a sort to minister unto them some honest and colourable pretenses to excuse and justifie their facts and when a man seeth them do amisse by reason of some woorse cause indeed to lay the fault upon another occasion that is more tolerable As Hector when he said unto Paris Unhappie man alas you do not well To beare in brest a heart so fell As if his brothers retire out of battell and refusall to combat with Menclaus had not beene a meere flight and running away but verie anger and a curst slomake Likewise Nestor unto Agamemnon But you gave place unto your haughty mind And feed those fits which come to you by kind For in mine advice a more milde reprehension is this than to have said This was injuriously done of you or this was a shamefull and vilanous part of yours As also to say unto one You could not tel what you did you thought not of it or you were altogether ignorant what would come thereof is better and more civill than bluntly to charge him and say This was a meere wrong and a wicked act of yours Also thus Do not contest and quarrell in this wise with your brother is lesse offensive than to say Deale not thus enviously and spitefully against your brother Likewise it were a more gentle manner of reproofe to say unto a man Avoid this woman that spoileth and abuseth you than thus Give over this woman spoile and abuse her no more Thus you see what meanes are to be used in this libertie of speech when a friend would cure a maladie But for to prevent the same there would be practised a cleane contrarie course for when it behooveth to avert and turne our friends from cominitting a fault whereto they are prone and enclined or to withstand some violent and disordinat passion which carrieth them a cleane contrarie way or when we are desirous to incite and stirre them forward unto good things being of themselves slow and backward when I say we would give an edge unto them who are otherwise dull and heat them being could we ought to transferre the thing or act in hand to some absurd causes and those that be unseemely and undecent Thus Ulysses pricked on Achilles in a certaine Tragedie of Sophocles when he said thus unto him It is not for a supper Achilles that you are so angrie but For that you have already seene The wals of Troy your fearfull teene And when upon these words Achilles tooke greater indignation and chafed more and more saying that he would not saile forward but be gone backe againe he came upon him a second time with this rejoynder I wote well why you gladly would depart T is not because at checks or taunts you chafe But Hector is not far he kils your hart For dread of him to stay it is not safe By this meanes when we scar a valiant and hardy man with the opinion of cowardise an honest chaste and civill person with the note of being reputed loose incontinent also a liberall and sumptuous Magnifico with the feare to be accounted a niggard or a mechanicall micher we do mightily incite them to wel doing and chase them from bad waies And like as when a thing is done and past and where there is no remedie there should be borne a modest and temperate hand in such sort that in our libertie of speech we seeme to shew more commiseration pittie and fellow-griefe of minde for the fault of a friend than eager reprehension so contrariwise where it stands upon this point that should not fault where I say our drift is to fight against the motion of his passions there we ought to be vehement inexorable and never to give over nor yeeld one jot unto them And this is the very time when we are to shew that love of ours and good will which is constant setled and sure and to use our true libertie of speech to the full For to reproove faults already committed we see it is an ordinary thing among arrant enimies To which purpose said Diogenes very well That a man who would be an honest man ought to have either very good friends or most shrewd and bitter enimies for as they do teach and instruct so these are ready to finde fault and reproove Now far better it is for one to abstaine from evill doing in beleeving and following the sound counsell of his friends than to repent afterwards of ill doing when he seeth himselfe blamed and accused by his enimies And therefore if it were for nothing els but this great discretion and circumspection would be used in making remonstrances speaking freely unto friends and so much the rather by how much it is the greater and stronger remedie that friendship can use and hath more need to be used in time and place convenient and more wisely to be tempered with a meane and mediocrity Now forasmuch as I have said sundry times already that all reprehensions whatsoever are dolorous unto him that receiveth them we ought in this case to imitate good Physicians and Chirurgians for when they have made incision or cut any member they leave not the place in paine and toment still but use certeine fomentations and lenitive infusions to mitigate the anguish No more do they that after a civill maner have chid or rebuked run away presently so soone as they have bitten and pricked the partie but by changing their maner of speech entertaine their friends thus galled and wounded with other more mild and pleasant discourses to aswage their griefe and refresh their hart againe that is cast downe and discomforted and I may well compare them to these cutters and carvers of images who after they have rought hewen and scabbled over certeine peeces of stone for to make their statures of do polish and smooth them faire yea and give them a lightsome lustre But if a man be stung and nipped once or touched to the quicke by some objurgatorie reprehension and so left rough uneven disquieted swelling and pussing for anger he is ever after hardly quieted or reclaimed and no consolation will serve the turne to appease and comfort him againe And therefore they who reproove admonish their friends ought to observe this rule above all others Not to forsake them immediately when they have so done nor to breake off their conference sodainly or to conclude their speech with any word that might greeve and provoke them OF MEEKENES OR HOW A MAN SHOVLD REFRAINE CHOLER A TREATISE IN MANER of a Dialogue The persons that be the Speakers SYLLA and FUNDANUS The Summarie of the Dialogue AFter we are taught how to discerne a flatterer from a friend it seemeth that this Treatise as touching Mildnesse and how we ought to bridle Anger was set heere in his proper place For like as we may soone erre grosly in choise of those whom we are willing and well content to have about us and in that respect are to be circum spect and
that Cassander reedified Thebes and how when intelligence came of the cruell execution and bloody massacre committed in Argos wherein the Argives caused to be put to death 1500. of their owne citizens they caused in a solemne procession and generall assembly of the whole citie an expiatorie sacrifice to be carried about that it might please the gods to avert and turne away such cruell thoughts from the harts of the Athenians semblaby how at what time as there was a generall search made throughout the citie in everie house for those who banded with Harpalus they passed by one house onely of a man newly married and would not suffer it to be searched For in these precedents such like they might well enough in these daies imitate and resemble their ancient forefathers But as for the battell of Marathon the field fought neere the river Eurynedon and the noble fight at Plateae with other such examples which doe nothing else but blow and puffe up a multitude with vanitie they should leave such stories for the schooles of Sophisters and masters of Rhetorike Well we ought not in our severall governments to have a due regard onely to mainteine our selves and our cities so wisely that our sovereignes have no occasion to complaine but we must take order also to have one great Seigniour or other who hath most authoritie at Rome and in the court of the emperour to be our fast and speciall frend who may serve us in steed of a rampier to backe us and to defend all our actions and proceedings in the government of our countries for such lords and great men of Rome stand ordinarily passing well affected to those affaires which their dependants and favorits doe follow and the fruit which may be reaped by the amitie and favour of such grand-Seigniours it were not good and honest to convert into the advancement and enriching of our selves and our particular private frends but to imploy the same as Polybius did sometime and Panaetius who by the meanes of the good grace of Scipio wherein they stood did benefit and advantage their countrey exceeding much in which number may be ranged Arius for when Caesar Augustus had forced the citie Alexandria he entred into it holding Arius by the hand and devising with him alone of all his other friends what was to be done more afterwards when the Alexandrians looked for no other but sackage and all extremities and yet besought him to pardon them I pardon you quoth he and receive you into my grace and favour first in regard of the nobilitie and beautie of your city secondly for Alexander the great his sake the founder thereof and thirdly for the love of this my friend Arius your citizen May a man with any reason compare with this gracious favour the most large and gainfull commissions of ruling and governing provinces which many make so great suit for at the court and that with such abject servitude and base subjection that some of them have even waxen old in giving attendance thereabout at other mens gates leaving in the meane while their owne home affaires at sixe and seven were it not well to correct and amend a little the sentence in Euripides singing and saying it thus If it bee honest and lawfull to watch and make court at the gates of another and to be subject to the sute of some great Seigniour surely most commendable and behoovefull it were so to doe for the love and benefit of a mans country in all other cases to seeke and embrace amities under just and equall conditions Moreover a governour in yeelding and reducing his country unto the obedience of mightie sovereignes abroad ought to take good heed that he bring it not into servile subjection lest when it is once tied by the legge he suffer it to be bound also by the necke for some there be who reporting all things both little and great unto these potentates make this their servitude reprochable or to speake more truely they deprive their country of all policie and forme of government making it so fearefull timorous and fit for no authoritie and command at all and like as they who use themselves to live so physically that they can neither dine nor suppe nor yet bath without their physitian have not so much benefit of health as nature it selfe doth affoord them even so those cities and States which for every decree and resolution of their counsell for all grace and favour yea and for the smallest administration of publike affaires must needs adjoigne the consent judgement and good liking of those Seigniours and good masters of theirs they even compell the said great lords to be more powerfull and absolute over them than they would themselves The causes hereof commonly be these to wit the avarice jealousie and emulation of the chiefe and principall citizens in a State for that being desirous otherwhiles to oppresse and keepe under those who be their inferiors they constraine them to abandon their owne cities or else being at some debate and difference with other citizens their equals and unwilling to take the foile one at anothers hand in their owne citie they have recourse unto other superior lords and so bring in forreiners who are their betters Heereupon it commeth to passe that Senate people judiciall courts and all that little authoritie and power which they had is utterly lost A good governour therefore ought to remedy this mischiefe by appeasing such burgesses as be private and meane citizens by equalitie and those who are great and mightie by reciprocall yeelding one to another and so by this course to keepe all affaires within the compasse of the citie to compose all quarrels and determine all controversies at home curing and healing such inconveniences as secret maladies of a common-wealth with a civill and politicke medicine that is to say to chuse rather for his owne part for to be vanquished and overthrowen among fellow-citizens than to vanquish win the victorie by forren power not to offer wrong unto his natural country and be a cause to overthrow the rights and priviledges thereof as for all others he is to beseech them yea and to perswade with them particularly one by another by good reasons and demonslrances of how manie calamities peevish obstinacie is the cause and now because they would not ech one in his turne course frame and accommodate themselves at home to their fellow-citizens who manie times be of one minde and linage to their neighbours and companions in charges and offices and that with honour and good favour they are come to this passe as to detect and lay open the secret dissentions and debates of their owne citie at the gates of their advocates and to put their causes into the hands of pragmaticall lawyers at Rome with no lesse shame and ignominie than losse and damage Physicians are wont when they cannot expell and fully exclude out of the bodie inwardlie some kinde of maladies to turne and
Cinesias in his comedies and what is meant by Lampon in Cratinus likewise one or other for the purpose to give the hearers to understand who they be whom the actours let flie their scurrile scoffes at so that by this meanes our feast must be like a Grammar schoole or els all the frumps and mocks that be flung and discharged will light in vaine and lose their grace for want of being understood But to come unto the new comedie what shold a man say any thing of it but this that it is so incorporate in feasts and banquets that a man may better make a supper without wine that without Menander for why the phrase or maner of speech in these comedies is sweet pleasant and familiar the matter such as neither can be despised of the sober nor offensive to the drunken besides the vertuous and sententious sayings therein delivered in simple and plaine tearmes runne so smooth that they are able to soften and make pliable everie way the 〈◊〉 and hardest natures that be by the meanes of wine like as barres of yron in the fire and to reduce them to humanitie To be short the temperature thorowout of mirth and gravitie together is such as it seemeth that this comedie was devised first for nothing els but both to pleasure and profit those who had taken their wine liberally and were now well disposed to mirth moreover even the amatorious objects therein presented are not without a singular use and benefit for those who being already set in an heat with wine are within a while after to goe to bed and sleepe with their wedded wives neither shall you finde among all his comedies as many as he hath written any filthy love of a yoong faire boy and as for the deflowring of yong 〈◊〉 and virgins about which there is such adoe in his comedies they ordinarily doe end in marriages and all parties be pleased As touching the love of harlots and professed courtesans if they be proud disdainfull and presumptuous queanes certeinly our wanton affection that way is well cooled and danted by certeine chastisements or repentances of yong men who are represented in these comedies to come againe unto themselves and acknowledge their follies but as for those kinde harlots which are of good natures and for their parts doe answere againe in true love either you shall have in the end their owne fathers found who may provide them husbands or els there is some measure of time set out for to gage their love which at the last after a certeine revolution and course run turneth unto civill and bashfull behavior I know well that all these matters and observations unto those who are otherwise occupied and busied in affaires be of no importance but at a table where men are set of very purpose to be merrie and to solace themselves I would wonder if their dexteritie delight and good grace doth not bring with it some amendment and ornament into the minds and conditions of those who take heed unto them yea and imprint a certeine zeale and emulation to frame and conforme themselves unto those that be honest and of the better sort At these words Diogenianus paused a while were it for that he had made an end of his speech or to take his winde and breathe himselfe a little and when the sophister beganne to replie and came upon him againe saying that in his opinion there should have bene some places and verses recited out of Aristophanes Philip speaking unto me by name This man quoth he hath his desire satisfied now that he hath so well recommended his friend Menander in whom he taketh so great delight and in comparison of whom he seemeth to have no care nor regard at all of any other but there remaine yet many other matters which wee are woont to heare for our pleasure which hitherto have not bene examined and yet very willing I am to heare some discourse of thē as for the prety works of imagers who cut out grave small living creatures if it please this stranger here Diogenianus we wil put over the controversie the decision thereof untill to morow morning when we are more sober Then began I to speake and said There be yet other kinde of sports and plaies named Mimi of which some they call Hypotheses as it were moralities and representations of histories others Paegnta that is to wit ridiculous fooleries but neither of them both doe I take meet for a banquet the former both because they require so long time in the acting and also for that they require so costly furniture and preparation the other are too ful of ribaudry of filthy and beastly speeches not wel beseeming the mouthes of pages and lackies that carry their masters slippers and pantofles after them especially if their masters be honest and wise men and yet many there are who at their feasts where their wives sit by their sides and where their yoong children be present cause such foolish acts and speeches to be represented as trouble the spirits and disorder the passions of the minde more than any drunkennesse whatsoever But for the play of the harpe which is of so great antiquitie and ever since before Homers time hath beene a familiar friend and companion with feasts and alwaies enterteined there it were not meet nor honest for to dissolve that ancient friendship and of so long continuance but we would request those minstrels that play and sing to the harpe to take out of their songs those dolefull plaints dumps and sorrowfull lamentations which be so ordinarie in them and to chaunt pleasant ditties and fresh galliards meet for those who are met to be merrie and jocund Moreover as touching the flute and hautboies they will not be kept out do what a man will from the table for if we do but offer our libations by powring out wine in the honour of the gods we must needs have our pipes or els all were marred yea and chaplets of flowers upon our heads and it seemeth that the gods themselves doe sing thereto and accord moreover the sound of the flute doth dulce the spirits it entreth into the eares with so milde and pleasant a tune that it carrieth with it a tranquillitie and pacification of all motions even unto the soule in such sort that if there did remaine in the understanding and minde any griefe any care or anxietie which the wine had not discussed and chased away by the gracious and amiable noise thereof and the voice of the musician singing thereto it quieteth it and bringeth it asleepe provided alwaies that this instrument keepe a meane and mediocritie so that it move not the soule too much and make it passionate with so many tunes and notes that it hath at what time as the said soule is so drenched and wrought soft with wine that it is readie to be affected therewith for like as sheepe and other cattell understand not any articulate language of a man
leapt out of their pallets upon their feete and willingly drew their chaines and irons after them but such as had their feet fast in the stockes stretched forth their hands and cried unto us beseeching they might not be left behinde and whiles we were busie in setting them loose many of the neighbours by this time who dwelt neere and perceived what was done were run forth already into the streets with glad and joifuil hearts The very women also as any of them heard ought of their acquaintance without regard of observing the custome and maner of the Boeotians ran out of dores one unto another and demanded of every one whom they met in the street what newes And as many of them as light either upō their fathers or husbands followed them as they went and no man impeached them in so doing for the pitifull commiseration the teares praiers and supplications especially of honest and chast wives were in this case very effectuall and moved men to regard them When things were brought to this passe so soone as we heard that Epamtnondas and Gorgidas with other friends were now assembled within the temple of Minerva we went directly unto them and thither repaired also many honest citizens and men of quality flocking still more and more in great frequencie Now after relation was made unto them how al things sped that they were requested to assist us in the performance and execution of that which was behind and for that purpose to meet all together in the common market place incontinently they set up a shout and cried unto the citizens Liberty liberty distributing armes and weapons among as many as came to joine with them which they tooke forth of the temples and halles being full of the spoiles of al sorts won from enimies in times past as also out of the armorers furbushers and cutlers shops there adjoining Thither came Hipposthenidas likewise with a troupe of friends and servants bringing those trumpetters with him who were by chaunce come to the city against the feast of Hercules and immediatly some sounded the al'arm in the market place and others in all parts of the city besides and all to astonish and affright those of the adverse part as if the whole city were revolted and had risen against them who making a great smoake for the nonce in the streets because they would not be descried put themselves within the castle Cadmea drawing with them those choise soldiers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the better who were wont usually to ward all night and keepe a standing corps de guard about the said castle Now those who were above in the said fort seeing their owne captaine to run so disorderly and in great affright and to make hast to get in perceiving also from above how we were gathered together about the market place in armes and no part of the city quiet but full of tumult uprores and garboiles whereof the noise ascended up unto them durst not adventure to come downe though they were to the number of five thousand as fearing the present danger but pretended for their excuse the absence of Lysanoridas their captaine who was ever wont to remaine with them but onely that day which was the cause that afterwards as we have heard the Lacedaemonians making meanes by a peece of money to apprehend him in Corinth whether he was retired and immediately put him to death but upon composition and safe conduct they delivered up the castle into our hands and departed with all the soldiers in it OF THE MALICE OF HERODOTUS The Summarie PLutarch considering in what credit and reguest Herodotus the Historiographer was who in many places of his bookes which are at this day extant in our bands defameth divers states and hcnorable persons of Greece is minded heere in this treatise to arme as it were and prepare the readers against all such false suggestions and imputations and in the very entry of his discourse accuseth Herodotus of malice and leasing For proofe of this challenge he setteth downe certaine markes whereby a man may discerne a slanderous writer from a sage and discrect Historiographer Which done he applieth the said markes unto Herodotus shewing by a number of examples drawen out of his stories and narrations that often times he useth odious words when as others more milde and gentle were as ready for him to use that he describeth an evill matter when as there was no need to make mention thereof that he taket hpleasure to speake ill to raile that among praises he inserteth the bitter blames of one and the same personage and in recounting one thing two maner of waies and more he resteth alwaies in the worse and imputeth worthy deeds and brave exploits unto disordinate andirregular passions and so after an oblique maner doth the persons injury So that this treatise teacheth as well the writers of histories to looke well about themselves and stand upon their guard lest they be esteemed slanderous foolish and impudent as also the readers to carry with them a pure and sincere judgement for to make their profit by those bookes which they take in hand to read OF THE MALICE of Herodotus MAny men there be ô Alexander whom the stile phrase of Herodotus the Historiographer because it seemeth unto them plaine simple naturall and running smoothly upon the matters which he delivereth hath much deceived but more there are who have bene caught and brought into the same errour by his maners and behaviour For it is not onely extreame injustice as Plato said to seeme just and righteous when a man is nothing lesse but also an act of malice in the highest degree to counterfait mildenesse and simplicity and under that pretence and colour to be covertly most bitter and malicious Now for that he sheweth this spight of his against the Boeotians and Corinthians especially although he spareth not any others whatsoever I thought it my part and duty doe defend heerein the honor of our ancesters in the behalfe of trueth against this onely part of his writings and no more For to pursue and goe thorow all other lies and forged tales of his dispersed in that historie would require many great volumes But as Sophocles said Of eloquence the flattering face Prevaileth much and winneth grace especially when it meeteth with a tongue which is pleasant and carieth such a force asto cover among other vices the malicious nature of an Historiographer Philip king of Macedonie was woont to say unto those Greeks who revolted from his alliance and sided with Titus Quintius that they had changed their former chaines and given them for others that were indeed more polished howbeit longer a faire deale Even so a man may say that the malignitie of Herodotus is smoother and more delicate than that of Theopompus but it toucheth neerer to the quicke and stingeth more like as the windes are more sharpe and piercing which blow through a narrow streight or
your song with these and such like responds A brave mind beleeve me and beseeming a man of your worth and good parts For to say a truth this idle and priyate life though it be pleasant and have ease enough yet it is but base abject and dishonorable when you finde him there once muffle his nose immediately with this posie Good sir me thinks you soone do turne your stile You seeme much chang'd from him you were erewhile I have no neede of such a friend that will alter as I doe and follow me every way for my shadow can do that much better I had rather have one that with me will follow the truth judge according to it and not otherwise Avant therefore I will have nought to do with thee This you see one way to discover a flatterer A second difference we ought to observe in his imitations and resemblances for a true friend doth not imitate all that he seeth him whom he loveth to do neither is he forward in praising everie thing but that onely which is best For according to Sophocles In love he would his fellow be But not in hate and enmitie And verily one friend is ready and willing to assist another in well doing and in honest life and never will yeeld to be companion in leaudnesse or helpe him to commit any wicked and heinous fact unlesse peradventure through the ordinarie conversation and continuall acquaintance together he be tainted with infection of some ill qualitie and vicious condition even against his will and ere he be well aware much like as they who by contagion catch rhewmaticke and bleere eies or as the familiar friends and schollers by report of Plato did imitate him in stouping forward and those of Aristotle in his stammering and maffling speech and the 〈◊〉 of Alexander the Great in bending of his necke and rough voice when he spake For even so some there be who receive impression of their manners and conditions at unawares and against their wils But contrariwise it fareth with a flatterer even as with the Chamoelion For as he can take upon him any colour save onely white semblably a flatterer cannot possibly frame himselfe to any thing that good is and of importance but there is no naughtinesse and badnesse in the world which he will not quickly imitate And well I may compare such fellowes to ill painters who when through insufficiencie in their art they be not able to draw to the life the beantie and favour of a good face will be sure yet to expresse the rivels warts moules freckles scarres and such like deformities For even so a flatterer can imitate verie passing well Incontinencie foolish superstition hastines and choler bitternesse towards houshold servants distrust and diffidence in friends kinsfolk yea and treacherie against them for that by nature he is alwaies inclined to the woorse and besides so far he would be thought from blaming vice that he undertaketh to imitate the same For those that seeke for amendment of life and reformation of manners are ever suspected such I say as shew themselves displeased and offended at the faults and misdemeanors of their friends And this was it that made Dion odious to Denys the Tyranty Samius to Philip and Cleomenes to Ptolomaeus and in the ende was their ruine and overthrow The flatterer who desireth to be both pleasant and faithfull at once or at leastwise so to be reputed for execessive love and friendship that he pretendeth will not seeme to be offended with his friend for any lewd parts but in all things would be thought to carie the same affection and to be in manner of the same nature and incorporate into him whereupon it commeth to passe also that even in casuall things and the occurrences of this life which happen without our will and counsell he will needes have a part there is no remedie This if he be disposed to flatter sicke persons hee will make as though hee were sicke also of the same disease for companie and if hee have to doe with such as bee dimme sighted or hard of hearing hee will be thought neither to see nor heare well for fellowship Thus the flatterers about Denys the Tyrants when he had an impediment in his eies that he could not see cleerely faigned that themselves likewise were halfe blinde and to make it good hit one upon another at the board and overthrew the dishe upon the table as they sate at supper Others there be that proceed farther than so and because they would appeere more touched with fellow-feeling of affections will enter as farre as to the verie inward secrets that are not to be revealed For if they can perceive that they whom they do flatter be not fortunate in their marriage or that they are growen into distrust jealousie and sinister opinion either of their owne children or their neer kinsfolke and familiars they spare not themselves but begin to complaine that with griefe of heart and sorrow of their owne wives and children of theirkinred and friends laying abroad some criminous matters which were better iwis to be concealed and smothered than uttered and revealed And this resemblance and likenesse that they take upon themselves causeth them to seeme more affectionate and fuller of compassion The other then thus flattered thinking that by this means they have received from them a sufficient pawne and assurance of their fidelitie sticke not to let fall from their mouth some matter of secrecie also and when they have once committed it unto them then they are ever after bound to use them yea and be afraid to mistrust them in any thing I my selfe knew one who feemed to put away his owne wedded wife because his friendwhom he flattered had divorced his befofe and when he had so done was knowen to go secretly unto her and messengers there were who passed to and fro betweene them under hand which the divorced wife of the other perceived and found out well ynough Certes little knew he what a flatterer was and he had no experience of him who thought these Iambicke verses to expresse the Sea-crab better than him Abeast whose body and belly are meet The eie doth serve each way to see With teeth it creepes they stand for feet Aread now what creature this may be For this is the very portraiture and image of a parasite who keepes about the frying pan as Eupolis saith of his good friends and waiteth where the cloth is laid But as touching these things let us referre them to their proper place for to be discoursed more at large Howbeit for the present let us not leave behinde us one notable devise and cunning cast that a flatterer hath in his imitations to wit that if he do counterfeit some good oualitie that is in him whom he doth flatter yet he giveth him alwaies the upper hand For among those that be true friends there is no emulation at al no jealousie or envy betweene one
not proceed so farre in displeasing him that thereby he breake or undo the knot of friendship he ought I say to use a sharpe rebuke as a Physician doth some bitter or tart medicine to save or peserve the life of his patient And a good friend is to play the part of a Musician who to bring his instrument into tune and so to keepe it setteth up these strings and letteth downe those and so ought a friend to exchange profit with pleasure and use one with another as occasion serveth observing still this rule often times to be pleasing unto his friend but alwaies profitable whereas the flatterer being used evermore to sing one note and to play upon the same string that is to say To please and in all his words and deeds to aime at nothing els but the contentment of him whom he flattereth can not skill either in act to resist or in speech to reproove and offend him but goeth on still in following his humor according alwaies with him in one tune and keeping the same note just with him Now as Xenophon writeth of king Agesilaus that he was well apaied to be commended of them who he knew would also blame him if there were cause so we are to thinke well of friendship when it is pleasant delightsome and cheereful if otherwhiles also it can displease and crosse againe but to have in suspition the conversation and acquaintance of such as never doe or say any thing but that which is pleasing continually keeping one course without change never rubbing where the gall is nor touching the sore without reproofe and contradiction We ought I say to have ready alwaies in remembrance the saying of an ancient Laconian who hearing king Charilaus so highly praised and extolled And how possibly quoth he can he be good who is neuer sharpe or severe unto the wicked The gad-flie as they say which useth to plague bulles and oxen setleth about their eares and so doth the tick deale by dogges after the same maner flatterers take holde of ambitious mens eares and possesse them with praises and being once set fast there hardly are they to be removed and chased away And here most needfull it is that our judgement be watchfull and observant and doe discerne whether these praises be attributed to the thing or the person wee shall perceive that the thing it selfe is praised if they commend men rather absent than in place also if they desire and affect that themselves which they do so like and approve in others again if they praise not us alone but all others for the semblable qualities likewise if they neither say nor do one thing now and another time the contrary But the principall thing of all other is this If we our selves know in our owne secret conscience that we neither repent nor be ashamed of that for which they so commend us ne yet wish in our hearts that we had said or done the contrary for the inward judgement of our mind and soule bearing witnesse against such praises and not admitting thereof is void of affections and passions wherby it neither can be touched nor corrupted and surprised by a flatterer Howbeit I know not how it commeth about that the most part of men can not abide nor receive the consolations which be ministred unto them in their adversities but rather take delight and comfort in those that weepe lament and mourne with them and yet the same men having offended or being delinquent in any duetie if one come and find fault or touch them to the quicke therefore do strike and imprint into their hearts remorse and repentance they take him for no better than an accuser and enemie contrariwise let one highly commend and magnifie that which they have done him they salute and embrace him they account their wel-willer and friend in deed Now whosoever they be that are ready to praise and extoll with applause and clapping of hands that which one hath done or said were it in earnest or in game such I say are dangerous and hurtfull for the present onely and in those things which are next hand but those who with their praises pierse as faire as to the maners within and with their flatteries proceed to corrupt their inward natures and dispositions I can liken unto those slaves or housholde servants who rob their masters not onely of that corne which is in the heape heth in the garners but also of the very seed for the inclination and towardnesse of a man are the seed that bring forth all his actions and the habitude of conditions and maners are the very source and head from whom runneth the course of our whole life which they pervert in giving to vices the names of vertues Thucydides in his storie writeth That during civill seditions and warres men transferred the accustomed significations of words unto other things for to justifie their deeds for desparate rashnesse without all reason was reputed valour and called Love-friend provident delay and remporizing was taken for decent cowardise Modestie and temperance was thought to be a cloke of effeminate unmanlinesse a prudent and wary circumspection in all things was held for a generall slouth and idlenesse According to which precedent we are to consider and observe in flatterers how they terme prodigalitie by the name of liberalitie cowardise is nothing with them but heedfull warinesse brainsicknesse they entitle promptitude quicknesse and celeritie base and mechanicall niggardise they account temperate frugalitie Is there one full of love and given to be amorous him they call good fellow a boun-companion a man of a kinde and good nature See they one hastie wrathfull and proud withall him they will have to be hardie valiant and magnanimous contrariwise one of a base minde and abject spirit they will grace with the attribute of fellow-like and full of humanity Much like to that which Plato hath written in one place That the amorous lover is a flatterer of those whom he loveth For if they be flat nosed like a shoing borne such they call lovely and gracious be they hawk-nosed like a griffin ôh that is a kingly sight say they those that be blacke of colour are manly white of complexion be Gods children And as for the terme Melichriis that is Hony-coloured it is alwaies verily a flattering word devised by a lover to mitigate and diminish the odiousnesse of a pale hue which he seemeth by that sweet name not to mislike but to take in the best part And verily if hee that is foule ill favoured be borne in hand that he is faire and beautifull or one of small lowe stature made beleeve that he is goodly tall he neither continueth long in this his error neither is the damage that he susteineth thereby greevous great nor unrecoverable but the praises which induce inure a man to beleeve That vice is vertue insomuch that he is nothing at all discontented in his sinne and greeved therefore
set downe the same upon good advisement to be either honest or profitable whereas the flatterer if a man should do him so much credit as to require his consent and approbation or otherwise request him to deliver his opinion of the thing he not onely upon a desire to yeeld unto others and to gratifie them but also for feare to give any suspition that he would seeme to draw backe and avoid to set his hand to any worke or businesse whatsoever is readie with the formost to applie himselfe to the appetite and inclination of another yea and withall pricketh and inciteth him forward to enter upon it And yet lightly you shall find even of rich men and kings but few or none who can or will come forth with these words Would God some one that needy is and poore Yea woorse than be that begs from doore to doore Would come to me so that he were my friend Without all feare and speake to me his mind But now adaies it is farre otherwise for they are much like unto composers of Tragedies who will be provided of a quire or dance of their friends to sing with them or desire to have a Theatre of purpose to give applause and clap their hands unto them And verily whereas Merope in a certaine Tragedie giveth these sage and wise advertisements Take those for friends I reed and holde them so Whose speech is sound and waves not to and fro But those that please thy minde in word and deed Count lewd and such locke forth of doore with speed Our Potentates and Grand Seigneurs doe cleane contrary for such as will not follow their humors and soothe them up at every word but gain-say their courses in making remonstrance of that which is more profitable and expedient such they disdaine and will not vouchsafe them a good looke But for those wicked wretches base minded varlets and coosening impostors who can curry favor they not onely set their doores wide open for such and receive them into their houses but they admit them also to conferences with their inward affections and the very secrets of their heart Among whom you shall have one more plaine perhaps and simple than the rest who will say that it is not for him neither is he woorthy to deliberate and consult of so great affaires mary he could be content and would take upon him to be a poore servitour and minister to execute whatsoever were concluded and enjoined him to doe another more craftie and cunning than his fellowes is willing enough to be used in counsell where he will heare all doubts and perils that be cast his eie-browes shall speake if they will his head and eies shall nod and make signes but his tongue shall not speake a word Say that the partie whom he mindeth to flatter do utter his minde and what he thinketh good to do then will he crie out aloud and say By Hercules I sweare it was at my tongues end to have said as much had you not prevented me and taken the word out of my mouth I would have given you the verie same counsell For like as the Mathematicians do affirme that the superficial and outward extremities the limmes also of the Mathematicall bodies doe of themselves and in their owne nature neither bend nor stretch ne yet moove at all for that they be intellectuall onely or imaginarie and not corporal but according as the bodies do bow reach or stirre so do they so you shall ever finde that a flatterer will pronounce opine thinke and be mooved to anger according as he seeth another before him And therefore in this kind most easie it is to observe the difference between a flatterer and a friend But yet more evident you shall see it in the manner of doing service For the offices and kindnesses which come from a friend are ever best and as living creatures have their most proper vertues inwardly carrying least in shew and having no outward ostentation of glorious pompe And as it falleth out many times a Physitian cureth his patient and saieth little or nothing at all unto him but doth the deed ere he be aware even so a good friend whether he be present or departed from his friend doth him good still and taketh care for him when he ful little knoweth of it Such a one was Arcesilaus the Philosopher who beside many other other kind parts which he shewed unto his friend Apelles the painter of Chios comming one day to visite him when he was sicke perceiving how poore he was went his way for that time and when he returned againe brought twentie good drachmes with him and then sitting close unto Apelles by his beds side Here is nothing here quoth he I see well but these foure bare Elements that Empedocles writeth of Hot Fire cold Water sheere and soft Grosse Earth pure Aire that spreads aloft But me thinkes you lie not at your ease and with that he remooved the pillow or bolster under his head and so conveighed underneath it privily the small pieces of coine aforesaid The old woman his nourse and keeper when she made the bed found this money whereat she marvelled not a little and told Apelles thereof who laughing thereat This is quoth he one of Arcesilaus his theevish casts And for that it is a Maxime in Philosophie that children are bome like their parents one Lacydes a schollar of Arcesilaus aforesaid being assistant with many others to a friend of his named Cephisocrates when he came to his triall in a case of treason against the State in pleading of which cause the accuser his adversarie called for Cephisocrates his ring a pregnant evidence that made against him which he had cleanly slipped from his finger let it fall to the ground whereof the said Lacydes being advised set his foote presently over it and so kept it out of sight for that the maine proofe of the matter in question lay upon that ring Now after sentence passed on Cephisocrates his side and that he was cleerely acquit of the crime he went privately to everie one of the judges for to give them thanks One of them who as it should seeme had seene what was done willed him to thanke Lacydes and with that told how the case stood and how it went with him as it did but all this while Lacydes himselfe had not said a word to any creature Thus I thinke verily that the gods themselves doe bestow many benefits and favours upon men secretly and whereof they be not aware being of this nature to take joy and pleasure in bountifulnesse and doing good Contrariwise the office that a flatterer seemeth to performe hath nothing in it that is just nothing true nothing simple nothing liberall onely you shall see him sweat at it you shall have him runne up and downe keepe a loude crying a great ado and set his countenance upon the matter so as that he maketh right good semblance shew that he doth
of Castorium for me and you come preaching unto me with your Philosophicall reasons and admonitions to chastise me I have no need of them now nor of such friends as you Semblably it fareth with those who are fallen to decay be downe the winde for capable they be not of sententious sawes they have no need as the case now stands of free reprehensions then lenitie and gentle usage aide and comfort are more meet for them For even so kinde nurses when their little babes and infants have caught a fall run not by and by to rate or chide them but to take them up wash and make them cleane where they were berayed and to still them by all meanes that they can afterwards they rebuke and chastise them for looking no better to their feet It is reported of Demetrius the Phalerian when being banished out of his countrey he lived at Thebes in meane estate and very obscurely that at the first he was not well pleased to see Crates the Philosopher who came to visit him as looking ever when he would begin with some rough words unto him according to that libertie of speech which those Cynicke Philosophers then used but when he heard Crates once speake kindly unto him and discoursing after a milde maner of the state of his banishment namely That there was no miserie fallen unto him by thatmeanes not any calamitie at all for which he should vexe and torment himselfe but rather that he had cause to rejoice in that hewas sequestred and delivered from the charge and management of such affaires as were ticklish mutable and dangerous and withall exhorting him to plucke up his heart and be of good cheere yea and repose all his comfort in his owne selfe and a cleere conscience Then Demetrius being more lightsome and taking better courage turned to his friends and said Shame take those affaires and businesses out upon those troublesome and restlesse occupations which have kept me from the knowledge and acquaintance of such a worthy man For If men be in distresse and griefe Sweet words of friends do bring reliefe But foolish sots in all their actions Have need eft soones of sharpe corrections And verily this is the maner of generous and gentle friends but other base minded and abject fellowes who flatter and fawne whiles fortune doth smile like unto olde ruptures spasnes and cramps as Demosthenes saith do then stirre and shew themselves when any new accident hapneth unto the bodie so they also sticke close to every change and alteration of fortune as being glad thereof and taking pleasure and contentment therein For say that a man afflicted were to be put in mind of his fault and misgovernment of himselfe by reason that he hath taken lewd courses and followed ill counsell and so fallen into this or that inconvenience it were sufficient to say thus unto him You never tooke by mine advice this course Against the same how oft did I discourse In what cases and occurrences then ought a friend to be earnest and vehement and when is he to use his libcrtie of speech and extend it to the full even then when occasion is offered and the time serveth best to represse excessive pleasure to restraine unbridled choler to refraine intollerable pride and insolencie to stay insatiable avarice or to stand against any foolish habitude and inconsiderate motion Thus Solon spake freely unto king Craesus when hee saw how he was cleane corrupted and growen beyond all measure arrogant upon the opinion that he had of his felicitie in this world which was vncertaine advertising him to looke unto the end Thus Socrates clipped the wings of Alcibiades and by convincing his vice and errour caused him to weepe bitterly and altered quite the disposition of his heart Such were the remonstrances and admonitions of Cyrus to Cyaxares and of Plato to Dion even when he was in his greatest ruffe in the very height of his glory when I say all mens eies were upon him for his worthie acts and great successe in all affaires willing him even then to take heed and beware of arrogancie and selfe-conceiet as being the vice that dwelleth in the same house together with solitude that is to say which maketh a man to live apart from the whole world And to the same effect wrote Speusippus also unto him when be bad him looke to himselfe and not take a pride and presume much vpon this That there was no talke among women and children but of him rather that he should have care so to adorne Sicilie with religion and pietie towards the gods with justice and good lawes in regard of men that the schoole of the Academie might have honour and credit by him Contrariwise Euctaeus and Eulaeus two minions and favourites of king Perseus who followed his veine and pleased his humor in all things like other courtiours of his all the while that he flourished and so long as the world went on his side but after he had lost the field in a battell against the Romans fought neere the citie Pydna and was fled they let flie at him grosse tearmes and reprochfull speeches bitterly laying to his charge all the misdemeanors and faults that he had before committed casting in his dish those persons whom he had evill intreated or despised which they ceased not to doe so long untill the man partly for sorrow and partly for anger was so mooved that he stabbed them both with his dagger and slew them in the place Thus much in generall may suffice to determine and define as touching the opportunity of free speech to friends meane while a faithfull and carefull friend must not reject such occasions as many times are presented unto him by them but to take hold thereof quickly and make good use of them for otherwhiles it falleth out that a demand or question asked a narration related a reprehension or commendation of like things in other persons open the doore and make way for us to enter and giveth us leave to speake frankly After this maner it is said that Demaratus tooke his vantage to utter his minde freely who comming upon a time from Corinth to Macedonie when as King Philip was in some termes of dissension with his wife and sonne was friendly received by Philip and bidden kindly welcome Now after salutations and other complements passed betweene the King asked him whether the Greekes were at accord and unitie one with another Demaratus as he was a friend verie inward with him and one that loved him hartily answered thus It becommeth you well in deed sir to enquire of the concord and agreement betweene the Athenians and the Peloponnesians when in the meane while you suffer your owne house to be full of domesticall quarrels and debates Well did Diogenes likewise who being come into the campe of King Philip when he had an expedition or journey against the Greekes was taken and brought before the King who not knowing what hee was demaunded of him
a fall there I say am I grieved most also when I see how I was deceived As for that exceeding inclination and frowardnes of mind thus to love and affect a man could I never yet to this day weane my selfe from so inbred it is and setled in me mary to stay my selfe from giving credit over-hastily and too much I may peradventure use that bridle which Plato speaketh of to wit wary circumspection for in recommending the Mathematician Helicon I praise him quoth he for a man that is as much to say as a creature by nature mutable and apt to change And even those who have beene well brought up in a citie to wit in Athens he saith that he is afraid likewise of them lest being men and comming from the seed of man they do not one time or other bewray the weaknesse and infirmitie of humane nature and Sophocles when he speaketh thus Who list to search through all deeds of mankind More had then good he shall be sure to find seemeth to clip our wings and disable us wonderfully Howbeit this difficultie and caution in judging of men and pleasing our selves in the choise of friends will cause us to be more tractable and moderate in our anger for whatsoever commeth sodainly and unexpected the same soone transporteth us beside our selves We ought moreover as Panatius teacheth us in one place to practise the example of Anaxagoras and like as he said when newes came of his sons death I know well quoth he that I begat him a mortall man so in every fault of our servants or others that shall whetten our choler ech one of us may sing this note to himselfe I knew wel that when I bought this slave he was not a wise Philosopher I wist also that I had gotten formy friend not one altogether void of affections and passions neither was I ignorant when I tooke a wife that I wedded a woman Now if withall a man would evermore when he seeth others do amisse adde this more unto the dittie as Plato teacheth us and sing thus Am not I also such an other turning the discursion of his judgement from things abroad to those which are with in himselfe and among his complaints and reprehensions of other men come in with a certeine caveat of his owne and feare to be reproved himselfe in the like he would not haply be so quicke forward in the hatred and detestation of other mens vices seeing that himselfe hath so much need of pardon But on the contrary side every one of us when he is in the heat of choler and punisheth another hath these words of severe Aristides and precise Cato ready enough in his mouth Steale not Sirrha Make no more lies Why art thou so idle then c. To conclude that which of all others is most unseemely and absurd we reproove in anger others for being angry and such faults as were committed in choler those our selves will punish in choler not verily as the Physicians useto do who A bitter medicine into the body poure When bitter choler they meane to purge and scoure But we rather doe encrease the same with our bitternesse and make more trouble than was before And therefore when I thinke and discourse with my selfe of these matters I endevour withall and assay to cut off somewhat from needlesse curiositie For surely this narrow searching and streight looking into everie thing for to spie and find out a fault as for example to sift thy servant and call him into question for all his idle houres to prie into every action of thy friend to see where about thy sonne goeth and how he spendeth all his time to listen what whispering there is betweene thy wife and another be the verie meanes to breed much anger daily braules and continualljarres which grow in the end to the height of curstnesse and frowardnes hard to be pleased with any thing whatsoever For according as Euripides saith in one place we ought in some forto do All great affatres God ay himselfe directeth But matters small to Fortune he committeth For mine owne part I do not thinke it good to commit any busines to Fortune neither would I have a man of understanding to be retchlesse in his owne occasions But with some things to put his wife in trust others to make over unto servants and in some matters to use his friends Herein to beare himselfe like a Prince and great commaunder having under him his Deputies Governours Receivers Auditors and Procurators reserving unto himselfe and to the disposition of his owne judgement the principall affaires and those of greatest importance For like as little letters or a small print do more offend and trouble the eies then greater for that the eies be verie intentive upon them even so small matters doe quickly moove choler which thereupon soone getteth an ill custome in weightier matters But above all I ever reckon that saying of Empedoles to be a divine precept and heavenly oracle which admonisheth us To fast from sin I commended also these points and observations as being right honest commendable and beseeming him that maketh profession of wisedome and philosophie which we use to vow unto the gods in our praiers Namely To forbeare both wine and women and so to live sober and chaste a whole yeere together and in the meane while to serve God with a pure and undefiled heart Also to limit and set out a certaine time wherein we would not make a lie observing precisely not to speake any vaine and idle word either in earnest or in bourd With these and such like observations also I acquainted and furnished my soule as being no lesse affected to teligion and godlines than studious of learning and philosophie Namely first enjoined my selfe to passe a certaine few Holy-daies without being angrie or offended upon any occasion whatsoever no lesse than I would have vowed to forbeare drunkennesse and abstaine altogether from wine as if I sacrificed at the feast Nephalta wherein no wine was spent or celebrated the solemnitie Melisponda in which Honie onely was used Thus having made an entrance I tried afterwards a moneth or two by little and little what I could do and ever I gained more and more time exercising my selfe still to forbeare sinne with all my power and might Thus I proceeded and went forward daily blessing my selfe with good words and striving to be milde quiet and voide of malice pure and cleane from evill speeches awd lewd deeds but principally from that passion which for a little pleasure and the same not verie lovely bringeth with it great troubles and shamefull repentance in the end Thus with the grace of God assisting me somewhat as I take it in this good resolution and course of mine experience it selfe approoved and confirmed my first intenr and judgement whereby I was taught That this mildnesse clemency and debonaire humanitie is to none of our familiars who live and converse daily with us so sweete so pleasant
and wisely therefore did the Law-giver of the Thurians when he gave order and forbad expressely That no citizen should be taxed noted by name or scoffed at upon the Stage in any Comedie save onely adulterers and these busie persons For surely adulterie may be compared well to a kinde of curiositie searching into the pleasures of another seeking I say and enquiring into those matters which are kept secret and concealed from the view of the whole world And as for curiositie it seemeth to be a resolution or loosenes like a palsie or corruption a detection of secrets and laying them naked For it is an ordinarie thing with those who be inquisitive and desirous of many newes for to be blabs also of their tongues and to be pratling abroad which is the reason that Pythagor as injoyned yoong men five yeeres silence which he called Echemychia Abstinence from all speech or holding of their tongue Moreover it can not otherwise be chosen but that foule and cursed language also should accompany curiosity for looke what thing soever busie bodies heare willingly the same they love to tell and blurt out as quickly and such things as with desire and care they gather from one they utter to another with joy Whereupon it commeth to passe that over and above other inconveniences which this vice ministreth unto them that are given to it an impediment it is to their owne appetite For as they desire to know much so every man observeth them is beware of them and endevoureth to conceale all from them Neither are they willing to doe any thing in their sight nor delighted to speak ought in their hearing but if there be any question in hand to be debated or businesse to be considered and consulted of all men are content to put off the conclusion and resolution unto another time namely untill the curious and busie person be out of the way And say that whiles men are in sad and secret conference or about some serious businesse there chance one of these busie bodies to come in place presently all is husht and every thing is remooved aside and hidden no otherwise than folke are woont to set out of the way victuals where a cat doth haunt or when they see her ready to run by insomuch as many times those things which other men may both heare and see safely the same may not be done or said before them onely Therefore also it followeth by good consequence that a busie and curious person is commonly so farre out of credit that no man is willing to trust him for any thing in such sort that we commit our letters missive and signe manuell sooner to our servants and meere strangers than to our friends and familiars if we perceive them given to this humor of much medling But that woorthy knight Bellerophontes was so farre from this that he would not breake open those letters which he caried though they were written against himselfe but forbare to touch the Kings epistle no lesse than he abstained from the Queen his wife even by one and the same vertue of Continence For surely curiosity is a kinde of incontinency aswel as is adultery and this moreover it hath besides that joined there is with it much folly and extreame want of wit For were it not a part thinke you of exceeding blockish senselessenesse yea and madnesse in the highest degree to passe by so many women that be common and every where to be had and then to make meanes with great cost and expense to some one kept under locke and key and besides sumptuous notwithstanding it fall out many times that such an one is as ill-favored as she is foule Semblably and even the same do our curious folke they omit and cast behinde them many faire and goodly sights to beholde many excellent lectures woorth the hearing many disputations discourses honest exercises and pastimes but in other mens letters they keepe a puddering they open and reade them they stand like eavesdroppers under their neighbours walles hearkening what is done or said within they are readie to intrude themselves to listen what whispering there is betweene servants of the house what secret talke there is among seely women when they be in some odde corner and as many times they are by this meanes not free from danger so alwaies they meet with shame and infamie And therefore very expedient it were for such curious folke if they would shift off and put by this vice of theirs eftsoones to call to mind as much as they can what they have either knowen or heard by such inquisition for if as Simonides was woont to say that when hee came after some time betweene to open his desks and coffers he found one which was appointed for gifts and rewards alwaies full the other ordeined for thanks and the graces void and empty so a man after a good time past set open the store-house of curiosity and looke into it what is therein and see it toppe full of many unprofitable vaine and unpleasant things peradventure the very outward sight and face thereof will discontent and offend him appearing in every respect so lovelesse and toyish as it is Goe to then if one should set in hand to turne over leafe by leafe the books of ancient writers and when he hath picked forth and gathered out the woorst make one volume of all together to wit of those headlesse and unperfect verses of Homer which haply beginne with a short fyllable and therefore be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the solaecismes and incongruities which be found in Tragedies or of the undecent and intemperate speeches which Archilochus framed against women wherby he defamed and shamed himselfe were he not I pray you woorthy of this Tragicall curse A Foule ill take thee thou lewd wretch that lovest to collect The faults of mortall men now dead the living to infect but to let these maledictions alone certes this treasuring and scoring up by him of other mens errors and misdeeds is both unseemly and also unprofitable much like unto that city which Philip built of purpose and peopled it with the most wicked gracelesse and incorrigible persons that were in his time calling it Poneropolis when he had so done And therefore these curious meddlers in collecting and gathering together on all sides the errours imperfections defaults and solaecismes as I may so say not of verses or Poëmes but of other mens lives make of their memorie a most unpleasant Archive or Register and uncivile Record which they ever carie about them And like as at Rome some there be who never cast eie toward any fine pietures or goodly statures no nor so much as make any account to cheapen beautifull boies and faire wenches which there stand to be sold but rather go up and downe the market where monsters in nature are to be bought seeking and learning out where be any that want legs whose armes and elbowes turne the contrary way like unto
him and in this maner began to perswade Above all things my good childe quoth he studie and endevour to imitate the humanitie and sociable nature of your noble father unlesse haply you have me in jealousie and suspition as if I went about to compasse your death The youth was abashed to heare him say so and went with him well supper was no sooner ended but they made an end of the yoong gentleman also and strangled him outright so that it is no ridiculous and foolish advertisement as some let not to say but a wise and sage advise of Hesiodus when he saith Thy friend and lover to supper do invite Thy foe leave out for he will thee requite Be not in any wise bashfull and ashamed to refuse his offer whom thou knowest to hate thee but never leave out and reject him once who seemeth to put his trust and confidence in thee for if thou do invite thou shalt be invited againe and if thou be bidden to a supper and go thou canst not choose but bid againe if thou abandon once thy distrust and diffidence which is the guard of thy safty and so marre that good tincture and temperature by a foolish shame that thou hast when thou darest not refuse Seeing then that this infirmitie and maladie of the minde is the cause of many inconveniences assay we must to chase it away with all the might we have by exercise beginning at the first like as men do in other exercises with things that are not very difficult nor such as a man may boldly have the face to denie as for example if at a dinner one chance to drinke unto thee when thou hast drunke sufficiently already be not abashed to refuse for to pledge him neither force thy selfe but take the cup at his hand and set it downe againe on the boord againe there is another perchance that amids his cups chalengeth thee to hazzard or to play at dice be not ashamed to say him nay neither feare thou although thou receive a flout and scoffe at his hands for deniall but rather do as xenophanes did when one Lasus the sonne of Hermiones called him coward because he would not play at dice with him I confesse quoth he I am a very dastard in those things that be lewd and naught and I dare do nothing at all moreover say thou fall into the hands of a pratling talkative busie bodie who catcheth hold on thee hangeth upon thee and will not let thee go be not sheepish and bashfull but interrupt and cut his tale short shake him off I say but go thou forward and make an end of thy businesse whereabout thou wentest for such refusals such repulses shifts and evasions in small matters for which men cannot greatly complaine of us exercising us not to blush and be ashamed when there is no cause do inure and frame us well before-hand unto other occasions of greater importance And heere in this place it were not amisse to call unto remembrance a speech of Demosthenes for when the Athenians being sollicited and mooved to send aid unto Harpalus were so forward in the action that they had put themselves in armes against king Alexander all on a sodaine they discovered upon their owne coasts Philoxenus the lieutenant generall of the kings forces and chiefe admirall of his Armada at sea now when the people were so astonied upon this unexpected occurrent that they had not a word to say for very feare What wil these men do quoth Demosthenes when they shall see the sunne who are so afraid that they dare not looke against a little lampe even so I say to thee that art given much to blush and be abashed What wilt thou be able to do in weightie affaires namely when thou shalt be encountred by a king or if the bodie of some people or state be earnest with thee to obtaine ought at thy hand that is unreasonable when thou hast not the heart to refuse for to pledge a familiar friend if he chance to drinke unto thee offer thee a cup of wine or if thou canst not find meanes to escape and wind thy selfe out of the company of a babling busie bodie that hath fastened and taken hold of thee but suffer such a vaine prating fellow as this to walke and leade thee at his pleasure up and downe having not so much power as to say thus unto him I will see you againe hereafter at some other time now I have no leasure to talke with you Over and besides the exercise and use of breaking your selves of this bashfulnesse in praising others for small and light matters will not be unprofitable unto you as for example Say that when you are at a feast of your friends the harper or minstrell do either play or sing out of tune or haply an actour of a Comedie dearely hired for a good piece of money by his ill grace in acting marre the play and disgrace the authour himselfe Menander and yet neverthelesse the vulgar sort doe applaud clap their hands and highly commend and admire him for his deed in mine advice it would be no great paine or difficulty for thee to give him the hearing with patience and silence without praising him after a servile and flattering maner otherwise than you thinke it meet and reason for if in such things as these you be not master of your selfe how will you be able to hold when some deare friend of yours shall reade unto you either some foolish rime or bad poësie that himselfe hath composed if he shal shew unto you some oration of his owne foolish and ridiculous penning you will fall a praising of him will you you will keepe a clapping of your hands with other flattering jacks I would not els And if you doe so how can you reprove him when he shall commit some grosse fault in greater matters how shall you be able to admonish him if he chance to forget himselfe in the administration of some magistracie or in his carriage in wedlocke or in politike government And verily for mine owne part I do not greatly allow and like of that answere of Pericles who being requested by a friend to beare false witnesse in his behalfe and to binde the same with an oath whereby he should be forsworne I am your friend quoth he as far as the altar as if he should have said Saving my conscience and duety to the gods for surely he was come too neere already unto him But he who hath accustomed himselfe long before neither to praise against his owne minde one who hath made an oration nor to applaud unto him who hath sung nor to laugh heartily at him who came out with some stale or poore jest which had no grace hee will I trow never suffer his friend and familiar to proceed so farre as to demand such a request of him or once be so bolde as to move him who before had refused in smaller trifles to satisfie his desire in
this maner Be perjured for me beare false witnesse for my sake or pronounce an unjust sentence for the love of me After the same maner we ought to be prepared and provided before-hand against those that be instant to borrow mony of us namely if we have bene used to deny them in matters that neither be of great moment nor hard to be refused There was one upon a time who being of this mind that there was nothing so honest as to crave and receive begged of Archelaus the king of Macedonie as he sate at supper the cup of golde whereout he drunke himselfe the king called unto his page that waited at his trencher and commanded him to give the said cup unto Euripides who sat at the boord and withall casting his eie wistly upon the party who craved it As for you sir quoth he worthy you are for your asking to go without but Euripides deserveth to have though he do not crave A woorthy speech importing thus much that the judgement of reason ought to be the best master and guide to direct us in our gifts and free liberalitie and not bashfulnesse and shame to denie But wee contrariwise neglecting and despising many times those that be honest and modest persons yea our very familiar friends who have need of our helpe and seeme to request the same are ready to bestow our bounty upon such as incessantly importune us with their impudent craving not for any affection that we have to pleasure them but because we can not finde in our heart to say them nay Thus did king Antigonus the elder to Bias after he had beene a long time an importunate begger Give this Bias quoth he a talent for me thinks he will have it perforce and yet this Antigonus of all princes and kings that ever were had the best grace and most dexterity to put by and shift off such unreasonable beggers for when a beggerly Cynicall Philosopher craved once at his hands a drachme It is not for a king quoth he to give a drachme Why then quoth the other againe give me a talent Neither is it meet quoth the king for a Cynick to receive a talent Diogenes as he walked otherwiles along the Ceranicum that is a street in Athens where stood erected the statues of worthy personages would aske almes of those images and when some marvelled at him therefore I do it quoth he to learne how to take a repulse and deniall Semblably we ought first to be trained in small matters and to exercise our selves in denying slight requests unto such as would seeme to demand and have at our hands that which is not fit and requisite to the end that we may not be to seeke for an answere when we would denie them in matters of greater importance for as Demosthenes was woont to say He who hath spent and bestowed that which he had otherwise than he should will never employ those things which he hath not as he ought if peradventure he should be furnished againe therewith And looke how often we doe faile and be wanting in honest things and yet abound in superfluities it is a signe that we are in a great fault and many waies shame groweth to us by that meanes Moreover so it is that this excessive bashfulnesse is not onely a bad and undiscreet steward to lay out and disperse our money but also to dispose of our serious affaires and those of great consequence wherein it will not admit the advice and counsell that reason giveth for oftentimes it falleth out that when we be sicke we send not for the best and most expert Physicians in respect of some friend whom we favour and reverence so as we are loth to doe otherwise than he would advise us likewise wee chuse for masters and teachers of our children not those alwaies who are best and meetest but such as make sute and meanes unto us for to be enterteined yea and many times when we have a cause to be tried in the law we choose not alwaies the most sufficient expert Advocates or Barristers for our counsel to plead for us but for to gratifie a sonne of some familiar friend or kinsman of our owne we commit the cause to him for to practise and learne to plead in court to our great cost and losse To conclude we may see manie of those that make profession of Philosophy to wit Epicureans Stoicks and others how they follow this or that sect not upon their owne judgement and election but for that they were importuned by some of their kinsfolke or friends thereto whom they were loth to denie Come on then let us long before be exercised against such grosse faults in vulgar smal common occasions of this life as for example let us breake our selves from using either a barber to trim us or a painter to draw our picture for to satisfie the appetite of our foolish shamefacednesse from lodging also in some bad Inne or Hostelrie where there is a better neere at hand because haply our hoast the goodman of the house hath oftentimes saluted us kindely but rather make we a custome of it although there be but small difference and ods betweene one and another alwaies to chuse the better and like as the Pythagoreans observed evermore 〈◊〉 not to crosse the right legge with the left neither to take an odde number for an even though otherwise all things else were equall and indifferent even so are we to draw this into an ordinarie practise that when we celebrate any solemne sacrifice or make a wedding dinner or some great feast we invite not him who is woont with reverence to give us the gentle greeting and good morrow or who seeing us a great way off useth to runne unto us rather than him whom we know to be an honest man and a well-willer of ours for whosoever is thus inured and exercised long before shall be hardly caught and surprised nay rather he shall never be once assailed and set upon in weightie matters And thus much may suffice as touching exercise and custome Moreover to come unto other profitable instructions which we have gathered for this purpose the principall in mine advise is this which sheweth teacheth us that all the passions and maladies of the minde be ordinarily accompanied with those inconveniences which we would seeme to avoid by their meanes as for example ambition and desire of honor hath commonly attending upon it dishonor paine usually followeth the love of pleasures labour and travell ensueth upon ease and delicacie repulse overthrowes and condemnations are the ends that ensue daily upon those that are given to be litigious contentious and desirous to cast foile and conquer others semblably it hapneth unto excessive bashfulnesse which seeming to flie and shun the smoke of blame casteth it selfe into the very fire and flame of infamie For those who be abashed to gaine-say and denie them who importune them unreasonably and will take no nay in
latter daies of his parents yea and such a one as who according to that proverbe so common in every mans mouth hath eaten with me a measure of salt And are not many now adaies called friends what els if they have but drunke once together at the taverne or met in the tennis court or els turned into a tabling house and plaied at dice and hazzard one with the other or haply light in company at one hostelrie and lodged together and in one word they do contract and gather friends in this maner out of common innes wrestling places and ordinary walkes in the markets or publike galleries And verily the common sort when they see every morning in the houses of rich men and mightie rulers a great multitude and concourse of people with much ado and hurry giving attendance there to salute them and bid them good morrow kissing their right hands glad if they may touch them accōpanying them in maner of a guard when they go out of their lodging ôh they imagine repute such potentates wondrous happie as being furnished with such numbers of friends and yet surely as many as they be they shal see more flies ordinarily in their kitchins and to say a troth like as these flies will be gone if no cates and viands be stirring so these friends will tary no longer than gaine and profit is to be gotten Certes true and perect friendship requireth these three things especially Vertue as being honest and commendable Societie which is pleasant and delectable and Profit which is needfull and necessarie for a man must admit and receive a friend upon judgement and after triall made he ought to delight and joy in his company and he is to make use of him as occasion serveth all which three are contrarie unto pluralitie of friends but especially that which is principall to wit judgement upon a triall and to proove this to be true see first and formost whether it bee possible in a small time to make proofe and triall of singing men or quiresters that they may keepe a good concent and harmonie together in their song or to make choise of oare-men who shall agree in their rowing to rise and fall with their oares just together or of housholde servants such as wee purpose to make the bailifs and stewards of our goods or the governors and bringers up of our children much more unlikely then is it that we should have proofe of many friends in a little space who will be ready to enter the triall with us of all maner of fortune and of whom every one will be prest and willing Of his welfare to yeeld even part to thee And beare like part of thy calamitie For neither is a ship shot or haled into the sea against so many stormes tempests nor mē do set pitch so many stakes in a pallisado for the defence of any place or in havens raise banks and oppose dams against the like dangers or in feare of so many perils as friendship promiseth succour and refuge for if it be founded surely and aright upon good proofe and sufficient experience As for such as before triall and experiment made do intrude themselves comming and going for friends such when they be put to the trial touch indeed then found like evil money counterfeit or light they that go without them be glad in their minde and as many as have them wish with all their hart pray to God for to be rid of them But surely this is a troublesome comberous thing neither is it an easie matter to void and cast off such a friendship as this so displeasant offensive for like as if some kind of bad meat do trouble and offend the stomacke a man can neither reteine and hold it still but it will put him to paine and breed hurt corruption nor yet put it off and send it out in such sort as it went in but all filthy and loathsome as being surred over with slime and mixed confusedly with other humours and whollie altered from the former state even so an ill friend either tarieth with us still to his owne griefe and ours both or else away he goeth perforce with euill wil malice and enmitie like bitter choler that is vomited out of the stomacke It is not good therefore to receive and admit of friends over-lightly and over-soone nor to set our mindes and knit our affections to those that come next hand and present themselves first ne yet love those incontinently that seeke to us and follow us but rather to seeke after them and follow them our selves that are worthy of friendship for we must not alwaies choose that which is easie to be had willing to be gotten for we put-by gorse and furzen bushes we tread under foot briers and brambles though they catch hold of us and hang unto us as we walke whether we will or no whereas wee go forward to the olive tree and the vine and even so it is not alwaies decent good to entertaine into our familiaritie one that is readie to embrace and hang about us but rather such ought we our selves affectionately to embrace whom we have tried to be profitable unto us and who deserve that we should love and make account of them And like as Xeuxis the painter answered sometime to those who found fault with him for his slow hand in painting I confesse indeed quoth he that I am long in drawing a picture for I purpose that my worke should continue long and even so that friendship and familiaritie is like to last and be preserved long which was a good while in proose and triall Is it then no easie matter to make triall and choise of many friends together and is it no hard thing to conuerse keepe companie with many at once or rather is this also impossible for surely it is conversation and fellowship whereby we enjoy the benefit of friendship and the most sweet and pleasant fruit of amitie consisteth in keeping continuall societie and daily frequenting one anothers companie like unto those who uttered these words For during life we will not sit in counsell from our friends Nor yet resolve of doubtfull points before we know their minds As Homer reporteth in one place and in another Menelaus speaking of Ulysses saith thus Nought else us twaine our mutuall love and pleasures shall depart Untill death close up hot hour cies and strike us to the hart But this pluralitie of friends whereof we now speake seemeth to do cleane contrarie for whereas the simple amitie of twaine draweth us together holdeth uniteth us by frequent and continuall conversation fellowship and duties of kindenesse Muth like as when the figree juice you put white milke among It crudles knits and bindes the same no lesse then rennet strong according to the words of Empedocles and surely desirous it is to make the semblable union and concorporation this friendship of many separateth distracteth
done well ô fortune quoth he to drive us to our studying gowne and Philosophers life againe even so in mine opinion there is no reason that a man unlesse he be very much besotted and transported with the vaine wind of popularity when he is confined and inclosed within an island should complaine of fortune therefore but rather praise her for that she hath rid him of much anguish of spirit and trouble of his head delivered him from tedious travell and wandring pilgrimages up and downe in the world from place to place freed him from the perils of sea remooved him from the tumultuous stirs of the multitude in judiciall courts and publicke assemblies of the citie and reduced him to a setled and staied life full of rest and tranquillitie not distracted with any superfluous and needlesse occupations wherein he may live indeed properly to himselfe being raunged within the center and circumference of those things which are required onely for necessitie For what island is there which hath not housen walking places stouphes and baines or that is without fishes or hares if a man be disposed to passe the time in fishing or hunting and that which is the greatest matter of all you may oftentimes there enjoy fully your rest and repose which other do so much thirst and hunger after for whereas when we are haply playing at dice or otherwise keeping close at home there will be some of these sycophants or busie priers and curious searchers into all our actions ready to draw us out of our houses of pleasure in the suburbes or out of our delightsome gardens to make our apparence judicially in the common place or to performe our service and give attendance in the court there will be none such about to faile into the Island where thou art confined for to trouble thee none wil come to thee to demaund or crave any thing to borrow monie to request thy suretiship or thy assistance for to second him in the sute of any office and magistracie unlesse peradventure some of thy best friends onely and neerest kinsfolke of meere love and affectionate desire to see thee saile over for thy sake for the rest of thy life besides is permitted to be as free and safe as a sanctuarie not subject to any spoile trouble or molestation if thou be willing can skill to use thy liberty and repose As for him who thinketh those to be happy who trudge up and downe in the world abroad spending most part of their time out of their owne houses either in common innes and hostelries or els in ferrying from place to place he is much like unto him that supposeth the wandring planets to be in a better state than the other starres which be fixed in the firmament and remoove not and yet there is not one of the said planets but is carried round in a peculiar and proper sphaere of the owne as it were in a certeine Isle keeping alwaies a just order in their revolution for according as Heraclitus saith The very sunne himselfe will never passe beyond his bounds and if he do the furies which are the ministers of justice will finde him out and be ready to encounter him But these and all such like reasons my good friend we are to alledge unto them and sing in their eares who being sent away and confined to some one Isle can not possibly change for another countrey nor have commerce and dealing in any place els whatsoever those I say Whom surging waves of sea both night and day Enclose perforce and cause them there to stay As for you unto whom no certeine place is limited and assigned for to inhabit but who are debarred and excluded onely out of one are thus to thinke that the exclusion out of one citie alone is an overture and ready way made unto all others Now if any man will object and say In this case of exile and banishment we are disabled for bearing rule and office of State we sit not at counsell table in the Senate house we are not presidents in the publicke plaies and solemnities c. You may answere and reply againe in this maner neither are we troubled with factions and civill dissentions we are not called upon nor charged with paiments in publike levies and exactions neither be we bound to make court unto great governors and to give attendance at their gates nor to take care and regard whether he who is chosen to succeed us in the government of our province be either hastie and cholericke or otherwise given to oppression and hard dealing but as Archilochus making no account at all of the fruitfull corne-fields and plenteous vineyards in Thasos despised and contemned the whole Isle because of some other rough hard and uneven places in it giving out thereof in these termes This Island like an asses backe doth sticke All over spred with woods so wild and thicke even so we casting our eies and fixing them upon that part onely of exile which is the woorst and vilest of the rest doe contemne and make no reckoning of the repose from businesse the libertie also and leasure which it doth afford And yet the kings of Persia be reputed happy in that they passe their winter time in Babylon the summer in Media and the most sweet and pleasant part of the spring at Susae May not hee likewise who is departed out of his owne native country during the solemnitie of the mysteries of Ceres make his abode within the city 〈◊〉 all the time of the Bacchanales celebrate that feast in Argos and when the Pythian games plaies are exhibited go to Delphos as also when the Isthmain pastimes be represented make a journey likewise to Corinth in case he be a man who taketh pleasure in the diversitie of shewes and publike spectacles if not then either sit still and rest or else walke up and downe reade somwhat or take a nap of sweet sleepe without molestation or interruption of any man and according as Diogenes was wont to say Aristotle dineth when it pleaseth king Philip but Diogenes taketh his dinner when Diogenes thinketh it good himselfe without any businesse affaires to distract him and no magistrate ruler or captaine there was to interrupt his ordinary time and maner of diet This is the reason why very few of the wisest and most prudent men that ever were have beene buried in the countries where they were borne but the most part of them without any constraint or necessitie to enforce them have willingly weighed anker and of their owne accord failed to another rode or haven to harbour in and there to lead their life for some of them have departed to Athens others have forsaken Athens gone to other places for what man ever gave out such a commendation of his owne native countrey as did Euripides in these verses in the person of a woman Our people all at first no strangers were From forraine parts who thither did arrive Time
in Afrike first and afterwards in Galatia by Sylla by whose meanes hee had performed much good service and in the end would not use him at all but cast him off for that in trueth hee was vexed at the heart to see him growe up as hee did and to winne so great reputation under him howsoever hee would have seemed to colour the matter and make the signet in the colet of his ring which he sealed withall the pretense and cloake thereof For Sylla being treasurer in Africke vnder Marius the lord General was sent by him unto king Bocchus and brought with him Jugurtha prisoner and being a yoong gentleman as he was and beginning to taste the sweetenesse of glorie he could not carrie himselfe modestly in this good fortune of his but must needs weare vpon his finger a faire seale ring wherein he caused to be engrauen the historie of this exploit and namely how Bocchus delivered into his hands Jugurtha prisoner heereat Sylla tooke exceptions laid this to his charge and made it a colourable occasion of rejecting and putting him out of his place but he joining himselfe with Catulus and Metellus good men both and adversaries of Marius soone after chased Marius and turned him out of all in a civill war which was well neere the ruine and overthrow of the Romaine empire Sylla dealt not so with Pompeius for he evermore advaunced graced him from his very youth he would arise out of his chaire and vaile bonet vnto him when hee came in place semblably hee caried himselfe toward other yong gentlemen and gallants of Rome imparting unto some the meanes of doing the exploits of captaines and commanders yea quickning and putting others forward who were unwilling of themselves and in so doing he filled all his armies with zeale emulation and desire of honor striving who should doe better and by this meanes became himselfe superior evermore and ruled all at length desirous to be not the onely man but the first and the greatest among many that were likewise great These be the men therefore with whom a yoong States man ought to joine to these he ought to cleave in them as it were to be incorporate not as that cockatrice or Basilisk in Aesops fables who being carried aloft on the shoulders of the eagle no sooner came neere to the sunne beames but suddenly tooke his flight and came to the place before the eagle and after that maner to rob them of their honour and secretly to catch their glorie from them but contrariwise to receiue it of them with their consent and good favour and to give them to understand that they had never knowne how to rule unlesse they had learned first of them to obey well as Plato saith Next after this followeth the election and choise that they ought to make of their friends In which point they are not to take example either by Themistocles or Cleon As for Cleon when he knew that he was to undertake the government upon him assembled all his friends together and declared unto them that he renounced all their amitie saying That friendship was oftentimes a cause that disabled men and withdrew them from their right intention in affaires of State but it had beene farre better done of him to have exiled and chased out of his minde all avarice and contentious humors to have clensed his heart from envie and malice for the government of cities hath not need of those who are friendlesse and destitute of familiar companions but of such as be wise and honest but when he had banished and put away his friends he entertained round about him a sort of flatterers who daily stroked and licked him as the comicall poets use to say He became rough and severe to good and civill men but in stead thereof he debased himselfe to court flatter and please the multitude doing and saying all things to content them and taking rewards at every mans hand combining and sorting himselfe with the woorst and most leaud people in the whole citie by their meanes to make head and set against the best and most honorable persons Themistocles yet tooke another course who when one said unto him You shall do the part of a good ruler and magistrate in case you make your selfe equall unto every one alike answered thus I pray God I may never sit in such a throne or seate wherein my friends may not prevaile more with me than they that are not my friends But herein he did not well no more than the other thus to promise any part and authoritie of his government unto those with whom he had amitie and to submit the publicke affaires unto his private and particular affections howbeit for all this he answered very well unto Simonides requesting somewhat at his hand that was not just Neither were he a good musician or poet quoth he who should sing against measures nor the magistrate righteous who in favour of any person doth ought against the lawes For in truth a shamefull thing it were and a great indignitie that in a ship the master or owner thereof should giue order to be provided of a good pilot and steresman that the pilot also should chuse good bote-swaines and other mariners Who can the helme rule in the sterne below And hoise up saile above when windes do blow Also that an architect or master builder knoweth how to chuse those workemen and laborers under him who will in no case hurt his worke but set it forward and take paines with him for his best behoofe and a States-man or governour who as Pindarus saith well Of justice is the architect And policy ought to direct not know at the very first to chuse friends of the same zeale and affection that he is himselfe to second and assist him in his enterprises and to be as it were the spirits to inspire him with a desire of well doing but to suffer himselfe to be bent and made pliable unjustly and violentlie now to gratifie the will of one and anon to serve the turne and appetite of another For such a man resembleth properly a carpenter or mason who by error ignorance and want of experience useth his squires his plumbs levels and rules so that they make his worke to rise crooked and out of square in the end For certeinly frends be the very lively tooles and sensible instruments of governors and in case they doe amisse and worke without the right line the rulers themselves are not to slip and go awry with them for companie but to have a carefull eie unto this that unwitting to them they doe not erre and commit a fault For this it was that wrought Solon dishonor and caused him to be reproched and accused by his owne citizens for that having an intention to ease mens greevous debts and to bring in that which at Athens they called Sisachthia as if one would say an aleviation of some heavie burden which was a pleasing and plausible name
and readie to be spoken withall whosoever comes having his house open alwaies as it were an haven or harbour of refuge to as many as have occasion to use him Neither is this debonairity and care of his seene onely in the businesse and affaires of such as employ him but also in this that he will as well rejoice with them who have had any fortunate and happie successe as condole greeve with those unto whom there is befallen any calamitie or misfortune never will he be knowen to be troublesome and looke for double diligence of a number of servitors and verlets to waite upon him to the baines or stouphes nor to keepe a stir for taking up and keeping of places for him and his traine at the theaters where plaies and pastimes are to bee seene ne yet desire to be conspicuous and of great marke above others in any outward signes of excessive delights and sumptuous superfluities but shew himselfe to be equall like and sutable to others in apparell in his fare and furniture at the table in the education and nouriture of his children in the keeping of his wife for her state and array and in one word be willing to carrie and demeane himselfe in all things as an ordinary and plaine citizen bearing no greater port and shew than others of the common multitude moreover at hand to give advise and counsell friendly to every man in his affaires ready to enterteine defend follow their causes as an advocate freely and without taking fee or any consideration whatsoever to reconcile man and wife when they be at ods to make love-daies and peace betweene friends not spending one little peece of the day for a shew at the tribunall seat or in the hall of audience for the common-wealth and then afterwards all the day the rest of his life drawing unto himselfe al dealings all negotiations and affaires from everie side for his owne particular behoofe and profit like unto the north-east winde Caecias which evermore gathereth the clouds unto it but continually bending his minde and occupying his head in carefull studie for the weale publike and in effect making it appeere unto the world that the life of a State-man and a governor is not as the common sort thinke it easie and idle but a continuall action and publike function by which fashions and semblable courses that he taketh he gaineth and winneth unto him the hearts of the people who in the end come to know that all the flattering devises and entisements of others be nothing else but false baits and bastard allurements in comparison of his prudence and carefull diligence The flatterers about Demetrius vouchsafed not to call any other princes and potentates of his time Kings but would have Seleucus to be named the Commander of the elephants Lysimachus the keeper of the treasurie Ptolomeus the admirall of the sea and Agathocles the governour of the islands But the people although peradventure at the first they reject a good wise and sage person among them yet in the end after they have seene his truth and knowen his disposition and kinde nature they will repute him onely to bee popular politike and woorthie to be a magistrate indeed and as for the rest they wil both repute and call one the warden and setter out of the plaies another the great feaster and a third the president of games combats and publike exercises Moreover like as at the feasts and bankets that Callias or Alcibiades were at the cost to make none but Socrates was heard to speake and all mens eies were cast upon Socrates even so in cities and States governed aright well may Ismenias deale largesses Lichas make feasts and Niceratus defray the charges of plaies but Epaminondas Aristides Lysander and such as they are those which beare the magistracie they governe at home they command and conduct armies abroad Which being well and duly considered there is no cause why you should be discouraged or dismaid at the reputation and credit that they win among the people who have for them builded theaters and erected shew-places founded halles of great receit and purchased for them common places of sepulture for to burie their dead all which glorie lasteth but a while neither hath it any great matter or venerable substance in it but vanisheth away like smoke and is gone even assoone as either the plaies in such theaters or games in shew-places are done and ended They that have skill and experience of keeping and feeding bees doe hold opinion and saie that those hives wherein the bees yeeld the biggest sound make most humming and greatest stir within like best are most sound healthfull and yeeld most store of home but he upon whom God hath laid the charge and care of the reasonable swarme as I may say and civill societie of men will judge the happinesse and blessed state thereof most of all by the quietnesse and peace therein and in all other things he will approove the ordinances and statutes of Solon endevoring to follow and observe the same to his full power but doubt hee will and marvell what hee should meane by this when he writeth that he who in a civill sedition would not range himselfe to a side and take part with one or other faction was to bee noted with infamie for in a naturall bodie that is sicke the beginning of change toward the recoverie of health commeth not from the diseased parts but rather when the temperature of the sound and healthie members is so puissant that it chaseth and expelleth that which in the rest of the bodie was unkind contrary to nature even so in a citie or State where the people are up in a tumult sedition so it be not dangerous and mortall but such as is like to be appeased and ended there had need to be a farre greater part of those who are sound and not infected for to remaine and cohabit still for to it there commeth and hath recourse that which is natural and familiar from the wise and discreet within and the same entreth into the other infected part and cureth it but such cities as be in an universall uprore and hurly-burly utterly perish and come to confusion if they have not some constreint from without and a chastisement which may force them to be wise and agree among themselves Neither is my meaning that I would have you a politike person and States-man in such a sedition and civill discord to sit still insensible and without any passion or feeling of the publike calamitie to sing and chaunt your owne repose and tranquillitie of blessed and happie life and whiles others be together by the eares rejoice at their follie for at such a time especially you are to put on the buskin of Theramenes which served as well the one legge as the other then are you to parley and common with both parties without joyning your selfe to one more than to the other by which meanes neither you
when it hath beene nourished and fed therewith it is not so troublesome and churlish but becommeth more kinde and gentle and this is the reason that some have likened envie unto a smoke which at the first when the fire beginneth to kindle ariseth grosse and thicke but after that it burneth light and cleere vanisheth away and is gone In all other preeminences and superiorities men are wont ordinarily to debate and quarrell namely about vertue nobilitie of bloud and honour as being of opinion that the more they yeeld unto others the more they doe abridge from themselves but the prerogative or precedence of time which properly is called Presbeion as if a man would say the Honor of age or Time-right is voide of all jealousie and emulation and there is no man but will willingly yeeld it to his companion neither is there any kinde of honour whereunto so well sorteth this qualitie namely to grace him more who giveth the honour than the party who is honoured as to the prerogative which is given to old men Moreover all men doe not hope nor expect to have credit one time or other by their riches by their eloquence or wisedome whereas you shall not see so much as one of those that rule in common-wealth to despaire of comming one day to that authoritie and reverence which old age bringeth men unto He therefore who after he hath wrestled long against envie retireth in the end from the administration of the common-weale at what time as it is well appeased and at the point to be extinguished or laid along should doe like unto that pilot who in a tempest having winde and waves contrarie spreadeth saile and roweth in great danger but afterwards when the weather is faire and a gentle gale of forewinde serveth doth goe about to strike saile and ride at anchor in the pleasant sunne-shine he should I say in so doing abandon together with his publike affaires the societie felowship alliance and intelligences which he had with his good friends for the more time that he had the more friends by good reason he ought to have gotten for to stand with him and take his part whom he neither cannot all at once leade foorth with him like as a master of carols his whole quire of singing men nor meete it is and reason that he should leave and forsake them all but as it is not an easie peece of worke to stocke up by the root olde trees no more is it a thing soone done to extirpe a long government in the common-weale as having manie great rootes and those enterlaced enwrapped one within another by reason of sundrie and weightie affaires the which no doubt must needs worke more trouble and vexation to those that retire and depart from it than to those that tarrie still by it and say there remained yet behind for old men some reliques of envie emulation and contention which grew in the time of their government it were farre better to extinguish and quench the same by power and authoritie than to turne both side and backe unto them all naked and disarmed for envious persons and evill willers never doe assaile them so much with despight who make head againe and stand their ground as they doe by contempt those who yeeld backe and retire and to this accordeth well that which in times past that great Epaminondas said unto the Thebans For when the Arcadians had made offer unto them yea and requested them to enter in their cities during the winter season and there to lodge and abide under covert he would not permit them so to doe nor to accept of their courtesie For now quoth he all while that they behold you exercising and wrestling in your armour they have you in great admiration as valiant and hardy men but if they should see you once by the fire side punning and stamping beanes they would take you to be no better then themselves even so I would make my application and inferre heereupon that it is a venerable and goodly sight to behold a grave and ancient personage speaking to the people dispatching affaires of State and generally to be honored of every man but he who all the day long stirres not out of his warme bed or if he be up sitteth still in some corner of a gallerie prating and talking vainely or else reaching hawking spitting or wiping his nose that drops for cold such an one I say is exposed to contempt Homer verily himselfe hath taught us this lesson if we will marke and give good eare to that which he hath written For old Nestor being at the warre before Troie was had in honour and reputation whereas contrariwise Peleus and Laertes who taried behinde at home were set little by and despised For the habitude of wisedome doth not continue the same nor is any thing like it selfe in those who give themselves to ease and doe not practise the same but through idlenesse and negligence it diminisheth and is dissolved by little and little as having need alwaies of some exercise of the cogitation and thought which may waken the spirit cleere the discourse of reason and lighten the operative part of the minde to the dealing in affaires Like as both iron and brasse is bright and cleere All while mans hand the same doth use and weare Where as the house wherein none dwels at all In tract of time must needs decay and fall Neither is the infirmitie and feeblenesse of the bodie so great an hinderance unto the government of State in those who above the strength of their age seeme either to mount into the tribunall or to the bench or to the generals pavilion and place of audience within the campe as otherwise their yeeres bring good with them to wit considerate circumspection staied wisedom as also not to be troubled or driven to a non plus in the managing of any busines or to commit an absurditie error partly for want of experience in part upon vaine-glorie so to draw the multitude therewith and doe mischiefe to the common-wealth all at once like unto a sea tossed with windes but to treat and negotiat gently mildly and with a setled judgement with those who come unto them for advice or have any affaires or to doe with them And heereupon it is that cities after they have susteined some great shake or adverse calamitie or when they have beene affrighted desire streight waies to be ruled by auncient men and those well experienced in which cases they have many times drawen perforce an old man out of his house in the countrey for to governe them who thought or desired nothing lesse they have compelled him to lay his hand upon the helme for to set all streight and upright againe in securitie rejecting in the meane while greene headed generals of armies eloquent oratours also who knew well enough how to speake aloud and to pronounce long clauses and periods with one breath and never fetching their
quoth he be throwen for all as if he would say This cast for it there is but one chance to lose all When Pompey was fled from Rome to the sea side and Metellus the superintendent of the publike treasurie would have hindred him for taking foorth any money from thence keeping the treasure house fast shut he threatned to kill him whereat Metellus seeming to be amazed at his adacious words Tush tush quoth he good yoong man I would thou shouldest know that it is harder for me to speake the word than to doe the deed And for that his soldiors staid long ere they were transported over unto him from Brundusuim to Dyrrhachium he embarked himselfe alone into a small vessell without the knowledge of any man who he was purposing to passe the seas alone without his companie but it hapned so that he was like to have beene cast away in a gust and drowned with the waves of the sea whereupon he made himselfe knowne unto the pilot and spake unto him aloud Assure thy selfe and rest confident in fortune for wot well thou hast Caesar a ship boord howbeit for that time he was empeached that he could not crosse the seas as well in regard of the tempest which grew more violent as also of his souldiers who ran unto him from all sides and complained unto him for griefe of heart saying That he offred them great wrong to attend upon other forces as if he distrusted them Not long after this he fought a great battell wherein Pompeius hand the upper had for a time but for that he followed not the train of his good fortune he retired into his campe which when Caesar saw he said The victorie was once this day our enemies but their head and captaine knew not so much upon the plaines of 〈◊〉 the very day of the battell Pompey having arranged his army in array commanded his soldiers to stand their ground and not to advaunce forward but to expect their enimies and receive the charge wherin Caesar afterwards said He did amisse and grossely failed for that therby he let slack as it were the vigor vehemencie of his soldiors which is ministred unto thē by the violence of the first onset abated that heat also of courage which the said charge would have brought with it When he had defaited at his very first encounter Pharnaces king of Pontus he wrote thus unto his friends I came I saw I vanquished After that Scipio and those under his conduct were discomfited and put to flight in Africke when he heard that Cato had killed himselfe he said I envie thy death ô Cato for that thou hast envied me the honour of saving thy life Some there were who had Antonie and Dolabella in jealousie and suspicion and when they came unto him and said That he was to looke unto himselfe and stand upon his good guard he made them this answer That he had no distrust nor feare of them who ledde an idle life be well coloured and in so good liking as they But I feare quoth he these pale and leane fellowes pointing unto Brutus and Cassius One day as he sat at the table when speech was mooved and the question asked what kind of death was best Even that quoth he which is sudden and least looked for CAESAR him I meane who first was surnamed Augustus being as yet in his youth required and claimed of Antonie as much money as amounted to two thousand and five hundred Myriades which he had transported out of Julius Caesars house after he was murdred and gotten into his owne hands for that he entended to pay the Romans that which the said Caesar had bequeathed unto them by his last will and testament for he had left by legacie unto every citizen of Rome 75. drams of silver but Antonie deteined the said summe of money to himselfe and answered yoong Caesar that if he were wife he should desist from demanding any such monies of him which when the other heard he proclaimed open port sale of all the goods that came to him by his patrimonie in deed sold the same and with the money raised thereof he satisfied the foresaid legacies unto the Romanes in which doing he wan all the hearts of the citizens of Rome to himselfe brought their evill wil and hatred upon Antonie Afterwards Rymetalces king of Thracia left the part of Antonius and turned to his side but he overshot himselfe so much at the table being in his cups and namely in that he could talke of nothing else but of this great good service and casting in his teeth this worthy alliance and confederacie of his so as he became odious therefore insomuch as one time at supper Caesar taking the cup dranke to one of the other kings who sat at the boord saying with a loud voice Treason I love well but traitors I hate The Alexandrians after their citie was woonne looked for no better than to suffer all the extremities and calamities that might follow upon the forcing of a city by assault but this Caesar mounting up into the publike place to make a speech unto the citizens having neere by unto him a familiar friend of his to wit Arius an Alexandrian borne pronounced openly a generall pardon saying that he forgave the citie first in regard of the greatnesse and beautie thereof secondly in respect of king Alexander the great their first founder and thirdly for Arius his sake who was his loving friend Understanding that one of his Procuratours named Eros who did negotiate for him in Aegypt had bought a quaile of the game which in fight would beat all other quailes and was never conquered himselfe but continued still invincible which quaile notwithstanding the said slave had caused to be rosted and so eaten it he sent for him and examined him thereupon whether it was true or no and when he confessed Yea he commanded him presently to be crucified and nailed to the mast of his ship He placed Arius in Sicilie for his agent and procuratour in stead of one Theodorus and when one presented unto him a little booke or bill wherein were written these words Theodorus of Tharsis the bauld is a theefe how thinke you is he not when he had read this bill he did nothing else but subscribe underneath I thinke no lesse He received yeerely upon his birth day from Mecaenas one of his familiar friends who conversed daily with him a cup for a present Athenodorus the Philosopher being of great yeeres craved licence with his good favour to retire unto his owne house from the court by reason of his old age and leave he gave him but at his farewell Athenodorus said unto him Sir when you perceive your selfe to be mooved with choler neither say do nor ought before you have repeated to your selfe all the 24. letters in the Alphabet Caesar hearing this advertisement tooke him by the hand I have need still quoth he of your company and
and lying Another for to animate him to this warre alleaged the prowesses and worthy exploits atchieved by them at other times against the Persians Me thinkes quoth he you know not what you say namely that because we have overcome a thousand sheepe we should therefore set upon fiftie woolves He was upon a time in place to heare a musician sing who did his part very well and one asked him how he liked the man and what he thought of him May quoth he I take him to be a great amuser of men in a small matter When another highly extolled the citie of Athens in his presence And who can justly and dulie quoth he praise that citie which no man ever loved for being made better in it When Alexander the great had caused open proclamation to be made in the great assemblie at the Olympick games That all banished persons might returne unto their owne countries except the Thebanes Behold quoth Eudamidas heere is a wofull proclamation for you that be Thebans howbeit honorable withall for it is a signe that Alexander feareth none but you onely in all Greece A certaine citizen of Argos said one day in his hearing That the Lacsedaemonians after they be gone once out of their owne countrey and from the obeisance of their lawes proove woorse for their travelling abroad in the world But it is contrary with you that be Argives and other Greekes quoth he for being come once into our cities Sparta you are not the woorse but proove the better by that meanes It was demaunded of him what the reason might be wherefore they used to sacrifice unto the Muses before they did hazard a battell To the end quoth he that our valiant acts might be well and woorthilie written EURYCRATIDAS the sonne of Anaxandrides when one asked him why the Ephori sat every day to decide and judge of contracts betweene men For that quoth he we should learne to keepe our faith and truth even among our enemies ZEUXIDAMUS likewise answered unto one who demaunded of him why the statutes and ordinances of prowesse and martiall fortitude were not reduced into a booke and given in writing unto yoong men for to reade Because quoth he we would have them to be acquainted with deeds and not with writings A certaine Aetolian said That warre was better than peace unto those who were desirous to shew themselves valorous men And not warre onely quoth he for by the gods in that respect better is death than life HERONDAS chaunced to be at Athens what time as one of the citizens was apprehended arraigned and condemned for his idlenesse judicially and by forme of law which when he understood and heard a brute and noise about him he requested one to shew him the partie that was condemned for a gentlemans life THEARIDAS whetted his sword upon a time and when one asked him if it were sharpe he answered Yea sharper than a slanderous calumniation THEMISTEAS being a prophet or soothsaier foretold unto king Leonidas the discomsiture that should happen within the passe or streights of Thermopylae with the losse both of himselfe and also of his whole armie whereupon being sent away by Leonidas unto Lacedaemon under a colour and pretense to enforme them of these future accidents but in truth to the end that he should not miscarie and die there with the rest he would not so doe neither could he forbeare but say unto Leonidas I was sent hither for a warrior to fight and not as an ordinary courrier and messenger to carrie newes betweene THEOPOMPUS when one demaunded of him how a king might preserve his kingdome and roiall estate in safetie said thus By giving his friends libertie to speake the truth and with all his power by keeping his subjects from oppression Unto a stranger who told him that in his owne countrey among his citizens he was commonly surnamed Philolacon that is to say a lover of the Laconians It were better quoth he that you were called Philopolites than Philolacon Another embassadour there came from Elis who said That he was sent from his fellow-citizens because he onely of all that citie loved and followed the Laconike maner of life of him Theopompus demaunded And whether is thine or the other citizens life the better he answered Mine Why then quoth he how is it possible that a citie should safe in which there being so great a number of inhabitants there is but one good man There was one said before him that the citie of Sparta maintained the state thereof entier for that the kings there knew how to governe well Nay quoth he not so much therefore as because the citizens there can skill how to obey well The inhabitants of the citie Pyle decreed for him in their generall counsell exceeding great honors unto whom he wrote backe againe That moderate honors time is woont to augment but immoderate to diminish and weare away THERYCION returning from the citie Delphos found king Philip encamped within the streight of Peloponnesus where he had gained the narrow passage called Isthmos upon which the city of Corinth is seated whereupon he said Peloponnesus hath but bad porters and warders of you Corinthians THECTAMENES being by the Ephori condemned to death went from the judgement place smiling away and when one that was present asked him if he despised the lawes and judiciall proceedings of Sparta No iwis quoth he but I rejoice heereat that they have condemned me in that fine which I am able to pay and discharge fully without borrowing of any friend or taking up money at interest HIPPODAMUS as Agis was with Archidamus in the campe being sent with Agis by the king unto Sparta for to provide for the affaires of weale publicke and looke unto the State refused to goe saying I cannot die a more honorable death than in fighting valiantly for the defence of Sparta now was he fourescore yeeres old and upward and tooke armes where hee raunged himselfe on the right hand of the king and there fighting by his side right manfully was slaine HIPPOCRATIDAS when a certaine prince or great lord of Caria had written unto him that he had in his hands a Lacedaemonian who having beene privie unto a conspiracie and treason intended against his person revealed not the same demaunding withall his counsell what he should doe with him wrote back againe in this wise If you have heeretofore done him any great pleasure and good turne put him to death hardly and make him away if not expell him out of your countrey considering he is a base fellow uncapable altogether of vertue He chaunced to encounter upon the way a yoong boy after whom followed one who loved him and the boy blushed for shame whereupon he said unto him Thou oughtest to goe in their company my boy with whom thou being seene needest not to change colour for the matter CALLICRATIDAS being admirall of a fleet when the friends of Lysander requested him to pleasure them in killing some of
and kinred even so it falleth out many times that the first generations and descents doe hide and after a sort drowne those qualities and affections of the minde which are affected and appropriate to some kinred but afterwards at one time or other put them foorth and drive them outward to appeere in those that follow and the same doe represent that which is proper to each race as well in vertue as vice Now when I had finished this speech I held my peace and with that Olympicus smiled and said Wee would not have you to thinke quoth he that we commend you as having sufficiently proved your discourse by demonstration lest we might seeme to have forgotten or to neglect the tale or narration which you promised to relate unto us Mary then will we give our sentence and opinion thereof when we shall likewise have heard the same Thus therfore I began againe to enter into speech and follow my intended purpose There was one Thespesius of the city of Soli in Cilicia a great friend and familiar of Protogenes who sometime here conversed with us who having led his youthful daies very loosely within a small time had wasted and consumed all his goods whereby he was fallen for a certaine space to extreme want and necessitie which brought him also to a leud life insomuch as he proved a very badde man and repenting his former follies and dispense began to make shifts and seeke all meanes to recover his state againe much like unto those loose and lascivious persons who making no account of their lawfull and espoused wives nor caring at all for them whiles they have them afterwards when they have cast them off and put them away seeing them wedded unto others sollicite them to yeeld their bodies give the attempt to force and corrupt them most wickedly Thus he forbare no leud indirect and shamefull practises so they turned to his gaine and profit and within a little while he gat together not great store of goods but procured to himselfe a bad name of wicked dealing much shame and infamie But the thing that made him famous and so much spoken of was the answer delivered unto him from the oracle of Amphilochus for thither had he sent as it should seeme to know whether he should live the rest of his life better than he had done before Now the oracle returned this answer That it would be better with him after he was dead which in some sort hapned unto him not long after For being fallen from an high place with his head forward without any limme broken or wound made onely with the fall the breath went out of his body and there hee lay for dead and three daies after preparation being made for his funerals caried foorth he was to be buried but behold all on a sudden he revived and quickly came to himselfe againe whereupon there ensued such a change and alteration in his life that it was wonderfull for by the report and testimonie of all the people of Cicilia they never knew man of a better conscience in all his affaires and dealings whiles he did negotiate and dwell among them none more devout and religious to God-ward none more fast and sure to his friends none bitterer to his enemies insomuch as they who were most inward with him and had kept his company familiarly a long time were very desirous earnest with him to know the cause of so strange and sudden alteration as being 〈◊〉 that so great amendment of life so loose dissolute as it was before could not come by meere chaunce and casualtie as in truth it did according as himselfe made relation unto the said Protogenes and other such familiar friends of his men of good woorth reputation for thus he reported unto them said That when the spirit was out of his bodie he fared at the first as he thought himselfe like unto a pilot flung out of his ship and plunged into the bottome of the sea so woonderfully was he astonished at this chaunge but afterwards when as by little little he was raised up againe and recovered so that he was ware that he drew his breath fully and at libertie he looked round about him for his soule seemed as if it had beene one eie fully open but he beheld nothing that he was woont to view onely he thought that he saw planets and other starres of an huge bignesse distant an infinit way a sunder and yet for multitude innumerable casting from them a woonderfull light with a colour admirable and the same glittering and shining most resplendent with a power and force incredible in such sort as the said soule being gently and easily caried as in a chariot with this splendor and radiant light as it were upon the sea in a calme went quickly whether soever she would but letting passe a great number of things woorthy there to be seene he said that he beheld how the solues of those that were departed this life as they rose up and ascended resembled certaine small firie bubbles and the aire gave way and place unto them as they mounted on high but anon when these bubbles by little and little brast in sunder the soules came foorth of them and appeered in the forme and shape of men and women very light and nimble as discharged from all poise to beare them downe howbeit they did not move and bestir themselves all alike and after one sort for some leaped with a wonderful agilitie and mounted directly and plumbe upright others turned round about together like unto bobins or spindles one while up and another while downe so as their motion was mixt and confused and so linked together that unneth for a good while and with much adoe they could be staied and severed asunder As for these soules and spirits many of them he knew not as hee said who they were but taking knowledge of two or three among them who had bene of his olde acquaintance hee pressed forward to approch neere and to speake unto them but they neither heard him speake nor in deed were in their right senses but being after a sort astonied and beside themselves refused once to be either seene or felt wandering and flying to and fro apart at the first but afterwards encountring and meeting with a number of others disposed like unto themselves they closed and clung unto them and thus lincked and coupled together they mooved here and there disorderly without discretion and were carried every way to no purpose uttering I wot not what voices after a maner of yelling or a blacke-sanctus not significant nor distinct but as if they were cries mingled with lamentable plaints and dreadfull feare Yet there were others to be seene aloft in the upmost region of the aire jocund gay and pleasant so kinde also an courteous that often times they would seeme to approch neere one unto another turning away from those other that were tumultuous and disorderly and as it
are enamored of learning could satisfie to the full his desire as touching the knowledge of the truth and the contemplation of the universall nature of this world for that indeed they see as it were through a darke cloud and a thick mist to wit by the organes and instruments of this body and have no other use of reason but as it is charged with the humors of the flesh weake also and troubled yea and woonderfully hindered therefore having an eie and regard alwaies upward endevoring to flie forth of the bodie as a bird that taketh her flight and mounteth up aloft that she may get into another lightsome place of greater capacitie they labour to make their soule light and to discharge her of all grosse passions and earthly affections such as be base and transitorie and that by the meanes of their studie in philosophie which they use for an exercise and meditation of death And verily for my part I esteeme death a good thing so perfect and consumate in regard of the soule which then shall live a life indeed sound and certaine that I suppose the life heere is not a subsistent and assured thing of it selfe but resembleth rather the vaine illusions of some dreames And if it be so as Epicurus saith That the remembrance and renewing acquaintance of a friend departed out of this life is every way a pleasant thing a man may even now consider and know sufficiently of what joie these Epicureans deprive themselves who imagine otherwhiles in their dreames that they reveive and enterteine yea and follow after to embrace the very shadowes visions apparitions and ghosts of their friends who are dead and yet they have neither understanding nor sense at all and meane while they disappoint themselves of the expectation to converse one day indeed with their deere father and tender mother and to see their beloved and honest wives and are destitute of all such hope of so amiable company and sweet societie as they have who are of the same opinion that Pythagoras Plato and Homer were as touching the nature of the soule Certes I am verily perswaded that Homer covertly and as it were by the way shewed what maner of affection theirs is in this point when he casteth and projecteth amidde the presse of those that were fighting the image of Aeneas as if he were dead indeed but presently after hee exhibiteth him marching alive safe and sound And when his friends saw him so vigorous And whole of limbs and with heart generous To battel prest whom earst they tooke for dead They leapt for joy and banished all dread leaving therefore the foresaid image and shew of him they raunged all about him Let us likewise seeing that reason prooveth sheweth unto us that a man may in very truth converse with those that are departed that lovers and friends may touch handle and keepe companie one with another having their perfect senses be of good cheere and shunne those who can not beleeve so much nor reject and cast behind all such fantasticall images and outward barks and rinds onely in which they do al their life time nothing else but grieve and lament in vaine Moreover they that thinke the end of this life to be the beginning of another that is better if they lived pleasantly in this world better contented they are to die for that they looke for to enjoy a better estate in another and is things went not to their mind heere yet are they not much discontented in regard of the hopes which they have of the future delights and pleasures behind and these worke in them such incredible joies and expectances that they put out and abolish all defects and offences whatsoever these drowne I say and overcome all discontentments otherwise of the minde which by that meanes beareth gently and endureth with patience what accidents soever befal in the way or rather in a short diverticle or turning of the way where as contrariwise to those who beleeve that our life heere is ended and dissolved in a certaine deprivation of all sense death because it bringeth no alteration of miseries is dolorous as well to them of the one fortune as the other but much more unto those who are happie in this present life than unto such as are miserable for that as it cutteth these short of all hope of better estate so from those it taketh away a certeintie of good which was their present joyfull life And like as many medicinable and purgative drougs which are neither good nor pleasant to the stomacke howbeit in some respect necessarie howsoever they case and cure the sicke doe great hurt and offend the bodies of such as be in health even so the doctrine of Epicurus unto those who are infortunate and live miserably in this world promiseth an issure out of their miseries and the same nothing happie to wit a finall end and totall dissolution of their soule And as for those who are prudent wife and live in abundance of al good things it impeacheth and hindreth altogether their alacritie contentment of spirit in bringing and turning them from an happie life to no life at all from a blessed estate to no estate or being whatsoever For first formost this is certeine That the very apprehension of the losse of goods afflicteth and vexeth a man as much as either an assured expectance or a present enjoying and fruition thereof rejoiceth his heart yet would they beare us in hand that the cogitation of this finall dissolution and perdition into nothing leaveth unto men a most assured and pleasant good to wit the refutation or putting by of a certaine fearefull doubt and suspicion of infinit and endlesse miseries and this say they doth the doctrine of Epicurus effect in abolishing the feare of death and teaching that the soule is utterly dissolved Now if this be a singular and most sweet content as they say it is to be delivered from the feare and expectation of calamities and miseries without end how can it otherwise be but irksome and grievous to be deprived of the hope of joies sempiternall and to lose that supreame and sovereigne felicitie Thus you see it is good neither for the nor the other but this Not-being is naturally an enemie and quite contrarie unto all that have Being And as for those whom the miserie of death seemeth to deliver from the miseries of life a poore and cold comfort they have God wot of that insensibility as if they had an evasion and escaped thereby and on the other side those who lived in all prosperitie and afterwards came of a sudden to change that state into nothing me thinks I see very plainly that these tarrie for a fearefull and terrible end of their race which thus shall cause their felicitie to cease for nature abhorreth not privation of sense as the beginning of another estate and being but is afraid of it because it is the privation of those good things which are
do daily yeeld and those conteine examples to incite and provoke men partly to the study of philosophie and in part to pietie religion devotion toward the gods some induce us to imitate generous magnanimous acts others ingender a fervent zeale to performe the works of bountie and humanitie which precedents he that can closely and with dexterity use as documents and instructions to those that be drinking with them so as they perceive him not shall discharge the time which they drinke of many vices and those not the least which are imputed unto it some there be who put leaves of burrage into their wine others besprinkle the floores and pavements of parlours and dining-chambers with water wherein they have infused or steeped the herbes vervain maiden-haire having an opinion that these devices procure some joy and mirth in the hearts of those who are at a feast and all to imitate ladie Helene who as Homer reporteth with certaine spices and drougues that she had medicined and charmed as it were the wine that her guests should drinke but they doe not perceive that this tale being fetched from as farre as Aegypt after a great way and and long circuit endeth at the last in honest discourses fitted and accommodated to time and place for that the said Helene recounteth unto them as they drunke with her at the table the travels of noble Ulysses and namely What things this valiant knight had done and what he had indured What wrongs also he wrought himselfe to which he was inured For this was that Nepenthes if I be not deceived a medicine which discusseth and charmeth al sorrow and paine even a discreet speech framed aptly and in season to the affections and occasions which are presented but men considerate well advised and of good judgement howsoever they may seeme to deale in philosophie yet they carrie their words and place them so that they are effectuall rather by a gentle way of perswasion than by force and violence of demonstration For thus you see how Plato also in the treatise called His banquet where hee discourseth of the finall end of humane actions of the soveraigne good of man and in one word treateth of God and heavenly matters like a divine and theologian doth not enforce and stretch the proofe of his demonstration nor bestrew and powder as it were with dust his adversarie according to his wonted manner otherwise to take surer hold that hee might not possibly struggle out of his hands but induceth and draweth on the hearers his guests by a weaker kinde of arguments and suppositions by pretie examples and pleasant sictions Moreover the very questions and mattes at such a time and place propounded not only their reasons ought to be somewhat easie the problemes and propsitions plaine and familiar the interrogations also and demaunds probable and carying a resemblance of truth and nothing darke or intricate lest they doe perstringe and dazzle their eies who are not quicke sighted suffocate such as are but weake spirited and in one word turne them cleane away who are but shallow witted and of a meane conceit For like as there is a custome allowable to remoove and stirre when a man will the guests at a feast by urging them either to daunce alone or in a ring but he that should force them to rise from the table for to put on armour and fight in complet harneis or to fling the barre or cast a sledge doth not onely make the feast unpleasant and nothing acceptable to his guests but also hurtfull unto them even so easie and light questions exercise mens spirits handsomely and with great fruite and commoditie but we must reject and banish all disputations of matters litigious intricate and snarled as Democritus saith to wit knottie questions hard to be undone such as both busie themselves who propose them and trouble those that heare them For thus it ought to be that as the wine is all one and common throughout the table so the questions propounded at a feast or banquet to be talked of should be intelligible unto all for otherwise they who broch matters so darke and mysticall were as unreasonable and should have as little regard of the common benefit of their company as the crane and fox in Aesops fables had one of the others good For the fox having invited the crane to dinner set before her a good messe of fattie broth of beanes and pease which he had powred upon a broad shallow stone vessell in such sort as the poore crane was made a foole and laughing-stocke by this meanes for that with her long and small bill she could get none of it up but it went still besides it was so thinne and glibbe withall the crane againe because she would be quit and meet with the fox bad him to dinner and presented unto him good victuals within a bottle that had a long and narrow necke at which she her-selfe could easily convey thrust her bill to the very bottome but Reinardwas not able to take out his part with her even so when learned men at a table plunge and drowne themselve as it were in subtile problemes and questions interlaced with logicke which the vulgar sort are not able for their lives to comprehend and conceive whiles they also againe for their part come in with their foolish songs and vaine ballads of Robin-hood and little John telling tales of a tubbe or of a roasted horse and such like enter into talke of their trafficke and merchandise of their markers and such mechanicall matters certes all the fruite and end of such an assemblie at a east is utterly lost and were injurie done to god Bacchus for like as when Phrynicus Aeschylus first brought a tragedie which at the beginning was a solemne song in the honour of Bacchus to fables and narrations patheticall arose this proverbe And what is all this I pray you to Bacchus even so it comes many times into my minde to say thus unto one that draweth by head and shoulders into a feast that sophisticall and masterfull syllogisme called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My good friend what is this to Bacchus Haply there is some one who singeth certain of these ordinarie songs at feasts called Scotia as a man would say oblique or crooked when the great standing cuppe of wine is set in the middes of the table before all the company and the chaplets of flowers divided dealt among the guests which that god Bacchus putteth upon our heads to signifie that hee giveth us all liberty but surely this is neither good nor honest ne yet beseeming that freedome which should bee at feastes howsoever some say that those sonners are not darkly composed as the word Scotia seemeth to implie which signifieth crooked but that they tooke the name because in old time the guests at first sung altogether with one voice and accord one song in the praise of Bacchus and afterwards every one in his
to have many hands in a dish at once to crosse one another with the elbow and to be with hand or arme 〈◊〉 his fellowes way striving a vie who should be more nimble with his fingers but surely all these fashions are absurd unseemely and as I may say dog-like ending many times in snarling jarring bitter taunts revilings and cholericke brawles not onely of the guests one with another but also against those that furnished the boord and the masters of the feast But so long as these wise faeries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say portion and partition had the ordering of suppers dinners and great feasts dispensing and setting out an equalitie for to mainteine the societie there a man should never see any 〈◊〉 or mechanicall disorder for in those daies suppers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guests at the table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carvers serving at the table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they divided cut our and gave to everie one their due portions And verily the Lacedaemonians had among them certeine distributers of flesh whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those were no meane men of the vulgar sort but principall persons of the State insomuch as Lysander himselfe was by king Agesilaus ordeined and created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Asia that is to say an officer for the distribution flesh-meat in the campe there But downe went these distributions and divisions when superfluities and costly cates crept into feasts and were served up to the table for they could not then as I suppose so handsomely cut into even portions their pie-meats pasties tarts marchpaines and such devices of pastrie they might not so well divide ther flawnes custards egge-pies florentines and daintie puddings going under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne yet their blamangers jellies chawdres and a number of exquisit sauces and delicate junkets of all sorts sent up and brought to the boord but being overcome with the pleasure of such lickorous viands they tooke to them an abandoning of all equall distribution of parts and portion A good argument and sufficient proofe hereof a man may gather by that which we see yet at this day namely that the feasts at sacrifices and some publike banquets are made after the antique maner and served up by even portions to shew the simplicity and pure feeding that was in olde time so that I suppose whosoever would bring up againe that distribution should withall revive the ancient frugalitie But some man haply will say That where private proprietie is in place publicke communitie is turned out of doores True indeed in case that propriety reteine not equalitie for it is not the possession of a mans owne and of a thing in proper but the usurping of another mans right or the covetous encroching upon the common that hath brought injustice debate and trouble into the world which enormities the lawes do represse by the bounds limits and measure of that which a man holdeth as proper his owne and thereupon they be called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the power and authoritie which they have to part equally unto every one that which was common among all For otherwise if you admit not this distribution you have no more reason to allow that the master of the feast should deale among his guests to every one his coronet or chaplet of flowers nor his owne place to sit at the boord Nay if any one peradventure bring with him his shee-shee-friend and sweet-heart or a minstrell wench to play and sing they must be common to him and his friends that all our goods may be huddled pell-mell and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say one according as Anaxagoras would have all But if it be so that the challenge in proprietie of this or that is no trouble nor hinderance of societie and communion considering that other matters of principall regard and greatest importance are allowed for to be common I meane conference in talke courtesies and kindnesses of drinking one to another and mutuall invitings let us surcease and give over thus to despise discredit and condemne this laudable maner of portions and the lotterie in partage which as Euripides saith is the daughter of Fortune which giveth not the prerogative and preeminence either to riches or credit and nobilitie but going as it happeneth aswell one way as another cheereth up the heart of a poore and abject person and depriveth no sort and condition whatsoever of libertie but by acquainting the great wealthy and mighty person with an equalitie so as he repine not and grudge thereat reclaimeth him unto temperance and moderation THE THIRD BOOKE OF SYMPOSIAQUES OR BANQUET-QUESTIONS The Contents or Chapters thereof 1 WHether it be commendable to weare chapless of flowers upon the head at a table 2 Of the Ivie whether it be hot or cold by nature 3 What the reason is that women be hardly made drunke but old men very soone 4 Whether women by their naturall constitution and complexion be hotter or colder than men 5 Whether wine of the owne nature and operation be colde 6 Of the meet time and season to company with a woman 7 What is the cause that Must or new wine doth not easily overturne the braine or make one drunke 8 How it commeth to passe that those who be thorow drunke indeed are lesse troubled in the braine than such as are but in the way unto it and as it were halfe drunke 9 What is the meaning of this old proverbe Drinke five or three but never foure 10 Why flesh-meats corrupt and putrife sooner in the moone shine than in the sunne THE THIRD BOOKE OF Symposiaques or banquet-questions The Preamble or Proëme SImonides the poet ô Sossius Senecio seeing upon a time a stranger at the table sitting still and saying never a word when others were merrie and dranke liberally said unto him My friend if you be a foole you doe wisely but if you be a wise man you do as foolishly for it is a great deale better for a man as Heraclitus was woont to say to hide his own folly and ignorance than to discover the same and that iwis is a very hard matter to doe when we are set upon a merrie pinne and drinking wine lustily for as the poet Homer said very well Wine makes a man were he both wise and grave One while to sing and other whiles to rave To sport to play and laughfull wantonly To leape to daunce and foot it deintily Words to let fall and secrets to reveale Which better were to hold in and conceale In which verses the poet if I be not deceived doth covertly and by the way imply a difference betweene liberall drinking of wine or being somewhat cup-shotten and drunkennesse indeed for to sing to laugh and to daunce be ordinarie matters incident to those who have taken their
to come in by which meanes whiles they looked evermore when the said dish should come to the table and did eat more sparily in hope of it of those meats which stood before them there was sufficient for them all But whiles I seemed thus to play upon the point before the company there present Florus thought good that this question ought to be handled in good earnest and more seriously namely as touching those shadowes abovesaid Whether it might stand with honesty and good maners to follow or goe with them who were bidden As for Cesernius his sonne in law he utterly condemned that fashion For a man ought quoth he to obey the counsell of Hesiodus who writeth thus Above all others to thy feast Invite thy friend who loves thee best If not so yet be sure at leastwise to bid thy familiars and those of thine acquaintance for to participate with thee in thy sacred libations and thanks givings to the gods at the table in discourses there held in the courtesies passing to and fro and namely in drinking one to another but now a daies it is with men that make feasts as with those who keepe ferrie-barges or barks to transport passengers for when they take in men aboord they permit them to cast into the vessell what fardels or baggage they have besides for even so we making a feast for some especiall persons give them leave to fill the place with whomsoever they please whether they be honest men of worth or no it makes no matter And I would marvell much if a man of quality and one that knoweth good maners would come thus bidden as it were at the second hand which is all one as unbiddē being such an one as many times the master of the feast himselfe knoweth not and if he be one of his acquaintance and knowledge and yet unbidden surely it were more shame now to go unto his house as it it were to upbraid him and cast in his teeth as if he came unto his feast without his good will and yet would take his part thereof even by violence and strong hand Moreover to go before or tarrie after him who would seeme to bid one to another mans table carieth some shame with it and would make a modest and honest man dismaied and blanke neither is it a decent thing to have need of witnesses and a warrant as it were betweene him and the master of the house to insinuate thus much that he is come indeed not as one formally bidden to supper but as the shadow of such and such a man besides to daunce attendance upon another and observe when he hath bene in the stouph is anointed and washed waiting the houre when he will goe sooner or later this in my simple judgement is a very base and mechanicall thing savouring strongly of the bonfon or parasit Gnatho if ever there were such a smell-feast as Gnatho who haunted mens tables where it cost him naught furthermore if there be no time or place where in a mans tongue may be better permitted to say thus Art thou dispos'd to boast to cracke and brave In measure speake out hardly good leave have than at a banquet where commonly there is most libertie allowed and intermingled in all that is done and said and every thing is well taken as in mirth how should a man behave and governe himselfe at such a place who is not a lawfull and naturall bidden guest indeed but as a man would say a bastard and subreptitious crept in and intruded I wot not how into a feast without all order of inviting for say that hee doe speake freely at the boord or say he doe not lie open he shall both for the one and the other to the calumniations of them there present neither is it a small inconvenience to be made a marke for scurrile tearmes and a meere laughing stocke namely when a man putteth up and endureth the base name of a shadow and will be content to answere thereunto for I assure you to make small account of unseemely words is the next waie to leade men unto undecent and dishonest deedes and to acquaint them therewith by little and little wherefore when I invite others to a feast or supper unto mine owne house I allow them otherwhiles to bring their shadowes with them for the custome of a citie is much and may not well be broken but surely when I have my selfe beene called upon to goe with others to a place where I am not bidden I have ever yet denied and could not for any thing be brought unto it Upon which words ensued silence for a time untill Florus began againe in this wise Certes this second point is more difficult and doubtfull than the other for when wee are to enterteine strangers that be travellers as hath beene said before we must of necessitie invite them in this order the reason is because it were incivilitie and discourtesie to part them and their friends in a strange place whom they were woont to have about them and againe it is no easie matter to know whom a man hath in his company See then quoth I whether they who have given libertie unto them that make a feast thus to invite guests that they may take others unto them as you say permit not them also whom they would bring as their shadowes to obey and so to come unto a feast for it standeth not with honestie to graunt and give that which is not meet for to demaund or give not in one word to sollicite or exhort one to that whereunto he would not willingly be sollicited either to doe or give his consent but as for great States and rulers or strangers travelling by the way there is no such inviting or choise to be made for enterteined they must be whom soever they bring with them but otherwise when one friend feasteth another it were a more friendly and courteous part for himselfe to bid the familiars or kinsfolke of his said friend knowing them so well as he doth for by this meanes greater honour he doth unto his friend yea and winneth more thanks at his hands againe when the partie invited shall know that he loveth them best that most willingly he desireth to have their companie as taking pleasure that they be honored and intreated to come as well for his sake and yet for all this it would otherwhiles be wholly referred unto his discretion that is bidden like as those who sacrifice unto some one god doe honour likewise and make vowes unto those who are partakers of the same temple and altar in common although they name them not severally by themselves ** For there is neither wine deintie viands nor sweet perfumes that give such contentment and pleasure at a feast as doth a man whom one loveth and liketh well of sitting by his side or neere unto him at the table moreover to aske and demaund of the man himselfe whom one would feast what viands or
what banquetting dishes or pastry works he loveth best as also to seeke and enquire of the diversitie of wines and pleasant odors he delighted in were a very uncivil and absurd part but when a man hath many friends many kinsfolks familiars to request such an one to bring with him those especially whose companie he liketh best in whō he taketh greatest pleasure is no absurditie at all nor a thing that can be offensive for neither to saile in one ship nor to dwell in the same house ne yet to plead in the same cause with those whom we are not affected well unto is so displeasant odious as to sit at a supper with them against whō our heart doth rise and the contrary is as acceptable for surely the table is a very communion and societie of mirth and earnest of words and deeds and therefore if men would be merry there and make good cheere I see no need that all manner of persons indifferently should meet but those onely who have some inward friendship and private familiaritie one with another as for our meats and sauces that come up to the boord cooks I confesse doe make them of all maner of sapours different as they be mixing them together and tempering harsh sowre milde sweet sharpe subtill and biting one with another but a supper or feast is nothing acceptable and contenting unlesse it be composed of guests who are of the same humour and disposition and for that as the Peripateticke philosophers doe affirme that there is one Primum mobile above or principall moover in nature which mooveth onely and is not mooved and another thing beneath and in the lowest place which is mooved onely and mooveth not but betweene these two extremities there is a middle nature that mooveth one and is mooved by another even so say I there is the same proportion among three sorts of men the first of those who invite another the second of such as are invited onely and the thirde of them that doe invite others and are invited themselves and now because wee have spoken alreadie of the first and principall feast-maker who inviteth it were not a misse to say somewhat now of the other two folks He then who is bidden and yet hath leave to bidde others ought in great reason as I thinke to be carefull and take heed that he forbeare to bring with him a geat number or multitude lest hee should seeme to make spoile of his friends house as of an enemies territorie and as it were to forage there for all those that belong unto him or to doe as those who come to occupie and inhabit a new countrey that is to say by bringing with him so many of his owne friends disease or at leastwise exclude and put by his guests who invited him and so by that meanes the masters of the feasts might be served as they are who set foorth suppers unto Hecate or Proserpina and to those averruncan gods or apotropaei whom men call upon not to doe good but to avert evill for they themselves nor any of their house licke their lips with any jot of all that cheere onely they have their part of all the smoake and troubles belonging thereto for otherwise they that alledge unto us this common saying At Delphi when one hath done sacrifice Must buy his owne viands if he be wise speake it but merily and by way of jest but certeinly it befalleth even so in good truth and earnest unto those who interteine either strangers or friends so rude and uncivill who with a number of shadowes as if there were so many harpies or cormorants and greedy guls consumed and devoured all their provision secondly a friend that is himselfe solemnly invited must be carefull that he take not with him for to goe unto another mans house those that he first meeteth or that come next hand but such especially as he knoweth to be friends and familiar acquaintance with the feast-maker as if he strived a vie to prevent him in bidding of them if not so to have those with him of his owne friends whom the master of the feast himselfe could have wished and made choise of to have bidden as for example if he be a modest man and a civill to sort him with modest and civill persons if studious and learned to furnish his table with students good scholars if he have bene beforetime in authority to fit him now with personages of power authority and in one word to acquaint him with those whom he knoweth he would be willing to salute and enterteine with speech and communication for this is a wise kinde of courtesie and great civilitie to give unto such a personage occasion and meanes to salute embrace and make much of them whereas hee who commeth to a feast with such about him as have no conformitie at all unto the feast-maker but seeme meere aliens and strangers as namely with great drunkards to a sober mans house to a man that is a good husband wary and thrifty in his expenses with a sort of dissolute ruffians and swaggering companions or unto a yong gentleman that loveth to drinke heartily to laugh to jest and to be merie with grim sires and severe ancients such as in their talke are grave and by their long beards may be taken for sages and profound clearks such an one I say is a very absurd fellow thus to requite the hospitall courtesie of his friend with such impertinent incongruity for he that is invited must be as carefull to please the first inviter as the feast-maker his guest and then acceptable shall hee be and welcome indeed if not himselfe onely but those also who come with him or for the love of him be of good carriage and lovely behaviour As for the third person who remaineth to be spoken of to wit who is bidden and brought in by another if he take pepper in the nose and can not abide to be called a shadow certeinely hee is afraid of his owne shadow but in this case there would be very great circumspection had for it is no point of honestie and good maners to be soone intreated and ready to follow every one indifferently at his call considered it would be and that not slightly what he is who moveth thee to go with him to such a feast for if he be not a very familiar friend but one of these rich magnificoes and portly personages who would as it were upon a scaffold make a shew unto the world of a number of favourites and followers to guard and attend him at his heeles or such an one as would seeme to doe much for thee or to grace and honour thee greatly by taking thee in this order with him thou oughtest flatly to denie him and refuse such courtesie well say that he be a friend and familiar person yet must not thou by and by for all that bee ready and obey but then onely when there is some necessarie occasion
ancient interpreters gave the solution and exposition onely as if covertly it implied thus much that we should avoid the companie of secret whisperers backbiters and slanderers Lucius himselfe approoved not thereof for the swallow whispereth not at all it chattereth in deed and talketh as one would say loud enough and yet not more than pies partridges and hennes But what thinke you by this quoth Sylla that in regard of the tale that goes of Progne who killed-her yoong soone Itys they hate swallowes for that abominable act and therefore would seeme to cause us for to detest a farre off such infamous cases for which they say both Tereus and the women partly did perpetrate in part suffered horrible and unlawfull things whereupon to this very day these birds be called Daulides But Gorgtas the sophisier by occasion that a swallow mewted over his head and squirted her dung upon him looking up unto her These be no faire casts quoth he Philomela or is this also common to the rest for the Pythagoreans doe not exclude or banish out of house the nightingale which bearetha part in the same tragedies and is faultie with the rest Peradventure quoth I then there is as much reason in the one as the other ô Sylla but consider and see whether the swallow be not odious and infamous with them for the same cause that they reject and wil not enterteine those creatures which have hooked tallons for she likewise feedeth upon flesh and besides killeth and devoureth especially grashoppers which are sacred and musicall moreover she flieth close by the ground hunting and catching little sillie creatures as Aristotle saith furthermore she is the onely creature of all the other that be under the same roufe with us which lodgeth there of free cost living without contributing ought or paying any rent yet the storke which hath no covert by our house nor warmth by our fire ne yet enjoieth any benefit pleasure or helpe at all by our meanes giveth us otherwhiles some tribute and custome as it were for marching onely upon the ground for up and downe she goes killing toades and serpents mortall enemies to mankind and lying in wait for our lives whereas the swallow having all those commodities at our hands no sooner hath nourished her yoong ones and brought them to some perfection but away she goes and is no more to beseene so disloial and unthankfull she is and that which of all others is worst the flie and the swallow bee the onely creatures haunting our houses as they doe that never will be tamed nor suffer a man to touch and handle them nay they will not admit any fellowship societie or communion with him either in worke or play the flie indeed hath some reason to be afraid of us for that she sustaineth harme by us and is chased and driven away so often but the swallow hateth man naturally she will not trust him but remaineth alwaies suspicious and untamed now if wee are to take these and such like speeches not directly according to the litterall sense and as the words onely doe implie but rather by way of an oblique reflexion as the resemblances of things appearing in others certes Pythagoras proposeth unto us heerein the very pattern of an unthankfull and faithlesse person admonishing us not to receive unto our familiar acquaintance and amitie those who for the time and to serve their owne turne draw neere unto us and retire themselves under the roufe of our house and that we ought not to make them inward with us communicating with them our house our domesticall altar and those things which are in stead of most sacred obligations When I had thus said it seemed that I had given the companie encouragement and assurance to speake for they began boldly to apply unto the other symbolicall precepts their morall expositions And Philinus for his part said that in commaunding to confound the forme of the pot or cauldron imprinted in the ashes they taught us this lesson not to leave any marke or apparent impression of anger but after it hath once done boiling what it will and is setled and cooled againe to ridde away all ranckor and malice yea and to burie all in perpetuall oblivion As for the shuffling of the bed clothes together when we are newly risen some thought there was no hidden matter meant thereby but signified onely that it was not seemely or honest that the marke or print in the bed should remaine as an expresse image to be seene of the place wherein man and wife had lien together But Sylla guessed otherwise and conjectured that heerein was conteined a dehortation to divert us from sleeping on bed in the day time when as even in the very morning the preparation and meanes to sleepe was so immediately taken away for that we ought to take our rest and repose in the night but in the day time to be stirring and about our businesse not suffring to remaine in our beds so much as the tract of our bodie for a man lying asleepe is good for nothing no more than when he is dead and heereto seemeth to allude and accord another precept of the Pythagoreans which they give unto their friends forbidding them not to ease any man of his burden but rather to lay on more and seeme to surcharge him still as not approoving any sloth or idlenesse whatsoever now for that during these discourses Lucius neither approoved nor disprooved ought that was said but sat still heard all said nothing and pondered every thing in himselfe Empedocles calling unto Sylla by name said as followeth THE EIGHTH QUESTION Why the Pythagoreans among all other living creatures absteine most from eating fish IF Lucius our friend quoth he be offended or take no pleasure in our sayings it is high time that we should give over and make an end but if these things fall within the compasse of their precept for silence yet this I thinke ought not to be concealed but may well be revealed and communicated unto others namely What the reason is that the Pythagoreans absteined principally from eating fish for so much we finde written of the auncient Pythagoreans and I my selfe have fallen into the company and conference of certeine disciples of Alexicrates a man of our time who fedde a little sometimes of other living creatures yea and sacrificed them unto the gods but for no good in the world would they so much as taste of a fish not as I take u for that cause which Tyndares the Lacedaemonian alledged who thought that this was done for the honour they had to silence in regard whereof the philosopher Empedocles whose name I beare who was the first that ceased to teach Pythagorically that is to say to give rules and precepts of hidden wisedome calleth fishes Ellopas as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say their voice tied and shut up within but for they thought taciturnitie to be a singular and divine thing and