hit upon the woorse in these places the casuall inclination of the minde to the first object and the putting of the matter to the hazard of a lot is nothing else but to bring in a choise of things indifferent without any cause In the third booke of Logique having premised thus much that Plato Aristotle and their successours and disciples even as farre as to Polemon and Straton had bestowed great study and travelled much therein but above all others Socrates with this addition that a man would wish with so many and such noble personages to erre for company he commeth in afterwards with these words If they had quoth he treated and discoursed hereof cursarily or by the way a man haply might laugh at this place well enough but since that they have so seriously and exactly disputed of Logique as if it were one of the greatest faculties and most necessarie sciences it is not like that they were so grosly deceived being men throughout all the parts of philosophy so singular as we repute them to be How is it then may a man reply and say that you neverrest baying and barking at these so woorthy and excellent personages and convincing them as you suppose to have erred For there is no likelihood that they writing so diligently and exactly as they have done of Logique should of the principles and elements of the end of good things of Justice and the gods write carelessely and after a loose maner howsoever you are disposed to 〈◊〉 their treatises and discourses blinde repugnant to themselves and stuffed with an infinit 〈◊〉 of faults and errors In one place he denieth that the vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a joy to see evill happen unto another hath any being or reall subsistence For that quoth he no good man was ever knowen to rejoice at the harme of another but in his second booke as touching Good having declared what Envie is namely a griefe for another mans well fare because men are desirous to detract and debase their neighbours to the end they might be superiours themselves he addeth afterwards the joy for another mans harme and that in these words Annexed thereunto quoth he is the joy for another mans harme because men are desirous that their neighbours about them should be brought low for the like causes but when they decline and turne to other naturall affections there is engendred Pity and Mercie In which words it appeareth that he ordaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a thing really subsistent as well as envie and pittie which notwithstanding elsewhere he said had no being at all in the world no more than the hatred of wickednesse or the desire of filthy lucre Having in many places affirmed that men are never a whit more happie for long continuance of felicity but that they be still as happy who enjoy felicity but one minute of an 〈◊〉 in as many other places againe he avoucheth the contrary saying that a man should not so much as put forth his finger for a transitory and momentany prudence which endureth but a while passeth away like unto the flash and leame of a lightening But it shal suffice to relate the very words which he hath written in his sixth booke of morall questions as touching this matter for when he had premised thus much that every good thing doth not cause equall joy nor all vertuous duties like vantery he commeth after with these words For if a man is to have prudence one moment of time or the last daie onely of his life he should not so much as hold up or stretch out his finger for a prudence that lasteth so small a while although no man is said to be the more blessed for long continuance of happinesse neither is eternall beatitude more expetible or desirable than that which passeth away within a minute of an houre Now if he had thought that prudence were a good thing bringing forth blessednesse as Epicurus did a man could have found fault with nothing else but the absurdity onely of so strange an opinion and paradox But seeing that prudence is no other thing than beatitude of it selfe and even very felicity how can it be avoided that herein there should not be a contradiction and repugnancy of speech namely to say that transitory happinesse is as eligible and as much to be desired as that which is perpetuall and to hold that the felicity of one moment is worth naught He affirmeth that vertues doe follow and accompany one another not onely in this respect that he who hath one hath likewise all the rest but also in this that he who worketh by one worketh with all according to the other neither saith he is any man perfect unlesse he be possessed of all vertues Howbeit in the sixt booke of morall questions Chrysippus saith that neither a good and honest man doth alwaies beare himselfe valiantly nor a naughty man behave himselfe cowardly for that as certeine objects be presented into mens fantasies it behooveth one man to persevere and persist in his judgements and another to forsake and relinquish the same for probable he saith it is that even the wicked man is not alwaies lascivious Now in case it be so that to be a valiant man is as much as to shew valour and to be a coward the same that to use cowardise they speake contraries who affirme that a naughty person practising one vice worketh by all together and that a valiant man useth not alwaies valour nor a dastard cowardise He denieth Rhetorique to be an art as touching the ornament dispose and order of an oration pronounced and besides in the first booke he hath thus written And in mine opinion requisit it is to have not onely a regard of an honest decent simple adorning of words but also a care of proper gestures actions pauses and staies of the voice as also a meet conformation of the countenance and the hands Being as you see thus exquisit and curious in this passage yet in the same booke cleare contrary having spoken of the collision of vowels and hitting one of them upon another We are not only quoth he to neglect this and to thinke of that which is of greater moment and importance but also to let passe certeine obscurities and defects solaecismes also and incongruities of which many others would be ashamed Now one while to permit and allow such exquisit curiosity in the orderly dispose of a manstongue even as far as to the decent setting of the countenance and gesture of the hands and another while not to bash at the committing of grosse incongruities defects and obscurities is the property of a man who cares not what he saith but speakes whatsoever comes in his head Over and besides in his naturall positions treating of those things which require the view of the eie and experience after he had given warning that we should go warily to worke and not rashly yeeld our assent
why they ran away and suffered themselves to be beaten by those who had foiled them so often before but one of the Numantines answered Because the sheep be the verie same that they were in times past mary they have changed their shepheard After he had forced the citie of Numance by assault and entred now the second time with triumph into Rome he fell into some variance and debate with C. Gracchus in the behalfe of the Senate and certaine allies or confederates whereupon the common-people taking a spleene and displeasure against him made such clamours at him upon the Rostra when he was purposed to speake and give remonstrances unto them that thereupon he raised this speech There was never yet any outcries and alarmes of whole campes nor shouts of armed men ready to give battell that could astonish and daunt me no more shall the rude crie of a cofused multitude trouble me who know assuredly that Italy is not their mother but their stepdame And when Gracchus with his consorts and adherents cried out aloud Kill the tyrant there kill him Great reason quoth he have they to take away my life who warre against their owne countrie for they know that so long as Scipio is on foot Rome cannot fall nor Scipio stand when Rome is laid along CAECILIUS METELLUS devising and casting about how to make sure his approches and avenues for to assault a strong fort when a Centurion came unto him and saide With the losse but of ten men you may be master of the piece Wilt thou then quoth he be one of those tenne And when another who was a colonell and a yoong man demaunded of him what service he intended to do If I wist quoth he that my wastcoat or shirt were privie to my minde I would put it off presently and cast it into the fire He was a great enemie to Scipio so long as Scipio lived but when he was once dead he tooke it very heavily and commanded his owne sonnes to goe under the beare and carrie him upon their owne shoulders to buriall saying withall That he gave the gods heartie thankes that Scipio was borne at Rome and in no place else C. MARIUS being risen from a base degree by birth unto the government of State and all by the meanes of armes sued for the greater Aedileship called Curule but perceiving that he could not compasse it made sute the verie same day for the lesse and notwithstanding that he went besides both the one and the other yet he said That he doubted not one day to be the greatest man of all the Romanes Being troubled with the swelling of the veines called Varices in both his legges he suffered the chirurgian to cut those of the one legge without being bound or tied for the matter enduring the operation of his hand and never gave one grone or so much as bent his browes all the whiles but when the chirurgian would have gone to the other legge Nay staie there quoth he for the cure of such a maladie as this is not woorth the greevous paines that belongeth thereto He had a nephew or sisters sonne named Lusius who in the time that his uncle was second time Consull would have forced and abused a youth in the prime of his yeeres named Trebonius who began but then under his charge to beare armes this yoong springall made no more adoe but slew him outright and when many there were who charged and accused him for this murder he denied not the fact but confessed plainly that he had killed his captaine and withall declared the cause publikely Marius himselfe being advertised heereof caused to be brought unto him a coronet such as usually was given unto those who had performed in warre some woorthie exploit and with his owne hand set it upon the head of this youth Tribonius Being encamped very neere to the campe of the Tentones in a plot of ground where there was but little water when his soldiers complained that they were lost for water and ready to die for very thirst he shewed them a river not far off running along the enemies campe Yonder quoth he there is water enough for to be bought with the price of your blood Then leade us to it quickly answered his souldiers whiles our blood is liquid and will runne and never let us stay so long till it be cluttered and dried up quite with drought During the time of the Cimbrians warre he endued at once with the right of free Burgeousie of Rome a thousand men all Camerines in consideration of their good service in that warre a thing that was contrarie to lawe now when some blamed him for transgressing the lawes he answered and said That he could not heare what the lawes said for the great rustling and clattering that harneis and armor made In this time of the civill warre seeing himselfe enclosed round about with trenches and rampars and streight beleaguered he endured all and waited his best opportunitie and when Popedius Silo captaine generall of the enemies saide unto him Marius if thou be so great a warrior as the name goeth of thee come foorth of the campe and combat with me hand to hand Nay saith he and if thou art so brave a captaine as thou wouldest be taken force me to combatif thou canst CATULUS LUCTATIUS in the foresaid Cimbrian warre lay encamped along the river Athesis and when the Romans saw that the Barbarians were about to passe over the water and to set upon them retired and dislodged presently what reasons and perswasions soever their captaine could use to the contrary but when he saw he could doe no good nor cause them to stay himselfe ranne away with the formost to the end that it should not seeme that they fled cowardly before their enemies but dutifully followed their captaine SYLIA surnamed Foelix i. Happie among other prosperities counted these two for the greatest the one that he lived in love and amitie with Metellus Pius the other that he had not destroied the citie of Athens but saved it from being raced C. POPILIUS was sent unto king Antiochus with a letter from the Senate of Rome the tenor whereof was this That they commanded him to withdraw his forces out of Aegypt and not to usurpe the kingdome which apperteined to the children of Ptolomaeus being orphans The king seeing Popilius comming toward him through his campe faluted him a farre off very curteously but Popilius without any resalutations or greeting againe delivered him the letter which Antiochus read and after he had read it answered him that he would thinke upon the matter that the Senate willed him to doe and then give him his dispatch whereupon Popilius drew a circle round about the king with a vine rod that he had in his hand saying Resolve I advise you sie before you passe foorth of this compasse and give me my answer all that were present woondered and were astonished at the boldnesse and resolution
Philosophie But I pray you my very good friend quoth I unto him forbeare this vehement and accusatorie humour of yours and be not angry if haply you see that some because they be borne of leud and wicked parents are punished or else doe not rejoice so much nor be ready to praise in case you see nobilitie also of birth to be so highly honored for if we stand upon this point and dare avow that recompence of vertue ought by right and reason to continue in the line and posteritie we are by good consequence to make this account that punishment likewise should not stay and cease together with misdeeds committed but reciprocally fall upon those that are descended of misdoers and malefactors for he who willingly seeth the progenie of Cimon honoured at Athens and contrariwise is offended and displeased in his heart to see the race of Lachares or Ariston banished driven out of the citie he I say seemeth to be too soft tender and passing effeminate or rather to speake more properly over-contentious and quarrelsome even against the gods complaining and murmuring of the one side if the children childrens children of an impious wicked person do prosper in the world and contrariwise is no lesse given to blame and find fault if he doe see the posterity of wicked and ungracious men to be held under plagued or altogether destroied from the face of the earth accusing the gods if the children of a naughtie man be afflicted even as much as if they had honest persons to their parents But as for these reasons alledged make you this reckoning that they be bulwarks and rampars for you opposed against such bitter sharpe accusers as these be But now taking in hand again the end as it were of a clew of thread or a bottom of yearne to direct us as in a darke place and where there be many cranks turnings and windings to and fro I meane the matter of gods secret judgements let us conduct and guide our selves gently and warily according to that which is most likely probable considering that even of those things which we daily manage and doe our selves we are not able to set downe an undoubted certaintie as for example who can yeeld a sound reason wherefore we cause and bid the children of those parents who died either of the phthisick and consumption of the lungs or of the dropsie to sit with their feet drenched in water until the dead corps be fully burned in the funeral fire For an opiniō there is that by this meanes the said maladies shall not passe unto them as hereditarie nor take hold of their bodies as also what the cause should be that if a goat hold in her mouth the herbe called Eryngites that is to say Sea-holly the whole flocke will stand still untill such time as the goat-herd come and take the said herbe out of her mouth Other hidden properties there be which by secret influences and passages from one to another worke strange effects and incredible as well speedily as in longer tract of time and in very truth we woonder more at the intermission and stay of time betweene than we doe of the distance of place and yet there is greater occasion to marvell thereat as namely that a pestilent maladie which began in Aethiopia should raigne in the citie of Athens and fill every street and corner thereof in such sort as Pericles died and Thucydides was sicke thereof than that when the Phocaeans and Sybarits had committed some hainous sins the punishment therefore should fall upon their children go through their posteritie For surely these powers and hidden properties have certaine relations and correspondences from the last to the first the cause whereof although it be unknowen to us yet it ceaseth not secretly to bring foorth her proper effects But there seemeth to be verie apparent reason of justice that publicke vengeance from above should fall upon cities many a yeere after for that a citie is one entire thing and a continued body as it were like unto a living creature which goeth not beside or out of it selfe for any mutations of ages nor in tract and continuance of time changing first into one and then into another by succession but is alwaies uniforme and like it selfe receiving evermore and taking upon it all the thanke for well doing or the blame for misdeeds of whatsoever it doth or hath done in common so long as the societie that linketh holdeth it together maintaineth her unitie for to make many yea innumerable cities of one by dividing it according to space of time were as much as to go about to make of one man many because he is now become old who before was a yong youth in times past also a very stripling or springall or else to speake more properly this resembleth the devises of Epicharmus wherupon was invented that maner of Sophisters arguing which they cal the Croissant argument for thus they reason He that long since borrowed or tooke up mony now oweth it not because he is no more himselfe but become another he that yesterday was invited to a feast cōmeth this day as an unbidden guest cōsidering that he is now another man And verily divers ages make greater difference in ech one of us than they do commonly in cities and States for he that had seene the citie of Athens thirtie yeeres agoe and came to visit it at this day would know it to be altogether the very same that then it was insomuch as the maners customes motions games pastimes serious affaires favours of the people their pleasures displeasures and anger at this present resemble wholly those in ancient time whereas if a man be any long time out of sight hardly his very familiar friend shall be able to know him his countenance will be so much changed and as touching his maners and behaviour which alter and change so soone upon every occasion by reason of all sorts of labour travell accidents and lawes there is such varietie and so great alteration that even he who is ordinarily acquainted and conversant with him would marvell to see the strangenesse and noveltie thereof and yet the man is held and reputed still the same from his nativitie unto his dying day and in like case a citie remaineth alwaies one and the selfe same in which respect we deeme it great reason that it should participate aswell the blame and reproch of ancestours as enjoy their glorie and puissance unlesse we make no care to cast all things in the river of Heraclitus into which by report no one thing entreth twise for that it hath a propertie to alter all things and change their nature Now if it be so that a citie is an united and continued thing in it selfe we are to thinke no lesse of a race and progenie which dependeth upon one and the same stocke producing and bringing foorth a certeine power and communication of qualities and the same doth
thereto in tune accord and good measure Howbeit they punnish and chastice those that doe amisse and contrary to the rules of art for that they were willed and enjoined to doe the thing well but they did it ill And even so a wise man commanding his servant to say or doe a thing if he punnish him for doing it untowardly out of season and not as he ought certeine it is that he commanded him to performe a good duty and not a meane and indifferent action Now if wise men command fooles and lewd persons to doe things indifferent what should hinder them but that the commandements of the lawes may be semblable Moreover that instinct or naturall motion which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to him is nothing els but the reason of man inciting him to do a thing as himself hath written in his treatise of the law ergo that diversion contrariwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be nothing els but reason withdrawing a man from the doing of a thing and therefore that inclination is a reasonable inclination and this warry caution is as much as the reason of a wise man forbidding him to doe a thing for to beware and to take heed is the part and property of wise men and not of fooles If then the reason of a wise man be one thing and the law another wise men have this warie caution repugnant unto the law but in case law and the reason of a wise man be both one it will be found that the law forbiddeth wise men to doe those things which they doubt and be affraid of To foolish and wicked persons quoth 〈◊〉 there is nothing profitable neither hath such an one use or need of ought Having delivered this sentence in his first booke of perfect duties or offices he commeth afterwardes and saith that utility or commodiousnesse and grace perteine and reach unto meane and indifferent things whereof according to the Stoicks doctrine there is not one profitable and more than that he saith there is nothing proper nothing meet and convenient for a foolish leawd man and so by consequence it followeth upon these words there is nothing strange nothing unfitting for a wise and honestman like as nothing fit and familiar for a leawd foole for as goodnesse is proper to the one so is leawdnesse to the other How commeth it then to passe that he maketh our heads to ake againe with telling us so often in all his bookes as well of naturall philosophy as morall that presently from our nativity and birth 〈◊〉 be affectionate to our selves to our proper members and to the issue descending from us 〈◊〉 in the first booke of Justice he saith that even wilde beasts are propense and affected unto their yoong according as their need and necessity requires all save fishes for their yoong fry are nourished by themselves But there is no sense where is no sensible object nor appropriation where nothing is proper and familiar for surely this appropriation seemeth to be the sense and perception of that which is familiar And this opinion is conformable to their principles Moreover Chrysippus albeit in divers places he write many things contrarily yet he accordeth to this sentence manifestly that there is no one vice greater nor sinne more grievous than another as also reciprocally there is not one vertue more excellent not one vertuous deed which they call perfect duetie better than another considering that he hath this in the first booke of Nature that like as it beseemeth Jupiter well to magnifie and glorifie himselfe and his life as also if we may so say to beare his head aloft highly to esteeme his owne greatnesse and to speake big considering he leadeth a life woorthy of grandeloquence and hautie speech even so it befitteth and becommeth all honest men to do the like considering that in no respect they be inferior to Jupiter And yet himselfe againe in the third booke of Justice saith that those who affirme Pleasure to be the end and sovereigne good of man overthrow Justice but whosoever say it is simply good do not destroy Justice And the very words which he useth be these Peradventure quoth he it may be that if we leave unto Pleasure this attribute To be simply and onely good although it be not the end of all good things and that honesty and vertue is of the kinde of those things which be eligible for themselves haply by this meanes we may save Justice in esteeming Honesty and Justice to be a more perfect and absolute good thing than is Pleasure but in case it be so that the thing onely which is honest is good he erreth much who affirmeth that pleasure is good howbeit lesse than he who should say that it is the end of all good things for that as the one doth abolish and destroy utterly all Justice the other doth so preserve and mainteine it for according to the latter of the twaine all humane societie perisheth whereas the former reserveth yet some place for bountie and civill humanitie I let passe to relate what he saith in the booke entituled Of Jupiter namely that vertues grow that they also passe because I would not be thought to lie at vantage and to catch at words howsoever Chrysippus himselfe in this kind of reprehension dealeth bitterly with Plato and other Philosophers for taking holde of words but whereas he forbiddeth to praise all that is done vertuously he giveth us to understand that there is some difference in dueties and offices Now this is the verie text in his treatise of Jupiter For albeit vertuous acts be commendable yet we are not to infer thereupon and say that we ought to commend all that seemeth to proceed from vertue as namely to praise for a valiant act the stiffe stretching out of the finger or for temperance and continenencie the abstinence from an old trot who hath one foot already in her grave or for prudence to understand aright and without errour that three will not make foure for he that went in hand to praise and commend a man for such things as these should shew himselfe to be very bold and absurd even in the highest degree And as much as this in a maner writeth he in the third booke of the gods For I thinke verily quoth he that the praises of such matters be impertinent and absurd although they seeme to depend of vertue as namely to forbeare an old trot now at the pits brincke or to abide a flie-biting What other accuser should he looke for then of his opinions but himselfe for if it be so that hee is absurd who commendeth these things then must he be thought much more absurd who supposeth ech one of these vertuous deeds to be not onely great but also most magnificent For if it be a valiant act to endure the biting of a flie and likewise the part of a chaste and continent person to abstaine from carnall dealing with an olde woman
contemplative life 591.1 Pleasures of an Active life 594.20 Pleasures of the flesh may be soone too costly 6.30 Pleasures of the body not to be provoked by the lusts of the minde 614.10 Pleasures be momentany 582.583 Pleasures of the body compared with those of the soule 387.10.20.584.1.10 Pleasures proceeding from knowledge of Arts incomparable 589.10.20 Pleasure the Summum bonum of beasts Pleasures not in the senses but in the understanding 715.20 A prize or reward proposed for devising new Pleasures 653.30 Plistarchus his Apophthegmes 468.30 Plistonax his Apophthegmes ib. 40 Ploiades what clouds 889.50 Ploutis mainteineth a faction in Miletum 897.50 Plutarch comforteth his owne wife for the death of their yoong daughter an infant 533. 40 a priest unto Pythius Apollo 395.10 Pluto the earth 808.1 Pluto blinde 463.30 why called Dis and Ades 268.20 Pluto obeyeth Love onely 1146.40 Pluto his medowes 1182.40 Podargus a swift horse 1153.1 Poemander 899.10 Poesie and painting compared 983.20 Poesie how it commeth to be so powerfull 33.20 Poesie whereof it is the imitation 34.10 Poems and Poets not to be rejected 19.50 Poets and Poems how to be heard and red 18.50 Poetry described 22.30 Poets lyers 20.10 Poets in olde time had their combats for the best game 716.10 Poets and Poetresses was the victory at the solemne games 716.30 Poetrie referred to Musicke 797.10 Poets and Philosophers compared 25.40 Poetrie an inducement and training to Philosophy 50.1 Poetry standeth more upon fine invention of fables than words or verses 984.50 speeches different in Poets how to be reconciled 26.10 speeches wicked in Poets how to be red 26.10 Pogonias the bearded blazing starre 827.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 557.40 Polemon a ruffian reclaimed by Xenocrates 112.40 Polemon a great Antiquary 716.30 Polemon by his patience repressed the anger of another 130.40 Poletes who it is 807.1 Policie or governement of the Persians 941.20 Policie or governement of the Spartans 941.20 of the Athenians ib. Policie and politicians 348.20 Pollis 895.1 Politicke governement joined with Philosophy 9.30 Politia hath many significations 941.1 Policions feast 652.1 Polium a stinking herbe 91.50 Pollux kinde to his brother Castor 182.10 killeth a picke-thanke for whispering a tale against his brother 180.30 Poltys his answere to the Troians and Greekes 425.1 Polus a famous actour in 〈◊〉 385.50 Poliager a notorious bawde to his owne wife 35.40 Polyarchus brother of Eryxo complotteth to murder Laarchus 504.50 Polycephales what song 1250.50 Polycratidas his apophthegme 469.1 Polycrete died for joy 496.50 Polycrite her vertuous deed 496.10 Polycrithus a great Architect 899.10 Polydorus the sonne of Alcamenes his apophthegme 468.40 Polymathia 499.20 Polymnestus a Musician 1249.50 Polysperchon how he intertained an impudent craver 669.20 Polymniae 995.50 the Polyps head 19.1 Polyp fish how he changeth colour 973.10.1009.10 Polymestor murdereth Polydorus 913.20 Polyzelus how he became blinde 906.30 Pomgranates why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 726.20 C. Pompeius an enimie to bellie cheere 438.50 his clemencie to the Mamertines 438.1 surnamed Magnus by Sylla ib. 10 his name cofirmed by Servisius 438.20 noted for effeminate wantonnesse 241.30 his apophthegmes 437.40 his martiall justice ib. 50. he died the same day of the yeere whereon he was borne 766.10 killed by Ptolomaeus 631.40 C. Pompilius his apophthegme 437.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they be 29.1 Poppie juice 684.40 Popular government which is best 335.40 Popular praise to be avoided 43.1 Porinus Selinus 921.40 Porsena his patient behaviour to Muteus 124.50 Porsena made peace with the Romans 907.10 Port of the dragon 897.30 Portij or Porcij the name at Rome how it arose 865.10 Porus to king Alexander 125.10 of Poros and Penia the fable 1310.30 K. Porus bis answere to Alexander the Great 1271.10 Postumia a Vest all nunne accused for incontinencie 241.30 checked for her light behavior 241.30 Postumius Albinus defeited by the Samnites 907.20 the Pot being remooved from the fire why the ashes are to be confused 777.30 Poverty in rulers not to be dissimuled 378.20 how it is esteemed diversly 75.10 Praepositions how they may be spared 1028.1 how they serve in speech 1029.20 Praise by another is pleasing 320.1 Praise the best sound 387.30 selfe-Praise when and in whom allowed 301.302 selfe-Praise odious 303.40 Praisers to be taken heed of 93.1.10 Cicero misliked and Scipio commended for selfe-Praise 303.40 warriours sea-men apt to Praise themselves 310.30 Praise and dispraise how to be used in the education of children 10.50 Praise overmuch hurtfull to them 12.40 Praise properly due to vertve 47.20 Prandium that is to say a dinner whereof derived 776.1 a Prater is traitor to himselfe 202.20 much Prating gave occasion that Athens was forced by assault 196.1 Priestresse of Minerva would not curse Alcibiades 866.10 Preneste or Prineste the citie why so called 918.1 a Prenestine resolute for his countrey 370.10 Presbeion what it is 388.30 Prester 827.50 Prestites or Lares 868.10 portraied with dogs by them ib. tormenting spirits or divels 868.20 Princes unlearned compared to Colossi 294.10 Prince the image of God 295.1 Princes hardly admit good counsell 293.50 Princes why they be named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295.40 their secrets not to be enquired into 136.30 Princes vigilant over their subjects 295.40 what Prince most happy 332.333 Principles 5. Essence or being of all 1340 30 Principles 5. The same of all 1340 30 Principles 5. The other of all 1340 30 Principles 5. Motion of all 1340 30 Principles 5. Station of all 1340 30 Principles three of the world 768.50.805.30 Principle and Element how they differ 805.20 Principles five of all things 1360.10 Privation 805.30.994 Privet flowers what vertue they have 684.20 Probascania what they be 724.30 Procles the tyrant of Epidaurus 1197.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is 247.10 Proculus his policy 915.20 Prodotae 1199.30 Progne and Itys 766.50 Prognosticke signes of sicknesse toward 618.1.10 of Progresse in vertue and philosophy the signes 248 10.20. c Promethea 630.1 Prometheus 31.1 Prometheus the Thessalian cured by his enimies sword 241.10 Prometheus the author of wisedome and foresight 1288.30 Promises of friends and flatterers how they differ 101.20 Promises how to be considered 38.50 Pronoune a kinde of Noune 1029.10 Propomata 783.20 Proportion Arithmeticall and Geometricall 181.30 Proposition consisteth of Noune and verbe 1026.40 Prophesie of the warre betweene K. Philip and the Romans 1191.20 Prosagogidae what they be 143.30 Proselem why the Arcadians were so called 875.30 Proserpinaes fielde in the Moone 1183.30 unto Proserpina a dogge sacrificed 868 Proserpina why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29.50 a Prosopopoeia betweene Poets and warriers 985.30 Prostaterios what moneth it is 693.30 Prothesis what it is 952.50 Proteleia 1021.50 Protogenes a great paederast 1132.40 Providenee of threc sorts 1053.1 Prudence what it is 68.1 guideth all arts 82. 30. seene in foure things 510.50 Prudence of beasts compared with the wisdome of men 569.30 Prytaneion 762.10 Prytan ship 367.1 Psoloes who they