THE JUBILEE OF BRITAIN. By Lodowik Lloid Esquire. LONDON Printed by Thomas Purfoot. 1607. To the most Noble Prince Henry by the grace of God, Prince of Great Britain. ROscius the Roman Tragedian (most noble Prince) contending with Cicero the Orator, which of them both should persuade most people, either Roscius with his motions, and gestures of his body; or Cicero with variety, and copy of his tongue. This hath been in exercise in Greece much used; and now in Rome more: but of such motions and gestures of men, that can speak with their hands, with their eyes, with their shoulders, and with their feet, Solomon bids us to take heed, that will speak like Aristippus to Dionysius heels. Such were they that held their heads on the left side, like King Philip of Macedon, while Philip lived: such were they after Philip, that like Alexander his Son with their bushes and standing hairs, would be called Opisthocomae, because Alexander was so, & now too many such, like the Courtiers of Meroe in Ethiope, where if their King halt, they will also halt, in such sort, that Cirses and Calypso could not make such a Metamorphosis of Ulysses men, as men make of themselves. There was then in Rome but one bird that was taught to say, ave Caesar Imperator: one bird in Carthage to say, Deus est hanno: and one bird in all Greece, that was taught to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but not only these flattering fowls fled from Rome, from Carthage, and from Greece, to Great Britain; of whom we may now say, as Cicero said then of the like, Quibus credamus, nescimus. But also of late such Ravens and Vultures, that salute us with their tongues, and say, ave; and with their hearts, Cave, which if their bodies were opened, as the Athenians did Aristomenes, or as the Lacedæmonians did Hermogenes, their hearts should be found, as their hearts were, pilosa & hispida, full of hairs and thorns. In the time of Torquine the proud, there was in Rome but one Serpent that could bark like a dog, and one dog that could speak like a man, but now so many barking Serpents in Rome, & so many speaking dogs out of Rome, that, Quos fugiamus, ignoramus. But such are the fruits of some religion, that as then in Egypt, they had their Sphinxes in their temples, to expound their dark and obscure Divinity full of Oracles: so now they have in Rome, not only Egyptian Sphinxes in their temples, but also Corinthian Sphinxes in their studies, such as Cicero charged Hortensius to have in his house to plead his causes. But as then many Philosophers went from Greece to India, and to Ethiope, to see Sacerdotes solis, and the most famous table of the Son, in Sabulo, and to hear Hiarchas lectures of the nature and motions of the stars, and of Tantalus well. So also many now go from Great Britain to Rome, not as Appollonius the Philosopher went from Greece to India, to hear the Gymnosophists: but as Saul went from Jerusalem to Damascus, for commission and authority to kill and murder Christians, and to persecute Kingdoms, and countries. One of your majesties most humble Britanes, LODOWIK LLOID. The jubilee of Britain. Coelum coeli domino etc. The Heavens is the Lord; and the Earth he gave to the children of men; to the land of Chanaan was given to Abraham and to his seed, Deut. 2. from the jebusites, Heathites, Amalekites and others; the land of the Giants to the children of Lot, The Lord giveth lands and habitations to men. to Moab, and to Ammon; and the Lord gave Mount Seir to the children of Esau, with a strict commandment to Moses and joshua, not to trouble or vex them. Giants dwelled in Mount Seir before the Edomites time, whom the Edomites called Horims, whom the children of Esau destroyed, Giants dwelled in the land of Seir, of Moab, and of Ammon. and dwelled after them in Mount Seir; and so the land of Moab was inhabited first by Giants named Emims, engendered of the monstrous brood of Enachim's, as it seemed by Og King of Basan, whose bed was nine Cubits long. And again, Giants whom the Ammonites called Zomines, dewlt in the land of Ammon before the Ammonites, and all the land of Basan was called terra Gygantum until Lot's time, to whom, and to his children the land of Giants was given. One language continued in the Patriarches time until Nymrod. Domini est terra, the earth is the Lord, and he gave it (as in the tenth of Genesis, by Moses is set down) to the children of Noah, for from Adam to Nimrod 1800. years was but one Nation, and one language, which was at the building of the Tower of Babylon confounded, and divided at that time unto 72. languages, so many were the builders of the Tower; Gen. 11. hence comes the antiquities of all Nations and people. The Schithians and the Athenians brag of their antiquity. justine 2. Hist. Notwithstanding the Scythians brag, that they are as ancient as the Scythian oaks, and therefore the old Scythians do were Acorns in their caps, for a just remembrance of the same. The Athenians say, that they be Terriginae borne ex attica terra, and therefore wear Grasshoppers in the hairs of their heads, in token of the same. The Argives as old as the Moon, and wear the likeness of the Moon upon their shoes, in memory of that; and so the Egyptians with the old Phrygians contend about their antiquity. Herodot. 2 But this little treatise is not to entreat of antiquity, which is full of errors, but of the jubilee Britain, which ought to be full of joys, with thanksgiving. A year of jubilee with the jews, A year of jubilee among the jews. was a year of liberty, free from all bondage and service, a year full of joys and mirth, and to make feasts in remembrance of God his goodness and love towards his people, which was every fifty year. Our great jubilee in England was just upon the fifty year, The jubilee in great Britain. which was between Edward the sixth, and james the sixth now our King, at his first arrival unto England. No greater jubilee could be in judah, than in the time of young josias, who purified Jerusalem and all his Kingdoms from images and jdols, Olivet called the Mount of corruption. from groves and superstitious altars in Mount Olyuet, burned, broke them, and threw their ashes into the river Cedron. Neither can there be a greater jubilee now in great Britain, than to have such a godly religious King after so good and so religious a Queen, whose fame shall never die in Europe, Wicked people. let the wicked speak what they list, whose lust is always to speak evil of good and godly Princes. They have also their jubilee like the Egyptians, The jubilee of Egypt. whose jubilee was in drowning the children of Israel in Nilus, like the Romans, whose jubileiss were to persecute the Christians with fire: for as God revenged the Hebrews upon the Egyptians with ten such plagues that were never heard, nor read the like; The jubilee of Rome. so the Romans revenged the Egyptians upon the Christians with ten such terrible persecutions of ten Tyrants, as could be most horribly invented. Great controversy between fire and water. Great controversy was ever between the Egyptians and the Romans about fire and water; in Egypt they are most merry, when the whole Land of Egypt is covered over with the water of Nilus, that is, the great jubilee in Egypt. The great jubilee in Rome, is of such fire as they have in Scythia; Herod. lib. 4. where wood is scant, they take the skin from the flesh of their beasts, & take the flesh from the bones, and with the bones of their beasts, they boil their meat: such fire was long used in Rome, that with bones and flesh▪ they burned as godly and learned men, as were in Europe. But this quarrel between Fire and Water was fully ended by a Persian Priest, Heidfeld: de diis ca 2. and an Egyptian Priest, about their country Gods. The Priest of Persia said, that his God would devour and consume all other Gods. The Egyptian Priest denied that, so Ad certamen veniunt: The one came with fire the God of Persia; the other came with a vessel of water, and hanged it on the fire, and bored divers holes through the Vessel, and stopped the holes with wax: the Persian Priest expected when the Fire would burn the Vessel, and the Egyptian Priest expected when the wax would melt, and the water would run out and quench the fire; thus both expecting the trial of their Gods, the wax melted, and the water flushed out through divers and sundry holes, and so presently quenched the fire, so that the judgement was given, Vicit Deus Egiptius: but if it had been a Roman Fire, neither the River Nilus, nor the Ocean Sea could quench it. Certain people saith Pomp. Mela, De situ orbis. ca 10. quibus ignis ignotus fuit, who when they came where fire was, they thought it was sweet and pleasant, and would often embrace it in their arms, until the flame scorched them, for that this people knew not what fire was; and therefore one of these, or one like them, asked Aristotle if Fire in his own nature were hot. I do not think (saith Aristotle) that Carneades, Carneades. which doubteth of every thing, doubteth not of that, & if you doubt of it (saith he) put your finger into the fire, and try it. Surely some had the feeling of Roman fire in England, in Germany, and in other places a long time; and of late their fire was so close kept, that it was covered over with the ashes of juniper, which as some write, keeps fire unquenched a whole veer They sell these ashes very dear, and to none but to their fellows in Religion, but as Alexander Severu spoke of Thurinus, Fumo pereat, qui fumum vendit. The Monks say, that Saint Dominicks mother, the first Friar of that Fraternity, dreamt being with child, that she brought forth a great mastiff Dog with a great fire brand in his mouth, Legen. aurea. with the which she thought, that this Dog burned every City, Town, or place where he came, this dream proved too true in England, and in Germany. A merry pleasant fellow was in place, where three great learned men were, and asked them a merry question, where was the best, and dearest water sold. The Philosopher first, told him his opinion and said in Omopolio, in the wine tavern, where water is equally mingled with wine, and equally sold with wine. The Physician thought that water dearest and best, Tranquil. in vespas. the urine of the sick, as Lotium vespatiani, whose filthy gain was such, that vespasianus was called Mastix judeorum. The divine said, that the water of repentance Lachrimae piorum was the best water, Magdalene's tears in washing Christ's feet under the table, and Peter's tears of repentance; if a jesuit had been present, he had said holy water, the conjured water of Rome, aqua benedicta, quae tollit omnia delicta. ‛ The like question of the like merry fellow, who were the three greatest Conquerors in the world after they were dead. Some said, that it was the great Emperor zisca's skin, who being asked at his death, how he should be buried; after I am dead (said Zisca) pull my skin off, and make of it a drum, that my enemies that feared my sight alive, might fear the sound of my skin, being dead. Aen. Silvius lib. 3. de gestis Alphon. Some said it was the ensign of Alexander the Great, which was put over his Pavilion after Alexander's death to fear the enemy, the Images of two Lions sitting in a chair. Some said, that it was the statue of the Serpent Sphinx upon Augustus' signet; and some said, that it was Seleucus Anchor, for all Anchors belong to all Admirals on the Seas, and therefore much feared Thus some said it was one thing, Plini: lib: 2. cap: 9 some another, like Aristotle musing how the River Euripus flowed seven times, and ebbed seven times in one day, and so much in the night, and yet never flowed nor ebbed in three days every month; and because Aristotle could not find out the cause thereof, threw himself headlong into Euripus, saying, Quia te non capio, tu me capies. The like is written of Homer, Herodot: 〈◊〉 vita homeri Heidfield de animal. cap. 9 for that he could not satisfy himself of a ridiculous problem objected to him by poor Fishermen, wearied his head▪ and so died; and I believe this problem would have wearied 20. Aristotle's, and so many Homers, before they would find out these three terrible dead Conquerors, to be the skin of a sheep, the Quill of a Goose, and the wax of a little Bee, Haec tria verum potiuntur, the pen, the parchment, and a little wax. Many study such vain riddles, and think themselves well learned, when they are furnished with these trifling problems, and seek with the jewish Cabalists, Ex apice literarum, to make an Art, as the Jesuits and Roman Seminaries hunt after secret signification of letters, as the Books of the Roman Sibills, were full of mystical Letters, and of secret significations; as three F. to signify that Rome should be destroyed ferro, flamma, & fame, with fire, sword, and famine. August: lib: de Gram. Also they had three C. to note the cruel perverseness of Cor. Silla, Cor. Cinna, and Co●. Lentulus, with the which Rome should he plagued. We let pass the Books of the Sibyls, and their letters, and we will speak some thing of such mystery as they put in several Letters, which are more dark and obscure, than the riddle of Sphinx to Oedipus. Heidfield de Griphis Gram: cap: 2.6. First they say, that three Letters make all bondmen free; and the same three Letters again, make all free men bond men, which is ave, and by conversion of the word ave, is Eva; and so by these two women came blessing and cursing. Among the greeks two C. were the worst Letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caca. Among the Romans two P. were the best, Papa: in the praise of which two P. many Books have been written, and as many against him. Y Is a mystical letter Sect a bicorni, Cic. lib. 1. office this is Phytagoras letter to note the strict & difficult way unto virtue, and the broad and easy way unto vi●e; this letter Hercules and all the noble, godly, and valiant Captains much embraced. T. Is Tertullians' letter, Lact. Hom. 33. contra martion. comparing it to the Cross, of which Ezechiell speaketh of, cap: 9 shallbe infrontibus nostris apud vera● Jerusalem; many of our Jesuits and Seminaries make much of this letter, with worshipping, knocking on breasts, and kneeling on knees. S. Litera Serpentis, jud. 12. Schibboleth an unhappy letter to the counterfeit Giliadites, that 42000. of them were slain by jeptha at the river jordan, because they could not well pronounce this letter. Of this letter Messala Coruinas wrote a whole volume, and yet this S. litera Serpentis was not half so ill as double P. Papalis litera. Dionysius the Tyrant, Plut. apoph. would needs among the rest, according to the custom of Siracusa, put to the lottery per elementa literarum, and drew out the letter M, the Siracusans laughed and said it signified Morologos, no said Dionysius, it is Monarcha. This ambitious Tyrant sought to be a King by a letter, Dionysius sought to be a King by a letter. but he was banished from Syracuse, and forced to keep school in Corinth, such schoolmasters are many, as Appion in Alexandria, another in Phaliscus. A. Is a complaining letter, of all the male Infants upon Adam, for taking the Apple at eves hand. And E. is a letter exclaiming of the female infants upon Eve, Sapien: 7. for taking the Apple at the Serpent's hand. And so is said, plorant adhuc proles, quod commisere parents, and they have another old verse of the same nature: A genitor that Adam, E dedit eva prior. R. Is canina litera, and the only letter which Demosthenes could not fully pronounce, wherein Isocrates had some advantage of him, and yet at Rhodes Isocrates reciting an Oration of Demosthenes, the people so liked it, cried out, o quid si illam belluam etc. But these Roman Cabalists after they had commentaried upon letters, they go forward with joining of letters and some number of words, as upon the five vowels they make aposie to the'mperor Maximilian, for every vowel a word and so it makes his posy to be Aquila electa justè, omnia vincit, a Roman poesy. Exod. 15. They willing to imitate the latter jews, who made the like poesy for Machabeus out of Moses poesy, quis sicut tu in dijs jehovah, which poesy both joshua and judah used after Moses time. But what these Roman Cabalists would bring to pass, by their number of five I know not, as they make much of these five words of the virgin Mary, answering, the Angel of God sent to her fiat mihi secundum verbum tuum. And again they stand much more upon the number of the words which were but five, then upon him which was Christ jesus our saviour, that spoke these words, hoc enim est corpus meum. Quintilian saith, Quintil: lib: 1. institut: cap: 3. that Chrysippus brought the first rod to whip children in school, truly it might seem so, for he makes more toil and study about Oracles and letters, than the great Turk did to subdue Rhodes: these childish studies are not fit for men of riper years. These be they that contend with Chrysippus to overcome their own shadows, for there is not a letter in all the Alphabet, but they make such commentaries as will fill the Turks Koran. We will conclude and say as Plato said of a Cyraenian Cochman, Rhodig: 9: cap: 5.6. who showing Plato all his cunning and skill to the most he could, one asked Plato, how he liked the Cyraenyan Coachman? it cannot be said Plato, that this fellow that hath such pleasures in such trifling toys, can ever learn any great thing. Even so these fellows contend cum griphis Grammaticis that bestow their time with such toil and travail about Oracles and letters, to make an art of it, it cannot be as Plato said, that they will give themselves to any great things or learn greater matters. A certain country Coridon a young youth, went to Athens to learn Philosophy, who after he came home, with great welcome to his friends, and kinsmen, and being in company where a Grecian was, his friends would have him to speak some Greek to the Grecian, he answered he would, and took a cup of drink in his hand & said boldly to the Grecian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alpha, Beta, Gamma, whereat the Grecian blushed with silence; then his countrymen & friends took this youth with clapping of hands for the victory. Many went to Athens to learn philosophy and returned to their country fools; many went with the prodigal Son to travile and see countries, but such should not be received into Sparta by the Law of Lycurgus, lest they were in other countries taught to harm their own country at home. A fit fable for this place, between the Nightingale and the Cuckoo, contending which of them had the sweeter voice, they put their contention to arbitrement; the Cuckoo would have but an Ass for his great long ears, to be the judge, and so by this judge the Cuckoo had the mastery, many have long Asses ears in giving of judgement for want of knowledge. And for that I touched strifes and contentions which the world is full of, I thought good for mirth sake to speak of some merry strange contention, not such contention as was between Cicero the Orator, and Roscius the Tragedian, which contended, whether Cicero could excel Roscius in copy and variety of eloquence or Roscius exceed Cicero in motions and gestures of pronunciations. Arist. lib: 7 polit. ca 7 But a far greater contention was between three brethren, gravia fratrum bella, soon proved between jacob and Esau, Gen. 4. who contended in their mother's womb; and between Cain & Abel, the first two brethren borne in the world. These three brethren contended about their Father's testament, whose will was, that he that proved himself most beneficial and profitable to his country, should be heir to his Father. The first was an Orator, next in nature and proportion of study to a Lawyer, and said, that no Commonwealth could stand without law. The second brother was a Philosopher next to Divines, Heidfield● lib: de discordiis: cap: 22. and said that souls were more precious than any Commonwealth, and therefore said that he was the heir. The third brother was a Physician, and said, that neither commonwealth, nor souls, unless they had found & wholesome bodies to live in the Commonwealth, and to enjoy clear souls; and therefore claimed his father's heritage. The judges made a demur in law, in judgement, and stayed to consider of so difficult a Will between brethren, of which Augustine saith, is most hard to judge of. Yet Archidamus king of the Lacedæmonians, being made an Arbitrator between two great men, and great in favour with the King in the like contention; doubting that he could not please them both, but one of them would be offended, brought them unto a temple, and locked the door upon them, charging them not to come out of the temple before they would become friends. King's may command, but judges must judge justly, or else stay the matter by a demur, as you have heard of the three brethren or else dismiss the matter out of the court, as you shall hear of another three more difficult contention. A man made his Will among three Sons he had, and made him his heir that proved most ungracious & wicked of the three, the one was a drunkard, the other an Adulterer, the third a Gamester and a Dicer. The Drunkard would have his Father's heritage, because he was a beast, and and not a man. The Adulterer would have his father's heritage, for that he was both man and beast. The third son claimed his Father's patrimony by swearing, and by blaspheming: saying, he was neither man nor beast, but a Devil. There is nothing that can be more aptly compared to men, than trees: So was Nebuchadnezar, named a great tree: so Kings and Potentates of the earth to the Cedars of Libanon, the just man to the Palm tree; the good and godly man to the Olive tree; and the children of the godly like Olive buds; and Christ himself to the Vine: and it is also written, that Christ died upon a cross made of three kinds of trees, of the Pine-tree, the Cypress tree, and the Cedar tree; in these trees no moths, no vermins will breed, and that was the cause why Nu: Pompilius laws endured ●30. years written on a Cypress table, and Plato's laws written on Cedar. But Abimelechs' tree was a dry gorse and a low shrub, he delighted in such trees that would soon burn, for Abimelech was that gorse that destroyed the Sichemites, and burned Sichem their City, and sowed salt to make it for ever barren. Themistocles was wont to compare himself to a Plantain tree, to whom the Athenians ran at any storm or tempest of wars, to shadow and defend them from the Persians. This Plantain tree was called Xerxes' tree; for his broad branches, and large boughs, because Xerxes was wont with his army at any hot weather to use this tree, to defend him from the ●on, but this Plantain might be better called the Pope's tree, than either Xerxes or Themistocles, whose boughs and branches shadows more Rebels, and to whom more traitors ran for succour and help, than ran to Themistocles in 〈◊〉. This tree is called in Pliny, Plin. lib 1●. cap. 9 Arbor, 〈◊〉, because L. Mutianus would often use this ●●●●sant tree, with some Gentlemen and Roman● Ladies feasting and banqueting under this tree. And after it was called Arbor religiosa, when 〈…〉, Alex: ab Alex: lib: 6: cap. 12. with the Priests of jupiter 〈…〉, and with the Vestal Virgins, 〈…〉 appointed to come 〈…〉 called, Adip●lis caena. This custom continued long in Rome, though the names were altered, yet the ceremonies endured, the 〈…〉 altered to a Pope, Rex sacro●um which was chief Sacrificer, altered to slaughterfice●: jupiters' priests. Iupit●●s priests called Flamines altered to Franciscan Friars, and the vestal virgins to lecherous Nuns. And now of la●e the names altered again, from a Pope to a Scorpion, from Franciscan Fri●rs to S●rpen●●, and from Nuns to Vipers, but we shall shak●●hese Scorpions, these Serpents, and these Vipers off, as Paul did the Viper that hanged above his finger, this is the custom in Rome. Adipalis caena is their feast, the plantain three i● their temple, and the Calf in Or●b is their Idol to whom they make sacrifice, and by whose Oracles they first deceive themselves, & then others. Nisephor: lib; 12: cap. 2. 〈◊〉 Al●xandria in Egypt, when the temple of Sera●●● was destroyed, all the images were made hol●●●● and fast to the wall, tha● the priests might 〈◊〉 and go to feed the people, with such 〈…〉 speeches 〈◊〉 themselves, joseph: lib: 18. thus the priests at Delph●● in 〈…〉 of Apollo, and in the temple of jupiter 〈…〉, they have such drifts to make their images to weep & to sweat, & the priests themselves to speak within the hollowness of the images; these flattering priests be these Serpents like Lazarus dogs, soothing the Pope their master in all idolatry, worse than Actaeon's dogs in devouring their master. I may not omit in this place a fit history, of a certain Spaniard, that bragged much before Maximilian the'mperor, of 3. such strange things that the King of Spain his master had, that all the world had not the like, a great Mountain of Salt, a bridge that fed yearly ten thousand of cattle, and a City walled about with fire. Albertus' Duke of Saxony, hearing this brag of the Spaniard, said before Maximilian, that he had in one of his Cities three greater wonders, three Monasteries, the first of Friars praedicators whose barns were full of all kind of Corn and had no ground to tillage. The second Monastery was of Franciscan Friars, whose Coffers were full of money, without any revenues coming in. And the third of black Muncks, who had multitudes of children having no married wives, this is not strange in Spain, in Rome, or in any other countries where monasteries be. Favorinus the Philosopher wondered more of three greater wonders, than the Spaniard did of his Mountain, of his bridge, and of his city; or the German of his three Monasteries: that he being a natural French man should be thought a Grecian, & being an Eunuch, should be accounted an Adulterer, and Favorinus being an enemy to Adrian the Emperor should live. Heidfield de Arith. Cap. 31. But Augustine bragged not like the Spaniard, nor like Albertus the German to see his three Monasteries, he agreed with both in the number of three, for Augustine wished to have seen Paul in the face, Christ in his body, and the City of Rome in her chief flourishing time: but Beda wished but one, to have seen Christ in suo decore, as Moses and Elias saw him in Mount Tabor. We will leave to speak further of these things and proceed forward in our jubilees in the manner & form of election of Kings, with their Diadems, Crowns, Sceptres, and all other Regalia belonging to the inawguration of Princes: and first of the Election of Kings. Sectio. 2. Howsoever Kings were elected among the Heathen, either by flying of souls, as Numa Pomp. was in Rome; or by neighing of horses, as Darius in Persia was; or otherwise by lot, as Saul was among the jews. 1. Ro. ca 10 So Saul first by casting of the 12. Tribes, and after by casting lots upon the men, was elected the first King of Israel. And so in the new Testament by lot, was Mathias chosen into the towme of judas. For God had his secret elections of Kings before they were of the people elected. Secret elections. So was Saul anointed the first king of Israel by Samuel; So was David secretly in the time of Saul anointed also of Samuel king of Israel; So was jeroboam solomon's servant, secretly in the time of Solomon anointed king of Israel by Ahias the Shunamite. And so was jehu secretly in the time of King joram, anointed king of Israel by Elizeus. Saul a Herdsman, seeking his Father's Asses, found a kingdom. David a Shepherd, 2. Reg. cap. 2. the least and the youngest of his Brethren, was elected king in the midst of his brethren jeroboam a servant of Solomon, took the kingdom of Israel from Salomon's son. And jehu a Captain besieging Ramah under the king his Master, became king to sit in his masters seat. These kinds of election are proper to God. So was the election of God, of his Priests, of his judges, & of his Governors. For he called Moses a Herdsman from Madian unto Egypt, saying, Mittam te ad Pharaonem. Gedeon, judg. ca 6. he elected from the barn a Thresher, saying, Tu liberabis Israel de manu Madian. In like manner he called jeptha from the land of Tob. judg. ca 11 But as before is said howsoever kings are elected, the honour, dignity, and reverence of kings were such, that after jehu was anointed king sitting among other captains, his fellow captains, did put off their mantles, cloaks, and gowns to make him a seat like a throne for a king to sit with sounding of trumpets, and saying, God save King jehu. such is the Majesty of the name of a King, that God called them, Dij terrae. Darius' horse. As soon as Darius' horse neighed, the other six Princes which were in election with him, lighted on foot prostrating themselves upon the ground after the Persian manner, having the sacred fire, and the Image of the sun carried before him. What wonder is it for the Persians, Armenians, to whom it is peculiar to worship their kings as Gods, sithence king David so honoured his son Solomon being a king anointed, and sitting on his Father's seat, in such humble sort, that being sick and old in his bed, josep. lib. 7. cap. 2. bowed his head down, in token of his submission to the King his son; and as josephus saith, Tanquam Deum coluit. Diador. lib. 4. cap. 1. We read, that the Kings of Aethyopia being elected by their priests, are lifted up with such triumphs upon their shoulders, and carried so to be seen among the people, Bacchantium more, flexis genubus ut Deum honorant.. The late Emperors of Rome being elected, were hoist upon men's shoulders, and carried with joys and triumphs, the people crying out, Vivat Imperator. They used no other ceremony in ancient time with the Kings of France, but to lift the new elected King upon a shield to be carried about the camp, saging, Vivele Roy. So was Clodoneus the first christian French King. The soldiers of Pharnaces upon a tumult made in the camp, Pharnaces King of Pontus. suddenly they put a Reed into Pharnaces hand for a sceptre, and proclaimed him King of Pontus. So the jews put a Reed into our saviours hand for a sceptre, in most contemptuous and ridiculous manner, and kneeling said, ave Rex judaeorum, hail King of the jews. The soldiers of Amasis upon a sudden shift to make him King of Egypt, Amasis' King of Egypt. they clapped upon his head in stead of a crown, a Helmet; and so proclaimed him King of Egypt. So the jews clapped a crown of thorns upon christs head; a more precious Crown than the Amphictions of Greece sent to Alexander, or the Arabians, and Armenians sent to the Romans. In divers other countries, Diodor. lib. 4. cap. 1. they make choice of their Kings diversly. In some place of shepherds, supposing them that have such care of their sheep, should have more care over men. In Homer Kings are called pastors populi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as you heard of the Kings of Israel, and others. In other places they made choice of them that were most rich, thinking that a rich King was best able to help his subjects, and defend them from their enemies. These kinds of elections of Kings and of priests which governed chiefly among the Ethiopians and Egyptians. In Libya he only should be elected king, qui citissimo cursu valeret. In Lybia. He that was most swift in running. In other Provinces and countries towards Arabia, he that excelled in strength and courage of his body, supposing him to be most fit and able to govern them. These Nations knew not God in their elections, & yet they seemed to imitate the Israelites in outward form. Alexi: ab. Alex. lib. 9 cap. 4. The people called Cathaei in India, made choice of him to be their King, that was most tall of stature and of goodly parsonage; like Xerxes' King of Persia, who among so many hundred thousands, was the only goodliest and tallest man. Saul. Or like Saul King of Israel, who was higher by the shoulders upward, than any one man within the whole Kingdom of Israel, (for God would please the people with such a King.) In Mero Diod. lib. 4 cap. 1. In Mero the King should be of sound limbs; for the Law was that if the King should be lame, or halt, all his friends and household servants should also halt and be lame. And with good judgement should they look of such a King, which should not limp or be lame. The custom was also in Meroe, that the priests of greatest authority among the people, should come and tell the King he must needs die, so the Gods commanded, all the Kings obaied this Law, per responsa Deorum. Among the Sidomites they did elect no King over them, unless he were of the King's stock, or have his birth from the King's family; quite contrary to the people called Taprobani in India, which suffered none to be King among them, that were of the King's stock, especially if they had any children, lest they should claim to be the King by heritage. Sabaei, Alex: Neap lib. 4. cap. 23. a Nation in Arabia, after they had made choice of their King, they had a Law that it was not lawful for the King to go out of the Metropolitan City Saba according to the Law, which if he were so found, Diodor. lib. 4 cap. 1. he should be stonied to death, or should be deposed from his kingdom. Such was the superstitiousness of the heathens towards their Priests, that Sabbachus King of Egypt though he was warned in his dream, Diodor. lib. 2. cap. 2. by the God of Heliopolis, saying Nec faelix, nec diuturnum Aegipti regnum fore, unless all the Priests of Egypt were slain, and that the King withal his army should march over their dead bodies. Thus being often troubled with this dream, Diod. lib. 4. cap. 2. the King called all the Priests of Egypt before him, and told them how he was warned either to kill them, or else overthrow himself and his kingdom. This superstitious King yielded the kingdom unto the Priests of Egypt's hands, and went to Ethiop, & by such means Priests grew in as much credit in Egypt, as then the prophets were in Israel. Many such Kings were either so cursed and banned in their kingdom, or else driven out of their kingdom, and others put in by the Priest of Rome. Such superstitious Laws and customs in Ethiop continued until one Ergamenes was elected King in the time of Pto. Philadelphus' the second of that name in Egypt: this King expected the like end by the priests of Ethiop, as his predecessors had, Ergamenes. and therefore Ergamenes did that which Sabbachus should have done. And as jehu, Daniel at Babylon, and Elias did at the brook Kison, with the slaughter of all the Prophets and priests of Baal. Now having something spoken of the Election of Kings, so likewise of the Election of the judges, how they were chosen and elected. God elected Moses, after he had fled from Pharo in Egypt, to lethro in Madian, from a shepherd to be such a Prince and governor of such an army, as neither Cyrus' led unto Scythia, Cyrus. Xerxes. or Xerxes unto Greece, or Tamburlaine unto Asia, and that in a wilderness, where neither City, Town, or provision could be made. Deut. 2. But the manner and form of this Election of Moses was, by a voice spoken unto him out of a flame of fire, burning in a bush, and yet the bush not consumed, the voice was, veni, mittam te ad Pharaonem, I will send to Pharaoh, to bring my people Israel out of Egypt, that was his charge. And the election of Paul, who was likewise in manner and form chosen as Moses was. The election of joshua was like Moses, to whom the Lord said, Surge, transi jordanem. Be strong and valiant to fight against the Hethites, I will be with thee as I have been with Moses. This was joshua's charge. The election which Israel made of Gedeon was after the Lord had said to him, judg. 8. The election of the judges of Israel. Tu liberabis Israel de manu Madian, and after his victories over the Madianites, than they came and said, Dominare nostrum tu, & filius tuus. The like election was of jeptha after he was called from the land of Tob by the Lord, judg. 11. jeptha. yet he was elected, and chosen by the Giliadites, saying, Veni & esto Princeps noster, Come and be our Captain to fight against the Amonites. These were the judges elected to fight the Lords battles against these Nations. This was the manner of the election of the judges and Governors of Israel, Gedeon. yet God had chosen Gedeon out of the barn, and called jepthe out of the land of Tob to be Governors over his people, before they were by the people elected. The election of joshua, Num. 17. joshua. was by laying of Moses hands upon him, to vanquish the Canaanites, saying, transi jordanem, esto robustus, be strong and valiant to fight against the Hethits, and to vanquish the Chananites. judge ca 1. The election of juda was by urim and Thummim, to overthrow the Amonites. Sectio. 3. NOw having spoken something of divers and sundry elections of kings and judges; we are to entreat of sundry kinds of Sceptres and Diadems among heathen Kings The first Kings of Rome. The first Kings in the world had long guilded spears carried before them. For the old Romans, and the first Kings of Rome used for their first Sceptres, the augural staff of Romulus, called Lituus, until Tarquiniu● Pris●us the fifth King after Romulus, who used to have for his sceptre white ivory. But after Tarqu●nius time, the Romans contemned Sceptres, Kings, and crowns. The Kings of India. The Kings of India had their sceptres only of Ebony, for it was not lawful for them to have any other sceptre, but of Ebony. In Egypt though they excelled, all other Kingdoms in greatness and majesty of Diadems, yet the Kings of Egypt had for their sceptre, but the likeness of a plough, in forma aratri, saith Diodorus, to maintain tillage in husbandry, of which I spoke in another place. For as Egypt was divided unto six Tribes, India unto 7. Tribes, Athens unto 10, and Rome unto 35. Tribes that was the chiefest, they had care unto tillage. The Persians next for all that they had fire carried in crystal, the Image of the Sun carried upon the horse of Mars, yet the Kings of Persia had for their Sceptres, Diodor. lib. 2. the likeness of a Spade, called in Diodorus, Pala, which the Kings held in their hands, for none might speak with the great kings of Persia, unless the King would move his sceptre, so had Ester access to the King Ashuerus. The king of Babylon used divers kinds of sceptres with sundry kind of figures, as Lions, Eagles, and sometime the likeness of a golden Apple, which signified for his roundness the whole world. The Kings of Sicilia used a silver staff, The Kings of Sicilia. for their sceptre carried before them. The Kings of Lydia had carried before them great Axes for their Sceptres. The Kings of Lydia. Many Kings had upon the top of their Sceptres the figure of a Stork, to signify justice and piety, and on the other end of that sceptre, they had the figure of Hippotamus, Hyppotamus. a fierce, and a violent beast, that Kings thereby should subdue their outrageous lust and tyranny Kings had need to have their Sceptres full of eyes: such a Sceptre had old Osiris with the likeness of a man's eye written about it, Oculus justitiae. For those Prince's that bear the Sceptres of justice in hand, must not have eyes of affections in their heads; Neither must those judges that sit on the seat of justice, have long reaching hands to receive bribes like moloch's Image, whose priests were called Chemarims. And therefore were Kings painted in Egypt in the City of Thebes blind without eyes, Diodor. 4. and judges without hands; and justice itself without a head; so that justice hath neither eyes, hands, nor head. Sectio. 4. NOw after Sceptres, the sundry fashion and manners of crowns and Diadems. For among all heathen Kings, few or none were crowned as our christian Kings were but with such Ornaments about their heads, as most Kings then used, and with such Idolatrous ceremonies, sacrifices, and feasts, as were belonging to their Idols, and such robes and garments, as were kept in their Temples, for their inawguration, tanquam regalia. Mythridates. For it seemed that Mithridates King of Pontus, the great Roman enemy, and Tigranes' King of Armenia, ware such attires and ornaments on their heads, as some kind of fine silk set with rich stones and pearls. For that which king Mithridates wife, Monima. Queen Monima ware upon her head for a diadem, with that she hanged herself, lest she should be taken captive by Lucullus or Pompey the Roman consuls, and by them led as a prisoner unto Rome for their triumphs. It might also seem, Darius. that Darius the great King of Persia had on his head in his last battle which he had with Alexander at Arbela, such a diadem as Mythridates the king of Pontus had; for Alexander, after the overthrow of Darius, having Darius' diadem brought unto him, with the which he bound up Lysimachus wound. Such a Diadem did Tigranes' king of Armenia yield at the feet of Pompey the great, Tygranes. after that Pompey had subdued Armenia, and other kingdoms thereabouts, with which Diadem Pompey bound up his sore leg, for the which he was suspected of some of the Senators, to have affected the kingdom of Armenia. All Kingdoms being subdued by the Romans, Crowns not esteemed of the Romans. sent their Imperial Crowns to Rome. So did Areta King of Arabia send to Augustus. So did Hircanus send from jerusalem a Crown of gold to Marcus Antonius. For after that the Romans had subdued Asia, Africa, and the most part of Europe, all Kings held their Kingdoms under the Roman Empire: & therefore sent Crowns for duty and homage to the Romans. The old Romans esteemed more Militares coronas, military Crowns to animate soldiers to remove siege; to win towns, or forts, or strong holds, they should have graminean Coronam; for scaling of walls, they had muralem Coronam, made in form like the walls of a City; and for entering to a ship, Corona navalis made like a ship. The Emperor Caligula invented certain Crowns made in forma solis, Suet. in vita calig. 7. lunae, & syderum, like the Sun, Plut. in Coriol. the Moon, & some like Stars, which Caligula called exploratorias Coronas, with these they rewarded soldiers according to their expoytes and deserts, and yet the Citizens, saith vigetius quod magis miremur, had Coronas aureas Crowns of Gold Also it seemed that in Asia, during the time of the great Alexander, Amphictions. to whom the Amphictions sent a massy Crown of Gold, when Alexander was elected general governor over Asia and Greece, against the Persians, Crowns were sent to those mighty and great Kings, which held the Monarchy over other Nations in submission and loyalty, not daring themselves to were Crowns. The Kings of Egypt differed far from all other Kings for their Diadems, excelled all Princes in Majesty and royalty, Kings of Egypt. for they ware the Image of a Lion, sometime of a Dragon, and sometime of a Bull; because they would be known the greatest and most ancient Kings of the world; they would carry upon their Diadems the likeness of Fire, sometime of a Tree, and sometime of a Serpent, as though the Kingdom of Egypt should far exceed all kingdoms, for the Majesty thereof, the Kings of Egypt were chiefly set out, by the regality of their Diadems. The Romans and other heathen Kings, in their Temples had sundry kinds of Crowns, consecrated to their Idols, Sundry Crowns. and dedicated to their Gods, and they dedicate Crowns made of the rind of Cinnamon, polished and trimmed about with Gold. So religious were the heathen in their Atheism, that not only they crowned their Idols with all kind of Flowers, but also trimmed and garnished the Altars of their Idol jupiter, Heathen altars▪ with Crowns and oaken leaves; the Altar of Apollo with Laurel Crowns: the Altar of Pluto with Cypress, the Altars of Hercules with Poplar; the Altars of Bacchus with ivy. The prophet crieth out upon the children of Israel, that they obey not their God as the heathens did their Idols. Sectio. 5. THe regal ornaments of Persia, at the inauguration of their Kings, by Cyrus in the time of Tarq: Priscus the fifth King of Rome, was a Diadem called Cydaris, the sacred fire, and the figure of the Sun, carried by the horse of Mars, and 12. several garments, which Cyrus instituted and by a decree confirmed that they should remain tanquam regalia, to the posterity of Cyrus in Persia at Persepolis, and to be used according to the law of Induendarum & exuendarum vestium. Cyrus. These regal ornaments of Cyrus were used with the Kings of Armenia, Pontus, and the most part of Asia, for that they held their kingdoms under the Sceptre of Persia. Of Egypt. The regal ornaments of Egypt by Sheshac in the time of Solomon, were such ornaments as the Priests of Vulcan in Memphis first invented, from the first to the last, which was the sacred garment and rich rob of Isis, Regal Ornaments. which the Queens of Egypt used to wear at triumphs or feasts, according to the custom of Egypt, were reserved and kept in Sacrario Isidis for the posterity of Sheshac, and the Kings of Egypt. Of Rome. The regal ornaments of Rome by Romulus in the time of Ezechias King of judah, was no more but a coat of a purple colour, called Tunica iovis, and a long purple rob, which Romulus himself the first King first invented, to set forth the Majesty of a King. Of Cerinthia. The regal ornaments of the Prince of Cerinthia, seemed most strange either for that they were reserved so long, or that it was not lawful by the law in Cerinthia to alter them, Pantal. lib. 6. they were so worn and consumed (as Pantalion saith) that the new elected Prince came to be invested in such old garments, that were so worn as he seemed more like a shepherd, than a King; And yet were these old garments so reserved and kept, as diligently as King Cyrus' robes at Persepolis in Persia, or King Sheshacks garment at Memphis in Egypt. The regal ornaments of Macedonia by Alexander in the time of their King, Macedonia. was a rich Hat full of pearls called Chausia, a rich slipper or pantofle called Crepida, and a rich long rob which the Macedonians call Clamydem, which Alexander the great used during his time; And after him when the monarchy was brought to Rome, Pompey the great used Alexander's rob rather for that he was likened to Alexander and for his sake, rather than for credit that any Roman should seem to have by wearing a Macedonian garment. I will omit to write of these christian Kings, but only of their time of revolting from the Romans. The langobards, The Longobards. the Goathes, the Vandolles, and Huns, by reason of civil wars between themselves, were made provinces under the Romans until the Empire decayed; and after they had revolted from the Romans, they elected Kings to govern them. Among the langobards, Agelmundus their first King after their revolting from the Romans 394. Among the Goths after their revolting, Alaricus was their King. 404. So was Gundericus over the Vandolles after their revolting. 413. And Attila King of the Huns, after they had revolted from the Romans. 430. And after these Kings 1600. began the kingdom of Polonia, where their first Crowned King was Miezlaus. 963. In Hungaria, the first crowned King was as Pantalion calleth him, Beatus Stephanus. 1003. And lastly in Bohemia, the first crowned King was called Vladislaus, 1080. of whose inauguration he hath set their Regalia aside, omitting their ceremonies and inaugurations which they had from Charles the great. Sectio. 6. OF the manner and order of the Inauguration of Romulus, The inauguration of the first King of Rome. the first King of Rome. It was not lawful by the Law of Romulus, to Elect any King in Rome without divination, which during the first Kings of Rome continued in the self same honour, as Magic did in Persia, where no Kings might be elected, or sit without Magj in place, as in Rome without soothsayers. In Rome the South sayers did go up to the top of a hill, where the soothsayer sat upon a stone with his face towards the south, with his auguring staff called Lituus, in his left hand, with the which he divided & marked out the quarters of the Heavens: the four coasts the of south upon the right hand, & the North upon the left. Having done sacrifice, and offered oblations with sacred vows made to jupiter and Mars, he laid his hand upon the new elected King's head, heaving up the other hand unto Heaven, saying, jupiter Pater si fas est, N. Pomp: etc. Then looking for lightning, or thundering, or some flying of birds, or some strange motion of the stars, at the sight of which things, the soothsayer openly pronounce him to be King elected by jupiter and Mars. Selostris in Herodotus, The inauguration of the Kings of Egypt. and josephus named Susacus, and in the Bible Sheshac, at his first coming to his kingdom, was brought by the priests of Vulcan into Memphis, to the temple of Isis, where the sacred book wherein the law and secret ceremonies were written, which none might read in, but the priests of Vulcan, and the King at his first entrance into his kingdom after the reading of the laws and ceremonies of Isis. The priests brought the King a standing cup full of liquor, Rosen or gum gathered from the bark of a fir tree, a bowl of milk, with a few dry figs, (not much differing from the ceremonies of Persia) after the King had tasted a little of every one, he was brought by the Priests unto the door of Isis' temple, Diodor. where the priests did give to the King the kaye to open the door: from thence the King was brought by the priests unto the secret chancel of Isis, and after sacrifice the King did wash himself with the same water which is kept in Sacrario Isidis, to wash the goddess Isis. After this to the Kings are brought by the priests of Vulcan some regal garments which the King took from the priests, and so unto the last rob which is the sacred rob of the Idol Isis, according to the Law, Induendarum & exeundarum sacrarum vestium. The inauguration of the King of Persia. The seven Princes and governors of the 127. provinces of Persia assembled together in Persepolis, the chiefest City in Persia, to elect them a King after Cyrus and his son Cambyses, for Cyrus had no son but Cambyses, and Cambyses had no son at all to succeed him in the kingdom. The ceremonies of the Kings of Persia shall serve for the inauguration of the Kings of Armenia, of the Kings of Pontus, and for the most part of the Kings of Asia, for that the Diadem which was called in Persia, Cydaris, in Armenia called Tiara, and in Pontus called Candis, differed only in manner, and therefore all inauguration of the Kings of Asia shallbe contained in the solemnities and ceremonies of Persia, for both their ceremonies and form of their Diadems were alike, for that all these Kings held under the Persians while the monarchy was there. In Persia the ceremony was, that they should sit in Cyrus' chair, they put on these twelve garments that Cyrus first ware, which were kept as monuments and relics for the Kings of Persia in Persepolis. The new King sitting so in Cyrus' chair, three of the greatest Peers in Persia, brought unto him three dishes, in the one were fine dried figs, in the second a little turpentine, and in the third milk. After that the new King had eaten of the dry figs, Alex: genial: lib: 1. cap: 29. and had tasted of the turpentine, and drunk of the milk, he rose from Cyrus' chair, and thence was brought unto the next hill. For the Persians had no temple nor altars in their countries. The Funerals of the Thracians. THE Thracians Funerals are full of mirth and melody with their Thracian wounds gotten in wars, painted in order round about the Hearse, which was the greatest glory of the Thracians. For when they bring their friends to the grave, they use to sing Thracian songs with all sweet Music. Only this ceremony they reserved, that when any man of great calling died, The Funerals of the Thracians. his wife is brought on the same day to the grave of her husband in her richest Ornaments, and best apparel, accompanied with her parents and next in blood, with great solemnity, which after sacrifice upon her husband's grave, she must make sacrifice of herself. So was Polixena sacrificed and slain upon the grave of Achilles in Troy. So was Iphiginea Agamemnon's daughter slain, and sacrificed at Aulis in Greece, the one to satisfy Neptune; the other to pacify Diana. In great funeral feasts called Lemuria, after the anointing of their crowns, and trimming of their tombs, with sweet herbs and funeral flowers, after sacrifice done, and divers ceremonies, they fit round about a long flint stone, the parents, the kinsmen, the brethren of the dead soulesome with beans; some with waffers; some with dry figs; and every guest bring some things to this feast, where they drink to their Gods first, and after to the soul of the dead, with great mirth & sundry ceremonies, they rise up from the Tomb, all crowned with crowns & Garlands made of sweet flowers, and funeral herbs in great solemnity, dance about the Tomb, being brave garnished, as is before said. So did Alexander the great with divers Macedonian Peers, and Nobles crowned with garlands, danced about Achilles' grave. So did Trajan the emperor solemnize the funeral feast of Alexander, at Alexandria in Egypt. So did Cleopatra solemnize the funeral of Marcus Antonius. Ceramicus in Athens was a burial place appointed for Generals, Captains, and for marshal Magistrates slain in the field, as Martius field in Rome was both a burial place for some Consuls and Dictator's, so it was a place of exercise for the Roman gallants upon the graves of these Noble Captains in memory of Chivalry. So did Achilles solemnize the funeral of his friend Patroclus, cutting the forelockes of his hair, to set it among many other of Patroclus friends upon his Hearse or Tomb in Troy. The manner of the funeral Feasts and Ceremonies of the Macedonians. IN Macedonia they used more solemn and mournful ceremonies, The Funerals of the Macedonians. at the funeral of their Kings and Princes; for they took down their Bulwarks and Fortresses of wars, they untiled their temples, they subverted their altars, they rejected and deposed their Idols, they put out their fire, and the men shaved both their heads and beards, and they clipped their horses and left nothing undone that belonged to mourning So Alexander the great solemnized the funeral of Hephestion. So King Archelaus did at the funeral of Euripides, shave his beard, and his head. So did Achilles etc. Laws decreed for triumphs, are written in the fifth Book of Alexander. Cap. 9 called Leges funerales. laws funeral for the dead, written in the sixth Book, Cap. 13. Of the funeral Feasts of the Roman Emperors. THe Romans used to have their commendations recited in the pulpit, The funeral of the Romans. of which Val. Pub. made the first funeral Oration in Rome at the death of Brutus his fellow Consul. The Romans used to carry before the dead Emperor his statues and Images, and after that the Statues and Images of his predecessors, to set forth the dignity of his stock, as Ca: Caesar did at the funeral of his Aunt, mother unto Marius; whose Statues Caesar caused to be carried with all the ensigns, crowns, rich spoils and trophies which Marius had gotten in his victory. In such manner Tiberius Caesar the third Emperor of Rome, caused at the Funeral of his Father Drusus, that the Statue of Aeneas, and all statues of the Kings of Alba, until Romulus' time the 17. King after Aeneas, and the statue of Romulus, and the whole family of Gens julia, from Romulus' time unto julius Caesar lineally. Of the funerals of the Egyptians. THe Kings of Egypt were most sumptuously reserved, in this order: their bodies were opened, and were in such sort used, as the Egyptians use with Myrrh, Aloes, Honey, Salt, Wax, and many other sweet odours, being seared up and anointed with all precious oils. The Funeral of the Egyptians. So the Kings of Egypt reserved the bodies of their Kings in high buildings made for that purpose, far from the ground, as in their Pyramids and Labyrinths, in such sort that the sons should see their fathers, and so many fathers before his father, buried in such sort, reserved and kept with odours and sweetness, as though they were alive. They mourned seventy two days, abstained from wine or any other meat, saving bread and the water of Nilus. Abel, Mizraim. So did they lament the death of joseph. Yet the Kings of Egypt before they should be buried, his fame, his great actions and marshal exploits were rehearsed, publishing his whole life from the beginning. If they had been vicious drunken, slothful, or had not done justice, or done any great crime, he should not have that honour of burial, which other Kings had, which was the greatest infamy to any King in Egypt that might be; which Kings of Egypt had more care to be well buried, than to live well. The manner of the Scythian Funerals. THe Scythians do in this manner; when one dieth in Scythia of any great state, his friends and his neighbours do carry all his beasts and kill them, for a feast to solemnize the funeral of the dead. As the Romans and Grecians do celebrate a feast for the honour of the Emperors and Prince's birth, which feast they call Hecatonbeon. The Scythian funerals. The son of this dead Scythian causeth his father's head (being filled with all sweet odours) to be gilded over, and to be set up as a monument of his father, where once every year upon the very day that his father died, he keepeth a solemn feast, where his friends and his neighbours do yearly at this feast offer sacrifice with ceremonies, and drink out of this gilded head; where not only his father's skull, but his grandfathers, and diverse of his grandfather's predecessors, (as Bowls and Cups on the table at funeral feasts,) were made of so many great fore-graundfathers skulls: for they abhorred the rites and sacrifices of any countries besides their own. So did the people called Sordisci in all points imitate the Scythians in their funerals, in the self same ceremonies before recited. FINIS.