one to shew him the partie that was condemned for a gentlemans life THEARIDAS whetted his sword upon a time and when one asked him if it were sharpe he answered Yea sharper than a slanderous calumniation THEMISTEAS being a prophet or soothsaier foretold unto king Leonidas the discomsiture that should happen within the passe or streights of Thermopylae with the losse both of himselfe and also of his whole armie whereupon being sent away by Leonidas unto Lacedaemon under a colour and pretense to enforme them of these future accidents but in truth to the end that he should not miscarie and die there with the rest he would not so doe neither could he forbeare but say unto Leonidas I was sent hither for a warrior to fight and not as an ordinary courrier and messenger to carrie newes betweene THEOPOMPUS when one demaunded of him how a king might preserve his kingdome and roiall estate in safetie said thus By giving his friends libertie to speake the truth and with all his power by keeping his subjects from oppression Unto a stranger who told him that in his owne countrey among his citizens he was commonly surnamed Philolacon that is to say a lover of the Laconians It were better quoth he that you were called Philopolites than Philolacon Another embassadour there came from Elis who said That he was sent from his fellow-citizens because he onely of all that citie loved and followed the Laconike maner of life of him Theopompus demaunded And whether is thine or the other citizens life the better he answered Mine Why then quoth he how is it possible that a citie should safe in which there being so great a number of inhabitants there is but one good man There was one said before him that the citie of Sparta maintained the state thereof entier for that the kings there knew how to governe well Nay quoth he not so much therefore as because the citizens there can skill how to obey well The inhabitants of the citie Pyle decreed for him in their generall counsell exceeding great honors unto whom he wrote backe againe That moderate honors time is woont to augment but immoderate to diminish and weare away THERYCION returning from the citie Delphos found king Philip encamped within the streight of Peloponnesus where he had gained the narrow passage called Isthmos upon which the city of Corinth is seated whereupon he said Peloponnesus hath but bad porters and warders of you Corinthians THECTAMENES being by the Ephori condemned to death went from the judgement place smiling away and when one that was present asked him if he despised the lawes and judiciall proceedings of Sparta No iwis quoth he but I rejoice heereat that they have condemned me in that fine which I am able to pay and discharge fully without borrowing of any friend or taking up money at interest HIPPODAMUS as Agis was with Archidamus in the campe being sent with Agis by the king unto Sparta for to provide for the affaires of weale publicke and looke unto the State refused to goe saying I cannot die a more honorable death than in fighting valiantly for the defence of Sparta now was he fourescore yeeres old and upward and tooke armes where hee raunged himselfe on the right hand of the king and there fighting by his side right manfully was slaine HIPPOCRATIDAS when a certaine prince or great lord of Caria had written unto him that he had in his hands a Lacedaemonian who having beene privie unto a conspiracie and treason intended against his person revealed not the same demaunding withall his counsell what he should doe with him wrote back againe in this wise If you have heeretofore done him any great pleasure and good turne put him to death hardly and make him away if not expell him out of your countrey considering he is a base fellow uncapable altogether of vertue He chaunced to encounter upon the way a yoong boy after whom followed one who loved him and the boy blushed for shame whereupon he said unto him Thou oughtest to goe in their company my boy with whom thou being seene needest not to change colour for the matter CALLICRATIDAS being admirall of a fleet when the friends of Lysander requested him to pleasure them in killing some of
two vertues of one woman by the one she first gave the citizens an affection minde and heart to begin and enterprise and by the other she ministred unto them meanes to execute and performe the same for which good service of Xenocrita those of the citie offred unto her many honors prerogatives and presents but she refused them all onely she requested this favour at their hands that she might enterre the corps of Aristodemus which they graunted and more than so they chose her for to be a religious priestresse unto Ceres supposing that this dignitie would be no lesse acceptable and pleasing unto the goddesse than beseeming and fitting the person of this lady THE WIFE OF PYTHES IT is reported moreover that the wife of rich Pythes in the daies of Xerxes when he warred upon Greece was a vertuous and wise dame for this Pythes having as it should seeme found certeine mines of gold and setting his minde thereon not in measure but excessively and unsatiably for the great sweetnesse and infinit gaines that arose thereby both himselfe in person bestowed his whole time therein and also he emploied all his subjects and citizens indifferently without respect of any person to digge and delve to carrie to purge and clense the said golde oare not suffering them to follow any other trade or exercise any occupation else in the world upon which unmeasurable and incessant toile many died and all were wery and grumbled thereat insomuch as at last their wives came with olive branches like humble suppliants to the gate of this lady his wife for to moove pittie and beseech her for redresse and succour in this case she having heard their supplication sent them away home to their houses with verie good gracious words willing them not to distrust and be discomforted meane while she sent secretly for gold siners goldsmithes and other worke-men in gold such as she reposed most confidence in shut them up close within a certeine place willing them to make loaves pies tarts cakes pastrie-works and junkets of all sorts sweet meats fruits all manner of meats and viands such as she knew her husband Pythes loved best all of cleane gold afterwards when all were made and he returned home to his house for as then he was abroad in a forren country so soone as he called for supper his wife set before him a table furnished with all kinds of counterfeit viands made of gold without any thing at all either good to be eaten or drunken but all gold and nothing but gold great pleasure at the first tooke Pythes for to see so rich a sight and so glorious a banquet wherein arte had so lively expressed nature but after he had fed his eies sufficiently with beholding these goodly golden works he called unto her in good earnest for somewhat to eate but she still whatsoever his minde stood to brought it him in gold so that in the end he waxed angrie and cried out that he was ready to famish Why sir quoth she are not your selfe the cause of all this for you have given us foison and store of this mettall but caused extreame want and scarcitie of meat and all things else for all other trades occupations arts and mysteries are decaied and their use cleane gone neither is there anie man that followeth husbandry and tilleth the ground but laying aside and casting behind us all thing that should be sowen and planted upon the earth for the food and sustentation of man we doe nothing else but digge and search for such things as will not serve to feed and nourish us spending and wearing out both our selves and our citizens These words mooved Pythes verie much howbeit for all this he gave not over quite the mines and mettall works but enjoining the fifth part of his subjects to travell therein by turnes one after another he gave the rest leave to husband their lands and plie their other crafts and misteries But when Xerxes came downe with that puissant armie for to make warre upon the Greeks this Pythes shewed his magnificence in the enterteinment of him with sumptuous furniture costlie gifts and presents which he gave unto the king and all his traine for which he craved this onely grace and favour at his hands againe that of many children which he had he would dispence with him for one of them that he might not goe to the warres to the end that the said sonne might remaine with him at home in his house for to tend and looke unto him carefullie in his old age whereat Xerxes was so wroth that he commaunded that one sonne whom he requested to be killed presently and his dead body to be cloven through in the mids and divided into two parts and so dislodged and caused his armie to march betweene them both the rest of his sonneshe led with him to the warres who died all in the field whereupon Pythes being discomforted and his heart cleane cast downe did that which those ordinarilie doe who want courage and wit for he feared death and hated life willing he was not to live and yet hee had not the power to make an end of his life what did he then There was within the citie a great banke or mount of earth under which there ranne a river which they called Pythopolites within this mount he caused his tombe to be made turned aside the course of the said river in such sort that as it passed the streame might glide upon this monument of his which being prepared and done accordingly hee went downe quicke and alive into the same sepulchre having resigned over unto his wives hands the citie and the whole seignorie thereof injoyning her thus much that she should not approch herselfe unto this tombe or monument but onely every daie once send unto him his supper in a little punt or boat downe the riveret and to continue this so long untill she saw that the said punt went beyond the monument having in it all his victuals whole and untouched for then she should not need to send him any more but take this for an assured signe that he was dead Thus lived Pythes the rest of his daies but his wife governed and managed the State prudently and wrought a great change and alteration in the toilsome life of her people A CONSOLATORIE ORATION SENT UNTO APOLONIUS UPON THE DEATH OF HIS SONNE The Summarie HOwsoever Plutarch in this treatise hath displaied his eloquence and all the skill and helps that he had by the meanes of Philosophie yet we see that the same is not sufficient to set the minde and spirit of man in true repose and that such consolations are as they say but palliative cures no better wherein also is discovered the want and default of light in the reason and wisdome of man yet notwithstanding take this withall that such discourses doe recommend and shew unto us so much the better the excellencie of celestiall wisedome which furnisheth us with
miseries more greevous whereby it is apparent that he who comforteth another whose heart is afslicted with sorrow and anguish giving him to understand that his infortunitie is common to more besides him by laying before his face the semblable accidents which have befallen to others changeth in him the sense and opinion of his owne greevance and imprinteth in him a certeine setled perswasion that his misfortune is nothing so great as he deemed it to be before Aeschylus likewise seemeth with very great reason to reproove those who imagine that death is naught saying in this wise How wrongfully have men death in disdaine Of many evils the remedie soveraigne For in imitation of him right well said he whosoever was the authour of this sentence Come death to cure my painfull malady The onely leech that bringeth remeay For hell is th' haven for worlds calamity And harbour sure in all extremity And verily a great matter it is to be able for to say boldly and with confidence How can he be a slave justlie Who careth not at all to die As also If death me helpe in my hard plight No spirits nor ghosts shall me affright For what hurt is there in death and what is it that should so trouble and molest us when we die A strange case this is I can not see how it commeth to passe that being so well knowen so ordinarily familiar naturall unto us as it is yet it should seeme so painfull dolorous unto us For what wonder is it if that be slit or cut which naturally is given to cleave if that melt which is apt to be molten if that burne which is subject to take fire or if that perish rot which by nature is corruptible and when is it that death is not in our selves for according as Heraclitus saith quicke and dead is all one to awake and to sleepe is the same in yoong and olde there is no difference considering that these things turne one into another and as one passeth the other commeth in place much after the maner of an imager or potter who of one masse of clay is able to give the forme and shape of living creatures and to turne the same into a rude lumpe as it was before he can fashion it againe at his pleasure and confound all together as he list thus it lieth in his power to do and undoe to make and marre as often as he will one after another uncessantly semblably nature of the selfe-same matter framed in times past our ancestours and grandsires and consequently afterwards brought foorth our fathers then she made us and in processe of time will of us ingender others and so proceed still to father posteritie in such sort that as the current as it were of our generation will never stay so the streame also of our corruption will run on still and be perpetuall whether it be the river Acheron or Cocitus as the Poets call them whereof the one signifieth privation of joy the other be tokeneth lamentation And even so that first and principall cause which made us to live and see the light of the sunne the same bringeth us to death and to the darkenesse of hell And hereof we may see an evident demonstration and resemblance by the very aire that compasseth us round about which in alternative course and by turnes representeth unto us the day and afterwards the night it induceth us to a similitude of life and death of waking and sleeping and therefore by good right is life called a fatall debt which we must duely satisfie and be acquit of for our forefathers entred into it first and we are to repay it willingly without grumbling sighing and groaning whensoever the creditour calleth for it unlesse we would be reputed unthankfull and unjust And verily I beleeve that nature seeing the uncertainty and shortnesse of our life would that the end thereof and the prefixed houre of death should be hidden from us for that shee knew it good expedient for us so to be for if it had bene fore-knowen of us some no doubt would have languished and fallen away before with griefe and sorrow dead they would have bene before their death came Consider now the troubles and sorrowes of this life how many cares and crosses it is subject unto certes if wee went about to reckon and number them wee would condemne it as most unhappie yea we would verifie and approove that strong opinion which some have held That it were farre better for a man to die than to live and therefore said the Poet Simonides Full feeble is all humane puissance Vaine is our care and painfull vigilance Mans life is even a short passage Paine upon paine is his arrivage And then comes death that spareth none So fierce so cruell without pardone Over our heads it doth depend And threats alike those that doe spend Their yeeres in vertue and goodnesse As in all sinne and wickednesse Likewise Pindarus For blessing one which men obtaine The gods ordaine them curses twaine And those they can not wisely beare Fooles as they be and will not heare Or thus They can not reach to life immortall Nor yet endure that which is mortall And Sophocles Of mortall men when one is dead Doth thine heart groane and eie teares shead Not knowing once what future gaine May come to him devoid of paine As for Euripides thus he saith In all thy knowledge canst thou find The true condition of mankinde I thinke well No For whence should come Such knowledge deepe to all or some Give eare and thou shalt learne of me The skill thereof in veritie All men ordain'd are once to die The debt is due and paied must be But no man know's if morow next Unto his daies shall be annext And whither fortune bend's her way Who can fore-see and justly say If it be so then that the condition of mans life is such indeed as these great clearks have delivered and described unto us is it not more reason to repute them blessed and happy who are freed from that servitude which they were subject to therein than to deplore and lament their estate as the most part of men doe through follie and ignorance Wise Socrates said that death resembled for all the world either a most deepe and sound sleepe or a voiage farre remote into forraine parts in which a man is long absent from his native countrey or else thirdly an utter abolition and finall dissolution both of soule and bodie Now take which of these three you will according to him there is no harme at all in death for thus he discoursed through them well and beginning at the first in this wise he reasoneth If death quoth he be a kinde of sleepe and those that sleepe feele no ill we must needs confesse likewise that the dead have no sense at all of harme neither is it necessarie to goe in hand to proove that the deepest sleepe is also the sweetest and
most pleasant for the thing it selfe is plaine and evident to all the world To saie nothing of Homers testimonie who speaking of sleepe writeth thus Most sweetly doth a man sleepe in his bed When least he wakes and ãâã most to be dead The same he iterateth in many places and namely once in this wise With pleasant sleepe she there did meet Deaths brother germain you may weet And againe Death and sleepe are sister and brother Both twinnes resembling one another Where by the way he lively declareth their similitude and calling them twins for that brothers and sisters twinnes for the most part be very like and in another place besides he calleth death a brasen sleepe giving us thereby to understand how sencelesse death is neither seemeth he unelegantly and besides the purpose whosoever he was to have expressed as much in this verse when he said That sleepes who doth them well advise Of death are pettie mysteries And in very deed sleepe doth represent as it were a preamble inducement or first profession toward death in like manner also the cynick philosopher Diogenes said very wisely to this point for being surpressed and overtaken with a dead sleepe a little before he yeelded up the ghost when the physician wakened him and demaunded what extraordinary symptome or grievous accident was befallen unto him None quoth he onely one brother is come before another to wit sleepe before death and thus much of the first resemblance Now if death be like unto a farre journey or long pilgrimage yet even so there is no evill at all therein but rather good which is cleane contrary for to be in servitude no longer unto the flesh nor enthralled to the passions thereof which seizing upon the soule doe empeach the same and fill it with all follies and mortall vanities is no doubt a great blessednesse and felicitie for as Plato saith The body bringeth upon us an infinit number of troubles and hinderances about the necessarie maintenance of it selfe and in case there be any maladies besides they divert and turne us cleane away from the inquisition and contemplation of the truth and in stead thereof pester and stuffe us full of wanton loves of lusts feares foolish fansies imaginations and vanities of all sorts insomuch as it is most true which is commonly saide That from the bodie there commeth no goodnesse nor wisedome at all For what else bringeth upon us warres seditions battels and fights but the bodie and the greedie appetites and lusts proceeding from it for to say a truth from whence arise all warres but from the covetous desire of money and having more goods neither are we driven to purchase and gather still but onely for to enterteine the bodie and serve the turne thereof and whiles we are amused emploied thereabout we have no time to studie Philosophie finally which is the woorst and very extremitie of all in case we find some leasure to follow our booke and enter into the studie and contemplation of things this body of ours at al times in every place is ready to interrupt and put us out it troubleth it empeacheth and so disquieteth us that impossible it is to attaine unto the perfect sight and knowledge of the truth whereby it is apparent and manifest that if ever we would cleerely and purely know any thing we ought to be sequestred and delivered from this bodie and by the eies onely of the mind contemplate view things as they be then shall we have that which we desire and wish then shall we attaine to that which we say we love to wit wisedome even when we are dead as reason teacheth us and not so long as we remaine alive for if it cannot be that together with the bodie we should know any thing purely one of these two things must of necessitie ensue that either never at all or else after death we should attaine unto that knowledge for then and not before the soule shall be apart and separate from the bodie and during our life time so much neerer shall we be unto this knowledge by how much lesse we participate with the body and have little or nothing to doe therewith no more than very necessitie doth require nor be filed with the corrupt nature thereof but pure and neat from all such contagion untill such time as God himselfe free us quite from it and then being fully cleered and delivered from all fleshly and bodily follies we shall converse with them and such like pure intelligences seeing evidently of our selves all that which is pure and sincere to wit truth it selfe for unlawfull it is and not allowable that a pure thing should be infected or once touched by that which is impure and therefore say that death seeme to translate men into some other place yet is it nothing ill in that respect but good rather as Plato hath very well prooved by demoÌstration in which regard Socrates in my conceit spake most heavenly divinely unto the judges when he said My lords to be affraid of death is nothing else but to seeme wise when a man is nothing lesse it is as much as to make semblance of knowing that which he is most ignorant of for who wotteth certainly what is death or whetherit be the greatest felicitie that may happen to a man yet men doe feare and dread it as if they knew for certaintie that it is the greatest evill in the world To these sage sentences he accordeth well who said thus Let no man stand in doubt and feare of death Since from all travels it him delivereth and not from travels only but also from the greatest miseries in the world whereto it seemeth that the verie gods themselves give testimonie for we reade that many men in recompense of their religion and devotion have received death as a singular gift and favour of the gods But to avoid tedious prolixitie I will forbeare to write of others and content my selfe with making mention of those onely who are most renowmed and voiced by every mans mouth and in the first place rehearse I will the historie of those two yoong gentlemen of ãâã namely Cleobis and Biton of whom there goeth this report That their mother being priestresse to Juno when the time was come that shee should present herselfe in the temple and the mules that were to draw her coatch thither not in readinesse but making stay behinde they seeing her driven to that exigent and fearing lest the houre should passe under-went themselves the yoke and drew their mother in the coatch to the said temple she being much pleased and taking exceeding joy to see so great pietie and kindnesse in her children praied unto the goddesse that she would vouchsafe to give them the best gift that could befall to man and they the same night following being gone to bedde for to sleepe never rose againe for that the goddesse sent unto them death as the onely recompense and reward of their godlinesse
honestly Right excellent also are those verses of Euripides as touching them who endure long maladies I hate all those by meat and drink Who to prolong their daies doe think By Magick arte and sorcery The course of death who turne awry Where as they should be glad and faine When as they see it is but vaine Of earth to live upon the face For yoongers then to quit the place As for Merope in pronouncing these manlike and magnanimous words she mooveth the whole theater to this consideration of her speeches when she saith I am not th' onely mother left Who of faire children am bereft Nor yet a widow am I alone Who my deere husband have for gone For others infinite there bee Who have felt like calamitiee Unto this a man may very aptly adjoine these verses also What is become of that magnificence Where is king Craesus with his opulence Or Xerxes he whose monstrous worke it was By bridge the firth of Hellespont to pas To Pluto now they are for ever gon To houses of most deepe oblivion Their goods and their wealth together with their bodies are perished howbeit beleeve me some will say many are mooved perforce to weepe and lament when they see a yoong person die before due time and yet I assure you this hastie and untimely death admitteth so readie consolation that even the meanest and most vulgar comicall poets have seene into the thing and devised good meanes and effectuall reasons of comfort for consider what one of them saith in this case to him that mourned and lamented for the unripe and unseasonable death of a friend of his in these words If thou hadst knowne for certaine that thy friend Who now is dead should have beene blesse day Throughout that course of life which was behind In case the gods had staid his dying day His death had beene vntimely I would say But if long life should bring him greefes incurable To him haply was death than now more favorable Seeing then uncertaine it is whether the issue and end of this life will be expedient unto a man and whether he shall be delivered and excused thereby from greater evils or no we ought not to take ones death so heavilie as if we had utterly lost all those things which we hoped for and promised our selves by his life to enjoy and therefore me thinks that Amphiaraus in a certaine tragedy of a poet did not impertinently and without good purpose comfort the mother of Archemorus who tooke it to the heart and grieved excessively that her sonne a yoong infant died so long before the ordmarie time for thus he saith unto her No man there is of womans body born But in his dates much travell he doth beare Children some die the parents long beforn And are by them enterred then they reare And get yoong babes for those that buried were Lastly themselves into the graves doe fall This is the course this is the end of all Yet men for them doe weepe and sorrow make Whose bodies they on biere to earth doe send Although in truth a way direct they take As eares of corne full ripe which downward bend As some begin so others make an end Why should men grieve and sigh at natures lore What must shall be thinke it not hard therefore In summe every man ought both in meditation within himselfe and in earnest discourse also with others to hold this for certaine that the longest life is not best but rather the most vertuous for neither he that plaieth most upon a lute or citterne is commended for the cunnigest musician no more than he who pleadeth longest is held the most eloquent orator nor he that sitteth continually at the helme is praised for the best pilot but they that doe best deserve the greatest commendation for we are not to measure goodnesse by the length of time but by vertue by convenient proportion and measure of all words and deeds for this is that amiable beautie which is esteemed happie in this world and pleasing to the gods which is the reason that the poets have left unto us in writing that the most excellent worthies or demie gods and such as by their saying were begotten by gods changed this their mortal life and departed before they were old for even he Who was of mightie Jupiter and Phaebus loved best Permitted was not long to live and in old age to rest For this we alwaies see that ordinarily the maturitie of yeeres and the same well emploied is preferred before old age and long life for thus we repute those trees and plants best which in least time beare most frute as also those living creatures which in little space yeeld greatest profit and commodity to mans life furthermore little difference you shall finde betweene short time and long in comparison of eternitie for that a thousand yea and ten thousand yeeres according to Simonides are no more than a very prick or rather the smallest indivisible portion of a prick in respect of that which is infinit We reade in histories that there be certaine living creatures about the land of Pontus whose life is comprised within the compasse of one day for in the morning they are bred by noone they are in their vigor and at best and in the evening they be old and end their lives would not these creatures thinke you if they had the soule of man and that use of reason which we have feele the very same passions that we doe if the like accidents befell unto them certes those that died before noone would minister occasion of mourning and weeping but such as continued all day long should be reputed happy Well our life should be measured by vertue and not by continuance of time so that we are to esteem such exclamations as these foolish and full of vanitie Oh great pittie that he was taken waie so yoong it ought not to have beene that he should die yet and who is he that dare say This or that ought But many things else have beene are and shall be done heereafter which some man might say ought not to have been done howbeit come we are not into this life for to prescribe lawes but rather to obey those lawes which are decreed and set down already by the gods who governe the world and the ordinances of destinie and divine providence But to proceed those who so much deplore lament the dead do they it for love of theÌselves or for their sake who are departed if in regard of their own selves for that they find how they are deprived of some pleasure or profit or els disappointed of support in their old age which they hoped to receive by those who are departed surely this were but a small occasion no honest pretence of lamentation for that it seemeth they bewaile not the dead persons but the losse of those coÌmodities which they expected from them but in case they grieve in the behalf of those that
and the woorse sort of people are given thereto more than the better also if you goe thorow all barbarous nations you shall not finde those who are most haughtie-minded and magnanimous or cary any generositie of spirit in them such as be the Almans or Gaules addicted hereunto but Aegyptians Syrians Lydians and such other for some of these by report use to go downe into hollow caves within the ground and there hide themselves for many daies together and not so much as see the light of the sunne because forsooth the dead partie whom they mourne for is deprived thereof In which regard Ion the Tragicall Poet having as it should seeme heard of such fooleries bringeth in upon the stage a woman speaking in this wise Come forth am I now at the last Your nourse and childrens governesse Out of deepe caves where some daies past I kept in balefull heavinesse Others there be also of these Barbarians who cut away some parts and dismember themselves slit their owne noses crop their eares misuse disfigure the rest of their bodies thinking to gratifie the dead in doing thus if they seeme to exceed all measure that moderation which is according to nature There are besides who reply upon us and say That they thinke we ought not to waile and lament for every kind of death but onely in regard of those that die before their time for that they have not as yet tasted of those things which are esteemed blessings in this life to wit the joies of marriage the benefit of literature and learning the perfection of yeeres the management of common weale honors and dignities for these be the points that they stand upon and grieve most who lose their friends or children by untimely death for that they be disappointed and frustrate of their hopes before the time ignorant altogether that this hastie and overspeedie death in regard of humane nature differeth nothing at all from others for like as in the returne to our common native countrey which is necessarily imposed upon al and from which no man is exempted some march before others follow after and all at length meet at one and the same place even so in traveling this journey of fatall destinie those that arrive late thither gaine no more advantage than they who are thither come betime now if any untimely or hastie death were naught simply that of little babes and infants that sucke the brest and cannot speake or rather such as be newly borne were woorst and yet their death we beare verie well and patiently whereas we take their departure more heavily and to the heart who are growen to some good yeeres and all through the vanitie of our foolish hopes whereby we imagine and promise to our selves assuredly that those who have proceeded thus farre be past the woorst and are like to continue thus in a good and certaine estate If then the prefixed terme of mans life were the end of twentie yeeres certes him that came to be sifteene yeeres old we would not judge unripe for death but thinke that he had attained to a competent age and as for him who had accomplished the full time of twentie yeeres or approched neere thereto we would account him absolute happy as having performed a most blessed and perfect life but if the course of our life reached out to two hundred yeeres he who chanced to die at one hundred yeeres end would be thought by us to have died too soone and no doubt his untimely death we would bewaile and lament By these reasons therefore and those which heeretofore we have alledged it is apparent that even the death which we call untimely soone admitteth consolation and a man may beare it patiently for this is certaine that Troilus would have wept lesse yea even Priamus himselfe shed fewer teares in case he had died sooner at what time as the kingdome of Troy flourished or whiles himselfe was in that wealthy estate for which he lamented so much which a man may evidently gather by the words which he gave to his sonne Hector when he admonished and exhorted him to retire from the combat which he had with Achilles in these verses Returne my sonne within these wals that thou from death maist save The Trojan men and women both let not Achilles have Of thee that honour as thy life so sweet to take away By victorie in single fight and hast thy dying day Have pittie yet my sonne of me thy wofull aged sire Ere that my wits and senses faile whom Jupiter inire Will else one day at th' end of this my old and wretched yeeres Consume with miserable death out-worne and spent with teeres As having many objects seene of sorrow and hearts griefe My sonnes cut short by edge of sword who should be my reliefe My daughters trail'd by haire of head and ravisht in my sight My pallace rac'd their chambers sackt wherein I tooke delight And sucking babes from mothers brests pluckt and their braines dasht out Against the stones of pav'ment hard lie sprawling all about When enemie with sword in hand in heat of bloudy heart Shall havocke make and then my selfe at last must play my part Whom when some one by dint of sword or launce of dart from farre Hath quite bereft of vitall breath the hungry dogs shall arre About my corps and at my gates hale it and drag along Gnawing the flesh of hoarie head and grisled chin among Mangling besides the privie parts of me a man so old Unkindly slaine a spectacle most piteous to behold Thus spake the aged father tho and pluckt from head above His haires milke-white but all these words did Hector nothing move Seeing then so many examples of this matter presented unto your eies you are to thinke and consider with your selfe that death doth deliver and preserve many men from great greevous calamities into which without all doubt they should have fallen if they had lived longer But for to avoid prolixitie I will omit the rest my selfe with those that are related already as being sufficient to proove shew that we ought not to breake out beside nature and beyond measure into vaine sorrowes and needlesse lamentations which bewray nothing else but base and seeble minds Crantor the philosopher was wont to say That to suffer adversitie causelesse was no small easement to all sinister accidents of fortune but I would rather say That innocencie is the greatest and most soveraigne medicine to take away the sense of all dolour in adversitie moreover the love and affection that we beare unto one who is departed consisteth not in afflicting and punishing our selves but in doing good unto him so beloved of us now the profit and pleasure that we are able to performe for them who are gone out of this world is the honour that we give unto them by celebrating their good memorials for no good man deserveth to be mourned and bewailed but rather to be celebrated with praise and
his death they will evermore have the same in their mouthes to kindle anew and refresh their sorow went he suddenly and never bad his friends farewell when he departed they lament and say That he was ravished away and forcibly taken from them if he languished and was long in dying then they fal a complaining and give out that he consumed and pined away enduring much paine before hee died to be short every occasion circumstance whatsoever is enough to stirre up their griefe and minister matter to mainteine sorowfull plaints And who be they who have mooved and brought in all these outcries and lamentations but Poets and even Homer himselfe most of all other who is the chiefe and prince of the rest who in this maner writeth Like as a father in the fire of wofull funerals Burning the bones of his yoong sonne sonne after his espousals Sheds many teares for griefe of minde and weepeth bitterly The mother likewise tender heart bewailes him piteously Thus he by his untimely death both parents miserable Afflicts with sorrowes manifold and woes inexplicable But all this while it is not certeine whether it be wel and rightly done to make this sorrow for see what followeth afterwards He was their onely sonne and borne to them in their olde age Sole heire of all and to enjoy a goodly heritage And who knoweth or is able to say whether God in his heavenly providence and fatherly care of mankinde hath taken some out of the world by untimely death foreseeing the calamities and miseries which otherwise would have hapned unto them and therefore we ought to thinke that nothing is befallen them which may be supposed odious or abominable For nothing grievous thought may be Which commeth by necesitie Nothing I say that hapneth to man either by primitive cause immediatly or by consequence aswell in this regard that often times most kinds of death preserve men from more grievous aduersities and excuse them for greater miseries as also for that it is expedient for some never to have bene borne and for others to die in their very birth for some a little after they be entred into this life and for others againe when they are in their flower and growen to the verie hight and vigor of their age all which sorts of death in what maner soever they come men are to take in good part knowing that whatsoever proceedeth from fatall destinie can not possiblie be avoided and besides reason would that being well taught and instructed they should consider and premeditate with themselves how those whom we thinke to have bene deprived of their life before their full maturitie go before us but a little while for even the longest life that is can be esteemed but short and no more than the very minute and point of time in comparison of infinit eternitie also that many of them who mourned and lamented most within a while have gone after those whom they bewailed and gained nothing by their long sorow onely they have in vaine afflicted and tormented themselves whereas seeing the time of our pilgrimage here in this life is so exceeding short we should not consume our selves with heavinesse and sadnesse nor in most unhappie sorrow and miserable paines even to the punishing of our poore bodies with injurious misusage but endevour and strive to take a better and more humane course of life in conversing civilly with those persons who are not ready to be pensive with us and fit to stirre up our sorrow and griefe after a flattering sort but rather with such as are willing meet to take away or diminish our heavinesse with some generous and grave kinde of consolation and we ought to have ever in minde these verses in Homer which Hector by way of comfort delivered unto his wife Andromache in this wise Unhappy wight do not my heart vexe and sollicit still For no man shorten shall my daies before the heavenly will And this I say Andromache that fatall destinie No person good or bad once borne avoid can possibly And of this fatall destinie the same Poet speaketh thus in another place No sooner out of mothers wombe are bades brought forth to light But destinie hath spun the thread for every mortall wight These and such like reasons if we would conceive and imprint before-hand in our mindes we should be free from this foolish heavinesse and delivered from all melancholy and namely considering how short is the terme of our life betweene birth and death which we ought therefore to spare and make much of that we may passe the same in tranquillitie and not interrupt it with carking cares and dolefull dumps but laying aside the marks and habits of heavinesse have a regard both to cheerish our owne bodies and also to procure and promote the welfare and good of those who live with us Moreover it will not be amisse to call to minde and remember those arguments and reasons which by great likelihood wee have sometime used to our kinsefolke and friends when they were afflicted with like calamities when as by way of consolation we exhorted and perswaded them to beare the common accidents of this life with a common course of patience and humane cases humanely Neither must we shew our selves so far short and faultie as to have bene sufficiently furnished for to appease the sorrow of others and not be able by the remembrance of such comforts to do our selves good we ought therefore presently to cure the anguish of our heart with the sovereigne remedies and medicinable drogues as it were of reason and so much the sooner by how much better we may admit dealy in any thing els than in discharging the heart of griefe and melancholie for whereas the common proverbe and by-word in every mans mouth pronounceth thus much Who loves delaies and his time for to slacke Lives by the losse and shall no sorrows lacke Much more dammage I supose he shall receive who deferreth and putteth off from day to day to be discharged of the grievous and adverse passions of the minde A man therefore is to turne his eies toward those worthy personages who have shewed themselves magnanimous and of great generositie in bearing the death of their children as for example Anaxagor as the Clazomenian Pericles and Demosthenes of Athens Dion the Syracusian and king Antigonus besides many others both in these daies and also in times past of whom Anaxagor as as we reade in historie having heard of his sonnes death by one who brought him newes thereof even at what time as he was disputing in naturall philosophie and discoursing among his scholers and disciples paused a while and staied the course of his speech and said no more but thus unto those who were about him Well I wist that I begat my sonne to be a mortall man And Pericles who for his passing eloquence and excellent wisedome was surnamed Olympius that is to say divine and heavenly when tidings came to him that his
before you were acquainted therewith have ordained mine owne sonnes to be judges namely for Asia two Minos and Rhadamanthus and one for Europe to wit Aeacus These therefore after they be dead shall sit in judgement within a meddow at a quarrefour or crosse-way whereof the one leadeth to the fortunate isles the other to hell Rhadamanthus shall determine of them in Asia Aeacus of those in Europe and as for Minos I wil grant unto him a preeminence in judgement above the rest in case there happen some matter unknowen to one of the other two and escape their censure he may upon weighing and examining their opinions give his definitive sentence and so it shall be determined by a most sincere and just doome whether way each one shall goe This is that O Callicles which I have heard and beleeve to be most true whereout I gather this conclusion in the end that death is no other thing than the separation of the soule from the body Thus you see ô Apollonius my most deere friend what I have collected with great care and diligence to compose for you sake a consolatorie oration or discourse which I take to be most necessarie for you as well to asswage and rid away your present griefe to appease likewise and cause to cease this heavinesse and mourning that you make which of all things is most unpleasant and troublesome as also to comprise within it that praise and honour which me thought I owed as due unto the memoriall of your sonne Apollonius of all others exceedingly beloved of the gods which honour in my conceit is a thing most convenient and acceptable unto those who by happie memorie and everlasting glorie are consecrated to immortalitie You shall doe your part therefore and verie wisely if you obey those reasons which are therein conteined you shall gratifie your sonne likewise and doe him a great pleasure in case you take up in time and returne from this vaine affliction wherewith you punish and undoe both bodie and mind unto your accustomed ordinarie and naturall course of life for like as whiles he lived with us he was nothing well appaied and tooke no contentment to see either father or mother sadde and desolate even so now when he converseth and so laceth himselfe in all joy with the gods doubtlesse he cannot like well of this state wherein you are Therefore plucke up your heart and take courage like a man of woorth of magnanimitie and one that loveth his children well release your selfe first and then the mother of the yoong gentleman together with his kinsfolke and friends from this kind of miserie and take to a more quiet peaceable maner of life which will be both to your sonne departed and to all of us who have regard of your person as it becommeth us more agreeable A CONSOLOTARIE LETTER OR DISCOURSE SENT UNTO HIS OWNE WIFE AS TOUCHING THE DEATH OF HER AND HIS DAUGHTER The Summarie PLutarch being from home and farre absent received newes concerning the death of a little daughter of his a girle about two yeeres old named Timoxene a childe of a gentle nature and of great hope but fearing that his wife would apprehend such a lesse too neere unto her heart he comforteth her in this letter and by giving testimonie unto her of vertue and constancie ãâã at the death of other children of hers more forward in age than she was he exhorteth her likewise to patience and moderation in this newe occurrence and triall of hers condemning by sundry reasons the excessive sorrow and unwoorthy fashion of many fond mothers ãâã withall the inconveniences that such excessive heavinesse draweth after it Then continuing his consolation of her he declareth with what eie we ought to regard infants and children aswell before as during and after life how happie they be who can content themselves and rest in the will and pleasure of God that the blessings past ought to dulce and mitigate the calamities present to stay us also that we proceed not to that degree and height of infortunitie as to make account onely of the misadventures and discommodities hapning in this our life Which done he answereth to certeine objections which his wife might propose and set on foot and therewith delivereth his owne advice as touching the incorruption and immortalitie of mans soule after he had made a medly of divers opinions which the ancient Philosophers held as touching that point and in the end concludeth That it is better and more expedient to die betimes than late which position of his he confirmeth by an ordinance precisely observed in his owne countrey which expresly for bad to mourne and lament for those who departed this life in their childhood A CONSOLATORIE LETTER or Discourse sent unto his owne wife as touching the death of her and his daughter PLUTARCH unto his wife Greeting THe messenger whom you sent of purpose to bring me word as touching the death of our little daughter went out of his way as I suppose and so missed of me as he journeyed toward Athens howbeit when I was arrived at Tanagra I heard that she had changed this life Now as concerning the funerals and enterring of her I am verily perswaded that you have already taken sufficient order so as that the thing is not to doe and I pray God that you have performed that duetie in such sort that neither for the present not the time to come it worke you any grievance displeasure but if haply you have put off any such complements which you were willing enough of your selfe to accomplish untill you knew my minde and pleasure thinking that in so doing you should with better will and more patiently beare this adverse accident then I pray you let the same be performed without all curiositie and superstition and yet I must needs say you are as little given that way as any woman that I know this onely I would admonish you deare heart that in this case you shew both in regard of your selfe and also of me a constancie and tranquillitie of minde for mine owne part I conceive and measure in mine owne heart this losse according to the nature and greatnesse thereof and so I esteeme of it accordingly but if I should finde that you tooke it impatiently this would be much more grievous unto me and wound my heart more than the ãâã it selfe that causeth it and yet am not I begotten and borne either of an oake or a rocke whereof you can beare me good witnesse knowing that wee both together have reard many of our children at home in house even with our owne hands and how I loved this girle most tenderly both for that you were very desirous after foure sonnes one after another in a row to beare a daughter as also for that in regard of that fancie I tooke occasion to give her your name now besides that naturall fatherly affection which men coÌmonly have toward little babes there was one
equitie justice and pietie and in stead thereof hath filed and polluted his life with shame trouble and danger For like as Simonides was woont to say in mirth That he found one coffer of silver and money alwaies full but that other of savors thanks and benefits evermore emptie even so wicked men when they come to examine and peruse aright the vice that is in themselves they finde it presently for one pleasure which is accomplained with a little vaine and glosing delight void altogether and destitute of hope but fully replenished with feares cares anxieties the unpleasant remembrance of misdemeanors past suspicion of future events and distrust for the present much after the manner as we do heare ladie Ino in the theaters repenting of those foule facts which she had committed and speaking these words upon the stage How should I now my friends and ladies deere Begin to keepe the house of Athamas Since that all whiles that I have lived heere Nought hath beene done by me that decent was Or thus How may I keepe ô ladies deere alas The house againe of my lord Athamas As who therein had not committed ought Of those leud parts which I have done and wrought For semblably it is meet that the minde and soule of every sinfull and wicked person should ruminate and discourse of this point in it selfe after this maner After what sort should I forget and put out of remembrance the unjust and leud parts which I have committed how should I cast off the remorse of conscience from me and from hencefoorth being to turne over a new leafe lead another life for surely with those in whom wickednesse beareth sway is predominant there is nothing assured nothing firme constant nothing sincere and sound unlesse haply we will say and maintaine that wicked persons and unjust were some Sages and wise philosophers But we are to thinke that where avarice reigneth excessive concupiscence and love of pleasure or where extreme envie dwelleth accompanied with spight and malice there if you mark and looke well about you shall finde superstition lying hidden among sloth and unwillingnesse to labour feare of death lightnesse and quicke mutabilitie in changing of minde and affection together with vaine glory proceeding of arrogancie those who blame them they feare such as praise them they dread and suspect as knowing well how they are injured and wronged by their deceitful semblance and yet be the greatest enemies of the wicked for that they commend so readily and with affection those whom they suppose and take to be honest for in vice and sinne like as in bad iron the hardnesse is but weak and rotten the stiffenesse also brittle easie to be broken and therefore wicked men learning in processe of time better to know themselves what they are after they come once to the full consideration thereof are displeased and discontented they hate themselves and detest their owne leud life for it is not likely that if a naughtie person otherwise though not in the highest degree who hath regard to deliver again a pawne or piece of money left in his hands to keepe who is ready to be suretie for his familiar friend upon a braverie and glorious minde hath given largesses and is prest to maintaine defend his countrey yea and to augment and advance the good estate thereof soone repent and immediately be grieved for that which he hath done by reason that his mind is so mutable or his will so apt to be seduced by an opinion or conceit of his considering that even some of those who have had the honor to be received by the whole bodie of the people in open theater with great applause and clapping of hands incontinently fall to sigh to themselves and groane againe so soone as avarice returneth secretly in place of glorious ambition those that kill and sacrifice men to usurpe and set up their tyrannies or to maintaine and compasse some conspiracies as Apollodorus did circumvent and defraud their friends of their goods and monies which was the practise of Glaucus the sonne of Epicydes should never repent their misdeeds nor grow into a detestation of themselves nor yet be displeased with that they have done For mine owne part I am of this opinion if it be lawfull so to say That all those who commit such impieties and misdemeanors have no need either of God or man to punish them for their owne life onely being so corrupt and wholy depraved and troubled with all kind of wickednesse is sufficient to plague and torment them to the full But consider quoth I whether this discourse seeme not already to proceed farther and be drawen out longer than the time will permit Then Timon answered It may well so be if peradventure we regard the length and prolixitie of that which followeth and remaineth to be discussed as for my selfe I am now ready to rise as it were out of an ambush and to come as a fresh and new champion with my last doubt and question forasmuch as me thinks we have debated enough already upon the former for this would I have you to thinke that although we are silent and say nothing yet we complaine as Euripides did who boldly chalenged and reproched the gods for that The parents sinne and their iniquitie They turne on children and posteritie For say that themselves who have committed a fault were punished then is there no more need to chastise others who have not offended considering it were no reason at all to punish twise for one fault the delinquents themselves or be it so that through negligence they having omitted the punishment of wicked persons and offenders they would long after make them to pay for it who are innocent surely they doe not well by this injustice to make amends for the said negligence Lke as it is reported of Aesopc who in times past came hither to this city being sent from king Craesus with a great summe of golde for to ãâã unto god Apollo in magnificent wise yea and to distribute among all the citizens of Delphos foure pounds a piece but it fortuned so that he fell out with the inhabitants of the city upon some occasion and was exceeding angry with them insomuch as he performed in deed the sacrifice accordingly but the rest of the money which he should have dealt among the people be sent backe againe to the city of Sardis as if the Delphians had not bene worthy to enjoy the kings liberalitie whereupon they taking great indignation laied sacriledge to his charge for deteming in such sort that sacred money and in trueth after they had condemned him therof they pitched him downe headlong from that high rocke which they call Hyampia for which act of theirs god Apollo was so highly displeased that he sent upon their land sterilitie and barennesse besides many and sundry strange and unknowen diseases among them so as they were constreined in the end to goe about in
oracle to go to the house habitation of Tettix there by certaine expiatorie sacrifices oblations to appease pacifie the ghost of Archilochus now this house of Tettix was the cape or promontory Taenarus for it is said that Tettix the CaÌdian arriving with his fleet in times past at the head of Taenarus there built a citie inhabited it neere unto the place where the maner was to conjure spirits raise the ghosts of those that were departed The semblable answer being made to those of Sparta namely that they should make meanes to pacifie the soule of Pausanias they sent as farre as into Italy for sacrificers exorcists who had the skil to conjure spirits they with their sacrifices chased his ghost out of the temple This is one reason therefore quoth I that doth confirme and proove that both the world is governed by the providence of God and also that the soules of men do continue after death neither is it possible that we should admit the one denie the other If it be so then that the soule of man hath a subsistence being after death it is more probable soundeth to greater reason that it should then either taste of paine for punishment or enjoy honor for reward for during this life here upon earth it is in continuall combat in maner of a champion but after al combats performed finished then she receiveth according to her deserts Now as touching those honors or punishments which it receiveth in that other world ãâã by her-selfe and separate from the bodie the same concern and touch us nothing ãâã who remaine alive for either we know them not or give no beliefe thereto but such as be either conferred or inflicted upon their children or posteritie for that they be apparant and evident to the world those doe containe and curbe wicked men that they doe not execute their malicious desseignes And considering that there is no punishment more ignominous or that commeth neerer to the quicke and toucheth the heart more than for men to see their ofspring or those that depend upon them afflicted for their sake punished for their faults that the soule of a wicked person enemie to God and to all good lawes seeth after his death not his images statues or any ensignes of honor overthrowne but his owne children his friends kinsfolk ruinate undone persecuted with great miseries tribulations suffring grievous punishment for it there is no man I thinke but would chuse rather to forgoe all the honors of Jupiter if he might have them than to become again either unjust or intemperate lascivious And for the better testimonie truth hereof I could relate unto you a narration which was delivered unto me not long since but that I am afraid you will take it for a fabuolus tale devised to make sport In regard wherof I hold it better to alledge unto you nothing but substantial reasons and arguments grounded upon very good likelihood and probabilitie Not so quoth Olympiacus in any case but rehearse unto us the narration which you speake of And when others also requested the same at my hands Suffer me yet first quoth I to set abroad those reasons which carie some good shew of truth and then afterwards if you thinke well of it I will recite the fable also if so be it is a fable As for Bion when he saith that God in punishing the children of wicked men and sinners for their fathers is much more ridiculous than the physician who for the maladie of father or grandsire goeth about to minister medicine unto the child or nephew surely this comparison faulteth heerein that things be partly semblable and in part divers and unlike for if one be cured of a disease by medicinable meanes this doth not by and by heale the maladie or indisposition of another For never was there man yet being sicke of a feaver or troubled with bleered and impostumate eies became cured by seeing an ointment applied or a salve laid unto another But contrariwise the punishment or execution of justice upon malefactors is for this cause done publikely before all the world that justice being ministred with reason and discretion should effect thus much namely to keepe in and retaine some by the chasticement and correction of others But that point wherein the foresaid comparison of Bion answereth to our matter in question himselfe never understood for many times it falleth out that a man being fallen sicke of a dangerous disease how beit not incurable yet through his intemperance and disorder afterwards suffreth his bodie to grow into greater weaknesse and decay untill at last he dieth whereupon his sonne after him being not actually surprised with the same disease but onely disposed thereto a learned physician some trustie friend or an expert annointer and master of exercises perceiving so much or rather indeed a kind friend and gentle master governor who hath a carefull eie over him taketh him in hand bringeth him to an exquisite maner of austere diet cutteth off all superssuity of viands deintie cates banketting dishes debarreth him of unseasonable drinkings and the company of women purgeth him continually with soveraigne medicines keepeth his body downe by ordinarie labour and exercise and so doth dissipate and dispatch the first beginning and small inclination to a dangerous disease in not permitting it to have head to grow forward to any greatnesse And is not this an usual practise among us to admonish those who are borne of sickly and diseased parents to take good heed unto themselves and not to neglect their indisposition but betimes and even at the very first to endevor for to remoove and rid away the root of such inbred maladies which they bring with them into the world for surely it is an easie matter to expell and drive out yea and to conquer and overcome the same by prevention in due time Yes verily answered they all Well then quoth I we commit no absurditie nor doe any ridiculous thing but that which is right necessarie and profitable when we ordeine and prescribe for the children of those who are subject to the falling sicknesse to madnesse phrenesie and the gout exercises of the bodie diets regiments of life and medicines appropriate for those maladies not when they are sicke thereof but by way of precaution to prevent that they should not fall into them for the bodie ingendred of a corrupt and diseased bodie neither needeth nor deserveth any punishment but physicke rather by good medicines and carefull attendance which diligence and heedfull regard if any one upon wantonnesse nicetie and delicacie doe call chastisement because it depriveth a man of pleasures and delights or haply inferreth some pricke of dolour and paine let him goe as he is we passe not for him Now if it be expedient to cure and medicine carefully one body issued and descended from another that is corrupt is it meet and convenient
kind of life all maner of delcacie and costly curiositie useth to follow Like as the sucking foale alway Runnes with the damme and doth not stay What supper then is not to be counted sumptuous for which there is evermore killed some living creature or other for doe we thinke little of the dispense of a soule and suppose we that the losse of life is not costly I do not now say that it was peradventure the soule of a mother a father some friend or a sonne as Empedocles gave it out but surely a soule endued with sense with seeing hearing apprehension understanding witte and discretion such as nature hath given to each living creature sufficient to seeke and get that which is good for it and likewise to avoid and shun whatsoever is hurtfull and contrary unto it Consider now a little whether those philosophers that teach and will us to eat our children our friends our fathers and wives when they are dead doe make us more gentle and fuller of humanitie than Pythagoras and Empedocles who accustome and acquaint us to be kind and just even to other creatures Well you mock and laugh at him that maketh conscience to eat of a mutton and shall not we say they laugh a good and make sport when we see one cutting and chopping pieces of his father or mother being dead and sending away some thereof to his friends who are absent and inviting such as be present and neere at hand to come and make merrie with the rest causing such joints and pieces of flesh to be served up to the table without any spare at all But it may be that we offend now and commit some fault in handling these books having not before-hand clensed our hands mundified our eies purified our feet and purged our eares unlesse perhaps this be their clensing and expiation to devise discourse of such things with sweet pleasant words which as Plato saith wash away all falt brackish hearing but if a man should set these books arguments in parallell opposition or comparison one with another he would judge that some of them were the Philosophie of the Scythians Tartarians Sagidians and Melanchlaenians of whom when Herodotus writeth he is taken for a liar and as for the sentences and opinions of Pythagoras and Empedocles they were the very lawes ordinances statutes and judgements of the auncient Greeks according to which they framed their lives to wit That there were betweene us and brute beasts certeine common rights who were they then that afterwards otherwise ordeined Even they who first of iron and steele mischievous swords did sorge And of poore labouring ox at plough began to cut the gorge For even thus also began tyrants to commit murders like as at the first in old time they killed at Athens one notorious and most wicked sycophant named Epitedeius so they did by a second and likewise a third now the Athenians being thus acquainted to see men put to death saw afterwards Niceratus the sonne of Nicias murdred Theramenes also the great commander and captaine generall yea and Polemarchus the philosopher Semblably men began at first to eat the flesh of some savage and hurtfull beast then some fowles and fish were snared and caught with nets and consequently crueltie being fleshed as it were exercised and inured in these and such like slaughters proceeded even to the poore labouring ox to the silly sheepe that doth clad and trimme our bodies yea and to the house-cocke and thus men by little and little augmenting their insatiable greedinesse never staied untill they came to manslaughter to murder yea and to bloudie battels But if a man can not proove nor make demonstration by sound reasons that soules in their resurrections and new nativities meet with common bodies so as that which now is reasonable becommeth afterwards reasonlesse and likewise that which at this present is wild and savage commeth to be by another birth and regeneration tame and gentle againe and that nature transmuteth and translateth all bodies dislodging and replacing the soule of one in another And cladding them with robes unknowen Of other flesh as with their owne Are not these reasons yet at leastwise sufficient to reclaime and divert men from this unbrideled intemperance of murdring dumb beasts namely that it breedeth maladies crudities heavinesse and indigestion in the bodie that it marreth and corrupteth the soule which naturally is given to the contemplation of high and heavenly things to wit when we have taken up a woont and custome not to feast a friend or stranger who commeth to visit us unlesse we shed bloud and cannot celebrate a marriage dinner or make merrie with our neighbours and friends without committing murder And albeit the said proofe and argument of the transmigration of soules into sundrie bodies be not sufficiently declared so as it may deserve to be credited and beleeved yet surely the conceit and opinion thereof ought to work some scruple and feare in our harts and in some sort hold us in stay our hands For like as when two armies encounter one another in a night battell if one chaunce to light upon a man fallen upon the ground whose bodie is all covered and hidden with armour and present his sword to cut his throat or runne him through and therewith heare another crying unto him that he knoweth not certeinly but thinketh and supposeth that the partie lying along is his brother his sonne his father or tent-fellow whether were it better that he giving eare and credit to this conjecture and suspicion false though it be should spare and forbeare an enemie for a friend or rejecting that which had no sure and evident proofe kill one of his friends in stead of an enemie I suppose there is not one of you all but will say that the later of these were a most grosse and leud part Behold moreover Merope in the tragedy when she lifteth up her ax for to strike her own sonne taking him to be the murderer of her sonne and saying withall Have at thy head for now I trow I shall thee give a deadly blow what a stirre and trouble she maketh over all the theater how she causeth the haire to stand upright upon the heads of the spectators for feare lest she should prevent the old man who was about to take hold of her arme and so wound the guiltlesse yoong man her sonne But if peradventure in this case there should have stood another aged man fast by crying unto her strike hardly for it is your enemie and a third contrariwise saying Strike not in any wise it is your owne sonne whether had beene the greater and more grievous sinne to let goe the revengement of her enemie for doubt that he was her sonne or to commit silicide and murder her sonne indeed for the anger she bare unto her enemie When as therefore there is neither hatred nor anger that driveth us to doe a murder when neither revenge nor feare of our
and discontentment should be infamous and reputed for wicked persons and such as are so taken must needs be odious and in great disgrace if so be they hold honour good name and reputation to be things pleasant and delectable When Theon had made an end of this speech thought good it was to give over walking and when as our custome and manner was we were set downe upon the seats we rested a pretie while in silence ruminating as it were and pondering that which had beene delivered but long this was not for Zeuxippus thinking upon that which had beene said And who quoth he shall goe through with that which remaineth behind considering that me thinks we are not as yet come to a full point and finall conclusion for seeing that erewhile he hath made mention by the way of Divination and likewise put us in minde of Divine providence two maine points I may tell you whereupon these men doe greatly stand and which by their saying yeeld them not the least pleasure contentment repose of spirit and assurance in this life therefore I hold it necessarie that somewhat were said as touching the same Then Aristodemus taking the matter in hand As for the pleasure quoth he which they pretend in this case me thinks by all in maner that hath beene spoken that if their reasons should goe for currant and bring that about which they purpose intend well may they free and deliver their spirit of I wot not what feare of the gods and a certaine superstition butsurely they imprint no joy nor minister any comfort and contentment to their minds at all in any regard of the gods for to be troubled with no dread of the gods nor comforted by any hope from them worketh this effect and maketh them so affected towards the gods as we are to the fishes of the Hyrcan sea expecting neither good nesse nor harme from them But if we must adde somewhat more to that which hath beene said alreadie thus much I take it wee may be bold to set downe as received and granted by them First and formost that they impugne them mightily who condemne and take away all heavinesse sorrow weeping sighes and lamentations for the death of friends and they assirme that this indolence tending to a kinde of impassibilitie proceedeth from another evill greater and woorse than it to wit cruell inhumanitie or else an outragious and furious desire of vainglorie and ostentation and therefore they hold it better to suffer a little sorrow and to grieve moderately so a man runne not all to teares and marre his eies with weeping nor shew all maner of passions as some doe by their deeds and writings because they would be thought affectionate and heartie lovers of their friends and withall of a gentle and tender nature For thus much hath Epicurus delivered in many of his books and namely in his letters where he maketh mention of the death of Hegesianax writing unto Dositheus the father and Pyrsos the brother of the man departed For long it is not since by fortune those letters of his came to my hands which I perused and in imitating their maner of arguing I say That Atheisme and impietie is no lesse sinne than the crueltie or vaine and arrogant ostentation abovesaid unto which impietie they would induce us with their perswasions who take from God both favor and also anger For better it were that to the opinion and beliefe which we have of the gods there were adjoined and engraffed an affection mixed and compassed of reverence and feare than in flying therefro to leave unto our selves neither hope nor pleasure no assurance in prosperitie ne yet recourse unto the goodnesse of of the gods in time of adversitie True it is that we ought to ridde away from the opinion that we have of the gods all superstition if it be possible as well as from our eies all gummie and glutinous matter offending the sight but if this may not be we are not therefore to cut away quite or to put out the eies cleane of that faith and beliefe which men for the most part have of the gods and this is not a severe feareful and austere conceit as these imagine who traduce and slander divine providence to make it odious and terrible as folke doe by little children whom they use to scarre with the fantasticall illusion Empusa as if it were some infernall furie or tragicall vengeance seizing upon them but some few men there be who in that sort doe feare God as that it is better and more expedient for them so to doe than otherwise not to stand in awe of him for in dreading him as a gracious and propitious lord unto the good and an enemie unto the wicked by this one kinde of feare which maketh them that they have no need at all of many others they are delivered from those baits which many times allure and entice men to evill and thus keeping vice short and not giving it head but holding it neere unto them and within their reach that it cannot escape and get from them they be lesse tormented than those who be so hardie as to emploie the same and dare put it in practise but soone after fall into fearefull fits and repent themselves But as touching the disposition toward God in the common sort of men who are ignorant unlettered and of a grosse conceit for the most part howbeit not very wicked nor starke naught true it is that as together with the reverence and honour that they beare to the gods there is intermingled a certaine trembling feare which properly is called superstition so likewise there is an infinit deale more of good hope and true joy which causeth them to praie unto the gods continually for their owne good estate and for happie successe in their affaires and they receive all prosperitie as sent unto them from heaven above which appeereth evidently by most notable and significant arguments for surely no exercises recreat us more than those of religion and devotion in the temples of the gods no times and seasons are more joious than those solemne feasts in their honour no actions no sights more delight and joy our hearts than those which we doe and see our selves either singing and dauncing solemnly in the presence of the gods or being assistant at their sacrifices or the ceremonious mysteries of divine service for at such times our soule is nothing sadde cast downe or melancholike as if she had to deale with some terrible tyrants or bloudie but chers where good reason were that she should bee heavie and dejected but looke where she thinketh and is perswaded most that God is present in that place especially she casteth behinde her all anguishes agonies sorrowes feares and anxieties there I say she giveth herselfe to all manner of joy even to drinke wine most liberally to play disport laugh and be merie As the poet said in love and wanton matters Both grey-beard old and aged
present For to say That the thing which costeth us the losse of all that we have toucheth us not is a very absurd speech considering that this very cogitation and apprehension thereof concerneth us much already for this insensibilitie doth not afflict and trouble those who have no more Being but such as yet are namely when they come to cast their account what detriment and losse they receive by being no more and that by death they shall be reduced to nothing for it is not the three-headed-helhound Cerberus nor the river of teares and weeping Cocytus which cause the feare of death to be infinit and interminable but it is that menacing intimation of Nullity or Not being of the impossibility to returne againe into a state of Being after men once are gone and departed out of this life for there is no second nativitie nor regeneration but that Not-being must of necessitie remaine for ever according to the doctrine of Epicurus for if there be no end at all of Non-essence but the same continue infinit and immutable there will be found likewise an eternall and endlesse miserie in that privation of all good things by a certeine insensibilitie which never shall have end In which point Herodotus seemeth yet to have dealt more wisely when he saith That God having given a taste of sweet eternitie seemeth envious in that behalfe especially to those who are reputed happie in this world unto whom that pleasure was nothing els but a bait to procure dolor namely when they have a taste of those things which they must for goe for what joy what contentment and fruition of pleasure is there so great but this conceit and imagination of the soule falling continually as it it were into a vast sea of this infinition is not able to quell and chase away especially in those who repose all goodnesse and beatitude in pleasure And if it be true as Epicurus saith That to die in paine is a thing incident to most men then surely there is no meane at all to mitigate or allay the feare of death seeing it haleth us even by griefe and anguish to the losse of a sovereigne good and yet his sectaries would seeme to urge and enforce this point mainly to wit in making men beleeve that it is a good thing to escape and avoid evill and yet forsooth that they should not thinke it evill to be deprived of good They confesse plainly that in death there is no joy nor hope at all but what pleasure and sweetnesse soever we had is thereby and then cut off whereas contrariwise even in that time those who beleeve their soules to be immortall and incorruptible looke to have and enjoy the greatest and most divine blessings and for certeine great revolutions of yeeres to converse in all happinesse and felicity sometime upon the earth otherwhiles in heaven untill in that generall resolution of the universall world they come to burne together with Sun and Moone in a spirituall and intellectuall fire This spacious place of so many and so great joies Epicurus cutteth off and abolisheth cleane in that he anulleth all hopes that we ought to have in the aide and favour of the gods whereby both in contemplative life he exstinguisheth the love of knowledge and learning and also in the active the desire of valourous acts of winning honour and glory restraining driving and thrusting nature into a narrow roome of a joy which is very strait short and unpure to wit from the soules delight to a fleshly pleasure as if she were not capable of a greater good than the avoiding of evill WHETHER THIS COMMON MOT BE WELL SAID LIVE HIDDEN OR SO LIVE AS NO MAN MAY KNOW THOV LIVEST The Summarie THis precept was first given by Neocles the brother of Epicurus as saith Suidas and as if it had bene some golden sentence it went currant ordinarily in the mouthes of all the Epicureans who advised a man that would live happily not to intermeddle in any publike affaires of State but Plutarch considering well how ill this Emprese sounded being taken in that sense and construction which they give unto it and foreseeing the absurd and dangerous consequences ensuing upon such an opinion doth now confute the same by seven arguments or sound reasons to wit That therein such foolish Philosophers discover mightily their excessive ambition That it is a thing dishonest and perillous for a man to retire himselfe apart from others for that if a man be vicious he ought to seeke abroad for remedie of his maladie if a lover of goodnesse and vertue he is likewise to make other men love the same Item That the Epicureans life being defamed with all or dure and wickednesse it were great reason in deed that such men should remaine hidden and buried in perpetuall darknesse After this he sheweth that the good proceeding from the life of vertuous men is a sufficient encouragement for every one to be emploied in affaires for that there is nothing more miserable than an idle life and that which is unprofitable to our neighbors That life birth generation mans soule yea and man himselfe wholly as he is teach us by their definitions and properties That we are not set in this world for to be directed by such a precept as this and in conclusion That the estate of our soules after they be separate from the bodie condemneth and overthroweth this doctrine of the Epicureans and prooveth evidently that they be extreame miserable both during and after this life All these premisses well marked and considered instruct and teach them that be of good calling in the world and in higher place to endevor and straine themselves in their severall vocations to flie an idle life so farre forth that they take heed withall they be not over curious pragmaticall busie and stirring nor too ready and forward to meddle in those matters which ought to be let alone as they be for feare lest whiles they weene to raise and advance themselves they fall backe and become lower than they would WHETHER THIS COMMON Mot be well said Live hidden or So live as no man may know thou livest LOe how even himselfe who was the authour of this sentence would not be unknowne but that al the world should understand that he it was who said it for expresly he uttered this very speech to the end that it might not remain unknowen that he had some more understanding than others desirous to winne a glorie undeserved and not due unto him by diverting others from glory and exhorting them to obscurity of life I like the man well verily for this is just according to the old verse I hate him who of wisdome beares the name And to himselfe cannot performe the same We reade that Philoxenus the sonne of Eryxis and Gnatho the Sicilian two notorious gluttons given to bellie-cheere and to love their tooth when they were at a feast used to snite their noses into the very dishes and platters
before the citie And Servius Tullius who augmented the puissance of the people of Rome and brought it unto a goodlie and beautifull maner of government no prince so much having set downe and established a good order for the giving of suffrages and voices at the elections of magistrates and enacting of lawes and besides instituted the order of millitarie discipline having been himselfe the first censour of mens maners and the controller or overseer of every mans life and behaviour who seemed also to have been a right valiant prince and most prudent withall this man I say whollie avowed himselfe the vassaile of Fortune and did homage to her acknowledging all principalitie to depend upon her in such sort as men say Fortune her selfe used to come lie with him descending downe by a window into his chamber which now the call the gate Fenestella He founded therefore within the Capitoll one temple to the honor of Fortune called Primigenia which a man may interpret first begotten and another to Fortune obsequens which some take to be as much as obeisant others gratious and fauourable But not to stand any longer upon the Romaine names and appellations I will leave them endevour to reckon up and interpret in Greeke the meaning and signification of all these temples founded and dedicated in the honor of Fortune For in the mount Palatine there standeth one chappell of private Fortune and another of gluing Fortune which tearme may haplie seeme to be ridiculous howbeit by way of a metaphor it carieth a signification verie important as if we were to understand thus much by it That it draweth unto it and catcheth those things which be farre off and holdeth fast whatsoever sticketh and cleaveth to it Moreouer neere unto the fountaine called Muscosa that is to say mossie there is another chappell of Fortune the virgin as also in the mount Esquiltus another of Aduerse Fortune upon the streete called the Long Way an altar there is erected to Fortune Good-hope or as it were Hope and neere adjoining unto the altar of Venus Epi-talaria that is is to say Foote-winged Venus a chappell and image of Fortune Masculine besides a thousand honors and denominations more of Fortune which Servius for the most part instituted and ordeined as knowing full well that in the regiment of all humane things Fortune is of great importance or rather can doe all in all And good reason he had therefore considering that himselfe by the beneficiall favor of Fortune being descended as he was by birth from a captive and that of an enemie nation was raised and advaunced to royall dignitie For when the citie of the Corniculanes was won forciblie by the Romanes a certaine young damsell named Ocrisia being taken prisoner who notwithstanding her infortunate captivitie was neither for beauty of face nor comely behaviour blemished or stained was given unto queene Tanaquil the wife of king Tarquin to serve her and afterwards bestowed in marriage upon one of the reteiners or dependants to the king such as the Romans call Clientes and from these two came this foresaid Servius Others say that it was nothing so but that this maiden Ocrisia taking ordinarily certaine first-frutes or assaies as it were both of viands and wine from the kings table carried the same to the hearth of the domesticall altar and when one day above the rest she cast these primicies or libaments aforesaid as her usuall manner was into the fire upon the hearth behold all on the sudden when the flame went out there arose out of the said hearth the genitall member of a man whereat the yoong damosell being affrighted reported what a strange sight she had seene unto queene Tanaquil alone who being a wise and wittie ladie appparelled and adorned the maiden like a bride in every respect and shut her up with the foresaid apparition taking it for a divine thing presaging some great matter Some say that this was the domesticall or tutelar god of the house whom they call Lar others Vulcane who was enamored of this yoong virgine but whatsoever it was Ocrisia was thereupon with childe and so was Servius borne Now whiles he was but an infant there was seene a shining light much like unto the flash of lightning to blaze out of his head round about But Valerius Antias recordeth this narration otherwise saying that Servius had a wife named Gegania who hapned to die by occasion of whose death hee grew into a great agonie and passion of sorrow in the presence of his mother untill in the end for very heavinesse and melancholy hee fell a sleepe and as he slept the woman of the house might perceive his head shining out in a light fire a sufficient argument and testimonie that engendred he was of fire yea and an assured presage of a kingdome unlooked for which he attained unto after the decease of Tarquinius by meanes of the port and favour that Tanaquil graced him with For otherwise of all the kings that were of Rome he seemed to bee the man that was unlikest to reach unto a monarchie and least intended or minded to aspire thereunto considering that when he was king he determined to resigne up the crowne though hee was empeached and staied for so doing because Tanaquil upon her death-bed conjured and bound him by an oath to continue in his roiall estate and dignitie and in no case to give over the politike government of the Romans wherein hee was borne Lo how the regall power kingdome of Servius may be wholly ascribed unto Fortune seeing that as hee came unto it beyond all hope and expectation so hee held it even against his will But to the end it may not be thought that we withdraw our selves and retire flying unto antiquitie as it were into a place obscure and darke for want of more cleere and evident proofes let us leave the historie of the kings and turne our speech unto the most glorious acts of the Romans and their warres which were of greatest name and renowme wherein I will not deny and who is there but must confesse there did concurre Both boldnesse stout and fortitude with martiall discipline In warre which aie cooperant with vertue doth combine according as Timotheus the poet writeth but the prosperous traine and happy course of their affaires the violent streame also current of their progresse into such puissance growth of greatnesse sheweth evidently unto those who are able to discourse with reason and to judge aright that this was a thing conducted neither by the hands nor counsels ne yet by the affections of men but by some heavenly guidance and divine direction even by a fore-winde and gale of Fortune blowing at the poupe and hastening them forward Trophees upon trophees by them were erected one triumph met with another continually the former bloud upon the weapons not yet cooled but still warme was washed away by new bloudshed comming upon it they reckoned and numbered their victories not
which happened afterward and cary more light and perspicuitie with them declare and testifie sufficiently the love and indulgence of Fortune For mine owne part I count this for one singular favor of hers to wit the death of Alexander the Great a prince of incomparable courage and spirit invincible who being lifted up by many great prosperities glorious conquests and happy victories lanced himselfe in maner of a starre volant in the aire leaping out of the East into the West and beginning not to shoot the flaming beames and flashing raies of his armour as farre as into Italie having for a pretense and colourable cause of this enterprise and expedition of his the death of his kinsman Alexander the Milossian who together with his army was by the Brutians and Lucanians neere unto the citie Pandaesia put to the sword and cut in pieces although in trueth that which caried him thus against all nations was nothing els but a desire of glory and sovereignty having proposed this unto himselfe upon a spirit of zeale and emulation to surpasse the acts of Bacchus and Hercules and to go with his armie beyond the bounds of their voiages and expeditions Moreover he had heard say that he should find the force and valour of the Romans to be as it were a gad of steele to give edge unto the sword of Italie and he knew well enough by the generall voice and report abroad in the world which was brought unto him that famous warriours they were and of greatest renowme as being exercised and hardened like stout champions in warres and combats innumerable And verily as I do weene A bloudy fight there would have beene if the undanted and unconquered hearts of the Romans had encountred in the field with the invincible armies of the Macedonians for surely the citizens of Rome were no fewer at that time in number by just computation than a hundred and thirty thousand fighting men able all to beare armes and hardy withall Who expert were on horsebacke for to fight And when they saw their time on foot to light The rest of this discourse is lost wherein we misse the reasons and arguments that Vertue alledgeth for herselfe in her plea. THE MORALS OR MISCELLANE WORKS OF PLUTARCH The second Tome THE SYMPOSIAQVES OR TABLE-QUESTIONS The first Booke The Summarie 1 WHether we may discourse of learning or philosophie at the table 2 Whether the master of the feast ought himselfe to place his guests or suffer them to sit and take their places at their owne discretion 3 What is the cause that the place at the boord called Consular is held to be most honourable 4 What maner of person the Symposiarchor master of the feast ought to be 5 What is meant by this usuall speech Love teacheth us poetrie or musicke 6 Whether Alexander the Great were a great drinker 7 How it is that old folke commonly love to drinke meere wine undelaied 8 What is the cause that elder persons reade better afarre-off than hard-by 9 What might the reason be that clothes are washed better in fresh potable water than in sea water 10 Why at Athens the dance of the tribe or linage Aeantis is never adjudged to the last place THE SYMPOSIAQUES OR Table-questions THE FIRST QUESTION Whether we may discourse of learning and philosophie at the table SOme there be sir Sossius Senerio who say that this ancient proverbe in Greeke ãâã ãâã ãâã ãâã ãâã At banquet wine or any fest I hate a well remembring guest was meant of hosteliers or rulers at feasts who ordinarily are odious troublesome uncivill saucy and imperious at the table For the Dorians who in old time inhabited Italie as it should seeme were wont to call such an one ãâã ãâã ãâã ãâã ãâã Others againe be of opinion that this proverbe admonisheth and teacheth us to forget all that hath beene done and said at the boord and among our cuppes when we have beene mery together Heereupon it is that in our countrey men commonly say That both oblivion and also the palmar or the plant Ferula that is to say Fenel-giant be consecrated unto Bacchus which giveth us to understand that the errours and faults which passe at the table are either not to be remembred at all or els deserve to be chasticed gently as children are But seeing you also are of the same minde that Euripides was namely That howsoever Bad things and filthie to forget Indeed is counted wisdome great yet the oblivion generally of all that is spoken at the boord and when we drinke wine is not only repugnant to this vulgar saying That the table makes many a friend but also hath divers of the most renowmed and excellent philosophers to beare witnesse to the contrary to wit Plato Xenophon Aristotle Speusippus Epicurus Prytanis Hieronymus and Dion the Academique who all have thought and reputed it a thing woorth their travell to put downe in writing the talke that had bene held at meat drinke in their presence And for that you have thought it meet that I also should collect and gather together the principall and most memorable points of learned discourses which have passed sundry times and in divers places both here and there I meane aswell at Rome among you as also with us in Greece when we were eating and drinking together among our friends I setled my selfe unto it willingly and having sent unto you three books heretofore conteining every one of them ten questions I will shortly send you the rest if I may perceive that these which you have already were not altogether thought unlearned impertinent and without good grace The first question then which I have set abroad is this Whether it be a seemly and decent thing to philosophize that is to say To speake and treat of matters of learning at the table for you may remember very well that this question being moved upon a time at Athens after supper Whether it were befitting those who are come to make good cheere for to enter into speech or mainteine discourse as touching philosophicall matters or no and if it were How far-forth it might be allowed and within what bounds it ought to be limited Ariston one of the company there present What quoth he and are there any persons indeed tell me for the love of God who denie philosophers and learned men a roome at the boord Yea mary are there my good friend quoth I againe who not onely doe so but also in good earnest and great gravitie after their ironicall maner give out and say That philosophie which is as it were the mistresse of the house ought not to be heard speaking at the boord where men are met to make merry who commend also the maner of the Persians for good and wise who never would seeme to drinke wine merily and untill they were drunke nor yet to daunce with their wedded wives but in the company of their concubines for semblably they would have us at our feasts
over seeking and say that he is gone away and run to the muses and there lurketh and lieth hidden among them and anon when supper is ended they use to put forth darke riddles and propose questions one to another hard to be solved the mysterie whereof teacheth us thus much that both we ought at the table to use such speech as doth conteine some good learned speculation and erudition and also that when those discourses are joined with wine and drunkennesse then they be the muses who hide and cover all furious outrage and enormitie which also is willing to be deteined and kept by them THE FIRST QUESTION As touching those daies which are ennobled by the nativitie of some renowmed persons and withall of that pragenie or race which is said to be derived from the gods THis book then which is the eighth in order of our symposlaques or discourses at the table shall conteine in the first place that which not long since we chanced to heare and speake that day whereon we celebrate the feast of Platoes nativity for having solemnized the birth day of Socrates upon the sixth of February the morow after which was the seventh of that moneth we did the like by Plato which gave us occasion and ministred matter first to enter into a discourse fitting the occurrence of these two nativities in which Diogenianus the Pergamian began first in this maner Ion the poet quoth he said not amisse of fortune that being as she was different from wisdome in many things yet she brought foorth effects not a few like unto her and as for this it seemeth that she hath caused it to fall out very well and fitly and not without some skill rash though she be otherwise not only for that these two birth-daies jumpe so nere one unto the other but also because that of the master who of the twaine more ancient commeth also in order before the other Whereupon it came into my head also to alledge many examples of occurrents happening likewise at one and the same time and namely as touching the birth and death of Euripides who was borne that very day whereon the Greeks fought the navall battell of Solamis at sea with the king of Persia and whose fortune it was to die the same day that Denys the elder tyrant of Sicilie was borne as if fortune of purpose as Timaeus saith had taken out of the world a poet who represented tragicall calamities the very same day that she brought into the world the actour thereof Mention also was made of the death of king Alexander the Great which fell out just upon the same day that Diogenes the Cynicke philosopher departed this life and by one generall voice accorded it was that king Attalus left his life the very day that hee celebrated the memoriall of his nativitie and some there were who said that Pompey the Great died in Aegypt the same day of the yere that he was born though others affirmed that it was one day sooner semblably there came into our remembrance at the same time Pindarus who being borne during the solemnitie of the Pythicke games composed afterwards many hymnes in the honour of that god for whom those games were solemnized Then Florus said that Carneades was not unworthy to be remembred upon the day of Platoes nativity considering he was one of the most famous pillers that supported the schoole of Academy and both of them were borne at the festivall times of Apollo the one in Athens what time as the feast Thargelia was holden and the other that very day when as ths Cyrenians solemnized it which they call Carnea and both of them fell out just upon the seventh day of Februarie on which day you my masters who are the prophets and priests of Apollo doe say that himselfe was borne and therefore you call him Hebdomagenes neither doe I thinke that they who attribute unto this God the fatherhood of Plato doe him any dishonour in that he hath begotten and provided for us a physician who by the meanes of the doctrine of Socrates even another Chrion cureth and healeth the greater infirmities and more grievous maladies of the soule Moreover it was not forgotten how it was held for certeine that Apollo appeared in a vision by night unto Ariston the father of Plato and a voice besides was heard forbidding him expresly not to lie with his wife nor to touch her for the space of ten moneths Hereupon Tyndares the Lacedaemonian seconded these words and said that by good right we were to sing and say thus of Plato He seemed not the sonne of mortall wight Some god for sire he may avouch by right Howbeit for my part I am afraid that to beget repugneth no lesse with the immortalitie of the deitie than to be begotten for surely even the act of generation implieth also a mutation and passion and king Alexander the Great signified no lesse one time when he said that he knew himselfe principally to be mortall and subject to corruption by having companie with a woman by his sleep for that sleepe is occasioned by a relaxation proceeding from feeblenesse and as for all generation performed it is by the passage of some portion of ones selfe into another and so much therefore is lost gone from the principall and yet on the other side I take heart againe and am confirmed when I heare Plato himselfe to call the eternall God who never was borne nor begotten Father and Creatour of the world and of other things generable not that God doth engender after the maner of men by the meanes of naturall seed but by another power doth ingenerate and infuse into matter a vertue generative and a principle which altereth moveth and transmuteth the same For even by windes that female birds inspire Conceiv'd they be when they to breed desire Neither doe I thinke it any absurditie that a god companying with a woman not as man but after another sort of touching contractation and by other meanes altereth and replenisheth her being a mortall creature with divine and heavenly seed And this is quoth he no invention of mine for the Aegyptians hold that their Apis is in that manner engendred by the light of the moone striking upon his dam whereby she is conceived and generally they admit thus much that a god of the male sex may deale with a mortall woman but contrariwise they think not that a mortall man is able to give unto any goodesse the beginning of conception or birth for they are of opinion that the substance of these goddesses consisteth in a certeine aire and spirits yea and in certeine heats and humors THE SECOND QUESTION How Plato is to be understood when he saith That God continually is exercised in Geometry AFter these words there ensued some silence for a while and then Diogenianus beginning againe to speake How thinke you masters quoth he are you contented well pleased considering that we have had some speech already
seemeth unto me that these stomacks differ in nothing from them who holding out their clutched fists play at handy dandy aske whether they hold in their close hand even or odde Then Protogenes arose and calling unto me by name What aile we quoth he and what is come unto us that we suffer these Rhetoricians and oratours thus to brave it out and to mocke others being demaunded nothing in the meane time nor put to it for to contribute their skot and part unto this conference and these discourses unlesse peradventure they will come in with this plea that they have no part of this table talke in drinking wine as being those who admire and folow Demosthenes who in all his life time never dranke wine This is not the cause quoth I but the reason is because we have spurred them no questions but if you have no better thing to aske I will propose unto them a case of repugnancie in contrarie lawes or conditions and the same drawen out of Homer THE THIRTEENTH QUESTION A question as touching repugnant lawes taken out of the third Rhapsodie or booke of Homers Ilias ANd what is that case demaunded he againe I will tell you quoth I and withall propose it unto these here and therefore let them give attentive eare Alexander Paris in the third booke of Homers Ilias giveth defiance to Menelaus and chalengeth him to a single fight with certaine conditions protesting in this maner Let us betweene both armies meet without My selfe I meane and Menelaus stout To try in single fight upon this plaine To which of us by right shall appertaine Dame Helene with her goods For looke who shall Make good his ground and quit himselfe withall So bravely that the victorie he gaine Have he her-selfe and jewels in domaine Hector againe publishing unto all and declaring as well to Greeks as Trojanes the same chalenge and defiance of his brother Paris useth in maner the verie same words saying His meaning is that Greeks and Trojanes all Besides should for the time surcease and quite Lay downe all armes upon the ground withall Whiles he and Menelaus hardy knight For Helen faire and all her jewels fight And he that shall the better hand obteine With him both lady shall and goods remaine Now when Menelaus had accepted of these conditions and both sides were sworne to the articles accorded Agamemnon to ratifie the same by his roiall assent spake in this wise If Alexander in plaine fight shall Menelaus kill Dame Helene he may leade away and her goods at his will But say that Menelaus brave doe Alexander stay The woman then and what she hath let him ãâã have away Now for that Menelaus vanquished Paris indeed but yet berest him not of his life either side had good plea to defend their cause opposite unto their enemies for the Greeks pretended a right claime unto Helena for that Paris was overcome and the Trojanes impleaded and denied to redeliver her because he was not left dead in the place how shall this case then be decided and judged aright in so great a difference and contrarietie Certes it belongeth not to Philosophers nor Grammarians alone but it is for Rhetoricians also to determine heereof who are both learned in Grammar and good letters and withall well seene in Philosophie as you be Then Sospis gave his opinion and said That the cause and plea of the defendant chalenged was farre better and stronger as having the law directly on his side for the assailant and chalenger himselfe denounced under what conditions the combat should be performed which seeing the defendant accepted of and yeelded unto it lieth not in their power any more to adde ought thereto for the condition comprised in the chalenge caried no words implying slaughter or death of any side but the victory of the one and the discomfiture of the other and that with very great reason for by right the lady belonged to the better man and more valiant and the more valorous man is he who vanquisheth for otherwise it falleth out many times that valiant and hardie men are slaine by very cowards as afterwards Achilles himselfe chaunced to be killed by Paris with the shot of an arrow neither will any man I trow say that Achilles thus slaine was the lesse valiant or call this the victorie but rather the good fortune of Paris unjustly dealt whose happe it was to shoot so right whereas on the other side ãâã was vanquished by Achilles before he was slaine for that he would not abide his comming but for feare abandoned his ground and fled for he ãâã refuseth combat and runneth away is in plaine tearmes vanquished hath no excuse to palliate or cloake his defeature but flatly confesseth his enemie to be his better And therefore Irus comming at first to Helena for to give her intelligence of this combat saith unto her They will in combat fight it out with long speares now for thee And looke who winnes the victory his wife thou nam'd shalt be And afterwards Jupiter himselfe adjudged the prize of victorie unto Menelaus in these words Now ãâã it is the champion bold sir Menelaus hight Hath quit himselfe a man and wonne the prize in single fight For it were a tidiculous mockerie to say That Paris had coÌquered Achilles because he stood behind a farre off with the shot of an arrow wounded him in the foote who never was ware of him nor so much as looked for any such thing that now when he refused combat distrusted himselfe ran out of the field like a coward to shroud hide himselfe within the bosome betweene the armes of a woman being as a man would say disarmed and despoiled of his weapons even whiles he was alive his concurrent should not deserve to carie away the victorie shewing himselfe the conquerour in open field even according to the conditions offred by Paris the chalenger Then Glaucus taking the matter in hand impleaded and argued against him thus First quoth he in all edicts decrees lawes covenants and contracts the last are reputed alwaies of greater validitie and doe stand more firme than the former but the second covenants and the last were they which were declared and published by Agamemnon in which was comprised expresly death for the end of the combat and not the discomfiture or yeelding of the partie conquered moreover the former capitulation of covenants passed onely by parole bare words but the other which followed after was sealed confirmed with an oath yea a curse and execration was set therupon for whosoever should transgresse the same neither was it approoved ratified by one man alone but by the whole army together in such sort as this latter paction and covenant ought properly and by right to be so called whereas the former was nothing else but the intimation of a chalenge and defiance given in testimonie whereof Priamus also after the articles of combat were sworne unto departed
within the ground Then Paulus Aemylius caused an altar to be reared and wan the battell wherein he tooke alive an hundred and threescore elephants carying turrets upon their backs whom he sent to Rome This altar useth to give answer as an oracle about that time that Pyrrhus was defeated according as Critolaus writeth in the third booke of the Epirotick historie 7 Pyraichnes king of the Euboeans whom Hercules being yet but a young man vanquished and tying him betweene two horses caused his bodie to be plucked and torne in pieces which done he cast it forth for to lie unburied now the place where this execution was performed is called at this day Pyratchmes his horses situate upon the rriver Heraclius and whensoever there be any horses wattered there a man shall sensibly heare a noice as if horses neighed thus we find written inthe third booke entituled Of rivers Tullius Hostilius king of the Romans made warre upon the Albanes who had for their king Metius Sufetius and many times he seemed to retire and lie off as loth to incounter and joine battell insomuch as the enemies supposing him to be discomfited betooke themselves to mirth and good cheere but when they had taken their wine well he set upon them with so hot a charge that he defeated them and having taken their king prisoner he set him fast tied betweene two steeds and dismembred him as Alexarchus writeth in the fourth booke of the Italian histories 8 Philip intending to force and sacke the cities of Methone and Olynthus as he laboured with much a doe to passe over the river Sandanus chanced to be shot into the eie with an arrow by an Olynthian whose name was Aster and in it was this verse written Philip beware have at thine eie After this deadly shaft lets slie Whereupon Philip perceiving himselfe to be overmatched swam back againe unto his owne companie and with the losse of one eie escaped with life according as Callisthenes reporteth in the third booke of the Macedonian Annales Porsena king of the Tuskans lying encamped on the other side of Tybris warred upon the Romans and intercepted their victuals which were wont to be conveighed to Rome whereby he put the citie to great distresse in regard of famine but Horatius Cocles being by the common voice of the deople chosen captaine planted himselfe upon the woodden bridge which the Barbarians were desirous to gaine and for a good while made the place good and put backe the whole multitude of them pressing upon him to passe over it in the end finding himselfe overcharged with the enemies he commaunded those who were ranged in battell-ray behind him to cut downe the bridge meane while he received the violent charge of them all and impeached their entrance untill such time as he was wounded in the eie with a dart whereupon he leapt into the river and swam over unto his fellowes thus Theotinus reporteth this narration in the third booke of Italian histories 9 There is a tale told of Icarius by whom Bacchus was lodged and intertained as Eratosthenes in Erigone hath related in this wise Saturne upon a time was lodged by an husbandman of the countrey who had a faire daughter named Entoria her hee deslowred and begat of her foure sonnes Janus Hymnus Faustus and Foelix whom hee having taught the manner of drinking wine and of planting the vine enjoyned them also to empart that knowledge unto their neighbours which they did accordingly but they on the other side having taken upon a time more of this drinke than their usuall manner was fell a sleepe and slept more than ordinarie when they were awake imagining that they had drunke some poyson stoned Icarius the husbandman to death whereat his nephewes or daughters children tooke such a thought and conceit that for verie griefe of heart they knit their neckes in halters and strangled themselves Now when there was a great pestilence that raigned among the Romanes the oracle of Apollo gave answer that the mortality would stay in case they had once appeased the ire of Saturne and likewise pacified their ghosts who unjustly lost their lives Then Lutatius Catulus a noble man of Rome built a temple unto Saturne which standeth neere unto the mount Tarpeius and erected an altar with foure faces either in remembrance of those foure nephewes above said or respective to the foure seasons and quarters of the yeere and withall instituted the moneth Ianuarie But Saturne turned them all foure into starres which be called the foretunners of the Vintage among which that of Janus ariseth before others and appeareth at the feet of Virgo as Critolaus testifieth in his fourth booke of Phaenomena or Apparitions in the heaven 10 At what time as the Persians overranne Greece and wasted all the countrey before them Pausanias generall captaine of the Lacedaemonians having received of Xerxes five hundred talents of gold promised to betray Sparta but his treason being discovered Agesilaus his father pursued him into the temple of Minerva called Chalcioecos whither he fled for sanctuarie where he caused the doors of the temple to be mured up with brick so famished him to death His mother tooke his corps and cast it foorth to dogs not suffering it to be buried according to Chrysermus in the second booke of his storie The Romanes warring against the Latines chose for their captaine Publius Decius Now there was a certaine gentleman of a noble house howbeit poore named Cessius Brutus who for a certaine summe of money which the enemies should pay unto him intended in the night season to set the gates of the citie wide open for them to enter in This treacherie being detected he fled for sanctuarie into the temple of Minerva surnamed Auxiliaria where Cassius his father named also Signifer shut him up and kept him so long that he died for verie famine and when he was dead threw his bodie foorth and would not allow it any sepulture as writeth Clitonymus in his Italian histories 11 Darius king of Persia having fought a field with Alexander the Great and in that conflict lost seven of his great lieutenants governours of Provinces besides five hundred and two war charriots armed with trenchant sithes would notwithstanding bid him battell againe but Ariobarzanes his sonne upon a pitifull affection that he carried to Alexander promised to betray his father into his hands whereat his father tooke such displeasure and indignation that he caused his head to be smitten off Thus reporteth Aretades the Gnidian in his third booke of Macedonian histories Brutus being chosen Consull of Rome by the generall voice of the whole people chased out of the citie Tarquinius Superbus who raigned tyrannically but he retyring himselfe unto the Tuskanes levied warre upon the Romanes The sonnes of the said Brutus conspiring to betray their father were discovered and so he commanded them to be beheaded as Aristides the Milesian writeth in his Annals of Italie 12 Epaminondas captaine of the Thebanes
which begin three tragoedies of Euripides 1 King Danaus who fiftie daughters had 2 Pelops the sonne of Tantalus when he to Pisa came 3 Cadmus whilom the citie Sidon left He lived 98 yeeres or as some say a full hundred could not endure for to see Greece fower times brought into servitude the yeere before he died or as some write fower yeeres before he wrote his Panathenaick oration as for his Panegyrik oration he was in penning it tenne yeeres and by the report of some fifteene which he is thought to have translated and borrowed out of Gorgias the Leontine and Lysias and the oration concerning the counterchange of goods he wrote when he was fourescore yeeres old twaine but his Philippike oration he set downe a little before his death when he was farre stepped in yeeres he adopted for his sonne Aphareus the yoongest of the three children of Plathane his wife the daughter of Hippias the oratour and professed Rhetorician He was of good wealth as well for that he called duely for money of his scholars as also because he received of Nicocles king of Cypres who was the sonne of Euagoras the summe of twenty talents of silver for one oration which hee dedicated unto him by occasion of this riches he became envied and was thrice chosen and enjoined to be the captaine of a galley and to defray the charges thereof for the two first times he feigning himselfe to be sicke was excused by the meanes of his sonne but at the third time he rose up and tooke the charge wherein he spent no small summe of money There was a father who talking with him about his sonne whom he kept at schoole said That he sent with him no other to be his guide and governour but a slave of his owne unto whom Isocrates answered Goe your waies then for one slave you shall have twaine Hee entred into contention for the prize at the solemne games which queene Artemisia exhibited at the funerals and tombe of her husband Mausolus but this enchomiasticall oration of his which he made in the praise of him is not extant another oration he penned in the praise of Helena as also a third in the commendation of the counsell Areopagus Some write that he died by absteining nine daies together from all meat others report but fower even at the time that the publike obsequies were solemnized for them who lost their lives in the battell at Chaeronea His adopted sonne Aphareus composed likewise certeine orations enterred hee was together with all his linage and those of his bloud neere unto a place called Cynosarges upon a banke or knap of a little hill on the left hand where were bestowed the sonne and father Theodorus their mother also and her sister Anaco aunt unto the oratour his adopted sonne likewise Aphareus together with his cousen germain Socrates sonne to the a foresaid aunt Anaco Isocrates mothers sister his brother Theodorus who bare the name of his father his nephewes or children of his adopted sonne Aphareus and his naturall Theodorus moreover his wife Plathane mother to his adopted sonne Aphareus upon all these bodies there were six tables or tombs erected of stone which are not to be seene as this day but there stood upon the tombe of Isocrates himselfe a mightie great ramme engraven to the height of thirtie cubits upon which there was a syren or mere-maid seven cubits high to signifie under a figure his milde nature and eloquent stile there was besides neere unto him a table conteining certaine poets and his owne schole-masters among whom was Gorgias looking upon an astrologicall sphaere and Isocrates himselfe standing close unto him furthermore there is erected a brasen image of his in Eleusin before the entrie of the gallery Stoa which Timotheus the sonne of Caron caused to be made bearing this epi gram or inscription Timotheus upon a loving minde And for to honour mutuall kindnesses This image of Isocrates his friende Erected hath unto the goddesses This statue was the handi-worke of Leochares There goe under his name threescore orations of which five and twentie are his indeed according to the judgement of Dionysius but as Cecilius saith eight and twentie all the rest are falsly attributed unto him So farre was he off from ostentation and so little regard had hee to put foorth himselfe and shew his sufficiencie that when upon a time there came three unto him of purpose to heare him declame and discourse he kept two of them with him and the third he sent away willing him to returne the next morrow For now quoth he I have a full theater in mine auditorie He was wont to say also unto his scholars and familiars That himselfe taught his art for ten pounds of silver but hee would give unto him that could put into him audacity and teach him good utterance ten thousand When one demanded of him it was possible that he should make other men sufficient orators seeing himselfe was nothing eloquent Why not quoth he seeing that whet-stones which can not cut at all make iron and steele sharpe enough and able to cut Some say that he composed certeine books as touching the art of rhetorick but others are of opinion that it was not by any method but exercise onely that he made his scholars good oratours this is certeine that he never demanded any mony of naturall citizens borne for their teaching His maner was to bid his scholars to be present at the great assemblies of the citie and to relate unto him what they heard there spoken and delivered He was wonderfull heavy and sorrowfull out of measure for the death of Socrates so as the morrow after he mourned put on blacke for him Againe unto one who asked him what was Rhetorick he answered It is the art of making great matters of small small things of great Being invited one day to Nicocreon the tyrant of Cypres as he sat at the table those that were present requested him to discourse of some theame but he answered thus For such matters wherein I have skill the time will not now serve and in those things that sit the time I am nothing skilfull Seeing upon a time Sophocles the tragicall poet following wantonly and hunting with his eie a yoong faire boy he said O Sophocles an honest man ought to conteine not his hands onely but his eies also When Ephorus of Cunes went from his schoole non proficiens and able to doe nothing by reason whereof his father Demophilus sent him againe with a second salary or minervall Isocrates smiled thereat and merily called him Diphoros that is to say bringing his money twice so hee tooke great paines with the man and would himselfe prompt him and give him matter and invention for his declamatorie exercise Inclined he was and naturally given unto the pleasures of wanton love in regard whereof he used to lie upon a thinne and hard short mattresse and to have the pillow and bolster under his
the one to this effect that there should be exhibited a solemnitie of plaies or comedies at the feast Chytrae wherein the poets should do their best and strive a vie within the theatre for the prise and whosoever obtained victorie should therewith have the right and freedome of burgeosie a thing that before was not lawfull nor graunted unto poets and thus hee brought unto use and practise againe a solemne game which he had discontinued Another that there should be made at the publike charges of the citie statues of brasse for the poets Aeschylus Sophocles and Euripides that their tragoedies should be exemplified and engrossed faire for to be kept in the chamber of the citie and that the publicke notarie of the citie should reade them unto the plaiers for otherwise unlawfull it was to act them A third there was that no citizen nor any other person resiant and inhabitant within the citie of Athens should be permitted to buy any prisoners taken in warre such as were of free condition before to make them slaves without the consent of their first masters Item that within the haven Pyraecum there should be exhibited a solemne play or game unto Neptune consisting of round daunces no fewer than three and that unto those who woon the first prise there should be given for a reward no fewer than ten pound of silver to the second eight at the least and to the third not under six according as they should be adjudged by the Umpiers Item that no dame of Athens might be allowed to ride in a coatch to Eleusin for feare that the poore might be debased by the rich and herein reputed their inferiours but in case any of them were so taken riding in a coatch she should be fined and pay six thousand drachms now when his owne wife obeied not his law but was surprized in the manner by the sycophants and promoters he himselfe gave unto them a whole talent with which afterwards when he was charged and accused before the people You see yet quoth he my masters of Athens that I am overtaken for giving and not for taking silver He mette one day as he went in the street a publicane or farmer of the forrain taxes and tributes for the city who had laid hands upon the philosopher Xenocrates and would have ledde him to prison in all haste because he paid not the duties imposed upon strangers for which he gave the publicane a rappe on the head with the rodde or walking staffe which hee had in his hand and recovered the philosopher out of his clouches which done he cast the said officer himselfe into prison for his labor as having coÌmitted a great indignity unto such a personage a few daies after the same philosopher meeting him with the children of Lycurgus I have quoth he unto them my good children rendred thanks unto your father and that right speedily in that he is so praised and commended of all men for succouring and rescuing me He proposed and published certeine publicke decrees using the helpe heerein of one Euclides an Olynthian who was thought to be a very sufficient man in framing and penning such acts and albeit he was a wealthy person yet he never ware but one and the same kinde of garment both winter and summer yea and the same shooes he went in every day what need soever was He exercised himselfe continually in declaming both night and day for that he was not so sit to speak of a sudden and unprovided Upon his bedde or pallet where he lay he had onely for his covering a sheepes skinne fell and all and under his head a boulster to the end that the sooner and with more ease he might awake and goe to his study There was one who reproched him for that he paid his money still unto sophisters and professed rhetoricians for teaching him to make orations But quoth he againe if there were any would promise and undertake to profit my children and make them better I would give him willingly not onely a thousand deniers but the one moitie of all my goods Very bold he was and resolute to speake his minde franckly unto the people and to tell them the truth plainly bearing himselfe upon his nobility insomuch as one day when the Athenians would not suffer him to make a speech in open audience he cried out with a loud voice ô whippe of Corfu how many talents art thou woorth Another time when some there were who called Alexander god And what maner of god may he be quoth Lycurgus out of whose temple whosoever go had need to be sprinckled and drenched all over with water to purifie themselves After he was dead they delivered his children into the hands of the eleven officers for execution of justice for that Thrasicles had framed an accusation Menesaechmus endited them but upon the letters of Demosthenes which in the time of his exile he wrote unto the Athenians advertising them that they were ill spoken of about Lycurgus his children they repented themselves of that which they had done and let them go verily Democles the scholar of Theophrastus justified them and spake in their defence Himselfe and some of his children were buried at the cities charges over and against the temple of Minerva Paeonia within the orchard or grove of Melanthius the philosopher and found there be even in these our daies certeine tombes with the names of Lycurgus and his children written thereupon But that which is the greatest thing that soundeth most to the praise of his government he raised the revenues of the common-weale unto twelve hundred talents whereas before they amounted but unto threescore A little before he died when he perceived death to approch hee caused himselfe to be caried into the temple of Cybele the great mother of the gods and into the Senate house desirous there to render an account of his whole administration of the common-weale but no man was so hardy as to come foorth and charge him with any unjust and wrongfull dealing save onely Menesaechmus now after he had fully answered those imputations which he charged upon him he was caried home againe to his house where he ended his daies reputed all his life time for a good and honest man commended for his eloquence and never condemned in any sute notwithstanding many actions and accusations were framed against him Three children he had by Calisto the daughter of Abron and sister to Calaeus the sonne also of Abron of the burrough Bata who was treasurour of the campe during the warres that yeere wherein Chaerondas was provost of this affinitie and alliance Dinarchus maketh mention in that oration which he made against Pastius He left behinde him these children Abron Lycurgus and Lycophron of whom Abron and Lycurgus died without issue but Abron after he had with good reputation and credit managed state matters changed this life and Lycophron having espoused Calistomacha the daughter of Philippus Aixenes begat a daughter
hath recorded in the third booke of his monuments But his sepulchre at this day is quite demolished and no token remaineth thereof to be seene He had a singular name above all other oratours for speaking before the people insomuch as some have ranged him even above Demosthenes There go in his name three score and seventeene orations of which two and fitie are truely attributed unto him and no more Given he was exceeding much to the love of women which was the cause that he drave his owne sonne out of his house and brought in thither Myrrhina the most sumptuous and costly courtisan in those daies and yet in Pyreaeum he kept Aristagora and at Eleusin where his lands and possessions lay he had another at command namely Philte a Thebane borne who cost him twentie pounds weight of silver His ordinarie walke was every day thorow the fish market And when the famous courtisan Phryne whom he loved also was called into question for Atheisme and impietie inquisition was made after him likewise and so he was troubled with her and for her sake as it should seeme for so much he declareth imselfe in the beginning of his oration now when she was at the very point to be condemned he brought the woman foorth in open court before the judges rent her clothes and shewed unto them her bare brest which the judges seeing to be so white and faire in regard of her very beautie absolved and dismissed her He had very closely and secretly framed certeine accusatorie declarations against Demosthenes yet so as they came to light in this maner for when Hyperides lay sicke it fortuned that Demosthenes came one day to his house for to visit him where he found a booke drawen full of articles against him whereat when he was much offended and tooke it in great indignation Hyperides made him this answere So long as you are my friend this shall never hurt you but if you become mine enemie this shall be a curbe to restreine you from enterprising any thing prejudiciall unto me He put up a bill unto the people that certeine honours should be done unto Jolas who gave unto Alexander the cuppe of poison Hee sided with Demosthenes and joined in the raising of the Lamiacke warre and made an admirable oration at the funerals of those who lost their lives therein When king Philip was ready to embark passe over into the isle Eubaea whereupon the Athenians were in great feare and perplexitie he gathered together in a small time a fleete of fortie saile by voluntarie contribution and was the first man who for himselfe and his sonne rigged and set foorth two gallies of warre When there was a controversie in law betweene the Athenians and Delians to be decided unto whether of them apperteined by right the superintendance of the temple at Delos and that Aeschynes was chosen to plead the cause the counsell of Areopagus elected Hyperides and his oration as touching this matter is at this day extant entituled The Deliaque oration Moreover he went in embassage to Rhodes where there arrived other embassadours in the behalfe of Antipater whom they highly praised as a good milde and gracious prince True it is quoth Hyperides unto them again I know well that he is good and gracious but we have no need of him to be our lord and master how good and gracious soever he be It is said that in his orations he shewed no action nor gesture at all his maner was onely to set downe the case and lay open the matter plainely and simply without troubling the judges any otherwise than with a naked narration Sent hee was likewise unto the Elians for to defend the cause of Calippus one of the champions at the sacred games unto whom this imputation was laid that by corruption he had caried away the prize and indirectly obteined the victorie He opposed himselfe also against the gift which was ordeined in the honour of Phocion at the instant sute of Midias of Anagyrra the sonne of Midias the yeere wherein Xenius was provost the 27. day of the moneth of May and in this cause he was cast and had the overthrow DINARCHUS X. DInarchus the sonne of Socrates or Sostratus borne as some thinke in the countrey of Attica or as others would have him in Corinth came to Athens very yoong at what time as king Alexander the Great passed with his armie into Asia where he dwelt and frequented the lecture of Theophrastus who succeeded Aristotle in the Peripateticke schoole he conversed also with Demetrius the Phalerian and tooke his time especially to enter into the administration of State affaires after the death of Antipater when the great oratours and states-men were some dead and made away others banished and driven out of the citie and being besides friended and countenanced by Cassander he grew in short time to be exceeding rich exacting and taking money for his orations of those at whose request he composed them Hee banded against the most renowmed oratours in his time not by putting himselfe foorth to come in open place to speake before the people for no gift nor grace he had therein but by penning orations for those who made head against them And namely when Harpalus had broken prison and was fled he composed divers accusatorie declarations against all such as were suspected to have takeÌ money of him and those he delivered into the hands of their accusers to be pronounced accordingly Long time after being accused himselfe to have communicated conferred and practised with Antipater and Cassander about the time that the haven Munichia was surprised by Antigonus and Demetrius who placed there a garrison in that yeare when Anaxicrates was provost of the city he sold most part of his goods and made money and when hee had done fled out of the way to Chalcis where he lived as it were in exile the space well neere of 15. yeeres during which time he gathered great riches and became very wealthy and so returned againe to Athens by the meanes of Theophrastus who procured both him and other banished persons to be recalled and restored he abode then in the house of one Proxenus his familiar friend where being now very aged and besides weake-sighted he lost his gold that he had gotten together and when Proxenus his host would have given information thereof and seemed to make inquisition Dinarchus called him into question judicially for it and this was the first time that ever he was knowen to speake plead personally at the barre This oration of his is now extant and there are besides in mens hands threescore and foure more acknowledged all to be his and yet some of these are to be excepted as namely that against Aristogiton He did imitate Hyperides or as some thinke Demosthenes in regard of that patheticall spirit in mooving affections and the emphaticall force which appeereth in his stile Certeinly in his figures and exornations he followeth him very evidently DECREES
reckoning which they made of this life yet when himselfe was very old upon occasion that one asked him how he did answered I doe even as an aged man having above 90. yeeres upon my backe may do and who thinketh death to be the greatest misery in the world and how waxed he thus old certes not by filing and sharpening the edge of his sword not by grinding and whetting the point of his speares head not with scouring forbishing his head-piece or morion not with bearing armes in the field not by rowing in the gallies but forsooth with couching knitting and gluing as it were together rhetoricall tropes and figures to wit his antitheta consisting of contraries his Parisa standing upon equall weight and measure of syllables his homooptata precisely observing the like termination and falling even of his clauses polishing smoothing and perusing his periods and sentences not with the rough hammer and pickax but with the file and plainer most exactly No marvell then if the man could not abide the rustling of harneis and clattering of armour no marvell I say if hee feared the shocke and encounter of two armies who was afraid that one vowell should runne upon another and led he should pronounce a clause or number of a sentence which wanted one poore syllable for the very morrow after that Miltiades had wonne that field upon the plaines of Marathon he returned with his victorious armie into the citie of Athens and Pericles having vanquished and subdued the Samians within the space of nine moneths gloried more than Agamemnon did who had much adoe to winne Troie at the tenth yeeres end whereas Isocrates spent the time well neere of three Olympiades in penning one oration which hee called Panegiricus notwithstanding all that long time he never served in the warres nor went in any embassage he built no city nor was sent out as a captaine of a galley and warre-ship and yet that verie time brought foorth infinit warres But during the space that Timotheus delivered the islle Eubaea out of bondage all the while that Chabrias warred at sea about the island Naxos and Iphicrates defeited and hewed in pieces one whole regiment of the Lacedaemonians neere the port of Lechaeum and in which time the people of Athens having enfranchised all cities endued Greece throughout with the same libertie of giving voices in the generall assemblie of the States as they had themselves hee sat at home in his house poring at his booke seeking out proper phrases and choise words for the said oration of his in which space Pericles raised great porches and the goodly temple Hecatompedes and yet the comicall poet Cratinus scoffing even at this Pericles for that he went but slowly about his works speaketh thus as touching his wal halfe done and halfe vndone In words long since our Pericles hath rear'd us up a wall But in effect and very deed he doth nothing at all Consider now I pray you a little the base minde of this great professour of rhetoricke who spent the ninth part of his life in composing of one onely oration but were it meet and reasonable to compare the orations of Demosthenes as he was an oratour with the martiall exploits of Demosthenes being a captaine namely that which he made against the considerate folly of Conon with the trophees which himselfe erected before Pylos or that which hee wrote against Amathusius as concerning slaves with his woorthy service whereby hee brought the Lacedaemonians to be slaves neither in this respect for that he composed one oration for the graunting of free bourgesie to those who were newly come to inhabit Athens therefore he deserved as much honour as Alcibiades did who combined the Mantineans and Elians in one league to be associates with the Athenians against the Lacedaemonians and yet this must needs be confessed that his publicke orations deserved this praise that in his Philippiques he inciteth the Athenians to take armes and commendeth the enterprise of Leptiues WHETHER OF THE TWAINE IS MORE PROFITABLE FIRE OR WATER The Summarie IN this Academicke declamation Plutarch in the first places alledgeth the reasons which attribute more profit unto water Secondly he proposeth those that are in favor of the fire Whereunto bee seemeth the rather to encline although hee resolveth not wherein he followeth his owne maner of philosophizing upon naturall causes namely not to dispute either for or against one thing leaving unto the reader his owne libertie to settle unto that which he shall see to be more probable WHETHER OF THE TWAINE is more profitable Fire or Water THe water is of all things best And golde like fire is in request Thus said the poet Pindarus whereby it appeareth evidently that he gives the second place unto fire And with him accordeth Hesiodus when he saith Chaos was the formost thing In all the world that had being For this is certeine that the most part of ancient philosophers called water by the name of Chaos ãâã ãâã ãâã ãâã ãâã that is to say for that it followeth so easily But if we should stand onely upon testimonies about this question the proofe would be caried equally on both sides for that there be in maner as many who thinke fire to be the primitive element and principle of all things and the very seed which as of it selfe it produceth all things so it receiveth likewise all into it selfe in that universall conflagration of the world But leaving the testimonies of men let us consider apart the reasons of the one and the other and see to whether side they will rather draw us First therefore to begin withall may not this be laied for a ground that a thing is to be judged more profitable whereof we have at all times and continually need and that in more quantitie than another as being a toole or necessarie instrument and as it were a friend at all seasons and every houre and such as a man would say presenteth it selfe evermore to doe us service As for fire certeinly it is not alwaies commodious unto us nay contrariwise it otherwhiles doth molest and trouble us and in that regard we withdraw our selves farre from it whereas water serveth our turnes both in Winter and Summer when wee are sicke and when wee are whole by night and by day neither is there any time or season wherein a man standeth in no need of it And this is the reason that they call the dead ãâã ãâã ãâã ãâã ãâã as one would say ãâã ãâã ãâã ãâã ãâã that is to say without juice or wanting moisture and so by consequence deprived of life Moreover without fire a man hath oft continued a long time but without water never And withall that which hath bene from the first beginning and creation of man is more profitable than that which was invented afterwards And there is no question but that nature hath given us the one to wit water for our necessarie use but the other I meane fire either fortune or
the world whereby all things are governed How is it possible then that these two positions should subsist together namely that God is in no wise the cause of any dishonest thing and that there is nothing in the world be it never so little that is done but by common nature and according to the reason thereof For surely among all those things that are done necessarily there must be things dishonest and yet Epicurus turneth and windeth himselfe on every side imagining and devising all the subtill shifts that he can to unloose set free and deliver our voluntary free will from this motion eternall because he would not leave vice excuseable without just reprehension whereas in the meane while he openeth a wide window unto it and giveth it libertie to plead That committed it is not onely by the necessitie of destiny but also by the reason of God and according to the best nature that is And thus much also moreover is to be seene written word forword For considering that common nature reacheth unto al causes it cannot otherwise be but all that is done howsoever and in what part soever of the world must be according to this common nature and the reason thereof by a certeine stint of consequence without impeachment for that there is nothing without that can impeach the administration thereof neither mooveth any part or is disposed in habitude otherwise than according to that common nature But what habitudes and motions of the parts are these Certeine it is that the habitudes be the vices and maladies of the minds as covetousnesse lecherie ambition cowardise and injustice as for the motions they be the acts proceeding from thence as adulteries thefts treasons manslaughters murders and parricides Chrysippus now is of opinion That none of all these be they little or great is done without the reason of Jupiter or against law justice and providence insomuch as to breake law is not against law to wrong another is not against justice nor to commit sinne against providence And yet he affirmeth that God punisheth vice and doth many things for the punishment of the wicked As for example in the second booke of the gods Otherwhiles there happen quoth he unto good men grievous calamities not by way of punishment as to the wicked but by another kinde of oeconomy and disposition like as it falleth out usually unto cities Againe in these words First we are to understand evill things and calamities as we have said heeretofore then to thinke that distributed they are according to the reason and dispose of Jupiter either by way of punishment or else by some other oeconomie of the whole world Now surely this is a doctrine hard to bee digested namely that vice being wrought by the disposition and reason of God is also punished thereby howbeit this contradiction he doeth still aggravate and extend in the second booke of Nature writing thus But vice in regard of grievous accidents hath a certeine peculiar reason by it selfe for after a sort it is committed by the common reason of nature and as I may so say not unprofitably in respect of the universall world for otherwise than so there were no good things at all and then proceeding to reproove those who dispute pro contra and discourse indifferently on both parts he I meane who upon an ardent desire tobroch alwaies and in every matter some novelties exquisite singularities above all other saith It is not unprofitable to cut purses to play the sycophants or commit loose dissolute and mad parts no more than it is incommodious that there should be unprofitable members hurtfull and wretched persons which if it be so what maner of god is Jupiter I meane him of whom Chrysippus speaketh in case I say he punish a thing which neither commeth of it selfe nor unprofitably for vice according to the reason of Chrysippus were altogether irreprehensible and Jupiter to be blamed if either he caused vice as a thing unprofitable or punished it when he had made it not unprofitably Moreover in the first booke of Justice speaking of the gods that they oppose themselves against the iniquities of some But wholly quoth he to cut off all vice is neither possible nor expedient is it if it were possible to take away all injustice all transgression of lawes and all folly But how true this is it perteineth not to this present treatise for to enquire and discourse But himselfe taking away and rooting up all vice as much as lay in him by the meanes of philosophy which to extirpe was neither good nor expedient doeth heerein that which is repugnant both to reason and also to God Furthermore in saying that there be certeine sinnes and iniquities against which the gods doe oppose themselves he giveth covertly to understand that there is some oddes and inequality in sinnes Over and besides having written in many places that there is nothing in the world to be blamed nor that can be complained of for that all things are made and finished by a most singular and excellent nature there be contrariwise sundry places wherein hee leaveth and alloweth unto us certeine negligences reprooveable and those not in small and trifling matters That this is true it may appeere in his third book of Substance where having made mention that such like negligences might befal unto good honest men Commeth this to passe quoth he because there be some things where of there is no reckoning made like as in great houses there must needs be scattered and lost by the way some bran yea and some few graines of wheat although in generality the whole besides is well enough ruled and governed or is it because there be some evill and malignant spirits as superintendents over such things wherein certeinly such negligences are committted the same reprehensible and he saith moreover that there is much necessitie intermingled among But I meane not hereupon to stand nor to discourse at large but to let passe what vanity there was in him to compare the accidents which befell to some good and vertuous persons as for example the condemnation of Socrates the burning of Pythagoras quicke by the Cylonians the dolorous torments that Zeno endured under the tyrant Demylus or those which Antiphon suffred at the hands of Dionysius when they were by them put to death unto the brans that be spilt and lost in great mens houses But that there should bee such wicked spirits deputed by the divine providence to have the charge of such things must needs redound to the great reproach of God as if he were some unwise king who committed the government of his provinces unto evill captaines and rash headed lieutenants suffering them to abuse and wrong his best affected subjects and winking at their rechlesse negligence having no care or regard at all of them Againe if it be so that there is much necessity and constraint mingled among the affaires of this world then is not God the
is ready to die for love of him I marvel much who hinders her that she goeth not to his house in a maske that she sings not lamentable ditties at his dore amorous plaints that she adorneth not his images with garlands and chaplets of flowers and that she entreth not into combat with her corrivals and winne him from them all by fight and feats of activity for these be the casts of lovers let her knit her browes let her forbeare to live bravely and daintily putting on the countenance and habit meet for this passion but if she be modest shamefaced sober and honest as that she is abashed so to doe let her sit womanly and decently as it becommeth at home in her house expecting her lovers and woers to come and court her there For such a woman as doth not dissemble but bewraieth openly that she is in love a man would avoid and detest so farre would he be from taking her to be his wife or laying for the ground of his mariage such shamelesse incontinence Now when Protogenes had made an end of his speech and paused a while See you not ô Anthemion quoth Daphnaeus how they make this a common cause againe and matter of disputation enforcing us to speake still of nuptiall love who denie not our selves to be the mainteiners thereof nor avoid to enter into the daunce as they say and to shew our selves to be the champions of it Yes mary do I quoth Anthemion I pray you take upon you to defend at large this love and withall let us have your helping hand about this point as touching riches which Pisias urgeth especially and wherewith he seemeth to affright us more than with any thing else What can we doe lesse quoth my father then for were it not a reproch offred unto woman kind and would it not greatly redound to their discredit and blame in case we would reject and cast off Ismenodora for her love and her wealth sake But she is brave she is sumptuous costly and bearing a great port What matters that so long as she is faire beautifull and yoong But she is come of a noble house and highly descended What harme of that if she live in good name and be of good reputation for it is not necessary that wives to approove their honesty and wisdome should be sower austere curst shrewd for chaste dames and sober matrons doe indeed detest bitternesse as an odious thing and intollerable And yet some there be that call them furies and say they be curst shrewes unto their husbands when they be modest wise discret and honest Were it not best therefore to espouse some od Abrotonon out of Thracia bought in open market or some Bacchis a Milesian passing in exchange for raw hides and prized no deerer And yet we know there be many men whom such women as these hold most shamefully under their girdles and rule as they list For even minstrell wenches of Samos and such as professed dauncing as Aristonica Oenanthe with her tabour and pipe Agathocleia have over-topped kings and princes yea troaden their crownes and diademes under foot As for Semiramis a Syrian she was at first no better than a poore wench servant and concubine to one of the great king Ninus slaves but after that the king himselfe had set his ãâã and fancie upon her he was so devoted unto her she againe so imperiously ruled over him and with such contempt that she was so bold to require at his hands that he would permit her to sit one day upon her roiall throne under the cloth of estate with the diademe about her head and so to give audience and dispatch the affaires of the kingdome in stead of him which when Ninus had graunted given expresse charge withall that all his subjects whatsoever should yeeld their loiall obedience to her as to his owne person yea and performe whatsoever she ordeined and decreed she caried herselfe with great moderation in her first commandements to make triall of the pensioners and guard about her and when she saw that they gainsaid her in nothing but were very diligent and serviceable she commanded them to arrest and apprehend the body of Ninus the king then to binde him fast and finally to doe him to death Al which when they had fully executed she reigned indeed for a long time in great state and magnificence ruled all Asia And was not Belestie I pray you a Barbarian woman bought up even in the very market among other slaves and yet those of Alexandria have certeine temples chappels altars which king Ptolomaeus who was enamoured upon her caused to be entituled by the name of Venus Belestie And Phryne the famous courtensan who both heere and also at Delphos is shrined in the same temple and chappell with Cupid whose statue all of beaten gold standeth among those of kings and queenes by what great dowry was it that she had all her lovers in such subjection under her But like as these persons through their effeminate softnesse and pusillanimity became ere they were aware a very prey and pillage to such women so on the other side we finde others of base degree and poore condition who being joined in mariage to noble rich wives were not utterly overthrowen with such matches nor struck saile or abated ought of their generositie and high spirit but lived alwaies loved and honored by those wives yea and were masters over them to their dying day But he that rangeth and reduceth his wife into a narrow compasse and low estate as if one bent a ring to the slendernesse of his finger for feare it should drop off resembleth those for all the world who clip and shave the maines of their mares and plucke the haire off their tailes and then drive them to water into some river or poole for it is said that when they see themselves in the water so ill favouredly shorne and curtailed they let fall their courage stomacke and hautie spirit so as they suffer themselves afterward to be covered by asses And therefore like as to preferre the riches of a woman above her vertue or to make choise thereof before nobility of birth were base and illiberall so to reject wealth joigned with vertue and noble parentage is meere folly King Antigonus writing unto a captaine of his whom he put with a garison into the fortresse Munichia in Athens the which he fortified with all diligence possible commanded him not onely to make the collar and cheine strong but the dogge also weake and leane giving him thereby to understand that he should empoverish the Athenians and take from them all meanes whereby they might rebell or rise against him But a man who hath taken to wife a rich and beautifull woman ought not to make her either poore or foule and ill-favoured but rather by his discretion good government wisdome and by making semblance that he is ravished with no admiration of any
those concerning affaires not of least consequence but of great importance For as Thucyaides reporteth in his historie when the Lacedaemonians demanded of the oracle what issue there would be of the warre which they waged against the Athenians this answer was made That they should obteine the victorie and hold still the upper hand also that he would aid and succour them both requested and unrequested and that unlesse they recalled home Pausanias he would gather together *** of silver Semblably when the Athenians consulted with the oracle about their successe in that warre which they enterpised for the conquest of Sicilie this answer they received That they should bring out of the city Erythrae the priestresse of Minerva now the name of the said woman was Hesychia that it to say repose or quietnesse Moreover at what time as Dinomenes the Sicilian would needs know of the oracle what should become of his sonnes this answere was returned That they should all three be tyrants and great potentates whereat when Dinomenes replied againe Yea mary my good lord Apollo but peradventure they may rue that another day Apollo answered True indeed thus much moreover I prophesie unto thee for to be their destiny And how this was fulfilled you all know for Gelon during his reigne had the dropsie Hiero was diseased with the stone all the time of his tyrannie and Thrasibulus being overtoiled with warres and civill seditions in short time was disthroned driven out of his dominions Moreover Procles the tyrant of Epidaurus among many others whom he had cruelly and unjustly put to death murdred Timarchus who sted from Athens unto him with a great quantitie of money after he had received him into his protection and shewed him many courtesies and kindnesses at his first arrivall him I say he slew and afterwards cast into the sea his corps which he had put into a chest and howsoever other knew not of this murder yet Cleander of Aegina was privie thereto and the minister to execute the same After this in processe of time when he was fallen into troubles and that his state began to be disquieted he sent his brother Cleotinus hither to the oracle to enquire secretly whether he were best to flie and retire himselfe out of the way Apollo made this answer That he granted Procles flight and retreat thither where as he commanded his host of Aegina to bestow a chest or else where the stagges cast their heads The tyrant understanding that Apollo willed him either to throw himselfe into the sea and there be drowned or else to be enterred in the ground because stagges are woont to bury and hide their hornes within the earth when they be fallen made no haste but delaied the time but after a while when troubles grew more and more upon him and all things went backward with him every day woorse than other at length he fled But the friends of Timarchus having overtaken him slew him likewise and flung his body into the sea Furthermore which is the greatest matter of all those Rhetrae by vertue whereof Lycurgus ordeined the government of the Lacedaemonians common-wealth were delivered unto him in prose What should I speake of Alyrius Herodotus Philochor us and Ister who of all others travelled most in gathering of oracles together which were given in verse and yet have penned many of them without verse And Theopompus who studied no man so much to cleere the history as touching oracles sharpely reprooveth those who thinke that Pythia the propheresse in those daies gave no answers nor prophesies in meetre which chalenge of his when he minded to proove and make good he could alledge but very few examples for that all the rest in maner were even then pronounced in prose like as at this day some there be runne that in verse and meeter By which allegations of his he made one aboue the rest notoriously divulged which is this There is within the province of Phocis a certeine temple of Hercules surnamed Myhogyne as one would say hating women and by the ancient custome and law of that countrey the priest thereof for the time being must not in the whole yeere company with a woman by occasion whereof they chuse old men to this priesthood howsoever not long since a certeine yoong man who was otherwise of no ill behaviour but somewhat ambitious and desirous of honour and who besides loved a yoong wench atteined to this prelacie or sacerdotall dignity at the first he birdled his affection and forbare the said damosell howbeit one time above the rest when he was laid upon his bed after he had drunke well and beene a dancing the wench came to visit him and to be short he dealt carnally with her whereupon being much troubled in minde and in fearefull perplexity he fled unto the oracle and enquired of Apollo as concerning the sinne which he had committed whether he might not be assoiled for it by praiers or expiatorie satisfaction and this answer he received ãâã ãâã ãâã ãâã ãâã All things necessarie God permitteth But if a man haply should graunt that no answere in these daies is delivered by oracle but in verse yet would he be more in doubt of ancient oracles which sometime in meetre and otherwhiles in prose gave answeres But neither the one nor the other my sonne is strange and without reason if so be you conceive aright and carry a pure and religious opinion of god Apollo and doe not thinke that he himselfe it was who in old time composed the verses and at this day this day prompeth unto Pythia the prophesies as if he speake through maskes and visours But this point is of such moment that it requireth a longer discourse and farther inquirie into it mary for this present it may suffice for our learning that we call to remembrance and put you in minde briefely how the body useth many organs or instruments that the soule emploieth the body and the parts thereof and that the soule is the organ or instrument of God Now the perfection of any organ or instrument is principally to limitate and resemble that which useth it as much as in the power thereof and to exhibit the worke and effect of the intention in it selfe and to shew the same not such as it is in the workeman pure sincere without passion without error and faultlesse but mixed and exposed to faults for of it selfe obscure it is and altogether unknowen unto us but it appeareth another and by another and is replenished with the nature of that other And here I passe over to speake of wax gold silver brasse and all other sorts of matter and substance which may be cast and brought into the forme of a mould For every of these verily receiveth one forme of a similitude imprinted therein but to this resemblance or representation one adjoineth this difference and another that of it selfe as easily is to be seene by the infinit diversities of formes in images
out of the city and put others in prison or held the men in awe whiles themselves ruled tyrannically and with violence Whereof I had intelligence because I was as you wot well hoast unto Melon and Pelopidas with whom so long as they were in exile I was inwardly acquainted and conversed familiarly Moreover we have heard already how the Lacedaemonians condemned Phaebidas to pay a great sine for that he had seized the fort Cadmia and how they put him by and kept him from the journey and expedition of Olynthus and sent thither in stead of him Lysanoridas with two other captaines and planted a stronger garrison within the castle Furthermore we know very well that Ismenias died not the fairest kinde of death presently upon I wot not what processe framed and an action commensed against him for that Gorgidas advertised the banished who were heere by letters from time to time of all matters that passed in such sort as there remaineth for you to relate nothing els but the returne of the said banished men and the surprising or apprehension of the tyrants CAPHISIAS About that time Archidamus all we that were of the confederacie and complotted together used ordinarily to meet in the house of Simmias by occasion that he was retired and in cure of a wound which he had received in his leg where we conferred secretly of our affaires as need required but in shew and openly discoursed of matters of learning and Philosophy drawing unto us often times into our companic Archias and Leontidas men who misliked not such conferences and communications because we would remoove all suspicion of such conventicles For Simmias having abode long time in forren parts among the Barbarians being returned to Thebes but a little while before was full of all manet of newes and strange reports as touching those barbarous nations insomuch as Archias when he was at leasure willingly gaue eare to his discourses and narrations sitting in the company of us yong gentlemen as being well pleased that we should give our mindes to the study of good letters and learning rather than busie our heads about those matters which they went about and practised in the meane while And the very day on which late in the evening and toward darke night following the exiled persons abovesaid were come closely under the wall there arrived from thenee unto us a messenger whom Pherenicus sent one who was unknowen to us all unlesse it were to Charon who brought us word that to the number of twelve yoong gentlemen and those the bravest gallants of all the banished conspiratours were already with their hounds hunting in the forest Cithaeron intending to be heere in the evening and that therefore they had sent before and dispatched a vauntcourrier of purpose aswell to advertise us thereof as to be certified themselves who it was that should make his house ready for them to lie secret and hidden therein when they were once come to the end that upon this forcknowledge they might set forward and go directly thither Now as we studied and tooke some deliberation about this point Charon of himselfe offered his house whereupon when the messenger intended to returne immediatly with great speed to the exiles Theocritus the soothsaier griping me fast by the hand casting his eie upon Charon that went before This man quoth he ô Caphisias is no Philosopher nor deepe scholar neither is he come to any excellent or exquisit knowledge above others as his brother Epaminondaes and yet you see how being naturally enclined and directed withall by the lawes unto honor and vertue he exposeth himselfe willingly unto danger of death for the deliverie and setting free of his countrey whiles Epaminondas who hath had better meanes of instruction and education to the attaining of vertue than any other Boeotian whatsoever is restiffe dull and backeward when the question is of executing any great enterprise for the deliverance of his native country And to what occasion of service shall he ever be so well disposed prepared and emploied than this Vnto whome I made answere in this wife We for our parts most kinde and gently Theoritus doe that which hath beene thought good resolved and concluded upon among our selves but Epaminondas having not yet perswaded us according as he thinketh it better himselfe not to put these our designements in execution hath good reason to goe against that wherewith his nature repugneth and so he approveth not the designement whereunto he is moved and invited For it were unreasonable to force compell a physician who promiseth undertaketh to cure a disease without lancet fire for to proceed to incission cutting cauterizing Why quoth Theocritus doth not he approve of the conspiracie No quoth I neither alloweth he that any citizens should be put to death unlesse they were condemned first judicially by order of law mary he saith that if without massacre and effusion of citizens blood they would enterprise the deliverance of the city he would assist and aide them right willingly Seeing then that he was not able to enduce us for to beleeve his reasons but that we followed still our owne course he requireth us to let him alone pure innocent and impolluted with the blood of his citizens and to suffer him for to espie and attend some better occasions and opportunities by meanes whereof with justice he might procure the good of the weale publicke For murder quoth he will not containe it selfe within limits as it ought but Pherenicus happly and Pelopedas may bend their force principally upon the authors and heads of the tyranny and wicked persons but you shall have some such as Eumolpidas and Samiadas hot stomacked men set on fire with choler and desire of revenge who taking liberty by the vantage of the night will not lay downe their armes nor put up their swords untill they have filled the whole city with bloodsned and murdered many of the best and principall citizens As I thus devised and communed with Theocritus Anaxidorus ovethearing some of our words for nere he was unto us Stay quoth he and hold your peace for I see Archiaes Lysanoridas the Spartan captaine comming from the castle Cadmia and it seemeth that they make haste directly toward us Heereupon we paused and were still with that Archias calling unto Theocritus and bringing him apart by himselfe unto Lysanoridas talked with him a long while drawing him aside a little out of the way under the temple of Amphton in such sort as we were in an extreame agony perplexity for feare lest they had an inckling or suspition of our enterprise or that somthing were discovered thereupon they examined Theocritus As these matters thus passed Phyllidas whom you Archidamus know who was then the principall secretary or scribe under Archias at that time captaine generall of the armie being desirous of the approch of the conspiratours withal both privy and party with us in the complot came in
friend can not chuse but proceed from a foolish vanitie and presumptuous ostentation and not of truth and franke simplicitie for which we esteeme this personage to be very great and excellent above others in case for some voice comming without foorth or by reason of sneesing he should be troubled and empeached in the continuance of an action which he had commenced already and so relinquish his dessigne and deliberation whereas it seemeth cleane contrary that the motions and inclinations of Socrates caried with them a firmitude and durable vehemence in whatsoever he went about and undertooke as proceeding from a direct and powerfull judgement and from a strong motive that set him on worke For he continued voluntarily all his life time in povertie whereas he might have had wealth enough if he would have received at his friends hands sufficient who were very willing yea and tooke joy to bestow their goods upon him also he would never leave the studie and profession of Philosophie for all the great hinderances and empeachments that he met withall and finally when he might easily have escaped and saved himselfe by the meanes that his friends had prepared and for him he would never be remooved nor yeeld unto their praiers nor desist from his maner of merie and jesting speeches though death were presented unto him but held his reason firme and unremoveable in the greatest perill that was These were not the parts of a man who suffered himselfe to be transported or caried away with vaine voices or sneesings from any resolution which he had taken but of him who was guided and conducted by a greater command and more puissant power unto his dutie I heare also that he foretold some of his friends the defeature and overthrow of the Athenians armie in Sicilse And before these things Pyrilampes the sonne of Antephon being taken by us in the chase and execution of victorie about Delion and wounded with a javelin when he heard by those who were sent from Athens unto us for to treat of peace that Socrates together with Alcibiades and Laches being gone downe by the way of Rhetiste were returned in safety made report unto us that Socrates had many times called him backe other of his friends and of his band who flying with him for company along the mountaine Parnes were overtaken and killed by our horsemen for that they had taken another way of flight from the battell and not it that he directed him unto by his angell or familiar spirit And thus much I suppose that Simmias himselfe hath heard as well as I. True quoth Simmias I have heard it oftentimes and of many persons for upon this example and such like the familiar spirit of Socrates was not a little spoken of in Athens Why suffer we then ô Simmias quoth Phidolaus this Galaxidorus here by way of jest and meriment to debase so much this so great a worke of divination as to passe it away in I wot not what voices and sneesings Which signes the vulgar sort of ignorant persons made use of by jest and mockerie in small matters and of no consequence for when the question is of more greevous dangers and affaires of greater importance the saying is verified of Euripides Noman will play the foole nor such vaine words Cast out so neere the edge and dint of swords And Galaxidorus If Simmias quoth he ô Phidolaus hath hard Socrates himselfe say ought of these matters I am willing to give eare and to pardon him with you but for any thing that you ô Polymnis have said an easie matter it is to confute the same for like as in Physicke the beating of the pulse is no great matter in it selfe nor a pimple or whelke but signes they be both of no small things unto the Physician and unto the pilot and master of a ship the noise of the sea the sight or voice of some bird or a thin cloud running through the aire signifieth some great winde or violent tempest in the sea even so unto a propheticall and divining minde a sneesing or a voice spoken in it selfe considered is no such great matter but signes these may be of most important accidents For in no art nor science whatsoever men doe despise the collection or judgement of many things by a few nor of great matters by small but like as if an ignorant person who knoweth not the power of letters seeing them few in number and in forme vile and contemptible could not beleeve that a learned man was able to read and relate out of them long warres in times past the foundations of cities the acts of mighty kings and their variable fortunes and should say that there were something underneath which tolde and declared unto the said Historian every one of those matters in order he might give good occasion of laughter pleasantly to deride his ignorance unto as many as hard him speake so even so take heed and beware lest we for that we know not the vertue and efficacy of every signe and foretoken in as much as they presage future things be not foolishly angred if some prudent and wise man by the same signes foretell somewhat as touching things unknowen and namely if he say that it is not a voice nor a sneesing but a familiar spirit which hath declared the same unto him For now come I to you Polymnis who esteeme and admire Socrates as a personage who by his plaine simplicity without any counterfet vanity whatsoever hath humanized as I may so say Philosophy and attributed it to humaine reason if he called not his signe that he went by a voice or sneesing but after a tragicall maner should name it a spirit familiar For contrariwise I would marvell rather that a man so well spoken as Socrates was so eloquent and who had all words so ready at command should say that it was a voice or a sneesing and not a divine spirit that taught him as if one should say that himselfe was wounded by an arrow and not with an arrow by him who shot it or that a poise was weighed by the balance and not with a balance by him that held or managed the balance in his hand for the worke dependeth not upon the instrument but upon him who hath the instrument and useth it for to doe the worke and even so the instrument is a kinde of signe used by that which doth signify and prognosticate thereby But as I have said already we must listen what Simmias will say as the man who knoweth this matter more exactly than others doe You say true indeed quoth Theocritus but let us see first who they be that enter heere in place and the rather because Epaminondas is one who seemeth to bring with him hither unto us the stranger above said And when we looked all toward the gates we might perceive Epaminondas indeed going before and leading the way accompanied with Ismenodorus Bacchilidas and Melissus the plaier upon the flute The
his body to be hanged up when he was dead and the other to be pricked whiles he was alive And this our Historiographer hath used this cruelty which they shewed unto Leonidas dead for a manifest proofe that the Barbarous king hated Leonidas in his life time above all men in the world And in avouching that the Thebans who sided with the Medes at Thermopylae were thus branded marked as slaves and afterwards being thus marked fought egerly in the behalfe of the same Barbarians before Plateae me thinks he may well say as Hippoclides the feat moriske dancers unto whom when at a feast he bestirred his legges and hopped artificially about the tables one said unto him Thou dancest truly Hippoclides answered againe Hippoclides careth not greatly for the trueth In his eighth booke he writeth that the Greeks being affrighted like cowards entred into a resolution for to flie from Artemisium into Greece and that when those of Euboea besought them to tarry still a while untill such time as they might take order how to bestow their wives children and familie they were nothing moved at their praiers nor gave any eare unto them untill such time as Themistocles tooke a peece of mony of them and parted the same betweene Eurybiades and Adimantus the Pretour or captaine of the Corinthians And then they staied longer and fought a navall battell with the Barbarians And verily Pindarus the Poet albeit he was not of any confederate city but of that which was suspected and accused to hold of the Medians side yet when he had occasion to make mention of the battell at Artemisium brake forth into this exclamation This is the place where Athens youth sometime as writers say Did with their bood of liberty the glorious groundworke lay But Herodotus contrariwise by whom some give out that Greece hath bene graced and adorned writeth that the said victory was an act of corruption bribery and mere theft and that the Greeks fought against their wils as being bought and sold by their captaines who tooke mony therefore Neither is here an end of his malice For all men in maner doe acknowledge and confesse that the Greeks having gotten the upper hand in sea fight upon this coast yet abandoned the cape Artemisium and yeelded it to the Barbarians upon the newes that they heard of the overthrow received at Thermopylae For it had bene no boot nor to any purpose for to have sitten still there and kept the sea for the behoofe of Greece considering that now the warre was hard at their dores within those straights and Xerxes master of all the Avenies But Herodotus feigneth that the Greeks before they were advertised of Leontidas death held a counsell and were in deliberation to flie For these be his words Being in great distresse quoth he and the Athenians especially who had many of their ships even the one halfe of their fleet shrewdly brused and shaken they were in consultation to take their flight into Greece But let us permit him thus to name or to reproch rather this retrait of theirs before the battell but he termed it before a flight and now at this present he calleth it a flight and hereafter he will give it the name of flight so bitterly is he bent to use this vile word flight But quoth he there came to the Barbarians presently after this in a barke or light pinnace a man of Estiaea who advertised them how the Greeks had quit the cape Artemisium and were fledde which because they could not beleeve they kept the messenger in ward and safe custody and thereupon put forth certaine swift foists in espiall to discover the trueth What say you Herodotus What is it you write That they fled as vanquished whom their very enimies themselves after the battell could not beleeve that they fled as supposing them to have had the better hand a great deale And deserveth this man to have credit given him when he writeth of one perticular person or of one city apart by it selfe who in one bare word spoileth all Greece of the victory He overthroweth and demolisheth the very Trophaee and monument that all Greece erected He abolisheth those titles and inscriptions which they set up in the honor of Diana on the East side of Artimisium calling all this but pride and vaineglory And as for the Epigram it ran to this effect From Asia land all sorts of nations stout When Athens youth sometime in navall fight Had vanquished and all these coasts about Disperst their fleet and therewith put to flight And staine the hast of Medes Loe heere in sight What monuments to thee with due respect Diana virgin pure they did erect He described not the order of the battels and how the Greeks were ranged neither hath he shewed what place every city of theirs held during this terrible fight at sea but in that retrait of their fleet which he termeth a flight he saith that the Corinthians sailed formost and the Athenians hinmost he should not then have thus troden under foot and insulted too much over those Greeks who tooke part with the Medes he I say who by others is thought to be a Thurian borne and reckoneth himselfe in the number of the Halicarnasseans and they verily being descended from the Dorians come with their wives and children to make warre against the Greeks But this man is so farre off from naming and alledging before the streights and necessities whereto those states were driven who sided with the Medians that he reporteth thus much of the Medians how notwithstanding the Phocaeans were their captiall enemies yet they sent unto them aforehand that they would spare their countrey without doing any harme or damage unto it if they might receive from them as a reward fifite talents of silver And this wrote he as touching the Phocaeans in these very termes The Phocaeans quoth he were the onely men who in these quarters sided not with the Medians for no other cause as I finde upon mature consideration but in regard of the hatred which they bare against the Thessalians for if the Thessalians had bene affected to the Greeks I suppose the Phocaeans would have turned to the Medes And yet a little after himselfe wil say that thirteene cities of the Phocaeans were set on fire and burnt to ashes by the Barbarian king their countrey laid waste the temple within the citie Abes consumed with fire their men and women both put to the sword as many as could not gaine the top of the mount Pernassus Neverthelesse he rangeth them in the number of those that most affectionatly tooke part with the Barbarians who indeed chose rather to endure all extremities and miseries that warre may bring than to abandon the defence and maintenance of the honour of Greece And being not able to reproove the men for any deeds committed he busied his braines to devise false imputations forging and framing with his pen divers surmises and suspicions against them not
neere kinsfolke and friends and more entirely beloved than Ulysses whose mother died for sorrow and griefe of heart whereas when Alexander died his very enemies mother for kinde affection and good will died with him for company In summe if it was by the indulgence of Fortune that Solon established the common-wealth of Athens so well at home that Miltiades conducted the armies so happily abroad if it was by the benefit and favour of fortune that Aristides was so just then farewell vertue for ever then is there no worke at all effected by her but onely it is a vaine name and speech that goeth of her passing with some shew of glorie and reputation thorow the life of man feined and devised by these prating Sophisters cunning Law-givers and Statists Now if every one of these persons and such like was poore or rich feeble or strong foule or faire of long life or short by the meanes of fortune againe in case ech of them shewed himselfe a great captaine in the field a great politician or wise law-giver a great governour and ruler in the city and common-wealth by their vertue and the direction of reason within them then consider I pray you what Alexander was in comparison of them all Solon instituted at Athens a generall cutting off and cancelling of all debts which he called ãâã ãâã ãâã ãâã ãâã which is as much to say as A discharge of burdens but Alexander out of his owne purse paied all debts in the name of debtors due unto their creditors Pericles having imposed a tax and tribute upon the Greeks with the money raised by that levie beautified the citadell or castle of Athens with temples and chapels whereas Alexander sent of the pillage and treasure which he gat from the Barbarians to the number of tenne thousand talents into Greece with commandement to build there with sacred temples to the honour of the gods Brasidas wan a great name and reputation of valour among the Greeks for that he passed from one end to another thorow his enemies campe pitched along the sea side before the towne Methon but that wonderfull leape that Alexander made into a towne of the Oxydraques which to them that heare it is incredible and to as many as saw it was most fearefull namely at what time as he cast himselfe from the battlements of the walles among his enemies ready to receive him with pikes with javelins with darts and naked swords whereto may a man compare but unto a very flash of lightning breaking volently out of a cloud and being carried with the winde lighteth upon the ground resembling a spirit or apparition resplendent all about with flaming and burning armours insomuch as at the first sight men that saw it were so affrighted as they ran backward and fled but after that they beheld it was but one man setting upon many then they came againe and made head against him Heere Fortune shewed no doubt many plaine and evident proofs of her speciall good will ãâã Alexander namely first when she put him into an ignoble base and barbarous towne and there inclosed him sure enough within the walles thereof then after that those without made haste to rescue him and reared their scaling ladders against the walles for to get over and come unto him she caused them all to breake fall in pieces whereby she overthrew and cast them downe who were climbed halfe way up againe of those three onely whose hap it was to mount up to the top before the ladders brake and who flang themselves desperatly downe and stood about the king to guard his person she fell upon one immediatly and killed him in the place before he could do his master any service a second overwhelmed with a cloud of arrowes and darts was so neere death that he could do no more but onely see and feele All this while the Macedonians without ranne to the walles with a great noise and outcry but all in vaine for artillerie they had none nor any ordinance or engins of battery onely they laied at the walles with their naked swords and bare hands and so earnest they were to get in that they would have made way with their very teeth if it had beene possible Meane while this fortunate prince upon whom Fortune attended at an inch ready now to accompany and defend him you may be sure as at all times els was taken and caught as a wilde beast within toiles abandoned and left alone without aide and succour not iwis to win the city of Susa or of Babylon nor to conquer the province of Bactra nor to seize upon that mighty body of king Porus for of great and renowmed attempts although the end alwaies prove not happy yet there can redound no infamy But to say a trueth Fortune was on his behalfe so spightfull and envious but on the other side so good and gracious to the Barbarians so adverse I say she was to Alexander that she went about as much as lay in her to make him not onely lose his life and body but also to forfeit his honour and glory for if he had beene left lying dead along the river Euphrates or Hydaspes it had beene no great desastre and indignitie neither had it beene so dishonorable unto him when he came to joine with Darius hand to hand if he had beene massacred among a number of great horses with the swords glawes battle-axes of the Persians fighting for the empire no nor when he was mounted upon the wals of Babylon if he had taken the foile and bene put by his great hope of forcing the city for in that sort lost Pelopidas and Epaminondas their lives and their death was rather an act of vertue than an accident of infortunitie whiles they gave the attempt to execute so great exploits and to gaine so worthy a prise But as touching fortune which now we examine and consider what piece of worke effected she In a Barbarous countrey farre removed on the further side of a river within the walles of a base village in comparison to shut up and enclose the king and sovereigne lord of the earth that he might perish there shamefully by the hands rude weapons of a multitude of Barbarous rascals who should knocke him downe with clubs and staves and pelt him with whatsoever came next hand for wounded he was in the head with a bill that clove his helmet quite thorow and with a mighty arrow which one discharged out of a bow his brest-plate was pierced quite thorow whereof the steile that was without his bodie weighed him downe heavily but the yron head which stucke fast in the bones about one of his paps was foure fingers broad and five long And to make up the full measure of all mischiefs whiles he defended himselfe right manfully before and when the fellow who had shot the foresaid arrow adventured to approch him with his sword to dispatch him outright with a dead thrust him he got within
of the soule which is subject to passions For sweet odors as they doe many times excite and stirre up the sense when it is dull and beginneth to faile so contrariwise they make the same as often drowsie and heavy yea and bring it to quietnesse whiles those aromaticall smels by reason of their smoothnesse are spred and defused in the bodie According as some Physicians say that sleepe is engendred in us when the vapour of the food which we have received creepeth gently along the noble parts and principall bowels and as it toucheth them causeth a kinde of tickling which lulleth them asleepe This Cyphi they use in drinke as a composition to season their cups and as an ointment besides for they hold that being taken in drinke it scowreth the guttes within and maketh the belly laxative and being applied outwardly as a liniment it mollifieth the bodie Over and above all this Rosin is the worke of the Sunne but Myrrh they gather by the Moone light out of those plants from which it doth destill But of those simples whereof Cyphi is compounded some there be which love the night better as many I meane as be nourished by cold windes shadowes dewes and moisture For the brightnesse and light of the day is one and simple and Pindarus saith that the Sunne is seene through the pure and solitarie aire whereas the aire of the night is a compound and mixture of many lights and powers as if there were a confluence of many seeds from every starre running into one By good right therefore they burne these simple perfumes in the day as those which are engendred by the vertue of the Sunne but this being mingled of all forts and of divers qualities they set on fire about the evening and beginning of the night OF THE ORACLES THAT HAVE CEASED TO GIVE ANSWERE The Summarie THe spirit of errour hath endevoured alwaies and assaied the best he can to mainteine his power and dominion in the world having after the revolt and fall of Adam beene furnished with instruments of all sorts to tyrannize over his slaves In which number we are to range the oracles and predictions of certaine idoles erected in many places by his instigation by meanes whereof this sworne enemy to the glory of the true God ãâã much prevailed But when it pleased our heavenly father to give us his sonne for to be our Saviour who descending from heaven to earth tooke upon him our humane nature wherein he susteined the ãâã and punishment due for our sinnes to deliver us out of hell and by vertue of his merits to give us entrance into the kingdome of heaven the trueth of his grace being published and made knovenin the world by the preaching of the Aposlles and their faithfull successours the Divell and his angels who had in many parts and places of the world abused and deceived poore idolaters were forced to acknowledge their Sovereigne and to keepe silence and suffer him to speake unto those whom he meant to call unto salvation or els to make them unexcusable if they refused to heare his voice This cessation of the Oracles put the priests and sacrificers of the the Painims to great trouble and woonderfull perplexitie in the time of the Romane Emperours whiles some imputed the cause to this others to that But our authour in this Treatise discourseth upon this question shewing thereby how great and lamentable is the blindnesse of mans reason and wisedome when it thinketh to atteine unto the secrets of God For all the speeches of the Philosophers whom he bringeth in heere as interlocutours are ãâã tales and fables devised for the nonce which every Christian man of any meane judgemeut will at the first sight condemne Yet thus much good there is in this discourse that the Epicureans are here taxed and condemned in sundry passages As touching the contents of this conference the occasion thereof ariseth from the speech of Demetrius and Cleombrotus who were come unto the Temple of Apollo for the one of them having rehearsed a woonder as touching the Temple of Jupiter Ammon mooveth thereby a farther desire of disputation but before they enter into it they continue still the former speech of the course and motion of the Sunne Afterwards they come to the maine point namely Why all the Oracles of Greece excepting that onely of Lebadia ceased To which demand ãâã a Cynique Philosopher answereth That the wickednesse of men is the cause thereof Ammonius ãâã attributeth all unto the warres which had consumed the Pilgrims that used to resort unto the said Oracles Lamprias proposeth one opinion and Cleombrotus inferring another of his fall into a discourse and common place as touching Daemons whom he verily raungeth betweene gods and men disputing of their nature according to the Philosophie of the Greeks Then he proveth that these Daemons have the charge of Oracles but by reason that they departed out of one countrey into another or died these Oracles gave over To this purpose he telleth a notable tale as touching the death of the great Pan concluding thus that ãâã Daemons be mortall we ought not to woonder at the cessation of Oracles After this Ammonius confuteth the Epicureans who holde That there be no ãâã And upon the confirmation of the former positions they enter together into the examination of the opinions of the ãâã and Platonists concerning the number of the worlds to wit whether they be many or infinit growing to this resolution after long dispute that there be many and ãâã to the number of five Which done Demetrius reviving the principall question moveth also a ãâã one Why the Daemons have this power to speake by Oracles Unto which there be many and ãâã answeres made which determine all in one Treatise according to the Platonists Philosophie of ãâã principall efficient and finall cause of those things that are effected by reason and particularly of ãâã and predictions for which he maketh to concurre the Earth the Sunne Exhalations Daemons and the Soule of man Now all the intention and drift of Plutarch groweth to this point that the earth being incited and moved by a naturall vertue and that which is proper unto it and in no wise divine and perdurable hath brought forth certaine powers of divination that these inspirations breathing and arising out of the earth have touched the understandings of meÌ with such efficacy as that they have caused them to foresee future things afarre off and long ere they hapned yea and have addressed and framed them to give answere both in verse and prose Item that like as there be certeine grounds and lands more ãâã one than the other or producing some particular things according to the divers and peculiar proprietie of ech there be also certeine places and tracts of the world endued with this temperature which both ingender and also incite these Enthusiaque and divining spirits Furthermore that this puissance is meere divine indeed howbeit not per petuall eternall
Nisus 893.20 Abyrtacae 703.50 Academiques 1122.30 Acca Larentia one a courtisane and another the nourse of Romulus Remus 862.30 Acca Larentia honored at Rome 862.20.30 Acca Larentia surnamed Fabula how she came renowmed 862.30 Inheritresse to Taruntius 863.1 made Rome her heire ib. Acco and Alphito 1065.1 Acephati verses in Homer 140.20 Acesander a Lybian Chronicler 716.30 Acheron what it signifieth 515.50 Achilles well seene in Physicke 34.30 729.50 Praiseth himselfe without blame 304.50 commended for avoiding occasions of anger 40.50 his continencie 43.30 charged by Vlysses for sitting idlely in Scytos 46.1 of an implacable nature 720.10 noted for anger ãâã 24.26 he loved not wine-bibbing 720.20 whom he invited to the funerall feast of Patroclus 786.40 noted for his fell nature 106.40 his discretion betweene Menelaus and Antilochus 648.30 he kept an hungrie table 750.1 he digested his choler by Musicke 1261.40 noted for a wanton Catamite 568.30 killed by Paris 793.50 Achillium 899.1 Achrades wilde peares 903.40 Acidusa 901.20 Acratisma that is to say a breakfast whereof it is derived 775.20 Acratisma and Ariston supposed to be both one 775.30 Acroames or Ear-sports which be allowed at supper time 758.30 Acron the Physician how he cured the plague 1319.1 Acrotatus his Apophthegmes 453.10 ãâã ãâã ãâã ãâã ãâã who they be 604.20 Actaeon the sonne of Melissus a most beautifull youth his pitifull death 945.30 945.40 Action all in all in Eloquence 932.1 Actus the dogge of one Pyrrhus 963.40 Active life 9.40 Ada Queene of Caria 596.20 Ades what it signifieth 608.30 1000.10 Adiaphora 69.1 Adimantus a noble captaine debased by Herodotus 1243.30.40 what names Adimantus gave unto his children 1244.20 Adipsa 339.1 Admetus 1146 Admirable things not to be discredited 723.1 Admiration of other men in a meane 55.20 to Admire nothing Niladmirari 59 Adonis thought to be Bacchus 711.40 Adrastia 557.40 1050.20 Adrastia and Atropos whereof derived 1080.30 Adrastus reviled by Alcmaeon 240.30 he requiteth Alcmaeon ib. Adulterie of Mars and Venus in Homer what it signifieth 25.10 Adulterie strange in Sparta 465.10 Aeacium a priviledged place 933.50 Aeacus a judge of the dead 532.20 Aeantis a tribe at Athens 659.40 never adjudged to the ãâã place 659.50 highly praised 660.20 whereof it tooke the name ib. 40 Aegeria the nymph 633.30 Aegipan 913.1 Aegipans whence they come 568.50 Aegles wings consume other feathers 723.20 Aegon how he came to be king of the Argives 1281.1 Aegyptians neither sowe nor eat beanes 777.20 Aegyptian priestes absteine from salt 728.1 and sish 778.30 Aegyptian kings how chosen 1290.40 Aegypt in old time Sea 1303.40 Aemylij who they were called 917.30 Aemilius a tyrant 916.40 Aemilius Censorinus a bloudie prince 917.20 Aemilius killeth himselfe 912.30 Aeneas at sacrifice covered his head 854.1 Aeneans their wandering their voiage 891.50 896.10.20 Aeolies who they be 899.30 Aequality which is commendable 768.1 Aequality 679.30 Aequality of sinnes held by Stoiks 74.40 Aequinoctiall circle 820.40 Aeschines the oratour his parentage 926.40 Aeschines the oratour first acted tragoedies 926.50 his emploiments in State affaires 927.1 banished 927.10 his oration against Ctesiphon ib. 20. his saying to the Rhodians as touching Demosthenes ib. his schole at Rhodes ib. his death ib. his orations ib. 30. he endited Timarchus ib. 40. his education and first rising 927.30.40 Aescre what fiend or Daemon 157.30 Aeschylus wrote his tragoedies being well heat with wine 763.40 his speech of a champion at the Isthmicke games 39.10 his tragoedies conceived by the insluence of Bacchus ib. entombed in a strange countrey 277.20 Aesculapius the patron of ãâã 997.20 his temple why without the citie of Rome 881.1 Aesops fox and the urchin 392.20 Aesope with his tale 330.30 his fable of the dog 338.20 Aesope executed by the Delphians 549.10 his death revengeà and expiated ib. 20. Aesops hen and the cat 188.50 Aesops dogs and the skins 1091.20 Aethe a faire mare 43.20.565.40 Aether the skie 819.10 In Aethiopia they live not long 849.50 Aetna full of flowers 1011.10 Affabilitie commendeth children and yoong folke 12.1 commendable in rulers 378.30 Affections not to be cleane rooted out 76.40 ãâã ãâã ãâã ãâã ãâã what day it was 785.1 Agamedes Trophonius built the temple at Delphi 1518.20 Agamemnon clogged with cares 147.50 Agamemnon noted for Paederastie 568.30 Agamemnon murdered treacherously 812.1 noted in Homer for pride 24.10 Agamemnon his person how compounded 1284.1 Agamestor how he behaved himselfe at a mery meeting 653.10 Aganide skilfull in Astronomie 324.40 Agathocles his Apophthegmes 407.40 being of base parentage he came to be a great Monarch 307.40 his patience 126.1 Agave enraged 314.1 Aged rulers ought to be mild unto yoonger persons growing up under them 398.10 Aged rulers paterns to yoonger 392.40 Age of man what it is 1328.1 Agenor his sacred grove 903.30 Agenorides an ancient Physician 683.40 Agesicles his apophthegms 444.1 Agesilaus the brother of Themistocles his valour and resolution 906.40.50 K. Agesilaus fined for giving presents to the Senatours of Sparta newly created 179.20 he avoided the occasions of wantonnesse 41. 10. his lamenesse 1191.20 of whom he desired to be commended 92. 30. his Apophthegmes 424. 10. he would have no statues made for him after his death ib. 50. commended in his olde age by Xenophon 385.1 Agesilaus the Great his Apophthegmes 444.10 Agesilaus noted for partialitie 445.50 his sober diet 446.10 his continencie 445. 20. his sufferance of paine and travell 446.10 his temperance ib. 30 his faithfull love to his countrey 450. 1. his tendernesse over his children ib. his not able stratageme 451.10 he served under K. Nectanebas in Aegypt 451.20 his death ib. 30. his letter for a friend to the perverting of justice 360.10 too much addicted to his friends 359.50 K. Agesipolis his Apophthegms 451.40 Agesipolis the sonne of Pausanias his Apophthegmes 451.50 Agias given to bellie cheere 679.20 Agis a worthy prince 400.30 his Apophthegmes 423.40 Agis the yonger his Apophthegms 425.1 Agis the sonne of Archidamus his Apophthegmes 452.1 Agis the yonger his apophthegms 452.50 Agis the last king of the Lacedaemonians his apophthegmes 453.1 his death ib. Agis the Argive a cunning flatterer about K. Alexander the Great 98.20 Aglaonice well seene in Astrologie how she deluded the wives of Thessalie 1329.10 Agrioma a feast 899.40 Agronia 765.30 Agroteros 1141.20 Agrotera a surname of Diana 1235.20 Agrypina talkative 206.30 Ajax Telamonius how he came in the twentieth place to the lotterie 790.50 his feare compared with that of Dolon 74.50 Aigos Potamoi 1189.30 ãâã ãâã ãâã ãâã ãâã what place 821.1 ãâã ãâã ãâã ãâã ãâã what it signifieth 788.40 ãâã ãâã ãâã ãâã ãâã what it signifieth in some Poets 29.40 Ainautae who they be 897.50 Aire how made 808.40 the primitive colde 995.40 Aire or Spirit the beginning of all things 806.1 why called ãâã ãâã ãâã ãâã ãâã 995.50 Aire the very body and substance of voice 771.1 ãâã ãâã ãâã ãâã ãâã what it signifieth in Homer 737.1 Aix 891.10 Al what parts it hath
1031.30 Ale a counterfeit wine 685.40 Alalcomenae the name of a citie in Ithacesia 901.40 Alalcomenion in Boeotia ib. Alastor 896.1 Alastores 1330.40 Alcamenes his Apophthegmes 453.20 Alcathoe 899.30 Alcestis cured by Apollo 1146.30 Alcibiades of loose behaviour 350.50 Alcibiades a not able flatterer 88.50 his apophthegmes 419.30 he had no good utterance 252.10 Alcioneus the sonne of K. Antigonus a forward knight 530.1 Alcippus and his daughters their pitifull historie 948.10 Alcyons the birds 615.20 Alcyon a bird of the sea of a wonderfull nature 977.30 how she builds her nests 218.10 Alcmaeonidae debased and traduced by Herodotus 1231.20 Alcman the Poet. 270.40 Alcmenaes tombe opened 1206.1 Alenas how declared K. of Thessalie 191.1 K. Alexander the great winketh at his sisters follies 372.50 his respect to Timoclia 504. 1. his apophthegmes 411.10 his magnanimitie ib. his activitie ib. his continencie ib. his magnificence ib. his bountie and liberalitie 411.30 he noteth the Milesians ib. 40. his gratious thankefulnes to Tarrias 1279.50 his frugalitie and sobrietie in diet 412.10 entituled Jupiter Ammons sonne ib. 20. he reprooveth his flatterers ib. he pardoneth an Indian his archer 413.10 his censure of Antipater 412.30 his continence ib. 40. he presumeth not to be compared with Hercules 413.30 his respect of those who were in love 412.40.50 whereby he acknowledged himselfe mortall 105.20.766.30 he honored Craterus most and affected Hephestion best 413.40 his death day observed 766.1 his demeanour to king Porus. 413.40 his ambitious humour 147.40 639.20 he used to sit long at meat 655.10 he dranke wine liberally ib. he wisheth to be Diogenes 296.20 his flesh yeelded a sweet smell 655.10 his moderate cariage to Philotas 1280.20.30 he died with a surfet of drinking 613.20 how he was crossed by Fortune 1283.20 he would not see King Darius his wife a beautifull Lady 142.20 he was favorable to other mens loves 1280. 1. his picture drawen by Apelles 1274.50 his statue cast in brasse by Lysippus ib. his bounty to Persian women 487.1 whether he were given to much drinking 655.10 he intended a voyage into Italie 639.20 his sorrow compared with that of Plato 75.1 he forbeareth the love of Antipatrides 1145.1 he contesteth with Fortune 1264. 30. how hee reprooved his flatterers 1282.1 Alexander nothing beholden to Fortune 1264.40 Alexander his misfortunes and crosses in warre 1264.40.50 The meanes that Alexander had to conquer the world 1265.40 how he enterteined the Persian ambassadours in his fathers absence 1283.10 what small helps he had by Fortune 1265.30 Alexander the great a Philosopher 1266.10 he is compared with Hercules 1282.40 how he joined Persia Greece together 1267.40 his adverse fortune in a towne of the Oxydrates 1284.50 Epigrams and statues of him 1269.10.20 his hopes of conquest whereupon grounded 1283.40 his apophthegmes 1269.30 his kindnes and thankefulnes to Aristotle his master 1270.10 how he honored Anaxarchus the Musician ib. his bounty to Pyrrho and others ib. his saying of Diogenes ib. his many vertues joined together in his actions 1270.10 he espoused Roxane 1278.50 his behavior toward the dead corps of King Darius 1271.10 his continency ib. 20. 1279.1 his liberalitie compared with others 1271.30 his affection to good arts and Artisans 1274.20 his answere ãâã the famous architect Staficrates 1275.40 he graced Fortune 1276.40 his sobriety and milde cariage of himselfe 1278.1 his temperance in diet 1278.50 his exercises and recreations ib. he espoused Statira the daughter of Darius 1278.50 his hard adventures and dangers 1281.30 compared with other Princes 1284.10 Alexander Tyrant of Pherae his bloudy minde 1273.30 Alexander Tyrant of Pherae 428.10 killed by Pytholaus 1155.20 Alexander the ãâã 6 9.20 Alexandridas his apophthegmes 453.30 Alexidimus bastard son of Thrasibulus 329.20 Alexis on old Poet. 385.50 what pleasures he admitteth for principall 27.40 Alibantes 989.50 Alibas what body 785.20 Alimon a composition 338.40 Alima 339.1 Aliterij who they were 143.50 Aliterios 896.1 Allegories in Poets 25.1 Allia field 859.20.637.20 Alliensis dies 858.30 Almonds bitter prevent drunkennesse 656.1 they kill foxes 16.30 their vertues and properties otherwise 656.10 Aloiadae what Gyants 1175.20 Alosa a fish 953.20 Alphabet letters coupled together how many sillables they will make 782.30 Alpheus the river of what vertue the water is 1345.1 Altar of hornes in Delos a woonder 978.20 Altar of Jupiter Idaeus 908.1 ãâã ãâã ãâã ãâã ãâã of divers significations 29.20 Alysson the herbe what vertues it hath 684.40 Alynomus how he came to be K. of Paphos 1281.20 K. Amasis honoureth Polycritus his sister and mother 505.20 Ambar how it draweth strawes c. 1022.40 Ambition defined 374.50 Ambitious men forced to praise themselves 597.10 Ambrosia 338.10.1177.30 Amenthes what it ãâã 1299.20 Amoebaeus the Musician 67.10 Amestris sacrificed men for the prolonging of her life 268.20 Amethyst stones why so called 684.1 their vertue 18.50 Amiae or Hamiae certeine fishes whereof they take their name 974.30 Amity and Enmity the beginning of all things 888.1 Aminocles enriched by shipwracks 1237.30 Amnemones who they be 889.20 Amoun and Ammon names of Jupiter 1291.1 Amphiaraus 908.20 Amphiaraus commended 419.10 he comforteth the mother of Archemorus 43.1 520.50 Amphictyones 390.40 Amphidamas his funerals 716.20 Amphidamas 334.40 Amphithea killeth her selfe 914.10 Amphion of what Musicke he was author 1249.20 Amphissa women their vertuous act 491.20 Amphitheus delivered out of prison 1226.20 Amphitrite a name of the sea 1317.20 ãâã ãâã ãâã ãâã ãâã what it is 687.20 Anacampserotes what plants 1178.50 Anacharsis the Philosopher had no certaine place of abode 336.1 put his right hand to his mouth c. 195.40 Anacreon his odes 759.1 Anaxagoras his opinion of the first principle of all things 806.10 how he tooke the death of his sonne 529.10.132.1 why he was thought impious 266.20 Anaxander his apophthegmes and epigrams 453.50 Anaxarchus tortured by Nicocreon 75.10 he flattereth Alexander 295.20 reproved by Timon 70.50 a loose and intemperate person 752.1 Anaxilas his apophthegmes 453.50 Anaximander his opinion of men and fish 780.10 his opinion of the first principle 805.50 his opinion of God 812.1 Anaxemenes confuted by Aristotle 995.1 his opinion of the first principle 806.1 Anchucus the sonne of Midas his resolute death 908.1 Ancient men how to accept of dignities 396.50 Ancus Martius king of Rome 631.1 Andorides the oratour his parentage acts and life 920.40 accused for impiety ib. acquit 921.1 he saved his owne father from death ib. a great statist and a merchant besides ib. 10. arrested by the K. of Cyprus ib. 20. banished ib. his orations and writings 921.30 when he flourished ib. Andreia 762.1 Androclidas his apophthegmes 454.1 Androcides how he painted the gulfe of Scylla 705.30 Anger the sinewes of the soule 75. 10. how it differeth from other passions 119. 20. 30. how it may be quenched and appeased 120.10 how set on fire ib. 20. compared with other passions 121.10.20 c. who are not subject unto it 123.50.124.1 mixed with other passions 131.10 to prevent it as great
a vertue as to bridle it 40.30 to be repressed at the first 120.30 upon what subject it worketh 121.30 how it altereth countenance voice and gesture 122.1.10 compounded of many passions 131.10 it banisheth reason 542.20 Angle lines why made of stone-horse tailes 971.10.1008.40 Anio the river whereof it tooke the name 917.40 Animall creatures subject to generation and corruption 846.30 of sundry sorts ib. 50 Annibal his apophthegme of Fab. Maximus 429.10.20 he scoffeth at soothsaying by beasts entrals 279.20 vanquished in Italie 637.1 Anointing in open aire forbidden at Rome 864.30 Anointing against the fire and sun 620.30 ãâã ãâã ãâã ãâã ãâã 1166.10 Answers to demaunds how to be made 204.30.40 of three sorts 205.40 Antagoras a poet 415.10 Antagoras a stout shepheard 905.20 Antahidas his apophthegmes 425.30.454.10 how he retorted a scoffe upon an Athenian 363.50 his apophthegme to K. Agesilaus 423.1 Antarctike pole 820.40 Anthes and Anthedonia 894.20 Anthes an auncient Musician 1249.30 Anthedon what it is 894.10 Anthias the fish why called sacred 976.1 Anthisterion what moneth 785.1 Anticlia the mother of Vlysses 901.40 Antigenes enamored upon Telesippe was kindly used by King Alexander 1280.1 Antigonus the elder how he tooke his sonnes death 530.1 being an aged king yet governed well 395.50 his answere unto a Sophister 1268.50 Antigonus the yoonger his brave speech of himselfe 909.1 his apophthegmes 415.40 his piety and kindnesse to his father ib. Antigonus the third his apophthegmes 416.10 his continencie ib. 20 Antigonus the elder his justice 414.30 his patience ib. 40. his magnificence ib. he reprooveth a Rhetorician 414.50 reproved by the Poet Antagoras 415.10 his apophthegmes 414.10 his martiall justice ib. warie to prevent the ocasion of sinne ib. 20. what use he made of his sicknes 414.30 his counsell to a captaine of his garison 1137.20 he acknowledgeth his mortality ib. how he repressed his anger 124.30 his patience 126.1 his secrecy 197.30 his answer to an impudent begger 167.20 Antiochus one of the Ephori his apophthegme 425.30.454.20 K. Antiochus Hierax loving to his brother Seleucus 416.20 he loved to be called Hierax 968.50 Antiochus the great his apophthegmes 417.10 he besiegeth Hierusalem and honoureth a feast of the Jewes ib. 20 Antipater Calamoboas a Philosopher 207.30 Antipater his bash fulnesse cause of his death 165.30.40 his answer to Phocion 103.30 Antipatrides rebuked by K. Alexander the great 1145.1 Antiperistasis what effects it worketh 1021.50 Antiphera an Acolian borne maid servant of Ino. 855.40 Antipho the oratour his pregnant wit 918.50 his parentage and life 418.40 he penned orations for others 919.1 he wrote the institutions of oratorie 919.10 for his eloquence surnamed Nestor 919.10 his stile and maner of writing and speaking ib. the time wherein he lived ib. 20. his martiall acts ib. his Embassie ib. condemned and executed for a traitour ib. 30. his apophthegme to Denys the Tyrant ib. 40. how many orations he made ib. he wrote tragoedies ib. he professed himselfe a Physician of the soule ib. 50 other works and treatises of his 920.1 the judiciall processe and decree of his condemnation ib. 10. inconsiderate in his speech before Denys 108.1 Antipathies of divers sorts in nature 676.20 Antisthenes what he would have us to wish unto our enemies 1276.1 Antipodes 825.30.1164.10 Antisthenes his answer 364.20 his apophthegme 240.50 a great peace maker 666.1 Antitheta 988.10 Anton. 1145.40 Antonius his overthrow by Cleopatra 632.1 enamoured of Queene Cleopatra 99. 20. abused by flatterers ib. 93.50 Antron Coratius his history 851.20 Anubis borne 1293.20 Anytus loved Alcibiades 1147.10 Anytus a sycophant 300.10 Aorne a strong castle 413.30 Apathies what they be 74.20 Apaturia a feast 1232.1 Apeliotes what wind 829.30 Apelles his apophthegme to a painter 8.30 ãâã ãâã ãâã ãâã ãâã what feat of activity 716.40 Aphabroma what it is 893.20 Aphester who he is 889. Apioi 903.40 Apis how ingendred 766.40 killed by Ochus 1300.1 Apis how he is interred 1301.20 ãâã ãâã ãâã ãâã ãâã what daunces 1251.30 Apollo why called Delius and Pythius 608.30 he wan the prize personally 773.1 a favorer of games of prize ib. 10. surnamed Pyctes ib. 20 Apollo the Runner ib. surnamed Paean Musegetes 797.20 Apollo when borne 766.10 why named Hebdomagines 766.20 his two nourses Alethia and Corythalia 696.1 why surnamed Loxias 103.30 Apollo painted with a cocke on his hand 1194.20 Apollo the authour of Musicke 1252.50 his image in Delos how portraied 1253.1 Apollo what attributes he hath and the reason therof 1353.50 Apollo affectionate to Logicke as well as to Musicke 1356.30 Apollo and Bacchus compared together 1348.1.10.20 Apollo why he is so called 1362.30 why he is called Iuios ib. why Phoebus ib. Apollo and the Sunne supposed to be both one 1362.40 Apollo compared with Pluto 1363.10 Apollodorus troubled in conscience 547.1 Apollodorus an excellent painter 982.20 Queene Apollonis rejoiced in the love of her brethren 176.40 Apollonius the physician his counsell for leane folke 1004.30 Apollonius his son coÌmeÌded 530 Apollonius kinde to his brother Sotion 185.40 Aposphendoneti who they be 890.50 Apotropaei what gods they be 756.1 Appius Claudius the blinde 397.20 his speech in the Senate ib. Application of verses and sentences in Poets 45.30 April consecrated to Venus 879.30 Apopis the brother of the Sunne 1302.10 Apples why named ãâã ãâã ãâã ãâã ãâã 726.30 Apple trees why called ãâã ãâã ãâã ãâã ãâã 726 Araeni Acta what it is 897.20 Arcadians repute themselves most ancient 881.1 Arcesilaus sunne of Battus unlike to his father 504.20 surnamed Chalepos ib. poisoned by Laarchus ib. Arcesilaus the Philosopher defended against Colotes 1123.40 he shutteth Battus out of his schoole 92. 20. his patience 129.20 a true friend to Apelles 102.30 Archelaus king of Macedonie his answere to Timotheus the Musician 1273.50 Archestratus a fine Poet not regarded 1273.10 Archias ãâã Spartan honoured by the Samians 1233.20 Archias the Corinthian his notorius outrage 945.40 Archias murdered by Telephus his minion 946.1 he built Syracusa in Sicily ib. Archias Phygadotheres a notable catchpol 936.20 Archias an high priest 1225.1 Archias the ruler of the Thebans negligent of the state 650.30 Archias tyrannized in Thebes 1204. 10. killed by Melon 1225.20 Archelaus his opinion of the first principles 806.30 K. Archelaus how he served an impudent craver 167.10 his apophthegme 408.1 Archidamus his apothegme 425.1.423.20 Archidamus the son of Zeuxidamus his apophthegmes 454.50 Archidamus the sunne of Agesilaus his apophthegmes 455.20 K. Archidamus fined for marying a little woman 2.40 Archilochus an ancient poet and musician 1250.20 Archilochus what he added to musicke 1257.10 Archimedes how studious in geometrie 387.10.590.10 Archiptolemus condemned and executed with Antiphon 920.10.20.30 Architas represseth his anger 542.30 his patience 12.40 Arctique pole 820.40 Arctos the beare a starre representeth Typhon 1295.50 Ardalus 330.30 Ardetas a lover 1145.50 Aretaphila her vertuous deede 498.10 her defence for suspicion of preparing poison to kill her husband 499.1 Argei at Rome what images 861.30 Argileonis the mother
of the heart and no hunger 739. 30 Bulimos what it signifieth 738. 20 Bulimos the disease what it is whereupon it proceedeth 738. 739 Buprostis 738.30 Buris his resolution for his countrey 474.1 A man not to be cased of his Burden 777.40 Busiris sacrificeth strangers and guests 917.1 killed by Hercules ib. 10 Bysatia killeth herselfe 913.20 Bysius what winde 890.20 Buzygion 323.10 C CAbirichus Cyamistos 1225 10. killed by Theopompus ib. 30 Cabiri 666.20 Cabbas or Galba a bawd and witall 1144.10 and a merrie busson withall ib. Caecias the wind gathereth clouds 240.10 Caecilius Metellus Macedonicus his rare felicity 630.20 Caecilius Metellus his apophthegmes 436.20 Caena that is to say A supper whereof derived 776.1 Caeneus the Lapith 247.1.1055 30 Caepio and Cato brethren agree well together 185.20 Caepion an auncient Musician 1250.40 Caesar commended by Cicero for erecting againe the statues of Pompeius 243. 1. 10. hee made head against M. Crassus 874.10 C. Caesar his apophthegmes 440. 40. he putteth away his wife Pompeia 441 Cajus and Caja 860.50 Caja Caecilia a vertuous beautifull lady 860.50 her brasen image in the temple of Sanctus 861.1 Cakes of Samos 613.40 Calamarus fish foresheweth tempest 1008.50 Calamoboas why Antipater was so called 207.30 Calauria what place 894.10 Calbia a cruell woman burned quicke 498.40 500.30 Calendae See Kalendae Callicles answer 378.10 Callicrates 1106.30 Callicratidas his apophthegmes 459.1 his death ib. 30 Callimechus stood ãâã upon his feet 906.30 Callimici a surname of certeine princes 1278.40 Calliope the Muse. 795.40 wherein emploied 798.50 Callipides a vaine jester 449.10 Callirrhoe a beautifull damosell her wofull historie 947.40 she hangeth herselfe 913.10 Callisthenes refused to pledge Alexander the great 120.30 in disfavour with K. Alexander 655.20 his apophthegme against quaffing ib. Callisthenes killeth himselfe upon the body of Aristoclia his bride 945.10 Callisto what Daemon 157.30 Callistratus a friendly man in his house and keeping great hospitality 707.40 Callixenus a sycophant 300.10 Sea Calves their properties 977. 20 Cambyses upon a vaine jealousie put his brother to death 188. 20 Furius Camillus 631.10 Camma the Galatian Lady her vertuous deeds 500.40 poisoneth her selfe and Synorix 501.20 ãâã ãâã ãâã ãâã ãâã what it signifieth 28. 50 Candaules shewed his wife naked to Gyges 654.10 Candaules killed by Gyges 902. 10 Candidatus ãâã for offices at Rome in simplerobes 867.30 Candyli 703.50 Canobus or Canopus a pilot and starre 1296.10 Cantharides the flies how used in Physicke 28.30 Cantharolethros 156.50 Canus the Minstrell studious and bent to his worke 387.10 on Capitol mount no Patritij at Rome might dwell 880.40 Capparus the name of a dog 962. 50. he discovereth one that had committed sacriledge ib. provided for by the Athenians 963.10 Sp. Carbilius why he divorced his wife 855.10 Carians murdered by the Melians 847.50 Carmenta the goddesse honoured by Romane matrons 869.50 the mother of Euander ib. named Themis and Nicostrata ib. the etymologie of Carmenta 870.1 Carmina whereof the word commeth 870.1 Carneades his witty apophthegme against flatterers 96.40 when he was borne 766.10 Carnia what ãâã 766 ãâã dames suffered their heads to be shorne 284.1 Carthaginians of what nature they be 349.40 Caryce 703.50 Carystian quarry what stone it yeelded 1345.50 Caspian sea 1183.30 Cassandra the prophetesse not beleeved 376.30 Cassius Severus his apophthegme of a cunning flatterer about Tyberius ãâã Cassius Brutus a traitour 909. 40 Castoreum an unpleasant drug 9. 50 Castor and Pollux how they loved ãâã Castorium what ãâã among the ãâã 1256.30 Casual adventure what it is 1052 30 Catacautae 894.50 Catamites hate Paederasts most deadly 1155.20 Cataptuston a mouth of the river Nilus why so called 1292.50 Catephia what it is 163.20 Cateunastes what God 1142.1 Cathetus ravisheth Salia 917.40 Cats can abide no sweet perfumes 323.30 Cato the elder his apophthegmes 432.30 an enemy to gluttony ib. Cato his accusation and plea. 384. 40. his apophthegme of Julius Caesar Dictator 1083.1 Cato Vticensis killed himselfe 295.50 more carefull of his souldiers then of himselfe ib. Cato the elder against the libertie of women 432.30 Cato being a boy very inquisitive of his Teachers 36.40 Cato the elder his severitie 432. 40. he would not have his owne image made 375.10 Cato the elder misliked statues 432.50 Cato the yoonger his upright dealing against Muraena 242.50 a Cat why she symbolizeth the Moone 1312.30 Catulus Luctatius his apophthegmes 437.1 Caudinae ãâã 907 Cause what it is 813.20 Causes of three sorts ib. Cause efficient chiefe ib. Causes materiall and efficient 1348.1 Cecrops why said to have a double face 443.20 Celaenae a city in Phrygia 907.50 Celeus a great housekeeper 707.40 Censors at Rome if one died other gave up their places 868.1 what first worke they undertooke after they were sworne 882.40 their charge 882.50.883.1 Centaures whence they come 568.50 Centaury the herbe 1178.50 Ceraunophoros an image representing K. Alexander 1275.40 Cerberus 880.30.604.50 Cercaphus 896.30 Cercopes 98.20 Cerdous what God 154.50 Ceres differeth from Proserpina 1181.40 Ceroma what coÌposition 672.50 Ceres worshipped in the same temple with Neptune 709.10 Ceres surnamed Anysidora 797.10 patronesse of agriculture ib. Ceres ãâã 897.40 Chaeron how he altered the prospect of Chaeronea 134.10 Chabrias his ãâã 420.30 Chalcedonian dames their modestie 903.20 Chalcitis a miner all medicinable 698.1 Chalcodrytae 712.40 ãâã what they thinke of the Gods 1306.40 Chamaeleon changeth colour upon feare 973.20 Change in States difficult dangerous 349.20.350.20 Chaos 646.10.1000.10.1032.50 whereof derived and what it signifieth 989.30.1300.20 Charadrios a bird curing jaundice 724.1 Chares a personable man 389.50 Charicles Antiochus how they ãâã their fathers goods 181.10 Charidotes the surname of Mercurie 904.20 Charila 891.1 Chatillus his apophthegmes 469.40.423.1 Charillus an infant protected by his uncle Lycurgus 1277.30 Charites or Graces what were their names and why so called 292.1 Charmosyna what feast 1299.10 Charon the brother of Epaminondas commended for resolution and love to his countrey 1204.50 he enterteineth the exiled men at their ãâã 1216.30 his speech made to the conspiratours 1223.30 Charroles why commended by Anacharsis 737.10 Cheiromacha a faction in Miletum 897.50 Chenosiris what it is 1302.10 Chersias the Poet scoffed at by Cleodemus 338.1 Childhood how to be ordered by Nourses 4.50 Childrens words taken for Osses 1293.10 Children good of bad parents 555.40 Children punished for their parents 554.1 Children begotten in drunkennes 2.40 Children are not to heare leawd speeches 4.50 Children to be taught by lenity faire meanes 10.40 Children why they ought to have no golde about them 375.1 how they come to resemble their parents and progenitours 843.50 how it commeth that they be like neither to the one nor the other 844.10 they used to goe with their fathers forth to supper 861.50 Chilon invited to a feast enquired alwaies who were the guests 328.30 Chimaera a mountaine 489.30 Chimarchus or Chimaerus an archpirate 489.1 Chiomara wife to Ortiagon her vertuous deed 501.50
Chios women their vertuous acts 485.10.40 Chiron an ancient Physician 683.40 a singular bringer up of noble youth 1262.10 Chirurgery men did learne of Elephants 968.20 Chlidon sent by Hipposthenidas to the banished of Thebes 1216.1 a ridiculous fray betweene him and his wife 1216.20 Choaspes the river water drunke only by the Persian kings 273.1 Choenix 15.10.749.50 1328.20 it conteineth 4. Sextatios Cholera the disease 781.50 Choler youth ought to suppresse 12.20 the whetstone of fortitude 566.10 Chonuphis a Prophet in Memphis 1207.1.1291.10 Chresmosyne 1358.30 Chrestos what it signifieth 889.30 Chrithologos who it is 889.40 Chromatique musicke 796.40 Chrysantas commended by Cyrus for sparing to kill his enemie 863.50 Chryseis 35.1 Chrysippus taxed for nice subtiltie 41.40 Chrysippus his contradictory opinions 1060.10 to what purpose borne 1082.40.50 Chrysippus brought in a superfluous plurality of vertues 65.10 his statue and the epigram to it 1058.20 Chthonie what Daemon 157.30 Church robber detected by his tongue 201.40 Cicero his scoffe 664.30 noted for praising himselfe 303.40 Cicero his apophthegmes 439.30 the reason of his name ib. he is not ashamed of it ib. Cich peace forbidden to be eaten 881.50 their derivation in Greeke ib. Cidre what drinke 685.40 Cimon incestuous at first proved a good Ruler 543.40 Cimon why blamed 297.20.351.1 Cimmerians beleeve there is no sunne 266.20 Cinesias how he rebuked the Poet Timotheus 28.10.759.30 Cinesones 1199.30 Cinna stoned to death 915.1 Cio women their ãâã act and chastity 490.491 Circle 1021.10 The Cirque Flaminius why so called 872.30 Cleanthes did grind at the mill 286.30 Cleanthes thought that the heaven stood still and the earth moved 1163.1 Cleanthes hard to learne 63.1 noted for playing with Homers verses 41.40 his contradictions 1059.20 Cleanthes and Chrysippus contradictory to themselves 1058.40 Cleanthes and Antisthenes practised to correct Poeticall verses by change of some words 44.1 Clearchus his countenance encourageth his souldiers 109.20 given to austerity 651.50 a tyrant 296.1 his insolent pride 1278.20 Clearchus the Philosopher confuteth Aristotle Junior about the Moones face 1161.20 Clemencie what it is 69.10 Cleobis and Biton kinde to their mother 518.20 deemed by Solon happie 96.30 Cleobuline a studious and vertuous damosel named also Eumelis 329.1 Cleobulus usurped the name of a sage and was none indeed 1354.20 Cleodemus a Physician 335.20 Cleomachus the Thessalian his death 1145.20 his sepulcher 1145.30 Cleombrotus the sonne of Pausanias his apophthegm 459.40 Cleombrotus a great traveller 1322.1 Cleomenes the sonne of Anaxandrides his Apophthegmes 459.40.425.10 punished for his perjury and trechery ib. 50 Cleomenes repelled from the wals of Argos by women 486.20 Cleomenes the sonne of Cleombrotus his apophthegmes 461.1 Cleon being entred into governement rejected all his former friends 358.50 Cleopatra 632.1 banished and restored 637 30 A Clepsydre 840.20 Climacides and Colacides what women 86.20 Clio. 795.40 wherein emploied 798.50 Clitomachus the Grammarian could abide no amatorious matters 757.50 Cloelia her vertuous deed highly honored by k. Porsena 492.1 492.20 Clonas an ancient musician 1269.50 Clotho 797.40 1049.10 Clotho her function 1184.40 what she is 1219.30 Cloudes how engendred 828.10 Clusia flang her selfe from an high tower 910.20 Clysters commended 624.10 first ãâã by the bird Ibis 968.1.1317.1 Clytus his vaine glory 1278.10 Cneph among the Aegyptians 1295.50 Cnidian graine a violent purgative 623.50 Cocks of the dunghil for what use made 1073.20 White Cocke honored by the Pythagoreans 711.1 Cocles moderate in receiving honours 375.40 Cocytus 604.50 what it signifieth 515.50 Codrus the king disguised killed 911.40 Coeranus preserved by Dolphins 980.1 Coeranium ib. 10 Colde primitive what it is 993.10 it is not the privation of heat ib. 20 Colde good to preserve things 774 10 Colde outward increaseth naturall heat 739.10 Coliades who they be 892.30 Colour what it is 814.10 Colours all but white deceitfull 859.40 of divers kindes 814.20 Colotes the Epicure wrot against the ãâã 581.10 he is confuted 1110.50 Combat of three twins bretheren 911.10 Combats of prize in what order set by Homer 673.40.50 Comminius Saper worketh the death of his owne sonne Comminius 916.10 Comoedian condemned by the Athenians 985.1 Comoedia Vetus banished out of feasts 759.20 Comoedia Nova commended at banquets ib. 30 Company of friends at meales commended 742.40 Company bad children must avoid 15.1 Comparatives used for positives 719.40 Conception how it commeth 842.20 how it is hindred ib. Conception of children 220. 20 Concoction what it is 1003 Concordance of ãâã and philosophy 605.20.48.30 Conflagration of the world 807.30 Conipodes who they be 888.50 Conjunctions a part of speech not much missed 1028.20 Conjunction of man and wife why called ãâã ãâã ãâã ãâã ãâã 1155.30 Conscience ãâã a safe harbour 161.10 Conscience a sufficient witnesse 252.40.50 Conscience cleere a singular ãâã 603.20 peace of Conscience a sovereigne joy 80.1 Consualia a festivall day at Rome 867.20 Consular place at the boord honorable 650.10 the reasons why ib. 20 Consuls at Rome when first enstalled 856.20 not admitted to triumphall feasts 877.10 Consultation of serious matters at the table and wine 761.40 Contentment of minde in ãâã Crates the philosopher 147.50 Continence and temperance how they differ 69.20 Continency in beasts compared with the thastity of men and women 566.40 Contingent how defined 1051 20 Contradictions of stoicke philosophers ãâã .1058 Contrusius the sonne of ãâã 914.10 Conus 1021.1 Cophene a yong damosell saved the Megarians from being ãâã 487. 40. maried to Nymphaeus ib. Coptos a city in Aegypt why so called 1293.10 Corax aliâs Collocidas 553.20 murdered Archilochus ib. Cordax 759.10 Cordial confections and counterpoisons called The hands of the gods 1703.1 Core the same that Persophone 914.10.1181.50 Coretas gave first light of the oracle at Delphi 1345.10 Corinna reprooved Pindarus in his poetre 984.30 Corinthians chappell 1193.1194 Coronistae who they be 505.30 Corpulent and fat folke barren 676.1 Coros 1358. ãâã Correction of Poets verses 44.1.10 Corruption what it is 1114.1115 Corybantes 1142.50.1143.10.1183.40 Cothus his subtile practise 895.20 Cotyla a measure 1328.20 it containeth ten ounces that is to say about a pint Cotys a prince given to anger how he restrained it 405.10 Covetousnesse what maner of discase 210 Counsell of state in Lacedaemon how called 391.30 the love of native Country surpasseth all others 362.10 who voluntary left their owne Countries 277 native Country called ãâã ãâã ãâã ãâã ãâã 395 1. Cradephoria what ãâã 712.10 Cradias what tune or song 1251.10 Cramp-fish Torpedo how subtile he is 972.40 Cranes what order they keepe in flying 960.1 Crantor his opinion as touching the soule of the world 1031.30 M. Crassus why he was said to cary hey one his horne 874.1 Crassus bitterly taunted and checked Domitius 240.30 acused for incontinency 241.30 Crataiadas 895.1 Crates his trecherous part with Orgilaus 381.1 he is put to death 381.10 Crates the philosopher joieth in his poverty 147. 40. called Thirepanoectes 666. 1. his epigram opposed to Sardanapalus his epitaph 310. 1.
her daughters their wofull end 948.40 Democritus studious in searching the causes of things 660. ãâã Democritus commended 1128.1 his opinion as touching dreames 784.20 his opinion as touching Atomes 807. 40. what he thought of God 812.1 Democritus a brave captaine et sea 1242. ãâã Demodorus an ancient Musician 1249.40 Demonides his shoes 23.10 Demosthenes the oratour never dranke wine 792.50 he loved not to speak unpremeditate 355 10. his parentage education and life 930.50 he called judicially to account his tutors or Guardian 931.10 he sued Midias in an action of battery 931.20 his painfull studie ib. how he corrected his evill gestures ib. 30. his defects in nature ib. 40. his exercise of declaiming by the seaside ib. he sided against the faction of K. Philip. 931.40 encouraged by Eunomus and Andronicus ib. 50. his speech of Action in eloquence 932.1 flowted by Comicall Poets for his broad othes in pleading 932.1 he mainteineth the pronouncing ãâã ãâã ãâã ãâã ãâã with the accent over the second syllable 932.10 Demosthenes dashed Lamachus out of countenance 932.20 commended by K. Philip for his eloquence 932.20 his kindnesse unto Aeschines 932.40 disgraced at his first comming to the barre 398.20 accused and quit ib. his timorousnesse ib. 50. his Motor device upon his targuet ib. not blamed in his orations for praising himself 304.50.305.1 his imploiment and good service in the Common weale 933.1 his honours that he obteined ib. 10. noted for bribery and corruption ib. 20. condemned and banished ib. recalled home by a publique decree ib. 30. he flieth and taketh Sanctuary ib. 40. his answer as touching premeditate speech 8.1 his statue with his owne Epigram 934. 10. his death ib. his issue ib. 30. honours done unto him after death ib. 40. he first made an oration with a sword by his side 934.30 his orations ib. 50. surnamed Batalus for his riotous life ib. scoffed at by Diogenes the Cynicke 935.1 his tale of the asse and the shadow 935. 10. his apophthegme to Polus the great actour 935.20 he studied his orations much ib. 30. how he tooke the death of his only daughter 529.40 Denary or Ten the perfection of numbers 806.40 Deniall of unjust and unlawfull requests 170.20 Denys the Tyrant 296.40 Denys of Sicily abused by slatterers 93.40 how he served a minstrell 56.1 Denys the tyrants wife and children cruelly abused by the Italians 377.1 his cruelty to Philoxenus the Poet. 1274.1 Denys the elder could not abide idlenesse 394.30 how he named his three daughters 1278.30 his witty apophthegmes 406.10 the yoonger his apophthegmes 407.20 his apophthegme 1268.50 his base nigardise to an excellent Musician 1273.30 his proud vain-glory 1278.20 Dercillidas his apophthegmes 456.30 Deris what Daemon 157.30 Destinies three 797.40 Destiny or fatall necessitie 816.40 what it is 817.1 substance thereof what it is ib. 50 Deucalion his deluge 961.50 Dexicreon a cousening Mount-banke or Merchant venturer 904.1 Diagoras of Melos 810.40 ãâã in ãâã of two sorts 758.40 whether they ought to be rehearsed at supper time 759.50 Dianaes temple at Rome why men do not enter into 851.10 Diana but one 796.20 the same that the Moone 697.20 her attributes given by Timotheus 28.10 her temple within the Aventine hill why beautified with Cowes hornes 851.20 Diana Chalceoecos 455.10 surnamed Dictynna 978.40 ãâã ãâã ãâã ãâã ãâã how defined 953.1 Diapason what symphonie in Musicke 1037.1 Diapente what symphony in Musicke 1037.1 Diapente in tempering wine and water 695.20 Diaphantus his apophthegme 2.30 Diatessaron what symphony in Musicke 1035.50 Diatessaron in tempering wine and water 695.20 Diatonique Musicke 796.40 Diatrion in tempering wine and water 695.20 ãâã ãâã ãâã ãâã ãâã 736.50 ãâã the citie perished 1190.20 Dice 295.20.557.50 Dictamnus the herbe medicinable 968.20 ãâã ãâã ãâã ãâã ãâã 785.20 Diesis 1037.40 Diet exquisit condemned 617.40 620.20 Diet for sicke persons 611.40 Diet for men in health 612.10 Diet physicke taught us by brute beasts 969.10 Differring of punishmeÌt 540.1.10 Digestion of meats how hindered 701.1.10 Diligence supplieth the defect of nature 3.20 the power thereof ib. 30 Dinaea what Daemon 157.30 Dinarchus the orator his life and acts 937.30 his voluntary extle ib. 50 Dino a great captaine 901.30 Dinomenes what oracle he received as touching his sonnes 1197 20 Diogenes smote the master for the scholars misbehaviour 81.40 his free speech to K. Philip. 111.10 Diogenes the Sinopian a Philosopher abandoned the world 249.20 Diogenes compared himselfe with the great king of Persia. 250.1 Diogenes the Cynicke his apophthegme unto a boy drunken 250 Diogenes his patience 128.20 his speech to a yoonker within a Taverne 254.30 Diogenes the Cynicke his answer as touching his banishment 273 20. he contemned slavery 299.20 Diogenes master to Antisthenes 666.1 Diogenes rebuketh Sophocles about the mysteries of Ceres 28.10 his apophthegme as touching revenge of an enemie 28.1 concerning fleshly pleasure 6.30 his silthy wantonnes 1069.1 his franke speech to K. Philip 279.10 Diognetus sansieth Polycrite 497.1 Dion how he tooke the death of his owne sonne 525.40 through foolish bashfulnesse came to his death 165. 30. his apophthegmes 408.1 Dionysius See Denys Dionysus Eleutherios 885.1 Dioscuri two starres 822.10 Dioxippus rebuked by Diogenes for his wandering and wanton eie 141.20 his opinion as touching the passage of our meats and drinks 745.1 Dis diapason 1037.30 Discontentednesse in Alexander the great 147.40 Discourse of reason what it is 839 40 Diseases of a strange maner 782.40 Diseases of the body which be worst 313.30 Diseases of the soule woorse than those of the body 313.10 Diseases have their avantcurriers or forerunners 616.20 Diseases how they arise 781.10 Diseases new how they come 781.20 Diseases which were first 782.1 a Dish of sowes paps 613.50 Disme or tenth of goods why offered to Hercules 855.50 Disputation what maner of exercise 619.30 Disputation after meales 622.50 Distances betweene sunne moone and the earth 1165.30 Dithyrambs what verses songs 1358.10 they sort well with Bacchus 1358.10 Diversitie 65.40 Divine what things be called 728 20.30 Divine knowledge or doctrine of the gods seven folde 810.10 Divine providence what it is 1052 50 Divine providence denied by the Epicureans 598.1 Divine service most delectable ib. 40 Divine power author of no ill nor subject thereto 600.1 Divination of many kinds 841.10 Divination ascribed to Bacchus 1764.10 Divination by dreames 784.10 Divination dented by the Epicureans 598.1 Docana what images they were 174.1 Doctrine and life ought to go together 1057.40 Dodecaedron 1020.40.819.20 Dogs sacrificed by the Greeks in all expiations 873.1 odious unto Hercules 880.30 not allowed to come into the castle of Athens 886. 50. esteemed no cleane creatures 887.10 sacrificed to infernall gods and to Mars 887.20 Sea Dogs how kind they be to their yoong ones 218.20.976.40 Dog how subtill he is 959.40 Dogs their admirable qualities 962.20 a Dog discovereth the murderer of his master ib. 30 a Dog detecteth the murder of Hesiodus ib. 40 Dogs gentle and couragious withall 964.10
Ephyppus 899.20 Ephort by whom brought into Sparta 294. 1. graced by the Kings 371.20 Epiali what fevers 160.50 Enterring of other things with the dead corps 602.1 ãâã ãâã ãâã ãâã ãâã what it is 953.1 Epicharmus rebuked king Hiere too sharpely 108.1 Epicranis 834.40 Epicureans enemies to policie rhetoricke and royall government 1129.1 Epicurus honored by his favorites and sectaries 597.1 Epicures given wholy to pleasures 582.1 Epicures life confuted 582.1 Epicurus his favorites his consolatory reasons in perils 601.1 he mainteineth the mortality of the soule 600.20 601.10 Epicurus his vanity 60.50 woonderfully respected and loved of his brethren 185.30 Epicurus a Democratian 1111.20 collauded by his favorites 1119.20 his opinion as touching the principles of the world 807.30 his opinion of the gods 812.20 ãâã ãâã ãâã ãâã ãâã what use it hath 743.40 Epimenides 338.50 Epimenides how long he slept 384 10 Epimetheus 31.1 ãâã ãâã ãâã ãâã ãâã the surname of Diana 902.40 Epitedeius the Sycophant first put to death at Athens 578.20 ãâã ãâã ãâã ãâã ãâã an image representing K. Alexander the great 1275.40 Epitherzes his narration as touching the great Pan. 1331.40 Epithets that Empedocles useth be most proper and significant 726.30 Epithymodeipni who they be 775.10 Epitritos what proportion 1036.50 ãâã ãâã ãâã ãâã ãâã 1070.50 Epopticon what part of Philosophie 1318.10 Erato how emploied 779.20 ãâã ãâã ãâã ãâã ãâã 779.20 Erebus 1000.10 Erechtheus sacrificed his owne daughter 912.10 Eretrians wives rost flesh against the sunne 897.40 Ergane who she is 232.10.352.50 the surname of Minerva 692.30 Erinnys 557.50 ãâã ãâã ãâã ãâã ãâã who they be 744.1 Ervill why called Catharter 902.20 Eryngium the herbe what vertue it hath 290.10.20 being held in the hand staieth goats for going 746.10 Eryxo her vertuous act 504.20 Eteocles his saying as touching a kingdome 614.10 Etesiae what winds 829.30 Ethos 543.10 Euboean brasse the best 1345.40 Euboedas his apophthegme 557.10 Eubulus a good ãâã 366.20 Eubulus the surname of Bacchus 762.20 Eucarpos a surname of Venus 323.10 Euchnamus the Amphissian 1146.10 Euclides how he repressed his brothers anger 50. loth to fall out with his brother 130.30.187 ib. Eucteus and Eulaeus the minions of K. Persius 110.40 Eudamidas his Apophthegmes 425.20.557.10 Eudorus as touching the soule of the world 1031.40 Eudoxus studious in Astronomy 590.1 Euemerus the Atheist 810.50 1296.20 Euergetes a fit attribute for princes 307.1 Euergetae a surname of some princes 1278.40 Euippe 346.10 Eumaeus kept a good house 750.10 Eumenes reported to be dead 416 30. his milde behaviour to his brother Attalus ib. 188.10.20 his stratageme by secrecy 197.40 Eumertis See Cleobuline Eumolpus instituted the sacred ceremonies at Eleusis 280.30 Eunomia 630.1 Eunostus 900.30 murdred by the brethren of Ochna 900.40 Evocation of tutelar gods out of their places 871.1 Eupathies what they be 74.20 Euphranor and Parrhasius painters compared 982.30 Euphranor his notable picture of the battel at Mantinea 982.40 Euphrone a name of the night 762.20 the reason therof 141.50 Euripides his day of death and birth observed 766. 1. his speech to a foolish and ignorant fellow 61. 10. taxed for Atheisme 811.1 he forsooke Athens his native city 277.20 Euryclees 1327.1 Eurycratidas his Apophthegmes 457.50 Eurydice a noble and vertuous ladie 17.10 ãâã ãâã ãâã ãâã ãâã 1182.50 Eutelidas bewitched by himselfe 724.40 Euterpe what she is allotted to 795.50 ãâã ãâã ãâã ãâã ãâã in Hesiodus what it is 747.1 Euthynous died suddenly 518.30 Eutoria her daughters twaine defloured by Saturne 909.10 Eutropion king Antigonus his cooke highly advanced 13.40 Euxine sea why so replenished with fishes 976.1 Euxynthetus and Leucomantis 1152.20 Exercise of body fit for health 619 1.10 meet for students 619.10 Exercise of body for youth 10.1 after meat 622.40 Expedition or quicke execution 296,40 Experience what it is better than the book for government 836.10 392.40 of Exile or banishment 270 Extremities in all changes are naught 625.20 Ey of the master feeds the steed 11 30 Ey-sight how it is performed 657.30.40 Ey-biting and the reason thereof 723.30.40 Ey-sight the sourse and beginning of love 723.40 F FAbia committed ãâã with Petronius Valentius 917.1 she killeth her ãâã ãâã Fabius Maximus his pollicie in wearying Annibal by ãâã 429.10 his apophthegmes 429.1 his courteous usage of an amorous souldiour otherwise valiant ib. 30. his death 907.50 he despised scoffes and frumps ib. 10 Fabius ãâã the sonne of Fabia killeth her mother and the adulterer 917.1 Fable of the foxe and the leopard 313.10 the Fable of the ox and the camel 629.50 Themistocles his Fable of the feast and the morrow 633.10 C. Fabricius his apophthegme 428 30. his contempi of money ib. 40 he misliked treason even against his enemies ib. 50 Faculty in the soule what it is 67.40 Faeciales what priest 871.20 Faire meanes to be used with children 10.40 Fame or rumour had a temple at Rome ãâã Fasting long why it procureth rather thirst than hunger 730.30 who Fast long feed more slowlie 658.30 Fatall destiny how to be understood 1048.40 Fathers love their daughters better than their sonnes their folly in chusing governours and teachers for their children 5.40 taxed for their negligance in this behalfe 6.10 they ought not to be austere unto their children 16.20 their care in chosing wives for their sonnes 16.40 they are to give good example to their children 321.50 16.50 Fatnes occasioned by cold 688.40 Faunus sacrificeth guest strangers 917.10 killed by Hercules ib. Feare of God how to be limited 598.40 Feare 15.1 what passion it is 26.1 Feare compared with other passions 261.1 why it is named in Greeke ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã ib. of Feasts what is the end 652.40 Philosophy not to be banished from Feasts 764.10 Festivall daies at Athens or martiall victories 987.10 Feasts have two presidents hunger and Bacchus 722.40 Feasts ought to make new friendes 699.30 a Feast of what proportion for number of guests it should be 720.30.40 at a Feast consideration would be had of roome and sitting at ease 721.10 a Feast master what person he ought to be 651.10 Februarie 873.1 Februarie the moneth what it signifieth 872.50 the twelfth and last moneth of the yeere 856.20 Feeding a part or in common whether is more commendable 678.20 Feeding without fulnesse 619.1 Femals whether they send foorth seed in the act of generation 842.10 how they are begotten ib. 30 Fenestella a gate 635.20 Fenestra a gate at Rome 863.1 Ferula stalke why put into the hands of drunken folke 762.40 Ferula consecrated to Bacchus 642.1 Fever what it is 849.20 an accessary or symptome of other diseases 849.30 Figs why sweet and the trce bitter 727.20 the sacred Figtree at Athens 749 30 Figtree juice hot 741.40 it crudleth milke ib. Figtree never bloweth ib. never smitten with lightning 727. 20 Figtree Ruminales 632.40 Figtree leafe what it signifieth 1301.50 Figure what it is 814.1 Figure of the elements ib. Fish ãâã best for sickly and
Oyle an enemie to plants 675.30 hurtfull to Bees ib. Oyle of all liquors most transparent 994.20 it allaieth the waves of the sea ib. it is full of aire ib. Oyle why it breedeth much rust in brasse 1187.30 ãâã people why so called 893. ãâã ãâã ãâã ãâã ãâã who he is 225.20 ãâã ãâã ãâã ãâã ãâã that is to say Fish is put for all other meats 708.1 what it ãâã 775.30 ãâã ãâã ãâã ãâã ãâã that is Gluttons ib. ãâã ãâã ãâã ãâã ãâã of the Stoickes 1092.30 P P. Or Pi the letter in Greeke how it differeth from other mute consonants 789.1 P for B in the Aeolique dialect 738.30 Pacification in civil dissentions how to be made 380.20 Paean the song sorteth well with Apollo 1358.10 Paedaretus his apophthegmes 425 10.468.20 Paegnia 760.10 Paines be durable but pleasures momentanie 582.583 Paines excessive not durable 49.1 Palamedes devised foure letters of the alphabet 789.20 Palamnaeus 896.1 Palaestinus who he was 1294.10 Palaestra where of it tooke the name 672.40 Palintocia what it is 893.50 Palladium the image 92.50 Pallas her image devised with a dragon by it 1317.10 Palladin recovered by Ilus and Metellus 911.30 Pambaeotra what solemnity 947.40 Pammenes reprooved Homer for his order in raunging a battle 649.1145 Pamylia what feast 1292.10 Pamylitia a feast to the honour of Priapus 1301.50 the great Pan dead 1332.1 Pan. 808.50 Pan and the world differ 809.1 ãâã ãâã ãâã ãâã ãâã whereof derived 1310.10 Pan the god of heard-men 873. Panagra what net 972.10.20.50 Pancration what exercise 672.50.364.40 Pandarus taxed for vanitie 24.40 Pandecles an attribute given to Isis. 1309.1 Pandora in Hesiodus 514.20 Panegyricus an oration penned by Isocrates 988.20 Panique terrors or affrights 1193 1.1142.50.425.40.488.40 faire Panthea loved by Araspes 257.20 Panthoidas his apophthegmes 467.30 Paracyptusa 1152.20 Paradoxes of the Stoicks 1083.30 Parallelo grammon what ãâã 1036.30 Paralos the ship 364.30 a Parasites portraiture 90.40 ãâã ãâã ãâã ãâã ãâã ãâã defined 953.1 Pardiae what ãâã 957 Parentage how important both waies ãâã Parents chalenge the ãâã next to God 176.10 most delighted in the love of their owne sonnes ãâã Parents wicked have begotten good chidren 545 Pariere what she is 23.40 Paris in Homer resembleth a wanton 398.40 Parisa 988.10 Papyrius Romanus deflowred his owne sister 914.20 Paralli a faction at Athens 1149 10 Parmenides defended against Colotes 1116.40 his singular commendation 1128.10 Parmenoes sow 715.30 Parmeno crying like a swine 23.1 all Parts of speech in one verse 1026.40 Parts of speech all save Verbe and Noune to what use they ãâã 1027.50 Participle what it is 1029.10 Partridges how subtill and craftie they be 964.50 their naturall affection to their yong 964.50 carefull over them 219.10 their subtilty 219.1 the male kinde to the female 954.30 Parysatis her apophthegme 404.30 Pasiades how he checked Lysimachus 1278.20 Pasiphae 317.1 Passion of the soule what it is 67.40 Passions different from reason 71.30 Passions not to be rooted out quite 76.50 Passions how divided 799.20 Passion counterfect we can abide to see but not in deed 715.1.10 Pataecion a notable theefe 28.10 Pater patratus who he was 871.20 Patience of Socrates 12.30 129 30. of K. Agathocles 1261. of K. Antigonus 126.1 of Arcesilaus 129.20 of Archytas and Plato 12.40 Patience commended 242.40 Patratus what it signifieth ib. 30 Patres and Patres Conscripti at Rome who they were 870.20 Patroclus his funerall obsequies and games of prize 716.20 Patroclus commended himselfe 304.20 Paulus Aemilius his Apophthegmes 431.40 the osse that hee observed of his daughter Tertia ib. 50. his infortunitie in the losse of his children 432. 20. his contempt of golde and silver ib. compared with king Perseus 158.20 curious in the dispose of feasts 646.1 his fortune 630.10 Pausanias his treason and death 909.30 Pausanias the sonne of Cleombrotus his apophthegmes 467.30 Pausanias the sonne of Plistonax his apophthegmes 468.1 Pausanias troubled in conscience for the abuse and murder of Cleonic 547.20 Pauson the painter and the tale of him 1188.20 Peach dedicated to Harpocrates 1314.1 Pedetes 904.40 Pediaei a faction in Athens 1149.10 Pegasus Bellerophontes horse 164.40 Peinting a mute poesie 95.50 Peinters excellent were Atheniens 982.20 a Peinter who had peinted cocks unskilfully 104.40 Peitho 630.1 her image why placed with Venus 316.20 Pelamides fishes why so called Pelias Achilles speare Patrocles would not meddle with 97.1 Pelopidas his apophthegmes 428.10 ãâã ãâã ãâã ãâã ãâã what it signifieth 1310 10 ãâã ãâã ãâã ãâã ãâã 1341.20 1356.50 of Pente came ãâã ãâã ãâã ãâã ãâã 1341.30 Pentagons 1020.50 Pentathus 716.15 Peueleus 899.20 People are to be led by the cares 353.30 Pepromene whereof derived 1080.30 Perdicca his moderation toward K. Alexander 1283.40 Periander why he burnt in his wives funerals her habiliments 602.10 master of the banket of the seven Sages 326.50 he was none of the seven Sages 1354.20 Periander tyrant of Ambracia killed by his owne Ganymede or Catamite 1155.20 Pericles noted by Cratinus for his slownesse 988.30 he praiseth himselfe without blame and envie 303.1.302.50 why he disrobed the image of Minerva 283.40 his apophthegmes 419 20. his apophthegme as touching speech not ãâã 7.50 how hee admonished himselfe 651.40 surnamed Olympius 529.10 how he bare the death of his two sonnes ib. Pericles eloquent 353.10 a singular polititian 365.40 Periclitus an ancient musician 1250.40 Peripneumonia 745.20 Periscylacismus 873.1 Persephone or Proserpina 1181.50 Persian women their prowesse 486. 40 Persian kings allow their slaves and dogs to be served from their own table 749.40 Persian king how hee enterteined Antalcides the Lacedaemonian 761.20 Persian kings of what water they drinke 272.50 Persian king called by the Asians the great king 424.10 Persian kings not drunken in the presence of their wives 318.10 they count al slaves but their wives 294.30 Persians not merry at the bourd in their wives presence 642.30 Persian Sages procure their owne death 299.40 Perswasion 797.50 Pestilence remedied by making great fires 1318.50 the great Pestilence at Athens in Thucydides ãâã Petron mainteineth 183 worlds 1335 Petromus a flatterer about Nero the emperour 98.40 Phaeacians in Homer ãâã woers cate no fish 779.40 Phaedra compasseth the death of Hippolitus 916.1 Phaedus a captaine of the Thebanes 948.1 Phaenician letters in number ãâã invented by Cadomus 789.20 Phaenon what starre 821.40 the same that Saturne 1180.40 Phaethon what starre 821.40 Phagilus who it is ãâã Phagrus the fish 229.1 Phalaris hated of the ãâã 377.10 Phalaris a tyrant 917.10 Phalarts abused by slatterers ãâã he justly executed Perillus. 917.20 Phallus 214.30.1294.30 Phallephoria what ãâã 1292.20 Phanaeus an epithet of Apollo 135.3 Phantasium whereof derived 836 30 Pharos the Isle become part of the continent of Aegypt 1303.50 Pharicum a poison 360.1 ãâã her piteous death 1189.40 ãâã ãâã ãâã ãâã ãâã what pipe it is 744.20 Phaulius an Argive prostituted his owne wife 1144.30 ãâã ãâã ãâã ãâã ãâã signifieth both the beech tree and the mast 32.1 Phemius
98.20 Silence for five yeeres enjoyned by the Pythagoreans 139.10 Silence commended 194.40.242.20 Silence of Zeno. 194.30 commendable in yoong men 13.1 Silon the bould 634.20 Simonides his sage admonition to Pausanias 513.40 his saying of silence and speaking 614.20 he devised foure letters in the alphabet 789.20 Simonides aged 385.20 in his old age covetous 397.1 Sinatus espoused Camma 500.40 Sinistrum in latin what it signifieth and whereof it is derived 876.10 Sinorix enamoured of Camma 500 50. he murdreth Sinatus 501.1 Sinus equal according to the Stoicks 74.40 Sipylus a city in Magnesia 1082 Siramines a Persian his apophthegme 402.50 Sirenes in Homer 798.1 Sirenes upon the stars sphares 797.40.1146.50 why the muses were called Sirenes 798 Sisachthia in Athens what it was 359.40 ãâã by Solon 1284.30 Sirius the dogge starre 1036.20 SistruÌ what it signifieth 1312.10 Six a perfect number and the ãâã 1031.1 Skic called ãâã ãâã ãâã ãâã ãâã 810.1 Skoffes which they be wherein men delight to be skoffed 664.20 Sleepe to bee regarded in case of health 618.10 Sleepe after supper 623.10 Sleepe procured by cold 689.40 how occasioned 847.50 whether it be common to body and soule 848.20 Sleepe how procured by aromatical smels 1319.20 Smalach if it be troden upon groweth the better 746.30 Smalach wreathes used for coronets in the Isthmike games 718.1 why given with provender to Achilles horses 720.1 Smelling how it is effected 848.20 Smilax a plant whereof the shadow is hurtfull 684.40 Smy one of the names of Typhon 1312.1 Smyrna enamoured of her owne father Cinyras 912.40 Snow how it commeth 828.10 Snow from out of Aegypt 613.50 why it thaweth so soone upon Ivy. 686.20 Snow keepeth flesh long sweet 774.10 Snow preserved in warme things as chaffe and clothes 735.30 a most subtile and piercing substance 739.50 Socrates permitted to doe what he would in his ãâã by directioÌ from the oracle 1218.1 Socrates guided by his familiar ib. 10 Socrates his patience repressing choler 12.30 opposite to Alexis the poet 27.50 Socrates had a familiar 600.30 Socrates the wrestler his precepts as touching health 618.50.619.50 Socrates the Philosopher his opinion of the first principles 808.10 Socrates his familiar spirit 1208.30 his birth-day solemnized 765.50 he drunke poison willingly 299.20 whether sneezing were the familiar of Socrates 1209.20 he bridleth anger 1110.30 he is defended against Colotes 1119. 1. a goodstates man and mainteiner of lawes 1128.10 resolute and constant in all his courses 1209. why he is named a midwife or physician 1016.40.50 Socrates why he was condemned and put to death 1266.30 his apophthegme of the great king of Persia. 7.10 his enimies were odious to the world 235.30 how he cooled his thirst 205.30 endured the shrewdnesse of Xantippe 242.40 Socrates and Plato both of one opinion 808.10 what they thought of God 812.10 Solon opposeth himselfe against the designes of Pisistratus 397.30 he held them infamous who in a civill dissention tooke neither part 379.30 Solon abused and discredited by his friends 359.40 whom he deemed happy 96.20 Solon chosen jointly by all the factions in Athens 1149.10 Soluble how the body is to be made 624.10 Sonnes enterred their parents with heads covered but daughters bare headed 854.50 Sonchis a priest or prophet of Sais in Aegypt 1291.10 Soothsaiers of divers sorts 1221.30 Sophocles his answer as touching venerte 211.10 he tooke joy in his old age 390.1 he rejoiceth for being disabled for wanton pleasures 590.50 Sorow a violent passion 510.1 Sorow for the dead 521.50 to be resisted at the first 533.30 Sotades paid for his lavish tongue 13.20 Soteres 1122.1.1278.40 Soteria 1121.50 Sothe or Sothis a starre 968.30 Sothis what starre 1295.50 Spring and fountaines dried up 1345.40 Soule of man what it is according to sundry philosophers 65 20.30. c Soule of the world 65.50 Soule of man how divided 833.40 Soule what it is 1023.50 Soule of the world what it is 1033.10 Soule in infants when and how engendred 1079.40 the Soule a chiefe instrument of God 345.20 Soule sicknesse woorse than ãâã of the body 314.30 substance of the Soule 833.50 Soule hath two parts 834.20 Soules estate after this life 1182.40.50 Soule reasonable where it is seated 834.30.40 Soules motion 834.50 Soule whether immortall or no. 835.1.10 Soules not affected onely according to the body 714.1 Soules delights and food apart from the body 714.10 Soule why it is supposed to be a light 608.40 Soules of good men after this life 608.50.609.1 Soules of the wicked after this life 609.10 Soule why called ãâã ãâã ãâã ãâã ãâã 1079.10 Sous his devise to beguile his enimies 469.20 Sp. what it signifieth 884.40 Space or roome what it is 815.20 Spadix what it is 772.50 wilde Sparage adorned the newe brides head 316.20 Speech of two sorts 290.40 Speeches premeditate preferred before those which are extempore 7.40 Speech with what moderation to be used 8.30 Speeches short and pithy of the Lacedaemonians 103.1 Speculative philosophie 804.40 Spertis his resolution for his countrey 474.1 Speusippus reclaimed by his uncle Plato 190.40 Sphagitides 660.30 Sphinges whence they came 568.50 Sphinx held the rocke Phycion 565.30 Sphinges why portraied upon the church porches in Aegypt 1290.50 Sphragistae what Priests 1299.50 Spiders how they weave their copwebs 959.30 Spintharus his commendation of Epaminondas 53.20.1221.10 Spongotheres what fish and his nature 974.40 Sports admitted at feasts 652.50 Spoyles of enemies suffered all Rome to run to decay 863.20 Springs of hot water be wondered at 1012.50 Spurij who they be 884.40 Spunges of the sea and their properties 974.50 Stags weepe salt teares but wilde Bores shed sweet drops 746.30 why called in Greeke ãâã ãâã ãâã ãâã ãâã 970.30 their naturall wit 965 10 Starres whence they have their illumination 822.1 Starres how made 808. 30. of what substance they be 820.50 the order situation and mooving of Starres 821.30 Starres shooting 827.30 Starres motion 821.50 their signification 822.30 Starfish how crafty he is 972.40 Stasicrates a famous Architect his device to portray K. Alexander 1275.30 A States-man what kind of person he ought to be 348.10 A States-man or governour whether he may execute base and meane offices for the Common-wealth 364 States-men are to consider the natures and humours of the subjects under them 349.20.350.10.20 A States-man ought first to reforme himselfe 350.20 when and how he may scoffe 354.30 How States-men may rise to credit and reputation 356 40.50.357.1.10. c Yoong States-men and Rulers whom they are to joine unto 358.40 what friends they are to chuse 358.50 Stationary plants 247.50 Station or Rest rejected 815.50 Statues rejected by Agesilaus 446.50 Step-mothers jealous over their daughters in law 321.40 Stereometrie 1019.1 ãâã ãâã ãâã ãâã ãâã whereof derived 1153.40 Sthenelus Diomedes compapared 38.1 Sthenelus commended for praising himselfe 303.20 Sthenius a resolute man for his countrey 438.1 Sthenia games of prize 1256.40 Sthenon 370.1 Stilbon what starre 821.40 Stilpo his apophthegme of K.