The pilgrimage of Princes, penned out of sundry Greek and Latin authors, by Lodowicke Lloid Gent.  
At London Printed by William Jones, and are to be sold at his new long Shop at the West door of Powles.   

C Call on God, with CICERO crave, thy country good to wish.  
H have Photion learned Greek in mind that joyed of Athens bliss.  
R Remember Caesar's saying in Rome, each day to win a friend:  
I In word and deed most DAMON like, that will endure the end.  
S seek with care, serve with faith, think Plato's saying on earth  
T To serve thy God, thy Prince, thy soil, did nature point thy birth.  
O offend no man, deserve due praise, the poor do not deny:  
F Forget not PHILIPS Page that said, O PHILIP thou must die.  
O obey the laws, hurt no man, hate not the siely groom:  
R Right so in England shalt thou have, as pomp had in Rome.  
O Of Curtius faith, of Codrus care, of Roman SCIPIO think:  
S eat subtle Sinon's saucy sleight, flee cursed Cacus link.  
H Hat ' on each vice, each virtue love, thy state with CHILO know▪  
A avoid raging wrath with patience mild, PERIANDER teacheth so.  
T Time doth BIAS wise affirm, to make most men offend:  
T Time SOLON saith doth try all things, and time doth judge the end.  
O Order must with measure rule, each state saith Pyttacus plain:  
N Nothing must abound to much Cleobulus bids again.  
V virtue builds her blazing bower, in sacred breast to breed:  
S Such praise as shall advance your fame, if sages sayings you read.   

¶ TO THE RIGHT worshipful and his singular good M. Master Christofor Hatton esquire, captain of the Queen's majesties guard, and Gentleman of her highness privy Chamber.  
THAT NOBLE PHIlosopher Plato (right worshipful) had not attempted so often the seas from Athens to Sicilia, had it not been for his friend Dion, neither had learned Apollonius sustained the heat of Ripheus, nor the cold of Caucasus, to travel from Rome unto India, had it not been for his companion Hiarchus. Such is the force of affection, the attempt of friendship, and the secret search of nature, that were it possible that the same (saith Cicero) might ascend the skies to view the glory of the sun, the state of the stars, and to behold the beauty of the heavens, unsweete were the admiration thereof, unless it might be imparted to friends. Such is the violence of hidden love, after long lurking in the entrails of the heart, that by force seeketh means by some outward show of service to reveal the fostered flames thereof to his professed friend: by whose continual motions and restless rage I was more allured by good will than by wit or learning persuaded to manifest the fruit thereof unto your worship, as to the only Maecenas & chosen Patron of this my enterprise, which though more bold than wise, more rash than learned, yet I hope more willing than able of your worship adjudged, which like a Greek Demetrius, or a Roman Scipio, by some secret sleight of virtue moved in me most ardent love, incredible desire and singular affection to accomplish some charge, as a public pledge of my true and faithful heart. So for the clemency of countenance, the facility of speech, the excellency of nature, which in some are more apparent than in others, do even as the Adamant draw up the heavy and lumpish iron, inflame the barren and luntish braineman to a far further charge, than other learning may suffice good will therein▪ Most willing to avoid the gulf of Charybdis, perform he slideth in Scylla: and seeking to shun Semphlagades, he sinketh in Syrtes. Howbeit, good will the worthiest reward, the chiefest treasure and the greatest gift that the servant can yield unto his master, the subject unto his Prince, or one man unto another, which as Demosthenes saith, aught as keys of treasures, bulwarks of Cities, defence of countries, and stay of states, be weighed and esteemed. Such did Photion only accept in Athens, when he refused the offered treasures of the great Alexander. Such did Epaminondas require in Thebes, when he renounced the princely gifts of Artaxerxes. Such did Fabritius crave in Rome, when he denied the welthye rewards of King Pyrrhus: And such I trust your worship do way of your well willer, though of others better are tendered: for more wholesome it is (saith Plini) for some to drink small wine out of Samos earthen vessel, than strong poison out of the golden cup of Nero: better it is to drink Ci●us cold water out of faithful Sinaetes hand, than sweet Nectar out of the infected cup of Cirses: and far more sure is the good will of the faithful, than the tendered treasure of the flatterer, which like a Melitian dog fawning on every man, altering himself unto all kind of colors with the Camaelien, and shifting himself unto sundry shapes with Protheus, will haut with Clisophus before Phillippe dissemble with Aristodemus before Antigonus, fl●tter with Aristippus before Dionysius: and in ●ine deceive Caesar with Curio. These ravening Harpeis, these tame Tigers, these sucking serpents, deceived the wise, overcame the mighty, and devoured the quick: they will deprave Homer of his verses with flattery, they will spoil Hercules of his club with flattery, and they will dispossess Jupiter of his thunder and lightnings with flattrey. O had noble natures in leave of false flatterers, such faithful friends as Agamemnon had of Nestor, Telemachus of Menelaus, Achilles of Chiron, Hector of Polidamus, Ulysses of Alcinus, or had Princes such counsellors as Alexander had of Aristotle, as Augustus had of Athenedorus, Antigonus of Zeno, Alcibiades of Socrates, and Cicero of Apollonius, flattery should be espied, deceits avoided, envy prevented, and death often escaped, then had not Sinon with flattery vanquished Troy, Zopirus with dissimulation, destroyed Babylon, neither Lasthenes with fair words overcome Olinthus. But in examining the state of Princes, weighing their pilgrimages in this toiling Labyrinthus, we see their fortune as variable, as they themselves are mutable. We read that some from base birth were advanced unto imperial dignity, as Gordius from the Plough became King in Phrigia, and Gyges' from a shepherd was made King in Lydia: So we read that some from regal seats were exiled their kingdom, as Torquinius Superbus from Rome, and Dionysius from Sicilia. It is not strange to the learned, that Tullius Hostilius from keeping of cattle became a King in Rome, and that famous Zerxes the great King of Persia was vanquished by that simple man Artabanus. What wonder is it if Cirus was nourished by a bitch to be a King in Persia, sith Prutias from a king in Bithynia, became a beggar in Asia. If Romulus from an abject brought up by a wolf was buried so princely in Rome, what marvel is it that Pompeius being so renowned, should be buried in the sands of Egypt? If Alexander the great, julius Caesar, Hannibal, Jugurth, with infinite more were suppressed and dejected from their high thrones unto misery and penury? It is not strange that Agathocles, the potter, Justinius the swinehearde, yea, Archilaus borne of a bondwoman should be advanced unto regal seat. That sage Greek therefore Pittachus in the temples of Mittilena, depainted a broad ladder where some did ascend and some descend, to notify the state of fortune. Some hungry feeding at the Table of Tantalus. Some toiling to rol the stone of Sisiphus. Some striving with the burden of Atlas. Some busy to fill the empty buckets of Belides: and some careful to turn the wheel of Ixion, whereat I know not whether the wise may laugh rather at the folly of the same with Democritus, 
Democritus laugh at the folly of the world.  or weep at the misery of the same with Heraclitus. How happy is he that saileth by Scylla without danger, that passeth by Cyclops dens without peril, that goeth unto Lotophagos and not hindered, 
Heraclitus wept at the misery of the same.  that drinketh with Cirses, and not infected, that heareth the Cirenes and not alured: In fine, that entereth unto hell and not convicted: yea twice happy is that contented man, who having nothing, possesseth all things, and having all things, possesseth nothing. By this only Biton the siely argive was preferred before Cirus king of Persia by Solon: 
Biton better esteemed than Cirus.  By this Aglaus the poor Arcadian was advanced before Croesus' King of Lydia by Apollo. And by this only was Gangeticus wont to say that having but bread and water, he would not change life with Jupiter, 
Pyrrhus.  for had that renowned Pyrrhus been contented with the kingdom of Epire, he had never been slain by a simple woman at Argos. 
Syphax.  Had Syphax been satisfied with all the dominion of Numidia, he had never died a captive in Rome. 
Alexander.  And had that great conqueror Alexander been sufficed with one world, he had never wept when he heard that there were divers world's. Such greedy desire of wealth, such vain ostentation of life, that all Athens could not abide two Alcibiades: All Sparta might not suffer two Lisander's: nor all the world might maintain two Alexanders. Such vain glory of self love, such felicity in the world, yea such ambition of honour with men that poor Temison a Gardener would be called Hercules in Cyprus, simple Menecrates a physician would be called Jupiter in Greece, and foolish Hanno a Citizen, would be called a God in Carthage. So that some put their chief felicity with Chrysippus in the world, some with Antisthenes in fame after death. Many with Themistocles in descending from a high lineage. A number with Simonides to be well beloved of the people. divers with Palemon in eloquence, others with Euripedes in a fair woman, and others with Sophocles in getting of children. Seely Herostratus burned the temple of Diana to become famous. Pausanias' slew Philip King of Macedonia to be spoken of. Desire unto fame made julius Caesar to envy the marshal monuments of Alexander in Gades, made Alexander weep at the fame of Achilles in Phrigia, made Achilles cry out at the renown of Theseus in Greece, and made Theseus stark mad at the enterprises of Hercules in all places. Wherefore that learned Philosopher Plato termed envy Serra animae. Why was Perdicca envied? for his noble magnanimity. Why was Lysimachus hated? for his approved experience. And why was Antigonus disdained? for his politic wisdom: so that Plini saith most true, that there is no light without shadow, nor no virtue without envy. Which if your worship sometime bestow yourself to read some book or other, you shall in reading divers books, know and perceive the causes thereof, for as the Bee gathereth of some herb gum, of another the refuse of wax, of an other honey: so in reading divers books, divers profits, of rhetoric, the way of persuasion of logic, the sleight of reason, of histories, the orders of countries, of Philosophy, the secrets of nature, and of divinity the path of life: wherefore Alphonsus the great King of Arragon being a long time sick in Capua, giving himself to read Titus Livius, of the marshal feats of Romans and Q. Curtius of the noble acts of Alexander the great, having thereby recovered his health, was wont to say that he never heard better music than he heard in Livy, nor never had better physic than he had in Curtius. Augustus Caesar therefore would never be without Virgil in hand, nor Alexander the great without Homer under his Pillow. Happy was Pompeius when he had Cicero in his bosom, and glad was Scipio when he had Enneus in his sight: yea Dionysius the tyrant would honour Plato, and Antigonus the cruel, give place to Zeno. So as Alphonsus said, there is no sweeter music then in reading, there is no better physic then in reading, and there is no sounder counsel than in reading. There is mirth, there is sadness, there is wisdom and knowledge, there is persuasion, and there is warning: which if your worship do follow but Appelles' sayings unto his scholars, that no day should pass without the reading of one line, or to imitate Hortensius▪ sometime of the day either to read, ask, or to learn something. I know you will say with Solon, Indies senesco multa discens, trusting to call to mind that short and sweet sentence of Epaminondas unto his friend Pelopidas, that no good nature ought to go out of his house in the morning, but before he returneth home, he will win one friend or other, forgetting not the saying of Tiberius the Emperor, who thought that day ill spent in the which he did good to no body, or profited no man. Thus doing your worship shall increase in knowledge, multiply your friends, advance your fame, and enjoy felicity of life.  
¶ Your servant, Lodowicke Lloide.   

TO THE READER.  
Unwise much were I being base and barren, if I thought to escape that which Homer that sweet and sugared Maecenas of Greece might in no wise avoid. Simple were I to seek to avoid that which the wisest and the learnedst Socrates, and Architas, could not shun: therefore even as the Rhodians and the Lacedæmonians in the games of Olimpia, were taunted of Diogenes, the one for their bravery, the other for their raggedness: so these Cinikes sorts find fault with the good aswell as the bad. Lucullus a noble Roman demanded of the Philosopher Seneca, what best he might do to please Nero the Emperor, and not to offend the common people, had in answer, to do much service unto Princes, and to use little talk, and to show humanity unto the commons: Knowing well gentle Reader, how ready the most part are to accuse the learned, and how few are willing to excuse the ignorant, I am contented rather to be reprehended for my good will in penning this pilgrimage of Princes, than to be commended by that which may prove my idle life by silence. Being mindful of the youth of Egypt how they should make account unto their magistrates of pain and travel, most willing to accomplish something that might discharge the same, I took this labour in hand, in that, that I could to the uttermost to benefit my country, to pleasure my friends, and to show myself more willing than able in performing the same: and though I in my rashness presume to write of the lives of Princes, yet I trust in gathering the fragments & broken sentences, as a beginning unto others that are better stored, it will be of the wise and learned considered, though of others defamed and taunted. For there is no book saith Plini so simple, but it profiteth some body, for in books said Chilo the Philosopher are the fame of worthy men eternised, and the verity of things etere unknown wuritten, which two things neither time can consume, nor fortune destroy, and for this cause were the bones of Homer sought and contended for of seven Cities in Greece to be buried and kept as a monument of so great a writer, and for this was Euripides dying in Macedonia sent for by ambassadors of Athens, to be had in memory as a praise unto Athens by his burial For the Greeks supposed the greatest honour of all to have educated such men as were studious and careful for their country. For greater is the attempt of any simple book writer to hazard himself to present peril to encounter with divers men with a pen in his hand, then that that valiant Perithus with Cerberus, or Theseus with Minotaurus, yea, or Hercules with Antheús, jolly champions with sword drawn: for that they fought with one a piece, and that before their faces, & the simple writer with thousands, and they behind his back slander him. Architas the Philosopher, whom the Tarentines made a general in their wars six several times, he I say was in no such dangers in his wars, as he was resisted for his rules and laws in Tarentum. Plato was not in such peril at the besieging of Tanagra, and Corinth amongst all his enemies, as he was envied in Greece by Zenophon and Aristotle his own scholars by his philosophy. Neither was Socrates in such hazard of life being in arms in Delphos, as he was in Athens by writing of books put to death by the Greeks. Zeno the poor Philosopher could resist the violence of the great king Antigonus & Demosthenes could withstand the force of Philip, and yet neither of them could avoid the snares of those that defamed their labour, envied their diligence in writing and making of books. Simple men must not therefore be discomfited to write because the wise and learned were herein evil spoken: For the Gimnosophistes in India, the prophets in Egypt, the Sages in Persia, the Ephori in Lacedemonia, the Chaldeans in Babylon, and the Philosophers in Greece, are now more famous and renowned being dead, than they being a live were envied and slandered, their writings and books more read now, than allowed or known then, they rtravell now is commended, though their lives then were despised. And therefore I wish all learned clerks were as willing to write, as the most part of ignorant are studious and careful to find faults. Wherefore craving the good will of the learned reader as a bowlster and defence to my simple travel, I end, wishing that both the Printers faults and mine might less move occasions of offence.   

¶ CHRISTOFORVS Carlilus IN Flodum.  

GEstiunt Musae, Charites triumphant,  
Gestit insignis lituis Apollo,  
Pallas, ac Orpheus, monumenta flood,  
Cernere tanta.   

Ipse ne ditem videar bear,  
Aureis nummis, Calabrosue pomis,  
Vel redundantem Bromeum racemis.  
Dicere cesso.   

Est opus dignum solido Cupresso,  
Et Cedro suavi, simul atque laud  
Maxima: Flodi celebrate famam,  
Anglica pubes.   

Si legis librum, furiosa philtra  
Non t●bi possunt, n●camara Circes  
Vasa, non atrox rabies Megerae  
Vlla nocere.    

ED. GRANT. IN LOD. FLO.  
QVae a tûere difuruis immersa tenebris,  
aeduntur patrijs condecorata sonis.  
Quae prius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuerint bene cognita paucis  
nunc venient cunctis percipienda viris.  
Postera Floyde tuam nascentia secula laudem  
cantabunt, praesens nomen in astra feret.  
Quicquid est in mellis, quicquid liberiste lepôris  
continet, omne tuum, laus tribuenda tibi.  
Liuide mendaces compescito Zoile voces,  
tela licet vibres, non violabis opus.  
Inclita mordaci non laedes facta libello,  
florescit Floydus docta perora virum.   

¶ IN Librumde principum periginatione, Johannis Coci, scholae Paulinae magistri, hendecastichon cum versu quodum Homerico, ad lectorem.  
STato domi, nullis terre iactatus in oris,  
quem patrium subijt noscendi sola libido.  
Sin mores hominum varios tibi nosse voluptas,  
ingenijque vagas ediscere nobilis artes:  
Non perigrinanti deerunt monimenta laboris,  
que memtemque, manumque parent ad talia promptas.  
Quod liber hic regum referens quae facta priorum,  
tuta, domi cupido, praestabit vota, manendi.  
Hinc licet ingenij praesignes discere cultus,  
quos aditu regum provisa pericula monstrent.  
Nam liber hic peragrans, tibi quae viscenda fuissent,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

¶ IN laudem LODOVICI FLODI, Thomas Dranta, Archdiachonis lewicensis.  
PRincipibus placuisse viris, non ultima laus est,  
sic ais, & summis placuisti levis horati  
Principibus placuisse viris si tam bona laus sit,  
Principibus fuisse viris precepta, quid hoc est?  
Atque ipsos mutos, ipsos formare loquentes,  
consilium totis sanumque adscribere vitis,  
Hoc tu (flood) facis, quedam tua dogmata vidi,  
caetera cum visis si quadrant congrua membra▪  
(Quod facile credo) quid tmultis te tibi tollam:  
es bonus ingenioque & bis bonus argumento.   

¶ THOMAS churchyard, Gent. of Lodo. Fl.  
IF learning had no laud, man's liking would decay, (away.)  
And few would write or knowledge seek, if praise were plucked  
The labourer hath his hire, to quite his careful pains:  
The noble mind for worthy works, a crown of glory gains.  
The horse toils all the day, at night some rest to find:  
The hawk in hope of wished pray full high doth bear the wind.  
Than he who made this book, of right must reap renown:  
Sith through the trumpet he hath blown, a famous fact doth son.  
He shows by learned lines, our painful pilgrims state:  
And how the Prince and people both, drives out their dreary date.  
A pilgrimage we go, in paths of perils great:  
And through the shades of sureties shoe, we pass to burning heat.  
That all consumes by flame, of deep desire in breast:  
Whose kindled cooales like Aethna smokes, in sulphur void of rest.  
Whose sparks do flee so far, they cannot quenched be:  
Except that wisdom water cast, when fire most hot we see.  
What humour leads me thus, I meant to praise this man:  
(As far as pen and skill may stretch) that first this work began.  
And though the swelling swans, that swimes in pouting pride:  
By scowling brows tells world that they, this work cannot abide.  
I careless stand of that, and wish those birds so well:  
(In greatest glory that they make, that down their feathers fell.  
For if at virtuous acts, their vices vainly strive:  
The good shall grow, the bad shall quail, & sure the best shall thrive  
I mean such men as this, that well doth work and will:  
And labours for his country's gain, and so he shall do still.  
Shall were a garland gay, of flowers that flourish fair:  
When painted weeds that wants good sap, shall perish in the air  
Thus as my cunning serves, and cause requires in deed:  
I praise the work and like the man, that gives you this to reed.   

¶ Of the slippery state of fortune, and what Princes, and where they were advanced one way, and how they were oppressed another way.  
FOrtune, the Treasurer of the world, that ruleth realms, overcometh kingdoms, oppresseth Kings, exalteth tyrants, and doth to whom she will give life, and to whom she hateth appoint death. She calleth some to renown & some to shame. What honour she gave to some, what honour she took from others. How she exalted base men, how she oppressed proud Prince's Histories do record. All the Kings that ever reigned in Rome, almost from base birth and slender progeny, were advanced by fortune to sit in royal Rome, 
Romulus▪  and enjoy princely sceptres. Romulus the first King and builder of Rome, borne of Rhea, a vestal virgin, and daughter unto Amulius, left as a pray unto beasts, forsaken of all Rome, hated of his own grandfather, that he found more friendship in a she wolf than he had at his grandfather Amulius: more kindness of the wolf for his nourishment, then love of his mother, though he was borne of her. Notwithstanding, contrary to the expectation of Amulius, not thought of in Rome, by fortune's favour, he was by the wolf preserved, and by a poor sheep brought up to be a King of Rome. 
Cyrus,  The like happened unto Cyrus at three days old, when he was commanded by his grandfather king Astyages to be drowned and delivered unto Harpagus chief officer about Astyages, by King Astyages own hand to be killed and destroyed: yet by fortune, a bitch (being likewise left as Romulus was) fed him, and mylkt him, gave him life when his parents appointed death for him, brought up by a bitch (being a banished infant) to be the first and most renowned King that ever reigned in Persia. 
Paris.  even so of Paris King Priamus son, called likewise Alexander, the like commanded he should in all haste being borne, be killed: which being preserved by fortune, was brought up by a bear, to be a famous Phrygian Prince. Thus Cirus by fortune found friendship more in a bitch than in his own mother: Romulus more love in a wolf then in all Rome: Alexander more kindness in a bear then in his father Priamus. 
Telephus.  To speak of Telephus the son of Hercules, 
Camilla.  fostered by a Hart. To speak of Camilla and Semiramis, 
Semiramis  the one brought up by a Mare, the other by birds of the air, to be such famous Queens, as the one ruled the Volskans, the other the Babylonians. How fortune appointed little ants to feed King Midas, and bees to feed Plato, the wealth of the one, the eloquence of the other did certify the same: but to declare first the extolling and advancement of simple and base men unto princely seats. 
Torquinus Priscus.  Torquinus Priscus, a stranger borne in Corinth, the son of one named Demaratus, a banished merchant from his country, became a famous King in Rome: yea so famous I say, that he enlarged the confines of Italy, amplified the wealth and state of Rome, augmented the number of the senators, increased the order of Knighthood, and left Rome so happy at his death, that the Citizens thereof would twice have travailed as far as Corinth to speed of so noble a Prince. 
Tullius Servius.  Tullius Servius, a poor stranger, likewise advanced unto the same place by fortune: and Tullius Hostilius, a shepherd, and from feeding of beasts, extolled to be likewise King of Rome. Thus fortune to show her might, exalteth the poor, and oppresseth the proud. Thus from banished strangers, from simple shepherds, appointed she famous Princes and noble Kings: fortune elected senators, appointed Consuls, made Tribunes & Censors. Fortune as Seneca saith, from low birth, and base conditions, made Princes: Fortune had them from the Plough to sit in seat of Kings: 
Gordius.  Fortune took Gordius from his Plough to be a King in Phrygia: 
Agathocles  Fortune took Agathocles from his father's Shop being a Potter, and made him King in Sycilia: 
Darius.  she brought Darius from the Stable of Cyrus to be a King in Persia: 
Gyges'.  she brought Gyges' from a shepherd to be the wealthiest king that ever reigned in Lydia: She spared no place, without respect to any man. Justinus a swineherd, 
justinus.  from feeding of his swine, became a mighty Emperor of Constantinople. And Carpenters likewise may brag of Telephanes, 
Telephanes.  which fortune advanced to the kingdom of Lydia. Shall not husbandmen extol fortune, 
Valentianus  which made Valentianus Emperor in Rome? How much fortune favoured learning, how she brought the greatest Princes in the world to honour simple men, and caused the cruel tyrants to esteem and reverence the same. That king Dionysius the wicked tyrant of Sycilia, when he heard that divine and noble Philosopher Plato was coming unto Sycilia, 
Plato.  made certain of his Nobles to go meet him on the Sea, in a Ship so bravely appointed, so gorgeously dressed with sails of purple silk to bring him a land, where Dionysius himself tarried his coming in his golden Chariot, with four white Horses trapped over with gold, took him unto his own Chariot princely, talked unto him reverently, used him honourably, & so entertained him, that if Jupiter had descended from sky, greater honour could he not get in crete, than Plato a poor philosopher Aristons' son of Athens got in Sicilia. 
Aristotle.  Aristotle borne in Stagira, a poor physicians son named Nichomacus merited such fame by fortune, that not only Philip King of Macedonia, thanked God that his son Alexander was borne in his time, under whose tuition Alexander five years learned philosophy, but also Alexander the great conqueror of the world honoured and saluted him as his Master, unto whom he said that he was no less bound for his learning unto Alexander and virtuous education, than he was unto king Philip his father for his birth, he showed the same being in India, a country far from Gréece, and in the midst of his great wars unto his master, writing the state of India, the success of his journeys, the prodigious and monstrous sights that Alexander saw unto Aristotle. That mighty Artaxerxes king of Persia hearing of the fame of that learned Hypocrates, 
Hypocrates.  did send unto the chief governor of Hellespont earnest letters for Hypocrates, promising in writing great honours, equality to the chief rulers of Persia, fellow and friend to mighty Artaxerxes. Thus fortune was not only honoured as a goddess in Antium, but also worshipped in all the world: thus every man toileth for fortune, goeth a pilgrimage for fortune. I remember of a worthy history of one Rhodope, 
Rhodope.  a fair and a gorgeous strumpet in Egypt, which fortune so favoured for her beauty, that she being a washing herself in a well, an Eagle fled with one of her shoes unto the famous City of Memphis, 
●●anus. libr. 14.  where then the king of Egypt kept his court, named Psamnetichus, before whom the Eagle let the shoe fall. The king dismayed at the beauty of the shoe, amazed of the working thereof, musing much how nature might frame so fine a foot, made open proclamation throughout all Egypt to seek such a woman whose foot served that shoe, and being found, to bring her to the king: and being brought to the king, she was married unto the king. Thus from a common woman, fortune appointed an Eagle to make her a Queen in Egypt. If fortune favoured such that was nought of life, slanderous of report, ignominious and infamous in all Egypt, to be a Queen in that kingdom where she was a quean, who should make much of such a dame, in whom neither constancy was ever found, or truth ever tried. I judge that man most fortunate, that is of all least fortunate: and sith fortune is deceitful to her own friends, she can not be true unto her foes: 
Bion.  therefore, very learnedly did wise Bion answer being demanded, what was most dangerous in the world, 
Photion.  to be most fortunate. Photion, that learned Athenian was wont to say, that better it were to lie careless upon the ground, safe and sound, then to lie carefully under cloth of states in danger and peril. A certain wise prince, before he should be crowned king, took the crown first as Valerius saith in his hand, saying after looking & musing a while: O crown, more noble than happy, whose peril to enjoy (if men knew) no man would take thee up from the ground, though thou didst offer thyself. What felicity happened unto Alexander the great, 
Alexander.  which fortune so advanced to be a King of Kings, a conqueror of conquerors: yea, to be worshipped as a god, and to be called the son of Jupiter, whose fame compassed the whole earth, in so much that Thalestris Queen of the Amazons came from Sythia unto Hyrcania with three hundred thousand women to lie with Alexander thirty days, to be with child by him: and yet in Babylon that fortune that so exalted him, did likewise oppress him, being in his chief fame but thirty & two years, poisoned by his kinsmen and friends, left and forsaken of all men, that he was thirty days unburied, as a beggar, not as a king: as a beast, not like Jupiters' son. The like fortune served julius Caesar, 
Caesar.  which after thundering clang of the like fame, was in his own city of Rome, and in the Senate house amidst his councillors slain and murdered so tyrannously with Bodkins and Daggers of his most trusty friends Brutus and Cassius, that he had twenty and three wounds in his body. Thus was the misfortunate end of so fortunate a beginning. How did fortune deal with famous Zerxes, 
Zerxes.  whose huge armies dried up rivers, whose infinite numbers of navayes covered over the Ocean Seas, whose power and force all Gréece trembled at: fortune that promised all Gréece unto him at a beck, she I say, gave him over to the hands of Pericles his enemy, to be vanquished, unto the force of Artabanus to be slain. A little better she used Mithridates' King of Pontus, after many victories in divers countries, noble triumphs sundry times, which forty years and more she maintained against the invincible Romans, to the great detriment and loss of Rome: and at length to his great discomfort, after he had lost wife, children, and all his friends, left him in his old age a pray unto Pompeius. This is the friendship of fortune, to plague & to punish those which oftentimes she showeth herself most courteous unto. Therefore was Plato wont to thank God that he was borne a man, & not a beast: in Gréece, & not in Barbary, & thanked fortune, that he was a scholar unto Socrates, which ways despised fortune and her force: for fortune never doth a good deed, but she requiteth the same with an evil turn. 
Pyrrhus.  Pyrrhus that valiant king of Epire's, whom so famously fortune guided, that he was counted by Hannibal the second soldier and Prince for his magnanitie and courage unto Alexander the great, whose end by fortune was such, that a siely simple argive woman killed him with a little Tilestone. 
Hannibal.  Hannibal, whose name was so terrible unto Rome, by fortune xuj years, was by the same driven to exile, a banished abject from his country, and weary of his life, ended his days with poison in Bithynia Alcibiades, 
Alcibiades. Val. lib. 7.  which fortune so favoured one way, that he excelled all men in parsonage and birth, in wisdom and honour, in strength and wealth, and in all kind of virtues, surmounting all Gréece: again, was brought to such banishment and penury, to such infamy and reproach, that he was compassed and taken of his enemies, & burned in his bed with his whore called Timandra. Cambyses, and Nero, whose cruel and unhappy days, both Rome and Persia long time felt: their fawning fortune, after much tyranny & bloodshed of others, was such, that being weary in murdering others, they siue themselves, that was the end of their fortune. 
Polycrates.  Polycrates, who ever sailed with prosperous winds of fortune, that he was taken and named fortunate Polycrates, at length so served of fortune (as other Princes were) he was hanged by one Orontes, an officer of king Darius in open sight of Samos, where he a long time flourished, and in the end hanged on a high hill named Mycalensis mount. These evils happen by fortune, yet we see them not: she gripes us with her hands, & yet we feel not: she treadeth us down under her feet, and yet we will not know it. Happy is he that accompanieth not with fortune, though divers think themselves happy that be fortunate, 
Gyges' & Croesus'.  as Gyges' & Croesus', two Kings of Lydia, so wealthy, that they judged no man as happy as they were: and yet was Aglaus the poorest in all Arcady, & Byton the simplest of all Gréece: the one by the sentence of Solon, the other by the oracle of Apollo judged far more happy than they. The very tyrant Dionysius, being banished from his kingdom of Corinth, would often say in his misery, that happy twice were they that never knew fortune, whose fawning face in the beginning, doth purchase cruel death in y● end●. 
Diagoras.  wherefore, a certain Lacedaemonian said, Diagoras, who being in the games of Olimpia in Gréece, having his children, & his children's children crowned with garlands of fame, for their virtuous acts and qualities that time, that it were great hap unto him to die presently at such a sight of his children's fortune: and being asked the cause, he said that fortune never pleased that man so much with fame, but she would in time displease the same as much with infamy, and most true it was spoken unto one of the thirty tyrants, which being in banquet with divers nobles & gentles when the house fell, 
Fulgosius. lib. 7. cap. 2.  and slew them all: yet he, this tyrant escaped, bragging much of his fortune that he so saved himself: a simple man said unto him, never boast of fortune at any time, for that she spareth thee now, she will the next time more sharply plague thee, which so came to pass, that his flesh was made a food unto his horses, and his blood drink appointed for them, that in sparing his death then, when the house fell, he was afterward requited as you heard. If fortune, whose wavering steps are never certain, were as little trusted of the most part, as she is most deceitful and false unto all men, than Cicero would not have spoken that they that seek fortune, are blinder than fortune, she never advanced any to dignity, but she suppressed the same again unto misery, 
Tarqvinius.  as Tarqvinius the proud, a King that fortune made famous divers ways, of princely progeny, of passing parsonage, of incredible beauty, and of all noble qualities, to whom she presented Lucretia, Collatin●s wife, as the only snare to catch him, and to take him, by whom he was deprived from his government, left his kingdom and banished out of Rome, to range countries in misery and pain, after long felicity and pleasure: 
Dionysius.  even so Dionysius king of Siracusa, after many princely pleasures, renowned fame, great glory, yet in the end, banished his country, and driven to keep school in Italy. In the like sort, she deceived that noble and valiant Scipio, Affricanus, whose prowess and magnanimity augmented much the fame of Romans, by conquering of Africa and Carthage, and notwithstanding, driven to exilement and misery, where he died after many triumphs and victories like a poor beggar. O uncertain state, and slippery wheel of fortune. And because fame followeth fortune, and proceedeth from fortune, as the smoke cometh from the fire: for as fortune is variable, so is fame divers. If we seek histories, we find the fame of poor men for their poverty, aswell as the rich, for all their riches: poor Codrus, 
Codrus Irus.  and ragged Irus, are as famous in respect being beggars, with poets▪ as Midas or Croesus, two famous and wealthy Kings of India, are mentioned of Plutarch. Doth not Aristophanes make as much mention of Cleonimus the Coward, 
Cleonimus. Achilles. Poliphemus Enceladus. Conopas. Molon.  as Homer doth make of Achilles the stout, Poliphemus and Enceladus, two huge monstrous giants: are not so famous in Virgil for their bigness, as Conopas or Molon, two little dwarves of two foot length, are renowned in Plini for their smallness. Juvenal, and Claudian, report no less of the little Pygmies, than Ovid or Maro of the huge Ciclopes. If fame proceed of poor men for poverty, of dwarves for their smallness, of cowards for their cowardenesse, as much as it doth flow of rich men, for their wealth, of giants for their bigness, and of stout men for their courage: What is it but a pilgrimage, we live and travail here, for fortune and fame run together as divers as they are uncertain. Plini that famous Histographer, writeth of one named Messala, 
Messala.  which was so forgetful and weak of memory, that he forgot his own name, and yet as famous for his obliviosnesse, 
Hortensius.  as Hortensius was renowned for that he could pronounce out of hand with his tongue that which he wrote with his pen. Seneca the philosopher commendeth one called Caluisius, that he likewise was so oblivious, that he could not often name those daily friends that he used company withal. 
Cyneas.  What greater fame could Cyneas have for all his memory when he was sent from King Pyrrhus as ambassador unto Rome, where the second day, in the Senate house before all the people of Rome, he named all the senators by name. What greater renown could King Cirus have for his noble memory, 
Cirus.  for naming every soldier of his by name, being in the camp? 
Mythrydat●s.  What fame hath King Mithradates for his divers and sundry languages, which without an interpreter could speak unto xxij nations, being his soldiers, but only that they are recorded in books, where likewise Caluisius, Messala, and such oblivious men that forget their own names, are put in writing. Doth not Homer, the Trunpettour of fame, writ of Melitides an idiot, that would after the destruction of Troy, and after King Priamus, & all his were slain, yet he then would come to secure the Troyans. Homer I say doth not forget Melitides, no more than he doth Agamemnon. What should I speak of siely and simple Herostratis, which for burning of the Temple of Diana, is everlastingly remembered, and millions more of the like, which are mentioned of ancient writers. What is fame then, but a memory of things past.   

¶ Of magnanimity of Princes, and fortitude of mind, where and when it was most esteemed.  
Even as justice without temperance is often counted injury, so magnanimity without respect unto prudence is tyranny. This virtue proceedeth from a valiant and a sober mind, joining both the body and mind together, that wisdom and policy of the one, the strength and courage of the other, be always ready to defend the cause of his country, the quarrel of his Prince, and society of friendship: unto this therefore, unto his Prince, country, and friends, any good man is borne, preferring common commodities before private wealth. Hercules, 
Hercules.  being yet a young man, musing much what he might best do, thus studying and pondering to what he should apply his noble mind, appeared unto him two taule goodly women, the one as Zenophon doth describe, very gorgeous and brave, rings of gold on her fingers, a chain of gold about her neck, her hears set and frizzled with pearls, and diamonds hanging at her ears: the other in sober and comely apparel of modest behaviour, of shamefast countenance, stood before him. The first said, Hercules, if thou wilt serve me, thou shalt have gold and silver enough, thou shalt feed daintily, thou shalt live princely, thou shalt enjoy pleasures, possess mirth, In fine, thou shalt have all things at thy will to live with ease and rest. The other said with comely countenance, if thou wilt serve me Hercules, thou shalt be a victor of conquerors, thou shalt subdue kingdoms, and overthrow Kings: thou shalt be advanced unto fame, renowned in all the world, and shalt deserve praise of men and women: which when Hercules saw and heard the offers of these two lancing Ladies, understanding the idle service of the first, and the exercise of the second, took her as his maistrisse, to whom he willing became her man. Whereby, according unto promise made, enjoyed fully the fame and praise by due deserts. That magnanimity had Hercules that overcame Lions, Dragons, bears, and such monstrous huge wild beasts, that did destroy kingdoms and countries. That fortitude of mind had Hercules, that conquered giants, and subdued tyrants, enlarged liberties, set free captives and prisoners: and briefly, that magnanimity was in Hercules, that he never offended just men, he never hurted innocent men, he preserved divers Kings and countries, he never spoiled good country, nor subdued a just king: therefore, wholly addicted to merit fame, In destroying the Serpent Hydra, the dragon Priapus, the Lion, the wild boar and terrible Bull. In conquering Gereon, 
Angeus.  Cerberus and Diomedes, cruel tyrants: In taking the gilted heart, in vanquishing the centaurs, and the ravening birds named Stymphalideses: was there any tyranny or cruel attempts in this his twelve enterprises? Well, let Hercules pass, who was as they say, more aided of the gods then helped of man. With these princely acts & renowned feats of Hercules was noble Theseus' much enamoured, 
Theseus.  insomuch he aemulated the virtuous life of Hercules, that he tamed wild beasts, slew monsters, overcame cruel Creon● tyrant of Thebes, went down as the Poet saith unto hell, to imitate Hercules' feats, to resemble Hercules' magnanimity, to augment Theseus' fame, creating altars, appointing sacrifice in memory of Hercules, hoping that others would do unto Theseus, as Theseus did unto Hercules. Next unto Theseus, for antiquity of time, 
Achilles.  that valiant and renowned Greek Achilles, the only stay and comfort of his country, the very hope of all Gréece, whose magnanimity, valiant courage, worthy acts, and famous life is at large set forth in Homer's Iliads, which Homer, Alexander the great, by the reading of the manhood of Achilles, 
Alexander.  being yet in his father's days brought up in school, with that learned Philosopher Aristotle, so esteemed, that he never went to bed, but that he had Homer under his pillow, and there fell in love with the prowess of Achilles, honoured his life, and magnified his death: in so much he went unto Ilium in Phrygia, where that famous city of Troy sometime stood, to see the grave of Achilles, where, when he came and saw the worthy monuments, his marshal chivalry, his famous feats and renowned life depainted about the Temple, environed and compassed about his sumptuous tomb, he broke out in gushing tears, beholding the tomb, saying: O happy Achilles, to happen on such a Homer, that so well could advance thy fame. And thus Alexander being moved by Homer to imitate Achilles, weighed nothing else but magnanimity and courage of mind, as Curtius, and Diodorus Siculus, can well testify, whose life though it was but short, was a mirror unto all the world, that being but twenty years when he began to envy the acts & feats of Achilles, that in twelve years more, which were his whole time of life, he became King over Kings, a conqueror over conquerors, that he was named an other Hercules, for his prosperous success in his enterprises: insomuch, that julius Caesar the first and most valiant Emperor that ever was in Rome, at his great conquests, 
julius Caesar.  entering into the Temple of Hercules in Gades, reading the life of Alexander printed round about the Temple, his worthy fame depainted, his noble deeds set forth, his victories and conquests in every place described, such monuments and mirrors in memory of his noble life, that Caesar fell unto the like tears for Alexander, as Alexander did for Achilles. Thus one in love with the other for magnanimity sake, each one desirous of others fame, as Caesar thought himself happy if he might be counted Alexander, Alexander judged himself renowned, if he might be named Achilles, Achilles sought no greater fame than Theseus, 
Agesilaus.  Theseus ever desired the name of Hercules. Therefore Agesilaus, King of the Lacedæmonians, wondering much at the singular magnanimity and force of Epaminondas, Prince sometime of Thebes, who with one little City could subdue all Gréece. This Epaminondas having wars with the Lacedæmonians, people no less renowned by war, then justly feared by Epaminondas, after great victories and triumphs had by this Prince, was after this sort prevented by Agesilaus, in the wars of Mantinia, that all the people of Sparta were counciled either to kill Epaminondas, 
Epaminondas.  or to be killed by Epaminondas, whereby the whole force and power of Lacedemonia were fully bend by commandment, given by Agesilaus their King, to fall upon Epaminondas, where that valiant and noble Prince by to much policy was wounded to death, to the spoil and murder of all the people of Thebes, and yet a live carried unto his tent, demanded of his soldiers the state of the field, whether Thebes or Sparta was conquered, being certified that the Lacedæmonians fled, and that he had the victory, he forthwith charged the end of the spear to be taken out of his side and wound, saying, now your Prince Epaminondas beginneth to live, for that he dieth a conqueror: we read not scant of Epaminondas mate, which being compared unto Agamemnon for his magnanimity, was angry therewith, saying, Agamemnon with all Gréece with him, was ten years about one town, the city of Troy, Epaminondas with little Thebes, in one year conquered all Gréece. This order was amongst the Lacedæmonians, before they should go unto wars, they were by law charged to make solemn sacrifice unto the Muses, and being demanded why they so did, sith Mars hath no society with the Muses: Eudamidas then their King answered, for that we might attain aswell of the Muses, how to use victory gently, 
Lacedæmonians.  as of Mars to become victors manfully. These Lacedæmonians were so valiant that having banished their King Cleonimus for his passing pride and great violence, making Areus to reign as a King. This Areus, being in crete aiding the people of Corcyra, in wars with the most part of the Citizens of Sparta, 
Plutarch. lib. 27.  this Cleonimus their exiled King, consulted with Pyrrhus' King of Epire, persuading then or never to conquer Sparta, considering Areus was in crete, & that Sparta was not populus to defend any strength, came both and pitched their field in open face of Sparta, assuring themselves both to be at supper in Cleonimus house. The Citizens perceiving the great army of Pyrrhus, thought good by night to send their women unto crete to Areus, making themselves ready to die manfully in resisting the host of the enemy: and being thus in the Senate agreeing, that the womankind should pass away that night, lest their nation at that time should be quite destroyed by Pyrrhus, then rushed a great number of women in harness, 
Archidamia  of the which Archidamia made an Oration to the men of Sparta, much blaming their intent, and quite confounded their purpose, saying, think you (O Citizens of Sparta) that your wives and daughters would live if they might, after the death of their husbands, and destruction of Sparta, behold how ready we are, how willing the women of Sparta will die and live with their husbands, Pyrrhus shall well feel it and know this day. No marvel that the brood of these women should be valiant and stout: 
Demosthenes' saying.  If Demosthenes, who so much, was esteemed in Athens, had said in Sparta that which he wrote in Athens, that they which sometime ran away should fight again: he should have the like reward that Archilogus had for that he wrote in his book, 
Archilogus.  that it was sometime better to cast the buckler away, than to die, he was banished the confines of Lacedemonia. At what time the city of Sagunto was destroyed, against promise of the people of Carthage. The renowned Romans though league was broken and peace defied: 
Romans.  yet the Senators did send ambassadors, Eabius Maximus with two Tables written, the one contaynnig peace, the other wars, which was sent to Carthage, either to choose peace or wars: the election was theirs, though the Romans were injuried, and though they could best defend their own, yet would the noble Romans suffer often offences. hardy then were the Romans, 
Scaevola.  when Scaevola went alone armed unto the tents of Porsenna King of Hetruria, either to kill Porsenna, or to be killed by Porsenna: greater fortitude of mind could be in no man, more valiant in heart no man seen than in Cocles, 
Coclies.  who only resisted the whole army of of King Porsenna, until the Citizens of Rome came to take up the draw bridge, and then leapt in all his harness from his enemies, unto the midst of the river Tiber: & though he was sore in divers places wounded, yet neither his fall hurted him, neither his harness pressed him, neither water drowned him, neither thousands of his enemies could kill him, but swimmed through the river Tiber unto Rome, to the great admiration of king Porsenna, and exceeding joy of Rome: so that one poor Roman, gave the repulse to the whole army of a king. Ualiaunt was Rome, 
Popilius.  and Romans feared, when Popilius was sent ambassador to Antiochus the great King of Syria, when Antiochus either for pride or pomp of his person, or contempt of Popilius, refused to answer the Roman ambassador, was then presently enforced to answer the state of Rome, and demanded of the ambassador before he might go out of a little round circle which Popilius made with his riding rod. 
Pomponius.  Then faithful was Rome, when Pomponius a Roman Knight and soldier under Lucullus, general in the field against Mithridates' King of Pontus, by whom Pomponius being taken as a prisoner sore wounded and mangled. The King demanded, if he would help him to life, would he be true to Mithridates? to whom the poor wounded Roman answered, Pomponius will be unto Mithridates as Mithridates will be unto Lucullus: so true and faithful were Romans, as they were stout and valiant, in so much that Scypio being threescore years almost, and being sought of a young soldier to buy a brave Buckler and a fine Target, said that a true Roman must not trust unto the left hand, where the Buckler is, or to hide himself under a Target: but must trust unto his right hand, and show himself in field in open sight. This magnanimity had the people of Sithia, 
Scythian● stoutness.  at what time Darius King of Persia was marching with his army toward Scythia, they having understanding thereof, like people of great magnanimity, sent certain Ambassadors to meet Darius, to signify his welcome unto Scythia by presents sent by the Ambassadors: when therefore the ambassadors met with King Darius, 
Brusonus. lib. 3. ca 33.  they began to tell their message, and opening a privy place, a wallet where their presents were, they took out a mouse, saying, unless you creep like this mouse, to some country, or swim like this frog, or fly like this bird, 
The presents of Scythia.  these arrows shall pierce your hearts: the presents were a Mouse, a frog, a Sparrow, and five arrows, giving to understand by the Mouse, earth: by the frog, water: by the Sparrow, flight: by the arrows, death: rare presents sent unto a King, simple gifts; small charges, but it contained valiantness, fortitude, and contempt of Darius, rather to move him to wars, than to entreat of peace. Though Scythia was bare, yet was she stout: though rude and barbarous, yet valiant and manful▪ It is not in the nature of the place, or in the number of the persons that magnanimity con●isteth, but in the valiant heart, and noble mind: 
Leonides.  wherefore Leonides King of Sparta was wont to say unto his soldiers, that he had rather have one Lion to lead a whole band of Déers, 
justine. lib. and Herodotus. lib. 7  than to have a whole band of lions ruled and led by one dear, applying his meaning unto King Zerxes, who having ten hundred thousand ships on seas sailing toward Gréece, so many as all Gréece could scant receive, so many that divers rivers and floods were dried up by his huge army, a proof saith Justine more of his wealth then of his magnanimity. Leonides knowing well the manner of Zerxes, that he was seen first fled, and last in field: whose glorious pomp and show of men, was not so famous, and terrible, at his coming to Gréece, as his departure from Gréece was shameful and ignominious, began to persuade the Lacedæmonians, being but four thousand in number, willingly to live, and to die for the renown of Sparta in Thermopyla: exhorting them to dine as merrily with Leonides their captain, as though they should sup with Pluto: but persuasions unto these that were persuaded, were superfluous: spurs unto those that might not be stopped with bridles, were peerless, as in Thermopila well seen and proved to the noble fame of Leonides, and great shame of Zerxes. It is not in multitude of men that magnanimity of men consisteth, but in wise and valiant hearts, for wit and will joined together (saith Sallust) make man valiant: wherefore Agamemnon that most renowned Emperor of all Gréece appointed at the siege of Troy, 
Agam●mnon his saying of wise men.  would often say, that he had rather have sometime ten wise Naestors, than ten strong Achilles: ten Vlisles, than ten Ajax: wisdom in war auayl●th much, Plutarch reciteth four famous and renowned princes, and either of these four had but one eye, to the advansing more of their passing port, 
Philippe.  the first was Philippe King of Macedonia, and Father unto Alexander the great, whose wisdom in wars, whose policy in feats, whose liberality unto his soldiers, whose clemency, and humanity to his enemies: in fine whose success in his affairs were such, that his son Alexander after doubted whether the valiantness of his father, would leave any place to Alexander unconquered. The second was Antigonus King in the same self place, 
Antigonus.  succeeding after Phillippe, whose wars with Mithridates' King of Pontus, and Pyrrhus' King of Epire, fully set forth in Plutarch, do yield due honour and renown for his force and magnanimity: The third Hannibal Prince of Carthage, 
Hannibal.  the whole stay of all Libya, for sixteen years, the whip and scourge of Rome and italy, whose name was so terrible for his ●ourage and hardness, that both Antiochus king of Syria, and Prusia, king of Bithynia, rather for fear, than for love being then but a banished man received unto honour. 
Sertorius.  The fourth Sertorius a Roman Prince borne in Sabina, whose thundering clang of fame was nothing inferior to the proudest. These were not so famous by their prowess and chivalry one way, as they were notorious and spoken of, for that either of them had but one eye. These renowned Princes and singular soldiers, excelled all men in wisdom and prowisse, as proved is in Plutrarch by their lives. Philip for temperance of life, Antigonus for faith and constancy, unto his friend, Hannibal for truth and patience for his country, Sertorius for his clemency and gentleness towards his enemies, which for their passing courage, invincible stoutness, and worthy enterprises, happened to be deprived of their eyes as Philip lost his eye at the siege of the city of Methon, Antigonus at Perinthia, Hannibal in Hetruria, Sertorius in Pontus. When the people of Thasius had erected altars, appointed sacrifices for to honour Agesilaus in their Temples, 
Agesilaus.  for his fame of fortitude, they send ambassadors to certify the king thereof, which say that as Apollo was in Delphos honoured as a god, so Agesilaus was in Thasius: but the King as he was valiant, so he was wise, much detesting assentations and flattery of people, demanded of the ambassadors, and required them if that their country could make gods, to make some first of their own country, saying: Agesilaus had rather be king in Sparta, then to be a god in Thasius. O renowned Sparta, O famous Greece, While hidden hatred was exempted, while civil wars were not known, while Athence sought no supremacy over Sparta, while Sparta sought no mastery over Thebes, than all the power of Persia, the force of Macedonia might not stain one little town in Greece: but the insolency of princes, the desire of fame, the felicity of renown, the honour of glory was such, 
Alexander.  as Alexander the great answered King Darius' ambassadors, who coming from Persia unto Macedonia to entreat of peace, tendering unto Alexander the daughter of Darius in marriage, with all the country of Mesopotamia, and twelve thousand talents yearly beside, with such princely promising of the kingdom of Persia after Darius' days, as there wanted no princely liberality in Darius' offering, nor princely stoutness in Alexander's answer, saying unto the ambassadors, 
Dodorus. lib. 1.  Tell your master Darius' king of Persia, that as two suns may not be in the firmament, so two Alexanders may not rule the earth. Such valiant minds could be subject in no wise, neither Darius unto Alexander, nor Alexander unto Darius. Such stoutness reigned in Princes, to maintain states, that as Archestratus the Athenian was wont to say, 
Alcibiades in Athence▪ Alianus. lib. 11. Lysander might not suffer another Lysander in Sparta.  that in the city of Athence two Alcibiades might not rule: so Ethocles the Lacedaemonian did likewise speak, that two Lisander's might not agree in Sparta. So contrary and divers were Princes, so high and lofty of courage, so valiant of heart, so noble of mind, that though fortune could not so often fawn and favour the states of Princes, but that she which is most uncertain, could undo in a day, that which was gotten in a year: yet in no wise could fortune take valiant minds from men, nor spoil magnanimity of Princes, nor diminish courage of old men, as that worthy and most ancient soldier Mithridates' King of Pontus, after he had plagued the Romans with forty years long wars, 
Mithridates.  during the which time, he showed himself no less hardy and stout in resisting the strong force of Romans, and valiant and courageous in attempting the fortitude of Romans. And though by fortune forsaken in his latter days, and spoiled of all health, friends, children, countries, kingdoms, and all worldly wealth: yet to spite fortune his mortal foe, went to Celta, thinking with them to pass over unto Italy, to let the Romans understand, that though friends & countries by fortune were spoiled: yet neither fortune with her spite, nor all the Romans with their force could subdue King Mithridates' valiant heart. In this joyed Princes only, than not to be conquered. In this only triumphed they, because they might not be vanquished. In this gloried they most, in that they were free from subjection. Cercylidas, 
Cercilidas.  being one of the wise men named Ephori in Sparta, hearing the thundering threatenings of King Pyrrhus' ambassadors, the slaughter and murder tha● King Pyrrhus intended upon men, women, & children: the cruel destruction and last confusions of the Lacedæmonians, answered no less stoutly then wisely the ambassadors of the King, saying: If Pyrrhus your master be a god, we have not offended him, & therefore we doubt him not: but if Pyrrhus be but a man, tell your master that the Lacedæmonians be men likewise, & therefore we nothing fear him at all. 
Pyrrhus.  This valiant Pyrrhus thought so well of himself, felt him so ready & judged all men inferior in enterprises unto him, that being at the victory of that noble city Tarentum, where he saw such feats attempted, such acts done, such stoutness showed by the Romans, that he being dismayed at the manhood and boldness of Romans, thought if magnanimity were lost, 
Lu. Florus. lib. 3.  the mould thereof should be found in a Romans heart: insomuch, that long looking & viewing of Romans, he cried out and said: O how soon would Pyrrhus conquer all the world, if either he were King in Rome, or Roman soldiers subject unto Pyrrhus. Of these Romans was Hannibal wont to say to King Antiochus of Syria, being enforced to forsake Carthage, that Rome might not suffer equality, either Prince over all, or subject unto all. Rome was compared unto Hydra of Lerna, that having so many heads when one was cut off, an other sprang up: insomuch that all the world might not destroy Rome, being injured, or overcomed of the enemies as fortune often permitted, they were not to be entreated before the like fortune happened unto them, as happened against them, 
Licinius.  as Licinius Emperor having lost divers of his soldiers unto Perseus' king of Macedonia, which aftewarde was subdued by that valiant Roman Pompeius the great, this Perseus having taken divers of Licinius soldiers, did send certain Orators to speak for peace, which eloquently persuaded with Licinius to consent thereto: after long talk, learned council, pithy persuasions by the Orators, it was answered, as briefly, plainly, and simply by Licinius, that the best way for king Perseus to crave peace at the Romans, was first to restore the prisoners of King Perseus, which were Romans' home again, and then to send his Ambassadors to the Emperor Licinius, otherwise the whole country of Macedonia should feel the force and magnanimity of the Romans. To speak of the conquest and victories of julius Caesar, of the audacity of Metellus, of the fortune of Silla, of the sharp dealing of Marcellus, being thereby the spur of Rome called, of Fabius likewise named the Tergat of Rome, of divers more valiant Romans, it were infinite the reading thereof, but I mean not to molest the reader, and yet one little history to prove the renowned Romans most worthy of this valiant virtue magnanimity, written in Claudian, of one Camillus a noble Roman, who having a long time laid siege at Philiscus, and could not prevail. The Shoolemayster of the city having his scholars under pretence of walking out of the town, 
Camillus●  came and offered his scholars unto Camillus, saying: by this means you may do what you will unto Philiscus, for here be their children, whom I know to redeem, they will yield up the town. Camillus having regard to the fame of Rome, and loathing much to show villainy, rewarded the schoolmaster after this sort, he did set him naked before his scholars, fast bound with his hands on his back, and every one of the scholars with a rod in his hand, saying unto the boys: bring him home to your parents, and tell your friends of his falsehood, and the poor boys having a good time to requite old beatings, were as glad as he was sorrowful, laying on load, girckt him with so many stripes, as loitering trevauntes may best be bold to number, until they came unto the city, where they told their parents the cause thereof, which weighed the clemeccie and humanity of Camillus to be such, that they gladly and▪ willingly yielded themselves and their city unto the hands of Camillus, knowing well that he that would use them so being his enemies, and foes, could not use them ill, by yielding all unto his courtesy, who might have had all by tyranny. Now sith this virtue was often seen in divers Queens, Ladies, Gentlewomen and others, I may not omit the pilgrimage of their lives. We read of two Queens of the Amahones a country of Scythia, 
Penthesilea.  Penthesilaea the first, and Hippolyta the second, 
Hippolita.  the one so valiant against the Greeks, at the destruction of the noble city of Troy, that in open field she feared not to encounter face to face with that valiant Greek Achilles: the other so hardy, that she shrinkt not at the force and stoutness of that renowned Champion Theseus, which being convicted by Theseus for her singular stoutness and courage married her, which certainly had happened unto Penthesilea had she not been convicted by Achilles. 
Camilla.  Camilla likewise Queen of the Volskans, beside her princely profession of sacred virginity which she vowed unto Diana, was so famous for her magnanimity, that when Turnus and Aeneas were in wars for the marriage of Lavinia, King Latinus daughter, she came bellona like unto the field, resisting the violence and puissance of Trojans with the Rutiles, as an aid unto Turnus. That noble Zenobia, the famous Queen of the Palmireians, 
Zenobila.  a Princes of rare learning, of excellent virtues, of most valiant enterprises, after that her husband named Odenatus had died, took the empire of Syria, and attempted the magnanimity of Romans, that a long time she withstood in wars that noble and renowned Emperor Aurelian, by whom the Emperor was wont to say when it was objected unto him, that it was no commendations for a prince to subdue a woman: that it is more valiant to conquer a woman being so stout as Zenobia, than to vanquish a King being so fearful as Zerxes. The ancient Greeks, 
Artimesi●.  as Herodotus doth witness were much amazed at the magnanimity of Artimesia Queen of Caria, after that the king her husband died, did show such fortitude against the inhabitants of Rhodes, that being but a woman she subdued their stoutness, she burned their navies, wasted their wealth, vanquished and destroyed the whole isle, entered into the city of Rhodes, caused her image to be made and set up for a monument of her chivalry and pertual memory of her victory: O renowned Ladies, O worthy women that with feaminine feats, merited manly fame. 
Teuca.  how famous Teuca Queen of the Illiryans, governed her subjects after the death of her husband king Argon, which being warred on divers times by the Romans, infringed their force, broke their bonds, discomfited their armies to her perpetual fame & commendation: she governed the people of Illeria, no less wisely, than she defended the puissant force of the Romans stoutly, she lived (as histories report) as soberly and chastened without the company of man, as she governed her country wisely and stoutly without the council of man: it were sufficient to repeat the ancient histories of two women, to prove fully an everlasting praise and commendation unto all women: the one written by Herotus in his first book of Queen Tomyris of Scythia, 
Tomyri●.  the other mentioned by Valerius and Justine, of Cleopatra Queen sometime of Egypt. The first, after that Cirus had trespassed much in her kingdom of Scythia, killing, destroying, and burning, without regard to princely clemency or respect unto a woman's government: yet unsufficed though he slew the queens own son named Margapites, thirsted more and more for blood, that then the valiant Queen being much moved to revenge Margapites death, weighing the greedy rage of Cirus, came Lion like to field, either to lose her own life, or else to revenge her sons death, priest unto Cirus more like at that time to a grim Gorgon, than to a silly Scythian, slew him in the field, haled him up and down the field, cut of his head, and bathed it in a great tun full of blood, appointed for that purpose, saying: now Cirus drink thy belly full of that which thou couldst never have enough: this valiant Tomyris revenged tyranny, requited the death of one Scythian Margapites, with the death of two hundred thousand Persians. The other Queen Cleopatra, 
Cleopatra.  after that julius Caesar was murdered by Brutus and Cassius, and that Marcus Antonius being by Augustus warred on for his perjury, & fas●oode showed unto his Uncle Caesar: she, I say, Cleopatra having the most part of Arabia and Syria, confederated with her friend and lover Antonius against Augustus, being then the second Emperor of Rome, that she aided him a long time, until that she perceived that Augustus prevailed, and that Antonius was vanquished: then lest she should be conquered by Augustus, she conquered herself, yielding rather her body a pray unto serpents, than a subject unto Augustus. Hannibal could no more but to poison himself rather then to yield to Scipio. Well let Semiramis with her valiant force and stoutness, be commended at Babylon, where she reigned forty years a widow, after King Ninus her husbands death. Let noble and famous Atalanta with her bows and spears and feats of arms be praised in Arcadia▪ 
Atalanta.  Let Hipsicratea that followed her husband King Mithridates unto wars as a lackey unknown, 
Hipsicratea.  be extolled in Pontus. 
Helerna.  Let Helerna, janus daughter, with all her fortitude be spoken of in Latin: 
Delbora.  And let Delbora be famous amongst the Isralites. These women were no less famous for their pilgrimage, than the worthy conquerors and Champions of the world, they were in no point inferior unto men, in divers points far excelling Princes and Kings: either the world than was very weak or slender, or else women than were valiant and stout. And to omit particularly to touch women, I will open and declare the nature of Countries, 
The women of Lacenas.  the women of Lacena would together with their husbands go unto the field: yea, they went soldier like unto Missenios' to fight in field. The women of Cimbria would kill those that first fled the field, 
Of Simbria  though they were nigh friends or kinsmen unto them. The women of Saca had this custom, 
Of Saca.  either at their marriage to be conquered by their husbands the first day, or else to be conquerors over their husbands all the days of their life: their combat saith A●lianus was for victory, 
Of Persia.  and not for life. The women of Persia would meet their husband's and sons flying the field, lifting up their clothes, showing their privities, saying: Whither flee you, O cowards, will you again enter into your mother's wombs, will you creep into your wives bellies, as they did in the wars betwixt Cirus and his Grandfather Astyages. 
Of Sparta.  The women of Sparta would go unto the field to see in what place their husbands and friends were wounded, if it were before, they would with gladness and joy show the same unto every man, and bury the body solemnly: if their wounds were behind, they would be so ashamed of the same, that they left them unburied in the field. The women of Scythia called amazons, 
Amazon●  lived as conquerors over men, and not conquered by men, until Alexander the great destroyed them and their country, which before were so valiant, that they weighed not to encounter with Hercules in the field, and after with Theseus in open battle, they blushed not to meet the valiant Greeks at the destruction of Troy. Magnanimity which was then for defence of countries, is now tyranny to destroy that at their banquets and drinkinges they had their garlands on their heads: for as the world grew in wealth, so it grew in sumptuousness: for the triumph of Romulus was far inferior unto the gorgeous triumph of Camillus, and yet Romulus was a king, & Camillus was but an officer. Time bringeth things unto perfection. In time Rome waxed so wealthy y● Camillus' I say was carried in a chariot all gilded & wrought over with gold, having all white horses trimly decked, a crown of pure gold on his head, all the senators and Consuls of Rome going a foot before him unto the capitol of the city, and thence unto the temple of Jupiter: where to honour the triumph further, they slew a white Bul as sacrifice unto Jupiter: and thence to bring him triumphantly through the city of Rome, unto his own house: even so in Greece and in Carthage, in time grew unto such pomp & sumptuous triumphs, that there was as much study to invent brave shows, and solemn sights in triumph, as there was care and diligence to have moved the enemies. When Epaminondas ruled stately Thebes. When Hannibal governed proud Carthage, when Laeonidas bare sway in warlike Sparta: then Greece and Lybia were acquainted with solemn and brave triumphs. In Ninus time triumphs were in Assyria. In Arbaces time the triumphs flourished amongst the Medes. In Cyrus' time the triumphs were in Persia. In Alexander's time it was in Macedonia. In Caesar's time it was in Rome: and thus always from the beginning of the world, triumphs followed victories. And here I mean a little to entreat of the triumphs of the Romans, which far divers ways surmounted the rest, whose fame was spread over all the world: And yet imitating in all things the Greeks, insomuch that Rome always had Athence as a nurse or a pattern to frame their laws: for when their Kings were banished aswell in Athence as in Rome, yet they ruled & triumphed more by orators in Athens, by Consuls in Rome, then by Kings. Therefore as Plini saith, they exercised such feats of arms, they practised such policies of wars, they used such solemnity in triumphs, that Rome then was noted to be the lamp and lantern of Mars. They had I say divers garlands made only for the triumph of wars: Plini counteth seven sorts of garlands which the Romans had: the first made of pure gold, appointed only for the triumphs of Princes: the second of laurel, which of all was most ancient in Gréece, & in Italy appointed for the triumphs of Pallas soldiers: the third of all kind of sweet flowers made, & appointed to him that restored Cities unto their liberties again: the fourth made of Oaken leaves, to him that defended Citizens from death: These two garlands were of great honour in Rome, and specially in Gréece, the one Cicero ware in Rome, for his invectives against the conspiracies of wicked Catelin: the other Fabius Maximus did wear for that he saved Rome from the second wars of Carthage, where Hannibal was captain. The sift garland was appointed for him that assaulted the walls of the enemies first, and entered the town: the sixth, for him that first attempted the tents of the enemies: the seventh bestowed upon him that boarded first the Name of the enemy. These three last garlands mentioned for the scaling of walls, the boarding of ships, and attempting the tents, were made all of gold, and given by the Princes or Senators to the aforesaid soldiers. There was likewise in Rome concerning the triumphs, that none might triumph unless he had been before some officer in Rome, as Dictator, praetor, Consuls, or such like: and if any (without they were sent by the Senators) had won any victories, though there conquest were never so great, and their victory never so famous, as Publius Scipio for all his victories in Spain, and Marcus Marcellus for all that he took captive Siracuse, because they were not sent nor appointed by the Senators, they might in no wise by law made, claim triumphs thereby. Then Rome flourished, than Rome was defended from divers offered injuries, & saved from enemies. At what time M. Curius triumphed over the Samnites. Mae. Agrippa triumphed over the Sabines. Pau●aemilius over the Lygurians. Marius over the Numidians. Pompeius' over Armenia and Pontus. Scypio surnamed Affricanus over Carthage and all Lybia. Julius Caesar over all Europe and Africa, than Rome was feared of all the world, and now Rome is despised. Then Rome might say, Roma vincit: now Rome may say, Roma victa. Then Roma armata: now inermis. Then Roma: now Ruina, but time consumeth all things. That victory that was not manfully gotten, and ●aliauntlye won by force of arms in the field, was rather counted among the Romans, tyranny, than victory: for when Lucius Pius in a banquet that he made, had filled the people of Sarmatia full of Wine, and made them so drunken that all the nobles and captains of Sarmatia, yielded themselves as subjects unto the Empire of Rome, for the which Lucius Pius at his return home to Rome, required according to the custom, to have a triumph done unto him for the victory of Sarmatia: which when the senators had fully heard of the victory, how and after what sort Lucius Pius subdued the Sarmatians, he was openly beheaded by decree of all the Senate, and a slanderous Epitaph set upon his grave, to manifest the deceit he used in steed of magnanimity, to deceive them by Wine, which he ought to subdue by force. The Romans were not in those days contented that any of their captains should use vicious dealing, or show any fraud or guile in wars unto their enemies: but at last as wars grew common in all countries, so deceit and craft was thereby augmented, and triumph exiled: then the Assyrians warred on the Persians: the Persians on the Argineans: the Argineans on the Athenians: the Athenians on the Lacedæmonians: the Lacedæmonians on the Sydonians: the Sydonians on the Rhodians: and the Rhodians on the Scythians, with all kind of policy, right or wrong, forced they not so that victory might be gotten: so that triumph then, is turned unto captivity now: magnanimity then, unto craft and deceit now: In fine, victory then, unto tyranny now. And so with Caesar I end, Ex bonis principijs mala oriunter. Such is the state of life, the pilgrimage of man, that daily worse and worse it waxeth to the end: for in the beginning, renown and honour was the cause that all men attempted dangers and great perils: and now in the end, gain and profit moveth wars: Then was their desire to overcome Lions, bears, elephants, tigers, Panthers, Rinocherons, with such wild and savage beasts, that might honour their victory.   

¶ Of the first finding out of laws and orders, and of all invention of things general, and of time.  
AFter in sundry places, divers men have found means to set things which at the beginning were rude and barbarous in civil orders, as amongst the Athenians, Draco: amongst the Egyptians, Mercury: amongst the Argives, Phoroneus: In Arcadia, Apollo: In Tire, Charandes: in Italy, Pythagoras: other things no less necessary for the manners & civility of men, then for the life and food of men were found. And for that time is the beginning and the end of all things terrestrial, I think it well for the purpose to declare how then at all places time was counted: 
Egyptians.  for with Egyptians, at the first, they counted their years by the moon, attributing unto every year thirty days, as both Herodotus and Macrobius do agree. 
Arcadians.  The Arcadians as Plutarch in the life of Numa doth write, had three months in every year appointed. The people of Caria, finished and ended their year every sixth month. 
The Greeks.  The Greeks did number three hundred fifty and four days in their years, which want of our years a eleven days, and six hours. The Romans at the beginning in the time of Romulus, 
The Romans.  which was their first king, had their year in ten months Counted: counting their first month March, and giving that name unto it, after his father's name Mars. April was named of Aphros in Greek, which is foam, whence Venus was borne. May was called a Maioribus, of the elders. June of the youth called juniores, these four was of Romulus named. The fift month was then called of Romulus quintal, which julius Caesar in his time, named julij: and August, Augustus Caesar did name: and so orderly by number sextil, September, October, November, and December, until Numa Pompilius, who succeeded Romulus, who added januarij, and Februarij, and so named them according to the name of Janus, which was the first king of the lateness: and Februus which was supposed to be the inventor of Lustrum. For as the Greeks did count all things by their Olympiad's: so did the Romans number their time by that lustrun. Then was the use of the clocks unsought, and unknown: insomuch, Authors herein do much vary and seem to be ignorant of the inventors hereof. First, some think that Hermes in Egypt, found out by a beast sacrificed unto Serapis: some again unto Anaximines' in Lacedaemon, found out by a shade: some unto Scipio surnamed Nasica in Rome by water, the clocks were found: but how uncertain it is, by whom, and by what means clocks first were found, writers do witness the same. Some again do count their days which is four and twenty hours, from sun rising, unto sun rising: as the babylonians use: some from sun setting, unto sun setting as the Athenians: some from midnight unto midnight, as the Egyptians: some again from midday unto noon again, as the Vmbrians do. Thus diversely they count their hours and days. Now after laws were invented, and orders made, and time divided, men as yet rude and raw, leading their lives beastly, and brutishly, for want of civility, having neither houses, towns or Cities, to inhabit, but some in caves of the ground had their chief mantions, some of green bows and branches of trees had their best garments made, some covering themselves with shadows of woods: some again in dens like wild beasts, until nature first by reason invented away and a mean unto further civility. Then houses were made, and Cities builded, high towers raised, strong walls invented: as K●ng Cicrops made Athens: 
Atgence. Argos. Diospolin.  Phoroneus builded Argos: Diospolin in Egypt which Thrason made. Likewise by Nembroth, the first tower after the deluge of Noah was made. Then Temples were builded, as Pythias in Prerenna made a temple unto Minerva: Romulus in Rome builded a temple unto Jupiter, and thus divers men in sundry countries have been the doers and travelers of things▪ By this means came Pallas unto great fame, 
Pallas.  for that she was supposed to be the first that invented science, amongst the Grecians: in Athens, for this purpose was Ceres in Sicilia renowned, 
Ceres.  for that she was thought to be the first that sowed corn, and taught husbandry: for this only were Typhis and Jason so worthily commended, 
Tiphis.  that they amongst the Greeks were the first that sailed the seas. Then was money found in mount Pangaeum, 
AEgineta.  quoyned of Aegineta, which as Plini saith had been better unknown then found. Then money being found, wars ensued by Ninus, which was the first that ever warred after the deluge. Then idolatry sprung up by Melissus King of Crete: Images and pictures were first made by Epimitheus. Tribute was appointed first by Darius: fight on horseback by the centaurs, was first practised. Immediately things were found apt and necessary unto wars after that Mars first invented the way thereunto. Then the Lacedæmonians, people of great antiquity, found first the Helmet, a sword, and a spear. The Scythians found first the use of bows and arrows. The Thracians most ancient in this, for that Mars as they supposed was borne with them, being honoured as the God of wars, found and sought divers things necessary for the wars. Happy was that man that might then invent some thing or other to profit his country: insomuch the wit of man sought so deep, studied so painfully, that from a rude & lumpish Chaos, the world waxed beautiful, men waxed civil, and all things became ripe and perfect by the industry of man. After that the world grew unto such ripeness that liberal sciences were found and used in all places, as things necessary unto man, and that there was nothing unsought as might induce profit: both herbs, stones, trees, and all things within the compass of the earth were searched to what end they were, and used accordingly unto some purpose: 
Vulcan's.  yea assoon as Vulcanus or Prometheus found out the profit of the fire. Anacharsis the Scythian found first bellows to blow the same: 
Anacharsis. Ceres. Argeus. Urania. Ertato. Clio.  assoon as Ceres taught the way to till and plough, strait did Argeus invent the dounging of the same. Assoon as ever Urania found first astrology, the people of Chaldea strait practised the same. As soon as Errato had the use of geometry, the people of Egypt strait exercised them same. To be brief, after that Clio found first Histories, 
Melpomen.  Melpomen tragedies, Thalia comedies, Polyhimnia rhetoric, Callipe poaetrie: yea, Palles herself whom all the Greeks supposed to be first founder of sciences & arts. Simonides strait invented the art of memory as the register and sure recorder of knowledge to keep the same. When the virtue of herbs were found of Mercury, of Cheron, and of others. Then Hippocrates and Auicena practised physic therewith, though the most part do attribute unto Apollo the first exercise in physic and unto his son Asculapius the practice of Chirurgery. 
Dedalus. Amphion. Tages.  Dedalus in Crete was the first Carpenter. Amphion the first musician in Thebes. Tages the first Soothsayer in Hetruria. Nothing escaped man's industry, in so much that Aristeus king of Arcadia first found the use of honey, and the nature of bees. The Lydians to die wool. The Egyptians the first use of flax. The Phrygians to sew first with needles. The Hetruscans weaving. Nature left nothing unsought for her own profit, as Plautus saith, she is always desirous to invent and to know new things. Uictories & triumphs were first invented by Dionysius. Crassus' made the silver garland first to be worn in Rome. The Phrygians made the Chariot first. Hunting by Artaxerxes was made, and laws thereunto appointed. 
Epeus.  Epeus' for that he invented the brazen Horse in Troy for the Greeks, is famous. Perillus for that he made the brazen Bull in Agrigentum unto the Emperor Phalaris is renowned, 
Perillus.  though the one was made to satisfy tyranny, and the other to accomplish treason: yet such was the desire that men had to fame, that always they studied and conjectured what best might advance them thereunto, which was and might be a perpetual memory of their attempted travail. What thing it was to see in ancient time the invention and policy of men in all countries, what orders, what laws were in all places, to observe that by wit, which afterwards they destroyed by wars, before Antigonus shaved and spoiled Macedonia: before Ninus impoverished all Asia: before Alexander destroyed the whole world. What was invented in Rome before julius Caesar and Pompeius altered it, before those wicked members Silla and Marius spoiled it: before that rebel Catelin disturbed it: before Marcus Antonius and Augustus quite destroyed it: so that policy of men in observing laws and orders, their wisdom in framing them, their magnanimity in defending them, were topsey turvey thrown down afterwards by cruel tyrants and wicked princes: as Caligula, Nero, Tiberius, Heliogabolus with others: so that time findeth all things, and endeth all things: time maketh, and time destroyeth.   

¶ Of sumptuous and wonderful buildings.  
I Thought it best to place other strange and wonderful buildings, which were made by men's hands, together with the marvelous works of nature: and because some amongst the rest, are so famous, that for the renown thereof, they are named in number the seven wonders of the world. The first was called pyramids, 
Pyramids▪  which the Kings of Egypt made by the city of Memphis, a miracle so made that twenty and two years, sixty thousand were occupied and travailed in the same: either as Plini to embusie the vulgar people lest they should be idle, or else to show and brag their superfluous wealth in making so huge a work. The second were the walls of Babylon, 
The walle● of Babylon.  which Queen Semiramis unto her perpetual memory hath made as a monument amongst the Persians In making of these walls, she kept three hundred thousand men at work, until these walls were made of two hundred cubits height, and fifty cubits broad, having a hundred gates, wrought all of brass round about, to come and go unto the city, and from the city: And upon the walls were made three hundred towers: She brought Euphrates one of the four floods of paradise to pass through the midst of Babylon. The third in order was the sumptuous tomb of Mausolus' King of Caria, 
Mausolus' tomb.  which Queen Artimesia his wife made so gorgeous, that it was twenty and five cubits long of height, in compass four hundred and eleven foot, and wrought round about with six and thirty pillars and broad beams: hence all the monuments and brave buildings of Emperors and kings took their pattern, for it was so curiously wrought, that upon the East side, that famous workman Scopas showed his skill: upon the West side that renowned Leocares wrought his cunning: upon the North side Briax a man of great name applied his part: and upon the South side Timotheus did what he could to win fame. These four famous workmen had more fame by making the tomb of Mausolus, then for all the works that ever they made before. These two noble Queens cannot be blotted out of memory all the while that the names of Babylon are read of in books, or the tomb of Mausolus spoken of with tongues. Now to pass further to speak of that monstrous monument, and huge miracle which excelleth all the world for work, I mean the great Temple of Diana amongst the Ephesians, 
The temple of Diana.  which all Asia were occupied withal two hundred and twenty years, almost with all powers of the world at the building thereof. This Temple was made nigh the seas for fear of earthquakes: it was four hundred twenty and five foot long, two hundred and twenty foot in breadth, it had a hundred twenty and seven pillars, which for the wealth thereof, every one after another was made by a king. The chief master of this work, was Ctesiphon, whose fame thereby was spread over all the world. The fift was the high tower, which King Ptholome made in the isle of Pharos, 
Pharos town.  to ease the sailors upon the Seas. This Sostratus made so high that in the night time there hanged a Candle for a light & a mark unto poor mariners, which could be seen for the height of the tower almost every where. The other two & last of the seven wonders, 
The fi●uler of Jupiter.  were two Images, the one for Jupiter, made by Phydias, of ivory in Olimpia The other made for Phoebus in Rhodes, by Cham Lindius, whose hugeness was such, 
The image of Phoebus.  that it was threescore and ten cubits high: so great was this Cofussus, that when it fell down by an earthquake, it seemed a wonder to the beholders: every finger that he had was more than a man of this age. These seven huge and monstrous works were called the seven wonders of the world, which Plini and Plutarch▪ speaketh of in divers places. Some suppose that Cirus regal palace which that cunning workman Memnon made, might be justly numbered with these worthy and famous works. But to proceed to other sumptuous buildings, though not counted of the seven wonders, yet allowed amongst the best for the stately work of the same, & of no inferior fame: as Labirinthus, made by Dedalus in crete, of such difficult work, that he that came in, could not without guide come out again. Three others were made like unto them, the one in Egypt which Smilus made: the other in Lemnos which Rholus wrought, and the third in Italy which Theodorus made. 
Labirinthes'  These .4. Labirinthes were so curiously wrought, that Porsenna king of Hetruria took hence example to make him a monument after death, to bury himself. Again, after these there were other wonderful works made by the Kings of Egypt, called Obelisci, 
Obellisci  famous and renowned buildings, that when Cambyses, King of Persia, at the siege of the city of Sienna saw but one of them, he was in such an admiration that he thought them invincible. Phyus made one of forty cubits. King Ptholomeo made another of fourscore cubits in Alexandria: and divers others which for their fame were then counted as marvelous as any of the seven wonders. But let us speak of sundry buildings, aswell of Cities and towns, as also of Temples, Houses, and palaces, whose fame thereby long flourished: 
Romulus. Cadmus'  as Romulus by building of Rome. Cadmus by building of Thebes, a city of Beotia in Gréece. 
Ogdous.  And Ogdous by the building of the famous city of Memphis in Egypt. Neither may I escape any, sith I took upon me to recite all, whose renowmes and names by these their works do yet live. I must not escape Alexander the great, 
Alexander.  which in his business and great wars, made a city of his name, named Alexandria. I must not forget King Darius, 
Darius.  which likewise builded up Susa, a city in Persia. These two Kings, though they destroyed thousands of cities, yet they builded some cities. Neither may I omit Caesar Augustus, 
Augustus.  which made a famous city in memory of the great victory over Antonius and Cleopatra, and named it Nicopolis, that is in english: the city of victory. King Ninus, 
Ninus.  an ancient King, made the city of Ninive, within two hundred years after the flood of Noah. Sichem made Sidon: 
Sichem. Agonor.  Agenor made Tire. Then the world waxed populus, and Kings began to build every where for the furtherance of civility and increase of policy and wit, which the world in the beginning was very raw: for as the world grew unto civil order and perseverance of things: so with all, Cities and towns were builded, Castles fortified, and high walls raised for a bulwark and a defence unto the same: so by little and little the world was full of Cities. Then Siracusa was made by Archias. The city of Argos was made by Phoroneus. 
Phoroneus. Antiochus.  Laodicea by King Antiochus. And so briefly to recite them over, the noble and famous city of Troy in Phrygia, 
Dardanus.  was made by Dardanus. Arpos, 
Diomedes. Telegonus.  a town in Apuleia, was built by Diomides: and so Telegonus builded Tusce in Italy, being the son of Vlixes, a Greek. Capis likewise made the city Capua, which Hannibal laid long siege at: but lest I might be to long in rehearsing the builders of famous Cities, having just occasions to respect the time, I will end with Cities and towns, always considered that women ought not to be forgotten, as Semiramis Queen of Persia, which builded up the city of Babylon. Queen Dido, which made the warlike city of Carthage King Acrisius daughter. Danae's, which builded in Italy a great town called Arde. divers Queens, and noble women, are for the like no less famous than men were. Now pausing a while, we will repeat those that increased the common wealths, and beautified with other kind of buildings. Amongst other miracles, and wondrous works, Mount Atho● was made of Zerxes navigable, even unto the sea, eleven years he kept thirty thousand men to bring his mind to pass. Caesar made in one day two famous Bridges: the one over the river called Rheum, and the other over the river called Ara in one day, which was almost uncredible. Alexander the great made such a Tabernacle at the marriages of the nobles of Macedonia with the women of Persia, as Alianus doth witness, that a thousand Persians, and a thousand Macedonians, and five hundred with sword and silver Targets lodged in that house, while the marriages continued. Trayan the Emperor made such a Bridge in Danubia, that for length, breadth and height, all the world could not show the like. What should I rehearse the Temple which Solomon made in Jerusalem, unto the which, must needs the Ephesians, with the Temple of Diana, and the carthaginians with the Temple of Juno, creep and give place, for princely palaces and royal dwelling: needs must Alexander for all his bravery, and Clodius house, which was the spectacle of of Rome, yield unto the golden Hall of Nero: but if fineness of works, if the rareness of skill, if I say the worthiness of wonders might claim place, and challenge justly fame, I should praise Spintharus for the making of the Temple of Apollo in Delphos, or Meleagenes for his work in Prienna, in making the Temple of Minerva. Should I commend Epeus for his cunning about the brazen horse in Troy? Should I commend Perillus for his brazen Bull in Agrigentum? yea, or Vulcanus, whom the Poets feign for his skill and knowledge in working, he was appointed by Jupiter to work only for the celestial gods: or the image of Diana in Chios: who was so skilfully made, that unto those that came unto the Temple, she seemed glad and joyful: and unto those that went out of the Temple she seemed sad and angry? Should I praise the artificial golden birds made by the Sages of Persia? or the curious work of Pallas Temple in Ilium? No certainly, but the work and invention of noble nature, unto the which, nothing is hard: It pierceth the clouds, it vadeth the Seas, it compasseth the whole world: that is the cunning workman, the skilful Carpenter, which saith Cicero, guideth every man as a captain. I might here have occasion in this place to speak of the work of nature but that it is peerless, considering how familiarly she instructeth any man unto her works, which is most strange and marvelous.   

¶ Of Painting.  
HOrace, that learned Poet, affirmeth that the like power and dignity is given unto a poet, as unto a Painter: naming the one a speaking picture, and the other dumb poesy. For painting unto the ignorant, was as printing unto the learned. Where the one viewed with the eye, & the other read with the tongue. Painting and graving were the ancient monuments of Gréece, and so much esteemed, that Phydias waxed so famous amongst the Greeks as Plini doth witness, for that he made the Image of Minerva in Athens, so artificially and so subtly, with a great Target in her hand, wherein were graven the wars of the Amazons, and the Combats of giants: the rebellion of centaurs and the Lapitheans, that all Gréece mused much thereat. Nealces in like sort did set forth the wars betwixt the Egyptians and the Persians, so lively to behold, and so worthily wrought, that the beholder thereon might be aswell instructed in sight, as the learned in reading the history thereof. That cunning Philoxenus did also effectually set forth the wars between Alexander the great King of Macedonia and Darius King of Persia in colours, as either Curtius or Diodorus did express it with writing. The noble Painter Timantes, at what time that worthy Greek Agamemnon at the siege of Troy, was enforced by an Oracle to sacrifice his daughter Iphigenia, to mitigate the fury of the gods: he beholding the woeful hap of Agamemnon, and the sorrowful state of the Greeks: the selemne sadness of the sacrifice, the order and state of Iphigenias' death, did set forth in colours more lamentably to behold in colours, then ruefully to read it in letters. A science belonging unto noble mind: and so sometime esteemed of the Greeks, that their fame much thereby was augmented. What was scant done or written in Gréece, but it was strait set forth in colours? No wars any where, but it was painted out in Gréece. No strange history of any thing, but it was expressed in common colours: in so much philosophy itself, which was so honoured then in Gréece, was set forth in Tables. 
Zeuxes.  That learned Zeuxes did paint in a Table the picture of Jupiter, sitting in his throne, with the rest of the gods about him: where likewise was showed the history of Hercules, how he yet in his cradle slew the two great Snakes, or rather Dragons, where his mother Alcumena, and his supposed father Amphytrion did fearfully behold the death of the two Dragons, and the escaping of young Hercules their son, being a child. Nychomachus dd lively express the boldness of Theseus and Perythous in attempting their voyage to King Pluto's region, blazing in tables their large enterprise, in ravishing and taking away Queen proserpina from her husband Pluto. 
Licias. Philiscur.  So skilful was Licias. So cunning was Philiscus, that they made so subtle a Chariot, wherein Apollo, and his sister Diana, and his mother Latona were perfectly graven, and the nine Muses orderly set, and that upon one stone. Praxiteles excelled all men in the like, 
Praxiteles.  for he graved in a Marble stone, the Image of Venus so perfectly and so lively in each point, that a certain young man saith Plini fell in love with the image, and came often in the night when none knew, to kiss and to clip the image of Venus, as sometime we read of Pygmalion that cunning Greek, 
Pygmalion.  which likewise fell in love with his own handy work, in garnishing and decking with fresh flowers & green leaves his own work. 
Apelles. Pirgoteles.  To speak of Apelles, Pirgoteles, and Lisippus, whose fame was spread over the whole world, 
Lisippus.  in so much that Alexander the great commanded that none in Gréece should paint him in colours but Apelles: none to grave him in stones but Pyrgoteles: and none to feign any part of his princely person but Lisippus. It were to much to speak of Callycratis, Phycaerides, and divers famous men more, wherewith Gréece sometime flowed: whose fames and worthy reports, made Paulus Aemilius that noble Roman, from Rome to send unto Athens for two kind of men: the one a Philosopher to teach his sons, the other a Painter, to set forth in Tables the great triumphs and victories which he got over the Lygurians and Persians. And one man being a learned Philosopher, and an excellent Painter, named Metrodorus, was sent from Athens unto Rome for the purpose. Poets and Painters were much set by in ancient time: for even as these aforesaid Painters were famous and renowned, 
Homer.  so were Poets honoured and esteemed. For we read that Alexander the great would never go unto his bed without Homer's Iliads and his dagger under his pillow. 
Pindarus.  He so much esteemed Pindarus the Poet, that he spared a whole street in Thebes from burning for Pindarus house, 
Virgil.  which was in that street. That renowned Emperor Augustus so honoured Virgil, that being dead, his books were worthily honoured and embraced of Augustus. So that noble Emperor Gratianus advanced the Poet Ausonius unto the office of a consul for his learning and knowledge in Poetry. 
Ausonius.  The fable of Chaos, the deluge of Deucalion, the rebellion of giants, with innumerable more, which under the shadow of fables have great wisdom and knowledge. At what time King Philip of Macedon, the long enemy of Athens, had demanded upon condition of peace, ten Orators of Athens to serve him, and to remain with him in Macedonia. Demosthenes that sugared Orator, 
Demosthenes' his fable  made an open Oration before King Philip, where he brought the fable of the wolf and the sheep, that as the wolf did offer peace unto the sheep upon condition the dogs should tarry at home: so King Philip offered peace unto the Athinians upon conditions that the orators, which as dogs do bark at the wolf, bark at him, should be taken away: and so soon he would destroy Athence being spoiled from their orators, as the wolf would spoil the sheep without dogs. This fable much edifieth the Uulgar people. 
Agrippa his fable.  Menenius Agrippa, a Roman counsellor, reduced often times the fable of the belly and members, when that he went to make any foes friends, to bring rude rebels against their Prince and their country, until amity again. With the which fable he reduced and brought again those that offended most against their country, to be chief aid and helpers unto their country. Thucydides doth witness that by a fable, that noble captain Pericles yielded courage unto the Athenians: 
The fable of Pericles.  being sore oppressed and vexed, in a manner a spoil unto their enemies, the Lacedæmonians manfully to resist their violence again, and to win victory, where before they were almost convicted. 
Tully's fable.  That noble Consul Cicero, by a fable of Gyges' ring, how he went invisible unto King Candales wife, and made him a Cocolde, would apply the same unto those glorious persons that often delight in their own folly and ill behaviours: as sometime the Poets feign of Ixion, who bragging and boasting of Juno, he got the centaurs, engendered of a cloud in steed of juno. Quintilian saith, that fables contain under feigned words, most excellent wisdom: for Erasmus doth often repeat the fable of grasshoppers and the ants, to exhort men to travail and to labour with little ants. Plato that divine and noble Philosopher, in his second book, De Rep. doth use fables. Aristotle in his rhetorical proves is not without fables. Mark how fables ease the Philosopher in his study, helpeth the Orator in his persuasions, garnisheth the divine in his sermons: and in fine they pleasure in any thing. Thus I thought good to write in the commendacio●s of Painting, and poetry, which for the secret friendship and for the affinity one with another, much more might be spoken, I mean not those fond foolish and fantastical fables, fostered by women and old men sitting at the fire, where often the idle bra●●e is occupied: but those wise and prudent fables of Poets which contain wisdom in sense, though they seem light in words, which durst not be opened plain in those days, for the tyranny of Princes which then would not have their faults touched in any, but that learnedly with fables poetical: As the fable of Sphinx, of Cirses, of Tantalus, of Actaeon, and of others.   

¶ Of Eloquence.  
Pyrrhus', King of the Epire, and defender long of the Tarentines, was wont to say of Cineas his orator, that he wan more victories thorough the eloquence of Cyneas, 
Cyneas.  than he through the force and puissance of all his Epirotes beside, for through eloquence would Cyneas make the stout enemies to yield: and by eloquence would Cyneas move the cowardly soldiers to victory. 
Valerius.  Valerius a noble and an eloquent Roman, at what time the Kings of Rome were expelled, and their names quite banished: and now the popular state having such liberty thereby, that the whole city through sedition and late sprung liberty, was like to come to civil wars between themselves: had not I say Valerius appeased the fury of the people, being ready in hearts to become enemies unto their country, finding them triumphing much and rejoicing within themselves, dividing one from another to maintain discord. He reduced them not only through his eloquence unto peace and quietness: but also unto such state brought them, that where Rome was like then to fall to ruin, Rome at that time began to flourish & prosper. Great was the force of eloquence in Marcus Antonius, 
M. Antonius  which with his sugared and sweet persuasions turned the furious rage and tyranny of the soldiers of Marius and Cinnanus being sent of these two cruel captains to kill him, unto such lenity and mercy, that having their sword naked drawn, ready to accomplish promise with Marius having heard Antonius his eloquence, as men convicted with words, could never keep promise with Marius though they had great rewards appointed: nor could of themselves, though enemies they were unto Antonius, find in their heart to kill him. Pericles wan such renown in Athens by his eloquence, 
Pericles.  which sometime was scholar unto Anaxagoras, that he had the government and rule of Athence committed unto him, as unto one the people reposed more credit or trust in Pericles words, than they had in the force and strength of Athens beside: Insomuch that when he would speak any thing unto the people, such mellifluous words and sugared sentences proceeded forth of his mouth, that they were amazed or astonished to hear him willing always, never weary of his counsel. We read that the eyes did water to see him the ears alured to hear him, the heart convicted to yield unto him. Cowards are made courageous, & stout tyrants are made gentle and merciful. Cities preserved, victories gotten, and all by eloquence. What is it but man is able through comely gesture, and apt pronunciation bring to pass? 
Cicero. Demosthenes.  What could escape Cicero in Rome? What might have avoided Demosthenes in Athence? whose known eloquence, whose learned persuasions, whose sweet and sugared words, could aswell move enmity in Athens toward King Philip, as it could kindle love in Rome toward Pompeius. Such is the excellency of eloquence, that it moveth aswell men to the sight, for the gesture, countenance, and pronunciation, as it doth enforce men to hear for the majesty and sweetness of words. For Hortensius was not so eloquent in words, 
Hortensius.  but he was as comely in gesture, and so exc●llent in either of them that when he spoke before the people, senators, and Citizens of Rome, they were no less enamoured with his sight, than they were alured and enticed with his words: for he laboured no less outwardly to please night became very dark, all the soldiers of Paulus, yea, Paulus himself being their general and Captain, were dismayed and quite discomfited, thinking it had been some prodigious show to prognosticate mishap to come, and ready to yield in heart and courage, until Sulpitius began to persuade the rude soldiers with reason, 
Sulpitius.  opening the causes unto the soldiers, and declaring the effects of the superior bodies so eloquently, that then being ready to yield for fear, they were ready to fight valiantly by eloquence of Sulpitius: and where through fear of that sudden sight and change of the moon, they were ready to yield as captives to King Perseus, they were stirred & moved by the eloquence of Sulpitius, to become conquerors and victors over King Perseus in the same self night. The like Pericles sometime amongst his soldiers of Athens, 
Pericles.  at what time the sun so darkened, that great terror and fear came upon the soldiers: he eloquently persuaded his soldiers, and told them even as he heard of his Master Anaxagoras the cause thereof, and quite expelled fear from the soldiers by reason, and made them bold again through his eloquency. In Africa there was in the time of Anascarimis a philosopher named Afranio, 
Afranio.  being demanded what he did learn all the days of his life, answered: to speak well, the second time being asked, what he taught unto others, answered likewise to speak well: at the last he was demanded what he knew in any science, he said I know nothing but to speak well: so that this old Philosopher Afranio learned nothing, taught nothing, nor knew any thing but to speak well: and most certain it is, that he that consumeth all the days of his life, to learn to speak well, and knoweth nothing else but to speak well, spendeth his time very well.   

¶ Of those that had their pictures and Images for a show of their deserved fame erected.  
THE greatest honour that both Greeks & Gentiles use toward those that deserved well in the common wealth, was to advance them by pictures painted, & images gorgeously graven: thinking thereby either to inflame them further to do good, or else to discourage them again in doing evil, by banishing and neglecting their pictures: 
Favorinus.  which when Favorinus the Philosopher heard that the city of Athens had rejected his picture, because Adrian the Emperor was angry with him, said: I am right glad thereof, for better said he had it been for Socrates to have had his brazen picture broken and thrown away for some show of displeasure by the Athenians, then to be deprived of his life for nothing by the Athenians, for the surest state of all is not to be known. Agesilaus therefore, King of the Lacedæmonians, 
Agesilaus.  understanding that the inhabitants of every country in all Gréece, had decreed to put up the picture of Agesilaus for a memorial of his virtuous and noble acts, to be as monuments of his life after death. Returning then from Egypt unto Gréece, being very sick a little before he died, wrote letters unto Gréece, that they should make no pictures, no Images, no painted shows, no graven work of his person, 
Ca●o.  ne yet of his life, saying: If I have done well in life, the virtue thereof is a sufficient monument when I am dead. Cato Senior was of that opinion, that he had rather that men should ask, why hath not Cato his picture set up? then to ask, why hath Cato his picture up? A number of sage Philosophers, of wise Princes, Rome: the one died in Assiria, the other in Egypt. Paulus Aemilius died in Cinna. 
T. Gracchus  T. Gracchus in Lucania. Augustus Caesar in Nola. Trayane the Emperor in the East part of the world, with divers other famous men borne within the city of Rome, as these gentlemen, Cornelij. Scipiones, Catones, Dicij, noble families, who died like pilgrims of the world, scattered one from another. So in Athens where Themistocles, Theseus, Solon with others: yet in Syrus, Cyprus and Persia were they buried. King Jugurtha borne in Numidia, 
jugurtha.  buried in Rome. Again, King Aegeus borne in Athens, Pharaoh in Egypt, Ajax in Gréece, Leander in Abidon: yet their graves and burial was in the bottom of the Sea. mark how puissant princes of the world, and mighty Kesars' were subjects unto fortune. And see again the learned & sage Philosophers, which as I said before, had their names advanced, their persons esteemed, their pictures erected, yet not able to avoid the furious frets of fortune: as Pythagoras, borne in Samos, dead in Metapontus. Virgil, borne in Mantua, buried in Brandusium. Terence borne in Carthage, brouhht up in Rome, and ended his life in Arcadia. These Princes and noble men, had notwithstanding in divers places their fame spread, their name advanced, and their pictures every where erected. Gorgias Leontinus was the first amongst the Greeks for his wisdom and eloquence that had his picture set up in Delphos, in the Temple of Apollo. His scholar Isocrates had for his wit and passing eloquence in Olimpia his picture erected. Demetrius, Theophastrus scholar, after he had ten years with all diligence and industry governed the state of Athens, having three hundred and threescore pictures in Gréece, erected and set up for his fame and renown in administration of the common wealth: yet were they all broken and taken down of envy afterward, which when Demetrius heard of the inconstancy and envy of the people in showing their malice therein, he said: Though they exile my pictures, yet can they not banish the virtuous cause of the pictures. 
Mithridates  Mithridates' king of Pontus made a worthy monument at Sylo unto Plato, about the which as Plutarch saith was written this sentence. Mithridates made this picture of Plato, and dedicated the same unto the Muses. 
M. Scaeuol●  Mutius Scaevola had his picture in Rome, for that he delivered the city of Rome from Porsenna King of Ethruscan, for the like Cocles was not forgotten of the Romans. It were unto small purpose to speak of Lucullus, of M. attilius and Octavius, whose fame and renown made their pictures to be monuments thereof? What should I embusie myself with infinite names of men, sith women well deserved the same? as Tanaquil, 
Tanaquil. Cloaelia.  Torquinius wife. Cloaelia a virgin of Rome: yea, as Quintilian saith, Phryne for her beauty wanted not to be commended by pictures, so common were they for all men, that I refer those that will read further of this, unto Plini, where he may at large satisfy himself in that point. I should be over much charged to recite the places, persons and time, that pictures were only erected to advance their fame, and to stir them further in such proceedings as were the cause of these their pictures. Therefore as before is spoken, they shall find in Plini store of them.   

¶ Of those that defended divers from deaths, from serpents, Dragons, Lions, and of cunning Archers.  
Even as by these valiant and noble conquerors, not only towns, Cities, and countries, were defended, serpents, Dragons, Lions, and other monstrous and wild beasts were slain: but also divers and sundry captives and Prisoners: were delivered from deaths unto life. 
Hercules.  how many did famous Hercules that offspring of the Gods, save from the gulf of Auentin, where that Cacus both day and night murdered the passers by? How many delivered he from the huge monster Chimaera, which continually with flashing flames of fire, feared & slew divers valiant men, for he had three heads, one of a lion, the second of a Dragon, the third of his own monstrous proportion. He again slew Sphinx a terrible beast in Ethiopia, which with his sight destroyed men: How he overcame Gereon, Cerberus, and Diomedes, and divers other enterprises, it is before rehearsed. Perseus after that Neptune had deflowered Medusa in the temple of Pallas, 
Perseus.  the gods being displeased therewith, turned every here of her head unto snakes, whose sight was so venomous, that whatsoever he was that beheld her, died presently. Perseus I say, slew the same, whereby he delivered divers that should else perish. 
Cappadox.  Cappadox being then tribune of the soldiers in Africa under the Emperor Dioclesian, vanquished a huge serpent, and delivered a young Phrygian, made even for mouth a pray. Even so Alcon a noble Archer of crete, shot at a Dragon which had his own son in his claws ready to be devoured, and slew him, whereby his fame shall never die, and saved his son unhurted. But I pause here from the skilful Archers, and speak a little more of these famous and renowned conquerors of wild beasts, of monsters, and of serpents, as Bellorophon, King Glaucus' son of Corinth, 
Bellorophon.  being accused of fornication with Queen Stenobia King Praetus wife of Argive, he was judged to die, and to be devoured of the monster Chimaera, which he valiantly subdued in prison. 
Lysimachus  The fame of Lysimachus is spread over all the world, for that he killed a Lion being but a soldier under King Alaxander. 
Chorebus.  The name of Coraebus shall not be forgotten amongst the Peloponesians, for the overthrowing of that terrible monster in Gréece. The renown of Atti Regulus shall always be revived, 
Regulus.  when any man doth think of the great serpent that he slew by the flood Bragada, which as Plini saith, was a hundred and twenty foot long. 
Lib. 8. ca 14  Did not these noble fellows profit their countries much in saving thousands lives, which should have been destroyed by these monsters? The Poets feign that Cadmus, Agenor's son, 
Cadmus.  did kill a Serpent whose teeth engendered & brought forth out of the earth harnessed men which fought and destroyed one an other. Again such were the hap of young maids, 
Balsaria.  as Balsaria when Carphurrinus Crassus was taken captive of the Messalines, and should be offered for a sacrifice unto Saturn, she delivered Crassus from death and made him conqueror; where before he was conquered: unto her everlasting fame. 
Caluce.  Calluce, a young woman, after Troy was by the Greeks destroyed, when her father King Lycus sailing unto Libya, had appointed to kill Diomedes, for a sacrifice to appease the gods for wind and weather, she delivered him from the King her father, and from present death. Plutarch writeth of these two maids, that their fames hereby may not be forgotten. To speak here of them that delivered men from death, from captivity, from perpetual prison, it were necessary, howbeit short histories are sweet, and few words are pleasant: 
Lucullus.  therefore I will not speak of Lucullus which being in wars with Mithridates' King of Pontus delivered Cotta from thousands about him. I will not write of Lucilius a Roman soldier, 
Lucilius.  which when he saw that Brutus at Phillippos' was compassed round about with enemies, he himself ran with few soldiers with him amongst the enemies, because Brutus in the mean while, might save himself. Neither will I make much mention of Quintius Concinnatus being then Dictator in Rome, which delivered Quintus Minutius from the hands of the Sabins and Vulscans: but according unto promise, I will touch partly those that deserved fame an otherwaye, for fame is not bound unto one kind of quality or chances, but unto divers and sundry virtues. Therefore to join with these renowned conquerors and defenders of countries, most excellent and expert Archers, which likewise have done noble acts, 
Ilerdes.  worthy feats and marvelous things, as Ilerdes was such an Archer, that he would kill the flying birds in the air. 
Catenes.  And likewise Catenes could do the like, appoint the flying fowls to die, this doth Curtius in his sixth book affirm. 
Alexander.  Alexander the son of King Priamus, when neither his brother Hector with his courage, nor Troilus with force, nor all the strength of Phrigia could resist that noble Greek Achilles, he I say with his arrow slew him. 
Acastus.  Acastus won immortal renown for killing of the wild huge boar, that spoiled Calidonia with his dart. 
Toco.  Toco, a fine soldier, and an excellent Archer, is much commended for that he could do with his bow. Princes in times past were taught to do feats with archery, for Hercules himself was taught of Euritus' the science of shooting, 
Hercules.  that he could kill any flying foul, or swift beast, as sometime he killed the birds called Harpeis, and slew the swift Centaur Nessus. We read in the first of Herodotus, 
Comodus.  that Commodus the son of Marcus, surnamed Aurelius Emperor sometime of Rome, begotten of the Empress Faustina, was so skilful in shooting, that what soever he saw with his eyes, the same would he kill with his bow, insomuch, that upon a time Herodotus doth witness, that he slew a hundred wild beasts with a hundred shot, missing nothing at any time: even so the Emperor Domitianus was so expert in his bow, that he could shoot (when any healed up his hand, betwixt his fingers a great way of. The people of crete passed all men in this faculty. The Persians were so cunning in shooting and throwing of darts, 
Persians.  that backward as they fled, they would spoil and destroy their enemies. 
Arimaspians. Scithians● Getes.  The Arimaspians excelled the Persians. Again, the Scythians & Getes were most famous for this point. And thus having occasion to travail as pilgrims, some slew great wild Tigers, huge bears, terrible Lions, and such monstrous beasts, that advanced the fame of such that attempt the peril.   

¶ Of diligence, and labours.  
AS Horace that ancient poet affirmeth, that the worthiest and greatest virtue is to avoid vice: so is it I judge the greatest commendation unto any man to embrace diligence & to eschew idleness, for such is the virtue of man's mind, that rare gifts, and excellent talents, which God and nature bestowed on man, that to see the excellency and virtue thereof with external sight, if 〈◊〉 could be seen, it would saith that divine and noble Philosopher Plato, inflame great desire, uncredible lo●e unto virtue, and would on the contrary, kindle such a hatred unto vice, that the sight thereof would fear any beholder thereon. When yet saith Cicero, the world was raw, and nothing ripe, no laws made, no cities builded, no order set, no common wealth framed, but all things confusedly on a heap, without devitions and limits, most like to Poetical Chaos, before the elements were di●euered water from earth▪ 
Cicero de fini●us.  and the fire from the air: then I say, we lived brutishly and beastly, without civility and manner, without learning and knowledge: but when reason began to rule, when Lady prudence began to practise with policy, when wit began to search and to seek by diligence and travail the nature of things: The● divers men in sundry countries sought means by diligence to profit their countries, as Moses first found by diligence letters amongst the hebrews, 
Moses. Me●no. Rhadamanthus.  Menno first found letters amongst the Egyptians. Rhadamanthus, amongst the Assyrians: Nicostrata, amongst the Romans: Phaenices, 
Ph●●nices.  amongst the Grecians, that by diligence and study of men, from time to time, raw things waxed ripe: strange things became familiar: and hard and difficult things, waxed facile and easy. Then Solon made laws in Athens, 
Solon. Lycurgus. Zaleucus. Minoes'. Philo. Zalmosis.  Lycurgus in Lacedemonia, Zaleucus in Locresia, Ninus in Crete: and so orderly all the whole world was beautified with laws, exornated with wit and learning. Then began Philo to make laws unto the Corinthians. Then Zalmosis began to reform the rude and barbarous Scythians. Then Phaleas amongst the Carthaginneans, 
Phaleas.  practised policy, & limited laws. Then I say laws began to order things, and reason began to rule, that learning and knowledge was sought far and near, wit exercised, policy practised, and virtue so honoured, that well might Tully say, O philosophy the searcher of all good virtues, and the expeller of all vices. Then was that common wealth noted happy, that enjoyed such a prince to rule, as a Philosopher that would extol virtue, and suppress vice: reward the good, and punish the evil: esteem the wise and learned, and neglect the foolish and ignorant. I will omit to speak of mighty and famous Princes, whose care, diligence, study and industry were such, whose numbers were so infinite, that I might well seem to tedious to molest the reader therewith. I will recite the diligence and travail of poor men, which by their study and labour became lamps, and lantornes of the world. And to begin with Plato and Socrates, 
Plato. Socrates.  two base men of birth, whose diligence in life time, made them most famous now being dead: the one the son of a poor Citizen of Athens, named Ariston: the other the son of a poor Marbler surnamed Sophroniscus. Might not poor Perictione the mother of Plato be glad of such a son, that the greatest tyrant in the world, that proud prince Dionysius, would honour and reverence Plato for his and knowledge, and take him into his chariot as a Prince, and not as a poor Philosopher? Might not that poor Midwife named Phanaerata rejoice to have such a son as Socrates, who being proved of all men best learned, counted of all men most ancient, taken of all men most modest, and gravest: and judged by the Oracle of Apollo to be wisest in all the world. How happy was Elbia? 
Elbia.  How famous was Creithes, that nursed two such sons, as Cicero and Homer? the one the lamp and lantern of Rome, the other the sugared and sweet Mecenace of all Gréece. Thus diligence & travel brought them to fame, that being poor men, were honoured of rich men: being base men, were exalted of Princes. O happy countries of such women: Oh happy women of such children: O wise happy children of such learning and knowledge. The poor smith which was Demosthenes' Father, 
Demosthenes.  and the silly Potter which was Virgil's Father, are more renowned by their children this day being dead, then known by their own wealth being alive. Thus much happened unto the silly Smith, and unto the poor potter, their names shall never die, while either Demosthenes is read, 
Virgil.  or Virgil heard. What might be spoken of that poor physician Nichomachus son, I mean that famous and learned Philosopher Aristotle, 
Aristotle  which King Phillippe of Macedonia so esteemed, that he counted himself happy to have his son Alexander the great, borne in Aristotle's time, whose diligence and study were such, that he had the guard and tuition of that renowned conqueror Alexander, five years together, which was honoured of Alexander, and so esteemed of King Philip, that Athens being destroyed by Alexander, was restored by Aristotle. Such was the diligence of men, their care and industries, that their large volumes and infinite books, are witness of their well occupied minds. 
Plutarch.  how became Plutarch master unto trajan the Emperor? 
Seneca  how was Seneca appointed the Tutor and schoolmaster of the Emperor Nero? 
Zeno.  how came Zeno unto such favour with King Antigonus? by diligence, and not by idleness: by travail, and not by slothfulness: by learning, and not by ignorance. Why did that great and famous Roman Scipio, surnamed Affricanus, esteem so much the poor Poet Aennaeus alive, 
●ennaeus  that being dead, he caused his picture to be set before his eyes, as pledge of his great love and earnest good will? Forsooth, for pain and travail that Aennaeus took with Scipio. Why did Augustus Caesar, that wise and godly Emperor, make so much of Maros books? 
Mar●.  but because he was in his time the lamp of Rome, he honoured no less his books after he was dead, than Octavian embraced him alive. The great King Artaxerxes thought himself half dead, 
Artaxerxes.  without the company of Hypocrates: Pomponius Atti. thought him happy, when either Cicero was in his ●ight, or some of his books in his bosom. Alexander never went to bed, without Homer under his pillow. Who will not praise the diligence of poor Cleanthes the Philosopher? 
Cleanthe●.  Who will not commend the travail of Plautus the Historiographer: 
Plautus  the one with a Baker, the other with a brewer, brought up with such care, and pain in the day time, that they might study in the night time. Such was their poverty and necessity, that they were urged to travail in the night time: such was their desire and affection unto learning, that they were willing to study in the day time. Who will not extol Euclides to take such pain, 
Euclides.  and to encur such danger, to go in the night time in the apparel of a woman, because he might not be known, to hear Socrates read philosophy? Oh painful men, oh worthy members of their country, that so sought by diligence, that so travailed by study and industry: and in fine so found by wit and reason the redress of things, to disperse that defused Chaos, which time then said Cicero had scant opened the door thereunto. Then after private pain and speciail study of sundry men in several countries, it came to that perfection, that from one man in one place, divers grew learned and pollitick● by diligence and travail: 
Romulus.  that from Romulus the first builder and King of the Romans, Rome in short time had wise and discreet councils to govern the city. From Solon the first law setter (after Dracog) amongst the Athenians: 
Solon.  by and by, learned and eloquent Oraratours flowed in Athens. 
Lycurgus.  From Lycurgus amongst the Lacedæmonians, strait grew modest and grave Senators called Ephori. And thus from one in the beginning divers proceeded forth in the end: as the Prophets amongst the Egyptians: the Gimnosophistes amongst the Indians: the Chaldeans amongst the babylonians: the Sages called Magi, amongst the Persians: And so of others in other countries. And thus by diligence, first commended were all men by pilgrimage, and labour of life, and well recorded in memory, for the pain and study that each famous man in life did for his country, his Prince, and his friends, that having finished his pilgrimage of life, meriteth such fame, as shall be to his perpetual memory after death.   

Of the first inventors of arts, and of the use of Soothsaying.  
THE world being raw and not ripe, ignorant and not learned, rude and barbarous, without all civil policy: Nature of itself moved first men to mend manners, instructed the ignorant to seek and search things unknown, which nature wrought in divers men in sundry countries a desire to knowledge, whereby men practised therewith, to the advancement and commendation of their countries: imitating as Cicero saith, nature as a good guide, and a captain to find out which was not known. And because nature was always desirous to be acquainted with art, as a thing to exornate and beautify herself with knowledge, she first invented letters as the foundation and the ground; whence all learning do proceed. After first letters were invented amongst the hebrews by Philo, 
Philo. Cadmus Mennon. Hercules.  brought unto Gréece by Cadmus, practised first in Egypt by Mennon: from Egypt unto Phrygia, brought by one named Hercules, an Egyptian borne. Again, amongst the Hetruscans letters were first invented and written by Demaratus a Corinthian. 
Demaratus.  Amongst the Romans, as both Plutarch and Solinus do affirm, the Pilagians brought letters, 
Pilagia●▪  and first found the use thereof. And some authors of great credit, affirm that Nicostrata, the mother of evander the Arcadian invented letters first in Rome. 
Rhad●ma●thus.  So Radamanthus in Syria, and so others in divers places of the world were studious and careful to search a way by reason to practise the ●ame by wit, to dispearce that lumpish Chaos, which yet for want of knowledge had no perfect form. And now letters being invented, 
Grammar  came grammar worthily to claim the second seat of fame. Whose beginning and entrance was celebrated by Epicurus unto Rome, 
Epicurus. Crates.  brought by one Crates, being sent as ambassador from king Attalus, unto the Senators, at the time of the second wars of Carthage. This being the Well, whence flow all other sciences, for from the faculty of writing and the art of speaking, do the rest proceed. Marcobius preferreth Dydimus for his excellency herein. 
Dydimus.  Cicero commendeth one named Antonius Enipho, 
Antonius.  whose school and reading Cicero long frequented. The force of grammar chiefly consisteth in histories and poetry: 
Moses. David.  for poetry is so commended, that both Moses that mighty ruler of the hebrews, and David that wise prince of Israel, the one in reducing his people from Egypt, 
Poetry.  the red Sea opening a way and giving place unto Moses to pass through, made exemetron verses in good metres, to thank God for his good success and fortune: the other with divers hymns in Meter, and sweet songs to assuage the just anger of God for his offences. In poetry excelled Homer and Hesiodus for antiquity, the one in setting forth the fame of Mars, I mean wars: the other in commending the pain and diligence of Ceres, which is husbandry, though Linus, Orpheus, Marcellus and others were of great antiquity, yet not of so great a fame. Histories and the profit thereof being had, as Plini writeth by Cadmus Milesius, the first history which was written of any Philosopher, was by Zenophon: but the excellent and worthy fame of historiographers in Gréece afterward were justly noted in Thucydides & Herodotus, amongst the Romans in livi and Sallust. Thus from a rude beginning, became famous and learned writers. As for rhetoric, 
Rhetoric. Mercurius.  it was first invented by Mercury as Horace saith: but as Aristotle and Quintilian do think, it was Empedocles, 
Empedocles  then from time to time: from age to age, it came unto that perfection at length, that rhetoric was as necessary to be learned everywhere, as it was profitably to be used any where. The prince of this faculty in Gréece, was Demosthenes, who with eloquence long guided Athens, Isocrates, Aeschines, and others flourished in great fame by this art in Gréece. In Rome was Cicero and Sallust, the fountain and wellspring of all sugared eloquence. For the beginning of music, divers opinions and sundry assertions are made, where first music was found. The Greeks suppose that Dionysius found first music. The hebrews think that Tubal. 
Music. Dionysius. Tubal.  Polybius saith, that music first was found in Arcadia. Solinus saith, that it was first in crete. The most do agree and judge, that Orpheus and Livius, some again think that Amphion found music: but how, where, and when it was first found, it is uncertain. But unto what perfection at length music came, we read plain that the Greeks thought that man not well learned, unless he had some skill in music. 
Philosophy  The golden study of Philosophy which as Cicero saith searcheth wisdom, hateth folly, the only séeker of virtues, and the scourge of vices. Some suppose that Philosophy was first from the barbarous people brought unto Gréece, for amongst the ancient Egyptians, Philosophy was first studied and opened by Vulcanus. Amongst the Persians it was found by them that were called Magi. 
Vulcanus. Magi. gymnosophists.  Amongst the Indians by gymnosophists. Amongst the Babylonians and Assyrians by the Chaldeans, which as Laertius doth witness, were called all wise men. This art was sought with great industry, and much honoured in all the world, for that it contained all sciences and faculties in itself, aswell the life and manners of men, as also the obscure and difficult nature of all things, with the subtle search of the same in reasoning thereof. 
Astrology.  Great contention of Astrologers, which was he that first found the orders and motions of the heavens: 
Prometheus. Belus. Atlas.  some attributing the first invention thereof unto Prometheus, some unto Belus, some unto Atlas, as Plini in his seventh book affirmeth. Wherefore the Poets feign that Atlas doth sustain the skies with his shoulders: some unto Mercurius: some unto Actinus. And thus every country contending about the antiquity thereof. The Egyptians brag of their antiquity in this point. The Assyrians boast no less of their knowledge in this art. The course of the moon was first found by Endymion. The eclipse of the same by Anaxagoras. Thus first nature sought such means as might set forth her privy desire by seeking and travailing for knowledge. And because physic is not so little to be esteemed, 
Physic.  but it ought here well to be mentioned, considering the common profit thereof, and how painfully was the same studied and travailed of others in time past. Physic is either healed with diet, 
Apollo.  medicine, or surgery. In the first Apollo was most honoured, 
Asculapius.  in the last Asculapius was chief commended, which the Greeks supposed first that healed wounds. 
Hypocrates.  afterward Hypocrates, borne in the Isle of Cous, made a law, that whosoever recovered health, should write his name in the Temple of Asculapius, whereby it seemeth that Asculapius was one of the first physicians. The first physician that ever came to Rome, came from Peloponesus named Archagathus, when L. Aemilius and Marcus Livius were Consuls in Rome: which when he came first to practise there physic, he was called for the rare sight thereof, first a Butcher, at last a murderer. To repeat several herbs, by sundry men found out for this art, it were over long. Passing over briefly, touching nothing but the first dealers and searchers of arts, & so come unto magic, 
Magic. Zoroaster.  which was found as Plini saith of Zoroaster, first King of the Bactrians, eight hundred years before Ilium was made. This saith Plini might have been better unsought then found, for that we see every man desirous to be acquainted with devils, and to be taught of Simon the secret counsels of devils: in so much that women go unto school with Cirses or Calypso, to learn some sorcery withal. The Egyptians had great felicity in this art, insomuch that Pharaoh commanded the priests to show some feats before him, deriding Moses and his doings. In presence of Moses, they converted a rod unto a Dragon, which when Moses saw, to suppress vain incantations and humane knowledge, with divine shows and examples, and to show how much the one excel the other, he threw his rod unto the ground, and it was translated unto a Snake, and devoured the Dragon that the Egyptians enchanted. Solomon the wise, 
josephus. lib. 8. Antiquitate.  which at the beginning God so advanced & favoured, that made and invented ways to expel devils. Eleazalus as Josephus doth write, used these ceremonies in expelling and conjuring of devils away from any man, to put a ring in his nosthrilles, having a certain herb, or a root appointed and named of Solomon within the ring, which root with his smell drived out devils, conjuring them not to return at any time to that man more. This art in short time grew to that credit, and at this time in divers places is in such honour, that a conjuror is more esteemed than a Preacher. There are such branches in this art, that do well merit praise, for there are divers kinds of these magic's, whereby they brag and boast that they are able to do any thing, and that they know hereby all things. The first part or rather kind of magic is called necromancy, which is a kind of conjuring of the dead bodies to tell things, as at the wars in Pharsalia betwixt Caesar and Pompeius, it was foreshowed by the ghost of a dead man unto Sextus, 
necromancy.  the whole chance and evert of that wars, and how his father Pompeius should lose his head. The second kind of magic is called Pyromancy, which is a certain divination by fire, 
Pyromancy Dionysius. ●ib. 4.  as Tanaquil, Torquinius Priscus wife, when she saw the flames playing about Servius Tullius head, she affirmed thereby that he should be king in Rome. The third is Aeromancy, which useth to prognosticate things by the air, 
Aeromancy. Plin. lib. 2.  as by flying fowls, and tempest of weather, as when it rained Iron in Lucania, it did praesage said they, the death of Marcus Crassus amongst the Parthians, or as livi writeth, when it reigned stones in Picen at the second wars of Carthage, it was to show the slaughter and murder that Hannibal should do in Italy. 
Hydromancy  The .4. is Hydromancy, to judge things to come by sight of water, as Varro doth report of a boy that saw the picture or image of Mercury in the water, pronouncing and reciting all the wars of Mithridates' King of Pontus, that should follow in verses. There are two other kinds of magic, the one named Giomancy, 
Gyomancy.  to declare and expound things by the opening, gaping, and moving of earth: the other Chiromancy, 
Chiromancy.  to judge by lines of hands called Paulmestry. These are they that Cicero maketh mention of in his first book of divinations, where he saith, Cum non sibi sapiunt semitam alijs tamen monstrant viam: they will teach others that way that they know not themselves. They will teach others how to have money and substance, and yet they are themselves poor beggars always in the house of Codrus, hanging at the sleeve of Irus. There is again a kind of Soothsaying which was first practised in the land of Hetruria, where a certain husbandman ploughed. In the field called Tarquimen, a certain man appeared in ●ight, which sprang up from the ground which then was ploughed, named Tages, in face and countenance much like a young child: 
Cicero. lib. 2. de divinations.  but in wisdom and discretion, far surmounting any sage Philosopher. This taught all the land of Hetruria. Plini saith that one Delphos first enuented Soothsaying, and Amphiraus enuented first Soothsaying by fire. Polidorus describeth another sort of Soothsayers, which were wont to conjecture and foreshow by beasts slain to be sacrificed, whether the heart, the liver, or such like did perish, as Caesar, which when he sacrificed an ox unto Jupiter, which had no heart, whereby the Soothsayers prognosticated the infelicity & mishap of Caesar. afterward, likewise king Zerxes in his wars against the Greeks, 
Herodotus. liber. 7. historia.  a Mare being a stout & warlike beast, brought forth a Hare, a timorous and fearful thing, whereby they declared the overthrow of Zerxes, and his huge army, the flight and cowardness thereof. Again there is a kind of soothsaying by lightning, thunder's, and tempests. The folly of men were such, that they thought nothing to be in the world, but had hidden knowledge concerning m●n. They would take nothing in hand, without some Oracles of Jupiter, or Apollo. They reposed more trust in flying fowls, in their chirping notes, concerning any attempts which they took in hand, then in their own force and strength. They had more confidence in beasts of the field: they trusted I say more in elementary sights. In fine there was nothing almost, but they had more respect either unto the colour, the voice, the proportion, and such like toys, than they had in themselves, as before mentioned in the worshipping of their gods, and institution of Religion. These foolish toys, were first observed amongst the Chaldeans: from Chaldea, 
Chaldea. Greece. Hetruria. Rome.  unto Greece, from Greece, unto Hetruria, from Hetruria, unto Rome, from Rome, unto all Europe, they were scattered. Wherefore Moses that wise Hebrew, and the singular instrument of God for his people, commanded that no man should consult with these wicked and abominable faculties, saying unto his people, You shall not believe soothsayers, neither shall you trust unto dreams. The Jews were so aduced to observe these augurations, that they would not unto war at any time, without some warnings and conjectures had by some bird or beast: insomuch, that one Mossolanus, 
Mossolanus.  a Jew borne, a wiseman noted in his country, and making his voyage unto wars, as Josephus in his first book of antiquity doth write, was commanded and all his host to stay, until a certain soothsayer would go to consult and know the success of the wars: which than they had in hand, with a bird hard by the army, which when this wiseman Mossolanus perceived how they were inclined and wholly bend to be instructed by divination, he took his bow and an arrow, and slew this bird, whereat the soldiers were so amazed, and the soothsayers so angry, that had not Massolanus persuaded with the people wisely, he had been like, though he was their captain, to have been by his own soldiers slain: which after long tumult made, and great anger threatened, Mosolanus spoke after this sort unto his soldiers: Do you think that birds, beasts, and such like dumb things, can forshew things by you which know nothing of themselves: for behold, the bird which you trusted most unto, and likewise your soothsayers could not see nor know to avoid my purpose when I slew him. Do you trust that thing for your lives, which is ignorant of his own death? O blindness of people, which yet remaineth in this age. And having briefly past the inventors of Sciences, in sundry country's men were much given to find other necessaries for to live by, studious to make things profitable for their countries, careful to augment the state and life of man unto such perfections, that the Cyclopians were the first workers of Iron work: The Lacedæmonians the first inventors of harness, spears, sword and bucklers for wars: people thereby most renowned. The Atheniaus taught first to plant trees and vineyards. The Phrygians made first the chariots and wagons: The, Lydians used first to dress wools: And so the people of Caria practised first bows & arrows: And the Phenitians the crossbow. Then other particular matters were likewise sought out by divers special men, in special countries for the use of man, as oil and honey, by Aristeus: keys by Theodorus the Samian: Ships to sail, by jason: Ericthonius silver: Cadmus' gold. Thus than every where each man in his pilgrimage did some things worthy of memory. Thrason renowned for his lofty walls and high towers: Danaus for his wells, and digging water: Cinira, for finding out Copper, brass, lead, and such other metal: Ceres for sowing of corn: And Bacchus for planting the vine, that the world in time waxed not so populus one way, but it grew skilful in things, and plentiful of laws, for the redress and safeguard of man.   

¶ Of Patience.  
PAtience is such a virtue (saith Cato the wise) in all adversities, the best medicine to a sickman, or the surest plaster to any sore, is patience: it comforteth the heavy, it rejoiceth the sad, it contenteth the poor, it healeth the sick, it easeth the painful, it hurteth no man, it helpeth all men: therefore said the wiseman Byon, that the greatest harm can happen unto man, is not to be able to sustain, 
Tiberius.  and abstain. For this was Tiberius Caesar much commended of Suetonius, that he suffered in free Cities & towns, 
Philippe.  free tongues. Philippe King of Macedonia, when certain ambassadors of Athens came to him, he requiring them if he might stand in any steed to Athens, to certify him of the same: to whom Demochares one of the ambassadors answered, that the greatest pleasure that he could do to Athens, was to hang himself. The King most patient in such scoffs and taunts, said: The reproachful slander of the Athenians do make King Phillippe better able to revenge their malice by wars, then to move him to answer their backbiting in words. A Prince not only patient in hearing, but also wise in answering. As sometime the Emperor Alexander Severus in Rome, 
Alexander Severus.  when it was signified unto him (after Antonius was dead) that the barbarous nations were ready to enter the city of Rome, and that he was much rebuked of the people, and blamed of the Senators, for the slender care he had unto the city: he (as Herodianus affirmeth) answered, that it belongeth to Princes, to revenge the good, and not to answer the evil: for wisemen will speak evil of no man in the beginning, lest they should be judged fools in the end, where into all things are directed, and whereby all things are proved. 
Anaxagoras  So patient was Anaxagoras, when it was told him that his son was dead, to answer merrily, I know my son was mortal. So patient was King Antigonus, 
Antigonus.  being certified of his son Alcionus death, to answer, I looked no other than for his death. 
Pericles.  So patient was Pericles, when he heard that both his sons died in one day, to keep his countenance merry, his cheer unchanged, and his business about the state of his country not delayed. But Harpalus was of passing patience, 
Harpal●s.  being bidden of Astyages King of Persia to supper, where he had two sons of his ready dressed, and lay in a silver dish before him on the table, to be eaten of their own father. The king, nay the tyrant, marked the countenance of Harpalus, perceiving him not to be moved much at the matter, asked him how he liked his supper, he without alteration of colour, change of countenance, framed himself to answer the King merrily, commending much the supper, as one that knew that patience was the only remedy in tyranny. A second Jobe in patience, he passed Jobe, for Jobe knew how his God did suffer Satan to punish him for love he had to Jobe, but Harpalus perceived that this tyrant did this to him of tyranny and evil will, far from christianity, for in this vale of misery, we count him wise, and certain we may call him most wise, that can in prosperity be gentle, and in adversity be patient. Both these examples were seen in one man in one day at Rome. Paulus Aemilius, having his two sons, the hope of Rome, and comfort of the father, the one dead four days before the triumphs of Macedonia, the other, three days after the triumph, returning from Macedonia with that noble victory, with such triumphs unto Rome that no man could find in his heart to tell this noble Roman of the heaviness in Rome, 
Paulus Amilius.  and of the death of his children, a ruthful thing it was to join to such great joys, victories, and triumphs, such woeful chance, sadness and mourning, but fortune accompanieth the one with the other: This noble Roman perceiving the people of Rome to be so sad, and he so merry, they so heavy with sobs and sighs, he so glad of his triumphs and victories, demanded the cause, but being at length known, he then comforted them, that should comfort him, saying: I thank the gods more to give me victories over my enemies, to the glory and fame of Rome, than I accuse fortune to spoil me of my children, which by nature were borne to die: & though much it be to my grief, yet wish I the gods to tender the like to the father, as they did to the son, so that the like conquest and glory happen to Rome. In this was both magnanimity and patience. Some men are patient in things, as in a corporal pain: some in torments: another is patient of injuries done, I commend them both, but to be patient in all kind of afflictions & adversity, heaven & earth commendeth him. That is a kind of patience, 
Anarchus. Laena.  which Plini applied to Anarchus, saying: Of all men, one man Anarchus Augustus most patiented in torments. Of all women Laena, to keep silence. So were the Egyptians people of great patience, 
4 〈◊〉. 7.  they had rather die in torments with patience, than to betray any man. The Gimnosophistes of India were so patiented, that from sun rising until night, upon the hot sand, without meat and drink (saith Plini) from one seat to another, to behold the heavens, the sun, the moon. etc. The Lacedæmonians most patient in travail, pain, wind, weather, and wars. The people of Sparta, at what time certain men of Chios come to pilgrimage, understanding the wise men of Sparta, called Ephori, to be in all things most patient, to move them to anger, they vomited before them, and then went where Ephori sat in judgement, and used it as a common stool to discharge and ●ase nature. When they came to Chios again, they said that the wise men of Sparta were fools and blocks, that they could not move them to be angry, but not so angry as they were beastly. In this kind of patience was Mithridates' King of Pontus: was Agesilaus King of the Lacedæmonians, was Masinissa king of Numidia most patient. So patient was that Emperor Augustus, that he suffered a young man of Sicilia to answer him as boldly, as he had demanded merrily, that where the Emperor asked him being like in countenance and proportion, whether ever his mother had been in Rome, meaning thereby that he might be his father if she had been there: but the young man perceiving the sleight of Augustus, answered boldly and said: My mother was never in Rome, but my father hath been divers times in Rome: meaning that the Emperor might be his brother rather that way, than he to be his son the other way by his mother. Because patience is better known by reading of divers Prince's anger and wrath, I will them to read the chapter of anger, where they shall see what hurt was done, what wickedness was committed by impatiency, which might have been redressed and saved by patience: wherefore avoiding prolixity, it shall be spoken in the one, what wanteth in the other.   

read said he, that severity waxed unto tyranny, and tyranny in a Prince worketh his destruction: and that lenity is the most soundest state in a Prince, who seeth not the experience thereof. Certainly Nero, Caligula, and Heliogabolus, were never so cruel as these three noble Emperors Augustus, Trojan, and Severus were gentle and meek. 
Alphonsus.  Alphonsus the great king of Arragon, giving care a long w●ile to his friends, to find fault with his often pardoning and forgiving those that offended much his own person said, Alphonsus had rather save many by lenity and gentleness, then lose any by cruelness and tyranny. This King being moved to wars against the venetians and Florentines people, very stout in Italy, and ready from Naples to March forward to meet his enemies, certain ambassadors in that time coming from the Florentines to entreat of peace with Alphonsus upon humble suits and conditions. No conditions said Alphonsus that noble prince, but to them that seek peace: But frankly and freely to grant the same, his humanity was such, that the ambassadors were not so ready to ask peace, but he was as ready to grant peace. Herodotus doth write that there was a law amongst the Persians, that no man should be punished for one 〈◊〉, but first they would examine whether his good de●des were to be rewarded, or his evil life to be punished. The clemency of a prince, the singular wisdom of a noble mind, doth foresee the cause that sometime subjects offend their prince therein. Nicanor the Macedonian, after he used ill speech everywhere against Philip, Alexander's Father, he was complained of unto the King. When the King knew thereof, he answered gently, that poverty caused Nicanor to speak that against King Philip: therefore he did send him money to ease his mind, and pardoned withal his offences. How worthy of memory is Theodosius junior, after he was persuaded by his friends, to revenge those backbiters that spoke ill of him, to answer in this sort. A Prince ought not to bend himself to revenge faults, but ready to pardon offences, saying moreover: would God that Theodosius were able to make his enemies alive again. And to prove that a Prince ought not to revenge, Adrian the Emperor showed a noble example thereof, he having great enmity with a certain worthy Roman, and being in great hatred towards this man, before he became Emperor, the self same day that Adrian was made Emperor of Rome, meeting his enemy in the street, said loud to him before all the people, Euasisti, thou hast won the victory: meaning that he then being a Prince elected, might in no point revenge the wrongs that he received before. O passing humanity and clemency in Princes. It was Alexander the great his saying▪ as Pontanus in his first book affirmeth, It was more meet for a Prince to do good for evil, then to add evil for evil. We read that cruel Nero in the beginning of his Empire was so gentle, that he wished often that he could not read, because he should not put his hand (according unto the custom of Rome) to the libels, for the punishment of the offenders. And Domitianus in the beginning, did so abhor tyranny & cruelness, that he would forbid to kill any beast for sacrifice, though they in the latter years forget this natural clemency. What a noble virtue is humanity in a Prince? what excellency in a noble man? what an ornament in a gentleman? what commendation in all men: insomuch that the Snakes of Syria, the Serpents of Terinthia, the Scorpions in Arcadia want no due deserved praise of Plini for their gentleness, and sparing of their native soil, though they wax cruel in others. What humanity was in Scipio, having taken captive Hasdrubal, King Masinissa his nigh kinsman, to restore him whom again without ransom? What clemency used Demetrius to Cilla, a captain of King Ptolemy, even as before, Ptolemy showed to Demetrius himself being taken prisoner, the like showed he to Cilla? Such hath been the lenity of some princes, that thereby they augmented fame, purchased great honour, won victories: & such hath been the tyranny of others, that they have defamed themselves, won hatred, lost their estates, & in fine, 
Philippe.  destroyed themselves. For this purpose was Philip king of Macedonia wont to instruct his son Alexander, to behave him courteously with the Macedonians, to use lenity and clemency unto his equales, and to show him gentle unto all men, while his father Philip yet lived, that he might the better in that season win favour, and find friendship with his subjects: for then some came by heritage, some by the sword, and the most came by election. Nothing saith Plutarch, doth stablish the state of a common wealth, as the clemency of a Prince towards his subjects, and the love of the subjects towards their Prince, 
Darius.  the one is never seen without the other. King Darius therefore understanding that his subjects were taxed sore with Subsedies, blamed his council, revoked their law, and made an open Oration unto his commons, to signify how loath he was to molest his subjects, and that he was as loath to take any from his poor commons, as he knew them to be willing in giving all that they had to pleasure their prince: his care therein showed, his speech so affable, his good will so opened, with such courtesy and lenity, tendered unto his subjects, inflamed such benevolence, kindled such a love, caused such a readiness; and made them through gentleness so beneficial, that both goods, lands, and lives, were at Darius' commandment. 
Antigonus.  Plutarch in the life of king Antigonus, doth recite a famous history, concerning the alteration and change of Antigonus, who with tyranny a long while, foamed in blood, delighted in murder, given altogether to wickedness of life, spoiling at all times every where, sparing no place at any time, that at length, having obtained the kingdom of Macedonia, became so gentle, so meek, so liberal, so quiet towards his subjects, that being of all men wondered at for his sudden change: from so cruel a tyrant, to be so gentle a Prince: from a spoiler of all places, to be a sparer now of his subjects: Being demanded the cause thereof, answered: Then I travailed for the kingdom of Macedonia, which was to be won with wars, and tyranny: and now I labour to get the good will of my subjects, which is to be gotten with gentleness. The only remedy, the sure way to win good will at the subjects, is always for Princes to be courteous and gentle. Pity in a Prince, 
Aurelian.  causeth love in the subjects. Such pity was found in that gentle Emperor Aurelian, when he would have entered unto the city called Tiaena, the gates being shut against him, he did send his heralds to signify, unless the gates should be opened, he would not leave one dog alive within the city. The city more stout than wise, refused to open their gates, until with force of wars, the walls were battered down, and the city in the hand of the Emperor to do what it liked him. The soldiers greedy of the spoil, were by the gentle and merciful Emperor, charged not to meddle with any within the city until they had licence. The Emperor being charged by the soldiers of promise, to kill and to spoil all, and not to leave a dog alive: Kept promise being a Prince, destroyed all the dogs of the city, and restored again the city unto the inhabitants thereof. This noble Aurelian, had rather his soldiers should want, than that they should not show mercy, 
Zerxes.  according unto his custom to the comfortless. Zerxes, the great King of Persia, with lenity and gentleness towards his brother Arimenes, with whom before he was a great enemy, made his foe his friend, brought his enemy before, to be his natural brother then. 
Porus. Brusonius. lib. 3. cap. 13  Porus a famous Prince of India, being conquered by Alexander the great, fearing that pity might not have place in the heart of such a great conqueror, sought nothing else of Alexander (which willed him to ask any thing, and he should have it) but clemency, this virtue long waited upon Alexander, until pride the root of all mischief corrupted his gentle heart, until he was by the Medes and Persians, persuaded to be the son of Jupiter. So gentle before, 
Darius.  that King Darius did wish either to conquer Alexander because he might show courtesy unto Alexander: or else to be conquered by Alexander. Aeneas Silvius was wont to say, the saying of Sigismonde the Emperor, that happy are those Princes that foster up clemency in Court, and prudent is those Princes that useth humanity in their cities. It was no small proof of humanity in the senators of Rome, at the burial of Syphax King of Numidia, 
Syphax.  which being taken by the Romans, and kept in Tiberius' house according to marshal law, and before he was ransomed by the Numedians, died at Rome, where such solemnity, honour, & pomp was showed at his funeral: such gifts given, such liberality used, as if Syphax had died amongst his own subjects, he might have wanted to have such glorious burial in Numantia being their king, as he had in Rome being their Prisoner. That is worthy humanity, that is showed unto men in adversity: and that is mere clemency that is done unto those banished strangers, as the Romans sometime did unto Prusias king of Bithynia, 
Prusia.  who being driven to exile by his son Nicomedes, came unto Rome, where humanity and clemency were fostered, and nourished in the Senate, being met at Capua (a city sometime by Hannibal conquered) of Scipio, and Cornelius and brought unto Rome, not like a banished man, but like a noble Prince, with such triumphs and honour done unto him, with such passing courtesy, and liberality of Senators, that though he was banished Bithynia his kingdom, and by Nicomedes his own son, yet was he received unto Rome of strangers, and that to the fame of Rome. Thereby the Romans grew to that admiration with all people, that for their lenity, and surmounting courtesy, they were of all men beloved: and for their valiantness and magnanimity, they likewise were of all the world feared. 
Syphax.  For as unto Syphax and Prusias wonderful clemency and humanity were by the Romans tendered: so unto Ptholome King of Egypt, being of his own brother banished, and by the Romans received, and restored again unto his kingdom, the like was showed. Rome then was called the haven of succour, the anchor of trust, the key of courtesy, where all succourless Princes, and noble Cappitaines' fled. Rome flourished then, while pity and mercy continued, Rome prospered: while humanity and clemency were fostered, Rome excelled all men in gentleness and pity. When Marcellus and Matellus, the one captain of Siracusa, the other in Celuberia: The noble captain Marcellus was so pitiful, 
Marcellus.  that after his soldiers had conquered Siracusa, with great slaughter and murder of men, women, and children: he mounted up into a high Tower of the Castle, and there with weeping and lamenting the rueful sight of Siracusa, more like to one conquered, than a conqueror: to a Prisoner, than a Prince: that any that saw him them, might rather judge Marcellus a Syracusan captive, than a Roman captain. Happy was Siracusa (sith fortune was no better) to happen on such a gentle conqueror, which was so glad for his own victory, as he was sorrowful for the fall of Siracusa. That renowned Roman Maetellus, 
●etellus.  besieging the great City Centobrica, in the country of Celtiberia: when he perceived their bulwarks broken, their walls ready to fa●l, and victory nigh at hand, he began to be moved with pity, and mercy possessed chief place in his heart, that when the women of the city brought their children on their arms to crave mercy at Maetellus hand, he avoided the calamity and misery that was ready to fall on Centobrica, spared the city, removed his camp, being with pity and mercy of the ruthful women, and innocent children quite conquered. Thus gentle Maetellus where he might have been a conqueror over men, he suffered himself to be conquered by little infants. O Rome, happy were those golden days, wherein through clemency and gentleness, thou wast as much loved and honoured, as thou hast been by valiant captains trembled and feared at. 
Pompeius.  Pompeius' the great, when Tigranes' King of Armenia, being by him conquered, had kneeled before Pompeius' face, yielding his crown and sceptre at Pompeius his foot, and himself unto his gentleness as a captive: took him in his arms, embraced him, put his crown on his head, and restored him to the kingdom of Armenia again. The like courtesy used he toward Mithridates' King of Pontus, being dead, for his royal burial, though the knew well the great hatred that Mithridates had forty years against the Romans, yet in steed of just revengement, Pompeius used princely clemency. 
Fulgo. lib. 5. cap. 1.  The gentleness that was then used in Rome, yea betwixt foes, was such, that julius Ceasar that valiant Emperor and conqueror, 
Caesar.  was as willing to revenge the death of his great enemy Pompeius, upon Photina and Bassus, who slew Pompeius and sent his head unto Caesar, as L. Paulus was courteous and favourable to his most mortal foe Persen. Hannibal, though he was counted the most and greatest enemy that ever Rome felt, yet moved with that clemency, that he won more commendations for the burial of P. Aemilius, Gracchus, & Marcellus these noble Romans, than he won fame by overcoming three thousand Romans in field. 
Hannibal.  The chief fame that Hannibal was worthy of, was for humanity and gentleness, as proved by these two noble Romans before mentioned, 
Val. lib. 5.  which Hannibal caused their carcases diligently to be sought for in the field, and solemnly to be buried with honour and renown though they were his enemies: and as Hannibal was much commended in Rome, and well-beloved of the Romans, only for humanity: so was he feared much in Rome for his prowisse and valiant deeds of arms. Polycrates, that tyrant of Samos, was chiefly commended for his gentleness and courtesy showed towards women which were the wives and mothers of the dead soldiers, in restoring them unto liberty, in giving them wealth to live, & great charge that no man should do them any wrong. Augustus' the Emperor, when he beheld in the city Alexandria, the sword wherewith Marcus Antonius slew himself, could not refrain tears to show his humanity, in opening his clemency of nature unto his enemy, commanded he should be honourably buried with his dear friend Cleopatra in one grave. Cicero in his first book of Tusculan, commendeth much the clemency of Cleobulus and Biton, in showing such love and obedience to their mother, which being in her Chariot, ready to go to the solemn feast of the goddess Juno, the horses suddenly died: having no other remedy, lest their mother should go a foot, yoked themselves to draw the Chariot ten miles, to their immortal praise and commendations. I remember of a history in Patritius, 
Simonides.  of one Simonides, which for that he was moved with pity to bury a dead corpse, left in the way where no man would put him unto the earth, as he was passing with his fellows over Seas, that night before they should sail in the morning, appeared unto Simonides the self same man which he had buried upon the way, warning him that day not to go to Sea: which when he should take shipping, he remembering his dream, told it unto his fellows, desiring them to stay that day: but his company laughing him to scorn, leaving Simonides on the shoores, sailed unto the Seas, where in sight of Simonides, the ship and all his fellows were lost. The like pity seen in Simon, the son of that valiant Greek Miltiades, 
Simon.  who being elected general over the Athenians, against the great might and force of puissant Zerxes, in the wars of Marathon, which was nothing inferior unto his renowned father in prowess, but far passed him in clemency and courtesy. A young man for his lenity & pity, joined with valiantness, appointed by the people of Athens to encounter with Zerxes, whom his father Miltiades often plagued: he then at the first time of his magnanimity tried, enforced Zerxes, after spoil of soldiers and victory of field, to fly unto Persia: So pitiful that he paid a great some of money, to have his father buried. Milciades, which after many conquests and fawning fortune in victories, died in prison, whose death and burial, proved no less love and faithfulness towards his father in Simon, than it showed evidently the pity and mercy he had in redeeming his father's corpses to be buried. Wherefore that pitiful Emperor Alexander Severus, being demanded what is that, which is chief felicity in this world, said, to foster friends with benefits and gentleness: and to reconcile foes with pity and rewards. Alphonsus, 
Alphonsus.  at what time certain dogs barked at him, took a toast out of his cup, and cast it to the dog, then saying: gentleness and clemency shall make foes friends. I know not what greater humanity could be in Vaspasianus the Emperor, after that Vitellus had killed his brother Sabinus, and had long persecuted Vaspasians son: yet he being subdued, spared not to show gentleness to Vitellius his daughter, with a great some of money toward her marriage. Aegesilaus King of the Lacedæmonians, after he had the victory of Corinth, was not so glad of his conquest, as he lamented the deaths of so many Athenians and Corinthians, said as Plutarch doth witness, weeping: O Gréece, thou spillest more men with civil warns by discord, than would defend thy state against all the world with courage. To use victory gently, is more famous, than to conquer cruelly. As that Emperor Adrian was wont to say, that Princes ought rather with pity to say: this I can do, then with tyranny to say: 
Augustus.  this I will do. Augustus' that most pitiful Prince, after he had conquered that famous city Alexandria, which the great conqueror Alexander had made, and named it according to his own name, being moved with pity, stirred with mercy, in sight of the Citizens, which hoped to have nothing but death, said: for the beauty of your city, and memory of Alexander, for the love I have unto Prius your Philosopher, and for the pity I bear unto you all, I spare unto you, your city, and grant you life. O sweet sounding words, from a pitiful Prince, not much unlike his predicessor julius Caesar, 
Caesar▪  his own mother's brother, who after vanquishing of Pompeius, at Pharsalia, sent letters unto Rome, of love professed, of such friendship promised, that though Pompeius was the only joy of Rome, the long delight of Romans, the defender and meintainer of their name, and fame: yet being convicted, they received Caesar as an other Pompeius, for that he used humanity, and showed gentleness, even unto his enemies, for noble hearts ought to contemn cruelty, princes minds ought to abhor tyranny. A simple sparrow, which to avoid the griping paws of a hungry Sparhaucke, that would have prayed upon him, fled unto Artaxerxes bosom being in camp, where after long panting aswell for fear, as for weariness in Artaxerxes bosom, he said: It is as little mastery unto a Prince, or commendation to a valiant captain to destroy that which of itself doth yield, as it is a fame unto Artaxerxes, 
Artaxerxes.  to kill this poor sparrow, that fled for secure: saying again, beholding the sparrow: As I will not betray thee (thou little sparrow, for that thou hast fled for help unto Artaxerxes, so will I never deceive any man that will have confidence in me. If this pity of Artaxerxes was showed unto a sparrow, how much ought Princes to show the same unto men? 
Antigonus.  Antigonus though he was a great enemy unto Pyrrhus, as Princes be during the time of war, being slain of a silly woman in Argos, and his head brought by Alcyoneus unto his father King Antigonus, thinking to please his father much to bring King Pyrrhus' head, 
Plutarch. Lib. 27.  which long had molested Antigonus alive: but the king perceiving the cruel tyranny of his son, to delight in dead men's heads, took the staff whereon his son Alcioneus carried the head, & in steed of thanks which he looked for at his father's hands, he was well and worthily rewarded with stripes, took Pyrrhus' head very honourably, decked and covered it, and after long looking thereon, he commanded his son Helenus to carry it unto the kingdom of Epire, where Pyrrhus in life time was King, & there to be buried according unto the custom of the Epirotes by king Alexander his own brother. The like history is written in Herodotus, 
Darius.  of King Darius, which yielded thanks unto those that brought Histeus head, as Antigonus did unto his son Alcioneus, saying: I do as little joy to see Histeus head, being dead, as I do lament much such tyranny and cruelness to be in you, who never saw King Darius so cruel to any man alive, as you are cruel unto Histeus being dead. As Darius was gentle of himself, 
Histeus.  so he greatly esteemed those that were gentle: insomuch he being at the point of death, even at that time when he was so weak that he knew not Polistratus that gave a little water to refresh his heart, said: whosoever thou be I know thee not: 
Plutarch. lib. 37.  and for that I am not able to thank thee, Alexander shall and will requite thy gentleness: and the gods shall thank Alexander for his clemency and humanity toward my mother, my wife and children, and with that he stretched forth his hand, and said: have me recommended unto Alexander, and bring him this my right hand, and tell him that Bessus killed Darius, whom thou didst see dying. Which when it was told by Polystratus unto Alexander, 
Darius. Polystratus.  he much lamented his death, caused his body to be brought with great honour, and precious clothes: and with all solemnity that might be made unto his mother named Sisigambis. Thus worketh clemency and humanity, that those two famous Princes, Alexander and Darius, two mortal enemies always: and yet not forgetting each others courtesy, at deaths door either of them in love with the other: For their humanity one to another, Darius at his death, repeating Alexander's gentleness towards him, and Alexander requiting Darius' gentleness being dead. The greatest fame or commendation that may happen unto any man, is to be counted gentle and courteous, therein are divers virtues knitted and joined in friendship, as pity, mercy, wisdom, and affability, with others: so that the property of those men are always, though they can hurt, yet never to hinder. It is proper to an evil man to offend: so is the nature of the good and gentle, to forgive. Pisistratus showed both wisdom and courtesy unto certain drunkards, who having in their drink used wanton speech unto his wife, and being sober the next morning, came to Pisistratus to ask him forgiveness for their lewd talk unto his wife: he gently said, learn to be more sober another time. I know my wife was not out of her house yesterday, excusing his wife wisely, and pardoning them gently. How gently did Alexander Severus use Camillus, though he rebelled against him, and by sleight thought to be Emperor of Rome, and for that being condemned to die by the Senate, yet he was pardoned by Alexander. How courteous was Fabius Maximus, to forgive Marsius one of his chief captains, his treasons and snares that he used against his Master Fabius with the enemies. Such gentleness did Zerxes the great, show unto certain Greeks, who were as espials to view the host and power of King Zerxes, sent from Athens: and being taken and brought before the king, he not only gently dismissed them without any punishment, but showed them courteously all his host and force of soldiers. The greatest victory is lightly always gotten by gentleness, as Alphonsus' King of Arragon, by gentleness won Careta: Marcellus won Siracusa: Metellus, Seluberia as you have heard before mentioned. Plutarch reciteth a passing history of great courtesy and humanity in king Belenus, toward his son Antigonus, who being married to a fair woman, fell in love with his father's wife (for his mother was dead) and his father married the daughter of Demetrius King of Macedonia, named Estrabonica, a young woman of excellent beauty: for this therefore the King's son languished in love, that he was like to die, unknown unto his father: which when his f●ther knew of, he caused his own wife to be married unto his son Antigonus: rare clemency and great gentleness for a man to give his wife to please his friends: pity accompanieth this excellent virtue clemency, that we read in holy scriptures, that divers good men ceased not to bewail and weep ever the state of their enemies. I need not here to recite Pericles the Athenian, 
Pericles.  who willed that the dead soldiers should be buried in the wars of Peloponesus, nor of Hanibals courtesy in the wars of Carthage, for the burial of Roman enemies. But Moses, that man of God brought with him from Egypt, the bones of joseph.. 
Tobias. Machabeus▪ Jehu.  Tobias and Machabeus, merciful men commended likewise solemn burial for the dead soldiers. And Jehu King of Israel, caused his enemy jezabelem to be honourably buried, but as white is better discerned by the black, than by any colour else, so shall humanity and gentleness most appear excellent in reading the title of tyranny, where by conferring both together, the excellency of the one is manifest, the terror of the other is odious. The gentleness and pity that our saviour Jesus Christ showed unto Marie Magdelen, the lewd woman, unto the prodigal child, unto Peter that denied him, unto the thief that hanged with him, unto Daniel in the den, to Susanna in the fire, to Jonas in the water, was nothing else, but examples left for our learning▪ to be gentle one unto another, even as Jesus Christ was unto us all, thus ending as Cicero said of Caesar, that Caesar extolling Pompeius being dead, and setting up his pictures, did extol his own name: so that the clemency that men use to show unto others, doth advance their own fame.   

¶ Of sober and temperate Princes, and where temperance and sobriety were most used.  
SO much was this noble virtue of temperance esteemed with ancient people, that they thought the greatest pleasure & the happiest life was to abstain from desired meat and drink. So much was this sobriety of life commended of learned Philosophers, that Anacharsis that famous Scythian, was wont to write about the painted pictures of Princes, this little lesson, Rule lust: Temper tongue: And bridle the belly. Whereby the Philosopher diligently persuaded Princes to be temperate of life, to be sober in talk, and to abstain from filthy feeding. For, to subdue appetites, to vanquish lust, to suppress pleasure is a worthy conquest. He is a worthy Uictour, a famous conqueror, a puissant Prince, that can overcome his own affections: for even as Fishes are taken with hooks, so men, saith Plato, are allured with pleasure. It is the greatest virtue that can be in man saith the Poet, to abstain from pleasure. To avoid these baits, these sweet pleasures, wise Princes have loathed banqueting and drinking: 
Caesar. Plutarch of Caesar's life.  in so much that julius Caesar, that famous Emperor of Rome, for his singular sobriety and passing temperance, the very lamp and lantorne of Europe, for his abstinence the only mirror of Italy, who by overcoming of himself, overcame all Europe. Of this Emperor would Cato of Utica say, though he was a mortal enemy unto Caesar, for that Caesar used the company of Cato sister Seru●lia, that one sober Caesar should subdue Rome: his abstinence was such (saith Plim) that most rare or never would this Emperor drink wine. 
Agesilaus.  Agesilaus king of the Lacedæmonians passing through the country of Thasius, being met with the nobles, and saluted the people with divers dainties, and rare banquets, to welcome the king unto the country: notwithstanding, he touched not their dainties, fed only with bread and drink, to satisfy the expectations of the Thasians. And being earnestly requested, 
Brusoniu●. lib. 3. cap. 1  and humbly sought, and in manner enforced (lest he should seem ungrateful, not to eat their meats) he commanded his footmen and slaves, Helotes, to feed if they would on such▪ cheer, saying, that princes might not so pamper themselves with damtie cheer and wines, but with abstinence and temperancy: The one is incident (said he) unto vice, and shame, the other a nurse unto virtue and fame: for in eating and drinking, lieth hidden that sucking Serpent named forgetfulness. To avoid therefore gluttony and drunkenness, which are often tendered unto Princes. 
Constantius  Constantius that most temperate Emperor, kept him always so hungry, that he would take of a poor woman, a crust of bread to satisfy hunger. It was Lycurgus law in Sparta, and Zaleucus rule in Locresia, to abstain from fine meat, and sweet wine, as from an enemy unto Princes: for wisemen were wont to say, that meat is only good to expel hunger, and drink to break thirst. 
Cirus.  King Cirus in wars, being demanded of his host, what he would have provided against dinner: bread said Cirus, for drink we shall not want, meaning as Amianus saith, water. This virtue of abstinence was so honoured then, that Princes which were given to wine, were odious vn●● the world. 
Leonidas▪ Epaminondas▪  A great shame it were in Thebes, in Leonidas time, to make banquetes, for when Epaminondas, that passing Prince of temperance, was willed of a rich Citizen being his friend, to come to a supper: where he found such superfluous cheer, such excess of meat and drink, that he said (being much offended with his friend) that he thought he was willed to come to eat like a man, and not to feed like a beast. This Prince knew the inconvenience of feeding, and again knew the commodity of abstinence. A number of excellent virtues do follow abstinence, as continency, chastity, sobriety, and wisdom. A heap of vices wait on pampering Princes, as gluttony, lechery, drunkenness, and such others. Such was the temperance of great King Porus of India, 
Porus.  that bread and water was his accustomed cheer. Such was the abstinence of Massinissa King of Numidia, 
Masinissa.  being four score years old, that he fed hungerly always, and not daintily at anytime. Such was the temperance of that noble Pericles, 
Pericles & Timon.  and of that Greek Timon, that Aelianus in his book of divers histories, commendeth the abstinence of the one, and Cicero in his book of friendship, extolleth the temperance of the other: and so jointly these two noble Greeks did avoid alway banqueting and belly cheer, forsook and fled the company of drinkers, as things more noisome than profitable: more dangerous than helthie: more filthily than friendly. 
Dometrius.  Demetrius' king sometime of Macedonia, and son unto Antigonus, being much given to feeding and pampering of himself, grew to that lust and lechery, that being not sufficed with divers stately strumpetes, and curious Curtezaunce, as with that renowned Lamia, 
Plutarch de vita Demenij.  famous Crisidies, diamond Dama, and such other dainty dames, fell to lust of a young Gentleman of Gréece, of amorous countenance, of passing beauty, and of such a princely port, with seemly shamefastness endued, that then coming from Athens unto Macedonia, to serve as a soldier unto king Demetrius, sought divers means to accomplish his inordinate lust by eating and drinking with this young Democles, and with divers attempts to have his purpose, followed him privily where Democles went a bathing unto a close chamber, where Demetrius hide himself until the young man was naked, and then on a sudden enterprised his lust: which when Democles, saw the King, and perceived his wicked intent, to avoid the shameful act and filthy lust of the king, and to maintain temperance of life, and everlasting fame of abstinence, he leapt naked into a great séething vessel, of hot boiling water, and finished his noble life, with famous death. O renowned Democles! O vile and shameful Demetrius! thy death is famous, his life is infamous: thy temperance and virtue commended, his lust and wickedness, justly of all men condemned. The like history doth Plutarch write of Trebonius, 
Trebonius.  a young soldier, of a younger captain named Lucius, and Nephew unto that noble Roman Caius Marius. This Lucius having a charge over certain soldiers appointed of his Uncle Marius then general, having a long while devised means to bring his purpose to pass, in accomplishing his lust with Trebonius happened on such a season, that he found Trebonius by himself alone, and offering violence unto him, Trebonius understanding his captains desire, made as though he should speed, came embracing him, and thrust him to the heart with Lucius own dagger, and so slew his captain to avoid infamy: which when it came to Marius his ear, that his nephew was slain by Trebonius, the cause thereof being demanded by Marius, & being orderly declared by Trebonius, where as it was thought he should be hanged, drawn, and quartered, and suffer most ignominious death, he was rewarded with a crown of gold upon his head, written about with this sentence. This crown and garland won Trebonius by temperavance. Had Demetrius King of Macedonia embraced sobriety of feeding, Democles, had not been so famous by abstinence as Demetrius might have been renowned with temperance. Had that Roman Lucius loved continency, as Trebonius honoured chastity, Trebonius had not had of Marius his Uncle Lucius the praise, the garland of commendations, and he so wild and shameful a death. Certainly, 
Athens.  when the people of Athens fed with figs: the Arcadians with acorns or with Walnuts: the Argives with Pearsley: 
Arcadians. Argive.  the Terinthians with pears: the Scythians with herbs, 
Scythians.  the inhabitants of Carmenia and Meotica, with poor fare: yea, before corn was sown, the whole world fed with fruits, which our old mother the earth naturally brought forth. Then kingdoms and nations were ruled by law of Nature, to embrace temperancy, to honour abstinency, and to observe chastity: which since grew to that abundancy and excess, that the law of God, which was first, the law of nature which was the second, and the law of Princes which was the last, could not keep men from excess of meat, which only was the cause of the sinking of Sodom and Gomorrhe, the often plague of Israelites, the just confusion of gluttons and drunkards. When the gymnosophists of India, 
Gymnosophists of India. The priests of Egypt. The Sages of Persia.  fed only with Apples, when the priests of Egypt abstained from flesh and wine, fed with bread and oil, when the sages of Persia, fed with fruits and herbs: Then temperance bear rule, than sobriety governed, than abstinence was honoured, than Egypt flourished through temperance, and now spoiled with gluttony. Then India prospered through continency and sobriety, and now vanquished by drunkenness and temerity: Then Persia was famous, and conquered kingdoms by abstinence, and now convicted and conquered by abundancy and excess. Where is learned Athens, famous Sparta, sttately Thebes? 
Athens. Sparta. Thebes.  while temperance did rule, feared of all Kings, and after by means of excess, hated and destroyed of all Princes. All the while that the Lacedæmonians observed the law of Lycurgus, in abstaining from brave banquets and excess of cheer: yea, when they might not pass unto Asia, for fear they should be allured and enticed with the sight of the junkets of Asia: then saith Cicero were the people of Sparta so temperate, that the men did never sit with women, nor the women with the men. When the Milesians had made a law, as Theophratus doth witness, that neither their wives, their daughters, nor their maids might taste wine, neither durst any man by the same law praise any wine in presence of women: for wine causeth heat, heat, moveth lust, lust causeth murder. Wherefore wise men writ that it is dangerous to praise three things in presence of people. 
The history of King Candales.  A man to praise the beauty of his wife, for fear of fornicators, for so did king Candales of Lydia praise his wife unto his friend Gyges', that he was murdered thereby, and the Queen his wife afterward married unto Gyges'. To brag of his riches and substance, 
Sichaeus.  for so did Sichaeus show his substance unto Pygmalion King of Tire, married the kings sister named Eliza, 
justine. lib. 18.  and yet slain by the self same Pilgmalion, king of Tire, and his own brother in law: even so to commend sweet wine in presence of people, breéedeth a desire unto lust, and lust unto death. The famous Romans for a long while kept a strait order to observe temperance, 
Plini. lib. 13 cap. 23.  that the Ladies and matrons of the city of Rome, might in no wise be suffered to drink wine, for abstinence is the only key of temperauncy: so strait was this law looked unto, 
Eg. Maecenius.  that Eg. Maecenus slew his own wife, as Plini recordeth, for that she loved wine, and was by the law of Romulus made for that purpose, saved from death. In the same place of Plini it is read, 
Romans.  that a certain matron of Rome was judged to die, for that she had a privy key unto a cellar of wine. So nigh did they observe this temperance, that Cato the Censor appointed by law certain men to kiss the women of Rome, to know whether they smelled of wine by their breath. 
●lianus. lib. 2.  No man of what degree so ever he was, Consul, Censor, Tribune, or Senator might drink wine in Rome, before he was thirty and five years of age. 
The people of Messaliotica.  The people of Massaliotica made and ordained, that the women should drink no other drink than water. Amongst the Egyptians there was by a law appointed, how much wine their Princes might drink and no more. The Persians fed only then with bread, salt, and water. The prophets of Jupiter in crete, abstain from flesh and wine. In Rhodes he was taken a gross braynd man, that fed on any thing else but on fish. The Lacedæmonians most hateful unto those that were fat by feeding, insomuch they would punish their own children with hunger, if they waxed fat, either by feeding, or by idleness. This abstinence was fostered as a nurse unto chastity, and temperance, than Princes loathed vice, and loved virtue: then they abhorred gluttony and drunkenness, and honoured abstinence and sobriety. 
The Philosophers of most continency.  The learned and sage Philosophers, and men of passing abstinence and sobriety, being no less studious than careful of temperance, despised banquets, refused feasts, loathed and defied belly cheer, that being alured of Princes, enticed of noble men, sought of all men, forsook and fled from the same, saying: we eat to live, we live not to eat. A worthy and golden sentence to be observed, Rather had Diogenes feet and lick dishes at Athens, 
Diogenes.  than to feed daintily at Alexander's table. Rather had that learned Greek, noble Zeno, 
Zeno.  drink water, and feed poorly as an example unto his scholars unto temperance, to come by abstinence, than to pamper his belly at Antigonus Princely table, to show them the way unto glu●●●● and drunkenness. 
Plato.  Rather had Plato forsake Dionysius table, 
Plato.  than to abstain from his wonted philosophical cheer. This virtue of abstinence was of noble Socrates maintained with bread and milk only, 
Socrates.  and learned Homer honoured it with pottage made of herbs: 
Homer.  Of ancient, Pythagoras with beans. 
Pythagoras. Anacharsis saying.  Anacharsis, a Scythian Philosopher, 
Anacharsis saying.  being demanded of his estate how he fed, how he did lie, and how he was clothed, answered: I feed on hunger, I lie on the ground, and am clothed like a Scythian. 
Plutarch lib. 22. Aristid●●.  The famous Athenian Aristides, at what time King Dionysius made suit for his daughter to marriage, though he was a puissant Prince, a mighty king, yet for his gluttonny and prodigal drinking, for his tyranny and excess, Aristides, who abhorred such vices in Princes, soberly and temperately answered: that he had rather kill his daughter with his own hand, then to give his daughter in marriage unto Dionysius. So odious unto good Princes was that excess of eating and prodigal drinking, and so highly esteemed was abstinence and temperance, that in Athens a long while in the temple of Ceres, that of all the laws of Triptolemus, three only commandments as Zenocrates saith, were highly observed. The first their gods to be worshipped, the second, their parents to be honoured, and the third to abstain from flesh and feeding. O most temperate life, when abstinence was observed. 
Vesta's temple.  O most golden world, when neither wine nor banquets were known: then chastity was honoured in the temple of Vaesta, than temperance frequented the Capitol of Jupiter, 
Capitol.  than lust knew no way to the palace of Caesar's, than abstinence walked in the market place, than all Rome was chaste. Then Rome triumphed, when Kings were deprived for lechery toward Lucretia, Then Rome merited fame, when the princely office of Decem viri were banished for the rape of Virginia. When Scipio Affricanus had overcomed the famous city of Carthage, and Numantia, 
Scipio affricanus worthy commendations.  he was not so valiant by his great & renowned conquest, as he was famous by abstinence: for when he triumphed as a valiant victor, a certain noble young virgin, 
Gellius. lib. 6. cap. 8.  that for her passing beauty and great admiration of person, was presented unto Scipio as a rare gift, whose beauty and excellency though Scipio, a long time was amazed thereat, yet had such respect to abstinence, as a thing belonging unto a prince, specially unto a conqueror, that overcame kingdoms, and countries, not to be subdued by lust, trusted not his soldiers to guide and guard this virgin, but with his presence, brought her home to her father unto Campania saying: were it not that I am a conqueror, I had not been able to bring thy daughter home. A greater conquest surely it was of Scipio to overcome himself, than to subdue Numantia, or Carthage▪ That lesson worthy of a prince he learned of Alexander the great, who thought it a shame unto a conqueror of men, to be conquered by women: and though in divers authors and places, this prince is noted a glutton and drunkard, yet of wonderful abstincence towards women, which is rare found in a drunken Prince: 
Alexander abstained from women.  For when Alexander came unto Illyria, unto the Temple of Jupiter, where he saw a passing fair woman, of comely beauty: viewing still the comely state of her person, and feeding himself a long season with the sight thereof, his counsellor and great friend Ephaestion, perceiving that Alexander was taken in the briars of beauty, said: It is not meet that Alexander should want any thing that he wisheth for, to whom Alexander answered: neither is it an honour unto Alexander that overcame all men, to be overcome by one woman. The modesty and continency of Princes have been such, that they refused the company of their own wives, 
●lianus. 3.  and went to wilderness solitarily to live, to avoid the occasion of lust, 
Amaebeas and Dionysius forsook their wives to live temperately.  and to embrace the cause of temperancy, as Amoebeas and Dionysius surnamed Histrio, being married both to fair women. Clitomachus was of such modesty, that he might not abide in place, whether he were at supper or else where filthy talk was ministered, 
clitomachus  but he would avoid the place and the person as Plini saith where any incivility was: and true it is, ill language corrupt good manners. I read in Valerius, a worthy Roman history of one Spurina, a young gentleman of the city of Rome, whose amorous countenance, wonderful beauty, and passing state of person, surmounted all the Ladies of Rome, but not so beautiful outward, as he was modest and temperate inward: and lest he should seem with his outward beauty to inflame the Roman Ladies and Uirgines of the city to lust, he so deformed his body, and mangled his face with his own hand, that from the fearest creature that was in Rome, he became the most deformed man in all the world, in so much all Rome knew him not. 
Spurina.  Spurina is more famous by his modesty therein, than he is now renowned for his beauty: the one passeth like a flower in short time, the other without prescription of time hath immortal fame. Men have been in the world that subdued lust, overcame themselves: yea, and though attempted with great allurements, yet temperance saved and preserved them, that Valerius saith that Phrine, a passing fair woman, 
Zenocrates.  came unto Zenocrates, the philosopher's bed, and being all night in bed with him could not win the Philosopher with all her tricks to venery, that the next day being demanded where she lay all night, with an image of a man she said, 
Socrates.  or with a man's picture. The like of Socrates, though he were married to two wives, doth Zenophon report, that on a certain time Socrates being in talk with a renowned and famous Courtezaune named Theodora, a woman of great brags, and boasting much what she could do unto princes before Socrates, saying that she could make any to come from Socrates unto her, and that Socrates could not make any of her men to come unto him. 
Aesianus lib. 13.  It is no marvel said Socrates, to draw men to vice is most easy: and to draw them unto virtue is most heard. I might here bring forth divers histories for the proof of modest and temperate Princes: to avoid prolixity of reading, and to embrace compendeous histories I omit to speak further of men, I will turn my style unto women, where such infinite numbers appear in histories, that I will touch but two or three, for that I should be overcharged otherwise. The chaste life of Lucretia, 
Lucretia. Sophronia.  and noble temperancy of Sophronia, two noble matrons of Rome, the on● ravished to requite the tyranny of the Emperor Torquinius, by whom she was deflowered, after that she made her husband privy that his bed was defiled by Torquin, slew herself with her own knife: the other in like sort because she could not resist the violence of Decius, to make Decius more odious, & his deed more shameful, 
Medullina.  ended her life as Lucretia did. Even so Medullina being oppressed by her father in the dark, got his ring from his finger to know him in the morning, who had so villain like deflowered her virginity in the night: which when she knew by the ring, that it was her own father, she spared not to revenge her temperancy with the death of her father: and for that she little esteemed her own life, her honesty being stained, with that knife that she slew her father, she also killed herself, as a witness of her own truth, and proof of her honest life. This hath made Rome famous, how well was temperancy regarded in Rome when Virginius slew his daughter Virginia, 
Virginius slew his own daughter.  for that she was deflowered of Appius Claudius, so greatly was it esteemed, so highly honoured, 
Sempronius Ceruius.  and so straightly looked unto, that Sempronius slew Gallius, that Ceruius gelded Pontus the Roman, both being taken in adultery. How happy and renowned was Rome when Sulpicia Paterculus daughter, and wife to Fuluius flaccus, 
Sulpitia.  the lamp of Rome, and lantern of the world, preferred for his temperancy, by the verdict of Sibilla, 
Plini. lib. 7. cap. 35. Claudia.  to excel all Asia, and Europe. The like temperancy proved by Cibeles' the mother of all the Gods to be in Claudia, that heaven and earth extolled the name of Rome, was not then temperance honoured, when Uirgines and young women bought temperancy with death? some killing themselves, some burning, some drowning, and thus by death their lives were known. Hippo, 
Hippo.  a woman of Gréece, saith Valerius, that travailing unto Rhodes on the seas, perceiving the Mariners to be greedy and ready to spoil her honesty, understanding that they went about to defile her temperate and chaste mind, to avoid their purpose and filthy lust, leapt from board unto the surging seas, whose terror she less feared to die, than she was willing to live, as a woman stained and corrupted▪ what way findeth not modesty of life to requite shame? How escapeth dishonesty and lust of ill life from the snares and baits of temperance? 
Timoclea.  Timoclea, a woman of Thebes, being violated by a certain Prince of Thracia, against her will, requited this prince, and eased her molested mind after this sort saith Sabellicus, she went in an evening unto this Thracian Prince, and told him privily, if he would follow Timoclea, she should bring him where such store of substance & such wealth is hidden, as would make him the richest Prince in all Asia, to whom he greedily consented, went willing and gladly, thinking to speed of one thing, he found an other thing, and being brought unto a deep well, she said: In this well said Timocla, is infinite treasure, which when he stooped to look unto the bottom of the Well, she threw him in headlong, and a mighty huge stone she rolled after him. Atalanta, the mirror of all Ladies, a second Diana, refusing the company of men, living in wilderness, abstaining from wordly pleasure, and ending her life in pure virginnitie in the deserts of Arcadia. Sith I may better begin, and sooner end, with aledging kingdoms and countries for a proof of temperance, folly it were in so large a scope, in so ample a matter, to deal with particular histories▪ therefore to begin with women, 
Teutonica.  of Teutonica where temperancy so much esteemed was, so well thought on, that hearing their husbands to be slain and taken captives by a valiant Roman, than Capitane for Rome, named Marius, they came kneeling before him, be sought him courteously and humbly sith their husbands were slain, as women willing to lead a chas●e life, that they might go and serve the vestal virgins in Rome, to avoid the greediness of Marius soldiers and there to end the rest of their lives in service of Vesta: but being denied of Marius, clean contrary unto a Roman heart, and to a noble Gentleman: the next night following, the women of Teutonica hanged themselves, lest they might be a pray unto the Roman soldiers, to be defiled by unchaste dealing. The like did the fifty virgins of Sparta, 
The fifty virgins of Sparta.  going a pilgrimage to Messena, and being set for their Uirginities certain hooks and baits of purpose by the Gentlemen of Messena▪ and now ready as they were appointed every one of them being then maids, to be made women that night, they all prevented it with death, rather to lose life honestly, then to live shamefully, knowing what a reproach and infamy it would be unto Sparta, and to all the country of Lacedemonia, if that they esteemed life more than honesty: killed themselves being virgins to honour their country, and to defame Messena. Hence proceeded terrible and long wars betwixt the Lacedemonias and Messenians, to the last confusion, and utter destruction of the country of Messaena: and this wars continued ten long years, that of pleasure so short, the Messaenians, felt so grievous pain. We read of a passing good history of Alexander and king Amintas son, brother to king Philip of Macedonia, which when he perceived the ambassadors o● Persia to wax wanton with his sisters, 
Patritius. lib. ●●  and desirous to do villannie unto the King his father, promised the ambassadors that they should accomplish their lust and pleasure with fairer virgins than those were, which the Persian ambassadors would meddle with▪ they being glad of the promise, expecting the time, & their coming, being then in their beds ready for them, Alexander to note such villainy, and to open the same unto others, caused certain young men to array themselves like women, and such a night to go unto the Persians, as though they should seem to be women, and to bring either of them a knife privily: who being in bed, they were commanded by Alexander to kill the ambassadors, 
Aspasia.  and his company. Megapirus, when he hear● that his ambassadors were slain in Macedonia, waxed mad a long time, and ready to raise wars, until he had understanding of the cause & order of their deaths: for Alexander's temperancy therein he married Amintas daughter Alexander's sister: this is the sacrifice that the priests of Isis did use to abstain from flesh and wine: 
Isis.  this is the temperance that Numa Pompilius showed most often in Rome, from women and wine to abstain. 
Numa Pompilius.  This abstinence used Sara the daughter of Raguel to do her feats: this used Judith, to have Holofernus head off: And this used Queen Esther to king Ahasuerus. Worthy examples we read of Kings sometime, that being most thirsty, refused to drink, 
Alexander.  as Alexander the great, before he fell amongst the Persians to drunkenness, was so temperate that having a cup of water brought unto him in his extreme thirst, would not drink the same in the sight of his soldiers, lest the sight thereof should augment the thirst of his soldiers, being most thirsty already. Cato junior, 
Cato.  leading a great host of soldiers over the hot sands of Lybia, having no drink nor water nigh them, waxed so thirsty, that when one of his soldiers brought him in his headpiece a draft of water by chance, he would not drink himself and leave his soldiers thirsty, but threw the water down upon the ground, because he might impart their thirst with abstinence, which was such ease unto the soldiers, to see his temperance one way, and his humanity another way, that they felt their thirst much thereby assuaged. King David being besieged by the Palastines, 
David.  was desirous to drink of the water called Bethlehem, some stout soldiers of his named Eleazarus, Jesebes, & Semera, ventured life for the kings sake through the enemies, which when the water came, David drank it not, as one that could abstain from that he liked best: but because it was brought with great peril, he offered that water as a sacrifice unto God, for the three soldiers that ventured their lives for it. A great virtue to abstain from that which a man liketh best: and great temperance there is in abstaining, Romulus being bidden to supper to a Citizen of Rome, drank no Wine all supper time, but two or three drops after supper, 
Gellius. lib. 2. cap. 4.  unto whom the host spoke merely. Romulus said he, if all men would drink no more than you, Wine would be nothing esteemed: to whom Romulus answered soberly, and said: Wine would be more precious & dear if every man would drink as I did, for I drank as much as I would: and if all would do so, Wine would be scant. Noting his temperancy in a little, and the gluttony of the most part in drinking. Hannibal, Scipio, Mithridates, Fabritius, Sempronius, & Papirius had no less praise for their temperancy in abstaining from offered pleasure, than fame for their victories and triumphs.   

¶ Of taciturnity and Silence, and of the virtue and commodity thereof.  
Socrates', a famous Philosopher, and master unto that noble and divine Plato, was wont to charge his scholars to honour and to embrace these three excellent virtues: Silence of tongue, shamefastness of countenance, and wisdom of heart, places appointed most fit for such noble virtues. The wisdom of a fool lieth in his tongue, which is the key of his council: and the tongue of the wise lieth hidden in his heart, for of the abundancie of the heart the tongue will speak: so that silence in tongue is a proof of wisdom in heart. Wherefore that learned Philosopher Zeno, 
Zeno.  said, that nature appointed two ears to hear much, and one tongue to talk little. In ancient time the Egyptians thought silence such a virtue unto people, 
egyptians.  that they caused an image to be made saith Plini, with her finger on her mouth, and a table written on her breast with this sentence: hear, see, and say nothing, to represent silence. The renowned Romans so esteemed silence saith the same Plini, 
Romans.  that she was sacrificed unto once a year in Rome, 
Persia.  imitating the old Egyptians, erecting up an image naming the same Angerora, as a great goddess for the purpose to honour for silence sake. The Persians honoured nothing so much as silence, and hated nothing so much as inordinate speech. The famous Lacedæmonians, 
Lacedæmonians.  had silence in such reverence, that their wisemen named Ephori, at what time they met in places to be merry, fearing in drink to forget silence, the signors should speak to the company before they sat down at drinking, pointing unto the door with his finger, saying: Let nothing done or spoken at this table, pass yonder door. O worthy order, and renowned law, to think of that before sitting, that should do them no harm after rising. The Lacedæmonians used such short speech, that when one of charilus demanded why did not Lycurgus appoint more laws than he did unto his country? he answered: to few words, few laws will serve. The silence that Mary Magdalen, the woman found in adultery, pleased much God for that she went not with words, but with sobs, sighs, and silence she came to Christ. Better saith Zeno, it is to fall from foot or horse, than to lie in tongue. Even so the learned Athenians observed silence in such estimation, 
Athenians.  that though Athens was counted the well of wisdom, the flower of philosophy where all the world came to learn to speak: yet learned they silence in such sort, as that worthy Greek Themistocles, at that time he was banished Athens, and enforced to go into Persia, where he was much esteemed, and honourably received: and being entreated of the King to show the state of his country, 
Themistocles.  Themistocles besought the king to grant him one year to learn the Persian tongue, and then the king should be certified in all points that he would demand of Themistocles. O famous Greek, though banished from Athens, yet observed he the law of Athens, forgot not silence, which was so honoured in Gréece, though he was in Persia, a place saith Curtius where silence was so magnified, that sharp punishment was provided for tongue taulking. The people of Sparta were noted as men given most unto silence, hating so superfluous words, that when the ambassadors of the Abderites as Plutarch maketh mention, had made a long and a tedious oration before King Agis of Sparta, 
Sparta.  and after much time spent, and many words in vain bestowed (as tongue talkers do) taking their leave from Agis, willing to have an answer to their King of Abderites: salute your king (saith Agis) from me, and tell him, as long as you spoke, so long held Agis his peace, letting them to understand of their much folly in babbling. The like answer received the ambassadors of Samos, after a long Oration and tedious talk of Cleomenes King of the Lacedæmonians, saying: the first part of your Oration I forgot, the second part I understand it not, and the third part I do not well allow. That tailor is not expert that maketh Hercules hose to a child's leg, nor that shoemaker can be good saith Agisilaus, that frameth Titor●●us shoe to that little Molons' foot: neither may he be counted wise that speaketh much to none effect. Wherefore the first thing which that ancient and learned Pythagoras taught his scholars, 
Pythagoras  was carefully to keep silence. It was Pythagoras' law, that none of his scholars might speak any thing in five year space after their first coming unto school. It was no less careful unto Pythagoras to teach them silence, than it was painful for them to learn silence. Most hard and most difficult, is that silence unto a young man, that one Messius pined and tormented himself three years as Plini saith for silence sake. 
Messius lib. 28. cap. ●  But Simonides said sometime to a still man amongst a number of wisemen: If thou be a fool said he, thou dost the part of a wiseman to hold thy peace: but if thou be wise, thou art a fool that thou dost not speak to wise men, and so I end: silence to folly is great wisdom, and silence to wisdom is mere folly. Cleanthes therefore being desired of a Gentleman, some short wise sentence to instruct his son with all, said: learn only this word to thy son: Siga, that is silence. That noble and renowned philosopher Zeno, at what time he had prepared a banquet in Athens, to receive the ambassadors of Antigonus, King of Macedonia, where certain learned Philosophers, and eloquent Orators were present: after many large and subtle disputations, and great ostentation of rhetoric betwixt them had at supper, Zeno being demanded of the ambassadors why he kept silence all that while, 
zeno.  answered: that to keep silence is greater knowledge than to speak, for silence said Zeno is most difficult to obtain, and most hard to keep, and therefore most rare found. A Gentleman in that company than named Agatho, hearing Zeno so commending silence, being no less desirous to leare silence, then being learned to keep it, prepared a great stone, and healed it in the roof of his mouth three year to avoid idle words & superfluous talk, and to learn sober silence, and virtuous taciturnity. Alexander the great, when his mother Olimpias did send letters from Macedonia unto India, 
Alexander.  where then he was at wars, wherein were written much concerning the state of Macedonia, 
Plutarch in vita Alex.  and great complaints made on Antipater, with divers more secret councils sealed, he reading these news, his friend Hephaestion, who knew all the secrets of Alexander, looking and reading the letters with the King unto the end, than Alexander took his signet from his finger after perusing of these letters, joined it close unto Ephaestions' mouth, saying: Sith in friendship you fail not, in silence break not. A show of silence in Alexander honoured, but of Princes which honoured silence, julius Caesar most esteemed the same: 
〈◊〉.  he may justly challenge for sobriety in drinking, and modesty in taulking, the garland of praise: Who after long wars with Pompeius the great, sometime his especial friend, yea, and marièd to julia Caesar's daughter, being convicted in Pharsalia, and enforced to flee unto Egypt, his treasures, substance, and wealth, being brought unto Caesar in a great chest, 
Plutarch in Caesar's life.  where divers sealed letters and great councils Caesar found, which he never opened for silence sake, took them all together and threw them into the fire, for that all men might learn how much he esteemed silence: this done unto Pompeius at Pharsalia, and the like unto Scipio at Thescus, he said unto his soldiers, that it behoved a Prince to find out friends, rather than s●arch out foes. The noble Emperor knew well by reading of Pompeius' letters he might be moved to divers injuries, by opening of Scipio's secrettes, he might accuse divers wrongfully: therefore he had rather purchase by silence friends, than by breaking of counsel move enmity. How sure and safe is the reward of silence, histories of Greek and Latin can well report. Had Calisthenes followed the council of his Master Aristotle, 
Calistheniss  either merrily or never to speak unto a Prince, he had never found fault with Alexander, by speaking to anger Alexander, and to harm himself. Had not learned Seneca so reproved the Emperor Nero and tyrant of Rome with words, 
Seneca.  he had not been rewarded with death. If the Poet Nevius had not written his mind unto Metellus. 
Nevius.  If Chius had not been familiar in talk with king Antigonus, 
Chius.  they had saved life by silence, which have purchased death by talking. Therefore Photion that wise Greek, which sugared Demosthenes called the razor of Athens, 
Photion.  was always afraid as Plutarch saith, lest any sudden syllable or foolish word might escape his tongue imprudently: 
39  So that silence gaineth life, 
Linus.  and words causeth death, as Linus the ancient musician, at what time with Hercules he found fault, for that he was Linus scholar and taught him on instruments, for words speaking of Linus unto Hercules, he was slain of his own master, so that silence unto Princes is most necessary. O noble silence, O rare virtue, O most worthy jewel, thou hurtest no man, thou betrayest no body, thou deceivest no friend. Phillippides a noble man of Athens, which for his singularity of learning, and dexterity of wit, 
Brusonius. lib. 1. cap. 5.  King Lysimachus made most account of, most desirous to please him, most ready to advance him unto honour, willed him to ask what he would, and he should have it: Philippides most humbly kneeling upon his knees, be sought Lysimachus the king in any wise not to open his secrets and council unto him: The king demanded the cause thereof of Philippides, because said he, I know not whether I am able to keep council or no. how much it repugneth the nature of man to keep silence, Cicero in his book of Offices doth manifest the same: for were it possible saith he, unto man to ascend up the skies, to see the order of the body's superiors, and to view the beauty of the heavens: unsweet were the admiration thereof, unless he might show it unto others. And again he saith: There is no such case unto men, as to have a friend to whom a man may speak as unto himself, letting to understand the grief of silence, and that nature loveth nothing which is solitary. It may seem that silence one way is not so beneficial, as it is another way most grievous, as proved by the history of Secundus the Philosopher, 
Secundus.  who having company with his own mother in the night time, either of them most ignorant of the other, his mother in process of time having knowledge thereof, for very grief and sorrow slew herself. The Philosopher likewise having understanding of his mother's death, knowing the cause thereof, knew not what to do for that he was ashamed of the filthy act one way, and most sorrowful for the sudden death of his mother another way: to die, to hang, to burn, to drown, himself he though it to short a torment for so heinous a fact, knowing his mother being a woman, stayed not nor feared not to kill herself to ease her sorrowful heart: but he being a Philosopher, stood him upon to find out the painefullest torment in all the world, to plague him justly for his grievous offence: he vowed unto God never to speak one word during life, such plague or torment he thought was most odious and painful unto nature, and thus by silence to consume life. Sith silence is such a burning disease, so heavy in the heart of man, so hard to keep in, so dangerous to utter out, how worthy of commendations, how merit they the fame & praise, that can rule their tongues and keep silence? 
Papyrius.  therefore a noble Senator in Rome sometime, brought his eldest son named Papirius, unto the Senate house, to hear the council pleading, the sage Senators determining laws, charging him what ever he should hear in the house amongst the wise Senators, to keep it in silence: for the order was in Rome, that the young men should say nothing unless he were a consul, a Tribune, a Censor, or such like office, whereby he might speak. This young Papirius on a time being sore set on of his mother, and charged him of her blessing to tell the cause and business that the Senators had so often to come together: Thus the young man being threatened, weighing his father's charge to avoid words one way, and his mother's displeasure to keep silence another way, said: Sith you are so importunate Mother, to know the secret of the Senate, you must keep council, for I am charged therewith. There is a hard hold, and a great election in the Senate house to agree on this conclusion, whether it be more expedient for one man to have two wives in the city of Rome: or one woman to have two husbands, and most like it is, that the election goeth with the men. Strait ways she went into the city, certified the matrons and women of Rome what the Senators were about to consult, appointed certain of them to accompany her the next morning unto the Senate, where when she came, as one dismayed, began to declaim against the purpose and decrees of the Senators, proving what inconvenience might rise for a man to have two wives, laying before them the dissension that should be in that house where two women were married unto one man, and what comfort and consolation, were it for one woman to have two husbands: the one to be at home in Rome to see his children brought up, and to see the city defended, when the other should be far from whom at the wars in other countries. The Senators being amazed at her talk, not knowing what it meant, and all the whole Senate astonished at the women's presence, young Papirius demanded licence to speak, which being granted, he declared orderly the cause of her coming, how and after what sort as before mentioned. The Senators commended much Papirius wit, aswell for his obedience to his mother, as for silence toward the Senate, they recompensed his silence and secret wisdom with a consulship of Rome. Silence was so observed in Rome, and honoured of Romans, that Demetrius the Philosopher, would often say, 
Demetius the philosopher.  that the birds can flee where they will, and the grasshoppers sing where they will: but in the city we may neither do nor speak. 
Euripides.  Euripides, a learned Greek being objected that his breath did stink, answered nippingly the party, saying: so many things have so long hidden in my heart, that being putrefied, they stink. I would all men had such a breath, that by long keeping of silence, 
Cato.  it might taste thereof. Cato the wise Roman perceived the commodity of silence to be such, that it was one of the three things (as he himself would say) that most repent him to tell his council unto another. Plini doth commend of all men, one man named Anaxarchus: Of all women, he praised one woman named Leaena, 
Leaena.  which the tyranny of Nycocreon with all the torments and punishments that this tyrant could devise, might make them both to speak that out, which they thought good it should be kept in, which Anaxarchus had rather die by torments, than to break concealed words, saying and spitting in the tyrant Nicocreons' face: 
Anaxarchus  spare not Anaxarchus carcase, thou troublest no part of my mind. Epicharis amongst other conspirators, against that cruel Nero, she being diversly tormented to show and to open the treason against Nero's person, would by no means break council, as Laaena for all that tyranny used towards her, she would not betray the secrets of Harmodius and Aristogiton, which only was the cause that she had her picture erected in Gréece. Even so Pompeius the great, 
Pompeius.  being sent as an ambassador from the Senators, & being charged by the King named Gentius, who prevented Pompeius in his message to declare him the secret of the Senators & council of Rome, he stretching forth his arm, held his finger in the flame of the candle, 
Val. lib. 3. cap. 3.  saying: when I draw my finger from the candle, I will break the council of the Senators, that so steadfastly he held his hand, and so long, that King Gentius wondered no less at his patience, than he honoured him for his silence. O rare silence, O passing patience, 
Isocrates.  and that in a Prince. Isocrates an excellent Orator sometime of Athens, lest he should be ashamed of his scholars by their speech and talk, for tongues bewray the heart, he would never receive unto his school, but those that would pay double hire, first to learn silence, and then to learn to speak, and to speak nothing, but that which they knew most certain, and that which of necessity must be spoken: this was the order of Isocrates school. If silence was of such dignity, of such estimation, that it possessed place in princes hearts, 
Tiberius.  that Tiberius Caesar Emperor of Rome, would often say, that Princes ought not to import their secrets, nor to make any privy to their council considering how hard is silence to be observed. If silence was of such credit & of such force, that Metellus used to be so close in the wars of Macedonia, that if he knew his own coat to be privy of his secrets, 
Metellus.  he would straight cast of his coat and burn it: for in him to whom secrets of life are revealed, in the same also is danger of death, for in committing secret, is life and death also committed. Had not that famous Hercules, the imp of great Jupiter, and offspring of gods, revealed his counsel and opened his heart unto his wife Dianira: had not that mighty Samson, so greatly in God's favour, that he was a judge in Israel, showed his secrets unto his wife Dalida, they had not been conquered by two women, which serpents, Dragons, lions: yea, all the whole world could not annoy. The just punishment of Princes for tongue talking. Conquerors of the world, of kingdoms, of countries, and yet conquered by a woman: yea, by a lesser thing than a woman, a little member never seen, but alas two often heard, the tongue only. Tantalus is punished in hell, 
Tantalus.  for that he opened the council of the gods after this sort. Dainty meats, pleasant wines before his face, and yet may not touch them, having sight of all things, and yet tasting nothing, the hungrier he is, the better and braver his banquet before him shines: the more desirous he is to eat, the further he is from his victuals. Ixion for his telling of tales upon Juno, is no less tormented in turning of his wheel in Hell, than is Sisyphus in rolling of his stone, or Danaus' daughters in filling of their empty tub. The pain of Prometheus in Caucasus, the punishment of Titius is duly appointed, and of the gods say the poets provided truly to those that be bragger's and boasters of secrettes. I must in this place not forget a worthy history of King Demetrius, Antigonus son▪ which being sent by his father unto Pontus where Mithridates was king, being sworn by his father to keep council, of that which vision moved him, that he sowed gold in Pontus, and that Mythridates should reap it: and therefore commanding him with his army to pass unto the kingdom of Pontus, and without any word to kill Mythridates. His son Demetrius very sorry for the great friendship which was of late sprung betwixt Mithridates and him, obeying his father, went unto Pontus, commanded his people to stay until he went to know where Mithridates was, who when he came in place, he wrote with the end of his spear upon the earth in dust: Flee Mithridates, & strait turned unto his soldiers, spoke nothing unto the King according to his oath for keeping silence, but wrote a warning to flee, whereby he kept his father's council one way, & maintained faithful friendship towards king Mithridates another way. A young man of Hellespont prating much in presence of Guathena a strumpet in Gréece, she demanded of him whether he knew the chief city of Hellespont, to the which the young man said: Yea forsooth: What? me thinketh you know not the name of it, for it is Sigaeum, which is the city of silence, a meet taunt for such tongue talkers. Aelianus doth write when the Cranes from Sicila, take their flight to flee over mount Caucasus, they stop their mouths with stones, to pass with silence the dangers of the Eagles.   

¶ Of liberality, and liberal Princes.  
TO deface further the vice of avarice, I mean to show the virtue of liberality. To put the churlish covetous out of countenance, I will extol the liberal, which in taking is shamefast, in giving joyful: for a measure in taking and in giving, is the true nature of liberality. Neither can he that taketh all things, though he give much be named liberal in nothing. Agesilaus King of the Lacedæmonians, 
Agesilaus.  so observed the laws and rules of Lycurgus, that he was wont to speak unto the Citizens of Sparta, that gifts are more dangerous sometime to be received, than hurtful to be refused. Which Photion, 
Photion.  the whole credit of Athens, at what time Alexander the great had sent him great gifts, wealthy presents, jewels, and treasures from Persia, did show an Example thereof in refusing the same, saying: I will not learn to take, lest I forget to give. The like answered Zenocrates the Philosopher to the self same Alexander, 
Zenocrates.  when that he did send great sums of gold and silver for love and affection unto Zenocrates, he said he wanted neither gold nor silver, which when it was told. Unto Alexander, he said: hath Zenocrates no friends that want money? Alexander hath more friends then either the substance of Darius, or the wealth of Persia can suffice. A question to be demanded, whether of them both was most liberal: the Prince in giving, or the Philosopher in refusing. When certain ambassadors of the Samnites came unto Rome, 
Fabritius.  and being at Eabritius house at sojourn, they perceiving the liberality of Fabritius to be such as should want wealth, to so noble and frank a Gentleman, at their return from Rome unto their country, not forgetting the free dealing of Fabritius at Rome, these ambassadors thought to gratify Fabritius with the gold of Samnites, did send gifts and presents very rich unto Rome for their noble entertainment, which being refused, with an answer that Fabritius had rather rule and govern them that were ruled by gold, then to be subject unto gold: alleging the answer of M. Curius unto the ambassadors of Macedonia, 
M. Curio.  offering large gifts and treasures after the like sort, that to possess much is no wealth, but covetousness: to desire nothing, and to give, is perfect wealth and liberality: A sound proof of two liberal gentlemen. When such ruled Rome, than the Romans excelled all the world, frank & free unto most, beneficial unto all, covetous unto none. When L. Lucullus house was a common hospital to all the poor Greeks that travailed from Athens, Sparta & Thebes, yea, from all Gréece unto Rome: Then Rome was liberal. 
Pompeius Atticus.  When Pompeius Atticus did send unto Cicero being banished, two hundred thousand sesters, unto Volumnius and Brutus as much: then Rome was beneficial. When the senators restored Faucula, and Oppia, 
The Senate▪  two poor women of Campania, not only unto their ancient liberty, but doubled their wealth and richesse, for their true meaning and service to the Romans: the one praying and sacrificing for their good success, 
Val. lib. 5.  the other toiling and travailing about the soldiers business at the siege of Capua where Fulinus was captain: then Rome was merciful. Liberality in noble persons is most commended, for in liberal giving, and beneficial doings, are princes compared unto gods. 
Fabius M.  Fabius Maximus having certain of his soldiers taken by Hannibal in the wars of Carthage, did send unto the senators of Rome for money to deem from Hannibal, according unto marshal laws, the Roman soldiers which being denied of his suit, commanded his son strait to go to Rome to sell all the lands and livings that he then possessed about the city of Rome, and to bring him money. The money being brought, paid Hannibal, redeemed his soldiers, brought them frank and free unto Rome upon his own charges, and being blamed of the senators that he sold his land, answered: that he had rather want patrimony in his country, than love towards his countrymen: he had rather be without living in Rome, than to want good will unto the poor soldiers. Alphonsus the great king of Arrogon was wont to rejoice more of one little sentence that Titus Vespasianus would often say, 
Alphonsus.  than of all the reading he did all the days of his life. This emperors golden sentence was, that day to be unhappy in the which he neither gave or granted any thing to no man, saying: that no man ought to departed from a Prince sad. He judged time lost, when no body fared the better by him, and thought no time should escape without some benefits done, or gifts given to some or others. Liberality doth purchase to the Prince, faith and love: to the noble man, service and homage: unto all men, benefits and good turns. 
Alexander.  wherefore Alexander the great, not so desirous to take, as willing to give, was wont to say to any that demanded where his treasures, wealths, and substance that he got in the wars were kept, he pointing with his finger his friends, it is hidden said he in the hearts of my subjects. What can be more commended in a subject towards his Prince, than faith and truth? what may be more praised in a Prince toward his subjects than liberality and lenity? The liberality of the poor is good will. A poor scholar sometime of Gréece, 
Erasmus. lib. 4. Aroth.  bring in Rome, thought good to salute Caesar the Emperor coming from the Capitol toward his palace in a few Greek verses, thinking thereby his penury should be somewhat looked unto of Caesar, but Caesar surnamed Augustus, answered the scholar in writing again the like in Greek verses, which when it was delivered to the poor Greek, he delighted much in the reading, commended highly the verses and approached unto Caesar where he was in his, Chariot, opened his purse, & gave unto the Emperor four single halfpences, saying: Hold, not according to thy dignity and calling, but according unto my ability and poverty I give this reward: certain the poor scholar was more commended for his small gift to the Emperor, than the Emperor himself was praised for his liberality of all people in Rome. 
Antilochus.  The poor Poet Antilochus, was as liberal in his power for his verses made unto King Lisander, 
Lisander.  as Lisander was in his calling to give him his hat full of silver. Simple Sinaetes was as liberal in offering a handful of water of the river Cirus unto the great King Artaxerxes of Persia, 
Artaxerxes.  for want of better ability, as Artaxerxes was princely in gifts: benefitiall unto Sinaetes, in rewarding liberally the liberality of Sinaetes, 
Sinaetes.  with Phiala aurea cum mill Daricis. 
Cirilus.  Chirilus had no better present for a proof of his liberality toward Alexander the great, 
Alexander.  than to show his good will unto him in writing, whereby he showed himself more willing than able which being accepted and liberally rewarded, for every several verse a piece of gold. What greater gift can any man give, than that which proceedeth from the heart. Of all treasure saith Aristotle, the mind of a man ought most to be esteemed: the Mite of the poor woman offered unto Christ, was no less made of and esteemed, than the gold Mirre and frankincense of the great Sages of the world: for the gift maketh not the giver liberal, but the giver maketh the gift liberal. 
A Student of Paris.  Wherefore a poor Student of Paris going home to his country Sicilia, and being urged through penury wanting money to go to a great learned man's house (as though he might go to some of the Bishops of England, tarrying there a long while without either meat or drink, perceiving the house to be gorgeous, fair, and brave without, and full of hunger thirst & could within, wrote with a coal on the wall a sentence of Cicero, Non domo Dominus, fed domus Domino, honestanda est. As though he might say, fair buildings want more liberal dwellers, then liberal Lord●e fair houses, for the house is praised by the man, and not the man by the house: fair houses and wealth do scant make men liberal. It is said that fair things are coupled with pride, and wealth joined with covetousness. In the beginning all men were liberal, until private wealth began to practise with money, covetousness was not known, for as money did increase, so covetousness grew. In Rome saith Plini money was not seen four hundred years and more, after the building of Rome. Then was Rome true and benefitiall by reason of liberality, which after waxed wealthy and false, by means of covetousness. That city was most famous chiefly for her liberality wherein Rome excelled all the world, If the death of Princes, of noble men, yea, of all men can sufficiently bear witness of their lives, considering virtue and fame shall prove that by death, which life scant may utter, for no man is well known during life. 
Epaminondas.  The death of Epaminondas that most renowned Prince of Thebes and conqueror of all Gréece, was a sure and a certain show of his liberal life. The last days of P. Aemilius which triumphed in life time over the proud Macedonians, 
P. Aemilius.  and ●igurians was a true token of his frank and free dealing in life. In like manner of Maenenius Agrippa & Scipio Affricanus, the one victor over the Saminites, 
M. Agrippa. Affricanus.  the other triumpher over Carthage and Numantia, whose renowned lives, made their deaths famous: whose worthy deaths, do revive their noble lives. Their beneficial dealing and liberality in life, was well known by their deaths: so liberally they lived, that their friends found no money hidden, no gold kept, no treasure preserved, no jewel in store, no hurded muck in Coffers. In fine, no wealth at all, though divers times by victory and triumphs, by conquest and fortune they possessed kingdoms and countries in life. The greatest Prince in his time Cirus, 
Cirus.  the first king that brought the Monarchy unto Persia, slain by Tomyris, had on his grave an Epitaph made, being buried in Scythia, in no gorgeous Temble, having no sumptuous tomb, but in an open field, and a stone upon his grave, with this Epitaph: Here lieth Cirus the great King of Persia, contented now with seven foot, which could not be satisfied some time with seven kingdoms: what Kesar, King, or Prince so ever thou art, spare this place unto Cirus: Which when Alexander the great, passing with his army unto Scythia and India, 
Curtius' in vita Alexander.  had read this Epitaph, and perceiving the slippery state of Princes, the uncertainty of life, and mutability of fortune, he much doubted the state of his own life: howbeit, at that voyage he quite forgot by means of Mars, the Epitaph of King Cirus, until he returned from India from his wars unto Babylon, 
Alexander.  where he married Statyra King Darius' daughter, whom before he conquered: where such liberality was showed, 
justinus lib. 20.  such magnificency done, such gifts given, such banquettes kept, that Alexander upon his own charges married the most part of the nobles of Macedonia, unto the Ladies of Persia, the feasts during five days, surmounted unto the some of three and twenty thousand talents, every talon valued at fourscore pounds, repeating oft the Epitaph of Cirus, would suffer none, though divers Princes were present, to be at any charges but himself only, saying that which fortune giveth unto Alexander, the same will Alexander give unto his friends, for Cirus grave is appointed unto Alexander, in this Alexander passed all Princes, in taking all and giving all: private faults may not deprive open virtues, every man hath a fault. Alexander was known to be a drunkard: julius Caesar was noted to be ambitious: Antiochus the great King of Syria blamed for lechery: Alcibiades of pride: Pyrrhus of incredulity: Hannibal of falsehood: Dionysius of tyranny, and so of infinite Princes, which for one vice may not be forgotten for their divers virtues: virtue must not be hidden for that vice is manifest. Phrine a Courtezaune sometime of Gréece, 
Phryne.  though of her slanderous life worthy reprehension, yet for her liberality ought she well to be remembered, for after Alexander the great had subdued that famous city of Thebes, and made the walls thereof even with the ground: she offered to re-edify the same upon this condition, that upon every gate of the city, this sentence should be set. This city Alexander the great threw down, and this city Phrine the Curteizaune builded up again. 
Rhodope.  The like of Queen Rhodope sometime a Curtezaune and a lewd woman, made up a brave and sumteous work called pyramids in Egypt, where such liberality she used, such frank and free dealing of money, that for her noble liberality, she was well worthy to be commended, though for vicious living otherways she was to be blamed. Men and women were desirous then to be liberal: Then Princes were as liberal and benefitiall with such lenity and humanity unto the poor, as they grew afterward to be hard and covetous with severity and cruelness. Therefore Anaxilaus a liberal Prince, was often wont to say, that the chiefest commendations and noblest virtue could be in a Prince, was not to be overcomed in beneficial doings. 
A●talus.  Attalus King of Asia, languishing in sickness, and ready to die, bequeathed his kingdom and sceptre of Asia, unto the noble Romans by testament, for that they were so liberal and benefitiall sometime towards him, while yet fortune favoured him not, fully and freely to bestow to whom he would. A liberal Prince can not be void of love. 
Antigonus.  Antigonus was wont to answer Aristodemus, one of his council & brought up of a boy in his Kitchine, when he spoke any thing against princely gifts, and found fault with Antigonus liberality, that his talk did smell of the kitchen: a meet reprehension for such a saucy servant, who let Kings to do good, and move Princes to do evil, I would such sycophants should be so answered of Princes, as Aristodemus was of King Antigonus: Worthy of perpetual memory was Artaxerxes for his passing liberality towards the poor soldiers that came from Lacedemonia to war with him, 
Artaxerxes.  he made them that came a foot unto him, to go home a horseback: he that came a horseback, he did send him home in a Chariot: 
Plutarch in vita eius.  and he that had a village before he came unto him, he gave a city at his going away from him. A Prince worthy of subjects, and a captain most fit for fit soldiers. What made julius Caesar beloved of his soldiers? 

julius Caesar.  
Alexander.   What caused Alexander to be honoured of all men? magnificency and liberality. The one in the great wars at Pharsalia, at what time he conquered Pompeius the great, having all the treasures and substance of Pompeius brought before him, took nothing from the soldiers but Pompeius' letters: The other after he had vanquished King Darius, having a great chest full of treasure, where he found in present coin two hundred thousand pound, beside other inestimable treasures, and jewels, took nothing from his soldiers, but a little book named the Iliads of Homer, wherein he delighted more in reading the noble acts of Greeks, the worthy feats of Trojans, than in all the wealths of Persia. This liberality maintained their fame: Thus their magnificent benefits spread forth their noble names, that happy was he that could be a soldier unto Caesar or to Alexander. I remember me of a certain King in Siracusa, 
Ihero.  named Ihero, understanding the liberality of the Romans, and perceiving the penury of victuales, which then the Romans sustained in the wars of Thrasimenos, did send three hundred thousand bushels of wheat, two hundred thousand of barley, with great sums of gold and silver to ease the Roman souldidours: and fearing that his gifts would not be taken, nor his presents received, considering the nature and liberality of the Romans, he willed the Embassaders to say that it was an homage and service of good will, sent to honour the Romans from Ihero King of Siracu●a. O passing policy to practice beneficence, with manifest examples of a liberal heart. O Rome, how happy hast thou been, that through thy liberality haste won the hearts and good will of all kingdoms and countries. 
Ninus.  until Ninus time, all things were common, no division of ground, no hurding of money, no covetousness known, no greediness of kingdoms, no desire of wealths: in fine for the space of two hundred and fifty years, for the simplicity, innocency & true dealing of people, worthily called the golden world, and then a man could not find a covetous person, and now a man can not find a liberal friend: then no man know to do evil, and now no man knoweth to do good: then no man did take, and now no man doth give: in fine, than one for another, & now all for themselves. What made Cimon a liberal gentleman of Athens, 
Cimon.  to be so famous in Gréece? his liberality amongst niggards, he only counted liberal, and all Athens besides covetous, whereby he deserved renown and glory, amongst so many nippers of money, he only to show himself frank and liberal. What caused Flaminius to be so much spoken of amongst the Romans? 
Flaminius.  his liberal gifts amongst so many greedy takers, his open benefits, amongst their private wealth and hidden hatred? What moved the Agragentines to honour so much that man Gillias'? to advance his fame, to extol his name? His liberality. Such covetousness than was in Athens, Rome, and Agrigente, that then worthy were these of admiration and praise, to avoid the cankered state of avarice. Thus from the golden world, it came unto the silver world, and then to that hard metal Iron world, for the covetous people can never be sufficed. The greediness of this age, the restless estate of this time can never be satisfied. The young partridge by nature is ready to flee as soon as she cometh out of the shell, the wild Duck to swim, the Lion to go, and man only borne ready to seek and travel for money. 
Aelianus, lib. 10.  Where might a man find out such a man as Aristides was in all Greece now? who was so liberal, 
Aristides.  that having all the state of Athens under his government, gave all to the poor Citizens, save that scant that brought him unto the ground. Where should one meet with such a one as Pelopidas in all Sparta? 
Zelopida●  being blamed of his friends and counsellors, for his large gifts and liberality, exhorting him to make much of money, 
Aelianus. lib. 11.  considering how necessary money is to Princes: yea said Pelopidas, to such Princes as Nicomedes, a lame man, both dumb and deaf. Where should a man seek in Thebes for such a man as Epaminondas? who when he heard that he which carried his Target after him, 
Epaminondas▪  had taken money for the dismission of certain prisoners taken in the wars, give me said he my Target, and go you to keep an inn, for if you love money, you are not fit to carry Epaminondas Target. Every man is liberal in talk, but few frank in giving: all men speak against envy and malice, and yet one hate another: we exclaim against tyranny, and yet we are merciless: we despise pride, and yet we love not humanity: we abhor gluttony and drunkenness, and yet we are always feasting and bibbing: we dispraise idleness, and yet we are slothful: we thunder against slanderous tongues, and yet we can not speak well of no body: in brief, we speak against all vices, and yet we can not be acquainted with any virtue. 
Diogenes.  even as Diogenes a Philosopher nipped a certain Lacedaemonian, which used often to repeat in a place a Greek verse of Hesiodus the Poet, 
Aelianus. lib. 9  that an ox or no beast else should perish unless evil neighbours be the cause of it: Diogenes demanded of him, how happened it, that both the people of Messena, and all their goods and cattles did miscarye, and you being their nigh neighbours in Sparta? So may it be spoken to these glorious talkers, how is it that men love avarice so well, and yet commend liberality so often.   

¶ Of age, and the praise thereof.  
BYon that wise man, would say often that age was the haven of rest, for that it was the end of misery, the gate of life, the performance of all pilgrimages: And sith age is wished of all men, what folly is it to hit any man in the teeth with that which he chiefly desireth. Wherefore when King Archelaus had appointed a great feast for his friends, 
Archelaus.  amongst other talks then at the Table, Euripides declared what great love he bore unto Agathon, an old tragical Poet. 
Agesilaus.  Agesilaus demanding why should an old man be so well esteemed of Euripides? He said: Though the Spring time be pleasant, yet the harvest is fertile: though flowers and herbs grow green in the Spring, yet wax they ripe in harvest. The ages of man is compared unto the four seasons of the year: his growing time unto the Spring, his lusty time unto the summer, his witty time unto the harvest, and his old time unto the Winter, which doth make an end of all things. Fredrick, Emperor of Rome, 
Fredrick.  after he had appointed an old man to rule the city of Scadmenna, was often moved, that he for his age was not meet to govern such a city, considering the multitude and number of people that were within that city, they thought that a young man should better discharge the office: But the wise Emperor perceiving how bend and prone were the youth of that town, to have a young man to rule over them, answered them after this sort: I had rather said he, commit the governance of the city unto one old man, than the governance of so many young men unto the city. Better it is an old man to rule the city, than the city to rule the young men, meaning no otherwise then the aged men should only be admitted rulers in Cities, for that it belongeth unto them experience of things and care of youth. Such was the homage and reverence which was amongst the young Romans, 
Romans.  toward the Senators or old men of the city, as both head and leg, did acknowledge the same, 
Persians.  in doing duty unto age. They had this confidence in age, that no man might be chosen unto the number of the senators, before he should be threescore years of age. The like custom had the people of Chalcides, 
Heraclid. in Polit.  that no man before he were fifty years should either bear office within their Cities, or be sent ambassador out of their country. Amongst the Persians, no man could be admitted to be one of the sage rulers, which they called Magi, unless perfit age had brought him thereto perforce. Amongst the Indians, their wise men which ruled their country, 
Indians.  which were named Gymnosofistae, were aged and ancient, for time giveth experience of governance. Amongst the Egyptians the like credit was given unto old men, 
Egypt.  that youth meeting them in the way, would go out of the way to give place unto age: so that their counsellors, which were called prophets, were men of much time & experience. 
Herod. lib. 2  even so the Babylonians elected their sage Chaldeans: the ancient French men, there wise men called druids: In fine, noble Géekes did observe the like order in choosing their Rulers and counsellors of aged men as before spoken. The Lacedæmonians youth, were by the law of Lycurgus no less charged to reverence age, than their own parents. The Arabians in all places without respect of person, honour, dignity or fortune, preferred their old men before. The people called Tartesij had this law to honour age, that the younger might bear no witness against the elder. The reverence said Chylon, that should be showed unto age, by young men, aught to be such, that they then being young, doing obedience unto age, might claim the like when they waxed old of youth. Agesilaus King of Sparta, 
Agesila●●.  being an old man, would often go in the cold weather, very thin in a torn cloak, without a coat or doublet, only to show the way unto young men, to be hardy in age, by contemning of pleasure and gay apparel in youth. 
Masinissa.  Massinissa king of Numidia, being more than threescore years of age, would lively and valiantly as Cicero saith, without cap on head or shoe on foot, in the cold or frosty weather in the winter time, travail and toil with the soldiers only unto this purpose, that young soldiers should be hardened thereby in their youth, and practise the same for the use of others, when they came to age themselves. Ihero King of Sicilia the like example in his old age, 
Ihero.  being lxxx years showed to train youth and to bring them up so in young years, that they might do the like in their old ages. For this judged these wise princes, that all men covet to imitate Princes and Kings in their doings. 
Gorgias.  Gorgias the Philosopher, and master unto Isocrates the orator, and to divers more nobles of Gréece, thought himself most happy, that he being a hundred years and seven, was as well in his senses, as at anyetime before: made so much of age, that being asked why he so delighted in age, made answer: because he found nothing in age that he might accuse age. 
Cirus.  So said King Cirus a little before his death, being a very old man, that he never felt himself weaker, than when he was young. The like saying is reported of that learned Sophocles, 
Sophocles.  who being so old, that he was accused of his own children, of folly, turned unto the judges and said: If I be Sophocles, I am not a fool: if I be a fool I am not Sophocles, meaning that in wisemen, the senses waxed better, by use and exercising the same unto the use of young men: for we praise saith Cicero the old man, that is somewhat young, and we commend again the young man, that is somewhat aged. The old is commended that hath his young & fresh wit at commandment, & the young is praised that is sober & sage in his doings. When M Crassus a noble captain of Rome, 
Crassus.  being a very old man, took in hand to war against the Parthians, strong and stout people, being by ambassadors warned of his age, and admonished to forsake wars, he answered stoutly the ambassador of the Partheans, and said: when I come unto Seleutia your city, I will answer you. One of the ambassadors named Agesis, 
Agesis.  an aged man, stretched forth his hand, and showed the palm of his hand unto Crassus, saying: Before thou shalt come within the city of Seleutia, bristles shall grow out of this hand. The stoutness of Marcus Crassus was not so much, but the magnanimity of Agesis was as much: and yet either were old men. What courage was in Scaevola, to withstand that firebrand of Rome Silla, which after he had urged the senators to pronounce Marius' enemy unto Italy, he being an old aged man, answered Silla in this sort: Though divers be at the commandments of the senators, and that thou art so compassed with soldiers at thy beck: yet thou nor all thy soldiers shall ever make Scaevola being an old man, for fear of losing some old blood, 
Scaevola.  pronounce Marius by whom Rome was preserved, and Italy saved, to be enemy unto these. The like history we read that when julius Caesar had by force of arms aspired unto the office of a Dictator, and came unto the Senate house, where few senators were together, the Emperor Caesar desirous to know the cause of their absence, Considius an aged father of Rome said, 
Considius.  that they feared Caesar and his soldiers. Whereat the Emperor musing a while, said: Why did not you in likewise tarry at home fearing the same? Because said he age and time taught me neither to fear Caesar, nor yet his soldiers. For as Brusonius saith, there are young minds in old men, for though Milo the great wrestler, in the games of Olimpia waxed old, and wept in spite of his dead limbs & bruised bones: yet he said his mind flourished, & was as young as ever it was before. Solon hath immortal praise in Gréece, for his stoutness in his age: for when Pisistratus had taken in hand to rule the people of Athens, and that it was evident enough that tyranny should proceed thereby: 
Solon.  Solon in his latter days having great care unto his country, when that no man durst refuse Pysistratus, came before his door in harness, and called the citizens to withstand Pysistratus, for age said he moveth me to be so valiant and stout, that I had rather lose my life, than my country should lose their liberty. What virtue then we see to be in age, what wisdom in time, what courage in old men, The examples of these old men stir and provoke many to imitate their steps, insomuch divers wished to be old, when they were yet young, to have the honour as age than had, wherefore King Alexander the great, spying a young man couloring his hears grey, said: It behoveth thee to put wits in colour, and to alter thy mind. The Lacedæmonians, people that past all nations in honouring age, made laws in their Cities, that the aged men should be so honoured and esteemed of the young men, even as the parents were of the children, that when a stranger came unto Lacedemonia, and saw the obedience of youth toward age, he said: In this country I wish only to be old, for happy is that man that waxeth old in Lacedemonia, for in the great games of Olimpia, an old man wanting a place, went up and down to sit some where, but no man received, but the Lacedæmonians, which not only there young men & also their aged, gave place unto his grey hears, but then also the Embassaders of Lacedemonia being there present, did reverence him, and took him unto their seat, which when he came in, he spoke a loud: O you Athenians, you know what is good, and what is bad, for that which you people of Athens said he, do profess in knowledge, the same doth the Lacedæmonians put in practice. 
Alexander.  Alexander being in his wars with a great army in Persia, and meeting an old man by the way in the cold weather, in ragged & rend clothes, lighted from his horse, and said unto him: Mount up into a prince's saddle, which in Persia is treason for a Persian to do, but in Macedonia commendable: letting to understand how age is honoured, and old men esteemed in Macedonia, and how of the contrary, wealth and pride is fostered in Persia: for where men of experiences and aged years are set nought by, there cannot be that wisdom beareth rule. How many in the Empire of Rome, ruled the city, governed the people, of those that were very aged men? as Fabius Maximus, who was threescore years and two in his last Consulship: 
Valerius Cor.  Valerius Corunnus, which was six times a consul in Rome, a very old man, which lived a hundred and odd years: 
Mettellus.  Metellus of like age, called to the like function and administration of common wealth, being an old man. What should I speak of Appius Claudius, 
Appius Clau.  of Marcus Perpenna, of divers other noble Romans, whose age and time was the only occasion of their advancement unto honour & dignity? What should I recite Arganthonius, who was three score years before he came unto his kingdom, and after ruled his country fourscore years unto his great fame, and great commendations of age? To what end shall I repeat Pollio, who lived in great credit with the people, 
Pollio.  unto his last years, a man of worthy praise, of renowned fame, which lived a hundred and thirty years, in great authority and dignity. To speak of Epimenides whom Theopompus affirmeth that he lived a hundred and almost théescore years in great rule and estimation: 
Epimonides.  small it were to the purpose to make mention again of Dandon amongst the Illirians, 
Dandon.  which Valerius writeth that he was five hundred years before he died, and yet of great memory and noble fame. 
Naestor.  Nestor which lived three hundred years, of whom Homer doth make much mention, that of his mouth proceeded forth sentences sweeter than honey: in his latter days, yea almost his strength corespondent unto the same. That renowned Prince Agamemnon, general of all Gréece, wished no more in Phrigia, but five such as Nestor was, which with their wits and with their courage, he doubted not but in short time he were able to subdue Troy. Sweet are the sayings of old men, perfit are their councils, sound and sure their governance. How frail and weak is youth? How many Cities are perished by young council? How much hurt from time to time have young men devised, practised, and brought to pass? And again of age, how full of experience, knowledge, & provision, painful & studious unto the grave, 
Plato.  as we read of Plato, that noble Philosopher, which was busy and careful for his country, writing and making books the very year that he died, 
Isocrates.  being fourscore and two. Of Isocrates, which likewise being fourscore and fourteen, compiled a book called Panathenaicus: 
Gorgias.  of Gorgias, which made the like, studious & careful to profit his country. I say a hundred and seven years, was altogether addicted to his books, 
Zeno. Pythagoras Democritus  to his study. So of Zeno, Pythagoras, and Democritus might be spoken, men of no less wit, travail, and exercise, than of time and age: For as Cicero saith, the government and rule of common wealths, consisteth not in strength of body, but in the virtue of the mind, weighty and grave matters, are not governed with lightness of the body, with swiftness of the foot, with external qualities, but with authority, council, and knowledge: for in the one saith he there is rashness and wilfulness, in the other gravity, and prudence. As Themistocles, 
Themistocles. Aristides.  & Aristides, who though not friends then at Athens, both rulers, yet age taught them when they were sent ambassadors for the state of Athens, to become friends to profit their country, which youth could never have done. 
Solon.  That sage Solon, was wont often to brag, how that he daily by reading, learning, and experience waxed old. Apelles that approved painter, 
Appelles.  and renowned Greek, in his age and last time, would have no man to pass the day idle without learning of one line. 
Socrates.  Socrates being an old mar, became a scholar to learn music, and to play upon instruments. 
Cicero.  Cicero being old himself, became a perfit Greek with study. 
M. Cato.  Cato being aged, in his last years went to school to Enneus, to learn the Greek. Terentins Varro was almost forty year old, before he took a Greek book in hand, and yet proved excellent in the Greek tongue. Clitomachus went from Ca●thage unto Athens, after forty years of age, to hear Carneades the philosopher's lecture. Lucius as Philostratus doth write, meeting Marcus the old Emperor with a book under his arm going to school, demanded of the Emperor whether he went, like a boy with his book in his hand: the aged Emperor answered, I go to Sextus the Philosopher, to learn those things I know not: O God said Lucius, thou being an old man, goest to school now like a boy, and Alexander the great, died in thirty years of age. Alphonsus' King of Cicilia, was not ashamed at fifty years old to learn and to travail for his knowledge, and lest he should lose the use of the Latin tongue, he occupied himself in translating Titus livius unto his vulgar tongue, though he was a King. I do not hold with age in divers men, which for want of discretion and wit, wax childish again: but of perfit men, in whom age seemed rather a warrant of their doings. For even as he that playeth much upon instruments, is not to be commended so well, as he that playeth cunningly, and artificially: So as all men that live long, are not to be praised as much as he that lived well: For as apples being green, are yet sour, until by time they wax sweet: so young men without warrant of time, and experience of things, are to be misliked. If faults be in old men saith Cicero (as many there be) it is not in age, but in the life and manners of men? Some think age miserable, because either the body is deprived from pleasure, or that it bringeth imbecility or weakness, or that it is not far from death, or quite called from due administration of common wealths, these four causes saith Cicero, make age seem miserable and loathsome. What shall we say then of those that in their old age, have defended their countries, saved their Cities, guided their people, and valiantly triumphed over their enemies? 
Paulus, Scipio. Fabius. Curius. Fabritius. Coruncanus. Appius.  as L. Paulus, Scipio, and Fabius Maximus, men of wonderful credit in their old years. What may be spoken of Fabritius, Curius, and Coruncanus, aged men of great agility, of famous memory, in their last days? How might Appius Claudius be forgotten, who being both old and blind, resisted the senators to compound with king Pyrrhus for peace, though they and all the consuls of Rome, hereunto were much inclined? If I should pass from Rome, a place where age was much esteemed unto Athens, amongst the sage Philosophers? if from Athens to Lacedemonia, where age altogether bare sway and rule? if from thence, unto the Aethiopians, and Indian's, where all their lines are ruled and governed by old men? if from thence, unto any part of the world, I should travile, I might be long occupied in reciting the honour and estimation of age. Herodotus doth write, that the Aethiopians, and Indians, do live most commonly a hundred and thirty years. The people called Epeij, 
Epeij.  do live in the country of Aetolia, two hundred years naturally: and as it is by Damiates reported, 
Lictorius.  Lictorius a man of that country, lived three hundred years. The Kings of Arcadia, were wont to live three hundred years. 
Hyperboreij  The people of Hyperborij, lived a thousand years. We read in the old Testament, that Adam our first father lived nine hundred and thirty years: and Eva his wife as many. Seth nine hundred and twelve years. Seth his son called Enos, nine hundred and five. Cainan the son of Enos, nine hundred and ten. Malalehell the son of Cainan, right hundred fourscore and fifteen. So Enoch the son of Jared, lived nine hundred théescore and five years. Enoch his son, named Mathusalem, lived nine hundred threescore and nine, with divers of the first age: I mean until Noah's time, 
Noah.  which began the second world, after the flood, and lived as we read, nine hundred and five years. 
Sem.  His son Sem six hundred years, and so lineally from father unto son, as from Sem unto Arphaxad, from Arphaxad unto Sala, from Sala unto Heber, the least lived above three hundred years. This I thought for better credit and greater proof of old age, to draw out of the old testament, that other profane authorities might be believed: 
Tithonius'.  as Tithonius' whom the poets feign that he was so old that he desired to become a grasshopper: But because age hath no pleasure in the world, frequenteth no banquets, abhorreth lust, loveth no wantonness, which saith Plato is the only bait that deceive young men: so much the happier age is, that age doth loath that in time, which young men neither with knowledge, with wit, nor yet with council can avoid. What harm hath happened from time to time by young men, over whom lust so ruled, that eversion of common wealths, treason of Princes, friends betrayed, countries overthrown, kingdoms vanquished all the world almost through pleasure perished. Therefore Cicero saith in his book entitled of old age, at what time he was in the city of Tar●ntū, being a young man with F. Maximus, that he bore one lesson from Tarentum unto the youth of Rome, where Architas the Tarentine said, that nature bestowed nothing upon man so hurtful unto himself, so dangerous unto his country, as lust or pleasure: 
C. Fabritius.  For when C. Fabritius was sent as an ambassador from Rome unto Pirrhus king of Epire, being then the governor of the city Tarentum, a certain man named Cineas, 
Cineas.  a Thessalian borne, being in disputation with Fabritius about pleasure, saying that he heard a Philosopher of Athens affirming that all which we do is to be referred unto pleasure, which when M. Curius, and Titus Coruncanus heard, they desired Cineas to persuade the King Pyrrhus, in that to yield unto pleasure, and make the Samnites believe that pleasure ought to be esteemed, whereby they knew (if that King Pyrrhus or the Samnites, being then great enemies unto the Romans) were addicted unto lust or pleasure, that then soon they might be subdued and destroyed. For that nothing hindereth magnanimity, or resisteth virtuous enterprises, so much as pleasure, as in the treatise of pleasure it shall at large more appear. Why then how happy is old age, to despise and contemn that which youth by no means can avoid, yea, to loath and abhor that which is most hurtful unto itself: For Cecellius contemned Caesar, with all his force, saying unto the Emperor, that two things made him nothing to esteem the power of the Emperor: Age and wit. Castritius weighed nothing at all the threatening of C. Carbo being then consul at Rome, which though he said, he had many friends at commandment, yet Castritius answered and said: that he had likewise many years which his friends, might not fear. Therefore a wiseman sometime wept, for that man dieth within few years, and having but little experience, in his old age, he is then deprived thereof: For the crow liveth thrice as long as the man doth. The heart liveth four times longer than the Crow. The raven thrice again liveth longer than the Hart. The phoenix nine times longer than the raven: And therefore because birds do live longer time than man doth, in whom there is no understanding of their years: But man unto whom reason is joined, before he cometh unto any ground of experience, when he beginneth to have knowledge in things, he dieth, and thus endeth he his toiling pilgrimages and travail, in fewer years than divers beasts or birds do.   

¶ Of the manners of sundry people, and of their strange life.  
THe sundry fashion and variety of manners, the strange life of people, every where through the world dispersed, are so depainted and set forth amongst the writers, that in showing the same, by naming each country, and the people thereof orderly, their custom, their manners, their kind of living, something to signify, how divers the manners of men be. Therefore I thought briefly to touch and to note every country in their due order of living, and to begin with the Egyptians, people most ancient and most expert in all sciences, that Macrobius the writer, calleth the country of Egypt, the nurse and mother of all arts: for all the learned Greeks, 
Egypt.  have had their beginning from Egypt, even as Rome had from Gréece. This people observe their days by account of hours, from midnight unto midnight: They honour the sun and the moon for their gods, for they name the sun Osiris, and the moon Isis: Their feeding was of fish broiled in the heat of the sun, with herbs and with certain fowls of the air: They live a thousand years, but it is to be understanded, that they number their years by the moon: The men bear burdens upon their heads, and the women upon their breasts and shoulders: The men make water sitting, the women standing: The crocodile is that beast which they most esteem, that being dead they bury him: A sow is that beast, which they most detest, that if any part of their clothes touch a sow, they strait will pull of their clothes, and wash them over: They are black people, most commonly slender, and very hasty. Curtius call them seditious, vain, very subtle in invention of things, and much given to wine. The Aethiopians, people that live without laws and reason, 
Ae●hiopia.  servants and slaves unto all men, selling their children unto merchants for corn, their here long with knots, and curled. The Indians people of two much liberty, as Herodot saith, accompanying their women in open sight, neither sow they nor build, neither kill they any living beast, but feed of barley bread and herbs: They hang at their ears small pearls, and they deck their arms, wrists, and necks, with gold: Kings of India are much honoured, when they come abroad, their ways set and decked with fresh flowers, sweet odours, and men in arms following their Chariots made of Margarits stones, and men meeting with frankincense: And when their king goeth to bed, their harlots bring them with songs and mirth, making their prayers unto their gods of darkness, for the good rising of their King: again, the children kill their parents when they wax old: Their maids and young damoselles of India, are brought abroad amongst the young men, to choose them their husbands: When any man dieth, his wife will dress herself most bravest for the funeral, and there both they are buried together: Hercules is much honoured in that country, and the river Ganges. 
Sythia●.  The Sythians, pale and white, for the coldness of the air, and full of courage: Amongst these people all things are almost in common, saving no man will have his sword and his cup common, their wives they way not, common one for another: For drunkenness they pass all nations, for in their solemn banquets, their may no man drink of that appointed cup, which is carried abroad unto great banquets, unless he had slain one or other, for it was accounted amongst the Scythians no honesty for a man to live, unless he had killed one or other: They have no Cities nor towns as Egypt was full, for it is written, that when Amazis reigned a King in Egypt, there were twenty thousand cities numbered within the country of Egypt. 
Amazis.  But Scythia, a most barren and rude country, living and feeding beastly: A country most cold, for that no wood grooweth in the country: No religion, no temples for their Gods, but unto Mars: Their chief weapons are bows & arrows: When their Kings dieth in Scythia, fifty men, and fifty of his best horses, must bear him company, and be slain, for that they judge they shall go one way. 
Parthians.  The Parthians people most thirty saith Plini, for the more they drink, the more thirsty they are, their chief glory they seek by drinking, given so much to surfittes and drunkenness, that their breath for their inordinate drinking, doth stink & wax so strong, that no man can abide them: Their Kings likewise is so much honoured of them, that when he cometh in place, they ever kneel and kiss his foot: he hath many Queens, with whom the King must lie one after another: The King hath about his Chariot ten thousand soldiers, with silver spears in their hands, and the end of their spears all gold: they honour their King with the sun, the moon, the fire, the water, the wind, and the years, unto these they sacrifice and honour as their gods: To lie, is most horrible with the Parthians, insomuch they instruct their young children only to avoid lies, and to learn to speak truth: Of all men they hate ungrateful men, they judge it most unhonest to speak any thing filthily, and loath cheflly that which is shameful, either in talk or in doing, in so much that they will spit or make water but in one place, where either a blood, or a river, or some other water is: riding, dancing, and tennis, do they exercise most. The people of Arabia are long heard, 
Arabia.  with shaven beards, save that they spare the upper lips unshaven: Their women comen for all men at all times to meddle, leaving a staff at the door in token unto an other, that she is with one already, and to let understand that he must tarry until that man go out. In Arabia, it is not thought amiss for any to lie with his mother, and if any that is not kin take that in hand, it is adultery: They worship as their Gods, Urania and Dionysius. They are like unto the babylonians, 
babylonians.  people of most corrupted life, and most given unto filthy peasure. In so much, that their daughters, and their wives are hired unto every man, walking in the streets, going unto the temples, meeting and offering themselves unto any stranger. With the Arabians and babylonians, we may well compare the Lesbians, 
Lesbians. Sibarites.  and the Sybarites, passing people in that wickedness, nothing given but unto sleep and venery, in somuch that they worship themselves with all kind of pleasures: and that the excess of their banquets, and the bravery of their women were such that made all the beholders to muse, and wonder at their excess, aswell in clothing, as in feeding, wherein they took glory: They expelled all sound and noise that might trouble their sleep, insomuch, that they suffered no clock within their Cities, lest they should wake them from their sleep: So filthy were these nations, that hand, foot head and all parts of the body were naturally given to pollute themselves with venery. 
Arcadia.  Arcadians people of such antiquity (as they supposed) that they are before the moon, of this they brag most: They worship Pan as their God: This people never triumphed over their enemies, nor kept wars with any nations, but oftentimes served under other Princes. These Arcadians were like unto the people called Auerni, for their brags of antiquity, for even as the Arcadians brag of the moon, so Auerni boasted of their stirpe and stock, the ancient Troyans', wherefore they would be called brethren unto the stout and ancient Romans. 
Boetians.  The Boetians are the rudest people in the world, so that the Athenians call them as Plutarch reporteth, bold baiardes & blocks, for their gross understanding. 
Bactrians  The Bactrians, most puissant and warlike soldiers, detesting much the excess of the Persians, are of such gross sense notwithstanding that they give and bestow their old men, and also sick-men unto dogs to be devoured, which dogs for the purpose they nourish and bring up in their country. The Agrigentines, people given unto such buildings & banqueting, that Plato the Philosopher said: 
Agragentins.  The Agregentines builded as though they should live for ever, and banquet as though they should die daily. The manners of the Assyrians were to bring their sick friends abroad unto the high ways, to seek, to ask, and to know remedies for their sickness of all kind of men that passed by: And if by chance without remedy the sick should die, they would bear him home, and bury him solemnly, anointing over the corpse with honey & wax. This people did wear for their weapons, Daggers, and Targets, and clubs: they did worship Adad for their God, & Adargatin for their goddess. The people of Crete were most expert Sea men, and well practised in wars, abstaining not only from flesh, but also from any sodden meat: their chief infamy was in venery masculine, otherwise for their manners of living, much like unto the noble Lacedæmonians, which for their modesty in feeding and contempt of wealth, for their wisdom and study in warfares passed all nations: for a token thereof they printed in their Targets the Greek letter L named Lambtha, They brought up their youth as Lycurgus that ancient lawsetter taught them, in all kind of study, pain, and labour, with hunger, thirst, cold and heat, wherewhereby they may be able to suffer any chance happened, or injury offered. 
Lacedemostians.  Then were they again brought up in wrestling, leaping, running, swimming, riding, and such other qualities as might profit their country in time of service: for their nature was either to win and conquer, or else to die and yield. Learning and science they little esteemed, in so much that Athens and Sparta could never agree, for that the one was addicted to serve Minerva or rather the Muses, the other given unto Mars. Lycurgus' made a law in the city of Sparta, that no man might accompany with his own wife, but with shamefastness of that filthy act. The candles might not be lighted in that house, where the man was, when that he would go unto his wife. When the King would go unto wars, before he should go unto the field to encounter with the enemies, he offered two solemn sacrifices: 
Minerva.  the one unto Minerva, otherwise named Bellona, to kindle flames of stoutness in his suldiours manfully to fight: the other unto the Muses, to moderate their doings in victory, as might be commendable and praise worthy therein: They passed all men in patience, for as before they brought their children in such hardiness, that their parents would have them whipped, scourged, and wounded unto the flesh to harden them in their young years: They suffered theft to be unpunished, for that the exercise thereof, doth represent a kind of boldness in wars. The natures of the Lydians was to delight in superstitious divinations, in invention of plays, and in theft: for the art of dicing, and playing divers kind of games upon tables, the Lydians first invented the same. 
Lydia.  They also were much inflamed by luxurious life, and filthy venery, which they neither spared day nor night. Plini writeth of a certain nation called Esseni, which abstain from all kind of pleasure, in so much, that they never-accompany with women, never eat flesh, nor drink wine. And thus by custom of fasting, they became natural chaste: For custom and use saith Aristotle, is an other nature. In that country no man possesseth any thing, of his own, all things are indifferent between them, and live as companions one with an other: For in these their virtues they excel all men in vehement and most ardent love toward God: virtue most diligent with great care and study weighed: their neighbours wonderful beloved and made of, so that by this their precept of life, they have great fame and commendations. Cities few they have, neither towns, and for that they take the earth as a common mother, they have all one respect unto all kind of men. The Getes have no division of lands, no limits of ground, nor any partitions of their good: they drink blood mingled with milk, they eat no flesh, and they rejoice much when any of their friends die, even as the people called Trauses in Thracia do when any is borne into the world: they mourn and lament with weeping eyes that the little child then borne, should know the misery and state of this wretched world: and when any of their friends are dead, they rejoice and be glad with melody and all kind of mirth, for that he hath passed this toiling life. 
Thracia.  The Thracians, people of great antiquity, famous warriors, bragging much that Mars the God of war, was borne in their country, much addicted unto drunkenness, selling their children in the market, and their maids and daughters common to lie with every man: they judge and count it most commendation to live only by spoil, theft and wars: they brag if any have a wound, they think it a fame unto the person: And of the contrary, if they have no mark in the forehead, no wound in the body, they will judge those idle men and cowwardes. The common people worship Mars and Diana for their gods: Their King only doth worship Mercury, by whom the King useth to swear. 
Psilli.  Psilli, people of so great folly, that when the Southern wind bloweth so long and strong, that their lands perish, their water dry, that they arm themselves with common council to sight against the wind, even like as the people of Celta, 
Certa.  do use to draw their sword, and shake their spears at the waves of the seas, to revenge the injuries and wrongs done by the seas unto them. Bithini were much of this folly, that they would ascend, and climb up unto the top of high mountains, either to thank Jupiter for his furtherance towards them, 
Pigmaei.  or else to ●urse Jupiter for his cruelness towards them. The Pygmeians, being sore troubled and molested with Cranes, do ride on rams and goats backs, with their bows and arrows, a whole band, in the spring time towards the sea banks to break their eggs, to destroy their nests, and to fight with the crane's, every third month they take this journey in hand, else would the Cranes destroy them, for that they are little dwarves, of a cu●itte long▪ Their houses are made of dirt & feathers, most like unto birds nests, so that they are somewhat more and bigger. I know not unto what purpose I do recite these countries, sith the more I writ, the more I have to write. What should I recite the people, that eat the flesh of Lions, and Panthers, called Agriophagi? or recite those that eat Lice in Scythia, called Budini? Or them that eat serpents, 
Ophiophagi. Anthropophagi.  called Ophiophagi? or those that feed on men's bodies, called Anthropophagi? yea, of those that eat their own parents, as the Caspians did. Unto what purpose should I name As●omi, a nation in India, without mouths, which only live with the air that cometh unto their n●sthrels, where they receive breath: they can neither ea●e nor drink as Plini saith in his seventh book, they live the longer with the sweet smell and odours of flowers? Unto what end likewise should I speak of those blind Andabates that fight without eyes? 
Monopods.  or of those great eared people that Fanesij, whose ears shadowed and covered their whole body? 
Arimaspi.  or of the Monopods, which in like manner shadow their whole body with one foot? or of Arimaspi, people in Scythia, having but one eye in the midst of their forehead, like the great Ciclope Poliphenus, which Ulysses destroyed? Yea, of millians more, whose deformity to depaint, whose ugliness to write, were to much a charge unto the writer, and to much tediousness unto the reader. I might speak of people in some part of India, which live two hundred years and more, whose hear upon their heads in their young age is white, and in their old age black, 
Pandorae.  called Pandorae. I might likewise recite a people in Libya, whose horses may not be guided nor governed with bridles, be the bits never so strong: but with rods most gently are they tamed, be the rods never so simple. Herodotus, a famous Greek writer, 
Selenetidae.  is not ashamed to show how the women Selenetidae, brought forth eggs, whence men were borne, of such height, length and stature, that I am partly abashed to allege his authority therein. 
Sorbotae. Troglodyte.  again, the people called Sorbotae of Aethiope, are spoken to be eight cubits long. To speak of the Troglodytes which live in caves of the ground, feeding of serpents, people of wonderful swiftness, which out run any horse in Aethiope, 
Massagetes.  which cannot speak but hiss: To speak of Massagettes, of the people Nasomones, I will according unto promise omit the proilixity thereof, touching all countries by the way, or some of the chief, as Egypt which brags and vaunts of their antiquity. 
Carthaginean. babylonians.  The Aethiopians and the people of Caria, with simplicity and slavery. The Carthaginean false and deceitful. The Babylonian wicked and corrupted. The Persian, a drunkard and a glutton. The Sicilian wary and trusty: so the cruelness of the Caspians: the filthiness of the Lesbians: 
Caspians. Lesbians. Corinthians  the drunkenness of the Scythians: the fornication of the Corinthians: the rudeness of the Boetians: the ignorance of the Symmerians: the beastliness of the Sybarites: the hardiness of the Lacedæmonians: the delicacy of the Athenians, and the pride & glory of the Romans. Thus we read that the Spaniards be the greatest travelers, & the greatest despisers: The Italian, proud and desirous to revenge: The Frenchman politic and rash: The German a warrior: The Saxon a dissembler: The swevian a light talkative person: The Britain, a busy body: The Cimbrian, seditious and horrible: The Boemian, ungentle, and desirous of news: The Vandal a mutable wrangler: The bavarian, a flouter and a scoffer. Thus much are incident unto the aforesaid nations by nature: But because in this place it were somewhat unto the purpose, to declare the glory and state of Rom● which of all the world we esteemed & feared: And for that Rome had more enemies, than all the whole world beside, to show briefly how they flourished, how their fame spread, and their glory grew, I think it expedient, not meddling with the antiquity thereof in the time of Janus and Cameses, but touching their fame by doing of wars, in the time of Romulus, which being begotten of Mars, & of Rhea a vestal virgin, was the first builder of that city, & also King thereof. This king Romulus warred on the Sabins, after he had elected a hundred senators, to discern and judge causes of the city, to defend justice, and practise the same, and to punish vice & wrongs, according to the law of Plato, who willed every common wealth to be governed with reward unto the virtuous, and punishment unto the vicious. Again, he appointed certain soldiers, unto the number of one M. to be in a readiness always to defend the city. After Romulus succeeded Numa Pompilius the second King, a man very religious and pitiful: he in his time made laws to observe rites, sacrifices, and ceremonies, to worship their gods: He made Bishops and priests, he appointed the Uestal Uirgines, and all that belong thereunto. 
T. Hostilius  Thirdly came Tullius Hostilius to be king in Rome, whose felicity was only to teach the youth of Rome the discipline of warfare, stirred them wonderfully to exercise and practise the same. Then four succeeded An. Martius, 
An. Martius.  with the like industry and care for the further and surer state of the City, in raising the high walls of Rome, in a Bridge upon the river Tiber, in amending and beautifying all the streets in Rome. 
Tor. Priscus  The fift King was Torquinius Priscus, which though he was a stranger borne of Corinth, yet he increased the policy of the Romans with the wit of Gréece, he triumphed over the people of Tusk, and enlarged the fame of Rome much more than it was. 
Tul. Servius  To this came next Servius Tullius which was the sixth, and Torquinius superbus the seventh and last King of Rome, who for his misgovernment and lust in the city against the chaste matrons, for the pride and infringement of the liberty, having withal ravished Lucretia Collatinus wife, was at length after long rule and government, banished Rome. The first alteration and change of state was then after these seven Kings governed Rome, two hundred years and a half, which was the first infancy of Rome. Then Collatinus and Brutus, after these kings were exiled, a just revengement of their liberty and honest life, were the first Consuls in Rome: they I say, altering the government of the city, from a Monarchy unto a kind of government called Aristocratia, which continued in Rome from the time of Brutus and Collatinus, 
Appius Cladius.  until the time of Appius Claudius, and Quintus Fuluius, which was two hundred years. In this season, during this two hundred years was Rome most assailed of all kind of enemies, stirred unto wars of all nations, for the space of two hundred years and a half. Then Appius Claudius forgetting the law that he himself made in Rome against fornication, forgetting the ravishment of Lucretia, and the banishment of Torquinius for breaking of the same, against all right and reason willingly and wilfully ravished Virginia, the daughter of Virginius, which after that her own father slew her in the open sight of Rome, the cause being known unto all the city, the power of Virginius, and the popular state which always had the government of Rome under them, with strait in arms to revenge the wrongs and injuries against laws committed, and to defend likewise the laws. Even as the Kings before named were exiled and banished Rome for the ravishment of Lucretia: so now the ten Commissioners called Decemviri, were likewise excluded and rejected for the ravishment of Virginia.   

¶ Of the strange natures of waters, earth, and fire.  
IN divers learned Histories we read, and specially in Plini, of the wonders of waters, and of the secret and unknown nature of fire: which for the rare sight thereof, and for that it doth degenerate from things known, therein are noted things to be marveled at, as certain water in the country of Campania, where if any mankind will enter therein, 
Plini lib. 21 Cap. 103.  it is written that he shall incontinent be reft of his senses. And if any womankind happen to go unto that water, she shall always afterward be barren. In the same country of Campania there is a lake called Avernus, 
avernus.  where all fleeing fowls of the air that flee over that lake fall presently therein and die. A Well there is in Caria called Salmacis, 
Salmacis.  whose water if any man drink thereof, he becometh chaste, and never desireth the company of a woman. The river Maeander doth breed such a kind of stone, 
Maeander.  that being put close unto a man's heart, it doth strait make him mad. There are two rivers in Boetia, 
Melas.  the one named Melas, whose water causeth staight any beast that drinketh thereof, if it be white, to alter colour unto black: 
Cephisus.  the other Cephisus, which doth change the black beast unto a white beast by drinking of the water. Again, there is in India, a standing water, where nothing may swim, beast, bird, man, or any living creature else drowneth: this water is called Silia: 
Silia. Apustidamus.  In Africa on the contrary part, there is the water named Apustidamus, where nothing, be it never so heavy or unapt to swim that drowneth, but all kind of things doth swim: lead or any heavy metal doth swim in that lake, as it is in the Well of Phinitia in Sicilia. Infinite waters should I recite if I in this would be tedious, in repeating their names, whose strange natures, whose secret and hidden operation, whose force and virtue were such as healed divers diseases: 
Auaria▪  as in the Isle of Auaria, there was a water that healed the colic and the stone. By Rome there was also a water called Albula, 
Albula.  that healed green wounds. 
Cydnus.  In Sicilia the river called Cydnus was a present remedy unto any swelling of the legs. Not far from Neapolis there was a Well whose water healed any sicknesses of the eyes The lake Amphion taketh all scourges and sores from the body of any man. What should I declare the natures of the four famous floods that issue out of paradise: the one named Euphrates, 
Euphrates.  whom the Babylonians and Mesopotamians have just occasion to commend. The second is called Ganges which the Indians have great cause to praise. 
Ganges. Nilus.  The third called Nilus, which the country of Egypt can best speak of. And the fourth is called Tigris, 
Tigris.  which the Assyrians have most commodity by. Here might I be long occupied if I should orderly but touch the natures of all waters. The alteration of the Seas, and the wonders that thereof appear, as ebbing and flowing, as saltenesse & sweetness, and all things incident by nature unto the Seas: which were it not that men see it daily, practiseth the same hourly, and mark things therein continually, more wonders would appear by the seas, then scant reason might be alleged for, saving that God (as the Prophet saith) is wonderful in all his works. The five golden rivers, which learned and ancient writers affirm that the sands thereof are all glistering gems of gold, 
Tagus. Hermus. Pactolus.  as Tagus in Ispaigne, Hermus in Lydia, Pactolus in Asia, Idaspes in India, 
Idaspes. Arimaspus.  and Arimaspus in Scythia: these I say are no less famous through their golden sands which their weltering waves bring unto land in these foresaid countries, than Permessus in Boetia, where the Muses long were honoured, or Simois in Phrygia, where Venus was conceived by Anchises. To coequat the number of these five last and pleasant rivers, 
Styx.  there are five as ugly and painful, as Styx in Arcadia, whose property is to kill any that will touch it, and therefore found of the Poets to be consecrated unto Pluto, for there is nothing so hard but this water will consume, so cold is the water thereof. Again, the river of Phlegeton is contrary unto this, 
Phlegeton.  for the one is not so cold, but the other is as wh●t: and therefore called Phlegeton, which is in English fiery or smoky, for the Poets feign likewise that it burneth out in flashing flames of fire. 
Lethe's. Acheron.  Lethes and Acheron, two rivers, the one in Africa, the other in Epire: the one called the river of forgetfulness, the other the river of sadness. The fift called Cocytus, 
Cocytus.  a place where mourning never ceaseth. These five rivers for their horror and terror that proceeded from them, for the strange and wondrous effects thereof, are called infernal lakes, consecrated and attributed unto King Pluto, which Virgil at large describeth. divers wells for the strangeness of the waters, and for the pleasantness thereof, were sacrificed unto the gods, as Cissusa a Well where the nurses of Bacchus used to wash him, and therefore consecrated unto Bacchus: so Melas unto Pallas, Aganippe unto the Muses & so forth, not molesting the reader further with natures of water, but briefly I mean to touch the strange nature of the earth. Plini affirmeth that there was never man sick in Locris, nor in Croton, neither any earthquake ever heard in Licia, after an earthquake they had forty fair days. By Rome in the fields called Gabiensis, a certain plot of ground, almost two hundred acres would tremble and quake as men road upon him. 
Gabiensis  There are two hills of strange natures by the blood called Indus, the nature of the one is to draw any iron unto it: insomuch, as Plini saith, that if nails be in any shoes, the ground of that place draweth the sole of. There is a piece of ground in the city Characena, 
Charecena.  in the country of Taurica, where if any come wounded, he shall be strait healed: And if any enter unto divers places, as in a place called Hirpinis, 
Hirpinis.  where the temple of Mephis is builded, or in Asia, by Iheropolis, 
Iheropolis  they shall incontinently die. Again there are places by the virtue of ground, in that place, that men may prophesy. divers where we read that one piece of ground devoured another, 
Ciborus.  as the hill Ciborus, and the city hard by called Curites were choked up of the earth. Phaegium, a great mountain in Aethiopia, 
Sipilis  and Sipilis, a high hill in Magnesia, with the Cities named Tantalis and Galanis. There is a great rock by the city Harpasa in Asia, which may be moved easy with one finger, and yet if any man put all his strength thereunto, it will not stir. To speak of mount Aetna in Sicilia: of Lypara, in Aeolia: of Chimaera, in Lycia: of Vesbius, and Aenocauma, five fiery mountains, which day and night bourn so terrible, that the flame thereof never resteth. If any man will see more of these marvelous and wondrous effects of elements, let him read the second book of Plini, where he shall have abundance of the like examples. There he shall see that in some places it never rained, as in Paphos upon the temple of Venus: In Nea a town in Phrigia upon the Temple of Minerva, 
Nea a town of Ph●gia.  and in divers places else, which is the nature of the ground. About Babylon a field burneth day and night. In Aethiopia certain fields about mount Hesperius, shine all night like stars, as for earthquakes and wonders that thereby happened, I will not speak, for that it is forced of matter: but of those strange grounds that never alter from such effects afore mentioned, beside the metals, the stones, the herbs, the trees, and all other things, are so miraculous and strange, that Plini in divers places doth speak of. And as for fire, it is to great a wonder that the whole world is not burned thereby, sith the sun, the stars, the elementary fire, excel all miracles, in keeping the same from damage, and hurt unto man, if God had not prevented: yea, appointed that the heat of the sun should not kindle straws, stubbles, trees and such like, which the heat thereof (as we daily see) burneth stones, lead, and the most hardest substance out: sith specially that fire is in all places, and is able to kindle all things, insomuch, that the water Thrasimenos burneth out in flames, 
Thrasimenos.  which is unnatural and strange, that fire kindleth in water: And likewise in Egnatia, 
Egnatia.  a city of Salentine, there is a stone which if any wood touch, it will kindle fire: In the Well called Nympheus, there is a stone likewise, whence flames of fire from the stone itself burneth the water. A greater wonder it is, that the fire should be kindled by water, and extinguished by wind. Fire flashed about the head of Servius Tullius being then a boy in sleep, which did prognosticate that he should be a king of the Romans. Fire shined about the head of L. Marcius, in Spain, when he encouraged his soldiers to revenge manfully the deaths of those noble and famous Romans, named Sipians. The marvelous effects of fire, are most wondrous and most strangest.   

¶ Of the world, and of the soul of man, with divers and sundry opinions of the Philosophers about the same.  
AMongst divers Philosophers and learned men, grew a great controversy of the beginning of the world: some of the best affirming that it had no beginning, nor can have end, as Aristotle and and Plato, applying incorruption, and perpetual revolution to the same. Some with Epicurus thought the world should be consumed: Of this opinion was Empedocles and Heraclitus. Some of the other side did judge with Pythagoras, 
Pythagoras.  that so much of the world should be destroyed as was of his own nature. Thus held they several opinions, concerning the making, the beginning, the ending, and the numbers of the world. 
Thales.  Thales said there was but one world, agreeing with Empedocles. 
Democritus Empedocle●.  Democritus affirmeth infinite worlds, and so judged Metrodorus the Philosopher, worlds to be innumerable. What child is of this age but smileth at their folly, reasoning largely one against another, in applying the cause and the effect of things unto their own inventions. And as they have judged diversly of the world, concerning the frame and nature thereof: so were they as far from the true understanding of the creation of man. Some grossly thought that mankind had no beginning. Some judged that it had a beginning by the superior bodies: And for the antiquity of mankind, some judge Egypt to be the first people, some Scythia, some Thracia, some this country, and some that country, with such fantastical inventions, as may well appear unto the most ignorant an error. And alas how simple are they in finding out the substance of the soul, what it should be, where it should be, and by what it should be, some say that there is no soul, but a natural moving, as Crates the Theban, 
Crates.  some judge the soul to be nothing else but fire or heat, between the undevidible parts. Others thought it an air received into the mouth, tempered in the heart, boiled in the lights, and dispersed through the body. Of this opinion was Anaxagoras and also Anaximenes. 
Anaxagoras  Hippias judged the soul of man to be water. Thales, and Heliodorus, affirm it to be earth. Empedocles is of opinion that it is hot blood about the heart: so that they vary in sundry opinions, attributing the cause thereof either to the fire, or else unto water, either unto the earth, or unto the air, and some unto the complexion of the four elements: others of earth and fire: others of water and fire: Some again reason that the substance of the soul is of fire, and of the air. And thus of approved Philosophers, they show themselves simple innocentes: How ignorant were they in defining the soul of man? so far disagreeing one with an other, that Zenocrates thinketh again the soul to be but a number that moves itself, which all the Egyptians sometime consented unto. Aristotle himself the Prince of all Philosophers, 
Aristotle.  and his Master Plato, showed in this their shifting reason, which both agree that the soul is a substance which moveth itself. Some so rude and so far from perfection in this point, that they thought the heart to be the soul: some the brain. How ridiculous and foolish seemeth their assertion unto this age concerning the soul, and as childishly they dispute & reason again about the placing of the same, where and in what place of the body the soul resteth: For Democritus judgeth the head to be his seat: Parmenides in the breast: Herophilus in the ventricles of the brain: 
Herophilus.  Strato doth think that the soul was in the space between the eye brow: 
Strato.  yea, some were so foolish, to judge it to be the ear, as Zerxes king of Persia did: Epicurus in all the breast: Diogenes supposed it to be in a hollow vain of the heart: Empedocles in the blood: 
Empedocles  Plato, Aristotle, and other that were of the best and truest philosophers, judged the soul to be indifferent in all parts of the body: Some supposed of the wisest, that every piece and parcel of the body had his proper soul. In this again they were much in seeking a proper seat for the soul deceived, even as before they erred shamefully, and lied manifesty about the essence and substance of the soul: so now were they most simply beguiled in placing the soul, as you have heard. And now after I have opened their several opinions concerning what the soul is, and where the soul is, you shall here likewise hear, whither the soul shall go after death, according unto the Philosophers, which as diversly vary and disagree in this, as you before heard their diversity of opinions concerning the substance, & the place. And first to begin with Democritus, who judgeth the soul to be mortal, & that it shall perish with the body: to this agree Epicurus & Plini. 
Epicurus. Pythagoras.  Pythagoras' judged that the soul is immortal, and when the body dieth, it fleeth unto his kind. Aristotle is in this, that some parts of the soul which have corporal seats must die with the body, but that the understanding of the soul which is no instrument of the body, is perpetual. The people called Drynda were of this judgement, that souls should not descend unto Hell, but should pass unto another world, as the Philosophers called Essei, 
Ess●i.  which suppose that the souls of the dead do live in great felicity beyond the Ocean Seas. The Egyptians, 
Egyptians.  ancient people, judged with Pythagoras that the souls of men should pass from one place unto another, and then to enter unto another man again. 
Stoics.  The Stoics are of that opinion that the soul forsaketh the body in such sort, that the soul which is diseased in this life, and advanced by so virtuous death together with the body, but they judge it if it be adurned with noble and heroical virtues, that it be accompanied with everlasting natures. divers of the Pagans hold that the soul is immortal, 
Pagans.  but yet they suppose that reasonable souls enter into unreasonable bodies, as into plants or trees for a certain space. There were again some frivolous Philosophers as Euripides and Archelaus, which say that men first grew out of the earth in manner of herbs, like unto the fables of Poets, which feign that men grew of the sown teeth of serpents. 
Nine mansions for souls in hell.  Some again very childishly affirm that there be nine degrees of punishment, or rather nine Mansions in Hell appointed and prepared for the soul. The first seat is appointed for young infants: The second for idiots and fools (I fear that place will be well filled:) The third for them that kill themselves: The fourth for them that be tormented with love: The fift for those that were found guilty before judges: The sixth appointed for strong men and champions: The seventh is a place where the souls be purged: The eight seat is where the souls being purged do rest. The ninth and last is the pleasant field Elis●us. And to join these legends of lies of old women with frivolous figmentes of Poets, which likewise affirm the like folly of fiery Phlegeton, of frosty Cocytus, of the water of Stygia, of the flood Lethes, and of Acheronta with other such, when all paganical rites, and fond foolish observations first grew, I mean of fables of the Poets, and not by the reading of the holy Scriptures. O blind baiardes, in seeking that which they could never find so. And as they could prove and say that the body came out of the earth, the moisture out of the water, ●he breath of man by the air, and the heat of man by the fire: so could they not know the worker thereof, how wit and wisdom came from God, how all things was made by him of nothing. This knew they not, not that they wanted learning, but that they wanted grace. 
The Planets placed in man's body.  They could appoint planets in their several places, in their due seats and just Mansions, as Jupiter in the liver, Saturn in the spleen, Mars in blood, Sol in the heart, the moon in the stomach, and Venus in the reins: but they could not agree in appointing a place for the soul. They could likewise appoint seats for the bodies superior in man, as the ram in the head, the Bull in the neck, and the Crab in the heart, the Lion in the breast, and the fish in the foot, and so of others: but they could in no wise find a seat for the soul. True is it said, that God revealeth wisdom unto babes, and hideth the same unto the sages of the world▪ Hence groweth the beginning of all heresies according unto the proverb: The greatest Philosophers, the greatest heretics: Hereby I say grew almost the invention of philosophy, coequal unto the verity of the gospel, from the which Paul the Apostle crieth upon all men to take heed of flattering Philosophers. If in this place I should show their opinions concerning our God and creator, I should seem tedious: 
Diagoras.  For Diagoras and Theodorus affirm that there is no God. Epicurus judged that there is a God, but that he had no care over earthly things. 
Thales.  Thales said that God was a mind which made all things of water. Cleanthes supposed God to be the air only. 
Cl●anthes.  Alcineon judged the sun, the moon, and the stars to be only God. Parmenides maketh God to be a continual circle of light, which is called Stephanen. Chrysippus nameth God a divine necessity. Anaxagoras supposeth God to be an infinite mind, movable by itself, so doth Pythagoras likewise judge: Yea, Aristotle imagined God to be of proper nature, as the world, or the heat of the heavens, or the divinity of the mind, which either of these three he nameth God, and so infinite are they, that so simply conceive the majesty of Godhead, that far wiser had they seemed unto us by silence therein, then by uttering of such fond fantastical opinions, where too much error and folly are unto all men evident.   

¶ Of worshipping of gods, and religion of gentiles.  
NVma Pompilius, 
Numa▪  the second king of Rome, being studious to draw the ignorant and rude people to some profession of religion, was the first that appointed sacrifices unto Jupiter, and unto Mars. In Rome even he elected virgins unto Vesta, 
Vesta.  and appointed certain orders in choosing of the same. None by the law of Numa, might be taken under sixe-yeres old, and none above term to be a Vestal virgin, which virgins should be thirty ●e●e● religious, and vowed unto Vesta: of the which thirt● years, the first ten years▪ they should learn the orender and fashion of the sacrifices and religion of the goddess Vesta. The second ten years they should sacrifice and employ the ceremonies with rites and honour's belonging unto Vesta▪ The third ten years they should as grave matrons, learn the others 〈◊〉 chosen, to be perfect in the rites & ceremonies of Vesta▪ Then if any of them would marry, they might after thirty years continuance so do. If any of these Vestal virgins were convicted of whoredom, the law was▪ in open sight of the City of Rome she should be brought unto the gate called Collina, and there alive be burned. Again, if the fire at any time in the Temple had gone out by any means, their keepers with scourges should whip and scourge them almost unto death. The same Numa, to make the people more religious, appointed twelve men called Salii, with painted garments, singing verses in the praise & commendations of God Mars, 
Mars.  with solemn dancing and playing round about the City. Amongst other sacred orders, he made certain priests called Feciales: these punished offenders: these revenged the wrongs of Legates: these redressed all injuries offered and committed within the City of Rome: these priests appointed rites and ceremonies, made sacrifices unto the goddess Bona Dea in a Temple erected unto their goddess upon mount Aventine: 
Bona Dea.  here might no men come to do sacrifice, but all women. Of this goddess Bona Dea, doth Cicero make oft mention in divers of his orations and invectivos made against divers pernicious and wicked of the City, as Cutelin, Clodius, and others. There was in Rome another kind of religion dedicated unto Flora, 
Flo●●  the sacrifice whereof was called Floralia. This Flora, as both Livius and Dionysius do report, was a common strumpet, which for that she made the whole city of Rome her hair▪ being wealthy at her death, she was therefore thought to be of the Romans, the goddess of fruits, and was honoured of all the lewd women in brave garlands, decked with all of flowers, in gorgeous apparel; and this was done in the month of May. 
Ceres.  The goddess Ceres began then to be famous, for she had her feasts and sacrifices named Cerealia, by the priests appointed, she was thus honoured, the priests in white garments, and with lanterns and firebrands in the night time would come unto the Temple, they abstained from Wine, and avoided venery for a certain time, they had appointed every fift year a great fasting. 
Minera.  Minerva likewise began to have such honour in Rome, that she had three several kinds of sacrifices, one of a Bull, the second of a Crane, the third of a wether. The Romans did celebrate in the beginning of the spring, 
Berecynthia.  such feasts and sacrifices unto Berecynthia, called the mother of the goddess, that every man did offer of the chiefest thing that he did possess to pleasure their goddess. There were divers other kinds of sacrifices, and vain superstitious ceremonies observed then in Rome, whose beginnings proceeded from the invention of devils, which of long time were honoured as gods: for then men sought no help but of their gods, which were rather devils as Polidorus in his fourth book affirmeth of a certain rich man in Rome which had three of his sons sore sick of the plague, 
Valesius.  this man was named Valesius, who every night at whom in his house, besought his household gods called Penates, to save his children, & to plague him for the fault of his sons. Thus every night praying unto his gods for the health of his children, a voice was heard, that if he would go with his three sons unto Tarentum, and wash his sons with the water which was consecrated unto Pluto and Proserpina, they should recover their health. Valesius thought the way was far, yet for health unto his children, he took his journey, and being ready shipped in Martius field hard by the river Tiber, he was desired of the master of the ship, to go unto the next village called Tarentum for a little fire, for the fire was out in the ship, & the Mariners bus●e about other things: when Valesius hard the name of Tarentum, he knew strait that it was that place that his gods appointed him to go to, for the city of Tarentum was in the furthest part of all Italy, 
Calabria▪  in the country of Calabria, he willingly went and brought both fire with him for the master of the ship, and water for the children, which being given unto his sons, they recovered health. Wherefore, in memory of this, he recompensed his gods with this sacrifice: he in the night appointed solemn plays to honour Pluto & Proserpina each several nights every year for so many sons he had that recovered health, erecting up altars, and offering sacrifices in honour and solemnity of Pluto. These oracles and divine answers which the divyls were w●nt to give in idols to deceive men withal: These I say were they that blinded and alured the people to idolatry. Cicero saith that the chiefest. Priests of Rome, the Bishops, for that the sacrifices and feasts, ceremonies and rites, belonging unto new made gods, grew to such a number that they appointed three men called triumvirs, to be rulers of the sacrifices, and appointed other three that should keep the sacred Oracles of Sibilla. The Oracles of Sibilla were written in books, 
Sibilla.  where they resorted oftentimes for council and admonition fifteen men appointed to know what was to be done in any peril or necessity, as at the wars between Caesar and Pompeius. Such prodigious sights were seen, such unnatural working of the heavens, such terrible sights on the earth, such portentous miracles then seen in Rome, that the senators came unto Sibilla to know the effects▪ and ends of these monstrous shows, and to be instructed of the state of the city, unto whom she gave six letters in writings, three R. and three F. to be expounded of their wisemen, which when the meaning was found, that three R. was this, Regnum Romae Ruet: and three F. was Flamma, Ferro▪ & Fame, that is as much to say, that the monarch of Rome should perish with fire, sword, and hunger. Dionysius in his fourth book saith, that an aged woman brought nine books unto Torquinius Superbus, being the seventh and last King of the Romans, which she would have sold for three hundred crowns to the King, letting Torquinius understand that those books were full of oracles and divine answers, but he making a jest of her books, did burn three of them before her face, demanding of her again what he should pay for the other six, she answered: three hundred crowns, than he burned other three, and asked what he should pay for the three books that were left, she answered as before three hundred crowns: the King marvelling much at the constancy of the woman, bought the three books for three hundred crowns, and after that time that woman was never seen in Rome, wherefore it is thought of the Romans that she was Sibilla. Therefore these three books were observed in Rome as aforesaid under the custody of three men appointed for the purpose, and she so honoured & worshipped, that sacrifice upon sacrifice was offered unto Sibilla in Rome. Thus the Oracles of Sibilla in Rome: The Oracles of Apollo in Delphos: The Oracles of Jupiter in Ammon, were the instructors to the Gentiles, and teachers of the Greeks. Moreover they had such solemnities of feasts, such celebration of banquets, either called pontifical feasts for that it was ordained by priests, or else triumphant banquets after victories made of the Emperors, and given unto the people, or else funeral feasts, where honour and solemnity was had for the dead: As for games and plays to sacrifice and to honour their gods, they had Lupercalia, Floralia, Baccanalia, Cerealia, with divers and sundry others to pleasure their Gods, and to mitigate their furies and wrath: For in time of Torquinius the proud, for that divers women of Rome being great with children, got surfeits in eating of bulls flesh, they appointed certain sacrifices unto the Gods infernalles called Taurilia, to appease their anger therein again for them that were sick. Valerius Publicola, which was the first consul in Rome, appointed banquets and feasts in the temple of the gods, to assuage likewise their fury, as Jupiter and Juno, and Minerna, which were with banquets reconciled to restore health unto the sick. The homages and services, the sacrifices and solemnities, the banquets and feasts, the mirth and melody, the pastime and sport, the great games and plays that always Greeks and Gentiles have used to their Gods to be past number. The honour, the reverence that Jupiter had in crete: The worship and fame that Apollo had in Delphos: The sacrifices and ceremonies that Mars had in Thratia, are in books written, are by authorities recorded, I fear it be in the hearts of men to deep printed. Pallas had her seat in Athens, Juno was staulde in Samos, Diana in Ephesus, Cibeles' in Phrigia, Venus in Gipris, Ceres in Cicilia: again Pan amongst the Arcadians, Osiris amongst the Egyptians, Bacchus in the isle of Naxus, Vulcan in Lemno●, In fine, blocks and stones, dogs and cats, Oxen and calves, honoured and worshipped as Gods. Thus wandering in this vale of misery like pilgrims far from the country that we ought to travail unto, where that true and living God, the God of salvation and health which is without end to be worshipped: he is the God of all men, and yet of the fewest worshipped: he is the saviour, and yet he is neglected: yea, and more rejected of us that be Christians, than the blocks and stones were honoured of the Gentiles. And for the proof I mean to show the severe laws that were both in Athens and Rome, the two lanterns of the world, for observing of their Gods & religion, whom neither Philosophers in Athens, nor Senators in Rome nor the magistrates & Princes of the world than would in no wise permit injuries towards Gods, suffer any evil report toward their religion, in such care were they lest they should offend their gods and break their laws, 
L. P●●●li●s.  certain husbandmen found in the lands of L. Petilius by ploughing therein, two stones, whereupon an Epitaph of Numa Pompilius was written in one, in the other there found they fourteen books: 
Valerius. lib. 1.  seven Latin books, entitled Ius pontificum, the law of bishops concerning religion and sacrifices of their goddess: Th●se books with great diligence and care were not only commanded to be kept, but also in all points to be observed. The other were Greek books, entitled Disciplina sapientiae, the rule of wisdom, which for that they tasted of philosophy, and contemned the vain superstitious religions of their goddess▪ Petilius fearing lest by reading of wisdom and philosophy their folly and religion should be destroyed, being then praetor in Rome, at what time Cornelius and Bebius were Consuls by authority of the Senate in open sight of all the city of Rome burned the Greek books, for the old and ancient men would have nothing kept within their city that might hinder their gods, for before all things, their gods and their religions they preferred, and so honoured their priests their sacrifices and their vestal Uirgines before the Emperors and senators, as it appeareth by a History in Valerius, that when Rome was taken and conquered first by the Frenchmen, and the vestal Uirgines enforced every one burdened with sacred things belonging unto the goddess Uesta, to bear those things away, shifting more for the sacrifices and rites of their religion, in carrying their books, their garments, their gods, and their things belonging thereunto, they cared for their countries, friends, children, and goods: Insomuch that L. Aluanius when he saw the vestal virgins taking pains to maintain the honour of Vesta undefiled, her sacrifices unpoluted, in saving the ceremonies and religion of their gods fro● the enemies, as one that had more regard and respect to their vain religion, then careful of his wife and children, which then being in a Chariot to be carried and conveyed from Rome, commanded by Aluanius, to come down from the Chariot, and go a foot, where he placed where his wife was and his children, the Uestal virgins with all their burdens belonging unto Uesta, their sacrifices and other necessaries, and brought honourably unto the country of crete where with great honour they were received, and for memory hereof until this time the people of crete for that they did secure the vestal Uirgines in adversity, Vesta the goddess recompensed them no less for their humanity in receiving of her maids unto their town, than she gratified Aluanius for his consideration & weighing of her religion: In so much, that the coaches where her Uirgines and her sacrifices were carried, was afterward more honoured and esteemed, than any triumphant or imperial chariot. In the self same time and perturbation of Rome, when the Capitol was besieged with the enemies Caius Fabius, perceiving how religion was then esteemed, 
Caius Fabius.  girded himself like a sacrificer, carried in hand an host to be offered unto Jupiter, was suffered to pass through the midst of his enemies to mount Quirinal, where solempnities and sacrifices were done unto Jupiter: and being accomplished, he likewise went unto the Capitol through the midst of the army with all his company, and by this means got the victory over his enemies, more by religion then by strength. So much was superstition and idolatry honoured & observed everywhere, that the Persians sailed with a thousand navies to ●o sacrifice and solemnity unto Apollo at Delos▪ 
Val. lib. 1. Persians. Athenians.  The Athenians slew and destroyed all those that envied o● repugned their religion. Diagoras was exiled for that he wrote that he doubted whether any gods were or no, and if gods were, what were they? Socrates was condemned for that he went about to translate their religion and speak against their gods. Phidias that noble and cunning workman was no longer suffered at Athens, but all the while he wrought the picture of Minerva in marble, for that it was more durable than ivory, which when Phidias thought to draw her in ivory, 
Phidias.  he was threatened to death, to vilipende so great a goddess, to make her in ivory which was wont to be honoured in marble. The Romans made laws at the destruction of Canna, for that great slaughter of Romans which at that war happened, that the matrons of Rome bewailed and lamented the deaths of their husbands, their children, their brethren, and friends incessantly, that they should not pass thirty days in mourning, lest the gods would be angry, ascribing all fortunes good and bad unto their gods. Wherefore it was decreed by the senators, that the Mothers and wives, the sisters and the daughters of them that were slain at Canna, at the thirty days end, should cast away their mourning apparelles, and banish their tears, and come altogether in white garments to do sacrifice unto the goddess Ceres, for it was thought and truly believed among the Gentiles and Heathens, that the gods would justly revenge those that would at any time neglect their sacrifices and religions. 
Apollo  Apollo for that stout Brennus went to Delphos and spoiled his temple, and neglected his godhead, 
Brennus  was plagued grievously, and worthily revenged: 
Zerxes.  even as king Zerxes whose navies covered the whole Seas, whose armies of men dried up riverrs, & shadowed almost the whole earth, for that he sent four thousand soldiers unto Delphos to rob Apollo, he was therefore discomfited in his wars, forsaken of his soldiers, prosecuted of his enemies, and compelled to flee like a vagabond from hill to hill, until he came unto his kingdom of Persia, unto his great infamy and shame. The like in Carthge when the city was oppressed by the Romans, his Temple neglected, and he himself not esteemed. Apollo revenged the same, for the first that laid hand upon him, lost his hand and his arm: Thus in Delphos and in Carthage did Apollo revenge his injuries. 
Asculapius.  His son Aesculapius, a great god in divers countries, for that Turulius chief ruler of the navies of Antonius, hewed his woods which was consecrated unto his temple, Aesculapius revenged it after this sort. When Antonius and Caesar were at wars, after that the host and army of Antonius were vanquished, 
Turulius.  and Caesar a victor, he brought Turulius to be murdered unto that place in the woods where he neglected Aesculapius. 
Ceres.  Ceres when the city Mileton was taken by Alexander the great, and her Temple therein spoiled and rob of the soldiers, she threw flames of fire into their faces, and made as many blind as neglected her godhead and majesty. Dionysius king of Siracusa, for that he spoiled the temple of the goddess Proserpina, 
Proserpina.  and rob this goddess of her golden garments, flouting and scoffing her rites and ceremonies, nothing esteeming her sacrifice. And again for that he commanded his soldiers to pluck and take away Aesculapius beard in Epidaurus a city in Peloponeso in Gréece, because his father Apollo had none. He was brought by the gods from a king in Siracusa to be a poor schoolmaster in Corinth, and wretchedly to end his life by the just indignation of the goddess Proserpina. Juno showed her anger upon Fuluius Flaccus for that when he was Censor of Rome, he caused the Marble Tiles to be brought from the Temple of Juno in Lacinia, unto the Temple of fortune in Rome. He having his two sons in Illyria at wars, the one by the wrath of Juno slain, the other by her pleasure plagued and tormented unto death, having news hereof, died for sorrow and grief: And the Senators knowing the cause, restored to the Marble Tiles with ambassadors unto Lacinia again. 
Hercules.  The wrath of Juno was the cause of the unhappy success of that noble Consul Varro in the wars of Canna. Hercules forgot not to revenge the contempt and despising of his ceremonies and laws by Pontitius, which once he and his name received as their god, but by Appius persuaded, who then was Censor in Rome, to neglect him, was destroyed, he and all his name, which was in number above thirty, and Appius for his counsel made blind. Thus the Gentiles and Heathens thought that nothing could escape unrevenged of their gods. 
Masinissa.  This made Masinissa king of Numidia to send back the ivory teeth that the master of his ships brought from the Temple of Juno in Meleta unto Meleta again. This made the senators of Rome to send back again the money which Pleminius the messenger of Scipio took away from the Temple of Proserpina unto Proserpina again, 
Pleminius.  fearing the anger and displeasure of the gods. Thus were the people blinded with vain ceremonies of the Priests, Bishops, & Magistrates. Thus were the rude people deceived by dissimulations of the potentates, 
Numa.  as Numa Pompilius and the first idolaters that was in Rome, would make the people believe that he had warnings and admonions of the Nymph Aegeria, to whom he said he had access in the night time to be instructed in the ceremonies of Rome. 
Lycurgus,  Lycurgus, a law setter amongst the Lacedæmonians persuaded the people that what law soever he made, it was done by the oracle of Apollo. Zaleucus made the Locresians believe that his doings and proceedings was done by the counsel of Minerva. 
Zaleucus.  Pisistratus deceived the people of Athens through dissimulations by a woman named Phia, 
Pisistratus.  whom he dressed like Pallas: he was brought often times by this woman unto the Castle of Pallas, which the rude people thought that she was Pallas herself, and judged thereby that Pisistratus might do what he would, and have what he craved of Pallas. 
Minoes'.  Minoes' king of crete, was wont every ninth year to go unto a secret place by himself, and there a long time staying to consult with Jupiter what law he should make unto the people of crete, as he informed the people, deceived them craftily. Thus we see how Lycurgus amongst the Lacedæmonians, Zaleucus amongst the Locresians, Pisistratus amongst the Athenians, Numa amongst the Romans, and Minoes in crete have deceived the ignorant people with counterfeit talking with gods, making them to believe that the gods counseled them and warned them to do all things that they did then. Thus by craft they invented false gods, framed ceremonies, 
Sertorius.  and observed vain orders. Sertorius that famous Sabin, and Ruler long in Rome, was wont upon the high rocks of Lusitania, to consult with a white Hart, of whom he was warned to avoid things, and to do things, to take things, and to refuse things: insomuch, to blind the people, he would attempt nothing until he would consult in the rock with this white Hart. 
L. Silla.  L. Silla when at any time he went unto wars, would in open sight of the soldiers embrace a certain remembrance, a sign which he brought from Delphos with him unto Italy, requiring that to keep promise, as Apollo had commanded him. 
Scipio Astric.  Scipio would never take any public affairs in hand, before he had gone unto the capitol unto the secret altar of Jupiter, and there continued a while, to deceive the people. Thus were they thought to be the offsprings of gods of the common soldiers, which they deceived with false shows, and to this effect, that the people would flatter and obey them in all things: And as Liberius did use to feed julius Caesar with flattery, saying, that mortal men ought to deny nothing, unto those whom the gods do grant all: so did these forenamed Princes hunt for such honour as Caesar or Alexander had. Mahomet a great Prophet amongst the Jews, and a mighty God amongst the Gentiles, whose laws until this day the most part of the world observe, had his beginning as aforesaid, dissembling with the people, that two doves that he taught to come everydaye upon his shoulders, to feed on certain grains of wheat, which he always did bear in his ears were the holy Ghost, and persuading the people, that his doings and laws were appointed by the holy Ghost, which daily came to consult and to make orders amongst the people. 
Reg. 4  We read in divers places of the scriptures, that the men of Juda did build altars and make idols upon every high hill, and under bows of trees. The idolatry of the people of Israel, with the daughters of Moab, using their sacrifices, and worshipping their gods, that GOD the true Mesias did loath and abhor. Such idolatry I say grew amongst the Israelites, 
Reg. ●2  that jeroboam commanded two Golden calves to be made, and to be worshipped, saying: behold▪ O Israel, behold thy gods, which brought thee out of the land of Egypt. These were they that God most esteemed, and they lest regarded it: these were his own people, and yet they sought other Gods, saying unto Aaron: Make us gods to go before us. Manasses king of Juda, erected and made up altars unto Baal to go before him. Holofernus said that there was no God but Nabuchadonosor, 
Nabuchodonosor.  Nabuchadonosor commanded that all people, tribes, and nations, should kneel and worship the golden Image. Solomon having great wisdom of God, 
Solomon.  that no prince in Israel had the like, fell in his latter years to idolatry, to worship the gods of strange women. 
Antiochus.  Antiochus commanded idols to be worshipped, altars to be erected, temples to be made, swine to be sacrificed, and his own children to be uncircumcised. Thus was idolatry maintained, that calves, Dragons, serpents, sun, moon, all the stars of heaven were honoured and worshipped as gods: Insomuch, that when Saint Paul went to Athens, and saw the city so addicted unto all kind of idolatry, his spirit was troubled therein. Thus they made unto themselves gods most like unto those that made them. For as they heard not the true God and saviour of the world, persuading them unto amendment, threatening them of correction: even so their feigned Gods having ears heard not, having eyes saw not, having hands felt not, having nostrils smelled not, for all the worshipping sacrifices, & kneeling that they did unto them. O miserable man, to forsake him which is the only saviour and redeemer of man, and to worship those gods which work the only confusion of man. I doubt lest some with the rich glutton make their bellies their gods. 
Some honour their bellies as gods.  I fear lest some with Simon make money their gods: nay I doubt most of all least some make themselves gods with Lucifer, or with Darius' king of Persia, who by a law made an edict, that no man might ask any thing of other gods for thirty days, 
Darius.  but of king Darius. The original beginning of ydolatie, as learned writers affirm, that the prince of this world, which is the devil exercising his Art, practising his divinations, shifting such sundry shows, that such errors were poured in men's hearts, for that prodigious acts and miracles, which devils, and men by devils wrought were seen, that men were blinded with the shifts of Satan, which as Saint Paul said could change himself like an angel of light, that some by sorcery, some by conjuring, some by this craft, and some by that devil, which goeth about like a roaring Lion to increase his kingdom, became gods on earth: some again for strength, some for building of Cities, some for inventions of things, were had and counted in the number of gods: as Isis amongst the Egyptians, Gabyrus amongst the Macedonians, Mithra amongst the Persians: even so with the Rhodians, and Massagetes was the sun honoured, amongst the Latins Faunus, with the Romans Quirinus, with the Babylonians Belus, with the Sabines Sabius, with the moors Vranios, and so Jupiter in crete, Apollo in Delphos, as beforesaid. They had certain beasts appointed for their sacrifices, and consecrated unto them, as an owl unto Minerva, a Hart unto Diana, a sow unto Ceres, a Swan unto Venus, a Cock unto Aesculapius, 
The Peacock unto Juno.  a Bull unto Neptune, a goat unto Faunus, an ass unto Priapus, a hog unto Bacchus, a Goose unto Isis: Besides this, the Persians offer unto Phoebus a Horse for a sacrifice, the Carthaginians even until the destruction of Carthage, offered a child unto Saturn. The Eagle was appointed for Jupiter, the phoenix for the sun, the raven for Apollo, and the Pie for Mars. A further superstition was amongst the Gentiles, that trees, blocks, and such dumb things were likewise consecrated and hallowed unto their gods: as the oak unto Jupiter, the bay unto Apollo, the vine unto Bacchus, the Poppley unto Hercules, the olive unto Pallas, the Pine tree unto Cibeles', the myrtle unto Venus, and the cypress tree unto Pluto. Thus with beasts, birds, blocks and stones honoured the Gentiles their gods. There was almost nothing in all the whole world, but it had the name of a god. Amongst the Gentiles, dogs, cats, Horses, Oxen, calves, serpents, Dragons, and such others.   

¶ Of the first beginning of shaving, and of the use thereof, with much making of the hears of the head.  
THE Lacedæmonians were wont to excel all other nations in letting their hears of their heads and beards to grow, as an ornament and a comely setting forth of man. wherefore Lycurgus did defend the same, saying that as the hears of the head were comely and seemly unto beautiful men: so were they a terror and a fearful sight upon the deformed man for the enemies to look unto. Nicander, therefore being demanded why did the Lacedæmonians and the people of Sparta esteem their beards and hairy locks of hears upon their heads: 
Sparta.  he said, because it is a most natural garment, and most comely unto man, to have that which is best in sight, and least in charges. The ancient Greeks, and specially the people of Athens, 
Athens.  assoon as any past fourteen years of age, the custom and law was that they should be brought unto Delphos, to offer their fair hears, their gay and friseling bushes of their head unto Apollo, as a sacrifice of their first fruit, and a pawn or pledge of their homage to God Apollo. So much esteemed they their hears, that they thought nothing to be so acceptable unto Apollo, as that which was most grateful unto them. 
Thracia.  The Thracians likewise had such regard unto their hears of their heads, that they kemmed it, and decked it upon their forehead, with curling knots upon long hears, that their chief care and study was to trim those which they esteemed most. In India the subjects in all things obeyed their Prince and the laws, but in shaving their hears, which by no means they would agree unto. 
Argivi.  The Argives loved so well their hears, that being convicted by the Lacedæmonians at Tiria, shaved their hears, bewailed and wept their misfortune so much, that they vowed never to let their hears grow before they would recover again Tiria. 
The greeks  The Greeks honoured their long hears, and so esteemed their beards, that Homer was wont to call them Carecomoontas, that is to say: fair heard. It should seem that the Macedonians made to much of their hears and beards, for at what time Alexander the great, had gathered all his power and force to take his conquest in hand, being demanded of his soldiers whether in them were any thing to be amended, the wise prince considering the great hurt and inconvenience that should happen chief in wars unto those that were long heard or long bearded: And again being loath to offend his soldiers, for that he knew well that they much esteemed their beards, he smiling merrily spoke, I see no want in you nor no untowardness: but I wish your beards and long hears were at home until your return. They marveling much at his request, 
Parmenio.  Parmenio answered and said: that the Macedonians wot not what you mean thereby: then Alexander perceiving that his soldiers were angry for his desire and wish, said, because long hears is dangerous, and specially amongst the enemies, no better hold then by beards or hears, but it séeme● that they had rather to be conquered like men in their beards, then to be conqerers like boys without beards. As for the Romans, hears delighted them so much that there was no shaving seen, no Barbers known, until Pu. Ticinius brought certain Barbers out of Sicilia unto Rome, 
Plini. Lib. 7 Cap. 59  which for the space of four hundred and four and fifty years, Rome nourished their long hears before, as that which they best delighted in for the time. Affricanus was the first that ever delighted in Barbers, and next unto him was Augustus Caesar successer of julius Caesar, besides these countries and famous kingdoms, divers others were that so made of their héeres, that to observe orders, & to avoid dangers of wars, they did shave divers parts of their heads much against their will: yet for custom sake Maxies people in Aphrica, 
Maxies▪  do use to shave the right side and to let the hears grow upon the left side. Again, the people which Strabo called Anases, 
Anases.  do shave their former hears upon their foreheads, and yet they make much of the hinder part of the head, where they suffer their hears to grow very long. 
Maca.  The Maceans shave little hears upon the crowns of their heads like priests sometime, and yet suffer all their hears to hang down in order about their faces. Herodotus in his fourth book doth name people which is called machleiss and Abantes, which for that they be warriors and always in the field face to face with their enemies, they shave their hears before, and suffer it to grow behind. The Euboians even so let their hears grow behind upon their backs very long, 
Euboians.  and yet enforced of necessity to cut it before for fear of the enemies. It seemed that either Barbers were scant, or not known in those days, or else hears much set by, and esteemed of all men: for Suetonius that writ the lives of Emperors doth report that the Emperor Caligula, 
Caligula.  was wont for envy to those he met, to shave their hears of behind, knowing well that nothing might molest them so much, as to have their hears of: for he was so envious, that if he saw any that had fair golden hears, he would have it of straight with his own hands. Beards were so set by, and so esteemed were hears in those days, that women kind were so forbidden by the law of the twelve tables to shave any part of the face, to prove whether hears might grow or no. Occasions were ministed unto them said they by their long hears, and beards, to know themselves and the state of their body: for of an old man in the city of Sparta being asked why he ware his beard so long, 
Sparta.  he answered that in beholding the grey hears in my beard, I may do nothing unseemly nor unworthy of such grey hears, for a good man is always pricked with stings to live virtuously. 
Demonax.  Demonax was known by his beard to be some grave Philosopher of him that demanded him what kind of philosophy he professed, not knowing him otherwise than by his beard. The tyrant Dionysius to spite the Citizens of Epidaurus, took the golden beard of Aesculapius away out of the temple, to move them to greater displeasure. At what time Aristippus was brought unto Sinius house the Phrygian, 
Aristippus▪  which was so dressed with cloth of Arras, and precious hangings, that the very flowers so gorgeously shined, that he could not find in the house a place to spit, without some offence, he spit in his handenapkin, and threw it into Simus face, who was all bearded, he being angry therewith, demanded the cause why he so little esteemed him, for that said Aristippus, that I saw not in all the house so foul a place as that which should have been most clean, meaning his beard, and though it was merrily done of Aristippus, yet it was not so merrily thought of Simus, which more esteemed his beard, than Aristippus esteemed all his precious clothes, and golden hangings. The like did Jeronimus surnamed Rhetus make of his beard, 
Rhetus.  for when I see said he my beard, than I know right well that I am a man, and not a woman: and then knowing myself to be a man, I am ashamed to do any thing like a woman, either in word or deed: Much more might be here alleged, for the actorities of beards, and for esteeming of long hears, for there is no country be it ever so civil, but it is addicted unto some peculiar qualities, neither is there any man be he ever so wise, but doth glory in one thing more than in another: as the wise man in his wisdom, the learned man in his knowledge, the ignorant man in his folly, the proud man in his person, the self lover in some place more than in other, either in his face, body, leg, middle, foot: yea, in hand and here, and specially many do make much account of their beards, kembing, decking, handling and setting it in order always: But because people are mutable & full of change, and that time altereth all things, we will no further proceed in this, though men may misjudge of others concerning their long héeres and beards: yet I say judgement is not safe in this point, for it may be that they prefer the rusty rude country Poet Hesiodus, before the warlike and eloquent Homer, 
Panis. Midas.  as Panis king of Calcides, or as Midas did judge Pan the Piper before Apollo the god of music. Hard it is to judge of men, whether the bearded man, or the beardless man is to be preferred, the long hear or the short hear to be esteemed: for under strange habit lurk hidden qualities, for under a ragged cloak (as the Greek proverb is) lieth wisdom secretly, as under a velvet gown.   

¶ Of divers kinds and sundry fashions of burial amongst the Gentiles.  
THE ancient Egyptians weighing the shortness of man's life, little esteeming the time, doth provide such sepulchrées against they die, that they account their graves an everlasting habitation. Wherefore in life time they studied how to make them such gorgeous graves as should be perpetual monuments after death: In so much that three hundred and threescore thousand workmen were twenty years in building a huge and a monstrous work to bury their bodies, 
Diodorus▪ Lib. 2  which for the bigness thereof, was counted one of the seven wonders, 
Pyramids.  named at this day the pyramids of Egypt. Plini saith that three pyramids were made in Egypt betwixt the city of Memphis and Delta, which king Ceopes as Herodotus affirmeth, 
Ceopes. Cephus. Micerinus.  began to make the first, and as Diodorus saith, his brother Cephus began the second, and the third by king Mycerinus, as both Herodotus and Diodorus agree. Some say that Rhodope a harlot and a strumpet, but being married unto king Psamnetichus and left a widow, she made as Strabo saith the third pyramids: but to this effect they were made as common sepulchrées, to receive dead men as gests to dwell always therein, with such ceremonies first, that being dead they fill the skull of his head with sweet odours, and then they rip his body with a sharp stone of Aethiop which the Egyptians have for the purpose, 
The orders of the Egyptians buri●●  and purge his body, and then being stopped with fragrant odours and sweet spices, they sew up the body, which being done, they put him in fine sindon cloth, having his likeness made upon a hollow work, wherein they put the body, with many other such ceremonies, only to save the body from any putrefaction, for they think as the Stoics do: So long say they shall the soul flourish and live, as the body is unputrified, for as the bodies perish, so doth the Egyptians believe that the soul's decay. 
Ethiopians.  The Aethiopians have such care of the dead, that being dressed with all kind of odours, they put them in such sumptuous tombs, and gorgeous graves, that the sepulchrées are compassed and made over with fine glass. 
Scythians.  The Scythians when their kings & noble men die, they must have to bear them company unto the grave, one of their concubines, one of their chiéefe servants, and one of their friends that loved them best alive: they I say must accompany and follow them unto the grave being dead. The Romans had this custom, 
Romans.  that if any man of countenance and credit should die, his sons and daughters, his nigh kinsmen and best beloved friends as Cicero doth write of Metellus, should put him in the fire made for that effect and purpose, unless he were one of the Emperors, 
Merodianus. Lib. 4  whose funeral pomp was much more sumptuous, for then his body should be carried by the senators unto the market or common Hall of Rome: Then the second day he should be carried by certain young noble men unto Martius field, where a Tabernacle was made much like a tower, all of dry Wood, and there after much solemnity and ceremonies done, he that succeeded him as an Emperor, should first put fire in that work, and then all men busy to see the body burned: And when they had burned him unto ashes, they would let an Eagle flee from the top of some high tower, which as they supposed should carry his soul into heaven. 
Assyrians  The Assyrians did use to anoint the dead bodies with honey and wax, and with study and care to reserve it from any putrefaction. 
Indeans.  Such strange order of burial was in India, that the women of that country thought no greater fame nor worthier renown, then to be burned and buried together with their husbands. 
Thracians.  The Thracians are much to be commended herein, which at the birth of any of their friends children, they weep and wail the misery of and calamity that he is borne unto, and at the death of any of their friends, they so rejoice with such mirth and gladness, that they passed these werldly miseries, that at the burial thereof, even when the corpse doth go out of the house, they altogether say with one voice: far well friend, go before, and we follow after: And so the corpse goeth before, and all his friends follow after him with trumpets, music, and great mirth for joy that he is gone out of this vale of misery. 
Athinians.  Plato that divine Greek and noble Philosopher, made the like laws in Athens, that when any of the chief officers should die, he appointed that no mourning weeds should be there, but all in white apparel, and that fifteen young maids and fifteen young boys should stand round about the corpse in white garments, while the priests commended his life unto the people in an open Oration, than he should be brought very orderly to the grave, all the young children singing their country hymns, & they with the ancient men following: and the grave should be covered with fair broad stones, where the name of the dead, with his virtuous commendations and great praise were set upon the stone. The like grave the Italians use at this day, and divers other countries. And as these & others had the like ceremonies to the praise and commendations of the dead: So others little esteemed and regarded such things, in so much that the Persians were never buried until fowls of the air and dogs should eat some part thereof. 
Massagetes.  The Massagetes thought it most infamous that any of their friends should die by sickness, but if the parents waxed old, the children and the next kinsmen they had should kill them, and being killed to eat them up, supposing that their flesh was more meet for them to eat, than of worms or any other beasts to be devoured. The people called Tibareni, 
Tibareni. Albans.  those that they loved best in youth, those would they hang in age: even so the Albans certain inhabitants about mount Caucasus, thought it unlawful for any to care for the dead, but strait buried them as the Nabathaeans do bury their Kings and and rulers in dunghills. 
Nabathaei.  The burial of the Parthians was nothing else but to commend them unto beasts of the field, 
Parthians.  and fowls of the air. The Nasomones when they bury their friends, 
Nasomones.  they set them in the grave sitting. But of all cruel dealings the Caspians, 
Caspians. Hyrcanians.  and the Hyrcanians, which kill their parents, their wives, their brethren, their kinsmen, & friends, and put them in the high way half quick, half dead, for to be devoured of birds and beasts. The fashion & custom with the Issidones, 
Issidones.  rude people of some part of Scythia, as Plini in his fourth book affirmeth, is to call their neighbours and friends together where the dead lie, and there merrily singing and banqueting, they eat the flesh of the dead, and make the skull of the dead a drinking cup, all covered with gold, to drink with all. Again the people called Hyperborei, think no better grave for their friends, 
Hiperborei.  when they be old then to bring them to some high bank of water or great rock, and thence after much feasting, eating and drinking, in the midst of their mirth, their own friends throw them down unto the water headlong. To seek and to search histories, to many such burials might be found amongst such rude and beastly nations. Notwithstanding in divers regions so esteemed, that the greatest infamy, the severest punishment was for any offender, was not to be buried: this the Athenians used toward those that were traitors to their country. And the Egyptians if any lived a miss, he should be carried dead to the wilderness to be devoured of wild beasts. The Persians likewise brought the bodies of men condemned to be eaten of dogs. The Lybians think them most worthy of solemn burial that died either in wars or were killed by wild beasts. The Macedonians had great care in burning the dead soldiers that died in field. Amongst the Gentiles there were certain days appointed for mourning after the death of their friends. Lycurgus law amongst the Lacedæmonians was that they should mourn but eleven days. Numa Pompilius decreed that the children after their parent's death, the wives, their husbands. etc. should mourn ten months, though by the senators it was enacted at the wars in Canna that the Romans should mourn but thirty days. Amongst the Egyptians they had a custom to mourn after their Kings threescore and twelve days, but generally the most custom was to bewail the dead nine days. In some places mourning was forbidden at their burial, as at Athens by the law of Solon, in Locretia, in Thracia, in Cous, in Libya, and in divers other places. The diversity of mourning was such, that amongst the Greeks they shaved their heads and beards, and threw it to the grave with the dead. Amongst the Lacedæmonians, when the Kings of Sparta died, certain horsemen were appointed to travail over all the whole kingdom, certifying the death of the king, and the women in every city, do beat their brazen pots, and make great heavy noise for the same. The Egyptians do mourn after this sort, they rend their clothes, they shut their temples, they eat no meat, they smear their faces with dirt, and thus abstaining from washing their faces three score and twelve days they lament and bewail the death of their Kings and friends. The carthaginians cut their hears of, mangle their faces, beat their breasts. The Macedonians likewise shave their hears to mourn the death of their friends, as we read of Archelaus, king of Macedonia, who shaved his hears at the burial of his friend Euripides. The Argives & the Siracusans accompany the dead to the grave, in white clothes be spotted with water and clay. The matrons of Rome threw of their fine apparel, their rings and chains, and did wear black garments at the burial of their friends: but I burn candle in the day time, to write of such infinite ceremonies that the Gentiles had at their burials. Therefore better to end with few examples, then to weary the reader with too many histories, for this cause, sith all men know that all people have their several manners, as well living as dying, for continuance of time, and distance of ground alter the same.   

¶ Of spirits and visions.  
Sundry and many things happen by courses of nature, which timorous and fearful men, for want of perfection in their senses, suppose to be spirits. Some so feeble of sight, that they judge shadows, beasts, bushes and such like to be spirits. Some so fearful of hearing, that they think any sound, noise, whistlings and so forth, to be some bugs or devils. Hereby first spread so many fables of spirits, of goblins, of bugs, of hags, and of so many monstrous visions, that old women and aged men schooled their families to believe such things, who judged it sufficient authorities, to allege the old tales told by their parents in their aged years. The Gentiles because they were given much unto idolatry and superstition, did credit vain and foolish visions, which oftentimes by suggestion of devils and by fond fantasies conceived, did lead their lives by persuasion of spirits, either in attempting any thing, or in avoiding any thing: for Suetonius doth write, that when julius Caesar stayed in a maze at the river Rubico in Italy, 
Triton appeared unto Caesar.  with wavering mind, musing what were best, to pass the water or no, there appeared a comely tall man, piping on a reed, unto whom the soldiers of Caesar flocked about to hear him, and specially the trumpeters, of whom he suddenly snatched one of their trumpets, and leapt forthwith into the river Rubico, and strait sounded out with a lusty blast a alarm, wherewith Caesar was moved and said, good luck mates, let us go where the gods do warn us. 
Plutarch in the life of Brutus  It is written in Plutarch, where Brutus was determined to transport his army out of Asia unto Europe, being in his tent about midnight, he saw a terrible monster standing fast by him, without any words, wherewith he being sore afraid, ventured bouldelye and demanded of him what he was, unto whom he answered and said: I am thy evil ghost, which at Philippos thou shalt see again: where when Brutus came, being vanquished by Augustus Caesar, 
Brutus slew him●selfe Cassius slew himself.  remembering the words of his foreseen vision, to avoid the hands of his enemies slew himself to verify the same. The like happened unto C. Cassius, which by the like sight was enforced to kill himself, for he was warned that the murder of Caesar should be revenged by Augustus his Nephew. Sights were so seen amongst the Gentiles, and so feared and esteemed, that all the actions of their lives were thereby ordered. Tacitus as Fla. Vapiscus reporteth when it was told him that his father's gr●●e opened of itself, 

Tacitus maketh himself ready to die by the sight of his mother.  
Pertinax.   and seeing as he thought his mother appearing unto him as though she had been alive, knew well that he should shortly after die, & made himself ready thereunto. There appeared unto one Pertinax as I. Capitolinus▪ reporteth, three days before he was slain by a thrust, a certain shadow in one of his fishepondes, with a naked sword in hand, threatening to kill him. Neither may we so little esteem the authority of grave and learned men in divers of their assertions concerning sights and visions, though divers fables be alleged & advouched for truth, with simple and ignorant men. We read in the sacred scriptures divers sights seen, divers visions appearing and sundry voices heard. We read that King Balthasar, being in his princely banquets, 
Balthasar saw a hand writing in a wall.  saw a hand writing upon the wall over against where he sat at table, what his end should be. It is read in the third chapter of the second of the macchabees, that a horse appeared unto Heliodorus, 
Heliodorus saw a horseman threatening him.  which was servant unto Seloucus king of Assyria, as he was about to destroy the temple at Jerusalem: and upon the horse seemed to be a terrible man, which made towards him to overcome him, and on each side of him were two young men of excellent beauty, which with whips scourged Heliodorus. The like appeared unto Machabeus, a horseman in shining armour all of gold, shaking his spear, to signify the famous victory that Macabeus should obtain. Many such like visions in scriptures we read of, but let us return unto the Athenians, 
Athenians.  who thought when Miltiades addressed his people against the Persians, hearing terrible noise, with sight of certain spirits before the battle, to have victory over the Persians, judging those sights and visions to be the shadow of Par. Likewise the Lacedæmonians before they were vanquished in the battle at Leuctris, 
Lacedæmonians.  their armour moved, and made exceeding great noise in the Temple of Hector, so that at that time the doors of the Temple of Hercules being fast shut with bars, opened suddenly of their own accord: and the armour which hung fastened on the wall, were found lying upon the ground. Plini writeth in the wars of the Danes, and Appianus affirmeth in the wars at Rome, what signs and wonders, what miserable cries of men, clashing of armour, & running of horses were hard, in so much that the same day that Caesar fought this battle with Cn. Pompeius, the cry of army, the sound of trumpets were heard at Antioch in Syria: but I will omit to speak of such things, and take in hand to entreat of spirits, which were both seen and heard of wise and learned men, and of visions supposed of the wisest to be the souls of dead men: for Plutarch writeth in the life of Theseus, 
Theseus appeared after death.  that divers and sundry men which were in the battle of Marathonia against the Medians, affirmed that they saw the soul of Theseus armed before the host of Greeks, as chief general and captain, running and setting on the barbarous Medians, which the Athenias afterward for that cause only honoured him as a God. It is reported by historiographers that Castor and Pollux have been seen often in battles after death, 
Castor and Pollux appe●ared after death.  riding on white Horses, and fighting against their enemies in camp: in so much Plutarch testifieth that they were seen of many in the battle against Torquinius. Hector besought Achilles after he was slain by him, 
Hector appeared after death.  not to throw his carcase to be devoured of dogs, but rather to deliver his body to be buried unto his old father Priamus and his mother Hecuba: even so King Patroclus appearing in like manner after death unto Achilles, 
Patroclus.  desired him to bestow upon his body all funeral solemnities. 
Palinurus. Deiphobus.  Virgil testifieth how Palinurus and Deiphobus appeared unto Aeneas: the one being his shipman, the other his brother in law. There wandering ghosts never ceased until such exequys were done unto them as Aeneas had promised. It is thought that the Witch Phetonissa of Endor, 
Phetonissa supposed to raise the soul of Samuel.  raised the soul of Samuel at the commandment of King Saul, to foreshow the success and end of the battle of the Philistines. It is read in Lucan the Poet, of a Witch named Erichtho dwelling in Thessalia, that revived and restored to life a late soldier dead, at the request of Sextus Pompeius, to know the end of the wars at Pharsalia. One History I must repeat, which Plutarch reciteth in the life of Cimon that one Pausanias after he had taken the city of Bizance, being in love with a fair damosel named Cleonices, a maid of noble parentage, he commanding her father which durst not resist him, to send his daughter unto him to use at his pleasure: which when the maid came, he being fast a sleep in his bed, the virgin being shamefast and fearful, putting out the candle, coming in the dark toward Pausanias, stumbled at the stool, which with the fall, suddenly waked Pausanias from sleep, thinking some foe or mortal enemy of his to be there, having his sword hard by, slew the virgin: but she being so slain, would never after suffer Pausanias to take any quiet rest, 
Pausanias.  but appearing unto him always, saying: recompense the injury and wrong thou didst unto me, by equity and justice, following him as he fled, from place to place, from Bizance unto Thracia, from Thracia again unto Heraclea, from Heraclea unto Sparta, where he famished for hunger. Matthaewe in his seventeen Chapt. beareth record that Moses and Elias after they were dead many hundred years before Christ's incarnation, yet appeared bodily and ghostly in mount Tabor unto Christ, where they spoke and communed with our Lord and saviour. The soul of Lazarus did not only appear as John saith in his second chap. but came again both body and soul in a true token of our sure resurrection: but as the appearing of those sights at God's appointment were most true, so it is most horrible to give credit that the souls of men after death, do either by visions or by bodily appearance, but the devil is well beaten in experience of things, & knoweth best how he may deceive the wisest sometime, for he is subtle and crafty. If the Mariner know when storms and tempest arise? if the physician judge of one by the Urine, the state & danger of the patiented? if the skilful Astronomer can many years before exactly foretell the Eclipse of the sun & moon? if in fine the practised soldier knoweth strait where the victory shall happen? No marvel it is that the devil an old soldier can forshew things to come: And make things apparent of nothing. 
Theodoricus was over colopy a 〈◊〉  What made Theodoricus to espy the terrible and threatening countenance of Symmachus, which he slew before in a fishes head being brought before him on the table at supper, at the which sight he fell for fear in a grievous sickness, and so died? the devil. 
Bessus was betrayed by Swallow●●▪  What caused one Bessus of whom Plutarch maketh mention in his book de sera muminis vindicta, after that he had killed his own father, and a long while hiding himself as a murderer, at last being by the devil moved to throw down a swallows nest with his spear, and killing the young swallows, he was of the company about him misliked for his cruelness unto poor birds, and taunted of his companions for his tyranny therein: but he answered and excused himself, saying: why should I not kill those that accused me of my father's death, and cried out upon me a long while that I should kill my father? They which were present being amazed at his talk, told the king thereof, which caused him to be apprehended and examined by that evidence, he confessed the murder. These are the drifts of devils, the shifts of Satan at all times, and in all countries. Paulina the chaste wife of Saturnius a Roman, was of such excellent beauty, of such noble parentage, and of such godly life, that when Decius Mundus, 
Paulina. Mundus.  a young knight of Rome, who being so enamoured with her beauty, with divers compassions a long time to none effect: for neither gold nor treasure could allure this sober and chaste Paulina to consent to sin: he perceiving how she was bend to temperancy, and to renounce all filthy lust, gave himself willing to die, in the mean time the devil practised a feat with Ide, a maid which dwelled in house with Mundus father, to bring this purpose to pass: this maid knowing well the constancy and honest life of Paulina, and how religious she was to serve the goddess Isis, invented this fraud: she went and talked with some of Isis' priests, opening the whole matter in secret unto them, promising a great reward to feign that their God Anubis had sent for Paulina to lie and to accomplish love with him: This being done by the elder priests, her husband Saturnius was very joyful that the great God Anubis had vouchsafed to send for his wife, she being as glad, boasted and bragged of the same amongst her neighbours unto the temple of Isis where likewise Anubis was worshipped, Paulina was sent by her husband very brave and gorgeous, where the young and lusty knight Mundus by the advice of the priests hid himself until Paulina came, which embracing her in the dark accompanied with her till he had satisfied lust all the night. Then in the morning the matter being known, she rend her hears and clothes, and told her husband Saturnius how she was dealt withal: her husband then declareth the whole matter unto the Emperor Tiberius, who having through knowledge by diligent examination, did hang the priests & the mother of the mischief Ide, commanded the image of Isis to be ●unke in the river of Tiber, and banished Mundus out of Rome, so that under the colour and pretence of holiness, divers matrons and maids were deflowered men's wives and daughters, as Ruffinus testifieth of a certain Priest in Alexandria in Egypt named Tirannus, 
Tyrannus.  who used such shifts, and practised such feats to have his desire accomplished, & his lust satisfied, with such women and maidens as he thought good, saying, that the great God Saturn whose Priest he was, sent for them to come unto the temple to Saturnus, and there until his wickedness was known he used under pretence of the great Saturn which was honoured in that city, his filthy lust & horrible life. We read the like almost of Numa Pompilius, that he bore the people of Rome in hand, 
Num● Pompilius.  that he had familiar company with the goddess Aegeria, because he might purchase the more credit & authority unto his laws & orders. These are the works and shifts of wicked men, which deceived always the rude people with vain religion and superstitious holiness, which the devil the father of lies did bewitch and allure them to believe fantastical visions to be the souls of dead men, the devils appearing themselves like men, letting them to understand that they were the souls of such men as they appeared like unto: 
Romulus a God after death.  as Romulus the first King and founder of Rome, appeared after his death, walking up and down by Atticus house unto julius proculus, charging him to erect him up a Temple in that place where he walked, 
Cicero lib. 1 de legibus. Remus canonised a God.  saying that he was now a god, and that his name was Quirinus. Remus likewise king Romulus his brother, appearing unto Faustulus and to his wife. Laurentia sometime his nurse, complaining of his miserable death, desiring them to make labour that the same day wherein he was slain, might be accounted amongst their holidays, for that he was canonised amongst the gods. We read in Lucan how that the souls of Silla and Marius, 
Silla and Marius seen after death.  two famous and renowned Romans were always walking and appearing unto men before they were purged by sacrifice: for the devils made the people believe when the bodies should be buried with all funeral due thereunto belonging, the souls should have rest to practise superstition amongst them, as you heard a little before. What complaint made Hector and King Patroclus unto Achilles? What request made Palinurus and Deiphobus unto Aneas, which Homer and Vergil write of, for the burial of their bodies. Suetonius writing of the lives of Emperors, 
Caligula.  showeth how Caligula sometime Emperor in Rome, after he was dead, being half burned and buried, for that he wanted due solemnity of burial, appeared in the Gardens of Rome called Lauriani to the keepers, troubling and molesting them very much, until his sisters caused him to be taken up, and commanded he should be thoroughly burned, and solemnly buried. There was in Athens by report an excellent fair house to sale, for that no man durst dwell within it, for about midnight continually there was heard sound, noise, clashing of armour, and clattering of chains, and there appeared an image or shape like an old man, lean and loathsome to behold, with a long beard, staring hears, and feattered legs. This house having a piece of paper upon the door, written of the sale thereof, for that no man would venture to dwell. Athenodorus a Philosopher returning from Rome, where he aboode a long time with the Emperor Augustus Caesar unto Athens, and reading the writing upon the door, he hired the house, and commanded his servant to make his bed in the highest chamber in the house, where he settleth himself to mark and behold things that would happen: being thus in study, first he heard the sound and rattling of chains, and then he an old man begging toward him to follow, the Philosopher went after him with his candle in his hand into an inner court, where the image left him alone and vanished. Athenodorus t●e next morning caused the rulers of the city to dig up that place, where they found divers bones of dead men, these were commanded by the Philosopher to be burned solemnly, which afterward was quiet and still without either noise or sight. Thus the devil soweth the seed of superstition, and maketh oftentimes his angels to work miracles. What strange works did that conjuror Bileam bring to pass by the means of devils? What wonders wrought that wicked Appolonius by the help of Satan? What marvels, shows, and sights did Simon Magus use by the industry of false spirits? What did not Pharaoh's sorcerers oftentimes attempt by persuasion of devils? Mark their end, and judge of their life: the one breaking his neck, the other drowned in the red Sea, and so the rest ended their lives miserably. To many have been, and I fear are yet, that give credit unto such vain illusions and fantastical sights.   

¶ Of dreams and warnings.  
AMongst the Gentiles dreams were so observed, 
Bruso. lib. 6 Cap. 8.  that the vain superstition noting of the same, was the whole trust and hope of their countries, friends and lives, that when the kings of India take their rest, they are brought to bead with all kind of melody and harmony every man kneeling upon his knees, beseeching Morpheus the God of sleep, to reveal those things unto their King, that should be commodious and profitable unto the subjects. They thought themselves well instructed when either by Oracles they were persuaded, 
Pyrrhus.  or else by visions suggested. King Pyrrhus knew well that his dying day was at hand, 
Plutarch. lib. 27  when he besieged the city of Argos, and saw in the market place a brazen wolf, and a Bull, which the Argyues for memory of things past, and ancient monuments had put up, for he by an Oracle had to understand, at what time he should see a Bull and a wolf fight together, he should then prepare himself to die. 
Alexander.  Alexander the great after that the Oracle of jupiter Ammonius was pronounced that he should be unconquered, he doubted not but to subdue the whole world, and so trusted more unto the Oracle of Jupiter, than he mistrusted the mutability of Fortune, took upon him the conquest of all the world, attempting nothing at all without some Oracle or dream had warned him thereunto, for before the great conqueror Alexander had seen Hercules in his sleep, reaching out of the wall his hand promising him his aid and help in his wars: he had not so boldly attempted so high an enterprise without fear and dread of his enemies. 
Hannibal.  Unto Hannibal after long perturbation of mind, with great industry and study how he might annoy and destroy the Roman Empire, appeared a young man of wonderful beauty, who warned him that Jupiter sent him as a captain before Hannibal into Italy, whereby strait he was encouraged the rather to take the charge in hand, hoping thereby to enjoy triumphant victory over his enemies. 
Caesar.  Caesar that mighty Prince and Monarch, and the first Emperor that ever possessed Rome, thought in his sleep that he committed fornication with his mother, which when it was opened by soothsayers, that it was the earth that was his mother, and that he should suppress all the Princes of the earth under him even as he thought in his sleep of his mother, he was he was inflamed thereby to raise wars, and most cruelly alured to murder, either persuading himself to be subject unto all men, or else a conqueror over all the world. After that noble and renowned Greek Themistocles was exiled from Athens, 
Themistocles.  and banished quite the confines of Gréece, having done such service and honour unto his country, as Plutarch worthily mentioneth for the subduing of proud Zerxes king of Persia, the great enemy of all Gréece, being in great peril and danger of life in strange country, he seemed to see in his sleep a Dragon creeping upward from his belly toward his face, which assoon as the Dragon touched his face, he was changed as he thought unto an Eagle, and carried by the Eagle a great way through the air unto a strange country, where the Eagle gave him a golden staff in hand & so left him: whereby straight he was informed that he was not only delivered from all dangers, but also should be sought for of all Gréece, to the increase of fame, and augmentation of honour. 
Brutus.  Brutus' clean contrary after much good success and prosperous fortune, after he murdered Caesar, at length he was in his sleep by a vision warned to make himself ready to die at Philippos, where he was enforced in the wars between Augustus Caesar and him, to kill himself. Thus▪ were they allured and enticed by shifting dreams, to order and rule all their doings, for as the Poet Aeneus saith: what they studied and pondered in the day time, the same dreamt they in night time. Dreams moved them unto tyranny, 
L. Silla.  for L. Silla, the firebrand of Italy his own country, was warned in sleep by Bellona the goddess of wars, to murder, kill and destroy, all that ever he might find in his way, giving him in his hand, fire, in token he should burn and overcome Rome and Italy. 
Eumenes.  Likewise Eumanes King of the Lacedæmonians, having wars with Antipater King of Macedonia, was fully persuaded by a dream to obtain victory: for he dreamt that two Alexanders were with great host and army of men ready in field to fight, the one having the goddess Minerva as a leader, the other having the goddess Ceres as their captain, which after long conflicts and much murder of both parties, he thought that the soldiers of Ceres had the victory, and that they were crowned with the ears of corn in the honour of Ceres, which is the goddess of corn: and because the country of Lacedemonia was more fertile than Mocedonia, the wise sages opened the dream, & said that Eumenes should have the victory over Macedonia. Besides these dreams, they had a kind of credit in fowls of the air, in beasts of the field, in wind and weather, and in divers other things, where soothsaying, oracles and consultations were had. When Zerxes the great king of Persia with so many miriades of men had purposed and decreed with himself to destroy all Gréece, 
Zerxes.  until a Mare, a stout and a proud beast had brought forth a Hare, the fearfullest thing out, whereby it presaged the flight of Zerxes from Greece with shame and reproach. And afterward purposing again before he would lay siege unto Athens to destroy Sparta and all the country of Lacedaemon, a strange warning happened unto this Prince at supper: for his wine before his face, was converted unto blood as it was filled in the cups, not once, but twice or thrice: Whereat he being amazed, consulted with wise men, of whom he was then admonished to forsake his first intent, and to give over the enterprise which he took in hand against the Greeks. 
Midas.  Midas being yet in his cradle, the ants were seen to carry greynes and victuals to feed him withal: whose parents being desirous to know the effect thereof, were certified by the soothsayers that he should be the wealthiest and richest man in all the world: he should be the most moneyed Prince that ever should reign in India. 
Plato.  Plato that noble and divine Philosopher, while he was an infant in like sort in his cradle, the bees with honey fed his sugared and sweet lips, signifying the eloquence and learning in time to come of Plato. They were not bees of mount Himettum, where honey (as writers think) was first found: but rather of Helicon, where the Muses and Ladies of learning delighted to dwell. This was that Plato of whom his Master Socrates before he knew him, dreamt of, that he held fast in his hand a young swan, which fled from him away, and mounted the Skies, whose sweet voice and songs as a wonderful melody and harmony replenished the whole Skies. They thought it a sufficient admonition to see any thing happen between birds or beasts, as a sure and certain show of their own fortune to come. 
Brutus.  M. Brutus when he was in camp against Caesar and Antonius, and saw two Eagles fight together: the one coming from Caesar's tent, the other from his own: he knew well when his Eagle took flight and was vanquished, that he should lose the victory. Cicero understanding well enough his death to be at hand when the raven healed him fast by the hem of his gown, and made a noise and ever plucked at him, until the soldiers of M. Antonius came unto the very place, where he at that time was beheaded by Herennius and Popilius. For in the night before Cicero dreamt, being banished from Rome, that he wandered divers strange countries, where Caius Marius a noble Roman as he thought met him, demanding of Cicero why and what was the cause of his sad countenance, and wherefore he travailed such strange countries: the cause being known unto Marius, he took him fast by the right hand and brought him to the next officer where he thought in his sleep he should have died. So that Zerxes by a Hare had warning: King Midas was by ants admonished: Plato by bees: Brutus by an Eagle: Cicero by a raven: Themistocles by an owl of death. Pericles by the head of a ram was fully persuaded & taught by the soothsayers, that he should win the people of Athens from Thucydides, with whom then he was in controversy. 
Agamemnon.  And was not Agamemnon and his brother Menelaus with all the Princes of Gréece, certified by the Dragon that climmed a tree where he slew a she sparrow, and eight young ones beside, signifiying that they should be nine years in wars with the Trojans,, and that the tenth they should destroy and quite vanquish Ihon. 
Caesar.  And was not julius Caesar admonished of his wife Calphurnia by a dream that if he would unto the Senate that day he should die? 
Alexander.  And was not that mighty Monarch Alexander warned by a vision to take more regard unto his life than he did, & to take heed of Antipater, who afterward poisoned him. 
Alcipiades.  And was not Alcibiades that noble Greek certified by a dream of his miserable death, how he and his hoore Timandra might divers times see before what after followed if they had had so great a desire in following good things, as they were bend and prone to seek evil. Such prodigious sights, such strange miracles were seen, that might well allure them to more perfect life. The sun, the moon, the stars, and all the hosts of heaven wrought great miracles to reduce Princes from evil enterprises and to give warning unto others to avoid the tyranny of wicked Princes: For the heavens appeared bloody at that time when Philip king of Macedonia, 
Philip. Au Caesar. Plutarch. lib. 38.  with tyranny invaded Gréece. At what time Augustus Caesar after his uncle Julius was murdered, ●ame unto Rome as the second Emperor, there were seen starers wandering about the circle of the sun, great lightnings, & strange impressions, like men fight in the skies, yea and birds fell down dead in the city of Rome, and Livius writeth that an ox spoke under plough these words unto the ploughman, that not only corn should want▪ but also men should perish, and therefore said the ox thou ●egest me in vain to travel, and his horse abstained from food. 
Nero.  When that wicked tyrant Nero began his Empire in Rome, trees, pastures, meadows, and certain ground about the city (a strange miracle) altered places, and changed seats one with an other, the ground moving from one place unto an other: even so it happened at the exilement of King Dionysius, 
Dionysius.  after much tyranny and bloodsheding when he was banished from his kingdom, the salt Sea the same day that he was driven from Corinth altered his saltenesse unto sweetness. These two tyrants Nero and Dionysius, the one coming unto his Empire what wonders the earth itself showed: the other departing from his kingdom, what miracles the Sea showed. When Darius besieged the city of Babylon, 
Darius.  a voice was heard out of the strong walls of Semiramis, that Babylon should be conquered at what time a M●le should engender, at the which the soldiers of Darius were discomfited, until Zopyrus Mule accomplished the forshewed Oracle. Likewise when Pompeius was vanquished of Caesar, a green bow grew in the temple of victory under the image of Caesar, and hives of bees darkened the ancient of Pompeius, foreshowing he should be subdued at Pharsalica. The city of Rome had these warnings a little before the first civil wars, there were seen fire shining suddenly about men, Spiders, mice and worms consumed the gold and substance of their Temples, ravens devoured and did eat their young ones, the noise and sound of trumpets were heard in the air, with such other terrible warnings as might well move amendment. Again before the second wars of Carthage an ox spoke, and said: Rome take heed of thyself. It is noted likewise when Torquinius the last king of the Romans was driven away from Rome, and banished the kingdom, that a dog than spoke, and a Serpent barked. To many are of these to be read if we read histories, for signs and tokens were seen and marked in the heavens, according unto the natures and doings of Princes, 
Tiberius.  for when Tiberius came unto the Empire of Rome, there happened such great earthquakes that twelve famous cities of Asia fell prostrate unto the ground, two mountains moved, ran, and fought together in a place by Rome called Mutinenses field, in the time of L. Martius, and Sextus Julius consulship. It is written that in the city called Sagunthus before it was conquered by Hannibal, 
Hannibal.  a child borne, entered again unto his mother's womb. And in Plini, Clepidus beareth witness, that trees spoke: and though it seem fabulus unto divers, that envy things by nature should speak, yet we see the trial of this clean contrary to set forth the wonderful works of GOD, whereby he might the more be magnified by these his creatures: for we read in the sacred scriptures, that an ass spoke, whereby the more credit may be given unto Plutarch, Pini, and livi, which mention that dogs, trees, Oxen, serpents, and other creatures of God did speak for a wonder and warning aswell of things to come, as things past. For before the famous city of Jerusalem was destroyed by Vespasian the Emperor, 
Vaspasianus.  there appeared a star in manner of a sword in the sky, there were likewise seen Chariettes running up and down the skies, and men in harness fight in the clouds right over the city. divers wonders by nature wrought, which for the rareness thereof are worthy to be noted: 
Agrippa.  as Caecilius Agrippa, the first day that he was borne of his mother, he went a ●oote without help. 
zoroastres.  Likewise Zoroastres, where all children cry at their birth, he the self same day laughed. It was strange that Telephus the son of Hercules was nourished of a heart. 
Telephus.  Romulus the first king of Rome fostered up of a wolf. 
Romulus. Cirus. Alexander.  Cirus the first King of the Persians brought up by a Bitch. Alexander and king Priamus of a bear. 
jupiter.  Jupiter of a goat. Midas of ants. And Plato of bees, and so divers other: But certain more strange it was that little beasts, yea small creeping worms should be able to vanquish and destroy famous cities and countries, as in Spain a city was overwhelmed by coneys. In France a city destroyed by Frogs. In Thessalia a city overthrown of Mouldewarys. In Africa a city spoiled of locusts. Gyara an isle of twelve miles conquered of Miso, and Abdera a city in Thracia of Mice likewise, and Amyclas of Serpents. Peradventure these seem scant credible unto divers readers, the learned may read the same in the eight books of Plini, and twenty and ninth chap. where he may be satisfied. The works of nature were so wonderful in all places, at all times, that learned writers for memory of the same, divers where recite the effect thereof. 
Ammonius.  It is written that Ammonius the Philosopher had an ass frequenting his school with Porphirius to hear his lectures. In the Isle called Cos, in the ground of a certain tyrant named Nicippus, 
Nicippus.  a sheep brought forth a lion in steed of a lamb. Plini doth witness that he saw in a city of Africa, a man changed unto a woman in the same day he was married, 
Cossicius.  whose name was Cossicius, a citizen of Tisdria. Pontanus and divers authors affirm that Tiresias the Theban, 
Tiresias. Ceneus. Iphis.  Ceneus and Iphis were changed from men unto women, from males unto females by alteration of kind. Again, some think that as Anaxogoras never laughed, 
Anaxogoras Zenophantus L. Pomponius. Antonia.  Zenophantes never wept: things wonderful and strange unto nature. And as L. Pomponius never helcht, so Antonia never spit. There was a Poet sometime dwelling in Cous, of such small growing and slender body, that lead was put in the sole of his Shoes, lest the wind should bear him from the ground, and blow him unto the air. And as he was small and light of substance by nature: so by the self same nature was found in a certain hill of crete, the body of Orion, which was forty and six cubits in length. What Albertus Magnus wrote of the wonders and secrets of nature, I will omit: better it is I suppose to be ignorant in some things, then to be skilful in all things. He saith amongst other things, that there was a woman in Germany that had threescore sons, five every time at a burden: and there was another woman named Agrippina, in Colonia, that did neither eat nor drink for the space of thirty days. Besides these, there was a man named Philinus, that never ate nor drank all the days of his life but milk only. Cicero saith that all the Iliads of Homer was written and placed within the shell of a Nut. Plini reporteth that there was an herb called Acheminis, if it could or were thrown amongst the enemies, they strait would take their flight thereupon. 
Mermecides  Mermecides made a Wagon so artificially and so small, that a flee might cover it with her wing. Strabo did see so well that he could see the ships that departed from Carthage from a promutory in Cicilia, which was above a hundred & thirty miles. Cornelius Agrippa in his first book of hidden philosophy, writeth a history of one Cippus King in Italy, who being in sleep, dreamt of bulls fight all night, that in the morning he had two horns growing in his head. The learned hold opinion, that imagination and vapours of dreams may alter things into some kind of other substance, as Caieta and Aenulia, two married women, became men, and that Medea by a dream waxed so hot in love with Jason: and so imagination by operation of natural vapours do effect things wonderfully: as some do by sight assure themselves most certain, and some by conjectures affirm things to be true, but because imagination is a thing that needeth at large to be spoken of, considering how diversly it worketh in divers men, I will in another place speak of it.   

¶ Of the beginning of marriages, and the sundry use of the same.  
AFter that God had made the world in full perfection, and so beautiful that the Greeks did call it Cosmos: which is, fair, framing all things for the use of man, aswell the world, as also all that move or grow in the world: he than made a woman which should be likewise a further solace unto man. And where he made the world, and all living creatures beside in several and sundry proportions, yet he framed man like himself to behold the heavens, to measure the elements, and to rule the very Globes, and to this end he might multiply the world, saying unto Adam after he blessed all things on earth: Go and multiply. This multiplication and the use thereof was so divers, that divers countries had sundry orders, aswell in single life, as in matrimony. And as concerning antiquity of marriage, we read in Trogus that noble Historian, that Cecrops the first King of Athens before the time of Deucalion, to have first framed & appointed matrimony in Gréece: But such was their orders in divers places, such was their liberty in matrimony, 
Egyptians. Indians. Thracians.  that the Egyptians, the Indians, and the Thracians might marry as many as they would, according unto the ability of the man: some ten, some twelve, some more, some less. Again, the Scythians, 
Scythians. Persians. Barbarians. Massagets'.  the Persians and all Barbary, there marriages and wives were common one for another like brute beasts. The Massagetes had this law, that it was not to be suffered that any of their country should marry but one wife, but it was lawful for any man to take another man's wife, and to make an exchange, for so were their wives common unto all, but married unto one. 
Lybians.  In Libya the people called Augylas, and the people called Nasamones, had this order in their Matrimonies, that the Bride the first night after she was married, should lie with every guest before she should go to bed with her own husband. 
Arabians.  The Arabians law was, that one women was married unto all her kinsmen, and at all times lawful for any of her kin to challenge and claim her as his wife, using this policy, to leave a staff at the chamber door to give to understand that one was in bed with her: And when the staff was not there, than they knew that no body was within: in so much if any were found of another kindred, it was adultery, and by law he should die. Polidor reciteth a history for the purpose to be noted, that there was a kings daughter of great beauty, which had fifteen tall men unto her brethren, with whom severally often times she did accompay, and being almost wearied, desirous to take some rest, for she was so fair, and they were so many that always she had company: she used this policy, to make a staff much like unto the chamber staff, which was as it were a Porter appointed. And upon a time after that one of her brethren had left her in the chamber, and was gone out, she strait laid the staff at the door, thinking thereby somewhat to ease herself, and to rest from venery: but one of her brothers came from the market, where he left the rest of his brethren together, and when he saw the staff at the door, went strait unto his father, and accused his sister of adultery, saying that all his brethren were in the market, and that there was a fornicator with his sister: but the matter being known, he was punished of his father for that he slandered his ●ister. The like liberty in matrimony was sometime amongst the Medes, and with the people called Magi, 
Medes. Magi. antropophagis. Ethiopians. Arabians.  Anthropophagi, and with divers others. Some of Ethiopia, and some of Arabia, that married their own mothers and Sisters. Thus people divers where did lead their lives, and do lead their lives so horribly and filthyly, that better it were not to know it, than to know it: but though it be a play and a sport unto the ungodly and wicked, yet it is a horror and ugly monster unto the godly and wise: For to know all things profiteth the good. Herodot in his fourth book doth make mention of certain inhabitants called Poeni, 
Poeni.  approaching the confines of Egypt, whose order and law of matrimony was, that the King of that country should have the first taste of the Bride before her husband: this order was once observed of the ancient Scots, that the Lord of the soil should have the virginity of the married woman. 
Scots. Assyrians. babylonians  The Assyrian: and babylonians, did sometime mary those that hired their bodies unto all men. The people called Centabri gave money as a dowry with their wives unto other men. 
Lidians. Cyprian'S.  The Lydians and the Cyprian'S, their daughters might not mary until they had gained by the hire of their bodies as much as should pay their dowry. In the mean time did they go from city to city, from town to town, giving themselves an offer unto every man upon the high way: and when they had gained sufficiently for their dowry, then might they marry and not before. And thus sundry orders and several laws in maintaining the same. Some again leading a swinish life without women, as Esseni, which Plini affirmeth that they live most sober and chaste without women all their life tyme. And certain people of Thracia called Ctistae, which likewise avoided the company of women. 
Rome.  The Romans after Rome was builded five hundredth years and and more, kept matrimony inviolated, until Spurinus a noble Roman for that his wife was barren had divorcement in that time that Pomponius & Papirius were consuls in Rome, that was the first divorcement in Rome. Moses' perceiving the jews much to be given unto extreme several vices, some unto covetousness some unto lechery, that for reformation of domestical quietness, for that the Jews were so desirous of other women either for beauty or for wealth, their own they punished and plagued unto death, 
Moses.  they had a divorcement of Moses to mitigat the fury and hardness of their hearts rather to avoid the tyranny of the Jews which they used towards their wives by sufferance then by commandment. For as the world in most places was too wicked concerning the liberty of matrimony: so were they in divers countries very strait concerning marriages, in so much the ethnics observed that sentence of Catullus the Poet, 
Catullus.  that virginity ought to be ruled by the parents, sith one part is the father, the second is the mother, and the third and last is in the child. The solemnity in matrimony in divers places imported unto us wise morals, and did as it were presage a duty and an obedience unto things, as both Plutarch and Plini write of the Venetians, that when a marriage was solemnized in Venice, the Bride after that day bringeth her distaff and her spindle, and flax ready, as one after that day never to be idle, but occupied always in the affairs of her house. The Greeks and the Romans also had this custom, they girded the loins of their daughters always until the day of their marriages, and then that night her husband should lose the knot, and unbind that which of long time the Uirgines of Gréece kept fast bond. Amongst divers countries, where sundry solemnities in matrimony is used, I read not in any history so solemn a state, and so worthy ceremonies as we do see in England, which if you mark in all points, you must needs confess that outward ceremonies do import a great majesty and dignity of matrimony. Again, they had laws in divers places that none should marry without some reverence showed unto their gods before: as the Athenians suffered no marriage without sacrifice first done unto Diana. 
Athens. Rome.  In Rome a law there was, that she that should be married, should sit in the seat of Faunus before she might see the bridegroom her husband. The like was observed in Boetia and Locresia, 
Boetia. Locrecia.  that before their youth should marry, they should drink one unto another at the alter consecrated unto Euclia. In Hetruria they used to kill a hog to sacrifice their gods, and to call upon Juno for good success to come. 
Lusitania.  In Lucitania the Bride goeth to the Church with a distaff and a spindle in her hand, and one of her kinsmen going before her with a firebrand of Pine tree. In Sparta by the law of Lycurgus, the maids that should marry, 
Sparta.  should shave the héeres of their heads, and wear man's apparel: and by the same law they were forbidden to give any substance with their daughters, but that love and good will should be the whole cause of marriage. Moreover, they used these ceremonies, to divide a piece of bread in Macedonia, and in the most part of Greece for the Bride and bridegroom to eat before they should be married. The like in Rome in Romulus' time was used, so that they had water more to their bread then the Greeks had. 
Galatia.  In Galatia they should drink first of one cup appointed for that purpose only, and so forth in divers countries they used divers ceremonies, 
Carmenia.  as in Carmenia no man might marry without he brought the head of some enemy or other to the King, as a proof of his love toward his country. 
●aeotis.  In Maeotis no maid might marry without she had subverted one enemy or other of her country: but in some country they married not, as Esseni, people much given to abstain aswell from Wine as from women. 
Socrates.  wherefore Socrates being demanded what was best, to marry or no, answered: To marry you shall suffer brawling and chiding, to be single you shall be solitary and comfortless. Therefore Pompeius the great coming among the Massagets, 
Pompeius.  who used once a week to company their wives, demanded the cause thereof, they answering said: because we should not hear their chide in the day time, nor their complaints in the night time. But to end, let every man have his own wife, if he cannot live chaste, for better it is to marry than to burn.   

¶ Of likeness and similitudes.  
Because comparisons are odious amongst divers men, yet for that Plini and Plutarch do use them chiefly for necessaries, I shall show how like divers princes were one unto another, not in countenance and outward proportion only, but in life and conversation: Also by comparing the ancient Greeks and the latter Romans one with another, as most certain the Romans imitated the Greeks in all points: we shall see and perceive by their acts, doings, and life, who were most like one unto an other. And first begin with Romulus the first king of Rome, 
Romulus. Theseus.  how he in all his doings imitated that valiant Greek Theseus, King Aegeus son of Athens, that Plutarch in his first book declareth that by comparing their lives one with an other, a man may easily judge how like in state and fortune they lived: the one having occasion to war with the Sabins, the other with the centaurs, the one in augmenting the state of Italy and building of Rome, the other in delivering all Greece from tyranny and bondage: of equal travel both, and of like state, for then Italy was in Romulus' time, as Gréece was in Theseus' days. The next was in Rome Numa Pompilius, which for his pity unto the poor, 
Numa  his love toward his country, his gravity and severity in law making, his zeal and religion to the service of their temples: In fine for all virtuous doings in all respects like unto Lycurgus that famous law maker amongst the Lacedæmonians: 
Lycurgus.  the care that these two princes had for their friends and countries, clean contrary unto Theseus and Romulus before mentioned. It is set forth by Plutarch in his fourth book. Lycurgus was not so studious to call the Lacedæmonians from vice and sin, But Numa was as careful to instruct the Romans in all goodness and virtue, so that Rome bare witness of Numa, and Sparta of Licurgus, which for their several and sundry laws, their virtuous lives and doings compared by Plutarch, they may well for their contempt and neglecting the honours and dignities due unto them, and for care they had either of them for their people, be like one unto an other: and even as Publicola did not only imitate Solon in all points, but also translated Solon's laws in Rome, so that one was counted most sage and wise in Gréece, the other thought to be most happy in Rome. So did Numa likewise follow Lycurgus in all doings, imitating his laws and orders in Rome. What comparison is made between noble Scipio & Hannibal, the one defending the state of Rome, the other Carthage, 
Hannibal. Scipio.  and either of them in open war with the other, that to read their lives and fortunes about the affairs of their countries, what is it else but to see two noble captains one like unto an other in magnanimity and courage, whose fortune after strong and stout service towards their countries was such that they both were banished Rome & Carthage: And as they in life were most like of Plutarch compared, so did they embrace their death likewise. Even so was that stout Greek Alcibiades, 
Alcibiades. Martius Macoriolanus. Pericles. Fabius Maxcimus.  which Thucydedes most worthily praiseth, and Macoriolanus that famous Roman compared for the like magnanimity and state of fortune. Pericles that renowned Greek, and Fabius Maximus the Roman, whose doings Athens & Rome did long rule, were likewise noted one to be like an other. Plutarch in his book entitled the lives of Emperors, compareth Silla the Roman unto Lysander king of Sparta: 
Silla. Lysander. Pompeius. Agesilaus.  compareth Sertorius unto Eumenes, and likewise Pompeius the great, unto Agesilaus king likewise of Lacedemonia. If respect be duly had unto the marshal feats and noble acts of Greeks and Romans? If their lives, honours, and dignities be weighed? If on the contrary, mishap, evil fortune, banishment, and such like be considered, we must think and judge truly of Plutarch in comparing these jolly champions and puissant Princes as Alexander the great and julius Caesar, 
Alexander. Caesar. Nicias and Crassus. Demosthenes and Cicero.  Demetrius and Antonius, Nicias and Crassus, men in all their doings in all enterprises most like one unto another, some for wisdom again and eloquence compared as Cicero unto Demosthenes: some for justice and equity likened one unto the other, as Cato the signior, likened unto Aristides the Athinian: For gentleness and clemency was Pelopidas King of Sparta compared unto Epaminondas Prince of Thebes: Some again compared one unto an other for their liberality and frank giving, as that famous and liberal Photion, was judged to be like unto that free and frank Athinian Cimon: some likened by misfortune and chances, as Dion who governed Sicilia a long time in favour and great honour with Dionysius then ●ing, to Brutus which likewise might command Caesar to long therein occupied, with small pleasure and dilectation unto the reader: and therefore I think it better to observe measure in things, then with prolixity of writing or tedious examples to molest the reader: for when it was told Caesar Augustus, 
Augustus.  that there was a young man of Sicilia that was very like unto the Emperor in countenance and person, he commanded the young man to be brought before him, where when he came, the Emperor demanded merrily whether his mother had ever been at Rome, the young man answered and said: My mother was never at Rome, but my father was oftentimes at Rome: and so the Emperor was cut of with the like equivocation unto him, as unto the young man he meant, giving to understand that the young man's father might be as bold with the emperors mother, as he thought he should with the young man's mother.   

¶ Of music and mirth.  
GReat controversy there is for the antiquity of music, some do attribute it unto Orpheus, 
Orpheus.  as the Thracians, which with Horace affirm that the music of Orpheus could move stones, rocks, and trees: some unto Amphion as the Thebans do, 
Amphion.  which honour Amphion for the first musician, for that with his harp he caused stones & trees to follow him, wherewith he builded the town of Thebes: 
Dionysius.  some unto Dionysius, as the Greeks which say that he first invented harmony: Solinus affirmeth that music was first found in crete: Polybius saith that music was found first in Arcadia: Diodorus thinketh that Apollo found first harmony: 
Apollo. Tubal.  Josephus judgeth that Tubal amongst the hebrews was the finder first of music: And thus ancient writers diversly do vary herein. But sith music is but a sound within number and measure as Cicero saith, and that by divers means found of men, and from time to time augmented by man: for first when Mercury the son of Maia had found after that the flood Nilus had watered all Egypt, amongst divers other drowned creatures, a sea snail, the flesh being withered, & yet the sinews still remained, which being stricken, made a sound: Thus did Mercury make first a harp with seven strings to coequat the number of Atlantides, and then he added two more and made them nine, just with the number of the Muses. Thus was the first harp made by Apollo, though some say it was made by Orpheus, some by Amphion, 
Lirus.  some by Lirus: yet it is most like that Apollo made it for in Delos, the picture or simulacre of Apollo is there set up, having in his right hand a bow, and in his left hand the three Graces, and either of them having in their hands several kind of instruments, the first a harp, the second a pipe, the third a Flute. In the chap. of the invention of things you shall at large find more concerning music. But now to declare the harmony of music, the mirth and melody that proceedeth from music, the love and affection that ancient Princes and grave wisemen bare unto music, 
Themistocles.  that Themistocles though he was wise and discreet in other things, yet for that as Cicero saith in his first book of Tusculan, in that he refused to hear one play upon the harp in a banquet where he was, he then of the wisest men in Athens was though and judged to be of learning less than they supposed him to be: For the Greeks judged none to be learned, unless he were seen in music. Socrates' the father of all philosophy, 
Socrates.  and master of all Philosophers, being by Oracle of Apollo named and judged the wisest man in all the world, became in his latter years an old man to be taught to play upon the harp, and often found amongst little children which being taunted of Alcibiades for that he found him playing with a little infant called Lamproce answered: 
●lianus. 12.  it is good being to be in good company. Even so that wise and discreéete prince Agesilaus king sometime of the Lacedæmonians spring one of his men to laugh at him for that he road upon a long reed with one of his children, 
Agesilaus.  said: hold thy peace and laugh not, and when so ever thou wilt be a father, thou must do as a father. We read the like of noble Architas the Tarentine, 
Architas.  which when he was married, having a great number of servants in his house, he would play with their children, and delighted much in the company of young infants. Certainly either of these three last mentioned Socrates, Agesilaus, or Architas, were in those days most renowned for their wisdom and knowledge, and yet refused they not the company of young infants. That mighty and strong Hercules, 
Hercules.  though he was the son of Jupiter, and counted in all the world most famous, rather a God taken than a man, as Euripides doth testify, would be often found amongst children and young innocent infants playing, saying this sentence with a child in his hand: I play with children which for the change thereof is so grateful unto me, as though I were in the games of Olimpia. The self same famous Hercules went to school unto Livius to learn to play upon the harp to solace him in his sadness, and to make him merry when he was compelled to mourn. In the midst of his triumph went that great conqueror Alexander likewise to learn music. That divine and godly Prophet David played upon his harp and served his God with merry songs and godly ballads. It is written that in the marriage of king Cadmus the son of Agenor which builded Thebes in Boetia, the Muses played on instruments. In Gréece music was so esteemed that their sages and wise Philosophers addicted themselves wholly to music. The Arcadians, the Lacedæmonians, and the Thracians people, though they were much given to wars, severe in dealing, hardy in all travails, and in learning most rude: yet would they acquaint themselves with music until they were thirty years old. The people of crete brought up their youth in all kind of melody and harmony. The most part of the world did learn music save in Egypt, as Diodorus in his second book affirmeth, that music was forbidden, lest the tender and soft minds of their youth should be enticed to too much pleasure. And though some contemn music with Diogenes, and say that it were more profitable to mend manners than to learn music: And some that will with Alcibiades taunt music, who was wont to say that the Thebans were meet men to learn music, for that they could not speak, but that the Athenians should hate such wanton tunes, for that they spoke without instrument. Likewise King Pyrrhus being demanded which was the best musician, Python or Charisius, he despising them and their music, preferred a great warrior according to his own mind named Polysperches. Though these I say with divers others despised music sometime, yet we read again as wise as they, as stout as they used much music, as Achilles, Alexander the great, Nero, Silla, M. Cato, Socrates, Cimon. To many might I repeat that were as wise as they were merry, as learned Joppas, whose songs in Virgil are expressed: as Salii, whose pleasant pamphletes Rome a long while embraced and much esteemed. For as music is doleful, pleasant, full of harmony and melody: so is music terrible and fearful, full of life and courage. For we read in the old age while yet the world was raw, that Aliates King of Lydia▪ in his wars against the Milesios', 
Lidians.  had musicians for his trumpeters, Pipers and fiddlers, as Herodotus in his first book affirmeth, to move the people with music unto wars. 
Cree●.  The people of crete as Gellius writeth, had Gitternes and Cithrones playing before them, as they went unto the field to fight. The Parthians used as Plutarch in the life of Crassus reporteth, 
Parthians.  the ringing of bells at their going unto field. The Ethiopians used songs of divers tunes, and dancing before they went to wars. The Syrians before they met their enemies would sing ballads to honour the same, with all kind of dancing to solace themselves. The Cimbrians did make melody with dry skins, 
Cimbrians.  beating the skins with sticks at the very entrance unto the enemies, Cirus the great King did with his soldiers sing unto Castor and Pollux, before he took his voyage to the enemies. The Athenians would sing hymns unto Jupiter before they would go to the field. The first noise and sound that the Lacedæmonians had, as Thucydides saith, in steed of trumpets were Flutes, until by an oracle they were warned of Apollo that if they thought to have victory ever Messena, they should appoint a man of Athens for their captain: the Athenians being right glad of the oracle, for that the Lacedæmonians & Athenians were always enemies one unto another, they sent unto Athens for a captain, where they appointed unto them a lame and a deformed man named Dircaeus, 
Dircaeus.  in reproach & a mock of the Lacedæmonians. This Dircaeus being appointed and made a captain over all the people of Sparta, 
Sparta.  he first than invented the trump, and taught all the Lacedæmonians to sound the trump, 
●●st lib. 4  which was such a terror unto the enemies the people of Messaena, that at the first sound of the trumpets they fled, and so the Lacedæmonians got the victory. Thus was the ancient music in the beginning so necessary, that every country endeavoured to have skill in music: then Mars claimed music in the field, now Venus occupieth music in chambers, that kind of gentle and soft music the Egyptians forbade the youth to be taught therein, lest from men they would become again women. But shall we join the old ancient games, the mirth, the solace and the plays that they used in those days, together with their music, to prove the agility of that time, and the activities of that age to be much esteemed amongst the Greeks and Gentiles. The Greeks at some time had four great games appointed: the first in mount Olimpia in Arcadia, 
Olimpia.  hard by the city Pisa, which Hercules invented first to honour Jupiter. This was so famous amongst the Greeks that even as the Romans used to account the ●ime by their Consuls, so did the Greeks use to number by the games of Olimpia, which was appointed every first year: Unto this game came all the youth of the world both on horseback and on foot to do masteries, the reward was appointed for the victors a Garland made of olive leaves, for they came not there for money, but for mirth and exercise, in so much that when Tigranes' King Artabanus son hard of the fame thereof, and of the garlands of olive, he said: Well worthy were the Greeks to be spoken of, that so little esteemed money, that olive was preferred for the chief reward in Olimpia. This same moved first King Zerxes to war against the Greeks to his loss and decay. The second games were called Pithij, 
Pithij.  and invented of Apollo in memory that he killed the great Serpent Python, which was of Juno sent to kill Latona Apollo his mother: Here was appointed for the victories either a foot or a horseback, a garland made of oaken leaves. Here likewise all the youth of Gréece exercised feats, practised policies, used masteries, and proved themselves in any thing that they felt them apt to do: as in running, leaping, wrestling, riding, swimming or such like as then we used. 
Isthmia.  The third was called Isthmia, invented of Theseus in the honour of Neptune. In this play was appointed for the victors, certain garlands made of Pine leaves having the name of Isthmos, a place in Achaia where Neptune is worshipped, where the Temple of Neptune is compassed. The fourth game is called Nemea, which the Argives make in memory of Hercules, for that he killed a great and a fierce Lion in the woods of Nemea, 
Nemaea.  according unto the name of the play. Here do likewise the Argives come to exercise youth, & practise feats as the rest do. These four plays were long in Gréece observed, as causes and occasions for men to come together, to show feats and to try qualities. The first in Olympus for Jupiter, the second in Delos for Apollo, the third in Isthmos, a place in Achaia for Neptune, the fourth amongst the Argives to Hercules. In the first play the garland of victory was of olive, in the second play the garland of victory was of oak, in the third play they had their garlands of Pine, the fourth play of Poply, and thus then they triumphed in their mirth, they bragged of their victories, they gloried in their garlands, while yet laurel as Ovid said was not known. Besides these four famous plays, there were divers others, as Pyrrhus' play which he invented in crete, 
Pyrrhus.  for the soldiers to exercise themselves in arms, wherein he taught divers gestures and sundry shifts in movings, 
Plini. lib. 7.  whence first proceeded much the use of wars: this was a kind of dancing in arms, as dionise & Hali. in his seventh book saith, which was of the people called Curetes, maintained in the memory of Pyrrhus. Lycaon likewise invented other kind of plays, 
Lycaon.  where naked men contrary unto Pyrrhus' games did use feats. divers others were had in great estimation in Gréece, made and invented by several men, but the first inventor of mirth was as Diodorus saith, Mercurius, which only was invented to recreate the people, and to practise agility and feats of bodies. Others there were of less name, but of as great mirth, as divers kinds of playing at the Ball, which is an ancient game, as it seemeth in Vergil, it was much used sometime amongst the Trojans, for when Aeneas incontinent after the destruction of the city of Troy came unto Italy, where he first taught skipping and frisking at the Ball, before he married Lavinia King Latinus daughter, the youth of Troy had playing at the Ball for their chief mirth and recreation, and at this day much used in divers countries. Again, for further recreation, they used sundry kinds of Dice plays. Herodotus doth witness that the old and ancient Lydians did first find out the Dice and Ball, though Plini doth report that one named Pythus first found the play at the Ball: but for the certainty thereof, sith so many kind of balls be, and the playing likewise so variable, both Plini and Herodotus may well agree, for the people of Lydia at a certain time being oppressed with great dearth, 
The Lydians invented Diceplay●.  and sore plagued with hunger, they invented then divers kinds of diceplay, as Herodotus said, to pass the time in playing, and to forget hunger, for they fed one day, & they came together the second day to play: thus eating a little one day to satisfy nature, they played the second day to avoid hunger. Again, there was amongst the ancient Greeks a play much like unto our Cheasse play, 
Zerx●e● game.  which one Zerxes a wiseman first invented, to warn a tyrannous Prince which he then served to avoid his tyranny, & to let him understand by his play, that a Prince ought to watch and to use his subjects as his force and strength, even as the play is in moving the pawns, the knights, the Bishops for the defence and bulwarks of the king, that as the player, I mean Zerxes did show his master the King the effect of the play, how the king was preserved by playing wisely of the men lest they be lost, so the tyrant himself understood by the play of Zerxes, how dangerous that Prince is that useth not well his subjects, that will not discreetly see and watch for their commodities, which is the Prince's safety. Another play was used then in Gréece, either upon the Dice, or else closely in hand: called even and odd. This play came from Gréece unto Rome, in the time of Augustus Caesar the second Emperor of Rome, as Suetonius doth write in the life of Augustus, where the Emperor Augustus wrote a letter unto his daughter in Rome, after this sort: Daughter I send thee two hundred & fifty pence, which I give amongst thy guests to play after Supper the Greek play called even and not even, whether they will at Dice or close in hand. Lots likewise were much used for recreation and mirth, with divers other sundry games and plays to recreate the mind of man, which both the Greeks and Gentiles did practise then, aswell to try their wits, as also to use pastime and mirth to draw company together to be merry. I leave the Greeks a while, and will something speak of the Roman pastimes and sports, which in nothing were inferior to the Greeks, but rather excelled Gréece & all the world in all qualities. And lest I should seem tedious, I will speak of no more but of four principal games, correspondent unto the Greeks, and coequal unto their number. 
Luparcalia.  The first called Lupercalia brought out of Arcadia by evander, & sacrificed unto Pan upon mount Palentine. And as Silvanus doth write, the sacrifices were made in the month of February after this sort, by Evander the first inventor thereof. The young men of Rome should gather together, every one bearing in his hand a scourge or a whip made of goats skins, running one unto another, and he that was most swift of foot escaped stripes: for every one should run unto another in order, every one his length before the other: and thus they made them swifter in running by reason of his stripes, for he that was overtaken by the way, was sure to speed: every man ran naked, to this end, that they might use to be swift. The women likewise thinking thereby to become more fruitful and fertile, offered themselves willingly to receive stripes. These scourges and whips that they had in their hands, made such rattling noise by reason they were made of dry skins, that it made him that ran before to strain himself, hearing the noise, and fearing the stripes. The second game that the Romans used, 
Circenses.  was called Circenses, as some say sprung up first amongst the Romans themselves, a place appointed by Rome, environed about with huge & strong walls: Here all kinds of pastime and sports were used, running with Horses and fight on horseback in the one end, in the midst the champions were placed in arms a foot to fight, in the other end wrestlers, lepers, runners and such like games were appointed: so that the place was framed accordingly long and large, that they might have room enough in both ends, and in the midst. This was the chief and the ancientest play amongst the Romans saving Saturnalia: this sport did Janus which then did reign, together with Saturnus as Macrobius saith, invent and frame in memory and monuments of Saturnus his fellow. 
Saturnalia  This play was celebrated in the month of december with such mirth, pleasure and pastime, that it far surmounted all other. In this month of December every man saluted his friend with rewards, tokens, presents or with any treasure that they had to pleasure one another. And because all things were common in Saturnus time, and called the golden world, there was such mirth used as would make some men of this time jealous to see it. I believe none of this age would be content to see his servant in bed with his wife, which in Saturnus time was tolerable. Some say this play sprung first among the Pelagians, some again affirm that it began amongst the Athenians, but how and where it began first in other countries it is no matter, but in Rome it was first framed and invented by Janus. The fourth play amongst the Romans was then called Gladiatoria, 
Gladiatoria.  where the youth of Rome came to learn how to behave themselves among the enemies: In this play should they fight one with another at the long spear, the long sword, the staff, and such as then they used in fight for to embolden themselves: in that play being naked without arms against they came to fight with their armed enemies. Thus by this play were the Romans taught boldly to fight with their enemies, and hardened at home, little to esteem wounds and strokes abroad. Thus games and plays were chiefly esteemed of the Romans, though divers others as Cicero in his office affirmeth, the Romones had in Martius field hard by Rome, to exercise the young men to practise feats, to become ready and prompt in marshal offayres, which they only most esteemed.   

A comparison between the love of men, and beasts.  
IF men be divers in affection one towards another, as we daily see and try by experience: how much aught the siely and simple beast which wanteth use of speech to be commended, that so careth and provideth for him & his. And though as Cicero saith that it is common unto all living creatures to multiply and to be careful over those that nature procreated, & to differ in no part from a beast therein: yet by reason we are to excel all kind of beasts, all things in subjection unto man, aswell the heavens above, and all that shineth therein, as earth beneath and all that live thereon. And hence I marvel much though thd secret working of nature, in fierce and raging beasts be tolerable, yet in a reasonable man, in whom saith the Philosopher nature only moveth unto the beast such enmity, variance and discord should proceed. It is thought that the Eagle and the swan be not friends, the Dolphin and the Whale can not agree, the wolf and the fox at variance: so of the dog and the Cat, of the crow and the Kite may be spoken, but it is well known that man is most odious unto man, and though it be spoken Homo homini Deus, yet is it proved Homo homini Daemon. 
The Lion feareth the Cock.  If nature made the mighty Lion the most valiant beast in the world to fear the little crowing Cock? If nature do cause the huge and monstrous Elephant, to tremble at the sight of a silly simple sheep? And if nature move the Panther, a strong and a strange beast, to quake at the presence of a hind? If nature work so subtly, that the strongest, mightiest, and valiantest beast, should fear the most innocent and most simple beast? How much more might reason rule in us to fear our God and his mighty works? which we altogether either forget his glory, or despise his power. Though in beasts the heavens have dominion: yet said David, man by reason and fear of God ruleth the heavens. But I will omit to speak further of that, and will return to that which I mean a little to discuss. I will not speak of the love and affection of men general, but of the love mutual betwixt man and wife, betwixt brother and brother. And as it is a virtue not to be forgotten, so is it a virtue most rare to find: for every thing in his own kind is most to be accepted. And first to entreat of the exceeding love, of the wonderful affection that men bare toward their wives: we read of that noble Roman Antonius Pius, 
Antonius. Pius.  who loved so well his wife Faustine, that when she died, he caused her picture to be made, and to be set up before his face in his bed chamber, to ease some part of his grief with the sight thereof. M. Plaucius sailing with his wife unto Asia, with threescore navayes came very gorgeously unto the city of Tarentum, 
Marcus. Placius.  where in the midst of his pomp and great glory, for that his wife Orestella by sickness died, he slew himself with one dagger, saying: Two bodies shall possess one grave. The like we read of two young men in Plutarch, the one named Aemilius, the other Cianippus, 
Cyanippus. ●milius.  which for mere affection and passing love towards their wives, after long torments, pangs and pains conceived by inward griefs, that their wives were dead, to solace their sadness and to end their woeful hap, offered their pined bodies a sacrifice unto death, for a pledge of their true and faithful love. What means doth love seek to save itself, to avoid grief and lasting pain, and to be acquainted with ease and pleasure? to embrace death. How ruefully the Greek Poet Antimachus bewailed the death of his wife Lisidides, 
Antimachus  in such mourning verses & woeful plaints, that whosoever read them, he should be as ready to weep in reading the doleful Epitaph of Lisidides, as was Antimachus her husband sorrowful of her death. Pericles was so loving unto his wife, being a noble captain of Athens, and so chaste, that when Sophocles spied a marvelous beautiful young man, saying: Behold a passing fair young man. Pericles answered and said: Not only the heart and the hands of a Magistrate must be chaste, but also his eyes must refuse the sight of any but his wife. It is read that Pericles being at Athens, he was found kissing and making much of his wife, and being from Athens, he was found more sad to departed from his wife, then unwilling to die for his country. 
Orpheus.  Orpheus loved so well his wife Euridices, that as the Poettes feign he feared not the power of King Pluto to redeem his wife, with hazard and danger of his own body. Innumerable are they that deserve the like fame, so that these few may be a sufficient proof of others. And now a few examples to prove the like good will and love from the wives showed toward their husbands, as hitherunto you heard the great love of husbands toward their wives. Alcestes a noble Queen of Tessalie, 
Alcestes.  at what time King Admetus her husband should die, having by an Oracle given an answer, that if any would die for the King he should live: which when all refused, his wife Queen Alcestes offered herself to die to save her husbands life. Julia the wife of Pompeius the great, and only daughter to that famous and renowned▪ 
julia.  julius Caesar Emperor of Rome, she was no less obedient unto her father Caesar, than she was loving unto her husband Pompeius, who though they both were enemies one unto an other, yet she showed her a loving daughter unto her father, and a true wife unto her husband: and so true that when she saw her own Pompeius coming bloody from the field, as his apparel made a show a great way of, she supposing that her husband was slain, being great with child, travailed strait and died before Pompeius had yet come in. The love of Artimesia Queen of Caria toward her husband king Mausolus, 
Artimesia.  is as well declared by the sumptuous tomb and gorgeous glistering grave which she made for him when he died, Counted for the excellency thereof one of the seven wonders, as also truly verified by ceremonies at his death, in making the skull of his head her drinking cup, in drinking all the ashes of his body as sugar unto her wine, and in eating of his heart unto her body, saying: though bodies be departed yet our hearts shall never be a sunder. That noble Greek Laodamia loved her husband so well, 
Laodamia.  that when she heard that her husband Protesilaos' was slain by Hector at the siege of Troy, she desired only of God that she might see his shadow or likeness once before she died: which when she saw embracing the likeness of Protesilaos' as she thought in her husbands arms, she then presently died. We read that Queen Ipsicratea loved her husband king Mythridates so entirely, 
Ipsicratea.  that she shaved all the hears of her head, and aware man's apparel, and followed him like a Lackey, for that he should not know her to be his wife, she had rather go unto the wars with her husband like a lackey, than tarry from her husband in Pontus like a Queen. Paulina when she heard that her husband Seneca was put to death by that cruel Emperor and tyrant Nero, whom Seneca sometime taught him in his youth philosophy, and at the length requited him with death: 
Paulina.  which when I say Paulina hard thereof, she inquired what kind of death her husband suffered, which being known, she ministered the like plaster unto herself, as was appointed for Seneca her husband. Likewise that noble Portia, 
Portia.  daughter unto Cato, and wife unto Brutus, hearing that her husband was slain at Philippos, for that she might not speed of a knife, she choked herself with coals. The like history is read of Triata, which when she knew by letters that her husband Vitellius was so environed of his enemies and no way able to escape, his wife rushed into the camp and priest near her husband ready to die or to live in field with him. What can be so hard to take in hand, but love will hazard it? what can be so perilous but love will venture it? Neither water can stay it, nor fire stop it. 
Sulpitia.  Sulpitia the wife of Lentulus the daughter of that worthy Roman Paterculus, when she perceived that her husband was appointed by the Magistrates of Rome to pass unto Sicilia as an ambassador, and there to continue for a season, though her mother had great charge over her, & very careful & studious she was to comfort her daughter in the absence of her husband: 
Valerig. lib 6. Cap. 7  yet she deceived her mother, she changed her apparel & caused her two maids likewise to be disguised & took two men in the like apparel, and went all by night from Rome unto Sicilia. 
Aemilia.  Aemilia the wife of Affricanus and mother unto that noble Cornelia which was mother unto those famous Romances called Gracchi, she perceiving her husband to be in love with one of her maids in the house, and often to use the maid as his wife, though Aemilia knew well of it, yet she never hated the maid, nor opened it to her husband: but after that her husband died, she gave to this maid a great sum of money, and married her wealthyly in Rome: A rare thing in a woman found. 
Penelope.  To speak of Penelope's love in Gréece, 
Lucretia.  towards her husband Ulysses, or to show the constancy of Lucretia in Rome toward her husband Collatinus, the one twenty years was proved of divers noble Greeks, and yet remained she true unto Ulysses, the other through force being ravished by proud Torquinius son named Aruntius, would not be false unto Collatinus, but opened the same & revenged it with her own death. Now again to prove how well did Queen Tomiris love her son Mesgapites, 
Tomyris.  the death of great Cirus King of Persia with two hundred thousand of his soldiers beside can testify: or how Ageus loved his son Theseus, which when he had perceived the black sail, 
Ageus.  contrary unto promise made before when Theseus went unto crete to the monster Minotaurus, that his as he supposed was slain in Labirinthus, he threw him over a high rock into the sea. What should I molest the reader herein, sith an end can scant be found, but only recite one worthy history out of Valerius of a servant unto one named Panopion that hearing that certain soldiers came unto the City of Reatina in purpose to kill his Master, he changed apparel with his master, and conveyed his master first a way safe and sound from the enemies, and he went unto his masters bed as though he had been Panopion, 
Panopion.  and suffered himself to be slain in steed of his Master. A man would think that greater love could be found in no man, than a man to die for his friend: and truth it is. But to find such love in beasts towards men, a marvel great it were: Insomuch, that in Leucadia, a Peacock loved a young virgin so well, that when she died, the Peacock also died. And Plini saith that in the city of Seston an Eagle being brought up by a young maid loved the maid so well that it would flee a broad and kill fowls and bring them whom to the young maid: and when the virgin died, the Eagle flew unto that same fire where the maid was appointed to die, and also died with her. The Persians were wont for favour and affection they had unto their Horses, to bury them and the people named Molossi made brave sepulchres for their dogs. Alexander the great made a tomb for his horse Bucephalus: So did Antiochus, and Caesar likewise. Such tried love and faithful trust was found in dogs, that the great King Masinissa of Numidia never went to bed but had a dozen dogs in his great chamber, as his guard to keep and watch him from his enemies, for sure he was that money might not corrupt them, friendship might not allure them, threatenings might not fear them. There was a dog in Athens named Caparus, 
Caparus.  unto whom the tuition of the temple Aesculapius was committed, with all the wealth and treasure therein, which being in a night trained unto a snare, the temple was rob, the substance and the richesses thence was stolen, but in the morning the dog found out the falsehood thereof, and made all Athens privy of the thieves by revenge and running towards them. We read in Plini that Ulysses Dog which Ulysses left at home when he went with Agamemnon unto Phrigia to the wars of Troy, and being twenty years absent, he found Penelope his wife, 
Durides.  and his dog faithful and loving at his return. That noble Greek Lismacus had a dog named Durides, that loved him so well, that even at Lismachus death, the dog died also. Hiero had another dog that died even so, ran willingly unto that flame of fire where his master did burn, to die with him. I might well speak of Alcibiades dog, which where so ever he came, no man might or durst speak any evil of Alcibiades in presence of his dog. Titus Sabinus dog never forsook his master in prison, and when any man gave him bread or meat, he brought it unto his master in prison, and when he was thrown into the river Tiber, the dog was seen as Fulgotius saith, to do what he could to lift up his masters head out of the water, thinking his master had been alive. At what time Pyrrhus subdued the city of Argos, there was in that wars an elephant which after he perceived that his master was slain, went up and down amongst the dead soldiers to seek his Master: which being found dead, the Elephant brought his body being dead to a safe place, where the Elephant after much mourning died for sorrow. The like Examples we read in Plini of horses, and specially of three, the one Alexander the great King of Macedonia had: 
Alexander's horse. Caesar's horse. Antiochus' horse.  the second julius Caesar Emperor of Rome had: the third Antiochus king of Syria had: These three noble Horses suffered no man to ride or touch them, but their own masters, and so gentle unto them, that they kneeled to let them mount on their backs. Thus beasts bear fancy unto men, obey and love men, most true and trusty unto men, and such love as neither Seleucus to his son Antigonus, or Pericles to his son Parialus, nor in Socrates to his son Lamproces did never show. 
Romulus.  How gentle was a wolf unto king Romulus, to nourish him in spite of his grandfather Amulius? How loving was a bear unto Alexander, to bring him up against his father's will King Priamus? How kind was a Bitch unto King Cirus, 
Cirus.  to foster him unwares unto his grandfather king Astyages? The bees came unto Plato his Cradle to feed him with honey being an infant. The little ants brought greynes to feed king Midas being likewise in his Cradle. O what is man said the Prophet David that thou art so mindful of him, that thou hast brought all things in subjection unto him, beasts of the field, fowls of the air, and fishes of the Seas, all things made to fear and to love him, and yet he neither to fear God nor to love himself. We read in Q. Curtius of an Elephant that King Porus of India had, 
Porus.  which Alexander the great took captive afterward, when this Elephant saw the King first, he kneeled down and showed such honour and homage as was marvelous to the beholders. It is read in Caelius of a king in Egypt named Merthes, 
Merthes.  that had a crow taught to carry his letters any where that the king would command her, she knew where to fly, and to whom she was sent, how to deliver the letters, and how to bring answer in writing whom again. 
Lib. 10. Cap. 29.  Plini doth write that a nightinggale loved Stesicorus so well, that it would always sing at the beck of Stesicorus to pleasure him. 
Stesicorus.  Heraclides the Philosopher had a Dragon taught to follow him every where. Ajax likewise had in Locresia a Serpent taught and brought up to honour him as his master. Agrippina the Empress and wife unto Claudian, had a Thrush that never departed from her during the empress life. Plini hath in his book of natural histories infinite such example to prove the love that all moving creatures do owe and show unto man: as the wild Bull in Tarentum, the raging bear in Daunia, which Pythagoras so tamed, that all places, all countries, & all persons were sure & safe from any damage or hurt by these wild beasts. This cometh by no virtue that is in man, but only by that which god made for man, that all living creatures fear man and love man: So that if comparisons be made, it shall be evident that there hath been more love in beasts towards man, than in man towards man: yea than brother unto brother, than the husband to the wife, or the wife toward her husband, considering the nature of man and beast together.   

¶ certain ethical Arithmologies drawn out of divine and profane authorities.  
AMongst other examples of man's life, I thought it chief necessary to note few Arithmologies which Solomon the wise, and Jesus' the son of sirach with other learned writers, have amongst their chief writings noted: And because they are divided innumbers, for the ease of memory, and for the delectation of mind, the rather worthy they are of the reading, very pleasant and very necessary unto any godly, wise, and discreet man to be marked: and first from the wise sayings of Solomon, these examples are to be read as followeth.  
There are six things which God hateth, and the seventh he utterly abhorreth: Lusting eyes, a deceitful tongue, hands imbrued with blood, feet swift to commit evil, a heart that imagineth wickedness, false witness, and he that s●weth debate amongst brethren.  
There are also three things never satisfied, and the fourth never saith ho: A woman that is untemperate, the earth that is dry, hell is never satisfied, and the fire hath never Wood enough.  
There be likewise three things that may not be known, and the fourth no man is able to understand: The steps of an Eagle fleeing in the air, the way of a Serpent over a rock, the path of a Ship in the Sea, and the life of a young man in his youth.  
For three things the earth is often plagued, and the fourth is untolerable: When a servant is made lord over his masters substance, when a fool is pampered with all kind of meats, when a woman is addicted to filthy lust, and when a handmaid is made heir unto her Mistress.  
Three things pleaseth both God and man: Concord between brethren, amity between neighbours, and a man and his wife that agreeth well together.  
Three things again clean contrary displeaseth both God and man: A poor man proud, a rich man a liar, and an old man that doteth in his latter years.  
Two things saith sirach troubleth my mind, and the third maketh me angry: When wisemen are despised, when expert soldiers are in poverty, when a man declineth from virtue unto vice: And thus far of Solomon and Sirach. Now to pass orderly unto profane authorities where the like sentences are noted.  
Three things can never want due commendations: Good wine when it is drunk, a wise sentence when it is spoken, and a good man in adversities.  
Two things can suffer no equality: love, and principality.  
It is hurtful to make haste unto four places: Unto a fray, unto a drunken company, unto a feast unbidden, and unto talk with a fool.  
Four things hurt much the sight of man: tears, smoke, wind: and the worst of all, to see his friends unlucky, and his foes happy.  
Take heed that thou move nor stir these that follow: A murderer, a hasty tongued man, a woman that is willing to play the drab, and a horse that runneth mainly in a dangerous place.  
Trust not to much five things, lest thou be deceived: A strange dog, an unknown horse, a talkative woman, a bragging servant, and a hollow bank.  
Be not angry in no wise with three things: With the truth, with good counsel, and with crowing of the Cock in the morning to stir thee from too much sleep.  
There are amongst men three kind of men very grievous: He that is arrogant in drink, an idle ietter in the streets, an unlearned poor man made rich upon a sudden.  
Three kind of things shall never enjoy the fruits of their travails: seed sown upon the Sea banks, he that doth good unto evil men, and he that judgeth that he serveth God well, when afflictions and calamities constraineth him so to do.  
Again, three sorts of men do always want wit and are quite void of reason: he that trusteth lies, he that can not convince his wrath, and he that eateth much and doth nothing.  
These three kind of men see nothing: The blind without eyes, the fool without discretion, and he that is delighted with worldly pleasure, without fear of death.  
And three kinds of men that be deaf and hear nothing: The first is he that daily heareth godly sayings, & mendeth not, the second is he that is given to filthy talk, and to hear slander, the third is he that is desirous to hear the secrets of all men: Th●se men though they hear, yet are deaf for that they hear not good things.  
There be four such slippery ways that no man can stand on but always fall: The first upon moisty places, the second upon slippery ice, the third upon glory and ambition, and the fourth upon the beauty of a woman.  
There be six things that will never hide themselves: A scab in the hand, a cough in a feast, an awl in a bag, a strumpet in a window, poverty in pride, and wantonness in lust.  
There is no society between five things: between the wolf and the lamb, between light and darkness, between life and death, between godliness and wickedness, between a friend and a flatterer.  
Three things to no effect: To hold water in a sieve, to run after fowls of the air, and to weep after the death of any man.  
A man ought not to brag of three things: Of good Wine, lest any man be alured thereby to ask● of it, of the beauty of his wife lest men burn in desire toward the same, of his wealth and substance, lest thieves will spoil the same.  
The two greatest victories, is to overcome a good man in good deeds, and to overcome himself in evil motions.  
Keep thy ears from other men's secrets, thy eyes from other men's writings, and thy hands from other men's purses.  
Six things are always mutable: The favour of Princes, the love of a woman, the chance of Dice, hunting of fowls, Time, and the spring of Flowers. Four necessary things in a house: A Chimney, a Hen, a Cat, and a good wife.  
These five things are rare seen: A fair young woman without lovers, a young man without mirth, an old usurer without money, a great fair without thieves, and a fat barn without Miso.  
Thou shalt never find truth in an hypocrite, faith in a flatterer, sobriety in a drunkard, virtue in the slothful, nor money with the prodigal.  
Truth is often uttered by five kind of persons, by a child, by a fool, by a drunkard, by a slanderer, and by him that sleepeth.  
There be three kinds of friendship: The one amongst philosophers & learned men by knowledge, the other amongst common men by mutual society & help, the third amongst beasts by pleasure and copulation.  
The misery of men are known and seen by four means: By death, by vexation of mind, by grief of body, and by wrong judgement.  
I will not molest the reader with many of these, which are as it were in repeating all that might here be spoken: to count the waves of the Seas, to sow seed in the Sea, to speak unto the deaf, I thought thus much to write ●o solace the reader with brief sentences.   

Examples of justice.  
A skilful Painter beholding an exceeding fair Image wanting only eyes and hands, thought to show his cunning therein, and taking his pencil in hand to paint hands and eyes correspondent unto the other members: An other perceiving the Painter to go about to make up that which wanted, said these words: Si manus affuerit latro, si lumina scortum, fiet si neutrum virgo premis erit. If you make hands he will be a thief, if you make eyes he will be an adulterer, having neither eyes nor hands, no offences are committed.  
A thief bound himself apprentice with the devil upon condition that in necessity and great danger he should help him and aid him. The thief being taken and brought before the judge, was condemned to die, did often call for the devil to help him according unto his promise: to whom the devil at length appeared, & gave him a great mass or wedge of gold, saying: give this to the judge, and desire him to show thee friendship accordingly: The thief being glad hereof, thought it long ear he could privily speak with the judge, to whom secretly he delivered this wedge of gold, saying: I pray you show me such favour as this gift deserveth, supposing it to be the wedge of gold: the judge privily looking what the thief gave him in his hand, perceiving a halter to be there, the judge turning him a side unto the thief & said: forsooth it shall be done without tarrying, and commanded strait with that halter which the thief gave him, to hang him.  
THe Emperor Trayan with his army passing unto wars, a poor widow meeting him in the way, ●rauing justice at his hand, for that his son did hurt her son, that he was not able to do his mother service as before, to whom the Emperor said: that at his return from wars she should have justice, but the widow replied and said: what and if you never return from wars, shall I never have justice? the Emperor said: my successor shall use justice to you, the widow answered: there is no man in my debt but the Emperor Trayan, which if he go to wars without doing of justice before with me and with all men, he sinneth much against heaven & earth, which words caused the Emperor to give his own son to serve the widow in lieu of the others service.  

¶ Examples of usury.  
A certain Usurer hearing a Preacher in his sermon say, that the devil will carry all Uusrers upon his bark to hell, departed out of the church disdainfully, and met one of his own friends in the street, to whom he told what the preacher said in pulpit of Usurers: yea, said his friend come back with me again unto the Church, and I will make him recant of his saying: when they both came unto the Church, this man demanded of the preacher whether he spoke such words of Usurers, that the devil would ●arie them all upon his back unto hell, the Preacher confessed and said: yea, that is a lie said he, the devil will not do them such reverence to bear Usurers on his back, but he will hale and lug them in chains after him like slaves unto hell.  
AN other Usurer being dead, no man would bear his corpses to be buried by the law of that city but such as were of his own faculty, all the just & good men of the city could not heave up the coffin, at length came four of his own science (I mean Usurers) and easily took up the Coffin and bare it, to whom one of the city said: behold four devils can carry the fift easily, and being brought to church, the Priest knowing his lewd life and wickedness, said that he should not be buried in the church, for that the church is the house of God, and not a grave for wicked men, his friends carried him unto the ●ye way, thinking to make his grave there, there the kings officers withstood that, and said: that the King's high way was not meet to bury any man. In striving between themselves the devil appeared and said: If they would give leave he would bear him unto a meet place, they being well contented therewith, the devil took him out of sight, and buried him where he useth to bury in his chief chapel in hell.  
AN Usurer dying in such a country as was not lawful to bury any man without some commendations of his life, being a long time stayed without burial, for that no man knew how to praise him: A Barbour at length said: surely I praise this man for one thing, I never saw softer hears to shave then this man was wont to have, by this commendation of the Barbour, he was buried, having according unto the custom that Epitaph upon his grave.   

¶ Examples of honour.  
SInce money said Seneca possessed the seat of honour, true honour was banished. A certain King being envied of his nobles, because he much esteemed poor men, therefore willing to show his nobles and counsellors the difference between one man and another, caused two Coffers to be made in one place, in the one he did put great substance and wealth, and covered the same with a simple or ragged cover: in the other he put nothing in, but covered it with cloth of gold and precious vesture, called his counsellors and nobles before him, demanded of them which was the better Coffer: they judging the brave and gorgeous Coffer much to excel the other, the King laughing at their folly, opened both the Coffers, and said: behold how much you esteem the outward man, and how little you regard the inward virtues.  
AMongst the Romans was certain discord or variance between two families: the one called Columnenses, the other named Ursini. The common people understanding the family of Columnenses to be of greater honour and of more power and wealth than Ursini were, cried out with the stronger part (as they had thought) with these sayings: Vivant Columnenses, & moriantur Ursini. But being convicted by the simpler sort, by the family of Ursini, and thrown unto subjection. The next field the people cried clean contrary to their first cry, saying: Vivant Ursini, & moriantur Columnenses. But then according unto fortune's custom, the victors before, were vanquished then: which when the people saw, in the third combat, fraring the slippery state of honour, cried out, Vivant qui vincant. naming neither of the families, but where it would happen honour and victory, there to extell and commend. Even like the Lion when he waxeth old, he is of all beasts that honoured him before, despised and hated: And when he is in force and strength, he is feared and obeyed of all other beasts.   

¶ Examples of envy.  
TWo servants in service with one man, having obtained of their master that whatsoever they would ask, they should have it, upon condition that what the first demanded, that should be double unto the last: These servants being fellows, the one being covetous would not ask first, for that the other should have twice as much, the other being envious, willed for very envy unto his fellow that one of his eyes should be pulled out, that both his fellows eyes might be put out also according unto promise made: And thus the master knowing the natures of covetousness & envy, like a wise Philosopher promised that liberally in word, which he knew should not be hurtful or chargeable in deed.  
A poor man after the like sort willing to bear certain fruits unto Frederick the Emperor, that the Emperor was wont to love well. The Porter being covetous, said unto the poor man that he would not suffer him to come within the gates, without he would promise him half the gain that the Emperor would give him: the poor man being urged to demand some benefits for his good will of the Emperor, understanding that half the gain, must be given according unto his promise unto the Porter, for very envy asked in a gift of the Emperor a hundred stripes, that the Porter being so covetous should receive the half hundred: the Emperor Frederick knowing well the matter, made the Porter to be well laid on for his covetousness, and the man that brought the fruits, for his envy somewhat gently to be handled.  
ANother example how two fellows serving one man, one of them being envious unto the other for ●hat his master made much of him, persuaded with his fellow that his breath did stink, and that his master might not abide the smell thereof: the young man being loath to displease his Lord at any time, when he gave his master his cup to drink, did turn away his face lest his breath should annoy his Master, and told his master likewise, that no man could abide his fellows breath, and that he willed his master to mark him when he reacheth him the cup, how he turned his face away: his master the next time, understanding how he turned his face a side when he gave him drink, consulted with his other servant what he should do: he being full of envy toward his fellow, counseled his master to send him upon some message unto certain Colliers in the wood, which burned wood to make coals, sending word unto them, that the first man that should come unto them the next, they should throw him into the fire: this man caused his master to call his fellow very early to go to the wood: and being sent, having occasion to stay in a certain Church by the way all service time, the envious servant came after very glad of the chance, thinking his fellow had been gone a long time before, and that he was thrown into the fire as his master willed, came first himself unto the place where he himself tasted of that sauce which he had provided for his fellow.   

¶ Examples of covetousness.  
A Rich man very pensive and sad, taking thought who should possess his wealth after his death, being a very covetous man, hard a voice saying: thy goods shall Troilardus the kitchen boy have, and also thy wife, and so clean contrary unto covetous expectation things happen: as one, a covetous man did hide in a Church a great pot, besought God always in his prayers that he should not die before he had filled that pot with money, which prayer obtained, he died, leaving the pot full of money behind him. An other marrying his wife, and finding by chance this money which his predicessor had hid, made his prayer unto God that he might never die before he had spent all that money which he found. The covetous gathereth not for himself, but for an other, which he knoweth not.  
A covetous man musing and studying always how he might live, being constrained to move from one bed unto another, for pain and toil he took in mind, his wife demanding the cause of his restless state, to whom he said: Wife, I study how I may end this year, and I see that I have sufficient for all the year saving for one day, and for that day only I vex and molest myself to know how I may discharge that day: his wife comforted him with all means she could, but he could not be at rest: At length he found this sleight, calling his wife up unto him, privily said: what I have determined to do thou shalt understand wife, that day which I have told you of, I will take upon me to die, that thereby with weeping and sadness without meat and drink we will escape the charges thereof, which being done of his wife and laid under the Table, the servants and the family coming fro the field, astonished at the sudden chance saying their Pater noster; after long sadness, at length called for meat (the wife weeping answered them) that they should mourn that day for their master, but hungry servants greedy of victuals, would needs have meat, the man heaving his head up, and putting by the Carpet to see whether they were at meat, one of the servants espied him, and supposing him to be the devil, that was with his masters corpses, he took a great staff and brained his master in steed of the devil: the good wife cried and said, that he had killed her husband, he denied and said it was the devil: The matter being brought before the judge, who understanding the life of that covetous man, was persuaded that the devil watched with the body, and that the good wife was deceived.  
ANother being sick of the palsy and like to die, was admonished of his kinsmen and friends to receive the sacrament, and to think of his soul, the sick man being so weak, could not speak nor make no signs unto his friends for all that they could do. At length one of the house which well knew his nature, said: that if any life were in him, he would make him either speak or give signs, took the key from his beds head, and went about to open his Coffer which stood at his beds foot full of money, the covetous sick man with head, feet, and with all his body made tokens and signs that his soul was there, and that if his money should be taken away, he should presently die.  
THe like examples of another covetous man, which when the priest according unto the custom in those days, would anoint him being sick and like to die, he perceiving scant that he was touched for his imbecility and weakness, his mind more occupied on his purse then on his sickness, was wont to say feeling the priests hand: Who toucheth my purse?  
ANother great Prince was so covetous that being besieged in a certain city called Baldac, of a strong King having money sufficient, wealth & substance abundant within the city, for very desire he had to keep the money, he lost the city, and being taken captive was demanded of the King why he suffered his city to be subdued, his soldiers slain, and himself to be taken, having so much wealth within the city as might defend the city, save the men, and keep himself from captivity: he being not able to answer the cause, held his peace. The King perceiving his covetous mind to be the cause of all destruction, said: Come tell me where thy money is, and being brought to a huge tower, where he carried his money to save, showed the King where the money was. The King took the key, and locked him fast with his money in the high Tower, saying: I will never do thee that injury to take thee away from that which thou lovest better than thy life, commanding no man upon pain of death to bear him either meat or drink, and so most wretchedly suffered him to die for hunger, having gold and silver enough lying by him.   

Examples of hearing.  
VAlerius reciteth a History of a certain young man of Athens named Polemus, given much to banqueting and drinking, being alured unto all pleasures, having his felicity in eating and drinking, and fine clothing, coming unto the school of Anaxagoras being so well charged with Wine, and so brave in apparel, that the scholars of Anaxagoras stomached him for his drunkenness to come there: but Anaxagoras perceiving the case of Polemus, left to speak of that which he then had in hand, and turned his talk to speak of that temperancy and sobriety, which when Polemus heard so learnedly and skilfully, he threw down his garland from his head, he changed his countenance, wailed his former life, and from that time forward Polemus lived honestly.  
Ulysses willing to avoid the sweet songs of flattering Cirses, fearing lest the like should happen unto him as it did unto divers others, stopped his ears and his servants with wax, and so avoided the danger thereof: So to hear good and wholesome things with Polemus, it is fruitful, and to hear flattery let all men stop their ears with Ulysses.   

¶ Examples of discord.  
IN a certain I'll there dwelled some Hermettes, which for discord and inward contention, the mice of the isle consumed their victuals, that they were enforced to make agreement of themselves: in so much Apollonius willing to travel in making some friends that were foes, one of the parties said that he had rather die, than to be made friends: Well said Apollonius, and die thou shalt, and thy grave shall be the bellies of wild beasts, and flying fowls, and even that night he died suddenly, and was devoured of beasts, as Apollonius said, for his Tigrishe and cruel mind.   

¶ Examples of friendship.  
THere were two friends, the one an Egyptian, the other a Citizen of Baldac: this Egyptian making much of his friend, and so well loved him, that nothing which he had, wanted him. By fortune this Egyptian waxed poor, and so needy that he was enforced to come unto the city Baldac to know what his friend would do for him, and being ashamed of his poor estate, watching a convenient time to present him unto his friend, went all night unto a barn to sleep, that night a murder was committed, and a man slain, & carried by chance into the barn, where being found in the morning, this poor Egyptian was accused before the judges that he murdered the man, and being judged to die, his friend being on the bench, calling to mind that it was he that made much of him in Egypt, forthwith rose and said: that it was not that man that slew the man, but even he himself: The other denayed, affirming that he was justly condemned, and that he only ought to die: They both striving which of them should die: the murderer in deed being in place, seeing the perfect amity of these two young men, marveling much thereat, was compelled of love to confess the murder, and that he killed the man. The judges musing much at the amity of these men, pardoned them all three.  
A Young man passing through wilderness where wild beasts were, hired a skilful fellow which promised such amity that he would bring him safe and sound without peril of limb and life: being in the midst of the wood, a bear came towards them, the fellow that professed him friendship, took his feet and ran and climmed up to the top of a high tree. The stranger perceiving that his friend was fled, and that he himself as not able to escape, fell down unto the ground upon his belly: for it is said that the Lion or the bear will spare their yielded prays, and specially the bear, if a man hold his breath as though he were dead. This man taking upon him to die, the bear felt and smelled about his mouth and his ears, whether any breath were in him or no, perceiving at last that he was dead, the bear went away: The other that was in the top of the tree asked him when he came, what did the bear speak unto him in his ear when he came unto him: marry said he that I should not trust such a knave as thou art to go with in company where dangers were.   

¶ Examples of flattery.  
KIng Zerxes marching toward the Greeks with a huge army of soldiers, called his counsellors unto him, demanded of them what was chiefly to be feared in that journey, one of them said: I fear most of all that when the Greeks do hear of your power, force and magnanimity, that they will flee and not abide your band. The second said, that ho doubted most that all Gréece was not able to lodge them or to receive them unto their cities. The third said, that he feared most the Ocian seas, was not enough for his navies to pass over. The fourth feared that the air had not room enough for their arrows that they would shoot off. The King being puffed up with pride, hearing his counsellors pleasing him so well: demanded at last of a certain Philosopher named Damaserus which he carried with him, what he doubted most in that wars: I fear chiefly said the Philosopher, lest you be shamefully deceived by these filthy flatterers.   

¶ Examples of gluttony.  
KIng Cirus going unto Scythia where Queen T●myris reigned, understanding the poverty of that country, and the beggary to be such, that he caused all his soldiers to flee from their tents, leaving their meat and victuals behind them, unto the Scythians, which for greediness more unto the meat, then desirous to pursue King Cirus, applied their bellies so much, that Cirus being in ambushement for the nonce, knowing how well that it should come to pass, came upon them suddenly as they were eating and drinking, and slew and murdered them like dogs.   

Exampels of rape and spoil.  
DIonides a Pirate upon the Sea, being taken by Alexander the great, and asked of the same why he rob upon the Seas, answered in this sort: why robbest thou upon the lands? I, because I am a young Pirate upon the Seas, am called a thief: and thou which doest rob land and seas, art called a king and a conqueror. I steal a little in the night time, thou spoylst all things in the night and day time: I am enforced to steal to live, and thou dost willingly steal to destroy: Dionides cannot have worse fortune, nor Alexander cannot have better, for that I hope daily better and better, and thou hast need to fear worse and worse.  
A certain poor woman came unto a covetous judge to demand justice at his hand, complaining a long time very piteously, at length the judge said that he was deaf, the poor woman having a supplication made, the next time came again to tender the same unto the judge, unto whom the judge said I am blind: the woman perceiving his mind, came the third time, and brought twenty Florentine Counters in her hand, saying softly: My Lord said she, I pray you show me favour, here is twenty crowns for you to by a saddle: The judge as soft as she said it, heard her, and stretching forth his hand received the Counters, which assoon as he saw, he said, that they were no gold but Counters: My Lord said the woman, now I know well that there is great virtue in gold, that can make deaf judges to hear, and blind judges to see.  
A bishop passing through a great city▪ a poor man begged one penny of him for God's sake, which he could not obtain, the poor man perceiving that he could have never a penny at the bishops hand, desired the bishop to bless him: The bishop strait up with his hand and blessed him. A woman seeing how frank the bishop was of his blessing, and how hard he was of a penny, said merrily: alas poor man said she, if his blessing had been worth a penny thou hadst not had it, but because it was nothing worth thou hast it.   

¶ Examples of mercy.  
Tigranes' King of Armenia, being vanquished and taken by Pompeius the great, when that he came in place before Pompeius, he threw down his crown unto the ground, and kneeled at Pompeius' feet, saying: mercy I crave, strait Pompeius took him up by the hand, and put his crown on his head, and said: I take it more honourable to make a King, than to destroy a King.   

¶ Examples of love.  
A poor scholar begging his dumb at a Noble woman's gate, besought the Porter for the love of God a piece of meat. The Porter having showed unto his Lady that a poor scholar was at the gate begging some meat for God's sake: The Lady said he should have nothing there for his sake: The scholar then desired for our lords sake some meat, he was again denied: The third time he prayed to have some meat for his own sake: The Lady than commanded her Porter to bring the scholar unto her chamber, which when she perceived him to be ragged, and not seen of her before, she asked him why he was so bold to ask meat at her gate for his own sake which was not known of no man: because said the scholar you have denied me for God's sake, being the Creator of all things, I thought to ask for mine own sake, being the simplest wretch of all men.  
A Young virgin refused to have a wealthy husband which her parents had ordained her, being demanded the cause why she so young a maid denieth to lead her life in marriage, said: when I am married, my husband, and my children will claim that love at my hand then, which now God only hath at my hand, and therefore I will not marry. surely in my opinion, that was perfect love to the Creator, above any creature.   

¶ Examples of death.  
IT is written in the lives of the fathers, that a young man serving an hermit, being sent of his master unto a village hard by, where a certain great Usurer and a vicious man being dead, was carried honourably and buried with solemnity, with the Bishop of that diocese, which when the boy saw, he wept out that so evil a man, & so wicked an Usurer should have such solemn burial: and returning whom, he found his master devoured of a Lion, which so moved him almost to be beside himself, saying: The wicked Usurer dieth with great honour, and is buried with great pomp, that lived all the days of his life in sin and wickedness. My master being fifty years in the wilderness an hermit, is eaten up and devoured of a Lion, which studied and travailed to fight with sin, and with the devil. An angel appeared unto the boy, saying: The devil can no more hurt thy master, for he hath done his worst, and now thy master hath conquered the devil. The devil spared the Usurer in his life time, that he might possess him after his death.  
Socrates' therefore dying, héeing constrained for that he refused their gods (and said that he would rather worship a dog than the gods of Athens) and to drink his last draft, perceiving that his wife wept, demanded the cause of her weeping, his wife answered and said: the innocency of Socrates death is the cause of my weeping: Nay rather said Socrates laugh and rejoice at that, and weep at him that deserved death. The like examples have we of King Antigonus and Anaxagoras the Philosopher, hearing both that their sons died in the wars, the one said, I know I had my son borne to die: the other without vexation or change of countenance, made him be buried out of hand, saying: It is no strange thing to hear of death, aswell unto Princes, as unto poor men happened.  
A Great King being admonished by his physicians of death, began to lament much his state, saying: alas miser that I am, how many princely palaces, regal courts: how many kingdoms and countries must I departed from? and go unto those quarters I know not where? How many Princes could I command to come with me any where? How many Noble men might I cause to go before to provide my places and seats? and now not one poor man in all the world will bear me company to my grave, saying thou world enemy of my soul.   

¶ THE deaths OF certain Noble Princes in english verse.  

¶ Alexander the great his death.  
WHat sound assurance is of man?  
what certain lot of life?  
When Atrop cuts which Lachese spins,  
with cruel cursed knife.  
He yesterday renowned Prince,  
and King of Kings so brave:  
To day in mouldered mossy mire,  
laid in his fatal grave.  
yesterday the son of Jove,  
might all command at will:  
To day stark naked in the earth,  
with worms his belly full.   

¶ Julius Caesar's death.  
I Long that ruled Rome at will,  
in midst of Rome am spilled:  
And in the Senate house amongst  
the Senators I am killed.  
Who Countries, kingdoms, Castles strong,  
who Europe all did quell:  
To Brutus' hand, and Cassius snares,  
unwares I Caesar fell.  
With Bodkins, Daggers, sword and staves.  
I Caesar there was slain:  
Of fostered foes which friendship feigned,  
as Abel was of Cain.   

¶ Cirus King of Persia his death.  
WHat Kesar, King, or Prince thou art,  
that passes here this way:  
Suffer Cirus seven foot,  
to rest his corpses in clay.  
Whose greedy mind and raging race,  
whose fortune frowning wild:  
That Cirus should be in Scythia slain,  
by Tomyris, Queen in field.  
Whose head was off and bathed in blood,  
to whom the Queen spoke first:  
Drink cruel Cirus blood enough,  
that long for blood did thirst.   

¶ Agamemnon his death.  
Whom ten years wars in Phrygian fields,  
nor Trojans force subdue:  
Who me wind, nor Seas, nor tempest hurt,  
this Clytaemnestra slew.  
This famous Prince and captain grand,  
of all the Géekes in field:  
Whom fame in Phrigia so advanced,  
his only spouse him killed.  
Thus fortune friendly flowed fast,  
and favoured fame to sound:  
Till frowning fortune foiled the state,  
which fawning fortune found.   

¶ King Pyrrhus his death.  
HEre Pyrrhus' Prince of Epire lies,  
whose force Tarentum knew:  
At Argos was by a woman slain,  
with a Tilestoone that she threw▪  
Whom thousand Princes could not hurt,  
nor Romans all annoy:  
Whom shot of guns ne dreadful dart,  
might Pyrrhus' Prince destroy.  
This second soldier counted was,  
to Alexander King:  
A silly Argive woman lo,  
to grave did Pyrrhus bring.   

¶ Hannibal his death.  
THe fostered fame the glory great,  
that was in Carthage coast:  
The honour long that Lybia had,  
again in time was lost.  
He that was the scourge of Rome,  
and Romans oft offend:  
He that saved his native zoile,  
and Carthage did defend.  
The same at last to Syria fled,  
to crave Antiochus' aid:  
Unto Bithynia thence he went,  
to Prusias King dismayed.  
And there to void Flaminius' force,  
he poison drank did die;  
Thus haughty Hannibal ended life,  
and there his bones do lie.   

¶ Pompeius death.  
Pompeius' fleeing Pharsalia fields,  
from Caesar, life to save:  
Whom then Photinus feigned friend,  
to Egypt soil did lave.  
And there by slaightes of faithless friends,  
for gold and silver lo:  
Pompeius head was sent to Rome,  
to Caesar for to shoe.  
His body left unburied lieth,  
in Egypt slimy sands:  
Who sometime King of Pontus priest,  
and all Armenia lands.   

¶ Cicero his death.  
Whom Cicero saved off from death,  
the same did Cicero kill:  
Pompilius proud to please the rage,  
of Mar. Antonius will.  
Whose head was set in sight to see,  
Antonius mind to please:  
Whose tongue did Fulvia prick with pings,  
Her stony heart to ease.  
Who when he was for Clodius sake,  
exiled Rome to range:  
Twenty thousand Romans mourned,  
in mourning weeds the change.  
He three times Consul was in Rome,  
now in Caieta slain:  
Whose noble name and lasting fame,  
shall still on earth remain.   

¶ Demosthenes death.  
THe sugared sap the solace long,  
the guide of Athens then:  
That stout withstood king Philip's force,  
in spite of Philip's men.  
Of whom king Philip in his wars,  
was forced to say at length:  
He feared more Demosthenes' tongue,  
than all the Athinians strength:  
Such is the end of mortal wights,  
such is the misery of men:  
That how to die, the time the place,  
he knoweth not where nor when.   

¶ Achilles his death.  
THe hope of Gréece, and country's care,  
Achilles' strong of force:  
Like stout Alcides fought on foot,  
like Mars himself on horse.  
But last that ruled gods sometimes,  
did then Achilles move:  
To walk to Troy to feed desire,  
for Priamus' daughters love.  
Who by a Dart that Paris driude,  
Achilles had his end:  
Whose worthy acts and marshal feats,  
in Homer well is pend.   

¶ Hector's death.  
HEctor stout whose strokes full stern,  
the Greeks did gird so grim:  
And foiled foes in Phrygian fields,  
death happened thus to him.  
In spoiling of Patroclus king,  
Achilles faithful friend:  
Came strong Achilles to the place,  
to see Patroclus end.  
Then Hector's harness quite was of,  
supposing none so nigh:  
When great Achilles watched in place,  
in Hector's face to fly.  
And with his spear he thrust him through,  
from Hector's side to side:  
Thus famous man and Phrygian Prince,  
thus Trojan Hector died.   

¶ Thimistocles death.  
THat noble Greek Themistocles,  
by Artaxerxes forced:  
To fight against his native soil,  
in harness brave was horsde.  
But mark a valiant mind,  
behold a famous deed:  
To hurt his soil this noble Greek,  
did feel his heart to bleed.  
To void this wrath of Persians' Prince,  
he blood with poison drank:  
And so to die, that so did live,  
he gladly God did thank.   

¶ Marcellus death.  
MArcellus in his glory great,  
triumphant victor oft:  
The spur of Rome, and Roman guide,  
in state advanced fit.  
Who by the Senate sage was sent,  
to Massinissa King:  
And charged that from Africa fields,  
an answer he should bring.  
On surging Seas, of wambling waves,  
unto his business bend.  
Dame Fortune doth with flattering feats  
such lofty mates prevent.   

¶ Nero his death.  
IN lust who leadeth life,  
with tyrant Nero here:  
Must with Nero end his life,  
as did in Rome appear.  
Who slew his Master Seneca,  
who did his mother kill:  
Who spoiled all, who spared none,  
who last himself did spill.  
Whose death as joyful was to Rome,  
as Rome his life detest.  
That into Tiber he being dead,  
the Romans threw this beast.   

¶ Hercules death.  
WHich Dragons, Lions, Tigers wild,  
which beasts so fierce did tame:  
Which Castles, Countries, towns, and towers,  
lo death subdued the same.  
What Hercules had at Nessus' hand,  
the same with flames did fry:  
Wherein that offspring great of gods,  
and imp of Jove did die.   

¶ Herod's death.  
WHen Herode reigned in Juda King,  
his loathsome life to led:  
On sucking babes and infant's blood,  
this cruel tyrant fed.  
To seek our saviour Christ he killed,  
the babes of Juda land:  
And thought our God could not escape  
his foamy bloody hand.  
Of worms this Herode was devoured,  
of vermin lo and mice:  
His bones, his flesh, was all consumed,  
and eaten up of Life.   

Seleucus' king of Syria his death.  
SEleucus King of Syria lo,  
Antiochus son the great:  
To whom in midst of joyful state,  
did fortune use this feat.  
That mounted high on stately steed,  
with princely port to ride:  
From pomp, from pride, from horse he fell,  
and there Seleucus died.  
That erst in Syria had such fame,  
and lived long in mirth:  
With crawling creeping worms he lieth,  
stark naked in the earth.   

Traian's death.  
WHen twenty years had trajan rained  
in Roman Empire lo:  
In city called Seleucia died,  
from Persia coming fro.  
Whose noble days and happy years,  
while yet in Rome he dwelled:  
Both Rome and Romans then reioycde,  
no grief in Rome was felt.  
He rightly ruled Rome by law,  
he Roman safeguard sought:  
To punish vice and hate each sin,  
Plutarch him hath taught.   

King Anceus' death.  
WHo thinks to joy shall hap to woe,  
who thinks to live shall die:  
Who thinks to speed shall often miss,  
thus fortune friends doth try.  
As Anceus' King of Samos sought,  
to slay a savage boar:  
Was by the boar he thought to kill,  
constrained to die before.   

¶ Heliogabalus Emperor of Rome his death.  
Behold another Gorgon grim,  
a monster Cyclops lo:  
Whose loathsome life and wicked ways,  
all Rome did fear I know.  
The sink of sin, the shape of shame,  
the beast of Rome was called:  
The cruelest scourge, the sorest plague,  
that ever Rome have stalled.  
This monster murdered in a jakes,  
and halde through Rome in stéetes:  
And after thrown to Tiber's streams,  
shut in his shrouding sheeets.    
FINIS.   

¶ Of memory, and oblivion.  
SOme hold that opinion, that in the ancient time whiles yet the world flourished not in learning, that memory than was most set by and esteemed, for what so ever was seen or heard, was then committed unto memory, and not recorded in books, which Socrates said, after the use of letters were had the virtue of memory decayed, for the care which then was in heart and memory; with fear and diligence to observe, is of all now put in books, that now our memory is put in writing, and then was it fixed in mind, 
Themistocles.  in so much that noble Athenian Themistocles passing by Simonides school, 
Simonides.  who as some suppose taught first the art of memory, being demanded, whether he would learn the art and faculty of memory answered, that he had rather learn how to forget things, then to keep things in memory, for I can not, said he, forget what I would, and I have things in memory, which feign I would they were out of memory. 
Seneca▪  Seneca doth so report of himself, that he was of such perfect memory, that he could rehearse after one, by hearing two hundred verses: yea, a greater marvel of memory, he could recite two thousand names of men, being repeated once before him, with as good a memory, as he that first named them. The like we read of Aelius Adrianus a captain, 
Aeli●s▪  that having a great army under him of soldiers, if any were absent in any place about any business, he had in memory the name of the person, the name of the place, and the cause of his business. Of this excellent memory, to their perpetual fame was King Cirus and Scipio, 
Ci●us. Scipio.  the one a Persian, the other a Roman, which had this fame by memory: that either of them could severally call their soldiers by name, every one after an other, which is most rare, yea, most marvelous, having so many always under them, as both Rome and Persia were chief in their days by them defended, to be able to name so many soldiers, as either of them both had in army. Their memory was such th●n, that they may not be forgotten now: 
Caesar.  julius Caesar was as much renowned, for that Pliny reported, that he could do such things by memory, as in reading, in talking, in hearing, and in answering at one time, that no fault could be found in either of these four qualities at one time practised, whereby he deserveth no less praise by his memory, than fame by his acts. divers excelled in time passed in memory, 
Hor●ensius.  as Hor●ensius a noble orator of Rome, was able to speak in any place, any thing which he premidated privately, without study openly, he had more trust in his memory, then in books. 
Carmid●s.  Carmides of Grece was so famous for this faculty, that he never heard any reading, but he could repeat it word by word without writing, were the writing or reading never so long, he would not miss a syllable. 
Cineas.  Cyneas a noble and a famous orator, one of the counsellors of King Pyrrhus, being sent from Epire unto the senators of Rome as an ambassador, he but once hearing the names of the Senates, before he came unto the Senate house, where when he came he named them orderly by name, every one after an other, that all the senators were in a great admiration of his memory, in repeating so many names, in opening so many matters, in concluding so many things, which when he came unto King Pyrrhus his master whom from Rome, he recited not only his doings and orations, but also their answers and replies, every word by word as then was spoken, done, or written by the Senators. This Cyneas was not so excellent of memory, but also of passing eloquence, of whom King Pyrrhus was wont to say, that he got more cities, towns, and kingdoms by the eloquence of Cineas, then with all the force and strength of all the Epyrotes beside. It is written in Laertius lib. 8. that Pythagoras had charge of God Mercury, to ask what he would (saving immortality) and he should have it, and he willed to keep in memory all things that he heard and saw, and to forget nothing being dead, of that which he saw being a live, which being granted, the soul of Athalides being slain of Menelaus, entered in Euphorb●●: 
Hermonius.  Secondly took place in Hermonius thirdly in Pyrrhus: and four in Pythagoras, which had such memory thereby, that he could describe the state of the live, and the dead. divers were famous for memory amongst the Greeks, as Archippus, Lysiades, Metrodorus, Carneades, Theodectes, and others. Many amongst the Romans were renowned for their Memories, as julius Caesar, L. Scipio, Portius, Claudius Hortensius, with infinite number. What great fame had Mythridates' King of Pontus, 
Mythridates.  that having as Plini and Gelius both report xxij strange Nations, that were soldiers always in wars under him against the Romans, that he could speak xxij. languages, with out interpreter to open his mind unto them. A strange thing it is now to find a man in this our ripe years, that can speak half a dozen speeches. If a man can but smatter in six or seven languages, he is noted to be a rare fellow, and yet king Mythridates had xxij A note of great memory, for some there be in learning one speech, that they know not, they forget an other that they know. 
Lucullus.  That worthy man Lucullus is remembered of Cicero in his fourth book of Achademicall questions, for his passing and noble memory. The Egyptians used notes and figures for their memory, in so much they marked the well memoried man, with the figure of a Hare, or a fox, for that the Hare hear best, and the fox of greatest memory, and if any wanted memory, they compared him to the crocodile. We read of Esdras a priest, 
Esdras. Portius.  that had all the laws of the hebrews upon his finger's end. We read of Portius, that he never forgot any thing that he once read before. He again would never read that, which once he wrote, but straight out of hand, his memory was such, would speak it and pronounce it in order, even as he wrote it before. Memory therefore is likened unto a net, which taketh and stayeth great fish, and letteth through the little fish: and even as books that be not occupied wax rusty, and cleave together, so memory which is not occupied, saith Seneca wax dull and oblivious, as we oftentimes see how forgetful men wax, either with sickness, age, or such like, that letteth the memory of man to be occupied: 
Orbilius.  as Orbilius by extremity of age, forgot his alphabetes and letters Hermolaus had a friend, which in his youth was a perfect Grecian, and yet in his latter years waxed so oblivious, that he could not read: Greek. Plini saith Messala surnamed corvinus waxed so forgetful by long sickness, 
Messala.  that he forgot his own name. And Seneca doth write of one Caluisius, 
Caluisius.  that was so weak of memory, that he did forget the names of those, that he was daily in company, as Achilles Vlixes, and Priamus, whom he knew very well What is it else for a man to want memory, but to want the name of his known friend, for he is no man that knoweth not that man, as Augustus Caesar, sometime Emperor of Rome, his bead is very oblivious, when he should come unto the Senate, he demanded of the Emperor, whether he would command him to do any thing that he could do? why said the Emperor, take this letter with thee, that men may know thee, for thou knowest no man, for thou wantest memory. Cicero doth make mention of one Curio, that was so oblivious being a judge, that he forgot the case; which he should give judgement upon. 
Atticus.  Likewise Atticus the son of Sophista, was of frail memory, that he could never keep in mind, the names of the four elements, Bamba a certain King of the goats, 
Bamba.  by a draught of drink given by Heringius his successor lost his memory: it may well be that drink cutteth of memory For the poets feign, that there is a river in hell named Lethes, whose water if any man taste thereof, he forgetteth any thing done, or passed before. In this were the Thracians so dull of memory, 
Thracians.  that they could not count above the number of four. Now that memory is praised in some, and obliviousness dispraised in others, that there want no testimony therein, what may be spoken of those, that then were Counted the famous clerk, and the renowmest orators in all the world, which did not only stay in their orations but also quite were beside their matters: 
Demosthenes.  as Demosthenes and Cicero, two noble orators, upon whom depended the state of Athens and Rome, such imperfection was in them▪ notwithstanding that Demosthenes was dismayed at the presence of Philip King of Macedonia, and Cicero astonished at the presence of the senators, that both tongue and countenance failed these noble clerk. Likewise Theophrastus that grave Philosopher, & successor unto Aristotle many times was put to silence in the midst of his Oration, before the people of Athens. 
Heraclitus.  So was Heraclitus Severus dumb before the Emperor. Herodes Atticus before M. Antonius quite out of countenance, so that the presence of princes, the dignity of places, the majesty of states, abate and change the worthiness of the person. Some again challenge unto themselves, which altogether they are as void of as Hipparchion, 
Hipparchion. Ruffinus.  when he would have contended with Ruffinus, he had not a word to speak, in so much that a proverb grew by him, applied unto him that is more talkative than wise Hipparchion is done, 
Cassius Severus.  Some again with Cassius Severus, which though all his books were burned by the senators, said that he carried all his learning in mind and memory, which could not be taken away, unless his life likewise should be taken away: For my learning said he, is in my mind, and not printed in books. The greatest excellency that can be in man is memory, the best jewel that man hath is memory, and the next thing that approacheth immortality is memory, and so nigh that if a man could but remember the end of things, he should never taste death, but he should live for ever.   

¶ Of the pilgrimages of Princes, and misery of mortality.  
THere is no beast upon earth, no foul in the ear, no fish in the Sea, that seeketh his own decay but man, as by experience we see all things to have a care of his own life. 
Lion.  The Lion when he feeleth himself sick, he never ceaseth until he feedeth upon an Ape, whereby he may recover former health. The goats of Crete feeding on high upon the mountains, 
The goats of Crete.  when any of them is shot through with an arrow, as the people of that country are most excellent archers they seek Dictamum and herb assoon, as they eat any thing of the same, the arrow falleth down, and the wound waxeth whole incontinent. There are certain kinds of frogs in Egypt, 
Frogs of Egypt's.  about the flood of Nilus, that have this perseverance, that when by chance they happen to come where a fish called Varus is, which is a great mourtherer and a spoiler of frogs, they use to bear in their mouths overthwart a long reed, which groweth about the banks at Nilus, which when this fish doth gape: thinking to feed upon the Frog, the reed is so long that by no means can he swallow up the frog, and so save their lives. If the goats of Crete. If the frogs of Egypt have this understanding to avoid their enemies, how much more ought men to be circumspect of his life, 
Swine.  which hath I say millions of enemies neither seen nor known. We read in the first book of Aelian, that the rude swine, if at any time by chance, they eat of that herb called Hioscyamus, which draweth by & by the veins together, that scant they can stir, yet they strive for remedy sake to go unto the water, where they feed upon young crabs to recover health. 
● sea Snaill.  In the same book ye may reed of a Sea Snaill which from the water doth come unto land to breed, and after she hath egged she diggeth the earth and hideth her eggs, and returneth unto the sea again, and there continueth xl days, and after xl days, she cometh unto the same self place where she hid her eggs, and perceiveth that they are ready to come out of the shell, she openeth the shell, and taketh her young ones with her, unto the sea. And thus have they care & charge not only of their own states and lives, but also of others, and by some show of sense they amend that which is most dangerous and hurtful, for the silly and simple mice have this kind of fore knowledge, 
Miso.  that when any house waxeth old and ruinous, they forsake their old dwelling and creeping holes, they flee and seek refuge in an other place. 
Aunts.  The little ants have foresightes, that when penury and want of relife draweth nigher, they wax so painful and laborious, toiling and traveling in gathering together victuals as may serve them during the time of famine. If these small creeping worms, silly and simple beasts provide for themselves, what shall we say of man, the King and ruler over all beasts, who hath not only a body to provide for, but also a soul to save. More happy are these worms and beasts in their kind, than a number of Princes are. For that they by nature only are taught their foes to avoid, neither we by nature neither by God the cause of all goodness, can love our friends. Therefore very well it is said of the wise man, that either not to be borne, or else being borne straight to die is the happiest state that can chance unto man. For living in this vale of misery, we see the Pilgrimages and travel of life to be such, that better far it were be a poor quiet man, than a busy proud Prince. And sith death is the last line of life, aswell appointed for princes as for poor men, who in reading the lives of Emperors, Kings and Princes, the nobles of the world seeth not their unhappy states, which coming unto the world naked, and departing from the same naked, yet like proud pilgrims busy one to destroy another, not contented with countries and kingdoms, go from one place unto another, from one country unto another like pilgrims, to be acquainted with misery and to seek death. 
Alexander.  Alexander the great conqueror taking his voyage from his kingdom of Macedonia unto India, to destroy all the world, he was in the city of Babylon prevented by Antipater and Jola his taster and kinsman with poison, and there he died. 
Philopomen,  Philopomen a great Emperor sometime in Greece, being in prison in Messena, taken in the wars, and being so cruelly handled, that he besought Dinocrates which then was Prince of that country and conqueror over him, one draft of poison, he could not be content to be Emperor and ruler of Greece, but moved to seek death in a strange country amongst his foes. 
Ladislaus.  Ladislaus King of Apulia endeavouring to subdue the Florentines, and seeking to be King over the Florentines, he lost the kingdom of Apulia. For by them was he at length poisoned, and so bereft from his own kingdom and life, with this unhappy kind of death were many princes prevented, no less threatened are these princes of their own household friends, then of foreign foes, no less do their children, their wives brethren and kinsmen, study to destroy them, sometime for the kingdoms sake, some time for hatred hidden, and most often provoked of these to spoil them, as it is written, that Claudius Caesar an Emperor of Rome, 
Antiochus.  was poisoned of his own wife Agrippina. Antiochus' king of Syria was poisoned of his Queen Laodice, for that he was in love with Berenice's King Ptholomeus sister. 
Constantinus.  Constantine the Emperor, the son of Heraclius, being but one year a ruler of his empire, was poisoned by his mother in law named Martina. 
Conradus.  The very cause of the Emperor Conradus death, which was frederic's son was the Empire and rule of Rome, which Manfredus his successor made the physicians for money to poison him, that then he being the successor of the empire, might bear rule. 
L. Vectius.  O unhappy state of Princes, whose lives are desired of friend and foe. How sore was L. Vectius set on of Caesar, to betray Pompeius the great, which for the love and zeal that Pompeius had in Rome, Caesar began to malice Lucullus, Curio, Cato and Cicero, for their private love toward Pompeius, no less danger it is to be in favour with princes sometime, then perilous, to be princes, we read of a Queen named Rosimunda, 
Rosimunda.  the daughter of King Cunimunda of Gepida after that she poisoned Albonius king of Longobardes' her first husband, she married a prince of Rauen●a named Helinges, which likewise she thought to poison, but being warned in the midst of his draft, he caused his wife to drink the rest, which drink was the cause of both their death, how many noble Princes in the midst of their Pilgrimages died that death, as Diocletian the Emperor of Rome, Lotarius King of France, 
Carolus. A●istobulus. Hannibal.  Carolus the eight of that name, with divers others, as Hannibal prince of Carthage Aristobolus king of Juda, and Lucullus Emperor of Rome, Princes and noble men do sometime poison theimselues, lest they should be enforced of their foes to do what they would, 
Themistocles.  as Themistocles being banished from his country Athens, when he did deserve well life and honour, being in service with Artaxerxes King of Persia, poisoned himself with the blood of a bull, in presence of all the Persians, lest he should be compelled to fight in wars against Grece his country. Even so Aratus Prince of Sicionia, 
Aratus.  perceiving Philip the younger, should banish and exile him out of his country, was enforced to drink his own death, out of his one hand. Even after this sort, after long administration of common wealth, after great honour had, and after Princely dignities possessed, with worthy renown and same received, did noble Socrates, learned Anaxagoras, worthy Seneca, & famous Demosthenes poison themselves. Thus their pilgrimages were ended, and their lives finished, their honour and dignity, their fame and renown did purchase them death. Happy then are those, whom the world know not, ne yet desire to be acquainted with the world, but quiet and contented do travail their Pilgrimage. 
jugurtha.  Had not Jugurtha thrusted for the kingdom of Numidia, he had not slain his two brethren Adherbales and Hiemphales', which were partakers of the crown, for the which, vengeance sell upon him, he had not comen unto cruel Marius' hand to be subdued, neither had he died in prison. Had not king Syphax thirsted the Empire of Rome, 
Syphax.  he had never been taken captive and prisoner with Tyburus, where he at length out of his kingdom died in prison. Henry the third was of his own son, 
Henaicus. Aristonicus.  named Henry again put in prison, where he died. Aristonicus for all his business and great doings, was vanquished by the consul Aquilus, and put in prison where likewise he died. In prison divers princes ended life in foreign countries, divers kinds of deaths, sundry plagues happen upon princes, more than upon man else, as orderly I mean to prove by their Pilgrimages and lives. 
Phalaris.  Some by fire, as the Emperor Phalaris of Agrigentin, who was burned with all his children, and his wife in the brazen bull, 
Perillus.  which Perillus made for others, and when Perillus first assayed this new invented work before all others, and after him the Emperor himself was put therein. By fire was the Emperor Valentine burned of the Goths: by fire was that famous Greek Alcibiades destroyed in Phrigia, 
Alcibiades.  burned in bed with his woman Tymandra, after he had ruled Athens and all Grece a long while, thus was his end. Sardanapalus that great King, and last prince of Assiria, fearing to fall unto the hands of Arbactus, and detesting to die by his enemies, made a solemn fire, where he after long lewd life, wantoning in lust, and following his desire burned himself, it was the end of that renowned man Hercules which conquered Monsters, subdued serpents, Lions, Dragons, and wild beasts, to die by wearing of Nessus' theart the Centaur, which burned him a live. To speak of Prince Boges, the dear friend sometime of King Xerxes, which when he knew that he could not escape the hand of Cimon, and the power of Athens, he made great fire, where he caused his wife and concubines, his children and family to be burned, and then his gold, silver, and treasure, and last of all burned himself. Empedocles, Catulus, Luctatius, Asdrubal, and Portia died this death. I may not be tedious in reciting to many names, but some to show and to write, that did take a part of sundry plagues, & divers deaths. So desirous were men always to become princes, so ambitious of honour, so greedy of wealth, that having the name of a king, they thought to avoid and escape that, which always waits hard at the heels of Princes, I mean death, were not Princes hanged of their own subjects, which is the vilest and most ignominious death that can be. 
Achaeus.  Achaeus King of Lydia, for that he troubled his subjects with new tasks and Subsidies, he was hanged of his own subjects over the river Pactolus Bomilchar, 
Bomilchar. Justi▪ lib. 2.  a Prince of Libya, being suspected of his own country men the Carthaginians, that he had conspired with Agathocles, unto the annoyance of the subjects, was hanged in the city of Carthage, in the midst of the market. 
Polycrates.  Polycrates who was supposed to be the happiest Prince, that ever reigned in Samos, who never sustained any loss by Fortune, at length was by Oroetes the Persian, King Darius general, hanged in open sight of Samos. Herodotus doth affirm, 
Leonides.  that Leonides that famous King of Sparta, that long ruled the Lacedæmonians with great fame and renown, was by Xerxes' King of Persia, after his head was smitten of, commanded notwithstanding to be hanged. 
Hanno▪  Trogus doth write of Hanno, a Prince of Carthage, which flourished in the time of King Philippe, father to Alexander the great, which for his prosperous success, Fortune, and luck that he had in all his attempts, he waxed to be such a tyrant that his own people first bound him with cords, whipped him with rods, plucked out his eyes, broke his legs, cut of his hands: and at last to recompense his tyranny, they hanged him up in Carthage. These were no mean men, that thus were hanged in their own country, of their own people: But honour which is always ambitious, doth bring this to pass every where. These Princes were in the midst of life, arrested by death, and by divers kinds of death. Some as you have heard with poison, some with fire, some with hanging have ended their Pilgrimages, some again were devoured of their own horses, as Diomedes King of Thracia was food himself unto those beasts, 
Diomedes.  which before he fed with men's bodies. The King of Eubaea for his tyranny in Boaetia, was given by Hercules to be eaten of his own horses. Lucinius the Emperor, 
Licinius.  at what time he had appointed his daughter Herina, should be given unto his horses to be eaten, he himself ministering her as food unto them, 
Neocles.  was torn in pieces. It happened that Neocles the son of that noble Greek Themistocles, was by a horse likewise devoured. This plague was not strange unto Princes, for they were always subject unto all kind of deaths. After that famous Prince Metius captain of the Libyans, 
Metius.  had broken with the Romans promise of truce and amity, he was afterward, as livi doth witness, taken and drawn of four great horses a live, at the commandment of Tullus Hostilus being then King of Rome. King Theseus son Hippolytus, 
Hippolytus.  being then falsely of his Mother in law Queen Phaedra accused, flying to avoid the fury and rage of his Father at the request of the Queen, was torn in pieces of wild horses. But let us pass further, and then we shall read, that some again, even as they afore said Princes were devoured of horses, were of serpents stonged unto death, as Laocon that worthy Trojan, 
Laocon.  was in open sight of two serpents destroyed, yea, that famous and warlike woman Cleopatra Queen of Egypt, 
Cleopatra.  after her lover and friend Marcus Antonius was convicted by Augustus Caesar the Emperor, she had rather to be overcomed with serpents, then subdued by Caesar. With this death was Opheltes Lycurgus' son King of Menea vanquished. 
Opheltes.  Again some of wild boars, and raging Lions perished, as Anceus' King of S●mos, and Paphages King of Ambracia, perished in the like misery, the one by a boor, the other by a Lion. Some by dogs, 
Linus.  as Linus Apollo's son. Plini in his seventh book, maketh mention of a Queen in Bythinia, named Cosinges, 
Cosinges. Euripides.  King Nicomedes wife, whom her own dogs slew, and tore in pieces. Euripides that learned Greek, coming in the night time, from Archelaus King of Macedonia, with whom he had been at supper was by an ill willer of his met, named Promerus, which set his dogs to mangle him unto death. Even so were Heraclitus and Diogenes both Philosophers, by dogs likewise dead. I may not forget so great a Prince as Basilius the Emperor of Macedon, 
Basilius.  which in hunting amongst his Lords and nobles, yea, amongst thousands of his Commons, he only meeting a heart in the chase, was pricked in the leg, and so died. As for Seleucus King of Siriae, 
Seleucus. Bela.  soon unto Antiocus, surnamed the GOD, and Bela King of Pannonia, they were both thrown by their horses, and so died. If these mischances happen unto princes in the midst of their glory and state, what is it then but misery of mortality, and pilgrimages of Princes, sith nothing expelleth fate, nor can avoid death. Some so weary of life, some so fearful of death, that they threw themself unto waters to be drowned, others for all diligent fear, watching for death, were most shamefully, notwithstanding by death prevented. 
Frederick▪  Frederick the Emperor Marching towards Jerusalem, after that he had taken Cities and towns in Armenia, in passing through a little river, 
Decius.  he was drowned. Decius that noble and stout King, enforced to take his flight from the Goths, with whom he then was in wars, was drowned in the marish ground. 
Marcellus.  Marcus Marcellus after that he had been a consul in Rome three times, before the third wars betwixt the Romans and the Carthagians, was likewise by a shipwreck cast away. How many noble Princes were drowned with Pharo King of Egypt in the red sea, we read in the sacred scriptures. How many again that seas and waters spoiled from life, we read of, which altered the names of the seas and waters, when they were drowned, with their own names. 
Aegeus.  As by Aegeus King of Athens death, 
Tirrheus.  the sea Aegeum was called. By Tirrhenus death king of Lydia, the sea was called Tirrhen: And so King Tyberinus, 
Tyberinu●▪  altered the river named Aelbula by his death, to be the river of Tiber. again the Sea Hellespont, by a woman named Helle. The sea Hesperides, by the maids called Hesperides: 
Icarus.  So by Icarus and Myrtilus, 
Myrtilus.  the sea of Icarus, and the Sea Myrton were spoken. To many were by waters spoiled, as we see daily by experience. As for hunger divers Princes again died, 
Erisychthon.  yea, compelled to eat their own flesh, as Erisychthon and Neocles a tyrant of Scycioma, which for his cruel tyranny unto Athens, he tasted of the same feast himself. It is written in Curtius, that Queen Sysigambis King Darius' mother died of hunger. 
Sisigania.  Who so readeth Chronicles shall find divers mischances happen unto princes, from time to time, for that they be envied at, for Vlixes the Greek, lest any offspring of Hector should rise in Phrigia, to revenge the fall of Troy, and his country cast Hector's son Astyanax over the walls a live. Even as sometime Lycurgus' king of Thracia was of his own subjects, thrown headlong unto the sea, for that he first mingled water with wine. How many famous and noble princes were stoned, and by stones dead, 
Pyrrhus.  as valiant Pyrrhus' King of the Epirotes, being in wars with Antigonus, was slain by an old woman with a Tile stone at Argos, Pyrander at what time the Athenians warred against Eumolpus, 
Pyrander.  for that he feared famine, hidden the wheat from his soldiers, was therefore of them stoned to death: even so was Cinna the Roman, at the wars betwixt the Frenchemen and Rome, for the like thing stoned unto death stout Cebrion, 
Cebrion.  king Priamus son was slain by a stone of Patroclus, at the siege of Troy, so was Cignus of Achilles at the same time. 
Cygnus.  O unsteadfast Fortune, that little stones should end so many famous lives of Princes, O unprudente Princes, that know not how nigh always ye are unto death. How many did God punish, and plague with sudden death for their offences and misliving: 
Mythridates.  as Mythridates' King of Pontus, 
Nicanor.  Nicanor the son of Parmenio King of Macedonia, as Curtius in his v. book do write, died suddenly. 
Sertorius.  Sertorius was slain suddenly at a banquet by Vpenna. 
Heliogabalus.  The Emperor Heliogabalus was killed upon his stool at his easement, and thrown unto Tiber. Carbo a noble Roman after that sort, 
Carbo.  while he was easing himself upon his stall, was commanded to be murdered by Pompeius. That renowned and famous conqueror julius Caesar, 
Caesar.  was in the midst of the city of Rome, where he was Emperor, yea, in the Senate house murdered and mangled of Brutus and Cassius. divers Consuls in Rome died this death, as Fabius Maximus, 
Gurges. Manlius.  Gurges the senator, and Manlius Torquatus, even at his supper died presently. Thus some with thunderbolts did God likewise punish, as Prince Capaneus slain at the wars of Thebes. 
Capaneus. Tullius Hostilius.  Tullius Hostilus King of Rome, was with a Thunderbolt, for his insolency and pride ●laine. Zoroaster king of the Bactrians, the first inventor of magic, was likewise by that kind of death over taken. Pride in princes was the only cause of their falls, in so much the poets feign that the great, monstrous, and huge giant named Euceladus, for his proud enterprise against jupiter, was thrown with a thunderbolt, unto the bottom of Aetna, a fiery and flaming mountain. The uncertain state of Princes, the flattery before, and the envy behind, is seen and tried by their death. Who liveth so short a time as a Prince? Who dieth so strange a death as a prince? Who liveth in care? Who dieth living but a prince? was not Sergius Galba, 
Galba. Commodus.  and Commodus the son of Marcus, surnamed Anbilius, two Emperors of Rome, the one by Otho strangled in the market place of Rome, the other by Marcia his own Concubine, after he ruled Rome xiii. Years. 
Lentulus.  Was not, I say, Lentulus being taken in conspiracy with that wicked Catiline, slain and mangled at the commandment of Cicero, who then was consul at Rome. Likewise Cethegus, Gabinius, Ceparius, and Stabilius, for that they rebelled with Catelin, were appointed by the senators to be strangled in prison. Nothing so uncertain as the state of princes, nothing more deceitful than princes again as well proved by histories: 
Minoes'.  For Minoes' King of Crete traveling after Daedalus unto Sicilia, was there of his great friend King Cocalus, as he supposed, slain through deceit, even so was Alebas chief governor of Larissa, 
Alebas.  a city in Thessaly, murdered of his own soldiers. The desire that men bear unto honour and dignity, is such that accompaneth with death, 
Spu▪  as Spu Cassius, and Spu Melus for the greediness unto the Empire of Rome, were both worthily beheaded. God hath showed just vengeance upon princes for their iniquity, with plagues & Pestilences, which spoilt the Emperor Constantine, 
Constantine.  & the Empress his wife Zoae, and by this was Marcus Antonius, Alphonsius, 
Alphonsius.  and Domitius justly and worthily punished. God hath wonderfully punished the pride of princes, even with shameful and horrible death, that Lice and Uermine consumed their bodies a live: As Maximilian the Emperor, 
Arnulphus.  Arnulphus, Honorificus King of the Vandoles, 
Honirificus.  and Herode King of Jewrie, were eaten up a live with vermins and worms. Plini and plutarch, saith that proud Silla, 
Silla.  which sore plagued Rome and Italy, was converted all his flesh unto louse and so died. Herodotus doth like wise report of one Pheretrina a Queen of Barcaeans, that of this filthy and horrible death died. GOD gave them over in the midst of their pleasure, even eating and drinking, as Septimus and Valentianus, two famous Emperors died of surfeit, for want of digestion. Archesilaus' died presently with one draft of wine. What is the life of Princes, but an uncertain Pilgrimages, which scant seeth his days fully by nature granted as we see how, and after what sort they die daily every where. There was great difference between the Pilgrimage of Vlixes and his fellows, which Cirses the witch did change them unto divers kinds of beasts, for that they knew not what Pilgrimage meant, and Vlixes himself kept his naturatl shape and frame. And for that in his pilgrimage he was wise and painful in his life, he did learn of Aeolus physic, of Cirses magic, of Calypso astronomy, and that under colour of fables. 
Pitha.  That pilgrimage is only appointed unto man, to know himself, and to serve his God, divers learned Philosophers, as Pythagoras, Democritus, Anaxogaras travailed from Grece unto Egypt, unto Persia, unto Caldea, and to divers other countries for knowledge sake. Anachassis from cold Scythia, 
Apollo.  made his voyage to Athens for learning. Appolonius from Rome went over Caucasus unto India, unto Assiria, to know more philosophy. Yea, women are famous for their pilgrimage therein, 
Saba.  as Saba came from Aethiope, the farthest part of the world, to hear Salamons' wit, 
Cornelia.  and to learn wisdom. Cornelia from Rome being a noble woman, went unto Palaestina to hear saint Jerome teach Christians. The Pilgrimage that Solon made for Athens, that Lycurgus made for the Lacedæmonians, that Architas made for Tarentum are commended. 
Pittacus.  The travail that Pittacus took for the people of My●tilaena, that that Cleobulus took for the Rhodians, that Bias and Thales took for the people of Jonia are praised. We are borne not for ourselves, but for our country and friends, for them we ought to travail. 
Plato.  For this cause became Plato, from a famous orator in Athens, to be a renowned soldier at the besieging of Corinth, and Tenagra: For this went Socrates Plato's master to Amphipolis, 
Socrates.  and Potidaea a two great cities in Delos, to fight for their country. Philosophers were not always occupied with books, but when time served, they were seen in arms, 
Architas.  as Architas was six times general amongst the Tarentines. 
Tirtaeus.  Tyrtaeus elected gyaunde captain amongst the Lacedæmonians, 
Xenophon.  Xenophon which Thucydides highly advance, one of the chief soldiers of King Cirus. What caused the Philosopher Zeno to resist the princely power of king Antigonus? What moved Bias to withstand the force of King Aliates. In fine what made Photion, Aristides, Themistocles and others to become soldiers, to stand in arms against their enemies, the love of Athens. The pilgrimage of this our life is nothing else, but a continual travail until we come to our last journey, which is death, then is the end of all pilgrimage, and just account to be made for the same.   

¶ Of Dissimulation and craft, of subtlety and deceit.  

Diogenes.  Diogenes' that Cinike Philosopher, making himself ignorant sometime in that, which he knew best was wont in banquets and feasts, to say if any man had demanded what kind of meat, were there I can not name, but I can eat it, and so would pass to answer any thing truly with dissimulations, in so much that Sigismonde the Emperor would say, that he that could not dissemble, 
Galba.  could not rule. At what time Galba a Citizein of Rome, had bidden a gentleman named Maecenas unto Supper, perceiving the gentleman to be in love with his wife, feigned him a sleep, for that Maecenas might show some part of his will, and love in the mean season, 
Maecenas.  while his wife and Mecaena were in talk, and he himself in dissembling slept, came one of his servants, to take some things away from the table, supposing his master had been a sleep, unto whom his master said, well you varlet, though I see not Mercaenas, yet I see to you, I sleep unto him, and not unto you. The like dissimulation was between Demosthenes and Archias, 
Demosthenes Archias.  at what time he fled Athens, for fear of Antipater's displeasure, and went unto the Isle Calauria, where in the Temple of Neptune he hide himself until Archias came, and promised him what honour and dignity he should have, if he could come unto Antipater, and with fair words he dissembled with Demosthenes, that he came for the purpose from the King unto him, Demosthenes perceiving his dissimulations, and crafty means, answered plainly, to move him unto anger, where truth is oftentimes opened, and said: Thou of all men couldst never play upon the stages, playing thy part then, and now at this time, thou canst not be an orator to persuade me, whereat Archias waxed angry, and threatened to hale him out of the Temple, unto whom Demosthenes answered. Now perforce thy dissimulation is chanced unto truth. I might hereon stay, to note the great dissimulations between Metellus and Scipio, which was so great that Metellus feigned that Rome was happy, 
Metellus dissimulation.  that Scipio was borne therein, and yet his mortal enemy all the days of his life, and therefore Frederick an Emperor sometime of Rome, at what time the senators would go sit about the state of the city, would say, before you go unto the Senate house, cast away from you two things that you carry with you, and being demanded of the senators, what two things were they, he said, Simulations, and Dissimulations. In this Philippe of Macedon did differ much from his son Alexander, 
Alexander,  in so much that Alexander would consent to nothing, but to magnimitie and truth, and his father to all kind of falsehood, as seen by subduing of the Sarunsians, and the Cities of Thracia, who under colour of peace, commanded his soldiers to bring under their cloaks, every one a cord, 
Philippe.  that at what time King Philippe made silence to speak, the enemies being attentive to hear, he wretched for the his right hand, for a watch word to his soldiers, suddenly to bind with their cords their enemies, and to bring them captives to Macedonia. The like craft used Alcibiades amongst the Agrigentines, 
Alcibiades.  feigning that he had to speak for the common profit, as well of Athens, as of Agrigentum, calling them in place, as though he would open some thing necessary unto them, had the Greeks ready in the mean time to take the city, and to possess their substance by this craft. Such craft used Thrasillus, to take the city Byzantium, such deceit used Zopirus, to overcome Babylon. 
Tarqvinius.  such did Tarqvinius the son of Sextus Tarqvinius practice against the Gabians, who when he perceived, that his father might by no means subdue them, he imitated Zopirus craft, making the enemies to believe that he was ill handled, and cruelly used of his father, and that he knew well how to deceive his father, and to betray him unto them, they being ready to believe Tarqvinius, made him chief of their company: he strait sent to his father messengers, to signify unto him, that he might do his pleasure with his enemies. The old Tarqvinius understanding the craft, and subtlety of his son, brought the messenger unto a fair garden, mistrusting like a wise prince the matter, gave this subtle warning unto his sons ambassador. Walking up and down the Garden with divers noble men, he with his staff beat the chief flowers of the Garden, saying unto the messenger far well, tell my son what I do, and bid him do accordingly, which young Tarqvinius perceiving his father's mind, slew the best of the enemies, oppressed the chief men, and betrayed the city unto his father. By this means the craft that Conon the Athenian, 
Conon.  deceived the Persians in Cyprus. The subtlety that Pysistratus used, to beguile the people of Megaera, & Hannibal in Italy are of like effect, that subdued Tarentum, in so much that Hannibal was wont to say, when the Romans had again won Tarentum. Eadem arte qua prius ●aepimus Tarentum amifimus: For by craft Hannibal vanquished the Tarentines, and by craft did the Romans win the same again. Antigonus deceived the citizens of Corinth, 
Antigonus.  under the colour of marriage, betwixt his son Demetrius, and Alexander's wife, who then was a widow, and a Queen in Corinth, that in the midst of triumphs, and preparations to the marriage, Antigonus by deceit took the Castle, commanded his soldiers in arms, and proclaimed himself King in Corinth. In the same book of Poliaenus, the like history is written of Lysander of Sparta, 
Lysander.  and Nearchus of Crete, the one promising to the inhabitants of Miletum, his aid and help, in defending their liberties, the people giving credit unto a kings promise, trusted to have Lisander their special friend, they found him their mortal foe, for he deceived them thereby, and took the city of Miletum unto himself. The other sailing unto the haven of Telmessus, to renew friendship with Antipatridas, who then governed the city of Telmessus, under the colour of friendship, he had his men of arms ready on the Sea, to destroy his friend, to take the city unto himself. This deceit was not only seen in wars, where much falsehood and perjury are practised, but in all things men use craft, according to the proverb, There is craft in daubing. To speak of Theodectes craft toward his Master Aristotle, to spoil him privily of his glory. To speak of Sertorius deceit, in winning authority among the common people. To describe the means that Dionysius used to get money amongst the Siracusans, or how Pythius deceived Cannius in his bargain of fish. Or how Darius became king of Persia, by nising of a Mare and a million more such deceipts and crafts, I will that the reader read Poliaenus, when he shall have enough of falsehood, because craft is used diversly, I will somewhat touch those that used craft, in altering themselves in form, and shape of women, some for filthy lust, some for virtue sake, some for vice. What kind of dissimulation was in Sardanapalus King of Si●ia, 
Sardanapalis.  to forsake the Empire, to forego his kingdom, to become from a Prince, like a woman to spin and card with his concubines, and so from the shape of a man, to dissemble him to be a woman. What kind of dissimulation did that renowned, even the offspring of gods, and son unto Jupiter, 
Hercules.  that mighty Hercules, after that he tamed monsters, slew giants, overcame Dragons, Lions, wild beasts, and yet to translate him from a champion and a conqueror, in a woman's apparel, formed himself a woman, with such cautel and crafty dissimulations, that he served Omphale Queen of Lydia like a woman, in the apparel of a woman at the wheel, at the cards, at Omphale's commandment. What kind of craft used Clodius, to bring his purpose to pass, with Pompeia, Caesar's wife likewise dissembling himself to be a woman, as Cicero tanteth him in an epistle that he writeth unto Lentulus, where he saith that Clodius dissembled with the Nymph Bona dea, as he was wont to use the three sisters Thus Clodius would at all times go unto Pompeia, 
Clodius.  in the apparel of a woman to use such feats, that made Caesar to divorce his wife Pompeia. Dissimulations, cautels, crafts, as they are most evil to practise wicked things, so are they of the contrary, most necessary to do good, 
Euclides.  as Euclides, which used the like craft as before, but to the better purpose, where they practised this feat, to feed lust, to pleasure affection, he used it to see Socrates, read philosophy, and to learn wisdom, for there was a law between Athens and the Megaris, for the great hatred that the one bare unto the other, that who so ever came from Athens unto Megaris, should die. And who so ever would go from Megaris unto Athens should likewise die. This death feared not Euclides so much from his purpose, but love that he bore unto Socrates, unto philosophy, and unto wisdom, was asmuch that he would in the night travail from Megaris unto Athens. In the apparel of a woman, lest he should be known, and return before day from Athens, unto Megaris again. This dissimulation and craft of Euclides was far better, and more to be commended, than the doings of the fore renowned Princes. 
Semiramis. Justi. lib. i.  Better is Semiramis Queen of Babylon thought of that she perceiving her young son Ninus, to be too tender to govern the stout babylonians and Assyrians, knowing the nature of the people to be impatient of a woman's government, she became in apparel like a man, and rule the kingdom, until her son came unto ripe age. More praise ought Pelagia have a woman of Antioch though she feigned himself to be a man, 
Pelagia.  and dissembled with the world in that case, yet this was to avoid pleasure and lust, and to live chastened and solitary, without the company of men. 
Marina.  For this cause is the Greek virgin Marina, and Euphrosina a maid of Alexandria worthy preferred before Cleocritus & Clisthenes, 
Euphrosina.  for that they went in the apparel of men, 
Clisthenes.  to live in the wilderness, to avoid lust and sensuality: the others went in the apparel of women, to beguile women. Caelius doth report certain women as Mantinaea, Lasthenia, Axiothea, and Phliasia would come in their apparel like men, 
Phliasia.  to hear Plato read philosophy in school. The cause of their dissimulations was virtue and honest life: The cause of the others crafts and dissembling feats, was vice and ill life, so that dissimulation is either good, or bad. For we read at what time the lancing lads of Grece, had determined to fetch home again fair Helen Menelaus wife from Troy, where she was ravished by Paris King Priamus son, that then Achilles the stoutest, and worthiest of all the Greeks, while yet he slept in the tent of Chiron his mother Thetis, 
Chiron.  which the poets fain to be a goddess, suddenly took him from Chirons' house, 
Thetis  & changed his apparel like a woman, & appointed where he should hide himself with the daughters of King Lycomedes, where he got of one of them with child, which was Pyrrhus, which was Deidamia son, and commanded him to betray him to no man, for she knew that her son Achilles should die in Troy, 
Achilles  if he would go thither. There Achilles a long while, at the commandment of his mother Thetis, was until the oracle was given that the city of Troy should never be destroyed without the help of Achilles, 
Vlixes.  Vlixes being most subtle and crafty, took upon him to seek out Achilles, took a little coffer full of fine wares meet for women, 
Dissimulation  and a strong bow and arrows, which when Vlixes came unto King Lycomedes daughters, knowing Achilles to be there, but because he was in the apparel of a woman, he knew him not, and therefore showed his fine ware unto the kings daughters, a strong bow bent by him, while Deidamia and the rest of her sisters, viewed the glistering ware of Vlixes, Achilles stepped by, and took Vlixes bow in hand, and drew it, whereby Vlixes strait perceived, by the drawing of so strong a bow, that he was Achilles, and thus one craft beguileth an other, one deceit deceiveth an other, and one dissembling man findeth out an other, for by this means of crafty Vlixes, was the dissimulation of Achilles known. I might have just occasion here, to speak of those that were much given unto soft clothing, 
Aristotle.  gay apparel, and delicate fare, as Aristotle the Prince of Philosophers, delighted to go brave in gorgeous apparel, with chains and rings, and had herein great felicity. 
Hortenfius.  Demosthenes and Hortenfius, two famous and noble orators, the one of Athens, the other of Rome, went so trim and fine, in their clothes, with such neat and wanton gesture, that L. Torquatus would often call Hortensius Dionisias son, for that she had great pleasure in dancing, and gestures of bodies, but I will omit such, and speak of dissembling persons, which thought to hurt others, destroyed themselves, as that strong Golias contemning all Israel in force and strength, Judith a silly woman overcame him. Hammon was hanged upon that gallows, that he prepared for Mardocheus, even Absalon going about to destroy his father King David, hanged by the hears of his head, by God's appointment.   

¶ Of Famine.  
CICERO in his first book of Tuscilane questions doth note the saying of Socrates, that hounger was the best sauce for meat, and thirst the best occasion to drink. Wherefore King Dionysius the tyrant, hearing much report of the Lacedæmonians far, and specially of their Poddage, which was called Ius nigrum, the black Poddage, bought a cook of the country as her servant, to diet him in the ordinary fare of the Lacedæmonians, which after much pain taken of the cook, in making these foresaid Poddage was had, he brought a measse thereof unto the King, which sore longed for it, which assoon as he tasted of it, he powered it again out of his mouth very angry unto the cook, saying: Is this the famous fare and Princely Poddage, that the Lacedæmonians so much brag of, my dog should not, said Dionysius, eat this, the cook perceiving the gluttony, and excess far of the King, said: O Dionysius when so ever thou eat of this Poddage, thou must bring fit sauce for this meat, which is Lacedæmonians stomach, for the Princes of Sparta have more pleasure in this kind of fare, then ever King Midas had in his golden banquets. What maketh any meat sweet, hounger? Or what causeth man to feed pleasantly, hounger? What causeth any drink pleasant, 
Darius.  thirst? For at what time Darius enforced of mere thirst to drink of a lake, all defiled with stinking carcases of dead soldiers, 
Ciceronis. lib. ●. Tusc.  being then in wars, and compelled then to take his flight, he said after his draft, that he never drank sweeter drink in his life. Though this king was a proud prince over the Persians, and had all kind of wines at commandment, yet his excess and abundance then, his want and penury now, his small stomach then, & his thirsty stomach now, was the only cause of this noble drink, which he so much commended, and preferred before all the wine that ever he drank before. Even so reported King Artaxerxes in his wars, 
Artaxerxes.  when his victuales, 
Brusonius. lib. two. Cap. xli.  and all were spoiled by the enemies, of few dry figs, & of a piece of a Barley loffe, upon which he fed so hongerly, that he spoke after this sort. O good Lord, of how great a pleasure have I been this while ignorant. 
Lysimachus.  Lysimachus like wise being in wars in Thracia, Domicianus the Emperor, where he and all his soldiers were kept so long without drink, until he was so thirsty, that he was enforced and all his host, to yield as captives to the Emperor Domitianus, and now being in captivity, having a draft of drink of the Emperor, he said: O GOD that I should make myself from a king to be a captive from a noble prince of Grece, to be a bond slave unto the Romans, for one draft of drink. See what hunger and thirst is? how it hath made Kings to yield, princes to be vanquished. Yea, & hath made King Ptolemy in his own kingdom and country kingdom of Egypt, 
Ptholemie.  to commend a piece of bread, which was given him in a poor cottage, to say that he never eat better meat, nor more comfortable cheer in his life, thou that piece of bread was. It was the very order of that noble Emperor julius Caesar in all his wars, 
julius Caesar.  more with famine, then with sword, to vanquish his enemies: For this famous warrior would often say, that even as the physician would use his pacientes, so would he use the enemies. The rule of the physician is, to make his patient fast to recover his health. The order of Caesar was, to keep the enemies from victual, to make them yield. Great is the force of famine, as by histories we read, 
Cambyses.  that when King Cambyses Marching towards the Aethiopians, had fallen unto scarcenesss of victuals, and unto such penury, and want of food unto the soldiers, that they agreed within themselves to kill the tenth throughout all the host, to assuage hunger, in so much that it continued so long, that Cambyses the king was in great fear, lest the lot should at length happen upon him, and so to be eaten of his soldiers. Saguntus a city in Spain, 
Saguntus.  sometime as Eutropius doth witness, in great amity with the Romans, and being besieged of the carthaginians so long, that all the city was brought unto such famine, that the lords & the captains of the city, made a great fire in the market place, and there brought all their wealth and substance, and threw it into the fire, and after made their wives, and then their children to be burned, and last of all the chief Lords and captains, ended their lives in flaming fire, lest they should come unto the enemy's hand, so great was that famine, that it was before Prognosticated by a woman brought to bed, whose child as soon as he was borne, entered unto his mother's womb again. The like calamity happened in Caligurium, a city where Quintilian was borne, who being likewise long besieged of Cn. Pompeius, to bring them in subjection and to keep promise with the Emperor Sertorius, that they lack victual, and waxed so hungry after, that all kind of beasts were slain, they were enforced to eat their own wives and children. It was seen in Jerusalem, when that it was destroyed by Vespasian the Emperor of Rome, 
Vespasian.  by the Roman soldiers, how that the mothers were compelled to eat their own children, 
Cap. 57  for very hunger, for their small and tender bones, were left as a show of their misery. Plini in his eight of natural histories, that when Hannibal laid siege unto the city Casilinum, the Romans soldiers were in such hunger, that one Mouse was sold for two hundred pieces of silver, and he that sold the Mouse died himself for hunger. 
Athens.  The Athenians likewise were brought unto such hunger by Silla, which afterward was dictator in Rome, that one bushel of wheat was sold amongst the soldiers for a thousand Drachmis, the common soldiers being poor, for want of money one way, and sore plagued with hunger an other way were compelled to eat the green grass of the fields, about the city of Athens, and to gather the moss of the walls of the city and eat it. This city of Athens was often times brought unto that misery, as by King Demetrius, King Philippe, and his son Alexander the great: So much was famine feared amongst the ancient Greeks, that they used in the time of abundancy, to scourge famine with rods out of their houses saying: For as famen intro divitias, away penury, come in plenty. 
Alexander.  We read in Q. Curtius, that Alexander was driven by hunger to eat his Cameller, elephants, and other huge beasts that carried the trains for the wars. Such hunger and famine did happen among the Lacedæmonians, that the citizens of Sparta were so hungry, that they eat the very serpents that were dead a long while, which mutitude of serpents, which before were drowned, did presage this great calamity to come, of whom the people of Sparta, though they were dead a long time, yet most hongerly fed themself, and mitigated the rage of famine. Doda king of Syria besieging a great famous city in Jewrie called Jora, 
Doda.  where the miserable mothers were of mere hunger, enforced to feed of the bowels of their own children. Not much unlike unto that horrible and cruel famine, in the country of Apulea, being driven of the frenchmen, than their enemies in wars, that the soldiers were compelled to take the skins from their Bucklardes, and to warm and boil the hard horns, and to eat them. To entreat of the wonderful calamities, misery, and plague that happened through hunger, it were to much the charge thereof, too many authorities are manifest in this behalf. Antonius whom Augustus Caesar could never vanquish with force of arms, he was driven to yield in Etruria, 
Perusia.  in a city called Perusia, by hunger and famine. Wherefore that noble Athenian Nicias, always thought the easiest way, the spidiest cause of yielding unto the enemies was Famine, which he showed at Melos, a city of Thessaly, whereby he made the citizens to yield by hunger. O raging force of Famine, O terrible misery of man, which compel the parents to eat the children, the children to kill their parents: what beast was spared ever, when this happened. The people named Hymmi through hunger were constrained to eat their own dogs, 
Hymmi.  as the Macedonians sometime fed themselves with camels, elephants, Horses, and such like. What herb was unsought? what root was not found, to feed this cruel monster. 
The fields of Piceni.  As Sabellicus doth witness, of dearth that chanced in his time, that in some parts of the country of Flaminia, and about the fields called Piceni the common people did live by grass and herbs, and by such like that proceeded from the earth. This was the world ever plagued with Famine, as with that monster that spoileth and devoureth itself, as we read of divers that did eat their own arms and flesh. Again in the sacred scripture, divers examples we have of the like sent from God, to plague man. But because hunger one way is most excellent, if meat may be had, so hounger an other is most terrible, if the same fail. 
Stratonicus.  therefore Stratonicus never went to bed without a cup of drink by him, not for that he thrusted, when he went unto bed, but lest he thirsted in the bed, which should compel to do some injury with one or other, 
Alphonsus.  for that he wanted drink. So did Alphonsus' King of Arragon, when he saw the poor country man, greedily feeding on Grapes said, for that he could not be hungry. O would the gods had framed me to be such one as this is. So that hounger is good unto those that want the same. 
Gnefactus.  For Gnefactus King of Egypt, having his men of arms in the deserts of Arabia wanting victuales waxed so hungry, that the poor fare and simple cheer, that he got amongst the country men, was so acceptable unto him, that he caused a table for a monument of the same, in the temple of Jupiter in Thebes. Of divers famine we read in scripture, that Abraham fled from the land of Chananea unto egypt: and Isaac driven by famine unto Abimelech King of the Palestines, and all the sons of Jacob, were enforced to go to King Pharaoh, where their own brother Joseph ruled as chilef officer. Famine is appointed for a just scourge to sin▪ as appeareth by the filthy sin of King David, toward Urias wife, he had to choose either plague, famine, or wars, which are the instruments to punish offenders.   

¶ Of wariness.  
WE leave Apollo in Delphos, and Jupiter in Boetia, with their wise answers and Oracles, we will not speak of Socrates, Solon, and thousands such as were Counted and known wise▪ and discrete amongst Greeks and Gentiles, we will only entreat of those worldly and natural wisdom, which by their prudent policy, and wary practices have advanced their fame thereby, aswell in discoursing and vanquishing their enemies, as also by inventing such sleights and snares, for the obtaining of the same, as their wits thereby were worthily commended, as Hannibal perceiving the courage, and strength of the Romans, used this witty feat: gathered a great number of serpents, and put them in huge vessels, and made them to be brought unto the field amongst his soldiers, commanding the captains and chief officers, to throw the same unto the force of the enemies, who being thereby astonished, forsook and fled the field, as men bereste of wits▪ spoiled of sense, and almost in despair of themselves, thinking devils, and not men to be the soldiers of Hannibal. 
Hanibals sleights.  Of the like wisdom was King Cirus, who being in his tents, 
Cirus craft.  and ready to pitch field the next day with the Messagetes, commanding his soldiers to be in a readiness, that night to flee their tents, leaving behind their victuales and substance, that the enemies being busy of the spoil, and giving open to banqueting, and carousing of wine, he with all his army might unwares return, and finding the Messagets more greedy of the spoil, then ready for their enemies destroy and kill them, as it came to pass. So that in wars, saith Sallust, wit doth as much good as strength, policy better accepted than power, and as Virgil saith, so that victory be gotten, way not whether it be through courage, or through policy. For Sertorius that worthy Emperor and captain of Rome, was wont by lies and letters, by dreams and outward religion, by all means possible, feigning and inventing thousand ways, to stir his soldiers to courage. The inventions of wit is much, and so divers, that to much it were to repeat. 
Sicyonius.  How Sicionius deceived Xerxes with all his soldiers through policy. How Pisistratus moved the Athenians, 
Pysistratus.  to revenge his false wrongs upon the chief officers of Athens. How Darius after Cambyses death became King of pierce, 
Darius.  by means of a horse, and such like. But letting pass infinite numbers of such, and to declare what Nature wrought in silly and simple beasts, in eiing fowls, and in the very fish swimming in the water. 
The lion.  The lion by nature is taught being very sick, to find out an Ape, which by outward sports and pastime, doth heal his great sever and grief. 
The Elephant.  The huge Elephante is so subtle when he is like to die, will seek by all means the chameleon bow, which he so esteemeth, that his sickness forsaketh him strait. 
The Panther.  The Panther knoweth by nature his ready salve for this sore, for feeling himself not well, he strait seeketh out the dung of man, which by the scent thereof, he healeth himself. The stircken Harte feeding on high mountains, 
The heart.  hath that consideration, at what time he is shot through with any dart or arrow, by feeding of an herb called Dictamum, their blood stanche, and their wounds heal. 
The bear.  And the bear is so crafty, that by the same he is taught being sick, to lick and eat up little ants for her appointed physic. Even so flying fowls do know their appointed salve, for their sores by nature taught. 
The raven. The duck. The dove: The Swallow.  The raven, the duck, the swallow swift, yea, the silly Mice do before hand presage their ruinous state by Nature, and know well the decay of any house, barn, or place where they be, & will change hospitality before the time, if necessity happen upon them. The little aunt's full of toil and travail, to gather in the summer, to serve them in the Winter. These with divers others, Plini in his .8. Book. Chapter .27. and Aristotle in his book De natura animalium, do make mention. W readée in Aelianus divers worthy histories of the like, 
The Cranes of Cicilia.  but specially of the Cranes of Sicilia, which when they be about to take their slights from Sicilia, to fly over mount Caucasus, they are so crafty, and subtle by nature, that they bear in their mouths certain stones, to stop their cry and noise, which Craines most commonly use in flight, lest by hearing of their voice and cry, the eagles of Caucasus should destroy them. The goats of Crete, when they be shot through with darts and arrows, are of themself moved to feed on a certain herb, which straight stencheth the blood, healeth the wound, and expelleth out the venom of the wound. There is such craft and subtlety in a little frog of Nilus, that when the huge and monstrous Troute cometh toward him, to destroy him, the frog by and by out of hand▪ beareth a long reed overthwart his mouth, and so marcheth forward toward this great champion, that by no mean he can destroy him, for that the reed is longer, than his mouth can swallow the same, and so the little frog escapeth the terror of this great beast. What a sleight hath a fish called Polipos, which being desirous to feed on any fish, he goeth and hideth himself under some shrub, or rock, or any other means, whereby he seemeth to be, as though he were a tile or a stone, until the fish come to that place, than he leapeth upon him, and killeth him. So that there is no beast, no fowl, no fish, but hath as it were a certain privilege by nature to defend himself and to foil his foe, and that craftily by nature taught. There is again a kind of knowledge in beast to know their friends, and to love them, and to fear their enemies, and to avoid them. As the serpents in Terinthia, the Scorpions in Arcadia, and the Snakes of Syria, which Plini affirmeth, that they will not hurt their country men, and known friends, though they found them him a sleep, as divers & sundry times, histories make mention thereof. Strange therefore is the work of nature, which mightily displaieth herself in all living creatures, & for the proof thereof, I will note one history written of Quintilian in his 14. book of histories, that in Achaia there was a city named Patra, in the which a certain young man bought a little dragon, which with great care & diligence, he nourished until it waxed big lying in one chamber in the night time, and playing all the day tyme. At length the Magistrates of the city fearing, that some hurt should be done by this Dragon, considering the fierce and cruel nature of them, did let him to go unto the wilderness, where divers other dragons were. And there being a long time, this young man that brought up this Dragon with divers of his fellows passing by, where this dragon was, certain thieves assailed them, and he by his voice was known by this Dragon, which as he was heard, came out of the woods, and seeing him with divers of his fellows like to be murdered, flew unto the very faces of the thieves, and so strongly fought with them, that some the Dragon slew, some sore hurt, and some constrained to fly, saved him and his fellows, in recompense of his former courtesy. Surely I judge it a better benefit bestowed upon such a Dragon, then upon some ungrateful persons that be in the world.   

¶ Of revengement.  
THe best way to revenge any injury offered, is to suffer quietly the same, and to show virtue toward vice, goodness toward evil, honesty toward scurrility, which is the only poison unto the enemy, as for an example. Laertius doth manifest the same by comparisons of things: Who is he that seeth his enemy's fields green, his pastures well graffed, his house furnished, and all things in comely order, but he is a grieved therewith, how much more said he, when the envious seeth his foe adorned with all virtuous, compassed with all patience, yea, prospering in all goodness, he is therewith molested. And in that place of his sixth book, he reciteth a worthy history, and a noble example, of due revengement by Diogenes the cynic Philosopher, who by chance came, where divers young men were at banquet, making merry, his head being bald, by reason of age, he was so flouted and scoffed of most part of the company, that with stripes and strokes, they threw him out of the house: the poor old Philosopher revenged his wrong in this wise He took a piece of white chalk, and wrote the names of all those that so used him upon his cloak, and so opened his cloak, that all men might read their names, and know how wickedly they had used him, and what scoffs and flouts he had suffered of those persons, whose names were to be read upon his cloak, and so brought them in such blame with all men, that they wished in heart that they never had seen Diogenes, that made all the world to see their folly, that afterward they were noted as ridiculous persons, not worthy of honest company, and so were they excluded from the good men, banished from civil men, and quite forsaken of all honest and virtuous men. 
Agesilaus.  Agesilaus King of the Lacedæmonians, when he had heard of certain foes of his, that always spoke ill of his person, and of his state he after this sort revenged him: he choosed and elected them, chief capitanes over his men of arms, and committed all the charge of his host unto his enemies, whereby he made his foes to become his friends, yea, his servants and slaves, to do what he would command them. For so Demosthenes did when he was provoked, and injuriously handled of him, that was in a banquet disposed to fall out, and fight with him, no said Demosthenes, I will never take that in hand, which the victor thereof, thereby sustaineth shame. O worthy sentence, and most aptly applied unto a wiseman. We read in Brusonius of Dion of Alexandria: 
Dion.  who with silence revenged more his foes, then with words, for being provoked unto anger by a villain, and abject, which followed him through the street, chiding & threatening him, answered not one word, but bade him good night, when he came unto the very door of Dion, which when the enemy saw, he would not be moved unto anger, to do him hurt, whereby he might do the like unto him again, he went unto the next tree and hanged himself. Thus did Socrates, 
Socrates.  being blamed of his friend for his silence, in that he was injuriously handled of his foe, answered and said, that his enemies saying could not damage him, sith he was not that man, that the words did import him to be, and being stricken and spurned by the same man, 
Socrates,  Socrates was counseled to call the same unto the law before the judges, unto the which he answered: which of you if an ass strike him, will call that ass before any judges, sith he is no better that thus useth me For by this am I known to be Socrates, and he known to be an ass. The greatest revengement unto a fool, is to let every man know his folly: and the greatest hurt unto a wiseman, is to revenge folly, for it was all the revengement of Socrates, when any man spoke ill of him, to say thus, he never was taught to speak well. So courteous was that Fabius Maximus, that when he had heard that one of his chief soldiers, was about to betray him unto his enemies, he called the party before him, not making him privy what he knew of him, but demanding of Marsius what he wanted, and willing him to ask any thing he should have, and so made him chief captain of the army: By this means he became most true unto Fabius, being before most false. This was far from such revengements, 
Alexander.  as Alexander the great did, who after he had subdued divers kingdoms and countries, he went unto the Temple of Ammon, to know by the Oracles of Jupiter, whether yet any were a live that slew his father King Philip, whereby he might show more tyranny, 
Brutus.  and practise murder further. This was far from M. Brutus' rage, which being not content to usurp Caesar, yea, to kill him in the Senate house: but also when power failed, when soldiers decayed, and he almost vanquished, made his prayers unto Jupiter, and unto the host of heaven, to plague Caesar and his posterities. This I say, was far from Livius Salinator, who being warned of Fabius Maximus, not to revenge malice upon hasdrubal, before he knew, the state of the matter, the power of the field, and the end of the victory, where it should happen: But he more rashly to revenge, then wise in suffering, said that either out of hand kill, or be killed. 
Antheus.  And in this place I will recite 3. or 4. histories fit for this purpose. With Antheus a noble gentleman of Halicarnassus, being in pledge left with Phobius, chief Ruler then of Millesia, fell Phobius wife in love, using all means possible to allure Antheus in love with her. But he partly for fear, and partly for love of Phobius her husband, 
Cleoboea.  would in no wise consent to any filthy desire, of this Cleoboea Phobius wife, which she took in so evil part, that she began mortally to hate him, inventing what way best she might revenge his cruel incurtesie, in refusing her love. She feigned on a time, that she had quite forgotten her old love towards him, and thanked Antheus very much for the love, and great zeal that he bore unto her husband Phobius, in not consenting to her folly then, when she was in love with him. Thus talking with him, Cleoboea brought her old lover Antheus over a well, where for that purpose only, she threw a tame partridge, desiring him to aid her to have her partridge out of the well, the young gentleman misdoubting her in nothing, as one willing to pleasure his friend and old lover, went down into the Well to have the partridge out, but she revenged her old love, and requited his service then after this sort: She threw a great stone after him, and there killed him, and strait for sorrow, calling to mind the old amity, and hidden love between them, hanged herself. The revengement that Cleonimus, 
Cleonimus.  that noble & famous Lacedaemonian, who having his own wife in such admiration, of impatient love, that he was as much hated of her, as she of him was honoured and esteemed, for she loved only King Acrotatus son so dear, that her husband Cleonimus understanding the same, went to Epire to King Pyrrhus, persuading him earnestly to come to Peloponesus, and to move wars against King Acrotatus, whereby he might revenge the spite done of his wife, in killing him whom she loved best, a great revengement as he thought unto her, then to revenge upon her own person, to spoil him whom she love better than herself. 
Valerius Torquatus.  Valerius Torquatus, for that he might have Tuscus daughter in marriage moved wars out of hand, and revenged the same with blood. 
Progne.  For what cause did Progne king Pandions' daughter of Athens kill her own son Itis, and gave him to be eaten unto his father, and her husband King Tereus of Thrace, nothing but to revenge her sister Philomela, whom her husband deflowered her. Why did Nero that cruel Emperor kill Seneca his master, 
Nero.  and teacher in all his youth: for nothing but to revenge old stripes, which he received at his master, being a boy. For what purpose did Catiline Silla, Damasippus Marius and other, take quarrels to plague Rome, to punish all Italy, to destroy the country, for nothing, but for that they could not abide one above an other. 
Darius.  Darius after that he had taken the city of Babylon, he revenged his old malice after this sort, as Herodot in his third book affirmeth: He made three thousand of the best within the city be hanged. 
Attila.  Attila King of Pannonia slew a leaven thousand virgins, at the besieging of Colonia. So divers were revengement amongst men, 
Xerxes. Herodotus● lib. 7.  so cruel, yea so foolish that Xerxes and Cirus, two great Kings of Persia, that when the water of Hellespont molested Xerxes, and troubled his soldiers, he forth with commanded that the sea Hellespont should have three hundred stripes: and willed three hundred pair of Featters to be thrown unto Hellespont, to bind the sea. Even so did Cirus for that the river Gindes, did drown one of Cirus best geldings, he made his soldiers to divide the river unto a hundred, and four score small parts, to revenge Gindes rage toward Cirus, thinking that by breaking of the great rage of so great a stream, that he well and worthily requited the injuries of Gindes. These are cruel revengers, too many are of these, in so much that women revenge their malice after this sort. As Tomiris Queen of Scythia, 
Tomiris.  who to revenge her son Mergabites death slew King Cirus, and two thousands of his soldiers: Too great a slaughter for one man's death, and not yet satisfied, until she bathed Cirus head in a great vessel full of blood. 
Beronice. Poll. a.  This Beronice Pollia, and divers cruel women beside could do, the one is done with anger and sin, the other is done with virtue, and advisement. For princes must use advisement in revenging, & must use wisdom in sufferance. For as Frederick the Emperor, was often wont to say, that Princes that revenge hastily, and specially wrongfully, are like fair marks for good archers to shoot at High towers and lofty buildings, are sooner fired with lightenings, then low houses, and small cottages. 
Tiberius.  For Tiberius Caesar Emperor of Rome, being in the Senate house, to punish those evils, and to revenge those harms, that were by some of the city threatened toward his estate. God forbid said he, that Tiberius should have so much idle time, to hear evil spoken, much less to revenge evil doen. Antigonus King of Macedonia, 
Antigonus.  besieging a Castle in Grece, wherein a number of bold Greeks used for their pastime and sport, to scoff this King, knowing the situation of the Castle to be in such a place, that might not be subdued. They therefore laughing him to scorn, as well for his enterprise therein▪ as also for his slender person, and crooked nose, which King Antigonus had said, he would revenge all their doings, with sufferance, and hoped thereby to molest the enemies double. divers Heathen princes were acquainted with this revengement: as Lisander, Agesilaus, and others, for unto God only belongeth vengeance. I will not speak here of such revenging, of Princes, of countries, of friends that all men know. But of rare revengement, 
Socrates.  which philosophy taught unto Socrates, toward Xantippe, who being at supper, having a strange geste named Enthidemum, his wife Xantippe began to take her husband up, with taunting and opprobrious words, which because he would not answer, and be moved by her chidings, she overthrew the table with all the meat and the cups, which when Enthidemum saw, he was amazed at the raging of Xantippe, beholding Socrates in the face, to see how he thought of the matter, but Socrates' understanding that his geste did marvel at his wife, said: have not you sometime at home a hen, that will after long clocking with a sudden flight, throw down your cups with her wing, wherewith Enthidemum was fully satisfied, with the wise answer of Socrates, in revenging so great a fault. 
Phocio●.  Photion a learned man of Athens, was wont to say, that he had rather suffer injury wrongfully, then to revenge injury sometime rightfully. This man Photion, by whom Athens long flourished, at what time he was put to death most wrongfully of the Athenians, even a little before he should die, being demanded whether he would command any thing unto his son, standing thereby to see his father end: spoke unto his son after this sort: My son said he, this I charge and require thee, and moreover beseech, that thou will never revenge the wrongful death of thy father Photion upon the Athenians. Solon a noble learned Athenian, 
Solon.  was wont to revenge his wrongs with these words. If the fissherman suffer the salt water of the Sea, to sprinkle upon his face, and upon his clothes, to wet him for to take fish, how much more ought Solon suffer to speak, to win them to be friends. Surely these three Philosophers, deserve more praise and commendation I mean Socrates, Photion, and Solon for the revenging of the evil with goodness and virtue: Then ever Alexander the great, or julius Caesar, or Theseus, which revenged evil with evil. Wherefore Chilon the Lacedaemonian, being one of the officers called Ephori, in the city of Sparta, his brother demanding why he might not be likewise one of the five Ephori, as well as his brother: said unto his brother, because I can suffer wrong, and thou canst not. Therefore princes ought not to do wrong nor yet revenge wrong with wrong, but with patient sufferance and goodness, and doing good for evil, they shall make foes to become friends, evil men to become good, by preventing evil with lenity and gentleness. It behoveth not a wiseman to revenge injuries, neither doth it become a prince to requite evil with the like, but overcome rather the evil with good. Therefore was it truly spoken of the wiseman Sapit qui sustinet, he that can suffer is very wise.   

¶ Of theft and Sacrilege.  
AFTER that greedy desire unto wealth had possessed a place in man's heart, and after that the world was altered from a wealth in common, unto a private wealth, every man with study and industry to augment his own, with the spoil of others. And because Princes began one to suppress an other, to spoil and destroy either others dominion, moving first noble men to imitate them in stealing and taking away perforce others wealth, thought it be not an apt epitheton for princes to be called thieves, and spoilers, yet truly by Princes it began, by nobles imitated, and by all the world at length practised, that some became Pirates upon the Seas, some sacrileges of Temples, and some grand thieves of countries and kingdoms. For after the deluge of Noah, there was neither theft or sacrilege known almost 300. years until Ninus the third, 
Ninus.  king of the Assyrians who first began to play the thief in Asia, 
Dionysius.  Dionysius, King of Sicilia and tyrant of all the world, the greatest robber that ever reigned upon earth, being not satisfied with spoil and theft upon lands and Seas, but also became a Sacrilege in the Temples of the gods, which he so neglected, that after he rob the Temple of jupiter in Olimpia, he passed forth unto Locris to spoil the Temple of Proserpina, and from thence unto Epidaurus to steal the golden beard of Aesculapius. This tyrant King would not suffice himself, until he worthily had merited the name of a thief a pirate, 
Xerxes.  and a sacrilege. Xerxes spared not amongst others wicked spoils, to send four thousand of his soldiers to Delphos, to rob the Temple of Apollo, Spartacus a great prince, 
Spartia▪  and a maintainer of thieves, gathered a whole army of fugitive persons, vagabonds, thieves, and robbers, and marched toward Rome, with wars either to conquer Rome, or to be conquered by Rome, but there was he, and all rogues vanquished by Pu. Crassus. The city of Rome was often in peril by thieves and robbers, as by Silla Catiline, and Marius famous spoilers of Italy. And as certion did rob and spoil after the country of Athens, so Tittigias in Arcadia was renowned. For theft I might in this place, speak of the robbery of the Emperor Nero, 
Nero. Heliogabal●●. Caligula.  of the spoil and waste of that beastly Emperor Heliogabalus, and of the sacrilege and theft of Caligula. These three Emperors stolen always, spoiled, and took from Rome, more than ever they gave to Rome. Marcellinus writeth, that there was sometime a King of the Parthians named Arsaces, 
Arsaces'.  which in the beginning of his reign, was then named the master of thieves, a teacher and a schoolmaster unto all robbers and spoilers, which afterward he subdued Seleucus Alexander's successor, he became famous and renowned in marshal feats, and civil policy. Herodotus likewise doth report of one Amazis, 
Amasis.  a King of Egipte, who when at any time money wanted, he was wont to spoil, waste, and take a way all that ever he might, either by stealth, or force. Thus the names of Princes first was corrupted, that the poets judged well and worthily, Mercury to be the God of thieves And for the antiquity of theft, it is thought that Prometheus Duealions' Father, as poets do faigue, by the aid of Minerva, stool first fire from Phoebus, for the which fact, was punished in mount Caucasus, after this sort he was bound fast, by all the gods and an eagle appointed to eat up his heart, and to hale his puddings a long, in furtherance and memory of his theft. Hercules and Jason, two of the most famous princes that ever Grece fostered, went unto Cholcus, to steal the golden fleece. Theseus and Perithus went unto the kingdom of Pluto, to steal Proserpina away. But I will not speak of such theft, for too many examples should be read in that behalf. If I might use such scope of writing, but I will briefly pass over, and speak only of ancient, and famous thieves, which for that the number is infinite, I (omitting tediousness) speak of few for a proof of my matter. There was dwelling in a rock nigh Athens▪ a famous thief named Sciron, which was wont to throw headlong, strangers that were gests, over a rock unto the sea, and after that he had continued a long time in spoiling, and murdering of men that passed by, in taking their goods, and lives away, he was in the same sort of Theseus put to death on the rocks unto the Seas, as he was wont to do with others. Cacus whom Virgil maketh mention, the son of Vulcanus was so crafty a thief, that having a den in mount Aventine, he used to draw any thing backward by the tail, unto his cave where he spoilt it, whether it were man or beast, there should he be brought, 
Cacus.  by sleight of Cacus to be destroyed, until he attempted to spoil Hercules by stealth, which after long wrestling in his den, Hercules with his club slew him. 
Scinius.  The famous thief Scinius used such feats, and thefts about Corinth, that he would bind any passer by or strangers unto trees, and there would hew them unto small gobbets for their money and substance. These three last renowned thieves, are much mentioned of writers, for even as Capiton kept himself fifty years in a den, as a common robber to steal and to spoil, so did they consume their time severally, and in sundry countries, as grand thieves. The Argives were men most noted infamous, for this fault, in so much that a proverb grew of the Argives, argivifures, that is, Argives are thieves. With the Persians there were certain thieves called Cardaces, permitted without punishment, to steal and to rob. The old Germans and ancient Egyptians might sometime by law, and liberty of their country likewise steal. Lycurgus' made laws in Sparta, amongst the Lacedæmonians, that he which did steal without reprehentions, or taking with the theft, should be free, and he which could not artificially steal, and attempt theft being taken, should be punished, in so much Brusonius in his second book, 
Brusonius.  doth entreat of a young man, that stole a young fox, the owner thereof following after, demanding whether the young man, saw any where a little fox, he denied, chiding the fox under his cloak, but the fox a subtle beast, willing to show himself unto his master, did bite and scratch the youngman so sore, that his puddings gushed out of his side, because he suffered himself so to die, by reason that he would not manifest his theft. The youngman then denying, answered and said: I had rather die, then to be taken with theft. Wherefore Theophrastus a noble Philosopher, 
Theophrastus.  having the examining of a subtle thief, demanded whether he could blush or no, to the which the thief answered that he could not, for he need not to blush, in a true matter: Therefore saith Theophrastus, thou art the liker to be a thief, for truth always beareth before a shamefast, and a blushfull countenance. Wherefore the wise Cato the Senior was wont to say, that youngmen that waxed red, were better to be trusted, than those that would wax pale, for the one signifieth shamefastness, and tother deceit. For Pythias Aristotle's daughter being demanded, what colour was best in man or woman, she answered, that colour that shamefastness bringeth, which is a bluffull countenance. But to speak of Pirates, Sextus Pompeius the son of Pompeius the great, kept under him divers and sundry Pirates, about the borders of Italy, and Cicilia, to rob and spoil upon the Seas, unto his great infamy and reproach, being the son of so famous a Roman, whom Rome a long time so esteemed, that Caesar scant might have the like. To write of King Pyrrhus, 
Pyrrhus. Verres.  and Caius Verres, whom Cicero for his sundry thefts and spoil, and by divers sacrileges by Verres committed, compared unto Dionysius the aforesaid tyrant, it were but superfluous. To speak of infinite Pirates, and divers Sacrileges, it were to none effect for that it is a common practice in all countries. Therefore as Diogenes the Philosopher said, when he saw a poor man lead between the Magistrates, to the place of execution, behold said he, a little thief between a great number of thieves. God grant that it may truly be spoken of divers magistrates in sundry places.   

¶ Of lust.  
THE spoil and slaughter of lust, did always far pass all other vices, it hath suppressed Castles & countries, it hath vanquished Kings and Kesars, overthrown the pomp of Asia, Africa and Europe, and almost depopulated the whole world. This vice of all vices is to be abhorred & detested, for there is no vice but it is addicted of itself to apply those, which it doth best fancy, as pride chief hath her seat appointed in puissant Princes and Noble men. covetousness with old men that be magistrates and officers. Envy with men of sciences and faculties. Usury with Citizens, simony with Bishops and priests, hypocrisy with religious men, deceit with merchants, but lust common unto all men, aswell to the subject as to the Prince, to the learned as to the ignorant, t● the wise as to the foolish. 
David.  For David and his son Solomon, 
Solomon.  unto whom God gave singularity of wisdom, dexterity of wit to govern the Isralites, yet the sacred scriptures doth witness of their horrible lust. David lusted for Bersaba, and that so wickedly, that he appointed away to spoil her husband Urias, Solomon lusted so much that he did forget his GOD, that did guide his steaps all the while he ruled justly and lived godly in Israel. 
Aristotle. Socrates.  Aristotle and Socrates in spit of their philosophy and great knowledge, than became a slave to Hermia, the other a subject unto Aspasia. 
Samson. Hercules.  Samson and Hercules for all other strength and conquest of giants and Monsters, the one yielded his Clob at Deianeira's foot, the other committed his strength unto the beauty of Dalida. The renowned and sugared orators Demosthenes and Hortentius, 
Demosthenes. Hortensius.  the one from Athens came unto Corinth to compound for a night's lodging with Lais, the other in Rome with niceness and wantonness was judged more subject unto lust, than Lord over himself. If then witty and wise men, if learned and discreet men, if eloquent and subtle men, if strong and mighty conquerors have been ruled by lust, deceived by beauty, overcome with women, what should I speak of Heliogabalus not well named Emperor, 
Heliogabolus.  but worthily called the beast of Rome. What should I recite that monster and tyrant Nero, 
Nero.  what should I rehearse that filthy and vile Emperor Caligula, 
Caligula,  the only stink of sin and shape of shame, not Emperors, but monsters, not Princes, but tyrants, not men but beasts which defile their own sisters, kept open stews and brothel houses, maintained Hoores and harlots, made laws at their banquets every man to his woman first, and then to his meat, and at the change of every dish, every man again commanded by law to go to his woman, and thus from meat to women, from women to meat, beastly and brutishly consumed their Epicuriall lust, wherein these Gorgon's reposed their chief felicity. Certainly if Queen Semiramis of Babylon had been matched with Heliogobalus Emperor of Rome, 
Semiramis.  it had been as meet a match, if time had served as one beast should be for another, for he was not so filthy but she was as shameless, not only in procuring divers to lie with her, but in alluring her own son Ninus to lust, and as writers report being a beast, matched herself with a beast a horse. 
Phasiphae.  Had Phasiphae Queen of Crete been well matched, she had forsaken King Minoes and come to the Emperor Caligula, where she might been as bold with others, as she was with Minotaurus father, 
Messalina.  had the Empress Messalina been worthily according unto her lief married she had been more meet for Nero, then for Claudius, for his life and her life did well agree together, for she passed all the Courtezaunce of Corinth, all the Strumpets of Athens, and all the hoores of Babylon, for she was only mistress and ruler of all the stews and brothel houses in Rome, what wickedness proceeded from lust, what ungodly incest is brought to pass by lust, what secret vengeance cometh by lust, lust alured Queen Cleopatra to use her brother Ptholomeus as her husband. Lust deceived King Cynare to lie with his daughter Myrrha, lust brought Macareus unto his sister's Canaces bed, by luk did Menephron Defile his own mother. O wicked monster, O beastly rage, O fierce feinde thus to bewitch wise men, to deceive learned men, to subdue strong men, and to overcome all men, lust stayeth the purpose of all men, hindereth and hurteth all kind of persons, 
Antiochus.  lust stayed King Antiochus of Syria in Chalcidea a whole winter for one maid he fancied there, lust stayed Hannibal in Capua, 
Hannibal.  a long season to his great hurt. 
Caesar.  lust stayed julius Caesar in Alexandria a long time unto his infamy, lust was the first cause of wars between the Romans and the Sabines. 
Romulus.  For Romulus' scant builded Rome, but he lusted to ravish the women, and to steal the Sabine maids unto Rome whereby war first began. The great wars between King Cambyses of Persia, 
Cambyses.  and King Amasis of Egypt, 
Amasis.  wherein a great slaughter and murder of men, were grown of lust unto one woman. The tennne years betwixt the Thebans and the Phoceans, was for the lust of one young man in Phoca toward a young woman in Thebes. The cruel conflicts between the Trojan prince Aeneas and stout Turnus was lust that either of them bare unto Lavinia King Latinus daughter. 
Aeneas. Turius.  What blood, what tyranny was between the Egyptians and the Assyrians, 
Ptholom●●  between Ptholomeo and Alexander the one King of Egypt, 
Alexander.  the other King of Assiria, and all for one woman Cleopatra▪ 
Augustus.  Augustus the Emperor kept long wars for Octavia his sister which Antonius through lust defiled to the spoil and murder of many Romans, 
Antonius.  had Ixiona King Priamus' sister not lusted to go with Thelamonius 
Thelamonius.  from Troy unto Gréece, 
Paris.  had likewise Helen Menelaus wife not lusted to come with Paris from Gréece unto Troy the bloody wars and ten years siege between the Greeks and the Troyans' had never been written of Homer. Had not lust ruled the five cities called Pentapolis, where Sodom and Gomer were, the earth had not swallowed them up, to the destruction of all the people, saving Lot and his children. If lust had not ruled all the world, the deluge of Noach had not drowned the whole earth and all living creatures, saving Noach his wife and his children. Thus lust from time to time was the only Monster and Scourge of the world. And in this our age lust is nothing diminished, but much increased, and though not to be plagued with water according unto promise, yet to be punished with fire most sure we be, unless we detest and abhor this vice. There is a history worthy to be noted of Princes in Justine that will not punish these offences. Pausanias' a noble gentleman of Macedonia, being a very fair young man, which Attalus for lust much abused, and not contented wickedly and ungodly to handle the young man, so brought him unto a banquet where in his winking Attalus would have used him as before, making all men privy how Pausanias was King Attalus paramour as a woman, thus the young man being ashamed, often complained unto Philip King of Macedonia, which Philip had married then of late the sister of Attalus, 
Attalis.  and had divorced and put away Olimpias the mother of Alexander the great, for some suspicion, Pausanias I say after many and divers complaints made unto King Philippe, having no redress thereof, but rather was flouted and scoffed at Philip'S hand, Pausanias took it so grievously, that Attalus was so esteemed with the King, being the cause of his complaints, and he so neglected that was so minded, he after this sort requited his shame and injuries. At the marriage of Cleopatra, King philip's daughter, and Alexander King of Epire, in great triumphs and pomps, King Philippe in the midst of joys, walking between his own son Alexander the great, who then was but young, and Alexander King of Epire his son in law, being married then unto his daughter Cleopatra, Pausanias thrust him unto the heart, saying: minister justice, and punish lust. Thus died that mighty Prince, as well for the bearing of Attalus fault, as also for his own wickedness, using the same sometime with a brother in law of his, natural brother unto his first wife Olimpias. Lust and intemperancy, are never escaped without just punishment, and due vengeance. 
Ammon.  Ammon the son of King David, for that he misused his own sister Thamar, 
Absalon.  was afterward slain. Absalon for that he did lie with his father's Concubine, died for it. David was plagued for Urias wife. 
Divid.  The two Elders that would ravish Susanna, were put to death. This sin is the only enemy of man. For all sins saith saint Paul, is without the body, but uncleanness and lust, sinneth against the body. Therefore to avoid sight, oftentimes is to avoid lust. Had not Holofernus seen the beauty of Judith, 
judic. 101  yea, marked the comeliness of her slepeares, he had not lost his head by it. Had not Herode seen Herodias daughter dancing, he had not so rashly granted her John baptist head. 
Mark.  Had not Eva seen the beauty of the apple, she had not eaten thereof. 
Genesi. 3.  We read in the Genesis, that when the sons of men, viewed the beauty of women, many evils happened thereby. By sight was Pharaos' wife moved in lust toward Joseph her servant. By sight and beauty was Solomon alured, 
Regum. 2.  to commit idolatry with false Gods. By sight was Dina the daughter of Jacob ravished of Sichem. These evils proceed from sudden sights. Therefore doth the prophet say, turn away thine eyes, lest they see vanities. The Philosopher likewise saith, that the first offer or motion is in the eye, from sight proceedeth motions, from motion election, from election consent, from consent sin, from sin, death. Wherefore with the Poet I say, resist the violence of the first assault, I mean the eyes, the evil that happened thereby, too long it were to write. Lust again hath an entrance by hearing, as Justine in his twelve book doth testify of Thalestris Queen sometime of the Amazons, 
Thalestris.  which having heard the great commendations, the fame, and renown of Alexander the great, ventured her life to hazard to come from Scythia unto Hyrcania, which was as Justine saith xxv. days journeys, in great danger and peril of life, as well by wild beasts, waters, as also by foreign foes. She had three hundred thousands women of Scythia in company with her. I say for the fame she heard of this great Prince, she came from her country, where she was a Queen, to lie with a stranger by lust. And when she had accomplished her mind, and satisfied her lust: after thirty nights lying with him, she thought she was speed of some offspring of Alexander, she returned unto her own country again. For as Cicero doth write, we are more moved by report oftentimes to love, then by sight. For as by report, Queen Thalestris came to lie with Alexander, for children sake, from Scitha unto Hercania, for his magnanimity, victories, and courage. So by report came Queen Saba from Ethiope unto Solomon, 
Saba.  to hear, and to learn wisdom. O golden world, Oh happy age, when either for simplicity men could not speak, or for temperancy men would not speak the innocency of them then, and the subtlety of us now, the temperancy of their age, and the lust of our age, being well weighed, and thoroughly examined, it is easily to be seen, how virtuously they lived in ignorancy, and how viciously we live in knowledge. For before Aruntius proud Torquinius son, 
Aruntius.  was by lust moved toward Collatinus wife. There was no alteration of states, nor change of Common wealths, no banishment of princes in Rome, and being changed for that purpose only from a monarchy, unto an other state called Aristocratia, it continued so long in that form, 
Appius.  which was the first change, until Appius ravished Virginius daughter, which banished the order called Decemuiri, which was the second change. And thus the popular state, which had chief rule always of Rome, changed states of the city divers times, for that lust so reigned. Thus might I speak of divers other countries, which lust was the just cause of the subversion thereof. For of one Venus a strumpet in Cyprus, all Cipria was full of hores. Of one Semiramis in Babylon, all Persia length grew full of Queens. Of one Rhodope in Egipte, at the beginning, all the country became full of strumpettes. 
Floralie.  In Rome Flora was honoured like a gods, having such solemnity played on theaters called according unto her own name Floralia, In Thebes was Phrine so magnified, that her name was put in print upon every gate of the city. For Lais in Corinth▪ and Lamia in Athens, their fame was more heard, than their honesty known. It grew in fine to that strength, that all the Princes of the world, were as bulwarks, and defenders of lust. Yea, learned Philosophers, and wise law setters, seemed to defend the same in writing. As Lycurgus and Solon, two famous wisemen, the one a law setter amongst the Lacedæmonians people, in the beginning more axperte in the banners and flags of Mars, then studious or desirous, to hunt the palaces of Venus. The other law setter in Athens people likewise, more frequenting at the first, the school of Minerva, than the lurking dens, and secret caves of Cupid. These two famous men, made laws to maintain lust, under this colour and pretext of issue, every young woman being married to an old man, they might for children, take choice what young man they would of their housebandes' name. So likewise might an old man elect, being married to an old woman. 
Aristotle,  Aristotle seemeth to defend this law after a sort, for seed sake. So Abraham's wife Sara after a sort, 
Sara.  willed her husband to accompany with a young maid, for that he might have children. 
Sempronia. Sappho.  As for Sempronia a woman excellently well learned in the Greek, and Latin. And learned Sappho, a woman of no less fame, then of learning, defend lust by writings. I might have a large scope herein, to prove lust a Lord to rule, and to govern every where. I have sufficiently I hope, declared the effect of lust. For as princes wise, stout, and learned, have been herein a subject. So the poets feign, that the gods themselves, have yielded to the might of lust. What I pray you, 
jupiter. Neptune. Mercury. Apollo. Bacchus. Pan.  translated Jupiter unto a Bull. Neptune unto a horse. Mercury unto a goat: Lust. What moved Apollo to be in love with Daphne's? What caused Bacchus to favour Gnosida? What made Pan to yield unto Syrinx's lust? This I mean, what moved wise, learned, stout, and strong, as well as the foolish, the ignorant, the weak, and the simple, but only that corruption of Nature, that seed, fexe, and dregs of Adam, which equally without grace, move all men to sin. For there is no man, but he is privy unto lust, moved by lust, and sore assaulted by lust. Yet there be some that subdueth lust, some that ruleth lust, and none that vanquish lust. For as some are borne chaste, so some do make themselves chaste, and some are made chaste, and yet not without lust. I speak not of Proculus the Emperor, which kept at his pleasure a hundred maids of Sarmatia. 
Proculus.  Whether do I think herein of Sardanapalus King of Syria, 
Sardanapalus▪  which was always wearied with Venus, but never satisfied with Venus. But I speak of those that fight, and wrestle against nature: of those I say, that are in common combats with the world, the flesh, and the devil. For lust said Ovid, is I wot not what, and cometh I wot not whence, it taketh root● without breaking of flesh, and pierceth the very entrails of the heart, without any cutting of vain, the only business and travail of idle men. The young Roman knight Estrasco at mount Celio, 
Estrasc●▪  beholding the beauty of Lady Verrone, either of them by Nature dumb, one fell in love with tother so sore, that Estrasco would often go from Rome to Salon, and Verrone would as oft travail from Salon unto Rome, one to see the other, and continued thus thirty years the dumb love, until it fortuned that the wife of Estrasco died, and the husband of Lady Verone died also. Whereby these lovers thirty years without words, did both manifest their long desire by a marriage. 
Masinissa.  So was Masinissa King of Numidia, and Sophonissa a Lady of Carthage, one inflamed with the other, by a sight that King Masinissa had of Sophonissa. The like is written of that most valiant captain Pyrrhus, 
Pyrrhus'  the long defender of the Tarentines, and King of Epirotes, when he came from Italy unto Neapolis, being but one day there, he fell in love with a fair Lady called Gamalice, to the great infamy of so famous a prince, and to the great shame of so noble a Lady. The like lust a rested that noble and renowned conqueror Alexander, 
Alexander.  that when he thought to give battles unto the Queen of the Amozons, having a sight of her at a river side, where they both, the King and the Queen, had appointed to come to talk concerning their wars, their fury and rage before bent to fight, and murder was by a sight, changed unto wanton pastime and sport. We do read that when Queen Cleopatra made a banquet for Antonius her lover, 
Cleopatra.  in the province of Bithynia, in the wood Sechin, where the young virgins were not so wily to thide them in the thick bushes but the youthful Romans were as crafty in finding them, so that at that instant of sixty young virgins, fifty and five speed of the names of mothers. Thus we perceive that by sight, we are moved to lust, and by consent we wilfully sin, the one in the eye, the other in the heart, therefore better it is with Sophocles, for a man to turn his back from a fair woman, and to say a mad dog, then with Nero to behold beauty, who looking to earnestly upon Pompeias' here, was moved thereby to lusts.   

¶ Of jealousy.  
A Question refused of all the Gods to be answered whether man or woman is more jealousy, for as the poets feign, there sprung a contention between Jupiter and Juno, concerning Lechery and jelowzy, and having no equal judge to speak of this matter, it was posted, after great controversy unto one Tiresias an ancient and learned Poet sometime in Thebes, 
The history of Tiresias,  which Tiresias on a certain time meeting two Snakes accompanying together, and according unto kind engendering together, having a white rod in his hand, departed them with sharp strokes. Wherewith Juno being moved with anger, transformed this poor Poet Tiresias, from a man to be a woman, and being in the shape of a woman seven years, was reduced by Jupiter unto his first form. This Tiresias was thought most meet of Jupiter and Juno, by the consent of all the gods, for that he had been a woman seven years, and now a man again to judge of this question. And being called unto the bar to give his Uerdite, 
juno▪  he preferred Juno for jealousy, whereby Juno waxed angry, and made him blind, and Jupiter to recompense his truth, made him a Prophet. And then he proved that when Jupiter fell in love with jolla, Juno being suspicious and full of jealousy, caused one named Argos with an hundred eyes to watch Jupiter, which for all his eyes was deceived, Juno thereby was so furious and so angry with Argos, that she translated his hundred eyes unto a peacocks tail, and transformed Jola unto a white cow. There is no such rage nor anger in jealousy, as there is wiliness and craft in love, so that the straight pinning and keeping of Danae's King Acrisius' daughter in towers and castles, could never keep her from valiant Perseus, neither the hundred eyes of Argos might spy the craft of Jupiter unto Jola. We read of a woman named Procris, 
Procris.  who was in such jealousy of her husband which was called Shafalus, and having him in suspicion for his often going a hunting, on a certain time she followed him privily unto the woods, thinking there to find her husband at his pray, and hiding herself in a thick bush, to see the end of things, her husband passing by the bush, perceiving somthyng there, to stéer, thinking it had been some wild beast, thrust his wife unto the heart with his dart, and thus Procris was slain of her own husband, for her importunate jealousy. The like happened unto Aemilius wife, which for her suspicious mind and raging jealousy, never quiet, but busy always to find some fault in her husband, following him every where, and watching still in every secret seat and spring in privy places, thinking to find him with the manner, until she speed of the like chance as Procris did, she could never rest. Cyampus wife named Leuconoa, was devoured of dogs in stead of a wild beast, hiding themself in the woods, to follow & mark her husband's voyage, jealousy this moved her, that she could no otherwise. A strange kind of sickness, that so infecteth the mind, that vexeth the spirits and molesteth the heart, that the head is full of invention, the mind full of thought, and the heart full of revengement. So jelows was Phanius that invented this in his head, 
Phanius▪  and thought this in his mind, that the doors being shut, the windows close, all privy and secret places prevented, every where as he thought stopped, his wife could not deceive him, never thought that love could pierce Tile stones to come unto his wife, but he was deceived, for the lurking dens of love, the Lion caves of fancies, the secret search of affection have more privy paths whereby that Cupid may come to his mother Venus, then Labiranthus had chambers for Minotaurus, King Acrisius thought he was so sure of his daughter Danae's, when that she was close bulwarkt with a great castle, Juno thought to prevent Jupiter by the hundred eyes of Argos, Phanius thought that his wife was sure when the doors were shut and the windows close. But sith the jealousy of Juno might not prevent it, neither the eyes of Argos spy it, neither the straight pinning of Danae's avoid it, neither the narrow stopping of Phanius defend it. I must needs commend one called Cippius, 
Cippius  that would oftentimes take upon him to sleep when he did wake, and he would be ignorant though he knew it, I wish wise men to sleep with Cippus, and to say with Cicero, Non omnibus dormio, I sleep not unto all men, and to be ignorant though they know things. And likewise I wish wise women to imitat Aemilia the wife of noble Scipio, 
Aemilia.  who although she knew things evident, by her husband Scipio, made asmuch of his Paramour, as she made of her husband, and all for Scipio's sake. For they say jealousy proceedeth from love, and love from God, but I say it cometh from hatred, and hatred cometh from the devil. And because we read in the sacred scripture, that Abraham was in jealousy of his wife Sara, saying, thus unto his wife, I know that thou art fair, and that they will kill me to have thy love, the manners of the Parthians were to keep their wives in pruie places of their houses, over whom they were so jealous that their wives might not go abroad but with covered faces. The Persians were so suspicious of their wives, that they had no liberty to go in sight, & they durst not go a foot but in Wagons covered over lest they should see or be seen. The Thracians with such care and study keep their wives, that as Herodotus affirmeth, they trust no man with them in company but their parents. The old and ancient Romans in times passed kept their wives so straight, that their wives as Valerius Maximus saith, did after kill, poison or with some snare or other destroy their husband's divers times, and by a young man of the city of Rome all things being discloased, there was a hundred three score and ten that so killed and destroyed their husband's, for that their husbands were so jealous over them, but because it is a common disesse in all places, I need not further to write, wishing my friend never to be encumbered therewith but rather with silence to pass it with Cippius, and so he shall find ease thereby.   

¶ Of idleness.  
AS nothing can be more difficult unto a willing mind, so is any thing a burden unto the Idle member. For as labour and exercise of body in one man, industry and diligence of mind in an other man, are sure forts, and strong Bulwarckes of countries, so idleness and negligence, 
Alexander the great,  the cause of all evil. We read that Alexander the great, lest he should be acquainted with idleness at any time, even in the night time used this feat, to hold a silver ball when he went unto bed in his hand, 
Marcellini lib. xvi.  having a silver basin upon the ground, strait under his stretched arm, that when the battle should fall, he being fast a sleep, the shrill sound thereof should wake him, and make him mindful of his enemies: so fearful was this noble prince of idleness, that to shake of sleep and slothfulness, he studied and travailed, how he might avoid it. For in two things Alexander the great, being called the son of Jupiter, and fully persuaded with himself, that he was of lineage of the Gods, yet in sleep and venery, where to he was much subject, he knew himself to be a man, wherefore he oftentimes wrestled with Nature in that behalf. In the self same place of Marcellinus it is read, 
Caesar.  that julius Caesar the great and most renowned Emperor, that ever reigned in Rome, to have followed this order, and to have practised this policy, lest he should be idle at any time, first, when this Emperor went to bed, he to suffice nature, slept a certain time appointed. secondarily, he would be occupied in the affairs of his country. Thirdly, to travail in his private study. Thus lest he should be idle, nay rather lest he should lose any time, he divided every night in three parts, even as you heard first unto nature, secondly to his country, thirdly, about his own business. That mighty prince Philip of Macedon, 
Lib. vi. Capi. 8.  as we read in Brusonius, was of such care and diligence, when his soldiers slept, he always watched. Again, he never slept before his friend. Antipater would watch. 
Philippe. Antipater.  That between King Philip and Antipater, diligence was as much honoured and embraced, as slothfulness was feared and hated. 
Epaminondas.  Epaminondas that renowned prince of Thebes, being studious and careful to profit his country, so hated slothful idleness, that finding one of his captains in the camp, in the day time sleeping, slew him strait with his own hand, and being reprehended of his nobles and counsel, for that cruel fact: he answered them in few words, I left him as I found him, comparing idle and drowsy men, unto dead men, for men are borne to travail and watch, and not to pleasure and sleep. How did Scipio Africa overthrow the tents of King Syphax? 
Scipio. Syphax.  How vanquished he his host of soldiers, slew his army and how he hath taken King Syphax captive himself. Livius saith, that the diligence of Scipio, and the slothfulness of Syphax being a sleep, when he should had been waken, 
Demosthenes.  was the cause thereof. Had Demosthenes loved idleness, he had never been able to prevent, that famous prince Philip King of Macedon, he was so careful and so diligent about the state of Athens, that that worthy captain and great conqueror Philip was wont to say, that he doubted more the diligence of Demosthenes, than he feared all the force of Athens. Had Cicero slept, during the conspiracy of Catiline, he had never been able worthily to speak of himself. O happy Rome, that ever I was elected consul, whose studious travail, saved oftentimes Rome from divers enemies. Quintilian reciteth a worthy history, of a famous clerk named Hippias, 
Hippias.  who to avoid idleness, after long studying at his books, would exercise himself in some thing or other, lest he seemed to be idle, in so much he applied his mind to divers faculties, at void hours, he used to practise the faculty of a Goldsmith, of a Tailor, of a shoemaker, that at length he became his own tailor, his own shoemaker, yea, to make his own rings so artificially, with pearls and precious stones, so curiously wrought with letters of gold, as though he had been brought up in the school Pirgoteles. What is so hard, but diligence will try it? What is so deep, but travail will wade? What is so strange but study will know it? If labour, if diligence be thus commended, that wisemen do much commend the Bee, that is so busy and careful, and knoweth how to profit herself and others. If the little aunts be so practised, for that the toil in the summer, to provide against Winter. If these silly simple worms, do provide things necessary for them and theirs. How much more ought man, which is borne to profit his country, his prince, his friends and his parents. Consider the commodity of diligence, and the danger of idleness but as before mentioned, vic●s are covered with names of virtues, as the Idle man is noted to be a quiet man, the ignorant termed an innocent. Caelus doth write of a certain Emperor named Attalus, 
Attalus.  which loved so well idleness, that he gave the government of the Empire, to his friend named Philopenes, for that he would be idle. We read again of one Vatia, a great ruler and a Magistrate in Asia, that loved idleness so well, that the people used a proverb, when they saw any man idle, 
Lucinius. Vatia.  saying: Vatia situs est, here is an idlescholer of Vatia. The Emperor Licinius and Valentianus, were such enemies unto learning, so ignorant were they, as Egnatius doth report, that they called learning the only poison of the world, & named them that were learned, the Asses of Cuma. Who hated learning so much as Heraclides, 
Heraclides.  and Philonides which are so ignorant, that they were Counted, as Caelius doth testify, as laughing stocks, and had of the common people in great derision, for their ignorance and folly. These blind baiardes, and bold bedlemes, call others Asses of Cuma, when that they themselves are far inferior to any ass of the world. For divers Asses had more reason than Philonides, 
Philonides.  or Heraclides had. We read that Ammonius a great Peilosopher of Alexandria had an ass, that would accompany with Origen, and Porphiri, to frequent the school of Ammonius, to hear him read philosophy unto his scholars. This ass was taught to know the reader, and all the scholars, to know the school and the time of reading. The sacred Scripture commendeth unto us the ass of Balam, who was likewise taught to speak and to show the prophet Balaam the will of God. But the Idle and ignorant, will neither learn to know time, place, nor person, neither to profit themselves, nor others. These lazy members, these idle and ignorant beasts, 
Morpheus the God of sleep.  the children of Morpheus, sleeping always in the cave of Pamedes, to whom it well may be spoken, as Aurelian sometime an Emperor of Rome spoke unto one Bonosius, that he was borne to drink, and not to live. 
The Romans hated idleness.  The Romans used to punish idleness so sharply, that the husband man, that had his ground barren, that had his Pastures, meadows, fields unoccupied, an other man should be there placed, and he put out. The gentleman that had not his horse ready, and in good liking, with all things thereunto belonging, should be suspected to be an idle member unto his country, should be hated and eschewed of the people. The common people might use no kind of private pleasure, as play, pastime, or any other idle sport, 
Gellius lib. 3. Capi. 2.  but at times appointed. The gates of Rome were opened day and night, to come, and to go. For the state of the Common, and as Plutarch doth write, the life and manners of all men, were diligently examined, whether they lived idle or no. And if any would resist the ordinance of the Magistrates, his head should be cut of, and offered unto Jupiter, in the capitol of Rome, his family unto the Temple of Ceres, his sons and daughters, sold as bondmen unto the Tribunes and Censers. 
Lacedemonias.  The Lacedæmonians people, most studious to expel idleness, brought their children up always in hardness, to practise them in diligent doings, hated idleness so much, that if any in the city of Sparta, waxed gross or fat, they suspected him strait of idleness, and if any young man waxed fat, they had appointed laws that he should fast, and live so poor, until he were again changed unto his first state. 
The Egyptians.  The Egyptians ancient people, when the country of Egypt began to be populous, to avoid idleness, as Plini doth report, they made a great huge, and monstruous building called pyramids, which for the mightiness and strange working thereof, it was named one of the seven wonders, having lx. Thousand of young men, and continued a long time in the making thereof, and only to avoid, and banish idleness. 
The Athenians.  The Anthenians so abhorred, and detested idleness, when a certain man was condemned to die, for that he was found idle in Athens, a citizein thereof named Herondas, as Plutarch doth testify was as desirous to see him, as though he had been a prodigious monster, so strange and so marvelous was it to hear, or to see any idle man in Athens. The people called Massilienses, 
Massilienses.  would suffer no travailers, neither pilgrim, nor Sacrificer, nor any other stranger to come within their city, lest under colour of religion, or of pilgrim, they might corrupt the youth of the city, with the sight thereof to be idle. 
Indians.  The Indians had a law made by their wisemen, named Gimnosophist, that after their meat was set on the table, the youth should be examined, what they had done for their meat, what pain, what labour used they that whole morning before, if they could make account of their travail, they should go to dinner, but if they had been idle, they should have no meat, without they deserved the same, with some kind of exercise, either of body or of mind. The like did the young men of Argis, 
Argives.  made account unto their Magistrates, of their occupations and works, of their travail and pain. 
Ariopagites.  even the Areopagites, as Valerius affirmeth, did imitate the Athenias in making decrees, in setting of orders, in commanding their youth to avoid idleness, and exercise travail, then most necessary unto any common wealth, the other most dangerous. So that some countries are naturally given to travail, as the Lydians, Phrygians French men, with others. Some again given to idleness, as the Persians, Corinthians, Englishmen with others. Some by law forced to fly idleness, some by punishment feared, some by death enforced to labour for their living. Thus this Monster idleness is beaten every where, and yet embraced in most places, every man speak against idleness, and yet a number is in love with it, magistrates and officers appointed to punish it, but yet they after favour it.   

¶ Of wrath and anger, and the hurts thereof.  
THe famous and noble Philosopher Plato, did charge his scholars always being in anger or wrath, to behold themselves in a glass where they might see such alteration of countenance, pale in colour, trembling hands, foltred tongues, staring eyes. In fine void of wit, deprived of reason, and being before reasonable men, now brutish beasts. Wherefore that great Philosopher perceiving the furious and hasty nature of Alexander, 
Alexander.  wrote from Athens unto India, where this noble conqueror was at wars with King Po●us, to take heed of wrath and anger saying. Anger ought not to be in any Prince toward his inferior, for that may be mended with correction, nor toward his equal, for it may be redressed with power, so that anger ought not to be but against superiors, but Alexander hat no coequales, yet in vain was Aristotle's doctrine unto Alexander in that point, for being in a banquet, when Clitus his dear friend and foster brother, commended his father King Philip of Macedon to be the worthiest and most renowned prince then living, 
Valeria's. lib. 9 Cap. 3.  Alexander waxed upon a sudden so angry, to prefer any man before him, though Philip was his own brother which was commended, and Clitus his especial friend that did commend him, thinking rather to deserve praise at Alexander hand, then to speed of death was thrust unto the heart with a spear. So hasty was this prince, that Calisthenes and Lismachus, the one his philosopher and councelour, the other his companion and friend, for few words spoken either of them slain. Silence saith Aristotle is the surest reward unto a prince. And being sorry afterward & angry withal, that he had likewise killed himself, had not Anaxarchus the philosopher stayed & persuaded him. 
Tygranes.  We read that king Tigranes of Armenia whom Pompeius the great did conquer, after waxed so angry by a fall from his horse, because his son was present and could not prevent his father's fall, thrust him in his anger with his Dagger unto the heart. Anger in a prince saith Solomon is death, terrible is the countenance of a King when he is oppressed with wrath, hurtful unto many, odious unto all is the anger thereof. Nero was so furious in anger, 
Nero.  that he never heard any thing if it were not to his liking, but he would requite one way or other with death, in so much in his rage and anger he would often throw down Tables being at dinner, cups of gold wrought with pearls against the walls dashed, fling meat and drink away, more like unto a furious Gorgone of hell, than a sober Emperor in Rome. Such fury reigneth in anger, 
Orestes.  that Orestes Agamemnon's son slew his mother suddenly in his wrath Clytaemnestra. Such madness reigneth in anger, 
Ajax Thelamonius.  that Ajax Thelamonius that famous and valiant Greek, after that Achilles was slain in the Temple of Pallas by Paris, at the destruction of Troy, waxed so mad and angry because he might not have Achilles' harness, which was given before to Vlixes, that he beat Stones & blocks, fought with dead trees, killed beasts, thinking to meet with Vlixes amongst them. If anger make men murderers, if wrath make men mad without wit or reason to know themselves or others, 
Plato.  let them imitate Plato in his anger, which being angry with any of his scholars or servants, would give the rod to Xenocrates to correct them, for that he was angry the learned Philosopher misdoupted himself, that he could not use modest correction, 
〈◊〉.  even so Architas would always speak unto his servants which had offended him. Happy art thou that Architas is angry, letting his man understand how dangerous wrath is, for as Aristotle saith, the angry man seeth not the thing which lieth under his feet▪ 
Augustus.  Agustus Caesar Emperor of Rome desired Athenedorus a philosopher of Gréece, which a long time accompanied Augustus in Rome, and now ready to depart unto Athens, his native zoile, of some sentence that the Emperor might think of him. The philosopher took a pen, and wrote in a little Table this sentence. Caesar when thou art moved to anger speak nothing until thou haste recited the Greeks Alphabets, a worthy lesson and a famous sentence, well worthy to be learned of all men. There is nothing or what can be more ugly to behold, more terrible to look unto, than man's face when he is angry, and the more to be feared for that he hath no rule over himself. All the painters of Persia had much to do to draw in colours the terrible countenance and fiery face of Queen Semiramis, 
Semiram●s.  who like Maegera or Medusa grime Gorgon's and fretting furies of hell, when she heard that her city of Babylon was besieged of the enemies, being then dressing of her head, came with hears hanging and fleeing in the wind half amazed of the news unto babylon, whose ugly and fearful image, most like unto her at that time stood as long as Babylon continued as a monument and a terrible mirror to marvel at. We read of the like history of Olimpias, 
Olimpias.  whose anger was such when she thought of her son Alexander, she straight ways like a raging Lion or a cruel Tiger, digged up the body of jola Alexander's taster, who was thought to be one of the conspirators, and being digged up, teared his body in small pieces, and being torn in pieces, gave it to the birds of the air. 
Marcus Antonius.  such anger was in Marcus Antonius toward Cicero, that he was not contented of Cicero's death, but commanded his head to be set before him on the Table, to feed his wrathful heart and greedy eyes, 
Fulvia.  and his wife Fulvia showed her anger, pulled out his tongue, pinned it unto her Bonnette, and wear it on her head, in token and open show of her cruel and Tigrishe heart. The noble Roman Maetellus was much inflamed for to show such hatred and anger unto Pompeius, for at what time Pompeius the great was appointed by the senators of Rome, 
Maetellus.  to succeed Maetellus in his office of proconsulship in Spain. Maetellus perceiving that he was discharged, and Pompeius charged, they broke for very anger all the furnitures of wars, he destroyed all the victuals, he famished the elephants, he permitted his soldiers te do what injury they could against Pompeius, so much was his anger against Pompeius, that to hinder only Pompeius, he injuried his native city of Rome. The property of anger is, to hurt divers in seeking to offend one. As he is not wise that can not be angry, so is he most wise that can moderate anger. The fame and renown that both Themistocles and Aristides, in vanquishing their anger one towards an other, for being sent both as ambassadors for the state of Athens, traveling over a high hill, like wise men that subdued affection, and conquered anger, Themistocles said unto Aristides, shall we both bury our anger in this hill, and go as friends and not as enemies, and there though the cause was great, at Athens they became friends one unto an other, forgetting and forgiving one another's fault. Anger and wrath are the only poisons of the words where hidden hatred doth proceed, for to nourish the one is to feed the other. Therefore it is written, that hidden hatred, private wealth, and young men's counsel, hath been the very cause of divers destructions. Manlius Torquatus, after he had conquered Campania, and triumphed over the Lateus, returning unto the city with noble fame, and renowned victories, though the senators and Elders of the city, 
Val. lib. 9 ca 3.  met him in a triumph and honour of his victories: yet the young men of Rome more disdainful, then courteous, more odious than loving, more willing to have his death, then desirous of his life, kept them rather his enemies lurking in Rome towards him, than friends, the cause is known in Valerius. Hidden hatred, which bear sway in divers places, envy and malice which proceed from anger, and maintained with hidden hatred, is all the mischief of the world. I will omit to speak of Caligula, 
Caligula.  whose anger and hatred was such, that he wished Rome but one neck, that with one stroke he might strike it of. Neither I will recite Heliogabalus, which amongst writers, is named the beast of Rome, and not the Emperor of Rome. The histories of Catelin, Silla, and Appius, for their hatred and anger towards their country, and native city, are extant in Plutarch and Sallust, by this anger and wrath, proceeded invectives and declerations, and then envy and malice, began to build their bowers, by their chief Carpenter anger, than one mischief and vengeance, doth always depend of the other. And because anger is the only cause of all evil and mischief, I will speak of those two monstrous Gorgon's as things incident, and always hidden in anger, I mean envy and malice, and therefore I apply to envy and Malice, which might be spoken here.   

¶ Of perjury and faith, and where either of these were honoured, and esteemed.  
scythe faith is the foundation of justice, and justice the chief means, as Aristotle saith, to preserve a public weal, for we see after much foaming and fretting of seas, after clustering clouds, after long lowering looks, there do often appear calm weather, clear air, and gentle countenance, which to observe, and to maintain justice, is the worker thereof, and to note how faithful and just some have been, and how wicked and false others showed themselves, for the commodity and benefit of that one, and for the discommodity and injuries of the other, good it were to show the examples thereof. There are not so many virtuous in one, but there be as many vices in an other. 
Clodius and Cicero.  For some from foes become friends, as Clodius and Cicero two great enemies a long time, and yet in time two faithful friends. Tiberius likewise, and Affricanus from mortal foes, 
Tiberius and Affricanus.  grew to be such perpetual friends, that Affricanus gave his only daughter Cornelia in marriage unto Tiberius. Even so some again from friends became foes, yea, from tried friendship, 
Dion.  unto mortal enmity, as Dion of Siracusa of his most assured friend (as he thought) with whom always before he found friendship and faith, was slain and cruelly killed of Callicrates. 
Calicrates.  Polimnestor likewise, though King Priamus supposed great trust and confidence in him, that he committed his own son Polidorus unto his custody, 
Polymnestor.  yet falsely slew him, and murdered him: though beside friendship, he was his nigh kinsman. How well saith Socrates, that faithful friends do far excel Gold, for in danger faith is tried, and in necessity friends are known. Such is the secret force of faith, and such is the hidden subtlety of falsehood, that the praise and commendations of the one, shall be seen and proved in a history of Sextus Pompeius, 
Pompeius.  son and heir unto Pompeius the great, the slander and shame of the other, shall be manifestly known by Hannibal Ar●●l●ar son of Carthage. 
Hannibal.  The faith and justice of Pompeius, at what time he had appointed a banquet for Augustus Caesar▪ and Marcus Antonius upon the seas, was well tried, for being moved of divers at that time, to revenge his father's death Pompeius the great, and specially often stirred by his friend▪ and master of the ship. Menedorus to requite old malice, for killing of Pompeius, to destroy Caesar and Antonius, which Sextus, in no ways would suffer, saying: that faith and justice, ought not to be turned unto perjury and falsehood, for as it is perjury, to omit faith and promise made unto these Emperors, so this is tyranny and not justice, to revenge my father's death upon innocency. And true it was that Augustus Caesar was then but a boy, brought up in school in Apulia, when his uncle julius Caesar vanquished Pompey. And as for Marcus Antonius, rather a friend he was unto Sextus Father, than a foe, and therefore no less faithful was Sextus in performing, then just in weighing innocency. far unlike unto fal●e Hannibal, which under pretence of peace with the Romans sent ambassadors unto Rome to entreat thereof, where they were honourably received: but well requited he the courtesy of Rome toward his ambassadors. For when that noble Roman Cornelius came from Rome, as an ambassador unto Hannibal, his welcome was such▪ that he never went a live unto Rome again, for most cruelly and falsely was he slain by Hannibal. In this falsehood and perjury was Hannibal much defamed, not as much corrupted by vileness of his own nature, which always in this, was not to be trusted, but by the falsehood and corruption of the country, of which it is proverbially spoken Poeni perfidi, false Carthaginians for the people of Carthage delighted in falsehood▪ practised perjury, and used all kind of crafts, as the people of Sarmatha were most false in words, most deceitful in deeds, and most cruel one towards an other. The Scythians being much molested with wars, and driven to leave their wives at home, in the custody of the slaves & servants, they having occasion to be absent iiij. Years whose wives married the servants, 
Carthage.  broke their former faith with their own husband's, until with force and power their servants were slain, and so recovered their countries & wives again. 
Apollonius.  Apollonius the chief governor of Sam●os. whom the commons of the country, from low estate had exalted unto dignity unto whom they committed the government and state of Samios, was so false of his faith towards his subjects, that having their goods, lands, livings, and lives in his own hand, he betrayed them unto Philip king of Macedonia, their most mortal enemy. That proud perjurer Cocalus king of Sicilia, 
Cocalus.  slew King Minoes of Crete, though under colour of friendship, and pretence of talk he had sent for him. 
Cleomenes.  Cleomenes broke promise with the Argives, with whom he took truce for certain days, craftily betrayed them in the night, slew them being sleeping, and imprisoned against his former faith, 
Thracians perjuries.  and promise made before. Even so did the false Thracians with the Boetians, broke promise, violated faith, destroyed their countries, depopulated their cities, and of professed friends, and vowed faith, became wicked foes, and false traitors. But of all false perjurers, 
Zopirus. Lasthenes.  and unnatural foes, shall Zopirus amongst the Persians, and Lasthenes amongst the Olinthians to their perpetual slander and reproach, be mentioned, of the one borne in the famous city of Babylon, deformed himself in such sort, with such dissimulation of forged faith, that having the rule and government in his hand, he brought King Darius to enjoy that, through his perjury and falsehood, that with long wars in many years, he might not vanquish nor subdue: The other as falsely, I being the only trust of the citizens, delivered Olinthus their city, unto the hands of their long and great enemy, Philippe King of Macedonia. What fraud hath been found always in friendship? What falsehood in faith? What deceit in trust, the murdering of Princes, the betraying of kingdoms, the oppressing of innocentes from time to time, in all places, can well witness the same. When Romulus had appointed Spu Tarpeius, to be chief captain of the Capitol, the chamber of Rome, where the substance & wealth of Rome did remain. 
Tarpeia.  Tarpeia Spurius daughter, which in the night time, as she went for water out of the city, meeting Tatius King of the Sabins though he was then mortal enemy unto Rome, & in continual wars with Romulus, yet by false Tarpeia brought to be lord of the Capitol, thus Tarpeia being as false unto Rome, as king Tatius was, likewise false unto Tarpeia: for she looking to have promise kept of Tatius, found him as Rome found her. She was buried a live of Tatius by the Capitol, which was called Saturnus mount and by her death & burial, there named Tarpeius rock until Torquinus Superbus time, which first named it the Capitol, by finding a man's head in that place. There was never in Rome such falsehood showed by any man, 
Galba.  as was of Sergius Galba, which caused there famous cities of Lusitania to appear before him, promising them great commodities, and divers pleasures, concerning the states and government of their city, yielding his faith and truth, for the accomplishment of the same, whose professed faith alured to the number of ix. M. young men, piked and elected for some enterprises, for the profit of their country, which when false Galba had spoiled these three cities of all flowers of their youths, against all promise and faith, slew the most part of them, sold and imprisoned the rest, whereby he most easily might conquer their Cities, men are never certain nor trusty in doing, when they are faulty in faiths, For as the sun lighteneth the moon, so faith maketh man in all things perfect, for prudence without faith, is vain glory and pride. Temperance without faith and truth, is shamefastness or sadness. Justice without faith, is turned unto injury, and fortitude unto slothfulness. The orders in divers countries for the observation of friendship, and for maintenance of certain and sure love one toward an other, were divers oaths. 
Romans custom in swearing.  The noble Romans at what time they swear had this order he or she, to take a flint stone in his right hand, saying these words. If I be guilty or offend any man, betray my country, or deceive my friend willingly. I wish to be cast away out of Rome, by great Jupiter, as I cast this stoan out of my hand, and withal threw the stoan away. 
Scythians.  The ancient Scythians, to observe amity and love, had this law. They powered a great quantity of wine in a great bowl or a Cup, and with their knives lanced some part of their bodies, letting their blood to run likewise, one after an other, unto that cup, and then mingling the wine and blood together, tipped the end of their spears▪ and their arrows in the wine, taking the bowl in hand, drank one unto another, professing by that draft, faith and love. 
Arrabians.  The Arabians when they would become faithful to any, to maintain love thereby, had this custom, one should stand with a sharp stoan in his hand, betwixt two, and let blood in the palm of their hands, and taking of either of them a piece of their garment, to receive their blood, anointing and dying seven stones in the blood, 
Urania. Dionysius.  calling Urania and Dyonisius, their Gods to witness, and keeping the stones in memory of friendship, would departed one from an other. The like law amongst the Barctians, going unto a ditch, and standing thereby, 
Herodotus.  saying, as Herodotus affirmeth, as long as that hollow place or ditch, were not of itself filled up, so long desired the Barcians amity and love. In reading of histories, we find more certainty to have been in them by profane oaths, than truth often in us by evangelist and gospel oaths, less perjury in those Gentiles, swearing by Jupiter or Apollo, then in Christians swearing by the true and living God, more amity and friendship amongst them, with drinking either of others blood, then in us, by acknowledging and professing Chistes' blood. When Marcus Antonius had the government of Rome, after Caesar was murdered by Brutus and Cassius, and having put to death Lucullus for his consent therein, 
Volumnius.  Volumnius hearing of his friend Lucullus death, came weeping and sobbing before Antonius, requiring on his knees one grant at Antonius' hand, to send his soldiers to kill him upon the grave of his friend Lucullus, and being dead, to open Lucullus grave, and to lay him by his friend. Which being denied of the Emperor then, went and wrote upon a little piece of paper, carried it in his hand until he came where Lucullus was buried, and there holding fast the paper in one hand and with his dagger in the other hand, slew himself upon the grave, holding the paper close being dead, where this sentence he wrote. Thou that knewest the faithful friendship betwixt Volumnius & Lucullus, join our bodies together being dead, as our minds were always one being a live. 
Nisus.  The like history is written of Nisus, when his faithful friend Euryalus, was slain in the wars betwixt Turnus and Aeneas, he having understanding thereof, unknown unto Aeneas, and unto the rest of the Troyans', went up and down the field, tumbling and tossing dead carcases, until he found out Euryalus body, which after long looking and embracing of his dead friend, drew out his sword and healed it in his hand a little while, saying, as my body shall never depart from thy body, so shall I never fear to follow thy ghost, and laying the Pommel of his sword on the ground, fell upon his sword, having the body of his friend Euryalus betwixt his arms. This love was great betwixt Princes, which might live honourably to die willingly. A strange thing for men that so love their friends, to way their deaths more than their one lives. Orestes faith and friendship toward Pylades was such, that being come unto a strange Region named Taurica to diminish the dolours, to assuage the grief, and to mitigate the furious flames of Orestes, because he slew his mother Clytaemnestra, and being suspected that they came only to take away the Image of Pallas, their goddess in that country. The King understanding the matter, made Orestes to be sent for, & to be brought before him to have judgement of death. For Pylades was not mentioned nor spoken of, 
Orestes.  but only Orestes, he it was that should steal their gods away unto Gréece. Orestes therefore being brought, 
Pylades.  and his fellow Pylades with him. The king demanded which of them both was Orestes, Pylades that knew his friend Orestes should die, suddenly steapt forth and said, I am he, Orestes denied it, and said he was Orestes, Pylades again denied that, and said that it was even he that was accused unto the King, thus the one denying, and the proving, either of them most willing to die for the other. The King dismayed at their great amity & love, pardoned their faults, much esteemed their company, and greatly honoured their natural love and faith, so many like histories unto this there be, that then Princes would die for their friends, 
Alexander:  even that great conqueror Alexander, would have died then presently with his friend Haephaestion, had not his counsel letted him, he loved alive so well, that he was called of all men, an other Axander, in so much so esteemed his friend, when Sisigambis king Darius' mother had saluted Haephaestion in stead of Alex. being therewith angry with her error, he said blush not to honour Haephaestion, 
Hephaestion.  as an other Alexander. What was it that Anaxogoras wanted, that prince Pericles could get for him? 
Pericles.  Whether went Aeneas that Trojan duke at any time, 
Aeneas.  without Achates with him, was there nothing that Pomponius had, 
Pomponius.  but Cicero had part of it. Scipio's friendship never wanted unto Cloelius Though Rome could alter state, though fortune could change honour, yet could neither Rome nor fortune alter faith, or change friends. After the Senators had judged Tib. Gracchus for divers seditions in the city to die, 
Gracchus. Blosius.  his friend Blosius having knowledge thereof, came and kneeled before the Senators, besought Laelius (whose counsel the Senators in all things followed) to be his friend, saying unto the rest after this sort. O sacred Senate, and noble counsellors, if yet remain in the city of Rome, any sparkle of justice, if there be regard unto equity, let me crave that by law, which you injuriously apply unto an other, and sith I have committed the offences, and facts of Gracchus, whose commandment I never resisted, whose will to accomplish I will during life obey, let me die for Gracchus worthily, which am most willing so to do, & let him live justly which so ought most truly. Thus with vehement invectives against himself, craving death most earnestly unto Blosius, and life worthily unto Gracchus, made the senators astonished with his rare desire of death, saying: the Capitol had been burned by Blosius, if Gracchus had so commanded, but I know that Grachus thought nothing in heart, but that which he spoke by tongue unto Blosius, and that which he spoke by tongue unto Blosius, that Blosius never doubted to do: and therefore I deserve rather death than he. The faith and love betwixt Damon and Pythyas was so wondered at of King Dionysius, 
Damon and Pythias.  that though he was a cruel tyrant, in appointing Damon to die, yet was he most amazed to see the desire of Pythias, the constant faith, the love and friendship professed in Damon's behalf, striving one with an other to die, enforced in spite of tyranny to pardon Damon for Pythyas sake. Theseus and Pirithous became such faithful friends, that they made several oaths one unto an other, never during life to be departed, neither in affliction, pain, punishment, plague, toil, or travail to be dissevered: insomuch the poets feign that they went unto the kingdom and region of Pluto together. I will not speak of the great love of that noble Greek Achilles toward King Patro●lus●: neither will I recite the history of that worthy Roman Titus toward Gisippus. In fine, I will not report Palemon and Arceit: Alexander and Lodowicke, whose end and conclusion in love were such, as are worthy of memory, famous in writing.   

¶ Of envy and malice, and so of tyranny.  
AS malice drinketh the most part of her own poison, so envy saith Aristotle hurteth more the envious itself, than the thing that it envieth. Like as the slothful in war, or darnel amongst wheat, so is the envious in a city: not so sad of his own miseries and calamities, as he lamenteth the hap and felicity of others. Wherefore the wise Philosopher Socrates calleth envy serram animae, the sauce of the soul, for that it cutteth the heart of the envious to see the prosperity of others. For as it is a grief to the good and virtuous man to see evil men rule: so contrarily to the evil most harm is it to see the goodman live. Therefore the first disturber of common wealth, and last destroyer of good states: the beginning of all sorrows, the end of all joys: the cause of all evil, and the only let of all goodness is envy. How prospered Gréece? how flourished Rome? how quiet was the whole world before envy began to practise with malice, two daughters of tyranny, never seen, but hidden in the hearts of flatterers. Then I say Gréece was glorious, Rome was famous, their names were honoured, their prowisse feared, their policy commended, their knowledge known, their fame spread over the whole world: but when envy began to sojourn in Gréece, and malice to build her bower in Rome, these sisters like two monsters or two grim Gorgon's, oppressed Castles, destroyed countries, subdued kingdoms, 
Hannibal. Jugurth.  depopulated cities: in fine, triumphed over all Gréece and Italy. Hannibal of Carthage, Jugurth of Numidia, Pyrrhus of Epire, 
Pyrrhus.  most valiant puissant and mighty Princes, with long wars, and great slaughter withal. Their force and powers might not then hurt Rome half so much as hidden hatred between themselves in Rome. 
Alexander. Cirus. Xerxes.  again, Alexander the great, valiant Cirus, famous Zerxes, most mighty conquerors, with all their strength of wars, could not annoy Gréece half so much as inward envy between the cities of Gréece. What caused julius Caesar to war against his son in law Pompeius? 
Caesar.  envy. What made Adrian the Emperor to despise the worthy fame of trajan? 
Adrian. Cato.  envy. What moved Cato surnamed Utica, to kill himself? Envy unto Caesar, hidden hatred, working for private gain, and rash counsel of flattery, which is hard most often in the envious mouth, have destroyed kingdoms. Envy entered first into the hearts of Princes, arrested the worthiest conqueror of the world, waded the bowels of the wise, blushed not to attaint the learned Philosophers in the midst of Athens. Hercules in killing the great Dragon Priapus that watched in the garden of Hesperides, 
Hercules.  in destroying the ravening birds Stymphalideses, in conquering the raging and furious centaurs, in vanquishing terrible monsters as Gereon, Cerberus and Diomedes: in overcoming the Lion, the boor, and the Bull: in overtaking the gilded Hart: and last for his conquest of the huge and prodigious Hydra, in the service of Lerna: won no less envy of some, than justly he deserved fame of others. Theseus to imitate the haughty attempts of Hercules overcame Thebes, 
Theseus.  slew Minotaurus in the dens of Labirinthus, subdued Creon the tyrant, with divers other large enterprises, as one more willing to envy the fame of Hercules, then desirous to deserve fame by lenity and quietness. 
Caesar. Alexander. Achilles.  So might I speak of julius Caesar that envied Alexander the great, and Alexander likewise that envied Achilles. And thus always envy was fostered with Princes. With the wise and learned envy bore great sway, as betwixt Plato and Zenophon, the best and gravest Philosophers in their time: betwixt Demosthenes and Aeschines, betwixt Aristotle and Isocrates, one despising the other. Such slaughter grew of envy, that one brother killed another, the son the father, and the father likewise the son: as Romulus slew his brother Remus of envy, 
Romulus Cambis●●  lest he might he king in Rome. Cambyses King of Persia killed his brother Mergides as Herodotus doth write of envy. Envy caused Anacharsis the Philosopher to be slain of his own brother Caduidus. 
Caduidus Jugurtha.  King Jugurth murdered both his brethren Hiempsalis & Adherbales, that he only might reign King in Numidia. 
Cain.  Cain did kill his brother Abel, the scripture doth testify that his sacrifice was once accepted. Thus envy was seen and known to be betwixt brethren, betwixt the parents and their children: the like we read that envy committed horrible and terrible murder aswell betwixt the husband and the wife, as the children toward their parents as in short examples verified. 
Clytaemnestra.  Clytaemnestra slew her own husband Agamemnon, and she again slain by her son Orestes. 
Semiramis  Queen Semiramis killed likewise her husband king Minus, and she killed even so by her son called Minus. 
Agrippana.  Agrippina murdered her husband Tiberius, and she was even so murdered of her son Nero. O cruel tyranny that envy should ever cause such unnatural murder, as one brother to kill another: the Father to destroy his son, the son to slay his father: the husband to murder his wife, the wife to make away her husband. We read in Plini of a certain king in Thebes named Athamas, that gave both his sons, the one named Learchus, the other Euriclea, to be devoured of ramping Lions. So many monstruous tyrants brought up in the school of envy, so many deformed centaurs, that all countries have been full of them. When Antiphiles saw Apelles in great favour with King Ptholeme, he so envied the matter that he told the king of spite unto Apelles, that Apelles was the very cause of the long wars between the Tirians and Egypt, to discredit Apelles for very envy that he was great with the King: but the matter being known, and his envy weighed, Appelles was rewarded of the King with a hundred talents, and Antiphiles for his envy commanded afterward all the days of his life, to be the slave and bondman of Appelles. Themistocles was so grieved to see Miltiades so honoured for his great conquest and triumph in Marathea, that being demanded why he was so sad, he answered: Miltiades triumphs will not suffer Themistocles to be joyful. There was no country but envy bare sway: there was never no great virtue, but it was accompapanied with envy. 
Caesar.  Caesar was envied in Rome by Cato: Turnus was envied in Rutil by Drances: Ulysses was envied in Gréece by Ajax: Demetrius was envied in Macedonia after king Cassander died: what envy bare M. Crassus toward Pompeius it is known: what hidden hatred had Pollio toward Cicero: it is read in Brusonius the third book the 7. chapter, 
Pollio.  where Pollio saith to Messala that he might not abide Cicero's voice. The like we read of Aristotle, who envied Isocrates so much, that he was wont to say, it were a shame unto Aristole to hold his peace, 
Socrates.  and let Isocrates speak. For as thereiss no light saith Plini without shadow, so is there no virtue or glory without envy. The wavering state of the vulgar which ruled always Rome and Athens, was so mutable and so uncertain, that after wise and sage. Socrates was condemned to die b●ing dead, the Athenians repented, his accusers were banished, and Socrates now being dead, had his pictures erected, which being alive, the rude and uncertain people esteemed nothing▪ 
Aristides  even so was Aristides and Themistocles, banished unto Persia, Iphicrates unto Thracia, Conon unto the province of Corporos, 
Conon.  Chabrias unto Egypt, 
Chares.  and Cares unto Sigeum, men of excellent virtues, of noble service, of renowned fame: yet by the envious people banished their own countries to range abroad the world. Again Homer was envied by Zoilus, 
Homer.  Pindarus by Amphimanes, Simonides by Timocreon: yea, learned Maro and Horas were most envied and backe-byted by Maevius and Suffenus. What do I? to speak of envy, why waste I time to write of envy? wherefore seem I so sound to touch a special matter, being so common with all men, being so nourished in all countries, being known from the beginning of the world, and being first practised by the devil, who envying man's state, the felicity, joy, and pleasure he was in, least man should possess the place, where sometime the devil reigned as an angel, deceived man. This envy took root then in the first age, 
Cain.  for Cain envied so his brother Abel that he slew him, for that God accepted Abel's sacrifice & refused his. Joseph was of his own brethren likewise sold unto Egypt for envy that he was better beloved of his father than they were. Saul did so envy King David, 
Saul.  that he gave his daughter Michol in marriage to David, for that she being his daughter, might betray her husband to the Philistines. Dathan and Abiron had great envy toward Aaron. Daniel was much envied in King Nabuchadonosors' Pallacies. What should I be long in this? The Apostles, the Prophets, the martyrs, yea Christ himself was envied at by Jews and Gentiles: Insomuch that tyranny and murder was the sequel of envy, as from time to time tried, from age to age seen, and from man to man practised, even unto dead men showed: as Achilles unto Hector, haling and drawing his body about the fields of Troy in open sight of King Priamus his father, as M. Antonius unto Cicero, having Cicero's head set before him to ease his Tigrishe mind, permitting his wife Fulvia to wear Cicero's tongue in her bonnet: As Cambyses unto the judge Sisamenes being dead, to slay him: being fleane, to cut him in pieces: being cut in pieces, to give him to be devoured of beasts & birds. I might well declare the tyranny of Tullia showed toward her father king Ser. Tullius being dead, to cause her Chariot and horse to tread her father's body in the streets. Of Tomyris Queen of Scythia toward King Cirus being dead, to strike of his head and to bathe it in blood. Of Silla toward Crassius being dead to burn his body, more to show her tyranny. To note the tyranny of Alexander in Thessalia: 
Alexander. Busiris. Dionysius.  Of Busiris in Egypt: To open the wicked life and state of Dionysius in Siracusa: Of cruel Creon in Thebes of Periander in Corinth: Of Pisistratus in Athens, I should be tedious to amplify that which may be briefly examined. And this we read and see daily by experience that the end of tyrants is to die in tyranny, and as they deal with others, 
Diomedes. Busyris.  so are they dealt with all: As Diomedes and Busyris were wont to feed their Horses with men's flesh, and to break their thirst with men's blood: so were they themselves vanquished by Hercules, and made food to be eaten and devoured of their own horses, which they before fed with other men's flesh. Likewise the great tyrant Phalaris and that cruel Perillus, 
Phalaris. Perillus.  were both destroyed with those new invented torments that they made for others: I mean the brasan Bull which perils made to satisfy the tyranny of Phalaris, Thrasillus and Scyron, 
Thrasillus. Scyron.  the one teaching the way of tyranny, was first of all in that which he taught unto others, tormented and slain: the other thrown headlong into the sea by Theseus, even so as he was wont to do with others. To speak of the great cruelty of Aemilius, which as Aristides in Plutarch doth testify, that he used to recompense any man, that would and could invent new torments to punish the innocent, and to pleasure his tigrishe mind: he I say dwelling in Agesta a city of Sicilia, made a brazen horse to vex and torment the people, wherein through the commandment of Arminius Paterculus chief magistrate of the city, he first suffered the assay of his new invented works. We read again of the fifty sisters, King Danaus' daughters, 
Belides.  called Belides, which being married to the fifty sons of Aegistus, siue all their husbands in the first night, save Hipermestra: one of them so named, spared the life of her husband Lynceus. The like we read of the thirty Sisters of Albina, 
Albina his sisters.  which after the self same sort, made an end of thirty husbands in one night. The sequel of tyranny was such, that what wanted in the father, was fully employed in the son, for amendment is rare seen: and that which is more often tried and very well considered of a simple woman named Ihera, who when she perceived that the people of Siracusa did wish the death of Dionysius the tyrant, she straight kneeled upon her knees, and besought the gods that he might live: and being demanded why she prayed for such a tyrant? She said: I knew three Kings in Syracuse, every one a tyrant, the second woes than the first, the third worse than the second, and now Dionysius being the fourth, worse than the third, and he that shall be fift I fear lest he be worse than Dionysius, and therefore I pray the gods he might live: for of two evils the less is to be chosen. Mark how in a simple woman, in a silly person, truth often doth sojourn. The like of a certain husband man we read, that digging in the ground, 
Brusonius. lib. 6. cap. 21.  when the murderers that slew king Antigonus passing by in haste, taking their flight into Phrigia, demanding a husband man, why he digged so deep: I dig up (said he) an other king Antigonus to rule Macedonia: letting them to understand the true proverb, that seldom comes the better, that he that would come after, should be far worse than King Antigonus. O happy age, O golden world, while tyranny was not known. The great Monarchies of the world were gotten with tyranny, and likewise through tyranny lost. The first Monarch after the great deluge, was that of the Assyrians, 
Ninus the first monarch.  which began under Ninus the third king of the Assyrians, and continued in slaughter and tyranny, until Sardanapalus time the last king, which was a thousand two hundred nine and thirty years. From the Assyrians it was won with the sword, and brought with violence and tyranny by that cruel and bloody Arbactus unto the Medes, 
Arbactus.  and remained there until king Astyages, which was the ninth king and las● king of the Medes, two hundred and fifty years: from the Medes it was had by tyranny away by king Cirus unto Persia, 
Cirus  and there stayed until the time of king Darius, which was two hundred and thirty years: from the Persians it was with blood and great slaughter taken away by Alexander the great unto Macedonia, 
Alexander.  and there maintained until Perseus' time, which was a hundred and seven and fifty years: from the Macedonians it was posted unto Rome, where under julius Caesar the proudest monarch in all the world, 
Caesar..  foamed in blood, flourished in tyranny a long while. Thus tyranny was fed and fostered from one country unto an other, until almost the whole world was destroyed. The murder and tyranny that long flourished in Gréece betwixt the Thebans and the Lacedæmonians, again betwixt the Lacedæmonians and the Athinians, betwixt the Athinians and all Gréece: Who readeth it not in Thucydides. Tamburlanus the great murderer, King sometime in Scythia, got through tyranny Medea, Albania, Mesopotamia, Persia and Armenia, passed over Euphrates, subdued Asia the lesser, and took Pazaites king of the Turks. Zerxes called all the Princes of Asia in his voyage toward Gréece, where such tyranny was used, that not only cities and countries were destroyed, but also their Temples and their gods neglected and spoiled. The huge tyranny betwixt King Darius of Persia, 
Darius Miltiades  and Milciades Prince of Athens, who slew a hundred thousand of Darius' men. The slaughter of King Cirus after he had exiled his Grandfather King Astyages from Persia, 
Cirus  vanquished the babylonians, and overthrew Croesus' King of Lydia, after he had (I say) subdued the most part of Asia, ceased not of his tyranny until he came to Scythia, where he and two hundred thousand were slain of one woman Tomiris Queen of Scythia, who after she had slain him, she caused his head to be cut off, and made it to be bathed in a great tun of blood, saying these words: now Cirus drink enough of that which thou hast always sore thirsted for. Blood doth require blood, and tyranny will have cruelness. 
Antiochus.  Antiochus foamed in tyranny, brought in subjection Egypit, & India, with other confines. Hannibal excelled all men in tyranny, as both Rome and Italy can well testify thereof. To speak of King Philippe and his son Alexander the great, 
Alexander.  their tyranny, their conquest, and bloody wars it were superfluous, as Thessalia, Thebes, Larissa, Olinthians, Phoceans, Lacedæmonians, Athenians, Persians, and Indians, all Asia are witness thereunto: Pyrrhus Antigonus, Pompeius the great, 
Pyrrhus' Antigonus. Pompeius.  with infinite more bloody Kings and captains, which more rejoiced with tyranny to offend others, then with justice to defend their own. For the triumphs of cruel captains is to joy in tyranny: the wish and desire of the ungodly tyrant, is to destroy all, thirsty always of blood, hungry continually of murder and slaughter. What wished Caligula the Emperor to his own city of Rome? 
Caligula.  forsooth one neck, that with one stroke he might strike it of. The difference betwixt a gentle and a godly Prince, and a cruel tyrant, is, and hath been always seen. 
Codrus.  King Codrus of Athens, how far excelled he cruel Caligula? when by an Oracle it was told unto the Athenians, that they should never have victory during the life of Codrus their King, which when the king knew, he clothed him like a common soldier, nay rather as the history saith, like a poor beggar went unto the midst of his enemies to be slain to save Athens. 
Curtius. Detius. Sila. Marius.  how much did noble Curtius and famous Decius surmount that cruel and Tigrishe L. Silla, and that wicked imp C. Marius, they through the like Oracle moved, were ready in harness to mount on horseback, to offer themselves alive, unto an open damp and gulf to save Rome: the other with sword and fire no less willing to destroy Rome, then studious to spoil their native zoyle and country of Italy. Again Thrasibulus was not so beneficial unto Athens, 
Thrasibulus Catilina.  but Catiline was as hurtful unto Rome. divers Princes and noble men have been no less studious how to keep and defend their countries, than they were loath and unwilling to trespass other countries. Happy were those places, and most happy are they that speed of such Princes. How famous was Thebes while Epaminondas lived? How renowned was Sparta while yet Agesilaus ruled? How happy was Rome when Fabius Maximus bare sway? How flourished Athens when Pericles with his magnanimity, when Themistocles with his worthiness, when Demosthenes with his wisdom defended their state? The virtuous lives of godly Emperors which time advanced to fame, and fame spread over the whole world, as of trajan, Constantine, Augustus, Alexander Severus, with others, which were to be honoured and worthily had in memory. The cruel tyranny of other wicked magistrates, which neither time can take away, nor any good nature forget, as that very shape of shame, sink of sin, that beast Heliogobalus, that tyrant Nero, that monster Caligula, 
Calig●la. Dionysius.  with Domitian, Dionysius, and others, which are to be detested, and utterly loathed. Laertius in his third book doth write, that the people of Agineta, had a law written, that if any of Athens should come unto their great city Agni, he should by law lose his head. When Plato the Philosopher had happened to come to that city, it was told Carmendius, who then was chief judge for that year, that a man of Athens was in Aeginia, which ought by law to die, & he calling Plato before him in a great assembly, demanded what he was, and he said a Philosopher: a certain envious man unto learning hearing the name of a Philosopher said: this is no man but a beast: then said Plato, I ought to be free by our law, being a beast and not a man, and so pleaded the matter, that by the name of a beast, Plato was demissed, applying the sense and moral thereof, that with tyrants and envious people, beasts are better esteemed then men. Such is the furious rage of tyranny, that without mercy and respect of person, he feedeth his fury. King Atreus, 
Atreus.  brother to Thyestes', and son to King Pelops, slew without pity the three sons of his brother Thyestes', whose blood he caused Thyestes' his brother, and their father to drink unawares (I say) after he had hidden their bodies in a cave, he cut of their members, and made their father to eat thereof. The like history we read in Justine that king Astyages made Harpagus to eat his own children, 
Astiag●s.  dressed ready and made to be served at the kings table, in two silver dishes before Harpagus the father: Of which as one ignorant of such tyranny, he fed thereof. Mithridates the bloody king of Pontus, slew his three sons, and three daughters, killed his wife Laodices, and married an other strait named Hipsicratea. Tyranny lurcketh in the hidden veins and secret bowels of envy: 
Mithridates.  for even as Mithridates slew his wife Laodices: 
Constantine. Nero  so Constantine the great Emperor slew his wife Fausta: and Nero murdered his wife Poppea. To speak of Cleander, Aristratus, Strates, Sabillus, with innumerable more, I should weary any reader with the prolixity thereof. The state of Rome where such change was by means of tyranny, that now they reign under Monarchia, and then under straight Aristocratia. And thus the common seeking by change the amendment of Princes, kept always the chief rule and government of the city of Rome under Democratia, which is the popular government, considering the corruption of Princes, to the immortal fame and perpetuity of credit. Though it be a hard question to know where tyranny is least showed, either in that common wealth, where the people bare sway, or where elected number do rule, or where one doth govern, which is hardly discussed and disputed of the learned, for the maintenance of either of these: but that shall be touched in the Chapter of common wealths and government of Princes.   

¶ Of flattery.  
Flattery is the sweet bait of envy, the cloak of malice, the only pestilence of the world, a monster ugly to behold if it could be seen, very terrible to trust if it might be known: with as many heads as Hydra, to invent wickedness: with as many hands as Briareus to commit evil: with as many eyes as Argos, to behold vengeance: with as swift legs as Thalus to go to naughtiness, entering into every man's house with a tongue as sweet as honey, hiding in every man's heart as bitter as gall, of whom the old poem is spoken, Mel in ore, verba lactis: fell in cord, fraus in factis. Of whom Antisthenes that learned Athinian was wont to say, 
Antisthenes'  that he had rather have ravens in house with him, than flatterers: for ravens said he devour but the carcase being dead, but the flatterer eateth up the body and soul alive. For even as tyranny is hidden in the secret bowels of envy, so is envy cloaked under filled phrase of flattery, and very well compared to the crocodiles of Nilus, or to the Cirenes of the seas, the one weeping & mourning, the other singing & laughing: the one with moan, the other with mirth study how to annoy the poor Mariner. The flattering Parasite as Ovid saith, denieth with the negative, and affirmeth with the affirmative, weepeth with him that is sad, and laugheth with him that is merry: as sometime Clisophus when his Master Philip King of Macedonia, and Father unto Alexander the great, would haut because he had the gout, he would haut likewise: when the king would be merry at his drink, Clisophus would not be sad: In fine, what soever Philip took in hand, the same Clisophus did maintain. Aristippus the Philosopher could better please King Dionysius with adulation, than Dion the Syracusan could pleasure him with truth. Cleo could better accomplish the desire & lust of Alexander with forged flattery, than Calisthenes his counsellor could satisfy him with Philosophy and truth. Who might move Caesar to do any thing as much as Curio the Parasite, not Pompeius his son in law: nor yet his only daughter Julia, nor all the Senators of Rome might make Caesar friend or foe as much as Curio. Flatterers are dangerous unto the most part, hurtful unto all, profitable unto none, and yet of Princes most accepted. In Court like furious centaurs, by form Scilles, 
Apt epithetons of flatterers.  huge Cyclops, grime Gorgon's, fretting Furies, and monstrous Harpeis': yea, with thousand more deformities, under the shape of humanity, the sway and rule. For who is more made of, than he that ought least to be esteemed? who is trusted more, than he that deceiveth soonest? who is heard more at all times, than he that ought least to come in sight at any time? who hath more of all men than he that deserveth least of all men? In fine, who is more beloved any where, than he that ought most to be hated every where? The common people of the Medes and Persians, for that they kneeled unto Alexander, and made him the son of Jupiter, were more esteemed for their flattery therein, than the nobles of Macedonia for their truth and plain dealing. What is it, but flattery bringeth to pass? That which the famous and renowned Prince Agamemnon with all the force & power of Gréece, could not with ten years siege subdue: I mean Ilium in Phrigia, that noble city of Troy, one subtle Sinon a simple & a silly Greek alured the mind of King Priamus, deceived with flattery the nobles, and enticed the Citizens through adulations to their utter destruction & last confusion. That ancient and renowned city of Babylon, which King Darius with all the power of Persia, with long wars and loss of men: yea when all his strength failed him, and all his force never able to vanquish any part of that noble city, 
Zophyrus.  one Zopirus a Citizen borne in Babylon, through forged faith and filed flattery I say betrayed his native city unto King Darius. That famous city of Olinthus, which the valiant conqueror and puissant Prince Philip king of Macedonia could never destroy with his great army and strong host, yet one dissembling Lasthenes with flattery conquered them, 
Lasthenes.  and gave them unto the enemies hand king Philip. To speak of the ancient Lacedæmonians, the most famous and worthiest people in the whole world for their wars: whom neither Medes, Persians, Macedonians, nor all Gréece again might vanquish before Phrinicus with flattery deceived them. 
Phrinicus.  The people of Samos were deceived by false Apollonius. Menelaus was beguiled with the flattery of Paris. 
Apollonius. Paris. Calicrates.  Dion of Sirecusa was slain by his flattering friend Calicrates. O sucking serpent of cankered malice, whose small fruit is terrible death. If King Antigonus had known the flattery of his feigned friend Apollophanes, he had not been deceived as he was. 
Apollophanes. Harpagus.  If king Astyages had thoroughly known Harpagus his servant, he had not been slain of king Cirus If that noble & famous Roman Crassus had not weighed the flattery of Carenus, 
Carenus.  he had not been so shamefully murdered amongst the Perthians. What flattery was between Jason and Medea? 
jason. Theseus.  what deceit followed? what adulation was betwixt Theseus and Ariadne? what falsehood ensued? the one king Oetes daughter of the land of Cholcos, helping Jason unto the golden fleece: the other king Minos daughter of crete, delivering Theseus out of the dreadful dens of Labirinthus from the monster Minotaurus, but both deceived by flattery? How the Trojan Prince Aeneas deceived Queen Dido with flattery? 
Aeneas. Demophon.  how the Grecian Demophon beguiled Queen Phillis with adulation? How divers such Queens, Ladies and others, have been alured and enticed by fair speech, the daily experience with policy and practise therein, is a certain and sure proof of the same, which because they are common histories I will omit to speak of. But pass we forward in the pilgrimages and affairs of Princes. Who murdered Caesar that worthy Emperor, in the Senate house of Rome? 
Brutus and Cassius.  Brutus and Cassius those flatterers that Caesar loved most: who poisoned that mighty conqueror Alexander in the midst of his triumphs at Babylon? those that flattered him most, his own cup taster Jolla and his kinsman Antipater. 
jolla and Antipater.  Who betrayed that famous Roman Cicero unto his mere enemy Marcus Antonius? Even he whom Cicero before defended and saved from death Pompilius. 
Pompilius.  finally, who betrayed Christ both God and man unto the Scribes and pharisees? 
judas.  his pursebearer, that flattering Judas with fair speech, saying: ave rabbi, embracing and Kissing him as flatterers use to do. Where is their greater tyranny showed, then where flattery is most used? Where is there greater deceit practised, than where courtesy is most tendered? Where is more falsehood tried, then where trust is most reposed? The first thing that deceived man was flattery, which the devil the serpent put in ure to deceive Eve, flattering her, saying: if thou eat of this fruit, thou shalt know good and evil, and you shall be as gods on earth. As the devil is the only author of all lies, so is he the only father of flattery, attempting always the best and not the worst: accompanying the highest and not the lowest, frequenting the court more than the country, approaching nigher stately princes, than poor beggars. And no marvel when Christ was assaulted with flattery of the devil, promising him all the world if he would kneel and flatter him. Would to God that all Princes would speak unto flatterers, as Christ spoke unto the devil: avoid Satan: Away flatterer. Or else I wish that wise men, which are soonest of all by flattery alured, to imitate the example of a noble man of Thebes named Ismenias, who being sent ambassador from Thebes unto Persia, 
Ismenias.  understanding the manners & fashions of the proud Persians, that nothing can be gotten without flattery, no body can be heard without kneeling, did let down his ring to the ground, whereby he might stoop before the King, not unto the King, but to take up his ring. Or else I would wish all men to answer flatterers, 
Diogenes.  as Diogenes answered Aristippus, who speaking unto Diogenes, that if Diogenes could be content to flatter Dionysius the King, he needed not to lick dishes, or to live poorly in Athens, unto whom he answered: if Aristippus could be content to lick dishes or to live poorly in Athens, 
Aristippus.  he needed not to flatter Dionisius. It is read in Caelius, that the women of Cipria were most given to love flattery, insomuch they kneeled down to bow and bend their shoulders, as a footstool unto their Ladies to mount unto their Chariots: surely the men of Persia, and the women of Cipria, engendered such brood of flattering Parasites, that glorious masters never want flattering servants. The scholars of Gnato frequent always Thrasonical places. Have we not many now a days that will speak unto their friends as Nicesias was wont to say to Alexander the great, 
Nicesias.  being wounded and his blood gushing out? O what noble blood is this? this blood cometh from some God and not of man, that I say flattering Nicesias would affirm that, that Gnat which happened to taste of the blood of Alexander must needs far surmount other Gnats. The wiseman saith that five things ought of all men to be mistrusted: a strange dog, an unknown horse, a hollow bank, a talkative woman, and a flattering servant. Fair words make fools feign: yea flattering speech overcome wise men. 
Demetrius.  Demetrius having then obtained victory in the wars at Salamina, being so joyful and glad of his hap, 
Aristodemus.  did send Aristodemus a very subtle and a cunning flatterer, to certify his father King Antigonus of his prosperous success, giving in charge unto him to show the King his father orderly the triumph and victory in large manner. Aristodemus no less joyful of the message, then skilful in flattery, leaving his navay and his company in Cyprus, went on land toward King Antigonus, who having understanding that Aristodemus was come from his son Demetrius being desirous after long looking of news, 
Plutarch. in vita Demetrij.  to hear of the wars and success of his son, sent divers to meet him on the way, to know the truth and effect of his coming: he saluting all men as one very sad, and so sad that all men judged that either Demetrius was slain, or else lost the field. The King being certified that Aristodemus was very sad, and that there was no likeness of good news, came hastily to meet him: which when Aristodemus saw, he cried out with a loud voice a far of, saying: Most happy art thou King Antigonus commended of the gods, saluted of Demetrius, and this day feared of all the world. Thy son is conqueror over conquerors, and King over Kings, triumphant victor in the wars at Salamina: thus artificially Aristodemus used such flattery before King Antigonus, that the King had as great a delight to hear Aristodemus flattering phrase, as he had joy and gladness of the prosperity of his son Demetrius. Thus Aristodemus with flattery won the heart, and waded the bowels of King Antigonus, that his reward was as much by his flattery, as his thanks was for his news. Marcus Antonius delighted so much in the flattering speech of the Athinians, at what time he was enforced to forsake Rome by means of Augustus Caesar, who to revenge the death of his Uncle Julius, threatened. Antonius that the Citizens of Athens went to meet him out of the city, having an Oration in commendation of his wisdom, saying: that he was well worthy to have Minerva in marriage. He joyed so much of their adulation that they won this Roman by flattery to do more honour unto Athens, than nature could crave at his hand to love Rome. Such force hath flattery, that when Alexander the great would have died for sorrow: yea would have killed himself, for that he slew Clitus his foster brother in his anger▪ yet Anaxarchus with fair words and sugared sentences assuaged his sorrows. 
Anaxarchus▪  Aristippus when he might not obtain his purpose at Dionisius hand with flattery and fair words, he would kneel down embracing and kissing his feet, and being accused of his friends for that he was a Philosopher, to be a flatterer, he answered them in this sort: Aristippus is not in fault to speak unto any man where his ear is, 
Aristippus.  Dionysius rather is to be blamed to hear at his feet, or to have his ears at his heels. Diogenes therefore being demanded what beast was most hurtful unto man: of wild beasts said he, a tyrant: of tame beasts, a flatterer. What greater hurt happened unto that noble and famous Alcibiades, 
Alcibiades.  than flattery of feigned friends, to take him away from his Master Socrates with whom he was instructed in philosophy to know himself, to be acquainted with self love, and to glory in flattery, that at length with Timandra his harlot, 
Plutarch. lib. ●.  who a long time beguiled him with flattery, the house being fired, he was forced to flee naked from his foe unto the midst of his enemies to be slain. And thus this valiant Greek was shamefully slain by flattery, whom the learned Thucydides could never sufficiently praise his virtues otherwise: what subject is he that delighteth not in flattery? what prince is he that is not pleased with adulation? What God is he saith the Poet that loveth not his commendation and praise? 
Hercules. Bacchus.  Hercules was glad to hear the adulation of Cercopes. Bacchus was joyful to hear the flattery of Silenus: even Jupiter himself the king of gods, 
jupiter.  was delighted in Vulcan. The remedy therefore to avoid this Gorgon, to expel this monster, to exile this murderer, is as Cato the wiseman saith, to use truth: for he that useth to hear good talk always, will never speak evil any time. The nature of flattery was so known, that it was so hated of Augustus the Emperor, 
Augustus. Tiberius.  that he loathed kneeling of his household servants. Tiberius' the Emperor likewise would in no wise suffer any of his own men, to call him Lord, for that there is but one Lord. Flattery was so abhorred in Athens, that when Timagoras was sent as an ambassador unto Darius' king of Persia, 
Timagoras.  for that he flattered the King in talk at his return, he was beheaded▪ even so Euagoras for that he called Alexander the son of Jupiter, was punished unto death. 
Lacedæmonians the Romans.  The Lacedæmonians feared flattery so much, that they banished Archilogus, only for his eloquence in a book that he made. Flattery was so odious in Rome, that Cato the Censor gave commandment to expel certain fine orators of Athens out of Rome, lest with fair speech and flattery they might annoy the state of Rome: what is it but flattery can compass? what may not sugared orators move? what could not Demosthenes do in Athens? 
Demosthenes. Cicero.  what might not Cicero persuade in Rome? King Pyrrhus was wont to say of Cineas his Philosopher, that he won more cities, 
Cineas.  towns, and countries, through the flattering style of Cineas, than he ever subdued with the strength and force of all the kingdom of Epire. But to avoid two much jarring of one string, which as Plutarch saith is tedious to the reader, for nature is desirous (saith Plantus) of novelties. Leaving flattery as counsaylour unto Princes, hail f●llowe with noble men, chamberlain with Ladies, chief governor of the common people. To speak a little of those that fled flattery, it was the only cause that Pythagoras that noble Philosopher forsook his country Samos: the whole occasion, 
Solon. Lycurgus.  that worthy and learned Solon fled from Athens: the chief matter, that made Lycurgus to renounce Lacedemonia, and the only cause that made Scipio Nasica forsake Rome: 
Scipio.  for where flattery is esteemed, there truth is banished: where flattery is advanced and honoured, there truth is oppressed and vanquished: In fine, flattery findeth frindeshippe, when truth getteth hatred, 
Seneca.  as proved in the histories of Senica and Calisthenes, two famous Philosophers: the one master unto Nero Emperor of Rome▪ the other appointed by Aristotle to attend upon Alexander the great King of Macedonia, which Philosophers because they would not feed the corrupt natures & insolent minds of these proud Princes, with adulation and flattery, they were both put to death: Seneca by Nero, for his pain and travel taken with the Emperor in reading him philosophy, while Nero was young: Calisthenes by Alexander, for that he inveighed against the Medes and Persians, who used such flattery that Alexander commanded all men to call him the son of Jupiter. Even so of Cicero and Demosthenes: the one the sovereign Orator and phoenix of Rome, the only bulwark of all Italy: the other the sugared anchor, the patron of Athens, and protector of all Gréece: After they had sundry and divers times saved these two famous Cities, Rome and Athens, the one from the pernicious conjurations and privy conspiracy of that wicked Catelin and his adherentes, the other from the proud attempts and long wars of that most renowned warrior Philip King of Macedonia: yet were they after many virtuous acts done in their countries, and for their countries, from their countries quite banished and exiled. Cicero for Clodius sake, Demosthenes for Harpalus, which the Romans took so heavily, that twenty thousand aware mourning apparel with no less heaviness in Rome, than tears for Demostenes in Athens. flattery than was of some so hated, that noble Phoceon and learned Athinian was wont to say to his friend Antipater that he would take no man to be his friend that he knew to be a flatterer. 
Photion.  And most certain it is, that he at this day that can not flatter, can get no friendship, according unto that saying of Terence, obsequium amicos. etc. For even as Aristides of Athens for his manifold benefit●s unto the Athenians was by flattery prevented, 
Aristides.  and for truth banished: so likewise was Thucydides being sent as an ambassador from Athens unto Amphipolis, 
Thrasibulus  a city betwixt Thracia and Macedonia which King Philip kept by force, by flattery prevented and exiled. True service is often rewarded with anger and wrath of Princes, as Thrasibulus a noble captain and famous, for his truth was banished out of Athens. 
Lentulus. Dion.  Lentulus' the defender of Italy, exiled from Rome. Dion of Siracusa hunted out of his country by Dionysius: even that renowned Hannibal the long protector of Carthage, 
Hannibal  compelled after long service to range abroad like a pilgrim every where to seek some safeguard of his life: Too many examples might be brought of Greek and Latin histories for the proof hereof. The chiefest anchor and the strongest bulwark of common wealth saith Demosthenes is assured faith without flattery, and good will tried in the Commons, plainness without deceit, boldness and trust in the nobles. Flattery is the only snare that wisemen are deceived withal, and that the pharisees known well, when that they would take our saviour Christ tardy in his talk, they began to flatter him with fair words, saying: Master, we know that thou art just and true, 
Math. 25.  and that thou camest from God: even so Herode willing to please the Jews, in killing James the brother of John, in prisoning Peter, in pleasing the people with flattery, that when Herode spoke any flattering phrase, the people strait cried out, saying: this is the voice of God, and not the voice of man: 
Acta apost. 12.  so sweet was flattery amongst the Jews. The flattering friends of Ammon knowing the wickedness of his mind, and his perverse dealing toward Mardocheus, did not persuade Ammon from his tyranny, but flattered with fair words, and made him prepare a huge gallows for Mardocheus where Ammon and his children were hanged. Likewise the young man that came to flatter king David, saying: Saul and his children are dead, was by David for his flattery commanded to die. 
Tertullius.  Tertullius when he was brought to dispute with Paul, first he flattered Faelix the precedent of the Jews, because with flattery he thought to win the hearts of the hearers. In fine, flatteres will as the false prophets sometime that did persuade Achab king of Israel of great fame and luck in the wars to come: I say, they even so will flatter their friends of all good success to come, and pass with silence the truth present.   

¶ Of Pride.  
PRide is the root of all evil, the sink of all sin, the cause of all wickedness, the ancient enemy to the seat of GOD, before man was made, it did attempt the angels. The outward pomp and vain ostentations of shifting shows from time to time, from age to age may be a suffient proof how prone, how bent and how willing we be to honour pride. 
Domitianus.  Eusebius doth report, that Domitianus the Emperor, by an order of law charged all men to call him Dominum & Deum Domitianum, That is, to name him Lord and GOD Domitian, certainly to heigh a style though he was an Emperor to be called a God. Likewise we read of a certain king in India named Sapor, 
Sapor.  which would be called King of Kings, brother unto the sun and moon, fellow unto the stars. Aelianus a Greek historiographer, in his 14. book, entitled of divers histories, doth write of one Hanno borne in Carthage, which was so proud, that he caught certain birds, and kept them in a dark place, where he often preuily resorted to teach them to speak. The birds being brought up day and night, with one lesson after much pain and travail taken, when the birds could speak, he did let them fly abroad every where, to chirp and brag that proud lesson, which he taught them, which was this Deus est Hanno. 
Hanno.  Hanno is a god, be there not (suppose you) some of Domitianus court that think that there is no God but themselves, be there not some of king sapours mind, that make them coequal to the heavens, and far superior to the earth whence they came. Are not divers brought up in the school of Hannon, which invent divers ways how they mighe seem to be otherwise then they are. God grant there be not to many like proud Suffenus, 
Suffenus.  flattering themselves in their own folly, delighting too much in their own doings, ensuring themselves to be some offsprings of Gods. We read in Justine, that Alexander would not be called the son of Philippe, 
Alexander.  persuaded with himself, that s●●ne God was his father, wherefore he went unto Rhodes, where the temple of jupiter Ammon was, to know his progeny, where and when it was, by Oracle of Jupiter, and false flattering Prelates of the Temple, he was saluted as a son unto Jupiter, which after he commanded every man to call him so, he waxed not proud hereby himself, but corrupted divers others, as Perdicca and Craterus, triumphed in ostentations of vain shows. The manner of pride is, to suffer no equality, for as Archestratus the Athenian was wont to say, that Athens was not able to suffer two Alcibiades, 
Alcibiades.  so Ethocles the Lacedaemonian did often use to say of Lisander, 
Lysander.  that Sparta might not abide two Lisander's, noting the insolency and pride of them both, of Alcibiades in Athens, and of Lisander in Sparta. Such is the ambition of pride, that it coveteth superiority over all, and suffereth coequality of none, as Diodorus in his second book doth report of Alexander the great, who answering the ambassadors of king Darius entreating for peace, seeking friendship and amity of Alexander, promising his daughter therefore in marriage with divers large promises, said, as the heavens can not suffer two sons to rule, so the earth may not suffer two Alexanders, this proud prince forgot that little sentence. Terra ex terra in terram, & quaevis terra sepulcrum. there was sometime a certain physician named Menecrates, 
Menecrates.  so glorious and so proud, that when he wrote any letter unto King Agesilaus, he used this style, Menecrates son unto great Jupiter doth salute thee Agesilaus King of Sparta. This proud physician never took money of his patientes, but after this sort he indented with them, that when they recovered health, they should swear unto him to call him master, and to certify the people abroad, that he was one of the sons of Jupiter. Likewise in Rome there was (as Agrippa doth witness, a schoolmaster and grammarian named Palaemon, 
Palaemo●. Appius.  and an other in Alexandria named Appius, the one of such arrogancy and pride, that he promised immortality and everlasting felicity, unto any that he dedicated any book of his, the other of such glory and self love, that all learning (as he supposed, had a beginning by him, and should have an end by him likewise. See the arrogancy of simple men, and mark the folly which followeth pride, was it pride or folly in Empedocles the Philosopher, 
Empedocles.  to mount the top of the high hill Aetna, thinking he might thence with wings of pride ascend easily to the skies to rule the heavens, and to govern the states of the stars: what pride had Milo in himself: What glory had Polidamas in his strength, 
Milo.  the one supposing he was able to pluck up great trees from the ground, huge Okes from the roots, the other thought him strong enough to resist great hills, to withstand with his soldiers, monstrous Ockes. Such is the fond fancy of men, and self love which some conceive of them selves, that some are to proud with Palaemon in grammar, some to heigh minded with Menecrates of physic, some to glorious with Empedocles in philosophy, some to ignorant with Naestorius in divinity, some to bold with Polydamas of their strength In fine some men are in any thing proud, for pride is often placed in a ragged cote, as in a velvet gown. 
Diogenes.  therefore as Diogenes was wont to say unto Plato, because he went brave in apparel, Calco fastum Platonis. Even so Plato answered Diogenes, for that he went ragged. Et ego calco fastum Diogenis. 
Plato.  And as pride is often in the simple, so it is found oftentimes in the ignorant, and blind, for Seneca, 
Sparsus.  doth write a pretty history of one Sparsus, which was wont when he came amongst ignorant men, to be a notable scholar, reasoning and disputing in all sciences, and when he happened to come where wisemen, and learned men were, than he would feign madness, as though he were not ignorant in any thing, but rather subject unto infirmities, whereby he said he could not reason during the rage of his sickness. A shift used of divers, for who is more bold in some place, than blind baiard, who speaketh more than he that knoweth least, who taketh more upon him in all things, than he that can least judge of any thing, Herodotus in his fourth book, and Gellius in his sixteen, do write of certain people called Psylli, who are so foolish, that they with weapons harnessed on horseback, March orderly in battle array unto the filled to fight with the Southern wind, 
Psilii.  for that they think the Southern wind to be the only cause of their loss and great damages, and because it is hurtful unto their country, their lands, their beasts and their people, they arm themselves to requite the injury, in field with manhood. The like is read of the people of Celta, which likewise are so proud and hardy, 
Celta.  that oftentimes they draw their swords and shake spears at the surging waves of Seas. There is a kind of mere madness in pride, as Chares which plutarch writeth of, waxed so proud, because he hurted King Cirus in the knee, that for very pride that he hurted such a great King, became stark mad, so glorious and so proud waxed this foolish Chares of such a chance. Ajax Thelamonius, 
Chares. Ajax,  a stout and a valiant Greek, which because he might not have the harness of Achilles, being given before by Agamemnon unto Vlixes, at the siege of Troy, waxed so mad thereby, for that he thought no man worthy to wear them, but only he himself, that he beat blocks and Stones, he fought with great trees cut down their bows and branches he killed herds of beasts, supposing Vlixes to be amongst them, thinking to kill him and Agamemnon, which was general and chief prince over all the Greeks, the one for that he presumed to wear Achilles' harness, which was only meet for him, the other for ●hat he gave unto others, which he ought to have given unto him, and thus only proceeded of self love, which is the nurse of pride. divers there be that be proud of their evil doings as Chares was, and some as ignorant as Sparsus, and some as mad as Ajax, thinking no man worthy of any thing but themselves. I writ as a Poet, I mean as a christian, boldness and rashness, are hand maids of pride, for what is it but pride taketh in hand, self love and arrogancy are chief councillors unto pride, the only Nourshes which feed and maintain Pride. How bold was Lucifer to presume through Pride, 
Lucifer.  to sit in the Sacred seat of GOD, to attempt his majesties throne, though an angel great, provoked by Pride to be a GOD: so ambitious his imppes are, to mount unto the seat of Princes. How presumptuous sometime the great giants were, 
Giants.  to throw mighty stones, and huge rocks up to the heavens, to strike down the stars, and as they thought, to move Jupiter unto war. So impudent are their dispersed brood, with wicked and violente darts of Pride, against heaven and earth? 
Phaaeton.  How rash was Phaaeton to mount the lofty skies, attempting to rule the glorious Globe of mighty Phoebus. So arrogant some are to challenge that by pride, which they ought most to abhor by reason. 
Icarus.  how saucy was Icarus to enterprise beyond his reach, to ascend through Pride above his father Dedalus, and to mount higher to the heavens, so false are they, which beyond their nature and art, do enterprise that, which their wit and reason can not comprehend. 
Actaeon. Bellerophon. Perithon,  How proud was Actaeon, to press in place, where sacred Diana was? How bold Bellerophon, to ride on Pagasus? How mad was Perithus, to attempt the most dangerous and perilous rivers, Acheronta and Phlegeton, yea, to pass unto Erebus, to steal Proserpina King Pluto's wife away. Some are by pride, that either to wickedly to win, or to shamefully to lose, they hazard life. But the proverb is true pride will have a fall. Lucifer fell from the height of the heavens, unto the very bottom of hell, his imps shall follow him. The giants were destroyed, and conquered by Jupiter, their broude shallbe likewise vanquished, Phaaeton burned, Icarus drowned, Actaeon eaten of his one dogs, Bellerophon broke his neck, Perithons' devoured of Cerberus, Milo slain, Polidamas killed, Caesar murdered, Alexander poisoned, Hercules vanquished. In fine, all proud persons justly plagued. The cause of pride is to forget GOD. The frisseling and frompeling of hears, the painting and colouring of faces, the staring and rolling of eyes, are outward shows of immoderate pride, such bragging in gesture, such countenance in looking, such bearing of body, that pride itself seemeth therein to sojourn. Such washing in sweet waters, such smelling of sweet odours, such desire to see, and to be seen, to speak, and to be spoken unto▪ that under the banner of Pride, they triumph and glory. O stinking seed of man from the beginning O house of dunghill, in the midst of his glory. O worms meat, in the end. That man or woman, saith Euripides, smell well when they smell of nothing, but of inward cleanliness, and not of outward shows, That man, that woman saith noble Thucydides, is most to be commended, that is neither praised, nor dispraised, the smell of pride is the worst savour of stinch And here I think good to recite a history, which is written in the lives of the holy fathers, that an Angel kept company with an Eremite, who passing by a dead stinking carcase, the Eremite stopped his nose, to avoid the ill savour and smell of the carrion, where at the angel smiled: A little further they passed by a fair garden, where sat a very fair woman richly appareled, be decte with fragrante flowers, and sweet odours, in a green harbour, with her Lute in her hand, where at the Anngell stopped his nose: The cause being demanded, why he smelled not the stinking dead carrion, and stopped his nose, at the sight of a very fair woman: The angel answered, that pride and vainglory do stink worse before the majesty of God, than all Carrens of the world. 
Clopatra.  The pride of the Queen Cleopatra, that she had in her draft of drink unto M. Antonius. The arrogancy of the Empress Poppea, 
Poppea.  in making her horses to be shod with pure gold. The vainglory of Queen Semiramis, 
Semiramis▪  in craving at her housebandes' hand King Ninus, the sceptre rule and government of Syria unto her own hands five days, were justly plagued, the first stinged unto death by serpents, the second slain of her husband Nero. The third killed by her son Ninus, so that some women likewise be so proud, that divers advance themself with proud Niobes before the goddess Latona. 
Niobes.  divers prefer themselves with arrogant Antigona, 
Antigona.  before the goddess Juno, and divers there be that will set themselves with self love with Lichione, 
Lichione,  to go before the goddess Diana. In fine, the most part prone in comparisons with King Praetus daughters, to match themselves with the learned Muses, but justly rewarded were they, according unto their pride and presumption. These unequal proud Comparisons, breed much dissension, 
Pan. Monus.  every peevish Pan will compare with learned Apollo, every Momus will assail Minerva, and every Zoilus will bark at Cicero, 
Zoilus.  though the words be poetical and dark, yet I hope the sense thereof is plain to be understanded, every man is with proud Narcissus in love with his own shadow, 
Narcissus.  desirous to view himself in the glass of foolish Accon, 
Accon.  studious and careful to find out the curious box of Phaon, 
Phaon.  Pride the ring leader unto hell, hath as many shifts, so many shows, so many changes, so divers shapes on earth of the devil, as the poets affirm, that Periclimenus had of Neptune upon the seas. Is not the proud man shifted unto a clean man, a fine man, a handsome man. Is not the covetous man changed unto a subtle prudent man, 
Periclimenus.  a wary wise man. Is not the Lecherous called an amorous man, a loving, and a courteous gentleman. Is not the idle man named a quiet and harmless man. Is not the flattrer Counted an eloquent person, learned and witty in his talks, thus vices are covered with names of virtues, whatsoever is done of envy, is done of good will, and whosoever is a drunkard, is a good fellow, and what is even done under tyranny, but it is applied unto justice, so that drunkenness is changed unto good fellowship, gluttony unto hospitality, envy unto good will, and tyranny unto justice. For now these monsters which can shift themselves to so many changes like Protheus: I might compare justly the menkind by their shifting change of names unto Achelous, 
Achelous,  who when he would fight with Hercules, he would shift him unto a Serpent, and from a Serpent, he would change himself unto the likeness of a devil, or being a devil, he could change himself to what form and frame he would, so the proud women likewise using as many names of virtues unto vices. I might well think them to be of the brood of Metra, 
Maetra.  the daughter of Erisithon, which the poets feign she would alter herself sometime unto an ox, sometime unto a Mare, sometime unto a heart, and sometime unto a flying foul, but the true show, the natural Metamorphosis of Pride is, to change unto a devil, the father and grand author of pride. Pride would feign climb unto the skies, the nature of the proud man is, to be exalted though he never be so simple, 
Temison▪  for poor Temison a gardener would be called Hercules, and Menecrates the proud physician would be called Jupiter, we ought to rejoice in nothing but the cross of Christ. But we rejoice of the disguised shows of this wicked world. So proud was Croesus' King of Lydia, 
Croesus'.  of his wealth, that he went to Delphos to know of Apollo, whether any man were so happy as he was in all the world, but for all his pride and wealth, 
Aglaus.  poor and simple Aglaus of Arcadia, was preferred before King Croesus by Apollo, and in the midst of his pride, destroyed he was by Cirus King of Persia. 
Caudales.  So proud was king Caudales of the beauty of his wife, that he to whom he showed his Queen naked, and bragged of her beauty, I mean Gyges' the same spoilt him from his wife, and from his pride, slew him and married his wife afterward, even so Alexander Phaereus, 
Alexander Phaereus.  for the pride he had in tyranny, was slain of his own wife, whom often unto all he bragged of her beauty. 
Fabia.  Fabia a woman sometime of Rome, waxed so proud of a young man that loved her named Petronis, that she slew her own husband Fabritianus. Pride in any thing provoketh vengeance in all men. 
Alexander.  The Pride that Alexander the great had after his tyranny in Persia, 
Alanus. lib. 8. de va. hist.  King Darius being vanquished, was seen and proved in the marriages of the nobles of Macedonia, unto the women of Persia, where he married first Stratonica, the daughter of King Darius, and made lxxx and ten marriages in the same day when he was married himself, where such pride was used, that hundred tables wrought with gold of Arabia, with engines of Barbary, and every table having silver Trestles, and Alexander's table had Trestles of gold. This the wealth of Darius caused first pride, and then tyranny in Alexander. What is it but the proud man thinketh he may do. 
Antiochus.  Antiochus was so proud, that he had that admiration of himself, that he judged him able to sail on the earth and to go on the Seas, Nicanor likewise said of his insolent and arrogant pride, 
Nicanor.  that as God was mighty in heaven, so Nicanor was mighty on earth, pride is never seen long unrevenged, for Nabuchodonosor, 
Nabuchod.  that mighty and proud prince, 
Aesaie  commanding himself to be called a God, was made a beast to eat grass seven years, for his pride he would ascend up unto heaven, and be made like the height, and he was thrust down unto Hell, most like a beast, 
Herod.  Herod shining in his royal Robes, preached with such pride unto the people, claiming unto him the due honour and glory belonging unto God, 
Acts. 12.  in the midst of his pride, while yet the people said, this is the voice of God and not man, behold the angel of the Lord struck him, that with worms he was consumed, and with lice eaten to death Chore, Dathan, and Abiron, for their proud insurrection against Moses, were swallowed up unto the bottom of the earth. The proud Philistian Golias, 
Golias.  bragging out his own strength, trusting in his own power, was convicted by little David a boy, at that time keeping sheep. God doth detest pride, that by the mouth of his prophet isaiah, he treadeth down the pride of the daughters of Zion, for that they walk in their own ways, for he hath no pleasure in man's legs, nor in any outward painted show, but in the root of the humble men's heart is his dwelling. Atchidemus the son of Agesilaus, being convicted by Philip King of Macedonia, understanding that he waxed proud thereof, and gloried much of the victory, wrote an Epistle unto Philippe, saying: If thou measure thy shadow now, being a victor, with thy shadow in time paste, when thou waste convicted, thou shalt find no longer, now then in those days, this Prince was wont always to taunt Pride, in so much he esteemed a proud man, as a Gorgon, or a Ciclop, or deformed Monster, who perceiving an old man named Ceus, coming unto Lacedemonia, to be very proud in his apparel, gesture, countenance, aiding Nature, and setting forth himself unto the uttermost, his head being white, he could not tell how to help it, but to satisfy his proud desire, he died his hears yellow, unto whom Archedamus said: O Ceus art thou not contented, that thy mind is infected with false colours, but thou must have the hears of thy head also.   

¶ Gf covetousness.  
Covetousness the privy searcher of hidden gains, the greedy gulf of ill gotten goods, most painful in seeking, and most careful in keeping, whose one day of death, is better than all the days of his life. The only misers and wretches of the world are they, 
avarus men the only misers of the world.  whom neither shame can reprove, for that they are impudent, neither reason rule in that they are unsatiate, neither death may fear, in that they think to live for ever. For even as the infected member of man, is vexed with an itch, 
Comparisons.  is always clawing, so saith plutarch, is the covetous mind restless in seeking. As fire is never sufficed with wood, nor earth with water, so the avarous is never satisfied with money. Like as the grave is open to receive dead carcases, even as hell is never full, so is the coffer of the covetous never contented. 
Alexander most desirous of glory and worlds.  After that Alexander the great, had conquered all Persia, Grece, India, Scythia, all Asia, almost all the world brought unto subjection. And having a cause to come to the school of Anaxarchus the Philosopher, who affirmed by the authority of Democritus, that there were divers worlds, which when Alexander heard, he began to weep, & being demanded the cause thereof of his counsellors, answered, O Anaxarchus, are there so many worlds to be had, & I scant have half one world yet. O unsatiate desire that could not suffice him with all the kingdoms of Macedonia, nor satisfied with all the world, but wept and cried out, because he might not possess more worlds than one. The like history of Pyrrhus' King of Epire, after divers good success of fortune, could not suffice his greedy desire with a kingdom. This prince had an excellent orator named Cineas, which for his eloquence and wit, King Pyrrhus did often use to send as ambassador to the Romans, 
plutarch lib. 27.  to the Macedonians, and to other countries, with whom he had then wars: By this Orator the King was wont to speak, that he got more countries, cities, and triumphs by the eloquence of Cineas, then ever he wan by his force of wars. This Cineas perceiving the king to be very covetous, and most desirous of wealth, in so much that he longed sore for the spoil of the city of Rome, considering the wealth of the Romans, he said to King Pyrrhus after this sort: What if Fortune would send, & God permit you to be king of Rome? What would you then do, Pyrrhus said Italy is a fertile country, and full of wealth, I should soon subdue Italy, if I were King of Rome. Then Cineas demanded again, what after you had Rome and all Italy, would you do? Pyrrhus' answered, there is a famous Isle called Sicilia, adjoining hard unto Italy, very populous and rich, meet for the King of Rome, Cineas asked the third time, what then will you do, Pyrrhus said, being King of Rome, of Italy, and of Sicilia, I would soon subdue Carthage and then might I well conquer all Libya. Cineas being almost weary in demanding this covetous Prince, the end of his desire, asked the fourth time, what would King Pyrrhus do then. The King answered, all Grece then should be at my commandment. Cineas understanding, that there was no end of his unsatiate and greedy mind, asked of King Pyrrhus what if you were Lord over all the world, Pyrrhus said than I and thou would be merry, and would live at rest. So there is no end prescribed to the desire of the avarous, 
M. Crassus.  until he hath all himself. Proved by Marcus Crassus, the wealthiest and the covetous Roman that ever dwelt in Rome, so wealthy was this man, that he adjudged no man rich, 
Cice. lib. office parad. 6.  but he that might with money, keep an army of soldiers in the field, so covetous was this Roman again, that he was not sufficed with all his huge wealth, and monstrous riches, but thirsted for more, in so much that after he was slain amongst the Parthians people of great wealth having knowledge of his greediness to goods, they melted gold, in reproach of his avarice upon his head, and willed him to drink his bailie full, of that which he long thirsted for. 
Galba.  even as the head of Galba, a covetous Emperor sometime of Rome, was smitten of, and filled full of gold, and offered at the Sepulchre of Nero, in obloquy and slander of their filthy and greedy lives, both for that which the covetous man, doth honour a live the same, dishonoureth him being dead. The subject that is avarous, is perilous to a Prince: And the prince that is covetous, is odious to his subjects. 
Acheus.  Acheus a wealthy King in Lydia, taring, molesting▪ and always most cruelly vexing his subjects, waxed so hateful to his own subjects, that through his avarous dealing, by popular sedition was murdered, and hanged over the river Pactolus, with his head downwardly, where gold was so plenty, that the waves thereof offered sands of gold, in token he could not moderate his desire a live, he was set being dead, over the golden river Pactolus, to feed his avarice. What greater infamy can happen to a Prince, than covetousness. 
Darius most avarous to open Semira. Grave for money.  King Darius having obtained the city of Babylon, through the falsehood of Zopirus, possessing all the wealth, substance, and treasures of the kingdom of Persia, having all the spoil of the city, reading the Epitaph of Queen Semiramis, which she caused to be set on her grave, to try only covetous Princes that should succeed her, she made to be written this little sentence. What King or Prince so ever thou art, wanting gold or silver, open my tomb and thou shal●e find to suffice thee. Darius, I say, not contented with all the kingdom of Persia, caused the grave to be opened, sought and searched every where within the tomb, until he saw written in the inside of the stone this verse. O thou wicked & wretched prince, if thou hadst not been most covetous, thou hadst never opened graves, to come to dead folks for money. The like repulse had this Xerxes, 
Xerxes.  King Darius' son, after he made the grave of King Belus, to be opened for money, 
Aelianus li. 13  and finding nothing but the like sentence, written on a short Table, as his father King Darius found before in the tomb of Semiramis, which sentence said, that he which should open King Belus grave, and would not fill that glass with oil, which was in his grave, should have an evil end, which happened to King Xerxes afterward, for that he was covetous, to spoil quick and dead for money, and not so liberal as being a Prince, as to fill up King Belus glass with oil. Thus avarous princes, sought for money with dead men. There is no respect to place with the covetous man, sith he hath no regard to any person for money sake. 
L. Septumileius corrupted with avarice.  What respect had L. Septumilius, to his assured and dear friend C. Gracchus, when Opimius then consul in Rome, and great enemy unto Gracchus, alured him with money to betray him, his manifest faith before unto his friend by covetousness, was altered unto open enmity for money, he sold his friend for money, 
Plutarc. lib. 33. and Val. lib. 9 Cap. 4.  he murdered his friend for money, he lugged his friends body, round about the streets of Rome. O how infamous art thou Septumilius for thy avarice. What respect had Ptolomeus, to his singular and often approved friend Pompeius the great, who to avoid the force of Caesar the Emperor, fled for succour unto Egipte, where the King his supposed friend, caused one named Bustus, to strike of his head and made his officer Photinus to sell Pompeius' head for money unto Caesar. 
Appianus li. 2.  What regard had Polimnestor King of Thracia, to his friend and nigh kinsman Polidor: At what time Polidor's Father King Priamus, sent him in trust to his cousin Polimnestor, 
Polimnestor.  for old acquaintance and affinity, with great substance and wealth of Troy, to keep to the use of King Priamus, who perceiving the state of Ilium, and royal sceptre of Phrigia, ready to yield the fatal flames. covetous Polimnester, without regard of friendship before, or respect of kindrede, either unto King Priamus, or to his son Polidor, slew his friend and kinsman, to possess the wealth, which Polidor had. Oh unhappy metal that thus move men to tyranny. O wicked money that make men murder friends. O most cruel covetous, to persuade men to betray men, to kill father and mother, to deceive Cities and Countries, to forsake faith, 
L. Silla passed all men in covetousness▪  to subvert kingdoms. L. Silla a most wicked and covetous, far to be hated and loathed before Crassus, that wicked and avarous imp of Rome, passing all men, both in wealth and covetousness, that in so much he became through greedy desire of his usual mind so cruel, that he was called an other fire brand of Italy, such tyranny proceedeth from his covetousness, that not only in foreign Countries, became a cruel enemy in spoiling and robbing, but also in Rome and Italy, his native zoile, a terrible tyrant, burning and murdering, both Countries and the people. This Silla could never have to suffice his mind, until at length he was consumed with louse himself, as his money was corrupted with moths. They enjoy nothing, though they have all things, they possess nothing, though they be Lords of countries, true is that golden sentence of the Stoics, that the wise man is only rich, for contentation is perfect wealth. That wiseman Bias, at what time the city of Prienna was besieged, and subdued by the enemies, the citizens thereof commanded, and suffered with bags of their treasures to depart, every man loaded himself with silver and gold, but Bias who took nothing but a book in his hand, and being demanded of the enemies, why he carried not his goods with him, he said, that all his wealth and richesse, was in his heart, meaning knowledge and wisdom, a place most fit to lay, and to keep treasure, saying, I have all my wealth about me, which you can not spoil me of. Herodotus a noble Historiographer, writeth a noble history of one Alcmaeon, 
Alcmaeon.  which because he was wont to welcome often the ambassadors of Croesus' King of Lydia, as they went to Delphos, to consult with the Oracles of Apollo, was thus rewarded of King Croesus, for his clemency therein, that Alcmeon should have as much gold and silver, by the kings treasurer, as he would be able to carry, or bear away, which delighted so much the covetous mind of Alcmaeon, that he was as willing to take all the substance of the King, had he been able, and being so heavy loaded, that his bodily strength failed, to suffice his greedy mind, would in no wise diminish any part of his desire, though he could augment the ability of his strength by any means, and so to satisfy his avarous mind, he could never load himself with a fit burden, either to heavy that he could not carry, or else to light that he would not carry, and thus as one not so able in strength as he was willing in mind, could not prescribe measure to his desire. Had Alcmaeon learned of Plato, how to diminish rather desire, to increase his strength, then to study for riches, he had been able to carry a good burden of gold from King Croesus had Demonica learned that lesson of Socrates, 
Demonica.  that money and desire of wealth is dangerous. At what time Brennus the captain and Prince over Senona, laying siege to Ephesus, she had not strait consented, as one more covetous unto money, than faithful to her country, betrayed the city for money, who according unto promise, demanded of Brennus her deserved reward, brought her to a great heap of gold, and weighing her importunate desire unto money, loaded her so heavy with gold, that she died under her burden, for want of equal strength to her covetous mind. The golden sands of Tagus, all the glistering gems of Ganges, all the treasures of Hydanspes, can not suffice covetous Princes. Such inordinate desire of wealth, of glory, of fame, reigning in Princes from time to time, that divers dreamt in their sleep, how they might satisfy their greedy guts in the day time, toumbling and tossing their brain, how they might possess kingdoms and countries. 
Darius' dream  For Darius dreamt that all Macedonia should be at his beck, and that Alexander the great, should serve him in such homage and clothes, as he some time did serve King Cambyses. Alexander dreamt that Hercules appeared to him every where, 
Alexander's dream.  and commanded him to pass unto tire, and to the Isle of Pharo, promising help and assistance, to have wealth and honour above all men. Hanibali was so covetous and desirous of Rome, 
Hannibal's dream.  that a young man of wonderful beauty, appeared unto him in his sleep, commanding him to make his army rieadie, to pass unto Italy, assuring him to become Lord of Rome and Italy. Thus in sleep did they study, how to feed covetousness. Thus by dreams did they conjecture, how they might be famous, glorious, and renowned. Thus through fond fantasies of visions, did at length become murderers, and tyrants of the world. What was the only death, of that noble Trojan Hector, the greedy desire to spoil King Patroclus▪ What was the end of that renowned Greek Achilles, his avarous dealing with King Priamus; for his son Hector's, avarice never lodgeth but with princes, noble men, and rich men, the poor of necessity is enforced to seek his living. 
Midas' history  King Midas was not contented with all the kingdom of Lydia, made his desire and wish of GOD Bacchus, to be a mean unto Jupiter, that what so ever he touched, should be gold, which being granted, even at dinner his bread that he touched, became gold, his drink he took in hand, converted unto gold, and being privy to his misery and wretchedness, that he was in almost famish●e himself, for that he could not digest gold, as well as meat and drink, which could not perceive his estate before, and suffice him with all things, being the wealthiest King that ever was in Lydia, now through his covetousness, enforced by hunger to die. O hungry paunches of gold: O cursed desire of money. What hath not been done by thee? What place was not sought by thee? 
Euriphile.  Euriphiles was so covetous that she betrayed her own husband Amphiraus, to Adrastus' King of the Argives, for a bracelet of gold, that the King did wear about his arm. 
Ochus.  If Ochus King sometime of Persia, had observed the rule of noble Plato, which said, that a King which delighteth in avarice, can not prosper. He had not stayed from the city of Babylon, for sparing of some silver, which he should give to the poor women of the city, for it was a law made by King Cirus, that what King so ever of Persia, had comen unto Babylon, he should give a piece of gold, unto every poor woman in the town, for the which cause King Ochus would never come unto Babylon. These commodities follow covetousness, toil and travail in getting, care and thoughts in keeping. Had Euclio thought of that saying of Plutarch, 
Euclio.  that riches for the most part, are hurtful to those chief, that do desire most, he had not hidden under the ground such Treasure and wealth of gold and silver, that he durst not go out of his house, for fear of robbing, nor yet as Plautus saith, abide in his house, for fear of killing. Very well is it described of wisemen, the chariot of covetousness, the four wheéles named faint courage, contempt of God, forgetfulness of death, and ungentleness, the two horses that drew the Chariot are named ravin, and nigardshippe, the driver of the horses, is called desire, the two cords that rule the horses, are appetite to get, and fear to forget. A whole volume might be written upon these names, but sith the most part know well the manner, and motion of avarice, superfluous it is to comment, or gloze to the smalllest number. The Princes are not ignorance, for slaughter, murder, and tyranny teacheth them the order of this chariot. The noble man desireth always, to ascend unto higher honours, and dignities, by sundry study and seache of covetous desire. The gentleman in heaving his rents, in spoiling his tenants, in taking all from, and giving nothing unto. The merchants attempt the slippery sands of Sirtes, they sail over Charibdus and Silla, through surging seas, to hazard life for the pearls of India, and thus all for money. O wicked world, what profited Cirus to be King of Persia, 
Ciru●.  of great fame and glory, and then by covetousness, to be vanquished by a woman, Tomiris Queen of Scithiae, and two hundred thousand soldiers beside him, his head being smitten of, and cast unto a barrel of blood, to drink that, which avarice compelled him to attempt. What did it avail King Antigonus, 
Antigonus.  to name himself the razor of Asia, the Shaver of Macedonia, preferring his own unsatiate desire, 
Alexander the great.  before Alexander the great, upon a brag of his avarice, boasting Alexander to be but a Reaper of Asia, and Antigonus the sharp shaver, and spoiler thereof, the one poisoned in Babylon, in the midst of his triumphs, and left thirty days unburied, without regard or honour, yea, without any to put in the ground: The other slain and cut in pieces, amongst his mortal foes, Alexander King Pyrrhus' son. What should I recite sundry Princes, private persons, wholly addicted to this vile avarice, but kingdoms and Countries, altogether drowned in this miserable covetousness. 
Lacedæmonians.  The Lacedæmonians, the renowned people of the whole world, after their long banishment of money and manly contempt of wealth, 
Lisander.  at length corrupted by Lisander to embrace covetousness in Athens, 
Athens.  the sacred author of learning, the Well of philosophy, after they had despised King Philip of Macedonia, and all his wealths in fine brought in subjection, by money valiant Thebes while Spaminondas lived subject to no desire, 
Thebes.  desirous of no riches, but yet alured to yield to money, in so much they waxed so covetous, they began one to war against another, that in seeking to be Lords and chief one over another, they became slaves and subjects to foreign princes, which all the while they were not moved by covetousness, they resisted the violence of their enemies, but even as Aesopes' dog was not contented with the meat that he had in his mouth, but being greedy to snatch at the shadow thereof, he lost that which he carried in his mouth. 
Hannibal.  Had not Hannibal been covetous of Rome and Italy, he had not lost Carthage and Libya. 
Pyrrhus.  Had not Pyrrhus been desirous to possess Macedonia, he had not been dispossessed of Epyre. If Mithridates had been contented with the whole kingdom of Pontus. 
Mithridates.  If the great King Antiochus had not thirsted for Egypt, 
Antiochus.  he had not been banished from Assiria. Such covetousness grew on a sodden in the city of Rome, that Jugurth King of Numidia would often say that Rome would have been sold for money. If buyers and Sellers could have happened to me. So covetous waxed Rome, that all things were sold for money, in so much that when Antiochus had prepared a great army sumptuously appointed, with Helmets, spears & targets of silver, and demanding of Hannibal whether he was well appointed to fight against the Romans, Haninball understanding the wealth and substance of the soldiers of Antiochus one way, and not ignorant of Romans force, for that he xuj years had famous wars against them, perceiving the desire and greediness of the Romans to substance, another way answered King Antiochus after this sort. There is sufficient at this time for the Romans, 
Rome famous  though they be ever so covetous. O Rome the lamp and Lantarne of the world, while money was not known. 
Sparta renowned.  O Sparta most renowned, while yet the laws of Lycurgus was observed, when hard Iron was coined for money, than Rome flourished, than Sparta prospered, than Romans were feared, and Lacedæmonians dréeded. O golden world, before the coin of Iron, when shamefastness ruled the people, and justice governed princes. It is seldom seen when wealth increaseth that avarice abateth, for as the world grew unto wealth, so it grew unto covetousness, when gold was found first by Cadmus in mount Pangaeum, 
Cadmus found first money in mount Pangaeum.  as both Pliny and Herodotus affirm, than was no earth digged, no Seas sailed, no countries travailed unto for money, but now they have digged unto the very bottom of Caucasus, unto the deepest part of the earth, and like to dig Pluto out of hell, if they continue saith Phalerius. There is no dangerous isle on earth, no gaping gulf in Seas, but money hath sought it out. Would to GOD some offsprings of King Agis, 
Agis fire.  who sometime in Sparta commanded all the rich citizens to bring their books and bills of accounts unto the common haul, where and when he perceived the Lacedæmonians to be much given unto avarice, the city of Sparta unto usury, he called for all the bills of deptes, the creditors, assuring themselves of payment, was rewarded after this sort, all their bills and books of deptes burned before their face, with a full sentence of the King and the wisemen Ephori, Agesilaus was wont to speak, that King Agis fire was the best that ever was in Sparta, far better than Nero's fire, who burned and would have often flamed the noble city of Rome, where he was Emperor and governor of, Agis burned the scrolls of usury and covetousness, in respect of his tender love toward the people of Sparta. Nero set afire the whole city in considerations of his hatred towards his own subjects, trusting more the spoil and the wealth of Rome, then ready to govern the state of the Empire with wisdom and virtue. King Agis exclaimed with famous Maro, against money and covetousness, the Emperor Nero, did always cry out and procure that verse of Horace, saying. O citizens, first seek money and then travail for virtue. 
Plini. 33.  There should no stranger inhabit Sparta that was either rich or desirous of riches, but when they began to embrace wealth, to love money, to wear Golden rings on finger, pearls hanging at their ears, bracelets about their arms, chains about their necks, at length they wear Gold and precious stones on their shows, than wantonness and lechery were first chambered, then gluttony and drunkenness were fostered, than vices and wickedness began to prevail, virtue and godliness began to be oppressed. Thus avarice first began by princes, and maintained by all sort of men, 
Desire of fame.  then of covetousness sprung up desire of fame and glory, not only in Kesars' and Kings, but in mean and simple persons, how simple a slave, a vile abject, most desirous of fame. 
Heroaeratus.  Herostratus by name burned the great Temple of Diana, Counted one of the seven wonders for her monstrous and huge buildings, detected himself of the crime, to become famous. Pausanias' a mean man in respect, 
Pausanias.  demanding of his friend Hermocles, how he might be famous, was counseled to kill King Philip, King of Macedonia, father unto Alexander the great, which as willing he did accomplish as he was desirous of fame. 
Xenophon.  Xenophon a noble and a wise Philosopher, perceiving his wife named Aspasia, more given to avarice, more allured with gourgeous sights, than others were, having opportunity demanded of his wife, if her neighbour had better apparel than she had, which would she have if she might change, his wife said her neighbour's. Again Xenophon merrily disposed, would know of his wife if her neighbour had more gold, silver, Treasure, or wealth would she change if she might, to whom she answered most willing she would, what said Xenophon if your neighbour hath a finer fellow to her husbands than you have, would you change with her, silence with shame was her answer. Thus Xenephon taunting his wife with such nips, bringeth me in memory of one Pythius, 
Pythius.  borne in Lydia, and commoraunt, in a city of Phrigia called Caeleius, a notable rich man and not so rich as covetous, toiling and trampling all the day time in pain and travail, seeking and searching money, tumbling and tossing all the night time, restless without sleep, thinking always on money, his wife understanding his grief and want of rest. At what time Pithius her husband had appointed certain strangers to come to dinner, to prove whether they might being his gests make him merry or no, caused and willed his wife to make such good cheer for him, as would make him merry and his gests, his wife understanding that nothing might make her husband merry but money, prepared the Tables ready, furnished them over all with Gold and silver, his house hanged with cloth of Arreis, every place settled with wealthy treasures, which when the jests came, they were amazed of so much Gold and silver, dismayed quite at the gorgeous sight and wealthy Tables. Pithius feeding himself a long while with the sight thereof, enamoured with the portly shows of gold and silver called for meat, his wife before all the strangers being bidden jests by her husband, answered her husband that she provided for no meat. Pithius being angry with his wife, said unto his wife, what have I willed you this morning to do, to provide said she such cheer as could make you merry, where is it said Pythius, behold said his wife on the tables there is King Midas dinner, these things husband do make you most mearie and nothing else do you extéeme. Certain Xenopon the great Philosopher tanted no better his wife Aspasia, than this silly and simple woman nipped her husband Pithius. Gold is the delight of the avarous man, spoil and catching still is the desire of the covetous. All is fish that cometh in his Net, 
Adrian.  as by that avarous Adrian surnamed Sophista, proved when a gentleman a neighbour of his had sent him a few dainty fishes for a present, covered very fair on a great silver dish, he took both the silver dish and the fishes, saying to the messenger thank thy master, and tell him I take his fish for novelties and dainties, and that I take his silver dish for a gift and a present. Such impudency reigned in covetousness, that like ravening Harpeis, they spoil rob and catch every where such greediness lurk in avarice, that like hungry dogs they devour any thing. The poets feign that Jupiter though he be king of Kings, 
jupiter contented with the sky.  is yet contented with the Skies. Neptune with the Seas, Aeolus with the lands, Pluto with Hell. If the poets affirm that immortal Gods live by measure, contented with lots, agree with Fortune, why are Kings not sufficed with kingdoms, Lords with lordships, men mortal never satisfied with any thing, how greedy of gold, how desirous of silver, how covetous of countries the wealth of some, the penury of others can well declare it. This private wealth apply the place where avarice is honoured, the blood of the covetous is his money, to seek to borrow or to ask money of the covetous man, is nothing else but to crave blood out of his body, for sooner saith Plato shall a man have talk of a dead man, then receive benefits of the covetous man. The Purse of the covetous is shut up and sealed, his hand is ready to take, his coffer to receive. 
Simonides.  Simonides at what time any man would demand him to write, to read, or to pleasure the poor any way for thanks, he would answer that he had in his house two coffers, the one shut up for thanks, the other open always for money, in the one said Simonides I find something always, in the other I find nothing at all times, he healed his hands ready to take with Vespasianus, 
Vespasianus.  sometime in Rome an Emperor, when he had hard by his friends, that a silver Image of great substance should be made for a monument of his worthiness, in memory of his chivalry, he strait healed out hand, saying: behold, here is a place ready to set the Image, a sure foundation from falling. The covetous Prince, was more greedy to have the money unto his own purse, then to thank his friends for their love, and good will in honouring him, with a perpetual monument. How happy judge they themselves to be, that are wealthy, and how contemteously despise they others that be poor. We read that Croesus' a wealthy King sometime in Lydia, 
Croesus' thought him most happy by wealth.  joyed so much of his substance and riches, that he thought no man so happy as he was. This King to brag and to boast of his gold and silver, thought good to send for Solon the Sage, and wise law maker of Athens, to show unto Solon his fortunate estate, which being demanded of Croesus, when he came to Lydia, whether any man in the world, was in better estate than he was: answered, that a poor Greek called Cleobes, was far more fortune than he was: Croesus being dismayed, and half angry with Solon. Demanded again, who was of like Fortune, or whether any man was coequal in wealth unto him. Solon preferred before him again, for Fortune and wealth, one Biton. The third time he asked the like, 
Plutarch in vita Solonis.  and Solon commended before him one Tellus. Then King Caesus commanded Solon to depart his presence, with great wrath and anger, and where he had thought to give him plenty of gold and silver, if Solon had preferred his fortune: he gave him great checks, showed him hidden hatred, that he despised his estate, and wealth. But at last, this worthy and rich King, being convicted, and taken in wars by Cirus, when that he should die, at the solemnity of his funeral, he thrice called Solon happy, for that Solon despised most, which he honoured chief: That name which I had thought to claim to myself happy, by my wealth, I surrender it to him most worthily, by dispraising of the same commended me unto Solon, said he a little before he died: and tell him that now I am satisfied with death, which could never be content in life. 
Gyges'.  The like history of bragging Gyges', who only for such a purpose, went unto Apollo to Delphos, to know by Oracles, whether any man in all the wide world, was as rich as he, and there after long brags of his kingdoms, and vain ostentations of wealth: an answer was made unto him by Apollo, out of the secret place of the Temple, that Aglaus a poor man of the country of Arcadia was far richer, and more fortunate than he was. Thus are they most misers, noted of wise men, having all things, and yet having nothing for that they are never contented with any thing. When Alcibiades had much bragged of his fortune, wealth, and substance, boasted very much of his lands in Athens, a certain Philosopher showed a little Table, wherein the whole country of Athens was described in a very little room, desiring Alcibiades to show him there his livings and lands in Athens, which when Alcibiades might not, 
Alcibiades.  nor could in any wise show the same: No more said the wise philosopher, can any covetous man show any part of his substance, for that they have nothing, though they have much. Thus Croesus and Gyges', though they were most wealthy Kings in Lydia, yet were they both by Apollo and Solon, adjudged misers. So odious was usury and covetousness that when it was demanded of Cato the wise, what usury was, he answered, what is to murder a man? It robbeth and killeth poor men, it murdereth innocentes. This is that false fellow that will sell all things with Simon. This is he that will betray Christ with Judas. To this it is said, that sooner a camel shall go through the eye of a needle, than he should go unto heaven. Wherefore the memory of death is better, to him that hath pleasure in possessions.   

¶ Of prodigality and drunkenness.  
THE great delight, the Epicureal felicity that Princes have had in excess of eating and drinking, from time to time, in all places, are not only in profane Histories registered, but also in divine Scriptures▪ mentioned. The poets make songs of prodigal Princes, the historiographers defame them, the Philosophers abhor their company, how could the Poet Sidonius omit the prodigal draft of Cleopatra Queen of Egypt without a song, 
Cleopatra.  how might Pliny forget the sumptuous excess of the Empress Poppea without a taunt. 
Poppeia.  How should martial let pass the impudency of proud Bassa, 
Bassa.  without worthy scoffs of her too much prodigality. The first preparing a banquet to her friend and lover Antonius, where one dish of meat stood her in two hundred thousand crowns. The second so sumptuous and prodigal, to set shows of glistering Gold under her horse's feet. The third most proud and impudent to appoint vessels of Gold, wrought with Precious stones, to receive her excrements in stead of her stool of ease. Their sumptuous prodigality, excess and pride must not be unspoken, to show the horror thereof, as an example to other proud prodigal Princes. Therefore to match these sumptuous Ladies, I will travel no further than the city of Rome, where three Emperors, one succeeding in a manner the other, not only comparable to these dainty dames, but far surmounting them in each respect. Caligula the only dregs and Faex of Emperors and Princes for prodigality, 
Caligula.  and excess spending and spoiling the whole revenues of the Empire of Rome, upon Hoores and queans, a sacrilege of churches, a spoiler of the city, a robber of all the country, so filthy was this Emperor, so odious for his excess, that he wished that all Rome had but one neck, that he with one stroke might strike of the head, to the end he might have to suffice his prodigality, his acts particularly to touch it were tedious, for he never did a good turn to the city of Rome. The second Nero, 
Nero.  surnamed the tyrant Caligula his sister's son, most like his own son, for that he was known to be nought with Agrippina his sister Nero's mother, this Emperor past Caligula his uncle, in all excess of gluttony and drunkenness, wasting & spending with strumpets and queans, consuming day & night with riotous and infamous persons, using the company of Minstrels, frequenting feastings and banquets, accompanying the fellowship of thieves and tyrants, that Nero himself was called the firebrand of Rome. The third Heliogabalus, 
Heliogabalus.  the very sink of shame, the only rotten member of the world, who past all the slaves of the world in prodigality, tearing all to pieces in bravery, Precious clothes, commanding navies to sink before his face in the river of Tiber, his house with all precious odours and sweetness, his galleries strewed over with Saffron, his stool of Gold, his Chamber pots of onyx stoan, his Slippers wrought with precious Margarites. I will omit to speak of his monstrous lechery, of his cruel tyranny, of other prodigious and terrible acts, but let the learned read Suetonius of Heliogabalus life, let the unlearned judge of his life by his death, who being killed on a jakes, and thrown to the river Tiber, & lest any offspring might succeed him, the citizens of Rome through his mother Scemides alive to bear him company, for that she brought up such a gulf of mischief. I am amazed to think wherein the wide world I might find his mate, because that all writers do agree, that in excess and drunkenness only, 
Alexander the great.  for that fault Alexander the great, the conquirour of the whole world, is much defamed. I am urged amongst so many virtues, that Alexander had this only filthy and abominable vice to note wherein he had great delight, making certain garlands and brave crowns of Gold, appointing great gifts and rewards for them that excelled in drinking. Calanus when he should die at the gorgeous pomp of his funeral, and solemn exequys, he desired Alexander to make a memorial of his death, by some sacrifice of drinking, 
Calanus Dirige.  which Alexander accomplished, made three Garlands of pure gold, the best valued lxxx. Pounds. The second xxx Pound. The third ten Pound. And then prepared a sumptuous feast, with such Diriges of drinking for Calanus, that Alexander won the best and first garland. Promachus the second▪ The third a hundred made claim by law. Thus Alexander having such felicity in drunkenness. Androcides a gentleman of Greece wrote unto Alexander being in Babylon, perceiving the prone and propensed mind of this Prince to win, a letter, wherein was a Table written one with this little Sentence in letters of gold. Remember Alexander when thou dost drink wine, that thou dost drink the blood of the earth, he never hurted any but in his wine, famous in all things, infamous in that, exteemed and honoured of all in all things, loathed and abhorred in that thing in all the world. Such cruelty he showed in drunkenness, that he slew his own sister's brother Clitus, killed Calisthenes his philosopher and councelour, murdered his dear friend Lysimachus. Cambyses King of Persia, 
Cambyses.  and Father unto Cirus the great, such tyranny he would commit in drunkenness, 
Seneca lib 3. de ●ra and Brolonius lib. 1. ca 5  as being either spoken or counciled, he would reward with death and torments. At what time Praxaspes, one of his councelours, willed him to abstain from wine, which maketh Princess not only subjects to infamy and reproach, but would also deprive Princes of senses, declared the propriety of wine unto Cambices, as to make the feet to stammer, the eyes to stare, the hands to shake, and all the wit of man to be banished. The King commanded Praxaspes to bring his only son, which he had before him, which being brought, he took him by the hear of the head with the left hand, and his dagger drawn in the right hand, saying Now Praxaspes thou shalt know whither my feet will stammer, or my eyes stare, or whither my hand will fail of thy sons heart, and with all he thrust Praxaspes son unto the heart. So dangerous is drunkenness, so filthy and beastly is this vice, that Cleomenes a famous King sometime of Sparta, 
Cleomenes.  being much given to imitate the drunken Scythians, and Thracians people of shameful life, became from a stout and a strong King over the famous people of Lacedemonia, to be a rascal and belly slave, subject unto all Greece. Suetonius doth make mention of two prodigal brethren, either of them then named Vitellius, whose sumptuous estates of filthy life, with such enormity of drinking and excess of gluttony, that almost comparable they were to that monstrous beast of Rome Heliogabalus. What infamy is, or can be more unto a man, much more unto a prince than drunkenness: When Philippe King of Macedonia, and father unto Alexander the great, had heard that a certain Macedonian had appealed from him unto King Philippe, he demanded of the man what King Philippe was he that he did appeal unto. The man answered, I appeal from King Philippe the drounkard to day, 
Philippe.  to King Philippe sober to morrow: Yet this King for all this taunt, commended the boldness of the woman, revoked his false sentence with shame, being given before when he was in wine, and judged right being sober. Too true is that sentence of the wiseman, that who so ever he be, Keisar or King, that thinketh to drink always, and not to be drunken sometime, let him then think to drink poison, and not to die of it. Beasts never drink saith Plini, but when they are thirsty, 
A log will be drunken. The raven. The elephant and the Ape. Aelianus. 2.  man only bibbing always. The dog will be drunken, if he drink wine, and the ravens likewise, if they taste the same. If the great and huge Elephant drink wine, he loseth straight his strength, knoweth not his force, and is easily convicted. If the Ape drink wine, she forgetteth her pastime and tricks, and can do nothing but sleep. And therefore naturally all beasts abhor wine, as enemy unto their strength. Drunkenness is a privy murderer, that spoileth life on a sudden. 
Archesilaus'.  Archesilaus' as Hermippus doth report, 
Domitius.  and Domitius surnamed Apher, which Eusebius maketh mention of, in his tripertite histories, the one by superfluous feeding, suddenly at supper choked: The other caroussing a draft of wine, died presently. This was so abhorred of the wise, that when King Antigonus came kissing and clipping of Zeno the Philosopher, whom the King so loved, that he willed Zeno to demand what he would, and he should have it. Zeno perceiving the state of King Antigonus, took him a side, besought him in his ear to go vomit, and to purge his stomach, whence such scent and smell proceeded, that Zeno could not abide the breath of King Antigonus. 
Antiochus.  King Antiochus of Syria, having wars with the people of Rhodes in Chalcides, by occasion of wine and drinking, fell in love with a young maid of the city, consuming a whole Winter, drinking and feasting with gluttony, and drunkenness in the day time, wantoning and chambering with her the night time, neglecting greater affairs, whereby honour and fame might be gotten, to obey bailie, and to accomplish lust, whereby infamy and shame grew unto him. These greedy gluttons want not their parasites, to flatter them in their drunkenness, to feed them in their vicious and filthy life, yea, to maintain them to do evil, and to let them to do good. Had not Dionysius the tyrant Aristippus? Had not Caesar Curio? Had not Alexander the great Promachus. Yea, even as Terence saith, where ever thrasonical masters be, there be also appointed out of the school of flattering Gnatho unto these Princes, glorious Parasticall servants. To this Epicuriall pampering of bealies, to this inordinate cramming day and night. To this continual feeding, 
Tapyrum.  was the people of Tapirum, a nation so much given to wine, 
Aelianus. 3.  that when they could drink no more wine, they wash themselves over naked with wine & oil, than they went to sleep until they were able again to drink. 
Byzantias.  To this drunkenness the Bizantianes' were so addicted, that they sold their lands, set out their houses, to apply the taverns, leaving their wives as common to others at home, as wine was to them at taverns, forgetting all honesty of life, mindful only of gluttony and drunkenness. 
Argives and Corinthians drunkards.  The Argives and Corinthians, saith Maenander, people beyond measure given to prodigality, of drinking, banqueting riotting and feasting, to one from an other, that in surfeit of eating and drinking, they end their slanderous life, with reproachful death. O brutish and beastly life, to hurt that at all times, that sought all men's destructions, always to live in shame, and to die in misery. 
The law of Pyttachus.  The law of that wiseman Pittachus was amongst the people of Mittilena that glottons and drunkards, should be double punished. For as Laertius saith, when they do evil, they blame the drink, and so excuse one fault with a greater fault. The saying of the Emperor Aurelian, unto the great drinker Bonosus, that he was borne to drink, and not to live, may be well applied to a great number of this age. The Scythians & the people of Thracia, 
The Scythians, and Thracians most given to wine.  the wellsprings and parents, whence all drunkenness and gluttony proceed: much like unto the Agrigentines people, always in great excess, in so much saith Plato, that they build continually, as though they should live for ever, they eat and drink day and night always, as though they should die the next day. The people called Batilli anoint them, and wash them with wine, in and out, even as saith Plini, the Cyprian'S and Parthians do, which are so dry, that the more they drink, the more thirsty they are. What should I recite the Beotians▪ which were noted of the learned Athenians as rude blocks, witless people, and gross fools, for that they were greedy to gluttony, and drunkenness. But speak of the ancient Greeks, which did mingle their wines with oil, to make it sweeter, whereby they might drink the more, 
Athens corrupted.  and carouse the better In time Athens itself, as Aristophanes beareth witness, grew unto such daintenesse of feeding, and prodigal clothing, 
Aelianus. lib. 12.  in so much that Isocrates did compare Athens, unto a curious harlot, who would much rejoice of her brave apparel, seeking and alluring every man, to fall in love with her fineness, that Diogenes the Philosopher, going from the city of Sparta unto Athens, being demanded on the way, by certain gentlemen of Greece strangers, whence he can, and whether he would go, answered and said, I came from men, and I go unto women: noting the valiant hardiness of the Lacedæmonians, and taunting the daintiness & fineness of the Athenians. 
Rome prodigal.  This prodigality of eating and drinking, was so honoured, this finesse of feeding was so accepted, that a little fish, saith plutarch, was more accepted in Rome, than a great ox. What wickedness proceeded from drunkenness? What lust moved drunkards. 
Secundus.  Secundus the Philosopher being drunken, did lie with his own mother, as an ignorant beast by wine, being a learned philosopher, which she knowing being sober, slew herself therefore, and he for shame of the act, and for sorrow of her death, pined and tormented himself, all the days of his life. The huge and mighty Holifernus being drunken, 
Holifernus.  was beheaded by Judith a silly woman. The monstruous Cyclops Poliphemus, 
Poliphemus.  being overcome with wine, sleeping in a cave, was slain by Vlixes a simple Greek. The pugil and Champion Alexander, 
Alexander.  the conqueror of all the whole world, was betrayed and murdered with wine. If such reproach happen by wine, if such perils and dangers accompany drunkenness. If sudden death always wait for gluttons and drunkards, hence marvel much men may, that all men every where at all times, do embrace this prodigious monster. 
Lacidis.  If Lacidis the Philosopher fell into a palsy, by drinking of wine, & by drunkenness died. Why did Mar. Antonius make a book in defence of wine, 
M. Antonius.  to maintain his drunkenness, which book was as odious unto Rome, as drunkenness was esteemed of Antonius. If Philostrates by drinking of wine, 
Philostratus.  was made drunken, and broke his neck from a ladder, by a fall, to his great infamy and shame: 
Timocreon.  Why did Timocreon cause an epitaph to be set on his grave in Rhodes, for a brag of his ignominious life, saying: Here lieth Timocreon of Rhodes, that in life time eat much meat, drank much wine, spoke much evil. Thus vice beginneth sweet, it endeth sour: It beginneth with pride, it endeth with shame: It beginneth with wealth it endeth with poverty. 
Licinius Crassus.  even as Licinius Crassus was flouted sometime in Rome, scofte in Italy, mocked of all men, because from a wealthy man, he became a poor beggar, by prodigal expenses. So are they laughed to scorn as bailie slaves, weighed as infamous persons, regarded of no man, that are Counted drunkards. Even as Gnosius was contemned in Greece, 
Gnosius.  that the citizens of Athens commanded their children, to avoid his company, for that he was noted such a glutton, and a drunkard, that when he went in the stréet● every one pointed his finger at him, when he would go to any house every man would avoid his company. Plini doth repeat the benefits of drunkenness. 
Plini. lib. 24. Cap. 2●.  Thence saith he, proceed the dropsy, the swollen visage the pale colour, the quevering hands, the foultering tongue, staring eyes, red nose: hence saith Plini proceed furious dreams, stinking breath, and beastly behaviour: hence the gout and palsy, and all kind of diseases, these come of immoderate drinking of wine, modesty in drinbing of wine, reviveth the spirits, comforteth the heart, sharpeneth the wit, and maketh glad the heavy mind. 
Homer.  As Homer the sugared and sweet Maecenas of Greece, was much revived by a draught of wine. The ancient poet Enneus, could best apply his study after a cup of wine. Aristophanes and Cratinus, felt themselves most apt, and ready to versify after little wine So that Pythagoras said true, that the vine hath three grains: the first of pleasure, the second of drunkenness, the third of madness: The first draft is pleasant, the second is dangerous, the third is madness. Some writ that it hath seven grains: the first as afore said, of pleasure, the second of company, the third of farewell, and thus free, than the fourth of slander, the fift of brawling, the sixth of blows, the seventh of madness: than it weakeneth the sinews, it killeth the memory, it dulleth the wit, and spoileth all the sense of man, and of a man maketh a beast, vomiting and spuing both wine and the secret, for in wine there is no silence. There were certain soldiers in Tarentum, 
Tarentum.  a city sometime under the Romans, and all that time defended by Pyrrhus' King of Epire, who being drunken, and overcomed with wine, began to slander and to defame Pyrrhus with obloquy, & ignominious talks and being demanded by Pyrrhus, 
Pyrrhus.  why they so spoke of him, one answered and said, more had been spoken, had not wine wanted. Three things there are that much are to be lamented: the mariner in a tempest, the poor man in debt, and the prodigal person with money. Thus Demosthenes would often repeat in his Orations, to move the Olinthians and the people of Athens, 
Polido. lib. 3. Ceres in Sicilia honoured by Triptolemus.  to abhor prodigality & drunkenness. There was sometime a Temple in Sicilia, consecrated unto Ceres, where Triptolemus appointed solemn sacrifice great honour, with gluttony, and access of eating and drinking. Melampus likewise as Herodotus doth write brought first from Egipte unto Grece, the excess order of drinking▪ called the feast of Bacchus, from Grece not long after it was brought unto Hetruria, from Hetruria unto Rome, from Rome unto all the world. Thus gluttony and drunkenness grew, hail fellows with Princes. 
Aelianus lib. de vary histo.  In Pontus with King Mithridates. In Lacedemonia with Cleomenes. In Sicilia with Dionysius. In Lydia with Cambetes. 
Plini lib. 14. Cap. 22.  Timolaus in Thebes, And as Plini affirmeth, in Grece with Alcibiades and Diotinus: In Rome with Piso and Torquartus. In Egypt, Herodotus preferreth King Amazis. These princes and noble fellows were soldiers under the banners of Bacchus and Ceres, maintaining gluttony and drunkenness, two vile vices, for two noble virtuous. Worthy were the people of Sparta and Lacedemonia, of immortal commendations of perpetual fame. 
Plutar. lib. 4●. Sparta.  they so abhorred this vile vice of drinking, that they made their slaves and captines named Helotes, at their feasts appointed drunken, that their children might see the beastliness thereof, that they might mark the shameful state of drunkenness, thereby rather to abhor the filthiness and brutish behaviour of drunkards by using their household servants, in so much that if any of their children waxed fat or gross in Lacedemonia, they should fast it out with bread and water. Wherefore Anacharsis the Scythian, being demanded how a man might eschew drunkenness, answered in beholding the uncomely gestures of drunkenness, for some drunkards will brag much of their drinking, and not be drunken, 
Aristippus.  as Aristippus hearing a certain Greek boasting much, that he could drink much and not be drunken, said even so can a Mule likewise, comparing his great brags to the beastly Mule. very fitly doth Cirus touch his grandfather Astyages, when he was asked how it chanced that he quaffed wine no better, because said Cirus I fear to sup up poison with wine, which spoileth the right use of body and mind. We use to excuse drunkards sometime being wisemen, even as Demosthenes excused king Philip of Macedonia, of whom Philocrates and Aeschines, after they had returned unto Athens from their legacy, said that king Philip was a beastly quaffer, than said Demosthenes, virtue hath her proper sponge, I say no more but that vice hath some bulwarks and defences every where.   

¶ Of magic and witchery.  
THE adventurous searchers, and privy prudent Philosophers, have sought by influences of the heavens, to bring things fourth like unto the works of nature as beasts to speak, dead bodies to go. In this faculty some of the best in every country travailed, 
Buda. Hermes. Zimolxides. Numa.  as Buda amongst the babylonians, Hermes amongst the Egyptians, Zamolxides amongst the Thracians, and Numa Pompilius amongst the Romans, and amongst the Persians was this magic exteemed; that their Kings therein were instructed, as an art necessary to be knowem for Princes. For that wise and learned Socrates went unto Gobrias an excellent Magician, 
Socrates. Gobrias.  to be taught in this art, and to learn the punishment of souls, and their resting places after death, which was instructed as Crinitus saith, in .5. lib. and Cap. 2. in all things according unto his expectation. Pliny saith, that Moses used a kind of magic, 
Moses. Solomon.  which was likewise granted by God unto Solomon, as Josephus in his eight book of antiquity affirmeth. 
Pythagoras. Empedocles. Democritus.  Likewise Pythagoras, Empedocles, Democritus, and divers other Philosophers travailed unto the furthest part of the world, to be acquainted with this faculty, and after forsaking of their country, at their return practised the same, and opened the hidden and secret nature of the same unto others. Strange things may be brought to pass by joining inferior things, with superior qualities, which by curious search of natural and celestial bodies, their hidden & secret powers are known, & by practising of the same marvelous effects sometime appear, as by this means Architas the Tarentine made a wooden dove to flee. 
Architas wooden dove.  And Albertus the great made a brazen head to speak. Lactantius saith, that Appolonius was so excellent in this art, that when Domitianus the Emperor would have had him punished, he suddenly being before the emperors face, to avoid the threatenings and appointed punishment, vanished out of sight, by this art Arnuphus an Egyptian Philosopher used to fly in the air, 
Arnuphus.  and made such a wonder in Rome, in the time of Marcus Antonius, when the soldiers wanted water to drink, he caused lightnings and thunders to provide rain, to satisfy the thirst of the Roman soldiers. By this likewise doth Pliny, report of a King sometime in Armenia, which alured more the Emperor Nero being at supper with him, to be in love with the enticement of magic, then to delight in the harmony and melody of music, and other shows provided for the increase of mirth, for natural magic was so exteemed, that it was thought only to be the profoundness and perfection of natural philosophy, making open the active part thereof, with the aid and help of other natural virtues. The Indians and the Egyptians, because there was abundance of herbs, Stones, and such necessaries as might serve this purpose, excelled in this faculty. And because astrology hath some affinity, and great conference with magic it is convenient in some point, to touch what they have done from time to tyme. How strange was it that Anaxogoras said, that a great stone should fall from the sun the second year after. 78. olympiad in Egos, a river in Thracia, which came to pass as Plini report in his second book and sixth chapter. Pherecides was so skilful in astrology, 
Phirecides.  that when he saw water drawn out of a wall, he said then, that in that place should be great earth quake. Silvius hearing much of the enormity, and lust of Caligula the Emperor sometime in Rome, send him in writing how, and after what sort he should within sew days die. 
Meson.  This by judicial astrology did Meson, foreshow to the Athenians, sailing then unto Sicilia, the tempest that was to come upon the Seas, whereby he feigned himself mad, to avoid the danger thereof. By this Sulpitius Gallus, opened the effect of Eclipse of the moon, unto the fearful soldiers of P. Aemilius, which feared and doubted, to meet King Perseus and his army, until they were certified of the cause thereof. The judgement likewise that they have of men, by their faces, and contemplations, of the proportions of Nature, judging some to be Saturnist, others to be Marcialist: some to be jovialist, others Mercurians, applying some unto the sun, others unto the Moon: It is written, that the ancient Philosopher Pythagoras would take no scholar, or admit any to come unto his school, without he judged him apt, and meet by sight to receive learning. The Kingly Philosopher Socrates, was judged by Zopirus, to be by Nature a drounkarde, a whoremonger, and most vicious in divers things, to the which Socrates by feeling of the provocation of Nature, agreed and said, that he was naturally given unto those vices, that Zopirus judged him. 
Atlas.  Atlas was so excellent in astrology, that the poets do feign, that he upholdeth the heavens with his shoulders. 
Berosus.  Berosus had his Image in Athens, erected and put up of the common people, for the skill he had in astrology. 
Cynop●.  Mirandula doth write of a famous Magician in Pathmos named Cinges, which was wont to raise ded bodies, and to work wonders in the time that John the evangelist preached the gospel of Christ. The Egyptians believed that Amphion was so cunning in magic, 
Amphion.  that the poets feign that he made stones and Trees to follow him. These conjectures which both Magiciens, and Augurers do gather from the heavenly bodies, upon all inferior living things, by certain signs and tokens, placed in their movings, standing, gesture, and goings, are nothing else but to search the hidden force, and secret working of natural bodies, which was so esteemed in times past, that the Lacedæmonians did assign an Augurer, to sit in royal seat in judgement with their Kings, and to be every where present at the counsel of the city, to decern things, and to instruct them therein. The Romans had a whole company of these, ready to teach them things to come. The Greeks flowed of these, for they took nothing in hand without consultation, either with Amphiraus, 
Amphiraus. Tiresias. Mopsus.  Tiresias, or Mopsus. The Phrygians had such confidence in divinations, that Ascanius the son of Aeneas, asked counsel of Augurers before he went unto the field against Mezentius In fine, the Sicilians, the Arabians, and the Vmbrians followed Augurers devise and counsels, in all their doings and attempts, Therefore from age to age, Astrologers were the keys of the Augurers, to practise their secrets by erection of their figures, and conjectures of similitudes, to show the very way unto divination. There is an other kind of magic belonging to witching, that is done with charmed drinks, and medicines, where herbs are most esteemed. As Virgil, of a certain herb called Pontus, maketh mention, how he saw a man named Moeris, changed hereby unto the likeness of a wild wolf, by such means. It is supposed that Apuleus could shifce and alter himself when he listed unto the likeness of an ass And here I mean to speak of those that were most renowned in witchery, I marvel much that women only excelled in this faculty. For Circe's dwelling not far from Caieta a city of Campania, at what time Vlixes and his men passed unto Phrigia, she charmed the companions of Vlixes unto Swine, with this went Medea King Oetes' daughter of Cholchos, 
Mexea.  to learn the force and secret virtue of herbs, which excelled both men and women in charming, for after that she had tamed the Dragon, that kept the golden fleece, and made him sleep with drink, for the love that she bore unto Jason, with whom she took her voyage unto Grece, as his wife, and when Jason came to Thassaly Aeson his father, her father in law being old, she restored him unto his youth again by her art, notwithstanding, Jason afterward forgetting the benefits, received by Medea, in receiving the golden fleece, in restoring his father again unto his former age, put her away, 
Creusa.  and married Creusa the daughter of Creon King of Corinth, where Medea had just occasions tendered to work her art. She therefore dissembling the matter, did send three smocks, as a present unto King Creon's his wife, and unto his daughter, which then was married unto her husband Jason, which were so Charmed, and enchanted of Medea, that as soon as the King, the Queen, and his daughter had put them on, immediately they burned with sudden fire: she to avoid the sight of Jason, and to augment his anger, took her two sons which she had by Jason, and hewed them unto small pieces, and so was carried strait unto the air, and fled unto Athens, where she married again King Aegeus, 
Aegeus.  Theseus Father. From thence after that she bewitched Theseus, she fled through the clouds from Athens unto Asia, with her son named Medis▪ These and other feats Medea used, 
Cirses.  whose fame thereupon excelled far Cirses, or Calypso, whose cunning were such, that Cicero doubted whether they were women, or devils, no less prodigious than cruel. Things are brought to pass by these witches, whose incantations & charmynges protende always unto great harm and hurt, Eurephila was such a witch, that if she might see any body with her eyes, she sought no further to hurt her enemies, then with sight. Which like wise is written of Medusa, which for her skill therein, any body that had seen her, should be converted unto a stone. We read of one named Pasetes, 
Pasetes.  which with his charmed incantations, could make when it pleased him banquets of sweet meats to appear before his friends, & when he would he could make the same to vanish away. Plini doth say in his 28. book, 
Exagonus.  that one Exagonus came unto Rome from Cyprus, as an ambassador, who was so cunning of this art, that he to please the Senators, willed them after he had long reasoned, of the force and virtue of herbs, to put him, yea, to throw him headlong amongst a great number of serpents, which were kept in Rome, to sting and to punish offenders: which when he was thrown, the serpents licked him about the lips, and showed such obedience and love towards him, as moved much admiration in the senators. 
Hercale,  we read that Hercale could at all times, enchant wild and raging Lions to be so gentle, that he with his hands, would lead them up and down without resistance. 
Atir.  We read that Atir assoon as he touched any Dragon or Serpent by incantation, he would make them sleep. 
Pythagoras.  we read that Pythagoras used this pastime, to write with blood in a glass, such things as he thought meet, which being turned directly against the moon, showed and appeared unto them that stood behind, things written in the circle of the moon. 
Hermes.  There are books extant of Hermes, of Numa Pompilius and others, 
Numa.  which practised this kind of juggling. 
Simon.  Simon the Samaritan, which for his knowledge in this, had an Image made for him in Rome, in the time of Claudius Caesar th'emperor with this inscription is this picture erected, to Simon the holy God. To omit a while to speak of private persons, which be infinite: but to declare of divers Countries and kingdoms, which were over whelmed in this. 
Marsi.  As Marsi a people in Italy, which have their names of Marsus, the son of the Witch Cirses, which studied and travailed in this kind of knowledge, that they could tame all wild beasts: and make wounders by enchantments. Again the people in Illiria could with sight, those that long looked upon them, bewitch unto death, if they hated them. There be women in Scythia, that can do the like called Vitiae. 
Vitae:  Herodotus saith moreover, that the people called Neuri in Scythia, are so skilful in this fassination, that they can shift them at will, unto the likeness of wolves, wherefore the Persians, having trial in this knowledge, for that it was much esteemed with them in times passed, had this law at length to punish that, Upon a great stone, the head of the Inchauntor, or of the witch should be put, and with an other sharp stone, should it be cut in pieces. Hipparchus did banish Onomacritus out of Athens for that he used these feats, too much and too often. In this wise men appear unto the enchanted eyes monstruous beasts, as Horses, Asses, and such like. There are so many kinds of enchantments, that some with herbs, some stones, some with sights, and some with words charm and bewitch things. As Orpheus with a certain hymns assuaged the stormy tempest, which was like to happen to Jason companions upon the seas. 
Vlixes.  And Homer witnesseth that Vlixes blood was stented with words. These will promise any thing to come to pass, that they take in hand, much like unto that ancient Serpent the devil, which promised unto our forefather Adam, the sciences of all things, which only it was to bring man unto destruction. And so conjurers, Magicians, enchanters, Sorcerers, and such like, will promise golden hills, and yet are they not able certainly to perform any thing. Where these arts first sprang, Plini in his thirty book and the first chapter, doth at large declare. And most certain it is, that by art divers and sundry strange miracles are seen, and tried, and no less certain it is, but by the devil the most of their shifting shows are apparent. julius Caesar after he had a great fall from his chariot, was wont to repeat at any time afterward, when he would go unto his chariot, a certain verse three times together, lest the like luck should happen again. By a little verse spoken doth Theophrastus' bear witness in Plini, that Ischiadici were healed. In the same place doth Cato report, that certain words did help Luxatis membris. And Marcus Varro speaketh even so of the gout.   

¶ Of comparisons between wealth and poverty.  
AN old saying there is, that comparisons be odious amongst equals, and certain more odious is it amongst unequalles, as between the rich and the poor: But sith the state of man is so divers, that some is contented with little, and some never with much: Some toiling and trampling, having all things, as though they had nothing. And some again quiet and careless having nothing, as though they had all things, considering that contentation of mind, and quietness of heart is the chief felicity, and sovereign good of the world, weighing beside that poverty is sure and safe every where, and riches unsure and dangerous at all times: And that poverty is careless, and wealth careful. I see not but by comparing of the lives of Emperors, Kings, and Princes of the world, unto silly poor men. But the state of the poor is better than the state of the rich: as by Apollo's Oracle, 
Aglaus. Croesus'.  proved of one Aglaus, a poor man in Arcadia, preferred for his contentation before King Croesus of Lydia, which took himself the happiest man in the world for his wealth. 
Darius.  What profited King Darius to vanquish the Persians, and to be King of Babylon, and to have out of Asia five hundred, three score and fifteen thousand talents, yearly paid of tribute, for he lost not only all his wealth, but also his life, for his wealths sake, by Alexander the great. 
Alexande●.  What profited Alexander again after that, to have the wealth of Persia, the substance of Macedonia, yea to have all India, and Asia, and almost the whole world in subjection: and yet to be poisoned of Antipater, and left unburied without regard, thirty days in Babylon, for wealth was the chief cause of his death. Was not poor Plautus and simple Cleanthes, 
Cleanthes. Plautus.  more happy in life, than these two famous Kings: they quietly with baking, and brewing and applying their books, lived a long time safe and sound. These Princes were never at rest, until one destroyed an other in their youth, and prime tyme. King Xerxe● and Cirus got such abundance of wealth by wars, such substance, such treasures, that being thereby disquieted, and puffed unto Pride, to take enterprises in hand, through persuasion of wealth, that the one after he thought to spoil, and rob all Grece, was slain by Artabanus, the other thinking to subdue all Scythia, was vanquished by Tomiris Queen of Scythia a woman, and so both these proud Princes of wealth, lost wealth, life and goods. Was not Philemon and poor Acaetes, which lived unto the last course of Nature, quiet at rest, more wise happy than they. If quietness of mind, if long years, if safety and soundness of life if perpetual health may persuade felicity of life▪ If poor Faustulus a Shepherd, 
Faustulus.  which sometime found in Romulus, left of all men, forsaken of his parents, hated of his friends, and nourished him. This Faustulus lived more merry years in keeping of his sheep, a Shepherd, than julius Caesar did in ruling of Rome, 
Caesar.  an Emperor. For this shepherd ended his life in old age: this Emperor was murdered in the Senate house, within four years after he was elected Emperor. Was not Codrus a poor poet, 
Codrus. Procula.  and his wife Procula, more lucky and happy to end their days, after long life quietly, than King Ninus and his wealthy Queen Semiramis that killed her husband, 
Ninus and Semiramis.  for the kingdom of Assiria, and after she likewise was slain by her own son Ninus, for the obtaining of the wealth and substance they had left was lost. Examples are to many for the proof hereof. Solon a wiseman of Grece did prefer before rich, and wealthy King Croesus, Biton and Cleobis brethren, 
Biton Cleobis.  two poor men of Argive. The poor family of one Aelius in Rome, where there were seventeen brethren, having but one poor field for their heritage, lived longer, proved happier, and died more godly, and lived more contentively, than the family of Caesar. What was the cause that the Indians, babylonians Arabians, and Lydians were spoiled destroyed, and murdered, their great substance▪ treasures, and wealths of the countries. If we examine well the doubts and dangers of wealth, and weigh likewise the safety and sureness of poverty, we must needs prefer the quiet state of poor men (if they be wise) before the state and Fortune of Princes. The worst luck that can happen unto a poor man, is to become rich, for than he cometh from sure life, to hazard him with death: And the best that can happen unto a rich man, is to become poor, thereby is his life saved, though his wealth be spoiled. How Fortune dealeth in this point, it is in divers places, of this book mentioned. 
Demosthenes. Cicero.  The worst thing that could happen unto Demosthenes and Cicero was, that they were advanced from their sound state unto honour and dignity. Whereby their lives were lost, the one being a consul of Rome, the other the patron of Athens. The worst thing that could happen unto Tullius Hostilius, 
Tullius.  and unto Torquinius Priscus, 
Torquinius.  was that they were advanced, the one from a shepherd, the other from a banished stranger, to be Kings of Rome. If I should rehearse in this place, how many poor men by calling them unto wealth and honour, have been banished afterward, slain and imprisoned, both in Rome in Gréece, and in all the world. I might seem well unto the reader more tedious than delectable. If on the other side I should repeat how many Princes have escaped death, by losing their crowns and sceptres, I were no less weary than fruitless. Therefore I say there is care and danger in wealth, and there is quietness and safety in poverty. 
Lucanus.  The pleasure that Lucanus had in this world, was nothing else, but a poor Garden, where always in his life, he used to solace himself, and when he died, he commanded his grave to be made there, 
Maecenas.  where being dead, he was buried. Maecenas had such a Garden in Rome, where all his felicity was, 
Octavius.  the Emperor Octavius might in no wise allure Maecenas out of his Garden, 
Alexander. D●ogenes.  no more than Alexander the great could move Diogenes to forsake his tun to become wealthy, here again might be brought those wise men, that refused wealth and substance, fled from honour and dignity, to live quietly in poverty, but because I mean to be brief in all things, I will omit prolixity. Pliny doth report, that Protogenes a poor Painter, 
Protogenes.  was content to live all the days of his life, in a little cottage that he made him in his garden. plutarch likewise in the lief of Nicia, doth write, that Lamachus was so poor, 
Lamachus.  that when the people of Athens would make him their king, he wanted I say Shues on his feet, and yet had rather be poor Lamachus in safety, then to be King of Athens in danger. For when a poor man named Hilarion, 
Hilarion.  met with certain Robbers and thieves, and being demanded of the thieves how chanced that he feared not to walk alone in the night, because said he I am poor, and therefore I fear no man, who seeth not the danger of the one, and the sureness of the other, for Arison was wont to say, that poverty was as it were a lantern to behold the wickedness of the world, for poverty is the true nurse of all good virtues. Lycurgus being demanded of certain citizens of Sparta, how might men avoid their enemies, he answered by poverty, wherefore Lycurgus made laws and decrees amongst the Lacedæmonians, that no Soldiers should spoil the enemies, though they were dead in the filled, for he feared lest wealth should be the destruction of Sparta, For wealthy men are envied at and hated, and every where sought by snares to be destroyed, which poverty escapeth. That wise Greek Solon was wont to say, that wealth was the mother of excess, excess the mother of lust, lust the mother of violence, and violence the mother of tyranny. Therefore saith Pythagoras that wealth must be ruled with wisdom, as the wild horse is tamed by the bridle. Simonides when he was demanded, which was better wealth or wisdom, he said after this sort, I doubt much said he, for I see so many wise men frequenting the rich man's company that I know not which.   

¶ Of Death.  
DEATH is the last line of all thing, the discharge of all covenants, the end of all living Creatures, the only wish of the good, and the very terror of the wicked. And for that the life of man is divers, so is Death variable of sundry sorts, and fashions, as by experience seen and known in all Countries. Nothing is surer than death, nothing more variable than Death. For Pindarus that wise and sage King of the Liricans, 
Pindarus.  being demanded of certain Beotians, what might best happen unto man in this world, even that said he, which chanced unto Trophoniu●, and Agamedes, meaning Death: For these men after they had builded a new temple unto Apollo, demanded of God Apollo, the best reward that he could give unto them: they thinking to speed of some dignity, or some worldly substance, were rewarded within seven days after with death. The like we read in the first book of Herodote, 
Biton and Cleobes.  where the mother of Biton and Cleobes, tw●o young men of Argos, kneeling before the Image of Juno, besought the goddess to bestow some excellent good thing, upon her two sons, for their pain and travail that they showed toward their natural mother, in drawing the Chariot ten miles in stead of horses: but the goddess willing to show the best thing, that could be given unto man, the next night following, quietly in bed as they slept, died. Wherefore very well did Aristippus answer a certain man, which asked how Socrates died: even in that order, that I wish myself to die▪ giving to understand, that any death is better than life. That noble Philosopher Plato, a little before he died, as Sabellicus doth write, 
lib. 10. cap. 13.  did thank nature for three causes, the first, that he was borne a man, and not a beast: the second, that he was borne in Greece, and not in Barbary. The third, that he was borne in Socrates time, 
Hermes.  who taught him to die well. Hermes that great Philosopher of Egipte even dying, so embraced death, that he called upon that divine spirit, which ruled all the heavens, to take mercy upon him, being right glad that he passed this toiling life. Such is the snare of death, that some in half their days, in midst of their fame and glory die. As Alexander the great in Babylon. Pompeius' in Egipte, and Marcellus which being a young man of great towardness, and son by adoption to the Empire of Rome, 
Albius,  died. Even Albius a Roman knight, in flourishing years ended his race. And M. Caelius one of Cicero's scholars, a very eloquent orator, 
Caelius.  and of great fame, being in a manner a boy, died. It is strange to see the shifts of death, in how divers and sundry fashions it happened unto Princes always that some merry in their banquets, and drinking were slain. 
Clitus.  As Clitus of Alexander the great, being his sister's brother, and his chief friend. Ammon of Absalon being bidden unto a banquet, 
Ammon.  was slain of his own brother, yea, all the ambassadors of Persia were commanded to be slain, even drinking at the Table, by King Amintas son of Macedonia. Some end their lives wantoning with women, and playing in chambers, as that renowned Greek Alcibiades, 
Alcibiades.  being taken in venery with Timandra, was slain of Lisander even so Phaon & Speusippus the Philosopher died likewise. Some bathing themself, were choked by their own wives: 
Agamemnon.  As Agamemnon that famous Greek, by his wife Clytaemnestra. And Argirus Emperor of Rome, by his wife Zoe. divers in prison as captives died, as Aristobulus, Emnenes, Aristonicus, Marius, Cleomenes, Jugurth, Syphax, famous and renowned Princes. divers in Jacques slain, as that beast Heliogabolus, whom Rome so hated, that he fled unto a Jaques, and there was killed, and after drawn thorough the streets, and thrown unto the river Tiber Gneus Carbo a man of great dignity, 
Carbo.  and power of Rome, was commanded that he should be slain, as he was sitting on his stool of ease, by Pompeius, in the third time of his consulship in Rome. Thus shameful divers died: and thus famously others died. The snares of death, the hooks of time, the end of man was always unknown. 
Patroclus.  Patroclus knew not that he should be slain of Hector. 
Hector.  Hector never thought he should be killed of Achilles. 
Achilles.  Achilles never doubted his death by Paris. 
Paris.  Paris never judged that he should be vanquished by Pyrrhus. 
Pyrrhus.  Neither Pyrrhus was certain that he should be overcomed by Orestes, 
Orestes.  so that no man knoweth his end, where, how, and when he dieth: and yet all men are certain and sure, that they have an end, that they must needs die. The fear of death hath much overcome the stoutest and worthiest soldier▪ we read that Asdrubal of Carthage, 
Fulgo. lib. 9 Capi. 13.  a noble and a famous captain a long time, and yet at length being convicted by Scipio, he for fear of death kneeled before Scipio, embracing his feet and so fearful, that his own wife was ashamed of his doings. Yet had this noble captain rather be a laughing stock unto the Romans, a bond man unto Scipio, running a foot like a lackey before his triumph, then to die manfully in the behalf of his country, which valiantly for a time he defended. 
Perpenna.  Perpenna likewise a famous Roman, being taken in Spain after Sertorius was dead, by the soldiers of Pompeius, in a woody place full of groves, fearing lest at that instant he should be slain by Pompeius' soldiers, made them believe that he had divers things to speak unto Pompeius, that the enemies had in hand, to bring to pass against Pompeius: rather had Perpenna betrayed his friends and his fellows, yea, and all his country unto his enemy Pompeius, then that he should be in the fear of death. A greater fear of death we read in that book of Fulgosius, 
Vitellius.  of that noble Vitellius, who after he had vanquished and slain divers nobles, and showed great wrongs unto the Emperor Otho, and unto Sabinus, brother unto Vespasian the Emperor, being in fear of his life by Vespasian, and being taken by the soldiers, he besought lest he should die presently, he might be kept safe in prison, until he might see and speak with Vespasian the Emperor. Such was his fear, that he did hide himself in a chest like a wretch, lest upon a sudden he should die. So fearful was Caligula, 
Caligula,  and Caesar of death every where, that he would never go abroad at any lightenings or thunder, but with his head covered with all kind of things, which might resist the violence of Thounders and lightenings. Misa King of the Moabites, and Joram King of Jewrie, being besieged by the enemies, and in danger of death, they invented all giles, all policies, and inventions right or wrong, to save life, they sacrificed their children, to mitigate the rage of the gods lest they should die. The love that divers had unto life, and the fear the same self had unto death, were to be noted worthily, considering how sore men are vexed with the fear of death▪ 
Antemon.  Antemon was so desirous to live and so fearful to die, that scant would he travail out of his house abroad any where, and if he were compelled to go abroad, he would have two of his servants, to bear over his head a great brazen Targatte, to defend him from any thing, which might happen to do him hurt. 
Theagenes.  Theagenes in like sort would not go out of his house, without he had consulted with the Image of Hecates, to know what should happen to him that day, and to understand whether he might escape death or no, 
Commodus.  Commodus the Emperor would never trust any Barbour to shave his beard, lest his throat should be cut of. 
Masinissa.  Masinissa King of Numidia, would rather commit his state and life unto dogs, then unto men, as his guard to keep and defend him from death. To speak of Bion, of Domitianus, of Dionysius, of Pisander, of thousands more which so feared death that their chief care and study was, how they might avoid the same. The fear of death causeth the son, to forsake the father, the mother to renounce the daughter, the one brother to deny an other, and one friend to forsake the other. In so much Christ himself was forsaken of his Disciples for fear of death. Peter denied him, and all the rest fled from him, and all for fear of death. Behold therefore how fearful some are, how joyful others are. How loathsome some, & how willing others have been to die. Some desperately die being weary of life. As Sabinus Juba, Cleomenes, some hanging themself, some burning themselves, & some drowning themselves, & thus with one desperate end or other they died. But sith every man must die, it were reason that every man should prepare to die, for to die well is nothing else but to live again. Wherefore certain Philosophers of India called Gymnosophistae, being of Alexander the great, commanded to certain hard questions, which if they could absolve they should live, otherwise they should die, & the eldest of their company was made a judge in that matter by the said Alexander. The first question was demanded to know whether there were more living or dead, 
Alexander's questions to the Philosophers of India.  to the which the first philosopher said, that the quick are more in number, for that the dead have no being, no place, no number. The second question was, whether the land engendered more, or the Sea, to this answered the second philosopher and said, the Land did engender more, for that the Sea was but a portion of the land. The third question was, to know what beast was most subtle, that beast answered the third Philosopher, that man can not discern. Fourthly it was demanded why they being Philosophers, were so induced to persuade the Sabians to rebellion, because said the Philosopher, it is better to die manfully, then to live miserably. The fift question was, whether the day was made before the night, or the night before the day, to the which it was answered the day. The sixth was to understand, how Alexander the great himself might get good will of the people, in showing said the sixth Philosopher thyself not terrible unto the people. The seventh to ask was whether life or death were stronger, and it was answered life. The eight was to know how long a man should live, until said the eight Philosopher a man thinketh death better than life. The last question was proposed of Alexander to know how might a mortal man be accounted in the number of the Gods. In doing greater things said all the Philosophers, than man is able to do. For that they knew this proud Prince would be a GOD, and that he would learn of the sage Philosophers how he might void mortality, he was answered sharply, for that he should know him to be a man, and being a man, he should make himself ready to die, for death is the reward of sin, and death is the beginning of life again unto the good, as Aulus Posthumius, 
Aulus.  in an Oration which he made unto his soldiers, said, It is given both to good and bad to die, but to die Godly, and gloriously, is only given unto good men. For so Hector speaking in Homer, said unto his wife Andromacha, that she should not be sorry for his death, sith all men must die. Though some with the Galathians do contemn death, that they fight naked, and are persuaded with the Pythagoreans, that they shall never die, but passing from one body unto another, yet some die joyfully, as the brethren of Policrita, being taken captive by Diognitus▪ Emperor of Milesia, she being used very ill at the emperors hands, did send Letters to Naxus, unto her brethren, at what time the people of Milesia were feasting, drinking, and banqueting at their great solemn feast. Then the brethren of Policrita came and found the Emperor drinking, and all his people over charged with wine, slew the most part of them, prisoned a number, and brought their sister home to Naxus, where assoon as they came home died, for joy of the victory. Even as Philarchus sometime in his great triumph crying out. O happy hours and joyful days, was taken in such a fever, that broke his veins at that very instant for gladness. He is Counted most wise that knoweth himself. To joy to much in prosperity, to be advanced and extolled when fortune favours, without all fear of ill haps to come is folly. To be vanquished and subdued in adversity, without hope of solace and goodness to come, is mere madness. Therefore the Sages and Wisemen, knowing that death was the last line of life, did endeavour in their lives, how they might die well, & briefly for examples of lives, I means to note few sentences of these wisemen, which they used as their Poesies, and thought good to show their answers unto divers questions unto them propounded.  
Bias dwelling in the city of Prienna, after the city by Nutinenses was destroyed, Bias escaped and went to Athens, whose poesy was Maximus improborum numerus, he willed all young men in their youth to travail for knowledge, and commandeth old men to embrace wisdom. This Bias being demanded what was the difficulst thing in the world, he said, to suffer stoutly the mutability of fortune, being demanded what was the infamoust death that might happen unto man, to be condemned said he by law, being asked what was the sweetest thing unto man, hope said he, what beast was most hurtful amongst wild beasts, a tyrant said Bias, and amongst tame beasts a flatterer, and being demanded what thing it was that feared nothing in all the world, good conscience said he. And again in the second Olimpiad the Philosophers demanded other Questions, as who was most infortunate in the world, the impatient man said Bias: What is most hard to judge, debates between friends, what is most hard to measure, he answered time, that having fully answered to divers other questions, Bias was allowed one of the seven wise men of Gréece.  
Chilo the second of the Sages being borne in My●tilena, being asked what was the best thing in all the world, answered, every man to consider his own state. And again being demanded what beast is most dangerous, he said of wild beasts a tyrant, of tame beasts a flatterer, being asked what is most acceptable unto man, he said time, and being asked of the Greek Myrsilas, what was the greatest wonder that he saw, he said an old man to be a tyrant, these with divers other questions was he asked of the Greek, his poesy was N● quid nimis.  
The third was Chilo the Lacedaemonian, being demanded what was a difficult thing to man to do, he answered, either to keep silence or so suffer injuries, what was most difficulst being asked of him, he said, for a man to know himself, and therefore he used this poesy, Nosce teipsum. This Chilo being of Aesopus demanded what did Jupiter in heaven, he said, he doth throw down lofty and proud things, and he doth exalt humble and meek things. Solon the Athenian had this short Sentence in his mouth. Nosce teipsum, know thyself, for in knowing and considering what we are, how vile we are, we shall have less occasion ministered unto us, to think well of ourselves, for there is nothing good nor beautiful in man, as Solon being asked of King Croesus, sitting on his stool of state with princely Robes, bedecked with pearls and Precious stones, whether ever he saw a more beautiful sight than King Cirus sitting in his majesty at that time, to whom Solon answered and said, that he saw divers birddes more gay to behold then Cirus, and being demanded of Cirus what birds were they, Solon said, the little cock, the peacock, and the Feasaunt, which are decked with natural garments, and beautified with natural colours. This Solon was wont to say, I wax daily old, learning much, he noted nothing so happy in man, as to live well, that the same might die well, applying the cause unto the affect, as to live well, then to die well. If I should molest the reader with the sage sayings of Cleobulus, Thales, Periander, and others tending only for the amendment of life and readiness of death, I should seem tedious, here were a place to induce divers and sundry examples of death.   

HAd Greek Calisthenes silence kept, had Nevius spared speech,  
Had Theocritus busy brain, offended not his leech:  
Calesthenes had not lost his life, nor Theocritus died:  
Ne in Maetellus wrath, so long had Nevius poet abide.  
The soundest reward, the surest gift should Memmius have in th'end,  
Had he to Caesar nothing said, that Caesar might offend:  
But as I fear Chirilus stripes, and dread Aristos draft:  
So with Antilochus to write I am, to some Lisander taught.  
Some carping Crete, some peevish Pan, and some of Colax kind,  
Some of Gnatho school will scan, some flattery here to find.  
I will not halt with Clisophus, I love not Curi● style,  
I hate Philoxenus forged faith, Aristippus phrase to file:  
But with Sinaetes Persian poor, with Cirus water crave,  
Her princely pardon on my knee, with ciril poet have.  
Who to avoid Charibdis' gulf, I fall in Sulla's band,  
To seek to shun Semphlagades, I sink in Sirtes sand:  
With wearied wings of Icarus, with Phaoetons' charge in hand,  
Most like Actaeon bound before, her noble grace I stand.  
No Momus may Minerva sail, no Phaaeton Phoebus' charge,  
No wilful wings of Icarus, may Dedalus flight discharge:  
Therefore yea gods that guide the globes, the glistering glaring sky,  
The whirling spheres, the firmament, and poles of heavens hie.  
You starry states and imps of Jove, your graces three attend,  
Approach in place Pierides, my vain in verse to bend.  
Each pilgrim Prince in prose is paste, each Queen must now in verse,  
Have honour due and fame deserved, the heavens hie to pierce.  
Whose praise shall pierce the clustering clouds, and scale the empire sky,  
Whose thundering clanges of bruited fame, on earth shall never die,  
Each passing pearls Prince in place, from stools of states redound.  
Whom birds abroad on brakes do brag, their praise in skies to sound.  
Whom whirling winds and whispering woods, whom brawling brok● advance,  
Whose echoes shrill of flying fame, through surging seas do lance.  
Who ruled people proud and fierce, and nations stout subdued,  
That widows were, and virgin● Queens, with wisdom great endued  
Who readeth not Zinobias fame, who doth not Mesa know,  
Who heareth not of Sabas name, that any where doth go.  
What worthy acts, what famous feats, what virtues rare were seen,  
When noble King Mausolus died in Artemesia Queen,  
The noble Queen Semiramis, King Ninus famous wife,  
Did rule Assiria safe and sound, when Ninus lost his life.  
When Constant Emperor died▪ his wife no less their love did l●ue,  
Then pearl Penelope had in Grece, or Roman Lucrece have.  
Amongst the Illireans to Teuca then, such worthy name did chance▪  
As in Arcadia Atlanta did her noble fame advance.  
Queen Dido ruled Carthage cost, Helerna Tibur brave,  
As sometime did Cloelia, the Roman sceptre save.  
Why seek I thus to shun the snares, and shift with verses oft,  
scythe praise of force must press the place, where wisdom rules a loft.  
A Prince of port in silence kept, that doth expect the end.  
Whose rule and royal race by course, needs not in books be pend.  
In whom the Muses build their bowers, the graces make their fort,  
With whom Sibyl's sages sit, and sacred nymphs resort.  
Who Judith like with threatening sword, Holofernus mates to spoil,  
A second Susan sure she is, all judges false to foil.  
another faithful Sara sad, with Aesters' mace in hand,  
In prinsely place Rebecca, like to rule her native land.  
She in triumphant seat doth sit, with laurel leaves be decte,  
With olive branches brave on head, that do his fame detect  
This to the Muses nine a tenth her grace, did Jove betake,  
And with the Graces three, a fourth Apollo her did make.  
The fame Aurelia had in Rome, by Caesar first did spring.  
The like Olimpias had in Grece, by Alexander King.  
Who had known Cassandana, had Cirus fame not wine,  
Or who had heard of Creusa's name, had not Aeneas been.  
The force that Hector used in field, extolleth andromaches name,  
The port that Trajan Emperor had, advanced Plotinas' fame,  
But she that hath no sire no son, a second Delbora is,  
To sit in royal room to rule, in joy and state of bliss.  
Who is by Jove appointed, from divine Camaena school,  
Like sad Cassandra for to sit, in sage Samberta stool,  
Who with Euphem●s fostered was, in heigh Latonias tower,  
Whose cradle long Melissa rocked, within dame Venus' bower,  
In sad Sibylla's bower brought up, of sacred Vaesta taught,  
Corinna learned though she was, her service Sappho sought.  
Give Saba place, Zonobia yield, behold in place such one,  
That learned Ladies link themselves, her grace to wait upon.  
Whom Prudence teach, and justice rule, whom temperance doth profess,  
All virtues rare and godly gifts, her noble mind possess.  
Whom Gods by birth with one consent agreed her name should be,  
Pandora for his galant gifts, in glory great to glie:  
Whom if Cornelia were alive, and hard of this her fame,  
She with Hortensia would from Rome, to England voyage frame.  
The haughty dames in warlike weeds, those Spartan Ladies lo,  
And Mars himself with Thracians Queens, to this would yield I know  
In Phrygian fields, in Trojan camp, was Penthesilea seen,  
With strong Achilles' force, in field to fight like valiant Queen.  
In Rutill land on Turnus' side, against Aeneas lo,  
Came Queen Camilla armed to field, the Troyans' force to know.  
The Scythian stout Queen Tomiris, that bloody Cirus slew,  
With CC. thousands soldiers slain, which Persia long did rue.  
That noble Queen Antiope's, and Hippolyta in band,  
Durst both Alcides rage endure, and Theseus stout withstand.  
Thus that women were such wights, to fight in field with hand:  
In Saca, Scythia, Cimbria zoile, and in Lacedena land.  
Though spears and shield they shook, though harness they did bear,  
Yet far inferior to this Queen, in marshal feats they wear.  
Minerva she from turrettes high, with regal Juno state,  
Unto the sacred nymphs above, elected sovereign mate.  
With princely Perseus' pole-axe lo, she slew Medusa's brood,  
She cursed Cacus link did cut, with strong Alcides' mood.  
With sage Vlixes sword I say, she Poliphemus slew,  
And she with mighty mace of Jove, the ymps of hell subdue.  
She dasseled Argos hundred eyes, and doth Zopirus seed,  
And shall each virtue plant in time, and vice in time out weed.  
She Dragon, Lion, boar and Bull, she heart and Hydra killed,  
She Gereon, Cerberus, Angeus have, the birds and Centaries spilled.  
She paste Cocytus frosty face, with fixed faith to zoile,  
And sailed Letheus loathsome lake, forgetting foes to foil.  
She waded fiery Phlegeton flood, with princely patience out,  
And stayed not at Stigias stream, to end her pilgrim out:  
She from Lotophagus then returned, she passed the Cyclops dean,  
She sailed safe by Sulla's rock, she fled not avernus fain.  
No Gorgone grim, no Ciclop huge, no freting furies fell,  
No Cirses sight, no Cirens voice nor Pluto's force in hell:  
May move her Mast nor shake her Ship upon a rock so build,  
On Acheronta where she sails toward Elizeus filled.  
Enjoying Sanges glistering gems, possessing Tagus' sands,  
Hidaspes and Hiberus wealth, with Pactolus' pearls in hands:  
The buildings brave and lofty wales, the princely Turrets hie,  
Which Ninus wife in Persia placed, whose fame shall never die.  
The sumptuous tomb, the wondrous works, the gorgeous glistering grave,  
Which Queen of Caria then did make, Monsolus bones to save:  
The stately seats Piramydes, which in Egypt land abode,  
And Monstrous Phoebus' shape I say, which Chares made in Rhode.  
Diana's Temple Pharaos' tour, and Phidias frame in Greece,  
In spect of this her buildings brave, their fame and glory lose:  
Cadmus Thebes, Dardan Troy, and Ogdous Memphus made,  
These with Carthage Dido's ton, may nothing here persuade.  
She buildeth new Jerusalem, and Zion up doth rear,  
And to the Vineyard on her back she daily burdens bear:  
The fleeting fame on earth have sought, she glory great in sky,  
They through pomp and she through pain advanceth fame on hi●.  
They lived to eat, they eat to die, they die in death to pain,  
She eats to live she lives to die, she dieth to live again:  
Ariadne Minoes' daughter taught, to Theseus stout the way,  
From Labirinthus dreadful deans, where Minotaurus lay.  
That wandering Prince Aeneas then, in Cuma taught was so,  
By sage Amalthea avernus gulf, from limbo lake to go:  
The sundry shifts Medea assayed, her Jason sure to save,  
In Colcus land with conquest great, the golden fleace to have.  
Were now these worthy Greeks alive, and jolly champions lo,  
As unto Delphos straight they would unto his palace go:  
She spoilt Labirinthus caves, she Minotaurus slew,  
She princely doth possess in place, the Golden fleace in view.  
And though Perillus played his part, the brazen Bull to make,  
Yet was Perillus forced himself, therein his death to take.  
The Leaden horse Aruntius made, for others there to die,  
To assay the new invented work, Aruntius first did frie.  
Thus saucy Sinon sleight shall die, and Phalaris falsehood end,  
And from Zopirus subtle seed, her state shall God defend.  
Triumphant Triton sound thy trump, though Neptune's rage did roar,  
In spite of Boreas Boisterous blast, she sailed safe to shore.  
Where she like blazing Phoebus beams, with silver shining face,  
Bellona like in seat doth sit, with fine Aglaias' grace.  
On whom the dreadful dryads wait, the Oriades high on hill,  
The sacred nymphs attend her grace, her service to fulfil.  
Hebe and Calisto light, from starry states descend,  
A pearls prince must pierce the clouds, whose fame the skies shall bend.  
Whose fame shall flow from Nilus' banks, through Euphrates to land:  
From Tigris straggling stream, her state to golden Ganges sand.  
From Pirens path to Helicon, from high Parnassus' mount,  
Unto Libethres well to wash with ladies nine were wont.  
From east to West, from south to north, her flying fame doth flow,  
From Pole antarctic fast with wings, to arctic Pole to go.  
Panomphes gem Calliope, thy step Melpomen stay,  
Yield honour due Thalia now, her service Clio assay.  
Polihimnia with her music must, and Errato tend in place,  
Euterpe sound her troumpe of fame, her foes for to deface.  
Descend Terpsichore from the skies, part thence Urania fro,  
A phoenix fine must mount the skies, and you away must go.  
Surrender Cumea up thy seaete, now Samia Phiton flee,  
No longer fame must Themis have, in Delphos now to be.  
Yield stately Juno Samos up, flee Delos Diana fro,  
Void princely Pallas Athens now, from Paphos Venus go.  
Behold a branch from Brutus' line, whose virtuous praise to paint,  
My slender skill, my simple muse to think thereof do faint.  
For had I Virgil's vain in verse, and learned Homer skill,  
To write Demosthenes' sugared style, with noble Tully's quill.  
Overcharged I should be, her noble life to cite,  
Her galant gifts, her talents rare, her virtuous all to write.  
If outward beauty moved the gods, what inward virtue can,  
Whose feutered form if eyes might see, should maze the sight of man,  
If Daphne's might Apollo win, and Tyro Neptune move,  
If hearse Cecrops daughter dear, might lure Mercurius love.  
If Queen Aeginas' beauty bright, could mighty Jove inflame,  
In form of fire with Phoebus' face, to honour beauty's fame.  
What love, what joy, what wisdom then, what wealth should men possess,  
If sense of sight might virtue see, as Plato prince confess.  
The trampling toil of Tantalus, his hungry paunch to please,  
The rolling stone of Sisyphus, her virtuous sight would cease.  
If Titius could, if Atlas might, might this Yxion see,  
Titius' toil Atlas' load, Yxion eased should be.  
The golden hears Pompeia had, forede Nero's heart on fire,  
Through wit and wisdom did our Queen, her subjects hearts desire.  
Cleopatra wan by a draft of drink, Antonius for her friend,  
By counsel grave and sad advise, doth she her zoile defend.  
The curious shoe made Rhodope Queen, in Egipte land to rule,  
And virtue advanceth this her fame, in England long to endure.  
But sith that beauty is a gift, which nature hath bestowed.  
I mean to pen dame beauties praise, as nature forth hath showed.  
Had skilful eyes of Xeuxes vued, had fine Philuseus seen,  
Had learned ●o Lisippus sight, of this our noble Queen.  
Dame Venus picture made in Cous, and Helen's grace in Grece,  
Latona's mould, the imps of Jove, their painted port should lose.  
If Phidias might had framed the like, or had Timan●es feigned,  
Bellona in her bower had blushed, and I phigenia stained.  
Durst this Pygmalion grave in stone, or Theopompus paint,  
They should have felt both sight and sense, both heart and hand to fain●  
If prince Apelles cunning, could in colours draw by art,  
The sight thereof would cause the Greeks from such a sh●we to start.  
brag then no more you glorious Greeks, of beauty's bower ne boast,  
scythe England wan victoriously, which Grece by fate hath lost.  
Retire you Romans from your race, your fame is lost I ween,  
Such Lucrece reign in England now, as never erst was seen.  
Give place you noble dames, throw of your garlands gay,  
Lay prostrate down your crowns of fame, to her that bears the sway.  
Who in spite of dragging dart of death, in spite of Gorgon's grief,  
In spite of furies fretting flames, in spite of Parca's knife.  
Shall Triton sound her troumpe of fame, and Stentor strain to blow,  
Through surging seas and cloustering clouds, her name to stars to go.  
And in Mauseolum brave her bones, and sumptuous tomb shall lie,  
Whose sacred souls bereft from corpse, to heaven strait shall fly.  
FINIS.   

 

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

   

The author to his book.  
SIth Virgil lofty vain in verse, sith learned Homer's Quill,  
Sith Plutarch and Pythagoras, did practice oft their skill:  
To write of fighting frogs, in filled of wandering bees and flice,  
To extol the reeds and rushes long, with solemn muse advice.  
Though skilful they with learned muse, in things so small to flow,  
Yet willing I my faithful heart to native zoill to show:  
For who in Athens idle were, by dracoes law should die,  
As in Hetruria idle heads, by law were forced to fly.  
Whose ground in Rome was barren found, was put in prison fast,  
And King of Egypt took account, of daily labour passed:  
The Spartan youth that waxed gross by law should fast it out,  
And loitring Indians went undinde, from place to place about.  
Each labour well deserveth hire, that idleness doth flee,  
Each virtue must have due reward, each vice must punished be:  
For rather had I venture fame, Chirilus stripes to have,  
Then still with Vatia idle be, each filthy lust to lave.  
Sail then by raging Sulla's rocks, pass by Cyclops den,  
On through Lotophagos tent full bold, fear not avernus fain,  
Trudge fast from flattering Cirens face, make haste from Cirses sight,  
Pearce Limbo through, possess the place where justice judgeth right.  
maugre of Maegera head, in spit of furies go,  
Through Stigia stream and flaming floods to friend thyself to show  
way not Momus nor his mates, exteme not Zoilus talk,  
Void fond Suffenus busy brain, with wise Minerva walk.  
The Scythian rude had rather here, a horse to neigh or kike,  
Then solemn sound of Orpheus' harp, with skilful stroke to strike  
The Arcadian blind with Midas will, prefer the pipe of Pan,  
Before Apollo sacred God, who judge of music can.  
Hadst thou Briareus hundred hands, or hundred Argos eyes,  
Suppose thy senses slack to serve, each reader to suffice:  
And as Vlixes mates were changed, to shifting shapes of hogs,  
So like Actaeon thou shalt be, devoured of some dogs.  
Some will find in verse thy fault, some will defame thy sense,  
Some thy style and some thy state, will find in thee offence:  
The learned loath I am to lose, of right their friendship crave,  
Sith thou and they were taught in place, true friendship seek to have.  
A crow sometime in Rome was taught, to speak to Caesar so,  
ave Caesar loud with voice, as Caesar by did go:  
An eagle was in Seston town, each day would never cease,  
But mount to skey in flight to slay, some fowls his friend to please.  
The peacock proud the swelling Swan, the Feasaunt gay the cock,  
Do brag and boast themselves so brave, and other birds do mock:  
Though these like Gorgon's grim with eyes, thy trembling face behold  
Yet tell that others see in them, which they of thee have told.  
No force say thou if that may chance, Antimachus lot may crave,  
In steed of sundry divers heads, one Plato friend to have.  
FINIS.   

¶ A Table of the most principal, and chief parts contained within this book.  
OF the slippery state of Fortune, and what Princes, and where they were advanced one way, and how they were oppressed an other way. 
Fol. 1. pag. 1.  Of magnanimity of Princes, and fortitude of mind, when and where it was most esteemed. 
Fol. 6. pa. 1.  Of marshal triumphs, and the solemnity thereof in divers countries. 
Fol. 14. pag. 2.  Of the first finding out of laws and orders, and of all mention of things general, and of fame. 
fol. 17. pa. 2.  Of sumptuous and wonderful buildings. 
fol. 20. pa. 1.  Of painting. 
Fol. 23. pag. 1.  Of eloquence. 
Folly, 25. pagi. 1.  Of those that had their Pictures and Images, for a show of their deserved fame, erected. 
Folly▪ 28. pag. 1.  Of those that defended divers from deaths, from serpents, dragons, and of cunning archers. 
fol. 30. pa. 2.  Of diligence and labours. 
Fol. 32. pag. 2.  Of the first inventors of arts, and of the use of soothsaying. 
Fol. 35. pag. 1.  Of patients. 
Fol. 39 pag. 2.  Of humanity and clemency of Princes. 
Fol. 41. pag. 2.  Of sober and temperate Princes, and where temperance and sobriety was most used. 
Folly, 49. pag. 2.  Of taciturnity and silence, and of the virtue and commendation thereof. 
Fol. 57 pag. 1.  Of liberality, and liberal princes. 
Fol. 62. pag. 2.  Of age, and the praise thereof. 
Fol. 68 pag. 1.  Of the manners of sundry people, and of their strange life. 
Fol. 74. pag. 1.  Of the strange natures of waters, earth, and Fire. 
Folio. 80. page. 1.  Of the world, and of the foul of man, with divers and sundry opinions of Philosophers about the same. 
Fol. 82. pag. 2.  Of worshipping of gods, and Religion of Gentiles. 
Folio. 85. pag. 1.  Of the first beginning of shaving, and the use thereof, with much making of hears of the head. 
fol. 92. p. 2  Of divers kinds and sundry fashions of burial amongst the gentiles. 
Fol. 95. pag. 1.  Of spirits and visions. 
Fol. 97. pag. 2.  Of dreams and warnings. 
Fol. 102. pag. 2.  Of the beginning of marriages, and of the sundry use of the same. 
Fol. 107. pag. 2.  Of likeness and similitudes. 
Fol. 110. pag. 1.  Of music and mirth. 
Folly 112. pag. 2.  A comparison between the love of men and beasts. 
Fol. 118. pag. 1.  Certain ethical Arithmologies drawn out of divine and profane auctors. 
Fol. 122. pag. 2.  Examples of justice. 
Fol. 125.  Examples of usury. 
eodem.  Examples of honour. 
Fol. 26. pag. 1.  Examples of envy. 
Fol. 127. pag. 1.  Examples of covetousness. 
Fol. 127. pag 2.  Examples of hearing. 
Fol. 129.  Examples of discord. 
eodem.  Examples of friendship. 
eodem.  Examples of flattery. 
Fol. 130.  Examples of gluttony. 
eodem.  Examples of rape and spoil. 
Fol. 13. pag. 1.  Examples of mercy. 
eodem.  Examples of love. 
eodem.  Examples of death. 
Fol. 131.  The deaths of certain Noble Princes in English verse. 
Fol. 133. pag. 1,  Of memory and obliviousness. 
Fol. 137. pag. 1.  Of the Pilgrimages of Princes and misery of mortality. 
Fol. 140. pag. 1.  Of Dissimulation and Craft, of subtlety and deceit. 
Fol. 146▪ pag. 2.  Of famine. 
150. pag. 1.  Of wariness. 
Fol. 253. pag.  Of revengement. 
Fol. 155▪ pag. 1.  Of Theft and sacrilege. 
Fol. 158. pag. 2.  Of lust. 
Fol. 161 pag. 1.  Of jealousy. 
Fol. 165. pag. 2.  Of idleness. 
Fol. 167. pag. 2.  Of wrath and anger. 
Fol. 166. pag. 2.  Of perjury and faith, and where either of these were honoured and esteemed. 
fol. 169. pag. 1.  Of envy and malice, and so of tyranny. 
Fol. 177. pag. 2.  Of flattery. 
Fol. 183. pag. 1.  Of Pride. 
Fol. 185. pag. 1.  Of covetousness. 
Fol. 190. pag. 1.  Of prodigality and drunkenness. 
Fol. 198. pag. 1.  Of magic and witchery. 
Fol. 200▪ pag. 1.  A comparison between wealth and poverty. 
f. 203. p. 2.  Of death. 
Fol. 210. pag. 1.  Of the pilgrimage of Queens in verse. 
Fol. 215. pa. 1.   
FINIS.