avvay I feele my youthful minde Yet who art thou so madde or greedye of lyfe as would take vpon thee such a condition wherin there is nothinge but sicknes cares contempte peril lothsomnes and sorrow So as I see not for what reason thou seekest to liue And if in lustye youth when strengthe sences beautye wit auctoritye were all in thee thou were notwithstanding oftentimes wearye of life what shalt thou doe at this age when thou hearest thy selfe called olde wretche and dootinge olde foole death doth neuer come so muche to sone to a yonge man as to late to them that be olde But if feare of deadlye paines do offende thee sicknes resembleth death and in sicknes by little and little the life is taken awaye Or art thou loth to dye alone Be of good cheare thou shalt finde more deade then are left aliue and those also shall or longe followe As the Poet sayth For eyther soone or late in order as men saye The vvretched flocke of vvordly folke to death do take their vvay Neyther doth GOD suffer any to deferre his destined tune The destines do driue all men and remayne as lawe for euer they are y happyer sort that are sonest dispatched of paynes And as amonge condempned folke the Lawe executeth those first that haue least offended to th ende that the greate offenders shoulde beholde the terror of death Euen so God doth first take those away whom hee loueth because they shall not be lokers on but messengers sente before vnlesse in consideration of profitte eyther to theyr frendes or the worlde hee suffereth such menne to tarrye more longe To conclude then seing in thinges that be euil there is nothinge more greuous then dailye and certaine expectatiō old age when it commeth hauinge in it both the one and the other doth force a manne to wyshe that in his youth hee had dyed I my selfe beinge a childe doe remember mine owne mother Clara Michera then a yonge woman was notwithstanding wonte to wishe that in her infancye she dyed beinge growen to greater age for euer more she continued y speach I asked the cause whye shee soe sayde where vnto this she aunsweared Loe now I know I shall dye and that with greater perill besydes that in the meane time who so doth marke it well shall see there is nothing that doth not bring with it greater griefe then pleasure because pleasure beinge passed doe chaunge to sorrowe And that deseruingly What is it in this life that can delighte dailye trouble to apparell and vnapparell thy selfe hunger thyrste sleepe not so plentiful nor quiet as dead mē haue heate in Sommer colde in Winter disorder of time terrour of warres controlemente of parentes cares of wedlocke studye for children slouthe of seruaunts contention of sutes and that whiche is moste of all the condition of time wherein honestye is disdayned as follye and crafte is honoured as Wysedome Artisans for theyr cunning not accompted of but for apparaūce and opinion of people preferred So as it is necessarye eyther to displease God or els to liue amonge men in miserye oppressed and disdayned I omitte all euils onely that which is cōmon to dead men is not euil all other thinges which wee do not accompte euil are worse then those which deade men suffer It is nowe requisite that somewhat be sayde of the diuersityes of death hytherto it hath beene deferred because they are many of diuers men thoughte worthy consideration For death doth seeme greuous to yong men both for that it is painful for that minde to leaue the body dishonourable and certen al which in common iudgement are ioyned to gethers And some cowardlye yonge men haue beene compelled to dye a knowen death but syth I see diuers of the common people pacientlye enough do take their deaths I know no cause why other should be greatly comforted considering that not the maner of death but the qualitye of the offence maketh death dishonorable For if thou respect only the maner of death thou shalt find that the greatest nomber of men put to vile death were those that antiquity prayseth and our age doe honour notwithstanding they fel into the handes of Tirantes in whose power it was to appointe the time and maner of death though innocencye be in them that suffer Neither can a publike death bee dishonorable if his life so dyinge be voide of foule vice because publike death without offence is not onely a signe but also a triall of vertue We fynde in the new law how Christ did first gayne the glorye of innocent death and after him followed innumerable martirs and prophets and the moore good and holy they were the more cruelly forced to dye Esayas cut with yron by commaundement of king Manasses Hieremias by the people stoned to death Iohn Baptist beheaded and fynally manie other cruelly murdered neither was the fortune of other Good menne muche better at the handes of heathen Kinges and in their Citties for Zeno Eleates when quietly he might haue liued in his house he conspired against the Tirant Nearcluis but his entent was discouered and he hanged yet at his deathe he perswaded the people to stone the Tyraunt to death When Lysymachus the kinge threatned Theodorus Cyreneus to hang him he answered thus what matter is it whether on the earth or hanging high my carkcas do stinke When Socrates myghte with sylence haue escaped death being condēpned only in a pecuniall paine did prouoke them y dyd condempne him to procure his death And when his wife Zantippe complained that vniustly he suffered he aunswered An mallet iuste senciens non esse malum preter culpam The dishonour therfore is not in dyinge but in the cause of death which procedeth of thine own euill doinge But as for paines youth and certaine knowledge of dying they add none encrease of grief to death nor make it moore greuous because the knowledge of that is not euill cannot be euil after and onely death after torments is most pleasant And torments either they can not be great or not long Christe for ensample to al men died that for ensample it might remaine Besides this seldome shalt thou finde any innocēt to dye of great torment no scantly once vnlesse it be at chaunge of lawes when innocentes are forced to suffer the insolency of nocentes as in hystories it appeareth most rarely is also founde example of violency in giltlesse men yf wilfulnes be not the cause for such as so murder good men do seme to do it of very will. But how easy a thinge death is eyther publike or by sword examples do beare witnes When Iulius Caesar was in the murdering and felte the daggers of diuers men stubbed into his body he sought neither to saue himselfe nor cryed for helpe but falling kept hidden his secrete partes Such memory hee had of comlines notwithstanding his woundes and readynes to yeld vppe his ghost And as Lucanus saith his sonne in lawe in such sort dyed He
temperatly How much were this rule of lyuinge to attaine long life more delicate then to feede vppon fleshe and honye But in this age mē continue carefully in labours and care watching the halfe night baskinge in Venus bathe abyding in cloudye Regions and not in good ayre drinkinge boyled wynes do notwithstandinge complaine of short life And howsoeuer in deede oure liues be short it is opinion that doth make it so to appeare The people called Garamantes do not liue aboue fortye yeares I omit to speake of the Pigmeians as people rather fayned then in deede but wee if we dye before fyftye or threscore do thincke that iustlye we lament and yet who so dwelleth in those countryes do highly thanke God if he attayneth fortye yeares and thou lyuinge muche elder do neuerthelesse complayne Surelye euerye lyfe is long that is continued till death sith at the beginning the terme is destined and as sayth the Poet. In birth vvee breede our death our ende on first beginning hangeth Reade we not in holye Scripture that y nomber of dayes and monthes is appointed by God he hath set the terme which cannot be passed The lyfe of man therefore is ended wyth olde age for old age is the last part of life Olde age is also the necessitye of death wheresoeuer therefore death is necessary old age draweth neare Whoso dyeth in youth in this onelye is the more happye that he escapeth the discommoditye of old age will thou make life to seme long or short by comparison A kinde of beastes ther be called Ephemera which are made in the morning and before sonne settinge do dye If happelye they dye at noone theyr lyfe is called shorte but if they continue till nighte they accompte it longe and yet it exceedeth not twelue houres Wee maruaile at flees for theyr long life if they liue two Sommers and at flees that continue three monethes Yet whiche of these is thoughte any thinge towardes mans life we call dogges olde that passe a leuen yeares of age but a man passeth all these in longe lyuinge thoughe hee dyeth in youth But the life of mā must not be accompted longe or shorte in respecte of his yeares The life of all mortall men is but shorte because wyth death it shal be most certainlye ended It is vertue worthy actes that maketh the life longe and idlenes that shortneth thy dayes Alexander thoughe hee liued not aboue thirtye three yeares dyed an old man through the greatnes and nomber of his noble exploytes Argantonius hauinge lyued a hundreth and twentye yeares maye bee sayde to haue dyed in youth because besydes the rarenes of his age in all his life he neuer did anye thing that deserued memorye It ought also worthelye to be noted that for the most parte all notable men haue dyed in theyr youth Amonge the kinges none almoste continued to olde age Hercules Athilles Castor Pollux Aiax Iason Amonge the Poetes Lucanus Catullus Tibullus neyther was Vigill long liued neyther Demostenes nor Cicero howe true yea to true is the sayinge of the Poet. Their liues are short and age is rare vvhere life doth lacke good rule IVLIVS CAESAR Seuerus Alexander Probus Aurelianus Claudius the seconde of that name dyed in youth which men a I thincke liued the lesse the more honest they were because being deare to the Gods were the souer called vnto them Whervppon grew that saying from the Poetes whom Iupiter and Apollo do loue do neuer attaine to old age This is also to be noted that choise is to be loked for wher wil may anye wayes auayle but in thy power it is not to make thy life eyther more long or more shorte Yet if thou cā do it there is none offence at al but if thou cānot thou lamentest thy shortnes of life for no greater reason then thou may thy mortality And that care of thinges impossible is vayne onelye proper to fooles But admit thou maye continue thy life and become olde arte thou not therby the more vnhappye because thou losest that singuler commodity which by God almightye is gauen to men for the allaye of sorrow which is ignorance of time While wee continue yonge wee liue meerelye because wee imagine death is not at hande But how can olde menne thincke that death is farre awaye when alreadye they are entred the laste ende of life Howe true and worthye memorye is that sayinge of S. Austen A yonge manne maye soone dye but an olde manne cannot liue longe And yet no couse there is why thou should not be sorrye seing a yong mā maye also dye sone Syth th ende of life is vnknowē a yong man neuer ought to dispayre whether he laboureth of deadly diseases or be cast into cruell tormentes and prison The chaunces of mortal creatures do shew that men are subiect to law of nature and fortune so as withoute cause they loue certainties for most incertēties of al. But admit thou doest attaine to old age it selfe how manye euils commeth therby labour griefe ▪ sadnes losse of sences disdaine y which is almost worst of all as Caecilius doth well discribe therby thou shalte see they companye of all men eschewed vnwelcome are olde menne to their children vnwelcome to frendes disdayned of yonge men and odious to their owne familiars Theyr sences serue not theyr bodyes theyr bodyes obeye not theyr mindes they passe the nighte withoute sleepe and eate without all tast They lothe themselues how shoulde they be pleasant to others We reade that when Zeno Citieus could not dye with age he strāgled himselfe What dilligence and trauayle did Cicero take to perswade olde age to be pacientlye borne but if of it selfe it had beene good or as riches frends children and learning had apparance of good there shoulde haue beene not cause for him to haue taken such trauayle A mockerye it were to perswade that health or honour were pacientlye to be suffered and wee agree that olde age is sufferable but not to be wished for Howe manye olde men haue beene for whom it had beene better to haue died in youth Priamus for example not for myracle in historye is resited Not longe since Baccus Valor being olde and readye to take leaue of life before his eyes behelde his owne sonne beheaded a yonge man of singuler hope The next yeare before two other olde men I sawe that behelde the like fortune in theyr owne children Wherefore I wonder muche at the greate wysedome of Theramenes woo onelye escapinge when his house fell downe sayde before his frendes that reioysed for his life O fortune to what ende hast thou me preserued neyther did he aske in vaine for within fewe dayes after by the malyce of tyrantes he was taken and put to death Therfore such is the condition of men as althoughe beinge olde thou mighte returne to youth againe as the fable telleth of Aeson sayinge And as tvvise tvventye yeares bypast so novve my force I finde Myne aged yeares are vvorne
feare of death should stil offend them But besides them behold what and how manye euilles there bee that vnlesse the cloude of error bee remoued impossible it is to see the truth or receiue allay of our earthly woes And aboue the greues that all other necessities do bring with them this hath somwhat more greveous and intollerable for they satisfied withe that they desire forthwith they cease to offend as honger is eased with meate thirste is appeased to drinke labour contented with reste But the memory of euils is so setled and manifolde as wanting good persuasion doth neuer cease to torment the minde but from one discontented imaginaciō to an other from one calamitie or miserie to an other cōtinually leadeth on our displeasīg thoughts And for that cause we haue framed this boke which although it profiteth nothinge to driue awaye the cares and anxietie of minde in others yet shall I therein not a litle content my self for which respect thiefly I toke the matter in hand And as menne saye that Asclepiodorus without colours did right cunningly paint so shall we voyd of all craft and skil with true reason declare how much each man erreth in life iudgement opinion and will. Yea somethinges there are that so wel do proue themselues as besides nature nede no profe at all Of which kinde in this our incertaine lyfe vain glory and in nature of thinges great plenty was euermore to be found and in al such the more cunninge and eloquence is vsed the lesse wee see oftetimes they receiue credite and beliefe Who is so much misaduised as wold paint the pillers of perfite marble or Porfery or who dothe coloure the vessels of Allabaster When the naturall glosse doth geue chiefest grace and reputation to the work we plaister and painte the ragged walles of morter and claye to the ende that arte should supplye that nature hathe lefte vnsemelye Neither do I think our worke here in so great as at the beginninge we thought to bee For albeit we knowe the nomber of miseries and cares to be many yet diuers of them be of suche kinde as being wel considered do nede no medicine at all As those whyche men willingly and vnconstrained do force thē selues to beare for who would take in hande to comfort Marcus Regulus amids his miseries whō neyther the pitie of his children nor the prayers of his kinsfolkes could perswade to remain in Rome and not to retourne to the handes of the Carthaginiences Of the same greatnes of minde were the holy martirs Paule George Laurence with almoste innumerable others Some other sortes of payns and trauaile there are which the faintest harts do not refuse to abyde either in respecte of y glory or gaine that groweth thereof As some we see vncōpelled do serue princes others do labour to please their louers some cōsume their time in studies some follow trafficke and some seeke aucthoritie and rule So litle trouble they fynde in these trauailes as being remoued from them they are greately greued Some led on with onely hope doe voluntarily take vpon them a life with patience trauaile to bee endured as those that passe their daies in solitary places as they that liue in citties continually as they that obserue religion straight lye praying fasting who being asked for what ende they so do answere for hope that after death they shall receiue eternall felicitie Some there are that take greate paines and willinglye suffer in respect of swetenes and delight as they think that is ioyned there vnto As haruest labourers who after longe toyle and sweat in sommers son do not withstandinge daunce when the pype doth sound Others with colde feete doe leaue the fyer to cast the dyce for though the cold do pinche yet the pleasure of the play is more But far greater incoueniences doe Cupides knightes with aduenture of life abide and yet withe all their hartes they hazarde all that in the ende all their desyres may be obteined Some there are that although they seme euell eyther in respect of natures necessytie as old age ▪ or of comparison as breaking of prison yet are they more paciently borne because before they came they were desyred and beinge com may not therfore be vnwelcome Wherfore if in perticuler I should entreat of euery of these besydes that no fruit should grow therof I might also seme combersome tedious I do therfore thinke best to speake of those which men do condempne flee as euyll Among which nomber somewhat I wyl say of the euils abouesaide for y one thinge is not to euery man alyke pleasant or disconting but of them old age semeth y chiefe whiche though no calamity but a gift of nature yet in some respect may be so called because we se it vnwillingly born of many therefore Cicero hath thereof curiouslye written though it cānot be iustly nombred amōg y euils of mans life yet of vs shall not be omitted We say therefore that among thinges wee accompte euyll there be three sortes That is to saye Comon calamityes priuat calamities simple and priuat calamities manifold comon calamities we cal those that happen to al men or the greatest nōber of our acquaintance as honger pestilence subuersion of coūtries and such lyke Priuat calamities simple be of two sortes the one discōmendable as if a thief lamenteth that hee loseth the oportunitie for murder or dishonest as the weping of Vrsus in Papinius The other honest and in no wise worthy greate discommendacion as the destruction of houses the losse of children death of frendes Priuat calamities manifold we accōpt those when a man by many mishaps at one instāt is molested as the holy scripture telleth of Iob who depryued of his house children cattel substaunce was also tormented with most pitiful diseases sores Some men do hold for true opinion that albeit a mā may sustaine one kind of calamity yet the sufferance of so sondrye myseries is not to be foūd in any Wherfore of priuate simple euils in general we wyl first take in hand to wryte next we shall entreate of sorrow and death eyther of our selues or nere frendes In the seconde booke and in the last we wyl not omit to speake of tormente bondage imprisonment exile iniury of old age pouertye in general of many miseries assembled togethers But fyrst let vs begin at priuate euils declaringe y the good or euill fortune importeth nothing to blessed life and y the fruit of al felicity as Plato sayth resteth in vertue or as the Poet sayth VVhose conscience giltles is doth not grovve pale for feare And yet as at that beginning I said who so would consider how many discontentatiōs do happen diligently marke euery one of thē should finde to what smal purpose in aduersitye a mā tormenteth himselfe considering how short frayle incertain myserable the life of man is So as if at any time for that misery it is to be lamented then
themselues into the water whych noyse whē the hares hard they studyed to know the cause fynding that for feare of them the frogs were fled chaunged their entent because the frogs more vnhappy than they sought notwithstandinge to preserue theyr lyues and by y meanes the hares haue tyl thys day bene preserued Surely the aduersity of others did neuer make my miseries seme the lesse but the necessyty of euyl whyche is knowen by other mens misaduentures hath geeuen me greate allay of my pryuate greues For when a man shal truly consyder hys myshaps to procede of natures necessytye and not iniuriouslye then wyl he yelde himselfe to suffer al vnlesse that altogether he bee voyde of iudgement symple and foolyshe A wyse man therfore foreseinge the necessyty of many my seryes and wel remembring the frailtye and instabilitye of euery condition of mankynde doth paciently loke for al sortes of mysaduentures when they come it is therfore mete he shew himselfe armed with fortitude least changed by reasō of their comming he may seme to forsake his honest determinacion or els be vnprouided It is also to be cōsydered that time is a medicine to all sorowes yt taketh away mourning it bredeth forgetfulnes of iniuries yt remoueth the memory of misaduentures and fynally bringeth forgetfulnes and disdaine of al sortes of calamities What man hath beene so impacient in fatherlye affection as doth take care for the death of his son thirty yeares synce departed or his goodes lost so long agoe Such is the condicion of tyme as fyrst it deminisheth som part of extreame sorow or ioye next it weareth awaye al feruency of affection and lastly doth clerely rote it out of memorye Therfore sith y couetise of time doth in the moste symple worke this effecte whye shouldst not thou do the same to thy self and loke what benefyte time in short space should geue the the same may thou throughe fortitude learninge modesty and good example geue vnto thy selfe Perswade thy selfe that thy displeasant dayes bee neare passed and hope that better hap is at hande Call to memory how many worthy men haue vndeseruingly cruelly by fortune bene cast downe and patiently suffered her most extreme disgrace There is nothing more requisite in a wyse man then modesty to suffer both fortunes For who so knoweth not how to do in prosperitye forgetteth hee is mortall there is no greater argumente of wisedome then when a man doth that presentlye which others by benefyte of time haue learned Be not therfore burdenouse to thy selfe though thou art chaunced into this shadow of calamitye yet cast not thy selfe downe into very misfortune Thinke assuredlye that some bee free frome euerye euyl and that tyme bringethe wyth all the moste certayne and sure consolacion Not that we haue all ready spoken of but that which Auerroes other philosophers haue written When soberlye thou consyder that the lyfe of manne compared to the eternall worlde is not a moment and in that short tyme al to be vayne incertaine and by assured lawe of nature shorte so as it makethe no matter at all what a one thou haste beene or shalte bee And when wythe my selfe I ymagine of this matter I remember that whiche in bookes of common fables wee reade where some are fayned riche men some mightye kinges and some so stronge as for strengthe surpassed Hercules what difference there should be betwixte these fayned men and Caesar or Pompey tyll this daye I coulde neuer learne vnlesse that eyther for oure learninge an historye is made differente from a fable or that we haue consideration of soules that lyue for euer For otherwise when thou shalte no more bee it skillethe not at all what thou haste beene Onlye Follie of man hathe founde oute this inuention that we should perswade oure selues to be happy or vnhappye not onelye in this worlde but also after in the opinion of others Some I see mooste carefull that after deathe they maye leaue behynde theim riches or fame And entysed withe suche desire Herostratus burned the Temple of Diana ▪ that thereby thoughe for wicked doinge hee might gaine eternal fame But who was this Herostratus by what father begotten or of what mother was hee borne In what countrye dyd hee dwell what was hys parson or whiche waies did hee lyue what doe we knowe hereby other then either to knowe nothinge or a fayned man And admitte thou gayne this desired glorie what shall it auaile thee after three hundrethe yeares whether thou were happie or vnhappie And if no glorie bee within fiftie yeares after deathe what difference shal bee betwixte a kinge and a Carle Betwixte Lucullus and Irus betwixte Xenophon and Cleon betwixte flaues and fremen betwixte happie and vnhappie But least perhappes thou lyue in doubte that time doth styll abyde and the course of heauens be staide or that the lyfe of man dothe not of necessitie and speedelye decaie beholde that one stone where in was graued three Faces a Childes a Mans and an Olde mans So sodeine are the chaunges and so nere as the Poet doth not vnfytlie call our age Fleinge Consider what nomber of yeares since the beginninge of the worlde and thyne age haue passed so shalte thou learne that no shaddowe more swiftelye fadethe awaie Imagine assuredlye that all tyme were passed and so shall perceiue that all wyll retourne to nothynge Not vnlike to theym that wythe certayne Hope of deliuerye remayne in Prison whoe thoughe in misfortune yet doe but lyttle lament chieflye if they be of valiant mynde So men that in this troublesome lyfe syth they looke for and abyde one equality in respect of death I cā not conceiue why happy folke should not bee more sorowful then those that be vnhappye For if euen now it were proclaymed as it was in the time of Licurgus that al lands goods should equalye amonge al sortes of men be deuided whether doest thou thinke that beggers or riche men would be moste sory Surelye I thinke no man thinketh the rich men would reioyce and the porer sort be sorye If therfore law of lyfe is so equalye made as there is none that can auoyde I see no cause but that euery man here lyuing in misery ought willyngly to embrace the benefite of so iust a decree What care I praye thee shalt thou haue two hundred yeares hence whether thou dyed hauinge children or childelesse olde or younge rich or pore bounde man or free in thy bed or on the gallowes or whether in aucthority or without honor thou lyued or dyed But follye hath broughte in these opinions by which we onely become happye or vnhappy Because follye enduseth forgetfulnes of reason it maketh Pigmeans to seeme Gyantes somtimes oure euyls somtimes oure good it cloketh it multiplyeth it maketh them obscure it cloketh it encreaseth darkneth hideth euen as it pleaseth of vs determineth But if in this lyfe ther be any thing good or euill or any differēte of pleasure or sadnesse the same
life muste nedelye be the cause yet hereof whye is thy care so greate or what happines haste thou that mightest make thy lyfe so desyred doest thou alone possesse anye delight that we haue not tasted of whyche mighte make thee wyshe for longer life For euery of vs haue seene that starres the Heauen mountaynes seas ryuers lakes fieldes gardeines Cittyes and townes we haue also had sport dalliauÌ„ce musicke songes banquets venerye loue maskerye finally euery sort of earthlye folly neyther haue we wanted commendable exercise and indifferent skill of science and besydes that we know the manner of contentions disputacions publicke Orations Yea for our condition we haue borne dignitye and office we haue satisfyed the honest desyres of our children frends kinsefolkes and together wyth them liued in glorye moneye apparell and other necessaryes of life we haue enioyed and in euery of them find greater offence then pleasure so as we maye say with the Prophete Vanitas vanitatem omnia vanitas Yet if any man hath founde a more noble felicitye or can teache a waye more straight to happines or newe delight I know not but for my part in euerye thinge haue felte more griefe then pleasure But I thincke it happeneth to these men y luste so muche after life as it doth to those that laboureth alteration of mettals who fynde euerye thinge soner then that they seeke for besydes that they make neyther goulde nor siluer y little which they haue is also consumed Euenso such as with greatest care do seeke for felicitye not findinge it do wyth losse of theyr laboure also departe wyth quietnes of minde and become most vnhappye Wherefore sith this exceding desire of lyfe helpeth nothinge yea though life were good yet were it better without trouble to laye by his masse of cares and lyke a faithfull man restore that thou haddest borowed But if perhapps thou in vayne torment thy selfe what doest thou win thereby other then to consume in dyinge that lytle lyfe which is remayning seinge what soeuer time is spente in thinking of death may iustlye be so called Howe much were it better to follow the counsel of Agathius who right wel commeÌ„ded death saying that it did not onlye remoue sicknes al other grieues but also when al other discommodities of lyfe did happen to man often it neuer woulde come more then once Neither can death bee accompted anye extreme euil considering it commeth of most light occasions and is on euery side at hand Such thinges as we take for hurtful be also rare not lightlye founde but ther is nothing more commonnor more quickly had then death For death is takeÌ„ by ayre wynd thonder water fire earthquakes wild beastes fishes foules dust smoke serpents meate drinke bed trees sleape sorowe ioy laughter company anger discorde and fynallye of innumerable other occasions death doth procede Philomenes seing his Asse eating raysons said vnto his boy seeing thou hast lefte the Asse raysons to eate geeue him also wine to drinke fell into a great laughter and not being able to stay him selfe coughing hee dyed Coma the brother of Diogines y notable thief beinge by Rutilius the Consul taken and examined touching outlawes fled he required time to think of his answere putting down his head betwixt his knees he stopped his owne breathe and in the handes of his keeper dyed so quietlye as none of them perceiued when he toke the last leaue of lyfe Seing therfore with such ease men dye what should we accompt of death to be resembled to any thyng better than sleape for as in sleape and wakyng be we neuer so hedeful yet fele we not when yt cometh euen so when froÌ„ lyfe we passe towardes death our sences declyning without all sence at last we dye When Socrates had drunk poyson delyuered hys garment to hys seruant ready to dye dyd notwithstanding iest with Crito saying I pray the remeÌ„ber to sacrifyce a cocke to Asculapius for that was the auncient custome when anye man hadde drunke a holsome potion Doest thou then think he felte any extreame gryefe surelye no for in extreame pangues ieastynge is neuer seene nor the mynd knoweth not it selfe Thys is also greatly to be meruayled at that though euery man semeth to feare and flye death yet seke they to eschewe nothing lesse but rather follow euery thyng that bryngeth death withall Neither seme they lesse carefull to seke death then to shun yt The lecherouse man wythout regarde of lyfe preferreth hys pleasure the irefull reuenge the eater hys glotony the ambycious honour the couetous ryches the souldier spoyle the mother chyldren the marchaÌ„t traffycke the studient learninge and in somme there is nothyng that doth not occasion forgetfulnes of death So we plainly see that we both shoÌ„ and seeke for death but not wythout good cause for that there is nothynge that hathe in yt lesse euyll and they are therfore worthy prayse that do disdayne to dye yf those thynges for whych they neglect lyfe be eyther honest or necessarye and yet for lyght causes to seeke death is no token of courage but rather a sure sygne of an abiecte mynd Therefore the contempte of lyfe ys not so commendable as intemperancye is reprochfull and yet as the feare of death is not to be praysed so not to dye chyeflye at necessarye occasyons and tymes is moost reprochefull cowerdly and exceadeth all other vylety of mynde But some percase do allow the sayinge of Epicarinus Dye I would not but to be dead I care not As though that which followeth death is neither pleasaunt or not greatlye euyll Alas what euyll can it be to want honger thyrst gryefe labor â–ª sadnesse feare and fynallye the whoole heape of euylles whych the soule beynge parted from the bodye we must of necessitye want and seinge it dyeth not but in stede of these troubles enioâ—eth heauenly ioyes why should we not acoumpte thys chaunge good and most delectable Therefore Socrates was wont to say that death might be resembled eyther to sound sleape a longe iorney or destruccion as is the death of bruit beastes If the soule doth lyue and after death feeleth nothinge then is it lyke vnto a sound sleape because therein we rest without eyther felinge or vnderstanding and after a whyle return to the same exercyses Mooste assured it is that such sleapes are moste sweete as be most sound For those are the best where in lyke vnto dead men we dreame nothinge The broken sleapes the slomber and dreames ful of visions are commonly in them that haue weake and sickly bodies Whereupon Horacius sayth Vayne are the dreames of sickly folkes But quiet and sound slepes and such as weary men commonly haue are accompted sweetest So Homer â—doth cal those sleepes the beste that be moste lyke to deathe And Virgil. The svvete and soundly slepe vvhich death resembleth most I remember my father Faucius Cardanus while he lyued was wont to say that he euer desired death because whyle he
at the handes of a gentlewoman in Padoa wyth poyson procured his owne death One other in oure Cittye hauinge sustayned losse by the pryce of corne willinglye hanged himselfe One other and hee also of our Nation finding he could not with commoditye paye his dettes threw himselfe into a water and so drowned I my selfe did see a womaÌ„ who for verye sorrow that she had committed adultrye askinge God forgiuenes for her offence sodenlye dranke poyson Cleopatra although she might haue liued in honor yet because she would not be caried about in tryumphe caused a Serpent to bite her bodye thereof willingly dyed Porcia the daughter of Cato and wyfe to Brutus in honest life farre eâ—celling Cleopatra hearing that her husband was slayne didde eate burninge Coales and thereof died For cause more iust dyed Democles a Boy of notable beauty in Athens He being by the king watched when he should enter naked into a bath and knowing the king ment to abuse him caste himselfe into the bottome of the whot water and so presently dyed The death of Lucretia is wel knowen who violently bereft of hir honor sticked hir selfe The wante of successe and not will was cause that Alexander the greate escaped voluntarie death for hauing in dronken mode stain his frend Clitus he would presently in the house haue murdered himselfe from whiche doinge in space of three daies both by force sute he could scaÌ„tly be entreated to refrayn and afterwards being at y siege of Sudracarus a citie in India he leaped from the wall into the towne of purpose to dye For by meane therof he did both fal farre and alone among his enemies but fortune woulde not permit that successe he desired This booke would not receiue the nuÌ„ber of ensamples of such as for feare loue griefe anger other occasions of no waight haue sought theyr owne deathes Besides whom we reade of hole legions that haue offered themselues to apparant destruction As they did that were with Leonida against the PersiaÌ„s and fought nere vnto Thermopile What woulde these people haue aduentured for great cause or if death were a great euyl that vpon so light occasion did not refuse to dye From whiche determinacion no respect of age sexe or honor could feare them But I se what thou wilt say death I doe not feare for as it is not euill so is it necessarye and to feare that is of necessitye were vaine cowerdlye and hurtefull Yet woulde I dye easelye and olde suche a death as Augustus desired and did obtaine For by lyuinge olde I shall not onelye gaine a longer life but also a more easyer death Aristoteles in his Booke De Respiratione thincketh that verye olde men dyed not onelye withoute payne but also withoute anye feelinge of deathe because the heate of their bodyes was quenched whiche maye appeare by this example If thou goe aboute to drawe a tothe that is not loose thou feelest great paine but if of it selfe it were loose before withoute anye griefe at all it commeth awaye Euen so greene youthe wyth extreeme paine do yelde to death but olde folke in dying feele no griefe almost at al As the tragicall Poet sayth In slomber svveete the aged sprite departeth How can it be other theÌ„ that death is greuous to yonge men when as sleepe against nature is offensiue Oft times it happeneth that such as vppon custome seeke sleepe at vntimelye houres become thereby drye pyned and slouthfull so as in steede of delight they get disease Theophrastus beinge readye to dye thoughe he were an olde maÌ„ complayned of Nature because she had ordayned so longe life in Staggs Rauens al most vnprofitable beastes and to maÌ„ being the most noble wysest creature allowed so shorte a terme to 〈◊〉 in What may they say then that dye in y flower of theyr youth haue they not iust cause to lament Surely no. But here the reason why nature hath not among other creatures made man of longest lyfe and then that he that dyeth in youth doth suffer nothing more greuous then they that lyue old For fyrst it is doubted of manye and chiefelye of Aristotle whether anye creature the Elephant excepte doth liue more longe then man Because he maketh no mentioÌ„ either of the Phenixe the Crow the Rauen or the Stagge nor affirmeth them to be of longest life But let vs confesse that whiche is imputed in Virgill though it doth little importe to the matter where he speaking of men sayth A life more longe nyne times the cacklinge Crovve doth lyue But confessing with Aristotle that y Elephante doth liue more longe then man why neede we coÌ„tende whether man be of one or more creatures in longe lyuinge excelled Omittinge also that the holye Scripture affyrmeth lyfe more long to man then other lyuinge creatures let vs now dispute that that alreadye is taken in hande that is to say for what cause some beasts be of longer life then maÌ„ The reason is this seinge all creatures are made eyther for the vse or honour of man â–ª they were framed accordinge to the descretion of Nature at which time she made theyr minds as wel for their bodyes as theyr bodyes for their mindes were therefore made simple with fewe instruments as plaine thinges to enduer longe But the bodye of man being made onely for his minde neded many more instrumentes to th ende that the vnderstanding might the more fitlye do his office Therfore although Nature hath made for man the best proportion of bodye yet could she not geue therevnto the longest lyfe by reason of exceeding concauities and subtilnes of the members which if they were great besides that we should be al Giants they woulde bee troublesome eche one to other Which is wel proued in y no creature hath so infinite members or part of meÌ„bers which were of necessity made smal slender to y end they might the rather be fit to yeld so the breath an instrumeÌ„t of the soule became y more subtil Wherfore nature hath not in this behalfe omitted any parte of her duty â–ª but rather with such dilligence helped our life as for the length thereof wee haue no cause to complaine which is nowe wel proued in y people of India latest founde where men liue commonlye a hundreth and thirty yeres because there the ayre is good and the people without cares But wee coÌ„tinuing incares riot vntimely labour chosing ayre for profit not health yea altogether forgetting the length of life wee cast oure selues into extreame sickenes discoÌ„modities of body and preseÌ„t death without cause accusing nature for the shortnes of oure liues Howe muche better were it to know which way to vse the benefit of nature if so deare pleasaÌ„t a thing thou doest accompt this life what is y cause that Philosophers and Hermits haue liued so verye long yet theyr to great stinens and earnest contemplacion hindered their health vnlesse it were because they liued voide of care and
discribeth Pompeius deathe in this wise In hast he stayde his vvofull voyce and vvould no vvord complayn Least vveping teares might so vnvvares his heauenly fame disdain And vvhâ—â—â—is noble side vvas pearst vvith fearce Achilles blade No sigâ— no sob no careful cheare no sorovving sound he made but in disdaine of crueltye Cato VticeÌ„sis determined to dye ordered his goods wiselye forseinge the good of others though he neglected his owne which done reading Plato of the immortality of soules layd himselfe down slepte so souÌ„dly as he snored after being awaked sticked himselfe And when throughe weakenes of his hand the wounde was not mortal suche as were by saued him tyl at length violently he brake lose dyed Such was his gredy desyre of death Otho themperoure a yong man of thirtye seuen yeares of al men accompted soft and effeminate after hee had won thre battels of the Vitelli for the sorow of one lost gaue his mony and substance to his frendes and willed his familiar companion to shewe himselfe to the souldiers lest that after he should be suspected and in the night with two daggers murdered himselfe And yet neither dispayred hee of the holding of the Empire nor wanted the loue of the Senate or his souldiers but onlye for that nether in victory or victored he would hinder the commoÌ„ wealth Caius Iulius by Caius themperour condempned to dye â–ª obteyned ten dayes pardon all whiche time careles he consumed in sleape and table play and when the hangeman came in to warne him y his tyme was euen at hande hee tolde what aduauntage he had in the game and willed his play felow that after his death he should not boast of winning and called the hangman to record who led him towardes death accompanied with a philosopher Vpon the way being asked whaâ— he mused of He aunswered I determined to obserue what at the last instant my soule shal feele when it parteth away to the ende that after I may aduertise my frends Aratus knowing he had taken a lingering poyson at the handes of Philippus the Macedonian kinge speaking one secrete worde to his familier frend passed the rest of his life so pleasantly as semed not to haue any such griefe or assurance to dye The seuen brothers called Machabei al yoÌ„g men and sonnes of one mother by the commaundement of king Antigouns one after an other and in sondry sorte together with their Mother killed themselues Tectamenes condempned to dye went his way laughinge and being asked whether hee disdayned the lawes answered no but by dyinge I must pay that I neither asked nor borrowed of any Which example although vnder the person of one vnknowen was much praysed of Cicero yet in wise iudgements such behauiour argueth In Tectamenes rather vanity theÌ„ fortitude for a man condempned specially for wicked doing naturally can not loue death neither was it our entente to proue that death should be desired or sought for But as it is the condicion of a faithlesse man not to restore y he boroweth so is it also an vnfreÌ„dly and vnthankefull parte not to kepe that hee boroweth As therfore death is not to be fled or lameÌ„ted â—o ought it not to be sought for But as y Poete sayth Do neyther seke nor shonne the ende of thine ovvne lyfe Yet happely Craton may holde such opinion and though it be not mainteined by reason yet for the meruaile gaineth reputation among the common sort The example therfore of Theramon is more honest and more couragious For he beinge vniustly by thirty Tyrantes condempned tooke the poyson saying according to the auncient maner of Athens Critus I drinke to the for so was the greatest Tyrant and worse then Theramines called that done whatsoeuer remayned in the cuppe he threw vpon the ground The death of Phocion was more noble he seing his frend desyrous to drinke poison didde stay him after findinge that which was not left to suffise did buy more saying that in Athens a man was forced to buy his own death But why do I labor to enduce more ensamples of men when whoole Nacions may be called to recorde As the Galathians did so little regarde Deathe as they feared not to fighte Naked So did also manye noble Romaines and Germaines that nedelesse it wer to resyte their names I do therfore thinke best in fewe words to declare that men were made mortall for three causes First because there shoulde be some ende of their offences This life is displeasant and the nerer age the moore troublesome and therefore the Gimniophista as men say answered Alexander well askinge whether death or life wer stronger Liâ—e quod hee because it beareth so many calamities The second cause is that goodmen without enuy might be honoured and euil Men without feare coÌ„dempned and that riches and aucthority for whiche menne commit greate wickednesse might not be regarded Yf those thinges whiche mortall men haue were iustly wayed they shoulde as Cares and Euilles be reputed Yet if death were not Menne would muse onlye vppon Thefte and Violence while in this short space that now they lyue they thinke so much thereof The third reason is for that men might receiue rewarde of good and euil according to the quality of their deserts For after death such as haue passed a godly life shall liue not only with their brethren kinsfolke but also accoÌ„panied withal honest and learned men and aboue y starres receiue ioy and euerlasting felicitye So contrary wise the wicked in darkenesse and solitarye places shal be tormented Therfore for wicked folke only death can bee thought euill and yet is not but Good men not vnlike the Swanne who only at his death do synge may boldly reioyse and be gladde Some there are so ambicious that the care of their funeralles doth trouble them muche who are not to bee comforted but for their follye to be reprehended what is the body of man when the Spirite is passed awaye It is no moore accompted as parte or member of him but rather a Carckcasse vnprofytable stinckinge and horryble Seneca therfore didde well deuise that the same should be buried not in respect of the Dead but the liuinge least they by sauour and sight therof might be offended Where vppon in sundrye nacions hath growne sundrie customes of buryinge the Deade The Grecians were wonte to wrye them in the earthe The Romaines dyd burne them in fyre The Nathabeians did burye them in their dungehilles Yea their Kinges had none other Sepulchre The Ethiopians do cast them into the ryuers to be deuoured of Fishes The Magi did geeue them to wilde Beastes Hercani to Doggs But the Massageti most meruailouslye do eate them The Egiptians with their owne Nayles doe burie them The Persians doe wrappe theym in Waxe So incertayne is the reason where is no reason at all Alas good Foole doest thou not heare the Poete sayinge To vvant a tombe the lacke is neuer great What doth it preuayle the to lye in marble aboue the ground
or in the bowelles of the earthe doest thou take care for want of a workeman There is no cause of feare at all The Heauen doth hide hys bones that can no coffyn fynde as sayth the Poet. Who so were wise would not with one hafepeny spence buy this felicitie The fyrste inuentoure of names for these stately building for buriall of stinkynge bodies what did hee other then make tryall of an insolente and vayne ambicious mynde that euen in deathe woulde declare the same But this care caughte beginninge at Silla that Deade Menne should bee buryed Hee was the fyrste that at the Deathe of Cornelia caused burninge and not burying to be vsed because he feared to be digged vppe and suffer shame which he had care of in the buryinge of Marius But howe much better did Diogenes Cenicus lyinge vnder a tree sicke and readye to dye aunsweared them that asked where he woulde be buryed sayinge I praye you let me alone whereto they replyed that then the beastes woulde teare him in peeces whye then quoth hee geeue me a staffe naye sayde his frendes that were to none vse when the life is gone Then Diogenes not vnwiselye reproued them saying what harme can I haue when I shal be senceles and feele nothinge it maketh also to purpose to knowe that it is incertaine what doth become of mens carcases cast awaye sometimes it was thoughte they gayned an opinion of deuinitye as it came to passe of Cleo the Lacedemonian kinge whose body hanging whole vppon the gallouse ther appeared in it a Serpent that broughte forth deuouringe byrdes Whereof grewe a religion as though the Gods were keepers of innocent mens bodyes which foolishly the people honoured It is sayd that Ctesias found the carcasse of Clearchus not vnlike to the other out of which grew a woode and became to be honoured for a god Yea at this daye this superstitious opinion remayneth of them that lye vnburyed that theyr sprites should walke So great force hath y memorye of aunciente error and the feare which men haue in walkinge alone But nowe let vs leaue these vnprofitable matters and as at the beginninge was determined turne out talke to sorrowe And fyrste let vs speake of Parentes because not only Loue but also Pitye was wonte for them to moue teares Neyther can we with moore honesty lament any then theym of whome we came into the Worlde This is the dutye of Loue Charity and Pitie and if any whitte the teares of Children can preuayle to their good sure lye then ought we weepe But seing no weping or Sorrowe doth helpe let vs consider whether honestly or reasonably we ought to do it VVherein first commeth to memory the vniuersall reason of all theym that by Deathe haue bene called awaye For either we muste lament in fauour of theym that be deadde or ells in respect of our selues But if in consideracion of theÌ„ we Lament eyther we beleue that their Soules doe liue or ells together with their Bodies they are perrished And if thou thincke that booth the Soule and Bodye be perrished then so thincking and lamenting the Death of an other thus thou Complaynest Alas alas hencefoorthe thou shalt not be Thirssty Hongry Colde Not Painfull Sicke subiect to iniuries and Calamity yea that is moost of all hencefoorth thou shalt not dye as I shall but I know thou wilt saye I were to bee laughed at iâ— so I should lamente neuerthelesse all this thou doest and though thou confesse it not yet wylte thou know that so it is Surely there is no doubt that dye we muste Death as thou thinckeste is Euill Whie art thou then sorry for him that is paste it and not for thy selfe that by no meanes can auoide it But if it be superfluous to lamâ—t thyne owne Condition because in cases necessarye wepinge helpeth not To what purpose doest thou be wayle his Death whiche is the moore necessarye that he is already deadde But if thou beleeue his Spirite doth lyue then of necessitie thus must thou lament Alas alas froÌ„ a mortall man thou arte become immortall frome Paynefull Quiet from Miserable Happie from Sadde pleasaunt and from obscure noble VVho is hee that heareth the in this sorte complayne though he were of the dead mans bloud but should fal vnto laughinge Neither doe then thinke I tel the an vntrothe and therfore whiche I had almost forgotteÌ„ though thou alledge y for his cause thou mournest Seinge then there is almoost no manne so vnwise as dare saye hee complayneth in respect of him that is deadde whether his Soule dooth remaine or not so euery manne sayth he doth lament the want of his fryend whiche if thou acknowledge the eternitie of his soule cannot so be because for so much as is 〈◊〉 he is not with the and thou shalt shortly 〈◊〉 to him But take thou heede to 〈◊〉 that thou bewaylest thine owne Calamitye thoughe he 〈◊〉 not with thee To vayne and Enuious thou 〈…〉 thy selfe if for thy proffite thou can not 〈…〉 this benefite for as with 〈…〉 to preferre their Children to Seruice of Kinges in hope of Fauour and Reward that will come therof notwithstanding the mindes of Princes 〈◊〉 times inconstante the 〈…〉 faithfull and generallye 〈◊〉 Good 〈…〉 as serue little 〈…〉 will ought we 〈…〉 we 〈…〉 use Hate Ambition not Disdayne The mynde of that Prince is neither 〈…〉 nor ignoraunt of any thinge There is place with out perryll Felowshippe without 〈…〉 without doubte and 〈…〉 And would thou for thine owne commodiâ—te denye him of these Ioyes God forbidde But besydes this thou maye perhappes seeme iustlye to complayne 〈◊〉 thy Commodities by 〈◊〉 of 〈…〉 which 〈…〉 reason yet of thou consider at 〈…〉 to 〈…〉 enduce reason worthye thy consideration And first seinge in respect of thy selfe 〈…〉 thinke that one other may be found euer 〈◊〉 to him for Frendshippe Conuersacion or necessitye But admitte that coulde not bee or that such a man were not redely founde yet withe all remember what paynes thou haddest taken for thy deadde frende howe often for him thou were called in question how often than 〈◊〉 lesse how burdenous he was to thee and fynally how hee hadde bene towardes thee thou cannot certainly knowe and what hereafter he would haue beue 〈…〉 Alas how often haue some men beue 〈◊〉 by their owne Kinsfolke 〈◊〉 Children and Frendes of whome in times paste they were helped Cassius and Brutus didde aide Iulius Caesar in fighte against his countrye but beinge made Emperour they slewe him Full foolishly didde Antoniâ—s committe his counsell to Octauius where in hee discouered his freendes trustinge to him whome oftetimes in doubtful Fortune he hadde receiued help yet then throughe his feare he was enforced to voluntary Deathe Alexander while hee liued was faithfull serued of his Souldiers but being dead his Children Kinsfolkes and Friendes were all by theym distroyed and yet at the deathe of one of theym hee felte so great Sorrowe as searce lye he could euer after
Eliades doth affirme those to liue short liues that do not render their parentes that due rewarde of education Such is the counsell of true dealing and surelye these vnnatural mindes procedes from some deuill otherwyse they coulde not be giltye of so greate a mischiefe The nature of man is diuelishe and so wicked as it woulde destroye all parentes neyther can it gouerne it selfe neyther doth it contayne in it selfe any curtesye by meane whereof necessarilye in shorte space it must be consumed But as it is the part of an vngracious sonne to hate the lyfe of his parentes so it is y part of a wise sonne pacieÌ„tly to take theyr deathes and to turne the same to his coÌ„moditye according to then sample of the good Phisitions who hauinge medecins wil not vse poyson yet hauing venome at hande after longe tryall of other thinges will rather then faile by venome cure diseases So the wyse man by well and discrete vsing of euill doth make the same good As first commeth to memorye the gouernment of household the ensample of wysedome and the desyre of glorye in all which the reuerence and respecte towardes the father doth chiefely hinder thee or altogether let thee The authoritye of fathers contayneth in it somewhat more then seruice and hindereth the execution of great thinges be it in warres learning or administration of the common wealth for all thinges hauinge euil successe are imputed to the sonne and al good to the father whom if hee loueth he cannot dissemble it though he deserued it not or if he loue him not it shal be called his default or want of dutye And the examples of them that willingly haue geuen place to their sonnes in glorye are so fewe as the honour that Antiocus did to his sonne Demetrius maye be taken as a myracle The euente of worldly procedings haue also made proofe of this opynion because al such as haue become excellent eyther in armes learninge or ciuil gouernmente were of those whose fathers in youth were taken awaye as Iulius Caesar Octauius Augustus Alcibiades Cicero Galenus Aristoteles yea what had Alexander beene if Phillippus had liued but one foure yeares longer for had Phillippus ended the warres wyth Darius being victorious he had gayned the whole glorye or if he had been victoryed hee coulde not haue left to Alexander meane and power of happye procedinge As therefore to cowards and men of no vertue the timelye death of the father hath euer brought hinderaunce So to noble minds it is occasion whereby to shewe themselues as they be This muste also be set before oure eyes that both life and death be the giftes of God and do euermore depende vppon his prouidence Therefore whosoeuer reproueth lyfe or death doth in sylence disalowe complayne of the deuine Iudgement because both the one and the other is meete and profitable And chiefelye if thou offende or did not loue them thou ought not to lamente for hauinge lost them thou hated Or if thou lamente otherwise it must be because towardes them thou were vnnatural But nowe thou arte safe so as thou can neyther be appeached of impiety if thou hast not before procured their harmes nor after be thought vnfrendly sith against thy wil or by mishap thou cannot offend How much better had it beene for Priamus that Hector and Politus had dyed before him who founde himselfe so greuouslye perplexed with theyr miserable chauÌ„ces as he disdayned his owne lyfe Was not Hector more happye in death for Astianax theÌ„ Priamus because to auoyde the sight of Priamê° misery he sought his owne death and so by dying left hym miserable All these were the actes of good parentes but of thother howe many haue bene whom though to hate were vngodlye yet to loue them is not necessarye Some haue taken away the common parent as did Clitemnestra who hauing killed Agamemnon was herselfe betrayed by Orestes her coÌ„mon sonne So Almenon murdered his mother Eryphiles for hauinge coÌ„sented to y death of his father Amphiarus These examples are common neither is it necessarye to loue such parents for notwithstanding by them wee haue our being yet against their willes as it seemeth we kepe it because they sought the destructioÌ„ of them of whoÌ„ wee came Therfore Licophron killed Periandrus his father for beinge chiefe auctor of his mothers death would neither take regard of his fame neither speake vnto him nor suffer him selfe to be spoken vnto But how much more wicked be they the seeke the death of theyr owne sonnes of whom the ensamples are not so few as happelye thou thinkest Mithridates murthered some of his owne sonnes and had hee not wanted power hee woulde not haue lefte one of his children on liue Theseus was also causelesse the cause of Hippolitus death and as they saye Medea cut her owne childreÌ„ in peeces Of more certentye the same is tolde of Catelina who to th ende he might be maryed a new with poyson killed his owne sonne almost a maÌ„ Matheus Duke of that Carthaginenses haÌ„ged his owne sonne Carthalus returning froÌ„ victory only because meetinge his father theÌ„ in exile he was appareled in purple wyth the badge of victorye Should any other sonne of hys suruiuing him weepe or lament the death of so cruel a father nay rather a malicious beast Yet how muche more vile was the acte of Laodices wyfe of Axioratus kinge of Capodacia who hauing by that husband sixe sonnes with poyson murthered fiue intendinge also to kill the sixt yongest of all had it not by the pollicy of kinsefolke bene preueÌ„ted What beast doth liue so hard harted as can beare the crueltye of such a mother Cattes and Connyes by reason of theyr excedyng great lust do deuoure theyr yong newly brought forth but other mothers among al the brutish kinde to destroye theyr owne yonge I neuer redde nor thoughe written it were hardlye I durst beleue Wyth like bestialitye of minde did Euergetes Ptolomeus murther the two children he gotte vpon hys sister Cleopatra the one of good yeares thother verye yonge Of these and such lyke parentes to bewayle the death how great a folly were it I my selfe haue seene and so haue manye others a gentlewomen that to enioye vnlawfull loue wythin xv dayes wyth a sword slewe her owne husband poysoned her owne sonne and before theyr buriall was maryed to her newe loue But nowe I see what thou wouldest saye I mourne not for the death of suchan auncetor but for one that was iuste good godlye and that dearelye did loue mee but howe doest thou know whether hereafter he wil be such a one stil for all such as killed theyr wyues or children were at the first also good yet grewe to this madnesse after many yeares which sheweth that theyr wickednes eyther came with time or els thoccasion grewe by time Therefore there is nothinge so vniuersallye incertaine as the loue towardes children brethren wyues kinsefolke frendes maisters Craft couereth many things so doth base fortune occasion
and wysedome all which when age groweth on like vnto stares in the tree are encreased and detected So olde age beinge come sometimes in respecte of power but more often in regarde of follye and vtilitye olde men do for necessitye vse the helpe counsel of theÌ„ they loue not and onlye because of theyr owne debilitye which saueth the giltles children from many misaduentures at theyr hands for whom they liue continuallye a most miserable lyfe Others do disherit theyr children others consume theyr patrimonye and some seeke newe wyues breeding the sorrowe that stepmothers most coÌ„monlye make The iniurye of euerye of whiche ioyned wyth the combersomnes and seueritye of age is encreased And to conclude with one example of a wise man amonge all those fooles let that of Cato Câ—nsorinus a man of excellent witre suffice thee he hauing a sonne of good yeares fell first to aduoutry and after marying a moste defamed woman thereby clearlye discredited the reputation of wisedome and former life yea besydes all this ordayned the Nephewe of Clieus to be Coheyre wyth his sonne at that tyme Preator in Rome Why should I then neede to resyte Lysander Tiberius and the reste of those olde Monsters that in age were not onelye wicked but also withoute Mercye when the integritie and Romaine wisedome through defaulte of age was worne away Therfore seinge the number of manye brethren breedeth pouertye where great abundaunce wâ—teth impossible it is that any of theym canne doe great things It must then be confesses that y â— â—â—athe of the father ought much to be lament 〈…〉 sorrowed not at all Much lesse ought the death of Brothers to make a man sorrowfull it menne woulde rightly waye thinges as they are And fyrst it must be considered which is also to be thoughte of in the losse of children when alone without brethren thou be born whether thou wilt lamente because they were not borne Truly syth I see no man so to do I hardly thinke that any will saye it is worthye weepinge to bee borne with brethren â–ª or if being a childe 〈…〉 dyuers brethren wilt thou now renew the sorow of their death which I know also thou wiâ—t not because we loue not y we know not but we lameÌ„t for them we loue If then thou think neither those that are not borne nor those that are worthy to be mourned for how much lesse the other that were borne and lyued a good tyme For if to haue brethren it be euyll then to loose them is a pleasure But if it bee good seinge in all good thinges it is better to haue hadde some thinge then nothinge who doubteth But these that liued some reasonable yeares if they dye are lesse to bee sorowed for then those that neuer were borne nor knowen Such is the condicion of euilles that what soeuer is euerlasting is most displeasaunt and in al such some rest is thought pleasaunt In a tyme of famine is it not better to haue two Loaues then no bread at all After long labour is not rest he it neuer so little better then none Dothe not one dayes libertie refreshe a man well that lyeth continually in prison Are not suche as liue in miserie somewhat comforted when they remember that some parte of their lyfe was pleasauntly passed Seinge then it is better to haue had bretheren to haue lyued in their company to haue sorrowed reioysed with theym and therfore art more happy then they that vttterlye haue had none at all who for all that do neither weepe nor lament But false imaginacion and opinion is the faulte hereof whereby thou thinckest that not onelye he but also thy selfe should for euer liue togethers of which hope worthylye deceiued vnworthilye thou mournest for thy brother what if in thy choyse yf were to liue brotherlesse or without one only brother who after fortie yeares should suruiue the Whether would thou haue a brother with such condicion or liue without Surely thou would haue him vnlesse to haue brethren thou thinke it euill But if to chose the brotherlesse lyfe then wouldst thou not complaine Yet hauing the better choyse thou doest What is the cause other then that now thou art vnprepared to disgeste thy brothers death but when the choyse was made thou were prepared Thus deathe therfore is not to bee blamed but in opinioÌ„ only it semeth intollerable and therein thou lamentest the commodities receiued as there is no necessety thou neuer thinkest But be it for the purpose that this thy Brother was good and loued the much which as men saye is not common In Brethren hard it is to fynde vnfayned loue Truely if thou haue regarde to dayly experience the most brothers be coÌ„bersome quarrelous â—â—â—â—ous discencious captious and disdaynefull The Poet was wonte therfore verye well to resemble brethren to the windes because they euer disagreed among them selues and lyued not lyke frends or fellowes but as those whom discorde did beste become Chain did fyrst shewe to Abel what brotherly loue would after be Then Iacob deceiued Esau committing his eleuen children into the seruitude of Ioseph his brother yea some of theim they ment to haue slayne forgetting not only pitty but also their common parentes and the innocency of their age After their daies Absolon killed Amnon his brother Abimelech the sonne of Gedeon murdered his threscore and ten brethren one only except No godlye lawe no holye Religion no feare of GOD from so wicked a deede could withholde hym Neyther are the examples of the Gentiles more mercifull Atreus hauinge murdered the three sonnes of Thiestes hys brother gaue hym theyr fleshe to eate spoyled hym of hys Kyngdome and rauished his wyfe Etheocles and Polynues Oedipi Simulus and Rhesus did likewyse one murther the other so did also Romulus and Remus Iugurtha was not contented onelye to kill his brethren Adherbales and Hiempsales but also before they dyed cutte all theyr fleshe from theyr bones Cambises hauinge one onelye brother called Smerdis a simple man and lyuinge in priuate lyfe by reason of a dreame was by him slaine So lighte a cause can cause a brother to seeke the life of a brother What did Antonius to Gâ—ta or Antipater the Macedonian Kynge Phrahates who wythoute cause slewe hys thyrtye bretherne and wyth theym Herodes hys father by whom in the place of Pacorus latelye deade hee was Crowned kinge The Queene of Tilaea toke for husband her brother Hiperio by whom she conceyued two children the one called Sol the other Luna throughe enuye killed Hiperio then caste Sol into the ryuer Eridanus and wyth sorrowe thereof dyed Luna Cleopatra also for women are not free from such wickednes to th ende she mighte more safely aspyre to the kingdome of Egipte flewe hee sister Arsinoes and her yonge brother of the age of fiftene yeares If I resighted euery mischiefe that brothers haue committed to brothers this booke coulde not contayne theym My selfe haue knowen one man twise giltye of his bretherns death another the
to the infernall God and as it is his custome in many others so dothe hee vse to call theym nearest to hym that mooste do honour him But if at the beginning thou driue him away and suffer not thy mynde to be infected full farre shall he be from thee But beholde howe comelye and honeste a thinge yt is that a man of good yeares beinge well counsayled by others shoulde in womens weede beastely weepe wayl crye out and lament O gentle wit. But thoughe he doth none of all these yet inwardly to torment himselfe with sadnesse is the parte neyther of a wyse nor valiaunte man but of one that searcheth rather the repreheÌ„cion of others then knoweth what is seemely Howe muche better were it for hym often to remember Vmbresomnum Homo What could haue bene better sayde So subtylle and fugitiue is the lyfe of man as of al other thinges seing shadow is most subtil and sleepe moste deceiueable and incertaine what shal the shadow of sleape be And yet notwithstanding this is the lyfe and glorye of man One other wrote thus As the generacion of leaues is so is also mans for in dede what dissimilitude is there leaues doe fall by force of Sonne showers wynd hayle yea and if all fayle by themselues Euenso the lyfe of man beleeue me thou haste receiued none iniurye at all Death is the gift of God and God doothe wrong to no man If condempned by voices of assente thou bee deposed from Aucthoritye thou wouldest thincke that it were meete to beare it with pacient mynde thoughe that iniurye cannot want suspicion reproche and falshode And now when thou fearest none of these dare thou disalowe the Sentence of God And doest thou not remember that whiche Leontius Neapoles the Bishoppe telleth to haue happened in the lyfe of Iohn Patriarche of Alexandria To whome when a certayn man hadde offered seuen pounds of Golde to praye for his onely Sonne who a moneth paste was with a Shyppe and great riches drowned after a few dayes obteyned of y Patriarke his desyre And while in y meane space he coÌ„tinued in sadnes he dreamed one nighte y the Pattriark appeared vnto him saying Lo according to thy prayer y thy son might be saued so hee now is because he is dead but if he had liued from wicked life daÌ„pnacioÌ„ after deth he could not haue ben preserued god only knoweth what is expedieÌ„t for vs when we are ignoraunt our selues and know not what is to be desyred Wherfore it is conuenient that we do not onely receyue comfort but also reioyse at the death of our neighbours of whome yf thou desyrest to continue any memory though often times also thou wantest their company it shal be both to the and thy posteritie continued by hys noble tombes pictures statues verses orations dedications institutions of eternitye and Sacryfyces Is yt not more honest and pleasant to confyrme thy selfe to these comforts â–ª to commend hys glory to mortall men then with wepinge wailynge to kyl thy selfe Yet as to them that are endewed with vertue and acknowledge the felytitye of soules these are superfluous so to theym of maners more frayle such kinde of comfortes are not vnseemelye For Augustus hanged in his bedde chamber the picture of his graundsonne beinge a childe of him dearlye beloued and so often as hee came vnto that chamber hee neuer fayled to kysse the picture Alexander did set vp certayne ymages to Fabius Quintilianus not withe teares but withe a solempne oracion conteyning the commendation of his sonne dyd burye him What dyd Iohn Mesue who in his fathers name falsely turned the tytle of his booke So did also Zoar Aristotle wryte bookes to their sonnes So did Cicero and Plato in their disputacions call vpon their brothers frendes not in mourning garments and weping but wyth monuments euerlastinge honored the same to their posterity But now with reasons I thinke sufficiently it is proued that the deathe of children is neither to be so lamented nor euyl Let vs now procede to tel how manfully our elders were woÌ„t to beare such mishaps Octauianus Augustus hauing within twenty moneths lost .ij. of his nephewes was not moued so much as he refrayned to sytte dayly in the Senate Demosthenes the .vii. day after the death of his only daughter put on his whyte garment was crowned sacrifyced an oxe More valiantly did Dion he being in counsel of the common weale and enformed that his onlye son had fallen from the house toppe and broken his necke gaue order to his frendes for his buryall notwithstaÌ„dinge proceded in his busynes begonne Like herevnto did Antigonus he seinge his son slayne in battayle gaue none other signe of sorow but sayde O Alcionen later then thou ought thou art now dead for so manfully assayling thy enemies thou doeste not greatly esteeme my warnings nor thine own weldoinge The constancy of Pericles can be inferyor to none of these for when within eight dayes he had lost his two sonnes Paralus Xantippus yonge men of singuler witte did notwithstandinge put vpon him his white garmeÌ„t was crowned made oracions to the Atheâ—encians comming from hys house when his children were dead with merueilous constancy of mynd gaue counsel vttered reasons of the disciplyne of war. So vpon a time Anaxagoras his scholemaister being in disputacion woorde was brought of his sonnes death wherat he paused a little but by and by confessing hee had begotten a mortall creature proceded in disputacion When Paulus Emylius had taken in hand the Percian warre he prayed the Gods that if any calamity were comminge to the Cittye of Rome that they would rather lay the same vpon his house whyche either through his prayer or hap was perfourmed And when of his four sonnes he had adopted two into the family of Scipio within few dayes after he lost thother neither did he with lesse pacience bere this then valiantly he wished the other Tynnichus also a Spartayn left his posterity a monumeÌ„t of worthy ensample When Trasibulus his son in the warres against the Argini was slayn in this epigram is declared the nobility of his mynde It seemeth vvel that covverds vvepe vvhen they be brought to graue But thou my son a Spartayn true no vveping teares shalt haue He hath as me thinketh folowed the saying of Papimus A noble death doth parentes please and God such soules do loue The valiant myndes do gayn encrease vvhen lyfe do so remoue We see that some haue not onlye in the death of their children witnessed their greatnes of mynde but also did procure it and thereof proceded greate proffyte When Brutus openlye punished his two sonnes what terror think you was it to his Cittizens what desperation to his enemies what admiracion to his neighbours So as the example of that valiant dede was not onlye the occasyon of great encrease to the empyre but also for fortye yeares after it continued in libertye not so muche for feare of the
payns as for emulacion in vertue What is by thensample of Abraham vppon Isaaâ— shewed other then that men shoulde so loue their children as in them to put no truste at all but euer to honour God so as we may forget oure chyldren and such are worthy great reward For whiche his carefull obedience he is made father of many nacions neither shall his seede at any time decay This was a greater argumente of courage then that of Brutus for hee murdered the gyltlesse lefte the children of others his heires the other in sleinge became childles Hee by the handes of an other commaunded his enemies to be slayne thys man murdered those that obeyed But let vs returne to ensamples of sufferaunce and a shame it were that Women shoulde for fortitude exceede men Among whom what may be sayd of Tomyris queene of Mesageta who hauing her sonne slayne in battayle where in her enemye Cirus also dyed without teares made great feastes the hole army lykewise slayn â–ª Also Cornelia mother to the Gracchi of a great number of sonnes hauing onlye C. and T. lefte yet when they were in a time of sedicion most cruelly slayn besides calling only to memory their father their own worthy actes did not otherwise make any shew of sorow Argilion y mother of Brasidas the Lacedemonian kyng hearinge her son was slayn dyd neither mourn nor lament but asked if nobly worthely he dyed Gyrtias likewise a womaÌ„ of Lacedemon when her son was broughte home almost dead and his frendes lamented she sayd Non Silebitis inquaÌ„ declaring of what bloud he was desceÌ„ded she said one body hath ouerthroweÌ„ other in fight yet after being recouered growen to mans state was slayne in battayl which being told vnto his mother she answered saying was it not expedient y goinge to the wars he should â—â—ea others or be slaine himselfe but more wyllinglye I receyue knowledge of a death worthy of mee his predecessours then if in slouth and idlenes hee had liued One other womaÌ„ more valiantly bare the death of her sonne promissing in the fyeld sayinge let cowardes complayne for I wyll wythoute teares and meerelye burye my sonne And a nother a woman also of Lacedemon hauing lost in warres her fyue sonnes standing vppon the walles of Sparta and listinge for the euente of the battayle when she sawe a man comming asked what was done he thinking she had asked of her sonnes aunsweared they are all deade whereat the woman offended sayde it is not that ill lucke I aske but how speedes our couÌ„try then he telling y the victorye was gotten by the Lacedemonians the woman sayd wyth al good wyl I receyue knowledge of my sonnes slaughter In olde time such was the nobilitye of minde both in men and women aswell for courage as counsell But now enoughe or rather as I thinke to much haue bene sayd aswel of them as also appertayneth to deth It is not therefore needefull to speake of frendes kinsefolke or wyues seinge of them the plentye is greate the conditions vncerteyne and the necessitye little yea the cares and disquiet of wyues doe almost counteruayle the sorrow of theyr deathes And though wyues were not shrewed nor combersome yet can no man at anye time long want a wyfe syth one may be taken after an other And albeit that wyues were all good all frends faythfull and all kinsefolke kynde yet seinge the death of a brother a sonne and a father is pacientlye to bee borne a follye it were to lament them or call suche doubtles matters in question But rather resolue wyth thy selfe that death is the end of euill to fooles and to wyse men the beginning of all good And as sayth Menander VVhom God doth loue in youth he dyes FINIS Of Comforte the thirde Booke MVche longer then was determined more at large haue I discoursed that kynde of comforte which to sorrowe death doth appertayne not onlye because I thincke y occasion of griefe whiche groweth eyther of pryuaâ—e death or losse of frendes is little or lightlye borne but also that in these dayes men do so much desyre riches auctoritye as till death doth euen at hand drawe on they take no care at all Eche man in imagination alloweth himselfe longe tyme of life disdayning death as a thing not knowen in this but an other worlde But ryches and present authoritye are on euerye syde soughte for as ioyes which hee euerlastynge â–ª Yet not contented with â–ª this they also reproue condemne and despyse the quyet lyfe of such as are not with like madnes delighted For the chiefest care suche men do take is that of al other most wyse and happye neyther of which in iudgement of those that disdayne them can be allowed Then when these wealthy men perceiue that the others are not greatly greeued forthwith they fal to hate and persecution So as although men could willinglye suffer theyr bace estate yet beinge driuen into any kinde of necessity or calamity straight wayes they lament and complaine so as by confession of them for great desyre of riches the rich men are allowed of and praysed for the wysest sort of men But seinge the estate of tyme and worldly procedinges are not euer alike wee meane not to speake muche of that calamitye which these ambicious men do thincke y greatest but of that miserye whych may so trulye be called for suche kinde of men do labour to continue after death and glorye in theyr owne happines As the Poet wryting vpon the tombe of a certayne happye man sayde Vpon my corps poure forth thy vvyne O frend that comes this vvay And on my tombe vvith pleasant hand thy precious spices laye No gulfe of griefe my graue shal be but springe of lasting blis I am not dead but changd my life lo such my fortune is My former ioyes are not decayd but as they vvere before If ought or nought I beare in minde yet blest for euermore O merye man howe aptlye hath hee nothinge sayde for this presumption to continue felicitye after death is a thinge altogether vaine and forsaken of the very authors thereof For well we see that after death the glorye of ryches doth in short space decay Not onely because great nombers do daylye aspyre to this prayse but also riches it selfe deserueth no glorye at all And amonge so manye thousaÌ„d thousands as in theyr time was famouslye rich yet few of them haue come to our knowledge Gilias Cressus Mydas Pythius Meander Erictonius Sysiphus Tantalus Of the Romaynes that had beene bonde men Amphion Menecrates Heron Demetrius Pallas Calistus Narcisus Of Frenchmen Drusus Caecilius Sylla Lucullus Liuius M Crassus Of Kinges Salamon and Ptolomeus were all reported for notable ryche But Gylias became famous for liberalitye Cresus and Crassus for theyr misfortune Sylla Lucullus for theyr victoryes Mydas through Silenus The Romaynes that had bene bonde men by the abuse and riot of Rome Salamon for wysedome Tantalus for wicked lyfe Meander
which vpon a tyme not yelding to the sacrifycers any lucky prophesies for that was taken for a religeon it moued the penitente Lacedemonians that in stede of the ambassadors slayne as many that is to say too should offer themselues to death Then Sparthius and Bulis offered theymselues departing thence to Lacedemon before they should come to Xerses sonne of Darius who before had sent the ambassadors they came to Hidernes y kinges Liutenant who entertayning them courteously after he knew the cause of their comming and the greatenesse of theyr myndes perswaded theym rather to choose the Kinges fauoure then deathe for Xerses would make theym rulers ouer all Greece and that he him selfe was one of hys Lordes whose State he willed them to consider and if they would follow his counsell they should not refuse the kinges frendshippe Then aunsweared they Thou knoweste not Hidernes howe ioyful a thinge the pleasure of liberty is where of thou euer seruinge a kinge hadde neuer proofe but if once thou mightest taste thereof thou wouldst preferre it before all the kingedomes of Percia Such felicitye hadd these men in their Common weales eyther of pouerty or at the lest wise with pouerty And yet was the lyfe of the Lacedemonians as before I sayde hard by reason of theyr vse in warres notwithstandinge by the benefyte of pouertye hauinge no monie at all so deare to theym was liberty as they esteemed it aboue a kingedome But omyttinge to speake of Common weales let vs inquyre of priuate Lyfe where in is greater Pleasure greater Quiet then in kingdomes neither can a Kinge bee assured of freendes neyther can he feele the chiefest sweete of Venus ioyes beinge in dout of desembled loue For wel you know the chief and greatest delight of that pleasure is to loue and be loued And how can he know himself beloued wheÌ„ feare of power or hope of reward do make the willinge suspected It is no meruayle thâ—rfore that so many doe declare themselues vnthanckfull to princes for they cannot be accompted as frendes that eyther for hope feare or daylye rewarde bee entertayned Therefore Philippus reproued his sonne Alexander because wyth geuing he thought to gayne the good will of people Albeit the lyfe of princes is most noble yet waÌ„ting loue and friendship by no meanes can be accompted happy because they are to seke of such benifyts as do nearest approch the happines of mortall men But let vs now consyder that although in these thinges they were equal to pore men whether then the lyfe of Princes or common persons were more pleasant The pore man rysing earlye after his handes be washed resorteth to his labor where hauing a while exercised him selfe besydes the helpe of his hongry supper the night before with his felow in labour where with hongrye Sauce they sauour all sortes of meate what soeuer commeth to hand semeth pleasant delicate and precious In dyning time they common of pleasaunt matters and tell what hope hee hathe of tyme to come This company breedeth no discention this dyet causeth no sacietye no disdayn no suspicion The diner ended after pawsinge a while they returne to accustomed labor wherein they get good appetite to supper There being met they want no mirth gentill ieastes and pleasante tales according to the quality of the guests Then to bed thei goe whereunto preparing themselues the shining starres doe stirre them vp to looke to heauen and remember that at length they shal come into that most blessed country promising in mynde if anye thinge were sinfully done thamendment of theyr offences Thus wearied with long labor by daye so sone as he commeth in bed sodenly he falleth in to sound sleape In such a sorte lyuinge the simple man gayneth healthy and long lyfe neither troubled with repentaunce of passed time nor feare of that wil after follow When holy dayes do happen he resteth his weary bones Then wandreth he at will and if ought therebe in towne pleasant or worthy sight he may without offence see it He veweth the suburbes the greene fieldes men dowes he meeteth his companions taketh each where his disport He mindeth no displeasing immaginacions he ioyeth in lyfe and liueth prepared for death And if happely he be learned maye bee som what the more accompted happy But the Princes life is cleare contrary He hauing shaken of his yesterdayes surfyte ryseth vppe hys mouth not well in taste but on the one syde offended with vnsweete sauour of his owne stomack on the other distempered with euyll rellesse Then assemble on euery hand his Garde souldiers seruantes parasytes flatterers and suters hys men 〈◊〉 about him they exclaime crye out complayne because all thinges are out of good order The porters kepe backe the importunate people some perhaps they promise liberty to passe in And if the prince be of good disposicion secretly he examineth his affayres which fynding to be infynite in nomber he lotheth his owne lyfe For some thinges he dispayreth to bringe to passe and some thinges he hath great care of Now he blameth y infidelity of some persons Now hee accuseth the slouth of others now he fyndeth fault with some mens couetise .. Now he forecasteth some necessarye matters Now he heareth prayers Now hee harkneth to suytes wherin y more attentiue he is the moore is his trouble and care of mynde so at last he referreth all to his Counsayle Thus you se that as to a prince nothing is displeasaunt so doth he nothinge with pleasure When diner time commeth then is he solemplye serued wythe Dishes Platters Cuppes Carpets Wyne Sallets Sauce meat bread Dainties of strange deuise and all sortes of princely prouision But beinge thus setled at meate either he hath no company at all or hauinge they be commonly inferiours and forced therfore to be placed farre beneath him who though outwardly merrelye disposed yet inwardely loden with many cares And as the Poet saythe VVythin vvhose fearefull face the palenes dyd appeare of great and greuous loue But now to returne to a kinge who fed withe delicate daynties and clothed in rich 〈…〉 glutted with yesterdayes cheare doth neyther 〈◊〉 his meate nor take pleasure in syght of any thingâ— he can beholde But clothed with all delicacye he leaneth backe looking round about and at 〈◊〉 chooseth some one meate that leaste doth offende him And admitte he could take delight in eating or drinkinge should that much pleasure him surelye no Because all hee doeth is ioyned wythe suspicion He feareth his meate his drynke his stole his Chayre his Trenchour his napkin and knife for in euery of theym may 〈◊〉 secret â—oyson What pleasure can eatinge be beset with so many suspycions Were it not better to Suppe withe simple sallets rootes and fruite then with all these rich dishes and daungerous delicates what can bee worse then suspicion where perill may also lurke and feare is neuer away which Dionisius by good ensample proued For when Damocles had longe flattered him as parasites doe
riches yea and more fyt to attayn to glorye For who but pouertie dyd first finde oute the arts as saythe Theocritus O Diophanteâ— Pouertye is the only mistris and inuenter of labor and arte Surelie vnlesse I be deceiued riche men were neuer partakers of this praise And when these Artes were inuented such as had bene in estimacion were also pore And first to begyn with Philosophy the flower of all knowledge the Princes therof were pore men Socrates Plato Aristoteles and Cleantes who all night drew water and al day studied Philosophy But this is the lesse to be meruayled at y Socrates as Seneca sayth beinge in the market and seing a cloake to be solde taking leaue of his frendes said fayne would I buye that cloake if I had monye wherewith to do it The prayse of his death and also all they that enuyed his glorye do witnes hee was almost a begger Plato became riche by his second voiage into Sicilia Aristoteles longe tyme liued pore and almost an old man was enriched by Alexander I thincke it Needelesse to tell others as Homerus and Virgilius the Lanternes of Poetrye the one a begger the other a poore maÌ„ The whole route of Gramarians and Oratours were suche kinde of men Pompilius Andromicus Orbilaus Valerius Cato Laenius Iulius Higinius The Epistle of Plinius Caecelius reporteth that Quintilianê° was meanelye furnished wyth wealth Iuuenalis mocking Statius the Poet sayth he begged Vnles perhappes some tragedye he hath in store to tell for honger let him pyne But now a dayes that rich men can gayne glorye in scholes I doubt not Let vs therefore talke of armes wherin they are no more happye then in learninge What saye you to Paulus Aemâ—lius who being dead had not left wherof to make his wyfe a dowrye Also Marius and Sextorius were Romaynes of base condition yet on the one depended the safetye of Rome on the other some whiles greate perill What riches had Camillus the terror of the warre Or Scipio Affricanus that for debte had lyen in prison if Gracchus had not helped Arator Cincinatus Calatinus Fabritius that fought wyth Pirus Valerius Publicola Menenius Agrippa Q. Aemilius Aristides Photion Meltiades Cimon Spartacus Viriatus all y Dukes of Lacedemonia and as chiefe of them Lisander were all called from base condition And whom can you alledge against these the desperat Alexander or Caesar the subuerter of his countrey or rather Sylla wyth his proscriptions There is no doubte therefore but that in the iudgement of the discrete poore men are to be preferred But nowe a dayes throughe perswasion of parasites princes doe not traine vp Captaynes but rather bye them Men are not aduaunced for vertue but ryches and parentage Wherof it groweth that gouerners maiestrates and chiefetaynes are not appointed for desert but through fauor of nobility And though therof they gette no good yet this coÌ„moditye they gaine y through custome and the smalnes of y nomber that is aduaunced rich men onelye do possesse all dignities But counsellers cannot erre And would to God that Princes we no more deceyued For trulye they do well in preferringe nobilitie yet therwithal to consyder that those are worthyest honour whom vertue commendeth The one is sufferable but the other intollerable when neyther vertue nor good parentage but false flatterye is the onely waye to aduauncement And suche kinde of men commonlye are voyde both of vertue learninge and honestye But nowe I confesse wee haue a little to farre digressed from oure purpose For more speedye ende of this Booke let vs consider what is the occasion of glorye seinge poore menne in discipline of warre learninge and inuention of artes do gaine reputation whether rich men are admitted to glorye in the artes them selues when in deede they neuer knewe theim But admit that riches are more precious then pouertye Alas what myserye can come from the gods greater then the desyre to haue them which the more we gette the more it increaseth It is labour wythout ende and not vnlike the turning of Sysiphus stone Who as Poets fayne for reueling the secretes of heauen is forced to remayne in hell and there continuallye to carrye a heauye stone to the toppe of a steepe hill which forthwith falleth downe but he without ceasinge doth follow and on his shoulders doth bringe it vp againe Euen so to get riches is nothing els then to toyle they bodye in continuall trauayle and exercise thy minde in innumerable cares But admit thy lucke bee good what happines can it be in thy lyfe if thou cannot vse the wealth thou doest possesse as Horatius wryteth Excedinge care of coyne doth mortall men begile and loue of vvordly pelfe all other ioyes exile And if liberallye and bountifullye thou wil vse them what a madnes were that with so long laboure to become riche and so sodenlye to consume all The womeÌ„ called Danaides being condempned to hell for their detestable murther do suffer there none other tormente then continuallye to drawe water And admit goodes were wyth labour to be gotteÌ„ whether doest thou desyre them for thine owne vse or thy posteritye when in the meane tyme thou neglectest thy quiet pleasure of thine owne lyfe Thou shortnest thy dayes and hinder thy health Some meÌ„ I haue seene liue a nigardlye life onelye to the ende to make theymselues asumptuous tombe and honourable buriall Which folly and superfluous care Socrates laughed to scorne when lying at the pointe of death he refused a riche cloake whiche Apollodorus did offer vnto him For surely there is among mortal men no vayner care then the pompe of funerals which I thincke thou will confesse and flee to the coÌ„modityes of inheritaunce Thou seekest to leaue thy sonne riche what heyre can bee better yet in the meane space thou labourest thou carest thou watchest thou hazardest infamy thou offerest wrong chargest thy conscience to th ende thy sonne may spende consume deuoute keepe hauock Whereby he becommeth proude slouthful madde and in euery respect for his riches the worse But besides these euilles alas how manye ennemyes are gotten by seekinge of riches oftentimes also men do want a sonne or hauing one he proueth such and of such coÌ„ditions as they repent that euer they begot him And sometimes we see that great inheritaunce is cause of their destruction whiche happeneth most often to the children of Princes who committed to the gouernmente of others are by theim berefte both of kingdome and life as was Tryphon appoynted to the tuition of Antiochus by whom it was by practise reported that the childe was greatly diseased wyth the stone and that hee must in any wyse for his onelye remedye be cutte which done Tryphon not passinge the age of tenne yeares through the onely griefe of his wounde not otherwyse greeued dyed Cicero in his Oration for Sextus Roscius doth shew what discoÌ„modityes his great riches did bring withal among the rest thoughe the greatest he was accused of murther But
by the Athenienses condempned to death his Friendes askinge what he woulde haue sayde to his sonne aunswered tell him that in any wise he forget this iniury here offered vnto me Aristides also vniustly remayning in exile prayd the Gods that the Athenienses might bee so happye as neuer after to thinke vppon him Also calle to thy consyderacion that against all Iniuries three Remedyes there are that is to saye Reuenge Oblyuion and disdayne Of whiche three who doubteth but Dysdayne is bothe the beste and mooste assured Because disdayne through the courage of mynd wherwith it is accompanied is not lyke vnto obliuiō ioyned with reproche neither perilous in respect of new iniuries as is a reuenge which bringeth therwith boothe peryll and repentaunce and in the meane tyme the desyre of offending doth not molest thee but arte there in moste lyke vnto god For suche as contempne iniuryes are mooste happye and lykeste to God and suche men they are or must bee that would become happye For seeinge no man lyueth free from iniuries and the greater in auctoritye he be the more followed with slaunder euyll report iniury it is expedient that euery man doe determyne himselfe to beare them Neyther is it lawfull for anye mortall man to vse reuenge Who hath bene more slaundred thē kinges and emperours whose power is greatest Whoe or what is of greater force then God and Nature and yet they delighte not in Reuenge Shall man then be lyke vnto Beares pursuynge the Bees seeke for reuenge God forbydde For although we might in lyfe reuenge all Iniuryes what good were that after Deathe or what care should wee then haue of iniuryes It is all one whether with sufferance of Iniurye or not after Death wee be remembred Who so therfore liuing seemed to contempne iniuryes by death he is free from the peryll whych Reuenge might cast hym in to Wherfore there is nothynge better then an inuysyble mynde whyche lyke vnto a man placed on the toppe of an highe Tower in dysdayne castynge downe stones vpon the heades of hys Ennemyes doth make lyght of all Iniuryes and as yt were dysdayne them For as women for lacke of magnanimity can not beare offences so men as they are men may take what Reuenge they thinke best Then make thy choyse whych of them thou wilte bee lyke But happely thou wilt saye some worthy men haue bene reuenged For Caesar commaunded Faustus Silla and Affranius to be slaine Lykewise Antonius reuenged him selfe vpon Cicero and Alexander vpō Calistines carying him abrode when his Eyes were putte oute and in the end shutte him vppe into a caue with a Dogge But alas good manne thys was no Reuenge though some saye that Antonius beinge of Mynde moore abiecte then a Woman didde lyke vnto his other doinges committe this acte and therefore had an ende aunswerable to his deseruinge But as for the other they mynded nothinge lesse then Reuenge for the respecte of their doinges was securitye whiche in lyke case by oure Lawes is sufferable For if Afframus had gotten libertye hee woulde neyther haue kepte Promise nor lyued in quiet Also Faustus Silla was by Lawe giltie Pompeius freende and for his fathers Tyrannye odious to the people of Rome So as beinge a necessary Friende for Pompeius he could not haue lyued in quiet But if he had for the Mallice borne to his Father beene slayne the same shoulde rather haue beene doone vppon Cato who as was well knowen after that Caesar conquered the Germaines did perswade y Senate to haue him deliuered into the Enemies Handes because hee had foughte contrarye to the truce taken But Sylla when easly he mighte haue slayne him he woulde not So Alexander beinge setled in his Empyre amonge the barbarous People did not condempne Calistines for Mallyce but Securitye because throughe hys woordes hee coulde hardelye keepe the Persians And the Macedonians beganne to disdayne hym Full well knewe Antonius that if Cicero hadde escaped hee woulde neuer haue lyued in quyet because beinge all readye once Pardoned hee notwithstandinge didde followe hym wyth Hate vnreconsiliable and if the Death of CICERO had beene soughte for Reuenge eyther a lyue he might haue beene tormented and kepte or elles executed wyth more crueltye It commeth also to mynd that Iniuries haue not a little proffyted Some menne and therfore Ouidius saythe A vvronge somvvhiles vve see doth helpe the vvronged vvight It happeneth ofte tymes that wee take Compassion of theym wee loue not eyther for the malice wee beare theym that offered the Iniurye or throughe beliefe that the Iniured is condempned rather by power of hys Enemye then his own offence And by suche meanes it is well knowen that many haue escaped great peryll Amonge whiche nomber Valerius Maximus tellethe howe Gabinius throughe the Sclaunder of Sisenna and Flauius for the Iniurie of Valerius were delyuered and Cotta onelye for suspicion of wronge founde the same fauoure In which cases if none iniurye had beene no hope had remayned It is also to be consydered that the occasions of Sclaunders are so common as nothynge more The People doe backebyte the learned the Learned dysdayne the vnlearned the Iuste doe condempne the wicked the Wycked do laugh to Scorne those that bee good the Mightye doe Enuye the Mightye agaynste whome they prouoke Seruaunts and Subiects by sclaunderous Speache Robberye Practise and vntrewe dealynge Were it not better with noble mynde to disdayne all Iniuries then thus continuallye to liue tormented in minde Lucius Murena was praysed because he tooke Cato vnder his Gowne and saued him from Deathe that not longe before had accused him Publius Pulcher beinge by the three Lentuli accused of inceste did notwithstandinge afterwardes saue one of them from perrill Marcellus being haynously accused by the Siculi did not only forgeue them but also receiued theim into his owne tuition So Menedemus bestowed manye Benefytes vppon Alexinus of whome he had bene great lye iniured How wisely sayd S. Gregorius that who so can not beare iniurye dothe shewe by hys impacience that he is not good The kinge Archelaus when vpon a time one caste water vpon him beinge perswaded by his frendes to reuenge answered saying I know he would not haue cast yt vpon me but some other By which answer he saued y offender frō hurt him self from the importunity of his friendes A notable example remayneth in memorye of the seruaunte of Antius Restio who beinge longe time kepte in prison and by his maisters commaundemente ofte times burned with hot yrons yet afterwards folowing him in the triūphe triumuiral did notwithstanding all their iniuries saue himself frō peryl when comodiously he might haue bene reuēged also rewarded Such wisdome hath not only bene performed by priuate men but also by hole Citties For Dionisius the yonger bothe at the playes of Corinthus and also before hee was sente into exile might haue beene by them of Syracusa slayne whome befoore tyme hee hadde mooste Tyrannouslye vsed But they with disdayne didde lette him
from his birth did neuer see then hath he 〈◊〉 to complayne according to the common saying That the eye seeth not the hart rueth not For in that we knowe not we neyther delight nor fynd offence Al be it we see many things we take pleasure in yet of theym that doe discontent vs the nomber is greate One only perfyte eye we haue whiche is the spyryte and that more liuely is in the blynde then in them that can see by reason the outwarde eyes is there vnto a hynderaunce For which reason wee fynde that the blinde men both in wit and memorye excell all others And as they say of Tyresia For God â—ris face did hyde and 〈◊〉 vvithin the breast he set Meaninge that the blynde man did in mynde see the moste And therfore in olde tyme suche menne were honoured for prophecyinge thinges to come When Antonius the holye comforted Didimus the Philosopher he sayde vnto him let it suffise that styll thou enioyeste thy celestiall eyes thoughe the other be lost Diodorus the Stoike a companion to Cicero was blynde yet in Philosophye Musicke and Geomatrys excellent Caius Drusus was so cunninge in the Lawes Ciuil althoughe he were hymselfe blynde yet helped hee many that could see Some say Democrites for the enuy his Cittizens did bear him put our his own eyes Ascâ—epiades the Philosopher in his blindenes was wont to playe sayinge the wante of syghte was nothinge els but as thoughe a chylde should doe some thynge to an other whereby hee mighte fynde a wante But amonge other commodities blyndenes doth make death the moore tollerable Because deathe is feared for nothinge so muche as that wee loose the comforte of lighte and come into darckenes when if thou be blinde before thou shalte feele the lesse alteracion that whiche tormenteth others moste in dyinge thou shalt as it were dye vnwares Some perhappes there are so grosse as will discommonde olde age forgettinge that who so is now olde hath beene in tymes paste younge But for tryall here of let Sephalus or Spurinna be called in question of whome we may enquire whether old age not abused be better then lustye youth The vertue and strength of Iacobus Philippê° Sacchi whoÌ„ Franciscus Sforza did those to be prince of the Senate doth sufficiently shewe Wherfore syth in all these Calamities aforesaid nothinge is euyll let vs consyder whether in common miseries we ought to lament as in plagues famine and destruction of countries which because they are common doe seeme the moore pacientlye to bee suffered But if they were euyll woulde be of all other moste intollerable because they are most hardlye amended Wee see therfore that the discontentacion of men growethe rather vppon opinion then cause And seeinge it is vniuersall let vs followe the golden age in whyche tyme was more fidelitye more frendly conuersacion more easy lyfe y men better mynded and their maners the lesse corrupte that their fortune was so euyll In that age they lyued only vpon frute if they had gotten bread â–ª they accompted themselues happy but thou that wantest neither bread wyne bedde nor other prouision doeste notwithstandinge complayne It is enuy therefore no pleasure superfluity no necessity that doth torment vs For if our desires were reasonable wee should at all tymes haue lyke wishes And knowinge with howe fewe bace thinges nature is contented we shoulde not fynde so infortunate ende of our doinges But seinge in that miserable tyme men lyued so contented this can not be sayde any myserye at all For he is onely in misery y is enforced to hate his own lyfe yet in coÌ„mon calamities no man hateth his owne lyfe but moste paciently beareth all aduersityes For nothinge seemeth dishonourable that is common Euerye euylle of mannes lyfe dothe consyste in reproche death except And euery thing that is good in glorye The reason thereof is that as at the beginninge I sayd verye good or euyl was not to be found among mortall men But to return to the purpose our countrye perisheth and there in our frendes kinred reputacion and substance I graunt but dost thou accompt those only thy neighboures that inhabite thy couÌ„try Surely we are al disceÌ„ded of one line and if we loke backe to our grandfathers great great grandfathers oure affinitye is muche It is good maners y getteth frends vertue y wiÌ„neth reputacion which if thou want it is not reputation but rather ambicion and crafte In pouertye thou haste manye Companions so as for thyne error thou nede not be ashamed for want of company thou cannot bee weary And in pouertye as erst I sayde there are many wayes to reliefe as hospitalles kinsfolke charitable persons all good men Also the vniuersalitye of the misery taketh away al reproch And though many through slouth and lothenes to labour do fall into beggery yet a mynde industrious and armed with vertue is seldome subiecte thereunto Albe it the hole cittye of Siracusa was taken spoyled and sacked yet Marcellus preserued Archimedes Also when Megara was taken by Ptolomeus after by Demetrius son of Antiochus yet Stilpho the Philosopher was saued and at the kinges handes receiued both honour and rewarde for the one desyred his company the other became his scholer When Rhodus was besieged by Demetrius Protogenes the painter being found in the suburbes was by him honored though the other cittezens remained scant in surety Vertue is alwayes accompanied with Nemesis who sufferethe none to beg sauing men from coÌ„mon calamities Socrates remayned in Athens healthy when y plage was there at the greatest Crates escaped harme at the saccage of Thebes A man of greate vertue ought not to hazarde himself in common calamyties Now remayneth it onely somwhat to say of manye miseries assembled togethers And as Diogenes said I am hee vpon whom all misfortune is cast no house I haue no towne in exile a vagabond and begger Yet to counteruayle all these miseries he thought the vertue of minde of force enough If therfore being olde thou art sicke pore and banished whether doth the encrease or deuide thy miseries Calamities are not according to this number but the greatnes to be measured It commeth to passe in these as it doth in greifes of y bodie one Calamity driue than other awaye Exile taketh awaye the dishonor of misery when thou liuest amoÌ„g people vnknowen And as erst I sayd ther is nothing saue death that a man desyreth more to eschewe Whether had thou rather be Philota when he was persecuted of Alexander hauinge youth beauty strength grete byrth ryches then in seruitude sicke and in thine old estate Truelyâ— the condicion of man is lyke vnto a garment whiche the more rich beautifull it be the more a sport doth disgrace it and the lesse beauty it hath y lesse hurt the garment ther by receiueth It is also to be considered that no man is al his lyfe in miserye for sleape causeth forgetfulnes of sorow and is as pleasant to men in sorow as to those that be most happie Also the delights of our sences be to al meÌ„ almost alyke comon as tast venery sight heariÌ„g and smellinge So all things that be delectable to man do not togethers decay If therfore at one instant all mortall men did sleape then for that time none should be more happye then other But wee are most assured not onely to sleape but also dye and as long to lyue we cannot so how far we are from death is to vs vnknowen Wherfore to bear euery thinge resolutely is not onely the parte of a wise man but also of a man wel aduised seinge y there is nothing in this life that may iustly be said to be against vs Therefore Homerus fayned Aten the Goddes of Calamitye to barefooted as one that could not touch any thing sharpe or hard but walked lightly vpon the heades of mortall men Meaninge that Calamity durst not come nere anye but such as were of base minde simple subiecte to effeminacy But among such as were valiant and armed with vertue shee durst not come Wherfore lift vp thy mynde to heauen where an euerlastinge and most pleasaunt life is prepared for thee Men in this worlde are lyke trees some slender some great some florishing some bearing frute some witheringe some growinge some blowen downe and some frutefull which in one harueste time are brought togeathers and laide vppon one stacke Neither is there afterwardes sene any difference among them what they be or haue bene al at one time be cut downe neuer more to growe agayne Euen so al pryde ambicion ryches aucthoritye children frendes and glory doe in shorte space grow olde and perishe neither dothe it make matter whether thou were Irus or vile Galba Antaxerles or noble Hercules Onelye honestye and vertue of mynde doth make a man happy and onely a cowerdlie and corrupt conscience do cause thine vnhappines Because the worste that the good man can feare is the best that the euyll can wishe for whyche is the destruction of the Soule in death But as he ought not to hope thereof so should not the other feare it For God the eternal father hath sent vs into this worlde as children and heyres of hys kingdome and secretly beholdeth how wee fighte and defend our selues against our sences y world and the Deuyll And who so in this battell valyantly fighteth shal bee called and placed amonge the Princes of heauenlye kingedome And who so slothfully or cowerdly behaueth himself as a slaue in featnes shall for euermore be bounde This worldly stage was purposely prepared that God the father might secretly beholde vs Such foolishe children then as in his sighte wantonlye slouthfully and sediciouslye lyue shoulde they not thinke he doth beholde them Whenso euer therefore thou haste taken that laste leaue of Life thy soule like vnto a louer embracinge his death shall enioye that swetenes and security whiche we can neither wryte of nor conceiue For sith these worldlye louers amongest whom be many mislykings without assuraÌ„ce or eternity can scarcely expresse their ioyes in loue Happy yea thrise happy is this heauenly louer who forgettinge all others wythe his one loue is vnited For within this kingdome he loueth and liueth in the sight of him that can do all thinges and therefore lyke a good sonne to his father is euer readye to do his pleasure FINIS