payns as for emulacion in vertue What is by thensample of Abraham vppon Isaaâ— shewed other then that men shoulde so loue their children as in them to put no truste at all but euer to honour God so as we may forget oure chyldren and such are worthy great reward For whiche his carefull obedience he is made father of many nacions neither shall his seede at any time decay This was a greater argumente of courage then that of Brutus for hee murdered the gyltlesse lefte the children of others his heires the other in sleinge became childles Hee by the handes of an other commaunded his enemies to be slayne thys man murdered those that obeyed But let vs returne to ensamples of sufferaunce and a shame it were that Women shoulde for fortitude exceede men Among whom what may be sayd of Tomyris queene of Mesageta who hauing her sonne slayne in battayle where in her enemye Cirus also dyed without teares made great feastes the hole army lykewise slayn â–ª Also Cornelia mother to the Gracchi of a great number of sonnes hauing onlye C. and T. lefte yet when they were in a time of sedicion most cruelly slayn besides calling only to memory their father their own worthy actes did not otherwise make any shew of sorow Argilion y mother of Brasidas the Lacedemonian kyng hearinge her son was slayn dyd neither mourn nor lament but asked if nobly worthely he dyed Gyrtias likewise a womaÌ„ of Lacedemon when her son was broughte home almost dead and his frendes lamented she sayd Non Silebitis inquaÌ„ declaring of what bloud he was desceÌ„ded she said one body hath ouerthroweÌ„ other in fight yet after being recouered growen to mans state was slayne in battayl which being told vnto his mother she answered saying was it not expedient y goinge to the wars he should â—â—ea others or be slaine himselfe but more wyllinglye I receyue knowledge of a death worthy of mee his predecessours then if in slouth and idlenes hee had liued One other womaÌ„ more valiantly bare the death of her sonne promissing in the fyeld sayinge let cowardes complayne for I wyll wythoute teares and meerelye burye my sonne And a nother a woman also of Lacedemon hauing lost in warres her fyue sonnes standing vppon the walles of Sparta and listinge for the euente of the battayle when she sawe a man comming asked what was done he thinking she had asked of her sonnes aunsweared they are all deade whereat the woman offended sayde it is not that ill lucke I aske but how speedes our couÌ„try then he telling y the victorye was gotten by the Lacedemonians the woman sayd wyth al good wyl I receyue knowledge of my sonnes slaughter In olde time such was the nobilitye of minde both in men and women aswell for courage as counsell But now enoughe or rather as I thinke to much haue bene sayd aswel of them as also appertayneth to deth It is not therefore needefull to speake of frendes kinsefolke or wyues seinge of them the plentye is greate the conditions vncerteyne and the necessitye little yea the cares and disquiet of wyues doe almost counteruayle the sorrow of theyr deathes And though wyues were not shrewed nor combersome yet can no man at anye time long want a wyfe syth one may be taken after an other And albeit that wyues were all good all frends faythfull and all kinsefolke kynde yet seinge the death of a brother a sonne and a father is pacientlye to bee borne a follye it were to lament them or call suche doubtles matters in question But rather resolue wyth thy selfe that death is the end of euill to fooles and to wyse men the beginning of all good And as sayth Menander VVhom God doth loue in youth he dyes FINIS Of Comforte the thirde Booke MVche longer then was determined more at large haue I discoursed that kynde of comforte which to sorrowe death doth appertayne not onlye because I thincke y occasion of griefe whiche groweth eyther of pryuaâ—e death or losse of frendes is little or lightlye borne but also that in these dayes men do so much desyre riches auctoritye as till death doth euen at hand drawe on they take no care at all Eche man in imagination alloweth himselfe longe tyme of life disdayning death as a thing not knowen in this but an other worlde But ryches and present authoritye are on euerye syde soughte for as ioyes which hee euerlastynge â–ª Yet not contented with â–ª this they also reproue condemne and despyse the quyet lyfe of such as are not with like madnes delighted For the chiefest care suche men do take is that of al other most wyse and happye neyther of which in iudgement of those that disdayne them can be allowed Then when these wealthy men perceiue that the others are not greatly greeued forthwith they fal to hate and persecution So as although men could willinglye suffer theyr bace estate yet beinge driuen into any kinde of necessity or calamity straight wayes they lament and complaine so as by confession of them for great desyre of riches the rich men are allowed of and praysed for the wysest sort of men But seinge the estate of tyme and worldly procedinges are not euer alike wee meane not to speake muche of that calamitye which these ambicious men do thincke y greatest but of that miserye whych may so trulye be called for suche kinde of men do labour to continue after death and glorye in theyr owne happines As the Poet wryting vpon the tombe of a certayne happye man sayde Vpon my corps poure forth thy vvyne O frend that comes this vvay And on my tombe vvith pleasant hand thy precious spices laye No gulfe of griefe my graue shal be but springe of lasting blis I am not dead but changd my life lo such my fortune is My former ioyes are not decayd but as they vvere before If ought or nought I beare in minde yet blest for euermore O merye man howe aptlye hath hee nothinge sayde for this presumption to continue felicitye after death is a thinge altogether vaine and forsaken of the very authors thereof For well we see that after death the glorye of ryches doth in short space decay Not onely because great nombers do daylye aspyre to this prayse but also riches it selfe deserueth no glorye at all And amonge so manye thousaÌ„d thousands as in theyr time was famouslye rich yet few of them haue come to our knowledge Gilias Cressus Mydas Pythius Meander Erictonius Sysiphus Tantalus Of the Romaynes that had beene bonde men Amphion Menecrates Heron Demetrius Pallas Calistus Narcisus Of Frenchmen Drusus Caecilius Sylla Lucullus Liuius M Crassus Of Kinges Salamon and Ptolomeus were all reported for notable ryche But Gylias became famous for liberalitye Cresus and Crassus for theyr misfortune Sylla Lucullus for theyr victoryes Mydas through Silenus The Romaynes that had bene bonde men by the abuse and riot of Rome Salamon for wysedome Tantalus for wicked lyfe Meander
by the Athenienses condempned to death his Friendes askinge what he woulde haue sayde to his sonne aunswered tell him that in any wise he forget this iniury here offered vnto me Aristides also vniustly remayning in exile prayd the Gods that the Athenienses might bee so happye as neuer after to thinke vppon him Also calle to thy consyderacion that against all Iniuries three Remedyes there are that is to saye Reuenge Oblyuion and disdayne Of whiche three who doubteth but Dysdayne is bothe the beste and mooste assured Because disdayne through the courage of mynd wherwith it is accompanied is not lyke vnto obliuiō ioyned with reproche neither perilous in respect of new iniuries as is a reuenge which bringeth therwith boothe peryll and repentaunce and in the meane tyme the desyre of offending doth not molest thee but arte there in moste lyke vnto god For suche as contempne iniuryes are mooste happye and lykeste to God and suche men they are or must bee that would become happye For seeinge no man lyueth free from iniuries and the greater in auctoritye he be the more followed with slaunder euyll report iniury it is expedient that euery man doe determyne himselfe to beare them Neyther is it lawfull for anye mortall man to vse reuenge Who hath bene more slaundred thē kinges and emperours whose power is greatest Whoe or what is of greater force then God and Nature and yet they delighte not in Reuenge Shall man then be lyke vnto Beares pursuynge the Bees seeke for reuenge God forbydde For although we might in lyfe reuenge all Iniuryes what good were that after Deathe or what care should wee then haue of iniuryes It is all one whether with sufferance of Iniurye or not after Death wee be remembred Who so therfore liuing seemed to contempne iniuryes by death he is free from the peryll whych Reuenge might cast hym in to Wherfore there is nothynge better then an inuysyble mynde whyche lyke vnto a man placed on the toppe of an highe Tower in dysdayne castynge downe stones vpon the heades of hys Ennemyes doth make lyght of all Iniuryes and as yt were dysdayne them For as women for lacke of magnanimity can not beare offences so men as they are men may take what Reuenge they thinke best Then make thy choyse whych of them thou wilte bee lyke But happely thou wilt saye some worthy men haue bene reuenged For Caesar commaunded Faustus Silla and Affranius to be slaine Lykewise Antonius reuenged him selfe vpon Cicero and Alexander vpō Calistines carying him abrode when his Eyes were putte oute and in the end shutte him vppe into a caue with a Dogge But alas good manne thys was no Reuenge though some saye that Antonius beinge of Mynde moore abiecte then a Woman didde lyke vnto his other doinges committe this acte and therefore had an ende aunswerable to his deseruinge But as for the other they mynded nothinge lesse then Reuenge for the respecte of their doinges was securitye whiche in lyke case by oure Lawes is sufferable For if Afframus had gotten libertye hee woulde neyther haue kepte Promise nor lyued in quiet Also Faustus Silla was by Lawe giltie Pompeius freende and for his fathers Tyrannye odious to the people of Rome So as beinge a necessary Friende for Pompeius he could not haue lyued in quiet But if he had for the Mallice borne to his Father beene slayne the same shoulde rather haue beene doone vppon Cato who as was well knowen after that Caesar conquered the Germaines did perswade y Senate to haue him deliuered into the Enemies Handes because hee had foughte contrarye to the truce taken But Sylla when easly he mighte haue slayne him he woulde not So Alexander beinge setled in his Empyre amonge the barbarous People did not condempne Calistines for Mallyce but Securitye because throughe hys woordes hee coulde hardelye keepe the Persians And the Macedonians beganne to disdayne hym Full well knewe Antonius that if Cicero hadde escaped hee woulde neuer haue lyued in quyet because beinge all readye once Pardoned hee notwithstandinge didde followe hym wyth Hate vnreconsiliable and if the Death of CICERO had beene soughte for Reuenge eyther a lyue he might haue beene tormented and kepte or elles executed wyth more crueltye It commeth also to mynd that Iniuries haue not a little proffyted Some menne and therfore Ouidius saythe A vvronge somvvhiles vve see doth helpe the vvronged vvight It happeneth ofte tymes that wee take Compassion of theym wee loue not eyther for the malice wee beare theym that offered the Iniurye or throughe beliefe that the Iniured is condempned rather by power of hys Enemye then his own offence And by suche meanes it is well knowen that many haue escaped great peryll Amonge whiche nomber Valerius Maximus tellethe howe Gabinius throughe the Sclaunder of Sisenna and Flauius for the Iniurie of Valerius were delyuered and Cotta onelye for suspicion of wronge founde the same fauoure In which cases if none iniurye had beene no hope had remayned It is also to be consydered that the occasions of Sclaunders are so common as nothynge more The People doe backebyte the learned the Learned dysdayne the vnlearned the Iuste doe condempne the wicked the Wycked do laugh to Scorne those that bee good the Mightye doe Enuye the Mightye agaynste whome they prouoke Seruaunts and Subiects by sclaunderous Speache Robberye Practise and vntrewe dealynge Were it not better with noble mynde to disdayne all Iniuries then thus continuallye to liue tormented in minde Lucius Murena was praysed because he tooke Cato vnder his Gowne and saued him from Deathe that not longe before had accused him Publius Pulcher beinge by the three Lentuli accused of inceste did notwithstandinge afterwardes saue one of them from perrill Marcellus being haynously accused by the Siculi did not only forgeue them but also receiued theim into his owne tuition So Menedemus bestowed manye Benefytes vppon Alexinus of whome he had bene great lye iniured How wisely sayd S. Gregorius that who so can not beare iniurye dothe shewe by hys impacience that he is not good The kinge Archelaus when vpon a time one caste water vpon him beinge perswaded by his frendes to reuenge answered saying I know he would not haue cast yt vpon me but some other By which answer he saued y offender frō hurt him self from the importunity of his friendes A notable example remayneth in memorye of the seruaunte of Antius Restio who beinge longe time kepte in prison and by his maisters commaundemente ofte times burned with hot yrons yet afterwards folowing him in the triūphe triumuiral did notwithstanding all their iniuries saue himself frō peryl when comodiously he might haue bene reuēged also rewarded Such wisdome hath not only bene performed by priuate men but also by hole Citties For Dionisius the yonger bothe at the playes of Corinthus and also before hee was sente into exile might haue beene by them of Syracusa slayne whome befoore tyme hee hadde mooste Tyrannouslye vsed But they with disdayne didde lette him
life muste nedelye be the cause yet hereof whye is thy care so greate or what happines haste thou that mightest make thy lyfe so desyred doest thou alone possesse anye delight that we haue not tasted of whyche mighte make thee wyshe for longer life For euery of vs haue seene that starres the Heauen mountaynes seas ryuers lakes fieldes gardeines Cittyes and townes we haue also had sport dalliauÌ„ce musicke songes banquets venerye loue maskerye finally euery sort of earthlye folly neyther haue we wanted commendable exercise and indifferent skill of science and besydes that we know the manner of contentions disputacions publicke Orations Yea for our condition we haue borne dignitye and office we haue satisfyed the honest desyres of our children frends kinsefolkes and together wyth them liued in glorye moneye apparell and other necessaryes of life we haue enioyed and in euery of them find greater offence then pleasure so as we maye say with the Prophete Vanitas vanitatem omnia vanitas Yet if any man hath founde a more noble felicitye or can teache a waye more straight to happines or newe delight I know not but for my part in euerye thinge haue felte more griefe then pleasure But I thincke it happeneth to these men y luste so muche after life as it doth to those that laboureth alteration of mettals who fynde euerye thinge soner then that they seeke for besydes that they make neyther goulde nor siluer y little which they haue is also consumed Euenso such as with greatest care do seeke for felicitye not findinge it do wyth losse of theyr laboure also departe wyth quietnes of minde and become most vnhappye Wherefore sith this exceding desire of lyfe helpeth nothinge yea though life were good yet were it better without trouble to laye by his masse of cares and lyke a faithfull man restore that thou haddest borowed But if perhapps thou in vayne torment thy selfe what doest thou win thereby other then to consume in dyinge that lytle lyfe which is remayning seinge what soeuer time is spente in thinking of death may iustlye be so called Howe much were it better to follow the counsel of Agathius who right wel commeÌ„ded death saying that it did not onlye remoue sicknes al other grieues but also when al other discommodities of lyfe did happen to man often it neuer woulde come more then once Neither can death bee accompted anye extreme euil considering it commeth of most light occasions and is on euery side at hand Such thinges as we take for hurtful be also rare not lightlye founde but ther is nothing more commonnor more quickly had then death For death is takeÌ„ by ayre wynd thonder water fire earthquakes wild beastes fishes foules dust smoke serpents meate drinke bed trees sleape sorowe ioy laughter company anger discorde and fynallye of innumerable other occasions death doth procede Philomenes seing his Asse eating raysons said vnto his boy seeing thou hast lefte the Asse raysons to eate geeue him also wine to drinke fell into a great laughter and not being able to stay him selfe coughing hee dyed Coma the brother of Diogines y notable thief beinge by Rutilius the Consul taken and examined touching outlawes fled he required time to think of his answere putting down his head betwixt his knees he stopped his owne breathe and in the handes of his keeper dyed so quietlye as none of them perceiued when he toke the last leaue of lyfe Seing therfore with such ease men dye what should we accompt of death to be resembled to any thyng better than sleape for as in sleape and wakyng be we neuer so hedeful yet fele we not when yt cometh euen so when froÌ„ lyfe we passe towardes death our sences declyning without all sence at last we dye When Socrates had drunk poyson delyuered hys garment to hys seruant ready to dye dyd notwithstanding iest with Crito saying I pray the remeÌ„ber to sacrifyce a cocke to Asculapius for that was the auncient custome when anye man hadde drunke a holsome potion Doest thou then think he felte any extreame gryefe surelye no for in extreame pangues ieastynge is neuer seene nor the mynd knoweth not it selfe Thys is also greatly to be meruayled at that though euery man semeth to feare and flye death yet seke they to eschewe nothing lesse but rather follow euery thyng that bryngeth death withall Neither seme they lesse carefull to seke death then to shun yt The lecherouse man wythout regarde of lyfe preferreth hys pleasure the irefull reuenge the eater hys glotony the ambycious honour the couetous ryches the souldier spoyle the mother chyldren the marchaÌ„t traffycke the studient learninge and in somme there is nothyng that doth not occasion forgetfulnes of death So we plainly see that we both shoÌ„ and seeke for death but not wythout good cause for that there is nothynge that hathe in yt lesse euyll and they are therfore worthy prayse that do disdayne to dye yf those thynges for whych they neglect lyfe be eyther honest or necessarye and yet for lyght causes to seeke death is no token of courage but rather a sure sygne of an abiecte mynd Therefore the contempte of lyfe ys not so commendable as intemperancye is reprochfull and yet as the feare of death is not to be praysed so not to dye chyeflye at necessarye occasyons and tymes is moost reprochefull cowerdly and exceadeth all other vylety of mynde But some percase do allow the sayinge of Epicarinus Dye I would not but to be dead I care not As though that which followeth death is neither pleasaunt or not greatlye euyll Alas what euyll can it be to want honger thyrst gryefe labor â–ª sadnesse feare and fynallye the whoole heape of euylles whych the soule beynge parted from the bodye we must of necessitye want and seinge it dyeth not but in stede of these troubles enioâ—eth heauenly ioyes why should we not acoumpte thys chaunge good and most delectable Therefore Socrates was wont to say that death might be resembled eyther to sound sleape a longe iorney or destruccion as is the death of bruit beastes If the soule doth lyue and after death feeleth nothinge then is it lyke vnto a sound sleape because therein we rest without eyther felinge or vnderstanding and after a whyle return to the same exercyses Mooste assured it is that such sleapes are moste sweete as be most sound For those are the best where in lyke vnto dead men we dreame nothinge The broken sleapes the slomber and dreames ful of visions are commonly in them that haue weake and sickly bodies Whereupon Horacius sayth Vayne are the dreames of sickly folkes But quiet and sound slepes and such as weary men commonly haue are accompted sweetest So Homer â—doth cal those sleepes the beste that be moste lyke to deathe And Virgil. The svvete and soundly slepe vvhich death resembleth most I remember my father Faucius Cardanus while he lyued was wont to say that he euer desired death because whyle he
temperatly How much were this rule of lyuinge to attaine long life more delicate then to feede vppon fleshe and honye But in this age mē continue carefully in labours and care watching the halfe night baskinge in Venus bathe abyding in cloudye Regions and not in good ayre drinkinge boyled wynes do notwithstandinge complaine of short life And howsoeuer in deede oure liues be short it is opinion that doth make it so to appeare The people called Garamantes do not liue aboue fortye yeares I omit to speake of the Pigmeians as people rather fayned then in deede but wee if we dye before fyftye or threscore do thincke that iustlye we lament and yet who so dwelleth in those countryes do highly thanke God if he attayneth fortye yeares and thou lyuinge muche elder do neuerthelesse complayne Surelye euerye lyfe is long that is continued till death sith at the beginning the terme is destined and as sayth the Poet. In birth vvee breede our death our ende on first beginning hangeth Reade we not in holye Scripture that y nomber of dayes and monthes is appointed by God he hath set the terme which cannot be passed The lyfe of man therefore is ended wyth olde age for old age is the last part of life Olde age is also the necessitye of death wheresoeuer therefore death is necessary old age draweth neare Whoso dyeth in youth in this onelye is the more happye that he escapeth the discommoditye of old age will thou make life to seme long or short by comparison A kinde of beastes ther be called Ephemera which are made in the morning and before sonne settinge do dye If happelye they dye at noone theyr lyfe is called shorte but if they continue till nighte they accompte it longe and yet it exceedeth not twelue houres Wee maruaile at flees for theyr long life if they liue two Sommers and at flees that continue three monethes Yet whiche of these is thoughte any thinge towardes mans life we call dogges olde that passe a leuen yeares of age but a man passeth all these in longe lyuinge thoughe hee dyeth in youth But the life of mā must not be accompted longe or shorte in respecte of his yeares The life of all mortall men is but shorte because wyth death it shal be most certainlye ended It is vertue worthy actes that maketh the life longe and idlenes that shortneth thy dayes Alexander thoughe hee liued not aboue thirtye three yeares dyed an old man through the greatnes and nomber of his noble exploytes Argantonius hauinge lyued a hundreth and twentye yeares maye bee sayde to haue dyed in youth because besydes the rarenes of his age in all his life he neuer did anye thing that deserued memorye It ought also worthelye to be noted that for the most parte all notable men haue dyed in theyr youth Amonge the kinges none almoste continued to olde age Hercules Athilles Castor Pollux Aiax Iason Amonge the Poetes Lucanus Catullus Tibullus neyther was Vigill long liued neyther Demostenes nor Cicero howe true yea to true is the sayinge of the Poet. Their liues are short and age is rare vvhere life doth lacke good rule IVLIVS CAESAR Seuerus Alexander Probus Aurelianus Claudius the seconde of that name dyed in youth which men a I thincke liued the lesse the more honest they were because being deare to the Gods were the souer called vnto them Whervppon grew that saying from the Poetes whom Iupiter and Apollo do loue do neuer attaine to old age This is also to be noted that choise is to be loked for wher wil may anye wayes auayle but in thy power it is not to make thy life eyther more long or more shorte Yet if thou cā do it there is none offence at al but if thou cānot thou lamentest thy shortnes of life for no greater reason then thou may thy mortality And that care of thinges impossible is vayne onelye proper to fooles But admit thou maye continue thy life and become olde arte thou not therby the more vnhappye because thou losest that singuler commodity which by God almightye is gauen to men for the allaye of sorrow which is ignorance of time While wee continue yonge wee liue meerelye because wee imagine death is not at hande But how can olde menne thincke that death is farre awaye when alreadye they are entred the laste ende of life Howe true and worthye memorye is that sayinge of S. Austen A yonge manne maye soone dye but an olde manne cannot liue longe And yet no couse there is why thou should not be sorrye seing a yong mā maye also dye sone Syth th ende of life is vnknowē a yong man neuer ought to dispayre whether he laboureth of deadly diseases or be cast into cruell tormentes and prison The chaunces of mortal creatures do shew that men are subiect to law of nature and fortune so as withoute cause they loue certainties for most incertēties of al. But admit thou doest attaine to old age it selfe how manye euils commeth therby labour griefe ▪ sadnes losse of sences disdaine y which is almost worst of all as Caecilius doth well discribe therby thou shalte see they companye of all men eschewed vnwelcome are olde menne to their children vnwelcome to frendes disdayned of yonge men and odious to their owne familiars Theyr sences serue not theyr bodyes theyr bodyes obeye not theyr mindes they passe the nighte withoute sleepe and eate without all tast They lothe themselues how shoulde they be pleasant to others We reade that when Zeno Citieus could not dye with age he strāgled himselfe What dilligence and trauayle did Cicero take to perswade olde age to be pacientlye borne but if of it selfe it had beene good or as riches frends children and learning had apparance of good there shoulde haue beene not cause for him to haue taken such trauayle A mockerye it were to perswade that health or honour were pacientlye to be suffered and wee agree that olde age is sufferable but not to be wished for Howe manye olde men haue beene for whom it had beene better to haue died in youth Priamus for example not for myracle in historye is resited Not longe since Baccus Valor being olde and readye to take leaue of life before his eyes behelde his owne sonne beheaded a yonge man of singuler hope The next yeare before two other olde men I sawe that behelde the like fortune in theyr owne children Wherefore I wonder muche at the greate wysedome of Theramenes woo onelye escapinge when his house fell downe sayde before his frendes that reioysed for his life O fortune to what ende hast thou me preserued neyther did he aske in vaine for within fewe dayes after by the malyce of tyrantes he was taken and put to death Therfore such is the condition of men as althoughe beinge olde thou mighte returne to youth againe as the fable telleth of Aeson sayinge And as tvvise tvventye yeares bypast so novve my force I finde Myne aged yeares are vvorne
discribeth Pompeius deathe in this wise In hast he stayde his vvofull voyce and vvould no vvord complayn Least vveping teares might so vnvvares his heauenly fame disdain And vvhâ—â—â—is noble side vvas pearst vvith fearce Achilles blade No sigâ— no sob no careful cheare no sorovving sound he made but in disdaine of crueltye Cato VticeÌ„sis determined to dye ordered his goods wiselye forseinge the good of others though he neglected his owne which done reading Plato of the immortality of soules layd himselfe down slepte so souÌ„dly as he snored after being awaked sticked himselfe And when throughe weakenes of his hand the wounde was not mortal suche as were by saued him tyl at length violently he brake lose dyed Such was his gredy desyre of death Otho themperoure a yong man of thirtye seuen yeares of al men accompted soft and effeminate after hee had won thre battels of the Vitelli for the sorow of one lost gaue his mony and substance to his frendes and willed his familiar companion to shewe himselfe to the souldiers lest that after he should be suspected and in the night with two daggers murdered himselfe And yet neither dispayred hee of the holding of the Empire nor wanted the loue of the Senate or his souldiers but onlye for that nether in victory or victored he would hinder the commoÌ„ wealth Caius Iulius by Caius themperour condempned to dye â–ª obteyned ten dayes pardon all whiche time careles he consumed in sleape and table play and when the hangeman came in to warne him y his tyme was euen at hande hee tolde what aduauntage he had in the game and willed his play felow that after his death he should not boast of winning and called the hangman to record who led him towardes death accompanied with a philosopher Vpon the way being asked whaâ— he mused of He aunswered I determined to obserue what at the last instant my soule shal feele when it parteth away to the ende that after I may aduertise my frends Aratus knowing he had taken a lingering poyson at the handes of Philippus the Macedonian kinge speaking one secrete worde to his familier frend passed the rest of his life so pleasantly as semed not to haue any such griefe or assurance to dye The seuen brothers called Machabei al yoÌ„g men and sonnes of one mother by the commaundement of king Antigouns one after an other and in sondry sorte together with their Mother killed themselues Tectamenes condempned to dye went his way laughinge and being asked whether hee disdayned the lawes answered no but by dyinge I must pay that I neither asked nor borrowed of any Which example although vnder the person of one vnknowen was much praysed of Cicero yet in wise iudgements such behauiour argueth In Tectamenes rather vanity theÌ„ fortitude for a man condempned specially for wicked doing naturally can not loue death neither was it our entente to proue that death should be desired or sought for But as it is the condicion of a faithlesse man not to restore y he boroweth so is it also an vnfreÌ„dly and vnthankefull parte not to kepe that hee boroweth As therfore death is not to be fled or lameÌ„ted â—o ought it not to be sought for But as y Poete sayth Do neyther seke nor shonne the ende of thine ovvne lyfe Yet happely Craton may holde such opinion and though it be not mainteined by reason yet for the meruaile gaineth reputation among the common sort The example therfore of Theramon is more honest and more couragious For he beinge vniustly by thirty Tyrantes condempned tooke the poyson saying according to the auncient maner of Athens Critus I drinke to the for so was the greatest Tyrant and worse then Theramines called that done whatsoeuer remayned in the cuppe he threw vpon the ground The death of Phocion was more noble he seing his frend desyrous to drinke poison didde stay him after findinge that which was not left to suffise did buy more saying that in Athens a man was forced to buy his own death But why do I labor to enduce more ensamples of men when whoole Nacions may be called to recorde As the Galathians did so little regarde Deathe as they feared not to fighte Naked So did also manye noble Romaines and Germaines that nedelesse it wer to resyte their names I do therfore thinke best in fewe words to declare that men were made mortall for three causes First because there shoulde be some ende of their offences This life is displeasant and the nerer age the moore troublesome and therefore the Gimniophista as men say answered Alexander well askinge whether death or life wer stronger Liâ—e quod hee because it beareth so many calamities The second cause is that goodmen without enuy might be honoured and euil Men without feare coÌ„dempned and that riches and aucthority for whiche menne commit greate wickednesse might not be regarded Yf those thinges whiche mortall men haue were iustly wayed they shoulde as Cares and Euilles be reputed Yet if death were not Menne would muse onlye vppon Thefte and Violence while in this short space that now they lyue they thinke so much thereof The third reason is for that men might receiue rewarde of good and euil according to the quality of their deserts For after death such as haue passed a godly life shall liue not only with their brethren kinsfolke but also accoÌ„panied withal honest and learned men and aboue y starres receiue ioy and euerlasting felicitye So contrary wise the wicked in darkenesse and solitarye places shal be tormented Therfore for wicked folke only death can bee thought euill and yet is not but Good men not vnlike the Swanne who only at his death do synge may boldly reioyse and be gladde Some there are so ambicious that the care of their funeralles doth trouble them muche who are not to bee comforted but for their follye to be reprehended what is the body of man when the Spirite is passed awaye It is no moore accompted as parte or member of him but rather a Carckcasse vnprofytable stinckinge and horryble Seneca therfore didde well deuise that the same should be buried not in respect of the Dead but the liuinge least they by sauour and sight therof might be offended Where vppon in sundrye nacions hath growne sundrie customes of buryinge the Deade The Grecians were wonte to wrye them in the earthe The Romaines dyd burne them in fyre The Nathabeians did burye them in their dungehilles Yea their Kinges had none other Sepulchre The Ethiopians do cast them into the ryuers to be deuoured of Fishes The Magi did geeue them to wilde Beastes Hercani to Doggs But the Massageti most meruailouslye do eate them The Egiptians with their owne Nayles doe burie them The Persians doe wrappe theym in Waxe So incertayne is the reason where is no reason at all Alas good Foole doest thou not heare the Poete sayinge To vvant a tombe the lacke is neuer great What doth it preuayle the to lye in marble aboue the ground
yeare before was beheaded for hauinge murdered thre of his brethren but the death of two was apparauntlye knowen There is no thruste for Falernus more greate then the desyre of wicked folke to committe crueltye in their owne kinsefolke Yea sometimes this wicked violence is put in proofe amonge kinsefolke of one name But amonge this sinnefull sorte thy brother is none Admitte hee be good of honest conditions modest and vertuous yet what canst thou loke for more at him then others for if thou seeke good will a frende can doe it if necessitye thy sonne must be preferred if pittye thy parentes are better if dutye thy fellowes are morefitte if flatterye thy seruauntes do it best Of all which nomber seinge thou paciently sufferest death the losse of thy brethren oughte not more impaciently to be borne And hereof a most euidente token maye be the greate constancye of the parentes at the death of theyr children the like loue of whom is neuer seene neyther amonge brethren nor amonge children towardes theyr parentes But thus thou doest saye I loued my brother dearelye honoured him trulye but did he likewyse loue thee Alexius was brother to Isaac king of Germanye and by him receyued as a companion in gouernment taken of the Turkes he redeemed him wyth great summes of money notwythstanding al which at his returne hee deposed Isaac from his kingdome put out his eyes and kepte him in continuall pryson Thou mayst boldlye sweare by GOD that thou loued and not be deceyued but how thou art beloued is harde to knowe Titus honoured Domitianus yet howe manye iniuryes did Domitianus do vnto Titus and as it is thought in the ende wyth poyson hee killed him What can be more perillous chiefelye where is greate inheritaunce thenne to commit the children to thy brothers tuition a thing almost impossible it is to loue trulye both the brother and his children or woulde thou haue thy brothers shoulde loue soe as they should forgette theyr children Who knoweth whether euill fortune shall rather take thy children or thy good brother from thee For hee lyuinge eyther wythoute perill thy children mighte not bee lefte voyde of angouerour or not without iniurye committed to others Call to memorye the example of Childebertus the Frenche kinge who by practise gotte from theyr mother Clothilda the two sonnes of hys brother and slewe them because the lawfull heyres of his brother lyuinge hee thoughte that quietlye hee could not possesse the whole kingdome Many there haue beene seene to commit more crueltye vppon theyr nephewes then this and common it is to take theyr patrimonyes from them but the occasions both of perill and iniurye are all at once remoued Lastlye this is to be noted that nature as it deuideth inheritance so doth it departe conditions amonge brethren If one be honest an other dishonest If one be noble of mind an other of base courage if one be industrious another is slouthfull If thou hate thy brother why lokest thou to be loued if thou loue him loue bindeth thy iudgemente And verye like it is that as in thee there is singuler honestye so in thy brother is no lesse dishonestye but thou seest it not occasion wanteth Thy brothers inheritaunce was well gotten howe well gotten naye rather wonne by deceit But admitte it be as be it cannot that thou knowe thy brother doth trulye loue thee thou arte childlesse hee hath children lefte behinde him accompte of them and let them bee in place of a brother in educatioÌ„ of them shal be greater charity and in keeping greater reuerence But if neyther thou nor he haue children and hee that dyed is thy onelye brother if thou adopt children they shall better serue then thy brothers Siluer is lost and gould is found But if this thou cannot do sooner then thou woulde yea against thy wyll thou thy selfe shal or long followe him and had he suruiued woulde percase skantlye haue wept one teare for thee and if so hee had done was hee not by so muche wyser then thy selfe If before him thou would not haue dyed why doest thou lameÌ„t that he is fyrst deade Other frendes do liue other kinsfolke and other companions Howe manye brothers and kinsfolke in Christ do liue as mortal men and do dailye pray for thee And thyne owne brother is alreadye gone to GOD arte thou sorrye that he hath gayned libertye and euerlastinge lyfe Thoâ—cation of euerye sorrowe is pacientlye to be borne notwithstaÌ„dinge the necessitye of na-nature the custome of others and the variable condition of worldlye thinges do woorke the contrarye Neyther can there come any greater griefe to men by death then to be berefte of children yet although the same doth happen to the whole nomber of any mans ofspringe and therewith all hope of other be remoued yet is his condition not such as deserueth eyther weeping sadnes or sorrowe And nowe let vs more deplye consider whether the life of him that is barren or of him that hath children is more happye The childles man hath onelye to lament that he hath no child to leaue behind him which if in respect of perpetuitie thou foolishlye hopest amonge so manye thousandes of men doest thou thincke thy posteritye should remayne though the world were neuer to ende But that the worlde doth ende besydes that the lawes haue so determined also al famous Philosophers Aristotle except haue so agreed And if thy life be not coÌ„tinued for euer what is that to thee or if thy posteritye do alwayes remayne art thou for that respecte the happyer when the Paripatetians conclude that the seede of the father is no porcion of the childreÌ„ but y they are whollye ingendred of the mothers bloud Galenus thincketh y the vaynes the synowes and artires are onely made of the fathers seede al the rest of the mothers bloude howsoeuer it be no graund child is porcion of his graundfather So subtill is this pleasure of posteritye as in deede it maye be called nothing after a few yeares all memorye of great graundfathers is worne out who is he almost that euer knewe his great graundfather But on the contrary part to so smal a pleasure how great a care is ioyned hereof commeth perill of life charge in education feare of honger care in learning wantonnes in childhoode rashenes in youth contumacy disobedience disdaine All which in riche men and happye times are soe common as are accompted for necessarye euils Now what hope can be in posteritye when onely charge and feare commeth thereby People are opprest kinges make warres the Prince of Turkes with fyre and swoorde wasteth all vile seruitude of all euill the worst draweth on some yelde some are hidden in hookes on euery syde disorder euill men are not allowed good subiectes persecuted Dost thou then thinke that in times of such calamitye it is not care enoughe for thee to prouide for thy selfe but wil also be charged wyth an encreased burden of necessarye cares what caÌ„ bee more wicked then this oure
age When Cicero lost his daughter Tulliola being to him most dere did repose the chiefest parte of his consolation in the affayres of Caesar yet he liued vnder a milde prince in a Cittye plentifull Cicero himselfe of Caesar beloued frended of the greatest wāted neither wealth honour nor reputacion Then cōpare time with time that security with this priuate peril the goodnes authoritye of Cicero with thine the lenitye of Caesar with the seuerity of other Princes and then consider whether thou ought to wishe for childrē whē Cicero did not much sorrow the losse of his The life of men wythout childrē is ful of pleasure ful of lybertye ful of security they haue no cause to frare eyther iniuryes seruitude disdaine or daunger of others in peace they are free in warres not carefull And beleue mee that in common calamities ther is no greater care then to thinke vppon thy kinsefolke In time of plague no place thou hast to flee to in time of war thou mayest not remoue in time of famine thou art vnprouided whither to go Cōsider wel these discōmodityes see whether they are comparable to the want of children But now let vs returne to our principall proposition Why complaynest thou thy want of children when for thy child thou ought neither to lamēt who eyther feleth nothīg or is in ioy neither for thy self whose condition is best in respect thou arte childlesse syth thereby thou hast chaunged peril for security toyle for quiet bondage for libertye and yet complaynest This other day I harde certaine poore olde womē complayning wyshing the death of theyr childrē and had it not bene better for them to haue beene childlesse then to become in such myserye as to wishe the death of theyr owne children Marke well the prayers of poore people consider howe carelesse they are of theyr children and so shalt thou finde I tell none vntrothe But thou art riche no sure they are onelye riche that do dwel in common weales And thoughe thou liuest nowe vnder a king his successour maye be a tyrante one onely night may make this chaunge And in a cōmon weale whyle thou fearest not one thou must lye in wayghte and take heede of manye If thou want riches there can be no comforte in children Euerye man most assuredlye is poore and no mā rich wher is no security how canst thou be happy yet this is one most certaine condition of mortal men That as some are subiect to the warres of diuers vnder one all is wholye at his deuotion Remember Heliogabalus themperour that sought togethers the children of al Italy what did Astiages commit vppon Harpagus or what did Cambises to the Persians◠and chiefelye to Prexaspes Suche is the condition of men as better it were to liue in feare of warre by sondrye Princes then of one that maye at his will commaunde all One Octauius Augustus was a good Prince because in ciuil warres mercifullye enough he shedde the Romayne bloud but what beastes did continuallye succede him As Tiberius Caligula Nero Claudius What mischiefe coulde be more hardlye suffered then these monsters But admit thou liue in happye tymes yet of them do I receiue no proofe considering I wrote this booke to serue my selfe in harde chaunces not onelye in respect of the vayne opynion of some mortal men touchinge priuate aduentures but also that vnloked for euentes mighte more paciently be borne which thoughe they be not worse then other that are priuate yet by reason of theyr sodennes do cōmonly trouble men most Yet sith wythout mine assente this Booke maye come to handes of posteritye I maye happelye be reproued for hauinge attributed to muche blame to some one time and dispayred of better wherefore let the blame of tymes be left to theyr place and as meete it is oure talke be turned to comforte Thy sonne is dead what can more easelye be recouered none age but the laste no sicknes excepte the consumption that hindereth child getting which being so we ought not to be so careful of children as of our selues Aristotle concludeth that at threscore yeares of age or threscore ten a mā liueth to get children yet is it manifest that some haue gotten children after fowerscore yeares and though fauoure and force were decayde And among diseases both the gout and consumption do suffer generation These only are thought insufficient to get children y wants their stones or are depriued of their vertue Or els those whose vaynes behinde their eares be cut For such men as saith Hipocrates be all barren How wel therfore dooth Nature prouide y what a man most dispaireth of the same by quicke occasion is supplied There is nothing that can moore easlye or soner come or happen to man then the ryches gotten of thy father because thy winninge of Glorye and Freendes asketh longe time but a childe is gotten in a moment What losse can then the death of thy Sonne be and though it were the greatest yet because so easlie and of euery mā may be supplied it ought not to be accompted of But beinge poore to get riches is very hard For as the sayinge is Novv riches are not geeuen but vvhere as riches do habound But thou shalt see a man now childles and olde yet or thou see him next he is become riche If anye member be cut of it groweth not againe yf the father dye or borther their liues are neuer called back if thy fame be perished harde is thy reputation recouered but the losse of children is so easlye shortly and fully supplied as in this respecte onlye is not worthy any comfort no though thou were assured he were thy sonne in dede And how incertaine that is O Lorde who knoweth not thy beliefe must do it beliefe is therein nedefull Only the fidelitie of thy wife doth make him thine other assurance hast thou none But if a man doe happen to mourne for the death of an other mans childe for by coniecture Bastardes dye sonest by reason they were gotten with feare and most vnquietnes of mynde then looke what Laughter yt prouoketh But now thine owne Chylde a thing vnknowē but only to his mother is taken away what part of him was thine his soule I neuer found any so wicked as would be of that mynde his body howe can that bee when he is made of his fathers seede which is the superfluous noryture of the thirde concocktion as the donge fyrst the vrine second yf whatsoeuer commeth of superfluitie be ours then so shall wormes and Lyce bee ours and worthy our loue Remember how much seede in tymes past thou hast consumed in waste eyther vpon harlots or vpon thy wife being withe childe all that is loste and thou complaynest not what is more in thy sonne then the effusion of thy seede wilt thou then so muche lament a vyle and disdained thinge wherof is no reason If thou respect the beginninge thou shalt fynde that thou lamentest none other then a litle
to the infernall God and as it is his custome in many others so dothe hee vse to call theym nearest to hym that mooste do honour him But if at the beginning thou driue him away and suffer not thy mynde to be infected full farre shall he be from thee But beholde howe comelye and honeste a thinge yt is that a man of good yeares beinge well counsayled by others shoulde in womens weede beastely weepe wayl crye out and lament O gentle wit. But thoughe he doth none of all these yet inwardly to torment himselfe with sadnesse is the parte neyther of a wyse nor valiaunte man but of one that searcheth rather the repreheÌ„cion of others then knoweth what is seemely Howe muche better were it for hym often to remember Vmbresomnum Homo What could haue bene better sayde So subtylle and fugitiue is the lyfe of man as of al other thinges seing shadow is most subtil and sleepe moste deceiueable and incertaine what shal the shadow of sleape be And yet notwithstanding this is the lyfe and glorye of man One other wrote thus As the generacion of leaues is so is also mans for in dede what dissimilitude is there leaues doe fall by force of Sonne showers wynd hayle yea and if all fayle by themselues Euenso the lyfe of man beleeue me thou haste receiued none iniurye at all Death is the gift of God and God doothe wrong to no man If condempned by voices of assente thou bee deposed from Aucthoritye thou wouldest thincke that it were meete to beare it with pacient mynde thoughe that iniurye cannot want suspicion reproche and falshode And now when thou fearest none of these dare thou disalowe the Sentence of God And doest thou not remember that whiche Leontius Neapoles the Bishoppe telleth to haue happened in the lyfe of Iohn Patriarche of Alexandria To whome when a certayn man hadde offered seuen pounds of Golde to praye for his onely Sonne who a moneth paste was with a Shyppe and great riches drowned after a few dayes obteyned of y Patriarke his desyre And while in y meane space he coÌ„tinued in sadnes he dreamed one nighte y the Pattriark appeared vnto him saying Lo according to thy prayer y thy son might be saued so hee now is because he is dead but if he had liued from wicked life daÌ„pnacioÌ„ after deth he could not haue ben preserued god only knoweth what is expedieÌ„t for vs when we are ignoraunt our selues and know not what is to be desyred Wherfore it is conuenient that we do not onely receyue comfort but also reioyse at the death of our neighbours of whome yf thou desyrest to continue any memory though often times also thou wantest their company it shal be both to the and thy posteritie continued by hys noble tombes pictures statues verses orations dedications institutions of eternitye and Sacryfyces Is yt not more honest and pleasant to confyrme thy selfe to these comforts â–ª to commend hys glory to mortall men then with wepinge wailynge to kyl thy selfe Yet as to them that are endewed with vertue and acknowledge the felytitye of soules these are superfluous so to theym of maners more frayle such kinde of comfortes are not vnseemelye For Augustus hanged in his bedde chamber the picture of his graundsonne beinge a childe of him dearlye beloued and so often as hee came vnto that chamber hee neuer fayled to kysse the picture Alexander did set vp certayne ymages to Fabius Quintilianus not withe teares but withe a solempne oracion conteyning the commendation of his sonne dyd burye him What dyd Iohn Mesue who in his fathers name falsely turned the tytle of his booke So did also Zoar Aristotle wryte bookes to their sonnes So did Cicero and Plato in their disputacions call vpon their brothers frendes not in mourning garments and weping but wyth monuments euerlastinge honored the same to their posterity But now with reasons I thinke sufficiently it is proued that the deathe of children is neither to be so lamented nor euyl Let vs now procede to tel how manfully our elders were woÌ„t to beare such mishaps Octauianus Augustus hauing within twenty moneths lost .ij. of his nephewes was not moued so much as he refrayned to sytte dayly in the Senate Demosthenes the .vii. day after the death of his only daughter put on his whyte garment was crowned sacrifyced an oxe More valiantly did Dion he being in counsel of the common weale and enformed that his onlye son had fallen from the house toppe and broken his necke gaue order to his frendes for his buryall notwithstaÌ„dinge proceded in his busynes begonne Like herevnto did Antigonus he seinge his son slayne in battayle gaue none other signe of sorow but sayde O Alcionen later then thou ought thou art now dead for so manfully assayling thy enemies thou doeste not greatly esteeme my warnings nor thine own weldoinge The constancy of Pericles can be inferyor to none of these for when within eight dayes he had lost his two sonnes Paralus Xantippus yonge men of singuler witte did notwithstandinge put vpon him his white garmeÌ„t was crowned made oracions to the Atheâ—encians comming from hys house when his children were dead with merueilous constancy of mynd gaue counsel vttered reasons of the disciplyne of war. So vpon a time Anaxagoras his scholemaister being in disputacion woorde was brought of his sonnes death wherat he paused a little but by and by confessing hee had begotten a mortall creature proceded in disputacion When Paulus Emylius had taken in hand the Percian warre he prayed the Gods that if any calamity were comminge to the Cittye of Rome that they would rather lay the same vpon his house whyche either through his prayer or hap was perfourmed And when of his four sonnes he had adopted two into the family of Scipio within few dayes after he lost thother neither did he with lesse pacience bere this then valiantly he wished the other Tynnichus also a Spartayn left his posterity a monumeÌ„t of worthy ensample When Trasibulus his son in the warres against the Argini was slayn in this epigram is declared the nobility of his mynde It seemeth vvel that covverds vvepe vvhen they be brought to graue But thou my son a Spartayn true no vveping teares shalt haue He hath as me thinketh folowed the saying of Papimus A noble death doth parentes please and God such soules do loue The valiant myndes do gayn encrease vvhen lyfe do so remoue We see that some haue not onlye in the death of their children witnessed their greatnes of mynde but also did procure it and thereof proceded greate proffyte When Brutus openlye punished his two sonnes what terror think you was it to his Cittizens what desperation to his enemies what admiracion to his neighbours So as the example of that valiant dede was not onlye the occasyon of great encrease to the empyre but also for fortye yeares after it continued in libertye not so muche for feare of the
which vpon a tyme not yelding to the sacrifycers any lucky prophesies for that was taken for a religeon it moued the penitente Lacedemonians that in stede of the ambassadors slayne as many that is to say too should offer themselues to death Then Sparthius and Bulis offered theymselues departing thence to Lacedemon before they should come to Xerses sonne of Darius who before had sent the ambassadors they came to Hidernes y kinges Liutenant who entertayning them courteously after he knew the cause of their comming and the greatenesse of theyr myndes perswaded theym rather to choose the Kinges fauoure then deathe for Xerses would make theym rulers ouer all Greece and that he him selfe was one of hys Lordes whose State he willed them to consider and if they would follow his counsell they should not refuse the kinges frendshippe Then aunsweared they Thou knoweste not Hidernes howe ioyful a thinge the pleasure of liberty is where of thou euer seruinge a kinge hadde neuer proofe but if once thou mightest taste thereof thou wouldst preferre it before all the kingedomes of Percia Such felicitye hadd these men in their Common weales eyther of pouerty or at the lest wise with pouerty And yet was the lyfe of the Lacedemonians as before I sayde hard by reason of theyr vse in warres notwithstandinge by the benefyte of pouertye hauinge no monie at all so deare to theym was liberty as they esteemed it aboue a kingedome But omyttinge to speake of Common weales let vs inquyre of priuate Lyfe where in is greater Pleasure greater Quiet then in kingdomes neither can a Kinge bee assured of freendes neyther can he feele the chiefest sweete of Venus ioyes beinge in dout of desembled loue For wel you know the chief and greatest delight of that pleasure is to loue and be loued And how can he know himself beloued wheÌ„ feare of power or hope of reward do make the willinge suspected It is no meruayle thâ—rfore that so many doe declare themselues vnthanckfull to princes for they cannot be accompted as frendes that eyther for hope feare or daylye rewarde bee entertayned Therefore Philippus reproued his sonne Alexander because wyth geuing he thought to gayne the good will of people Albeit the lyfe of princes is most noble yet waÌ„ting loue and friendship by no meanes can be accompted happy because they are to seke of such benifyts as do nearest approch the happines of mortall men But let vs now consyder that although in these thinges they were equal to pore men whether then the lyfe of Princes or common persons were more pleasant The pore man rysing earlye after his handes be washed resorteth to his labor where hauing a while exercised him selfe besydes the helpe of his hongry supper the night before with his felow in labour where with hongrye Sauce they sauour all sortes of meate what soeuer commeth to hand semeth pleasant delicate and precious In dyning time they common of pleasaunt matters and tell what hope hee hathe of tyme to come This company breedeth no discention this dyet causeth no sacietye no disdayn no suspicion The diner ended after pawsinge a while they returne to accustomed labor wherein they get good appetite to supper There being met they want no mirth gentill ieastes and pleasante tales according to the quality of the guests Then to bed thei goe whereunto preparing themselues the shining starres doe stirre them vp to looke to heauen and remember that at length they shal come into that most blessed country promising in mynde if anye thinge were sinfully done thamendment of theyr offences Thus wearied with long labor by daye so sone as he commeth in bed sodenly he falleth in to sound sleape In such a sorte lyuinge the simple man gayneth healthy and long lyfe neither troubled with repentaunce of passed time nor feare of that wil after follow When holy dayes do happen he resteth his weary bones Then wandreth he at will and if ought therebe in towne pleasant or worthy sight he may without offence see it He veweth the suburbes the greene fieldes men dowes he meeteth his companions taketh each where his disport He mindeth no displeasing immaginacions he ioyeth in lyfe and liueth prepared for death And if happely he be learned maye bee som what the more accompted happy But the Princes life is cleare contrary He hauing shaken of his yesterdayes surfyte ryseth vppe hys mouth not well in taste but on the one syde offended with vnsweete sauour of his owne stomack on the other distempered with euyll rellesse Then assemble on euery hand his Garde souldiers seruantes parasytes flatterers and suters hys men 〈◊〉 about him they exclaime crye out complayne because all thinges are out of good order The porters kepe backe the importunate people some perhaps they promise liberty to passe in And if the prince be of good disposicion secretly he examineth his affayres which fynding to be infynite in nomber he lotheth his owne lyfe For some thinges he dispayreth to bringe to passe and some thinges he hath great care of Now he blameth y infidelity of some persons Now hee accuseth the slouth of others now he fyndeth fault with some mens couetise .. Now he forecasteth some necessarye matters Now he heareth prayers Now hee harkneth to suytes wherin y more attentiue he is the moore is his trouble and care of mynde so at last he referreth all to his Counsayle Thus you se that as to a prince nothing is displeasaunt so doth he nothinge with pleasure When diner time commeth then is he solemplye serued wythe Dishes Platters Cuppes Carpets Wyne Sallets Sauce meat bread Dainties of strange deuise and all sortes of princely prouision But beinge thus setled at meate either he hath no company at all or hauinge they be commonly inferiours and forced therfore to be placed farre beneath him who though outwardly merrelye disposed yet inwardely loden with many cares And as the Poet saythe VVythin vvhose fearefull face the palenes dyd appeare of great and greuous loue But now to returne to a kinge who fed withe delicate daynties and clothed in rich 〈…〉 glutted with yesterdayes cheare doth neyther 〈◊〉 his meate nor take pleasure in syght of any thingâ— he can beholde But clothed with all delicacye he leaneth backe looking round about and at 〈◊〉 chooseth some one meate that leaste doth offende him And admitte he could take delight in eating or drinkinge should that much pleasure him surelye no Because all hee doeth is ioyned wythe suspicion He feareth his meate his drynke his stole his Chayre his Trenchour his napkin and knife for in euery of theym may 〈◊〉 secret â—oyson What pleasure can eatinge be beset with so many suspycions Were it not better to Suppe withe simple sallets rootes and fruite then with all these rich dishes and daungerous delicates what can bee worse then suspicion where perill may also lurke and feare is neuer away which Dionisius by good ensample proued For when Damocles had longe flattered him as parasites doe