most pleasant for the thing it selfe is plaine and evident to all the world To saie nothing of Homers testimonie who speaking of sleepe writeth thus Most sweetly doth a man sleepe in his bed When least he wakes and 〈◊〉 most to be dead The same he iterateth in many places and namely once in this wise With pleasant sleepe she there did meet Deaths brother germain you may weet And againe Death and sleepe are sister and brother Both twinnes resembling one another Where by the way he lively declareth their similitude and calling them twins for that brothers and sisters twinnes for the most part be very like and in another place besides he calleth death a brasen sleepe giving us thereby to understand how sencelesse death is neither seemeth he unelegantly and besides the purpose whosoever he was to have expressed as much in this verse when he said That sleepes who doth them well advise Of death are pettie mysteries And in very deed sleepe doth represent as it were a preamble inducement or first profession toward death in like manner also the cynick philosopher Diogenes said very wisely to this point for being surpressed and overtaken with a dead sleepe a little before he yeelded up the ghost when the physician wakened him and demaunded what extraordinary symptome or grievous accident was befallen unto him None quoth he onely one brother is come before another to wit sleepe before death and thus much of the first resemblance Now if death be like unto a farre journey or long pilgrimage yet even so there is no evill at all therein but rather good which is cleane contrary for to be in servitude no longer unto the flesh nor enthralled to the passions thereof which seizing upon the soule doe empeach the same and fill it with all follies and mortall vanities is no doubt a great blessednesse and felicitie for as Plato saith The body bringeth upon us an infinit number of troubles and hinderances about the necessarie maintenance of it selfe and in case there be any maladies besides they divert and turne us cleane away from the inquisition and contemplation of the truth and in stead thereof pester and stuffe us full of wanton loves of lusts feares foolish fansies imaginations and vanities of all sorts insomuch as it is most true which is commonly saide That from the bodie there commeth no goodnesse nor wisedome at all For what else bringeth upon us warres seditions battels and fights but the bodie and the greedie appetites and lusts proceeding from it for to say a truth from whence arise all warres but from the covetous desire of money and having more goods neither are we driven to purchase and gather still but onely for to enterteine the bodie and serve the turne thereof and whiles we are amused emploied thereabout we have no time to studie Philosophie finally which is the woorst and very extremitie of all in case we find some leasure to follow our booke and enter into the studie and contemplation of things this body of ours at al times in every place is ready to interrupt and put us out it troubleth it empeacheth and so disquieteth us that impossible it is to attaine unto the perfect sight and knowledge of the truth whereby it is apparent and manifest that if ever we would cleerely and purely know any thing we ought to be sequestred and delivered from this bodie and by the eies onely of the mind contemplate view things as they be then shall we have that which we desire and wish then shall we attaine to that which we say we love to wit wisedome even when we are dead as reason teacheth us and not so long as we remaine alive for if it cannot be that together with the bodie we should know any thing purely one of these two things must of necessitie ensue that either never at all or else after death we should attaine unto that knowledge for then and not before the soule shall be apart and separate from the bodie and during our life time so much neerer shall we be unto this knowledge by how much lesse we participate with the body and have little or nothing to doe therewith no more than very necessitie doth require nor be filed with the corrupt nature thereof but pure and neat from all such contagion untill such time as God himselfe free us quite from it and then being fully cleered and delivered from all fleshly and bodily follies we shall converse with them and such like pure intelligences seeing evidently of our selves all that which is pure and sincere to wit truth it selfe for unlawfull it is and not allowable that a pure thing should be infected or once touched by that which is impure and therefore say that death seeme to translate men into some other place yet is it nothing ill in that respect but good rather as Plato hath very well prooved by demōstration in which regard Socrates in my conceit spake most heavenly divinely unto the judges when he said My lords to be affraid of death is nothing else but to seeme wise when a man is nothing lesse it is as much as to make semblance of knowing that which he is most ignorant of for who wotteth certainly what is death or whetherit be the greatest felicitie that may happen to a man yet men doe feare and dread it as if they knew for certaintie that it is the greatest evill in the world To these sage sentences he accordeth well who said thus Let no man stand in doubt and feare of death Since from all travels it him delivereth and not from travels only but also from the greatest miseries in the world whereto it seemeth that the verie gods themselves give testimonie for we reade that many men in recompense of their religion and devotion have received death as a singular gift and favour of the gods But to avoid tedious prolixitie I will forbeare to write of others and content my selfe with making mention of those onely who are most renowmed and voiced by every mans mouth and in the first place rehearse I will the historie of those two yoong gentlemen of 〈◊〉 namely Cleobis and Biton of whom there goeth this report That their mother being priestresse to Juno when the time was come that shee should present herselfe in the temple and the mules that were to draw her coatch thither not in readinesse but making stay behinde they seeing her driven to that exigent and fearing lest the houre should passe under-went themselves the yoke and drew their mother in the coatch to the said temple she being much pleased and taking exceeding joy to see so great pietie and kindnesse in her children praied unto the goddesse that she would vouchsafe to give them the best gift that could befall to man and they the same night following being gone to bedde for to sleepe never rose againe for that the goddesse sent unto them death as the onely recompense and reward of their godlinesse
Asians had a custom to call the King of Persia the Great King And why quoth Agesilaus is he a greater king than I if he be not more just and temperat Being demaunded his opinion as touching Fortitude Justice whether of them was the better vertue We have no need or use quoth he of Fortitude if we were all just Being enforced to breake up his campe and dislodge one night in great haste out of his enemies countrey and seeing a boy whom hee loved well weeping and all blubbered with teares for that he was left behind could not follow by reason of weaknes It is quoth he an hard matter to be pitifull and wise both at once Menecrates the physician who would entitle himselfe with the name of Jupiter wrote a letter unto him with this superscription Menecrates Iupiter unto King Agesilaus long life c. Unto whom hee returned this answere King Agesilaus unto Menecrates better health meaning in deed that he was braine-sicke The Lacedaemonians having defaited those of Athens with their allies and confederates neere unto the citie of Corinth when he heard what a number of enemies lay dead in the field O unhappie and unfortunate Greece quoth he that hath destroied so many men of her owne as had beene able to have subdued all the Barbarians in the world Having received an answer from the oracle of Jupiter at Olympta according to his minde the great Lords controllers called Ephori willed him also to consult with the oracle of Apollo as touching the same when he was therefore at Delphos he demaunded of the said god whether he were not of the same minde as his father was When he sued for the deliverance of a friend of his who was taken prisoner and in the hands of Idrieus a prince of Carta he wrote unto him about it in this manner If Nicias have not trespassed deliver him for justice sake if he have transgressed deliver him for my sake but howsoever it be in any wise deliver him He was requested one day to heare a man sing who could maruellous lively and naturally counterfeit the voice of a nightingale I have heard quoth he the nightingale her selfe many a time After the overthrow at the battell of Leuctres the lawe ordained that as many as saved themselves by their good footmanship should be noted with infamy but the Ephori fore-seeing that in so doing the citie would be dispeopled and emptie were willing to abrogat disanul this ignominie and for this purpose declared Agesilaus for law-giver who going into the market place and mounting up into the pulpit ordained that from the next morrow forward the lawes should remaine in their ancient force and vertue Sent he was upon a time to aide the King of AEgyt where he together with the King was besieged by the enemies who were many more in number than they had begun to cast a great trēch about their camp so beleaguered them that they could not escape Now when the king commaunded him to make a sally upon them and to keepe them battell I will not quoth he empeach our enemies but that they may as I see them go about it willingly fight with us so many to so many and finding that their trench wanted but a little of both ends meeting and joining together in that verie distance and space betweene he set his souldiers in battell array and so comming to encounter on even hand he defaited his enemies When he died he charged his friends to make no image nor statue of him For if I have quoth he done any thing in my life worthy of remembrance that will be a sufficient monument and memoriall for me after my death if not all the statues and images in the world shall never be able to perpetuate my memorie ARCHIDAMVS the first time that ever he saw the shot discharged out of an engin or battering peece which had beene newly brought out of Sicilie cried out aloud O Hercules the prowesse and valour of man I see well is now gone for ever When Demades mocking at the Lacedaemonian courtilasses said merrily That they were so little and short as that the juglers and plaiers at leger-demain were able to swallow them downe whole as they be AGIS the yoonger answered verie fitly and said Yet as short as they be the Lacedaemonians can reach their enemies verie well with them The Ephori charged him upon a time to deliver vp his souldiers into the hands of a traitour I will beware I trow quoth he to commit another mans souldiers to him who betraied his owne CLEOMENES when one promised to give him certaine cocks of the game so courageous that they would with fighting die in the place and never give over Give me not quoth he those that will die themselves but such rather as in fight will make others to die PAEDARETVS missing the place to be chosen one of the great councell consisting of three hundred returned from the assembly very jocond merrie and smiling I am well appaied quoth he that in the citie of Sparta there be found three hundred better men and more sufficient than my selfe DAMONIDAS being by the master of the Revels set in the last place of the dance Well fare thy heart quoth he thou hast devised a good meanes to make this place honourable NICOSTRATVS captaine of the Argives being sollicited by Archidamus to take a good round summe of money for to deliver up unto him by treason a place whereof he had the keeping with a promise also that he should espouse and wed what damosell he would himselfe choose in all Sparta excepting those of the blood-roiall made him this answer You are not quoth he of the race of Hercules for that Hercules went thorow the world punishing and putting to death in all places malefactors and wicked persons but you go about to make those naught and leaud who are good and honest EYDAMONIDAS seeing in the great schoole Academie Xenocrates an auncient man among other yoong scholers students in Philosophie and understanding that he sought for vertue And when will he use vertue quoth he if he have not yet found it Another time hearing a philosopher to mainteine this paradox That a learned Sage was onely a good captaine Brave words quoth he and a marvelous position but the best is he that holdeth it never in his life heard the sound of a trumpet in the campe ANTIOCHUS one of those controllers in Sparta named Ephori being advertized that king Philip had given unto the Messenians their territorie But hath hee withall quoth he given them the meanes to vanquish in battell when they shall be put to it for to defend the same ANTALCIDAS answered unto an Athenian who termed the Lacedemonians ignorant persons Indeed quoth he it may well be so for wee are the onely men who have learned of you no evill Another Athenian contested with him and said we have driven you manie a time
swiftnesse than of rightcousnesse And when one hapned to discourse out of time and place of things verie good and profitable My good friend quoth he unto him your matter is honest and seemely but your manner of handling it is bad and unseemely LEONIDAS the soone of Anaxandridas and brother to Clomenes when one said unto him There was no difference betweene you and us before you were a king Yes I wis good Sir quoth he for if I had not been better than you I had never beene king When his wife named Gorgo at what time as he tooke his leave of her and went foorth to fight with the Persians in the passe of Thermopylae asked of him whether hee had ought else to commaund her Nothing quoth he but this that thou be wedded againe unto honest men and bring them good children When the Ephori said unto him that he lead a small number foorth with him to the foresaid straights of Thermopylae True quoth he but yet enough for that service which we go for And when they enquired of him againe and said Why sir entend you any other desseigne and enterprise In outward shew quoth he and apparance I give out in words that I goe to empeach the passage of the Barbarians but in verie truth to lay downe my life for the Greekes When he was come to the verie entrance of the said passe hee said unto his souldiers It is reported unto us by our scouts that our Barbarous enemies be at hand therefore wee are to lose no more time for now we are brought to this issue that we must either defait them or else die for it When one said unto him for the exceeding number of their arrrowes we are not able to see the sun So much the better quoth he for us that we may fight under the shade To another who said Lo they be even hard close to us And so are we quoth he hard by them Another used those words unto him You are come Leonidas with a verie small troupe for to hazard your selfe against so great a multitude unto whom he answered If youregard number all Greece assembled together is notable to furnish us for it would but answere one portion or cannot of their multitude but if you stand upon valor prowesse of men certes this number is sufficient Another there was who said as much to him But yet I bring quoth he money enough considering we are heere to leave our lives Xerxes wrote unto him to this effect You need not unlesse you list be so perverse and obstained as to fight against the gods but by siding and combining with me make your selfe a monarch over all Greece unto whom he wrote back in this wise If you knew wherein consisted the soveraigne good of mans life you would not covet that which is another mans for mine owne part I had rather loose my life for the safetie of Greece than be the commaunder of all those of mine owne nation Another time Xerxes wrote thus Send me thy armour unto whom he wrote backe Come your selfe and setch it At the verie point when he was to charge upon his enemies the marshals of the armie came unto him and protessed that they must needs hold off and stay until the other allies confederates were come together Why quoth he thinke you not that as many as be minded to fight are come alreadie or know you not that they onely who dread and reverence their kings be they that fight against enimies this said he commaunded his souldiers to take their dinners for sup we shall said he in the other world Being demaunded why the best and bravest men preferre an honorable death before a shamefull life Because quoth he they esteeme the one proper to nature onely but to die well they thinke it peculiar to themselves A great desire he had to have those yoong men of his troupe and regiment who were not yet maried and knowing well that if he delt with them directly and openly they would not abide it he gave unto them one after another two brevets or letters to carrie unto the Ephori and so sent them away he meant also to save three of those who were married but they having an inkeling thereof would receive no brevets or missives at al for one said I have followed you hither to fight and not to be a carier of newes the second also By staying heere I shall quit my selfe the better man and the third I will not be behind the rest but the formost in fight LOCHAGUS the father of Polyaenides and Syron when newes was brought unto him that one of his children was dead I knew long since quoth he that he must needs die LYCURGUS the law-giver minding to reduce his citizens from their old maner of life unto a more sober and temperat course and to make them more vertuous and honest for before time they had beene dissolute and over delicate in their maners and behaviour nourished two whelpes which came from the same dogge and bitch and the one he kept alwaies within house used it to licke in every dish to be greedy after meat the other he would leade forth abroad into the fields and acquaint it with hunting afterwards he brought them both into an open and frequent assembly of the people and set before them in the mids certaine bones sosse scraps he put out also at the same time an hare before them now both the one and the other tooke incontinently to that whereto they had beene acquainted and ranne apace the one to the messe of sops and the other after the hare and caught it heereupon Lycurgus tooke occasion to inferre this speech You see heere my masters and citizens quoth he how these two dogs having one sire and one dam to them both are become farre different the one from the other by reason of their divers educations and bringing up whereby it is evident how much more powerfull nouriture and exercise is to the breeding of vertuous maners than kinde and nature howbeit some there be who say that these two dogs or whelps which he brought out were not of one and the same dogge and bitch but the one came from those curres that used to keepe the house and the other from those hounds that were kept to hunting and afterwards that he acquainted the whelpe that was of the woorse kinde onely to the chase and that which came of the better race to slappe licke and doe nothing else but raven whereupon either of them made their choise and ranne to that quickly whereto they were accustomed and thereby he made it appeer evidently how education trayning and bringing up is availeable both for good and bad conditions for thus he spake unto them By this example you may know my friends that nobilitie of bloud how highly soever it is esteemed with the common sort is to no purpose no though we bee descended from the race of Hercules if we
miseries more greevous whereby it is apparent that he who comforteth another whose heart is afslicted with sorrow and anguish giving him to understand that his infortunitie is common to more besides him by laying before his face the semblable accidents which have befallen to others changeth in him the sense and opinion of his owne greevance and imprinteth in him a certeine setled perswasion that his misfortune is nothing so great as he deemed it to be before Aeschylus likewise seemeth with very great reason to reproove those who imagine that death is naught saying in this wise How wrongfully have men death in disdaine Of many evils the remedie soveraigne For in imitation of him right well said he whosoever was the authour of this sentence Come death to cure my painfull malady The onely leech that bringeth remeay For hell is th' haven for worlds calamity And harbour sure in all extremity And verily a great matter it is to be able for to say boldly and with confidence How can he be a slave justlie Who careth not at all to die As also If death me helpe in my hard plight No spirits nor ghosts shall me affright For what hurt is there in death and what is it that should so trouble and molest us when we die A strange case this is I can not see how it commeth to passe that being so well knowen so ordinarily familiar naturall unto us as it is yet it should seeme so painfull dolorous unto us For what wonder is it if that be slit or cut which naturally is given to cleave if that melt which is apt to be molten if that burne which is subject to take fire or if that perish rot which by nature is corruptible and when is it that death is not in our selves for according as Heraclitus saith quicke and dead is all one to awake and to sleepe is the same in yoong and olde there is no difference considering that these things turne one into another and as one passeth the other commeth in place much after the maner of an imager or potter who of one masse of clay is able to give the forme and shape of living creatures and to turne the same into a rude lumpe as it was before he can fashion it againe at his pleasure and confound all together as he list thus it lieth in his power to do and undoe to make and marre as often as he will one after another uncessantly semblably nature of the selfe-same matter framed in times past our ancestours and grandsires and consequently afterwards brought foorth our fathers then she made us and in processe of time will of us ingender others and so proceed still to father posteritie in such sort that as the current as it were of our generation will never stay so the streame also of our corruption will run on still and be perpetuall whether it be the river Acheron or Cocitus as the Poets call them whereof the one signifieth privation of joy the other be tokeneth lamentation And even so that first and principall cause which made us to live and see the light of the sunne the same bringeth us to death and to the darkenesse of hell And hereof we may see an evident demonstration and resemblance by the very aire that compasseth us round about which in alternative course and by turnes representeth unto us the day and afterwards the night it induceth us to a similitude of life and death of waking and sleeping and therefore by good right is life called a fatall debt which we must duely satisfie and be acquit of for our forefathers entred into it first and we are to repay it willingly without grumbling sighing and groaning whensoever the creditour calleth for it unlesse we would be reputed unthankfull and unjust And verily I beleeve that nature seeing the uncertainty and shortnesse of our life would that the end thereof and the prefixed houre of death should be hidden from us for that shee knew it good expedient for us so to be for if it had bene fore-knowen of us some no doubt would have languished and fallen away before with griefe and sorrow dead they would have bene before their death came Consider now the troubles and sorrowes of this life how many cares and crosses it is subject unto certes if wee went about to reckon and number them wee would condemne it as most unhappie yea we would verifie and approove that strong opinion which some have held That it were farre better for a man to die than to live and therefore said the Poet Simonides Full feeble is all humane puissance Vaine is our care and painfull vigilance Mans life is even a short passage Paine upon paine is his arrivage And then comes death that spareth none So fierce so cruell without pardone Over our heads it doth depend And threats alike those that doe spend Their yeeres in vertue and goodnesse As in all sinne and wickednesse Likewise Pindarus For blessing one which men obtaine The gods ordaine them curses twaine And those they can not wisely beare Fooles as they be and will not heare Or thus They can not reach to life immortall Nor yet endure that which is mortall And Sophocles Of mortall men when one is dead Doth thine heart groane and eie teares shead Not knowing once what future gaine May come to him devoid of paine As for Euripides thus he saith In all thy knowledge canst thou find The true condition of mankinde I thinke well No For whence should come Such knowledge deepe to all or some Give eare and thou shalt learne of me The skill thereof in veritie All men ordain'd are once to die The debt is due and paied must be But no man know's if morow next Unto his daies shall be annext And whither fortune bend's her way Who can fore-see and justly say If it be so then that the condition of mans life is such indeed as these great clearks have delivered and described unto us is it not more reason to repute them blessed and happy who are freed from that servitude which they were subject to therein than to deplore and lament their estate as the most part of men doe through follie and ignorance Wise Socrates said that death resembled for all the world either a most deepe and sound sleepe or a voiage farre remote into forraine parts in which a man is long absent from his native countrey or else thirdly an utter abolition and finall dissolution both of soule and bodie Now take which of these three you will according to him there is no harme at all in death for thus he discoursed through them well and beginning at the first in this wise he reasoneth If death quoth he be a kinde of sleepe and those that sleepe feele no ill we must needs confesse likewise that the dead have no sense at all of harme neither is it necessarie to goe in hand to proove that the deepest sleepe is also the sweetest and
warred against the Lacedaemonians and when the time was come that magistrates should be elected at Thebes himselfe in person repaired thither having given order and commandement in the meane while unto his sonne Stesimbrotus in no wise to fight with the enemie The Lacedaemonians having intelligence given them that the father was absent reproched and reviled this yoong gentleman and called him coward wherewith he was so galled that he fell into a great fit of choler and forgetting the charge that his father had laid upon him gave the enemies battell and atchieved the victorie His father upon his returne was highly offended with his sonne for transgressing his will and commandement and after he had set a victorious crown upon his head caused it to be strooken off as Ctesiphon recordeth in the third booke of the Boeotian histories The Romanes during the time that they maintained warre against the Samnites chose for their general captain Manlius surnamed Imperious who returning upon a time from the camp to Rome for to be present at the election of Consuls straightly charged his son not to fight with the enemies in his absence The Samnites hereof advertised provoked the yoong gentleman with most spitefull and villanous tearmes reproching him likewise with cowardise which he not able to endure was so farre mooved in the end that he gave them battel and defeated them but Manlius his father when he was returned cut him shorter by the head for it as testifieth Aristides the Milesian 13 Hercules being denied marriage with the Ladie Iole tooke the repulse so neere to heart that he forced and sacked the citie Oechalia But Iole flung herselfe headlong downe from the wall into the trench under it howbeit so it fortuned that the winde taking hold of her garments as she fell bare her up so as in the fall shee caught no harme as witnesseth Nicias of Malea The Romans whiles they warred upon the Tuskans chose for their commander Valerius Torquatus who having a sight of Clusia their kings daughter fancied her and demanded her of him in marriage but being denied and rejected he wan the citie and put it to the saccage The ladie Clusia flung herselfe downe from an high tower but through the providence of Venus her habillements were so heaved up with the winde that they brake the fall and albeit shee light upon the ground shee escaped alive Then the captaine before named forced her and abused her bodie in regard of which dishonour and vilanie offered unto her by a generall decree of all the Romanes confined he was into the Isle of Corsica which lieth against Italy as witnesseth Theophilus in the third booke of his Italian historie 14 The Carthaginians and Sicilians being entred into league banded themselves against the Romanes and prepared with their joint forces to warre upon them whereupon Metellus was chosen captaine who having offered sacrifice unto all other gods and goddesses left out onely the goddesse Vesta who thereupon raised a contrarie winde to blow against him in his voiage Then Caius Julius the soothsayer said unto him that the winde would lie in case before he embarked and set saile he offered in sacrifice his owne daughter unto Vesta Metellus being driven to this hard exigent was constrained to bring foorth his daughter to be sacrificed but the goddesse taking pitie of him her in stead of the maiden substituted a yoong heyfer and carried the virgin to Lavintum where she made her a religious priestresse of the Dragon which they worship and have in great reverence within that citie as writeth Pythocles in his third booke of Italian affaires In like manner is the case of Iphigenia which hapned in Aulis a citie of Boeotia reported by Meryllus in the third booke of Boeotian Chronicles 15 Brennus a king of the Galatians or Gallo-Greekes as he forraied and spoiled Asia came at length to Ephesus where he fell in love with a yoong damosell a commoners daughter who promised to lie with him yea and to betray the citie unto him upon condition that he would give unto her carquanets bracelets and other jewels of gold wherewith ladies are woont to adorne and set out themselves Then Brennus requested those about his person to cast into the lap of this covetons wench all the golden jewels which they had which they did in such quantitie that the maiden was overwhelmed under them quick pressed to death with their waight as Clitipho writeth in the first booke of the Galatian historie Tarpeia a virgin and yoong gentlewoman of a good house having the keeping of the Capitoll during the time that the Romanes warred against the Albanes promised unto their king Tatius for to give him entrance into the castle of mount Tarpeius if in recompence of her good service he would bestow upon her such bracelets rings and carquanets as the Sabine dames used to weare when they trimmed up themselves in best manner which when the Sabines understood they heaped upon her so many that they buried her quick underneath them according as Aristides the Milesian reporteth in his Italian historie 16 The inhabitants of Tegea and Phenea two cities maintained a lingring warre one against the other so long until they concluded in the end to determine all quarrels and controversies by the combat of three brethren twinnes of either side And the men of Tegea put soorth into the field for their part the sonnes of one of their citizens named Reximachus and those of Phinea for themselves the sonnes of Damostratus When these champions were advanced foorth into the plaine to performe their devoir it fortuned that two of Reximachus his sonnes were killed outright in the place and the third whose name was Critolaus wrought such a stratagem with his three concurrents that he overcame them all for making semblance as though he fled he turned suddenly back slew them one after another as he espied his advātage when they were singled and severed asunder in their chase after him At his returne home with this glorious victorie all his citizens did congratulate and rejoice with him onely his owne sister named Demodice was nothing glad therefore because one of the brethren whom he had slaine was espoused unto her whose name was Demoticus Critolaus taking great indignation hereat killed her out of hand The mother to them both sued him for this murder and required justice howbeit hee was acquit of all actions and enditements framed against him as writeth Demaratus in the second booke of Arcadian acts The Romans and the Albanes having warred a long time together chose for their champions to decide all quarrels three brethren twinnes both of the one side and the other For the Albanes were three Curiatii and for the Romans as many Horain The combate was no sooner begun but those of Alba laid two of their adversaries dead in the dust the third helping himselfe with a feigned flight killed the other three one after the other as they were divided asunder
a proper worke also in them whereby a man may discerne whether they be wise or foolish For Dolon promiseth in this maner The campe of Greeks Ienter will and passe on still outright Vntill to Agamemnons ship I come there for to fight Contrariwise Diomedes promiseth nothing of himselfe onely this he saith That he should feare the lesse if he were sent with some other to beare him companie Whereby you may see that Prudence Discretion and Forecast be civile vertues beseeming the Greeks but audacious rashnes is naught and fit for Barbarians The one therefore we must embrace and imitate the other reject and cast behinde us Moreover it were a speculation not unprofitable to marke the affections that befell unto the Trojans and to Hector at what time as he was ready to enter into combat and single fight with Ajax Aeschylus being upon a time in place to behold the combats at the Isthmian games it fell out so that one of the champions was hurt and wounded in the very face whereupon the people that looked on set up a great crie and shouted aloud See quoth he what use and exercise is the Beholders crie out but the man himselfe that is hurt saith never a word In like maner when Homer the Poet saith that Ajax was no sooner seene in his bright compleat harnish and armed at all pieces but the Greekes rejoiced whereas The Trojans all for feare did quake and tremble every joint Hector himselfe did feele his heart to beate even at this point who would not woonder to see this difference Thepartie himselfe who was in danger felt his hart onely to leape as if he had beene I assure you to wrestle for the best game or to run a race for the prize but they that saw him trembled and shaked all their bodie over for feare of the perill wherein their prince was and for kind affection that they bare unto him It is woorth the noting also what ods and difference there is betweene the most resolnte or valiant Captaine and the greatest coward For it is said of Ther sites that Achilles of all that were in the Host And also Vlysses he hated most whereas Ajax as he alwaies loved Achilles so he giveth an honorable testimonie thereof when he speaketh unto Hector in this wise In single fight with me alone what woorthy knight we haue In Grecian host thou maist not see besides Achilles brave Achilles he the Paragon of Prowesse whom we count Whose Lions hart undaunted yet all other doth surmount This is a singular commendation of Achilles particularly but that which followeth afterwards is aptly spoken to the praise of all in generall Wot well that many of us there be in Campe that dare and can Make head and maint aine fight with thee in combat man to man Marke how he praiseth not himselfe to be the man alone or the most valourous of all other but is content to be raunged with many more as sufficient men to make their part good against him Thus much may serve as touching the diversitie of persons unlesse we will adde this moreover That of Trojans we read there were many taken prisoners alive by their enimies but of the Greeks not one as also that divers of them became humble suppliants to their enimies and fell downe at their feete namely Adrastus the sonnes of Antimachus and Lycaon yea and Hector himselfe besought Achtlles to vouchsafe him buriall whereas there was not one of them that did the like As if thus much were implied thereby that it is the maner of Barbarians in fight to make supplication to submit to kneele and lie prostrate before the enimie but of Grecians either to win the victorie by maine fight or to die for it Moreover like as in pasturage and feeding the Bee setleth upon flowres the goate seartheth after greene leaves and brouseth yoong buds the Swine searcheth for roots and other beasts for the seed fruit Even so in reading Poems one gathereth the flowre of the History another cleaveth to the elegancie of phrase and furniture of words as Aristophanes was wont to say of Euripides His toong so round doth please my mind In stile so smooth content I finde Others there be who affect morall sentences aptly fitted to the reformation of maners Those therefore with whom now we have to deale and to whom we direct our speech we are to admonish that it were a shame and unwoorthy thing if either he who setteth his minde upon fables should marke well the witty narrations and singular fine inventions therein or he that delighteth in eloquence should note diligently the pure and elegant phrase the artificiall rhetorick also as he readeth whiles he that would seeme to affect honor to studie honestie and to take Poets in hand not for delight pleasure and pastime but for the insight of learning and for the treasure of knowledge readeth and heareth carelessely and without fruits those sentences which are penned and delivered by them to the recommendation of fortitude temperance and justice For as concerning valor and vertue you shall finde these verses What is befall'n sir Diomede that we forget to fight How is it that our harts be done where is our Martiall might Come neere stand close unto my side great shame it were for us If Hector now should boord our ships and force our navie thus For to see a most wise and prudent capitaine who was in daunger to perish and to be overthrowen together with the whole armie not to be affraid of death but to feare reproch and shamefull disgrace the same no doubt will cause a yoong man to be woonderfully affectionate to vertue and prowesse For wisedome and justice these verses serve Minerva then tooke great delight To see the man wise and upright Such a sentence as this will give occasion to a yoong scholler thus to reason and discourse The Poët here hath devised that the goddesse joyed not in a rich man in one that was faire well favoured and personable or mighty in bodily strength but in him that was prudent and just withall And in another place where the same goddesse saith that she will not neglect nor forsake Vlisses and leave him destitute For toong he hath and 〈◊〉 at will He is both wise and full of skill The Poët sheweth plainely That there is nothing in us but vertue onely that is divine and beloved of the gods if this be true that Like will to like and Naturally everie thing delighteth in the Semblable Now forasmuch as it seemeth to be a great matter and rare perfections as in truth it is no lesse to be able to master and bridle anger certes a greater vertue it is and a gift more singular to prevent and wisely to forecast that we fall not into choler nor suffer our selves to be surprised therewith And therefore the readers of Poëts ought to be advertised in these points not coldly but in good earnest as namely how Achilles a man by
that authour is of such are all one in effect with the opinions and discourses of Plato in his dialogue Gorgias and in his books of Common weale to wit that more dangerous it is to doe wrong that to suffer injurie and more damage commeth by giving than by receiving an abuse Also to this verse of Aeschylus Be of good cheere Excessive paine Can not endure nor long remaine When wofull bale is at the highest Then blessed boot be sure is nighest we must say that they be the very same with that divulged sentence so often repeated by Epicurus and so highly admired by his followers namely That as great paines are not durable so long griefs are tolerable And as the former member of this sentence was evidently expressed by Acschylus so the other is a consequent thereof and implied therein For if a griefe that is fore and vehement endureth not surely that which continueth can not be violent or intolerable Semblably this sentence of Thespis the Poet in verse Thou seest how Iove all other gods for this doth farre excell Because that lies he doth abhorre and pride of heart expell He is not wont to laugh and scorne to frumpe he doth disdaine He onely can not skill of lusts and pleasures which be vaine is varied by Plato in prose when he saith that the divine power is seated farre from pleasure and paine As for these verses of Barchylides We holde it true and ever will maintaine That glory sound and vertue doth endure Great wealth and store we take to be but vaine And may befall to vile men and impure As also these of Euripides to the like sense Sage temperance I holde we ought to honour most in heart For with good men it doth remaine and never will depart As also these When honour and worldly wealth you have To furnish your selves with vertue take care Without her if riches you get and save Though blessed you seeme unhappy you are Containe they not an evident proofe and demonstration of that which the Philosophers teach as touching riches and externall goods which without vertue profit not those at all who are possessed of them And verily thus to reduce and fitly to accommodate the sentences of Poets unto the precepts and principles delivered by Philosophers will soone dissever Poetrie from fables and plucke from it the masque wherewith it is disguised it will give I say unto them an esfectuall power that being profitably spoken they may be thought serious and perswasive yea and besides will make an overture and way unto the minde of a yoong ladde that it may encline the rather to Philosophicall reasons and discourses namely when he having gotten some smatch and taste alreadie thereof and being not voide altogether of hearing good things he shall not come altogether without judgement replenished onely with foolish conceits and opinions which he hath evermore heard from his mothers and nurses mouth yea and otherwhiles beleeve me from his father tutour and schoole-master who will not sticke in his hearing to repute for blessed and happie yea and with great reverence to give the worship to those who are rich but as for death paine and labour to stand in feare and horror thereof and contrariwise to make no reckoning and account of vertue but to despise the same and thinke it as good as nothing without earthly riches and authoritie Certes when yoong men shal come thus rawly and untrained to heare the divisions reasons arguments of Philosophers flat contrary to such opinions they will at first be much astonied troubled disquieted in their minds and no more able to admit of the same and to reduce such doctrine than they who having a long time bene pent in and kept in darke can abide the glittering raies of the Sun shine unlesse they were acquainted before by little little with some false and bastard light not altogether so lively and cleere as it And even so I say yoong men must be accustomed beforehand yea and from the very first day to the light of the trueth entermingled somewhat with fables among that they may the better endure the full light and sight of the cleere trueth without any paine and offence at all For when they have either heard or read before in Poemes these sentences Lament we ought for infants at their birth Entring a world of eares that they shall have Whereas the dead we should with joy and mirth Accompanie and bring them so to grave Also Of worldly thing we need no more but twaine For bread to eat the earth doth yeeld us graine And for to quench our thirst the river cleere Affords us drinke the water faire and sheere Likewise O tyrannie so lov'd and in request With barbarous but hatefull to therest Lastly The highest pitchos mans felicitie To feele the least part of adversitie Lesse troubled they are grieved in spirit when they shall heare in the Philosophers schooles That we are to make no account of death as a thing touching us That the Riches of nature are definite limited That felicitie and soveraigne happines of man lieth not in great summes of money ne yet in the pride of managing State affaires nor in dignities and great authority but in a quiet life free from paine and sorrow in moderating all passions and in a disposition of the minde kept within the compasse of Nature To conclude in regard hereof as also for other reasons before alleaged A yoong man had neede to be well guided and directed in reading of Poets to the end that he may be sent to the studie of Philosophie not forestalled with sinister surmises but rather sufficiently instructed before and prepared yea and made friendly and familiar thereto by the meanes of Poetrie OF HEARING The Summarie BY good right this present discourse was ranged next unto the former twaine For seeing we are not borne into this world learned but before we can speake our selves sensibly or any thing to reason we ought to have heard men who are able to deliver their minds with judgement to the ende that by thier aide and helpe we may be better framed and fitted to the way of vertue requisite it is that after the imbibition of good nourture in childhood and some libertie and license given to travelin the the writings of Poets according to the rules above declared Yoong men that are students should advance forward and mount up into higher schooles Now for that in the time when this Author Plutarch lived be sides many good bookes there were a great number of professours in the liberall sciences and namely in those rites into which Barbarisme crept afterwards he proposeth and setteth downe those precepts now which they are to follow and observe that goe to heare publike lectures orations and disputations thereby to know how to behave themselves there which traning haply may reach to al that which we shal heare spoken elsewhere and is materiall to make us more learned and better mannered
so it repugneth with others and is obstinate and disobedient whereupon it is that themselves enforced thereto by the truth of the thing do affirme and pronounce that every judgement is not a passion but that onely which stirreth up and mooveth a strong and vehement appetite to a thing confessing thereby no doubt that one thing it is in us which judgeth and another thing that suffereth that is to say which receiveth passions like as that which moveth and that which is mooved be divers Certes even Chrysippus himselfe defininig in many places what is Patience and what is Continency doth avouch That they be habitudes apt and fit to obey and follow the choise of reason whereby he sheweth evidently that by the force of truth he was driven to confesse and avow That there is one thing in us which doth obey and yeeld and another which being obeied is yeelded unto and not obeied is resisted Furthermore as touching the Stoicks who hold That all sinnes and faults be equall neither wil this place nor the time now serve to argue against them whether in other points they swerve from the trueth howbeit thus much by the way I dare be bolde to say That in most things they will be found to repugne reason even against apparent and manifest evidence For according to their opinion euery passion or perturbation is a fault and whosoever grieve feare or lust do sinne but in those passions great difference there is seene according to more or lesse for who would ever be so grosse as to say that Dolons feare was equall to the feare of Ajax who as Homer writeth As he went out of field did turne and looke behinde full oft With knee before knee decently and so retired soft or compare the sorrow of King Alexander who would needs have killed himselfe for the death of Clytus to that of Plato for the death of Socrates For dolours and griefs encrease exceedingly when they grow upon occasion of that which hapneth besides all reason like as any accident which falleth out beyond our expectation is more grievous and breedeth greater anguish than that whereof areason may be rendered and which a man might suspect to follow As for example if he who ever expected to fee his sonne advanced to honour and living in great repuration among men should heare say that he were in prison and put to all maner of torture as Parmeno was advertised of his sonne Philotas And who will ever say that the anger of Nicocreon against Anaxarchus was to be compared with that of Magas against Philemon which arose upon the same occasion for that they both were spightfully reviled by them in reprochful termes for Nicocreon caused Anaxarchus to be braid in a morter with yron pestles whereas Magas commanded the Executioner to lay a sharpe naked sword upon the necke of Philémon and so to let him go without doing him any more harme And therefore it is that Plato named anger the sinewes of the soule giving us thereby to understand that they might be stretched by bitternesse and let slake by mildnesse But the Stoicks for to avoid and put backe these objections and such like denie that these stretchings and vehement fits of passions be according to judgement for that it may faile and erre many waies saying they be certaine pricks or stings contractions diffusions or dilatations which in proportion and according to reason may be greater or lesse Certes what variety there is in judgement it is plaine and evident For some there be that deeme povertie not to be ill others holde that it is very ill and there are againe who account it the worst thing in the world insomuch as to avoid it they could be content to throw themselves headlong from high rocks into the sea Also you shall have those who reckon death to be evill in that onely it depriveth us of the fruition of many good things others there be who thinke and say as much but it is in regard of the eternall torments horrible punishments that be under the ground in hell As for bodily health some love it no otherwise than a thing agreeable to nature and profitable withall others take it to be the soveraigne good in the world as without which they make no reckoning of riches of children Ne yet of crowne and regall dignitie Which men do match even with divinitie Nay they let not in the end to thinke and say That vertue it serveth in no stead and availeth nought unlesse it be accompanied with good health whereby it appeareth that as touching judgement some erre more some lesse But my meaning is not now to dispute against this evasion of theirs Thus much onely I purpose to take for mine advantage out of their owne confession in that themselves do grant That the brutish and sensuall part according to which they say that passions be greater and more violent is different from iudgement and howsoever they may seeme to contest and cavill about words and names they grant the substance and the thing it selfe in question joining with those who mainteine that the reasonlesse part of the soule which enterteineth passions is altogether different from that whcih is able to discourse reason and judge And verily Chrysppus in those books which he entituled Of Anomologie after he hed written and taught that angenis blinde and many times will not permit a man to see those things which be plaine and apparent and as often casteth a darke mist over that which he hath already perfectly learned and knowen proceedeth forward a little further For quoth he the passions which arise drive out and chase forth all discourse of reason and such things as were judged and determined otherwise against them urging it still by force unto contrary actions Then he useth the testimonie of Menander the Poet who in one place writeth thus by way of exclamation We worth the time wretch that I am How was my minde destraught In body mine where were my wits some folly sure me caught What time I fell to this For why thereof I made no choise Farre better things they were 〈◊〉 which had my former voice The same Chrysippus also going on still It being so quoth he that a reasonable creature is by nature borne and given to use reason in all things and to be governed thereby yet notwithstanding we reject and cast it behinde us being over-ruled by another more violent motion that carieth us away In which words what doth he else but confesse even that which hapneth upon the dissention betweene affection and reason For it were a meere ridiculous mockerie in deed as Plato saith to affirme that a man were better worse than himselfe or that he were able now to master himselfe anon ready to be mastered by himselfe and how were it possible that the same man should be better worse than himselfe and at once both master and servant unlesse every one were naturally in some sort double and had
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
we better warriours be In these daies than our fathers were by many a degree If we call to minde and remember the precedent words a little before Thou sonne of noble Tydëus a wise and hardy knight How is it that thy heart doth pant for feare when thou shouldst fight Why do'st thou cast thine eie about and looke on everie side How thou maist out of battell scape and dar'st not field abide for it was not Sthenelus himselfe unto whom this sharpe and bitter speech was addressed but he replied thus in the behalfe of his friend whom he had thus reproched and therefore so just a cause and so fit an occasion gave him libertie to speake thus bravely and boldly of himselfe As for the citizens of Rome they were offended displeased much with Cicero praising himselfe so much as he did and namely relating so often the woorthie deeds by him done against Catiline but contrariwise when Scipio said before them all in a publike assembly That it was not meet and seemely for them to sit as judges upon Scipio considering that by his meanes they were growen to that grandence as to judge all the world they put chaplets of flowers upon their heads and in this wise adorned mounted up together with him into the temple of the Capitoll for to sacrifice and render thankes unto Jupiter and good reason both of the one and the other for Cicero rehearsed his owne praise-worthy deeds so many times without any need enforcing him thereto onely to glorifie himselfe but the present perill wherein the other stood freed him from all hatred and envie notwithstanding he spake in his owne praise Moreover this vanterie and glorious boasting of a mans selfe is not befitting those onely who are accused or in trouble and danger of the law but to as many also as be in adversitie rather than in prosperitie for that it seemeth that these reach and catch as it were at glorie and take pleasure and joy therein onely to gratifie and content therein their owne ambitious humor whereas the other by reason of the qualitie of the time being farre from all suspition of vaine glorie and ambition doe plucke up and erect themselves upright against fortune sustaining and upholding what they can the generositie of their minds avoiding as much as lieth in them that base conceit to be thought for to beg commiseration and crave pittie as if they would be moaned for their misadventures and thereby bewray their abject hearts For like as we take them for fooles and vaine-glorious fellowes who as they walke ordinarily lift up themselves and beare their heads and neckes aloft but contrariwise we praise and commend those who erect their bodies and do all they can to put foorth themselves either in fight at sharpe or in buffeting with fists even so a man who being overthrowen by adverse fortune raiseth himselfe up againe upon his feet and addresseth his whole might to make head Like as the champion doth arise Upon his hands to winne a prise and in stead of shewing himselfe humble suppliant and pittifull by glorious words maketh a shew of braverie and haughtie courage seemeth not thereby proude and presumptuous but contrariwise great magnanimous and invincible Thus in one place the poet Homer depainteth Patroclus modest and nothing at all subject to envie when he had done any exploit fortunately and with valour but at his death when he was ready to yeeld the ghost he described him to speake bravely in this wise If twentie such with all their might Had met with me in open fight c. And Phocion who otherwise was alwaies meeke and modest after that he saw himselfe condemned gave all the world to understand his magnanimitie as in many other things so especially in this point that he said unto one of those that were to suffer death with him who made a pitious moane and great lamentation How now man what is that thou saiest doth it not thee good at the heart to thinke that thou shalt die with Phocion And verily no lesse but rather much more it is permitted to a man of State who is injuriously dealt withall for to speake somewhat frankly of himselfe namely unto those who seeme to be oblivious and unthankfull Thus Achilles at other times rendred the glorie of fortunate successe in his affaires to the heavenly power of God and spake modestly in this maner That Jupiter would give us power and strength Troy citie strongly wall'd to winne at length But otherwise when indignities were offred unto him and he unjustly wronged and abused he sang another note and displaied his tongue at large in anger breaking out into these haughtie and brave words With ships of mine well man'd with souldiours brave By force of armes twelve cities wonne I have Also For why approch they dare not neere to me The brightnes of my morion for to see For libertie of franke speech being a part of justification and defence in law is allowed to use great words for plea. And verily Themistocles according to this rule who all the while that hee performed the exploits of noble service in his owne countrey never did or said ought that savoured of odious pride yet when he once saw that the Athenians were full of him and that they made account of him no more forbare not to say unto them thus What meane you my masters of Athens thus to disdaine be wearie of those at whose hands you receive so oftentimes benefits In time of storme and tempest you flie to them for refuge and shroud your selves in their protection as under the harbor and covert of a spreading tree no sooner is the storme overblowne and the weather faire againe but you are ready to give a twitch at them and every one to pull and breake a branch thereof as you passe by Thus you see how these men perceiving themselves otherwise injuried in their discontentment sticke not to rehearse their service and good deeds past and cast them in their teeth who are forgetfull thereof But he that is blamed and suffreth a reproch for things well done is altogether for to be excused and unblameable in case he set in hand to praise his owne deeds forasmuch as he seemeth nor to reproch and upbraid any but to answere onely in his own defence to justifie himselfe Certes this it was that gave unto Demosthenes an honest and laudable libertie to speake for his owne behoofe and he avoided thereby all tedious satietie of his owne praises which he used throughout that whole oration entituled Of the crowne wherein he gloried and vaunted of that which was imputed unto him as reprochable to wit the embassages in which he went and the decrees which he had enacted as touching the warre Moreover not farre from these points above rehearsed the reversing of an objection by way of Antithesis may be placed and carieth with it a good grace to wit when the defendant doth proove and shew that the contrary
beene miraculously and beyond all hope expectation saved from death and among the rest he gave instance of Cypselus the father of Periander whom being but a yoong babe and infant new borne certeine bloudie murderers were sent to kill and upon the sight of him for verie pittie turned away and forbare to commit so bloudy afact but afterwards bethinking themselves and repenting such foolish compassion they returned backe againe to seeke him out but could not finde him for that his mother had hidden him within a little corne flasket or twiggen hamper called in Greek Cypsels in remembrance whereof Cypselus afterwards when he was a man dedicated a chappell within the temple of Apollo in Delphos as beleeving how at that time hee had beene miraculously preserved and by the hand of God kept from crying which might have bewraied him to the murderers Then Pittacus addressing his speech to Pertander said thus Chersias hath done me a great pleasure to mention this chapell or cell for many a time desirous I was to know of you what should be the meaning of those frogs which are seene graven round about the foot of the palme tree therein and what they did concerne either the said God Apollo or the man himselfe who built and dedicated the said house And when Periander willed him to aske Chersias that question who wist well enough what it was for that he was with Cypselus at the dedication thereof Chersias smiled and said I will not expound the mysterie thereof unlesse I may know first of them that be heere what is meant by these olde said sawes Nothing too much Know thy selfe and that other mot which hath caused some to continue single and unmaried others to forbeare sureti-ship and many to be distrustfull to be mute and silent to wit Give thy word and pay Be surely and be sure of a shrewd turne And what need is there quoth Pittacus that we should interpret and declare these sentences considering you so greatly praise the fables that Aesope hath composed which shew the substance of every one Aesope answered So saith Chersias indeed when he is disposed to jest and be merry with me but when he speaketh in good earnest he affirmeth that Homer was the first author of these sentences saying that Homer knew himselfe well enough who advancing forward to set upon other captaines of the Greeks Refused well and wisely for to fight With Ajax sonne of Telamon that knight He saith moreover that Ulysses approoved and commended this sentence Nothing too much when he admonished Diomedes in these tearmes Sir Diomede praise not me overmuch Ne yet dispraise I love no doings such And as for sureti-ship others are of opinion that he condemneth it as a leawd naughty and dangerous thing in these words Who sureties are for men distrest and in calamity Taste oftentimes for their kind heart much infortunity But this Poet Chersias here saith That the fiend Ate which is as much to say as Plague or Infortunitie was by Jupiter flung downe from heaven to earth for that she was present at the caution or warrantise which he interposed as touching the nativitie of Hercules whereby Jupiter was circumvented and overtaken Then Solon Seeing it is so quoth he I am of this minde that we should give eare and credit to the most wise Poet Homer whose counsell this is Since that the night comes on apace and hath suprised us Full meet it is her to obey and end our speeches thus After we have therefore given thanks in powring out wine and offering it to the Muses Neptune and Amphitrite let us if you thinke so good end this our assembly and banquet Thus Nicarchus this our mery meeting brake up and was for that time dissolved INSTRVCTIONS FOR THEM THAT MANAGE AFFAIRES OF STATE The Summarie TYrannie in any publike government be it of prince seignourie or people as it is dangerous and detestable so we are no lesse to feare anarchie and the horrible confusion of those States where every one is a lord master The wise man said very wel That a people or citie destitute of government is neere to ruine and publike affaires prosper well when there be store of good counsellers And on the other side experience sheweth that humane societie can not stand without magistrates the mainteiners of lawes good order which be the nerves or sinewes the cords and props of our life and conversation one with another But if there be any way in the world slipperie it is that of the management of State affaires by reason of the leawdnesse of some whom I may call Sage fooles who runne by heaps after publike offices not suffering men of honour to enter into them as fearing to be afterwards ranged and ordered by reason Since then that ambition is a mortall plague in the mind and understanding of him who would advance himselfe by crooked and indirect meanes it behooveth on the contrary side that those who have a sincere affection to serve in publike place take heed that they be not discouraged although otherwhiles they be kept under and put downe by such persons as by good right ought to serve and not command To holde therefore some meane in this case betweene mounting up unto vain-glory and falling into cowardise Plutarch for to content and satisfie a friend of his giveth good instructions to every man that entreth into the managing of State affaires and in the first place he requireth at his hands a good will free from vanitie and lightnesse void of avarice and delivered from ambition and envie afterwards his advice is that he endevour to know those well whom he must governe for to acquit him well in his owne dutie in case he be inducted unto any high degree in reforming himselfe and being furnished with a good conscience knowledge eloquence proper instruments for to go thorow all difficulties This done he teacheth a States-man to manage well his owne words also what way he ought to take for the entrance into the conduct of his weightie affaires what friends he is to chuse and how he is to demeane himselfe as well with them as his enemies afterwards he discusseth and handleth this question to wit Whether such a person as he whom he hath represented ought to intermeddle and deale in all offices and resolveth that he ought to manage none but that which is of greatest importance From this he proceedeth to speake of that discretion which is requisit for the ranging and bringing into order of slanderers and enemies and withall with what maner of affaires a politician should busic and 〈◊〉 himselfe and whereto his spirit and minde is to tend wishing above all that he should enterteine the amitie of other lords and rulers who are able to further and advance the publike good and in the meane time to be well advised that he doe not goe about to save or ruinate rather his owne countrey by forren meanes Heereupon he discourseth of those maladies
shall be thought an adversarie because you are not ready to offend either part but indifferent to both in aiding as well the one as the other and envie shall you incur none as bearing part in their miserie in case you seeme to have a fellow-feeling and compassion equally with them all but the best way were to provide and forecast that they never breake out to tearmes of open sedition and this you are to thinke for to be the principall point and the height of all pollicie and civill government for evident it is and you may easily see that of those greatest blessings which cities can desire to wit peace libertie and freedome plentie and fertilitie multitude of people and unitie and concord as touching peace cities have no great need in these daies of wise governors for to procure or mainteine the same for that all wars both against the Greekes and also the Barbarians are chased away and gone out of sight as for libertie the people hath as much as it pleaseth their sovereignes and princes to give them and peradventure if they had more it would be woorse for them for the fertility of the earth and the abundance of all fruits the kind disposition and temperature of all seasons of the yeere That mothers in due time their babes into the world may beare Resembling in all points their sires to wit their fathers deare and that children so borne may live and be live-like every good and wise men wil crave at Gods hands in the behalfe of his owne fellow citizens Now there remaineth for a States-man and politike governour of all those works proposed one onely and that is nothing inferiour to the rest of the blessings above-named to wit the unitie and concord of citizens that alwaies dwell together and the banishing out of a citie of all quarrels all jarres and malice as the maner is in composing the differences and debates of friends namely by dealing first with those parties which seeme to be most offended and to have taken the greatest wrong in seeming to be injuried as well as they and to have no lesse cause of displeasure and discontent than they afterwards by little and little to seeke for to pacifie and appease them by declaring and giving them to understand that they who can be content to strike saile a little do ordinarily go beyond those who thinke to gaine all by force surmount them I say not onely in mildenesse and good nature but also in courage and magnanimitie who in yeelding and giving place a little in small matters are masters in the end and conquerors in the best and greatest which done his part is to make remonstrance both particularly to every one and generally to them all declaring unto them the feeble and weake estate of Greece and that it is very expedient for men of sound and good judgment to enjoy the fruit and benefit which they may have in this weakenesse and imbecilitie of theirs living in peace and concord one with another as they doe considering that fortune hath not left them in the midst any prize to winne or to strive for For what glorie what authoritie what power or preeminence will remaine unto them that haply should have the better hand in the end be masters over their adversaries but a proconfull with one commandement of his will be able to overthrow it and transport it unto the other side as often and whensoever it pleaseth him but say that it should continue stil yet is it not woorth all this labour and travell about it But like as scare-fires many times begin not at stately temples and publike edifices but they may come by some candle in a private and little house which was neglected or not well looked unto and so fell downe and tooke hold thereof or haply straw or rushes and such like stuffe might catch fire and suddenly flame and so thereupon might ensue much losse and a publike wasting of many faire buildings even so it is not alwaies by meanes of contention and variance about affaires of State that seditions in cities be kindled but many times braules and riots arising upon particular causes and so proceeding to a publike tumult and quarrell have beene the overthrow and utter subversion of a whole citie In regard whereof it perteineth unto a politike man as much as any one thing els to foresee and prevent or else to remedy the same to see I say that such dissentions do not arise at al or if they be on foot to keep them down from growing farther and taking head or at leastwise that they touch not the State but rest still among whom it began considering this with himselfe giving others to understand that private debates are in the end causes of publike and small of great when they be neglected at first and no convenient remedies used at the verie beginining Like as by report the greatest civill dissention that ever hapned in the citie of Delphos arose by the meanes of one Crates whose daughter Orgilaus the sonne of Phalis was at the point to wed now it hapned by meere chance that the cup out of which they were to make an essay or effusion of wine in the honour of the gods first and then afterwards to drinke one to another according to the nuptiall ceremonies of that place broke into peeces of it selfe which Orgilaus taking to be an evill presage forsooke his espoused bride and went away with his father without finishing the complements of marriage Some few daies after when they were sacrificing to the gods Crates conveied covertly or underhand a certaine vessell of gold one of those which were sacred and dedicated to the temple unto them and so made no more adoo but caused Orgilaus and his brother as manifell church-robbers to be pitched downe headlong from the top of the rocke at Delphos without any judgement or forme and processe of law yea and more than that killed some of their kinsfolke and friends notwithstanding they entreated hard and pleaded the liberties and immunitie of Minervaes temple surnamed Provident into which they were fled and there tooke sanctuarie And thus after divers such murders committed the Delphians in the end put Crates to death and those his complices who were the authors of this sedition and of the money and goods of these excommunicate persons for so they were called seazed upon by way of confiscation they built those chapples which stand beneath the citie At Syracusae also of two yoong men who were verie familiarly acquainted together the one being to travell abroad out of his countrey left in the custodie of the other a concubine that he had to keepe untill his returne home againe but he in the absence of his friend abused her bodie but when his companion upon his returne home knew thereof he wrought so that for to crie quittance with him he lay with his wife and made him cuckold this matter came to hearing at the counsell table of the
commeth to a feast or a rude traveller who seeketh for lodging when it is darke night for even so thou wouldest remoove not to a place nor to a region but to a life whereof thou hast no proofe and triall As for this sentence and verse of Simonides The city can instruct a man true it is if it be meant of them who have sufficient time to be taught and to learne any science which is not gotten but hardly and with much ado after great studie long travell continuall exercise and practise provided also that it meet with a nature painfull and laborious patient and able to undergo all adversities of fortune These reasons a man may seeme very well and to the purpose to alledge against those who begin when they be well stricken in yeeres to deale in publike affaires of the State And yet we see the contrary how men of great wisedome and judgement divert children and yoong men from the government of common-weale who also have the testimonie of the lawes on their side by ordinance whereof at Athens the publicke Crier or Bedle calleth and summoneth to the pulpit or place of audience not such as yoong Alcibiades or Pytheas for to stand up first and speake before the assemblie of the people but those that be above fiftie yeeres of age and such they exhort both to make orations and also to deliver their minds and counsell what is most expedient to be done And Cato being accused when he was fourescore yeeres olde and upward in pleading of his own cause thus answered for himselfe It is an harder matter my masters quoth he for a man to render an account of his life and to justifie the same before other men than those with whom he hath lived And no man there is but he will confesse that the acts which Caesar Augustus atchieved a little before his death in defaiting Antonius were much more roiall and profitable to the weale-publicke than any others that ever hee performed all his life-time before and himselfe in restraining and reforming secretly by good customes and ordinances the dissolute riots of yoong men and namely when they mutined said no more but thus unto them Listen yoong men and heare an olde man speake whom olde men gave eare unto when he was but yoong The government also of Pericles was at the height and of greatest power and authoritie in his olde age at what time as he perswaded the Athenians to enter upon the Peloponesiacke warre but when they would needs in all haste and out of season set forward with their power to encounter with threescore thousand men all armed and well appointed who forraied and wasted their territorie he withstood them and hindered their dessigned enterprise and that in maner by holding sure the armour of the people out of their hands and as one would say by keeping the gates of the citie fast locked and sealed up But as touching that which Xenophon hath written of Agesilaus it is worthy to be delivered word for word as he setteth it downe in these tearmes What youth quoth he was ever so gallant but his age surpassed it what man was there ever in the flower and very best of all his time more dread and terrible to his enemies than Agesilaus was in the very latter end of his daies whose death at any time was more joyfull to enemies than that of Agesilaus although he was very olde when he died what was he that emboldened allies and confederates making them assured and confident if Agesilaus did not notwithstanding he was now at the very pits brincke and had in maner one foot already in his grave what yoong man was ever more missed among his friends and lamented more bitterly when he was dead than Agesilaus how olde so ever he was when he departed this life The long time that these noble personages lived was no impediment unto them in atchieving such noble and honourable services but we in these daies play the delicate wantons in government of cities where there is neither tyrannie to suppresse nor warre to conduct nor siege to be raised and being secured from troubles of warre we sit still with one hand in another being roubled onely with civill debates among citizens and some emulations which for the most part are voided and brought to an end by vertue of the lawes and justice onely with words Wee forbeare I say and draw backe from dealing in these publicke affaires for feare confessing our selves herein to be more cowardly and false-hearted I will not say than the ancient captaines and governours of the people in olde time but even worse than Poets Sophisters and Plaiers in Tragedies and Comedies of those daies If it be true as it is that Simonides in his olde age wan the prize for enditing ditties and setting songs in quires and dances according to the epigram made of him which testifieth no lesse in the last verses thereof running in this maner Fourescore yeeres olde was Simonides The Poet and sonne of Treoprepes Whom for his carrols and musicall vaine The prize he won and honour did gaine It is reported also of Sophocles that when he was accused judicially for dotage by his owne children who laied to his charge that he was become a childe againe unfitting for governing his house and had need therefore of a guardian being convented before the judges he rehearsed in open court the entrance of the chorus belonging to the Tragedie of his entituled Oedipus in Colono which beginneth in this wise Wel-come stranger at thy entrie To villages best of this countrie Renowmed for good steeds in fight The tribe of faire Colonus hight Where nightingale doth oft resort Her dolefull moanes for to report Amid greene bowers which she doth haunt Her sundrie notes and laies to chaunt With voice so shrill as in no ground Elswhere her songs so much resound c. And for that this canticle or sonet wonderfully pleased the judges and the rest of the company they all arose from the bench went out of the Court and accompanied him home to his house with great acclamations for joy and clapping of hands in his honour as they would have done in their departure from the Theater where the Tragedie had bene lively acted indeed Also it is confessed for certeine that an epigram also was made of Sophocles to this effect When Sophocles this sonnet wrote To grace and honour Herodote His daies of life by just account To fiftie five yeeres did amount Philemon and Alexis both comicall Poets chanced to be arrested and surprised with death even as they plaied their Comedie upon the stage for the prize and were about to be crowned with garlands for the victorie As for Paulus or Polus the actour of Tragedies Eratosthenes and Philochorus do report That when he was threescore yeeres olde and ten he acted eight Tragedies within the space of foure daies a little before his death Is it not then a right great shame that olde men
him most for that with so small a troupe and cornet of his owne horsemen which himselfe put out and addressed against them hee had given those the overthrow who at all times vaunted themselves to be the best men at armes in the world Thither came Diphridas one of the Ephori unto him being sent expresly from Sparta with a commandement unto him that incontinently he should with force and armes invade the countrey of Baeotia and he although he meant and purposed of himselfe some time after to enter with a more puissant power yet would he not disobey those great lords of the State but sent for two regiments of ten thousands a peece drawen out of those who served about Corinth and with them made a rode into Boeotia and gave battell before Coronaea unto the Thebans Athenians Argives and Corinthians where he wan the field which as witnesseth Xenophon was the greatest and most bloudie battell that had beene fought in his time but true it is that hee himselfe was in many places of his body sore wounded and then being returned home notwithstanding so many victories and happie fortunes hee never altered any jot in his owne person either for diet or otherwise for the maner of his life Seeing some of his citizens to vaunt and boast of themselves as if they were more than other men in regard that they nourished and kept horses of the game to runne in the race for the prize he perswaded his sister named Cynisca to mount into her chariot and to goe unto that solemnitie of the Olympick games there to runne a course with her horses for the best prize by which his purpose was to let the Greekes know that all this running of theirs was no matter of valour but a thing of cost and expence to shew their wealth onely He had about him Xenophon the philosopher whom he loved and highly esteemed him he requested to send for his sonnes to be brought up in Lacedaemon and there to learne the most excellent and singular discipline in the world namely the knowledge how to obey and to rule well Being otherwise demaunded wherefore he esteemed the Lacedaemonians more happy then other nations It is quoth he because they professe and exercise above all men in the world the skill of obeying and governing After the death of Lysander finding within the city of Sparta great factions and much siding which the saide Lysander incontinently after he was returned out of Asia had raised and stirred up against him he purposed and went about to detect his lewdnesse and make it appeere unto the inhabitants of Sparta what a dangerous medler he had beene whiles he lived and to this purpose having read an oration found after his decease among his papers which Creon verily the Halicarnassian had composed but Lysander meant to pronounce before the people in a general assembly of the citie tending to the alteration of the State and bringing in of many novelties he was fully minded to have divulged it abroad but when one of the auncient Senatours had read the said oration and doubted the sequell thereof considering it was so well penned and grounded upon such effectuall and perswasive reasons hee gave Agesilaus counsell not to digge up Lysander againe and rake him as it were out of his grave but to let the oration lie buried with him whose advice he followed and so rested quiet and made no more adoo and as for those who underhand crossed him and were his adversaries he did not course them openly but practised and made meanes to send some of them foorth as captaines into certaine forrain expeditions and unto others to commit certaine publike offices in which charges they caried themselves so as they were discovered for covetous wicked persons and afterwards when they were called into question judicially hee shewed himselfe contrary to mens expectation to helpe them out of trouble and succour them so as that he gat their love and good wils insomuch as in the end there was not one of them his adversarie One there was who requested him to write in his favour to his hosts and friends which he had in Asia letters of recommendation that they would defend and maintaine him in his rightfull cause My friends quoth he use to doe that which is equitie and just although I should write never a word unto them Another shewed him the wals of a city how woonderfull strong they were and magnificently built asking of him whether he thought them not stately and faire Faire quoth he yes no doubt for women to lodge and dwell in but not for men A Megarian there was who magnified and highly extolled before him the city Megara Yoong man quoth he and my good friend your brave words require some great puissance Such things as other men had in great admiration hee would not seeme so much as to take knowledge of Upon a time one Callipides an excellent plaier in Tragedies who was in great name and reputation among the Greeks insomuch as all sorts of men made no small account of him when he chanced to meet him upon the way saluted him first and afterwards prosumptuously thrust himselfe forward to walke among others with him in hope that the king would begin to shew some lightsome countenance and grace him but in the end seeing that it would not be he was so bolde as to advance himselfe and say unto him Sir king know you not me and have you not heard who I am Agesilaus looking wistly upon his face Art not thou quoth he Callipides Deicelictas for so the Lacedaemonians use to call a jester or plaier He was invited one day to come and heare a man who could counterfeit most lively and naturally the voice of the nightingale but he refused to go saying I have heard the nightingales themselves to sing many a time Menecrates the Physician had a luckie hand in divers desperate cures whereupon some there were who surnamed him Jupiter and he himselfe would over arrogantly take that name upon him insomuch as he presumed in one letter of his which he sent unto him to set this superscription Menecrates Jupiter unto king Agesilaus wisheth long life but Agesilaus wrote back unto him in this wise Agesilaus to Menecrates wisheth good health When Pharnabasus and Canon the high-admirals of the armada under the Persian king were so farre-foorth lords of the sea that they pilled and spoiled all the coasts of Laconia and besides the walles of Athens were rebuilded with the money that Pharnabasus furnished the Athenians withall the lords of the counsell of Lacedaemon were of advice that the best policie was to conclude peace with the king of Persia and to this effect sent Antalcidas one of their citizens to Tiribasus with commission treacherously to betray and deliver into the barbarous kings hands the Greeks inhabiting Asia for whose libertie Agesilaus before had made warres by which occasion Agesilaus was thought to have his hand in this shamefull and
in all of the Lceadaemonians As many quoth he as are enough to chase and drive away wicked persons In passing a long the wals of Corinth when he saw them so high so wel built and so large in extent What maner of women quoth he be they that inhabit within To a great master of Rhetorick who praising his owne skill profession chaunced to conclude with these words When all is done there is nothing so puissant as the speech of man Why then be like quoth he so long as you hold your peace you are of no worth The Argives having bin once already beaten defaited returned neverthelesse into the field shewed themselves in a bravado more gallantly than before and prest for a new battell and when therupon he saw his auxiliaries and confederates to be some what troubled and frighted Be of good cheere quoth he my masters and friends for if we who have given them the foile be affraid what thinke you are they themselves A certaine embassador from the citie Abdera came to Sparta who made a long speech as touching his message and after he had done and held his toong a little he demaunded at last a dispatch and said unto him Sir what answer would you that I should carry backe to our citizens You shall say unto them quoth Agis that I have suffred you to speake all that you would and as long as you list and that I lent you mine eare all the while without giving you one word againe Some there were who commended the Eliens for most just men and precise in observing the solemnitie of the Olympick games And is that so great a matter and such a wonder quoth he if in five yeeres space they exercise justice one day Some buzzed into his eares that those of the other roiall house envied him Then quoth he doe they suffer a double paine for first and formost their owne evils will vexe and trouble themselves then in the second place the good things in me and my friends will torment them Some one there was of advice that he should give way and passage to his enemies when they were put to flight Yea but marke this quoth he if we set not upon them who runne away for cowardise how shall we fight against them that staie and make good their ground by valour One there was who propounded a meanes for the maintenance of the Greekes libertie which no doubt was a generous and magnanimous course howbeit very hard to execute unto whō he answered thus My good friend your words require great store of money and much strength When another said that king Philip would watch them well enough that they should not set foote within other parts of Greece My friend quoth he it shall content us to remaine and continue in our owne countrey There was another embassador from the city Perinthus came to Lacedaemon who having likewise made a long oration in the end demaunded of Agis what answer he should deliver backe to the Perinthians Mary what other but this quoth he that thou couldest hardly finde the way to make an end of speaking and I held my peace all the while He went upon a time sole embassador to king Philip who said unto him You are an embassador alone indeed True quoth he and good enough to one alone as you are An auncient citizen of Sparta said unto him one day being himselfe aged also and far stept in yeeres Since that the old lawes and customes went every day to mine and were neglected seeing also that others farre woorse were brought in and stood in their place all in the end would be naught and runne to confusion unto whom he answered merilie thus Then is it at it should be and the world goes well enough if it be so as you say for I remember when I was a little boy I heard my father say that every thing then was turned upside downe and that in his remembraunce all wentkim kam and he also would report of his father that he had seene as much in his daies no marvell therefore if things grow woorse and woorse more woonder it were if they should one while be better and another while continue still in the same plight Being asked on a time how a man might continue free all his life time he answered By despising death AGIS the yoonger when Demades the oratour said unto him That the Lacedaemonians swords were so short that these juglers and those that plaied legerdemain could swallow them downe all once made him this answere As short as they be the Lacedaemonians can reach their enemies with them wel enough A certaine leud fellow and a troublesome never linned asking him who was the best man in all Sparta Mary quoth Agis even he who is unlikest thy selfe AGIS the last king of the Lacedaemonians being forelaid and surprised by treachery so that he was condemned by the Ephori to die as he was ledde without forme of law and justice to the place of execution for to be strangled with a rope perceiving one of his servants and ministers to shed teares said thus unto him Weepe not for my death for in dying thus unjustly and against the order of law I am in better case than those that put me to death and having said these words he willingly put his necke within the halter ACROTATUS when as his owne father and mother requested his helping hand for to effect a thing contrarie to reason and justice staied their sute for a time but seeing that they importuned him still and were very instant with him in the end said unto them So long as I was under your hands I had no knowledge nor sence at all of justice but after that you had betaken me to the common-weale to my countrey and to the lawes thereof and by that meanes informed and instructed me in what you could in righteousnesse and honestie I will endevour and straine my selfe to follow the said instruction and not you and for that I know full well that you would have me doe that which is good and considering that those things be best both for a private person and much more for him who is in authoritie and a chiefe magistrate which are just sure I will doe what you would have me and refuse that which you say unto me ALCAMENES the sonne of Teleclus when one would needs know of him by what meanes a man might preserve a kingdome best made this answer Even by making no account at all of lucre and gaine Another demanded of him wherefore he would never accept nor receive the gifts of the Messenians Forsooth quoth he because if I had taken thē I should never have had peace with the lawes And when a third person said That he marvelled much how he could live so straight and neere to himselfe considering he had wherewith and enough It is quoth he a commendable thing when a man having sufficient and plentie can neverthelesse live within
and lying Another for to animate him to this warre alleaged the prowesses and worthy exploits atchieved by them at other times against the Persians Me thinkes quoth he you know not what you say namely that because we have overcome a thousand sheepe we should therefore set upon fiftie woolves He was upon a time in place to heare a musician sing who did his part very well and one asked him how he liked the man and what he thought of him May quoth he I take him to be a great amuser of men in a small matter When another highly extolled the citie of Athens in his presence And who can justly and dulie quoth he praise that citie which no man ever loved for being made better in it When Alexander the great had caused open proclamation to be made in the great assemblie at the Olympick games That all banished persons might returne unto their owne countries except the Thebanes Behold quoth Eudamidas heere is a wofull proclamation for you that be Thebans howbeit honorable withall for it is a signe that Alexander feareth none but you onely in all Greece A certaine citizen of Argos said one day in his hearing That the Lacsedaemonians after they be gone once out of their owne countrey and from the obeisance of their lawes proove woorse for their travelling abroad in the world But it is contrary with you that be Argives and other Greekes quoth he for being come once into our cities Sparta you are not the woorse but proove the better by that meanes It was demaunded of him what the reason might be wherefore they used to sacrifice unto the Muses before they did hazard a battell To the end quoth he that our valiant acts might be well and woorthilie written EURYCRATIDAS the sonne of Anaxandrides when one asked him why the Ephori sat every day to decide and judge of contracts betweene men For that quoth he we should learne to keepe our faith and truth even among our enemies ZEUXIDAMUS likewise answered unto one who demaunded of him why the statutes and ordinances of prowesse and martiall fortitude were not reduced into a booke and given in writing unto yoong men for to reade Because quoth he we would have them to be acquainted with deeds and not with writings A certaine Aetolian said That warre was better than peace unto those who were desirous to shew themselves valorous men And not warre onely quoth he for by the gods in that respect better is death than life HERONDAS chaunced to be at Athens what time as one of the citizens was apprehended arraigned and condemned for his idlenesse judicially and by forme of law which when he understood and heard a brute and noise about him he requested one to shew him the partie that was condemned for a gentlemans life THEARIDAS whetted his sword upon a time and when one asked him if it were sharpe he answered Yea sharper than a slanderous calumniation THEMISTEAS being a prophet or soothsaier foretold unto king Leonidas the discomsiture that should happen within the passe or streights of Thermopylae with the losse both of himselfe and also of his whole armie whereupon being sent away by Leonidas unto Lacedaemon under a colour and pretense to enforme them of these future accidents but in truth to the end that he should not miscarie and die there with the rest he would not so doe neither could he forbeare but say unto Leonidas I was sent hither for a warrior to fight and not as an ordinary courrier and messenger to carrie newes betweene THEOPOMPUS when one demaunded of him how a king might preserve his kingdome and roiall estate in safetie said thus By giving his friends libertie to speake the truth and with all his power by keeping his subjects from oppression Unto a stranger who told him that in his owne countrey among his citizens he was commonly surnamed Philolacon that is to say a lover of the Laconians It were better quoth he that you were called Philopolites than Philolacon Another embassadour there came from Elis who said That he was sent from his fellow-citizens because he onely of all that citie loved and followed the Laconike maner of life of him Theopompus demaunded And whether is thine or the other citizens life the better he answered Mine Why then quoth he how is it possible that a citie should safe in which there being so great a number of inhabitants there is but one good man There was one said before him that the citie of Sparta maintained the state thereof entier for that the kings there knew how to governe well Nay quoth he not so much therefore as because the citizens there can skill how to obey well The inhabitants of the citie Pyle decreed for him in their generall counsell exceeding great honors unto whom he wrote backe againe That moderate honors time is woont to augment but immoderate to diminish and weare away THERYCION returning from the citie Delphos found king Philip encamped within the streight of Peloponnesus where he had gained the narrow passage called Isthmos upon which the city of Corinth is seated whereupon he said Peloponnesus hath but bad porters and warders of you Corinthians THECTAMENES being by the Ephori condemned to death went from the judgement place smiling away and when one that was present asked him if he despised the lawes and judiciall proceedings of Sparta No iwis quoth he but I rejoice heereat that they have condemned me in that fine which I am able to pay and discharge fully without borrowing of any friend or taking up money at interest HIPPODAMUS as Agis was with Archidamus in the campe being sent with Agis by the king unto Sparta for to provide for the affaires of weale publicke and looke unto the State refused to goe saying I cannot die a more honorable death than in fighting valiantly for the defence of Sparta now was he fourescore yeeres old and upward and tooke armes where hee raunged himselfe on the right hand of the king and there fighting by his side right manfully was slaine HIPPOCRATIDAS when a certaine prince or great lord of Caria had written unto him that he had in his hands a Lacedaemonian who having beene privie unto a conspiracie and treason intended against his person revealed not the same demaunding withall his counsell what he should doe with him wrote back againe in this wise If you have heeretofore done him any great pleasure and good turne put him to death hardly and make him away if not expell him out of your countrey considering he is a base fellow uncapable altogether of vertue He chaunced to encounter upon the way a yoong boy after whom followed one who loved him and the boy blushed for shame whereupon he said unto him Thou oughtest to goe in their company my boy with whom thou being seene needest not to change colour for the matter CALLICRATIDAS being admirall of a fleet when the friends of Lysander requested him to pleasure them in killing some of
and made all the images of their gods as well female as male with launces and javelins in their hands as if they all had militar and martiall vertue in them Also they used this saying as a common proverbe Call upon fortune in each enterprise With hand stretcht foorth wot otherwise As if they would say that we ought when we invocate the gods to enterprise somewhat our selves and lay our hands to worke or else not to call upon them They used to let their children see the Ilotes when they were drunk to keepe them by their example from drinking much wine They neverknocked and rapped at their neighbours doores but stood without and called aloud to to those within The curry-combes that they occupied were not of iron but of canes and reeds They never heard any comedies or tragedies acted because neither in earnest nor in game they would not heare those that any wise contradicted the lawes When Archilochus the poet was come to Sparta they drave him out the very same houre that he came for that they knew he had made these verses wherein he delivered That it was better to fling away weapons than to die in the field A foole he is who trusting in his shield Doth venture life and limme in bloody field As for mine owne I have it flung me fro And left behind in bushes thick that gro Others translate it thus Some Saïan now in that my doubtie shield Doth take great joy which flying out of field Though full against my mind I flang me fro And left behind in bushes thicke that grow Although it were right good yet would not I Presume to fight with it and so to dy Farewell my shield though thou be lost and gone Another day as good I shall buy one All their sacred and holy ceremonies were common as well for their daughters as their sonnes The Ephori condemned one Siraphidas to pay a summe of money for that he suffred himselfe to take wrong and abuse at many mens hands They caused one to be put to death for playing the hypocrite and wearing sackcloth like a publike penitent for that the saide sackcloth was purfled with a border of purple They rebuked and checked a yoong man as hee came from the ordinary place of exercise for that hee frequented it still knowing as he did the way to Pytaea where was held the assembly of the States of Greece They chased out of the citie a Rhetorician named Cephisophon because he made his boast That he could speak if it were a whole day of any theame proposed unto him for they said That speech ought to be proportionable to the subject matter Their children would endure to be lashed whipped all the day long yea and many times even to death upon the altar of Diana surnamed Orthia taking joy and pleasure therein striving a vie for the victorie who could hold out longest and looke who was able to abide most beating he was best esteemed and caried away the greatest praise this strife emulation among them was called the Whippado and once every yeere they observed such an exercise But one of the best most commendable and blessed things that Lycurgus provided for his citizens was the plentie abundance that they had of rest leisure for they were not allowed at all to meddle with any mechanicall arte and to trafficke and negotiate painfully for to gather and heape up goods was in no wise permitted for he had so wrought that riches among them was neither honored nor desired The Ilotes were they that ploughed and tilled their ground for them yeelding them as much as in old time was downe and ordeined and execrable they esteemed it to exact more of any of them to the end that those Ilotes for the sweetnesseof gaine which they found thereby might serve them more willingly and themselves covet to have no more than the old rate Forbidden likewise were the Lacedaemonians to he mariners or to fight at sea yet afterwards for all that they fought navall battels and became lords of the sea howbeit they soone gave that over when they once saw that the maners and behavior of their citizens were thereby corrupted and depraved but they changed afterwards againe and were mutable as well in this as in all other things for the first that gathered and hoarded up money for the Lacedaemonians were condemned to death by reason that there was an auncient oracle which delivered this answer unto Alcamenes and Theopompus two of their kings Avarice one day who ever lives to see Of Sparta citie will the ruine bee And yet Lysander after he had wonne the citie of Athens brought into Sparta a great masse of gold and silver which the citizens received willingly and did great honour unto the man himselfe for his good service True it is that so long as the citie of Sparta observed the lawes of Lycurgus and kept the othes which it was sworne by she was a paragon yea and the soveraigne of all Greece in good government and glorie for the space of 300. yeeres but when they came once to transgresse the said lawes and breake their oathes avarice and covetousnesse crept in among them by little and little and they with all their puislance authoritie decreased yea and their allies and confederates heereupon began to be ill affected unto them and yet being as they were in this declining estate after that king Philip of Macedonia had woon the battell at Chaeronea when all other cities and states of Greece by a generall consent and with one accord had chosen him the generall captaine of all the Greeks as well for land as sea yea and after him his sonne Alexander the Great upon the destruction of the citie Thebes onely the Lacedaemonians notwithstanding their citie lay all open without any wall about it and themselves were brought to a very small number by occasion of their continuall warres which had wasted and consumed them whereby they were become very feeble and by consequence more easie to be defeated than ever before yet for that they had retained still some little reliques of the government established by Lycurgus they would never yeeld to serve under those two mightie monarches no nor other kings of Macedonia their successors neither would they be present at the generall diets and common assemblies of other states nor contribute any money with the rest untill they having utterly cast aside and rejected the lawes of Lycurgus they were held under and yoked with the tyranny of their owne citizens namely when they reteined no part of the ancient discipline whereby they grew like unto other nations and utterly lost their old reputation glory and libertie of franke speech so as in the end they were brought into servitude and even at this day be subject unto the Romane empire aswell as other cities and states of Greece THE APOPHTHEGMES THAT IS TO SAY THE NOBLE SAYINGS AND ANSWERS OF LACEDAEMONIAN DAMES ARGILEONIS the mother of Brasidas
and wives of the towne fearing lest the enemies would search and rifle their husbands as they went forth of the gates and not once touch and meddle with them tooke unto them short curtelasses or skeines hid them under their clothes and so went forth together with their husbands When they were all out of the towne Annibal having set a guard of Mafaesylians to attend them staied them at the end of the suburbs meane while the rest of his armie without all order put themselves within the citie and fell to the spoile and sackage of it which when the Masaesylians perceived they grew out of all patience could not containe themselves nor looke wel unto their prisoners but were woonderous angrie and in the end meant for to have as good a part and share as the rest of the spoile hereupon the women tooke up a crie and gave unto their husbands the swords which they had brought with them yea some of them fel upon the guard or garrison insomuch as one of them was so bold as to take from Banon the Truchman or interpretor the speare which he had and thrust at him with it but he had on a good corps of a cuirace which saved him but their husbands having wounded some of them and put the rest to flight escaped by this meanes away together in a troupe with their wives which when Annibal understood he set out immediately after them and surprised those who were left behind whiles the rest got away and saved themselves for the present by recovering the mountaines adjoining but after they sent unto Annibal and craved pardon who graciously granted it yea and permitted them to returne in safetie and reinhabit their owne citie THE MILESIAN WOMEN THE Milesian maidens upon a time were surprized with a verie strong passionate fit of a fearfull melancholicke humour without any apparant cause that could be rendred thereof unlesse it were as men most conjectured that the aire was infected and empoisoned which might cause that alienation of the mind and worke a distimperature in their braines to the overthrow of their right wits for all on a sudden every one had a great desire to die and namely in a furious rage would needs hang themselves and in truth many of them secretly knit their neeks in haltars and so were strangled no reasons and remonstrances no teares of father and mother no perswasions and comfortable speeches of their friends would serve the turne but looke what keepers soever they had and how carefully soever they looked unto them they could find meanes of evasion to avoide and goe beyond all their devices and inventions in such sort that it was thought to be some plague and punishment sent from the gods above and such as no humaine provision could remedie untill such time as by the advice of a sage and wise citizen there went foorth a certaine edict and the same enacted by the counsell of the citie That if any one more hapned to hang herselfe she should be carried starke naked as ever she was borne throw the market place in the view of the whole world this proclamation being thus ratified by the common-counsell of the citie did not onely represse for a while but also staied for altother this furious rage of the maidens and their inordinate desire to make themselves away Thus we may see that the fear of dishonor shame infamy is a great signe infallible token of good nature and vertue considering that they feared neither death nor paine which are the most horrible accidents that men can endure howbeit they could not abide the imagination of vilannie shame and dishonor though it hapned not unto them untill they were dead and gone THE WOMEN OF CIO THe maner and custome was for the yoong virgins of Cio to goe altogether unto their publick temples and churches and so to passe the time al the long day there one with another where their lovers who wooed them for marriage might behold them disport and daunce and in the evening they went home to each of their houses in order where they waited upō their fathers and mothers yea and the brethren one of another even to the very washing of their feet Now it hapned sometimes that many yoong men were enamoured of one and the same maide but their love was so modest good and honest that so soone as a maiden was affianced and betrothed unto one all the rest would give over sute so cease to make any more love unto her In summe the good order and cariage of these women of Cio might be knowen in this that in the space of seven hundred yeeres it was never knowen nor appeered upon record that anie wife committed adulterie nor maiden unmaried lost her virgnitie THE WOMEN OF PHOCIS THe tyrants of Phocis surprized upon a time and seized the citie of Delphos by occasion whereof the Thebans made that warre upon them which was called the Holy warre at which time it so befell that the religious women consecrated unto Bacchus named Thyades being bestraught and out of their right wits ranne wandring like vargrants up and downe in the night and knew not whither untill ere they were aware they ranne unto the citie Amphissa where being wearie but yet not come againe to their senses they lay along in the mids of the market place and couched themselves scattering heere and there to take their sleepe the wives of Amphissa being advertised heereof and fearing lest their bodies should be abused by the soldiers of the tyrants whereof there lay a garrison within the citie for that Amphissa was of the league and confederate with the Phocaeans ranne all thither to the place standing round about them with silence and not saying one word and so long as they slept troubled them not but soone as they wakened of themselves and were gotten up they tooke the charge of them gave them meat and each of them looked to one yea and afterwards having gotten leave of their husbands they conveighed and accompanied them in safetie so farre as to the mountains and marches of their owne territorie VALERIA and CLOELIA THe outrage committed upon the person of a Roman ladie named Lucretia and her vertue together were the cause that Tarquinius Superbus the seventh king of the Romanes after Romulus was deprived of his roiall estate and driven out of Rome This dame being married unto a great personage descended of the bloud roiall was abused and forced by one of the sons of the said king Tarquin who was enterteined and friendly lodged in her house by occasion of which villanous fact she called all her kinsfolke and friends together about her unto whom after she had delcared and given them to understand the shamefull dishonour that he had done upon her body she stabbed herselfe in the place before them and Tarquin the father for this cause being deposed from his princely dignitie and chased out of his kingdome levied manie warres against the
other meanes became enamoured upon her so farre that he was ready to give unto her and to do for the love of her whatsoever she would also that she promised to go with him in case he would agree and graunt one thing and as the said philosopher telleth the tale thereupon she required of him an obligation of his oth and after he had faithfully sworne unto her she demaunded that hee should deliver unto her the castle Delio for that was the name of the fort or piece whereof hee had the charge otherwise she said that she would never come in bed with him whereupon he aswell for the great desire that he had to enjoy her love as in regard of his foresaid oath by which he was bound and obliged quit the place and rendred it into the hands of Polycrite who presently delivered it up unto her countrey-men and fellow-citizens by which meanes they being now able once againe to make their parts good with the Milesians made an accord and concluded peace under what conditions they desired themselves LAMPSACE IN the citie Phocaea there were sometimes two brethren twinnes of the house and family of the Codridae the one named Phobus the other Blepsus of which twaine Phobus was the first that according as Charon the Chronicler of Lampsacum doth record cast himselfe from the high rocks and cliffes of Leucas into the sea This Phobus being of great puissance and royall authoritie in his countrey hapned to have some private affaire and negotiation of his owne in theisle of Paros and thither he went where he contracted amitie alliance and hospitalitie with Mandron king of the Bebrycians surnamed Pityoessenes and by vertue of this new league he aided them and in their behalfe made warre with them against other barbarous people their neighbours who did them wrong and wrought them much damage afterwards when he was upon his departure and returne home Mandron among many other courtesies and tokens of kindnesse which he bestowed upon him now ready to embarke and take the sea offered him the one moitie of his country and city if he would come dwel in the citie Pityoessa with some part of the Phocaeans for to people the place whereupon Phobus after he was come home againe to Phocaea proposed this matter unto the Phocaeans his citizens having perswaded them to accept of the offer he sent his owne brother as leader and captaine to conduct this colonie of new inhabitants who upon their first arrivall and comming thither found themselves as well entreated as courteously entertained as they could wish or looke for at Mandron his hands but in tract of time after that they had gotten many advantages at the Barbarians hands their neighbours borderers wan divers booties from them and gained much pillage spoile they began to be envied first and afterwards to be dread and feared of the Bebrycians who being desirous for to be rid and delivered of such guests durst not addresse themselves unto Mandron whom they knew to be an honest and just man for to perswade him to practise any disloyaltie or treacherie against men of the Greek nation but espying a time when he was absent and out of the countrey they complotted and prepared to surprize the Phocaeans by a wile and so to dispatch them al to once out of the way but Lampsace the daughter of Mandron a maiden yet unmarried having some fore-inkling and intelligence of this forelaied ambush laboured dealt first with her familiar friends to divert them from so wicked an enterprise shewing and prooving unto them that it was a damnable act before God and abominable among men to proceed so treacherously against their allies and confederates who had beene ready at all times to aid and assist them in their need against their enemies and besides were now incorporate with them and their fellow-citizens but when she saw that there would no good be done and that she could not disswade them from it she acquainted the Greeks under-hand with this treason which was a warping against them advised them to look unto themselves stand upon their own guard so the Phocaeans made a solemn sacrifice a publick feast invited the Pityoessenes to come out of the citie into the suburbes to take part therof themselves they divided into two troupes whereof the one seised the wals of the citie whiles the inhabitants were at the feast meane time the other were busie in massacring the guests that were bidden to it and by this meanes they became masters of the whole citie and sent for Mandron whom they desired to participate with them in their counsels and affaires as for Lampsace his daughter who fortuned to die of sicknesse they interred magnificently and in memoriall of that good which she did unto them called the citie after her name Lampsacum howbeit Mandron because he would not be suspected to have beene a traitour unto his owne people would not consent to dwell among them but required to have of them the wives and children of them who were dead whom they sent unto him with all speed and diligence without dooing any harme or displeasure at all unto them as for Lamsaca unto whom before they had ordeined heroick honors they decreed for ever to sacrifice unto her as unto a goddesse and even to this day they doe continue and observe the same divine worship unto her ARETAPHILA ARetaphila of Cyrene was none of them that lived in ancient time but lately in the daies of king Mithridates but she shewed vertue performed an act comparable to the magnanimous counsels and desseignes of the most autike demi-goddesses that ever were daughter she was to Aeglator and wife to Phaedimus both noble men and great personages faire beautifull of visage of deepe conceit and high reach and namely in matters of estate affaires of government well experienced the publike calamities of her countrey did illustrate her name and caused her to be well knowne and voiced in the world for Nicocrates having usurped the tyrannie of Cyrene put to death many of the chiefe and principall men of the citie and among the rest one Melanippus the high priest of Apollo whom he slew with his owne hands for to enjoy his priesthood he did to death also Phaedimus the husband of Aretaphila and not content therewith married her perforce and against her will this tyrant over above an infinit number of other cruelties which he daily committed set certaine warders at every gate of the city who when there was caried foorth any dead corps to buriall out of the citie abused the same with digging into the soles of their feet with the points of their daggers and poinards or else with searing them with red hot irons for feare that any of the inhabitants should be conveied alive out of the citie under colour of being borne to the grave as dead private and particular crosses had Aretaphila no doubt which were greevous unto her
and yet consideratly waiting the time and opportunitie of revenge on the other side Synorix followed his sute verie earnestly soliciting and intreating 〈◊〉 nately neither seemed he to alledge vaine and frivolous reasons but such as carried some colourable pretense of honestie namely that he had alwaies shewed himselfe a man of more valor worth than Sinatus and whereas he took away his life induced he was thereto for the 〈◊〉 love that hee bare to Camma and not mooved thereto by any malice otherwise This yoong dame at the first seemed to denie him but yet her denials were not verie churlish and such as he might take for his finall answer for daily by little and little she made semblant that she relented and inclined unto him for that divers kinsfolk and friends also of hers joined with him to second his sute who for to gratifie and doe pleasure unto Synorix a man of the greatest credit and authoritie in his countrey perswaded yea forced her to yeeld unto this match To be short in the end she gave her consent Synorix was sent for to come unto her where she kept her resiance that in the presence of the said goddesse the contract of marriage might passe the espousals be solemnized when he was come she received and welcomed him with an amiable and gracious countenance lead him unto the very altar of Diana where rehgiously with great ceremonie she powred forth before the goddesse a little of a potion which shee had prepared out of a boule the one part thereof she drunke herselfe the other she gave unto Synorix for to drinke now this potion was mead mingled with ranke poison when she saw that he had taken his draught she fetching a loud and evident groane doing reverence also unto the goddesse I protest and call thee to witnesse quoth she most powerfull and honourable goddesse that I have not survived Sinatus for any other cause in the world but onely to see this day neither have I had any joie of my life all this while that I have lived since but onely in regard of hope that one day I might be revenged of his death which seeing that now I have effected I go most gladly and joifully unto that sweet husband of mine and as for thee most accursed wicked wretch in the world give order to thy kinsfolke and friends in stead of a nuptiall bed to provide a grave for thy burial the Galatian hearing these words and beginning withal to feele the operation of the poison and how it wrought troubled him within his bowels and all parts of his body mounted presently his chariot hoping that by the jogging and agitation thereof he might vomit and cast up the poison but immediately he alighted againe and put himselfe into an easie litter but did he what he could dead he was that very evening as for Camma she continued all the night languishing and when she heard for certaintie that he was deceased she also with joy and mirth departed out of this world STRATONICE THe selfesame province of Galatia affoorded two other dames woorthy of eternall memorie to wit Stratonice the wife of king Deiotarus and Chiomara the wife of Ortiagon as for Stratonice she knowing that the king her husband was desirous to have children lawfully begotten for to leave to be his successors inheritors of the crowne and yet could have none by her praied and intreated him to trie another woman and beget a childe of her body yea and permitted that it should be put unto her and she would take it upon her as her owne Deiotarus woondered much at this resolution of hers and was content to doe all things according to her mind wherupon she chose among other captives taken prisoner in the warres a proper faire maiden named Electra whom she brought into Deiotarus bed chamber shut them in both together and all the children which this concubine bare unto him his wife reared and brought up with as kinde an affection and as princelike as if she had borne them herselfe CHIOMARA AT what time as the Romans under the conduct of Cn. Scipio defaited the Galatians that inhabit in Asia it befell that Chiomara the wife of Ortiagon was taken prisoner with other Galatian women the captaine whose captive she was made use of his fortune did like a soldier and abused her bodie who as he was a man given unto his fleshly pleasure so he looked also as much or rather more unto his profit and filthie lucre but so it fell out that overtaken he was and entrapped by his owne avarice for being promised by the woman a good round quantitie of gold for to deliver her out of thraldome and set her at libertie he brought her to the place which she had appointed for to render her and set her free which was at a certeine banke by the river side where the Galatians should passe over tender him the said monie and receive Chiomara but she winked with her eie thereby gave a signall to one of her own companie for to kill the said Romane captaine at what time as he should take his leave of her with a kisse and friendly farewell which the partie did with his sword at one stroke fetched off his head the head she herselfe tooke up and wrapped it in the lap of her gowne before and so gat her away apace homeward when she was come to her husbands house downe she cast his head at his feet whereat he being astonied Ah my sweet wife quoth he it is a good thing to keepe faithfull promise True quoth she but it is better that but one man alive should have my companie Polybius writeth of the same woman that himselfe talked with her afterwards in the citie of Sardis and that he found her then to be a woman of an high minde and of woonderfull deepe wit But since I am fallen to the mention of the Galatians I will rehearse yet one story more of them A WOMAN OF PERGAMUS KIng Mithridates sent upon a time for threescore of the principall lords of Galatia to repaire unto him upon trust and safe-conduct as friends into the citie Pergamus whom being come at his request he enterteined with proud imperious speeches whereat they al took great scorn and indignation insomuch as one of them named Toredorix a strong tal man of his hands besides woonderfull couragious Tetrarch of the Tossepians country undertooke this one day enterprise to set upon Mithridates at what time as he sat in judgement gave audience from the tribunal seat in the publike place of exercise and both him and seat together to tumble downe headlong into the pit underneath but it fortuned that the king that day came not abroad as his maner was up into that place of open exercise but commanded al those Galatian lords to come and speake with him at his house Toredorix exhorted them to be bold and confident and when they were
altogether in his presence to runne upon him from everie side to teare him in pieces and make an end of him this plot was not projected so closely but it came to Mithridates eares who caused them al to be apprehended and sent to chop off al their heads one after another but immediately after he called to remembrance that there was one yoong gentleman among the rest for the flower of his yeeres for beautie also and feature of bodie the goodliest person that he had set eie on in his daies whom he tooke pitie of and repented that he had condemned him to die with his fellowes shewing evidently in his countenance that he was mightily greeved and disquieted in his minde as thinking verily that he was executed already with the first howbeit at a very venture he sent in all haste a countermaund that if he were yet alive he should be spared and let goe this yoong mans name was Bepolitanus and verily his fortune was most strange and woonderfull for had away hee was to the place of execution in that habit wherein he was attached and the same was a very faire and rich sute of apparell which because the butcherly executioner desired to reserve cleane and unsprent with bloud he was somewhat long about the stripping of him out of it whiles he was so doing he might perceive the kings men come running apace toward him and with a loud voice naming Bepolitanus See how covetousnesse which hath beene the death of many a thousand was the meanes beyond all expectation to save the life of this yoong gentleman as for Toredorix after he was cruelly mangled with many a chop and hacke his bodie was cast foorth unburied to the dogs neither durst any of his friends come neere for to enterre it one woman onely of Pergamus whom this Galatian in his life time had knowen in regard of her fresh youth and beautie was so hardie as to hazard the taking of his dead corps away and to burie it which when the warders and watchmen perceived they attached her and brought her to the king and it is reported that Mithridates at the very first sight of her had compassion for that she seemed to be a yoong thing a simple harmelesse wench every way but when he understood withal that love was the very cause thereof his heart melted so much the rather whereupon he gave her leave to take up the bodie and commit it to the earth allowing her for that purpose funerall clothes and furnishing her at his owne charges wish all other things meet for comly and decent buriall TIMOCLIA 〈◊〉 the Theban carried the like minde and purpose for the defence of his countrey and the common-wealth as sometimes Epaminondas Pelopidas and the bravest men in the world had done but his fortune was to fall in that common ruine of Greece when as the Greeks lost that unfortunate battell before Chaeronea and yet for his owne part he was a victour and followed them in chase whom he had disarraied and put to flight for he it was who when one of them that fled cried out unto him How farre wilt thou pursue and follow us answered Even as farre as into Macedonia but when he was dead a sister of his who survived him gave good testimony that in regard as well of his auncestors vertue as his owne naturall disposition he had beene a worthy personage and worthy to be reckoned and renowmed amongst the most valiant knights in his daies for some fruit received and reaped vertue which helped her to beare and endure patiently as much of the common miseries of her country as touched her for after that Alexander the Great had woon the citie of Thebes by assault the soldiers ran to and fro into al parts of the towne pilling and ransacking whatsoever they could come by it chanced that one seised upon the house of Timoclia a man who knew not what belonged to honour honestie or common curtesie and civilitie but was altogether violent furious and out of reason a captaine he was of a coronet of Thraciā light horsemen and caried the name of king Alexander his lord and master but nothing like he was unto him in conditions for having filled himselfe with wine after supper and good cheere without any respect unto the race and linage of this noble dame without regard of her estate and calling he was in hand with her to be his bedsellow all that night neither was this all for he would needs search and know of her where she had laid up and hourded any gold or silver one while threatning to kill her unlesse she would bring him to it another while bearing her in hand that he would make her his wife if she would yeeld unto him she taking vantage of this occasion which himselfe offred and presented unto her It might have pleased the gods quoth she that I had died before this night rather than remaine alive for though I had lost all besides yet my bodie had beene undefiled saved from all violence and villanie but since it is my fortune that heere after I must repute you for my lord my master and my husband and seeing it is gods will to give you this puissance and soveraigntie over me I will not deprive and disapoint you of that which is yours and as for my selfe I see well that my condition from hencefoorth must be such as you will I was woont indeed to have about me costly jewels and ornaments for my bodie I had silver in plate yea and some gold in good coine and other ready money but when I saw that the citie was lost I willed my women and maid-servants about me to get altogether and so I cast it away or rather indeed to say a truth I bestowed it and reserved it in safetie within a dry pit wherein no water is an odde blinde corner I may say to you that few or none doe know for that there is a great stone lieth over the mouth of it and a many of trees grow round about to shade and cover the same as for you this treasure will make you a man yea and a rich man for ever when you have it once in your possession and for my part it may serve for a good testimony and sufficient proofe to shew how noble and wealthy our house was before-time When the Macedonian heard these words his teeth so watred after this treasure that he could not stay untill the morrow and attend the day light but would needs out of hand be conducted by Timoclia and her maidens to the place but he commanded her in any wise to shut fast and locke the fore-yard gate after them that no man might see and know and so he went downe in his shirt into the foresaid pit but cursed and hideous Clotho was his mistresse and guide who would punish and be revenged of his notorious wickednesse by the hands of Timoclia who standing above for when she perceiued by his
voice that he was now at the very bottom she herselfe threw downe a number of stones upon him her women also tumbled downe many others those very big ones and heavy after him untill they had brained him overwhelmed him and in manner filled the pit up which when the Macedonians heard of they made meanes to draw up his dead bodie and for that there was a proclamation published before by sound of trumpet throughout the city that they should not massacre one Theban more they apprehended Timoclia brought her before king Alexander whom they had already acquainted from point to point in particular with that audacious act which she had committed the king judging by her setled confident countenance by her staied gate also and portly pace that she could not chuse but be of some great and noble house demanded of her first what she was and she with rare boldnesse and resolution without shewing any signe that she was daunted and astonied I had quoth she a brother named Theagines who being captaine generall of the Thebans against you in the battell of Chaeronea lost his life fighting manfully in the defence of the libertie of Greece to the end that we might not fall into that wofull misery into which we are at this present fallen but seeing it is so that we have suffred those outrages indignities which be unworthy the place from whence we are descended for my selfe I refuse not to die and peradventure it were not expedient for me to live any longer and trie such another night as the last was unlesse your selfe impeach and debarre such demeanors at these words the noblest and most honorable persons who were present could not forbeare but weepe as for Alexander he thought that the hautie mind and courage of this dame was greater than to moove pitty and compassion and therefore highly praising her vertue and commending her speech which he marked and pondered well enough gave straight charge and commaundement unto his captaines to have a good eie and carefull regard yea and to take order presently that there should no more such abuses be offred in any house of honor and nobilitie and as touching Timoclia he ordeined immediately that she should be set at full libertie both herselfe and also all those who were knowne and found any way to be of her bloud and kinred ERYXO BAttus who was surnamed Daemon that is to say Happie had a sonne whose name was Arcesilaus in nothing at all resembling the maners and conditions of his father for even during his fathers life for raising of battlements and pinnacles round about the walles of his owne house hee was condemned by his father himselfe in a fine of one whole talent and after his death being of a crooked rough and troublesome spirit according as his very name Calepos implied and for that he was governed altogether by the counsell of a minion and favourite of his owne named Laarchus a man of no worth nor respect he proved a tyrant in stead of a king And this Laarchus aspiring likewise to be tyrant either chased and banished out of the citie or els caused to be put to death the best and principall citizens of all Cyrene but when he had so done he derived from himselfe all the blame and imputation upon Arcesilaus and in the end gave him to drinke a cup of poison to wit a sea-hare whereupon he fell into a lingering and languishing disease whereby he pined away and died at the last by which meanes himselfe usurped the seignorie and rule of the citie under a colour of keeping it as Tutour and Lord Protectour for the behoofe and use of Battus the sonne of Arcesilaus for a very childe he was and lame withall so that in regard aswell of his nonage and minoritie as the defect and imperfection of his body he was despised of the people but many there were who drew and ranged themselves unto his mother and were willing to obey and honour her for that she was a wise ladie and of a milde and courteous nature besides most of the mightiest men in those parts were knit to her either in bloud and kindred or els by bond of friendship by meanes whereof Laarchus made court to her yea and sued unto her for her good will by way of marriage offering unto her if she would be affianced and wedded unto him to adopt Battus for his owne sonne and make him partaker of his seigniorie and dominion but Eryxo for that was the name of this noble ladie being advised and counselled thereto before-hand by her brethren willed Laarchus to impart the matter unto them for that upon conference with them if they thought well of this marriage she would be content and condescend thereto Laarchus failed not so to do but went and brake the thing unto her brethren accordingly and they as it was complotted before drew the matter out in length and drave him off from day to day but Eryxo sent unto him secretly one of her waiting maidens to give him notice from her that her brethren in deed for the present did contradict her minde and crossed her will but were the knot once knit and consummate in bed together they would contest and haste no longer but be willing enough to like and approove thereof as a convenient match and therefore she advised him if he thought so good to repaire by night unto her for if the thing were once wel begun the rest no doubt wuld speed accordingly this message pleased Laarchus and fitted his humour passing well being therefore transported wholly besides himselfe with these lovely and sugred words of this dame he promised to attend her at what houre soever she would appoint Now was this device complotted and laid by the counsell of her eldest brother Polyarchus and after that she had set downe the just time when they should meet and company together against that very instant she tooke order that the said brother should secretly be conueied into her chamber who brought with him two lustie tall yoong men well appointed with good swords and who desired nothing more than to revenge their fathers bloud whom lately Laarchus had caused to be put to death when all things were now in readinesse she sent for Laarchus willing him to come alone without any of his guard about him no sooner was he entred into the chamber but these two yoong men charged upon him with their swords wounded him in many parts of his bodie that he died in the place his dead corps they cast over the walles of the house which done they brought the yong prince Battus abroad into the publicke place declared and proclamed him king after the maner and custome of the citie Thus Polyarchus rendered unto the Cyrenians their ancient government which they had from the beginning Now there happened to be at the same time in Cyrene many souldiers of Amasis the king of Aegypt in whom Laarchus reposed his confidence and found
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
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
be gone out of this world soone wil they shake off their sorrow if they be perswaded and beleeve that after death they feele no ill obey they wil that ancient wise sentence which teacheth us to extend as much as we can all good things but to draw in and restraine those that be ill now if sorrow is to be counted good we ought to augment and encrease the same as much as possibly we can but if we acknowledge it as it is indeed to be naught we are to shorten diminish it as much as we may yea to abolish it quite if it lie in our power and that this may be easily effected it appeereth by the precedent of such a consolation as this We reade that a certaine ancient Philosopher went upon a time to visit queene Arsinoe who mourned lamented much for a sonne of hers lately departed this life to her he used these or such like words Madame at what time as Jupiter dealt among the petie gods goddesses other heavenly wights certaine honors and dignities it chaunced that dame Sorow was not present among the rest but after that the distribution and dole was made she also came in place and presented her selfe craving of Jupiter her part of honor as well as the other Jupiter being thus driven to his shifts for that he had divided and given away all before not having any thing else to bestow gave unto her the honor which is done unto those that be departed this life to wit teares plaints and lamentations as other petie gods and goddesses therfore love those who honor them and none else even so good lady Sorow if you make not much of her and give her divine honor will not come neere unto you but in case you worship and honor her dutifully with those prerogatives which be allotted unto her to wit weeping wailing and lamentations she will affect and love you she will haunt you yea she will alway minister matter unto you that she may be continually honored by you This device of the Philosopher wonderfully wrought with the woman and perswaded her in such sort as she staied her plaints gave over her weeping and cast off all her sorrow In one word a man may deale in this wise with one that is in sorrow and demand of him Whether art thou minded one day to cease this mourning and make an end of piteous lamentation or to persist still in afflicting and tormenting thy selfe as long as thou livest for if thou continue all thy life time in this dolourous anguish thou wilt procure and bring upon thy selfe perfect miserie infelicitie in the highest degree through thy effeminate sostnesse and feeblenesse of heart but if thou meanest at the length to change this fit and to lay all mourning aside why doest not thou beginne betimes and resolve out of hand to be delivered from this miserie at once for looke what reasons and meanes thou art to use hereafter for to be freed from these paines and perplexities by the helpe of the same thou maiest presently be quit of this unhappie plight and state wherein thou art And as it fareth in our bodies the sooner that wee ridde away the crasie indispositions and maladies thereof the better it is for us even so it is in the diseases and passions of the soule that therefore which thou art minded and disposed to yeeld unto long time give forthwith unto reason unto literature and knowledge discharge thy selfe I say and that with speed of these calamities which now environ and compasse thee round about But haply you will say I never thought that this would have befallen unto me neither did I so much as doubt any such thing yea but you ought to cast doubts afore-hand you should long time before have considered and meditated of the vanitie weakenesse and instabilitie of mans affaires by which meanes you had not bene surprised as you are nor taken so unprovided as by some sudden incursion of enemies Very well and wisely therefore it seemeth that noble Theseus in Euripides was prepared and armed against all such accidents of fortune when he thus said According as a wise man once me taught I did in minde all wiseries forecast And namely how I might be overcaught With bitter spight and not to sit so fast In native soile but forc't to slie at last Untimely death of wise of childe of friend How sonne might hap full crosse unto my minde In summe I did misfortunes manifolde Est soones propose and set before mine eies To th' end that I acquainted thus of olde With such fore-casts might sonne learne to de spise And set nought by adverse calamities For no mischance or fortune overthwart Could now be strange and nip me to the hart But those who are effeminate base-minded and not exercised before-hand in such premeditations never plucke up their spirits nor set their mindes to deliberate and consult as touching any honest or prositable course but suffer themselves to breake out into extremities and miseries remedilesse afflicting and punishing their harmelesse bodies and as Alcaeus was woont to say forcing them to be sicke with them for companie which ailed nought before And therefore Plato in my conceit gave a very wise admonition That in such casualties and mischances as these we should be quite aswell for that it is uncerteine whether it be good or ill for them whose death we seeme to lament as also because there can no good ensue unto us by such pensivenesse and sorow for this is certeine That as sage consultation in a mans selfe as touching that which is hapned alreadie doth remove sorrow so griefe impeacheth wise counsell which would have a man to employ and accommodate all his affaires and occurrences the best way he can like as in playing at the tables to dispose so of his cast and chance whatsoever as may most serve to win the game If it be our hap therefore to stumble and catch a fall by the crooked aspect of adverse fortune we must not doe as little children who laying their hands upon that part which is hurt fall a puling or setting up a crie but apply our minds presently to seeke for remedie to set that upright which is fallen to rectifie that which is out of frame by helpe of good medicines and in one word to put away all moanes and lamentations Certes it is reported that he whosoever he was that set downe lawes and statutes to the Lycians ordeined expresly That whensoever they were disposed to mourne and lament they should be araied in womans apparell as giving them thereby to understand that to weepe and waile was but a feminine and servile passion nothing at all befitting grave persons well descended or honestly brought up for to say a trueth to weepe and waile thus is meere womanish and bewraieth a base and abject minde and like as women ordinarily be more prone and forward thereto than men so Barbarians rather than Greeks
commendation He is not woorthy of sorrow and lamentation but of an honorable and glorious remembrance he requireth not teares as testimonials of griefe and dolour but honest offrings and civill oblations if it be true that he who is gone out of this world doth pertake a more divine and heavenly condition of life as being delivered from the servitude of this bodie and the infinit cares perplexities and calamities which they must needs endure who abide in this mortall life untill such time as they have runne their race and performed the prefixed course of this life which nature hath not granted unto us for to be perpetuall but according to the lawes of fatall destiny hath given to every one in severall proportion Such therefore as be wise and well minded ought not in sorow and griefe for their friends departed to passe beyond the bounds and limits of nature and in vaine plaints and barbarous lamentations forget a meane and never know to make an end expecting that which hath befallen to many before them who have bene so far gone in heavinesse and melancholie that before they had done lamenting they have finished their daies and ere they could lay off the mourning habit for the funerals of others they have bene ready themselves to be caried forth to their unhappie sepulture insomuch as the sorowes which they enterteined for the death of another and the calamities proceeding from their owne folly have bene buried together with them so as a man might very well and truely say of them as Homer did Whiles they their plaints and sorowes made Darke-night over-spread them with her shade And therefore in such case we are eftsoones thus to speake unto our selves and reason in this maner What shall we make an end once or rather never cease so long as we live but still keepe a weeping and wailing as we do for I assure you to thinke that sorrow should never end were a point of extreame folly considering that often times we see even those who of all others take on and fare most impatiently in their fits of griefe and heavinesse become in processe of time so well appeased that even at those tombs and monuments where they piteously cried out and knocke their brests they met afterwards solemnly to make magnificent feasts with musicke minstrelsie and all the meanes of mirth that might be devised It is the propertie therefore of a mad man and one bereft of his wits to resolve and set downe with himselfe to dwell evermore in sorow and not to give it over but if men thinke and reckon that it will cease at length and passe away by occasion of some thing that may occurre let them cast this withall that space of time will after a sort doe it for that which once is done can not by God himselfe be undone and therefore that which now is hapned contrary to our hope and expectation is a sufficient proofe demonstration of that which is wont to befall unto many others by the same meanes How then is not this a thing that we are able to comprehend by learning and discourse of reason in nature to wit The earth is full and sea likewise Of sundrie evils and miseries As also Such mischiefs ay and strange calamities Are daily one after another sent To mortall men by fatall destinies The skie it selfe is not thereof exempt For not onely in these daies but time out of minde many men and those of the wiser sort have deplored the miseries of mankinde reputing life it selfe to be nothing els but punishment and the verie beginning of mans birth and nativitie to be no better than woe and miserie And Aristotle saith That even Silenus when he was caught and taken captive pronounced as much unto king Midas But forasmuch as this matter maketh so well to our purpose it were best to set downe the very words of the said Philosopher for in his booke entituled Eudemus or Of the soule thus he saith Therefore quoth he ô right excellent and of all men most fortunate as we esteeme the dead to be blessed and happy so we thinke that to make a lie or speake evil of them is meere impietie and an intolerable abuse offered unto them as being now translated into a far better and more excellent condition than before which opinion and custome in our countrey is so ancient and of such antiquitie that no man living knoweth either the time when it first began or the first authour thereof who brought it in but from all eternitie this custome hath bene among us observed for a law Moreover you know full wel the old said saw that from time to time hath run currant in every mans mouth And what is that quoth he then the other presently inferred this answere and said That simplie it was best not to be borne at all and to die better than to live and hereto have accorded and given testimonie the very gods themselves and namely unto king Midas who having in chase and hunting upon a time taken Silenus demanded of him what was best for man and what it was that a man should wish for and chuse above all things in the world at the first he would make no answere but kept silence and gave not so much as a word until such time as Midas importuned and urged him by all means so as at length seeing himselfe compelled even against his will he brake out into this speech and said unto him O generation of small continuance ô seed of laborious and painfull destinie ô issue of fortune wretched and miserable why force you me to say that unto you which it were better for you to be ignorant of for that your life is lesse dolorous and irkesome when it hath no knowledge at all of her owne calamities but so it is that men by no meanes can have that which simply is best nor be partakers of that which is most excellent for best it had beene for all men and women both never to have bene borne at all the next to it and indeed the principall and chiefe of all those things that may be effected how ever in order it falleth out to be second as to die immediatly after one is borne So that it appeareth plainly that Silenus judged and pronounced the condition of the dead to be better than of the living For the proofe of which conclusion ten thousand sentences and examples there be and ten thousand more upon the head of them which may be alledged but needlesse it were to discourse father of this point and make more words thereof Well then we ought not to lament the death of yong folke in this regard that they be deprived of those blessings and benefits which men doe enjoy by long life for uncerteine it is as we have shewed often times before whether they be deprived of good things or delivered from bad considering that in mans life there be farre more sorowes than joies and those as few as they
his death they will evermore have the same in their mouthes to kindle anew and refresh their sorow went he suddenly and never bad his friends farewell when he departed they lament and say That he was ravished away and forcibly taken from them if he languished and was long in dying then they fal a complaining and give out that he consumed and pined away enduring much paine before hee died to be short every occasion circumstance whatsoever is enough to stirre up their griefe and minister matter to mainteine sorowfull plaints And who be they who have mooved and brought in all these outcries and lamentations but Poets and even Homer himselfe most of all other who is the chiefe and prince of the rest who in this maner writeth Like as a father in the fire of wofull funerals Burning the bones of his yoong sonne sonne after his espousals Sheds many teares for griefe of minde and weepeth bitterly The mother likewise tender heart bewailes him piteously Thus he by his untimely death both parents miserable Afflicts with sorrowes manifold and woes inexplicable But all this while it is not certeine whether it be wel and rightly done to make this sorrow for see what followeth afterwards He was their onely sonne and borne to them in their olde age Sole heire of all and to enjoy a goodly heritage And who knoweth or is able to say whether God in his heavenly providence and fatherly care of mankinde hath taken some out of the world by untimely death foreseeing the calamities and miseries which otherwise would have hapned unto them and therefore we ought to thinke that nothing is befallen them which may be supposed odious or abominable For nothing grievous thought may be Which commeth by necesitie Nothing I say that hapneth to man either by primitive cause immediatly or by consequence aswell in this regard that often times most kinds of death preserve men from more grievous aduersities and excuse them for greater miseries as also for that it is expedient for some never to have bene borne and for others to die in their very birth for some a little after they be entred into this life and for others againe when they are in their flower and growen to the verie hight and vigor of their age all which sorts of death in what maner soever they come men are to take in good part knowing that whatsoever proceedeth from fatall destinie can not possiblie be avoided and besides reason would that being well taught and instructed they should consider and premeditate with themselves how those whom we thinke to have bene deprived of their life before their full maturitie go before us but a little while for even the longest life that is can be esteemed but short and no more than the very minute and point of time in comparison of infinit eternitie also that many of them who mourned and lamented most within a while have gone after those whom they bewailed and gained nothing by their long sorow onely they have in vaine afflicted and tormented themselves whereas seeing the time of our pilgrimage here in this life is so exceeding short we should not consume our selves with heavinesse and sadnesse nor in most unhappie sorrow and miserable paines even to the punishing of our poore bodies with injurious misusage but endevour and strive to take a better and more humane course of life in conversing civilly with those persons who are not ready to be pensive with us and fit to stirre up our sorrow and griefe after a flattering sort but rather with such as are willing meet to take away or diminish our heavinesse with some generous and grave kinde of consolation and we ought to have ever in minde these verses in Homer which Hector by way of comfort delivered unto his wife Andromache in this wise Unhappy wight do not my heart vexe and sollicit still For no man shorten shall my daies before the heavenly will And this I say Andromache that fatall destinie No person good or bad once borne avoid can possibly And of this fatall destinie the same Poet speaketh thus in another place No sooner out of mothers wombe are bades brought forth to light But destinie hath spun the thread for every mortall wight These and such like reasons if we would conceive and imprint before-hand in our mindes we should be free from this foolish heavinesse and delivered from all melancholy and namely considering how short is the terme of our life betweene birth and death which we ought therefore to spare and make much of that we may passe the same in tranquillitie and not interrupt it with carking cares and dolefull dumps but laying aside the marks and habits of heavinesse have a regard both to cheerish our owne bodies and also to procure and promote the welfare and good of those who live with us Moreover it will not be amisse to call to minde and remember those arguments and reasons which by great likelihood wee have sometime used to our kinsefolke and friends when they were afflicted with like calamities when as by way of consolation we exhorted and perswaded them to beare the common accidents of this life with a common course of patience and humane cases humanely Neither must we shew our selves so far short and faultie as to have bene sufficiently furnished for to appease the sorrow of others and not be able by the remembrance of such comforts to do our selves good we ought therefore presently to cure the anguish of our heart with the sovereigne remedies and medicinable drogues as it were of reason and so much the sooner by how much better we may admit dealy in any thing els than in discharging the heart of griefe and melancholie for whereas the common proverbe and by-word in every mans mouth pronounceth thus much Who loves delaies and his time for to slacke Lives by the losse and shall no sorrows lacke Much more dammage I supose he shall receive who deferreth and putteth off from day to day to be discharged of the grievous and adverse passions of the minde A man therefore is to turne his eies toward those worthy personages who have shewed themselves magnanimous and of great generositie in bearing the death of their children as for example Anaxagor as the Clazomenian Pericles and Demosthenes of Athens Dion the Syracusian and king Antigonus besides many others both in these daies and also in times past of whom Anaxagor as as we reade in historie having heard of his sonnes death by one who brought him newes thereof even at what time as he was disputing in naturall philosophie and discoursing among his scholers and disciples paused a while and staied the course of his speech and said no more but thus unto those who were about him Well I wist that I begat my sonne to be a mortall man And Pericles who for his passing eloquence and excellent wisedome was surnamed Olympius that is to say divine and heavenly when tidings came to him that his
oracle to go to the house habitation of Tettix there by certaine expiatorie sacrifices oblations to appease pacifie the ghost of Archilochus now this house of Tettix was the cape or promontory Taenarus for it is said that Tettix the Cādian arriving with his fleet in times past at the head of Taenarus there built a citie inhabited it neere unto the place where the maner was to conjure spirits raise the ghosts of those that were departed The semblable answer being made to those of Sparta namely that they should make meanes to pacifie the soule of Pausanias they sent as farre as into Italy for sacrificers exorcists who had the skil to conjure spirits they with their sacrifices chased his ghost out of the temple This is one reason therefore quoth I that doth confirme and proove that both the world is governed by the providence of God and also that the soules of men do continue after death neither is it possible that we should admit the one denie the other If it be so then that the soule of man hath a subsistence being after death it is more probable soundeth to greater reason that it should then either taste of paine for punishment or enjoy honor for reward for during this life here upon earth it is in continuall combat in maner of a champion but after al combats performed finished then she receiveth according to her deserts Now as touching those honors or punishments which it receiveth in that other world 〈◊〉 by her-selfe and separate from the bodie the same concern and touch us nothing 〈◊〉 who remaine alive for either we know them not or give no beliefe thereto but such as be either conferred or inflicted upon their children or posteritie for that they be apparant and evident to the world those doe containe and curbe wicked men that they doe not execute their malicious desseignes And considering that there is no punishment more ignominous or that commeth neerer to the quicke and toucheth the heart more than for men to see their ofspring or those that depend upon them afflicted for their sake punished for their faults that the soule of a wicked person enemie to God and to all good lawes seeth after his death not his images statues or any ensignes of honor overthrowne but his owne children his friends kinsfolk ruinate undone persecuted with great miseries tribulations suffring grievous punishment for it there is no man I thinke but would chuse rather to forgoe all the honors of Jupiter if he might have them than to become again either unjust or intemperate lascivious And for the better testimonie truth hereof I could relate unto you a narration which was delivered unto me not long since but that I am afraid you will take it for a fabuolus tale devised to make sport In regard wherof I hold it better to alledge unto you nothing but substantial reasons and arguments grounded upon very good likelihood and probabilitie Not so quoth Olympiacus in any case but rehearse unto us the narration which you speake of And when others also requested the same at my hands Suffer me yet first quoth I to set abroad those reasons which carie some good shew of truth and then afterwards if you thinke well of it I will recite the fable also if so be it is a fable As for Bion when he saith that God in punishing the children of wicked men and sinners for their fathers is much more ridiculous than the physician who for the maladie of father or grandsire goeth about to minister medicine unto the child or nephew surely this comparison faulteth heerein that things be partly semblable and in part divers and unlike for if one be cured of a disease by medicinable meanes this doth not by and by heale the maladie or indisposition of another For never was there man yet being sicke of a feaver or troubled with bleered and impostumate eies became cured by seeing an ointment applied or a salve laid unto another But contrariwise the punishment or execution of justice upon malefactors is for this cause done publikely before all the world that justice being ministred with reason and discretion should effect thus much namely to keepe in and retaine some by the chasticement and correction of others But that point wherein the foresaid comparison of Bion answereth to our matter in question himselfe never understood for many times it falleth out that a man being fallen sicke of a dangerous disease how beit not incurable yet through his intemperance and disorder afterwards suffreth his bodie to grow into greater weaknesse and decay untill at last he dieth whereupon his sonne after him being not actually surprised with the same disease but onely disposed thereto a learned physician some trustie friend or an expert annointer and master of exercises perceiving so much or rather indeed a kind friend and gentle master governor who hath a carefull eie over him taketh him in hand bringeth him to an exquisite maner of austere diet cutteth off all superssuity of viands deintie cates banketting dishes debarreth him of unseasonable drinkings and the company of women purgeth him continually with soveraigne medicines keepeth his body downe by ordinarie labour and exercise and so doth dissipate and dispatch the first beginning and small inclination to a dangerous disease in not permitting it to have head to grow forward to any greatnesse And is not this an usual practise among us to admonish those who are borne of sickly and diseased parents to take good heed unto themselves and not to neglect their indisposition but betimes and even at the very first to endevor for to remoove and rid away the root of such inbred maladies which they bring with them into the world for surely it is an easie matter to expell and drive out yea and to conquer and overcome the same by prevention in due time Yes verily answered they all Well then quoth I we commit no absurditie nor doe any ridiculous thing but that which is right necessarie and profitable when we ordeine and prescribe for the children of those who are subject to the falling sicknesse to madnesse phrenesie and the gout exercises of the bodie diets regiments of life and medicines appropriate for those maladies not when they are sicke thereof but by way of precaution to prevent that they should not fall into them for the bodie ingendred of a corrupt and diseased bodie neither needeth nor deserveth any punishment but physicke rather by good medicines and carefull attendance which diligence and heedfull regard if any one upon wantonnesse nicetie and delicacie doe call chastisement because it depriveth a man of pleasures and delights or haply inferreth some pricke of dolour and paine let him goe as he is we passe not for him Now if it be expedient to cure and medicine carefully one body issued and descended from another that is corrupt is it meet and convenient
commandement or any teaching which is as much to say as without tillage and sowing it bringeth forth and nourisheth that vertue which is meet and convenient for every one ULYSSES And what vertue is that my good friend Gryllus whereof beasts be capable GRYLLUS Nay what vertue are they not capable of yea and more than the wisest man that is But first consider we if you please valour and fortitude whereupon you beare your selfe and vaunt so highly neither are you abashed and hide your selfe for feare but are very well pleased when as men surname you Hardie Bolde and a Winner of cities whereas you have most wicked wretch that you are circumvented and deceived men who know no other way of making war but that which is plaine and generous and who were altogether unskilfull of fraud guile and leasing by your wily shifts and subtill pranks attributing the name of vertue unto cunning casts the which in deed knoweth not what deceit and fraud meaneth But you see the combats of beasts aswell against men as when they fight one against another how they are performed without any craftinesse or sleight onely by plaine hardinesse and cleane strength and as it were upon a native magnanimitie they defend themselves and be revenged of their enemies and neither by enforcement of lawes nor for feare to be judicially reprooved and punished for cowardise but onely through instinct of nature avoiding the shame and disgrace to be conquered they endure and holde out fight to the very extremitie and all to keepe themselves invincible for say they be in body the weaker yet they yeeld not for all that nor are faint-hearted and give over but chuse to die in fight and many of them there be whose courage and generositie even when they are readie to die being retired into some one corner of their bodie and there gathering it selfe resisteth the killer it leapeth and fretteth still untill such time as like a flame of fire it be quenched and put out once for all they can not skill of praying and intreating their enemie they crave no pardon and mercy and it were strange in any of them to confesse that they are overcome neither was it ever seene that a lion became a slave unto a lion or one horse unto another in regard of fortitude like as one man to another contenting himselfe and willingly embracing servitude as next cousin and a surname appropriate unto cowardise And as for those beasts which men have surprised and caught by snares traps subtill sleights and devices of engins such if they be come to their growth and perfect age reject all food refuse nourishment yea and endure thirst to such extremitie that they chuse to die and seeke to procure their owne death rather than to live in servitude but to their yoong ones and whelps which for their tender age be tractable pliable and easie to be led which way one will they offer so many deceitfull baits to entice and allure them with their sweetnesse that they have no sooner tasted thereof but they become enchanted and bewitched therewith for these pleasures and this delicate life contrary to their nature in tract of time causeth them to be soft and weake receiving that degeneration as it were and effaeminate habit of their courage which folke call tamenesse and in deed but basenesse and defect of their naturall generositie whereby it appeareth that beasts by nature are bred and passing well disposed to be audacious and hardie whereas contrariwise it is not kindly for men to be so much as bolde of speech and resolute in speaking their mindes And this you may good Ulysses learne and know especially by this one argument for in all brute beasts nature swaieth indifferently and equally of either side as touching courage and boldnesse neither is the female in that point inferior to the male whether it be in susteining paine and travell for getting of their living or in fight for defence of their little ones And I am sure you heard of a certeine Cromyonian swine what foule worke she made being a beast of the faemale sex for Theseus how she troubled him as also of that monstrous Sphinx which kept upon the rocke Phicion and held in awe all that tract underneath and about it for surely all her craft and subtilty in devising ridles and proposing darke questions had booted her nothing in case she had not beene withall of greater force and courage than all the Cadmeians In the very same quarter was by report the fox of Telmesus a wily and craftie beast And it is given out that neere unto the said place was also the fell dragon which fought in single fight hand to hand with Apollo for the Seignorie of the oracle at Delphi And even your great king Agamemnon tooke that brave mare Aethe as a gift of an inhabitant of Sycion for his dispensation and immunity that he might not be prest to the warres wherein he did well and wisely in mine opininion to preferre a good and couragious beast before a coward and dastardly man and you your own selfe Ulysses have seene many times lionesses and she libbards how they give no place at all to their males in courage and hardinesse as your lady Penelope doth who gives you leave to be abroad in warfarre whiles she sits at home close by the herth and by the fire side and dares not doe so much as the very swallowes in repelling those back who come to destroy her and her house for all she is a Laconian woman borne What should I tell you of the Carian or Maeonian women for by this that hath beene said already it is plaine and evident that men naturally are not endued with prowesse for if they were then should women likewise have their part with them in vertue and valour And thereupon I inferre and conclude that you and such as you are exerercise a kind of valiance I must needs say which is not voluntarie nor naturall but constreined by force of lawes subject and servile to I wot not what customes reprehensions and you mediate I say and practise for vain-glorious opinion fortitude gaily set out with trim words you sustaine travels and perils not for that you set light by them nor for any hardinesse and confidence in your selves but because you are afraid lest others should goe before you and be esteemed greater than you And like as heere among your mates at sea he that first riseth to his businesse of rowing laieth hand and seizeth upon the lightest oare that he can meet with doth it not for that he despiseth it but because he avoideth and is affraid to handle one that is heavier and he that endureth the knocke of a baston or cudgel because he would not receive any wound by the sword as also he that resisteth an enemie for to avoid some ignominous infamie of death is not to be said valiant in respect of the one but coward in regard of the other even so
still bee somewhere and continue though they indured otherwise all maner of paines and calamities than wholy to bee taken out of the universall world and brought to nothing yea and willing they are and take pleasure to heare this spoken of one that is dead How he is departed out of this world into another or gone to God with other such like manner of speeches importing that death is no more but onely a change or alteration but not a totall and entire abolition of the soule And thus they use to speake Then shall I call even there to mind The sweet acquaintance of my friend Also What shall I say from you to Hector bold Or husband yours right deere who liv'd so old And herof proceeded and prevailed this errour that men supposed they are well eased of their sorrow and better appaied when they have interred with the dead the armes weapons instrustruments and garments which they were wont to use ordinarily in their life time like as Minos buried together with Glaucus His Candiot pipes made of the long-shanke bones Of dapple doe or hinde that lived once And if they be perswaded that the dead either desire or demand any thing glad they are and willing to send or bestow the same upon them And thus did Periander who burnt in the funerall fire together with his wife her apparell habilliments and jewels for that he thought she called for them and complained that she lay a cold And such as these are not greatly affraid of any judge Aeacus of Ascalaphus or of the river Acheron considering that they attribute unto them daunces theatricall plaies and all kinde of musicke as if they tooke delight and pleasure therein and yet there is not one of them all but is readie to quake for feare to see that face of death so terrible so unpleasant so glum and grizly deprived of all sense and growen to oblivion and ignorance of all things they tremble for very horrour when they heare any of these words He is dead he is perished he is gone and no more to be seene grievously displeased and offended they be when these and such like speeches are given out Within the earth as deepe as trees do stand His hap shall be to rot and turne to sand No feasts he shall frequent nor heare the lute And harpe ne yet the sound of pleasant flute Againe When once the ghost of man from corps is fled And pass'd the ranks of teeth set thicke in head All meanes to catch and fetch her are but vaine No hope there is of her returne againe But they kill them stone dead who say thus unto them We mortall men have bene once borne for all No second birth we are for to expect We must not looke for life that is eternall Such thoughts as dreames we ought for to reject For casting and considering with themselves that this present life is a smal matter or rather indeed a thing of nought in comparison of eternitie they regard it not nor make any account to enjoy the benefit thereof whereupon they neglect all vertue and the honourable exploits of action as being utterly discouraged and discontented in themselves for the shortnesse of their life so uncerteine and without assurance and in one word because they take themselves unfit and unworthy to performe any great thing For to say that a dead man is deprived of all sense because having bene before compounded that composition is now broken and dissolved to give out also that a thing once dossolved hath no Being at all and in that regard toucheth us not howsoever they seeme to be goodly reasons yet they rid us not from the feare of death but contrariwise they doe more confirme and enforce the same for this is it in deed which nature abhorreth when it shal be said according to the Poet Homers words But as for you both all and some Soone may you earth and water become meaning thereby the resolution of the soule into a thing that hath neither intelligence nor any sense at all which Epicurus holding to be a dissipation thereof into I wot not what emptinesse or voidnesse small indivisible bodies which he termeth Atomi by that meanes cutteth off so much the rather all hope of immortalitie for which I dare well say that all folke living men and women both would willingly be bitten quite thorow and gnawen by the hel-dog Cerberus or cary water away in vessels full of holes in the bottome like as the Danaides did so they might onely have a Being and not perish utterly for ever and be reduced to nothing And yet verily there be not many men who feare these matters taking them to be poeticall fictions and tales devised for pleasure or rather bug beares that mothers and nourses use to fright their children with and even they also who stand in feare of them are provided of certeine ceremonies and expiatorie purgations to helpe themselves withall by which if they be once cleansed and purified they are of opinion that they shall goe into another world to places of pleasure where there is nothing but playing and dauncing continually among those who have the aire cleere the winde milde and pure the light gracious and their voice intelligible whereas the privation of life troubleth both yoong and old for we all even every one of us are sicke for love and exceeding desirous To see the beautie of sunnes light Which on the earth doth shine so bright as Euripides saith neither willing are we but much displeased to heare this And as he spake that great immortall eie Which giveth light thorowout the fabricke wide Of this round world made haste and fast did hie With chariot swift cleane out of sight to ride Thus together with the perswasion and opinion of immortallity they bereave the common people of the greatest and sweetest hopes they have What thinke wee then of those men who are of the better sort and such as have lived justly and devoutly in this life Surely they looke for no evill at all in another world but hope and expect there the greatest and most heavenly blessings that be for first and formost champions or runners in a race are never crowned so long as they be in combat or in their course but after the combat ended and the victory atchieved even so when these persons are perswaded that the proofe of the victorie in this world is due unto them after the course of this life wonderfull it is and it can not be spoken how great contentment they finde in their hearts for the privitie and conscience of their vertue and for those hopes which assure them that they one day shall see those who now abuse their good gifts insolently who commit outrage by the meanes of their might riches and authoritie and who scorne and foolishly mocke such as are better than themselves paie for their deferts and suffer woorthily for their pride and insolencie And forasmuch as never any of them who
pores be open for that the spirit hath forsaken and abandoned them which is the cause likewise that voices odors and savours passe through them unheard and unsmelled for why that which should resist and in resistance suffer and take impression meeteth not with those objects that are presented unto it and least of all when they pierce with such swiftnesse and subtilitie as the fire of lightning doth for that which of it selfe is lesse firme strong for to resist offensive things nature doth desend fortifie and furnish with remedies against that which offendeth by putting before them hard and solide munitions but looke what things bee of incomparable force and invincible they lesse offend and hurt that which yeeldeth than that which maketh head and resistance adde moreover heereunto that they who lie a sleepe are lesse affraid affrighted or astonied by occasion whereof and of nothing else many have died onely I say for feare of death without any harme at all done unto them and this is the very cause that shepheards teach their sheepe to runne and gather round together into a troupe when it thundreth for that they which are dispersed and scattered a sunder for very feare take harme and cast their yoong ones in time of thunder yea and an infinit number have beene knowen to lie dead on the ground by reason of thunder without any marke or stroke wound scorch or burne seene upon them whose life and soule for very feare hath flowen out of their bodies like a birde out of a cage for according as Euripides saith The very blast of some great thunder-clap Hath many a one strucke stone-dead with a flap And forasmuch as otherwise the sense of hearing is of all others most subject to suffer violent passions and the fearefull frights occasioned by sounds and noises worke greatest troubles in the minde against it the privation of sense is a sure bulwarke and rampar to a man that lieth asleepe where as they who are awake be many times killed with feare of the thing before it commeth for a fright to say a trueth knitting closing and compressing the body fast giveth more strength a great deale to the stroake when it comes for that it findeth more resistance THE THIRD QUESTION Why at a wedding or bride-supper men use to invite more guests than at other times AT the wedding of my sonne Autobulus ô Sossius Senecio one who came frō Chaeronea was with us to solemnize the feast a great nūber there were besides of other honorable personages which gave unto him occasion for to demand this question What the cause might be that ordinarily we invite more guests to such a marriage supper than to any other feast considering that even those law-givers who impugned most the superfluitie and riot of feasts have precisely expresly set downe the number of those persons whom they would have to be bidden guests to a wedding For of the ancient philosophers quoth he the man that treated of this argument and the cause thereof to wit Hecataeus of Abdera hath written nothing in my judgement worth ought not to the purpose for thus he saith That they who marry wives bid many persons to their wedding to the end that many may take knowledge and beare witnesse that being free borne and of free condition they take wives likewise of like free birth and condition For the comicall poets cleane contrary mocke and laugh at those who make proud and sumptuous feasts at their marriage setting out the same with great pompe and magnificence as if that were no sure bond nor linke to be trusted unto wherewith they would seeme to knit wedlocke like as Menander said to one who willed the bridegrome to make a strong rempar all about of pots pannes and platters When that is done on every side What is all this to your new bride But lest we might not seeme to finde fault with others at our pleasure for that we have nothing of our owne to say which is the easiest matter in the world I shewed first and formost that there was no occasion of feasting so publike nor so much divulged and celebrated as marriage for say that we sacrifice unto the gods or feast a friend for his farewell when he is to goe a long voiage or enterteine a traveller and stranger that passeth by our house or commeth of purpose to visit us we may do all without the privitie of kinsefolke friends but a nuptiall feast where the wedding-song and caroll of 〈◊〉 is chanted aloud where the torches are to be seene lightburning where the hautboies and pipes play merrily and resound where as Homer saith the very women and maidens stand woondering at their doores to see and heare is notoriously knowen and proclaimed to the whole world in regard whereof because there is none ignorant of these espousals and festivall solemnities men being ashamed to leave out any invite generally all their kinsefolke familiar friends and acquaintance as whom in some sort it doth concerne and who have an interest in the thing When we all had approoved this Theon taking in hand the question Surely all this quoth he may goe for currant for it carrieth great probabilitie therewith but you may adde moreover if you please thus much That these marriage feasts are not onely for friends but also for kinsefolke and allies for that a whole kindred race and generation come to have another new alliance to be incorporated into them and that which more is when two houses in this wise be joined together both he who receiveth the woman thinketh that hee ought to enterteine and feast the kindred and friends of him that giveth her and he who giveth her likewise taketh himselfe bound to doe as much reciprocally by the knisefolke and friends of the receiver whereby the feast and number of them who are bidden groweth double Now forasmuch as many marriage complements and to say a trueth the most part in maner all are performed at weddings by women surely where the goodwives be great reason there is that of necessitie their husbands also should be welcome for their sakes and so thereby the companie still doth increase THE FOURTH QUESTION Whether the viands which the sea affoordeth be more delicate than those of the land GAlepsus a town in Euboea where there be baths naturally of hot waters is a proper seat and place fitted by nature for sundry honest pleasures beautified with many faire houses and lodgings in such sort as it is reputed the publike hostelrie of all Greece and albeit there be great game there of hunting and hawking and woonderfull plentie aswell of fowle as other venison yet is the market no lesse served from the sea nor their tables lesse furnished 〈◊〉 daintie fish for that indeed along the coast the sea is very deepe and the water faire nourishing an infinit number of excellent fishes This towne flourisheth more in the mids of Spring than at any other season of the yeere for much concourse
over seeking and say that he is gone away and run to the muses and there lurketh and lieth hidden among them and anon when supper is ended they use to put forth darke riddles and propose questions one to another hard to be solved the mysterie whereof teacheth us thus much that both we ought at the table to use such speech as doth conteine some good learned speculation and erudition and also that when those discourses are joined with wine and drunkennesse then they be the muses who hide and cover all furious outrage and enormitie which also is willing to be deteined and kept by them THE FIRST QUESTION As touching those daies which are ennobled by the nativitie of some renowmed persons and withall of that pragenie or race which is said to be derived from the gods THis book then which is the eighth in order of our symposlaques or discourses at the table shall conteine in the first place that which not long since we chanced to heare and speake that day whereon we celebrate the feast of Platoes nativity for having solemnized the birth day of Socrates upon the sixth of February the morow after which was the seventh of that moneth we did the like by Plato which gave us occasion and ministred matter first to enter into a discourse fitting the occurrence of these two nativities in which Diogenianus the Pergamian began first in this maner Ion the poet quoth he said not amisse of fortune that being as she was different from wisdome in many things yet she brought foorth effects not a few like unto her and as for this it seemeth that she hath caused it to fall out very well and fitly and not without some skill rash though she be otherwise not only for that these two birth-daies jumpe so nere one unto the other but also because that of the master who of the twaine more ancient commeth also in order before the other Whereupon it came into my head also to alledge many examples of occurrents happening likewise at one and the same time and namely as touching the birth and death of Euripides who was borne that very day whereon the Greeks fought the navall battell of Solamis at sea with the king of Persia and whose fortune it was to die the same day that Denys the elder tyrant of Sicilie was borne as if fortune of purpose as Timaeus saith had taken out of the world a poet who represented tragicall calamities the very same day that she brought into the world the actour thereof Mention also was made of the death of king Alexander the Great which fell out just upon the same day that Diogenes the Cynicke philosopher departed this life and by one generall voice accorded it was that king Attalus left his life the very day that hee celebrated the memoriall of his nativitie and some there were who said that Pompey the Great died in Aegypt the same day of the yere that he was born though others affirmed that it was one day sooner semblably there came into our remembrance at the same time Pindarus who being borne during the solemnitie of the Pythicke games composed afterwards many hymnes in the honour of that god for whom those games were solemnized Then Florus said that Carneades was not unworthy to be remembred upon the day of Platoes nativity considering he was one of the most famous pillers that supported the schoole of Academy and both of them were borne at the festivall times of Apollo the one in Athens what time as the feast Thargelia was holden and the other that very day when as ths Cyrenians solemnized it which they call Carnea and both of them fell out just upon the seventh day of Februarie on which day you my masters who are the prophets and priests of Apollo doe say that himselfe was borne and therefore you call him Hebdomagenes neither doe I thinke that they who attribute unto this God the fatherhood of Plato doe him any dishonour in that he hath begotten and provided for us a physician who by the meanes of the doctrine of Socrates even another Chrion cureth and healeth the greater infirmities and more grievous maladies of the soule Moreover it was not forgotten how it was held for certeine that Apollo appeared in a vision by night unto Ariston the father of Plato and a voice besides was heard forbidding him expresly not to lie with his wife nor to touch her for the space of ten moneths Hereupon Tyndares the Lacedaemonian seconded these words and said that by good right we were to sing and say thus of Plato He seemed not the sonne of mortall wight Some god for sire he may avouch by right Howbeit for my part I am afraid that to beget repugneth no lesse with the immortalitie of the deitie than to be begotten for surely even the act of generation implieth also a mutation and passion and king Alexander the Great signified no lesse one time when he said that he knew himselfe principally to be mortall and subject to corruption by having companie with a woman by his sleep for that sleepe is occasioned by a relaxation proceeding from feeblenesse and as for all generation performed it is by the passage of some portion of ones selfe into another and so much therefore is lost gone from the principall and yet on the other side I take heart againe and am confirmed when I heare Plato himselfe to call the eternall God who never was borne nor begotten Father and Creatour of the world and of other things generable not that God doth engender after the maner of men by the meanes of naturall seed but by another power doth ingenerate and infuse into matter a vertue generative and a principle which altereth moveth and transmuteth the same For even by windes that female birds inspire Conceiv'd they be when they to breed desire Neither doe I thinke it any absurditie that a god companying with a woman not as man but after another sort of touching contractation and by other meanes altereth and replenisheth her being a mortall creature with divine and heavenly seed And this is quoth he no invention of mine for the Aegyptians hold that their Apis is in that manner engendred by the light of the moone striking upon his dam whereby she is conceived and generally they admit thus much that a god of the male sex may deale with a mortall woman but contrariwise they think not that a mortall man is able to give unto any goodesse the beginning of conception or birth for they are of opinion that the substance of these goddesses consisteth in a certeine aire and spirits yea and in certeine heats and humors THE SECOND QUESTION How Plato is to be understood when he saith That God continually is exercised in Geometry AFter these words there ensued some silence for a while and then Diogenianus beginning againe to speake How thinke you masters quoth he are you contented well pleased considering that we have had some speech already
calling one Atropos another Lachesis and a third Clotho for as touching the motions and revolutions of the eight heavenly Sphaeres hee hath attributed as presidents unto them so many Syrenes in number and not Muses Then Menephylus the Peripateticke comming in with his speech There is quoth hee some reason and probabilitie in the Delphians saying but surely the opinion of Plato is absurd in that unto those divine and eternall revolutions of the heavens he hath assigned in stead of Muses the Syrenes which are daemons or powers not verie kinde and good nor beneficiall either leaving out as he doth the Muses altogether or els calling them by the names of the Destinies and saying they be the daughters of Necessitie for surely Necessitie is a rude thing and violent whereas Perswasion is gentle and gracious by the meanes of Muses amiable taming what it will and in my minde Detesteth more the duritie And force of hard necessitie than doth that grace and Venus of Empedocles That is true indeed quoth Ammonius it abhorreth that violent and involuntarie cause which is in our selves enforcing us to doe against our evils but the necessitie which is among the gods is nothing intollerable nor violent nor hard to be obeied or perswaded but to the wicked no more than the law of a citie that unto good men is the best thing that is which they cannot pervert or transgresse not because it is impossible for them so to do but for that they are not willing to change the same Moreover as touching those Syrenes of Homer there is no reason that the fable of them should affright us for after an aenigmaticall and covert sort even he signifieth very well unto us that the power of their song and musicke is neither inhumane nor pernicious or mortall but such as imprinteth in the soules which depart from hence thither as also to such as wander in that other world after death a vehement affection to divine and celestiall things together with a certeine forgetfulnesse of those that be mortall and earthly deteining and enchanting them as it were with a pleasure that they give unto them in such sort as by reason of the joy which they receive from them they follow after and turne about with them now of this harmonie there is a little echo or obscure resonance commeth hither unto us by the meanes of certeine discourses which calleth unto our soule and putteth into her minde such things as then and there are whereof the greatest part is enclosed and stopped up with the abstructions of the flesh and passions that are not sincere howbeit our soule by reason of the generositie wherewith it is endued doth understand yea and remember the same being ravished with so vehement an affection thereof that her passion may be compared properly unto most ardent and furious fits of love whiles she still affecteth and desireth to enjoy but is not able for all that to loosen and free her-selfe from the bodie howbeit I doe not accord and hold with him altogether in these matters but it seemeth unto me that Plato as he hath somewhat strangely in this place called the axes and poles of the world and heavens by the names of spindels rocks and distaves yea tearmed the starres wherves so to the Muses also he hath given an extraordinarie denomination of Syrens as if they related and expounded unto the soules and ghosts beneath divine and celestiall things like as Ulysses in Sophocles saith that the Syrenes were come The daughters who of Phorcis were That doth of hell the lawes declare As for the Muses they be assigned unto the eight heavenly sphaeres and one hath for her portion the place and region next to the earth those then which have the presidences charge of the revolution of those eight sphaeres do keepe preserve and mainteine the harmony and consonance aswell betweene the wandering planets and fixed starres as also of themselves one to another and that one which hath the superintendence of that space betweene the moone and the earth and converseth with mortall and temporall thinges bringeth in and infuseth among them by the meanes of her speech and song so farre forth as they be capable by nature and apt to receive the same the perswasive facultie of the Graces of musicall measures and harmonie which facultie is very cooperative with civile policie and humane societie in dulsing and apeasing that which is turbulent extravagant and wandering in us reducing it gently into the right way from blind by-pathes and errors and there setleth it but according to Pyndarus Whom Iupiter from heaven above Vouchsafeth not his gracious love Amaz'd they be and flie for feare When they the voice of Muses heare Whereto when Ammonius had given acclamation alluding as his maner was unto the verse of Xenophanes in this wise These things doe cary good credence And to the trueth have reference and withall mooved us every one to opine and deliver his advice I my selfe after some little pause and silence began thus to say That as Plato himselfe by the etymologie of names as it were by traces thought to finde out the properties and powers of the gods even so let us likewise place in heaven over celestial things one of the Muses which seemeth of the heaven to to be called Urania Certes it standeth to great reason that these heavenly bodies require not much variety of governmēt for that they have but one simple cause which is nature but whereas there be many errors many enormities trespasses thither we must transfer those eight one for to correct one sort of faults and disorders and another for to amende reforme another and for that of our life one part is bestowed in serious grave affaires and another in sport game throughout the whole course thereof it hath need of a moderate temperature musicall consent that which in us is grave serious shall be ruled and conducted by Calliope Clio and Thalia being our guides in the skill and speculation as touching gods and goddesses as for the other Muses their office and charge is to support and hold up that which is inclined and prone to pleasure plaie and disport not to suffer it through weaknesse and imbecillity to runne headlong into loosnesse and bestiality but to keepe in represse and hold it in good and decent order with dauncing singing and playing such as hath their measures and is tempered with harmonie reason and proportion For mine owne part considering that Plato admitteth and setteth downe in every one two principles and causes of all our actions the one inbred and naturall to wit a desire and inclination to pleasures the other comming from without foorth to wit an opinion which covereth the best insomuch as the one he calleth sometime Reason and the other Passion and seeing that either of these againe admitteth distinct differences I see certainly that both of them require a great government and in verie
witnesseth Aeschylus 11 Who be they that are named Aposphendoneti IN times past the Eretrians held the Island Corcyra untill Charicrates arrived there with a fleet from Corinth and vanquished them whereupon the Eretrians tooke sea againe and returned toward their naturall countrey whereof their fellow-citizens being advertised such I say as stirred not but remained quiet repelled them and kept them off from landing upon their ground by charging them with shot from slings Now when they saw they could not win them by any faire language nor yet compel them by force of armes being as they were inexorable and besides many more than they in number they made saile to the coasts of Thracia where they possessed themselves of a place wherein they report Methon one of the predecessors and progenitors of 〈◊〉 sometime dwelt and there having built a citie they named it Methone but themselves were surnamed Aposphendoneti which is as much to say as repelled and driven backe by slings 12 What is that which the Delphians call Charila THe citizens of Delphos do celebrate continually three Enneaterides that is to say feasts celebrated every ninth yeere one after another successively Of which the first they name Septerion the second Herois and the third Charila As touching the first it seemeth to be a memorial representing the fight or combat that Phoebus had against Python and his flight after the conflict and pursuit after him into the valley of Tempe For as some do report he fled by occasion of a certaine manslaughter and murder that he had committed for which he sought to be purged others say that when Python was wounded and fled by the way which we call Holy Phoebus made hot pursuit after him insomuch as he went within a little of overtaking him and finding him at the point of death for at his first comming he found that he was newly dead of the wounds which he had received in the foresaid fight also that he was enterred and buried by his sonne who as they say was named Aix this novenarie feast therefore called Septerion is a representation of this historie or else of some other like unto it The second named Herois containeth I wot not what hidden ceremonies and fabulous secrets which the professed priests in the divine service of Bacchus called Thyades know well enough but by such things as are openly done and practised a man may conjecture that it should be a certaine exaltation or assumption of Semele up into heaven Moreover as concerning Charila there goeth such a tale as this It fortuned upon a time that after much drougth there followed great famine in the citie of Delphos insomuch as all the inhabitants came with their wives and children to the court gates crying out unto their king for the extreame hunger that they endured The king thereupon caused to be distributed among the better sort of them a dole of meale and certaine pulse for that he had not sufficient to give indifferently to them all and when there came a little yong wench a siely orphane fatherlesse and motherlesse who instantly besought him to give her also some reliefe the king smote her with his shoe and flung it at her face The girle poore though she was forlorne and destitute of all worldly succour howbeit carying no base mind with her but of a noble spirit departed from his presence and made no more a doe but undid her girdle from her wast and hanged her selfe therewith Well the famine daily encreased more and more and diseases grew thereupon by occasion whereof the king went in person to the Oracle of Apollo supposing to finde there some meede and remedie unto whom Pythia the prophetesse made this answere That the ghost of Charila should be appeased and pacified who had died a voluntarie death So after long search and diligent enquirie hardly found in the end it was that the young maiden whom he had so beaten with his shoe was named Charila whereupon they offered a certaine sacrifice mixed with expiatorie oblations which they celebrate and performe from nine yeers to nine even to this day For at this solemnity the king sitting in his chaire dealeth certaine meale and pulse among all commers as well strangers as citizens and the image of this Charila is thither brought resembling a young girle now after that everie one hath received part of the dole the king beateth the said image about the eares with his shoe and the chiefe governesse of the religious women called Thyades taketh up the image and carieth it into a certaine place ful of deepe caves where after they have hung an halter about the necke of it they enterre it under the ground in that verie place where they buried the corps of Charila when she had strangled her selfe 21 What is the meaning of that which they call among the Aeneians Begged-flesh THE Aeneians in times past had many transmigrations from place to place for first they inhabited the countrey about the Plaine called Dotion out of which they were driven by the Lapithae and went to the Aethicae and from thence into a quarter of the province Molossis called Arava which they held and thereof called they were Paravae After all this they seized the citie Cirrha wherein after that they had stoned to death their king Onoclus by warrant and commandement from Apollo they went downe into that tract that lieth along by the river Inachus a countrey inhabited then by the Inachiens and Achaeans Now they had the answere of an oracle on both sides to wit the Inachiens and Achaeans that if they yeelded and gave away part of their countrey they should lose all and the Aeneians that if they could get once any thing at their hands with their good wils they should for ever possesse and hold all Things standing in these tearmes there was a notable personage among the Aeneians named Temon who putting on ragged clothes and taking a wallet about his necke disguised himselfe like unto a begger and in this habite went to the Inachiens to crave their almes The king of the Inachiens scorned and laughed at him and by way of disdaine and mockerie tooke up a clod of earth and gave it him the other tooke it right willingly and put it up into his budget but he made no semblance neither was he seene to embrace this gift and to joy therein but went his way immediately without begging any thing else as being verie well content with that which he had gotten already The elders of the people woondring hereat called to mind the said oracle and presenting themselves before the king advertised him not to neglect this occurrent nor to let this man thus to escape out of his hands But Temon having an inckling of their desseigne made haste and fled apace insomuch as he saved himselfe by the meanes of a great sacrifice even of an hundred oxen which he vowed unto Apollo This done both kings to wit of the Inachiens and the Aeneians sent
factour that thus bought and solde in their name was called Poletes 30 What is that which in Thracia they call Araeni Acta that is to say the Shore of Araenus THe Andrians and Chalcidians having made a voiage into Thrace for to chuse out a place to inhabit surprised jointly together the citie Sana which was betraied and delivered into their hands And being advertised that the Barbarians had abandoned the towne Achantus they sent forth two spies to know the truth thereof these spies approched the towne so neere that they knew for certaine that the enemies had quit the place and were gone The partie who was for the Chalcidians ran before to take the first possession of it in the name of the Chalcidians but the other who was for the Andrians seeing that he could not with good footmanship overtake his fellow flang his dart or javelin from him which he had in his hand and when the head thereof stucke in the citie gate he cried out aloud that he had taken possession thereof in the behalfe of the Andrians with his javelin head Hereupon arose some variance and controversie betweene these two nations but it brake not out to open warre for they agreed friendly together that the Erythraeans Samians and Parians should be the indifferent judges to arbitrate and determine all their debates and sutes depending betweene them But for that the Erythraeans and Samians awarded on the Andrians side and the Parians for the Chalcidians the Andrians in that verie place tooke a solemne oth and bound the same with inprecations curses and maledictions that they would never either take the daughters of the Parians in mariage or affiance their owne unto them and for this cause they gave this name unto the place and called it the Shore or banke of Araenus where as before it was called the Port of of the Dragon 31 Why do the wives of the Eretrians at the solemne feast of Ceres rost their flesh meat not at the fire but against the Sunne and never call upon her by the name of Calligenia IT is for that the dames of Troy whom the king led away captive were celebrating this feast in this place but because the time served to make saile they were enforced to haste away and leave their sacrifice unperfect and unfinished 32 Who be they whom the Milessians call Ainautae AFter that the tyrants Thoas and Damasenor had beene defaited there arose within the city two factions that mainteined their several sides the one named Plontis the other Cheiromacha In the end that of Plontis who were indeed the richest mightiest persons in the city prevailed and having gotten the upper hand seised the soveregne authority government and because when they minded to sit in consultation of their waightiest affaires they went a ship-boord and launched into the deepe a good way off from the land and after they had resolved and decreed what to doe returned backe againe into the haven therefore they were surnamed Ainautae which is as much to say as alway sailing 33 What is the cause that the Chalcidians name one place about Pyrsophion The assembly of lusty gallants NAuplius as the report goeth being chased and pursued by the Achaeans fledde for refuge like an humble suppliant to the Chalcidians where partly hee answered to such imputations which were laide against him and in part by way of recrimination recharged them with other misdemeanors and outrages whereupon the Chalcidians being not purposed to deliver him into their hands and yet fearing lest by treachery and privy practise hee should be made away and murdred allowed him for the guard of his person the very flower of the lustiest yoong gallants in all their citie whom they lodged in that quarter where they might alwaies converse and meet together and so keepe Nauplius out of danger 34 What was he who sacrificed an ox unto his benefactour THere hovered sometime a shippe of certeine men of warre or rovers and ankered about the coast of Ithacestia within which there was an old man who had the charge of a number of earthen pots conteining Amphors a piece with pitch in them now it fortuned that a poore mariner or barge-man named Pyrrhias who got his living by ferrying and transporting passengers approched the said shippe and delivered the old man out of the rovers hands and saved his life not for any gaine that hee looked for but onely at his earnest request and for very pure pitie and compassion now in recompence heereof albeit hee expected none the old man pressed instantly upon him to receive some of those pots or pitchers aforesaid the rovers were not so soone retired and departed out of the way but the old man seeing him at libertie and secure of danger brought Pyrrhias to these earthen vessels and shewed unto him a great quantitie of gold and silver mingled with the pitch Pyrrhtas heerby growing of a sudden to be rich and full of money entreated the old man very kindly in all respects otherwise and besides sacrificed unto him a beese and heereupon as they say arose this common proverb No man ever sacrificed an ox unto his benefactour but Pyrrhias 35 What is the cause that it was a custome among the maidens of the Bottiaeans in their dauncing to sing as it were the faburden of a song Go we to Athens THe Candiots by report upon a vow that they had made sent the first borne of their men unto Delphos but they that were thus sent seeing they could not finde sufficient meanes there to live in plentie departed from thence to seeke out some convenient place for a colonie to inhabite and first they setled themselves in Japigia but afterwards arrived to this verie place of Thracia where now they are having certeine Athenians mingled among them for it is not like that Minos had caused those yoong men to be put to death whom the Athenians had sent unto him by way of tribute but kept them for to doe him service some therefore of their issue descended from them being reputed naturall Candiots were with them sent unto the citie of Delphos which is the reason that the yoong daughters of the Bottiaeans in remembrance of this their originall descent went singing in their festivall daunces Go we to Athens 36 What should be the reason that the Eliens wives when they chaum himnes to the honour of Bacchus pray him to come unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say with his bull foote for the hymne runneth in this forme pleaseth it thee right woorthy lord Bacchus to come unto this holy maritime temple of thine accompanied with the Graces 〈◊〉 I say to this temple with an ox or beefe foot then for the faburden of the song they redouble O woorthy bull ô woorthy bull IS it for that some name this god The sonne or begotten of a cow and others tearme him Bul or is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy great foot
which begin three tragoedies of Euripides 1 King Danaus who fiftie daughters had 2 Pelops the sonne of Tantalus when he to Pisa came 3 Cadmus whilom the citie Sidon left He lived 98 yeeres or as some say a full hundred could not endure for to see Greece fower times brought into servitude the yeere before he died or as some write fower yeeres before he wrote his Panathenaick oration as for his Panegyrik oration he was in penning it tenne yeeres and by the report of some fifteene which he is thought to have translated and borrowed out of Gorgias the Leontine and Lysias and the oration concerning the counterchange of goods he wrote when he was fourescore yeeres old twaine but his Philippike oration he set downe a little before his death when he was farre stepped in yeeres he adopted for his sonne Aphareus the yoongest of the three children of Plathane his wife the daughter of Hippias the oratour and professed Rhetorician He was of good wealth as well for that he called duely for money of his scholars as also because he received of Nicocles king of Cypres who was the sonne of Euagoras the summe of twenty talents of silver for one oration which hee dedicated unto him by occasion of this riches he became envied and was thrice chosen and enjoined to be the captaine of a galley and to defray the charges thereof for the two first times he feigning himselfe to be sicke was excused by the meanes of his sonne but at the third time he rose up and tooke the charge wherein he spent no small summe of money There was a father who talking with him about his sonne whom he kept at schoole said That he sent with him no other to be his guide and governour but a slave of his owne unto whom Isocrates answered Goe your waies then for one slave you shall have twaine Hee entred into contention for the prize at the solemne games which queene Artemisia exhibited at the funerals and tombe of her husband Mausolus but this enchomiasticall oration of his which he made in the praise of him is not extant another oration he penned in the praise of Helena as also a third in the commendation of the counsell Areopagus Some write that he died by absteining nine daies together from all meat others report but fower even at the time that the publike obsequies were solemnized for them who lost their lives in the battell at Chaeronea His adopted sonne Aphareus composed likewise certeine orations enterred hee was together with all his linage and those of his bloud neere unto a place called Cynosarges upon a banke or knap of a little hill on the left hand where were bestowed the sonne and father Theodorus their mother also and her sister Anaco aunt unto the oratour his adopted sonne likewise Aphareus together with his cousen germain Socrates sonne to the a foresaid aunt Anaco Isocrates mothers sister his brother Theodorus who bare the name of his father his nephewes or children of his adopted sonne Aphareus and his naturall Theodorus moreover his wife Plathane mother to his adopted sonne Aphareus upon all these bodies there were six tables or tombs erected of stone which are not to be seene as this day but there stood upon the tombe of Isocrates himselfe a mightie great ramme engraven to the height of thirtie cubits upon which there was a syren or mere-maid seven cubits high to signifie under a figure his milde nature and eloquent stile there was besides neere unto him a table conteining certaine poets and his owne schole-masters among whom was Gorgias looking upon an astrologicall sphaere and Isocrates himselfe standing close unto him furthermore there is erected a brasen image of his in Eleusin before the entrie of the gallery Stoa which Timotheus the sonne of Caron caused to be made bearing this epi gram or inscription Timotheus upon a loving minde And for to honour mutuall kindnesses This image of Isocrates his friende Erected hath unto the goddesses This statue was the handi-worke of Leochares There goe under his name threescore orations of which five and twentie are his indeed according to the judgement of Dionysius but as Cecilius saith eight and twentie all the rest are falsly attributed unto him So farre was he off from ostentation and so little regard had hee to put foorth himselfe and shew his sufficiencie that when upon a time there came three unto him of purpose to heare him declame and discourse he kept two of them with him and the third he sent away willing him to returne the next morrow For now quoth he I have a full theater in mine auditorie He was wont to say also unto his scholars and familiars That himselfe taught his art for ten pounds of silver but hee would give unto him that could put into him audacity and teach him good utterance ten thousand When one demanded of him it was possible that he should make other men sufficient orators seeing himselfe was nothing eloquent Why not quoth he seeing that whet-stones which can not cut at all make iron and steele sharpe enough and able to cut Some say that he composed certeine books as touching the art of rhetorick but others are of opinion that it was not by any method but exercise onely that he made his scholars good oratours this is certeine that he never demanded any mony of naturall citizens borne for their teaching His maner was to bid his scholars to be present at the great assemblies of the citie and to relate unto him what they heard there spoken and delivered He was wonderfull heavy and sorrowfull out of measure for the death of Socrates so as the morrow after he mourned put on blacke for him Againe unto one who asked him what was Rhetorick he answered It is the art of making great matters of small small things of great Being invited one day to Nicocreon the tyrant of Cypres as he sat at the table those that were present requested him to discourse of some theame but he answered thus For such matters wherein I have skill the time will not now serve and in those things that sit the time I am nothing skilfull Seeing upon a time Sophocles the tragicall poet following wantonly and hunting with his eie a yoong faire boy he said O Sophocles an honest man ought to conteine not his hands onely but his eies also When Ephorus of Cunes went from his schoole non proficiens and able to doe nothing by reason whereof his father Demophilus sent him againe with a second salary or minervall Isocrates smiled thereat and merily called him Diphoros that is to say bringing his money twice so hee tooke great paines with the man and would himselfe prompt him and give him matter and invention for his declamatorie exercise Inclined he was and naturally given unto the pleasures of wanton love in regard whereof he used to lie upon a thinne and hard short mattresse and to have the pillow and bolster under his
civill more gentle life what worke were there left for us to do upon the land what businesse have wee at sea what skill or art should wee exercise among the mountaines what ornament or beautie would there be in our life if wee were taught this once as a true lesson that we ought to respect all beasts and use all enquitie towards them as being reasonable creatures as we are and made of the same mould that we be Certes it were verie hard to say and therefore there is no answere to assoile this doubt no medicine or salve to heale this sore no device to undo this knot and difficulty which taketh away either all civilitie or else all justice out of mans life unlesse we keepe that ancient limit and lawe whereby God having separated according as He siodus sundrie natures and distinguished every kind a part by it selfe To fishes beasts and feathered fowles hath graunted power and might One of another for to feed because they have no right To men alone he justice gave therein to take delight Given I say he hath justice unto them for to exercise among themselves and as for other living creatures as they cannot deale justly with us so it is certaine that we cannot use injustice to them and looke whosoever reject this conclusion and resolution have left no other use nor so much as a simple way whereby justice may enter and come among us AUTOEULUS Now truely my friend you have said this very wel and even wel and even according to the mind and hearts desire of these men howbeit we are not to give grant unto these philosophers as the maner is to tie about those women who have hard travell some Ocytocium or medicinable drogue to cause them for to have more speedy and easie deliverance this device to hang upon them that they may with ease and without all paine beare and bring foorth justice unto us seeing that in the maine and most important points of all philosophie they would not allow Epicurus so small a thing so vile as to decline one only atomie or indivisible body never so little aside for to make way for the starres for living creatures and fortune to come into the world and that thereby our free will might bee saved for they ought either to proove by demonstration that which is doubtfull or to suppose that which of it selfe is manifest and not to take this article as touching beasts for to establish justice seeing that it is neither confesled granted unto them nor they otherwise doe proove it for another path-way there is to bring in justice among men which is nothing so slipperie dangerous and full of steepe downfalles nor that which leadeth thorough the subversion and overthrow of things most evident even that which my sonne and one of your familiar friends Soclarus having learned of Plato doeth shew and teach those who will not obstinately contest but follow reason and learne for that man is not altogether cleere and voide of injustice in using beasts and dealing with them as he doeth Heraclitus and Empedocles receive as an undoubted truth complaining in many places and reproching nature as if she were under necessity and a very warre having in her nothing that is simple pure sincere and unmixed but performing all her operations by many unjust accidents and passions seeing they hold that even her generation proceeded from injustice namely by conjunction of mortall with immortall and in that the thing which is engendred thereof rejoiceth to dismember unnaturally that which engendred it but haply all this many seeme too bitter and exceeding sharpe well there is another gentle meanes and easie remedy of this inconvenience which doth not quite breave beasts of all use of reason and saveth justice in those who use them as they ought which meane and indifferent way being in times past brought in by wise men was afterwards rejected and wholly destroied by a conspiracie of gourmandise and fleshly pleasure together howsoever Pythagoras would have recovered it agiane by teaching men how they might make use and commoditie of beasts and yet doe them no wrong nor injurie for they who punish and put to death those wilde beasts which have no societie nor fellowship at all with man but rather doe him much hurt and dammage commit no injustice no more than they who make them tame and familiar training them up to their use and imploying them in services whereunto they are by nature most fit The race of horse and asses for to breed With bulles encrease which in the fields doe feed whom Prometheus in a tragoedie of Aeschylus saith he bestowed upon us To serve and drudge in stead of us And do our works laborious Neither do they any wrong who make use of dogges to keepe their flocks of goats and sheepe nor they who milke goats and sheepe and sheare their fleeces for the wooll especially if they give them pasturage for it can not be said that men can not live or their life is utterly undone if they have not their platters of fish or their livers of geese or if they cut not beefs and goats into pieces for to serve up at their feasts or if for their idle disport in theaters or to take their pleasure in chase and hunting they put not some to the combat and force them to fight whether they will or no and kill others which have no defence of their owne nor any meanes to make resistance for he who needs wil have his delights and pastimes ought in all reason as I thinke to make himselfe merrie and solace his heart with those that can play and disport together with him and not to do as Bion said like to little children who joy in throwing stones at frogs and make a game of it meane while the poore frogges have no pleasure in this their game for they are sure to die for it in good earnest even so we are not either to hunt or fish for any delight that we have in the paine and much lesse in the death of other creatures no more to take a pleasure in driving or taking them away from their whelps and yoong ones a pitifull sight to beholde for they be not they that commit injustice who use beasts but such as misuse them unmercifully and cruelly without any respect and commiseration SOCLARUS Stay a while good Aristobulus and put off this invective of yours unto another time for now I see comming toward us neere at hand a crew of yoong gentlemen all great hunters and lovers of the game whom it were neither an easie matter to drive off unto another day neither is it needfull to provoke and offend them AUTOBULUS True it is that you say and I like your admonition but as for Eubiotus I know very well and my nephew Ariston the two sonnes also of Dionysius a citizen of Delphos to wit Aecides and Aristotimus yea and after them Nicander the sonne of Euthydamus All
soveraigne lord and omnipotent master of all neither be all things absolutely governed and ruled by his reason and counsell Moreover he mightily opposeth himselfe against Epicurus and those who take from the administration of the world divine providence confuting them principally by the common notions and conceptions inbred in us as touching the gods by which perswaded we are that they be gracious benefactours unto men And for that this is so vulgar and common a thing with them needlesse it is to cite any expresse places to proove the same And yet by his leave all nations doe not beleeve that the gods be bountifull and good unto us For doe but consider what opinion the Jewes and Syrians have of the gods looke into the writings of Poets with how many superstitions they be stuffed There is no man in maner to speake of who imagineth or conceiveth in his minde that god is either mortall and corruptable or hath bene begotten And Antipater of Tarsis to passe others over in silence in his booke of Gods hath written thus much word forword But to the end quoth he that this discourse may be more perspicuous and cleare we will reduce into few words the opinion which we have of God We understand therefore by God a living nature or substance happie incorruptible and a benefactor unto men and afterwards in expounding each of these tearmes and attributes thus he saith And verily all men doe acknowledge the gods to be immortall It must needs be then that by Antipaters saying Chrysippus of all those is none For he doth not thinke any of all the gods to be incorruptiblesave Jupiter onely but supposeth that they were all engendred a like and that one day they shall all likewise perish This generally throughout all his bookes doth he deliver howbeit one expresse passage will I alledge out of his third booke of the gods After a divers sort quoth he for some of them are engendred and mortall others not engendred at all But the proofe and demonstration here of if it should be fetched from the head indeed apperteineth more properly unto the science of Naturall Philosophy For the Sunne and Moone and other gods of like nature were begotten but Jupiter is sempiternall And againe somewhat after The like shall be said of Jupiter and other gods as touching their corruption and generation for some of them do perish but as for his parts they be incorruptible With this I would have you to compare a little of that which Antipater hath written Those quoth he who deprive the gods of beneficence and well doing touch but in some part the prenotion and anticipation in the knowledge of them and by the same reason they also who thinke they participate of generation and corruption If then he be as much deceived and as absurd who thinketh that the gods be mortall and corruptible as he who is of opinion that they beare no bountifull and loving affection toward men Chrysippus is as farre from the trueth as Epicurus for that as the one bereaveth God of immortallity and incorruption so the other taketh from him bounty and liberality Moreover Chrysippus in his third booke of the gods speaking of this point and namely how other gods are nourished saith thus Other gods quoth he use a certaine nourishment whereby they are maintained equally but Jupiter and the world after a nother sort than those who are engendred and be consumed by the fire In which place he holdeth that all other gods be nourished except Jupiter and the world And in the first booke of Providence he saith that Jupiter groweth continually untill such a time as all things be consumed in him For death being the separation of the body and soule seeing that the soule of the world never departeth at all but augmenteth continually untill it have consumed all the matter within it we cannot say that the world dieth Who could speake more contrary to himselfe than he who saith that one and the same god is nourished and not nourished And this we need not to inferre and conclude by necessary consequence considering that himselfe in the same place hath written it plainly The world onely quoth he is said to be of it selfe sufficient because it alone hath all in it selfe whereof it standeth in no need of it selfe it is nourished and augmented whereas other parts are transmuted and converted one into another Not onely then is he contradictorie and rupugnant to himselfe in that he saith other gods be nourished all except the world and Jupiter but also here in much more when he saith that the world groweth by nourishing it selfe whereas contrariwise there had bene more reason to say the world onely is not augmented having for foode the distruction thereof but on the contrary side other gods doe grow and increase in as much as they have their nourishment from without and rather should the world be consumed into them if it be true that the world taketh alwaies from it selfe and other gods from it The second point conteined in that common notion and opinion imprinted in us as touching the gods is that they be blessed happie and perfect And therefore men highly praise Euripides for saying thus If God 〈◊〉 God indeed and really He needs none of this poets vertly His 〈◊〉 in hymnes and verses for to write Such 〈◊〉 wretched are which they endite Howbeit our Chrysippus here in those places by me alledged saith that the world alone is of it selfe sufficient as comprehending within it all that it hath need of What then ariseth upon this proposition that the world is sole-sufficient in it selfe but this that neither the Sun nor the Moone nor any other of the gods whatsoever is sufficient of it selfe and being thus insufficient they cannot be blessed and happie Chrysippus is of opinion that the infant in the mothers wombe is nourished naturally no otherwise than a plant within the earth but when it is borne and by the aire cooled and hardned as it were like 〈◊〉 it mooveth the spirit and becommeth an animall or living creature and therefore it is not without good reason that the soule was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say refrigeration But not forgetetting to be contrary unto himselfe he supposeth that the soule is the more subtile rare and fine spirit of nature For how is it possible that a subtile thing should be made of that which is grosse and that a spirit should be rarefied by refrigeration and astriction or condensation Nay that which more is how commeth it about that 〈◊〉 as he doth the soule of an infant to be engendred by the means of refrigeration he should thinke the sun to become animat being as it is of a firy nature engendred of an exhalation transmuted into fire For thus he faith in his third booke of Nature The mutation quoth he of fire is in this maner by the aire it is turned into water and
either filled themselves with trouble and smoke or else running with their heads forward into beastly and filthy pleasures pined away and were consumed But such as by wise and discret discourse of reason accompanied with honest and shamefast modestie have taken from Love the burning furious and firie heat thereof and left behinde in the soule a splendeur and light together with a moderate heat and not a boiling agitation thereof stirring as one said a slippery motion of the seed when as the atomes of Epicurus by reason of their smoothnesse and tickling are driven together which causeth a certeine dilatation woonderfull degenerative like as in a plant or tree which putteth foorth leaves blossomes and fruit for that she receiveth nutriment because the pores and passages of docilitie obedience and facilitie to be perswaded by enterteining gently good admonitions and remonstrances be open such I say within a small time pierce farther and passe beyond the bodies of those whom they Love entring as farre as into their soules and touch their towardnesse their conditions and manners reclaiming their eies from beholding the bodie and conversing together by the communication of good discourses behold one another by that meanes provided alwaies that they have some marke and token of true beautie imprint ted within their understanding which if they cannot finde they forsake them and turne their Love unto others after the maner of bees which leave many greene leaves and faire floures because they can gather out of them no hony but looke when they meet with any trace any influence or semblance of divine beauty smiling upon them then being ravished with delight and admiration and drawing it unto them they take joy and contentment in that which is truly amiable expetible and to be embraced of all men True it is that Poets seeme to write the most part of that which they deliver as touching this god of Love by way of meriment and they sing of him as it were in a maske and little 〈◊〉 they speake in good earnest touching the very truth whether it be upon judgement and reason or some divine instinct and inspiration as for example among other things that which they give out concerning the generation of this god in this maner Dame Iris with faire winged shoes and golden yellow haire Conceived by sir Zephyrus the mightiest god did beare Unlesse it be so that you also are perswaded by the Grammarians who holde that this fable was devised to expresse the variety and gay 〈◊〉 as it were of sundry colours represented in this passion of Love For what else should in respect quoth Daphnaeus Listen then said my father and I will tell you Forced we are by manifest evidence to beleeve that when we behold the rainbow it is nothing else but a reflexion of raies and beames which our eies suffer when our sight falling upon a cloud somwhat moist but even smooth withall and of an indifferent and meane thickenesse meeteth with the Sunnebeames and by way of repercussion seeth the radiant raies thereof and the shining light about it and so imprinteth in our mind this opinion that such an apparition indeed is settled upon the clowd And even such is the sophisticall device and subtile invention of that in the generous and toward minds of gentle lovers it causeth a certaine reflexion of memorie from beauties appearing here and so called in regard of that divine lovely indeed blessed and admirable beautie Howbeit the common sort pursuing and apprehending the image onely thereof expressed in faire persons as well boies as yong damosels as it were in mirrors can reape no fruit more certaine and assured than a little pleasure mingled with paine among which is nothing else as it seemeth but the error and wandring dizzinesse or conceit of most folke who in clowds and shadowes seeke and hunt after the contentment of their lust and desire much like unto yong children who thinke to catch the rainbow in their hands being drawen and allured thereto by the deceitfull shew presented to their eies Whereas the true lover indeed who is honest and chast doth farre otherwise for he lifteth up his desire from thence to a divine spirituall and intelligible beauty and whensoever he meeteth with the beauty of a visible bodie he useth it as the instrument onely of his memorie he imbraceth and loveth it by conversing also with it ioifully with contentment his understanding is more and more inflamed Such amorous persons as these whiles they hant these bodies here neither rest so sitting still in a desire and admiration of this cleare beautie nor when they are come thither after their death returne they hither againe as fugitives for to hover and keepe about the dores chambers and cabinets of yong maried wives which are nothing else but vaine dreames and illusions appearing to sensuall men and women given overmuch to voluptuous pleasures of the body and such as untruely be called lovers For he who intrueth is amorous and is thither come where true beauties are and converseth with them as much as it is possible and lawfull for a man to doe is winged anon mounteth up on high he is purified and sanctified continually abiding resident above dauncing walking and disporting alwaies about his god untill he come backe again into the greene and faire meddowes of the Moone and of Venus where being laid a sleepe he beginneth to receive a regeneration and new nativity But this is an higher point and deeper matter than we have undertaken at this present to discourse upon To returne therefore unto our love this propertie also it hath like as all other gods according to Euripides To take great joy and much content When men with honors him prosent And contrariwise he is no lesse displeased when abuse or contempt is offered unto him For most kinde and gracious he is unto them that receive and intertaine him courteously and againe as curst and shrewd to those who shew themselves stiffe-necked and contumacious unto him For neither Jupiter surnamed Hospitall is so ready to chastice and punish wrongs done unto guests and suppliants nor Jupiter Genetal so forward to prosecute accomplish the curses and execrations of parents as love quickly heareth the praiers of those lovers who are unthankfully requited by their loves being the punisher of proud rude and uncivill persons For what should one speake of Euchcyntus and Leucomantis her I meane who even at this day is called in Cypres Paracyptusa And peradventure you have not heard of the punishment of Gorgo in Candia who was served much after the maner of the said Paracyptusa save onely that she was turned into a stone when she would needs looke out at a window and put forth her body to see the corps of her lover enterred But of this Gorgo there was somtime one inamoured whose name was Asander a yoong gentleman honest and of good parentage descended who having beene before time of worshipfull and wealthy estate was
it placeth in lieu thereof modest bashfulnesse silence and taciturnity it adorneth it with decent gesture and seemly countenance making it for ever after obedient to one lover onely Ye have heard I am sure of that most famous and renowmed courtisan Lais who was courted and sought unto by so many lovers and ye know well how she inflamed and set on fire all Greece with the love and longing desire after her or to say more truly how two seas strave about her how after that the love of Hippolochus the Thessalian had seased upon her she quit and abandoned the mount Acrocorinthus Seated upon the river side Which with greene waves by it did glide as one writeth of it and flying secretly from a great army as it were of other lovers she retired herselfe right decently within Megalopolis unto him where other women upon very spight envie and jelousie in regard of her surpassing beautie drew her into the temple of Venus and stoned her to death whereupon it came as it should seeme that even at this day they call the said temple The temple of Venus the murderesse We our selves have knowen divers yoong maidens by condition no better than slaves who never would yeeld to lie with their master as also sundry private persons of meane degree who refused yea and disdained the companie of queenes when their hearts were once possessed with other love which as a mistresse had the absolute command thereof For like as at Rome when there was a Lord Dictatour once chosen all other officers of State and magistrates valed bonet were presently deposed and laied downe their ensignes of authority even so those over whom Love hath gotten the mastery and rule incontinently are quit freed and delivered from all other lords and rulers no otherwise than such as are devoted to the service of some religious place And in trueth an honest and vertuous dame linked once unto her lawfull spouse by unfained love will sooner abide to be clipped clasped and embraced by any wolves and dragons than the contrectation and bed fellowship of any other man whatsoever but her owne husband And albeit there be an infinit number of examples among you here who are all of the same countrey and professed associats in one dance with this god Love yet it were not well done to passe over in silence the accidents which befell unto Camma the Galatian lady This yong dame being of incomparable beauty was maried unto a tetrarch or great lord of that countrey named Sinnatus howbeit one Synorix the mightiest man of all the Galatians was enamoured upon her but seeing that he could not prevaile with the woman neither by force and perswasion so long as her husband lived he made no more ado but murdred him Camma then having no other refuge for her pudicity nor comfort and easement of her hearts griefe made choise of the temple of Diana where she became a religious votary according to the custome of that countrey And verily the most part of her time she bestowed in the worship of that goddesse and would not admit speech with any 〈◊〉 many though they were and those great personages who sought her mariage but when Synorix had made meanes very boldly to aske her the question and to sollicite her about that point she seemed not to reject his motion nor to expostulate and be offended for any thing past as if for pure love of her and ardent affection and upon no wicked and malicious minde unto Sinnatus he had beene induced to do that which he did and therefore Synorix came confidently to treat with her and demand mariage of her she also for her part came toward the man kindly gave him her hand and brought him to the altar of the said goddesse where after she had made an offring unto Diana by powring forth some little of a certeine drinke made of wine hony as it should seeme empoisoned which she had put into a cup she began unto Synorix dranke up the one 〈◊〉 of it giving the rest unto the said Galatian for to pledge her Now when she saw that he had drunke it all off she fetched a grievous grone and brake forth aloud into this speech naming withall her husband that dead was My most loving and deere spouse quoth she I have lived thus long without thee in great sorow and heavinesse expecting this day but now receive me joifully seeing it is my good hap to be revenged for thy death upon this most wicked and ungratious wretch as one most glad to have lived once with thee and to die now with him As for Synorix he was caried away from thence in a litter and died soone after but Camma having survived him a day and a night died by report most resolutely and with exceeding joy of spirit Considering then that there be many such like examples aswel among us here in Greece as the Barbarians who is able to endure those that reproch and revile Love as if being associate and assistant to love she should hinder amitie whereas contrariwise the company of male with male a man may rather terme intemperance and disordinate lasciviousnesse crying out upon it in this maner Grosse wantonnesse or filthie lust it is Not Venus faire that worketh this And therefore such filths baggages as take delight to suffer themselves voluntarily thus to be abused against nature we reckon to be the woorst and most flagitious persons in the world no man reposeth in them any trust no man doth them any jote of honor and reverence nor vouchsafeth them woorthy of the least part of friendship but in very trueth according to Sophocles Such friends as these men are full glad and joy when they be gone But whiles they have them wish and pray that they were rid anone As for those who being by nature leaud and naught have beene circumvented in their youth aad forced to yeeld themselves and to abide this villany and abuse al their life after abhorre the sight of such wicked wantons and deadly hate them who have bene thus disposed to draw them to this wickednesse yea and ready they are to be revenged and to pay them home at one time or other whensoever meanes and opportunity is offered for upon this occasion Cratenas killed Archelaus whom in his flower of youth he had thus spoiled as also Pytholaus slew Alexander the tyrant of Pherae And Pertander the tyrant of Ambracia demanded upon a time of the boy whom he kept whether he were not yet with childe which indignity the youth tooke so to the heart that he slew him outright in the place whereas with women and those especially that be espoused and wedded wives these be the earnest penies as it were and beginnings of amity yea the very obligation and society of the most sacred holiest ceremonies As for fleshly pleasure it selfe the least thing it is of all other but the mutuall honour grace dilection and fidelity that springeth and ariseth
three waies and as for themselves they resemble the wandring Nomades in Scythia who having encamped in the spring time and pastured where the fields be greene and full of flowers presently dislodge and depart as it were out of an enemies countrey And yet Bion the Sophister was more rough and odious in his words toward such when he termed the first downe or haires appearing upon the face of beautifull youthes Harmodii and Aristogitones for that by them Lovers were delivered out of the tyrannie of such faire persons when they begin once to budde and put foorth But these imputations are not justly charged upon true Lovers As for that which Euripides said it was pretie and caried some elegancie with it for as he embraced and kissed faire Agathon even when his beard began to grow he said that of faire persons the very latter season of the Autumne was lovely and beautiful But I say more than so namely that the lovelinesse of honest women passeth not away with rivels wrinckles and hoarie haires but continue alwaies even to their sepulchre and tombes of memoriall Againe there are but a few couples in that other sex of true Lovers but of men and women joined in wedlocke an infinite number who to the very last houre have kept most faithfully their loialty and hearty love reciprocally one unto the other But one example among many other which befell in our daies under Vespasian the emperour I will relate unto you Julius he who in Galatia was the author of a revolt and raised a rebellion had many other complices as a man may well thinke of this conspiracie and among the rest one Sabinus a yoong gentleman of an high spirit and for wealth and reputation a principall person and of speciall marke these men having enterpised a great desseigment failed of their purpose and expecting no other but that they should according to justice suffer due punishmēt according to their deserts some killed themselves other thinking to escape by flight were apprehended as for Sabinus all other good and ready meanes he had to save himselfe and flie unto the Barbarians in a strange countrey but lately he had taken to wife a most vertuous dame and every way right excellent whose name in those parts was Empona as one would say in the Greeke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a princesse or great lady but her he could not possibly either in his love endure to forsake nor find meanes to take with him whereas therefore he had at an house in the country certeine secret vaults hidden cellars deepe under the ground where he bestowed his treasure goods in safteie and those knowen to two of his enfranchised servants and no more the rest of his houshold servitors he discharged and sent away pretending unto them that he was resolved to poison himselfe reteining still about him those two trusty freed men with them he went downe into those secret caves or vaults digged out of the ground which done he sent one of these enfranchised servants of his whose name was Martalinus unto his wife to let her understand that he had killed himselfe with poison and that the whole house together with his corps was burnt for his purpose was by the unfeined sorrow and mourning of his wife to make the rumour that ran of his death the better to be beleeved so it fell out invery deed for no sooner heard she this newes but with piteous cries dolefull lamentations she cast herselfe upon the ground where she at that time was lay there along for three daies and three nights together without meat or drinke which when Sabinus heard fearing least the woman would by this meanes worke her owne death he commanded the said Martalinus to round her secretly in the eare that he was yet living and lay hidden within the ground requesting her withall that she would continue still a while longer in this monrnefull state bewailing her husbands death yet so as she might not be perceived to counterfet and verily this yoong ladie in all other respects performed the tragicall shew of that calamitie so artificially and plaied her part with such dexteritie that she confirmed the opinions received and divulged of his death but having a longing desire to see him she went by night unto him and came againe the same so secretly that no creature perceived it and thus continued she this haunt from time to time for the space of seven moneths keeping company and lying as one would say in hell under the ground with her husband during which time she one day disguised Sabinus in his apparell and what with shaving his beard and knitting about his head a kerchiefe she ordered the matter so that he could not be knowen to them that met him and upon hope of obteining pardon she brought him with her to Rome with other stuffe and cariages of hers but when she could not speed she retired againe into the countrey and for the most part abode and conversed with him under the grond howbeit otherwhiles betweene she would repaire to the city and shew herselfe unto other women her friends and of her familiar acquaintance But that which of all other seemeth most incredible she handled the matter so that it was never perceived she was with childe albeit she washed and bathed ordinarily with other dames and wives of the citie for the oile or ointment wherewith women use to annoint the haire of their head for to make the same faire and yellow like burnishing gold hath a certaine propertie in it to pinguisie withall to incarnate and so to raise and rarifie the flesh that it causeth it to be lax and so to swell and puffe up more plumpe of this medicinable oile she made no spare but used to rub and besmeare the other parts of her body in such sort as that by their proportionable rising she hid her great belly which grew more round and full every daie than other Now when her time was come she endured the pangs and paines of her travell in child-birth alone by herselfe being gone downe to her husband like a lionesse into her denne and there she suckled at her owne brest secretly if I may so say her male whelpes for two boy twinnes she was delivered of of which two sonnes the one chanced to be flaine in Aegypt the other not long since but very lately was with us at Delphos named after his father Sabinus Howbeit for all this Vespasian caused this lady to be put to death but for this murder of his he dearely paid and was punished accordingly for within a while after his whole posterity was utterly destroid and rooted out from the face of the earth so as there remained not one of his race for there was not in those daies and during his empire a more cruell and inhumane fact committed neither was there ever any other spectacle that both gods and angels seemed more to abhorre and
another when they be parted and asunder and they embrace one the other in the darke many times Moreover that this Core or Proserpina is one while above in heaven and in the light another while in darkenesse and the night is not untrue onely there is some error in reckoning and numbring the time For we see her not six moneths but every sixth moneth or from six moneths to six moneths under the earth as under her mother caught with the shadow and seldome is it found that this should happen within five moneths for that it is impossible that she should abandon and leave Pluto being his wife according as Homer hath signified although under darke and covert wordes not untruely saying But to the farthest borders of the earth and utmost end Even to the faire Elysian fields the gods then shall thee send For looke where the shadow endeth and goeth no farther that is called the limit and end of the earth and thither no wicked and impure person shall ever be able to come But good folke after their death in the world being thither carried lead there another easie life in peace and repose howbeit not altogether a blessed happie and divine life untill they die a second death but what death this is aske me not my Sylla for I purpose of my selfe to declare shew it unto you hereafter The vulgar sort be of opinion that man is a subject compounded and good reason they have so to thinke but in beleeving that he consisteth of two parts onely they are deceived for they imagine that the understanding is in some sort a part of the soule but the understanding is better than the soule by how much the soule is better and more divine than the bodie Now the conjunction or composition of the soule with understanding maketh reason but with the bodie passion whereof this is the beginning and principle of pleasure and paine the other of vertue and vice Of these three conjoined and compact in one the earth yeeldeth for her part the body the Moone the soule and the Sunne understanding to the generation or creation of man and understanding giveth reason unto the soule **** even as the Sunne light and brightnesse to the Moone As touching the deathes which we die the one maketh man of 3. two and the other of 2. one And the former verily is in the region and jurisdiction of Ceres which is the cause that we sacrifice unto her Thus it commeth to passe that the Athenians called in olde time those that were departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Cereales As for the other death it is in the Moone or region of Proserpina And as with the one terrestriall Mercury so with the other celestiall Mercurie doth inhabit And verily Ceres dissolveth and seperateth the soule from the bodie sodainly and forcibly with violence but Proserpina parteth the understanding from the soule gently and in long time And heereupon it is that the is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one would say begetting one for that the better part in a man becommeth one and alone when by her it is separated and both the one and the other hapneth according to nature Every soule without understanding as also endued with understanding when it is departed out of the body is ordeined by fatall destiny to wander for a time but not both alike in a middle region betweene the earth and the Moone For such soules as have beene unjust wicked and dissolute suffer due punishment and paines for their sinfull deserts whereas the good and honest untill such time as they have purified and by expiration purged foorth of them all those infections which might be contracted by the contagion of the body as the cause of all evill must remaine for a certeine set time in the mildest region of the aire which they call the meddowes of Pluto Afterwards as if they were returned from some long pilgrimage or wandring exile into their owne countrey they have a taste of joy such as they fecie especially who are professed in holy mysteries mixed with trouble and admiration and ech one with their proper and peculiar hope for it driveth and chaseth foorth many soules which longed already after the Moone Some take pleasure to be still beneath and even yet looke downward as it were to the bottome but such as be mounted aloft and are there most surely bestowed first as victorious stand round about adorned with garlands and those made of the wings of Eustathia that is to saie Constancie because in their life time here upon earth they had bridled and restreined the unreasonable and passible part of the soule and made it subject and obedient to the bridle of reason Secondly they resemble in sight the raies of the Sunne Thirdly the soule thus ascended on high is there confirmed and fortified by the pure aire about the Moone where it doth gather strength and solidity like as iron and steele by their tincture become hard For that which hitherto was loose rare and spongeous groweth close compact and firme yea and becommeth shining and transparent in such sort as nourished it is with the least exhalation in the world This is that Heracletus meant when he said that the soules in Plutoes region have a quicke sent or smelling And first they behold there the greatnesse of the Moone her beauty and nature which is not simple nor void of mixture but as it were a composition of a starre and of earth And as earth mingled with a spirituall aire and moisture becommeth soft and the blood tempered with flesh giveth it sense even so say they the Moone mingled with a celestiall quintessence even to the very bottome of it is made animate fruitfull and generative and withall equally counterpeised with ponderosity and lightnesse For the whole world it selfe being thus composed of things which naturally moove downward and upward is altogether void of motion locall from place to place which it seemth that Xenocrates himselfe by a divine discourse of reason understood taking the first light thereof from Plato For Plato was he who first affirmed that every starre was compounded of fire and earth by the meanes of middle natures given in certeine proportion in as much as there is nothing object to the sense of man which hath not in some proportion a mixture of earth and light And Xenocrates said that the Sunne is compounded of fire and the first or primitive solid the Moone of a second solid and her proper aire in summe throughout neither solid alone by it selfe nor the rare apart is capable and susceptible of a soule Thus much as touching the substance of the Moone As for the grandence bignesse thereof it is not such as the Geometricians set downe but farre greater by many degrees And seldome doth it measure the shadow of the earth by her greatnesse not for that the same is small but for that it bringeth a most servent and swift motion to the end
us of this 〈◊〉 for there is no man but desireth to know the reason and cause why this oracle hath given over to make answer in verses and other speeches as it hath done Whereto Theon spake thus But now my sonne we may seeme to doe wrong and shamefull injurie unto our discoursers and directours heere these Historians in taking from them that which is their office and therefore let that be done first which belongeth to them and afterwards you may enquire and dispute at leasure of that which you desire Now by this time were we gon 〈◊〉 as farre as to the statue of king Hiero and the stranger albeit he knew well all the rest yet so courtious he was and of so good a nature that he gave eare withall patience to that which was related unto him but having heard that there stood sometime a certaine columne of the said Hiero all of brasse which fell downe of it selfe the very day whereon Hiero died at Saracose in Sicilie he wondred thereat and I thereupon recounted unto him other like examples as namely of Hiero the Spartan how the day before that he lost his life in the battellat Leuctres the eies of his statue fell out of the head also that the two starres which Lysander had dedicated after the navall battell at the river called Aigos-potamos were missing and not to be seene and his very statue of stone put forth of a sodden so much wilde weedes and greene grasse in so great quantity that it covered and hid the face thereof Moreover during the time of those wofull calamities which the Athenians sustained in 〈◊〉 not onely the golden dates of a palme tree sell downe but also the ravens came and pecked with their bils all about the scutcheon or sheeld of the image of Pallas The Cuidians coronet likewise which Philomelus the tyrant of the 〈◊〉 had given unto Pharsalia the fine dauncing wench was the cause of her death for when she had passed out of Greece into Italie one day as she plaied and daunced about the church of Apollo in Metapontine having the said coronet upon her head the yong men of the city came upon her for to have away the gold of that coronet and striving about her one with another who should have it tare the poore woman in peeces among them Aristotle was wont to say that Homer was the onely Poet who made and devised words that had motion so emphatical they were lively expressed but I for my part would say that the offrings dedicated in the city to neat statues jewels other ornaments mooved together with the divine providence do foresignifie future things neither are the same in any part vaine and void of sense but all replenished with a divine power Then Boethus I would not else quoth he for it is not sufficient belike to enclose God once in a moneth within a mortall bodie unlesse we thrust him also into every stone and peece of brasse as if fortune and chance were not sufficient of themselves to worke such feates and accidents What quoth I thinke you then that these things every one have any affinitie with fortune and chance and is it probable that your Atomes doe glide divide and decline neither before nor after but just at the very time as each one of them who made these offrings should fare better or worse And Epicurus belike as farre as I see serveth your turne now and is profitable unto you in those things which he hath said or written three hundred yeares past but this god Apollo unlesse he imprison and immure himselfe as it were and be mixed within every thing is not able in your opinion to give unto any thing in the world the beginning of motion nor the cause of any passion or accident whatsoever And this was the answere which I made unto Boethus for that point and in like maner spake I as touching the verses of Sibylla For when we were come as farre as to the rocke which joineth to the senate house of the city and there rested our selves upon which rocke by report the first Sibylla sat being new come out of Helicon where she had beene fostered by the Muses although others there be that say she arived at Maleon and was the daughter of Lamia who had Neptune for her father Serapion made mention of certaine verses of hers wherein she praised her selfe saying that she should never cease to prophesie and foretell future things no not after her death for that she her selfe should then goe about in the Moone and be that which is called the face therein appearing also that her breath and spirit mingled with the aire should passe to and fro continually in propheticall words and voices of oracles prognosticating and that of her bodie transmuted and converted into earth there should grow herbes shrubs and plants for the food and pasturage of sacred beasts appointed for sacrifices whereby they have all sorts of formes and qualities in their bowels and inwards and by the meanes whereof men may foreknow and foretell of future events Hereat Boethus made semblance to laugh more than before And when Zous alledged that howsoever these seemed to be fabulous matters and meere fables yet so it was that many subversions transmigrations of Greeke cities many expeditions also and voiages made against them of barbarous armies as also the overthrowes destructions of sundry kingdomes and dominious give testimonie in the behalfe of ancient prophesies and praedictions And as for these late and moderne accidents quoth he which hapned at Cumes and Dicaearchia long before chanted and foretolde by way of priophesie out of Sibyls books did not the time ensuing as a debt accomplish and pay the breakings forth and eruptions of fire out of a mountaine the strange ebullitions of the sea the casting up aloft into the aire of stones cinders by subterranean windes under the earth the ruine and devastiation of so many and those so great cities at one time and that so suddenly as they who came but the next morrow thither could not see where they stood or were built the place was so confused These strange events I say and occurrents as they be hardly beleeved to have hapned without the finger of God so much lesse credible it is that foreseene and foretolde they might be without some heavenly power and divinitie Then Boethus And what accident good sir quoth he can there be imagined that Time oweth not unto Nature and what is there so strange prodigious and unexpected aswell in the sea as upon the land either concerning whole cities or particular persons but if a man foretold of them in processe and tract of time the same may fall out accordingly And yet to speake properly this is not soretelling but simply telling or rather to cast forth and scatter at random in that infinity of the aire words having no originall nor foundation which wandering in this wise Fortune otherwhiles encountreth and concurreth with
insult over him debase and defame him what they can In so much as men of a ruddy colour they deride make of them a laughing stocke And as for the inhabitants of Coptos they use at a certaine feast to throw an asse headlong downe from the pitch of an high rocke because Typhon was ruddy and of a red asses colour The Busiritants and Lycopolites forbeare to sound any trumpets because they resemble the braying of an asse and generally they take an asse to be an uncleane beast and daemonicall for the resemblance in hiew that it hath with him and when they make certaine cakes in their sacrifices of the moneths Payni and Phaophi they worke them in paistry with the print upon them of an asse bound Also in their solemne sacrifice to the Sun they command as many as will be there to worship that god not to we are any brooches or jewels of gold about their bodies nor to give any meat or provander unto an asse what need soever he have thereof It seemeth also that the Pythagoreans themselves were of opinion that Typhon was some fiend or daemonicall power for they say that Typhon was borne in the even number of six and fifty againe that the triangular number or sigure is the puissance of Pluto Bacchus and Mars of the quadrangle is the power of Rhea Venus Ceres Vesta and Juno that of twelve angles belongeth to the might of Jupiter but that of fifty six angles is the force of Typhon as Eudoxus hath left in writing But the Aegyptians supposing that Typhon was of a reddish colour doe kill for sacrifice unto him kine and oxen of the same colour observing withall so precisely that if they have but one haire blacke or white they be not sacrificeable for they thinke such sacrifices not acceptable but contrariwise displeasant unto the gods imagining they be the bodies which have received the soules of leaud and wicked persons transformed into other creatures And therefore after they have cursed the head of such a sacrifice they cut it off and cast it into the river at least waies in old time but now they give it unto strangers But the oxe which they meane to sacrifice indeed the priests called Sphragistae that is to say the sealers come marke it with their seale which as Castor writeth was the image of a man kneeling with his hands drawen backe and bound behinde him and having a sword set to his throat Semblably they use the name of an asse also as hath bene said for his uncivill rudenesse and insolency no lesse than in regard of his colour wherein he resembleth Typhon and therefore the Aegyptians gave unto Ochus a king of the Persians whom they hated above all others as most cursed and abominable the surname of asse whereof Ochus being advertised and saying withall This asse shall devour your oxe caused presently their beefe 〈◊〉 to be killed and sacrificed as Dinon hath left in writing As for those who say that Typhon after he had lost the field fled six daies journy upon an asse backe and having by this meanes escaped beg at two sonnes Hierosolymus and Judaeus evident it is heerein that they would draw the story of the Iewes into this fable And thus much of the allegorirall conjectures which this tale doth affoord But now from another head let us of those who are able to discourse somewhat Philosophically and with reason consider first and formost such as deale most simply in this behalfe And these be they that say like as the Greeks allegorize that Saturne is time Juno the aire and the generation of Vulcan is the transmutation of aire into fire even so they give out that by Osiris the Aegyptians meane Nilus which lieth and keepeth company with Isis that is to say the earth That Typhon is the sea into which Nilus falling loseth himselfe and is dispatched heere and there unlesse it be that portion thereof which the earth receiveth and whereby it is made fertill And upon the river Nilus there is a sacred lamentation even from the daies of Saturne wherein there is lamenting how Nilus springing and growing on the left hand decaieth and is lost on the right For the Aegyptians doe thinke that the east parts where the day appeareth be the forefrunt and face of the world that the North part is the right hand the South part the left This Nilus therfore arising on the left hand and lost in the sea on the right hand is said truely to have his birth and generation in the left side but his death and corruption in the right And this is the reason why the priests of Aegypt have the sea in abomination and terme salt the fome and froth of Typhon And among those things which are interdicted and forbidden this is one that no salt be used at the boord by reason whereof they never salute any pilots or sailers for that they keepe ordinarily in the sea and get their living by it This also is one of the principall causes why they abhorre fishes in such sort as when they would describe hatred they draw or purtray a fish like as in the porch before the temple of Minerva within the city Sai there was purtraied and engraven an infant an old man after them a falcon or some such hauke and close thereto a fish and last of all a river-horse which Hieroglyphicks doe symbolize and signifie thus much in effect O all yea that come into the world and goe out of it God hateth shamelesse injustice For by the hauke they understand God by the fish hatred and by the river-horse impudent violence and vilany because it is said that he killeth his father and after that forceth his owne mother and covereth her And semblably it should seeme that the saying of the Pythagoreans who give out that the sea is a teare of Saturne under covert words doe meane that it is impure and uncleane Thus have I beene willing by the way to alledge thus much although it be without the traine of our fable because they fall within the compasse of a vulgar and common received history But to returne to our matter the priests as many as be of the wiser and more learned sort understand by Osiris not onely the river Nilus and by Typhon the sea but also by the former they signifie in one word and simply all vertue and power that produceth moisture and water taking it to be the materiall cause of generation and the nature generative of seed and by Typhon they represent all desiccative vertue all heat of fire drinesse as the very thing that is fully opposite and adverse to humidity and hereupon it is that they hold Typhon to be red of haire and of skin yellow and by the same reason they willingly would not encounter or meet upon the way men of that hew no nor delight to speake unto such Contrariwise they feigne Osiris to be of a blacke colour because all water causeth the earth
Nisus 893.20 Abyrtacae 703.50 Academiques 1122.30 Acca Larentia one a courtisane and another the nourse of Romulus Remus 862.30 Acca Larentia honored at Rome 862.20.30 Acca Larentia surnamed Fabula how she came renowmed 862.30 Inheritresse to Taruntius 863.1 made Rome her heire ib. Acco and Alphito 1065.1 Acephati verses in Homer 140.20 Acesander a Lybian Chronicler 716.30 Acheron what it signifieth 515.50 Achilles well seene in Physicke 34.30 729.50 Praiseth himselfe without blame 304.50 commended for avoiding occasions of anger 40.50 his continencie 43.30 charged by Vlysses for sitting idlely in Scytos 46.1 of an implacable nature 720.10 noted for anger 〈◊〉 24.26 he loved not wine-bibbing 720.20 whom he invited to the funerall feast of Patroclus 786.40 noted for his fell nature 106.40 his discretion betweene Menelaus and Antilochus 648.30 he kept an hungrie table 750.1 he digested his choler by Musicke 1261.40 noted for a wanton Catamite 568.30 killed by Paris 793.50 Achillium 899.1 Achrades wilde peares 903.40 Acidusa 901.20 Acratisma that is to say a breakfast whereof it is derived 775.20 Acratisma and Ariston supposed to be both one 775.30 Acroames or Ear-sports which be allowed at supper time 758.30 Acron the Physician how he cured the plague 1319.1 Acrotatus his Apophthegmes 453.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they be 604.20 Actaeon the sonne of Melissus a most beautifull youth his pitifull death 945.30 945.40 Action all in all in Eloquence 932.1 Actus the dogge of one Pyrrhus 963.40 Active life 9.40 Ada Queene of Caria 596.20 Ades what it signifieth 608.30 1000.10 Adiaphora 69.1 Adimantus a noble captaine debased by Herodotus 1243.30.40 what names Adimantus gave unto his children 1244.20 Adipsa 339.1 Admetus 1146 Admirable things not to be discredited 723.1 Admiration of other men in a meane 55.20 to Admire nothing Niladmirari 59 Adonis thought to be Bacchus 711.40 Adrastia 557.40 1050.20 Adrastia and Atropos whereof derived 1080.30 Adrastus reviled by Alcmaeon 240.30 he requiteth Alcmaeon ib. Adulterie of Mars and Venus in Homer what it signifieth 25.10 Adulterie strange in Sparta 465.10 Aeacium a priviledged place 933.50 Aeacus a judge of the dead 532.20 Aeantis a tribe at Athens 659.40 never adjudged to the 〈◊〉 place 659.50 highly praised 660.20 whereof it tooke the name ib. 40 Aegeria the nymph 633.30 Aegipan 913.1 Aegipans whence they come 568.50 Aegles wings consume other feathers 723.20 Aegon how he came to be king of the Argives 1281.1 Aegyptians neither sowe nor eat beanes 777.20 Aegyptian priestes absteine from salt 728.1 and sish 778.30 Aegyptian kings how chosen 1290.40 Aegypt in old time Sea 1303.40 Aemylij who they were called 917.30 Aemilius a tyrant 916.40 Aemilius Censorinus a bloudie prince 917.20 Aemilius killeth himselfe 912.30 Aeneas at sacrifice covered his head 854.1 Aeneans their wandering their voiage 891.50 896.10.20 Aeolies who they be 899.30 Aequality which is commendable 768.1 Aequality 679.30 Aequality of sinnes held by Stoiks 74.40 Aequinoctiall circle 820.40 Aeschines the oratour his parentage 926.40 Aeschines the oratour first acted tragoedies 926.50 his emploiments in State affaires 927.1 banished 927.10 his oration against Ctesiphon ib. 20. his saying to the Rhodians as touching Demosthenes ib. his schole at Rhodes ib. his death ib. his orations ib. 30. he endited Timarchus ib. 40. his education and first rising 927.30.40 Aescre what fiend or Daemon 157.30 Aeschylus wrote his tragoedies being well heat with wine 763.40 his speech of a champion at the Isthmicke games 39.10 his tragoedies conceived by the insluence of Bacchus ib. entombed in a strange countrey 277.20 Aesculapius the patron of 〈◊〉 997.20 his temple why without the citie of Rome 881.1 Aesops fox and the urchin 392.20 Aesope with his tale 330.30 his fable of the dog 338.20 Aesope executed by the Delphians 549.10 his death revengeà and expiated ib. 20. Aesops hen and the cat 188.50 Aesops dogs and the skins 1091.20 Aethe a faire mare 43.20.565.40 Aether the skie 819.10 In Aethiopia they live not long 849.50 Aetna full of flowers 1011.10 Affabilitie commendeth children and yoong folke 12.1 commendable in rulers 378.30 Affections not to be cleane rooted out 76.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what day it was 785.1 Agamedes Trophonius built the temple at Delphi 1518.20 Agamemnon clogged with cares 147.50 Agamemnon noted for Paederastie 568.30 Agamemnon murdered treacherously 812.1 noted in Homer for pride 24.10 Agamemnon his person how compounded 1284.1 Agamestor how he behaved himselfe at a mery meeting 653.10 Aganide skilfull in Astronomie 324.40 Agathocles his Apophthegmes 407.40 being of base parentage he came to be a great Monarch 307.40 his patience 126.1 Agave enraged 314.1 Aged rulers ought to be mild unto yoonger persons growing up under them 398.10 Aged rulers paterns to yoonger 392.40 Age of man what it is 1328.1 Agenor his sacred grove 903.30 Agenorides an ancient Physician 683.40 Agesicles his apophthegms 444.1 Agesilaus the brother of Themistocles his valour and resolution 906.40.50 K. Agesilaus fined for giving presents to the Senatours of Sparta newly created 179.20 he avoided the occasions of wantonnesse 41. 10. his lamenesse 1191.20 of whom he desired to be commended 92. 30. his Apophthegmes 424. 10. he would have no statues made for him after his death ib. 50. commended in his olde age by Xenophon 385.1 Agesilaus the Great his Apophthegmes 444.10 Agesilaus noted for partialitie 445.50 his sober diet 446.10 his continencie 445. 20. his sufferance of paine and travell 446.10 his temperance ib. 30 his faithfull love to his countrey 450. 1. his tendernesse over his children ib. his not able stratageme 451.10 he served under K. Nectanebas in Aegypt 451.20 his death ib. 30. his letter for a friend to the perverting of justice 360.10 too much addicted to his friends 359.50 K. Agesipolis his Apophthegms 451.40 Agesipolis the sonne of Pausanias his Apophthegmes 451.50 Agias given to bellie cheere 679.20 Agis a worthy prince 400.30 his Apophthegmes 423.40 Agis the yonger his Apophthegms 425.1 Agis the sonne of Archidamus his Apophthegmes 452.1 Agis the yonger his apophthegms 452.50 Agis the last king of the Lacedaemonians his apophthegmes 453.1 his death ib. Agis the Argive a cunning flatterer about K. Alexander the Great 98.20 Aglaonice well seene in Astrologie how she deluded the wives of Thessalie 1329.10 Agrioma a feast 899.40 Agronia 765.30 Agroteros 1141.20 Agrotera a surname of Diana 1235.20 Agrypina talkative 206.30 Ajax Telamonius how he came in the twentieth place to the lotterie 790.50 his feare compared with that of Dolon 74.50 Aigos Potamoi 1189.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what place 821.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth 788.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth in some Poets 29.40 Ainautae who they be 897.50 Aire how made 808.40 the primitive colde 995.40 Aire or Spirit the beginning of all things 806.1 why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 995.50 Aire the very body and substance of voice 771.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth in Homer 737.1 Aix 891.10 Al what parts it hath
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
Chios women their vertuous acts 485.10.40 Chiron an ancient Physician 683.40 a singular bringer up of noble youth 1262.10 Chirurgery men did learne of Elephants 968.20 Chlidon sent by Hipposthenidas to the banished of Thebes 1216.1 a ridiculous fray betweene him and his wife 1216.20 Choaspes the river water drunke only by the Persian kings 273.1 Choenix 15.10.749.50 1328.20 it conteineth 4. Sextatios Cholera the disease 781.50 Choler youth ought to suppresse 12.20 the whetstone of fortitude 566.10 Chonuphis a Prophet in Memphis 1207.1.1291.10 Chresmosyne 1358.30 Chrestos what it signifieth 889.30 Chrithologos who it is 889.40 Chromatique musicke 796.40 Chrysantas commended by Cyrus for sparing to kill his enemie 863.50 Chryseis 35.1 Chrysippus taxed for nice subtiltie 41.40 Chrysippus his contradictory opinions 1060.10 to what purpose borne 1082.40.50 Chrysippus brought in a superfluous plurality of vertues 65.10 his statue and the epigram to it 1058.20 Chthonie what Daemon 157.30 Church robber detected by his tongue 201.40 Cicero his scoffe 664.30 noted for praising himselfe 303.40 Cicero his apophthegmes 439.30 the reason of his name ib. he is not ashamed of it ib. Cich peace forbidden to be eaten 881.50 their derivation in Greeke ib. Cidre what drinke 685.40 Cimon incestuous at first proved a good Ruler 543.40 Cimon why blamed 297.20.351.1 Cimmerians beleeve there is no sunne 266.20 Cinesias how he rebuked the Poet Timotheus 28.10.759.30 Cinesones 1199.30 Cinna stoned to death 915.1 Cio women their 〈◊〉 act and chastity 490.491 Circle 1021.10 The Cirque Flaminius why so called 872.30 Cleanthes did grind at the mill 286.30 Cleanthes thought that the heaven stood still and the earth moved 1163.1 Cleanthes hard to learne 63.1 noted for playing with Homers verses 41.40 his contradictions 1059.20 Cleanthes and Chrysippus contradictory to themselves 1058.40 Cleanthes and Antisthenes practised to correct Poeticall verses by change of some words 44.1 Clearchus his countenance encourageth his souldiers 109.20 given to austerity 651.50 a tyrant 296.1 his insolent pride 1278.20 Clearchus the Philosopher confuteth Aristotle Junior about the Moones face 1161.20 Clemencie what it is 69.10 Cleobis and Biton kinde to their mother 518.20 deemed by Solon happie 96.30 Cleobuline a studious and vertuous damosel named also Eumelis 329.1 Cleobulus usurped the name of a sage and was none indeed 1354.20 Cleodemus a Physician 335.20 Cleomachus the Thessalian his death 1145.20 his sepulcher 1145.30 Cleombrotus the sonne of Pausanias his apophthegm 459.40 Cleombrotus a great traveller 1322.1 Cleomenes the sonne of Anaxandrides his Apophthegmes 459.40.425.10 punished for his perjury and trechery ib. 50 Cleomenes repelled from the wals of Argos by women 486.20 Cleomenes the sonne of Cleombrotus his apophthegmes 461.1 Cleon being entred into governement rejected all his former friends 358.50 Cleopatra 632.1 banished and restored 637 30 A Clepsydre 840.20 Climacides and Colacides what women 86.20 Clio. 795.40 wherein emploied 798.50 Clitomachus the Grammarian could abide no amatorious matters 757.50 Cloelia her vertuous deed highly honored by k. Porsena 492.1 492.20 Clonas an ancient musician 1269.50 Clotho 797.40 1049.10 Clotho her function 1184.40 what she is 1219.30 Cloudes how engendred 828.10 Clusia flang her selfe from an high tower 910.20 Clysters commended 624.10 first 〈◊〉 by the bird Ibis 968.1.1317.1 Clytus his vaine glory 1278.10 Cneph among the Aegyptians 1295.50 Cnidian graine a violent purgative 623.50 Cocks of the dunghil for what use made 1073.20 White Cocke honored by the Pythagoreans 711.1 Cocles moderate in receiving honours 375.40 Cocytus 604.50 what it signifieth 515.50 Codrus the king disguised killed 911.40 Coeranus preserved by Dolphins 980.1 Coeranium ib. 10 Colde primitive what it is 993.10 it is not the privation of heat ib. 20 Colde good to preserve things 774 10 Colde outward increaseth naturall heat 739.10 Coliades who they be 892.30 Colour what it is 814.10 Colours all but white deceitfull 859.40 of divers kindes 814.20 Colotes the Epicure wrot against the 〈◊〉 581.10 he is confuted 1110.50 Combat of three twins bretheren 911.10 Combats of prize in what order set by Homer 673.40.50 Comminius Saper worketh the death of his owne sonne Comminius 916.10 Comoedian condemned by the Athenians 985.1 Comoedia Vetus banished out of feasts 759.20 Comoedia Nova commended at banquets ib. 30 Company of friends at meales commended 742.40 Company bad children must avoid 15.1 Comparatives used for positives 719.40 Conception how it commeth 842.20 how it is hindred ib. Conception of children 220. 20 Concoction what it is 1003 Concordance of 〈◊〉 and philosophy 605.20.48.30 Conflagration of the world 807.30 Conipodes who they be 888.50 Conjunctions a part of speech not much missed 1028.20 Conjunction of man and wife why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1155.30 Conscience 〈◊〉 a safe harbour 161.10 Conscience a sufficient witnesse 252.40.50 Conscience cleere a singular 〈◊〉 603.20 peace of Conscience a sovereigne joy 80.1 Consualia a festivall day at Rome 867.20 Consular place at the boord honorable 650.10 the reasons why ib. 20 Consuls at Rome when first enstalled 856.20 not admitted to triumphall feasts 877.10 Consultation of serious matters at the table and wine 761.40 Contentment of minde in 〈◊〉 Crates the philosopher 147.50 Continence and temperance how they differ 69.20 Continency in beasts compared with the thastity of men and women 566.40 Contingent how defined 1051 20 Contradictions of stoicke philosophers 〈◊〉 .1058 Contrusius the sonne of 〈◊〉 914.10 Conus 1021.1 Cophene a yong damosell saved the Megarians from being 〈◊〉 487. 40. maried to Nymphaeus ib. Coptos a city in Aegypt why so called 1293.10 Corax aliâs Collocidas 553.20 murdered Archilochus ib. Cordax 759.10 Cordial confections and counterpoisons called The hands of the gods 1703.1 Core the same that Persophone 914.10.1181.50 Coretas gave first light of the oracle at Delphi 1345.10 Corinna reprooved Pindarus in his poetre 984.30 Corinthians chappell 1193.1194 Coronistae who they be 505.30 Corpulent and fat folke barren 676.1 Coros 1358. 〈◊〉 Correction of Poets verses 44.1.10 Corruption what it is 1114.1115 Corybantes 1142.50.1143.10.1183.40 Cothus his subtile practise 895.20 Cotyla a measure 1328.20 it containeth ten ounces that is to say about a pint Cotys a prince given to anger how he restrained it 405.10 Covetousnesse what maner of discase 210 Counsell of state in Lacedaemon how called 391.30 the love of native Country surpasseth all others 362.10 who voluntary left their owne Countries 277 native Country called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 395 1. Cradephoria what 〈◊〉 712.10 Cradias what tune or song 1251.10 Cramp-fish Torpedo how subtile he is 972.40 Cranes what order they keepe in flying 960.1 Crantor his opinion as touching the soule of the world 1031.30 M. Crassus why he was said to cary hey one his horne 874.1 Crassus bitterly taunted and checked Domitius 240.30 acused for incontinency 241.30 Crataiadas 895.1 Crates his trecherous part with Orgilaus 381.1 he is put to death 381.10 Crates the philosopher joieth in his poverty 147. 40. called Thirepanoectes 666. 1. his epigram opposed to Sardanapalus his epitaph 310. 1.
he for sooke the world 288.10 his exclamation against negligent fathers in the education of their children 5.50 Cratevas why he killed Archelaus 1155.20 against importunate Cravers 168 40 Credit in a city won at the first and suddenly 356.10.20 Cretinas his honest cariage to his concurrent Hermes for the good of the common weale 362.1 Crexus what he added to musicke 1257.10 Crisson the Himerean a flatterer 96.30 Critolaus killed his sister Demodoce 911.10 Crocodile resembleth god and honored by the Aegyptians 1316.30 Crocodiles tame and familiar 970. 10. their maner of brecding and their foreknowledge 977.1 Croesus erected the statue of his woman baker in beaten gold 1195.40 the Cromyonian sow 565.30 Crowes of Barbarie how crafty they be 959.40 Crowes age 1327.30 Cruelty in men whēce it arose first 951.10 Cruelty in the killing of brute beasts for our food condemned 577.1 Cryassa the new 487.50 Cryassians conspire against the Melians 487.30 Cube 819.20 how to be doubled 767.30 Cumin-seed to be sowen with curses 746.30 Cupid or love highly honored by the Thespians 1131.10 Curiosity fostereth anger mixed with 〈◊〉 and malice 132.20 134.20 Curious persons ought to looke into themselves 134.50 against Curiosity the 〈◊〉 of an Aegyptian 135.50 Curious folke wherein they love to intermeddle 136.10 Curiosity in other mens matters how to be avoided 136.50 Manius Curius his Apophthegmes 428.20 Curtius a Romane knight he deflowreth his owne daughter Cyane 908.10 911.50 Cuttle-fish how crafty he is 972.30 Cyanippus killed himself 912.30 Cybele the great mother of the gods 1129.30 Cydippe 896.30 Cydnus the river of what vertue the water is 1345.1 Cylindre 1021.1 Cynegyrus lost both his hands 906.30 Cynesias the Poet. 985.1 Cynosarges at Athens 1133.30 Cyon the dog-starre representeth Isis. 1295.50 Cyphi the composition of what and how many ingredients it consisteth 1319.10 Cyphi how the Aegyptians use 1319.30 when it is burnt for perfume 1319.40 Cypselus miraculously saved 345 30. how he tooke that name ib. 40 Cyrenaiks philosophers 1122.30.584.10 Cyrus sbunned the sight of faire Panthea 41. 10.142.20 beloved of the Persians 377.10 how he exercised himselfe with his play-feeres 207.1 his apophthegmes 403.10 Cyrus the yonger his pollicy to win the Lacedaemonians unto him 404.10 D DAEmons how long they live 1327. 40. sundry sorts of them and their divers offices 1329.20.30 Daemons of what nature they be 1327.20 Daemons who they be 1221.50 what nature they be of 1297.1 Daemons about the Moone 1183.40 Daemons how they speake with men 1217.50 Daemons the attribute Daemonius how Homer useth 812.40 1297.20 Daemons of sundry kinds 157.40 Daemons twaine allotted to every one of us 157.30 Daie at Rome began at midnight 879.40 Daiphantus 484.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what reports in Homer 679.1 why so called ib. 50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what maner of drinking 337.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they were ib. Dames of Rome debarred from riding in coches 869.50 put to no cookerie nor grinding of corne 879.20 Damindas his apophthegme 456.20 Damis his apophthegme 456.20 Damocrates an impudent jester 354.50 Damonidas his 〈◊〉 425.10.456.20 Damoteles murdered 904.40 Darius father of Xerxes hated idlenesse 394.30 his apophthegmes 403.10 he remitted certeine taxes imposed upon his subjects ib. 20 Darius fortunes minion 1264.30 Darius came up of nothing ib. Darius his commendation of K. Alexander 1279.20 Darius the sonne of Hystaspes how he atteined to the crowne 1280.40 Darknesse whether it be visible 837.40 Darknesse about the oake what it meaneth 894.30 〈◊〉 seeds forbidden in fires for stonphes 697.10 Date tree branch in all games for victory 772.1 why it hath the superiority in such games ib. 30 Date tree highly commended ib. 10. liveth long ib. 30. it never sheadeth leaves ib. 40. it bringeth to the Babylonians 360. cōmodities 773.40 it beareth no fruit in Greece ib. pressed downe it curleth upward ib. 50. the reason thereof 1013.40 The Date trees braines 622.30 Datys warred upon the Athenians 906.30 Daulides what birds 777.1 three Dances of the Lacedaemonians 308.20.476.40 of Dauncing three parts 799.50 Daunce and poesie compared 801.1 Daunce Candiot 801.30 Dawning of the day why called Clytus 771.20 In Dearth and famine how the Lydians passed the time 622,1 Death what it is 848.1 whether it be common to soule and bodie 848.20 why men reported Dead upon their returne enter not into their houses at the dore 851.40 Death the remedy or end of all miseries 515.20 Deaths houre why unknowen unto us 516.1 in Death no harme 516. 50. to what Socrates compared it ib. it resembleth sleepe 517.1 called the brother of sleepe by Diogenes 517.20 compared to a long voiage 517.20 Death a favour and gift of the gods 518.20 compared to our estate before birth 519.10 Death onely ill infeare and expectance 519.30 Death of yoong folke is their blessednesse 520.30 Death how it is accounted diversly 75.20 Death day of Diogenes the Cynike observed 766.1 Death good in what respect 603.40 Deaths twaine 1182.20 Deaw the daughter of Jupiter and the Moone 1011.20 Deaw how it fretteth the skinne and raiseth a scurse 1005.50 Deaw daughter of the aire and the Moone 697.50 Deawes most in the full Moone 697.40 Debt a sinne in Persia. 285.20 Decelique warre raised by Alcibiades 419.50 December the tenth moneth 856.20 the last moneth 862.10 Decias voweth himselfe for his armie 299.30 he cared not for fire ib. Decij vowed themselves to death for their countrey 901.40.50 Decrees proposed to the Athenian people 938.10 Decree for the honour of Demosthenes ib. An honourable Decree in the behalfe of Demochares 938.50 An honourable Decree proposed for Lycurgus 939.30 Defluxions of all things 1009.40 Deiotarus K. of Galatia 1073.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they be 28.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supper whereof derived 775.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dauncing what it is 801.1 Delius an epithet of Apollo 1353.50 The Deliaque oration of Hyperides 937.10 Delights of eie and eare more dangerous than of other parts 752.40 how to withstand the danger of such delights 753.20 Delphinius a surname of Apollo 978.40 Demades findeth fault with Phocius slender fare 211.30 Demades noted pleasantly by Antipater 211.40 Demades a very glutton 211.30 Demades his images melted 376.1 Demades the oratour compared to a burnt sacrifice 416.10 his apophthegme of the Athenians 615.30 Demades a scoffer requited by Demosthenes 355.10 Demades his politique practise 373.30 Demaratus his apophthegmes 456.30 his free speech to king Philip. 111.1 his speech to K. Alexander 1267.30 Demetria a stout dame slew her owne sonne for cowardise 480.10 Demetrius counselled K. Ptolomaeus to read books of policie 422.40 Demetrius Phalereus with 〈◊〉 300. statues 375. 50. 〈◊〉 〈◊〉 happily in 〈◊〉 273.20 K. Demetrius spared the 〈◊〉 of Ialysus drawen by Protogenes 415.20 his 〈◊〉 ib. his liberality 415.30 sur named Polyarcetes and his complaint of fortune 942.1 Demetreioi why the dead are called 1182.30 Demetrius his vaine glory 1278.10 Demi-gods or Heroes 812.40 Democratie what it is 941.20 Democrita and
Ephyppus 899.20 Ephort by whom brought into Sparta 294. 1. graced by the Kings 371.20 Epiali what fevers 160.50 Enterring of other things with the dead corps 602.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 953.1 Epicharmus rebuked king Hiere too sharpely 108.1 Epicranis 834.40 Epicureans enemies to policie rhetoricke and royall government 1129.1 Epicurus honored by his favorites and sectaries 597.1 Epicures given wholy to pleasures 582.1 Epicures life confuted 582.1 Epicurus his favorites his consolatory reasons in perils 601.1 he mainteineth the mortality of the soule 600.20 601.10 Epicurus his vanity 60.50 woonderfully respected and loved of his brethren 185.30 Epicurus a Democratian 1111.20 collauded by his favorites 1119.20 his opinion as touching the principles of the world 807.30 his opinion of the gods 812.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what use it hath 743.40 Epimenides 338.50 Epimenides how long he slept 384 10 Epimetheus 31.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the surname of Diana 902.40 Epitedeius the Sycophant first put to death at Athens 578.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image representing K. Alexander the great 1275.40 Epitherzes his narration as touching the great Pan. 1331.40 Epithets that Empedocles useth be most proper and significant 726.30 Epithymodeipni who they be 775.10 Epitritos what proportion 1036.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1070.50 Epopticon what part of Philosophie 1318.10 Erato how emploied 779.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 779.20 Erebus 1000.10 Erechtheus sacrificed his owne daughter 912.10 Eretrians wives rost flesh against the sunne 897.40 Ergane who she is 232.10.352.50 the surname of Minerva 692.30 Erinnys 557.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they be 744.1 Ervill why called Catharter 902.20 Eryngium the herbe what vertue it hath 290.10.20 being held in the hand staieth goats for going 746.10 Eryxo her vertuous act 504.20 Eteocles his saying as touching a kingdome 614.10 Etesiae what winds 829.30 Ethos 543.10 Euboean brasse the best 1345.40 Euboedas his apophthegme 557.10 Eubulus a good 〈◊〉 366.20 Eubulus the surname of Bacchus 762.20 Eucarpos a surname of Venus 323.10 Euchnamus the Amphissian 1146.10 Euclides how he repressed his brothers anger 50. loth to fall out with his brother 130.30.187 ib. Eucteus and Eulaeus the minions of K. Persius 110.40 Eudamidas his Apophthegmes 425.20.557.10 Eudorus as touching the soule of the world 1031.40 Eudoxus studious in Astronomy 590.1 Euemerus the Atheist 810.50 1296.20 Euergetes a fit attribute for princes 307.1 Euergetae a surname of some princes 1278.40 Euippe 346.10 Eumaeus kept a good house 750.10 Eumenes reported to be dead 416 30. his milde behaviour to his brother Attalus ib. 188.10.20 his stratageme by secrecy 197.40 Eumertis See Cleobuline Eumolpus instituted the sacred ceremonies at Eleusis 280.30 Eunomia 630.1 Eunostus 900.30 murdred by the brethren of Ochna 900.40 Evocation of tutelar gods out of their places 871.1 Eupathies what they be 74.20 Euphranor and Parrhasius painters compared 982.30 Euphranor his notable picture of the battel at Mantinea 982.40 Euphrone a name of the night 762.20 the reason therof 141.50 Euripides his day of death and birth observed 766. 1. his speech to a foolish and ignorant fellow 61. 10. taxed for Atheisme 811.1 he forsooke Athens his native city 277.20 Euryclees 1327.1 Eurycratidas his Apophthegmes 457.50 Eurydice a noble and vertuous ladie 17.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1182.50 Eutelidas bewitched by himselfe 724.40 Euterpe what she is allotted to 795.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesiodus what it is 747.1 Euthynous died suddenly 518.30 Eutoria her daughters twaine defloured by Saturne 909.10 Eutropion king Antigonus his cooke highly advanced 13.40 Euxine sea why so replenished with fishes 976.1 Euxynthetus and Leucomantis 1152.20 Exercise of body fit for health 619 1.10 meet for students 619.10 Exercise of body for youth 10.1 after meat 622.40 Expedition or quicke execution 296,40 Experience what it is better than the book for government 836.10 392.40 of Exile or banishment 270 Extremities in all changes are naught 625.20 Ey of the master feeds the steed 11 30 Ey-sight how it is performed 657.30.40 Ey-biting and the reason thereof 723.30.40 Ey-sight the sourse and beginning of love 723.40 F FAbia committed 〈◊〉 with Petronius Valentius 917.1 she killeth her 〈◊〉 〈◊〉 Fabius Maximus his pollicie in wearying Annibal by 〈◊〉 429.10 his apophthegmes 429.1 his courteous usage of an amorous souldiour otherwise valiant ib. 30. his death 907.50 he despised scoffes and frumps ib. 10 Fabius 〈◊〉 the sonne of Fabia killeth her mother and the adulterer 917.1 Fable of the foxe and the leopard 313.10 the Fable of the ox and the camel 629.50 Themistocles his Fable of the feast and the morrow 633.10 C. Fabricius his apophthegme 428 30. his contempi of money ib. 40 he misliked treason even against his enemies ib. 50 Faculty in the soule what it is 67.40 Faeciales what priest 871.20 Faire meanes to be used with children 10.40 Fame or rumour had a temple at Rome 〈◊〉 Fasting long why it procureth rather thirst than hunger 730.30 who Fast long feed more slowlie 658.30 Fatall destiny how to be understood 1048.40 Fathers love their daughters better than their sonnes their folly in chusing governours and teachers for their children 5.40 taxed for their negligance in this behalfe 6.10 they ought not to be austere unto their children 16.20 their care in chosing wives for their sonnes 16.40 they are to give good example to their children 321.50 16.50 Fatnes occasioned by cold 688.40 Faunus sacrificeth guest strangers 917.10 killed by Hercules ib. Feare of God how to be limited 598.40 Feare 15.1 what passion it is 26.1 Feare compared with other passions 261.1 why it is named in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. of Feasts what is the end 652.40 Philosophy not to be banished from Feasts 764.10 Festivall daies at Athens or martiall victories 987.10 Feasts have two presidents hunger and Bacchus 722.40 Feasts ought to make new friendes 699.30 a Feast of what proportion for number of guests it should be 720.30.40 at a Feast consideration would be had of roome and sitting at ease 721.10 a Feast master what person he ought to be 651.10 Februarie 873.1 Februarie the moneth what it signifieth 872.50 the twelfth and last moneth of the yeere 856.20 Feeding a part or in common whether is more commendable 678.20 Feeding without fulnesse 619.1 Femals whether they send foorth seed in the act of generation 842.10 how they are begotten ib. 30 Fenestella a gate 635.20 Fenestra a gate at Rome 863.1 Ferula stalke why put into the hands of drunken folke 762.40 Ferula consecrated to Bacchus 642.1 Fever what it is 849.20 an accessary or symptome of other diseases 849.30 Figs why sweet and the trce bitter 727.20 the sacred Figtree at Athens 749 30 Figtree juice hot 741.40 it crudleth milke ib. Figtree never bloweth ib. never smitten with lightning 727. 20 Figtree Ruminales 632.40 Figtree leafe what it signifieth 1301.50 Figure what it is 814.1 Figure of the elements ib. Fish 〈◊〉 best for sickly and
878.50 Noses hawked in estimation among the Persians and why 403.1 NOTHING TOO MUCH 1201. 10. 345.50 526. 50. This Mot hath ministred matter of many questions and disputations 1354.10 Nothing 1098.10 Notions of divers sorts 836.10 Notus the winde why so called 1025.20 Nources who are to be chosen 4.40 Nourishment and groweth in animall creatures 849.1 Nourishment or feeding of infants 4.20 Nouriture see education Novv 1019.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 858.10 named Nonae ib. Nownes and verbs sufficient for speech 1027.10 Nuceria killeth Phenius Firmus her husbands base sonne 915.40 Nullity or not being after this life condemned 604.30.40.50 Numa Pompilius a sage Philosophicall king 855. 20. a peaceable prince 856.30 Numa Pompilius 630. 10. his raigne ascribed to fortune 633.30 Number the principall of all things 806.40 Numbers even defective 868. 50 Number odde perfect ib. Nundinae what they were 865.40 Nympha in breeding of bees what it is 670.40 Nymphaeus a captaine of the Melians 487.30 Nymphs age 1327.40 Nymphs Nomades 1333.30 O OAristes 290.10 to Oblivion an altar 792.10 Ocean represented the Moone 1161.10 Ochimus 896.30 Ochna the daughter of Collonus 900. 30. killeth her selfe ib. 40 Ochus a wicked king of Persia. 486. 50. why he was called by the Aegyptians The sword 1291.50 Ochus by the Aegyptians called an asse 1300.1 he killed their Apis. ib. Ocridion 896.30 Ocrisia the supposed mother of Servius Tullius 635. 40. strangely conceived with childe 636.1 Octaedra 768.20.819.20.1020 30 Ocytocium 956.10 Odours sweet proceed from heat 655.20 Odours smell better a farre off 657.50 Oeconomie See House-government Oedipus overthrowen by his own curiosity 142.40 he plucketh out his owne eyes 223.1 Oenomaus loved to have a race of good horses 903.40 Oenuphis the priest and prophet of Heliopolis in AEgypt 1291.20 Oeolycus his funerals 716.20 Oeonoloae 899.40 Oeonus the sonne of Lycimnius 880.30 Ogygie what Iland 1180.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they be 28.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divers significations 29.1 an Oinion commended by Homer 709.30 Oinions rejected by Isis priests and why 1290.20 Oke branches made the Civik coronet at Rome 880.50 Okes honoured 749.20 the Olde age of divers princes and rulers happy in their government 385.1.10 Olde age berest of bodily pleasures 386.50 Olde age whereof it commeth 849 50 Olde age hath recreations 388.20 it is freed from envy ib. 30 Olde age how to be secured from contempt 389.10 Olde men fit for to be rulers 389.40 Olde age how it is commendable for government 390.20 Olde men unmeet to mary ib. 30 Olde age why honored most in Lacedaemon 398.50 Olde age not unfit for government 383.1.10 it should not be idle 384.1 Olde folke why they drinke meere wine 656.40 wherefore dull in all senses ib. Olde folke see better a farre off 657.10 they love to be asked many questions 664.1 Olde men soone drunken 687.10 Olde men drie 687.30 why called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. Olde age to what accidents subject 687.50 Oligarchy what it is 941.20 Olive tree wood for what fire it serveth best 697.1 Olympus an ancient Musician 1250.10 Q. Olympias words of a Thessalian woman whom the King her husband loved 319. 30. her speech of a yong gentleman newly maried 319.40 Omomi 1306.10 Omphalos what part of the world 1321.40 Omphis what it signifieth 1304.40 Onobatis who she was 889.1 Onochus king of the Aenians 896.20 killed by his owne men ib. Onomademus his counsell to have alwaies some adversaries 244. 10. a great politician ib. his apophthegmes ib. Onoscelis how ingendred 914.20 Opium what it is and the force thereof 684.40 at the Oracles why they made a great sound with basons c. 854.10 Oracles of Apollo delivered in rude verse 1188.1 Oracle at Delphi why it hath given over to answer in verse 1189.20 Oracles delivered in prose 1197.20.1198 from Oracles why poesie is rejected 1199.40 Oracles why given in verse and obscurely in old time 1199.1200 Oracles why more plaine of late time than before 1200.40.50 an Oracle bidding the Greekes to double the altar at Delos 1207.20 Oracle of Lebadia 1323.50 Oracles why for the most part they ceased ib. Oracle of Ptous Apollo ib. Oracle of Amphiaraus 1324.1 Oracle of Tegyrae 1324.10 Oracle at Delphi in olde time not frequented 1326.20 the reasons discussing why Oracles cease 1343.1 Oracles by what meane they be performed 1344.20 Oracle at Delphi by what occasion it began first 1345.10 Oracle of Tyresias how it came to faile 1346.10 Oracles of Mopsus and of Amphilochus 1346.10 Oracle of Mopsus how it was tried by the governour of Cilicia 1346.20 Oratours pleading at the Pythique games for the prize 716.20 Oratory wherein it cōsisteth 796.1 Oratour whereof derived 866.50 Oratours and warriours compared together 987.40 Order in the composition of the world 646.10 Order belongeth to God 1167.10 Order in feasts 646.10 the Order of setting guests at the table 649.30 Orestes furious 857.1 Orestes how he was feasted 642. 50. how he was feasted by the linage of Demophon 678.30 Orestes revengd his fathers and sisters death 916.50 Orgilaus 380.50 Orion what starre 1295.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they be 1062.40 Ornaments of women what they be 320.10 Oromasdes 1044.1 Oromazes what God 1336.1 Orontes his apophthegm 404.40 Orpheus an ancient Poet Musician 1250.20 Orphne 100.1 Orthios what musicke 1251.10 Orus his fable 1044.10 Orus or Horus the elder the same that Apollo 1292.20.30 Orus his answers to his father Osiris 1294.40 he vanquished Typhon in sundrie battels 1294.1295 Oryx a beast observing the Dogsiarres rising 968.30 Osiris what he signifieth 778.30 Osiris how the name is derived 1291.20.1308.40 1311.30 how he is portraied ib. Osiris the Sunne and Isis the Moone 1308.50 of Osiris and Isis the fable 1292.1 Osiris borne ib. 10. he reduced Aegypt to civilitie 1292.30 supposed to be Bacchus ib. found by Isis. 1294. 10. why there be many monuments and sepulchres of his 1294.20 his body where interred 1295.30 his corps dismembred by Typhon 1294.20 Osiris Isis and Typhon allegorized 1300.10 Osiris shut up in a chest what it signifieth 1303.10 Osiris his sepulture 1304.30 how he is pourtraied hieroglyphically 1308.1.10 his pollicy to vanquish his enemies and to rule his subjects 1315.40 his robes 1318.1 Otacaustes 143.1 Otacaustae who they be the Oth that the judges in Aegypt tooke 143.30 404.50 Othes not rashly to be taken 860.20 Othe of the Pythagoreans 806.50 The Other 1031.1 Othryades his valour 907.20 Othryadas traduced by Herodotus 1231.20.30 Otis a bird delighting in the fellow ship of horses 〈◊〉 Overweening in yoong men is to be rid away 53.40 Ovihj how the name came at Rome 865.10 Oxyrynchites what people 1289.50 Oxyrynchos what fish ib. Oyle 〈◊〉 transparence 〈◊〉 in the sea 1007.30 Oyle why Homer calieth Moist 740.30 Oyle the onely moist and liquid 〈◊〉 that will burne 740.50 Oyle best in the top of the vessell 747.30 Oyle will not be mingled with any liquor 675.30.748.1
Oyle an enemie to plants 675.30 hurtfull to Bees ib. Oyle of all liquors most transparent 994.20 it allaieth the waves of the sea ib. it is full of aire ib. Oyle why it breedeth much rust in brasse 1187.30 〈◊〉 people why so called 893. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who he is 225.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Fish is put for all other meats 708.1 what it 〈◊〉 775.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gluttons ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Stoickes 1092.30 P P. Or Pi the letter in Greeke how it differeth from other mute consonants 789.1 P for B in the Aeolique dialect 738.30 Pacification in civil dissentions how to be made 380.20 Paean the song sorteth well with Apollo 1358.10 Paedaretus his apophthegmes 425 10.468.20 Paegnia 760.10 Paines be durable but pleasures momentanie 582.583 Paines excessive not durable 49.1 Palamedes devised foure letters of the alphabet 789.20 Palamnaeus 896.1 Palaestinus who he was 1294.10 Palaestra where of it tooke the name 672.40 Palintocia what it is 893.50 Palladium the image 92.50 Pallas her image devised with a dragon by it 1317.10 Palladin recovered by Ilus and Metellus 911.30 Pambaeotra what solemnity 947.40 Pammenes reprooved Homer for his order in raunging a battle 649.1145 Pamylia what feast 1292.10 Pamylitia a feast to the honour of Priapus 1301.50 the great Pan dead 1332.1 Pan. 808.50 Pan and the world differ 809.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof derived 1310.10 Pan the god of heard-men 873. Panagra what net 972.10.20.50 Pancration what exercise 672.50.364.40 Pandarus taxed for vanitie 24.40 Pandecles an attribute given to Isis. 1309.1 Pandora in Hesiodus 514.20 Panegyricus an oration penned by Isocrates 988.20 Panique terrors or affrights 1193 1.1142.50.425.40.488.40 faire Panthea loved by Araspes 257.20 Panthoidas his apophthegmes 467.30 Paracyptusa 1152.20 Paradoxes of the Stoicks 1083.30 Parallelo grammon what 〈◊〉 1036.30 Paralos the ship 364.30 a Parasites portraiture 90.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defined 953.1 Pardiae what 〈◊〉 957 Parentage how important both waies 〈◊〉 Parents chalenge the 〈◊〉 next to God 176.10 most delighted in the love of their owne sonnes 〈◊〉 Parents wicked have begotten good chidren 545 Pariere what she is 23.40 Paris in Homer resembleth a wanton 398.40 Parisa 988.10 Papyrius Romanus deflowred his owne sister 914.20 Paralli a faction at Athens 1149 10 Parmenides defended against Colotes 1116.40 his singular commendation 1128.10 Parmenoes sow 715.30 Parmeno crying like a swine 23.1 all Parts of speech in one verse 1026.40 Parts of speech all save Verbe and Noune to what use they 〈◊〉 1027.50 Participle what it is 1029.10 Partridges how subtill and craftie they be 964.50 their naturall affection to their yong 964.50 carefull over them 219.10 their subtilty 219.1 the male kinde to the female 954.30 Parysatis her apophthegme 404.30 Pasiades how he checked Lysimachus 1278.20 Pasiphae 317.1 Passion of the soule what it is 67.40 Passions different from reason 71.30 Passions not to be rooted out quite 76.50 Passions how divided 799.20 Passion counterfect we can abide to see but not in deed 715.1.10 Pataecion a notable theefe 28.10 Pater patratus who he was 871.20 Patience of Socrates 12.30 129 30. of K. Agathocles 1261. of K. Antigonus 126.1 of Arcesilaus 129.20 of Archytas and Plato 12.40 Patience commended 242.40 Patratus what it signifieth ib. 30 Patres and Patres Conscripti at Rome who they were 870.20 Patroclus his funerall obsequies and games of prize 716.20 Patroclus commended himselfe 304.20 Paulus Aemilius his Apophthegmes 431.40 the osse that hee observed of his daughter Tertia ib. 50. his infortunitie in the losse of his children 432. 20. his contempt of golde and silver ib. compared with king Perseus 158.20 curious in the dispose of feasts 646.1 his fortune 630.10 Pausanias his treason and death 909.30 Pausanias the sonne of Cleombrotus his apophthegmes 467.30 Pausanias the sonne of Plistonax his apophthegmes 468.1 Pausanias troubled in conscience for the abuse and murder of Cleonic 547.20 Pauson the painter and the tale of him 1188.20 Peach dedicated to Harpocrates 1314.1 Pedetes 904.40 Pediaei a faction in Athens 1149.10 Pegasus Bellerophontes horse 164.40 Peinting a mute poesie 95.50 Peinters excellent were Atheniens 982.20 a Peinter who had peinted cocks unskilfully 104.40 Peitho 630.1 her image why placed with Venus 316.20 Pelamides fishes why so called Pelias Achilles speare Patrocles would not meddle with 97.1 Pelopidas his apophthegmes 428.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth 1310 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1341.20 1356.50 of Pente came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1341.30 Pentagons 1020.50 Pentathus 716.15 Peueleus 899.20 People are to be led by the cares 353.30 Pepromene whereof derived 1080.30 Perdicca his moderation toward K. Alexander 1283.40 Periander why he burnt in his wives funerals her habiliments 602.10 master of the banket of the seven Sages 326.50 he was none of the seven Sages 1354.20 Periander tyrant of Ambracia killed by his owne Ganymede or Catamite 1155.20 Pericles noted by Cratinus for his slownesse 988.30 he praiseth himselfe without blame and envie 303.1.302.50 why he disrobed the image of Minerva 283.40 his apophthegmes 419 20. his apophthegme as touching speech not 〈◊〉 7.50 how hee admonished himselfe 651.40 surnamed Olympius 529.10 how he bare the death of his two sonnes ib. Pericles eloquent 353.10 a singular polititian 365.40 Periclitus an ancient musician 1250.40 Peripneumonia 745.20 Periscylacismus 873.1 Persephone or Proserpina 1181.50 Persian women their prowesse 486. 40 Persian kings allow their slaves and dogs to be served from their own table 749.40 Persian king how hee enterteined Antalcides the Lacedaemonian 761.20 Persian kings of what water they drinke 272.50 Persian king called by the Asians the great king 424.10 Persian kings not drunken in the presence of their wives 318.10 they count al slaves but their wives 294.30 Persians not merry at the bourd in their wives presence 642.30 Persian Sages procure their owne death 299.40 Perswasion 797.50 Pestilence remedied by making great fires 1318.50 the great Pestilence at Athens in Thucydides 〈◊〉 Petron mainteineth 183 worlds 1335 Petromus a flatterer about Nero the emperour 98.40 Phaeacians in Homer 〈◊〉 woers cate no fish 779.40 Phaedra compasseth the death of Hippolitus 916.1 Phaedus a captaine of the Thebanes 948.1 Phaenician letters in number 〈◊〉 invented by Cadomus 789.20 Phaenon what starre 821.40 the same that Saturne 1180.40 Phaethon what starre 821.40 Phagilus who it is 〈◊〉 Phagrus the fish 229.1 Phalaris hated of the 〈◊〉 377.10 Phalaris a tyrant 917.10 Phalarts abused by slatterers 〈◊〉 he justly executed Perillus. 917.20 Phallus 214.30.1294.30 Phallephoria what 〈◊〉 1292.20 Phanaeus an epithet of Apollo 135.3 Phantasium whereof derived 836 30 Pharos the Isle become part of the continent of Aegypt 1303.50 Pharicum a poison 360.1 〈◊〉 her piteous death 1189.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what pipe it is 744.20 Phaulius an Argive prostituted his owne wife 1144.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the beech tree and the mast 32.1 Phemius
contemplative life 591.1 Pleasures of an Active life 594.20 Pleasures of the flesh may be soone too costly 6.30 Pleasures of the body not to be provoked by the lusts of the minde 614.10 Pleasures be momentany 582.583 Pleasures of the body compared with those of the soule 387.10.20.584.1.10 Pleasures proceeding from knowledge of Arts incomparable 589.10.20 Pleasure the Summum bonum of beasts Pleasures not in the senses but in the understanding 715.20 A prize or reward proposed for devising new Pleasures 653.30 Plistarchus his Apophthegmes 468.30 Plistonax his Apophthegmes ib. 40 Ploiades what clouds 889.50 Ploutis mainteineth a faction in Miletum 897.50 Plutarch comforteth his owne wife for the death of their yoong daughter an infant 533. 40 a priest unto Pythius Apollo 395.10 Pluto the earth 808.1 Pluto blinde 463.30 why called Dis and Ades 268.20 Pluto obeyeth Love onely 1146.40 Pluto his medowes 1182.40 Podargus a swift horse 1153.1 Poemander 899.10 Poesie and painting compared 983.20 Poesie how it commeth to be so powerfull 33.20 Poesie whereof it is the imitation 34.10 Poems and Poets not to be rejected 19.50 Poets and Poems how to be heard and red 18.50 Poetry described 22.30 Poets lyers 20.10 Poets in olde time had their combats for the best game 716.10 Poets and Poetresses was the victory at the solemne games 716.30 Poetrie referred to Musicke 797.10 Poets and Philosophers compared 25.40 Poetrie an inducement and training to Philosophy 50.1 Poetry standeth more upon fine invention of fables than words or verses 984.50 speeches different in Poets how to be reconciled 26.10 speeches wicked in Poets how to be red 26.10 Pogonias the bearded blazing starre 827.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 557.40 Polemon a ruffian reclaimed by Xenocrates 112.40 Polemon a great Antiquary 716.30 Polemon by his patience repressed the anger of another 130.40 Poletes who it is 807.1 Policie or governement of the Persians 941.20 Policie or governement of the Spartans 941.20 of the Athenians ib. Policie and politicians 348.20 Pollis 895.1 Politicke governement joined with Philosophy 9.30 Politia hath many significations 941.1 Policions feast 652.1 Polium a stinking herbe 91.50 Pollux kinde to his brother Castor 182.10 killeth a picke-thanke for whispering a tale against his brother 180.30 Poltys his answere to the Troians and Greekes 425.1 Polus a famous actour in 〈◊〉 385.50 Poliager a notorious bawde to his owne wife 35.40 Polyarchus brother of Eryxo complotteth to murder Laarchus 504.50 Polycephales what song 1250.50 Polycratidas his apophthegme 469.1 Polycrete died for joy 496.50 Polycrite her vertuous deed 496.10 Polycrithus a great Architect 899.10 Polydorus the sonne of Alcamenes his apophthegme 468.40 Polymathia 499.20 Polymnestus a Musician 1249.50 Polysperchon how he intertained an impudent craver 669.20 Polymniae 995.50 the Polyps head 19.1 Polyp fish how he changeth colour 973.10.1009.10 Polymestor murdereth Polydorus 913.20 Polyzelus how he became blinde 906.30 Pomgranates why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 726.20 C. Pompeius an enimie to bellie cheere 438.50 his clemencie to the Mamertines 438.1 surnamed Magnus by Sylla ib. 10 his name cofirmed by Servisius 438.20 noted for effeminate wantonnesse 241.30 his apophthegmes 437.40 his martiall justice ib. 50. he died the same day of the yeere whereon he was borne 766.10 killed by Ptolomaeus 631.40 C. Pompilius his apophthegme 437.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they be 29.1 Poppie juice 684.40 Popular government which is best 335.40 Popular praise to be avoided 43.1 Porinus Selinus 921.40 Porsena his patient behaviour to Muteus 124.50 Porsena made peace with the Romans 907.10 Port of the dragon 897.30 Portij or Porcij the name at Rome how it arose 865.10 Porus to king Alexander 125.10 of Poros and Penia the fable 1310.30 K. Porus bis answere to Alexander the Great 1271.10 Postumia a Vest all nunne accused for incontinencie 241.30 checked for her light behavior 241.30 Postumius Albinus defeited by the Samnites 907.20 the Pot being remooved from the fire why the ashes are to be confused 777.30 Poverty in rulers not to be dissimuled 378.20 how it is esteemed diversly 75.10 Praepositions how they may be spared 1028.1 how they serve in speech 1029.20 Praise by another is pleasing 320.1 Praise the best sound 387.30 selfe-Praise when and in whom allowed 301.302 selfe-Praise odious 303.40 Praisers to be taken heed of 93.1.10 Cicero misliked and Scipio commended for selfe-Praise 303.40 warriours sea-men apt to Praise themselves 310.30 Praise and dispraise how to be used in the education of children 10.50 Praise overmuch hurtfull to them 12.40 Praise properly due to vertve 47.20 Prandium that is to say a dinner whereof derived 776.1 a Prater is traitor to himselfe 202.20 much Prating gave occasion that Athens was forced by assault 196.1 Priestresse of Minerva would not curse Alcibiades 866.10 Preneste or Prineste the citie why so called 918.1 a Prenestine resolute for his countrey 370.10 Presbeion what it is 388.30 Prester 827.50 Prestites or Lares 868.10 portraied with dogs by them ib. tormenting spirits or divels 868.20 Princes unlearned compared to Colossi 294.10 Prince the image of God 295.1 Princes hardly admit good counsell 293.50 Princes why they be named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295.40 their secrets not to be enquired into 136.30 Princes vigilant over their subjects 295.40 what Prince most happy 332.333 Principles 5. Essence or being of all 1340 30 Principles 5. The same of all 1340 30 Principles 5. The other of all 1340 30 Principles 5. Motion of all 1340 30 Principles 5. Station of all 1340 30 Principles three of the world 768.50.805.30 Principle and Element how they differ 805.20 Principles five of all things 1360.10 Privation 805.30.994 Privet flowers what vertue they have 684.20 Probascania what they be 724.30 Procles the tyrant of Epidaurus 1197.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 247.10 Proculus his policy 915.20 Prodotae 1199.30 Progne and Itys 766.50 Prognosticke signes of sicknesse toward 618.1.10 of Progresse in vertue and philosophy the signes 248 10.20. c Promethea 630.1 Prometheus 31.1 Prometheus the Thessalian cured by his enimies sword 241.10 Prometheus the author of wisedome and foresight 1288.30 Promises of friends and flatterers how they differ 101.20 Promises how to be considered 38.50 Pronoune a kinde of Noune 1029.10 Propomata 783.20 Proportion Arithmeticall and Geometricall 181.30 Proposition consisteth of Noune and verbe 1026.40 Prophesie of the warre betweene K. Philip and the Romans 1191.20 Prosagogidae what they be 143.30 Proselem why the Arcadians were so called 875.30 Proserpinaes fielde in the Moone 1183.30 unto Proserpina a dogge sacrificed 868 Proserpina why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29.50 a Prosopopoeia betweene Poets and warriers 985.30 Prostaterios what moneth it is 693.30 Prothesis what it is 952.50 Proteleia 1021.50 Protogenes a great paederast 1132.40 Providenee of threc sorts 1053.1 Prudence what it is 68.1 guideth all arts 82. 30. seene in foure things 510.50 Prudence of beasts compared with the wisdome of men 569.30 Prytaneion 762.10 Prytan ship 367.1 Psoloes who they
reclaimed by the proesse of Miltiades ib. his stratageme to save Greece 418.1 Themistocles in his government over-ruled much by his friends 359.20 Themistocles and Aristides laid by all private quarrels for the good of the weale publicke 361.50 suspected for a traytour to the state of Greece 241.40 his apophthegme as touching his banishment 273.20 he basheth not to blazon his owne vertues before the Athenians 304.40 his words as touching Miltiades 244.30 he lived richly in exile 273.20 Themistocles for his wisedome surnamed Vlysses 1243.1 depraved by Herodotus 1244.40.50 his apophthegme to his sonnes 1266.40 Themis 295.20 Themotecles captaine conspiratour against Aristodemus 506.20 Theodestes a wanton person how he saluted his love 751.50 Theodorus his saying of his scholars 1303.40 Theoclymenus furious 837.1 Theocritus the Sophister punished for his intemperate speech 13.30 Theodorus counterfeiting the creaking of a wheele 23.1 Theodorus Atheos 148.30.810 40 Theodorus neglected the sepulture of his body 299.40 Theodorus being banished how 〈◊〉 answered king Lysimachus 279.10 Theopompus first instituted the Ephori 294.1 his apophthegm 423.20.458.10 Theophrastus twice saved his countrey 1128.50 Theori 905.40 Thera and Therasia 1191.10 Theramenes his buskin 379.50 his apophthegme 458.30 put to death by his colleague in government 513.50 Thero the Thessalian an amorous person 1146.1 Thessander captaine of the Argives 907.10 Thessales and Achilles compared 37.40.50 Therycion his apophthegme 458.30 Theseus banishod from Athens 280.30 his temple there ib. Theseus his pictures 982.30 Thesmophoria 1314.10 Theos the generall name of God whereof derived 1311.20 a Thessalians apophthegme as touching Thessalians Thesmothesion 762.10 Thespesius how he became a new man 556.10 his tale ib. 40 Thesis the mother of Ac hilles 896.50 she complaineth of Apollo 20.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divers significations 29 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the night 1163.10 Thoosa what Daemon 157.30 Thraseus justified by Nero his enimie 362.50 Thrasonides his miseries 210.50 Thrasybulus his counsell to Periander 327.50 Thrice signifieth Many times 1300.50 Thucydides commended for his diluciditie of stile 983.30 Thunder how caused 827.40.1004.50 what things be good against it 704.20 Thunder ib. Thyades religious priestresses 1301 Thyasi what sacrifices 902.1 Thybians ey-biters 723.20 Thyrsophoria what feast 71210 Thyrst whereof it proceedeth 731.1 quenched and slaked by sleepe 731.10 Thyrst not allayed by meate 733.10 Tiberius declared Heire apparent by Augustus 442. 50. his 〈◊〉 626.1 Tides of the sea how occasioned 〈◊〉 Tigranes K. of Armenta his base minde 1276.40 Tigers love not to heere drummes and tabours 323.40 Time what it is 1024.20.815.30 the instruments of Time 1024.1 essence of Time 815.30 Timagenes jesteth to broad with Augustus Caesar. 108.20 Timarchus murdered by Procles 1197.30 Timarchus his tale as touching the familiar spirit of Socrates 1218.20 how he died 1220.50 Timber not to be sallen but in the full moone 〈◊〉 Timesias a busie politician 365.10 Timoclia her vertuous deed 503.10 Timoleon 371. his speech of Smallach coronets 718. 1. modest in praising himselfe 360.1 Timon the brother of Plutarch 185.40 Timons nource of Cilicia 782.40 Timotheus a Poet and musician emboldened by Euripides 398.30 his vaineglory 301. 50. his speech of Chares a tall and personable man 389.50.420.20 a fortunate captaine 420.20 his apophthegmes ib. Timotheus his apophthegme of the Academie fare 616.1 Timotheus the musician rebuked by K. Archelaus for craving 408.20 Timoxena the daughter of Plutarch 539.20 Tiresias his ghost 791.40 Tissaphernes compounded with Agesilaus 445.10 his treacherie ib. Titans 1333.50 Titus the emperour given over much to bathing 612.20 〈◊〉 and Typhones 1184. 30 Thesimachus his policy 915.10 Tongue naturally seated against much 〈◊〉 193.40 Tongue the best and worst peece of all the body 52.20.197.20 Tongue one eares twaine 53.20 Tongue lavish hath undone many states 195.50 how to frame the Tongue in making answeres 204.20.205.1 Tongue an hard matter to bridle 13.1 Tongue lavish compared with other infirmities 193.10 Tone 1037.1.40 Toredorix a Tetrach of Galatia 502.20 executed by Mithridates 502.40 Tortoises of the sea their maner of breeding 976.50 Tortoises of the land cured by the herbe Origan 569.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth in vines and other things 1013.10 Tragoedies condemned at feasts banquets 759.1 Tragoedie what maner of deceit 19.20 Tragoedie what it was at first 645.1 Tragoedians compared with captaines 985.20 Tranquility of minde 145.1 what is the fountaine thereof 148.1 Transmigration of soules into new bodies 578.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 775.10 Trees bearing pitch or rosen will not be grafted in the scutchian 675.10 they will beare no impe of another tree ib. 20. they be unfruitfull 676.1 Trees growing within the sea 1178.40 Trees some shed their leaves others not and why Triangles of three sorts what they represent 1328.40.685.30 Triangle named Pallas 1317.20 Tribunes at Rome why they wore no imbraydered purple robes 877.10.20 counted no magistrates ib. Tribunate a popular function 877.30 a sanctuary to the cōmons ib. 40. inviolable and sacred ib. 50 Trimeres what musicke 1251.30 Trioditus or Trivia why the moone is called 1177.10 Trochilus and the crocodile their society 975.10 Tritogenia a name of Pallas 317 20 Tritons sea gods why so called 1317.20 Trojan warre why caused by the gods 1073.30 Trojan dames their worthy deed 484.1 Trojans and Greeks compared together 38.40 Trojans setled in Italy 484.20 Troilus the page of Hesiodus a rocke of that name 344.10 Trophaees of Sylla 630.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof derived 731.50 Trophoniades what Daemons 1183.40 Trophonius and Agamedes rewarded with death 518.20 Trophonius Oracle and cave 1218.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 543.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth 736.50 Trueth a commendable quality in yong folke 13.40 Trueth but one lies be infinite 782.10 Trueth and the knowledge thereof is incomparable 1287.50 The plaine or field of trueth 1334.40 Tullus Hostilius executeth Metius Suffetius 908.40 The two tunnes in heaven full of destinies 271.30 Tuny fish not ignorant of Astronomie 974.1 skilfull in Arethmeticke and perspective ib. 20 Tuskane women their vertuous ast 488.1 Tutelar god of the Romans not to be named or inquired after 870.50 Tutours and teachers of children how to be chosen 5.10 Twines how engendred 843.30 Tynnicus the Lacedaemon how he tooke the death of his sonne 472.40 Typhon a Meteore 828.1.10 Typhonij 1316 Typhon 1121.20 Typhon what it signifieth 1288.10 Typhon borne 1292.20 he conspired against Osiris 1292.40 his outrages 1298.10 repressed and plagued by Isis. ib. Typhon of a ruddy colour 1299.30.40 how portrased in Hermopolis 1307.50 Tyrants and good princes wherein they differ 296.1 Tyranny to be repressed at the first 121.10 Teribazus how obsequious and devoted to the king of Persia his name 264.50 Tyrtaeus the Poet what Leonidas thought of him 950.20 Tyrians enchained the images of their tutelar gods 871.1 A Tyrant living to be an old man is a wonder 1206.40 V VAlerius Poplicala 865.40 Valerius Poplicala suspected for affecting the kingdome of
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
morning 1318.40 Rue growing neere unto a fig tree is not so strong sented 723.30 Rue why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke 684.1 Rubbings or frictions which be good for students 619.30 Rulers ought not to dispend above their living and abilitie 378.1 Rulers ought to live warily and without note 350.50 how they may helpe and advaunce their friends 361.20 how they ought to cary themselves toward their companions in governement 370.20.30 Rulers ought not to be over-precise 472.40 Rulers must banish from themselves avarice 374.40 they ought to bee voide of ambition 374.50 Ruma 632.40 Rumina a goddesse at Rome 870.10 Rusticus his gravity 142.143 Rust of brasse how caused 1187.30 Rutilius a prowde usurer reproved he is by Musonius 286.10 ib. S SAbbats feast of the Jewes 712.20 Sabbat whereof it commeth 712.20 Sabine maidens ravished 861.20 Sabinus the husband of Empona 1157.20 Saboi ib. Sacadas an ancient Poet and musician 1251.20 Sacred fish 976.10 Sacrificing of children 268.1.10 Sacrificing of men and women 268.1 Sacrifice how to be observed at the Oracle at Delphi 1347.10.1349.1.10 Sacriledge strangely detected by the offender himselfe 201.40 Saffron chaplets what use they have 684.20 Sages in olde time accounted seven were in trueth but five 1354.10 Sailers and sea men love to discourse of the sea 662.50 Salaminia a ship 364.30 Salmatica beseeged by Anniball 489.50 Salt highly commended 709.10 provoketh appetite to meate and drinke 709.30 about Salt and Cumin a proverbe 727.40 Salt-fish washed in sea water is the fresher and sweeter 658.30 of Savours onely the Saltish is not found in fruits 1005.10 Salts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 728.10 Salt why so highly honored 727.40 it provoketh wanton lust 728.1 why called divine 728.10 Salt why given to beasts 1004.20 Salt procureth appetite to food ib. it maintaineth health ib. 30. it abateth corpulency ib. it mooveth to generation ib. the SAME 1031. Sambicus a miserable man 902.30 Sanctus a god at Rome 861.1 Saosis Queene of Byblos in Aegypt 1293.40 Sapience what it is 68.1.804.30 Sapphoes fits in love 1147.50 Sapphoes verses 759.1.1148.1 Sarapis who he was 1298.20 Serapis or Sarapis the same that Pluto 1298.40 Sarapis from whence it is derived 1299 1 Sardanapalus his epitaph 310.1.1269.1 Sardanapalus an effeminate person advanced by fortune 1264.30 the epigram over his statue 1276.20 Sardians port sale 868.40.50 to Saturne the Romans sacrificed bare headed 854.20 Saturne kept in prison by Jupiter 1180.20 Saturne counted a terrestriall or subterranean god 854.30 Saturne the father of verity 854.30 Saturnes reigne ib. 40 the Island of Saturne 1181.1 Saturnalia solemnized in December 862.20 Saturnes temple the treasury at Rome 865.20 the arches for records 865. 20. in his raigne there was justice and peace ib. why portraied with a sickle in his hand ib. Saturne supposed to cut the privy members of Coelum or Ouranos 〈◊〉 Saturne a stranger in Italy 865.50 in Saturnes temple embassadors are regestred 865.50 Saturne kept prisoner asleepe by Briareus 1332.20 Sauces provoking appetite are to be avoided 614.10 Scalenon 1020.30 Scamander 901.1 Scammonie a violent purgative 623.50 Scaurus his uprightnesse shewed to Domitius his enimy 243.40 Scaurus 〈◊〉 trecherie even toward his enimy 243.40 Scedasus his lamentable historie and of his daughters 946. 10 his daughters defloured 946.20 murdered ib. 20. his death and his daughters murder revenged 947.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 785.20 a Scelet presented at Aegyptian feasts 328.30.1294.10 Schema in dancing 800.1 a Scholasticall life 1058.1 Scilurus and his 80 sonnes 103.40 Scilurus perswadeth his children to unity 405.30 Scolia certaine songs 645. 10. sung at feasts 1257.1 Scipio not well thought of for leaving out Mummius at a feast 370.30 why blamed otherwise 297.20 blamed for loving his bed to well ib. 351.1 Scipio the elder his apophthegmes 529.50 a great student ib. accused judicially before the people 530.40 his maner of plea. ib. Scipio the yonger his apophthegmes 433. 50. his commendation 434.10 Scipio used the advise of Laelius 400.50 not blamed in praising himselfe 303.40 Scipio Nasica his saying of the 〈◊〉 state 239.20 Sea what it is 832. 1. how it commeth to be salt or brackish ib. Sea commodious to mans life 778.50 Sea aire most agrecable to us 709.40 Sea accounted a fifth element 990. 40. what commodities it affoordeth to man-kind 990.50 Sea-water nourisheth no trees 1003.1.10 Sea-water hotter by agitation contrary to other waters 1006.20 naturally hot ib. 30. lesse brackish in winter than in summer ib. why it is put into vessels with wine ib. Sea sickenesse how it commeth 1007.10 Sea why the Aegyptians doe detest 1300.20 Sea-gods faigned to be the fathers of many children 728.50 Sea Salt Sea-fish and Sailers odious to the Aegyptians 778. 40 Seaven the sacred number and the commendation thereof 1361.1 Secrecie of K. Antigonus and Metellus 197.30 Secrecie of K. Eumenes and his stratageme wrought thereby 197.40 Secrets revealed the cause of much ruine 195.40 Section of bodies 814.30 Seditions how to be prevented and appeased 386.40 Sedition dangerous at Delphi 381.10 Sedition at Syracusa 381.10 Sedition at Sardis ib. 20 Seed falling upon oxe hornes why they proove hard and untoward 746.40 Seed what it is 671.20 Seed naturall to be spared 619.1 why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1100. 50. what it is 841.40 whether it be a body 841.50 of Seednesse three seasons 323.1 Seeing in the night how it commeth 658.10 Seleucus Callinicus how he served a blab of his tongue Sella Curulis 877.20 Selfe-praise 301.20 in what cases allowed 302. 50. See more in praise Semiramis of base degree became a Queene 1136.40 her brave acts 1276.20 her 〈◊〉 ambition 1136.50 her sepulcher and epitaph 〈◊〉 P. Sempronis why he drowned his wife 855.10 Senate of Rome why so called 391.30 Senses inserted in our bodies by harmonie 1256.20 Sense what it is 835.50 Senses how many 835.50 Sense common 837.10 Sentences over the temple porch at Delphi 103.20 Septerian what feast 891.1 Septimontium what festivall solemnity 873.20 Sepulcher of children 895.60 Sepulcher of envy 496.50 Sermons how to be heard with profit 56.30 Servius Tullius a favourite of fortune 635. 40. strangely borne 636. 1. how he came to the crowne 636.10 Seth what it signifieth 1307.40 1304.20 Sextilis what moneth at Rome 856.10 Sextilis is August 863.30 Sextius a great student in philosophy 249.1 Shadowes at a feast 682.30 who they be 753.50 how they began ib. whether it be good manners to goe as a Shadow to a feast 754.20 what shadowes a guest invited may bring with him 755.50 Shame good and bad 164.30 Shame breedeth fortitude 42.40.50 Sheepe woolfe-bittē why they yeeld sweetest flesh 677.40 whether their wooll breed lice 677.40 Sibylla the prophetesse 1190.1.716.30 Sicknesse how to be prevented 618 30.40 how immediately occasioned 849.40 Sight how it is caused 837.10 Signes 12 in the Zodiaque they be dissociable 846.20 Sideritis the Load-stone 1312.1 Silenus caught by K. Midas instructeth him of life and death 525.50 Sileni
98.20 Silence for five yeeres enjoyned by the Pythagoreans 139.10 Silence commended 194.40.242.20 Silence of Zeno. 194.30 commendable in yoong men 13.1 Silon the bould 634.20 Simonides his sage admonition to Pausanias 513.40 his saying of silence and speaking 614.20 he devised foure letters in the alphabet 789.20 Simonides aged 385.20 in his old age covetous 397.1 Sinatus espoused Camma 500.40 Sinistrum in latin what it signifieth and whereof it is derived 876.10 Sinorix enamoured of Camma 500 50. he murdreth Sinatus 501.1 Sinus equal according to the Stoicks 74.40 Sipylus a city in Magnesia 1082 Siramines a Persian his apophthegme 402.50 Sirenes in Homer 798.1 Sirenes upon the stars sphares 797.40.1146.50 why the muses were called Sirenes 798 Sisachthia in Athens what it was 359.40 〈◊〉 by Solon 1284.30 Sirius the dogge starre 1036.20 Sistrū what it signifieth 1312.10 Six a perfect number and the 〈◊〉 1031.1 Skic called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 810.1 Skoffes which they be wherein men delight to be skoffed 664.20 Sleepe to bee regarded in case of health 618.10 Sleepe after supper 623.10 Sleepe procured by cold 689.40 how occasioned 847.50 whether it be common to body and soule 848.20 Sleepe how procured by aromatical smels 1319.20 Smalach if it be troden upon groweth the better 746.30 Smalach wreathes used for coronets in the Isthmike games 718.1 why given with provender to Achilles horses 720.1 Smelling how it is effected 848.20 Smilax a plant whereof the shadow is hurtfull 684.40 Smy one of the names of Typhon 1312.1 Smyrna enamoured of her owne father Cinyras 912.40 Snow how it commeth 828.10 Snow from out of Aegypt 613.50 why it thaweth so soone upon Ivy. 686.20 Snow keepeth flesh long sweet 774.10 Snow preserved in warme things as chaffe and clothes 735.30 a most subtile and piercing substance 739.50 Socrates permitted to doe what he would in his 〈◊〉 by directiō from the oracle 1218.1 Socrates guided by his familiar ib. 10 Socrates his patience repressing choler 12.30 opposite to Alexis the poet 27.50 Socrates had a familiar 600.30 Socrates the wrestler his precepts as touching health 618.50.619.50 Socrates the Philosopher his opinion of the first principles 808.10 Socrates his familiar spirit 1208.30 his birth-day solemnized 765.50 he drunke poison willingly 299.20 whether sneezing were the familiar of Socrates 1209.20 he bridleth anger 1110.30 he is defended against Colotes 1119. 1. a goodstates man and mainteiner of lawes 1128.10 resolute and constant in all his courses 1209. why he is named a midwife or physician 1016.40.50 Socrates why he was condemned and put to death 1266.30 his apophthegme of the great king of Persia. 7.10 his enimies were odious to the world 235.30 how he cooled his thirst 205.30 endured the shrewdnesse of Xantippe 242.40 Socrates and Plato both of one opinion 808.10 what they thought of God 812.10 Solon opposeth himselfe against the designes of Pisistratus 397.30 he held them infamous who in a civill dissention tooke neither part 379.30 Solon abused and discredited by his friends 359.40 whom he deemed happy 96.20 Solon chosen jointly by all the factions in Athens 1149.10 Soluble how the body is to be made 624.10 Sonnes enterred their parents with heads covered but daughters bare headed 854.50 Sonchis a priest or prophet of Sais in Aegypt 1291.10 Soothsaiers of divers sorts 1221.30 Sophocles his answer as touching venerte 211.10 he tooke joy in his old age 390.1 he rejoiceth for being disabled for wanton pleasures 590.50 Sorow a violent passion 510.1 Sorow for the dead 521.50 to be resisted at the first 533.30 Sotades paid for his lavish tongue 13.20 Soteres 1122.1.1278.40 Soteria 1121.50 Sothe or Sothis a starre 968.30 Sothis what starre 1295.50 Spring and fountaines dried up 1345.40 Soule of man what it is according to sundry philosophers 65 20.30. c Soule of the world 65.50 Soule of man how divided 833.40 Soule what it is 1023.50 Soule of the world what it is 1033.10 Soule in infants when and how engendred 1079.40 the Soule a chiefe instrument of God 345.20 Soule sicknesse woorse than 〈◊〉 of the body 314.30 substance of the Soule 833.50 Soule hath two parts 834.20 Soules estate after this life 1182.40.50 Soule reasonable where it is seated 834.30.40 Soules motion 834.50 Soule whether immortall or no. 835.1.10 Soules not affected onely according to the body 714.1 Soules delights and food apart from the body 714.10 Soule why it is supposed to be a light 608.40 Soules of good men after this life 608.50.609.1 Soules of the wicked after this life 609.10 Soule why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1079.10 Sous his devise to beguile his enimies 469.20 Sp. what it signifieth 884.40 Space or roome what it is 815.20 Spadix what it is 772.50 wilde Sparage adorned the newe brides head 316.20 Speech of two sorts 290.40 Speeches premeditate preferred before those which are extempore 7.40 Speech with what moderation to be used 8.30 Speeches short and pithy of the Lacedaemonians 103.1 Speculative philosophie 804.40 Spertis his resolution for his countrey 474.1 Speusippus reclaimed by his uncle Plato 190.40 Sphagitides 660.30 Sphinges whence they came 568.50 Sphinx held the rocke Phycion 565.30 Sphinges why portraied upon the church porches in Aegypt 1290.50 Sphragistae what Priests 1299.50 Spiders how they weave their copwebs 959.30 Spintharus his commendation of Epaminondas 53.20.1221.10 Spongotheres what fish and his nature 974.40 Sports admitted at feasts 652.50 Spoyles of enemies suffered all Rome to run to decay 863.20 Springs of hot water be wondered at 1012.50 Spurij who they be 884.40 Spunges of the sea and their properties 974.50 Stags weepe salt teares but wilde Bores shed sweet drops 746.30 why called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 970.30 their naturall wit 965 10 Starres whence they have their illumination 822.1 Starres how made 808. 30. of what substance they be 820.50 the order situation and mooving of Starres 821.30 Starres shooting 827.30 Starres motion 821.50 their signification 822.30 Starfish how crafty he is 972.40 Stasicrates a famous Architect his device to portray K. Alexander 1275.30 A States-man what kind of person he ought to be 348.10 A States-man or governour whether he may execute base and meane offices for the Common-wealth 364 States-men are to consider the natures and humours of the subjects under them 349.20.350.10.20 A States-man ought first to reforme himselfe 350.20 when and how he may scoffe 354.30 How States-men may rise to credit and reputation 356 40.50.357.1.10. c Yoong States-men and Rulers whom they are to joine unto 358.40 what friends they are to chuse 358.50 Stationary plants 247.50 Station or Rest rejected 815.50 Statues rejected by Agesilaus 446.50 Step-mothers jealous over their daughters in law 321.40 Stereometrie 1019.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof derived 1153.40 Sthenelus Diomedes compapared 38.1 Sthenelus commended for praising himselfe 303.20 Sthenius a resolute man for his countrey 438.1 Sthenia games of prize 1256.40 Sthenon 370.1 Stilbon what starre 821.40 Stilpo his apophthegme of K.