to be reclaim'd by Hellebore than a Jest. No more but God keep you and give me Grace to serve Him Burgos Febr. 8. 1524. LETTER IV. To the Magistrate Nunnio Tellio concerning the Qualifications of a True Friend Honour'd SIR tho Unadvis'd Young Man HAving read your Letter over and over I found in it many things worthy to be Answer'd and more to be blam'd for considering what you write and how you write it is impossible but you should weary your Pen and tire out your Reason You ought not only to have regard what but to whom you Address your self for Men of Quality and Slaves are not to be accosted after the same manner too much haste and negligence for the most part savouring of Disrespect Take it for granted Sir the Reader 's Authority is very much lessen'd by the Writers Assurance and therefore I would advise you for the future to sit down and consider what you are to say and how you shall express it before you begin your Letter for an Absurdity if it be folly to speak it will be much greater to write it Never begin any Letter of importance till you have first made a rough Draught of your Design for otherwise you will write what will certainly be laughed at and request what will as surely be rejected Sir you say you desire me for your Lord yet have chosen me for your Friend but I must tell you there is so great difference between these two Offices that were you sensible of it you would neither ask the one nor think of the other at the same time for where a Friend is engag'd at liberty a Lord is taken thro necessity a Friend serves a Lord requires Service a Friend gives a Lord takes a Friend endures a Lord blusters a Friend is silent where a Lord condemns and lastly a Friend Pardons when a Lord Revenges So that this being true I hold it impossible they should ever agree together you to be my Vassal and I to be your Friend In making me your Lord you must serve follow obey and fear me all which are both prejudicial to Liberty and Enemies of Repose so that you must often feel disquiet and likewise cause me some trouble It may also happen where I command you as a Lord you may think to obey me as a Friend and so believe your self justified where I am disappointed and wrong'd To ask me likewise to be your Friend is to require the greatest Slavery imaginable for I am thereby oblig'd to be yours all my life lâ—ng for true Friendship cannot be such where the Person belov'd does not continue the same with the Lover Friends are to be so absolutely united that they are to have but one Tongue to talk with the same Feet to waâ—k with and but one Heart to produce inseparaâ—le Affections in a manner that one Lise supports and one Death ends ' em It is very strange for one Friend to tell another He won't do such a thing or he cannot when the Laws of true Friendship oblige him to give all he has and do all he can In a Friends House ought neither to be Weights nor Measures Bonds nor Bills Property nor Thievry for there we may enter without knocking and take without asking He ties himself up very strictly that enters the Lists of Friendship for in such Case he has neither power to denâ— nor leave to excuse I cannot take him for my Friend or even a good Neighbour that when he gives does it by Weight and Measure and sometimes when I ask refuses me for where is the reason that he should not partake of my Wants who is the only Object of my best Wishes Seneca in his Book De Ira says A Wise Man ought to have but one Friend and likewise must take care he have no Enemies Which was well advis'd since Enemies are dangerous and too many Friends troublesome for the Rules of Friendship are so very nice that where many pretend few are able to perform ' em A True Friend's Motto is that He would sooner suffer for our Honour than be reliev'd by our Fault The Philosopher Mimus said He had a greater regard to the Love in his Friends Heels than Grief in his own Heart Also true Friends are oblig'd to have the same sense of anothers Misfortunes as they have of their own and at the same time are not only to be sensible but also assisting in a Remedy for otherwise where they accept their Tears they will have reason to complain of their Stinginess or Neglect The Philosopher Eschines being ask'd What was the greatest trouble of this Life answer'd To lose what one Wins and part from what one Likes Which was happily spoken for in the one a Man loses his pains and in the other his pleasure It is another priviledge of Friendship that we resent a Wrong done to a Friend in the same degree as to our selves for no sooner can he be afflicted than we are to be disquieted We ought to make choice of such as are Discreet to Advise and Powerful to Defend for if they want Discretion we shall need Councel in â—rosperity and if Power Relief in Adversity so that even amidst our Pleasures we may as well be lost as in our greatest Troubles ruin'd Great occasion has every Man for a true Friend who may assist when present and defend him when absent insomuch that he that has met with such a one may well boast himself possess'd of the greatest Treasure upon Earth for he is to Relieve him with his Estate Councel him with his Prudence Defend him by his Power and Correct him when he does amiss so that it is both his Duty and our Happiness to keep us from falling when staggering as to lift us up when down It is also requir'd in a true Friend to be both Discreet and Secret for if he be a Fool he is not to be endur'd and if a Babler may soon ruin us Our Estate Person Conscience or Life may be entrusted with a Relation Acquaintance or Neighbour but our Secrets must only be confided to a Friend It also comes under the Rules of Friendship not only to conceal all one hears but also to be silent of all one sees For Men have ever valued themselves upon holding their peace when they generally repent of too much talking Never must one Friend flatter another for the more we love the more we are oblig'd to Favour Defend Counsel and Correct Also never reproach for Benefits done but be satisfied with our bare trouble for a Reward for the Heart is never more at ease than when it has discharg'd it self honourably to a Friend Also in a dangerous Distemper we must not always expect a Friend should ask our assistance for oftentimes he may grieve long before he cares to complain Virtue has sometimes Friends and Prosperity is never without 'em but be they what they will they are both known in Adversity for where the better sort follow Virtue
for where he makes profitable use of Dirt the Miser will not so much as touch his Gold Also the one gets his living by selling Pots whilst the other forfeits his honour by heaping up Riches The safer a Miser keeps his Wealth always the more satisfied he is and where three Locks suffice his Chest a hundred will scarce content his Heart A generous Person ought to take a great deal of care not to fall into this Vanity for where once it has taken the least possession it will cause a Man to degenerate more and more every day To revenge ones self on a Covetous Man the best way were to wish he would live long for certainly no Pennance under the Sun can equal his rigid self denial May I never be credited if when I was Visitor at Arevalo I did not know a very rich Man who of all his Plenty eat nothing but the rotten Fruit perished Grapes tainted Flesh Mouldy Corn sower Wine Mouse-eaten Cheese and rusty Bacon so that he liv'd upon only what he could not sell or otherwise dispose of Also I confess I went often to visit him but more out of a desire to observe than have to do with him for I always found his Rooms full of Cobwebs Doors off the Hooks Windows shatter'd Sashes torn Floors full of Holes Roofs until'd Chairs broken-back'd and Chimneys ready to drop so that his was a Hovel fitter to burn than live in and more proper for an Alms-house than a Gentleman 's Altho it be pity to prosecute my ill nature farther yet I cannot help telling you moreover what I heard from his Neighbours that whenever any Friend or Relation came to visit him he was wont to make use of their Houses and borrow all his Entertainment Very miserable must Avarice needs be since an ill Reputation can't repress nor thoughts of Death prevent it The Covetous and Griping Person 's business being only to seek out Cares for himself Envy from his Neighbours Jealousie from his Enemies Plunder for Thieves Danger for his Body Damnation for his Soul Curses from his Heirs and Suits for his Children All these things Sir I have thought fit to put you in mind of that you may know what a wretched Profession you are engag'd in and how extreamly you have been misled which as to your Friends it is Matter of Disquiet to your self it will likewise be indelible Scandal Reclaim therefore your past Obstinacy and resolve for the future to live after another manner for where a Gentleman may casually suffer some breach in his Estate he is to endure none in his Honour If notwithstanding all has been said you are still bent upon being Miserable and Covetous be assur'd from this very moment I renounce your Friendship and disclaim any knowledge of you not thinking it at all for my Reputation to be acquainted with a Man that will Lie or Hoard up his Money I send you this Letter without either Head or Feet for being on a Subject of Anger and Satyr I could not think it reasonable it should either be known to whom writ or by whom written No more but God keep you and give me Grace to serve him Medina Apr. 4. 1535. LETTER VII To Don Henrique Henriquez in Answer to several pleasant Questions Much Respected SIR and my good Old Friend VAldivia your Solicitor gave me lately a Letter which I presently ghest to be yours by its few Lines and many Blots And cannot but think had God made you a Scrivener as he did a Gentleman you would have been much more expert at dying Cordavant Felts than Writing either Bills or Bonds Always endeavour Sir when-ever you write to keep your Lines streight Letters even Paper clean Folding exact and Seals clear for it is a receiv'd Maxim at Court that by what one Writes is shewn one's Prudence and in what Manner our Breeding In yours were contained many Questions in few Words and therefore my Answers cannot be expected of larger extent You first Ask me what made me come to Court To which I Answer theCause was rather thro Necessity than Inclinâ—tion for in the Suit I then had with the Church of Toledo it was absolutely necessary I should come to defend my self and promote my right You next enquire what it is I do here Why setting aside grapling with my Enemies and enlarging my Business every day I do nothing but undo my self Then you have a mind to know what is my chiefest Employment Why truly according to a Courtier 's Office of Wishing ill Sowing Strife Blaspheming Epicurizing Lying Undermining and Defaming I may rather be said to be ruin'd than Employ'd Next you would be inform'd who I most converse with To which I answer that from our Childhood our chiefest business here is not to seek whom we may converse with but rather whom we ought to avoid We have scarce time sufficient to defend our selves from our Enemies and yet you would have us employ the greatest part in looking after new Friends In Princes Courts there may indeed be Conversation but seldom any Association for there Enmity is generally a Native when Friendship is an utter Stranger The Court is of that pernicious Quality that they are always worst thought on who are visited oftenest and worst dealt by who are spoken best of Those who have a mind to live at Court if they will be curious and no Fools may find many things to stand in awe of but more to desend themselves from You Enquire Sir how stand the Differences between the Admiral and Count de Miranda in which I can satisfie you no farther than that they both still find wherewithall to keep one another in play You also ask what News from the Empeâ—our Whether will he speedily return or not As to both which all we know at present is that the Turk is retreated Florence Agreeâ— the Duke of Milan reduc'd the Venetians have furl'd up their Topsails the Pope and Emperor have a right Understanding between 'em the States of Naples are divided the Cardinal of Colonna is dead the Marquess of Villafranca made Viceroy the Prince of Orange Murther'd and the Chancellor and Confessor have each a Cap given ' em Other secret News they write from thence as it may be pleasant for us to hear it must needs be much more grievous to them that suffer and which is that many of those Gallants that waited on the Emperor into Italy are there fallen deeply in Love and have fool'd away most of their Money but in this case I can assure you their Ladies are resolv'd to be even with 'em for if they leave any great Bellies behind they must expect to find the like here when they come home You desire moreover Sir to know how our Provisions hold out this Lent To which I answer that thanks be to God we are neither like to want Store of Fish nor Sins to confess You likewise Enquire whether things with us be dear or cheap As to which
to grow great The one to share what you have with the Poor and your Friends the other always to lay up for Old Age The on◠to be very Circumspect in talking the other to value your self much upon your Tongue The one to believe only in Christ the other to make it your business only to get Money If upon these Twelve Conditions My Lord you are willing to be a Roman much good may it do you but no doubt at the day of Judgment you will rather wish you had been a Plowman in Spain than Ambassador to the Holy See I will say no more but pray God to keep you and give both you and me an happy end Granada Iuly 20. 1525. LETTER XVIII To Doctor Micer Sumier Regent of Naples in Answer to several Moral Questions Magnificent SIR but Importunate Friend NEither is it Untrue nor am I Sorry for Saying and Affirming that as I make it my Business to Serve you you do nothing but Study to Plague me which is demonstrable in that you now send me a-new Questions never thought on nor I believe ever so much as heard of before Nevertheless I am of Opinion you do not so much Ask out of a desire to have 'em Answer'd as to try my Ability and therefore must tell you that on one hand your Letter caus'd me a great deal of Mirth and on the other no less Disquiet you being in some places extreamly Pleasant when in others extravagantly Curious I would not have you Proud because I say you are Curious since you do not fail to shew at the same time you have little else to do As it must be allow'd you are Prudent in most you say so it will as easily be granted you are over-capricious in what is said to you for should I take the same liberty as you have done no doubt you wôuld soon conclude I had either too much leisure or too little Judgment Nevertheless where you seem'd to Write but in Jest I am resolv'd to Answer you in good Earnest imitating herein the ancient Orators who were always wont to exert their Eloquence most where they found the least Occasion You first Ask me Sir How one Man shall do to know another so that he may either safely receive or carefully avoid him I Answer 4 ways By his Undertakings Productions Words and Companions For the Man that by Nature is Proud in Business Negligent in Words a Lyar and who keeps bad Company I am sure is neither fit to be Trusted nor proper to be Believ'd You Ask me How many things in this Life can have no Equal I Answer Four which are our Liberty Learning Health and Good Works For Liberty lightens the Heart Learning enriches the Mind Health preserves the Body and Virtue saves the Soul You Ask me What are those things that most easily deceive a Man and soonest ruin him I Answer Four Desire of having much Inclination to know much Over-experience of the World and too great Presumption of ones Abilities For too much Knowledge ends in Madness too great Wealth creates Pride Living long makes Men Negligent and Self-conceit renders 'em Unmindful of their Frailties You Ask me Sir What is to be requir'd in a good Judge I Answer Four Qualities That he hear with Patience Answer with Prudence Condemn with Justice and Execute with Mercy For he that is impatient in Hearing Foolish in Answering Partial in Sentencing and Cruel in Executing I am sure is rather fit to stand at the Bar to be Tried than sit on the Bench to Determine You Ask me What makes a Man Discreet in his Behaviour and Wise in his Words I Answer Four things Reading many Books Travelling many Kingdoms Suffering many Hardship and Managing great Affairs For to raise a Man to the true Estimation of Wisdom he must have seen the World been conversant in Books Undergone Troubles and Exercis'd no Ordinary Employments You Ask me What are those things a Man thinks himself frequently possess'd of and yet generally wants ' em I Answer they are Four Many Friends Much Knowledge Great Wisdom and Extraordinary Power For there is none so Great but may be Vanquish'd so Wise that do not sometimes Err so Knowing but are often Ignorant nor so Happy but have many Enemies Therefore we may well be said to have fewer Friends than we imagine To know less than we Fancy and in fine to have both our Power and even our Wisdom but very imperfect You Ask me Sir What frequently ruines a Man and from which he rarely recovers I Answer To Neglect his Business Forsake the Councel of a Faithful Friend To meddle with what he has nothing to do and lastly To spend more than his Income For he that is Negligent in what he Undertakes Rejects the Advice of his Wise Friend Concerns himself in anothers Affairs and Spends more than he has shall soon have a downfal and find no body to raise him You ask me what are those things a a Man would rather die than suffer I Answer in my Opinion they are Four Poverty in old Age Sickness in Prison Infamy after Honour and Banishment from his own Country For to be Poor when old Sick in Prison Infamous when Honour'd and Banish'd without hopes of return A Brave Man would sooner accept a Virtuous Death than such a Miferable Life You ask me Sir Who are those that both God Abhors and Man Abominates I Answer a Proud Beggar a Rich Miser an Old Leacher and Young Rakeshame For where Youth loses its Modesty Age its Chastity Riches its Charity and Poverty its Humility there can be no Virtue Cherish'd much less Practis'd You ask me Sir Who are those that may properly be said to have true Friends I Answer Four sorts of Men which are the Eloquent Liberal Powerful and good Natur'd For they who speak with a Grace give with a free Heart are wise in their Commands and Courteous in their Conversation shall live in every Bodies esteem and never want Friends You ask me What are the greatest troubles of this Life I Answer the Death of ones Children Loss of ones Estate Prosperity of ones Enemies and weakness of ones Friends For it must needs be a grear Torment to Bury a Child one has bred lose an Estate one has got be subject to an Enemy or have a Fool to ones Friend You ask me Sir What are those tryals wherein a Man commonly loses his Patience I Answer to Serve and not Please to Ask and not Receive to Give without Thanks and Hope without Success For a Mans endeavours to be ill Rewarded his Petitions Rejected his Debts with-held and Hopes Frustrated he may indeed Suffer but nevertheless can never prevail with his Tongue to conceal ' em You ask me Sir What are those things that sooner cease to be than care to be satisfied I Answer Four the Ears with Hearing Hands with Hoarding Tongue with Talking and Heart with Coveting For be a Man never so Old and Diseas'd his Ears are
I must inform you what my Steward the other day told me that from October to April I had spent above 140 Ducats in Wood and Coal and the reason was because this City of Medina is rich in Holidays but poor Woods in a manner that here our Fires almost stand us in as much as our Feasts There are other things to be had at a much easier rate such as dreadful Lies ridiculous News Debauch'd Women Feign'd Friendship continual Envy Ungenerous Malice Vain Words and false Hopes all which we have in so great Plenty that we might even set up a Fair on their single account You likewise ask whether Matters are easily dispatch'd at Court you having occasion to sollicit something I answer that in regard all things here are either Weighty Irksom Prolix Costly Intricate Unfortunate Hunted after Wish'd for Lamented or Disorder'd Of Ten you shall get well dispatch'd you shall find above Ninety nine succeed otherwise Then you would know if our Fair be extraordinary Why in good Faith as I am a Courtier and deeply engag'd in Law I have neither Merchandize to sell nor any Money to buy and therefore where I cannot commend I find no occasion to blame But however I sometimes walk a turn or two among the Shops and observe so many rich things that as I have a kind of pleasure in the bare sight so I must needs own I have no ordinary uneasiness in not being able to purchase ' em The Empress was pleas'd the other day to honour it with her presence but as a most wise Princess would carry not so much as one of her Ladies along with her well knowing their Sparks to be so very poor and Inclinations so fervent that where it might be proper to aâ—k a Fairing they would infallibly be oblig'd to pay for it themselves You next enquire whether the Court be healthy or not Why truly as to Corporal Infirmities we are pretty well in health except the Licentiate Alarzon only who talking the other day earnestly in Councel dropt down dead of a sudden whose death tho it frighted all yet reform'd none But as to Spiritual Maladies we have good store such as Anger Envy Lust Malice Pride Covetousness Gluttony Villany Perjury and what not all which are not only damage to the Body but also pernicious to the precious Soul I have often had recourse to your Letter to consider whether I had answer'd it fully or not and find there is nothing left but to tell you it seem'd to me rather a parcel of Interrogatories to Examine Witnesses than an Epistle sent to a Friend I have nothing more to add but that I am very weary and quite tired out and that not with Answering but Construing your confounded Letter God keep you and give me Grace to serve Him Medina del Campâ— Iune 5. 1532. LETTER VIII To the Duke of Alva Of Sickness and its Benefits Most Illustrious and highly esteem'd Sir AT the time Palomeque your Servant came to visit me and brought your Grace's Letter I was seiz'd with so violent a Feaver that I had neither power to Read nor so much as Inclination to speak a word But afterwards my fit a little abating I had more leisure to Peruse and was exceedingly Obliged by your Grace's kind Wishes for my Health and Concern for my Misfortune Believe me Sir whilst my Feaver was on me I had much greater desire to Drink than Read for I 'll assure you I would then have given all my Library for but a glass of Cold Water By yours I understand your Grace has also been ill and that you are therewithal very well satisfi'd both because happily recover'd as also for the future resolv'd to keep even with your Sins and abstain from all manner of Excess For my part my Lord I am extreamly sorry for your Sickness as I am exceedingly pleas'd with your Pious Resolutions althô it be true I should be much more contented to see you fulfil than hear you Promise for where Sick People always abound with Vows and Wishes Paradise admits only of good Works But however in my opinion there is nothing shews a Wise Man more than to behave himself well in Adversity and to benefit by his Infirmity As there is no greater Madness than to Misemploy one's health so there is no Wisdom exceeds his that is the better for his Illness for as the Apostle said Cum infirmor tunc fortior sum The Weaker I am the Wiser I grow The Prudent Sick Person being neither swell'd by Pride nor Combated by Luxury assaulted by Avarice nor Molested by Envy rais'd by Anger nor Abased by Sloth nor in a Word is he ever troubled with points of Honour or any such Fooleries Would to God My Lord Duke we could become when well what we promise to be while Sick All the concern of a bad Christian when ill is to get soon well not that he may repent but rather Sin on and take a farther glut of the World when the chief desire of a good Man is to recover his health only that he may have more time to amend his Life In time of Sickness we are neither sensible of Kindness or ill-will either of Friends or Enemies mind neither Riches nor Poverty Honour nor Dishonour Delights nor Disgusts Commanding nor Obeying heaping up Wealth nor losing it Nay in fine would be willing to part with whatever we had been getting all our Lives time to be but rid of a single pain in the Head When ill we cannot have the least relish of Pleasure and when well the greatest fatigue is tolerable What can he be said to want that has his health or he to enjoy that stands in need of it What does it signifie to have a Down Bed if we cannot take a wink of Sleep on it Or the best Wine if our Physicians forbids us the tast of it What does it avail to have many Dishes set on our Table if the bare sight offends us or our Chests full of Gold if the greatest part must be spent upon Doctors and Apothecaries Health is so great a Treasure that we must not only watch diligently over it but pray continually for it which nevertheless is commonly neglected since we find that Blessing is seldom sufficiently known till lost Plutarch Nigidius Aristonius Dioscorus Plotinus Nicephalus and others have writ many Tracts and Discourses how to restore and preserve health Yet I am of opinion where they have once happen'd to be in the right they have a hundred times rel'yd barely upon Fancies and Conjectures which generally prove ineffectual Believe me my Lord Duke in what I am going to affirm by Experience that the best and surest means to Establish Health and abate most Maladies is to avoid Discontent and eat but verysparingly How exceedingly advantagious must it needs be both for our Souls and Bodies to live without Epicurizing or Melancholizing for excess in Eating corrupts the Humours and too much trouble Enervates the Mind If
The difference between which was that the Meridones were hardy Gaditani resolute Saguntini fortunate but the Numantians both hardy resolute and fortunate all together None of the Roman Generals who waged War in Spain for a Hundred and eighty years could ever subdue the Numantians or so much as cared to fall out with them Of all the Cities in the Worlds this only never acknowledged Superior nor admitted Lord. Numantia stood somewhat high and was but half fortified had no Towers was not very populous and had no riches yet none durst make her their Enemy but all rather chose her for their Friend and the reason was because the Fortune of the Numantians was still superior to the Power or Policy ôf the Romans During the Wars between Rome and Carthage and the Factions of Rome among themselves there was no King or Kingdom but ingaged on one side or other except the haughty Numantia only which always answer'd those that solicited her Assistance That she was not to be made a Party under any Head but rather they to follow her as Supream In the first Punick Wars the Numantians could never be brought to follow the Carthaginians or assist the Romans for which reason or rather without any the Romans resolv'd to make War upon Numantia and that not through any fear of their Power but meer envy of their Fortune The Romans besieged Numantia the space of Fourteen years without intermission during which the Numantians sustain'd great damage and the Romans lost several brave Commanders such as Caius Crispus Trebellius Pindarus Rufus Venustus Escaurus Paulus Pilius Cincinnatus and Drusus Nine Consuls of very great Note as also Experienc'd Generals These Nine and many other Romans being slain it happen'd the Twelfth year after this Siege that Anneus Fabricius a Roman General concluded a League and Amity with 'em and agreed upon a Truce till the Articles could be Ratified from Rome But the Senate perceiving this Capitulation tended altogether to the Honour of their Enemies and was a perpetual Disgrace to them caused the Prudent Consul to be immediately put to Death and the War as instantly continued The next year which was the Thirteenth of the Siege they sent Scipio their Consul with a fresh Army against Numantia The first thing he did was to banish the Camp all useless Men and debauch'd Women saying That Pleasures allow'd are more dangerous to a great Army than known Enemies Scipio besieg'd this City a year and seven months in all which time he never gave any assault or made the least attack but only busied himself to cut off their Relief and Provisions One of Scipio's Officers one day asking him Why he never attack'd them within the Town nor fell upon those that came out he answered Numantia is so fortunate and the Numantians so very successful that we may well hope to tire out but must never expect to conquer their Fortune The Numantians made frequent Sallies on the new-come Romans and one day of all the rest the Fight continued so long and bloody it might well have been term'd a pitch'd Battle and the Romans were so hard put to it that had not the Fortune and Conduct of Scipio been on their side that day the Glory and Power of Rome had undoubtedly ended in Spain Scipio therefore perceiving the Numantians grew bold and the Romans slackned drew back about a mile and half from the Town to the end that he might not be so subject to surprize so that the distance being greater he might thereby receive the less damage The Numantians thus having lost many of their Men and Provisions growing short at length unanimously made a Vow to their Gods never to break Fast unless on Roman Flesh nor drink Wine or Water till they had tasted of their Blood It was monstrous then to see as it is still to hear how they every day sallied to hunt Romans as if they had been going to shoot Rabbets and how they did afterwards as savourily eat and drink their Flesh and Blood as if it had been Beef or Mutton Then it was the Consul Scipio daily sustained very great Losses for besides that the Numantians prey'd on the Romans like Wild Beasts they likewise fought no longer like Enemies but as Men in despair No Numantian ever gave Roman Quarter nor so much as suffer'd 'em to be Buried but as soon as any were kill'd they immediately carried 'em where they were flea'd quarter'd and weighed out in the Market so that with them a Dead Roman was then more worth than a Live one Scipio was often perswaded intreated and importuned by his Officers to raise the Siege and return home but he was always so far from consenting that he would not so much as endure to hear it propos'd And this because as he came from Rome a Priest had bid him not be discouraged or desist tho' he should run great hazards for that the Gods had decreed the end of the fortunate Numantia should be the beginning of his Glory How Scipio took Numantia Scipio perceiving he could neither gain the Numantians by fair means nor subdue 'em by force caused a vast Trench to be made round the Town which was seven Fathom deep and five in breadth so that no Relief could possibly come to 'em neither could they make any Sallies He often courted 'em to try the Clemency of the Romans and rely upon his Word But they always answered That having lived free Three Hundred Thirty three Years they were resolv'd not to die Slaves The Clamours of the Women in the City were sent up to Heaven the Priests called upon their Gods and all the Men cried out to the Consul Scipio to suffer them to come out and fight like Men and not to be shut up and starved like Beasts Also the more to move him they said Is it becoming you O Noble Scipio who are a Roman Youth Brave and Resolute to keep us here pen'd up like Sheep which is only a Stratagem of Policy when it would rather redound to your immortal Glory if you let us come out and overcame us in Fight When the Numantians saw themselves thus miserably inclosed and their Provisions daily consuming The ablest among 'em met and Killed all the old Men Women and Children then gather'd the Wealth of the Town and Temples into one great heap in the Market-place and having themselves first taken Poison immediately fired every corner of the City so that the Riches Houses Temples and Inhabitants of Numantia perished altogether in one Day Prodigious were the Actions of the Numantians in their Lives and no less wonderful at their Deaths for they left not Scipio any Riches to Plunder nor so much as a Man or Woman to Triumph over During all the time this Famous City was Besieged no Numantian was ever made Prisoner by the Romans for they all chose rather to die than take quarter Now when Scipio saw the City on Fire and entring it found all the Inhabitants Dead
Wrath answer'd Only he who valued not losing his Friends nor creating new Enemies After what so many and grave Philsophers have left upon this Subject I can only add That it is easie to write of no way difficult to persuade copious to preach upon fit to advise upon but extreamly hard to curb We may reasonably exclaim against Vice in general but much more may be said upon Anger for that does not only deprive us of our Reason but also renders us odious to all the World To moderate Anger is a great Virtue but to lay it quite aside is much more safe because it is easier to resist what is evil than totally to cast it off At first we have power to admit or reject many hurtful things but having once admitted 'em if Reason stands not our Friend they will undoubtedly keep their ground and plead possession Anger is of that perverse temper that wherever we have once resign'd our will it afterwards enforces us to what we would not We blame not those who have the administration of Government so much for being slack or severe as shewing too much Passion in their Proceedings for tho they have Authority to Punish yet they have no Liberty to express their Anger It is but reasonable those who transgress should be chastis'd but still the Penalty must not look like revenge for be a Man never so brutish he is ever more sensible of Malice shew'd him than of the greatest Punishment can be inflicted on him A Lash or Blow of a Hand or Cudgel which all light upon the Flesh tho they smart yet soon wear off but an abusive Word immediately sinks into the Heart and is scarce ever forgot To have a power of bridling ones Anger is not a Human but Heroic and Divine Virtue for certainly no Victory is so great as that which a Man obtains over himself Socrates the Philosopher having lifted up his Hand to strike a Servant held it in that posture and cry'd Because I consider I am a Philosopher and am now angry I do not punish thee as thou deservest An Example worthy to be remembred and much more to be imitated and from whence we may infer that whilst Anger is predominant we must not offer to speak much less chastise The Law-giver Licurgus order'd those who had the Government of the Common-wealth to condemn and punish all they found evil and pernicious Nevertheless they were by no means to hate Offenders affirming there was no Plague so destructive as a Judge whose Reason was drown'd in Passion Very few follow this Advice at present and many practise the contrary for now a-days no body is angry with Sin but the Sinners It must needs be a great trouble to any who have to do with furious and impatient Men for they are both insupportable to those that serve and dangerous to such as are their Familiars Now I have told you what Anger is and the ill Consequences thereof let us see what Remedies may be prescrib'd against it for my design here is not to teach you how to be angry but rather how to be appeas'd I am of Opinion one great Remedy against Anger were to bridle the Tongue when in a Passion and put off Revenge till another time for an angry Person oftentimes does says and threatens what he afterwards could wish with all his Heart he had never thought on We ought not immediately to importune a Man in Passion to forgive an Injury but first pray him to respite his Revenge for as long as the heat lasts we can never expect he will Pronounce a Pardon It is either thro' want of Sense or over-diligence we endeavour to reduce a Man in Fury to Equity and Justice for Passion when high and a Heart when enrag'd will neither receive Comfort nor give ear to Reason I do again and again charge and advise every Man of Sence not to be too busie with Persons in Wrath for if they do the best they must expect to come off with will be either some reproachful Language or a broken Head Tho a Man be Friend to him that is Angry yet it is better to let him alone than speak or offer to assist him for at that time he has more need of a Bridle to hold him in than Spur to set him forward More Art than Force is requir'd to deal with one in Passion for tho his Anger swell'd all of a sudden he must nevertheless be appeas'd by degrees Plutarch in his Commonwealth advises the Emperor Trajan to be patient in Sufferings easie in Business and calm towards Furious Men assuring him Time settles many things which Prudence cannot We have seen great Animosities between Mighty Men which could not be reconcil'd or appeas'd by interposition of Friends threats of Enemies presents of Money or multiplicity of Sufferings and yet in process of time when each had thought better on it they have been made up alone among themselves In fine I say that where a Man sees his Friend in Fury he must rather throw Water to quench than Fuel to heighten his Passion Sir I have stretch'd out this Letter much longer than either I design'd or desir'd but your great Sorrow and Afflictions I must confess made me the more free of my Pen. Endure say nothing take no notice let a little time pass and the business be somewhat forgot and I am much mistaken if you will not see that same Fire rage in their Bowels which they cast into your House Solomon the Wise says A Prudent Man has his Tongue in his Heart when an Angry Person has his Heart in his Tongue Agis the Grecian was wont to say A Mad Man was troubled for what he suffer'd and valu'd himsâ—lf upon what â—e said but â—he Wise Man was sorry for what he said and proud of what he suffer'd Now or never make use of your Learning Prudence and Judgment for I 'll Assure it is no small Weakness to know how to cure others and yet neglect to apply a Remedy to ones self I have not forgot when my Sister Donna Francisca died at Torre Mexia you sent me such wholesome Advice as suffic'd to ease my Grief tho not wholly to eradicate the Memory of my Loss I must now therefore put you in mind hereof since it is but reasonable you should reap some of the Fruit you had so plentifully sowed in my Ground I have no more at present as to any other particular but that I give the same power to your Servant to Answer as you gave him to Inform me God Bless you and give me Grace to serve Him Toledo Apr. 6. 1526. LETTER XVII To the Ambassador Don Geronimo Vique shewing the ill Effects of over-much Liberty Very Magnificent Lord and Imperial Ambassador I Received yours here in Granada this 20th of Iuly and must needs say it made good haste to arrive so soon from Valencia being sent but on Saturday and reaching hither Monday night Since you come from so remote
never tir'd with Novelties his Hands with scraping up Riches his Tongue with uttering Vanities nor his Heart with desiring Superfluities You ask me What a Man is neither able to Conceal nor Dissemble I Answer Love Grief Riches and Ill-will For Love is discover'd by Sighs Grief bursts out in Complaints Riches appear in the Countenance and Hatred shows its self in the Eyes You ask me Sir what may easily be lost and yet can never be Recover'd I Answer Four things Virginity Time a Stone cast and a Word spoken You ask me What a Man has most reason to value himself upon I Answer Being a good Christian sincere in his Actions Patiént in his Sufferings and Secret in his Intentions You ask me Who are those that most readily get Friends and most easily lose ' em I Answer Rich Men Young Men Powerful People and Favourites For How soon do the Rich grow Contemptible when Poor the Youth when Old the Potent Person when he loses his Power and Courtier when his Prince withdraws his Favour You ask How many are the qualities requir'd in a Servant I Answer Four To be Diligent Patient Faithful and True For he that is willing to learn what he knows not can suffer when Rebuk'd discharges his Trust honestly and makes use of no falsity Let a Master make much of such a Servant and that Servant never doubt Preferment You ask me What the more a Woman desires the less she is contented I Answer fine Cloaths Beauty Freedom and Credit For above all things she loves to be well drest Esteems her self Handsom Longs to go where she Lists and would have every Body believe what she says You ask Sir What a Man must have regard to before he parts with a Benefit I Answer to the Thing Person Reason and Time For he must consider the thing that he may not be Niggardly The Person that he may Relieve or Refuse according to Merit The Reason that he may Exercise his Charity and the time that he may not be tardy in Necessity You Ask me What are the best Qualities in a Prince I Answer Four Courage to Suffer Generosity to Give Justice to Reward and Clemency to Pardon All other Imperfections are the easier born with where there can be found in him Mercy Justice Liberality and Patience You Ask me What a Gentleman ought most to avoid and which soonest brands him I Answer Covetousness Cowardise Lies and Injustice You Ask me likewise What Properties a Virgin must have to get a good Repute I Answer Four To be Handsom Honest an Enemy to Liberty and Despiser of Bawds Thus Sir are all your Demands Answer'd and where I have not happen'd to come up to your Expectations I hope you 'l at least Accept of my Endeavours No more but God keep you and give me Grace to Serve him Valencia Oct. 11. 1528. LETTER XIX To the Governor Don Lewis Bravo occasioned by his falling in Love in his old Age being a familiar Satyr on such fruitless attempts as likewise a serious warning to all Old Men not to go beyond their strength Noble but Inconsiderate Sir TO Stile you Noble or right Noble Virtuous or right Virtuous Magnificent or very Magnificent were doing you a palpable wrong without the least Honour since at the Age you are of joyn'd with the Life you lead there appears neither Nobility in your Person nor Modesty in your Manners The Letter you sent plainly shows it was product of your own Brain and work of your own Hand since it is thereby demonstrable how little account you make of Honour and at the same time how void you are of Shame If you did not deceive me and your Brother spoke truth you wanted then but two Months of Sixty three allowing first-Fruits to the Bishop of Cordoua and all the Tithes to the Parson of your Parish It were but reasonable therefore to expect at so great Age you should at length have recover'd your Wits and come to your self But such is the obstinacy of hardned sinners they still run on to the end of their Lives before they think of mending I am oblig'd to say this Sir tho ' not so much troubled at what you write as that you give me cause to answer it after an ungrateful manner for since you treat of a subject so Mal a propos I may well think my self at liberty to answer with severity To come to the point then I must tell you it seems to me a meer jest that being a Christian Divine Preacher Priest Religious Person and even the strictest of St. Francis's Order you should now talk to me of Love and even enroll me among the Gallants For where I grant it my duty to hear your confession I do not think my self at all oblig'd to guide you in your Amours You writ me one particular you ought have been asham'd to propose since I cannot but blush to answer it and that is that at Seventy Years of Age you are now fallen deeply in Love and moreover would needs have me to send you a Love-Letter for your Mistress as well to perswade her to yield to your desires as to suspend her Duty to God for a while Sir in the mean time since I am not acquainted with your Mistress nor so much as know who she is I should be very glad if you would communicate to her this Letter which being carefully read and rightly understood I need not doubt being reveng'd on your imprudence your being inform'd of your folly and she convinc'd of your madness But lest I be thought all this while in Jest it is high time my Pen should freely tell you my thâ—ughts on the whole matter At your Age it is great falshood to say you Love since you cannot so properly now be term'd Amorous as decrepit a Gallant as Leacher Pleasing as Doating At your Age you should rather observe theNine-a-Clock Bell to go to Bed than four-a-Clock Chimes i' th' Morning to go home at At your Age perhaps you may Love but it is ridiculous to say you are belov'd since the wretch you Court gives not ear to you for the sake of your Person but is wholly enamour'd on your Fortune At your Age all you can say becomâ—s a Jest for where Women entertain Young Men for Pleasure they only give old ones the hearing to laugh at At your Age you are unfit to write Songs Serenade climb Walls make a figure in the Streets or quarrel in the Dark and yet Vain and Conceited Women will not only think to be Courted and well paid in private but also expect to be Gallanted and Defended in Publick At your Age it is not proper to wear thin Shoes a Hat high-cock'd a streight Coat large Steenkirk and your Mistresses Favours and yet these sort of Animals will not barely require a Man should write wit but also be veâ—y Beauish in his Dress At your Age it is impossible to endure the continual Importunities of asking and everlasting
two or three times over laying the Guinea's by themselves Crown-Pieces in one place and Broad Gold in another but of which they would not part with a single Piece either to save their Souls or relieve their Bodies It is the Priviledge of Old Men to be naturally Covetous Niggardly Penurious and Close and that not only in regard to their Neighbours but even to themselves which is plainly discernable in that they keep their best Cloaths to wear the worst sell their best Wine and drink the poorest and part with their best Wheat to eat the coursest so that they live poor to die rich and all that they labour'd to purchase whilst living is afterwards sold by Outcry It is the Priviledge of Old Men when call'd to Councel Weddings or at Church to take the upper end of the Table and propose first what they think proper to be Debated but still the mischief is that most are so very tedious in their Narrations and various in their Sayings that they rather exact Scorn and Contempt than Respect and Veneration It is the Priviledge of Old Men to Speak without being spoke to Answer without being Ask'd Give Advice without being Consulted Take any thing without being offer'd Go into any House without being sent for and sit down at Table without being invited which I happening once to reprove in a Friend of mine he answer'd Sir trouble not your self with matters of such small importance for you know well all Places are free to Honourable Age. It is the Priviledge of Old Men to be naturally Quarrelsom Passionate Melancholy ill Humour'd Jealous and hard to please and the reason is because through Age their Blood being cold Choler corrupted and Humours chang'd they take more Satisfaction in Quarrelling than Laughing It is the Priviledge of Old Men in long Winter-nights and Summer Holidays to sit down and tell what Countreys they have travelled through Wars been in Voyages made Dangers escap'd and Amours have had but yet they will never tell you how many years they are old or how long it is since those Passages happened but if you chance to mention any such thing they immediately turn the Discourse another way It is the Priviledge of Old Men to be always in Apothecaries Books often dealing with Physicians consulting old Women to be Skill'd in the Qualities of many Herbs to Understand Distilling of Waters Sunning of Bottles and to keep Pots of Physick in their Cupboards But notwithstanding all those of my Country which is the Mountains are much better acquainted with Vintners Buts than Apothecaries Books It is the Priviledge of Old Men to hate sower and love sweet things such as Dates of Oran Citron of Candia sweet Lemmons of the Canaries Marmelade of Portugal and Preserves of India yet I know some old Fellows so very healthy and robust that they 'l prefer a good Westphalia Ham to all the Sweetmeats in the Universe It is the Priviledge of Old Men to extol past Times and rail at present saying in their Youth they were acquainted with such and such who were Brave Resolute Generous Noble and Stout but now the World is so far degenerated that Men are all Cowards Niggards Lyars Misers and Knaves The cause of which Discontent is that being then in the heat of their Youth they liked every thing but now grown Aged nothing is pleasing to ' em It is the Priviledge of Old Men by Authority or through Necessity to wear a Fox-Skin on their Arms to dry up the Rheum and next their Head a Quilted Cap to suck up the Sweat Then to lie on a soft Feather-bed to keep 'em warn and wear at night a Linnen Wastcoat for fear they should be uncovered in Bed also a Scarlet one by day to please their Eyes and lastly a warm Stomacher to help Digestion It is the Priviledge of Old Men in Winter to put on as many pair of Stockings as they please Shoes with Cork and Hat in them and Galloshes over all They may also wear Woollen Leather and Fur Gloves all at once Nay they may at the same time wear Doublet Wastcoat Coat Surtout and Cloak and on their Heads a Cap Wig and Hat They may likewise lie on a Down Bed Quilts and Feather-bed and be covered with Blankets Rugs and as much Bedding as they please They may also lie in an Alcove Matted keep a Fire there and have their Bed well warm'd But still notwithstanding this the Wretches never cease coughing all night nor grunting all day It is the Priviledge of Old Men when they go to Bed to have their Shins scratch'd and Backs rubb'd and if it be a neat Old Fellow he sees his Breeches first well look'd and has his Legs stroak'd after which he cries to the Maid I pray thee Mary open the Bed and bring me a Dram. It is the Priviledge of Old Men when at home alone or awake in Bed they may think on their Youth past and all their old Acquaintance gone also how useless Age has made them and how little they are now to be valued The Memory of which often-times makes 'em Heavy and Melancholy because they see they must die without remedy and rot without redemption It is the Priviledge of Old Men to talk often with the Parson of the Parish about their Funeral and frequently consult their Lawyer concerning their Will But the Jest is there is hardly one hour in a day in which they do not alter their Resolution about being buried in this or that place and leaving what they have to this or that Body It is the Priviledge of Old Men to be known where-ever they come and heard where-ever they go that is by Coughing as they Walk dragging their Feet and many times by the Noise they make with their Cane but most commonly by muttering and scolding at their Men. It is the Priviledge of Old People to turn every Bit they eat a long time from one side of their Mouths to 'tother before they swallow it and to hold a Glass of Wine the mean while in their Hands so that their Throats being better at swallowing than Jaws at chewing their greatest comfort is to take two or three gulps with every Morsel for tho what they eat may be but ill chew'd yet then it must needs be well soak'd It is the Priviledge of Old Men to carry the Keys of their Money close in their Fobs and those of their Wine and Corn in their Pockets so that when they are to give out Corn to Grind or Money for usual Expences they frequently make the House ring and often spoil their Wives Dinners It is the Priviledge of Old Men to be peevish to those that ask how old they are and pleas'd with such as talk of their past Amours but the worst is they could even murder such as do not honour them for their years and yet are always angry with those that compute 'em so that they love the Respect due to them but conceal their Age