Syrus Epictetus Hannibal M. Bibulê° Philip. Mathona Sparing or hardnes Cicero in partitionibus Orat. Auere Auarus Auaritia Couetousnes Parcere Parcitas Sparingnes Cato seni or Scipio minor Pomponius Atticê° Laus praemiuÌ„ virtutis Lucullus Marius The office of Liberalitie The dutie of sparingnes Aesculapius Sobernes Drunkennes Sobrietas Alexan. Magnus Calanus Promachus Bacchus Xenocrates Micerinê° Cive filius M.T. Ci. M. Antonius Dionysiê° Nouellius Tricongius Philip. Spargapises Thomir Babilon Anacharsis Lacedemon Romainâ— MusiciaÌ„s Pittacus Messalonians Lex Romuli Faunus Romains Solon Aelianus li. 2. de varia hist. Anacharsis Caesar. VespasiaÌ„ Commodities of Sobernes Socrates M. Valeriê° Coruinus Masinissa Fortitude TemperaÌ„ce Iustice. Prudence Fortitude Praemia fortitudinis Thermopylas Leonidas Castor Pollux Hercules Bacchus What â–ª Fortitâ—deâ—s Arist. li. 1. Retor ad TheodecteÌ„ ca. 22. Cice. lib. 1.2.3.4 5 Tuscula â–ª quest Feare Boldenes The partes of fortitude Magnanimitie M. Marc. Properties of the noble fellowe Atticus Alcibiadâ—s â—â—bulae Mermaids Caesar. Anaxilaus Benefits BackbitiÌ„g MemnoÌ„ Bosting Dionisius Plato Magnus Alexander dictus a magnanimitate Counsail Veâ—â—es Galba Impecator Trust or Confidence Nero. Giges A Centurian of Caesars C. Castrinus Androclidas Leonidas Presagins Geniê° bonus malê° Familiars Socrates Critias Alexan. der Caesar. Euripides Scipio Acciê° poâ—ta Apelles â–ª Arrogancy Chrysippus Hyppocrates Zeuxes â–ª Thamyras Securitie Democritus Elysiicam pi â—usulae fortunatae Sertorius Perpenna Sylla Pompeiê° Magnus AlexaÌ„der Magnificence Liberalitie Isocra ad Nicocles Iuliê° Caes Libraries DomitiaÌ„ Tarquin Priscus Caues Cloacae Sylla Forum Liuij Iulij Pompilij Cornelii SeÌ„pronii Wonders of the world Thebes 1 Walles of the world 2 Sepulchr Mausoli Artemesia 3 Satyrus Pythius Pyramides 4. Colossus CapitoliuÌ„ Romae 6 SepulchruÌ„ Adriani 7 MunificeÌ„ce AlexaÌ„der Aristotle Dionysiê° Plato Protheas Alexander Scipio Titus Anaxagoras Vngratefulnes AtheniaÌ„s Cicero ê“ ã€ˆâ—Šã€‰ Plaucio Thankfulnes Chilo Pyrrhus Aesop. Constancie ContineÌ„cie Foolishnes Pomponius Atticus Mithridates Fabricius Zeno. Anaxarchus NicocreoÌ„ C. Marius Leena Epicharius 2. Machâ— 7 Cicero de faelicitate et miseria M. Regulus Lactantiê° de vero cultu cap. 14. Sufferng C. Marius Sertorius alter HaÌ„niball Fabius Maximus Gentelnes Patience ImpatieÌ„c Socrates Xenocrates Eretricus Lycurgus Alcander Eusebius Arist. li. 1. ca. 23. rhetor ad the odecten Lactantiê° de vero cultu cap. 18. Angre Stabilitie Perseuerance Pertinacie Seuerus Pertinaxâ— Leuitie A. Vitellius Sextus Pompeiê° Pyrrhus Antigonê° Iustice. VertutuÌ„ imperio Plato de legibus Iustitia virgo Cicero de legibus Iustice of iiij kindes Celestiall Iustice. Naturall Iustice. Ciuil Iustice Pomponius laetus de legibus Quales principes tales subditi Such princâ—s such people Isocrates ad Dimonicum Aegyptians Ptolom Persians Xerxes Roman Nero. Custome Persians Lycurgus CretensiaÌ„s Xerxes Babylonians Iudicial â–ª Iustice. Vertues of the law Preceptâ—s of the law DiscriptioÌ„ of Iustice. Iustice with out hands Aristotle in his politicks Whether it be more expedient to be gouerned by a good king then by a good law A King. A Tyrant Partes of Iustice. Innocencie Lactan. de Iusticia ca. 9. 32 Cicero ê“ M. Fonteio M. Aemylius Scau M. Aquilius L. Cotta P. Rutiliê° L. Piso Frugâ— C. Gracchus M. Fonteius· Cicero ê“ L. Muraena Cicero ê“ posio Consolations for the slaundered Cicero ê“ Clurentio Perseus Gorgon Seraphians Pelydectes Archias Archilochus Hasdruball Cice. act 6 in verrem Quin. li. 1 cap. 20. de institutionâ— oratoâ—ia Cice. li. 6. epistolaruÌ„ familiaruÌ„ Plato Theognis Freenship Thre kinds of freendship Naturall freendship of what sortes Looue of parents Simon Atheniensiâ— Astapus Amphonius A maide of Athens Metellus Pius Loue of our â—rince and coÌ„trie Cicero li. 3 de finibus Otho Imperator Codrus Aglaurus Iphigenia LeocoriuÌ„ Theopa Eubula Praxithea Whether the loue of parents or Prince be greater IndulgeÌ„ce or cockriÌ„gs Oppianicus Cicero ê“ A. Cluentio Domitius Medea Nero. Periander Herod Augustus Atalanta Ptolomie Ariobarzanes Seleucus Prusias Darius Artaxerxes Eucratides Claudius Whether the loue of parents towards their children be greater theÌ„ coÌ„trary Whether a father doth loue his children better then the mother Kindred Tiberius Caesar. Priamus Nero. Ataxerxes Ptolomie Lysimachus Philip. Cleopatra Ciuil frendship of thre sortes Common freendship Cicero ê“ S. Roscio Epicures Good fellowship Perfect Freendship Cicero ê“ Cu. Plancio The end of true freendship A Notes of vnfained frendship AmicoruÌ„ paria Damon Pytheas Orestes Pylades Faithful Frendshipe among few Vis vnita fortior Cicero ad AtticuÌ„ li. 1 epistolaruÌ„ Metellus Atticus The exâ—lâ—â—cie of a godly frend Felowly freendship Cicero li. 1 de natura DeoruÌ„ et li. 2. de finibus Dâ—finition of Loue. Aduersitie tryes a freend Hospitalitie of what sortes Glorious hospitalitie Cicero in Officiis A benefit Lactantiê° de vero cultu cap. 12. Curteous hospitalitie Massuriê° Sabinus Germans Scipio Massinissa T. SeÌ„pronius Gracchus Flauius Religious â—ospitalitie Causes of Christian hospitalitie Heb. 13. Partes of Christian hospitalitie Gen 2. 〈◊〉 18. â—â— 19. Rewardes of Christiâ—â— hospitalitie â–ª Math. 10. Psal. 41. Abraham Lot. Rahab Elias A punishment for neglecting Christian hospitalitie Math. 10. Iacob 2. Concorde Turres adamaÌ„tinae Animal seÌ„piternuÌ„ concordia Seleucus Meneniê° Agrippa Fenestella Reasons to the embracing of CoÌ„corde Erasmê° de quaerimo ma pacis Syracusa Grecians Ievves Romans Caesar. Sylla Cynna Marius Cicero ê“lege Agraria ad populum Godlines No 〈…〉 Lactantiê° ProuideÌ„ce or forecast Bees Lactantius de falsa sapientia cap. 10 Cic. Tus. quaest li. 1 Porphyrius lib 3. de sacrificiis Calchas Mopsus Tyresias Thales Apollonius Elysiâ— campi Musaeus poeta Cretensians Aeneas Isocrates Plato â–ª The office of the Athenians AtheniaÌ„s Romans Massinissa Brenus Conomachus Pherecydes Cicero de deumatione lib. 1. No religioÌ„ without the work of God. Humanitie Hercules Alexanders AtheniaÌ„s Lycurgus Scipio Scythians Alexander Phalaris PantaleoÌ„ Tryzus Aelianus de varia Historia lib. 14. HaÌ„niball Volesius Pitie Phocian Aristogiton Pouertie Cimon Athemensis Cato senior Vngratfulnes Pericles Anaxagoras Caligula Romans Myson Timon Lactantiê° de vero cultu cap 12. Liberalitie Gratefulnes Gratia. Graces Vngâ—â—es Aglâ—ia Tâ—â—â—eia Euphrosyne Benefits Aglaia Thankfulnes Seneca Thaleia Euphrosyne The dutie of a benefactor Aiax T PoÌ„ponius Atticus Homer Mâ—ntor Pâ—enius Tychus Mentas Chilo Grecians Hippocrates Aegyptians Craesus PaÌ„phaes Venus Phaon· Patra Aelianus de vaâ—â—a Historia lâ—b 13. Iâ—â—ratituâ—e Cicero ad Aâ—â—â—cum epist. li. â— Etheocles AtheniaÌ„s Cicero ê“ Cn. Plancio Facilitie Iulius Caesar Alexander magnus Sabacus M. Antonius Pius Ptolomie Galetes Darius Cicero li. 1 epist. ad Q. Fratrem Faithfulnes The manner of takeing othes in olde tie Cicero episto 12. libro 7. epistolâ—ruÌ„ famil â–ª Sychians Periured persons Romans Medians Arabians Bacchus Vranias Lycurgus Polydectes Charilaus Alexander Parmenio Romans Duellius Cornelius Asina Hamilcar Carthagenians faedifragi Hanno Ptolomie Aemylius Lepidus S. PoÌ„peius Antonius Octauius MenodoÌ„rus M. Attilius Regulê° Lying Parthians Cicero ê“ L. Flacco Grecians Periurie Aegyptians Palalicidij GaudeÌ„tiê° Merula de Memorabilibus lib. 3. cap. 3 Aleos Olochas Tremcliê° Scropha Polymachus Cicero ê“ Q. Roscio The difference betweene a
accoumpted of but when they began to conquer kingdoms to subiect the whole worlde when they enuied the felicite of common weales and desired the euersion ouerthrowe of all then euen among them selues meaning the Romaines beganne this Ambition also sometime the people against the Senatours contended some time troublesome Tribunes woulde beare the sway by and by the Consuls after them sprang C. Marius and tyrannical Sylla which would alter the whole state of Rome and raigne at theyr pleasure after them came Pompey Caesar who could not abide to be in subiection to any for it is written that one Pompey could abide no equal and the other Caesar would suffer no superior Both as Tullie wryting to his friende Atticus sayth did seeke not the profiting commodity of their countrey but their priuate commoditie And therfore true is the saying of Themistocles touching himselfe and Aristides who enuied each other to the death and would rule without controlement except he speaking to the Athenians except ye cast me and Aristides out of your Citie into the bottome of the Sea ye shall neuer haue a quiet Athens And so truely it may be sayde except ambitions persons be cut from euery commmon weale impossible it is to be without ciuile continuall discord This ambitioÌ„ Theophrastus amongst men doth detest as a shameful thing but in yong men and those which apply them selues to the studie of good learning he greatly commendeth and supposeth to be a notable occasion that they maye the more couragiouslye giue them selues to studie and the better profite in the same and in them it is called Emulation ¶ Of Lust. Chap. 11. WE haue spoken alreadye of Pleasure her companions now wyl we lykewise declare what Lust is and who are in subiectioÌ„ vnder her It is defined to be eyther a desire raised against reason or a wilde and vnbridled appetite which in whomsoeuer it raignes so kylleth all good motions that vertue can haue no place in the minde of him It is a wylde and vnruly colt néedeth a skilfull ryder else wyl it breake other mennes hedges and spoile good vertuous plants it wyll make a man to haue neither care of his owne good name nor consideration of the shame whiche his posterity shal haue by his wicked liuing Diogenes sayde that this Lust was the towre of mischiefe And very well may it so be called for it hath in it many shamelesse defendours as Néedinesse Anger Wrath Palenes Hatred Discord Loue Longing all iolly felowes and of great experience whose skylfulnes and power shal be declared in order ¶ Of Needynes Chap. 12. NEedynesse is called of the Stoikes an insatiable coueting or a desyre without all measure immoderate And then it appeareth when as wée hauing enioyed our desyre seeme to bee nothing the better for it And it is termed of Plato Couetousnesse The Stoiks wryte that this Needinesse commeth not of great penurie but of great abundaunce For he which possesseth much néedeth much And therefore where lytle is litle is the care and litle ought for to be coueted The elder Cato was wont to say that he stoode in néede of many thinges and yet he coueted nothing And sayde he if there is which I maye vse I vse it if not I am he which can vse and enioye my selfe lawfully Mâ—n obiect vnto mée that I néede many thinges and I tell them that they knowe not howe to lack And notable is that sentence Couetousnesse is the desire and studdie to get money which no wise man euer hath wished for that as it were infected with a contagious poyson doeth effeminate both body soule of man it is neuer minished neither with lack nor with abuÌ„dance and it lacketh aswel those things which it enioyeth as which it wanteth M. Cato in his Oration which he made for the reformation of manners sayde that Prodigallitie and Couetousnesse were the two plagues which ouerthrew great and famous kingdomes This Perturbation of the minde doeth not onely bring Princes into contempte with the people but also causeth a speedie reuenge Platoes counsayle is verie good which sayth that he which would bée counted riche ought not to heape much money together but rather to quiet and keepe vnder his desire For impossible it is but he should be alway poore which hath no ende of coueting And therefore is Couetousnesse well compared to the dropsie and couetous men to those which are infected therewith For as those which haue the dropsie doo thyrste the more the more they drinke euen so couetous men the more they prossesse the more they woulde And as those whiche are bitten by a certaine Viper named Dypsas doo vnreasonably thirst and by howe muche they drinke by so much are from easing theyr paine euen so those which are bytten with this Viper couetousnesse are alwayes thirstie the more they possesse the more theyr dissease encreaseth Plato in his thirde booke De Repub. would haue both plenty and pouerty to bee banished out of his common weale the one because it causeth Pleasure Idlenesse and Ambition the other because it maketh abiectes seditious and men geuen to all filthy lucre Therefore wyl we here conclude and saye with Solon that riches ought to be gotteÌ„ but yet after honest meanes not couetously that is by wicked artes Malè parta malè dilabuntur Ill gotten goodes are ill spent sayth Tullie ¶ Of Anger VVrath Palenes Hatred and Discorde Cap. 13. ANger is defined after two sortes either according to her nature or according to her effect Those which expound the nature of it say it is a heate of blood and inflaming of the same euen to the innermost part of man According to the effect it is thus defined Anger is a lust or desire to punishe or to be reuenged on him which seemeth to haue hurt vs. Wrath is a desire to be reuenged seekinge a tyme or oportunitie for the same The one of these consisteth in habite and disposition the other in déede and effect Lactantius sayth that the anger of Superiours towardes their inferiours that is of Magistrates towardes wicked violatours of the lawe is good and profitable for a common weale but when inferiour personnes are moued with the same one against another then is it both daungerous and damnable daungerous because that if they shoulde be resisted it must néedes followe that some be hurt or slaine from whence ryseth part taking dissention and warre and damnable because it is against the commaundement of God who wylleth vs to be in loue and charitie with all men Great care haue wyse men had for the subduing of this affectioÌ„ Clinias by playing on the Harpe and Theodosius by reciting the Alphabete dyd forget their anger Ciceroes counsayle deserueth to be remembred which is I doo not here contende that as at all tyme so especially in this our age it is a harde
thing to alter the minde and sodainly to plucke awaye that which by custome is come to an habite but this I admonish you that if you can not auoide it that before your minde bee occupied with anger then reason coulde foresee it shoulde be occupied you ought so to frame your selfe and daily haue this in minde Anger should be resisted And when anger most doth moue you then shoulde you most carefullie kéepe the tongue which thing to doo seemeth to mee as great a vertue as not to bee angrie at all For at no tyme to be angrie is not onely a great poynt of grauitie but of gentlenesse but for to temper both talke and thought when you are angrie or else to holde your peace and to suppresse the motion and griefe of minde although it be not of perfect wisdome yet is it a token of a rare wytte Hitherto Cicero The next and thirde in order is Palenes which is called an anger newly begon or but newly beginning and after a litle whyle is quickly gone A man so affected is soone hote and soone colde because reason ouercommeth the outragiousnesse of the passion For if it shoulde persist and continue long it would easily come to hatred Which according to the minde of Cicero is an olde grudge or as Zeno defineth It is a certaine desire by which we wishe ill to some body that so we maye come eyther to welth promocion or profite Here it is not impertinent to distinguish Hatred from Anger for they may seeme to be all one and to haue the same nature but Aristocle doth as notably as learnedly shew the difference betwéene them For saith he Anger springeth froÌ„ an iniurie done vnto vs but hatred oftentymes is conceiued of none occasion For by and by as sone as we conceyue an yll opinion of any man at the same tyme we beginne to hate Againe we are angrie with some perticular persoÌ„s with this man or that man but hatred most commonly is against a whole company as euery man that hath the feare of God before his eyes hateth all droonkardes théeues whoremongers and generally all wicked men lewdly bent Againe tyme can aswage anger but hatred once rooted can not be or verie hardly pluckt from the hart Moreouer he which is angrie desireth to bring vexation and griefe to him whome he is offended withall but he which hateth seeketh to destroy An angrie man wyll be known but an hater cares not much for that The thing which an angry man wyll doo may be sensibly perceiued but the hurts which a hater doth can not by sense be knowne as iniustice sclander and such like Besides griefe doth accompany Anger but Hatred is without griefe and paste al shame Furthermore Anger is driuen away by reuenge but hatred no calamitie can put away To conclude he which is angrie desireth to haue him vexed with whome he is angrie but he which hateth desireth his death whome he doth hate The last is Discorde which Cicero defineth to be an angre conceyued euen at the verie hart by an extreme and inwarde hatred He which laboureth of this disease as an vnprofitable member shoulde be cutte from the body of a common weale For he can agrée with none he can yeelde to none but dissenting from all seeketh by conspiracies insurrections poysoning of Princes the plaine euersion and ouerthrowe of all Cicero sayth that Non potestatum dissimilitudo sed animorum disiunctio dissensionem facit Not the inequalitie of power â–ª but the disiunction of mindes maketh dissension And Salluste verie notably sayeth That by discorde the greatest thinges come to naught which agréeth to that fiction of the Poets who say that by discorde which is called Alecto one of the furies of hell the worlde and all things else shall perishe All these affections in this Chapter contained so depende one of the other as if they were lynked together with a chaine And therefore they ought very warely to be suppressed least they bring vs into a mad estate And that the more wyllingly it may be done I wyll declare the effectes of one which in respect of other is not so hurtfull that by the same the other which can hurt more may be the better auoyded which is Anger It is written experience proues the same that an angrie man when he is in his heate differeth not from a madd man Behold his lookes his color his gesture voyce wordes and behauiour and no difference shall you finde Examples we sée many and wonder at them Alexander in his anger caused his trusty and most faithfull Clito most cruelly to be slaine Dionysius the Syracusane in his rage kylled his best beloued Page but when the fury was paste and they came to them selues they did so repent them that for very sorrowe desperately they woulde haue slaine them selues Periander lykewise in his rage murthered his owne wife but wheÌ„ with iudgement he had considered the facte he caused the strumpets and concubines which incensed him thervnto with fire fagot to be consumed But what neâ—de I to recite these examples Or why do we so much wonder at tyrants wheÌ„ as graue men and of great iudgement haue bene subdued by this furious affection Betweene Aeschylus and Sophocles about versefiyng there was sometime no smal contencion in which by the sentence iudgement of those which were present Sophocles was preferred Aeschylus toke the same so gréeuously that for very anguishe of minde he coulde neither abide the presence of his friendes nor any body else but fledde presently into Sicilia where obscurely he liued and at length by thought dyed miserablie The lyke is written to haue happened to Calchas a soothsayer at his returne from troy For comming into tryal with Mopsus one of his profession and being ouercom did so for verie anger torment him self that within short tyme he dyed of that angrie conceyte And had not Plato by learned perswasions altered the minde of Niceratus a yong man of good disposition and excellent in Poetrie he had in such sort dispatched himselfe For sometyme great emulation there was betweene this Niceratus and one Antimachus in Poetry and as the custome was openly they celebrated the praise commendation of Lysander in verses Now Lysander hauing harde them both dyd much estéeme the verses of Antimachus better then the other although in deede by the seÌ„tence of those which had iudgement in Poetrie Niceratus had deserued more commendation preferment Which sinister sentence of wise Lysander so greeued him at the very hart that he was determined to forsake leue the studdie of good literature But Plato by graue counsayle turned his minde and made him of a dissolute a diligent student in Poetrie ¶ Of loue Chap. 14. THe greatest and most burning affection is Loue. Which may easily be proued both by the aucthority of Plato other men of great countenaunce Plato amongst
the fowre kindes of diuine furors accompteth Loue the first he calleth Propheticall whose president is Apollo the seconde is Mysticall whome Bacchus the thyrde is Poeticall whome the Muses the last is Amatoriall if so I may saye whome Venus gouerneth by which he woulde shewe no other thing but that Loues force is diuine supernaturall Certaine of the later Academiks affirme that Loue is a diuine mysterie geuen vnto man for his conseruation and comfort And they proue the same by the examples of Ariadnes and Medea For had not Theseus of Ariadnes and Iason of Medea bene much estemed theyr names at this daye had not bene remembred neither had they by victories gotten such renowne Chrysippus is of their opinion and he sayth that Loue is the bonde of friendship neyther doth he thinke it shoulde be dispraised sith bewty fayrenesse are as it were the flowre of vertue The Stoikes wyll permit although other affections they can not abide to sée in a wyse man the Stoikes I saye wyll permit euen a wise man to loue and espetially those young men which with the bewtie of the face haue a dexteritie of witte and yet shoulde not so estéeme the fayrenesse of the face as the shewe of vertue signified thereby Which when Cicero considered hée sayde hée dyd not a lyttle maruell why at no tyme men haue loued eyther an olde man that was bewtifull or a yong man deformed but at length as enforced to descende into theyr opinion he sayde well let it be so as you Stoikes saye that a wyse man maye loue I doo not gainesaye as long as he maye loue without care and sighing The Peripatetions when they define friendshippe to bée an equite of reciprocall or mutuall good wyll make thrée kindes of the same friendship one they call neyghborhoode the other hospitalite and the last Loue. The Mistresse of this Loue is delight which by the aspect and sight of beautie is taken For whosoeuer in vewing and beholding taketh no pleasure can at no time loue in deede When this loue is confirmed eyther by gifts or by studie of vertue then goeth it from a passion to a perfect habite and so leaueth the name of Loue and is called Friendship which neither tyme nor distance can violate of which hereafter Zeno although he were the Prince and chiefe of the Stoikes which so muche praise this affection and saide it was méete and necessarie that young men shoulde be Louers yet he sayeth that loue is an vnsatiable desyre intruding it selfe into man by some wonderfull beautie And he sayth that this affection neuer poysoneth wise men because it is an extreeme enemie to vertue neither wyll it suffer the affected otherwise to be occupied then in contemplating of a thing most vaine Whose opinion seemeth to be true and if we consider of the same rightly we shall no otherwyse but with Zeno confesse that it is a passioÌ„ vnmeete for a wise man an enemie to good wyttes The effectss of Loue are straunge and the verie remembraunes and reading of them ought to make loue to be odious and more to be shunned then any other Perturbation which men are subiect vnto For it suffreth the passioned neuer to be in quiet but continually tormented Harke I pray you howe a yong man which Plautus bringeth forth in one of his commedies lamenteth his miserable estate in bytter sort I actor crucior agitor stimulor versor in amoris rota miser exanimor feror distrahor diripior vbi non sum ibi sum ibi est animus What more could be sayde I am tossed I am vexed I am plucked I am prickeâ— I am turned on Loues whéele ah wretche I am killed I am torn I am stolne where I am not there I am â–ª there is my hart Who doth not lament his case Harken what another sayth Ah ego ne possum tales sentire labores Quà m mallem in gelidis moÌ„tibus esse lapis As though he should saye Ah silly soule can I sustaine And still these labours beare Naie I for stone on top of hyll VVould God were placed there Another sayth lykewise Durius in terris nihil est quod viuat â–ª amaÌ„te Nec modò si sapias quod minus esse velis Which thus may be interpreted If thou art wyse then nothing lesse Then loue thou wylt desire A harder thing is not then is Of Loue the burning fire This Loue as it vexeth the mind so it casteth the body into sicknesse we sée the same dayly confirmed with infinite examples But I wyll recite but one or two On a tyme Demetrius sonne to Antigonus being sore sick of this diseas his Father came to visite him and as he was entring into his chamber met an harlot of rare bewtie with whose loue Demetrius was tormented then Antigonus being entred and wylled him to bee of good chéere he tooke him by the arme to féele his pulses But Demetrius tolde him that he was somewhat better for euen nowe the Feuer lefte him Then the King smyling sayde you saye true my sonne for I met her euen now at the chamber doore Selencus lykewise King of Syria had a Sonne which was cast into a daungerous disease by a strange loue For it is reported that the bewtie of his mother in lawe so inflamed him as had not his Father pittied him hée had finished his dayes For his Father vnderstanding the weakenesse of his sonne the cause of his sicknesse and waye to restore him to his former health because he tendered his welfare ioygned his wife to his sonne in mariage and was content that his Quéene wife shoulde be a daughter in law vnto him A straÌ„ge Loue a rare pittie This Loue is the cause of deadly hatred and can abyde no partner in the same It is reported that the cause of the ciuile dissention betweene Themistocles Aristides was the loue of Stesilia that harlot whose beawtie being vanished their hatred was such as neuer coulde they be reconciled and made friendes but exercised capitall malice betwâ—ene them selues euen to the death And it is thought that the priuie hatred of Cato against Caesar began about the harlot Seruilia whome both loued entierely and continued betwéene them as long as they liued Now what shame Loue brings let vs behold Semiramis which by her noblenesse and vertue surpassed not onely Queenes but all Kings which had bene before her tyme by this blinde affection was so ouercome as her Fame is turned into a perpetual reproch For being in Loue with her owne sonne and alluring him to commit incest with her was deseruedly spoyled of this life for hope of a litle vaine foolish pleasure lost that which is swéeter then all pleasure L. Vitellius lykewise being except for this one faulte a right honest man and of great estimation by reason of a fond Loue which he bare to a maide so defamed him selfe as
he was a laughing stocke vnto his neighbours and acquaintaunce For he coulde not be content with enioying her at his pleasure but must also openly euerie day playe with her and annoint her browes and vaines most vainely So that more shame by his fondnesse then honour by his innocencie he got vnto himselfe The Kinges of Assyria are they not worthely for the loue of women condemned of wantonnesse for delighting in the company of women them selues neuer aunswere any Embassadour sent vnto them but by messengers they aunswere all they sitting playing and dallying with Concubines at their pleasure So that this blinde Cupid not onely doeth bring vnquietnesse to the minde and sicknesse to the bodie but also createth hatred among men and bringeth shame to those which are vnmeasurably troubled with the same And is this all Noe forsooth Ex ducibus tauros saepè Cupido facit It makes valiaunt Captaines most vyle captiues and those which are subduers of the stoutest to be in subiection to the most effeminate abiectes It was no small reproche to Hannibal in Salapia to yeelde him selfe into the handes of an harlot which he loued as his life that deede of his hath obscured much of his glory and is a good common place for some to dispraise him Alexander also to his great shame for the loue of the faamous harlot Thais caused that most populous and riche Cittie Persepolis to be burned and was not onely a commaunder but also a committer of that shameful fact ▪ for he was seene to runne about with burning fagottes ready to consume that which was not yet set on fire A straunge thing that a man of a woman an honest man of an harlot a most noble Prince of so notable a strumpet whose onely care was not to profite but to plague not good but vngratiousnesse and mischiefe should be so ouercome as at her request without any offence to consume and set on fyre so glorious a Cittie which at all tymes might haue bene a great succour vnto him profite to all the world Yet Loue conquered him and caused him in his heate to doo that which afterward he did not a lytle repent Strange be the effects of Loue which I haue already recited but more strange are which they folow Strange it is that it should cause such a desyre of any but more strange of harlots wicked it is that men in such sort shoulde wishe the company of any but more wicked of their kinred Horrible it is to commit incest but more horrible in such sort to fancie Beasts and senselesse things Diuillish it is to destroy a cittie but more then diuillishe to euert citties to betraye countreies to cause seruaunts to kyll their maisters parentes theyr children children their parentes wiues their husbandes and to turne all things topsy turuy and yet it doth so as shal be declared Wicked it is vnlawfully to wish or couet the company of any but more wicked to commit incest Therefore who can too much dispraise that Semiramis of whome I made mention euen nowe who by Loue enforced requested the copulation of her owne sonne or that same Clodius which toke the Virginitie from his owne systers or that Pesiphae who laye with her owne sonne Now with what words shal I inueygh against those which haue bene enflamed not with women but with men As was Anacreon with Batyllus whome hee compared with Iupiter him selfe And Pindarus with another in whome he was so delighted as dallying him in his armes he gaue vp the ghoste And Xenophon with Clinias who being departed out of this lyfe Xenophon craued at the handes of Iupiter that if it were his pleasure that he but once shoulde haue the sight of Clinias and afterward be blinde or not sée him and euer haue the vse of séeing he woulde rather haue the sight of Clinias and euer be blinde then not beholde him and neuer be blinde Horrible is this kinde of Loue but more to fancie in such vnmeasurable sort vnreasonable Beasts As dyd Semiramis an Horse and beastly Pesiphae a Bull and Cyparissus an Hart and Aristomachus Bees But most horrible was the Loue of Publius Pilatus which miserably dyd delight in the Loue of the image of Helene Atalanta and of two yong men of Athens which were in Loue with the picture of good Fortune notably set forth By this affection was Troy and many other excellent Cities vtterly destroyed By this Loue did Scylla betray both her Father and her countrey This Loue caused the Tarentines to come in seruitude with the Romaines This Loue caused L. Pedanius Secundus to be kylled of his owne seruaunts because he tooke pleasure in that partie which was his delight This Loue caused Semiramis which I haue so often named to murther her owne familiar friendes because they should not blaze abroade their copulation with her It caused Catiline for the loue of Orestilla to kyll his owne sonne begotten of another woman because she would not ioyne mariage with him as long as his sonne lyued It caused Laodice wyfe vnto Ariartes King of Cappadocia her husbande being dead for the Loue of a knaue which in her husbands time she kept to murther fiue of her owne sōnes least if they shoulde lyue the adulterer whome she loued shoulde be put from his kingdome But contrary to her thinking one was lyuing which tooke reuengement It caused the same Laodice not onely in such sort to murther her natural children but also with poyson to destroy the King her husbande Therefore this being spoken touching this affectiō Loue it is meete that great heede be had for the suppressing of it least it grow to a monster and bring forth deuillishe fruite as is declared Many remedies are prescribed to ease the same ▪ The Poets saye that in Leucadia there is a verye highe and stéepe rocke called Leucates which is a notable remedie to aswage loue From this rocke lepped fyrst of all Cephalus for the loue of Degonetes which he loued without measure The same Sappho is reported to haue done because she could not purchase the sight of her beautifull Phaon A straunge passion which can not be eased but by death or the enioying of that which is coueted To this agreeth that sentence of Crates the Philosopher of Thebes for he sayth that Loue is remedied either by fasting by tyme or with an halter For good chéere nourisheth and encreaseth Loue Tyme eyther doth take away or at the least asswage the same But if neyther fasting nor tyme wyll doo good then the next remedie and most readie is to take an halter hang him selfe his words in Gréeke go roundly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Ciceroes counsayle to asswage Loue is good and to be followed His wordes be these To a man tormented with Loue this salue shoulde be ministred First he shoulde be
her self it is the greatest the moste perfect â—he best the most surest therfore it is the rarest freendship It is called a fréendship Per se because the spring of the same is that which is only good of it self and that is vertue It is the gretest because it is for the sake of that which is greatest which is only vertue It is the moste perfects for what is more perfect then vertue It is the best because bothe the cause and end thereof is vertue It is the surest and continueth longest for no aduersitie can breake the same no sicknes can weaken it no time can alter it no death can dissolue it and therfore it is rare and emoÌ„g few And what meruel For what is lesse estéemed then vertue or who careth almoste for her And therefore the cause béeing rare and little estéemed the effect must néeds be rare and therefore no meruail though this Fréendship be little imbraced In all Grecia béeing so populous a Contrie there was scarce three copel that were faithful fréends It was a rare thing in those dayes when so few were celebrated for their vnfained fréendship but much more wunderful is it in these dayes For who wil be content to lose his life for his Damon as did Pytheas Or who wil say he is Orestes when he is Pylades for the sauegarde of his fréend Nay that is a great thing who wil in these daies almost for go his goods doo I say all his goods nay who wil forgo but parte of his goods to â—aâ—ue his fréend froÌ„ misery Such fréendê are as rare as were those GreciaÌ„ fréendê Wel this fréendship is not popular it is peculiar vnto few for many cannot be in perfect fréendship togither goodwill there may be but vnfained Fréendship cannot be For as a kingdom caÌ„not haue many gouernors nor one wife many husbands looue theÌ„ and be looued of them entirely so one cannot looue many and be loued again hartely without hypocrisey For as mightie fluds by how much they are brought into small riuers by so much they loose of their strength so looue cannot be borne to many without abating the force therof The more it faâ—oureth of the lesse force but the fewer the more faithful That is a true saying in Philosophie Vis vnita fortior at partes in plures secta peribit Strength is theÌ„ weakned when it is diuided Cicero writing to his fréend Atticus declareth the waÌ„t of a true fréend the place though it be long yet because of the worthinesse therof I wil recite Knowe you my fréend that at this time there is nothing that I stand more in néede of then that man to whome I may vnfolde the secrets of my hart fréely communicate as if I were alone those things which any way trouble me whose wisdom is great with whom I may talke boldely and familiarly with out faining without disseÌ„bling without biding any thiÌ„g froÌ„ him My brother and most plain simple faithful Metellus is absent no man but a shore â–ª and aire and mere solitarines And you my Atticus which oftentimes with louing talke and graue counsail haue lightned my hart of many sorowes which hast béene in publike offices a partener and priuy to all my priuat affaires and a partaker of all my thoughts consultations where art thou Alas séeing the want of thée and Metellus I am now so destitute that all the ioy plesure I haue is which my wife my daughter my hony swéete Cicero offer vnto me For the ambitious fained and fickle freendship in our court hath a certain outward shew but at home and my hart it dooth not delight And therfore when my house in the morning is wel filled and when we go to the couâ—te compassed aboute with flocks of fréends among them all I cannot meet with one with whome I may either iest merilie or talke familiarly And therefore your comming is much wished and your sight of me is hartelie desired c. By whiche appéereth the excellencie of this fréendship For he dooth not only prefer the same before the common fréendship whiche is among men but also before the loue which is betwéene parents and their children And certainly to a faithfull fréend nothing can be compared For he when all is gone wil continue And if you respecte either pleasure or profit he is moste to be wished For what pleasure is greater then to haue one with whome we may talke merilie without fear vtter euen the very secretê of our hartê Again what profit is like a fréend to whome in necessitie we may flye for succour in aduersitie is a bulwoork against inuasions and a refuge of whom we may be bolde whiche is one man continually And come welth come wo come prosperitie come aduersitie is no chaungeling Now to that which followeth The last kinde of fréendship is called Sociall or Fellowly fréendship The cause of which fréendship is only perfect and therfore it differeth froÌ„ these abooue recited kinds of Amitie For as the one hath pleasure for her end and the other vertue so this hath profit Such is the fréendship of crafts men and merchants but this dooth continue but for a time as the first And therfore when pleasure is gone looue is none and farewel goodwil say they when goods are consumed Of this fréendship Cicero wrote notably to this purpose This woord looue froÌ„ wheÌ„ce freendship is deriued is charie and déere which fréendship if we imbrace onely for our owne sakes and profit not for his whome we looue and beare good will vnto then is it not to be called Amitie but a certain chopping and chaunging of good wil for gaines and fréendly woords for profit and commoditie After which sorte we should looue our féeldes and pasture ground and our beasts cattell because we hope to receiue profit of them but the fréendship amoÌ„g men should be free without hope of reaping earthly commoditie But if we only beare goodwill in hope to receiue gain if there be no kindenes whiche is cause of fréendship and makes the same of her owne nature or for none other cause to be desired there is no dout but that we may prefer groues and laÌ„ds before freends For they bring moste profit to their owners And therefore it is méet that he which would be couÌ„ted my true and faithfull fréend should looue me for mine owne sake not for my goods riches And again Cicero in his secoÌ„d book De Finibus declareth the nature of this freendship in these woords what place hath fréendship or who can be a freend vnto any maÌ„ which dooth not loue his fréend only for his fréends sake And to Looue from wheÌ„ce fréendship is deriued what other thing is it but to wish vnto him whom we looue all kinde of goodnes glory and prosperitie although no coÌ„moditie doo returne to vs at all c. But some wil say saith he
b Proletaries 70 Promachus 133 â–ª b Prometheus 52. Protheas 151 b Prusias 174 Ptolomeie 37 b. 47.75.126.164.174 b. 175.199 202 b Puluillus 58 Pylades 178 Pyramides 151. Pyrrhus 153.160 b. Pythagoras daughter 123. b. Pythagorici 52.86 Pytheas 177 b Pythius 151 Q. Quintilian 127.169 â–ª b R. Regulus 155 b 203 Rhaab 183. Rhadamanthus 95.95 b Rhascopolis 105. Rhascus 105. Rhodes 25 b Rhumitaleus 205 b Romans 16 b 135.135 b. 164 186.189 b. 193 b. 20.201 b. Rome 45. b Romuli lex 135 b. Rutilius 51.167 S. Sabacus 199 Sabies 28. Salamis 25 b Salluste 16.50 Sappho 23 b. 25.66 b. Sardanapalus 6 b Saturnus 52 b Satyrus 152 Scaurus 48. b 117.167.203 b Sceptici 108 b Sceuola 30 b Scipio 48 b. 59.119.125 b 131.146 b. 152 182.191 b. Scropha 204. Scylla 22 b. â—05 Scythians 6 b 191 b. 200 b Seleucus 20.47.174.184 Semiramis 20 b. 22.22 b 23. Sempronij forum 150 b Sempronius 182. Seneca 195. Seraphians 168. b. Sertorius 101.148 b. 156. Seruilia 20 b. Seuerus Pertinax 160. Siloe 101 b Simon 171. Simonides 32 b. Smyrna 25 b. Socrates 87.88.108 b. 114 b. 128.136 b. 145.157 Solon 30 b. 70 â–ª b. 110 b. 136. SolstitiuÌ„ 51 b Soothsaiers 96 b. Sophocles 16 b. Sostratus Spargapises 135. Spartanes 55.70.122 b. Spinther 204 b. Spurina 24.80 b. Stesichorus 6 Stesilia 20. Stilpo 51. Stoikes 1.18.63 b. Straton 75 Sturmius 79 b Sylla 7 b. 11.30 b. 47.149 150 b. 186. Syracusa 185 b P. Syrus 129 b T. Tarentines 22 â–ª b. Tarpeia 205 Tarquinius 116.150 Tatius 205. TentoriaÌ„ women 123 b. Terence 66 Thais 21 b. Thalcia 194 b 195 â–ª b. Thales 84 b. 188 b. Thamyras 47 b. 148. Thebes 45 b. 150 b. Themistocles 11.20.48.67.69.98.115 Theodorus 205. Theodosius 14. Theognis 170 Theopa 173 Theophrastus 11 b. 51 Thermopylas 138. Theseus 17 b 32.48.115 Thobias 77. Thomiris 135. Tiberius 27.37 112 b. 175 b. Tigranes 35.124 Timanthes 33 Timarchides 70 b Timocreon 45 b. Timomachus 25 b. Timon 4 b 46 194. Titus 43 b. 152 Trebonius 204 b Tremelius 203 Troie 22 b Tryphon 126 Tryzus 192 Turres adamaÌ„tinae 184 Tuscia 125 Tychius 196 b Tyndarides 25 b. Tyresias 189 b ThyrhemaÌ„s 121. V. Valerius Coruinus 136. b Varro 26. Varus 102. b Venus 4.17 b 25 b. 88.197 Verres 143 Vespasianus 43. b. 136 b Vesta 95 b Vincentius 76 b Virgil 48 b Vitellius 20 b 36. b. 160. Vlisses 33 b Volesius 192. Volupe 4 Volupia 4 Vranias 201 Vtica 102. b VV. VValles of Babylon 50 b VVoÌ„ders of the worlde 150 b. X. Xantippe 108 b. Xenophon 22 b. 42 b. 57 b. 59 Xenocrates 118 134.157 Xerxes 164 b 164 b. Z. Zeno. 18 b. 63 b. 107.148.154 Zeuxes 9. FINIS ¶ These and such like fault as not willinglie committe we praye thee good Reader friendly to correct Leaf Line Scape Amende a b. 23. sharplie simplie  25. raigne remaine 3. 20. contritions commotions 5 b. 16. are as it as it 6 b. 20. it so so 7. 25. for if they come to a custome they for if it come to a custome it 7 b. 20. Scylla Sylla  21. dicsomendes him discoÌ„mends him 10. 13. banes bones 11. 28. except he except ye 11 b. 28. it raignes it it raignes 31 b. 16. of weakenes or weakenes 47. 12. Marcius Marius 51. 7. presuming suing 73. 11. from an for an 73 b. 4. and mankinde as mankinde  23. euery particular euery particular   thing a particular thing is aparticular 77 b. 12. should haue his own his owne 78 b. 25. a babler a lubber 78. 5. A meane in all A meane as in al 84 b. 10. a felowe a felowlie  16. semblied semblies 88. 22. Aristootle Aristotle 107. 4. defende them deceaue them 108 b. 18. erane erant 111. 3. ContineÌ„cie Pudicita Continencie Chastitie Pudicitia 129 14. all was alwaies  20. as ignorant was ignorant 130. 20. as Coniungata ech as CoÌ„iugata are fefcht 137. b. 1. to vanquishe to vanquish 139. b. 17. this vertue boldnes this virtuous boldnes 143. b. 19. then at hande or at hande 150. 18. Then afterwarde Them afterwarde 150 b. 22. m. VVals of the world VVals of Babylon  25. fiue fullongs fue furlongs 151. 3. euâ—linâ—es volumes 159. 21. speake spake 161. 10. m. Vertutum imperio Virtutum connexio  26. and a golden and had a golden 162 b. 7. which moue vs which are nigh vnto vs  11. if there be any in if they be in 163 b. 19. doth persist doth profite 168. m. 28. Cicero pro posio Cicero pro Q Roscio 174 b. 21. a newe must a meane must 175. 10. doth loue his doth better loue  11. and the things wrought by the workeman then the thing wrought by the workman doth him 183. 10. in the .lxi. in the .xli. 189. 21. Deus pinates Deos penates 189 b. 1. m. The office The oth