governour of all moisture 1301.40 Bactrians desire to have their dead bodies devoured by birds of the aire 299.50 Baines and stouphes 612.1 in old time very temperate 783.30 the occasion of many diseases 783.30 Balance not to be passed over 15.10 Ballachrades 903.30 Bal what it signifieth in the Aegyptian language 1319.1 Banishment of Bulimus 738.20 Banishment how to be made tolerable 275.1.10 no marke of infamie 278.20 seemeth to be condemned by Euripides ib. 30 Banished persons we are all in this world 281.20 Banquet of the seven Sages 326.30 Barbarians and Greeks compared 39.40 Barbell the fish honoured 976.40 Barbers be commonly praters 200.40 a pratling Barber checked k. Archelaus 408.10 Barber to K. 〈◊〉 crucified for his 〈◊〉 tongue 200.30 Barbers shops dry bankets 721.20 a Barber handled in his kinde for his 〈◊〉 tongue 201.1 Barly likes well in sandy ground 1008.10.20 Barrennesse in women how occasioned 844.20 Evill Bashfulnesse cause of much 〈◊〉 danger 165.10.20.30 over-much Bashfulnesse how to be avoided 164.30 Bashfulnesse 163.10 of two sorts 72.1 Bashfulnesse to be avoided in diet 613.1 Bathing in cold water upon exercise 620.20 Bathing in hot water ib. 30. Bathing and 〈◊〉 before meat 612.20 Bathyllion 759.10 Battus the sonne of Arcesilaus 504.30 Battus a buffon or 〈◊〉 775.10 Battus surnamed Daemon 504.20 Battus 1199.20 Beanes absteined from 15.20 Beare a subtill beast 965.10 why they are saide to have a sweet hand 1010.50 why they gnaw not the 〈◊〉 1012.30 tender over their yoong 218.20 a Bearded comet 827.20 Beasts haue taught us Physicke al the parts thereof 967.60 Beasts capable of vertue 564.50 docible apt to learne arts 570.1 able to teach ib. 10. we ought to have pittie of them 575.30 brute Beasts teach parents naturall kindnesse 217.218 Beasts braines in old time rejected 783.10 they cure themselves by Physicke 1012.1 Beasts of land their properties 958.50 what beasts will be mad 955.20 beasts not sacrificed without their owne consent 779.20 skilful in Arithmetick 968.20 kind to their yong 218.10 beasts wilde what use men make of them 237.40 of land or water whether have more use of reason 951. 30. beasts have use of reason 954.955 how to be used without injurie 956.40 how they came first to be killed 779.10 whether they feed more simply than we 702.1 whether more healthfull than men 702.1 Beauty the blossome of vertue 1153.10 beauty of what worth 6.50 beauty of woman called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 728.50 beauty without vertue not 〈◊〉 47.1 Beboeon 1370.40 Bebon ib. Bed of maried folke 〈◊〉 many quarrels betweene them 322 20. bed-clothes to bee shuffled when we be newly risen 777.40 Bees of Candie how witty they be 959. 50. bees cannot abide smoke 1014.30 they sting unchaste persons ib. 40. the bee a wise creature 218.1 The Beetill flie what it signisieth 〈◊〉 1291.30 why honoured by the Aegyptians 1316.30 Beer a counterfeit wine 685.40 Begged flesh what is ment by it 891.50 Bellerophontes continent everie way 739.30 Bellerophontes commended for his continence 42.30.139.30 he slew Chimarchus 489.10 not rewarded by Iobates ib. Belestre 1137.1 The Bellies of dead men how they be served by the Aegyptians 576.40 of belly belly cheere pro contra 339.340 belly pleasures most esteemed by lipicurus and Metrodorus 595. 10. belly hath no cares 620.40 Bepolitanus strangely escaped execution 502.40 Berronice the good wife of 〈◊〉 1111.40 〈◊〉 detected for killing his father 545.30 Bias his answer to a pratling fellow 194.20 his answer to king Amasis 327.10 his apophthegme 456.1 his apophthegme touching the most dangerous beast 47.30 Binarie number 807.10 Binarie number or Two called contention 1317.30 Bion his answere to Theognis 28.20 his apophthegme 254. 50. his saying of Philosophie 9.1 〈◊〉 hath divers significations 29.20 Birds why they have no wezill flap 745.10 birds how they drinke 745.10 skilfull in divination 968.40 taught to imitate mans mans voice 966.30 Biton and Cleobis rewarded with death 518.10 See Cleobis Bitternesse what effects it worketh 656.10 a 〈◊〉 of his toong how he was served by K. Seleucus 200.20 Blacknesse commeth of water 997. 10 Blacke potage at Lacedaemon 475. 20 Bladder answereth to the winde-pipe like as the guts to the wezand 745.20 Blames properly imputed for vice 47.30 Blasing 〈◊〉 827.10 The Blessed state of good folke departed 530.50 Bletonesians sacrificed a man 878.10 Blushing face better than pale 38 50 Bocchoris a k. of AEgypt 164.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 898.40 Bodily health by two arts preserved 9.10 Body fitter to entertaine paine than pleasure 583.10 body feeble no hinderance to aged rulers 389.40 bodies what they be 813. bodies smallest 813.50 body cause of all vices and calamities 517.30 body may well have an action against the soule 625.1 much injuried by the soule ib. Boeotarchie 367.10 Boeotians good trencher men 669 10. noted for gluttony 575.1 Boeotians reproched for hating good letters 1203.50 Boldnesse in children and youth 8.40 Bona a goddesse at Rome 856.50 Books of Philosophers to be read by yoong men 9.50 Boreas what winde 829.30 Bottiaeans 898.30 their virgins song ib. Brasidas his saying of a silly mouse 251.20 Brasidas his apophthegmes 423. 30.456.1 his death and commendation ib. 10 A Brason spike keepeth dead bodies from putrefaction 697.50 Brasse swords or speares wounde with lesse hurt 698.1 Brasse why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 698.1 why it is so resonant 770.10 Brasse of Corinth 1187.1 Bread a present remedie for fainting 739.1 Brennus king of the Gallogreeks 910.40 Brethren how they are to divide their patrimonie 180.40 one brother ought not to steale his fathers heart from another 179 30. they are to excuse one another to their parents 179.50 how they should cary themselves in regard of age 184.185 Briareus a giant the same that Ogygius 1180.20 Bride lifted over the threshold of her husbands dore 860.30 bridegrome commeth first to his bride without a light 872.10 20. bride why she eateth a quince before she enter into the bed-chamber 872.20 brides haire parted with a javelin 879. 50 Brimstone why called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 705.30 Brison a famous runner 154.30 Brotherly amity a strange thing 174.20 Brutus surprised with the hunger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 738.50 his gracious thankefulnesse to the 〈◊〉 739.1 Decim Brutus why he sacrificed to the dead in December 862. 10 Brutus beheadeth his owne sonnes 909.50 The Bryer bush 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 892. 50 Bubulci the name at Rome how it came 865.10 Bucephalus K. Alexanders horse 963.50 how he was woont to ride him 396.20 Buggery in brute beasts not known 568.30 Building costly forbidden by Lycurgus 577.30.880.1 Bulb roote 704.20 Buls and beares how they prepare to fight 959.1 Buls affraied of red clothes tied to figge-trees become tame 323. 741.30 Bulla what ornament or jewell 40. why worne by Romaines children 883.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fainting
him and in this maner began to perswade Above all things my good childe quoth he studie and endevour to imitate the humanitie and sociable nature of your noble father unlesse haply you have me in jealousie and suspition as if I went about to compasse your death The youth was abashed to heare him say so and went with him well supper was no sooner ended but they made an end of the yoong gentleman also and strangled him outright so that it is no ridiculous and foolish advertisement as some let not to say but a wise and sage advise of Hesiodus when he saith Thy friend and lover to supper do invite Thy foe leave out for he will thee requite Be not in any wise bashfull and ashamed to refuse his offer whom thou knowest to hate thee but never leave out and reject him once who seemeth to put his trust and confidence in thee for if thou do invite thou shalt be invited againe and if thou be bidden to a supper and go thou canst not choose but bid againe if thou abandon once thy distrust and diffidence which is the guard of thy safty and so marre that good tincture and temperature by a foolish shame that thou hast when thou darest not refuse Seeing then that this infirmitie and maladie of the minde is the cause of many inconveniences assay we must to chase it away with all the might we have by exercise beginning at the first like as men do in other exercises with things that are not very difficult nor such as a man may boldly have the face to denie as for example if at a dinner one chance to drinke unto thee when thou hast drunke sufficiently already be not abashed to refuse for to pledge him neither force thy selfe but take the cup at his hand and set it downe againe on the boord againe there is another perchance that amids his cups chalengeth thee to hazzard or to play at dice be not ashamed to say him nay neither feare thou although thou receive a flout and scoffe at his hands for deniall but rather do as xenophanes did when one Lasus the sonne of Hermiones called him coward because he would not play at dice with him I confesse quoth he I am a very dastard in those things that be lewd and naught and I dare do nothing at all moreover say thou fall into the hands of a pratling talkative busie bodie who catcheth hold on thee hangeth upon thee and will not let thee go be not sheepish and bashfull but interrupt and cut his tale short shake him off I say but go thou forward and make an end of thy businesse whereabout thou wentest for such refusals such repulses shifts and evasions in small matters for which men cannot greatly complaine of us exercising us not to blush and be ashamed when there is no cause do inure and frame us well before-hand unto other occasions of greater importance And heere in this place it were not amisse to call unto remembrance a speech of Demosthenes for when the Athenians being sollicited and mooved to send aid unto Harpalus were so forward in the action that they had put themselves in armes against king Alexander all on a sodaine they discovered upon their owne coasts Philoxenus the lieutenant generall of the kings forces and chiefe admirall of his Armada at sea now when the people were so astonied upon this unexpected occurrent that they had not a word to say for very feare What wil these men do quoth Demosthenes when they shall see the sunne who are so afraid that they dare not looke against a little lampe even so I say to thee that art given much to blush and be abashed What wilt thou be able to do in weightie affaires namely when thou shalt be encountred by a king or if the bodie of some people or state be earnest with thee to obtaine ought at thy hand that is unreasonable when thou hast not the heart to refuse for to pledge a familiar friend if he chance to drinke unto thee offer thee a cup of wine or if thou canst not find meanes to escape and wind thy selfe out of the company of a babling busie bodie that hath fastened and taken hold of thee but suffer such a vaine prating fellow as this to walke and leade thee at his pleasure up and downe having not so much power as to say thus unto him I will see you againe hereafter at some other time now I have no leasure to talke with you Over and besides the exercise and use of breaking your selves of this bashfulnesse in praising others for small and light matters will not be unprofitable unto you as for example Say that when you are at a feast of your friends the harper or minstrell do either play or sing out of tune or haply an actour of a Comedie dearely hired for a good piece of money by his ill grace in acting marre the play and disgrace the authour himselfe Menander and yet neverthelesse the vulgar sort doe applaud clap their hands and highly commend and admire him for his deed in mine advice it would be no great paine or difficulty for thee to give him the hearing with patience and silence without praising him after a servile and flattering maner otherwise than you thinke it meet and reason for if in such things as these you be not master of your selfe how will you be able to hold when some deare friend of yours shall reade unto you either some foolish rime or bad poësie that himselfe hath composed if he shal shew unto you some oration of his owne foolish and ridiculous penning you will fall a praising of him will you you will keepe a clapping of your hands with other flattering jacks I would not els And if you doe so how can you reprove him when he shall commit some grosse fault in greater matters how shall you be able to admonish him if he chance to forget himselfe in the administration of some magistracie or in his carriage in wedlocke or in politike government And verily for mine owne part I do not greatly allow and like of that answere of Pericles who being requested by a friend to beare false witnesse in his behalfe and to binde the same with an oath whereby he should be forsworne I am your friend quoth he as far as the altar as if he should have said Saving my conscience and duety to the gods for surely he was come too neere already unto him But he who hath accustomed himselfe long before neither to praise against his owne minde one who hath made an oration nor to applaud unto him who hath sung nor to laugh heartily at him who came out with some stale or poore jest which had no grace hee will I trow never suffer his friend and familiar to proceed so farre as to demand such a request of him or once be so bolde as to move him who before had refused in smaller trifles to satisfie his desire in
true and assuredremedies and in stead of leaving the heart afflicted amid humane thoughts and considerations raiseth and lifteth it up unto the justice wisedome and bountie of the true God and heavenly father it causeth it to see the estate of eternall life it assureth it of the soules immortalitie of the resurrection of the bodie points of learning wherein the Pagans were altogether ignorant and of the permanent and everlasting joies above in the kingdome of heaven Now albeit as this trueth of God revealed unto us in his sacred word hath instructed and resolved us sufficiently it will not be amisse and impertinent to learne of our authour and such others those things which themselves did not well and thorowly understand neither in life nor yet in death for that the foundation failed them and they missed the ground-worke indeed and in cleaving and leaning to I wot not what fortune and fatall destinie they caused man to rest and stay himselfe upon a vaine shadow of vertue and willed him in one word to seeke for consolation where there was nothing but desolation for happinesse in misery and for life in death As touching the argument and contents of this treatise adorned it is with notable reasons similitudes examples and testimonies the substance whereof is this That Apollonius unto whom it is addressed ought not to be over-pensive and heavie for the death of his sonne deceased in the flower of his age To move and perswade him thereto Plutarch after he had excused himselfe in that he wrote no sooner unto him and shewed that space of time comming betweene doth better prepare mens hearts which sorow and be in anguish to receive comfort he condemneth aswell blockish and senselesse folke as also those that be weaklings and over-tender in adversitie Which done he entreth into a generall review of the remedies which be appropriate to cure the miseries and afflictions of man namely that hee ought to holde a meane and to continue alwaies like himselfe to cast his eie and have regard upon the divers accidents of our life and in enjoying the blessings thereof to thinke upon future crosses and calamities to be armed with reason for to beare all changes to remember and carefully to thinke upon the estate of this mortall and transitorie life to consider the evils and miseries of the same to endure patiently that which can not be avoided and prevented with all the cares and lamentations that be and to compare our owne adversities with other mens Then he proceedeth unto the particular consolations of those who are heavie and sorowfull for the death of their children kinsfolke or friends to wit That there is no harme nor evill at all in death but rather that it is a good thing that the houre of it being uncertaine it is a comfort unto those whom it summoneth who no doubt would be cast downe and overthrowen with the apprehension of miseries to come in case they had any foresight thereof After this he proveth at large by three inductions and arguments of Socrates that there is not any evill in death which he confirmeth by divers examples and then returning into his consolations he mainteineth and holdeth That whosoever die yoong are most happie that the consideration of Gods providence ought to reteine and stay us that we are not to mourne and lament for the dead neither in regard of them nor of our selves that since over-long heavinesse and sorow maketh a man miserable it were very good for him to be rid and dispatched of that paine quickly Having finished this point he resolveth and assoileth certeine difficulties which are presented in these maters and then taking in hand his purpose againe he ruleth and reformeth the affections of the living toward them that are departed he reclaimeth them from persisting and continuing obstinately in bewailing their absence willing them rather to bewaile the case of those who are living and by many reasons doth prove and conclude that they who die betimes have one marvellous advantage over those that remaine alive in the world Then he teacheth a man to mainteine and cary himselfe as he ought in all affaires refuteth those who can abide no paine and trouble and knitting up all the premisses in few words he adjoineth certaine necessarie and profitable counsels in such accidents and before that he concludeth the whole treatise he describeth the felicity of those whom death cutteth off in the prime of their yeeres having a speciall regard herein to Apollonius the 〈◊〉 unto whom he writeth and assuring him by the recitall of the good parts and vertues which were in his sonne lately departed that he was without all question in that place of repose and rest which the Poets do imagine Upon which occasion he treateth of the immortalitie of the soule according to the doctrine of Plato and his followers which is the very end and closing up of all that had bene delivered before A CONSOLATORIE ORAtion sent unto Apollonius upon the death of his sonne IT is not newly come upon me now at this present and not before to pitie your case and lament in your behalfe ô Apollonius having heard long since as I did the heavy newes concerning the untimely death of your sonne a yoong gentleman singularly well beloved of us all as who in that youth and tender yeeres of his shewed rare examples of wise carriage staied and modest behaviour together with precise observance of those devout dueties and just offices which either perteined to the religious service of the gods or were respective to his parents and friends for even from that time have I condoled with you and had a fellow-feeling of your sorrow but for me to have come then and visited you immediatly upon his decease departure out of this world to present you with an exhortation to beare patiently and as becommeth a man that unfortunate accident had bene an unseemly part of mine and unconvenient considering how in that verie instant your minde and bodie both overcharged with the insupportable burden of so strange and unexpected a calamitie were brought low and much infeebled and my selfe besides must needs have moaned you felt part of your griefe and sorrowed with you for companie for even the best and most skilfull Physicians when they meet with violent rhewmes and catarrhes which suddenly surprise any part of the body doe not proceed at the first to a rough cure by purgative medicines but permit this rage and hot impression of inflamed humours to grow of it selfe to maturitie by application onely of supple oiles mild liniments and gentle fomentations But now that since your said misfortune some time which useth to ripen all things is passed betweene and given good opportunitie considering also that the present disposition and state of your person seemeth to require the helpe and comfort of your friends I thought it meet and requisit to impart unto you certeine reasons and discourses consolatorie if happily by that meanes I may ease
of Brasidas her apophthegmes 479.40 Argoi the name of all Greeks 861.40 Argos women their vertuous act 486.1 Aridaeus an unwoorthie prince 1277.30 Aridaeus a yoong prince unfit to rule 395.50 Aridices his bitter scoffe 668.10 Arigaeus his apophthegme 454.30 Arimanius 1044.1 Arimanius a martiall Enthusiasme 1143.1 Arimanius what God 1306.1 Arimenes his kindnes to Xerxes his brother 403.40 Ariobarzanes sonne of Darius a traitour executed by his father 909.50 Arion his historie 342.20 Ariopagus 396.40 Aristaeus what God 1141.20 Aristarchium a temple of Diana 902.40 Aristinus what answer 〈◊〉 had from the Oracle 852.1 Aristides kinde to Cimon 398.20 his apophthegmes 418.50 he stood upon his owne bothom ib. at enmity with Themistocles 419.1 he laieth it downe for the Common-wealth ib. Aristippus his apophthegme as touching the education of children 6.10 his answer as touching Lais the courtisan 1133.10 Aristippus and Aeschines at a jarre how they agreed 130.40 Aristoclea her tragicall historie 944.40 Aristocrates punished long after for betraying the Messenians 1540.1 Aristocraties allow no oratours at bar to move passions 72.40 Aristodemus fearefull and melancholike 296.1 Aristodemus usurpeth tyrannie over Cumes 505.50.290.1 Aristodemus Socrates his 〈◊〉 at a feast 753.50 Aristodemus tyrant of Argos killeth himselfe 265.10.205.10 his villanie 946.40 surnamed Malacos 505.30 murdered by conspiratours 506.30 Aristogiton a promoter condemned 421.10 Aristomache a Poetresse 716.30 Aristomenes poisoned by Ptolomaeus 112.20 Ariston his opinion of vertue 64.50 Ariston his apophthegmes 454.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dinner whereof it is derived 775.30 Ariston punished by God for sacriledge 545.20 Aristonicus an harper honoured after his death by K. Alexander 1274.40 Aristophanes discommended in comparison of Menander 942.40 Aristotimus a 〈◊〉 tyrant over the Elians 492.30 his treacherous vilany toward the wives of Elis. 493.10 murdered by conspiratours 494.1 his wife hung herselfe 495 Aristotle how he dealt with prating fellowes 193.30 reedifieth Stagira his native city 1128.50 his opinion of God 812.10 his opinion as touching the principles of all things 808.10 Aristotle a master in his speech 34.20 Aristotle the younger his opinion as touching the face in the Moone 1161.1 Arithmeticke 1019.1 Arithmeticall proportion chaced out of Lacedaemon by Lycurgus 767.50 〈◊〉 a great favorite of Augustus Caesar. 368.20 Aroveris borne 1292.20 Arsaphes 1302.20 Arsinoe how she was comforted by a Philosopher for the death of her sonne 521.50 Arsinoe 899.30 Artaxerxes accepted a small present graciously 402.20 Artaxerxes Long-hand his apophthegmes 404.1 Artaxerxes Mnemon his apophthegmes and behaviour 404.30 Artemisium the Promontory 906 40 Artemisia a lady adviseth Xerxes 1243.10 Artemis that is to say Diana why so called 1184.40 Article a part of speech seldome used by Homer 1028.10 Arts from whence they proceed 232.30 Artyni who they be 888.50 Aruntius carnally abused his owne daughter and sacrificed by her 912.1.10 Aruntius Paterculus executed worthily by Aemilius Censorinus 917.30 Aspis the serpent why honoured among the Aegyptians 1316.30 The Asse why honoured among the Jewes 701.10 Asses and horses having apples and figges a load be faint with the disease Bulimos 739.1 what is the reason thereof 799.40 Asander 1152.20 Asaron 645.10 Ascanius vanquished Mezentius 876.20 Asias what it was 1250.40 Aso a Queene of Arabia 1292.40 Asopicus a darling of Epaminondas 1146.10 Asphodel 339.1 Assembly of lusly gallants 898.1 Assent and the cohibition thereof argued prò contrà 1124.10.20 Astarte Queene of Byblos in Aegypt 1293.40 Aster a notable archer 908.50 Astomi people of India 1177.30 Astrologie is conteined under Geometrie 797.10 Astrologie 1019.10 Astycratidas his apophthegmes 455.50 Asyndeton 1028,40 Ate. 346.10 Ateas the king of the Scythians his apophthegmes 405.20 Ateas misliketh musicke 405.20 592.1 1273.50 〈◊〉 unto idlenesse 394.30 Atepomorus king of the Gaules 914.40 Athamas and Agaue enraged 263.20 Athenians more renowmed for martiall feats than good letters 981.50 Athenians of what disposition they be 349.30 Athenians why they suppresse the second day of August 187.40 reprooved by a Laconian for plaies 985.50 Athens and Attica highly commended 279.1.10 The Athenians would not breake open king Philips letters to his wife 350.1 Athens divided into three regions 357.20 the mother and nurse of good arts 982.20 Athenians abuse Sylla and his wife with 〈◊〉 language 196.1 Athenodorus his kindnesse to his brother Zeno. 181.20 Atheisme and superstition compared 260.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they were 1099.1 Atheists who they were 810.40 Athisme mainteined by Epicurus 592.20 Athisme 260.40 what it is ib. 50. it arose from superstition 267. 40. 50. how engendred 260.1 Athos the mountaine 1175.20 Atlas 1163.20 Atomi 602.50.807.40.50 Athyri what it signifieth 1310.20 Atropos 1049.10.797.40 her function 1184.40 what she is and where she keepeth 1219.30 K. Attalus died upon his birth day 766.1 Attalus his reciprocall love to his brother Eumenes 188.20.416.30 Attalus a king ruled and led by Philopaemen 394.20 Attalus espouseth the wife of his brother yet living 416.30 Avarice how it differeth from other lusts 211.20 Against Avarice 299.10.20 Averruncani See Apotropoei Augurs who they be 883.10 why not degraded ib. Augurs forbidden to observe bird flight if they had an ulcer about them 874.30 Augurs and Auspices why they had their lanterns open 874.10 After August no bird-flight observed 863.30 Of August the second day suppressed by the Athenians out of the kallender 187.40.792.10 Augustus Caesar first emperour of Rome 631.50 Augustus Caesar his apophthegmes 442. 50. how he paid his father Caesars legacies 442.1 his clemency to the Alexandrians ib. 10. his affection to Arius ib. his anger noted by Athenodorus 442. 30. his praier for his nephew Tyberius Caesar 631.50 fortunes dearling ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 901.20 In Autumne we are more hungrie than in any other time of the yeere 669.10 Autumne called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 785.10 Axiomes ten by complication how many propositions they bring foorth 782.20 B B. Vsed for Ph. 890.20 B. for P. ib. Babylon a hot province 685.20 about it they lie upon water budgets 686.50 Baccharis the herbe what vertue it hath in garlands 684.20 Bacchiadae 945.50 Bacchon the faire 1131.50 Bacchus why called by the Romans Liber pater 885.1 why he had many Nymphs to be his nurses 696.1 surnamed Dendriteus 717. 20. the sonne or father of oblivion 751.40 why called Eleuther and Lysius 764.10 Bacchanals how they were performed in old time 214.30 Bacchus how he commeth to have many denominations 1358.1 Bacchus patrone of husbandrie 797.20 not sworne by within dores at Rome 860.10 What is all this to 〈◊〉 a proverb whereupon it arose 645.1 Bacchae why they use rime and meeter 654.40 Bacchae 643.40 Bacchus taken to be the 〈◊〉 god 712.10 surnamed Lyaeus and Choraeus 722.40 he was a good captaine 722.40 a physician 683.40 why surnamed Methymnaeus 685. 40. surnamed Lysius or Libes and wherefore 692.30 what is the end thereof 337.20 why named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 726.50 Bucchus surnamed Bugenes 1301.20 Bacchus portraied with a bulles head 1301.20 Bacchus the
their wilde and untamed affections with great care and vigilance For this floure of age having no forecast of thrift but set altogither upon spending and given to delights and pleasures winseth and flingeth out like a skittish and frampold horse in such sort that it had need of a sharpe bit and short curb And therefore they that endeuor not by all good meanes forcibly to hold in and restraine this age but give yoong men libertie and suffer them to do after their own mind plunge them ere they be aware into a licentious course of life and all maner of wickednesse Wherefore good and wise fathers ought in this age especially to be vigilant and watchfull over their sonnes they ought I say to keepe them downe and inute them to wisedome and vertue by teaching by threatning by intreatie and praiers by advise and remonstrances by perswasion and counsell by faire promises by setting before their eies the examples of some who being abandoned to their pleasures and all sensualitie have fallen headlong into great calamities and wofull miseries and contrariwise of others who by mastering their lusts and conquering their delights have wonne honor and glorious renowne For surely these be the two Elements and foundations of vertue Hope of reward and Feare of punishment For as hope inciteth and setteth them forward to enterprise the best and most commendable acts so feare plucketh them backe that they dare not enter upon lewd and wicked pranks In summe Fathers ought with great care to divert their children from frequenting ill companie for otherwise they shall be sure to catch infection and carie away the contagion of their leandnes This is that Pythagoras expresly forbiddeth in his Aenigmaticall precepts under covert and dark words which because they are of no small efficacie to the attaining of vertue I will briefly set downe by the way and open their meaning Taste not quoth he of the black tailed fishes Melanuri which is as much to say as Keepe not company with infamons persons such as for their naughtie life are noted as it were with a blacke coale Passe not over a balance That is we ought to make the greatest account of equitie and justice and in no case to transgresse the same Sit not upon the measure Choenix That is to say we are to flie sloth and idlenes that we may forecast to make provision of things necessarie to this life Give not every man thy right hand which is all one with this Make no contracts and bargaines indifferently with all persons Weare not a ring streight upon thy finger i. Live in freedome and at libertie neither intangle and clog thy life with troubles as with gives Dig not nor rake into the fire with a sword whereby he giveth us a caveat not to provoke farther a man that is angrie for that is not meete and expedient but rather to give place unto those that are in heat of choller Ear not thy heart that is to say offend not thine owne soule nor hurt and consume it with pensive cares Abstaine from beanes i. Intermeddle not in the affaires of State and government for that in olde time men were woont to passe their voices by beanes so proceeded to the election of Magistrates Put not viands in a chamber-pot whereby he signifieth that we should not commit good and civill words to a wicked minde because speech is the nutriment of the understanding which becommeth polluted by the leudnesse of men Returne not backe from the limits and confines when thou commest unto them that is to say If wee perceive death approching and that wee are come to the uttermost bounds of our life we ought to beare our death patiently and not be discouraged thereat But now is it time to retume againe to my matter which I proposed before in the beginning namely as I have alreadie said we are to withdraw our children from the societie and companie of leud persons and flatterers especiallie for that which many a time and often I have said to divers and sundrie fathers I will now repeat once againe namely That there is not a more mischievous and pestilent kinde of men or who doe greater hurt to youth and sooner overthrow them then these flatterers who are the undoing both of fathers and sonnes causing the olde age of the one and the youth of the other wretched and miserable presenting with their leud and wicked counsels an inevitable bait to wit Pleasure wherewith they are sure to be caught Fathers exhort their sonnes that be wealthie to sobrietie and these incite them to drunkenesse Fathers give them counsell to live chaste and continent these provoke them to lust and loosenesse of life Fathers bid them to save spare and be thriftie these will them to spend scatter and be wasters Fathers advise their children to labour and travell these flatterers give them counsell to play or sit still and doe nothing What all our life say they is no more but a moment and minute of time to speake of we must live therefore and enjoy our owne whiles wee have it we must not live beside our selves and languish What need you regard and care for the menaces of a father an olde doting foole carying death in his face and having one foot in the grave we shall see him one of these dayes turne up his heeles and then will we soone have him forth and cary him aloft bravely to his grave You shall have one of these come and bring unto a youth some common harlot out of the stinking stewes having bome him in hand before that she is some brave dame and citizens wife for to furnish whom he must robbe his father there is no remedie Thus fathers goodmen in one houre are bereaved and spoiled of that which they had saved many a yeere for the maintenance of their olde age To be short a wretched and cursed generation they be hypocrites pretending friendship but they can not skill of plaine dealing and franke speech Rich men they claw sooth up and flatter the poore they contemne and despise It seemeth they have learned the Art of singing to the Harpe for to seduce yoong men for when their yoong masters who mainteine and feed them begin to laugh then they set up by and by a loud laughter then they yawne shew all their teeth counterfeit cranks fained and supposed men bastard members of mankinde and this life who compose themselves and live to the will and pleasure of rich men and notwithstanding their fortune is to be free borne and of franke condition yet they chuse voluntarily to be slaves who thinke they have great injurie done unto them if they may not live in all fulnesse and superfluitie to be kept delicately and doe nothing that good is And therefore all futhers that have any care of their childrens good education and wel doing ought of necessitie to chase and drive away from them these gracelesse imps and shamelesse beasts they shall doe
that authour is of such are all one in effect with the opinions and discourses of Plato in his dialogue Gorgias and in his books of Common weale to wit that more dangerous it is to doe wrong that to suffer injurie and more damage commeth by giving than by receiving an abuse Also to this verse of Aeschylus Be of good cheere Excessive paine Can not endure nor long remaine When wofull bale is at the highest Then blessed boot be sure is nighest we must say that they be the very same with that divulged sentence so often repeated by Epicurus and so highly admired by his followers namely That as great paines are not durable so long griefs are tolerable And as the former member of this sentence was evidently expressed by Acschylus so the other is a consequent thereof and implied therein For if a griefe that is fore and vehement endureth not surely that which continueth can not be violent or intolerable Semblably this sentence of Thespis the Poet in verse Thou seest how Iove all other gods for this doth farre excell Because that lies he doth abhorre and pride of heart expell He is not wont to laugh and scorne to frumpe he doth disdaine He onely can not skill of lusts and pleasures which be vaine is varied by Plato in prose when he saith that the divine power is seated farre from pleasure and paine As for these verses of Barchylides We holde it true and ever will maintaine That glory sound and vertue doth endure Great wealth and store we take to be but vaine And may befall to vile men and impure As also these of Euripides to the like sense Sage temperance I holde we ought to honour most in heart For with good men it doth remaine and never will depart As also these When honour and worldly wealth you have To furnish your selves with vertue take care Without her if riches you get and save Though blessed you seeme unhappy you are Containe they not an evident proofe and demonstration of that which the Philosophers teach as touching riches and externall goods which without vertue profit not those at all who are possessed of them And verily thus to reduce and fitly to accommodate the sentences of Poets unto the precepts and principles delivered by Philosophers will soone dissever Poetrie from fables and plucke from it the masque wherewith it is disguised it will give I say unto them an esfectuall power that being profitably spoken they may be thought serious and perswasive yea and besides will make an overture and way unto the minde of a yoong ladde that it may encline the rather to Philosophicall reasons and discourses namely when he having gotten some smatch and taste alreadie thereof and being not voide altogether of hearing good things he shall not come altogether without judgement replenished onely with foolish conceits and opinions which he hath evermore heard from his mothers and nurses mouth yea and otherwhiles beleeve me from his father tutour and schoole-master who will not sticke in his hearing to repute for blessed and happie yea and with great reverence to give the worship to those who are rich but as for death paine and labour to stand in feare and horror thereof and contrariwise to make no reckoning and account of vertue but to despise the same and thinke it as good as nothing without earthly riches and authoritie Certes when yoong men shal come thus rawly and untrained to heare the divisions reasons arguments of Philosophers flat contrary to such opinions they will at first be much astonied troubled disquieted in their minds and no more able to admit of the same and to reduce such doctrine than they who having a long time bene pent in and kept in darke can abide the glittering raies of the Sun shine unlesse they were acquainted before by little little with some false and bastard light not altogether so lively and cleere as it And even so I say yoong men must be accustomed beforehand yea and from the very first day to the light of the trueth entermingled somewhat with fables among that they may the better endure the full light and sight of the cleere trueth without any paine and offence at all For when they have either heard or read before in Poemes these sentences Lament we ought for infants at their birth Entring a world of eares that they shall have Whereas the dead we should with joy and mirth Accompanie and bring them so to grave Also Of worldly thing we need no more but twaine For bread to eat the earth doth yeeld us graine And for to quench our thirst the river cleere Affords us drinke the water faire and sheere Likewise O tyrannie so lov'd and in request With barbarous but hatefull to therest Lastly The highest pitchos mans felicitie To feele the least part of adversitie Lesse troubled they are grieved in spirit when they shall heare in the Philosophers schooles That we are to make no account of death as a thing touching us That the Riches of nature are definite limited That felicitie and soveraigne happines of man lieth not in great summes of money ne yet in the pride of managing State affaires nor in dignities and great authority but in a quiet life free from paine and sorrow in moderating all passions and in a disposition of the minde kept within the compasse of Nature To conclude in regard hereof as also for other reasons before alleaged A yoong man had neede to be well guided and directed in reading of Poets to the end that he may be sent to the studie of Philosophie not forestalled with sinister surmises but rather sufficiently instructed before and prepared yea and made friendly and familiar thereto by the meanes of Poetrie OF HEARING The Summarie BY good right this present discourse was ranged next unto the former twaine For seeing we are not borne into this world learned but before we can speake our selves sensibly or any thing to reason we ought to have heard men who are able to deliver their minds with judgement to the ende that by thier aide and helpe we may be better framed and fitted to the way of vertue requisite it is that after the imbibition of good nourture in childhood and some libertie and license given to travelin the the writings of Poets according to the rules above declared Yoong men that are students should advance forward and mount up into higher schooles Now for that in the time when this Author Plutarch lived be sides many good bookes there were a great number of professours in the liberall sciences and namely in those rites into which Barbarisme crept afterwards he proposeth and setteth downe those precepts now which they are to follow and observe that goe to heare publike lectures orations and disputations thereby to know how to behave themselves there which traning haply may reach to al that which we shal heare spoken elsewhere and is materiall to make us more learned and better mannered
themselves to those that bee harsh bad and unsavourie But Aristippus was of another humour for like a wise man and one that knew his owne good hee was alwaies disposed to make the best of everie occurrence raising and lifting up himselfe to that end of the ballance which mounted aloft and not to that which went downeward It fortuned one day that he lost a faire mannor or Lordship of his owne and when one of his friends above the rest made most semblance to lament with him and to be angrie with Fortune in his behalfe Heare you quoth he know you not that your selfe have but one little farme in the whole world and that I have yet three houses more left with good lands lying to them Yes marie do I quoth the other Why then quoth Aristippus againe wherefore doe not we rather pittie your case and condole with you For it is meere madnesse to grieve and sorrow for those things that are lost and gone and not to rejoice for that which is saved And like as little children if a man chance to take from them but one of their gauds among many other toies that they play withall throw away the rest for verie curst-heart and then fall a puling weeping and crying out aright semblably as much folly and childishnesse it were if when fortune thwarteth us in one thing we be so farre out of the way and disquieted therewith that with our plaints and moanes we make all her other favours unprofitable unto us But wil some one say What is it that we have Nay What is it that we have not might he rather say One man is in honour another hath a faire and goodly house one hath a wife to his minde and another a trustie friend Antipater of Tarsus the Philosopher when he drew toward his end and the houre of his death in recounting and reckoning up all the good and happie daies that ever he saw in his life time left not out of this roll so much as the Bon-voiage that he had when he sailed from Cilicia to Athens And yet we must not forget nor omit those blessings and comforts of this life which we enjoy in common with many more but to make some reckoning account of them and namely to joy in this that we live that we have our health that we behold the light of the sunne that we have neither warre abroad nor civill sedition and dissension at home but that the land yeeldeth it selfe arable and to be tilled and the sea navigable to everie one that will without feare of danger that it is lawful for us to speake and keepe silence at our pleasure that we have libertie to negotiate and deale in affaires or to rest and be at our repose And verily the enjoying of these good things present will breed the greater contentment in our spirit if wee would but imagine within our selves that were absent namely by calling to minde eftsoones what a misse and desire those persons have of health who bee sicke and diseased How they wish for peace who are afflicted with warres How acceptable it is either to a stranger or a meane person and unknowen for to bee advaunced unto honour or to bee friended in some famous and puissant citie And contrariwise what a great griefe it is to forgoe these things when a man once hath them And surely a thing can not bee great or precious when we have lost it and the same of no valour and account all the while wee have and enjoy it for the not being thereof addeth no price and woorth thereto Neither ought wee to holde these things right great and excellent whiles wee stand alwaies in feare and trembling to thinke that we shall be deprived and bereft of them as if they were some woorthie things and yet all the time that they be sure and safe in our possession neglect and little regard them as if they were common and of no importance But we ought to make use of them whiles they be ours and that with joy in this respect especially that the loosse of them if it shall so fall out wee may beare more meekly and with greater patience Howbeit most men are of this opinion as Arcesilaus was woont to say that they ought to follow diligently with their eie and cogitation the Poemes Pictures and Statues of others and come close unto them for to behold and peruse exactly each of them yea and consider everie part and point therein from one ende to the other whiles in the meane time they neglect and let alone their owne lives and manners notwithstanding there be many unpleasant sights to be spied and observed therein looking evermore without and admiring the advancements welfare and fortunes of others much like as adulterers who have an eie after their neighbours wives but loath and set naught by their owne And verily this one point also is of great consequence for the setling of a mans minde in sure repose namely to consider principally himselfe his owne estate and condition or at least wise if he do not so yet to looke backe unto those that be his inferiours and under him and not as the most sort do who love alwaies to looke forward and to compare themselves with their betters and superiors As for example slaves that are bound in prison and lie in irons repute them happy who are abroad at libertie such as be abroad and at libertie thinke their state blessed who be manumised and made free being once a franchised they account themselves to be in verie good case if they were citizens and being citizens they esteeme rich men most happie the rich imagine it a gay matter to be Lords and Princes Lords and Princes have a longing desire to be Kings and Monarchs Kings and Monarchs aspire still higher and would be Gods and yet they rest not so unlesse they may have the power to flash lightnings and shoot thunderbolts aswell as Jupiter Thus whiles they evermore come short of that which is above them and covet still after it they enjoy no pleasure at all of those things that they have nor be thankfull therefore The treasures great I care not for of Gyges King so rich in gold Such avarice I do abhor nor money will I touch untold I never long'd with gods above in their high works for to compare Grand seignories I do not love far from mine eies all such things are A Thrasian he was that protested thus But some other that were a Chian a Galatian or a Bithynian I dare warrant you not contenting himselfe with his part of honor credit authoritie in his owne countrie and among his neighbours and fellow-citizens would be ready to weepe and expostulate the matter with teares if he might not also weare the habite and ornaments of a patritian or Senatour of Rome And say it were graunted and allowed him to be a noble Senatour he would not be quiet untill he were a Romaine Lord Praetor Be he
childe but rather to knit up fast or sow up the mouth of a purse that it may hold and keepe the better whatsoever is put into it This onely is the difference that a purse or money-bag becommeth foule sullied and ill-savoring after that silver is put it but the children of covetous persons before they receive their patrimonies or atteine to any riches are filled alreadie even by their fathers with avarice and a hungrie desire after their substance and verily such children thus nourtred reward their parents againe for their schooling with a condigne salarie and recompense in that they love them not because they shall receive much one day by them but hate them rather for that they have nothing from them in present possession alreadie for having learned this lesson of them To esteeme nothing in the world in comparison of wealth and riches and to aime at nought els in the whole course of their life but to gather a deale of goods together they repute the lives of their parents to be a blocke in their way they wish in heart that their heads were well laid they do what they can to shorten their lives making this reckoning That how much time is added to their olde age so much they lose of their youthfull yeeres And this is the reason why during the life of their fathers secretly and under-hand they steale after a sort by snatches their pleasure and enjoy the same They wil make semblance as if it came from other when they give away money and distribute it among their friends or otherwise spend it in their delights whiles they catch it privily from under the very wing of their parents and when they goe to heare and take out their lessons they will be sure to picke their purses if they can before they goe away but after their parents be dead and gone when they have gotten into their hands the keies of their coffers and signets of their bags then the case is altered and they enter into another course and fashion of life you shall have my yoong masters then put on a grave and austere countenance they will not seeme to laugh nor be spoken to or acquainted with any body there is no talke now of anointing the body for any exercise the racket is cast aside the tennis court no more haunted no wrestling practised no going to the schooles either of the Academie or Lycene to heare the lectures and disputations of Professors and Philosophers But now the officers and servants be called to audit and account now they are examined what they have under their hands now the writings billes obligations and deeds are sought up and perused now they fall to argue and reason with their receivers stewards factours and debters so sharpe-set they are to their negotiations and affaires so full of cares and businesse that they have no leasure to take their dinners or noone-meales and if they sup they can not intend to go into the baine or hot-house before it be late in the night the bodily exercises wherein they were brought up and trained in be laid downe no swimming nor bathing any more in the river Dirce all such matters be cast behinde and cleane forgotten Now if a man say to one of these Will you go and heare such Philosopher reade a lecture or make a sermon How can I go will he say againe I have no while since my fathers death O miserable and wretched man what hath hee left unto thee of all his goods comparable to that which he hath bereaved thee of to wit Repose and Libertie but it is not thy father so much as his riches flowing round about thee that environeth and compasseth thee so as it hath gotten the masterie thee this hath set foot upon thy throat this hath conquered thee like unto that shrewd wife in Hesiodus Who burnes a man without a match or brand of scorching fire And driveth him to gray-old age before that time require causing thy soule as it were to be full of rivels and hoarie haires before time bringing with it carking cares and tedious travels proceeding from the love of money and a world of affaires without any repose whereby that alacrity cheerefulnesse worship and sociable courtesie which ought to be in a man are decayed and faded cleane to nothing But what meane you sir by all this will some one haply say unto me See you not how there be some that bestow their wealth liberally with credit and reputation unto whom I answere thus Have you never heard what Aristotle said That as some there are who have no use at all of their goods so there be others who abuse the same as if he should say Neither the one nor other was seemely and as it ought to be for as those get neither profit nor honour by their riches so these susteine losse and shame thereby But let us consider a little what is the use of these riches which are thus much esteemed Is it not I pray you to have those things which are necessary for nature but these who are so rich and wealthy above the rest what have they more to content nature than those who live in a meane and competent estate Certes riches as Theophrastus saith is not so great a matter that wee should love and admire it so much if it be true that Callias the wealthiest person in all Athens and Ismenias the richest citizen of Thebes use the same things that Socrates and Epaminondas did For like as Agathon banished the flute cornet and such other pipes from the solemne feasts of men and sent them to women in their solemnities supposing that the discourses of men who are present at the table are sufficient to enterteine mirth euen so may he aswell rid away out ofhouses hangings coverlets and carpets of purple costly and sumptuous tables and all such superfluities who seeth that the great rich worldlings use the very same that poorer men do I would not as Hesiodus saith That plough or helme should hang in smoake to drie Or painfull tillage now be laid aside Nor works of oxe and mule for ever die Who serve our turnes to draw to till to ride but rather that these goldsmiths turners gravers perfumers and cooks would be chased and sent away forasmuch as this were indeed an honest and civill banishment of unprofitable artificers as forreiners that may be spared out of a citty Now if it be so that things requisite for the necessitie of nature be common aswell to the poore as the rich and that riches doe vaunt and stand so much upon nothing els but superfluities and that Scopas the Thessalian is worthily cōmended in this That being requested to give away and part with somwhat of his houshold stuffe which he might spare and had no need of Why quoth he in what things els consisteth the felicitie of those who are reputed happie and fortunate in this world above other men but in these supersluities that you seeme
quoth he be throwen for all as if he would say This cast for it there is but one chance to lose all When Pompey was fled from Rome to the sea side and Metellus the superintendent of the publike treasurie would have hindred him for taking foorth any money from thence keeping the treasure house fast shut he threatned to kill him whereat Metellus seeming to be amazed at his adacious words Tush tush quoth he good yoong man I would thou shouldest know that it is harder for me to speake the word than to doe the deed And for that his soldiors staid long ere they were transported over unto him from Brundusuim to Dyrrhachium he embarked himselfe alone into a small vessell without the knowledge of any man who he was purposing to passe the seas alone without his companie but it hapned so that he was like to have beene cast away in a gust and drowned with the waves of the sea whereupon he made himselfe knowne unto the pilot and spake unto him aloud Assure thy selfe and rest confident in fortune for wot well thou hast Caesar a ship boord howbeit for that time he was empeached that he could not crosse the seas as well in regard of the tempest which grew more violent as also of his souldiers who ran unto him from all sides and complained unto him for griefe of heart saying That he offred them great wrong to attend upon other forces as if he distrusted them Not long after this he fought a great battell wherein Pompeius hand the upper had for a time but for that he followed not the train of his good fortune he retired into his campe which when Caesar saw he said The victorie was once this day our enemies but their head and captaine knew not so much upon the plaines of 〈◊〉 the very day of the battell Pompey having arranged his army in array commanded his soldiers to stand their ground and not to advaunce forward but to expect their enimies and receive the charge wherin Caesar afterwards said He did amisse and grossely failed for that therby he let slack as it were the vigor vehemencie of his soldiors which is ministred unto thē by the violence of the first onset abated that heat also of courage which the said charge would have brought with it When he had defaited at his very first encounter Pharnaces king of Pontus he wrote thus unto his friends I came I saw I vanquished After that Scipio and those under his conduct were discomfited and put to flight in Africke when he heard that Cato had killed himselfe he said I envie thy death ô Cato for that thou hast envied me the honour of saving thy life Some there were who had Antonie and Dolabella in jealousie and suspicion and when they came unto him and said That he was to looke unto himselfe and stand upon his good guard he made them this answer That he had no distrust nor feare of them who ledde an idle life be well coloured and in so good liking as they But I feare quoth he these pale and leane fellowes pointing unto Brutus and Cassius One day as he sat at the table when speech was mooved and the question asked what kind of death was best Even that quoth he which is sudden and least looked for CAESAR him I meane who first was surnamed Augustus being as yet in his youth required and claimed of Antonie as much money as amounted to two thousand and five hundred Myriades which he had transported out of Julius Caesars house after he was murdred and gotten into his owne hands for that he entended to pay the Romans that which the said Caesar had bequeathed unto them by his last will and testament for he had left by legacie unto every citizen of Rome 75. drams of silver but Antonie deteined the said summe of money to himselfe and answered yoong Caesar that if he were wife he should desist from demanding any such monies of him which when the other heard he proclaimed open port sale of all the goods that came to him by his patrimonie in deed sold the same and with the money raised thereof he satisfied the foresaid legacies unto the Romanes in which doing he wan all the hearts of the citizens of Rome to himselfe brought their evill wil and hatred upon Antonie Afterwards Rymetalces king of Thracia left the part of Antonius and turned to his side but he overshot himselfe so much at the table being in his cups and namely in that he could talke of nothing else but of this great good service and casting in his teeth this worthy alliance and confederacie of his so as he became odious therefore insomuch as one time at supper Caesar taking the cup dranke to one of the other kings who sat at the boord saying with a loud voice Treason I love well but traitors I hate The Alexandrians after their citie was woonne looked for no better than to suffer all the extremities and calamities that might follow upon the forcing of a city by assault but this Caesar mounting up into the publike place to make a speech unto the citizens having neere by unto him a familiar friend of his to wit Arius an Alexandrian borne pronounced openly a generall pardon saying that he forgave the citie first in regard of the greatnesse and beautie thereof secondly in respect of king Alexander the great their first founder and thirdly for Arius his sake who was his loving friend Understanding that one of his Procuratours named Eros who did negotiate for him in Aegypt had bought a quaile of the game which in fight would beat all other quailes and was never conquered himselfe but continued still invincible which quaile notwithstanding the said slave had caused to be rosted and so eaten it he sent for him and examined him thereupon whether it was true or no and when he confessed Yea he commanded him presently to be crucified and nailed to the mast of his ship He placed Arius in Sicilie for his agent and procuratour in stead of one Theodorus and when one presented unto him a little booke or bill wherein were written these words Theodorus of Tharsis the bauld is a theefe how thinke you is he not when he had read this bill he did nothing else but subscribe underneath I thinke no lesse He received yeerely upon his birth day from Mecaenas one of his familiar friends who conversed daily with him a cup for a present Athenodorus the Philosopher being of great yeeres craved licence with his good favour to retire unto his owne house from the court by reason of his old age and leave he gave him but at his farewell Athenodorus said unto him Sir when you perceive your selfe to be mooved with choler neither say do nor ought before you have repeated to your selfe all the 24. letters in the Alphabet Caesar hearing this advertisement tooke him by the hand I have need still quoth he of your company and
Pindarus also writeth as touching Agamedes Trophonius That after they had built the temple of Apollo in Delphos they demanded of that god their hire and reward who promised to pay them fully at the seven-nights end meane while he bade them be merie and make good cheere who did as he enjoined them so upon the seventh night following they tooke their sleepe but the next morning they were found dead in bed Moreover it is reported that when Pindarus himselfe gave order unto the commissioners that were sent from the State of Boeotia unto the oracle of Apollo for to demand what was best for man this answere was returned from the prophetisse That he who enjoined them that errand was not ignorant thereof in case the historie of Agamedes and Trophonius whereof he was author were true but if he were disposed to make further triall he should himselfe see shortly an evident proofe thereof Pindarus when he heard this answer began to thinke of death and to prepare himselfe to die and in trueth within a little while after changed his life The like narration is related of one Euthynous an Italian who was sonne to Elysius of Terinae for vertue wealth and reputation a principall man in that citie namely that he died suddenlie without any apparent cause that could be given thereof his father Elysius incontinently thereupon began to grow into some doubt as any other man besides would have done whether it might not be that he died of poison for that he was the onely childe he had and heire apparant to all his riches and not knowing otherwise how to sound the trueth hee sent out to a certeine oracle which used to give answere by the conjuration and calling forth of spirits or ghosts of men departed where after he had performed sacrifices and other ceremoniall devotions according as the law required he laied him downe to sleepe in the place where he dreamed and saw this vision There appeared unto him as he thought his owne father whom when he saw he discoursed unto him what had fortuned his sonne requesting and beseeching him to be assistant with him to finde out the trueth and the cause indeed of his so sudden death his father then should answere thus And even therefore am I come hither here therefore receive at this mans hands that certificate which I have brought unto thee for thereby shalt thou know all the cause of thy griefe and sorrow now the partie whom his father shewed and presented unto him was a yoong man that followed after him who for all the world in stature and yeeres resembled his sonne Euthynous who being demanded by him what he was made this answere I am the ghost or angell of your sonne and with that offered unto him a little scrowle or letter which when Elysius had unfolded he found written within it these three verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be done into English thus Elysius thou foolish man aske living Sages read Euthynous by fatall course of 〈◊〉 is dead For longer life would neither him nor parents stand in stead And thus much may suffice you both as touching the ancient histories written of this matter and also of the second point of the foresaid question But to come unto the third branch of Socrates his conjecture admit it were true that death is the utter abolition and destruction aswell of soule as body yet even so it cannot be reckoned simply ill for by that reckoning there should follow a privation of all sense and a generall deliverance from paine anxietie and angush and like as there commeth no good thereby even so no harme at all can ensue upon it forasmuch as good and evill have no being but in that thing onely which hath essence and subsislence and the same reason there is of the one as of the other so as in that which is not but utterly becommeth void anulled and taken quite out of the world there can not be imagined either the one or the other Now this is certeine that by this reason the dead returne to the same estate and condition wherein they were before their nativitie like as therefore when we were unborne we had no sense at all of good or evill no more shall we have after our departure out of this life and as those things which preceded our time nothing concerned us so whatsoever hapneth after our death shall touch us as little No paine feele they that out of world be gone To die and not be borne I holde all one For the same state and condition is after death which was before birth And do you thinke that there is any difference betweene Never to have bene and To cease from being surely they differ no more than either an house or a garment in respect of us and our use thereof after the one is ruined or fallen downe and the other all rent and torne from that benefit which we had by them before they were begun to be built or made and if you say there is no difference in them in these regards as little there is be you sure between our estate after death and our condition before our nativitie a very pretie and elegant speech therefore it was of Arcesilaus the philosopher when he said This death quoth he which every man tearmeth evill hath one peculiar propertie by it selfe of all other things that be accounted ill in that when it is present it never harmeth any man onely whiles it is absent and in expectance it hurteth folke And in very truth many men through their folly and weakenesse and upon certaine slanderous calumniations and false surmises conceived against death suffer themselves to die because sorsooth they would not die Very well therefore and aptly wrot the poet Epicharmus in these words That which was knit and joined fast Is loosed and dissolv'd at last Each thing returnes into the same Earth into earth from whence it came The spirit up to heaven anon Wherefore what harme heerein just none And as for that which Cresphontes in one place of Euripides speaking of Hercules said If under globe of earth with those he dwell Who being none have left laid once in grave A man of him might say and that right well That puissance and strength he none can have By altering it a little in the end you may thus inferre If under globe of earth with those he dwell Who being none have left laid once in grave A man of him might say and that right well That sense at all of paine he can none have A generous and noble saying also was that of the Lacedaemonians Now are we in our gallant prime Before as others had their time And after us shall others floure But we shall never see that houre As also this Now dead are they who never thought That life or death were simply ought But all their care was for to dy And live as they should
all just and honest actions when it hath chased and removed out of the way ire and wrath and therefore men are mollified appeased and become gentle by examples of men when they heare it reported how Plato when hee lifted up his staffe against his page stood so a good while and forbare to strike which hee did as he said for to represse his choler And Architas when he found some great negligence and disorder at his ferme-house in the countrey in his houshold servants perceiving himselfe moved and disquieted therewith insomuch as he was exceeding angrie and readie to flie upon them proceeded to no act but onely turning away and going from them said thus It is happie for you that I am thus angrie with you If then it be so that such memorable speeches of ancient men and woorthy acts reported by them are effectuall to represse the bitternesse and violence of choler much more probable it is that we seeing how God himselfe although he standeth not in feare of any person nor repenteth of any thing that he doth yet putteth off his chastisements and laieth them up a long time should be more wary and considerate in such things and esteeme that clemencie long sufferance and patience is a divine part of vertue that God doth shew and teach us which by punishment doth chastise and correct a few but by proceeding thereto slowly doth instruct admonish and profit many In the second place let us consider that judiciall and exemplarie processe of justice practised by men intendeth and aimeth onely at a counter change of paine and griefe resting in this point That he who hath done evill might suffer likewise proceeding no farther at all and therefore baying and barking as it were like dogges at mens faults and trespasses they follow upon them and pursue after all action by tract and footing but God as it should seeme by all likelihood when hee setteth in hand in justice to correct a sinfull diseased soule regardeth principally the vicious passions thereof if haply they may be bent wrought so as they will incline turne to repentance in which respect he staieth long before that he inflict any punishment upon delinquents who are not altogether past grace incorrigible for considering withall and knowing as he doth what portion of vertue soules have drawen from him in their creation at what time as they were produced first and came into the world as also how powerfull and forcible is the generositie thereof and nothing weake and feeble in it selfe but that it is cleane contrary to their proper nature to bring forth vices which are engendered either by ill education or els by the contagious haunt of leaud company and how afterward when they be well cured and medicined as it falleth out in some persons they soone returne unto their owne naturall habitude and become good againe by reason heereof God doth not make haste to punish all men alike but looke what he knoweth to be incurable that he quickly riddeth away out of this life and cutteth it off as a very hurtfull member to others but yet most harmefull to it selfe if it should evermore converse with wickednesse but to such persons in whom by all likelihood vice is bred and ingendred rather through ignorance of goodnesse than upon any purpose and will to chuse naughtinesse hee giveth time and respit for to change and amend how beit if they persist still and continue in their leaud waies hee paieth them home likewise in the end and never feareth that they shall escape his hands one time or other but suffer condigne punishment for their deserts That this is true consider what great alterations there happen in the life and behaviour of men and how many have beene reclaimed and turned from their leaudnesse which is the reason that in Greeke our behaviour and conversation is called partly 〈◊〉 that is to say A conversion and in part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one because mens maners be subject to change and mutation the other for that they be ingendered by use or custome and the impression thereof being once taken they remaine firme and sure which is the cause also as I suppose that our ancients in olde time attributed unto king Cecrops a double nature and forme calling him Double not for that as some said of a good element and gracious prince he became a rigourous fell and cruell tyrant like a dragon but contrariwise because having bene at the first perverse crooked and terrible he proved afterward a milde and gentle lord and if we make any doubt hereof in him yet we may be sure at leastwise that Gelon and Hiero in Sicilie yea and Pisistratus the sonne of Hipocrates all usurpers who atteined to their tyrannicall dominion by violent and indirect meanes used the same vertuously and howsoever they came unto their sovereigne rule by unlawfull and unjust meanes yet they grew in time to be good governours loving and profitable to the common weale and likewise beloved and deare unto their subjects for some of them having brought in and established most excellent lawes in the countrey and caused their citizens and subjects to be industruous and painfull in tilling the ground made them to be civill sober and discreet whereas before they were given to be ridiculous as noted for their laughter and lavish tongues to be true labourers also and painfull who had bene idle and playfull And as for Gelon after he had most valiantly warred against the Carthaginians and defaited them in a great battell when they craved peace would never grant it unto them unlesse this might be comprised among the articles and capitulations That they should no more sacrifice their children unto Saturne In the citie also of Megalopolis there was a tyrant named Lydiades who in the mids of his usurped dominion repented of his tyrannie and made a conscience thereof detesting that wrongfull oppression wherein he held his subjects in such sort ' as he restored his citizens to their ancient lawes and liberties yea and afterwards died manfully in the field fighting against his enemies in the defence of his countrey Now if any one had killed Miltiades at the first whiles he exercised tyrannie in Chersonesus or if another had called judicially into question Cimon enditing him for keeping his owne sister and so being condemned of incest had caused him to be put to death or disfranchised and banished Themistocles out of the citie for his loose wantonnesse and licentious insolencie shewed publickly in the Common place as Alcibiades afterwards was served and proscribed for the like excesse and riot committed in his youth Where had bene then that famous victorie At chieved on the plaines of Marathon Where had bene that renowmed chivalrie Performed neere the streame Eurymedon Or at the mount faire Artemision Where Athens youth as poet Pindare said Freedome first the glorious ground-worke laid For so it is great natures and high minds can bring foorth no meane matters nor the
equitie justice and pietie and in stead thereof hath filed and polluted his life with shame trouble and danger For like as Simonides was woont to say in mirth That he found one coffer of silver and money alwaies full but that other of savors thanks and benefits evermore emptie even so wicked men when they come to examine and peruse aright the vice that is in themselves they finde it presently for one pleasure which is accomplained with a little vaine and glosing delight void altogether and destitute of hope but fully replenished with feares cares anxieties the unpleasant remembrance of misdemeanors past suspicion of future events and distrust for the present much after the manner as we do heare ladie Ino in the theaters repenting of those foule facts which she had committed and speaking these words upon the stage How should I now my friends and ladies deere Begin to keepe the house of Athamas Since that all whiles that I have lived heere Nought hath beene done by me that decent was Or thus How may I keepe ô ladies deere alas The house againe of my lord Athamas As who therein had not committed ought Of those leud parts which I have done and wrought For semblably it is meet that the minde and soule of every sinfull and wicked person should ruminate and discourse of this point in it selfe after this maner After what sort should I forget and put out of remembrance the unjust and leud parts which I have committed how should I cast off the remorse of conscience from me and from hencefoorth being to turne over a new leafe lead another life for surely with those in whom wickednesse beareth sway is predominant there is nothing assured nothing firme constant nothing sincere and sound unlesse haply we will say and maintaine that wicked persons and unjust were some Sages and wise philosophers But we are to thinke that where avarice reigneth excessive concupiscence and love of pleasure or where extreme envie dwelleth accompanied with spight and malice there if you mark and looke well about you shall finde superstition lying hidden among sloth and unwillingnesse to labour feare of death lightnesse and quicke mutabilitie in changing of minde and affection together with vaine glory proceeding of arrogancie those who blame them they feare such as praise them they dread and suspect as knowing well how they are injured and wronged by their deceitful semblance and yet be the greatest enemies of the wicked for that they commend so readily and with affection those whom they suppose and take to be honest for in vice and sinne like as in bad iron the hardnesse is but weak and rotten the stiffenesse also brittle easie to be broken and therefore wicked men learning in processe of time better to know themselves what they are after they come once to the full consideration thereof are displeased and discontented they hate themselves and detest their owne leud life for it is not likely that if a naughtie person otherwise though not in the highest degree who hath regard to deliver again a pawne or piece of money left in his hands to keepe who is ready to be suretie for his familiar friend upon a braverie and glorious minde hath given largesses and is prest to maintaine defend his countrey yea and to augment and advance the good estate thereof soone repent and immediately be grieved for that which he hath done by reason that his mind is so mutable or his will so apt to be seduced by an opinion or conceit of his considering that even some of those who have had the honor to be received by the whole bodie of the people in open theater with great applause and clapping of hands incontinently fall to sigh to themselves and groane againe so soone as avarice returneth secretly in place of glorious ambition those that kill and sacrifice men to usurpe and set up their tyrannies or to maintaine and compasse some conspiracies as Apollodorus did circumvent and defraud their friends of their goods and monies which was the practise of Glaucus the sonne of Epicydes should never repent their misdeeds nor grow into a detestation of themselves nor yet be displeased with that they have done For mine owne part I am of this opinion if it be lawfull so to say That all those who commit such impieties and misdemeanors have no need either of God or man to punish them for their owne life onely being so corrupt and wholy depraved and troubled with all kind of wickednesse is sufficient to plague and torment them to the full But consider quoth I whether this discourse seeme not already to proceed farther and be drawen out longer than the time will permit Then Timon answered It may well so be if peradventure we regard the length and prolixitie of that which followeth and remaineth to be discussed as for my selfe I am now ready to rise as it were out of an ambush and to come as a fresh and new champion with my last doubt and question forasmuch as me thinks we have debated enough already upon the former for this would I have you to thinke that although we are silent and say nothing yet we complaine as Euripides did who boldly chalenged and reproched the gods for that The parents sinne and their iniquitie They turne on children and posteritie For say that themselves who have committed a fault were punished then is there no more need to chastise others who have not offended considering it were no reason at all to punish twise for one fault the delinquents themselves or be it so that through negligence they having omitted the punishment of wicked persons and offenders they would long after make them to pay for it who are innocent surely they doe not well by this injustice to make amends for the said negligence Lke as it is reported of Aesopc who in times past came hither to this city being sent from king Craesus with a great summe of golde for to 〈◊〉 unto god Apollo in magnificent wise yea and to distribute among all the citizens of Delphos foure pounds a piece but it fortuned so that he fell out with the inhabitants of the city upon some occasion and was exceeding angry with them insomuch as he performed in deed the sacrifice accordingly but the rest of the money which he should have dealt among the people be sent backe againe to the city of Sardis as if the Delphians had not bene worthy to enjoy the kings liberalitie whereupon they taking great indignation laied sacriledge to his charge for deteming in such sort that sacred money and in trueth after they had condemned him therof they pitched him downe headlong from that high rocke which they call Hyampia for which act of theirs god Apollo was so highly displeased that he sent upon their land sterilitie and barennesse besides many and sundry strange and unknowen diseases among them so as they were constreined in the end to goe about in
out of the city and put others in prison or held the men in awe whiles themselves ruled tyrannically and with violence Whereof I had intelligence because I was as you wot well hoast unto Melon and Pelopidas with whom so long as they were in exile I was inwardly acquainted and conversed familiarly Moreover we have heard already how the Lacedaemonians condemned Phaebidas to pay a great sine for that he had seized the fort Cadmia and how they put him by and kept him from the journey and expedition of Olynthus and sent thither in stead of him Lysanoridas with two other captaines and planted a stronger garrison within the castle Furthermore we know very well that Ismenias died not the fairest kinde of death presently upon I wot not what processe framed and an action commensed against him for that Gorgidas advertised the banished who were heere by letters from time to time of all matters that passed in such sort as there remaineth for you to relate nothing els but the returne of the said banished men and the surprising or apprehension of the tyrants CAPHISIAS About that time Archidamus all we that were of the confederacie and complotted together used ordinarily to meet in the house of Simmias by occasion that he was retired and in cure of a wound which he had received in his leg where we conferred secretly of our affaires as need required but in shew and openly discoursed of matters of learning and Philosophy drawing unto us often times into our companic Archias and Leontidas men who misliked not such conferences and communications because we would remoove all suspicion of such conventicles For Simmias having abode long time in forren parts among the Barbarians being returned to Thebes but a little while before was full of all manet of newes and strange reports as touching those barbarous nations insomuch as Archias when he was at leasure willingly gaue eare to his discourses and narrations sitting in the company of us yong gentlemen as being well pleased that we should give our mindes to the study of good letters and learning rather than busie our heads about those matters which they went about and practised in the meane while And the very day on which late in the evening and toward darke night following the exiled persons abovesaid were come closely under the wall there arrived from thenee unto us a messenger whom Pherenicus sent one who was unknowen to us all unlesse it were to Charon who brought us word that to the number of twelve yoong gentlemen and those the bravest gallants of all the banished conspiratours were already with their hounds hunting in the forest Cithaeron intending to be heere in the evening and that therefore they had sent before and dispatched a vauntcourrier of purpose aswell to advertise us thereof as to be certified themselves who it was that should make his house ready for them to lie secret and hidden therein when they were once come to the end that upon this forcknowledge they might set forward and go directly thither Now as we studied and tooke some deliberation about this point Charon of himselfe offered his house whereupon when the messenger intended to returne immediatly with great speed to the exiles Theocritus the soothsaier griping me fast by the hand casting his eie upon Charon that went before This man quoth he ô Caphisias is no Philosopher nor deepe scholar neither is he come to any excellent or exquisit knowledge above others as his brother Epaminondaes and yet you see how being naturally enclined and directed withall by the lawes unto honor and vertue he exposeth himselfe willingly unto danger of death for the deliverie and setting free of his countrey whiles Epaminondas who hath had better meanes of instruction and education to the attaining of vertue than any other Boeotian whatsoever is restiffe dull and backeward when the question is of executing any great enterprise for the deliverance of his native country And to what occasion of service shall he ever be so well disposed prepared and emploied than this Vnto whome I made answere in this wife We for our parts most kinde and gently Theoritus doe that which hath beene thought good resolved and concluded upon among our selves but Epaminondas having not yet perswaded us according as he thinketh it better himselfe not to put these our designements in execution hath good reason to goe against that wherewith his nature repugneth and so he approveth not the designement whereunto he is moved and invited For it were unreasonable to force compell a physician who promiseth undertaketh to cure a disease without lancet fire for to proceed to incission cutting cauterizing Why quoth Theocritus doth not he approve of the conspiracie No quoth I neither alloweth he that any citizens should be put to death unlesse they were condemned first judicially by order of law mary he saith that if without massacre and effusion of citizens blood they would enterprise the deliverance of the city he would assist and aide them right willingly Seeing then that he was not able to enduce us for to beleeve his reasons but that we followed still our owne course he requireth us to let him alone pure innocent and impolluted with the blood of his citizens and to suffer him for to espie and attend some better occasions and opportunities by meanes whereof with justice he might procure the good of the weale publicke For murder quoth he will not containe it selfe within limits as it ought but Pherenicus happly and Pelopedas may bend their force principally upon the authors and heads of the tyranny and wicked persons but you shall have some such as Eumolpidas and Samiadas hot stomacked men set on fire with choler and desire of revenge who taking liberty by the vantage of the night will not lay downe their armes nor put up their swords untill they have filled the whole city with bloodsned and murdered many of the best and principall citizens As I thus devised and communed with Theocritus Anaxidorus ovethearing some of our words for nere he was unto us Stay quoth he and hold your peace for I see Archiaes Lysanoridas the Spartan captaine comming from the castle Cadmia and it seemeth that they make haste directly toward us Heereupon we paused and were still with that Archias calling unto Theocritus and bringing him apart by himselfe unto Lysanoridas talked with him a long while drawing him aside a little out of the way under the temple of Amphton in such sort as we were in an extreame agony perplexity for feare lest they had an inckling or suspition of our enterprise or that somthing were discovered thereupon they examined Theocritus As these matters thus passed Phyllidas whom you Archidamus know who was then the principall secretary or scribe under Archias at that time captaine generall of the armie being desirous of the approch of the conspiratours withal both privy and party with us in the complot came in
good grace among other captive ladies howbeit he would not force her nor offer any violence to her dishonour but espoused her for his wife wherein he did as a Philosopher When he saw his enemy Darius lying dead with many an arrow and dart sticking in his body he neither sacrificed to the gods nor sounded the triumph for joy that so long a war by his death was come to an end but taking the mantle from his owne shoulders cast it over the dead corps as if he would thereby have covered and hidden the wofull destiny of a king And this also was done like a Philosopher He received one day a letter of secrets from his owne mother which whiles he perused it chanced that Hephaestion also sitring at that timeby him read it simply together with him and thought nothing Alexander debarred him not onely he tooke the signet from his owne finger set it to his mouth sealing as it were his silence by the faith that he owed unto a friend See how herein he shewed the part of a Philosopher for if these be not Philosophicall acts I know not what els be Socrates was well enough content that faire Alcibiades should lie with him but Alexander when Philoxenus his lieutenant generall over the sea coasts of Asia wrote unto him that there was a yong boy within his government in Ionia for sweet favour and beauty incomparable demanding of him by his letters to know his pleasure whether he should send the said youth unto him he wrote sharply unto him in this wise What hast thou knowen by me most leaud and wicked varlet as thou art that thou shouldest presume thus to allure and entice me with such pleasures Xenocrates we have in admiration for turning backe a present of fifty talents which Alexander sent unto him and shall we not wonder aswell at the giver shall we not thinke that he made as small account of money who gave so liberally as he who refused it Xenocrates had no need of riches professing as he did Philofophy but Alexander had use therefore even in regard of Philosophy cecause he might exercife his iberality in bestowing the same so bountifully upon such perfons We honour theremembrance of those who have left behinde them testimonies of their contempt of death and how often thinkeyou hath Alexander delivered as much when he saw the drts and arrowes flying so thicke about his eares and himselfepressed hard upon by the violence of enemies We are perswaded verily that there is in all men whatsoever some light of sound judgement for that nature herselfe frameth them to discerne that which is good and honest but a difference there is betweene the common sort and Philosophers for that Philosophers excell the rest in this that their judgements be more firme setled and resolute in dangers than others wheras the vulgar sort are not armda otiid before-hand with such deepe impressions and resoutions as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best presage by augury and bird-flight Is in defence of countrey for to fight Againe This full account all men must make By death one day their end to take But the occurrences and occasions of perils presented unto them doe breake their discourse of reason and the imaginations of dangers imminent doe drive out all counsell and considerate judgement For feare doth not only maskre and astonish the memory as Thucydides saith but also driveth out every good intention all motions and endevors of well doing whereas Philosophy bindeth them fast with cords round about that they cannot stirre OF THE FORTVNE OR VERTUE OF K. Alexander The second Oration The Summarie PLutarch doth prosecute in this declamation the argument and discourse begun in the former the some whereof is this that the vertue of Alexander surmounted his fortune which was alwasies in maner contrary unto him But before that he entreth into this matter he opposeth unto the sufficiency and singular parts of this prince the base demeanour and brutish vilany of certaine other kings and potentates adjoining over and besides thus much that al his exercises and imploiments are proofes every one of his hauty courage and mognanimity Then discourseth he particularly in what account and reputation good workemen were with Alexander and what his selfe conceit was of his owne workes in comparison of theirs Afterwards he commeth to shew that if Alexander be considered from his very first beginning to his last end he will be found to be the very handy worke of valour and fortitude In proceeding forward he saith that fortune received more honor by Alexander than he by her The which is verified by considering the state of his armie after his death Upon this he entreth into a common place of mans greatnesse which serveth to cleere and illustrate the former points and matters handled And by the consideration of the evill cariage and government of many other princes as by a foile he giveth a most beautifull lustre unto the vertues of Alexander which he desciphereth in particular This done he answereth those who object that fortune raised Alexander to that greatnesse And to give the mightier force and weight to the reasons by him produced he disputeth against fortune her selfe wherein he examineth his severall exploits wherein as vertue is evidently seene to accompany and assist so fortune to oppose her selfe and resist him And this doth he particularize at large After this digression he commeth againe to his precedent matter and bringeth out new proofes of the vertue and magnanimity of this mighty Monarch even from his youth unto his dying day comparing him as a Paragon with the wisest Sages and most valiant warriours both of Persia and of Greece Shewing also that he surpassed them all in continency liberality piety prudence justice beneficence and valour For the last point he relateth the great jeopardy wherein Alexander was plunged one time among the rest out of which vertue caused him to retire safe as it were in despite of fortune which is the very conclusion of this treatise confirming the principall intention of our authour which is to proove that the foresaid grandeur of Alexander ought not to be ascribed unto fortune but to vertue THE FORTUNE OR vertue of K. Alexander The second Oration WE forgat yesterday as it should seeme among other matters to say that the age wherein Alexander lived was in this respect happy for that it brought forth many excellent arts and as many great and singular wits or rather it may be said that this was not so much the good fortune of Alexander as of those cunning artisans and rare spirits to have for their witnesse spectator such a personage who both knew best how to judge truely of good workemanship and also was most able to reward the same as liberally And verily to this purpose reported it is that somtime after in the age ensuing when Archestratus a fine headed Poet and a pleasant lived in great want and penury for that no man
ceaseth to be it commeth and goeth together in such sort as that which beginneth to breed never reacheth to the perfection of being for that in very deed this generation is never accomplished nor resteth as being come to a ful end and perfection of being but continually changeth and moveth from one to another even as of humane seed first there is gathered within the mothers wombe a fruit or masse without forme then an infant having some forme and shape afterwards being out of the mothers belly it is a sucking babe anon it proves to be alad or boy within a while a stripling or springall then a youth afterwards a man growen consequently an elderly ancient person last of ala croked old man so that the former ages precedent generations be alwais abolished by the subsequent those that follow But we like ridiculous fooles be affraid of one kinde of death when as we have already died so many deaths and doe nothing daily and hourely but die still For not onely as Heraclitus saith the death of fire is the life of aire and the end of aire the beginning of water but much more evidently we may observe the same in our selves The floure of our yeeres dieth and passeth away when old age commeth youth endeth in the floure of lusty and perfect age childhood determineth in youth infancy in childhood Yesterday dieth in this day and this day will be dead by to morow neither continueth any man alwaies one and the same but we are engendred many according as the matter glideth turneth and is driven about one image mould or patterne common to all figures For were it not so but that we continued still the same how is it that we take delight now in these things whereas we joied before in others how is it that we love and hate praise and dispraise contrary things how commeth it to passe that we use divers speeches fal into different discourses are in sundry affections retaine not the same visage one countenance one minde and one thought For there is no likelihood at all that without change a man should entertaine other passions and looke who is changed he continueth not the same and if he be not the same he is not at all but together with changing from the same he changeth also to be simply for that continually he is altered from one to another and by consequence our sense is deceived mistaking that which appeareth for that which is indeed and all for want of knowledge what it is to be But what is it in trueth to be Surely to be eternall that is to say which never had beginning in generation nor shall have end by corruption and in which time never worketh any mutation For a moveable and mutable thing is time appearing as it were in a shadow with the matter which runneth and floweth continually never remaining stable permanent and solid but may be compared unto a leaking vessell conteining in it after a sort generations and corruptions And to it properly belong these tearmes 〈◊〉 and after Hath bene shall be which presently at the very first sight do evidently shew that time hath no being For it were a great folly and manifest absurditie to say that a thing is which as yet commeth not into esse or hath already ceased to be And as for these words Present Instant Now c. by which it seemeth that principally we ground and mainteine the intelligence of Time reason discovereth the same and immediatly overthroweth it for incontinently it is thrust out dispatched into future and past so that it fareth with us in this case as with those who would see a thing very farre distant for of necessitie the visuall beames of his sight doe faile before they can reach thereto Now if the same befall to nature which is measured that unto time which measureth it there is nothing in it permanent nor subsistent but all things therein be either breeding or dying according as they have reference unto time And therefore it may not be allowed to say of that which is It hath beene or it shall be for these termes be certaine inclinations passages departures and chaunges of that which cannot endure nor continue in being Whereupon we are to conclude that God alone is and that not according to any measure of time but respective to eternity immutable and unmooveable not gaged within the compasse of time nor subsert either to inclination or declination any way before whom nothing ever was nor after whom ought shall be nothing future nothing past nothing elder nothing yoonger but being one really by this one Present or Now accomplisheth his eternitie and being alway Neither is there any thing that may truely be said to be but he alone nor of him may it be verified He hath beene or shall be for that he is without beginning and end In this maner therefore we ought in our worship and adoration to salute and invocate him saying EI that is to say Thou art unlesse a man will rather according as some of the ancients used to doe salve him by this title EI EN that is to say Thou art one for god is not many as every one of us who are a confused heape and masse composed or rather thrust together of infinit diversities and differences proceeding from all sorts of alterations but as that which is ought to be one so that which is one ought to be for alternative diversitie being the difference of that which is departeth from it and goeth to the engendring of that which is not And therefore very rightly agreeth unto this god the first of his names as also the second and the third for Apollo he is called as denying and disavowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say plurality multitude likewise Iëias which is as much to say as One or alone thirdly Phoebus by which name they called in the olde time All that was cleane and pure without mixture and pollution And semblably even at this day the Thessalians if I be not deceived say that their priests upon certeine vacant dayes when they keepe forth of their temples and live apart pivatly to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that which is one is also pure and syncere for pollution commeth by occasion that one thing is mingled with another like as Homer speaking in one place of Yvorie having a tincture of red said it was polluted and the word that he useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diers also when they would expresse that their colours be medleies or mixed use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to be corrupted and the very mixture they tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Corruption It behooveth therefore that the thing which is syncere and incorruptible should be also one and simple without all mixture whatsoever In which regard they who thinke that Apollo and the Sunne be both one god are worthy to
1031.30 Ale a counterfeit wine 685.40 Alalcomenae the name of a citie in Ithacesia 901.40 Alalcomenion in Boeotia ib. Alastor 896.1 Alastores 1330.40 Alcamenes his Apophthegmes 453.20 Alcathoe 899.30 Alcestis cured by Apollo 1146.30 Alcibiades of loose behaviour 350.50 Alcibiades a not able flatterer 88.50 his apophthegmes 419.30 he had no good utterance 252.10 Alcioneus the sonne of K. Antigonus a forward knight 530.1 Alcippus and his daughters their pitifull historie 948.10 Alcyons the birds 615.20 Alcyon a bird of the sea of a wonderfull nature 977.30 how she builds her nests 218.10 Alcmaeonidae debased and traduced by Herodotus 1231.20 Alcman the Poet. 270.40 Alcmenaes tombe opened 1206.1 Alenas how declared K. of Thessalie 191.1 K. Alexander the great winketh at his sisters follies 372.50 his respect to Timoclia 504. 1. his apophthegmes 411.10 his magnanimitie ib. his activitie ib. his continencie ib. his magnificence ib. his bountie and liberalitie 411.30 he noteth the Milesians ib. 40. his gratious thankefulnes to Tarrias 1279.50 his frugalitie and sobrietie in diet 412.10 entituled Jupiter Ammons sonne ib. 20. he reprooveth his flatterers ib. he pardoneth an Indian his archer 413.10 his censure of Antipater 412.30 his continence ib. 40. he presumeth not to be compared with Hercules 413.30 his respect of those who were in love 412.40.50 whereby he acknowledged himselfe mortall 105.20.766.30 he honored Craterus most and affected Hephestion best 413.40 his death day observed 766.1 his demeanour to king Porus. 413.40 his ambitious humour 147.40 639.20 he used to sit long at meat 655.10 he dranke wine liberally ib. he wisheth to be Diogenes 296.20 his flesh yeelded a sweet smell 655.10 his moderate cariage to Philotas 1280.20.30 he died with a surfet of drinking 613.20 how he was crossed by Fortune 1283.20 he would not see King Darius his wife a beautifull Lady 142.20 he was favorable to other mens loves 1280. 1. his picture drawen by Apelles 1274.50 his statue cast in brasse by Lysippus ib. his bounty to Persian women 487.1 whether he were given to much drinking 655.10 he intended a voyage into Italie 639.20 his sorrow compared with that of Plato 75.1 he forbeareth the love of Antipatrides 1145.1 he contesteth with Fortune 1264. 30. how hee reprooved his flatterers 1282.1 Alexander nothing beholden to Fortune 1264.40 Alexander his misfortunes and crosses in warre 1264.40.50 The meanes that Alexander had to conquer the world 1265.40 how he enterteined the Persian ambassadours in his fathers absence 1283.10 what small helps he had by Fortune 1265.30 Alexander the great a Philosopher 1266.10 he is compared with Hercules 1282.40 how he joined Persia Greece together 1267.40 his adverse fortune in a towne of the Oxydrates 1284.50 Epigrams and statues of him 1269.10.20 his hopes of conquest whereupon grounded 1283.40 his apophthegmes 1269.30 his kindnes and thankefulnes to Aristotle his master 1270.10 how he honored Anaxarchus the Musician ib. his bounty to Pyrrho and others ib. his saying of Diogenes ib. his many vertues joined together in his actions 1270.10 he espoused Roxane 1278.50 his behavior toward the dead corps of King Darius 1271.10 his continency ib. 20. 1279.1 his liberalitie compared with others 1271.30 his affection to good arts and Artisans 1274.20 his answere 〈◊〉 the famous architect Staficrates 1275.40 he graced Fortune 1276.40 his sobriety and milde cariage of himselfe 1278.1 his temperance in diet 1278.50 his exercises and recreations ib. he espoused Statira the daughter of Darius 1278.50 his hard adventures and dangers 1281.30 compared with other Princes 1284.10 Alexander Tyrant of Pherae his bloudy minde 1273.30 Alexander Tyrant of Pherae 428.10 killed by Pytholaus 1155.20 Alexander the 〈◊〉 6 9.20 Alexandridas his apophthegmes 453.30 Alexidimus bastard son of Thrasibulus 329.20 Alexis on old Poet. 385.50 what pleasures he admitteth for principall 27.40 Alibantes 989.50 Alibas what body 785.20 Alimon a composition 338.40 Alima 339.1 Aliterij who they were 143.50 Aliterios 896.1 Allegories in Poets 25.1 Allia field 859.20.637.20 Alliensis dies 858.30 Almonds bitter prevent drunkennesse 656.1 they kill foxes 16.30 their vertues and properties otherwise 656.10 Aloiadae what Gyants 1175.20 Alosa a fish 953.20 Alphabet letters coupled together how many sillables they will make 782.30 Alpheus the river of what vertue the water is 1345.1 Altar of hornes in Delos a woonder 978.20 Altar of Jupiter Idaeus 908.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divers significations 29.20 Alysson the herbe what vertues it hath 684.40 Alynomus how he came to be K. of Paphos 1281.20 K. Amasis honoureth Polycritus his sister and mother 505.20 Ambar how it draweth strawes c. 1022.40 Ambition defined 374.50 Ambitious men forced to praise themselves 597.10 Ambrosia 338.10.1177.30 Amenthes what it 〈◊〉 1299.20 Amoebaeus the Musician 67.10 Amestris sacrificed men for the prolonging of her life 268.20 Amethyst stones why so called 684.1 their vertue 18.50 Amiae or Hamiae certeine fishes whereof they take their name 974.30 Amity and Enmity the beginning of all things 888.1 Aminocles enriched by shipwracks 1237.30 Amnemones who they be 889.20 Amoun and Ammon names of Jupiter 1291.1 Amphiaraus 908.20 Amphiaraus commended 419.10 he comforteth the mother of Archemorus 43.1 520.50 Amphictyones 390.40 Amphidamas his funerals 716.20 Amphidamas 334.40 Amphithea killeth her selfe 914.10 Amphion of what Musicke he was author 1249.20 Amphissa women their vertuous act 491.20 Amphitheus delivered out of prison 1226.20 Amphitrite a name of the sea 1317.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 687.20 Anacampserotes what plants 1178.50 Anacharsis the Philosopher had no certaine place of abode 336.1 put his right hand to his mouth c. 195.40 Anacreon his odes 759.1 Anaxagoras his opinion of the first principle of all things 806.10 how he tooke the death of his sonne 529.10.132.1 why he was thought impious 266.20 Anaxander his apophthegmes and epigrams 453.50 Anaxarchus tortured by Nicocreon 75.10 he flattereth Alexander 295.20 reproved by Timon 70.50 a loose and intemperate person 752.1 Anaxilas his apophthegmes 453.50 Anaximander his opinion of men and fish 780.10 his opinion of the first principle 805.50 his opinion of God 812.1 Anaxemenes confuted by Aristotle 995.1 his opinion of the first principle 806.1 Anchucus the sonne of Midas his resolute death 908.1 Ancient men how to accept of dignities 396.50 Ancus Martius king of Rome 631.1 Andorides the oratour his parentage acts and life 920.40 accused for impiety ib. acquit 921.1 he saved his owne father from death ib. a great statist and a merchant besides ib. 10. arrested by the K. of Cyprus ib. 20. banished ib. his orations and writings 921.30 when he flourished ib. Andreia 762.1 Androclidas his apophthegmes 454.1 Androcides how he painted the gulfe of Scylla 705.30 Anger the sinewes of the soule 75. 10. how it differeth from other passions 119. 20. 30. how it may be quenched and appeased 120.10 how set on fire ib. 20. compared with other passions 121.10.20 c. who are not subject unto it 123.50.124.1 mixed with other passions 131.10 to prevent it as great
a vertue as to bridle it 40.30 to be repressed at the first 120.30 upon what subject it worketh 121.30 how it altereth countenance voice and gesture 122.1.10 compounded of many passions 131.10 it banisheth reason 542.20 Angle lines why made of stone-horse tailes 971.10.1008.40 Anio the river whereof it tooke the name 917.40 Animall creatures subject to generation and corruption 846.30 of sundry sorts ib. 50 Annibal his apophthegme of Fab. Maximus 429.10.20 he scoffeth at soothsaying by beasts entrals 279.20 vanquished in Italie 637.1 Anointing in open aire forbidden at Rome 864.30 Anointing against the fire and sun 620.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1166.10 Answers to demaunds how to be made 204.30.40 of three sorts 205.40 Antagoras a poet 415.10 Antagoras a stout shepheard 905.20 Antahidas his apophthegmes 425.30.454.10 how he retorted a scoffe upon an Athenian 363.50 his apophthegme to K. Agesilaus 423.1 Antarctike pole 820.40 Anthes and Anthedonia 894.20 Anthes an auncient Musician 1249.30 Anthedon what it is 894.10 Anthias the fish why called sacred 976.1 Anthisterion what moneth 785.1 Anticlia the mother of Vlysses 901.40 Antigenes enamored upon Telesippe was kindly used by King Alexander 1280.1 Antigonus the elder how he tooke his sonnes death 530.1 being an aged king yet governed well 395.50 his answere unto a Sophister 1268.50 Antigonus the yoonger his brave speech of himselfe 909.1 his apophthegmes 415.40 his piety and kindnesse to his father ib. Antigonus the third his apophthegmes 416.10 his continencie ib. 20 Antigonus the elder his justice 414.30 his patience ib. 40. his magnificence ib. he reprooveth a Rhetorician 414.50 reproved by the Poet Antagoras 415.10 his apophthegmes 414.10 his martiall justice ib. warie to prevent the ocasion of sinne ib. 20. what use he made of his sicknes 414.30 his counsell to a captaine of his garison 1137.20 he acknowledgeth his mortality ib. how he repressed his anger 124.30 his patience 126.1 his secrecy 197.30 his answer to an impudent begger 167.20 Antiochus one of the Ephori his apophthegme 425.30.454.20 K. Antiochus Hierax loving to his brother Seleucus 416.20 he loved to be called Hierax 968.50 Antiochus the great his apophthegmes 417.10 he besiegeth Hierusalem and honoureth a feast of the Jewes ib. 20 Antipater Calamoboas a Philosopher 207.30 Antipater his bash fulnesse cause of his death 165.30.40 his answer to Phocion 103.30 Antipatrides rebuked by K. Alexander the great 1145.1 Antiperistasis what effects it worketh 1021.50 Antiphera an Acolian borne maid servant of Ino. 855.40 Antipho the oratour his pregnant wit 918.50 his parentage and life 418.40 he penned orations for others 919.1 he wrote the institutions of oratorie 919.10 for his eloquence surnamed Nestor 919.10 his stile and maner of writing and speaking ib. the time wherein he lived ib. 20. his martiall acts ib. his Embassie ib. condemned and executed for a traitour ib. 30. his apophthegme to Denys the Tyrant ib. 40. how many orations he made ib. he wrote tragoedies ib. he professed himselfe a Physician of the soule ib. 50 other works and treatises of his 920.1 the judiciall processe and decree of his condemnation ib. 10. inconsiderate in his speech before Denys 108.1 Antipathies of divers sorts in nature 676.20 Antisthenes what he would have us to wish unto our enemies 1276.1 Antipodes 825.30.1164.10 Antisthenes his answer 364.20 his apophthegme 240.50 a great peace maker 666.1 Antitheta 988.10 Anton. 1145.40 Antonius his overthrow by Cleopatra 632.1 enamoured of Queene Cleopatra 99. 20. abused by flatterers ib. 93.50 Antron Coratius his history 851.20 Anubis borne 1293.20 Anytus loved Alcibiades 1147.10 Anytus a sycophant 300.10 Aorne a strong castle 413.30 Apathies what they be 74.20 Apaturia a feast 1232.1 Apeliotes what wind 829.30 Apelles his apophthegme to a painter 8.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what feat of activity 716.40 Aphabroma what it is 893.20 Aphester who he is 889. Apioi 903.40 Apis how ingendred 766.40 killed by Ochus 1300.1 Apis how he is interred 1301.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what daunces 1251.30 Apollo why called Delius and Pythius 608.30 he wan the prize personally 773.1 a favorer of games of prize ib. 10. surnamed Pyctes ib. 20 Apollo the Runner ib. surnamed Paean Musegetes 797.20 Apollo when borne 766.10 why named Hebdomagines 766.20 his two nourses Alethia and Corythalia 696.1 why surnamed Loxias 103.30 Apollo painted with a cocke on his hand 1194.20 Apollo the authour of Musicke 1252.50 his image in Delos how portraied 1253.1 Apollo what attributes he hath and the reason therof 1353.50 Apollo affectionate to Logicke as well as to Musicke 1356.30 Apollo and Bacchus compared together 1348.1.10.20 Apollo why he is so called 1362.30 why he is called Iuios ib. why Phoebus ib. Apollo and the Sunne supposed to be both one 1362.40 Apollo compared with Pluto 1363.10 Apollodorus troubled in conscience 547.1 Apollodorus an excellent painter 982.20 Queene Apollonis rejoiced in the love of her brethren 176.40 Apollonius the physician his counsell for leane folke 1004.30 Apollonius his son cōmēded 530 Apollonius kinde to his brother Sotion 185.40 Aposphendoneti who they be 890.50 Apotropaei what gods they be 756.1 Appius Claudius the blinde 397.20 his speech in the Senate ib. Application of verses and sentences in Poets 45.30 April consecrated to Venus 879.30 Apopis the brother of the Sunne 1302.10 Apples why named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 726.30 Apple trees why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 726 Araeni Acta what it is 897.20 Arcadians repute themselves most ancient 881.1 Arcesilaus sunne of Battus unlike to his father 504.20 surnamed Chalepos ib. poisoned by Laarchus ib. Arcesilaus the Philosopher defended against Colotes 1123.40 he shutteth Battus out of his schoole 92. 20. his patience 129.20 a true friend to Apelles 102.30 Archelaus king of Macedonie his answere to Timotheus the Musician 1273.50 Archestratus a fine Poet not regarded 1273.10 Archias 〈◊〉 Spartan honoured by the Samians 1233.20 Archias the Corinthian his notorius outrage 945.40 Archias murdered by Telephus his minion 946.1 he built Syracusa in Sicily ib. Archias Phygadotheres a notable catchpol 936.20 Archias an high priest 1225.1 Archias the ruler of the Thebans negligent of the state 650.30 Archias tyrannized in Thebes 1204. 10. killed by Melon 1225.20 Archelaus his opinion of the first principles 806.30 K. Archelaus how he served an impudent craver 167.10 his apophthegme 408.1 Archidamus his apothegme 425.1.423.20 Archidamus the son of Zeuxidamus his apophthegmes 454.50 Archidamus the sunne of Agesilaus his apophthegmes 455.20 K. Archidamus fined for marying a little woman 2.40 Archilochus an ancient poet and musician 1250.20 Archilochus what he added to musicke 1257.10 Archimedes how studious in geometrie 387.10.590.10 Archiptolemus condemned and executed with Antiphon 920.10.20.30 Architas represseth his anger 542.30 his patience 12.40 Arctique pole 820.40 Arctos the beare a starre representeth Typhon 1295.50 Ardalus 330.30 Ardetas a lover 1145.50 Aretaphila her vertuous deede 498.10 her defence for suspicion of preparing poison to kill her husband 499.1 Argei at Rome what images 861.30 Argileonis the mother
an Indian Dog of rare 〈◊〉 964.10 a Dog counterfeited a part in a play 967.30 Dogs crucified at Rome 638.30 a Dog saluted as king in AEthiopia 1087.40 a Dog resembleth Anubis 1305.10 a Dog why so much honoured in AEgypt 1305.20 Dogs why they pursue the stone that is throwen at the. 1015.10 a Dog why he resembleth Mercurie 1291.40 Dolphins loving to mankind 344.30.751.20.979.1.10 delighted in Musicke ib. Dolphins spared by fishers 344.30 a Dolphin saved a maidens life 344.40 a Dolphin the armes that Vlysses bare in his shield 980.20 Dolphins how affectionate to a boy of Jasos 979.40 Dolphin how crafty he is and hard to be caught 972.10 Dolphins in continuall motion 974.1 C. Domitius his apophthegme 431.30 he overthrew K. Antiochus ib. Dorian Musicke commended by Plato 1253.40 Dorians pray to have an ill hey harvest 1008.10 Doryxenus who it is 893.30 Cocke Doves squash their hennes egges 954.20 Dragon consecrated to Bacchus 699.20 A Dragon enamoured of a yong damosell 966.10 who never Dreamed in all their life time 1349.50 Dreames to be considered in case of health 618.10 Dreames how they come 841.30 how to be regarded 255.10 Dreames in Autumne little to be regarded 784. 1. the reason thereof ib. how to be observed in the progresse of vertue 255.10 Drinke whether it passe through our lungs 743.20 the wagon of our meat 743.50 Drinkes which are to be taken heed of 613.30 Drinking leisurely moistneth the belly 743.50 Drinke five or three but not foure 695.20 Dromoclides a great states man in Athens 348 40 Drunkenesse what persons it soonest assaileth 652.10 Drunckenesse is dotage 765.20 Faults committed in Drunkenesse doubly punished 336.50 Halfe Drunke more brainsicke than those who be thorow drunke 694.20 Drunkenesse most to blame for intemperate speech 194.10 how defined 194.40 soone bringeth age 690.10 Dryades what Nymphs 1141.30 Duality the authour of disorder and of even numbers 1341.1 Duplicity of the soule 65.40 Dying is a kinde of staining or infection 774.40 Dysopia what it is 163.20 E EAres give passage to vertue for to enter into yong mens mindes 52.10 Eare delights are dangerous 18.40 Eare-sports how to be used 〈◊〉 10. when to be used at a feast 761.30 Eares of children and yong 〈◊〉 how to be desended 52.10 Earely eating condemned in olde time 775.30 Earth whether it be the element of colde 999.40 Earth called Estia or Vesta wherefore 1002.1 Earth by god not alwaies placed below 649.1 Earth whether but one or twaine 829.50 Earth what prerogative it hath 1345.30 what it is 830. 1. what forme it hath 830. 10 the situation thereof 830.10 why it bendeth southerly 830.30 Earth whether it moove or 〈◊〉 830.40 Earthquakes how occasioned 831.20 Earth corrupteth waters 〈◊〉 it causeth diversity of waters 774.40 Earth for the most part not inhabited 1177.40.50 Echemythia 139.10 Echeneis a fish 676.10 the reason how she staieth a ship 676.50 Echo how it is caused 839.20 In Eclipses of the moone why they rung basons 1183.20 Eclipses of the Sunne 1171.20.30 Eclipses why more of the Moone then of Sunne 1172. 10. of eclipses the cause 1172.10 Education of what power it is 4.10.6.40 Eeles comming to hand 970.1 Eeles bred without generation of male or female 672.10 Egge or henne whether was before 669.50 Egges resemble the principles of all things 670.50 The Egge whereof came Castor and Pollux 671.20 E. signifieth the number five 1354 30 EI. written upon the temple at Delphi what it signifieth 1353 30.1354 EI. an gold in brasse and in wood 1354.30 EI. a stone 345.20 EI. as much as 〈◊〉 EI. of what force it is in logicke 1355. why E. is preferred before other letters 1356.40 Eight resembleth the female 884.20 Eight the first cubicke number 884.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the fruit and the tree of the olive 32.1 Elaeus the city whereof it tooke the name 917.40 Elaphebolia a feast when instituted 485.10.699.50 Elasiae who they be 895.40 Electra concubine to Deiotarus with the privity and permission of his wife 50.40 Elegie whose invention 1257.10 Elements 4. 994.40 which be elements 805.10.808.1 Elements before elements 813.50 Eleon 901.10.20 Elephants how they be prepared for fight 959.1 Elephants docible 961.10 their wit patience and mildenesse 961.30 Elephant of king Porus how dutifull unto him 963.40 Elephants witty and loving to their fellowes 965.40 devout and religious ib. 50. full of love and amorous they can abide no white garments 323.40 Elephantiasis a disease not long knowen 780.30 Eleutherae 899.50 Eleutheria what feast 914.40 Elians why excluded frō the Isthmick games at Corinth 1194.40 Elieus the father of Eunostus 900.40 Ellebor root clenseth malancholie 659.10 Ellebor 91.50 Elops the onely fish swimming downe the streame and winde 973.50 Eloquence becommeth old men 391.10 in princes most necessary 352.10 Elpenor 899.20 Elpenor his ghost 791.40 Elpisticke Philosophers 709.1 Elysius the father of Euthynous 518.30 Elysian field in the moone 1183.30 Emerepes his apophthegme 557.1 Empona her rare love to her husband 1157.1158 cruelly put to death by Vespasian ib. Empusa 598.30 Empedocles his opinion touching the first principles 807.50 how he averted a pestilence 134.10 a good common wealths man 1128.10 Emulation that is good 256.50 Enalus enamoured of a virgin destined for sacrifice 345.1 Encnisma what it is 895.50 Encyclia what sciences 9.1 Endrome the name of a canticle 1256.40 Endimatia what dance 1251.30 Engastrinythi what they be 1327 1 In England or great Brittaine why folke live long 849.50 by Enimies men may take profit 237.20.30.50 of Enimies how to be revenged 239.30 Enneaterides 891.1 Entelechia 805.30.808.10 No enterring the reliques of triumphant persons within the city of Rome 876.50 Enthusiasme 1344.20 Enthusiasmus 654.40 of sundry sorts 1142. 50. what kinde of fury 1142.40 Envy 1070.50 Envy a cause of mens discontent 156.1.10 Envy among brethren 183.10 how it may be avoided 184.1.10.20 Envy and hatred differ 234.1 Envy what it is 234.20 Envious men be pitifull 235.50 Envy hurtfull especially to scholars and hearers 53.50 Envy of divers sorts 53.50.54.1 Envious eie hath power to bewitch 724.20 Envy whome it assaileth most 388.20 compared to smoake ib. 30 how it is to be quenched 389.1 Envy not excusable in old age 399 10. in yong persons it hath many pretenses 399.10 Enyalius what god 154.50.1141.10 Epacrii a faction in Athens 1149 10 Epact daies 1292.10 Epaenetus his apophthegme 557.1 Epaminondas beheadeth his owne sonne 910.1 Epaminondas his commendation 53.20 Epaminondas accused of a capitall crime 477.40 his plea. ib. his death 428.1 Epaminondas the nickename of a talkative fellow 207.20 Epaminondas had a grace in denying his friends requests 361.10 how carefull for the Thebans 295.40.50 he retorted a reprochfull scoffe upon Calistratus 363.50 his valiant exploit 400 10. his magnanimity 303 20. his apophthegmes 425.40 he could not abide fat and corpulent soldiers ib. his sobriety and frugality ib. 50. debased by the Epicureans 1129.10 his apophthegme 625.50 admired in commending himselfe 303.10 Epaphus 1302.20
be 896.30 Psychostasia a Tragoedie of Aeschylus 21.20 Psychoponipos what god 1142.1 Psyche 29.1 Ptolomaeus Philadelphus espouseth his owne sister 13.20 Ptolomaeus Lagus his sonne how frugall he was 414.1 Ptolomaeus the first that erected a library 591.40 Ptolomaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 547.10 K. Ptolomens Philopater sacrificeth elephants 965.50 K. Ptolomaeus abused by flatterers 93.40 98.1 a lover of learning 98.1 he represseth his anger 125.10 Ptolemaeus Soter translated the Colosse of Sarapis unto Alexandria 1298.40 Pulse why forbidden to be eaten 881.50 Punishment ought to be inflicted at leasure 542.30 Punishment of servants how to be ordered 126.40.50 Purgations for students 623.20 Purgative physicke taught us by brute beasts 968.1 Purgatorte of the Painims and philosophers 1182.40 Purple death in Homer 13.30 Purple fishes how sociable they be 975.40 Putrefaction what it is 774.30 Pyanepsion what moneth 1314.20 Pyladion 759.10 Pylaochos 1301.30 the Pyramis was the first bodie 1339.20 Pyramis 819.20 Pyramus a lake 799.40 Pyrander stoned to death 915.1 Pyraichmes king of the Euboeans 908.30 his horses ib. Pyroeis what starre 821.40 Pyrtho his apophthegme 255.1 Pyrrhias sacrificed to his benefactour 898.20 K. Pyrrhus delighted to be called the eagle 968.50 his apophthegmes 416.50 Pyrsophion 898.1 Pysius what it signifieth 890.20 Pythagoras sacrificed an oxe for the invention of one Theoreum 768.40 Pythagoras his precepts smell of the Aegyptian Hierogliphickes 1291.20 Pythagoras a Tuskane 〈◊〉 776 30 Pythagoras how much addicted to Geometrie 590.10 he condemned crueltie to dumbe beasts 243. 30. hee 〈◊〉 a draught of fishes 779.1 the first author of the name of Philosophers 806.30 he taught in Italy 807.20 his opinion of God 812.1 Pythagorean precepts ib. 40 Pythagoras abode long in Aegypt 778.20 Pythagorical darke sentences expounded 15.10.20 Pythagorean precepts not to be taken literally 887.30 Pythagoreans pittifull unto dumb beasts 958.20.248.30 Pythes the rich 506.40 his vertuous wife ib. his strange death 507.40 Pytheas his apophthegme 420.40 what befell unto Pythia the prophetesse at the Delphicke oracle 1350.10 Pythia how she is to be chosen and disposed 1350.20 Pythicke games which were most ancient 715.50 Pythocles unmeasurably praised by Colotes and the Epicureans 1126.20 Pythoegia what day it is 693.30 〈◊〉 what they be 1327.1 Pythius an epithet of Apollo 1153.50 Python modest in his selfe praises 306.1 how he avoided envie 306.1.371.1 Python wounded by Apollo 891.10 Q QVaternary of the Pythagoreans 806.50.1036.10 Quaternary number 1036.10 why dedicated to Mercury 789.20 Quaternity of Plato and Pythagoras compared 1037.50 Questions or riddles proposed by K. Amasis of AEgypt to the K. of AEthiopia 333.50 What Questions are to be propounded unto a Philosopher 57.50.58.1 Questions to be discoursed upon at the table of what sort they should be 644.20 What Questions men delight to be asked 662.30 What Questions we mislike most 663.30 A Question or case as touching repugnant lawes 793.1 Questions Platonique assoiled 1016.10.20 c. Questours at Rome 〈◊〉 ambassadours 805.50 A Quince why eaten by the new bride 316.20 Quinquertium 〈◊〉 〈◊〉 808.10.812.10 Quintilis what moneth 856.10 the same that Julie 859.20 Quintius his apophthegmes 〈◊〉 a parle betweene him and K. Philip. 431.1 he set free all the Greeke captives ib. his 〈◊〉 tale of his host at Chalcis 431.20 his jest as touching Philopoemen 〈◊〉 Quires three in Lacedaemon 308.20 Quirinalia the feast of fooles 880.10 Quiris a speare or javelin 880.10 the name of Mars ib. 〈◊〉 the name of Juno 880.10 R RAine how ingendred 828.10 Rain-water nourisheth 〈◊〉 and seeds most 〈◊〉 Raines which be best for seeds or yoong plants 1004.50 Raine showers named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rainbow 828.30 how it 〈◊〉 1151.30 how it is represented to our 〈◊〉 〈◊〉 Raria 322.10 Rationall or verball Philosophy 〈◊〉 Ravens age 1327.40 Reading what maner of 〈◊〉 619.30 A Reading schoole first taught by Sp. Carbilius 〈◊〉 To teach for to Read and spell an honourable office 870.30 Reason ought to guide and rule our free will 51.40 Reason or discipline powerfull to attaine vertue 3.1 Reason given to man in 〈◊〉 of many other parts 231.30 Of Reasonable natures foure kinds 1327.20 Reason how divided 799.10 Reasoning or disputing at the table 622.20 Rebukes and checks at wise 〈◊〉 hands be well taken 106.30.40 Recreation and repose to be allowed children in due time 11.10 Recreations allowed Governours and Statesmen 388.20 Recreations and pastimes allowed by Plato 624.50 Red sea 1183.30 Regulus a Pancratiast died with bathing and drinking upon it 630.20 Religious men have great comfort in the exercise of their religion 599.50 Religion the foundation of all policie and government 1127.40 Religious in the good breedeth no desperate feare 45.30 Religion a meane betweene 〈◊〉 and superstition 268.40 Remorse of conscience in divers 547.1.10 Repentance and remorse of conscience 160.50 Repletion or emptinesse whether is more to be feared 703.30 Repletion cause of most diseases 616.10 Reproofe of others a thing incident to olde folke 310.50 Respiration how it is performed 840.10 Revenge not best performed in anger 125.30 Revenge not to be done 〈◊〉 545.10 how it should be taken 126.10 Revenge of enemies to forbeare is commendable 243.1 Rex Sacrorum at Rome 871.40 Rhadamanthus a judge of the dead 532.20 Rhesus killed his brother Similus 913.40 banished by his father ib. Rhetana her enterprise 914.50 Rhetoricke hath three parts 786.50 Rhetrae 450.10 Rhetrae delivered by Lycurgus in prose 1197.40 Rhodopis the harlot and her obelisks 1194.50 Riches how to be regarded 6.40 how to be used 214.1 A Riddle as touching a Phrygian flute 331.30 Riddle of the king of AEthiopia unto Amasis king of AEgypt 332.1 Riddle of Cleobuline 335.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth 28.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 785.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Musicke 1252.20 Right line 1021.10 A Ring worne streight 1137.10 Rods and 〈◊〉 why borne before the head magistrates at Rome 877.50 Roiot youth ought to avoid 12.10 Roma a Trojan lady 484.20 Rome city whether beholden more to vertue than to fortune 628.10 Rome the worke of fortune and 〈◊〉 jointly together 628.30 Rome the pillar of the whole world 628.40 Rome why founded and reared by the favour of fortune 632.20 Rome much subject to scarefires 867.10 The Romane Daemon 636.50 Romane kings left their crowne to none of their children 149.10 Romane words derived from the Greeks 776.10 Romanes of their returne home gave intelligence beforehand to their wives 853.30 The Romanes fortunate affaires under the conduct of Cn. Pompeius 636.40 Romane tongue used in all countreys 1028.1 Romulus a martiall prince 856.20 Romulus and Remus their birth generation ascribed to fortune 632.20 when begotten ib. 30 Romulus and Remus wonderfully preserved 632.40 how 〈◊〉 and brought up 633. 〈◊〉 916.40 Romulus translated 632.30 Romulus killed Remus 859.50 Romulus murdred by the Senate 915.20 The Rose garland of what use it is 683.30.684.20 Rose why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke 684.50 Rosin burnt by Aegyptians in the
what they be 〈◊〉 Wine liberally taken what effects it worketh 194.10 Wine how it killeth the vine 1013 20 Wine how hot and how it is colde 1112.10.20 Wine how students should use 621.10 Wine the best drinke ib. Wine what effects it worketh 681 20.763.50 it discovereth the 〈◊〉 of the heart 681.40 Wine a singular medicine that Wine is cold 683.40 689.30 Wine new See Must. Wine whether it should runne through a streiner before it be drunke 736.20 Wine called at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the name of Lees. 736.40 varietie of Wines soone causeth drunkennesse 700.50 Wine best in the middes of the vessels 747.30 Wine why poured forth at Rome before the temple of Venus 866.30 Wine hurt with winde and aire 747.50 Wine the foundation of government and counsell in Greece 762.1 Wine in Greeke why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 762.50 Wine and the vine came of giants bloud spilled upon the ground 1289.40 Wine is talkative 763.1 Wine worketh boldnesse and confidence 763.40 Wine causeth a selfe conceit and opinion of wisedome 763.1 Wine new at what time of the yccre first tasted or set abroach 785.1 Wine sparily drunke by the Aegyptian kings 1289.40 that Wine is cold 688.1 a Wing compared to God 1021.40 Winter how it is caused 829.40 Wisdome and fortune produce like effects 628.20 the wise man of the Stoicks described 1055.50 Wisdome what it is 233.1 to be preferred before all worldly things 1288.1 Wool more pliable if it be gently handled 658.30 Wolves whelpe al in twelve daies 1015.20 Women not soone drunke and the reason thereof 687.10 their temperature moist ib. Women whether they be colder or hotter than men 688.1 that Women be hotter ib. 10 one Womans body put to tenne dead mens bodies in a funerall fire 688.20 that Women be colder than men 688.30 Women why they conceive not at all times 843.20 a Woman beareth five children at the most at one birth 850.50 Women why they weare white at funerals in Rome 859.30 a prety tale of a talkative Woman 198.30 Women can keepe no secret counsell 199.30 Women are best adorned with vertue and literature 325.10 20 Womens vertuous deeds 482.20 Women publickely praised at Rome 483.10 Women of Salmatica their vertuous act 489.50 a Woman of Galatias love to Toredorix 502.50 Wooden dogge among the Locrians 892.50 Wood-pecker a birde why so much esteemed at Rome 857.10 Wood-pecker feed Romulus and Remus 857.10 consecrated to Mars wherefore ib. 20 Words filthy are to be avoided by children 11.50 a Word occasion of much mischiefe 242.20 Words compared with deeds 402 40 Words the lightest things in the world 668.40.196.10 Words have wings 198.10 World of what principles it was composed 1305.50 World how it was made 808.20 in the World foure regiments 1219.30 World one 808.50 how Plato prooveth it 809.1.1335.30 more Worlds than one 1335.50 World not incorruptible 809.10 Worlds infinite 809.10 infinity of Worlds condemned 1332.30.1334.20 World round 809.30 Worlds in number five 1335.20 World why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 818.1 Worlds whether one or infinite 818.10 Worlds not one nor five but 183. 1334.30 World and Whole not both one 818.10 World and the parts thereof compared to a mans body 1168 World what it is 646.10 Worlds in number five how prooved 1339.10 World what forme or figure it hath 818.20 World whether it be animate or endued with soule 818.30 Worlds five which they be 1359.1 whether it be corruptile or eternall 818.40 World whereof it is nourished 818.50 Worlds five proportionate to the five senses 1359.10 Worlds fabricke at which element it began 819.10 Worlds fabricke in what order it was framed 819.30 World why it copeth or bendeth 819.50 the World to come hath joies for good men 603.20 Worlds sides right left 820.20 the Worlds conflagration 1328.10 World created by god 1032.40 the Worlds generall conflagration held by the Stoicks 1090.30 Worship of brute beasts excused 1327.50 Wrathfulnesse what it is 119.50 Wrestling whether it were the most ancient Gymnike exercise 672.30 X XAnthians plagued by the meanes of Bellerophontes 489.40 Xanthians negotiate in the name of their mothers and beare their names 489.50 Xenocrates his aurelets or bolsters for the eares 52.20 Xenocrates a scholar hard to learne 63. 1. his opinion as touching the soule of the world 1031.10 he directed Alexander the great in the government of the king dome 1128.30 Xenocrite her vertuous deed 505 30. she conspireth the death of Aristodemus the tyrta 506.30 Xenophanes his saying of the Aegyptian Osiris 1149.10 Xenophon reporteth his owne acts 372.10 Xenophon the Philosopher beloved of king Agesilaus 448.30 how he tooke the death of his sonne 529.30 Xenophon called Nycteris 930.20 he penneth the history of himselfe 982.10 Xerxes menaceth Athos 121.40 he died for sorrow that his owne sonnes were at deadly discord 176.50 Xerxes and Ariamenes bretheren how they strove for the crowne 186.40 how they were agreed 187.1.10 Xerxes his pollicie to keepe downe rebellious mutinous subjects 403.40 his apophthegmes ib. his clemency unto two Lacedaemonians 474.1 Xerxes his barbarous cruelty unto rich Pythes 507.20 Xuthus 895.20 Y YEere why it is called the age of man 1328.20 of Jupiter 826.20 of the Sunne ib. of Mercury and Venus ib. of the moone ib. the Yeere or revolution of Saturne 826.20 the great Yeere 826.20 Yeeres dedicated to Jupiter 876.1 Yeugh tree shade how hurtfull 684.40 Yoong men are to be governed with greater care than children 14.40 to what vices they be subject 14.30.40 Yoong men how they sleepe at Lacedaemon 475. 40. how they demeaned themselves to their elders at Lacedaemon 476.1 Yoong lads permitted to steale at Lacedaemon 476.20 Yoong folke drunke resemble olde men 687.50 Youth ought not to be over-bold nor yet too fearefull 8.40 how they should read the bookes of Sages 9.50 Youth is to obey 391.20 Youth brought up hardly at Lacedaemon 476.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it fignifieth in composition 726.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth 726.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 760.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Nosegaies 684.30 Yron why it is not vocall and resonant 770.30 Z ZAleucus his 〈◊〉 highly reputed among the Locrians 306.10 Zarates the maister of Pythagoras 1031.20 Zeipetus king of the 〈◊〉 903.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say To live 991. 20 Zeno his opinion of vertue 65.1 he lost all that he had 148.40 Zeno traineth his scholars to the hearing of the musicke of instruments 67.20 Zeno the disciple of Parmenides undertooke to kill the 〈◊〉 Demytus 1128.30 Zeno bitoff his own tongue 196.30 contrary to himselfe 1058.50 Zeno the Cittiaean honored by Antigonus the yonger 416.1 Zeno his valorous resolution 1128.30 his opinion as touching the principles of all things 808.20 his answere to the Persian embassadour as touching taciturnity 194.30 Zephiodorus a minion of Epaminondas 1146.10 Zephyrus what wind 693.40.789.30 Zovs hath many significations 〈◊〉 Zeuxidamus his apophthegmes 457.50 Zodiak circle
and demonstration thereof It remaineth therefore that it is long either of weakenesse or smalnesse that it is not perceived when they who have it present feele it not nor have any knowledge thereof Moreover it were very absurd to say that the eie sight should perceive and discerne things that be but whitish a little or middle colours betweene and not bee able to see those that be exceeding white in the highest degree or that the sense of feeling should apprehend that which is meanly hot or warme and yet have no sense at all of such things as be excecding hot But there is more absurdity in this that a man should comprehend that which meanly and commonly is according to nature to wit health or the good plight of the body and be ignorant againe of vertue when it is present considering withall that they hold it to be principally and in highest degree accordant to nature for how can it otherwise be but against common sense to conceive well enough the difference betweene health and sicknesse and to be ignorant of that distinction which is betweene wisedome and follie but to thinke the one to be present when it is gone and when a man hath the other not to know so much that he hath it Now forasmuch as after that one advanced and proceeded forward as farre as may be he is changed into felicity and vertue one of these two must of necessitie follow that either this estate of progresse and profit is neither vice nor infelicity or else that there is no great difference and distance betweene vice and vertue but that the diversitie of good things and evill is very small and unperceptible by the sense for otherwise men could not be ignorant when they had the one or the other or thinke they had the one for the other so long then as they depart not from any contrariety of sentences but will allow affirme and put downe all things whatsoever to wit That they who profit and proceed are still fooles and wicked that they who are become wise and good know not so much themselves but are ignorant thereof that there is a great difference betweene wisedome and folly Thinke you that they shew a woonderfull constance and uniformity in the maintenance of their sentences and doctrines Well if in their doctrine they goe against common sense and are repugnant to themselves certes in their life in their negotiations and affaires they doe much more for pronouncing flatly that those who be not wise are all indifferently and alike wicked unjust disloiall faithlesse and foolish and yet forsoorth some of them they abhorre and will not abide but be ready to spit at them others they will not vouchsafe so much as to salute if they meet with them upon the way and some againe they will credit with their monies nominate and elect by their voices to be magistrates yea and bestow their daughters upon them in mariage Now in case they hold such strange and extravagant positions in sport and game let them plucke downe their browes and not make so many surrowes as they doe in their foreheads but if in earnest and as grave Philosophers surely I must needs tell them that it is against common notions to reproove blame and raile upon all men alike in words and yet to use some of them in deeds as honest persons others hardly to intreat as most wicked and for example to admire Chrysippus in the highest degree make a god of him but to mocke and scorne Alexinus although they thinke the men to be fooles alike and not one more or lesse foolish than the other True it is say they and needs it must be so But like as he who is but a cubit under the top of the water is no lesse strangled and drowned than he who lies five hundred fathom deepe in the bottom of the sea even so they that be come within a little of vertue are no lesse in vice still than those who are agreat way off and as blinde folke be blinde still although haply they shall recover their eie-sight shortly after even so they that have wel proceeded and gone forward continue fooles still and sinfull untill such time as they have fully attained to vertue but contrary to all this that they who profit in the schoole of vertue resemble not those who are starke blinde but such rather as see not clerely nor are like unto those who be drowned but unto them that swimme yea and approch neere unto the haven they themselves do beare witnesse by their deeds and in the whole practise of their life for otherwise they would not have used them for their counsellors captaines and lawgivers as blinde men do guides for to lead them by the hands neither would they have praised and imitated their deeds acts sayings and lives of some as they did if they had seene them all drowned alike and suffocated with folly and wickednesse But letting that goe by consider these Stoicks that you may woonder the more at them in this behalfe that by their owne examples they are not taught to quit and abandon these wise men who are ignorant of themselves and who neither know nor perceive that they cease to be stifled and strangled any longer and begin to see the light and being risen aloft and gotten above vice and sinne take their winde and breath againe Also it is against common sense that for a man furnished with all good things and who wanteth nothing of perfect blisse and happinesse it should be meet and befitting to make himselfe away and depart voluntarily out of this life yea and more than so that he who neither presently hath nor ever shall have any good thing but contrariwise is continually haunted and persecuted with all horrible calamities miseries and mishaps that can be should not thinke it fit and covenient for himselfe to leave and for sake this life unlesse some of those things which they hold be indifferent be presented and doe befall unto him Well these be the goodly rules and trim lawes in the Stoicks schoole and verily many of their wise men they cause indeed to go out of this life bearing them in hand that they shall be more blessed and happie although by their saying a wise man is rich fortunate blessed happy every way sure and secured from all danger contrariwise a foole and leawd man is able to say of himselfe Of wteked parts to say I dare be hold So full I am that unneth I can hold And yet forsooth they thinke it meet and seemely for such as these to remaine alive but for those to forgo this life And good cause why quoth Chrysippus for we are not to measure our life by good things or evill but by such as are according to nature See how these Philosophers mainteine ordinary custome and teach according to common notions Say you so good sit ought not he who maketh profession of looking into the estate of life and
death to search also and consider What rule at home in house what worke there is How things do stand what goes well what antis Should not he I say ponder and examine as it were by the ballance what things incline and bend more to felicity and what to infelicity and thereby to chuse that which is profitable but to lay his ground and make his reckoning to live happily or no by things indifferent which neither do good nor hurt According to such presuppositions and principles as these were it not convenient for him who wanteth nothing of all that is to be avoided to chuse for to live contrariwise for him to leave this life who enjoieth all that is to be wished for and desired And albeit my good friend Lamprias it be a senselesse absurdity to say that those who taste of no evill should forsake this life yet is it more absurd and beside all reason that for the not having of some indifferent thing a man should cast away and abandon that which is simply good like as these men doe leaving felicity and vertue which they presently enjoy for default of riches and health which they have not And to this purpose we may well and fitly alledge these verses out of Homer And then from Glaucus Jupiter all wit and sense did take When he with Diomedes would a foolish bargaine make For brasen armour to exchange his owne of golde most fine An hundred oxen richly worth for that which went for nine And yet those armes made of brasse were of no lesse use in battell than the other of golde whereas the decent feature of the bodie and health according to the Stoicks yeeld no profit at all nor make one jote for felicity Howbeit these men for all that are content to exchange wisdome for health inasmuch as they holde that it would have become Heraclitus well enough and Pherecydes to have cast off their wisdome and vertue had it beene in their power so to do in case thereby they might have bene rid of their maladies the one of the lowsie disease and the other of the dropsie And if Circe had filled two caps with severall medicines and potions the one making fooles of wise men and the other wise men of fooles ulysses ought to have drunke that of folly rather than to change his humane shape into the forme of a beast having in it wisdome withall and by consequence felicity also And they say that even wisdome and prudence it selfe teacheth as much and commandeth in this wise Let me alone and suffer me to perish in case I must be caried to and fro in the forme and shape of an asse But this wisedome and prudence will some man say which prescribeth such things is the wisedome of an asse if to be wise and happy is of it selfe good and to beare the face of an asse indifferent There is they say a nation of the Aethiopians where a dogge is their king he is saluted by the stile and name of a king and hath all honours done unto him and temples dedicated as are done unto kings But men they be that beare rule and performe those functions and offices which apperteine unto governours of cities and magistrates Is not this the very case of the Stoicks for vertue with them hath the name and carieth the shew and apparence of good it alone they say is expetible profitable and expedient but they frame all their actions they philosophize they live and die according to the will prescript commandement as it were of things indifferent And yet there is not an Aethiopian so hardy as to kill that dog their king but he sitteth upon a throne under a cloth of estate and is adored of them in all reverence but these Stoicks destroy this vertue of theirs and cause it to perish whiles they are wholly possessed of health and riches But the corollarie which Chrysippus himselfe hath for a finiall set unto these their doctrines easeth me of farther paines that I need not to stand more upon this point For whereas quoth he there be in nature things good things bad and things meane or indifferent there is no man but hee would chuse rather to have that which is good than the indifferent or that which is bad and to proove the trueth hereof let us take witnesse of the very gods when as we doe crave of them in our praiers and orisons principally the possession and fruition of good things if not yet at leastwise the power and grace to avoid evils but that which is neither good nor evill we never desire for to have in stead of good mary we can be content and wish to enjoy it in lieu of evill But this Chrysippus heere inverting and perverting cleane the order of nature transposeth and transferreth out of the middle place betweene the meane and indifferent into the last and reducing the last bringeth it backe into the mids giving as tyrants doe to wicked persons the preeminence of superior place with authority and credit unto evill things enjoining us by order of law first to seeke for that which is good secondly for that which is evill last of all to repute that woorst which is neither good nor evill as if a man should next unto heaven set hell and reject the earth and all the elements about it into the pit of Tartarus beneath Right farre remote where under ground The gulfe that lies no man can sound Having then said in his third booke of Nature That it is better for a man to live in the state of a foole yea though he never should become wise than not to live at all he addeth thus much moreover word for word For such are the good things of men that even the evill things after a sort are preferred before those which are meane and in the mids betweene not that these go before but reason with which jointly to live availeth more although we should continue fooles all the daies of our life yea and to be plaine albeit we should be wicked unjust breakers of the lawes enemies to the gods and in one word wretched and unhappie for all these concurre in those that live fooles Is it better then to be unhappy than not unhappie to suffer harme rather than not to suffer harme to commit injustice than not to commit injustice to transgresse the lawes than not to transgresse the lawes which is as much to say as is it fit and expedient to do those things which are not fit and expedient and beseemeth it to live otherwise than it beseemeth Yea forsooth For worse it is to bee without reason and senslesse than to be foolish What aile they then and what takes them in the head that they will not avow and confesse that to be evill which is woorse than evill And why do they affirme that we are to avoid folly alone if it be meet to flie no lesse nay rather much more that disposition which is not capable nor