The Zodiac of Life written by the Godly and zealous Poet Marcellus Pallingenius stellatus, wherein are contained twelve Books disclosing the heinous crimes & wicked vices of our corrupt nature: And plainly declaring the pleasant and perfect pathway unto eternal life, besides a numbered of digressions both pleasant & profitable, Newly translated into English verse by Barnabae Googe. Probitas laudatur & alget. IMPRINTED AT LONDON by Henry Denham, for Ralph Newberye dwelling in Fleet street. Anno. 1565. Aprilis. 18. B G TOUTE LOVENGE AV DIEV GILBERTUS duke CANtabrigiensis, in Marcelli Palingenij conversionem. Bellorum, ut saevam rabiem depellimus armis Armatoque minus gladij, vel taela nocebunt: Ramis, ut volueres devitant grandinis imbrem, Nec non ventosos nimbos, gelidasque procellas Ardens utque calor frigus depulsat acutum. Blandimenta, velut sedant, cohibentque furores, Aureus ut Phebus tenebras detrudit inanes: Sic decus eloquij livorem pellit acerbum Grandi presidio Gogeum cingente Mineru● Omnigenis herbis, ut enim ver pingit agellos Gratum ver opus hoc Musis fic sacrat, & ornat, En silet infrendens tua (Zoile) lingua, nec ist● Veris dente potest florem vitiare canino. Sit stygijs flammis acris tua lingua sepulta. Idem in Laudem operis, ad benevolum lectorem. Hoc docens vitae speculum beatae Quosque virtutis, vitijque fructus Ducit ad sacras pietatis arces Quasit eundum. Anglus exultet juvenis, Senexque Commodis fretus Latio dicatis: Qua dat hoc, inquam patri● libell● Gogeus almae. Sit nefas ergo violare linguis Gog●i, lector, vigilem laborem: Gratias gratus meritas habere & Hui●memor esto. CHRISTOFERUS CARLILUS sacrosanctae Thaeologiae professor, in Marc. Pallingenij co 〈…〉 sionem. Orbem signi●erum collustrat numine Phebi Pax: radios mittens, spargat in orb faces. Lumine virtutis Gogêus pect●ra complet Nostra, ligans nostris verba Latina modis. Anglige●●s laetor binas reperisse Poetas▪ A vit● agresti, qui revocare student. Altar Chaucerus fama super ●there notus, Alter Gogeus, posteritatis ●onos Ambo virtutes, virtut is praemia pandunt Ambo: artes omnes ambo docere parant. Quid deus est monstrat quaeque est divina potesta● Quidque Dei numen, miraque facta docent. In Marcellum Pallingenium à Barnaba Gogeo ex Latino Carmine in Anglicum traductum, jacobi Itzuerti carmen. Dic mihi quae riguis Parnasi in collibus erras, Queque praees sancto Calliopeia choro, Dic queso (neque enim quidque mihi Diua negasti) Dic mihi quid mereant, qui tua templa colunt. An non & virides Laurus Hederasque sequaces, Nexaque per dias florea serta comas? An non aeternas laudes, vitamque perennem, An non perpetua posteritate colt? An non sunt digni quorum post funera nomen Vivat, & aeterna laud feratur opus? Sunt equidem: neque enim scribunt sine numine vates Sunt reor illorum pectora plena Deo. Quis neget imbutos divina mente Poetas? Crede mihi aethereo spiritus igne calet. Dic mihi Diua precor si sint haec praemia vatum, Quaenam Gogeo munera digna dabis? Ille tuos coluit largis sudoribus hortos, Et novus accessit ad tua templa cliens Hic resides iwenum mentes accendit, & altis Eduxit tenebris, luce deditque frui. Nempe refert magni, quis nos moderetur euntes Et quonam pueri discimus ire duce. Hic Anglis Anglus glaciem prescîdit, & illis Difficile ad laudem iam patefecit iter. Addidit & stimulos, calcarque impressit eunti Primus, & hoc magna laud subivit opus. Huius enim didicit bene Palingenius arte Stricta quidem numeris Anglica verba loqui jamque novo insignem sese miratur amictu, Seque stupet duplici vest Poeta tegi. Et defixa tenens in pulchrum lumina teg●●en jure nova vates vest superbus ovat. Nunc nitidum laudat cultum, variosque colores, Nunc sua scripta stupet divite versa stylo. Nunc vim, nunc faciles motus, casteque fluentis Carminis immensas s●pe rubescit opes. Non peregrinorum foetus, nec adultera verba, Sed nudam & castam cernit ubique fidem. Non videt excursus, sua sed vestigia noscit, Et latio passim consona verba stylo. jamque etiam cunctis gaudet sua scripta Britannis Et sancta a cupida carmina pube legi, Et te Calliope (cuius nunc munere vivit) Per Charitum supplex numina sancta rogat, Vt quoque Gogci super aurea sydera nomen (Sunt etenim haec Vatum praemia larga) vehas Neue quis illius cursus decus obruat ●ui, Sed foelix omni tempore vivat. Amen. IN GOGEI AEDITIONEM, G. Chatertoni carmen Eligiacum, Christi Collegij Cantabrigi● Socij, ad Lectorem. Marmoreae turres, praecinctae maenibus urbes Tempore labenti, praecipitata ruunt. Intereunt statuae, monumenta antiqua virorum Quicquid & orbis habet, tempore cassa jacent Vrbs Romana licet, sublimibus alta columnis: Occidet horrendi conscia dedecoris. Magnificam paenis videas, Carthaginis urbem: Nulla loci, aut urbis pristina signa manent. Sempiterna manent, quae scripsit carmina Gogus Aetnaeis nunq praeda voranda rogis. Non opus egregium hoc, himnis celebrare decorum est Hoc erit in toto notius orb nihil. Te tamen inprimis nostra haec mirabitur ●tas Si moriere, tuum non morietur opus. Anglia laetatur se tali prole parentem, Estque sibi solum, se genuisse satis. Haec antiqua domus (tibi quondam se dula nutrix) Extulit ad verbum, nominis ecce caput Quos et hebraea min vel quos nec greca iwabunt Cuique minus forsan turba latina placet. Huc omnes populi, vos huc generosa iuuen●●s Confluite huc pueri, decrepitique senes. DAVID BELLUS, IN BARnabae Gogei Pallingenium. Carmina Gogaei crebro recitare Rotundae Ingenium, mores, eloquiumque juuat. Quisquis avet veram complecti mente salutem, Comparet hunc librum qui sine sorde fluit Diuitie pereunt, validunque quoque corpus honores Florent doctrinae perpetuoque manent Qui sapiat, librum claras qui continet istum Virtutes querat, nam mala cuncta vetat. Vade libelle igitur Gogei clara suppellex Et monsters nomen traxeris unde tuum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eadem Latine. Non oculis ego te, clarissime Gogie, vidi, Gogie natalis gloria magna soli: Sed tua bella tamen lustravi epigrammata, quaeque Aequent Chauceri scripta deserta senis. Vidi & Signidici veneranda poaemata Vatis, Sunt in maternos quae tibi versa sonos. Omnia quae pulchrè, Musisque faventibus ipse Scripsisti, Vatum munere digna sacro. To the right Honourable Sir William Cecil Knight, principal Secretary to the Queen's highness, & Master of her majesties Court of Wards and Livereyes. THe favourable accepting of my simple travails lately dedicated unto your honour, hath so much boldened and thoroughly encouraged me, that maugre the despite of most reproachful tongues, I have not feared to finish the course of my long pretended race: with no less profit as I trust, unto a number, than painful travail unto myself. Wherein if I had known at the first, as much as since I have perfectly understood, neither had I as then taken upon me so great an enterprise, nor since so rudely finished, the translation of so eloquent a Poet. For when I first began to employ some part of my leisure about it, making diligent inquiry, I could learn of no man that ever had attempted to english the same. So that perceiving my labour to be no hindrance to any other man's praise, and lamenting to see so Christian a writer to lie hid and unknown to the ignorant sort, I thought I should not do amiss, if all that in me lay I bestowed, in the albeit simple and slender, yet faithful and true translation, of so virtuous a work. But since I have certainly understood, that when I first began to fall in hand withal, three books thereof were both eloquentely and excellently englished, by Master Smith, clerk unto the most honourable of the Queen's majesties counsel. Whose doings, as in other matters I have with admiration beheld, so in this I am well assured I should with an amazed mind have seen: I would that either I had latelier begun it, or else that he had fallen in hand sooner with it, whereby my gross & homely style might have been no hindrance to the fruits of so pure a pen. But since it was my fortune, so blindly to venture upon it, I trust my travail shall never the more be envied. I could not (when I had long debated the matter with myself) find out a Poet more meet for the teaching of a Christian life (an estate in these our days most miserably decayed) than this no less learned than famous Italion: Marcellus Pallingenius, a man of such excellent learning and Godly life, that neither the unquietness of his time (Italy in those days raging with most cruel & bloody wars) ne yet the furious tyranny of the Antichristian Prelate (under whose ambitious and Tyrannical governance he continually lived) could once amaze the Muse, or hinder the zealous and virtuous spirit of so Christian a Soldier. I have many times much mused with myself, how (living in so dangerous a place) he durst take upon him so boldly to control the corrupt and unchristian lives of the whole College of contemptuous Cardinals, the ungracious overseeings of bloudthyrsty Bishops, the Panchplying practices of pelting priors, the manifold madness of mischievous Monks, with the filthy fraternity of flattering Friars. Which surely he durst never have done, but only that he was heartened with a happy and heavenly spirit. Which notable audacity of his was wonderfully revenged by the malicious hands of such as felt themselves fretted with his spiritual corsie. For when they had not power to execute their tyranny upon his innocent body in time of his life, their mischievous malice was no whit ashamed to consume with fire the blameless bones of so virtuous a man: yea and that a great while after his death. Besides the reproving of the lewd lives of the Clergy, he boldly inveighed against the graceless governance of proud pompous Princes, the licentious living of the riotous nobility, the covetous catchings of greedy Lawyers, the ungodly gains of foolish Physicians, and the corrupted consciences of deceytf●● Artificers: affirming plainly, that if they did not better beautify their christian names with a more christian life, of so many thousands as have in vain received that most holy sacrament of sacred Baptism, there should scarce three aspire unto the inheritance of Heavenly joys. What doth your honour suppose this man would have written? Unto how great a volume do you think his works would have amounted, if so that GOD had appointed him to flourish at this present time in England, whereas pitifully reigneth such monstrous & horrible pride, such cankered and spiteful malice, such false & feigned friendships, such lack of love and charity, such professing of God in words, & denying him in works, as doubtless is not to be found among the faithless Turks, miscreant Sarazens, or superstitious Jews: Better were it in my fancy not at all to profess his name, than thus with devilish life to make it be evil spoken of amongst the heathen. The Prophet Esay. 52. saith, Vae vobis propter quos nomen meum malè audit apud gentes. Vae qui consurgitis etc. Esay. 5. It is not our christendom assuredly that living so unlike Christians shall bring us to Heaven, as S. Chrisostome in these words doth witness. Sin vero ne tibi quidem ipse luce as, & ne propriam putredinem foetoremque detergas, quibus te indicijs ego fidelem In Cap. 1. Mat. Ho: 4 potero agnoscere: an quia sacrati aquas fontis ingressus es? at hoc ipsum fit tibi gravioris viatticum supplicij. I would therefore wish that we should not to much presume of the security obtained by a Christian name, but that we should with all our endeavour apply ourselves to show such fruits as duty requireth in the followers of Christ. Whereby we should not only prevail against our enemies, and stop the mouths of our slanderous adversaries, but also enjoy a blessed and happy tranquillity in this world, and be assured to obtain the promised pleasures in the world to come. For the teaching whereof, I know no man that hath so much travailed and perfectly profited, as hath this Poet, which I here present unto your honour, about whom although I have lately ken some pains, not enjoying all the while so quiet a mind as had been needful for such a labour, nor having the familiar conference of any studious friends whereby in some doubts I might better have been resolved. I am well assured I shall receive for reward, the reprechfull reports of a number of infamous tongues, as by the publishing of my first attempts I have been sufficiently taught. What remedy? If this my travail shall find favour at the hands of your honour and others of perfectness in judgement, I do little esteem the fond surmisings of the scornful company, nor the rash report of so fond a fellowship, advising them rather to prove the like labour, than hawetyly to reprove any well meaning mind. I have longer here continued my Barbarous style than reason doth allow: wherefore ceasing (for avoiding of tediousness) with so unperfect an end, I most humbly beseeches your honour to take in good part this so simple and slender a gift, which although it hath escaped at the first impression with a number of faults, I trust hereafter shall perfectly be purged. God long preserve your honour in prosperous estate. Your Honour's humble and faithful servant Barnabae Googe. ¶ To the virtuous and friendly Reader. WHat pleasure and profit the diligent reading of virtuous Poets doth minister to the Godly and Christian mind, so evidently and plainly hath always appeared, that I need not to bestow any time about the declaring hereof. Neither was the statety style of Heroical verse, only had in price and estimation with the learned Greeks and ●l●quent Romans (with whom Poets were always esteemed and carefully provided for,) but also it seemeth there was no little account made, of the pleasant agreement of ●u●●ly measured words, among those sacred Prophets that directed the whole course and trade of their life, to the praying and pleasing of the almighty Lord. For as S. Jerome testi●eth, the divine and notable Prophecies of Esay, the Lamentation of Jeremy, the Songs & Ballads of Salomen, the Psalter of David, and the book of Hiob, were written by the first auctors in perfect and pleasant Hexameter verses. So that the divine and canonical volumes were garnished and set forth with the sweet according tunes, & heavenly sounds of pleasant metre. Yet will not the graceless company of our pernicious Hypocrites allow that the Psalms of David (a most comfortable book) should be translated into English metre. And why? Marry (say they) because they were only received to be chanted in the Church, and not to be song in every cobblers shop. O monstrous & malicious infidels, do you so much disclose your cankered stomachs towards the divine Majesty, that you ab horre to hear his glory and praise sounding in the mouth of a poor Christian artificer? May none of your sacred secrets pass any farther than your solemn sinagogs? What say you to Chrisostome who exhorted his audience in this sort? Dicat vir aliqua eorum quae nunc hic sunt Homy. 2. in 1. Cap. Gen. dicta, audiat autem Mulier, discant Pueri, discant & Familiares, fiatque Domus Ecclesia, ut ●ffugetur Diabolus, in fugam vertatur malus ille Daemon inimicus salutis nostrae. Let the goodman (saith he) tell to his family some of these matters, whereof I have here entreated. Let the wife give care, let the children learn, let the residue be instructed, and let the house be made a Church, that the Devil may be put to flight, that the wicked spirit and enemy of our salvation may be chased away. If you had lived in these days Master Doctor, for your so saying you should have been counted an Heretic, as a good Scholar alleging of late days to Sir John lacklattin of the country, the authority of saint Paul: wilt thou have it (saith the Parson) S. Paul was an Heretic and so art thou. I assure you that Devil hath a faith and so have you. To return to thee, loving and friendly reader: Seing that with these ancient fathers and holy Prophets, this kind of writing in verse was so highly esteemed, that the Godly instructions of the Scripture, and the comfortable prophecies of our merciful redeemer, were in this sort of writing uttered, yea & since there was such a grace given unto it that the Holy Ghost did therein prophecy of Christ by the mouths of sinful Pagans, as it appeareth by the prophecy of Virgil. Vltima Cumaei iam venit carminis aetas Magnus ab integro seclorum nascitur ordo. jam redit & Virgo, redeunt Saturnia regnae Eglog. 4. jam nova progenies caelo demittitur alto. Since this (I say) appeareth, be not so strait of judgement as I know a number to be that can not abide to read anyething written in English verse, which now is so plenteously enriched with a numbered of eloquent writers, that in my fancy it is little inferior to the pleasant verses of the ancient Romans. For since the time of our excellent countryman sir Geffray Chaucer who liveth in like estimation with us as did old Ennius with the Latins. There hath flourished in England so fine and filled phrases, and so good & pleasant Poets as may countervail the doings of Virgil, Ovid, Horace, Juvenal, martial, Lucan, Perseus, Tibullus, Catullus, Seneca, and Propertius. Amongst whom (as most inferior to them all) I have for thy commodity brought into English verse this virtuous Poet Palingen●. And though I have not so eloquently Englished it as a number that may better than I would have done, & as the worthiness of the autour seems to require, yet have I faithfully & truly translated it: giving in some places verse for verse, & word for word: in other places (where I have not precisely observed so strickle an order) yet have I no whit swerved from the perfect mind of the au●oure, to the intent that with these sundry kinds of translations I might please every head. And if it so happen to fall out that I satisfy not thine expectation, yet accept good Reader my good will therein, which only meaneth to please and profit thee. For which I account my travails recompensed, if so be they shall be thankfully received of thee. And for the other sort, I say unto them with martial. Qui ducis vultus, & non legis ista libenter Omnibus invidias, livide, ne●o ti●i. Far thou well most heartyly in Christ. Faults escaped in the authors absence. Letter. leaf. side. line. Faults. Corrected. U 7 2 5 when God, When that U 7 2 16 and left at last U 7 2 20 nigher Miser CC 3 2 24 their they CC 4 2 17 not no CC 6 2 24 leave out but with stroke of Tortoise lost his life. CC 8 2 15 with mighty fall. etc. CC 8 2 25 Poets Prophets FF 7 2 14 doubtful doleful GG 2 2 11 beasts hosts HH 5 1 12 Belbowes bellows his right KK 5 1 18 his horn horn. ❧ The first Book of Pallingen, entitled Aries. MY mind with fury fierce in flamed of late I know not how, Doth burn Parnasus hills to see, adournd with Laurel bow, The Camps so clear of Castaly, where Muses sweet do sing: The town Cyrrha doth me delight, and trees that ever spring. What darkness oh shall I now fly? to me appeareth plain The blissful beams of Eous bright, the day returns again. O darkness fade thy way from hence, hide thou thyself in hell. The love of Muse and hie Jehove, doth both within me dwell. And virtue doth not labour fear, the way though hard it be, O Phoebus' father Poets help, disclose the doubts to me, With Aganippe's wholesome food, replenish thou my days: Thy temple eke to come unto, do thou direct my ways. Defend me from the common sort, that seek me to dispraise. Not worse unlikde now shall I be, if that thou wilt me bless, That I thy priest unknown and new, myself to labour dress. Thou liftest men from base estate, to honours them to call, Without thy grace, the wit of man, would perish soon and fall: His voice and all would wear full horse nothing would sweetly sound, All sweet and pleasant melody, would fall unto the ground. And if thou wilt me favour now, I will ascend the Skies, And there thy high and Godly works contemplate with mine eyes. Oh favour me, thou Phoebus hie, take thou from ground away: Thy Poet prostrate here on earth, if that by fates I may. And you (O Nymphs) of Castaly, if with unfeigned heart I have approached your learned doors, if riottes filthy art Can not withdraw my youthful years, from honouring of your name, Ne filthy lust of beastliness could ever me defame: Then let my fame go fly abroad, lest that unworthily, I shall be after thought to live, and so my name shall die. For hope of glory and renown, a man for to obtain, Hath caused men in virtuousness to take both care and pain. And thou O famous worthy Prince that Hercule hast to name, Amongs the doughty Italian Dukes, of most renowned fame. And of the high Estensian blood, the chief illuster flower: Whom Pallas in Parnafus caves, hath nourished every hour, Whom Muses nine with sacred milk from tender years have fed, Whereby a fame they hope to have that never shall be dead: Of Cyrrha eke the Laurel tree, shall spring they trust again, Though Mars doth let in spite of them, and seeketh to retain Your noble heart into his tents by all the means he may: In tents where honour you shall have that never shall decay, Whereas your arms as right requires shall richly decked be With triumphs due to such a Prince of lusty Laurel tree. Draw near and with a joyful face thy Poet look upon, Willing to tread unproved paths that have not yet been gone. And shewe-thy favour to a wight that now abashed is: So may Ferrarra see thee long in perfect joy and bliss, Till after this thy joyful life, a long and happy time, Departing from the earth thou shalt the starry heaven climb. And if my Fatal years be long, in time shall come the day, When as your grace and worthy deeds I shall at large display, When Indie aye with Tartesse brinks thy name shall cause to sound: Thy fame shall fly in every place of Hiperbores ground. In utter parts of Africa to, you shall be known by me: Then I with greater rage of Muse, encouraged shall be, And shall declare unto all men, how that you do embrace Justice, and eke what Godliness and faith is in your grace, What counsel doth in you abound, what valeant worthy power, How liberal with gentleness, you are at every hour: By me shall also wonder much, the world in every place, To see what wit and manners mild, consisteth in your grace. But now the things that I you give, receive with gentle heart, And take my present doing here, a while as in good part. My mind desireth sore to write of much and divers things, And not always to stay at one, but as the spirit me brings I go now here, now there I swim amid the waters deep, Sometime I toss the boisterous waves sometime to shore I creep. And though sometimes by reason's rule I shall assay to find, The secret ways by nature hid, and bring them unto mind: Those things yet will I follow most, whereby a profit shall Arise, and add a holy life, to men that be mortal. A life alas now banished clean, if I the truth may say In this our age, than which a worse was never seen the day. Such things I say, that shall expel the vices of the mind: A thing that more the Muse's fits, than this I can not find. This makes a man for to be sound, of wit both prompt and fine, Although by nature he be dull, and do no whit decline Ungodly, and neglecting right, that whoredom doth not spare, Or on whom earthly avarice, hath caused for to care, Or he whom envy in his heart, doth evermore possess, Unconstant, or a lying man, or takes in drink excess, In fine what ever vice he hath, by this he may forsake, The hurtful harms of perverse mind, a Godly life to take. This worthy men doth cause to be, and fit for honours hie: Which to themselves, their house, and realm can council prudently, And unto doubtful things they can bring present remedy. So much the face of beauty fair, ought not esteemed to be, The pleasant eyes with shining locks, each part of royal blee, As manners well composed, and a pure and honest mind, Where virtue bears so great a stroke that vice is hard to find. Doth not the righteous man or he, that virtues much doth love, Live all in mirth, and hopes for help of only God above? He nothing cares when whispering worde● be closely spoke in ear, When judge, or King, doth for him call his heart doth nothing fear. Contrariwise the wicked man, defamed fears to be, And when the lightning's thunder rores, then guilty trembleth he. If men do chance in ears to round, or whisper when they walk, Alas then cries he to himself, of me these men do talk, What shall I do? the Judge or King doth call, and shall I go, Or rather fly the perils great of wretched life? now lo, By fixed law of GOD doth fear the wicked men torment, And though sometime the evil man to mirth doth seem as bend, As Strongilos amid the seas, yet doth he boil within, Or Aetna when his flaming darts, Pyrackmon doth begin. But were it better to declare, with thousand ships assaylde The cursed chance of Pergamus that foolishly bewailed The perjured chance of Sinon's deed? or else Ogiges town, Which by the cruel chance of war, was razed clean adown? Or shall I praise, as poets wont, some man with forging lies? And judge a colour fair to be, contrary to mine eyes? Or were it better here to feign, how Dedalus did fly, The woeful hap of Icarus that fell out of the Sky? The bodies oft transformed aye, of Gods and eke of men: And so delude the idle ears, with trifles of my pen? Or had I better to declare the wanton toys of youth, And slander Gods with profane acts which is a greater ruth? For what do these our frantic heads now fear at any hour? The Gods (we say) with lecherous lust, both boys and maids deflower. A hore in heavens hie to be, a lecher to they say: O shame, is this a Godliness, or right to use such way? Are these the thanks we own to God? be these our odours sweet? Be these the duties that we own, or praises for him meet? What thing will now the wit of man forbear to feign or lie: By means whereof they may obtain in sin a liberty? Of writers vain both lewd and ill, O rude unruly rout, You need to take Elleborus to purge your humours out. To you I speak that others harm whose tongues do spare no man: If lightning should you all consume, what marvel were it than? Show me the cause both night and day, why do you take such pain? Is it but only for yourselves? why then no praise you gain. For he that only private wealth regardeth always still, And laughs to scorn an others harm whilst he enjoys his will. A savage beast by right desert, deserveth called to be: And not a man for to be named, for so to write ought we, That men may get some good thereby, and not complain to spend: Their times in trifling tricks & toys that have no certain end. And first ought to be known that we, do good in three divide: In pleasure and utility, and honesty chief beside. Some one of these or greater part, may Poets always use: So that the bonds of honesty, to break they shall refuse. But O what titles and what crown, did he deserve to have, Which things not only vain & nought good fruit that never gave, But wrote such things as might corrupt the life of any man, And make him worse ten to one, than when he first began? He left behind him monuments, of wanton wicked ways: And left such foolish doting things, to men of latter days. O Lord how much doth wanton words to wicked life entice And with a fervent poison great, doth draw men unto vice. From ears a wanton wicked voice, dare pierce the secret thought. And unto mischief move thereby, the members bend to nought. A noble man such things delight, (some man perhaps will say:) Who in his house a lusty rout doth keep in rich array, Whom for to fear, excessive goods compels a man thereto, With any part of worthy wit who never had to do. What then may these be suffered thou, or praised, because they please The rich, or else the noble men that always live in ease? Not so, for what a sort there be of twolegd Asses clothed In Gold and Silk, and Purple fair to all men is not showed. There be, there be full many now, whom Pearls have puffed with pride, And whom the Asians have beset with Silk on every side, Whose fingers fair with rings of gold be dashed and decked about, With precious stones & pearls of price that India sendeth out. Those men a man would almost swear, that Plato they excel, Or Socrates who (Phoebus judge) of wisdom bore the bell. And yet these Princely painted walls do nought within contain, A blather full implete with wind springs they may be termed plain. Where Fortune fawns, there pleasure and pleasure bringeth folly: And so the light of reason's rule is darkened utterly, Whereby it haps that seldom wise, these children chance to be. To suffer pain for virtues sake, who will, if so be he Have no reward? reward who seeks, but he whom need constrains? The rich man follows joyful things, and liveth void of pains, He hates the pricking thorny ways, the cliffs both sharp and sour, By which we do assay to climb, to Lady learning's tower. I can not stay myself as now, when anger comes upon, But needs I must defy both verse, and Poets all as one, When boys we see decline to nought, whom masters do embewe, With verses filthy to be named, which most they should eschew. Their first possessed shame fastness, to see them clean forsake: And eke how apt and prone they be a naughty way to take, And foster mischief so in youth, that he may always dwell In them, whereby they may prepare in age a way to hell. But yet it doth me good to see, how hoping all for praise, They get themselves immortal shame, that never more decays. For who will judge them void of vice, or that they lived not so, As they themselves did give precepts to others for to go? The talk itself doth well declare, the nature of the mind, And every man doth most frequent things proper to his kind. Of Oxen, rake, and coulter sharp the ploughman's ●ong doth walk, Of Sail and Cable, Mast and Ore, is all the Seaman's talk. Of Horses, harness, Spear & Shield, the Captain still will boast: So bawdy mates of bawdy things, their tongues do clatter most. I warn you sirs above the rest, of youth that takes the cure, Whose part it is the tender minds of boys for to allure, To bertue and to Godliness, like wax do them prepare, Hate you the wicked works of those, for greater matters care. Read not such things as are but vain unworthy to be told: But teach the worthy histories of ancient father's old. Herein let children nuzzled be, let these be borne away: Here of may spring a Godly fruit, direct their life that may. They show what things we follow should and what we should reject: And fables all among the rest we may not well neglect. For oftentimes a Comedy, may wholesome doctrine bring: And monish men by pleasant words, to leave some naughty thing. There be I grant some Poets works not altogether vain, Which with a pleasant sugared style, proceed from sober brain. These things do help, and void of vic these works do profit much: In youth bring up your scholars with none other food but such. And when their young and tender age they once have passed out: Then may they safely void of harm, go range the fields about, And gather flowers where they list, for danger is away. But now a while for to discuss, I think it best assay, Of which of these is needful most, or most to be esteemed: The man that good and honest is, or he that well is learned. The good or else the learned man, of two which is the best: Learning is high, becomes the meek, and doth the proud infest. It doth refuse the belly gods, and such as sleep hath trained: Without long time and labour great, it will not be obtained. This City rules and moveth Mars, and this can wars refel: It showeth the earth and goodly stars and sickness doth expel. This teacheth figures fair to frame, of sundry source and kind: This teacheth us to number well, and music calls to mind. This doth ascend the heavens and bring hidden things to light: No perfect man without this same, may called be of right. Unlike to beasts and like to gods, this causeth us to be: Sometime and yet of little price, his virtue lost we see. As oft as with the dregs of vice, defiled he doth put on: Deformed hew amid the dirt, as doth the Jasper stone. Or as the Sun behind the cloud, or shadow of the Moon: Ne is it only vile in sight, but hurtful very soon. For if a wicked man it have, then may it be compared: Unto a frentyke fool that hath a sword without regard. Whereby he many doth destroy, and runneth more astray: But he that void of harm and hurt, to live doth well assay. Observing well the law of God, and of the higher power: And sin doth fly as open throat, of dragon to devour. The sheep, the moil or horses kept, whose office is to see: Though he be one, if learning lack, estemde he ought to be. Such one I say no man nor God, can ever well despise: But he that virtue doth envy, at least that is not wise. For who but such will not him love, and worthily commend: That feareth God and righteousness, observeth to his end. Whom gold can never overcome, who willeth no man's wrong: Who helps the poors afflicted case, who flieth the naughty throng. He feeds the humble and the meek ill tongues he doth reject: No man to hurt he doth rejoice, but rather to protect. And that which is the worthiest praise at every time he can: In every thing a modesty, use, happy is that man. More happy yet I do him judge, that doth in both excel: Who that is good and learned to, a crown deserveth well. For other men he far exceeds, as gold doth copper pass: And as the flaming Piropus, excels the dusky glass. And seldom sin thou shalt discern, a man of learned fame: At least not much, unto the rude, there is no heed of shame. But headlong rush they into vice, which they forbidden be: And holy laws be laughed to scorn, by foolish fond decree. Like as the blind cannot beware, but fall in ditches deep: As men amid the dark be hurt, when Proserpina doth sleep. So mind of man, which is but blind take learning once away: In every vice it doth not doubt to fall and run astray. Except it be compressed by fear, of pain that may ensue: No things but those that pleasant be, it judgeth right or true. Yet many times it may be seen, that nature doth supply: The masters room and giveth grace, in youth abundantly. Whereby that school did never teach, by grace they may obtain: What letteth such to lead a life, as virtue teacheth plain. The greater thanks be due to him, for evermore to give: Whose book doth show a Method true declaring how to live. O famous Gods of high renown, which rule the forked hill: To whom my years I always gave, and dedicate them still. If that such weighty things a wretch, may safely you desire: In this my work I take in hand, your aid I now require. Let not dishonour me deface, nor in his blazing rage: Let limping Vulcan me destroy, at any time or age. And thus an end the ram that keeps the entrance of our door: Doth leave his place unto the bull, that hasteth here afore. The book approaching next at hand, doth will me to have done: In haste and bids me finish now, that I of late begun. ¶ The second book entitled Taurus. LOng time that hast thee rested well, my boat in pleasant bay: Now time us bids to hoist up sails and ancour up to way. The washing winter now is fled, the hoary snows be gone: From down the hills they fast distill, that once they fell upon. The earth again doth flourish green, the trees repair their spring: With pleasant notes the Nightingale, beginneth new to sing. With flowers fresh their heads be decked the Fairies dance in field: And wanton songs in mossy dens, the Drids and Satyrs yield. The winged Cupid fast doth cast, his darts of gold yframed: And lusty youth with pleasant heat, hath fervently inflamed. Now may we safely wander out, amid the waters plain: The floods be calm the western wind is present here again. O fool why art thou now afraid, the air is fair and bright: And Atlas daughters rising up, persuade thy course of right. For idleness what kind of praise can happen unto thee: To stouthfulnesse no good reward, may well ascribed be. life up thy heart and courage eke, be bold and of good cheer: For fortune most doth favour those, that all things lest do fear. To fearful folks at any time, she 〈…〉 umphe hath denied: But as I guess the monsters teeth, doth make thee sore afraid. Great shame it is that virtue should, for monsters hide their face: Go to therefore leave of thy lets, and walk the depth apace. The king and Lord and mighty power, that rules the world so fast: Who with a beck the golden stars, shall govern whilst they last. Who made the earth inhabited with beasts of sundry sight: And divers fish within the sea, to draw their vital spirit. Least destitute of dwellers be, those elements they should: And only man among the rest, discern he reason would. And unto him he granted speech, where beasts be dumb of sound: Declining down their bodies great, do lick the massey ground. With reason he hath under brought, the strongest beasts of might: The Lion fierce, the Tiger swift, alone hath put to flight. The serpents though their bodies foul with poison do abound: Do stand in awe and fear him to, when that they hear his sound. The monstrous mole the thurlpole great, of mighty form and strength: In Ocean sea doth give him place, when he doth walk at length. Take him away what were the earth? a place with briars grown: And would bring forth no kind of corn untilled or else unsowne. He cities built and ordned laws. whereby they ruled be: With temples trimmed for their state, the Gods adorned he. Full many arts he searched forth, and instruments he found: Which like the lightning flash & flame, and like the thunder's sound. Wherein the fire fast enclosed, enforceth all he may: Out of his mouth to rumble out, the pellet far away. Whereby the Towers high be bet, and walls of every town: His strength not able to abide come topsy turvey down. And he that heareth far away, the bouncing of these blows: With dreadful noise the thunder thumps as present there he trowes. Unhappy had you been O Gods, if in Phlegreus ground: Whereas with giants huge you fought such weapons had been found. He found out ships whereby a man, to pass the seas may know: And wander far whereas he list, if wind at will do blow. In places far abroad and nigh, to Titan in the East: And where the sun doth slip sometime and fall under the west. And in the North whereas the Bear, her colour clear doth give: And in the other part again, where men there be that live. Whose feet contrary quite to ours, do always use to tread: And like to fall their heels aloft, do downward hang their head, And though he do excel in wit, and vigour of the mind: So much that well he may be thought to come of God his kind. Yet knowethhe not nor seeks to know, a thing to bad to tell: How for to live, what ways to fly, or what to follow well. O mortal breasts where darkness blind doth evermore abound: And eke O minds where foolishness, may always well be found, By wicked ways they run astray, and few alas do know: Which way their journey well to take or where in safe to row. Whereby the chief and happiest life, in time they may obtain: The knotty science of the laws, will never show it plain. Nor he that can in medicine skill, in eloquence or grammar: But only wisdom must the way detect, the chief defender. Of man and ruler of his life, which if the Lord m●● give: And if the sisters three me let, until my time to live. What kind of thing is blessed life, I will myself entreat: And how it may be got although, it be a labour great. The greatest part of men do think, felicity to stand: In purses puffed up with pens, and so much gold in hand. To have as in the Lidius streams, among the sand doth grow: Or else as much as Tagus up, continually doth throw. To have so many acres of good ground and pastors ●●aine: As he hath hairs unto his head, of men a bushing train. Of beasts so huge a drove to have, as Polyphemus not: At any time did foster up, amid the pleasant plot. Of Sycyly as never had the shepherd Aristeus: As never took away by force, the man that height Tyrinthus. With orchards fair as ever had, Alcinous the King: And as the sisters fair did hold, by force of cruel sting. Of dragon ugly to behold, for to possess alone: With houses high adorned fair, with crust of Marble stone. These are the things that every man, doth now a days desire: Which nature careful for her son, doth instantly require. With earnest prayer to the Gods, these things who doth possess: The common sort believes he lives, in perfect blessedness. What Hiders great in flowers lurk, the blockheads do not know: Ne yet how many pricking thorns among the Roses grow. For needs he must no remedy, that riches will obtain: Both night and day be vere sore, with cares and cruel pain. His luck uncertain every hour, now this, now that he weigheth, No sooner sits he down to meat, but avarice him frayeth. No meats almost do please his mouth he hasteth to forsake: The table yet unsatisfyde, for filthy lucre sake. And little rest the wretched soul, doth take at any night: Sometimes on side, sometimes on face, sometimes he turns upright. He tosseth round about the bed, like as the weighty stone: That Sysyphus continually, doth toss and turn alone. What he hath done the day before, he muttereth in his mind: And what the next day he may do, he museth for to find. Behold (saith he) my catraile dies, to morrow if I may: Some father I shall seek to get, O cursed winters day. How much this cold hath hurt mi beasts full sore am I deluded: My bailie and my shepherd eke, have both me foul misused. My fold the wolves, O woeful chance, alas have broken in: And now my cattle to destroy, the soldier doth begin. He hath destroyed my tenements, by flame consumed quite: My corn and now my vinyeard to, he scorcheth down a right. My debtor fled from hence away, my money with him gone: No faith there is that feareth God, I think there be not one. The world is nought but great disceit● O Lord he was esteemed: An honest faithful man and true but all is not as it seemed. That rule is not to be observed: to trust a man by face: But wherefore should I now lament, my ship returns a pace. And home she brings I leap for joy, such wares as will away: Both pepper spice and frankincense, with silk and amber aye. With clothes that Sydon sendeth for the and wares of divers kind: Which thorough the waves of surging seas she bringeth forth of Ind. Whom if the great Symplegades, had chaunste to burst a sunder: Or Scylla with the Caphare rock, the seas had sunk her under. Then should I fill my house alas with great complaint and cries: The tears would overflow my breast, that issued from my eyes. I will no money lack I trow, till life begin to start, Corn bears to low a price what then of oils I make my mart. I must go delve I must go sow, and harrow well my corn: I must go build and see my vines, well trimmed cut and shorn. This will I buy this will I sell, I will receive and pay: My debts no otherwise this wretch, is tossed then ball in play. The multitude beholding high, is used to be cast: Now here now there among the crowd is driven very fast. Some one doth strike it with his hands, some other with his feet: In joy in grief in fear and hope so doth he always fleet. As seas be wont when winds do blow an Irion is he just: Who with a cloud as hath been told, performing filthy lust. Begat a son of double form wherefore he then was judged, Of gods upon a snaky wheel, for ever to be turned. For what is riches but a thing, which aptest we may like: Unto a cloud which Bore as if descending hap to strike. Thou shalt behold whereof it came, to smoke resolved than: Of riches monsters he begot, that have the face of man. Then outward face of wealthy man: what thing doth more excel? But when the course of all his life, we once have marked well. We shall behold the hinder parts, to differ far away: From those that we did first discern, whom fortune without stay, Doth turn about upon her wheel, the carks and cares be snakes, Which always gripe & gnaw his hea〈…〉 with sorrows that he takes. The rich man either knows or not, what goods he doth possess: If not what help they then thereby no good ne yet distress. He doth receive but as a man, that riches is without: If he do know he either loves, or loves them not no doubt. If he them hate, why keeps he them, what joy takes he thereby: Such as who drinks the juice of grapes and wine doth clean defy. If he them love he them regards, and seeketh to defend: Them, and to keep the sorrows much, and labours till his end. It doth him much unquiet when, He thinketh for to see: Some harm approaching to his wealth, and vexed most is he. When any part thereof by loss doth scape out of his hand: As many times for to be fall, by needful rule doth stand. When nothing long in state abides, thou shalt behold and see: So many harms as ever seen, in haste at hand to be. When all is done how much the more of goods he doth possess: So much the more of cark and care, shall ever him oppress. What shall I here declare or show, the dangers incident: That he doth pass by seas and land, his living to augment. From thieves by land from thieves by seas full oft he flieth fast: And yet for all the wiles he hath, he taken is at last. And oft his bowels do become, a pray unto the wolf: Or Fishes fowl do him devour, up swallowed in the golf. And often he whom worldly wealth, had moved to be bold: Is forced under his masters yoke, his captives neck to hold. At home at board ne yet in bed, he cannot safely be: But poison strong they will him give, whom least mistrusteth he. Or else the wicked hands of some, unthrifty servant will: In bed a stepe and snorting fast, him quickly s●ey and kill. As fattest beasts in sacrifice, be soon ever slain: And as the worthiest tree is first, deprived of his grain. And as the grape is first destroyed, that sweetest is of waist: With flies and bees and other worms that always them do waste. So he whom nature most hath lent, is always most entrapped: And evermore in dangers great, is readiest to be clapped. Note well the crafty wit and head, of Dionise the King: Behold good man and art thou blessed, what else thou lackit nothing. Thou lackest no meat thou lackest no drink, thou lackest no pleasant boys: Thou lackest no sceptre nor no crown, thou wantest no wished boys. With glistering gold & precious stones, behold thou dost abound: A sword but lo hangs over thy head, that will the wretch confound. With envy richesses eft be vexed, all things of good estate: Doth malice harm and happy things it evermore doth hate. So dear (O misers) do you seek, of gold the wicked mine: Whereby your hearts may always prick the sisters Pales●ine. And sooner down descend the pit, of ghastly Pluto's reign: Was not the gifts that Bacchus gave, of gold to Midas gain. Of all men laughed to scorn by right, to whom thou Phoebus much, An angered gavest an Ass' ●ares, all things quoth Myde I touch. Be gold I wish and by and by, he asked his fatal end: For down his greedy g●●ping guts, no meat could then descend. Such fortune ha●● thou sparing wre●ch the more thou ha●t of goods: The more thou lackste as Tantalus, doth thirst among the ●●oudes, If thou might'st all things free o 〈…〉 e, thou wouldst thyself require: Wouldst thou but take that should suffice excess or else desire. This one doth hurt the other mean, all men may soon obtain: For nature with a little thing, contented doth remain: Except that headlong ●aine to vice, i● doth repugn again. The chiefest fruits of seas and wood, to rich men's boards be brought: There lacks no Hare no goat nor Hart no ●id no Boar nor aught. Amongst the flock of flittering fowls, the Throstell fat and round: The Partridge, Colmouse, nor the birds, that bredes in Colchis ground. With Capon's great & mighty Doves, and Turbots in be brought: The Lopster, Lamprey & the Shrimp, and Mugil fat is caught. The fish that took his name of gold, the chopping Dy●●er new: Which Cizicus doth foster up, amid his seas so blue. With many more that seemeth hard, in verse for to declare: And wines that may with falerne fi●loes, and N●●●are sweet compare. But now I ask and will this wretch, all this himself devour: I think not so for if he would, it seems not in his power. And if he might his belly sure would burst a sunder though: And swollen to tomb with roaring rout him following should he go. For he that doth his stomach charge, with more than will suffice: Is hurt and then physicians help, with groaning voice he cries. Then up he throws and all his house, doth filthy stink possess: Whereby him fervent fevers vex, and humours sharp oppress. What sickness great excess doth breed, no man there is but knows: What hurts by to much drink let down within the body grows. Wherefore he must be modest needs, of much and little take: Who that before thappointed time, sweet life will not forsake: Nor more than doth that poor he must, his hungered body s●ake. With purple fair and cloth of gold, the rich man is arrayed: His gorgeous shirt doth cast a show, with silk and ●uerlayde. About his head he weareth aye, the fleece of Scythian ●ow: And Jewels fair about his neck, of price he wears but now. Are these of greater force for ●o expel the bitter cold: Than if in garments made of wool, thy body were enfold. Or doth the woven web of glaxe, not so repulse the heat: When as the Sun doth fervent flame amid the Lion great? Or when the raging dog the fields, of green doth quite defeat. As if the fine and tender silk, enclosed thee round about: But thou wilt say he is esteemed, whom gorgeous gear sets out. Unto him passing by the way, the people duck and rise: And only he is counted then, both noble good and wise. And worthy worship to receive, and friendship for to have: No ●eede at all they take of him, whose garments be not brave. The common people laugh to see, his cote then worn to nought: Though thou shouldst Tully represent, whose eloquence was thought. For to excel all italy, or else Demosthenes: Whose famous voice the Athens men, did wonder at in pleas. Or if thou hadst as great a gift, as Maro had in verse: Or couldst the ancient Homer's tunes celestial well rehearse. For all this same yet shouldst not thou the price of praise obtain: But as re●●ct of every man, thou shalt receive disdain. In vain thou shalt behold the hew, of Ganymedes face: In vain and oft thou shalt desire, thy damosel to embrace: If that with vile apparel thou dost run the poor man's race. I not deny that clothing fair, esteemed aught to be: But if the mind doth virtues lack, with vices eke agree. Thy beauty all bids then adieu and glory leaves thee quite: And every man that knows thee well, will have thee in despite. They will thee flout behind thy back, and grievous mocks thee give: Thy servant to that of thy food, hath always used to live, If that he know thee for to be, a greedy Churl or such: As cruel is of haughty mind, or useth wine to much. Or one that lacketh wit he will, regard thee then but light: And grudging eft these words will he unto himself recite. O such a master fortune false, why didst thou me give? Me under such a master long, shall fates enforce to live? Can other men commend him then, whose servants so despise: But if thou valiant be and just, both sober sad and wise. If so be that, that learning great, doth cause thee to excel: Then to thy worship doth agree, all kind of garments well. And no man will thee then despise, except that he be mad: And first whatsoever that thou art, desirous to be had. In honour to be praised much, and much to be beloved: Embracing thou virtue fly thou vice, and that of right reproved. May bring the author to a shame, beware thou not commit: For oft the common people ●ude, do use as void of wit. The noble virtue to despise, if so be that they see: With little spot of any vice, defiled her to be. But what is he upon the earth, that liveth void of crime: And from the true and beaten way departeth not sometime? Or doth not serve or run astray, from out the ruled line? But he that least and seldom sins, him best we may define. But greatest grace hath such a one, that learnedly and wise: All things he speaks with order just, can well himself devise. To wise and filled speech may be, great force and strength assind, Tt divers passions doth provoke, and governs well thy mind. Much more will this than costly cloth, set forth thy worthy name: Use not the love of boys take heed, such love is sinful shame. For children have no love ne wit, no reason faith nor trust: A vengeance light on him I wish, that joys in such a lu●●. If that the pleasant portraiture of maids do thee delight: Go take a wife thou needest not lack, a dormouse for the night. What hadst thou rather fool to wish, and hope for things denayed: When as with easier medicine thou mayst have thy grief allayed? Perchance for this yet riches are, to be desired plain: Whereby a man may sooner so, to virtue high attain. If void of money clean thou art, no man will take the pains: Thee to instruct for teachers sure, require no little gains. Nor little price will thee suffice, thyself with books to store: Whereby thou mayst apply thyself, to Lady learning's lore. Lest poverty with other cares, doth occupy thy head: And so from learning draw thy mind, with other business lead, O lord how hard a thing it is, how few doth God permit: To fly from base and poor estate, in honours high to sit. How seldom doth the silly soul, ascend to honours high: And more besides what is his life, to death and eke how nigh. How much to be despised tho, when pleasure none his mind, Doth ease, amongst his travails great when he no joys can find. When never cares absentes themselves with griefs when all abound: Yet better pass the Stygian lake, and feed the greedy hound. And mixed be with shrieking souls, than never joy to find: ●n happy things when never mir●he, shall glad thy wretched mind. For to this wretch what joy at all, or pleasure can remain: That lacks both meat & drink full of●, sometime his bed again. Sometime he lacketh co●ee and cloak, and oft his to●s be spied: From out his clouted shoes to peep, where seams sit ga●ing wide. With pain draws on his drudging life, much less he able is: Those things to haunt the here d●● bring a mortal man to bliss. But he that ha●● the golden mines, in him these things do ●●owe: And every thing he strait obtains, whereat he bends his how. Such rule and sway hath money now● such force in every place: That nothing long she will permit, for to resist her grace. From hie she raceth hills adown, and valleys up doth hoist: If that therefore with swiftly course, of dogs he doth rejoice To take the Heart the Goat or Wolf the flighty flying Hares: If birds to take or fish deceive, with hooks and nets or snares. If for to serve in Venus' court, if meat or drink delight, If quiet rest, if Lu●e or Harp, him please or songs to shright: All these the rich man doth possess, through mighty moneys might. New hark again what I shall say, ●o this in contrary: If any man desire ●o learn, he shall i● soon come by. So that his mind ●e constant thou, and feareth not to tread: The sharp and crabbed thorny ways, to virtue that do lead. If money lack what then perforce, let household stuff be sold: With house and all and meadow to, how may my life then hold? Then shall I be constrained to beg, and walle● up to take: far better wretch it is to beg, when learning shall thee make. Like to the heaven saints above, than if thou shouldst possess: The Persians herds & droves of beasts with all their wealthiness. Believe not thou the judgement blind, of rude and common sort: No more who can than beasts discern, the truth or it report. If thou be wise, mark what I say, in mind and print it sure: Excepting vet tue nothing is, that here may long endure. For riches fade and form and strength and honour eke doth fall: And virtue only doth remain, in strength and ever shall. Which never fortune may suppress, nor age can take away: I never saw it yet nor though, believe it well I may. The virtuous man for hunger ●●eru●●, or left to beg his bread: Though fortune sometime doth assay, him for to overtread. Yet veertue hasteth fast anon, and learning doth defend: His clients nor doth suffer them, their years in care to spend. But offers them a board to help, when sail and ship is lost: Whereby they may the shore attain, from waves of Seas ytossed. Who followeth virtue may go see, tharabian deserts fell: The Ethiops black the rugged getes, the Indes in health and well. For only virtue of her force, will fortune false withstand: And oft with her in doubtful match, doth strive with fight hand. For costs thou oughtest not to spare, nor doubt the lands to sell: Whereby thou virtue mayst obtain, if fortune be so fell. That nought to sell at all thou haste, let goodness then remain: In thee, If learned thou canst not be, with learned thyself retain. With ears attentive mark their words, sometime and question find: The rest to God do thou commit, and with a lowly mind. Receive th'appointed fates from high, if joys thou dost frequent: And hurtful pleasure thee entrap, and in her gins thee hent. And covet so thy youthful days, to pass in pleasant sport: And therefore dost desire to bear, a rich and wealthy port. These things that reason doth thee tell, peruse thou well in mind: A greater ill and hurtful more, than pleasure none can find. It taketh counsel quite from us, and doth the mind oppress: Resisting virtues evermore, increaseth wickedness. It is the chiefest nurse to vice, enfebleth aye the strength: With bitter end and many hurts, procureth man at length. But playnlier of this same anon, we will entreat and tell: The poor man hath his joys also, if that thou markest well. Not much perchance inferior to, for pleasantest be such: Obtained joys that seldom haps, and ioyfuller he much. The pleasure is believe me now, that long hath been absented: And more desired so meat is sweet, to him that is an hungered. So rest to him that laboureth sore, so drink is to the dry: So flame unto the friesing wight, so cold when sun is high. So long forborn is welcomer, to Lady Venus' fair: For contraries by opposites, their strength do eft repair. The rich man now will suffer nought, but always doth abound: With dainties so that loathsomeness, in him may eft be found. Sometime he doth desire and much, on earthy roots to grash: Sometime on peascods fast he feeds, sometime on other trash. And royal fare with dainty dish, abhorring nought esteems: Nothing so sweet he than receives, but better lo it seems. And likes him not if any time, it chanceth to endure: But changes new doth him delight, and for to have in ure. Forbidden things are sweeter much, such things be nought and ill: That always are at hand to have, so not the thing but will. And judgement of the mind doth cause, a man to be content: And worthy is to be imbrasde, that pleaseth his intent. What profits it unto the sick, to offer dainty meat: Whose taste away doth quite bereft, the fervent fevers heat. Or what avails it unto him, the pleasant wines to bring: Who evermore refraining wine, doth joy in cleared spring? Some one with Kid some other though, with pork refreshed to be: Desireth more some songs delight, some other plays to se●. So love to all men is not like, some man a boy desires: And some a maid and some a gyll, and some a wife requires. The mind and not the thing therefore, doth cause a quietness: Whereby the poor no less their joys, then rich men doth possess. Excess the rich man doth desire, few things the poor suffice: To him doth greater charge of house, but lesser joys arise. The shipman or the labouring wight much pleasure more do take: With eggs & leeks and homely food, his hungered maw to slake. Than kings & Queen's with dainty dish of seas and land to dine: The worthier pleasure than I think, of right we may define. That used neither causeth harm, nor honesty resystes: For best it is to covet least, and live within the lists. Of counsel good nor vexed be with vain and fond desire: For who the things he cannot have, doth earnestly require. With frustrate hope is tormented, and loseth time in vain: Wherefore desire thou nothing else, but that thou mayst obtain. And rule thy mind with bridling bit, but he that doth abound: With riches, always covets more. then lawful may be found. With little and content to live, he knows not yet therefore: Whom lest of all do full suffice, him happier judge I more. For lofty lands do cause a man, for to excel in pride: Thimmortall gods for to despise, and men for to deride. Without all rule, a carpet knight and virtues mortal foe: For who doth virtue ought regard, when riches swelleth so? O famous worthy poverty, O gifts of God unkende: Of virtues aye the safe defence, to shamefastness a friend. The bridle tried of wantonness, and patron of the life: Thou only canst and well despise, the shameless fortuned rife. The raging of the Seas and winds, whilst in thy little boat: Thou keepest the safe assured fords, and rydste by shore a float. The lofty hills on high full oft the flashing lightnings smite: And spiring ashes long be bet, by northern Boreas' might. Low things do lie unknown to harms the tempests never grieves: The lowly shrouded Junipers, nor shakes the Mirice leaves. The famous Anaxagoras, and Democryte the wise: With many more whose worthy fame throughout the world now flies: Did silver gold and riches eke, as heads of ill despise. And why? but that they thought they were not virtues good nor true: Which let the mind with divers cares, and headlong down eke threw, Full many men in divers vice, but always mark thou well: What Fabrice Calo and Curius to, these holy men thee tell. Regard not what the common sort, and foolish rout do say: Therample of the good always, before thy eyes but lay. Did not Ouirinus' conqueror, his banners oft display: Commanded weapons up to take, and plough a down to lay. And rest his delving spade a while, than would the cottage small: Content the men and dainty fare, not used then at all. But Princely meats & roufed rooms, bring forth as now a days: A weak a fayn● and tender fruit, and apt to sport and plays. O learn you mortal men at length, put darkness from your mind: life up a fit your dimmye eyes, whereto doth will so blind. You lead? take heed in any wise, you thither do not go: By reason like the gods above, you are created lo. By reasons are the seas and land, unto your power subject: Let errors not therefore as now, but reason you direct. The certain end of every thing. peruse you well alway: And let the meat yourselves suffice, that hunger drives away. And garments eke your skins to hide and called for to expel: Let aye the sleep that doth refresh, your weary limbs be well. Of these three things above the rest, most need we have always: Sith these our bodies are compact, of vile and brittle clay. But yet thou oughtest those things to use as Physic for to heal: The divers sickness that to man, dame nature wonts to deal. Some one we see in dainty fare, doth riot most embrace: Some other in ercesse of clothes, and some whilst they apace. From learning fly do uneath know, nor once this life perceive: When evermore with sluggish sleep, their eyes together cleave. But happy is he that is content, with little to remain: Nor puts his trust in things so frail, that death will him constrain. To leave behind as none of his, and weigheth well in mind: How short the space is of our life, how all things vain we find. That here on earth created be, who always one remains: In prosperous eke and adverse chance, the judge nor Sttgian pains. Regardeth not and nought esteems, what ever fortune fling: Unhappy is he whom will doth lead, unmindful of the thing That is to come, but like to beasts, regards the thing in sight: Who knoweth not that by how much, the mind is more of might. Than is the corpse, so much the more, in gifts it doth excel: Riches be not the chiefest goods, therefore appeareth well. For these because for body's wealth, they only out be sought: The manners of the owners eke, we see they better nought. Who will account them chiefest goods? for often times we see: Such men with riches as abound, like brutish beasts to be. As much therefore as will suffice, thy life no more require: For in excess do fools rejoice, in vain thou dost desire. Thy barns unheaped & hugy mows, of corn when thou as well: With lesser measure though by much, thy hunger mayst expel. When little cups shall thee suffice, why dost thou tons desire? But yet if Putus do thee love, and plenty on thee flyre. And eke the will unknown of fases, hath riches del●e to thee: What wouldst thou do? that thou hadst learned it seemeth best to me. Lest by possession thou be worfe, a dolt and counted plain: And tell me now I thee require, what wisdom doth remain. Or counsel else to him in whom, great riches ever ●●owe? And by what means them for to use, the fool doth nothing know. Hereby doth strength and often hurt, and beauty eke annoy: By reason like the author oft, doth eloquence destroy. And by these means are divers arts, full hurtful oft to many: Let not the snare of avarice, thee catch but from her fly. Than this there is no fury fierce, assuredly more fell: Begotten once in Acheron, amid the reign of hell. She was where flaming fyerbrandes, she dreadfully doth cast: A hundred threatening heads she bears with ugly adders braced. Her greedy jaws with blood of men, could never have their fill: With churlish chaps devouring mea●, yet food requir the she still. She spareth none nor god his church, once feareth to defile: This cursed never filled beast, and wicked monster vile. Of her come plagues & slaugh●ers sharp with discord and distress: With treasons brawlings and disceits and loss of shamefastness. Contempt of God with perjuries, and chydings fell with fight: With many more which in my verse, I cannot well resyght. From this therefore ●●ye thou thy way nothing doth more infest: Nor nothing more than this declares, a vile unworthy breast. So women, aged men and boys, do covet most always: Because they lack both strength & force, in mind and have no stays. another vice contrary now, to this doth yet remain: This same from the to banish quite, thy senses look thou strain. If thou dost spend without respect, in vame thou shalt behold: An hungered eft another's spit, with dainties manifold. When all thy living quite is spent, by riot clean destroyed: Between them both the virtue lies, the vite therefore avoid. As reason doth require so give, and evermore take heed: Be not to bold to use excess, within thy tether feed. This end hath riches we are bound, all men to profit thou: But first our own dame nature sure, hath us ●reated so. That not alone to us and ours, we should commodious be: But also if that power will serve, to all of each degree. What thing more famous is than this, what more deserves the place: Of gods above then for to help, the poors afflicted case? So shall the people honour us, so get we fame thereby: And by such acts to gods full oft, we see do many fly. Nothing doth more a man become, nothing for him more meet: As saith the old and ancient school, of Philosophers sweet. Than man to aid and secure soon, his fellow fallen to ground: But now alas O doleful times. and fashions nothing sound. All godliness is clean extinct, to no man gives doubtless: The wealthy wretch although he hath wherewith to give excess. Of no man thoe he p●●ie hath, all hearts do iron seem: Who giveth the beggar now a mite, their tears they nought esteem. If aught they give to seoffers now, or else to rake hell knaves: They do it deal to Colmon birds, and eke to bawdy slaves. No man doth give the learned aught, the muses be despised: In every place some one we see, so much hath exercised. The dice and tables till his purse, at length the gorge doth cast: So oft an other vies at Cards, till all his goods be passed. And is not this a greater shame, thus money for to spend: Whereby no honour is obtained, nor thank is got at th'end. O mind forgetting God and eke, with vices vile defiled: And is it lawful this to do, didst thou not once a child. Come naked from thy mother's womb, and shalt return again: Resolved unto dirty earth, from whence thou camest certain? O fool these goods be none of thine, but underneath the hand: Of God above and thou but here, a stranger in the land. And bursser for a while of them, ne be the goods at all: But only now the use of them, to our subjection thrall. For when the Gresilde Charon old, shall be are thee past the lake: By which the gods above to swear, do tremble eft and quake. Then here thou wretch to other heirs, the goods thou shalt forsake: Wherefore we ought to use them well, while line of life doth last: In occupying about ourselves, and helping others fast. Now have I well declared I think, if riches ought to be: Accounted for the chiefest goods, all men may plainly see. My boat draw back we have assayed, the seas sufficiently: Lo causing clouds the southern wind beginneth fast to fly. Upsuckt the floods from out the seas, the whirl winds up do bear: Which doth declare a ssorme to come, not best we tarry here. Believe me now for sore I fear, to ships untrusty Orion: Whilst time we have let us dispatch, to port and get us gone. When as the banished clouds above, shall make the day be fair: Then Triton shall us call from high, and we to seas repair. ¶ The third Book entitled Gemini. Uprising was the dawning day and fading stars did shun The heavens hie of Ti●ā thoe and half to appear begun. To them that under us do dwell, and half discerned our eyes: I meruayld much to see as then, the sire up to rise. Amid the floods unquenched thus, these contraries no doubt: Each other now do quite destroy, but is the sun put out. With floods? it is not fiery then, or else to touch the brink: Of Ocean sea, the common sort do lie, thus did I think. While as by shore I walked alone, behold there 'gan me meet: An aged man with staff in hand, in clothur near and sweet. His hoary beard with silver hears, his middle fully wrought: His skin was white and joyful face. of divers colours wrought. A flowery garland gay he ware, about his seemly hear: When as we met and made unto, each other friendly cheer. From whence I came, what place I seek, my name he doth desire: I answered him and did the like, with shame fast voice require. But after that he had declared, his proper name certain: For Epicure this man he height, I was astonished plain. Like as the poor and labouring soul, in delving of the ground: A hidden chest amid the earth, by lucky chance hath found. And thus I said good father old, such favour mayst thou find: Amongst the gods that all things well, may satisfy thy mind. Sith wisdom great and wondrous eke, within thy breast doth dwell: If falsely men do not affirm, as eft they do. Now tell Unto me here I thee beseech, of grace the good precepts: With witty saws and eke instruce, my youth if nothing lets, More weighty affairs: quoth he again no weighty affairs me let, But for that cares and work I shanne oft times myself to get. Unto this place I wonted am, and flowers up to take: Of divers hews amid the meads, head garlands for to make. Willing therefore with all my heart, to answer thy request: I am for old men all to chat, it doth delight us bess. But least by some that pass the way, we here disturbed be: Let us go hence, and underneath, the shaded holmey tree: That by the water's side thou seest: ourselves we will repose. We went and thus with pleasant voice his mind he 'gan disclose. Some god young man thee hither now assuredly hath sent: Whereby this day thou might perceive, by wisdom what is meant. For O the gods in what a mist, and darkness of the mind: Is drow as now the whole estate, of mortal humane kind. Of them that bear the face of men, two thousand thou mayst see: But one that shows himself a man, is scarcely found to be. A den of dolts that now the world, may termed be full well: And place with errors stuffed therefore give ear what I thee tell: If wretched darkness from thy mind thou seekest to erpell. And first of all thou ought to know, the true felicity: Which who a reason firm and good, aught searched forth to be. Hereof doth wisdom flow with streamee, hereof she doth appear: But few there be that can attain, the truth away to bear. For riches to be chiefest good, the greatest sort do say: An other part doth honour take, to be the chiefest away. And divers men in divers things, the chiefest good do find: But I the price abeve the rest, to pleasure have assigned. And this my part I trust I can, by reason good defend: It is the mark that all shoot at, and eke the final end. To which, the acts and deeds of men, be altogether bend: Even as unto th'appointed mark, the shooters shaft is sent. Who ever would the earth with rakes, or Seas with Oars have tried? Or martyall power by force of arms, who durst have occupied? In fine, who ever would have sought, virtue to come unto: If pleasure then or hope thereof, did not enforce him so? For this the chiese beginning is, the midst and eke the end: Of labours all, for proof thereof, thy mind a while attend. All works if chagent reason have, unto some end are done: The workman's hands it moves thereto, and first in mind begun. It is: But last of all the dead, itself comes forth to light: The end thereof is good therefore, the work doth more delight. The will thereof, with great delight, the end for to obtain: Doth force the labour light to be, the cause is pleasure plain. For truly nothing else it is, but pleasure of the mind: And since by reason hard it is, to teach the rude and blind. I will attempt by simlitudes, the truth for to declare: Why delves the ploughman's clubbish hand, & tears the earth with share? For all the heat of flaming dog, his work he doth not space. Nor hoary winter frost. Why fears, the shipman not in mind: The raging rage of surging Seas, with threatening Rocks so blind? Despising death at hand in hope, of mast with sayly pine: Why doth the Captain to the field, his manful mind incline? And unersly doth reioicewhen as he hears the Trumpets blow: With hynteng noise of foaming horse, his heart begins to glow. Why doth it some delight always, with papers pale to be: And books of divers authors made, with daily pain to see? Certes for that that after time, when labours long departed: Sun gain or same may give him cause for to rejoice in heart. For if so be that fame and gain, should not the mind ascend: With joy both virtue & arts withal, would soon be at an end. For of itself the end is sweet and for the end is thought: Both midst & former facces so sweet, it forceth also nought. Of vile or else of honest state, the dcades do seem to be: For as the lewd licentious man, rejoiceth vice to see. In virtue likewise evermore, the good man's Joys do stand: All things therefore for pleasure's sake, we surely take in hand. For pleasure men decline from harms, for this they gains require: Things worthy praise or else reproach through this they do desire. With only this the Gods above, contented surely be: For profit is for them unmeet, since nought they lack we see. But thou perchance wilt say the gods, with honest joys abound: What then? If with such joyful goods, in them no joy is found? As if thou shouldest with glistering gold and pearls a stock array: An other thing here add, as oft, as cause be perfect may. It needful is the like effect, from thence should then proceed: When as therefore that force of ly●e, is well disposed in deed. And chiefest good object to it, it always doth retain: That this is happiest happiness, denieth no man plain. But now from out such fountain, lo, is pleasure forced to run: With music so the ears rejoice, of numbers apt begun. So is the sight with beauty pleased, the nose with goodly smell: This judgement eke I do pronounce, of other parts as well. What sayest thou now to Venus' work, that creatures all doth make? And this the pleasauntst pleasure is, except thou truth forsake. Moreover yet both pain and grief, since greatest ills they be: Contrary eke to pleasure now, by right we pleasure see. To be the chiefest good deserves, of contraries also: The reason like contrary is, that sad things to forego. By nature's force all things do seek, and pleasures do embrace: Who may believe that once will us, deceive that nature's grace? The chiefest good therefore it is, that creatures all do love: But what love they, or seek they for, but pleasant joys to prove? That we must virtue seek again, some sort there be that say: By sweat and cold while here we live, and pleasure cast away. And after death they say we shall, in perfect pleasure live: Which good to those that do him love, prepared hath to give. This voice with reason cannot stand, but shows itself as vain: For that the soul doth after live, when death the corpse hath sayne. Or that it lurks in loathsome lake, of Tartars grisly den: And pays the pains of his deserts, and takes rewards as then. Of former facts ought none believe, except his senses fade: 〈◊〉 fools it is your Poets mad, that have these fables made. Who ever wont were to write such foolish feigned toys: Whereby they might delight the ears of fools with frustrate ●yes. The irksome place they feigned have, of Stygian ●iraun● fell: Where flames the ●ouds of Phiegethon that burns with roaring yell: Whereas the triple headed dog, and Tisiphone doth dwell With adders arinde of painted hew, and gressly Giants great: with dreadful darkness doide of light and fires whose flaming heat. Consumes no wood, where frieseth cold without the winters space: The boat without the force of oak, here creketh in this place. whilst her with souls doth overload the aged ferry-man: Here Sisyphus the stone torments, and Tantal waters wan. The s●isty ristye vessels hear, matemurdring sisters bear: From whence the waters out do gush, that kept in vain are there. Much more than I have hear declared these Poets paled have taught, In hell to be, which are not true, of children to be thought. O gods how great a lack of wit, there is in every place: How prone the way to trifles is, and credit you this case, O void of wit? which never could, by reason ought be proved: Nor by no sense may be desernde, with fear why are you moved? Of things so vain, who credits mos●, is most himself deceived: These are I say deceitful things, whereby be priests relieved. For when that once our vital breath, is faded clean away: No more we be than first we were, before our natal day. O to much weak to frail and proud, O nature bold of man: whereby dost thou persuade thyself to live for ever then? Leave of therefore thou lump of clay, the years of gods to will: ●ll things begun shall have an end, nothing remaineth still. Both cities great, and mighty men, and vastye realms withal: The hautiest hills and greatest floods doth time at length let fall. And thinkest thou (O fading dust) for ever to remain? Is hope of mind with thee so great? we travail but in vain. In trusting dreams for virtues sake, and feigning fancies strange: That be but fools that things assured, for unassurde will change. Forsaking thus assertainde here, with doubtful things to meet: But yet of old, and ancient fame, rewards remaineth sweet. Of little force this nothing is, when death hath had his right: Thou nothing art, for what is fame, if it do nought delight? The corpse in grave, what doth the s●one or stock rejoice in prays? If here thou hast not them, thou shal● have never happy days. Therefore while this our brittle life, uncertain eke doth last: The wise man, to his power will joy: nor strait will down be cast. As oft as fortune on him frowns, will seek the pleasant life: If any thing to him shall hap, of bitter eager strife. Wherefore because I will not now, thee frustrate here retain: (O young man) joy while time permits, and banish doleful pain. When these his words my berd sire had moved me to believe: Good father then (quoth I) for these thy pains I cannot give. Thee worthy thanks, but whilst I line, I shall to thee be bound: Within my heart, and eke I shall, reserve thy sayings sound. One doubt within my breast doth yet. assuredly remain: For not the deeds we only must, but learn them to obtain. Therefore I do require you now, to teach me here the way: That will me lead to pleasures place▪ whereby it have I may. The way is short and plain withal, then grayherde to me tells: Nor far from hence voluptnousnesse, that lusty Lady dwells. Whom if thou dost desire to see, come after me a pace: Whereby thou mayst by me rejoice, in finding out her grace. One part of three the starry orbs, had scarce passed over than: When stackring up himself did raise, thunwieldy aged man. Who leading forth I followed on, and hand in hand we went: By strange unhaunted ways we go, and space a little spent Behold appears a sumptuous house, and straight I ask my guide: What honour keeps that precious gem and princely palace wide? Plutus quod he possesseth this, and eke an armed knight: The way to keep and men to pass, forbiddeth by his might. Except they come him first unto, and please him with some gift: But he himself doth hold his hall, amid you towry cleft. Three daughters eke he only hath, within his bower to dwell: Whose names if thou desire to know, I shall thee briefly tell. The first of them is filthy excess, the second puffed pride: The third is foolish ignorance, with countenance bold beside. Who then quoth I shall lead us now, unto this famous king? Three maids he hath quod gresil thoe, that there to will thee bring. Chance, fraud and usury, by these, have all men easy way: I have no gifts than answered I, that give these maids I may. Nor safe it is such girls to trust, some other way declare: There is quoth he another way, there is a way to spare. which if thou sayest the word we go, lead me there to quod I: Together both we went therewith, where deep a vale did lie. with stones the way was all beset, by which our journey lay: And so be grown with cra●●ed shorns: that scarce we see the way. Hereby we found the ragged house, of silly poverty: With top untylde we passed it though, and straight a wood we spy. Behold, then saith my guide to me, behold you trees so high: Which with their tops do seem to touch, the steamed starry sky. There dwells the worthy queen (quoth he,) by whom we shall be blessed: But first thou must wash hand and face and get thee neatly dressed. The Goddess loves no nastiness, nor slovens can abide: A river small I then perceiude, by gravayle ground to glide. Which with a pleasannt hushing sound, provoked the joys of bed: Here washed I fair my face and hands, and combde my rugged head. I trimde my clothes in order fine, and lightness hath expelled: All grave and earnest things: so that with mirth my way I held. No further of than once a man, a stone may from him sting: The wood was then whereas we hear the birds full sweetly sing. And flowers sweet and fair we smell. of which enough there grows: Such woods tharabian never saw, though franconcense there flows. Nor yet the Eastern Indian thoe, nor Scith the like doth see: Though round about he is beset, with bows of laurel tree. Nor Atlas that the rolling skies, with shoulders doth ●nstayne: Though Satyrs in the place doth dance whom Fairies love doth pain. A river mild about it runs, with comely water clear: The banks so far asunder stood, as leaps the chased dear. And in the depth a doughty drove, of scaley beasts they play: And for a wall it compassed is, with lofty pines so gay. With pines that in their crabbed barks doth Cibels love contain: And Phoebus' Cypress stands them by, of equal height again. There lacks no masts Esculus, no Mapple, Holme nor Oak: Nor plaintree, Cork, nor yet the nut that colour doth provoke. The Arbute, and the Alder tree, the Chestnut, and the Ash: The Filbert, Pechtree and the Palm, the Byrch with spriggy lash. The Firretre, and the myrtle eke, and broad lewd Beechy wood: When Saturn ruled the golden world, which was our father's food. The vine, the Fig and Apple eke, and Lotos' Pryaps friend: The Juey and the Laurel tree, that Poet's heads doth shend. The Mulberry and the Poplartree, that Hercule once estemde: The Peartree, willow, and the Prime, with Boar that whitley seemed. The Medlar and the Olive tree, the Elm and Cherrey red: The Codtree and the Almon eke, whose flowers first do spread. What should I here the cedar tree, or Hebron call to mind: Or Cytre fit for Tables fine, whom gold his place resind. Or other more whose names if thou, dost take in hand to tell: Thou sooner mayst in number bring, the Egyptian lands as well. Thus in we go whereas the bridge, doth join the banks in one: Of ample space and seemly sight, their alleys long they gone. With Purple Rolls red and white, and Paunseys' painted hew: White Daffodils and violets sweet, with flagrant Lilies blue. Sweet Amaranthe that long doth live, with leaves of crimson die: The Clove with Balm and Cassia to, Mint Time and savoury. With Saffron Myrrh and Maioram, the Gardens only gem: Of savour sweet in I dale woods, enough there grows of them. Both here and there in every place, sweet savours up they sum: A thousand kinds of Birds do fill, the woods with every tune. With divers notes the cleared air, they caused to resound: There Progne wails the great untruth that in her love was found. And Philomela doth bewail, her own and Itis case: In humane voice and painful throat, the ●ara● pr●tes apace. Their varying softly notes so fine, the Goldfinch fast doth sing: And waters flows the flowers upon, from clear continual spring. And here and there their courses run and moystes the hearses so green: No Dragon there nor greedy wolf, might ever yet be seen. No Boar, no Bear nor Tiger fierce, nor Serpent foul there dwells: To harm with triple hissing tongue, with poison fierce that swells. In fine no kind of beast there is, but such as peace hath sworn: The longeard wat, the Hart, the Buck, the Goat with harmless horn. The middle heavens then almost, the flaming Phoebus held: When first we saw the gorgeous place, whereas this Lady dwelde. Amid the woods an aumple space, full of green herbs we see: No tree there grew but tables round, in order placed be. With deputies such as Capna did, the oneyde duke prepare: Such dainties as they once did eat, the sacred shields that bare. The time is come quod Gresill now let us go drink and fill: Our bellies: Strength for to repair, it is the goddess will. That none shall pass with sober head, nor yet with hungered maw: For scotfree here may all men feed, this is the Lady's law. When meat doth fail, her maids do fill the table full again: A pace we feed and scarce can rise, so wetes the wine our brain. With doubtful steps our feet do tread, with stackring stumps we go: More earnestly we then desire, the Queen to come unto. Whom in the field we walking find, with mighty mirthful train: Young lusty guts with boys & maids and doting age again. On her right hand a woman goes, with pleasant shining face: And in her hand a boy she leads, from down whose shoulders place. A dreadful quiver hangs with shafts, both cruel sharp and keen: And in his hands a bow he bore, and drew the string so tene. Though blind he was yet strait he threw at every man his dart: And fier●●ye to without regard, he pierced to the heart. The shaft returneth strait again, when wide the wound is left: The people all incontinent, he had of life bereft. But that a certain woman there, that pitied much the sore: Of Godly zeal unto these men, 'gan help and health restore. For when the wounded breasts she saw whereas the dart went in: Of any man, and blood so warm, that gushing out did spin. Then straight she runs her cure unto, and healthful drinks him gives: Whereby though cruel wound remain, the patient yet he lives. another woman yet besides, in left hand leads the Queen: Whose chaps do always chaw the cud, her golls they gresy been. With musty dusty loathsome clothes, whose stink doth all annoy: And only to she doth delight, in beastly belly joy. Great tanckards deep she turneth quite the bottoms upsey down: And in her hand a boy she leads, with drowsy drooping crown. And winking eyes, he scarce could wake nor would his dame permit: With meat & drink thus ouercharg●e to have a waking fit. A moister strange on her he flings, heer● sounds with wheasing noise: The boxen shawm, with stroke the harp. is forced to show his voice. Here orphans doth bewail his wife. with tooth of serpent torn: The dire decrees of darksome den, and labours past and worn. And after him both beast and stone, by musyck sw●●e he draws: To Delphins eke Arion here, ●oth sweetly sing his saws. With harp the noble Amphion here, doth Thebes walls renew: Declaring here his cruel case, by shipmen eke vnt●ewe. And after these with frisking l●gges, comes Dancing all the rest: Whose eyes a certain dimness dark, had fully then oppressed. About the heads of every one, their flies a stinking mist: And one amongst them all I knew, that held this writ in fist. Sa●danapalus here am I, that ruled with princely power: T●assyrians Realm lo this have I, for that I did devour. O foolish wretches, whilst you live, let never Joys so go: For after death alas there are, no Joys to come unto. Learn you by me O mortal men, the truest way to know: Now last of all two Monsters came, amid the utterst row. Whereof the one with divers tongues, these fellows fowl arrayed: The other vexed them sore with pricks, that grief their Joy allayed. So much the heavens us do hate, rejoicing at our ill: So far the Gods above do seem, contrary to our will. And though with these adversities, we pass our days in pain: Yet have we not one hour to joy, in quiet to remain. If aught we have it is but short, and joy unperfect framed: O life that dost of right deserve, erilement to be named. Why doth the harms of mortal men, the Gods above delight: Why had they rather sad we were, than live in joyful plight. Whereof did first spring out to us, such mortal hatred fell: Wynne thou the gods which patient mind, in bearing evils well. No space we were of any length, from this unruly game: When from the right side of the wood, came forth a comely Dame. With body fine and virgin's face, and sober seemly gate: Such one as Jove his wife is thought, amid her great estate. with hair, and bosom torn, she runs to us in doleful plight, And not to be despised she was though clothes were base to sight. And from her ruddy rosy lips, these witty words did spring: O caitiffs whereto place you thus, whereto shall frenzy bring. You now? stay here, set down your feet and leap nor to the snare: And hearken to my words a while, that I shall here declare: first this (quoth she) no goddess is, nor her no goddess bare. As you (perchance) belove she is, to whom as now you go, To tents of whom you covet now to Join yourselves unto. But is a dreadful dreary spirit, deceiving all that lives: Unwares of her deceitfully, and gall for honey gives. Let not the face deceive you now that seemeth fair without: That glisters aye with shining gold beset with gems about. You know not yet how foul she is, within those garments gay: A thousand spots within she hath and casts her men away. Deceived with false defrauding toy: as ●ishe their bane come by: Whom crafty fisher doth hegyle, with reed deceitfully. When from the rocks, into the floods he casteth down his line: With harmful bait the hook so hid, with hasty course they hine. And snatch with greedy jaws the bait and fast they hang thereby: And following fast the twyrling thread their dance full dolefully: The quivering sands of Libiaes' land we need not for to fly: Ne fearful Atiphates house, ne Sulla's rock so high. Nor dreadful drenching Charybdis, nor other monster fell: So much as ought we pleasure shun what harms hereby do dwell. In mortal men? what towns? what realms? what men of worthy fame Hath it destroyed? I willbe short, and one example name. Who ever yet Alcides' past, who durst such deeds assay? That slew two serpents foul sometimes in cradle as he lay. He tore the tusks from them both, and thrust his hands so small: In midst their throats. He caused hath, Molorchus beast to fall. He cut the foul Echydnaes' head: destroyed the dreadful drake: The fearful bull adown he threw, and swiftly Hart did take. He hath expelled the Stymphalideses by force of valeant bow: The Thracian tyrants stable eke, his hand did overthrow. He turned thy course Achelous, and broke thy winding creak: He took the Apples from the maids, and spoiled the Spanish freke. Of hugy kine. He did descend adown the pit of hell: The dreadful dog from thence he drew, that foameth poison fell. The Boar of Erymantus to, was slain of that same hand: And Anthenes eke the unrength of him, lift up did understand. He felt it eke that Oxen stolen, Dan Uulcanes' wily whelp: And after all the weary sire, he could old Atlas' help. The stars above and swaying Paul'S, whose shoulders do sustain: But O thou hurtful pleasure lo, deceitful eke and vain. The Lordly hests of Gigian maid, with will he did obey: And he whom dire Megeraes' force, nor fiend might once affray. Nor quivering Lartares frosty cold, nor flames of Phlegeton: Nor ugly Charon's dreadful look, with bristled hairs upon. Did often fond fear the threats, of mild unmighty maid: For shield in hand a distaff bears, for helm with coif arrayed. The hand also that once was wont, unwieldy club to shake: In maydely guise then tow to spin, and eke accounts to make. Of task performed. And unto her the bondled flax he bears: whilst clothed in women's wed the stroke, of mistress whip he fears. Amphitrions' son, what beastly toy, hath made the thus so blind? For as that hag dame Circe's did, transform to swinish kind. Ulysses mates bewrapt their bones, in stubborn bristles hard: So doth your Queen (nay rather slave,) change them that her regard. For dish in hand to them she gives, of pleasant poison full: Of which who drinks is strait transformed in Lion, Boar or Bull. Or made a dog or else a wolf, the common plague to sheep: And other into divers shapes, are thus compelled to creep. But few of that same sort there be, this deathly cup that fly: And you yourselves these fearful fates, shall shortly sure come by. If thou perchance will after run, the banners of this hore: Wherefore be wise and fly the snares, I warn you sirs before. Whilst time will serve with bridling bits, and rule your wilful mind: And in the privy hidden snares, let not your eyes be blind. Lest she like as the spider doth, beguile the siely fly: whilte as in tender web she lurks, and in her bower doth lie. But when that she doth perreyne, the guiltless soul in trapped: Then out with cruel course she comes, the corpse in cords so clapped. The dusty twist with nimble legs, through, about it fast she winds: with deadly styngs she thrusts him and sucks the blood she finds. O mad to mad, which when he may, to gods compared be: By reason ruled, yet brut●●h train, to haunt delighteth he. In using eft of lecherous acts, and pampering Venus' friend: His greedy paunch and beastliness, he followeth to his end. These words with patience could not bear. my lusty gresild guide: But mourning this his will so broke, and angered eke beside. With mumbling words: I know not what he turns from us his face, And, unto his acquainted mates, ran three legde sire a pace. Arete then (for this her name, she termed herself to be) Let Gresil fly from hence away, regard not thou quoth she. The Owl to darkness used, cannot, the glistering sun abide: And as the sick whom fever long, with raging heat hath tried. Refuseth such as may to him, his health again restore: Things worse and hurtful to his life, desiring rather more. So fools do follow false things most, and from the truth they fly: But fly not thou my warning hear, if elth thou dost set by. Which that thou mayst more aptly hear, walk now this way with me: For with these sights the mind is let, and ears disturbed ●ee. Then towards the right hand forth she leads, and underneath a bay: That stood thereby, we both sit down, and thus she 'gan to say. That workman first that made the skies the earth and seas also: As all the spheres he hath compelled, gaynward the first to go. So would he that th'effects of mind, should reason eke gainsay: Lest mind alone within the corpse, with dullness should decay. For as the Horse by force of spur, and Ox, with good a right: Are forced to go, and by the smart, receive the greater might. So sharp with force, th'effects the mind increased by restraint: The which effects if they were not, the mind strait ways would faint. And would no worthy thing perform like as the ship doth slug: Except the winds her sails do puff, and Oars by force her drug. Some greatly err therefore that say, such tumults of the mind: A wiseman never ought to feel, like form in marble sinde. These men do think a man to be: and doting preach in vain: For then in vain had nature dealt, to man such motions plain. Which is to base for to confess, we may them therefore use: Most lawfully if reasons rule, and art thereto we choose. These great affections of the mind, with bridle strong he guides: And as the horseman rules his horse, so rules he them beside. Nor once is over run of them, he, that deserves to be: A wise man named, and not in vain, but few there be we see. That virtue knows for to obtain, in measure for to stay: Some sort therefore this same do love, some take it clean away. Both sorts thereby in error halt, for, only gods alone: By reason lives, and beasts again, with only sense do groan. But man with both is full adorned, commanded to rejoice: In both also: in reason most, this part is worthier choice. And more celestial eke it is, and lifteth men aloft: Where lust doth throw men headlong down and makes them dote full oft. Wherefore we ought it lest to obey, although (O nature blind: Of men) that every man it haunts, and few can reason find. A sort therefore amid the wood, sans number saw we play: To which even thou with doltish guide, hadst held thy foolish way. But that our voice did thee withdraw, and didst thou nothing fear: Those monsters two, with stealthy steps that followed after there? Knowest thou their names? the one is grefs the other slander hight: I not forbid nor grant such joys, of sense proceeding right. But rare I would that they should be, and eke no virtues foe: For which it never lawful is, things honest to let go. But bridells strong thou needest sure, and closely them to take: For else they hurt: and joyful things, will malice not forsake. Disordering all and look how much, a man doth from them fly: So much the more he doth approach, the sear of Jove on high. And he that haunts them most of all, is worthy lest of praise: Abasing eke himself therewith, with beasts he leads his days. They hurt besides when as they be, to daily use retained: And dangers dire be got thereby, and mind with lets is pained. Nor can the mind be always yet, to severe things addict: For frail it is and joy it must, when ends the sad afflict. And down the highest hills descend, to valleys deep and low: No otherwise than when on earth, doth Jove his lightning throw. Hating the crimes that here be done, the Eagle bearing fast: With bill or feet, the three edged toll, in Sicily furnace cast. Ascends the tops of heavens hie, and marvels much to see: The Princely walls with precious stones that there adorned be. Astonished is to see the place, of glistering gold confect: That shines with stars she doth behold with Diamond pillars decked. The costly roufes she looked upon, of Indian teeth compact: She marvels at the ample field, and light that never lacked. The great delights that gods are in, that rung cannot express: Nor never heart of man could think, the worthy pleasantness. She flying fast both here and there, desireth much to play: By skies so clear and pleasant airs, gins her wings to spray. The earth, and quite she doth forget, her nest is out of mind: In princely rain of thundering God, such pleasure doth she find. But after that by hunger's prick, with fasting strength decays: And he ate lacks food to work upon, that now she 'gan to praise. The heavens hie she doth despise, and down herself she speeds▪ To ground, that late she did contemn, and there apace she feeds. Then I which held my peace so long, (such silence for to break:) Addressed myself and not afraid, her tale to stop, 'gan speak. Because (quoth I) the sun as now, 'gan westward first descend: And night doth hast his course to use. before this light do wend. Away from us and darkness comes, a few things show to me: O goddess mild (no matron thou, but seems a ghost to be.) What name the woman had, of late, that I saw yonder stand: Besides the Queen, & what the boys be, that she led in hand. Then in this sort she answered me, doubt not, thou shalt discern: By me (if time do nothing let) all that thou seeks to learn. Unworthy things thou hast not asked, I will therefore recite: Her now, that on the left hand goes, and greedy but she hight. Her great delight is for to eat, and night and day to drink: The greatest sort do worship her, and for a god her think. With joyful hearts the flaming wines, in gilded holes they mash. And costly cates on bourdened boards, the greedy guts they grash. The chiefest good they think to be, this belly god to serve: But out of doubt I thee assure, they from the truth do swerver. For nothing is more vile than this, nor harmeth more the state, Of man: The beasts for only life, did Jove above create. But man for life and reason to, and that he should excel: And so be like unto the saints, which in the heavens dwell. He ordained hath to rule the earth, but they that love the yoke: Of greediness and belly joys, are dull, and with the smoke. Of fuming meats their wit is darckt, (like as the clouds the sun:) Ne may they yet the truth discern, but chief when begun. Hath boiling wines within the breast, to blind and dull the wit: And when the paunch is stuffed full, for books they be unfit. Whereby it often comes to pass, their wit but small to be: The end that nature placed them for, they clean for sake we see. Nor more they know, than doth the herd of Sheep or Oxen dull: Yea less sometime when as with wine their beastly brains be full. When as for one, two lights they see, with board and wall to dance: O drunkenness, the death of mind, the brood of all mischance. What thing dost thou not force the mind, of man to take in hand? What dare not he attempt thorough thee both strife with brawling, and Most cruel frays thou movest him to, thou ioyest when blood is shed: By thee are secrets eft revealed, with mind and tongue made dead. Both fear and shame fastness also, full far they fly from thee: Shun you this plague (O wretches) now that makes you mad to be. And even as as mad as once Drestes was with mother's might: What filthier thing? what beast more vile than is the drunken wight? The meat that he not long before, hath fast devoured up: He perbrakes out, he trembles eke, and stinketh of the cup. Full oft he falls and breaks his brows his eyes and legs withal: His stutting words he stamereth out, no man perceive him shall. Much things he saith, & much he doth, that when the night is gone: And sun is present here again, he sorrows sore upon. The Mace donian King, the son, of Philip grand le Roy: In drunken mode, at table once, his friends did all destroy. But when the cups their fumes had left and wit returned again: He found the fault, which tears he mourned, and wished himself as slain. Why boast you with your Orgies vain in woods of Cithaeron? Your Thias dance, why brag you now your foolish drums upon? No God your Bacchus is Iwis, that comes of Cadmus' line: Nor Jove him got of Semels' womb, as poets do define. But hell hath him engendered, lo Begera is his dame: No God he is, but doth despise, the gods, and hates their name. For godliness they nought estreme, that haunt the pots of wine: Nor well can use the drunken priest, the Sacraments divine. What need I here for to recite, what sickness, and what pains: Excess of meat and to much drink, doth breed within the veins? From hence do flow: even as it were, from everlasting spring: The axesse, and the botch, the bile, with scaule and scurf itching. The gout oppressing hands and feet, with bleared dropping eyes: With wine the quivering joints they quake. from jaws the teeth out flies With sudden death, & stomachs pain, and fulsome stinking breath: A greater sorry than sword hath slain, excess hath done to death. Besides the goods be strait consumed, and down the guts do s●ing: The field, the house, the household stuff and every other thing. And now both poor and base he is, whose riches late were great: Eat thou, where by thy life may last, but live not thou to eat. I have thee here declared now, the woman what she hight: And now the boy with nodding noll, I will thee here recite. The boy is hers, and of her borne, and labour him begat: His name is sleep, his nurse is leth. his food is poppy fat. He brother germane is to death, but not as she doth last: He doth refresh the wearied limbs, with daily labour past. He doth expel the cares of men, and calleth strength again: Without the aid of him, no man, his life may well sustain. Yet hurts he much and doth the mind in certain wise oppress: Diseases breeds, and ouls the corpse, oft used with excess. If food be small, he small will be, for when the meat is spent: The corpse doth wake or else doth rest, with little sleep content. More lightly than his rest he takes, and better sleeps doth breed: But unto troubled minds it is, a comfort great in deed. And much it is to be desired, when love the heart doth pain: When sickness grieves or when that man, doth heavy chance sustain. Then is it more to be esteemed: than gold or precious stone: As death, so sleep doth make the wretch and happy man as one. But he whom nature hath endued, with long and happy days: That doth desire expert to be, in every kind of ways. By virtue eke a famous name, in earth for to obtain: Must watch: for famous things, by sleep none are performed plain. And for to sleep in feathers soft, renown doth eft refuse: Eat thou this same, with all thy might thyself to watching use. For, O what times of quiet length shall fares permit to thee: When last of all the night shall come and day shall banished be. And breath hath left the quivering joints like air that fleeting flies: With long and everlasting sleep, then shalt thou shut thine eyes. While as the goddess thus did speak, descended down from high: Thaumantis, lo when sun doth shine that glisters in the sky. With divers hue that shows her face, amid the misty cloud: with ruddy rosy purple lips, thus 'gan she speak aloud. God speed thee goddess here on earth, Panomphes gem most dear: Arete chief of goddesses (as doth to me appear.) Come on thy ways for all the gods, desireth now to see. Leave thou the earth, & earthly reigns where dwellers ill they be. Here is no place for ghostly men, all wicked crimes here reign: Religion none, no faith, nor grace but virtue in disdain. Here foolish fondness holds the ball, imperial Sceptre aye: Fraud and deceit all men amongst, is used here alway. Go to therefore in haste, as now, break of thy tale begun: Let lets be loosed, & with like course, let us to heaven run. Arete than, beholding me, these words began to say: I cannot now (as feign I would) all things to thee display. But when the day again repairs, and night away shall slide: To thee, shall I send one, be glad, to tell thee all beside. Farewell therefore: & with these words gain ward the skies they spring: The western wind did them receive and upward fast them bring: Like as when wicked Scylla flies, her father following fast: Aloft by little up she hies, and he 'gan after haste. With greedy mind, & through the air he sores both here and there: Desiring much to wreak the fault of cutting of his hair. She strives herself in clouds to hide, and mounteth out of sight: And Nisus thither pierceth fast, that both be out of light. adown the floods, doth sun descend and forth the stars they shined: And I the way that grey beard led, full sadly then declined: And home I come, my promised joys in heavy hope to find. Cancer the fourth Book. _●Sūne that with perpetual course about the world dost fly: The parent chief of every thing, and diamond of the sky. The Prince of all the Stars, & spring of everlasting light: Beholding every thing abroad, while as with colour bright. Of crimsyn hue, thou leavest aloof the brinks of Persian land: With rising face, and passing forth, dost hide thy fiery brand. amid the western floods, and last of all, dost burn the hill: Of Calpe great, and eke that course, frequentest always still. By thee, do all things plain appear, whose colour late the night Bereft, her darkness by no means abiding once thy light. The sight and eye of all the world, who parts in four the year, And changest times, & with the time, all things engendered hear: while as by crooked line thou runst in lively pictured sphere. O star divine, and of the gods, o fairest God all hail: We worship thee, and from the heart, where never troth doth quail. Our prayers here we make to thee, behold us now therefore: With joyful face, and joyful day, with joy thyself restore. Disperse the clouds from hence, and let the day be bright and clear: Let seas lay down their roaring looks, strait, when thou dost appear. Let shipmen safe frequent their course, upon the waters plain: Defend the corn, the trees, and vines from pouring showers of rain. And from the boisterous whirlwind mad, and stormy stones of hail: Let pleasant airs on us be blown, from fiery Pyros vail. And make all things by thy return, in quiet rest remain: O chief defence, and Poets aid, all hail to thee again. Thou fillest the minds of Poets all, with sacred holy spirit: And movest the heads of every one, with sugared verse to write. By thee they gain the laurel leaf, and everlasting fame: All hail therefore, and help me now, my singing verse to frame. And succour these my first attempts, direct my course withal: Till unto long desired port, my boat, and I may crawl. Thus, whylste at castale springs on knees my humble suit declared: The muses all about me placed, the God my prayers hard. From towers of Delphos hie he heard, and strait as ef to me: The steeple be●●, and therewythal a shining light I see. From out the Chancel came, and eke, a wondrous voice I hear: Which with these words, as then me thought, resounded in mine ear. O young man void of bliss, and whom, such destinies dire do pain: That spendst thy life with bitter years pull up thy heart again. For patient pain doth overcome, and in th'afflicted case: The valeant ought for to despise, the fawning fortunes face. For fortune than doth most prevail, when that she is restrained: Dost thou not see, whom fortune oft, had fully once disdained. The same with changed hand she aids, and lifteth up on high: Now this, now that: nothing endures, beneath the heavens sky. when glouming weather foul is gone, then pleasant days ensue: At length the swelling seas be calm, that erst the winds so blue. when winters season sharp departs, appears the flowered spring: Fix sure thy mind therefore as now, and faint not in the thing. That bitter seems: prepare thyself, for better destinies: The time shall come (the stars above, altering their course in skies.) (If death before, thee not destroy) when this thy present name: That now doth lie both drowned & hid, shall gain immortal fame. For I myself will present be, and eke my learned rout The Sisters nine, in every place, shall stand thee round about. And take thee from the common sort, and cause thy name to live: For evermore. This answer here, to me did Phoebus give So praying. But scarce can I the Gods believe such things of me: Under so crabde aspect of stars, I know my birth to be. So sore the heavens do me vex, but yet from thence I go: with joyful heart I wander forth, alone, and always so. These words in mind I muse, O Lord that hap might be: That God or man I might now meet, as promised late to me. Arete for to send to teach, that I the rest might know: O that from heavens high she would, descend the earth below. And me with pleasant words instruct, as erst I did her hear: A valley long there lay between, two hills that bounded near. A narrow path there was, that shows the travailing wight his way: This path I took, and strait I saw, two shepherds there that lay. In grass full green against the bank, who (bags and bottles down: with crab tree staves where with they walked) desirous of renown. Began to strive who best could sing, but judge they lacked than: Whose sentence should the strife appease, and praise the finer man. As soon as they me present spied, they both me called unto: And willed me for to sit them by, and judge who best could do. Then one of them, (when that he had with oaten music played) His staring eyes on heaven cast, and on this sort he said. O flower fair of Dardany, of Jove beloved (o child:) That servest the gods with frothing cup of pleasant Nectar mild. Come down from high now from the Skies, a fairer far than thee: In earth remains that unto Jove, cupbearer now shall be. Him, Jupiter despising thee, shall take from hence, and place Among the stars from envy burst, (O thou in wretched case.) Yield up for grief thy woeful ghost, but rather not depart: Thou shalt with wines the God's salnte, and I enjoy my heart. Philetus dear (without whose sight, no kind of thing is sweet: To me,) no not my life to have, without his presence mete. As oft as him on horseback swift, (the Goat, or Hart to chase:) The Fairies spy, with love they burnt and wish that lovely face. With thousand kisses for to meet, as many gifts withal: And flowered garlands trim him give contending, best who shall. And apples fair in baskets bring, and grapes of pleasannt taste: O that neglecting to be pleased, in him were not so placed. O that this lively Imp would show, himself always at hand: To ease the wretched lovers grief, than happiest should I stand. No man in all the world my mate, but he doth clean despise, My plaints and faithful lovers suits and hates my doleful cries: And as the shaft from bow departs so from me fast he flies. But fly not from me thus, nor hate, me so (Philetus dear:) I am no cruel Cannibal, whereby thou shouldest me fear. But worthy to be loved I am, perchance if thou me know: For though upon my body rough, the hoary hairs they grow. And though from chin with locks unkempt my grisly beard doth fall: I am not yet ill favoured sure, for beard and bristles all. Be decent eke and meet they be, for fighting folks and strong: Let maydly men have tender skins, the sheapheardes' all among. In richesse none doth me excel, of beast I lack no store: A thousand kine my pasture feeds, of swine full thirty score. Amongst my grove of Okes they run my kine with calves do sway, My lusty goats with kid they swell: ne want I whigge, nor whey: Fresh cheese, and old enough I have take what thou likest, away. All mine is thine and I thine own, though cruel thou denny: If thou me lovedst and wouldst thyself sometime come sit me by. I would thee pleasant apples get, that hangs on branches high: with golden sides like yellow wax, and red, as strawberries die. I would thy lap with fylberts fill, and nuts of divers kind: How oft, how oft mine arms should I, about thy middle wind? Two thousand kisses would I give, those rosey lips of thine: Doubt not (sweet boy) but walk with me by cleared spring so fine. we both will rest, and grateful sleep, with hausing arms will take: Allured with shade of hushing trees, and noise that rivers make. while Greshops in the heat do chirp, alas, and dost thou now Despise both me and all my gifts, that here to thee I vow? Do not my woeful tears thee move, nor all that I can say? More fiercer far, than Tiger stout, (whose whelp is ta'en away.) More deaf than pictures made, of Parus Marble stone: And harder eke than are again, the mountains every eachone Of Alps high, and Diamond strong, what doth thy beauty good: If all men so thou dost despise, with fierce and cruel mood? And slayest the souls of woeful wights, whose hearts thine own be tried: Thus wise herself in flowers fair, the dreadful Snake doth hide. And thus with poison honey mixed, lay down dis 〈…〉 aside: A monster vile, and unto God, is ancient e 〈…〉 y, pride. Nor be not thou with grace beguiled, or form of fading hew: For beauty lasts but little time, like flower fresh and new. Full fair at first, is gone in time, while flowering age doth last: while tender skin in face doth shine, let not in vain be past Such happy times, but use the gifts, now granted unto thee: While time doth serve, for every thing, by use commended be. The time shall come when this thy chin with bristled beard beset: Shall uggly seem, and eke thy face, shall riveled wrinkles fret. And when thy golden locks shall turn to ghastly gresild hears: To late then shalt thou fodle bewail, the loss of youthful years. And oft thyself shalt say, where is my beauty old now gone? Where is my colour fresh become, both red and white in one? Uayne hope, alas, of this thy face, then shalt thou sore lament: Thy changed cheeks, and face so foul thyself, when represent, Thou shalt thy glass perceive, but why thus waste I wind in vain? What mean I thus in barren soil, to let my seeds remain? Unhappy wretch in vain I toil, my destinies will me so: O cruel destinies, that now, so sore against me go. And chief now, when wretched love, hath pierced my woeful heart: Of greater force is luck in love, than all the swelling part. Of richesses great, or noble blood, to destiny's virtue thrall: By luck in love the prince despised, and John obtains the ball. But though more fiercer thou remainest, than fearful raging drake: Or dost my love no more esteem, than weeds in fenny lake. Yet thee sweet heart I serve, and thee, for ever shall I love: And nothing shall thee from my mind, (Philetus dear) remove. This said, he held his peace, and thus, this other 'gan to say: Mellina, passing flower of wheat, and whiter far away. Than frothing foam of raging seas, or Allablastar stone: And boiled milk, more red than are, the Cherries every one. When ripe they hang, or Mulbry fruit, while yet no black they wear: More fair than trees in time of spring, when branches blossoms bear. More sweet than are the withered figs or wines that new be made: Such lips, such breast, or eyes I think, dame Venus never had. What should I here commend her thighs, or places there that lie? Such parts in practice put, than speak, with better will would 1 Not only here of mortal men, her praise Mellina gains: But Gods her love I saw myself, a Satire take the pains. To hunt her once, and when he had, the game possessed in paws: Anent a Cork he taught her tricks, of wanton lovers laws. She called and shrieked, and I, as wood, would straight her aid have borne: But sore afraid I was to meet, the shagheard horsons horn. Nor once I durst my enemy try, his pactence for to prove: How oft she becks and bids me come, with eyes that rolling move. And of herself she calls me thus, and fast gins to twine: Her arms so white about my neck, like Juy, or the vine. That wont are their neighbour trees, with winding course to brace: And fast the wanton bites my neck, and softly on the face With hand in sport she smites me oft, and by her troth she swears: That none on earth but me she loves, nor none good will she bears. But yet am I not such a fool, that I hold this for true: For women all in lies excel, and when with fawnings new The naughty queans begin to fliere, the more thou oughtest afraid To be, these words in song he spoke, and more ve would have said. But seven wolves by chance therewith, came creeping close the way: From rocks adown amid the trees, desirous of their prey. And on the flock they run, now these, now those they slay and bite: And mouths in blood they slain, again the masty curs they fyte. With barking boughing noise, to beat, their enemies from the ground: A noise full great made in the dale, with roaring cry doth sound. Then both the shepherds rise in haste, the wager quite undone: With sling, and staves of Oak in hand, together both they run. And I, behind alone remained, and forth another way: With doubtful mind and divers thought I went, as far as may The brazen canon cast his stone at thrice, and there a spring That spouted up with bubbling sands, where thick the Plantrees cling I found, and round about the grass, full green, it doth embrace, With seats of sandy Tophus stone, I guess it was the place Where Fairies set in summers rage, when Dog-days heat doth glow: Not far from hence I saw me thought a Service tree to grow. Whose fruit did make the branches bend, and thereto fast I went: (For ripe I them perceaude,) and some, with haste in hand I hent. And eat them up, desiring then, with water for to slake: My burning thirst, and to the well, my journey forth I take. And down I bow myself, and there, my lips in water fine: I dipped, and whilst I drink, the stones, in Crystal waters shine. Whilst these are done, a young man down from heavens to me sent: That Goddess good, Arete fair, of me not negligent. With falling flight he cuts the air, more swifter much he flies: Than hawks that strive by force to take the pray before their eyes. And strait to me he comes that then, with weary limbs did rest: Amid the grass he bids god den, then up myself I dressed And worship there to him I make. He (passing man in fame) I am did say Aretes son Timalphes is my name, My mother hath me hither sent, that all that doth remain Behind unfold, I may disclose to thee in order plain. Then both together down we sit, and thus he 'gan to say. The woman, and her boy, that stood on left side yonder way, Thou know'st, my mother told the plain: now rests there for to tell What hight the woman, and the boy that on the right hand dwell. Her Venus men do call, and say that of the salt sea sud She then created was, when that old Saturn in the flood Unkind his father's stones did cast, so said the Greekish sort: A people fancies fit to feign and lies for to report. Vranius her (of troth) begat of Lopades by rape. Vranius' sire of every thing, than whom of larger shape Was Atlas not, nor yet the fierce Enceladus so strong, Nor gorbellied Typheus' huge, nor all the Giants long, That ever earth did yet bring up. Nine heads him nature took, Whereof the highest is void of eyes, and Westward still doth look. Gaynward the East the other stand, above a thousand eyes The second hath, and on a piece doth all the rest suffice. His right hand Northward out he casts the left to South he sends, With both his hands the world he meats, his feet the flock of fiends Doth touch, his head the skies doth reach, a shepherd rich in deed Above all men, of every flock through all the earth to feed, He puts them out, the number would of them exceed, if not That monster Pamphagus his son with greedy ravening throat Should them devour continually with Atropos his wife. This Venus now Vranius got, and joined in wedlock life To one Pedogenes a God, and bade they should increase. This is that Venus, without whom the use of earth would cease: And all the world with briars thick unseemly should be thought. Her God hath ordained, that she might the loss which nature brought Full recompense, which God appoints, that hurtful can not be. What then of them shall I report content with chastity That fair increase do not esteem. but void of issue die, And leave no signs of them behind 〈◊〉 they sin assuredly. And if the truth may here be said, unworthy birth him gives Nature, of whom not one is borne unworthy eke he lives By whom another hath no life. Yet they whom sickness let. Or other means do them constrain no children for to get, Oppressed with cursed poverty, do fear that they shall see: Their children beg, intent saints life of whom but few there be. Let them refrain, good leave they have but many will no wife, That they may others eft defile, and lead a lechers life. And for because that more they might the common sort beguile, Under pretence they give themselves to sacred things a while, And churches haunt, and priests of God they counted are to be. They divers laws & garments strange do use, and think to see The heavens hie with scraped crown, clean things the beasts do fly, And after things unclean they run, while as the paunch they ply, And give themselves to drowsy rest, which both do foster vice. Stolen Virgins are they thought to be while close they cast the dise, The dark night all in vice to spend, their minds they whole apply. None truly use a virgins life, but such as come thereby: When crooked old unlusty age, or sickness lore them fret. Or restless pain of carking mind: or gift of God then let. All overplus from out the corpse doth nature clean expel. Hereof it comes that in night dreams sometimes doth Venus dwell, In dreams that show the joyful art and pleasant sport in deed. Let them more chaste than Sibels be, or Nuns of Uestal weed. Of two which worthier is I ask esteemed for to be, The barren bows that fruitless fade or else the fertile tree? The ground that giveth good increase, or sand where nothing grows? O thoughts of men of none effect, O fond and foolish vows, Apply yourselves not to despise the sacred nature's hest Which would the bred should breed again which made such joyful rest, In wedlock bed thee not to fear, but rather to allure, Why wilt thou nature thus withstand no hurt in Venus' lure There is, if her thou lawful use with mean, and not excess. But to much used she strength abates, and drowns the valiantness: Destroys the wit, and shorteneth life. Now must we here display dame Venus' son whose force doth cause both man and God obey. Who brand withal, and quivered shafts makes all the world afraid. To whom (though yet a boy, and blind) hath every thing obeyed, That earth, or sea did ever breed, or heavens hie contain. O Lord what rage of flames, and fire in every place to rain This boy hath caused? what force haste the O quivered Cupid now? No strength thy power may once resist, thy conquest makes to bow Both beast and Man, and Gods above, with darts of thine alone. (His heart through pearcd) full oft hath made the thundering God to groan: And divers shapes on him to take his lightning laid a side. (And region left of starry skies) on wretched soil to slide Hath not disdained, sometime the form of Egle swift to bear, Sometime, a bull with frowuing face, sometimes a shepherds cheer On him to put, sometime to seem a snake, and now, and than With flames to come, in Satyrs shape: now gold, now like a swan. Neptunus' also once ychanged to floods of Enepey, While he poor wretch thy dart did feel with Salmonide he lay. And oft a Dolphin would he seem, a Ram, or Horse to be. With all the seas he could not quench the flames that burnt by thee, In breast so blind, and heart of him, a tale to long it were, Like acts of all the Gods, to show to thee in order here. How Phoebus did a hawk become and eke a Lion kende: Or call to mind the wood attempts of raging Tartars fiend, But vain it is so time to spend: for if I should expound The Lords, and Ladies everichone, whom cruel love did wound, My tale would run to much at large, and down (before) would hide His glistering beams sir Titan bright, the smoking wheels should slide, Amid the washing western waves. But here I think it best Such things to have, sith many men have plainly them expressed. And now the truth we will declare, this boy did never flow From Bacchus' rains, as Grece did feign no sure: if it were so, Each man that hateth wine, should love but destiny him begot: Because in every kind of love this destiny knits the knot. All morttall things, this destiny rules: she doth to all bestow Conditions eke with fortune to, and end of life doth know. Of greater force than beauty is this destiny assured. Though beauty cause of burning flame hath lovers links procured: Of greater might than gold it is though once with gold did buy Old Saturn's son, enclosed in towers with Danae fair to lie. Familiar sight, and licence had full oft to talk, and live Together both, when none shall see which sliding way doth give, By which to love we in do come, by which is Venus got. All this can nothing sure prevail: if destinies favour not. By destiny joined, by destiny broke, the lovers knot, and ring. By this the vile deformed slave sometimes obtains the thing, Which rich, nor fair can have: by this the fair and gentle wife Is of her husband eft despised: and more contents his life A ragged jade, in house to keep. By this the wife disdains Her husband fair, of gentle blood and greater joy sustains A lither lousy lout to have, or unacquainted wight. And if so be that love were not by God's advisement right To every man appointed here, by limits parted just: No doubt of all might one be loved, and on them all should lust, And every man might safe enjoy the Damsel that he likes, But as the fisher doth not take the fishes all in dikes: Nor fowlers all the birds do catch, nor hunters all do kill, But every one his chance doth take, obtains and hath his will, So, love to every one is dealt by God's arbitrement. So doth the servant base full oft his Lady well content. So shall the bursten bleared lout, and crooked father old A blissful girl to wife obtain. For as the Merchant bold, That underneath unhappy star with wares his ship doth fraught, And cuts the fearful fouring seas, is often spoiled of weight By lost of ship, or Pirates fierce: so he that flames with love, The stars, & luck against him both: doth seek the rocks to move. An evil name, and cruel wound, receiveth he again. And eft his love to get, doth he the loss of life sustain. But he, whom destinies favour well, and fortune smiles upon, His heart, and joy may soon obtain with quiet rest anon. But sure of few this grace is had, so good are Gods to few: Except such one as close doth keep his joys that none them know. No trust there is at all in man deceits are used vile, Now every man doth practise how his fellow to beguile. If any man unto his friend his secrets doth disclose. Then must he stand in fear of him lest he his friendship lose: Lest he in angry mood reveal that erst in heart he hides If free, therefore thou seekest to be, and safe to live besides. Let no man know thy secret deeds: thy friend have always so While friendship lasts, that thou foresee he once may be thy foe. Which thing in proof hath eft been known, for few such friends we see That always love: and much herein ought envy feared to be. Which ever strives the happy chance with poison fell to stain. Take heed therefore of envy sirs, I warn you lovers plain. Let no man know thy mind in love, but hide this love of thine, (If wit thou hast) and let not thou thy fire forth to shine. A monster vile is envy sure, a plague that rageth fell, A deadly hurt, than which a worse is hard to find in Hel. It hunteth virtue in every place, good deeds asunder tears. Good men she hates, and doth disdain the haps of others years. Although no man can well keep close his own unfeigned love, If Fates against him let, and nill the envious lights above, Small force in wit of man there is, where Gods do not agree. In vain he toils that seeketh aught, when Gods against him be. Yet ought we not for this to leave our wills and wits to strain: For he that hath the race forth run, and palm cannot obtain, Is worthy praise: and envy all upon the Gods he lays: Who often good men down have put, and fools exaiting raise. A happy man is he to whom, from tower of heavens, grace Is granted, whom God guides himself, whose birth with lucky face The happy stars have shined upon, to him comes joyful love: And void of woe, long sweetness he with pleasant life may prove For love is dainty, sweet, and mild, if destnye cause not pain: Whose darts, the man that never felt, doth senseless still remain. What beast might ever yet be found, that felt not Cupid's flame? All creatures vile, and base we see have tasted of the same: God willing so. Wherefore who seeks this love, a thing divine He seeks: for if the king, and Lord of all the world, should not All things created here retain in loves assured knot, The world should strait be at an end, and the elements decay. That each man loves he keeps, and it defendeth eke always. But no man seeks the thing to keep that he sets nothing by. Wherefore the order of all things shall last continually. For, everlasting is the love of God, that all doth guide. Though all things made do fall and fade, the kinds yet never stide. For those the blessed God doth love, but not the bodies so. Whereof the cruel death hath power, for no man suffereth tho The thing he loves to perish quite, if he can it defend. But who denies? God all thing can. and he can them defend. But be the bodies doth not love, wherefore he lets them die: But not the kinds he so permits from their estate to 〈◊〉. What doth the potter care if this, or that his pot be burst, Turning the wheel, and chalk in hand despiseth now the first? A newer sort of them he makes now over all this same. The sky, the ground, the seas and air, and raging fires flame, And eke in fine, the world itself (by loves enduring knot) So many years doth stand and last, for if this love were not: The elaments altogether would with bursten bonds go fight: Nor down to earth, the Heavens would show forth their blissful light, And beams so warm, no seed should grow and eke the fiery flame This air his neighbour, would consume, he would, but out of frame, His showers on earth that air put down, full bare would seem each soil, The seas should quench the 〈…〉 o quite, or rather fire boil, And waste away the fyshy seas, As once, when Phaeton ruled not well the fiery foaming beasts, (I dreading sore the monsters hie,) his own good father's hests Believing not, unhappy wretch was drowned in his desire. Then all the world therewith began to burn with blazing fire. Till he by force of lightning smytte came tumbling headlong down, And in the floods his flames did quench. Love breeds in every town Assured peace, peace worthiest is of all things here we see. In time of peace do all things grow, and all things lively be. Then live men safe, in safety ●ke the travailing wight he stands, And takes his journey void of harm and escapes the robbers hands. Then buzzing Bees in hives be kept by good advise and care, And beasts in pastures fat are fed, the ground is torn with share, And yieldeth far increase in time, than plenty bears the sway: In bread, and milk and noppy drink, than every where they play. The sounding shaume doth them provoke to dance, the Thiase round: But idiots, none do envy peace, and covet Martial ground. Such times did flow when Saturn ruled his Empire here alone: O worthy age more worth than Gold, but now O grief to moon. All things doth discord vile disturb, with raged motion mad: And fills and feareth every place, with broiling tumult sad. Now fierce we forced are to be, all laws with sword to slake: The furies all of hell they swarm, a thousand brands they shake A thousand snakes withal, and move the proud high minded Kings: And common people mad to be, what good to you it brings? (O wretches mad) your death to haste, with bats, and bylbowe blade: To late when as she never comes, but mischief this hath made That plaguy pride and hunger mad, dominion for to have: O dust, what makes thee proud to be, whose stinking guts in grave The filthy worms anon shall tear, why seekest thou for gold? Thinkste thou for ever here to live? O wretch, O wretch, behold, How vain, how short, how fleeteth soon dur life before thine eyes? A grave anon shall close contain, thy bones, and shall suffice. And if so be that love should knit, the hearts of men in one: This would not be, for every man, his friend would tend upon. And all men for their parts would aid the friend that they hold dear: Assuredly, nothing more good, nor sweater doth appear. Than truly while we here do live, of many loved to be: A safe defence are always friends, against adversity. The mind in deubtful things they ease, and helpers seek to be: Thy cares and loss they lighten much, they weep and wail with thee. But seldom perisheth the man, that thus is rich in friends. When fortune laughs upon thy luck, and happy chance thee sends: With thee thy profyts they embrace, with thee they joyful be: With friendship they thy haps increase, and feast in mirth with thee. Who list therefore to lead his life, in safety, and in joy: Great store of friends for to retain, let him his care employ. By many means this thing is got, which (as I can) I shall Declare: but now to know, is needful first of all, Which love the people call of mind, a motion for to be: For well to will it is the same: that men call love we see. The mind always itself desires, the good thing for to prove: And seeks the evil for to shun, these 〈◊〉 alone her move. These two therefore the causes be, and loves assured ground: But good in three divided is, whereof one part is found Delighting for to be, the other honest eke appears: The third utility. So likewise, ill in three we part, first hurtful we esteem: The second vile deformed is, the third doth grievous seem. Who so that loves, refusing these, or else desiring those: He loves, love divers is, like as the spring from whence it flows. Not worthy praised like to be, nor worthy like dispraise: Nor only differ three foresaid, in general kind always. But divers special kinds himself, doth each of these contain: Which kinds when as they divers be, make divers loves again. What so ever aids, that profit is, but is not yet as one: Much goods upon the body weight, and much the soul upon. Strength, beauty, health, activity, these four the body oweth: These things whatsoever creature gives from them the profit floweth. Two goods again the soul contains as manners mild, and Art: Like as the soul hath virtues two, the will, to whom the part Of manners all, belong, and mind, to whom the truth to know It proper is, and from the mind, like divers goods do flow. The learnings nine this mind adourn, which Poets Muses call: Equivalent to circles nine, that roll above us all. The will doth divers goods possess, of which these four excel: Wit, justice eke, and virtue strong, that conquers troubles fell. With her that bridleth eke our minds, and modesty doth bring: From these, as from the fountain first do all the other spring. Which whosoever seeks to know, let him go toss the book: Of Stagerite, or (if he list) in Plato's works go look. Which two are lights to all the world, whatsoever then it be: Such like to us that gives, that term may profitable we. As to the body medicine is, and eke the physic leech: And to the mind the book likewise, is master that doth teach. But those that profiteth the soul, more profitable be: And better eke because it is, of greater dignity. As is the master than the man, the shipman than the ship: Than is the cart is he that holds, the clashing carters whip. But by delay, or out of hand, doth profit us each thing: As to the hungered man the gold, and he that gold doth bring. The coke, and eke the food itself, the like I do declare Of pleasing goods in divers parts, divided is their share. Of which the body some do please, and some the soul delight: But yet the pleasures of the soul, he always more of might And common eke to Gods, and us, whereas the body's joy: As granted unto brutish beasts, to them a proper roy. Not lawful unto them it is, with joys of soul to mell: Nor have they all the senses five, and only know they well. What taste and sense of featling means they music nought esteem: No sweet perfumes with princely smell, to them doth pleasant seem. Regard they ought the painted lines, of fine Appelles' hand: Or muse they on the brazen plate, of comely Corinth's land? Or wonder they the sight to see, of shooting Circus game? If aught they smell, if tune or sight, them please, it is the same That ●aste, or feeling makes, as when the Lion fierce doth spy, In fields by chance a cow, he leaps, and lifts his main on high. And twines and twirls his twisting taste desrous of his prey: Or when the fomey horse beholds, the gadding mare astray. With haughty head upheld he runs, and here and there he kicks: And leapeth hedge and ditch abroad, while lusty guts him pricks. And causeth all the skies above, with hineying noise to shriek: When meat therefore, and gendering act, the beasts do chiefest like. And sith to them it proper is, it is therefore most vile: And fit for villains to possess, fine wit it doth erile. To often used, it body hurts, who therefore this obeys: Is made a fool and for to serve, is apt eke always. Than over others for to rule, but use them moderately: And if thou minded art to know, the goods of honesty. Remember what before I said, for of the mind they be: The manners mild, and learning eke, as I declared to thee. But give good ear what I shall say, those goods that do delight While as they last, do pleasant seem, and after of no might. Example for, behold the joys, of song and Venus' play: But that that brings the body good, that profits men do say. The goods thereof be pleasant eke, as health obtained doth please: So profits it again we see, that healeth each disease. And that that causeth goods of mind, we well may profit name: But these, as soon as they be got, then pleasant are the same. And honest out of hand they be, for all that virtue brings: Doth profit much, and dealt herself, above all other things. She pleaseth most, and honest is, her just reward and hire: Is honour only due to her, therefore who doth desire. Much love, while he here lives to have, let either him devise: To please or profit them he loves, or else in any wise, Let him have virtues good in store, the which the dogged sort Shall force and eke constrain to give, a praise and good report. Whom though they hate yet shall they fear and first of all he must: Of those whom he doth seek to please, mark all the manners just. For all men's wills do not agree, nor all their studies one: Such seeds unlike dame nature sows, engendering us upon. The one doth hate that tother loves, that one doth most dispraise: The other lifts above the Skies, whereof appears always, That each love all things not a like, nor all men do desire: One good that profits, like to have, nor honest like require. Wherefore we first of all must learn, what pleaseth best his brain: To whom we seek, lest else perchance we labour all in vain. In doing things of them unliked, this is not hard to know: The talk assuredly declares, the deeds from them that flow And hidden heart, all men talk most, of that they most do love: And most attentive are thereto, full many things that prove. His love at home may eft be spied, the ploughman holds at home The plough, the goad, the yoke, the rake, the spade to temper lome. The Knight his fearful armour hath, that hangs at home full buy: So he whose house with books abounds a student rightfully, May deemed be: and this I say of every other man: The hand and tongue declares the heart, such things as pleaseth then. Who seeketh friends let him perform, for fawning love doth get: But most men yet do gape for gain, and all men's hearts are set On gold, and gifts and many friends, by gifts obtained be. But sure such love endureth not, for when that gain doth flee: Then faileth friendship, chief then when hope to have, is gone: But some there be (though few of them) that still remain as one. And mindful eke of friendship showed, do never cease to love: But grant the unthankfuls friendship fail, it doth not yet behove. The good and friendly man to leave, (who may as rare be found: As Phoenix bird in all the world, that breeds in Arab's ground) To profit many men, and aid, with all his power the same: This way to heaven only leads, by this obtained the game Great Hercules, and many more, whose worthy fames remain: As yet with us, whom never age, can cause to die again. The gentle and the liberal man, is like to God above: Great sorts of men again there be, delighting things that love. Whereby such men they most esteem, that pleasant things do bring: And chief children, youth, and such as are of great living Do covet joys, and pleasures seek, but such love is not true: For when that pleasure once is gone, then friendships eke adieu. Yet sometimes sure it profyts much, and many get thereby: Riches, and many favour get, therefore let him apply His mind, to please who friendship seeks (so he go not astray: From bonds of right and honesty, but each man profit may) And pleasure eke two sundry ways, by words and deed beside: But safer eke and easier it is, such friendship to provide By words, than deeds, but now 'tis best for to declare the way: By which it may be brought to pass, which thing perform you may. If wholesome counsel thou dost give, and warning hurt declare, And teach how profit may be got, of evil to beware: In praying Gods to send them health, and send them well to far. In asking grateful things, for them in whom consists thy care. If thou desirest any man, with words for to delight, Of him, and eke of all his things, do praises thou recite. And if he ever any act performed worthy prays, Commend it much, for wisemen now, and fools at all assays Would praised be, sometime again, with sweet, and pleasant style Delight that tentive ears of theirs, provoking them to smile. Or telling of some pleasant tale, though new, or old it be (If it be worth declaring) tell some worthy history. If thou perceivest any thing that doth his mind delight In any case, dispraise it not, but say the crow is white. And if thy conscience be so strait thou darest not say so much, Then hold thy tongue, say never a word, for now the time is such, That wisdom great it is to feign, (as true the people say) He cannot live that knows not how with both his hands so play. Sometime, believe me, now it hurts the truth for to defend, The place, the people, and the time in mind do thou perpend, That nought thee hurt. But some there be that rather love to praise A man behind his back, and take the same for better ways. They do but well such kind of praise more thank deserveth sure: Unfeigned eke and unsuspect▪ it seems to be more pure. For some do use to cousin men when as they present be: True friends whereby they might be thought▪ whom when they absent see With bifing words they laugh to scorn, best is it to reject Such clawing gests, it is the use of Gnato's fawning sect. Not few again at least, some one such merchant shalt thou find: That all things will abroad declare that issued from thy mind. Such praying mates tnow there be he speaks much good (saith he:) And doth commend your mastership, of him dispraysde you be. In few words now the truth to say, nothing doth more delight: All kind of men, than manners good, and life lead all upright. Of greater force than riches, this, or learning eke it seems: Though evil men be learned, or rich, yet no man them esteems. Nothing more odious is, than vice, but if thou honest be: And good, all men shall thee embrace, at least (I think) none thee Will hate. A sentence old it is, that manners like in all: And study like is it (they say) that love is fed withal. So merry it is when knaves be met, so learned with learned remain: So haunt all kind of beasts their herd, I speak not this again. For how can they be joined in love, whose minds contrary be: When one thing for to will and hate, friends use it is we see? Love lasts not long in wicked men, fools friendship lasts not long. For private wealth that ill men seek by right and ●ke by wrong. And cruel lust to harm and hurt that ill men all possess: With pride, and wrath together both the friends of foolishness Makes fuming humours rage's abroad, and joins them by the ea●es. That only love endureth long, whose root dame virtue beats, Which honesty engendered hath, this only knits the hearts: Of godly ●ke and faithful men, with love that never parts. And more it is to be esteemed, Than is the love of kind: By which the father loves the son, and eke with loving mind. ●●he other kinsmen do embrace, for children e●●yn hate: Their parents dear, and father's e●● have grudgd the child's estate. The brother hath been seen (ere this) to work the brother's wyl●: But never true Dresses yet, did Pylades beguile. Nor Pylades Dre●● to aid, did death esteem there while. But here it comes in question, if by any means we can: Procure the love of everichone, the good, and evil man. For lone in many parts dispersed is weaker every hour: In few of greater force it is, in two of greatest power. denied thus in many parte● it vanisheth away: Who bids seek not to many mates, do therefore truly say. For hard it is to line among so great a company: With them as it doth friends become, eke conversant to be. For fixed faith denies herself, with many for to dwell: With few herself the doth content, wherefore believe thou well. Thou shalt not many faithful find, love not in any wise: The common sort: nor seek their love, for discord thence doth rise. And pleasant peace with few remains, the common press forsake: Of pressing men with troubles, they their troublous name do take. A few, and good choose thou thyself, with whom to lead thy life: By many years in safe thou mayst, and also void of strife. Like as therefore, thou canst not love, so many fervently: So, canst thou not of such a sort, be loved faithfully. For who so loveth not for troth, is worthy of no love: A civil common love there is, wherewith it doth behove. The common sort to love, with which each good, and evil man: We ought assuredly to love, which is performed then. When as we no man's hurt procure by words, or else by acts: When as we lead our life that none may well control our facts. When we to all men courtesy be, and eke with friendly fare: Do them salute with honour's dew, and praising them ●●brace. But yet, at first it doth ●ehoue with few to lead thy life: If thou dost seek 〈◊〉 peace to live, and 〈◊〉 from foolish 〈…〉: Them 〈◊〉 shun whom ●●●ght thou knows: it can not be pardie. That we in thorns, and thistles tread. and scape 〈◊〉 thereby: Nor care thou not a whit, if that the wicked love not thee: Think it enough if he not hate, ne shalt thou hated be. If thou from them do stand aloof, such hur●eth not the snake. But if, sometime it doth thee please. the company to take. Of tag, and rag, and neighbour John, let tongue in silence dwell: And take good herd what thing thou sayst, and alwa●es ha●ken well. And seldom speak, i● is the sign of one, whose head is light: So much to pra●e, be ef● offends that so ●oth words recite. But such as rare, and wisely speak, desayue the chiefest praise: And in the pru●●●t mouth it is a goodly gift always. Speak ill of none behind their ba●ke, ne yet before their face: Let this the chiefest warning be, and ●ule of chiefest place. Nor pr●●e not thou to no intent, nor idle words let ●all: For then shall each man laugh at thee, and eke a fool thee call If thou shalt answer any man, or if thou question find: Before thou speakest in any case, record it in thy mind For when it once is ●●edde from thee, thou canst it not retain: The word that once is flown abroad, can not come home again A goodly thing, also it is in talk to tell sometime: The pithy sense of aged laws, and ancient poet's ●●me▪ And now and then examples sound▪ in worthy stories old: Do give the talk a greater grace if they ●lude, so told. Always therefore, it needful is on divers books to reed: And, as the Bees now there now here, on sundry flowers to feed. Expel thou anger far from thee away with pride that elf: Such kind of men cannot be loved, and always show thyself. Of gentle mind, and lowly eke, so shalt thou all men please: If any man thy hurt procure, prove thou, him to appease. Rather with wit, than furious mode, to wit doth strength give place: She conqueress doth all things tame the Tigers stout in pace. And Lions fierce by art are won: and ships in seas do swim: And towers strong by art doth bear the Oliphant on him. By this the Bull doth bear the yoke and horse with spouting might: By this constrained is to bear, the bridle, and the knight. Wit all things rules with aid of force, to threaten much with cracks, Is cowards guise, & women's strength to men belongeth facts. The wise man doth dissemble hurt, the valeant prates no whit, But when he sees the time then dare he do that shall seem fit. First take good heed that none thou hurt, and if by injury. Thou harmed art, when thou seest time revenge it rightfully. If thou canst not let grief a while within thy heart remain, Lest that by foolish boasting words, thou mayst more harm sustain: It is naughty playing with edged tolls the wise man will refrain: And spy his time, and eke give place his foe with words to train. That pleasant seem, and fawnings eke till he him bring to snare: So wins the wild unruly colt the witty horseman ware. So on the Oxens' neck the yokes, the ploughman putteth on: So Lions fierce the charet draws that Cibell sits upon. So (tigers wood) you do obey to Bacchus bridle rains. Great wit it is to conquer thus, and hide the inward pains. Till time convenient come, therefore this must be marked beside. wheresoever thou remainest, let not thy mouth be stretched to wide, With laughings loud, but when need is then laugh thou moderately: It doth declare a simple wit, to laugh excessively. And on the other side, it is not fit for any man: Always in dumps to be, therefore fly thou them both, and than. The middle keep, there virtue sits, no gester would I thee: And yet, if that thou canst, I would that pleasant thou shouldst be. Enough (me thinks) I have now said, my message here doth end: For which, to thee, my mother me from heaven high did send. Now time commands to leave the earth, and skies above to climb: From whence I wonted am the earth, to see full many a time. Musing that it so little seems, and round as any ball: Amid the air to see it hang, having no stay at all. Sustained only with his poise. the sea doth eke appear About the earth full serpent like to crangle here and there. And like a little brook to run, here eke I do behold. The Padus Tanais, Ganges and that Histre waters cold. As oft as showers do cause the dikes with wet to overflow: And when thy mouths aloof I see (O Nilus than I trow.) They be (though great in deed they are) but seven gutters small. And hence I view the bloody broils with shining sword that fall. And fields be sprent with purple blood, And foolish kings thereby: Who (while they covet more to have and never think to die.) With dire debate do battles bring the guiltless souls to kill: And show the Gods a gazing grief repugnant to their will. And there I see their places change both rivers, springs, and floods Hills fall to dales, and dales to hills, and place (where once grew woods) With coulter ●●lde, and whereas ploughs before have run their race, Their woods to grow, transformed cowns and all things changing place. He blessed is that may the like prospect to this obtain: Where Asia, and Africa he may see, and Europe eke again. That swells with wealth, & weapons eke, and divers nations strong: That there do dwell, whom Cancer burns the Ethiops them among. Cilicians fierce, and Tartar's turks and men of Scythians ground. The shooting Parthes', Arabians eke where franckinsence is found. The Thracians wild, and Arimaspes those valiant men in fight: The french, the Italian, men of Spain the dreadful English wight. As many people more beside, on whom the sun doth shine, While he above, or under goes, the horisontall line. Wouldes thou not hither will to come, if it might lawful be, For any mortal man to do: if body let not thee. But this can hap to none, but us whose bodies framed were: Of finest air, and not of earth, a while therefore forbear. Till death thy soul shall lose from bonds, and till that time a dew, I go, this said, and answering I away from me he flew. In haste he flies with swifter course than winds themselves my thought And spreading wings abroad the skies with course again he caught. ¶ The fithe Book entitled Leo. I Seek not here Arabians wealth, nor stones of value high: That red seas breed, ne golden sands in Tagus' streams that lie. Nor people proud to govern here with sceptred hand and mace: Such things my luck hath me denied, nor once I wail the case. That destiny hath not given me such, so even the nought as good: May like obtain to reap the gold of wealthy richesse flood. Full oft we see rhunworthy heads of witless people crowned: Whose bodies eke are trun bedecked with robes of purple round. Those things I would the Lord of all, on me would here bestow: Which neither fools nor wicked men may ever hap to know. That makes a perfect man in deed and near to saints above: O mighty Jove what is the cause, or what should thee thus move, Wisdom to none or few to give? in every place we see: Both pleasant, fair, and lusty brutes, and wealthy men to be. But uneath may the place be found, in all the world so wide: That bringeth forth such any one in whom doth wit abide. Dost thou perchante more worthy think, a guide of fools to be: More noble is that power, under the which more noble be. For worthier it is assertainly to rule by force of powers: Both castles strong, and fortresses with large and ample towers. Than Lord of fold and flock to be, and droves of beasts to guide: Perhaps thou dost it to that end our doings to deride. And makest man thy laughing stock, for nothing else to be: The life of men on earth doth seem the staged comedy. And as the Ape that counterfeits, to us doth laughter move: So we like wise do cause and move the saints to laugh above. As oft as stately steps we tread with look of proud disdain: As oft as richesses we to much do crane or honours grain. As oft as we like Saunder snuff, ourselves do brag and boast. What less is it, what part is played, when holding honours most. With sceptred hand, a crowned owl an Ass of stature fair: Of them beholden is to sit a fit in stately chair. Despising every other man though he be like in case: Desiring yet to hear the sound, of God preserve your grace. And to be duckd and knelde unto and have them kiss his feet. Nor seeth the mad man what he is how vain and apt to fleet: Like water bleb and thistle down, that flieth in every place: I am no such, nor seek I do to live in such a case. But you O Gods above that dwell, and blessed are alone: That live in everlasting joy, if case you think upon. The cries of mortal sinners here and if you not despise. The human prayers that we pour, and tears of wretched eyes: I you beseech to grant me here, a pure and perfect mind, By which the truth I always may from falsehood aptly find. And virtue eke from vice discern lest I as void of wit, Should fly the things that I should haunt and follow things unfit. For if so be it may pertain to any mortal man: To line as thus in blessed case, by this means think I than. That I may blessed be. But sure I am therein deceived: And with me also are all these that have the same believed. For no man ever happy was nor ever yet shallbe: Not though the goods of all the world in hand possessed he. Nor though he did in wit excel. but some perchance will doubt: Except my leaves by reason strong do bolt the matter out. Park thou therefore this present book● that seekest this to know: According as they best can do my verses thee shall show. Your sacred doors (my muses sweet) set wide and open here: To me your Prophet and refresh my mind with waters clear. Of Parnas hills, which sore I thirst: disclose your secret ways. Show me the truth, for well you know what hath been done in days. Of alder time, and presently, and what shall eke ensue: Now first of all I will declare, with name and not untrue. Whom we ought happy for to call, then will I touch the thing: Whereto the God Apollo high, by wisdom shall me bring. I say therefore that only he can have the name of blessed Who hath the chiefest good in hand now presently possessed. But all men this not truly know when each one beff doth deem: The thing the most his mind doth please, the ass doth more esteem. And mule, the barley grain, than birt that dainty dish of meat: Than flesh of fender thrushes sod, than loins of Hares to eat. So gold the greedy snudge doth wish, and always praise for best: Which honours thinks th'ambitions man and milksop, Venus' nest. How few alas the truth may know, what mist of errors blind: Our judgements hide, because that few have now a perfect mind? Each man doth judge, & each man speaks according to his will: Of their own selves some things are good which never can be ill And never varme, so good there are, not of themselves that be: Which sometime help and eke beside, do sometime harm we see. These are the bodies outward gifts, use makes them good or nought: As if a man his country save, by strength, this strength is thought Then good to be, but if he harm, the guiltless innocent: And with this strength his country war then now incontinent, This strength shall counted be for ill, like sentence I declare: Of riches, honours, eke of rule and all things else that are. The owner eft such goods destroy, although he use them well: So hurts the Bees their honey sweet, so makes the Beaver yell. His hoystring wax, like rivers stream, they fade and fleet beside: And doubtfully in error pass, and never certain bide. Not therefore they be chiefest goods, nor whose doth abound: With such may counted be to have, a happy life then found. But rather if the truth be said, those goods unperfect be: which unto us do profit bring, and hurt in like degree. For else might poison good be judged, that sometime health us brings: And nothing should be counted ill, among all worldly things. When as nothing so hurtful is, but sometime helps again: But those that of themselves be good, and always good remain. Doth make the happy man in deed, but what these goods now be: All men knows not, with reason sharp, therefore them seek must we. Minerva granting grace, and some, these things perchance will say: Is nothing hard to know, sith them, both chance and corpses denay. Then must they needs be good of mind that makes us blessed alone: This bolt of theirs is well bestowed, but mark they have touched none. First must we common things declare, our purpose show that may: Like as the torch amid the dark, doth show the gadlings way. work, working, or the man that works in every kind of thing: The work itself an end we grant, and him as beginning That works we take the middle eke the working for 〈◊〉 ●ee: Now which of these more worthy is, becometh us to see. Each thing that moves doth far excel, the moved thing thereby: This plain appears, the end doth move the workman certainly. For what is he takes aught in hand, but he before perpend: And in his mind do full conceive, thereof the final end? The end therefore more noble is, that working eke beside: Is much more base than is the end, by reason like is tried. Hereof we must conjecture needs, the chiefest good to be: A certain end, but every end, is not of best degree. But only that which is the end, of every other end: To which the other ends have all recourse as floods descend. Together all in roaring seas, for reason would that so: Unto the sure and perfect thing, thunperfect things should go. And for to come to better state, because it is more base: No otherwise could well be kept, good order in this case. That thing therefore that is the last, and end of all the rest: That needs must be the perfectest good, the chiefest and the best. Again of every kind of thing, contained in compass round: Of all the world some having life, some void of life be found. But those that life retain, excel the body's life without: Then whatsoever is chiefest good, must live ensues no doubt. Of things that live, some reason want, and have no speech to use: The rest have speech and reason both, and them we best do choose. The chiefest good therefore hath speech, and reason perfect tried: Of those that reason have, great part, their lives in pleasure slide. And part again their lives consume, in labours great and pain: But of them both their state is best, that pleasant life retain. We must needs (Ergo) think the life, of chiefest good, most sweet: Of those that live most pleasantly, some part away do fleet Ju little time, and some again, remain for longer days: They that continue longest age, their state for best we praise. The longest time therefore doth live, the chiefest good of all: Whom thundering Joan & great Jehove wont mortal men to call. He shakes with fearful noise the flames, and flashing lightnings fell: Black storms he sends with thunder's roar he makes the skies to yell. Unbindes the blasts and sets them forth that makes the seas to roar: That drives the foaming floods which force, unto the rattling shore. And shakes encldsde in caves the earth, whereby comes tumbling down: The buildings big of every bower, and strength of every town. But some perchance do doubt if God, whom we chief good do call: An end may be, sith we have told before that end of all A framed thing must be, and here, this end to have we say: Beginning and a midst thereto, which all men will denay. He always was and still shall live, no end to him can be: All things he made, and of no man, was ever framed he. Before him nothing could be seen, nothing can after bide: This doubt with answer for to lose, lo thus I do provide. The workman first and maker hero of all the world and all Things in the same contained clear this same we God do call. The end of all the world likewise, and all thing in the same: Him God that guides the stars above, him god we also name. Yet lawful therefore is it not, a work to think this same. For every end is not a work, his mind that work doth frame. Seeks not the work alone to make, but farther doth intend: As he that frames a chest doth not his pains and labour spend The chest alone to make, but for some other cause it frame, As something for to keep therein, or else to sell the same. More worthy ever is the end the later it doth fall: And worse things to better drive, so God is end of all. To whom each either thing contends, for whom the world doth stand: And all things eke therein that be, and for himself his hand Created all, and not for us, as some sir john's do say, That call and bawl in every church, and lead poor souls astray. With words they dolts of Dawcockes make what cause, what wit of ours? What nobleness, what goodness is contained within our powers. For which the world so vast should frame so great a prince as he: We all are full of filthy vice, and fools we also be. Scarce one in all the world there is, whom poison doth not try: Of greedy scraping avarice, or filthy lechery. Whom swelling pride doth never vex, whom ire or pleasure blind: Doth not throw headlong down, why then what goodness can we find In us, or what deserts, that might so great a workman move: The skies, the seas, the fruitful earth, to frame for our behove? loves not he gentle undeserude? so thou perchance wilt say: This is but fond, for who will love, the unthankful wretch always? But he that wit doth lack belyde, whose natures disagree So much, what means, or how may love between them be? For God himself all times surmounts, in whom no end is spied Nor never he beginning had, yet end of all beside. And first beginning eke he is, most chief omnipotent, Above all things, than whom more good can no man's head invent: Or yet a Lord of greater power, or one more excellent Who hath no need of any thing, yet all things need his might: Who each doth behold, and yet not subject to our sight. Containing all good things in him, and void of each ill deed: We contrary as misers borne, of vile and filthy seed, To wailing woes and doleful tears, and thousand dangers dire: Continually with these or those, diseases set on fire. But little tymen remaining here, and that in grief and pain: Alas in what an errors mist, our lives we here do train? How each one weak of mind we be, with divers chances dolde: Lamenting this, and wailing that, in fraud and vices bold. Who after that we waded ha●e, through cares and ●arking thought: Are here compelled this life to yield, resolved soon to nought. The distance us between and God, this (ergo) doth declare: More great to be, 〈◊〉 if we should the silly flea compare Unto the mighty Elephant, what knot of amity: Can knit these two good geffes in one. that so unequal be? Thinkest thou this flea may have the love, of this same monster strong: With like doth love and concord dwell, and eke th'unlike among Always doth hate and discord rain, small faith at least, with them there is, Hereby some sort appear, (whom men profane, our law do judge and they that cowls do wear Call heretics) account us mad, and doltheads us do call: Because we hope the Skies to see, and live the Gods withal. For evermore in happy life, with divers other toys: Which foolish mind and prating tongue, do promise us as joys. For speech doth make us beasts excel, where if we lacked the same: Which God us gives, & eke our hands, by which we all things frame. No beast more vile than we were then, no beast in worse case: For these two above the rest, gives nature all her grace. Here of doth all our pride arise, there of each Art begun, For voice doth warn the present, what to do or what to shun. And letters to the absent speak, for if a beast might show: By words the secret motions hid, in heart that he doth know. If talk among them might be had, if that their syngers fine: were apt to write, no doubt we might bcholde an ave sometime Of greater wit than we: and beasts of every other kind: would greater reason have in them than man in us may find. And boldly durst themselves prefer, each other wight before: And eke the Asso would prove himself, of estimation more Than us, the tongue and hand therefore, not reason causeth thus: Each other kind of beast to be, a Subject unto us This they affirm and more beside, if men be borne they say: Of parents dumb, whose hands are mand or cut from them away. And line in woods not near to towns, and tongue and hand do fail, Like other beasts: (I pray thee) what can humane wit prevail? what reason shall in them ayeare, thinkest thou they will not lead: Their lives as vils as other beasts? what wisdom may they plead. More than the rest of brutish sort, one spirit they all possess Though it unlike do seem to be, because they do express. In body divers form and have of great diversity: Their membres all where to is toind a divers faculty. If divers Carpenters you bring like learned in their feat: If some of them lack instruments, no doubt the difference great Must needs amongst them be, for they can nothing do: That want each kind of toll that doth belong their work unto. Nor after him shall Orpheus draw, the beasts and rocks so high: If he should lack his music sweet, ne once would Paris fly (Being armed well at every point) unarmed fierce Achilles: With such a sort of reasons vile, these fools our cares do fill. But more of them perchance I will, hereafter bring to light: When I shall of the soul of man, some sentences recite. For there I will it prove divine, immortal eke to be: which two of beasts no man will grant, now where we stayd will we The chief and perfect good is God, and who so him possessed: May called be of every man, the happiest man and blessed. But who can him obtain to have, for i'the thing had as yet: Is far more vile than he that hath obtained it to get. And every kind of thing possesr, is eke of value less: Than is the owner of the same, that then doth it possess. For even as soon thou mayst contain, the Ocean sea as wet: Within the compass of a did, or of an Oyster shell. (O candle set before the winds. O subject dust to grave) Than Lord of such a mighty power, by any means to have. Alone God all things doth possess, and hath himself alone: He only hath the happy life, beside him blessed is none. A rertayne chiefest good there is, beside this same foresaid: Which every creature may obtayns, yet like to them denayed. For divers natures all they have, some one thing this doth please. Some other thing doth seem again, to be the others ease. All thing therefore may well obtain, a certain happiness: If not so perfectly a God, himself doth it possess. But by some means, and for a 〈◊〉, while things that doth agree, With nature best, he can obtain, ne feels adversity. But (all things past) now time requires, that we should speak of man: Who hath the chiefest good in hand, and counted happy than, When seeming unto nature good, he all things doth possess: And feels in all his life no harm nor kind of bitterness. This may be counted chiefest good, that all good things contains: That gives all kind of pleasant things, that puts away all pains. For only pseasure doth not make, nor virtue yet doth give: The happy life, as some do write, in ground of Grece that live. Sith many goods of greater worth, than few, are counted plain: As is the bushel counted more, than one poor silly grain. One good thing gives not happiness, though it be chief and best: But one in all that makes the life, compact in all the rest. So can not only one that rules, a town procure to stand: So can not of a thumb be framed, a full and perfect hand. And sith that of two parts we are, the body and the mind: Then happiness the happy man, in both these parts must find. He must be whole, and sound in Corpse, and of a lusty might, He must be fair, he must be fresh, and of a lively sprite, He must be good, wise, learned, discrete, and gifts of both retain, Poor life not know, nor hurtful chance, and if he not remain In long estate of happy years, yet blessed can he not be Though all the same commodities foresaid to him agree. For happy life that doth not last almost is worth nothing, As well have certain said before, not one day makes the spring, Ne bringeth it on Swallows swaps. But at his latest day With easy death and smallest pain must he departed away, And pass with joy the Stygian lakes resoulde from mortal days, Nor in his life time glory wants nor at his death his praise. But may there any one be found with us that mortal are, Which hath all these things in his time? I think him very rare, To whom nothing disyrde is lacked, nor doleful chance doth light, In all his time and years, who lives and dies in happy plight, This is the very Phoenix bird whom dust the Grecian feign, The Grecian of a foolish head, and of a frantic brain: Who thought of one might issue come, and bones consumed that be To ashes cold, a bird to breed which never men could see. But so that she may wonders sing this nation not esteames The truth to say, a nation whole addict to toys and dreams. At whose example latins dote, the happy man therefore Is rare as Phoenix bird. But we are all both less and more In wretched case, although yet some than some more misers be, Because that like estate to all is not, nor like degree. He that therefore doth most good things and evil lest sustain, May counted be a happy man: but he whom cares do pain, And few good things at all possess, may called be full well A wretched man, sith none therefore is happy, we must tell How least unhappy we may be and how in better case Our lives to lead in greater joy, and with more pleasant grace. And to begin I not believe it true that all men prase How Bishops great and mighty Kings do live in best estate. For as in every other thing extremity is thought But ill to be, the mean as good, so here excess is nought In riches, for to much of each doth hurt, who hath therefore Most riches, hath no better life, than he that most is poor. With evils like they vere be. ●o he that is to fat, And hath his paunch with guts bombast not lighter is for that, Nor sooner moves than doth the wretch whose skin doth leanness fret: The one doth feebleness forbid the other fatness let. And as the Seas with greater floods, and foaming force doth yell, And casts himself in mountains hie while he discovers Hell, Amid the depth the tempest roars and yet doth least appear. Is moved most with raging winds, but now the shore full near The shallow Seas with louder noise doth bounce upon the sand: So Kings that have the power and rule of realms in hand, With greater cares tormented are, and greater griefs of mind, Although the common people yet, these wounds do never find. For secretly within their hearts their torments they do hide, Add this thereto, they always have a mischeus mate beside That vexeth them, and fear it is suspecting every twig, Here of sometime do treasons breed sometime a Spanish fig. They dare not walk alone, nor eat except it tasted be. More dear than any kind of price O worthy liberty, The chiefest Gem, and Jewel fair which taken once away, Be sweet, and pleasant unto men, nothing invented may: And death it is alive to be. The poor and silly soul, Where as he list both night and day in safety may go proule, Either within the City's wall, their places fair to see, And plays behold, or view the signs of old antiquity, Or if his pleasure rather be without the wall to walk, In Orchards fair, and gardens gay, amid the flowers to stalk, Or if desire of country sight remain within his heart, Nothing him lets but may alone when he seeth time departed. He needs no shuffling sort of men, nor crowd of clientes thick. As oft beside as he doth thirst or hunger doth him prick Apace he falls there to, nor fear of poison doth him let. For base food the birds abroad in woods had rather get: And greater pleasure far they take in pecking seeds with pain, Than if a cage of pearl and gold their bodies should contain: And there be fed with dainty meats. Full oft a king therefore May live in wretched case no doubt, nor makes him happy more (Believe me now) his regal crown. But on the outward show The fools do gaze, and what within remains they little know. For I him count in best estate whom Fortune gives a mean Whose living doth not much exceed nor substance is to lean, Who hath himself a pretty house to which doth ground belong That gives his master malt and wheat and other grain among O what a great and goodly gain the ground well tillde doth breed The husbandman that labours well of few things stands in need. For either trees of divers kinds a long in order set, With little cost on them bestowed do greatest profit get, Or sundry sorts of fruitful grain and Corn in furrows cast With great increase comes up again, Or if to labour fast It pleaseth him in Orchards fair, of whose increase doth spring Such pleasant fruits that may compare with dish of any king: Except one list rather exceed than reasonably to live. The mean estate therefore is best which either chance doth give, Or dead men's will, or dowry of wife, or travail of the hand, Or cast of mind by merchandise to fetch from land to land, In breeding hests, with cattle's herd, thy stables full to drtue, In keeping doves on houses hie, or homed Bees in hive. Or winter mills black oils to grind, or mills that meal do make, With these and divers other means sufficient gain to take Doth wisdom teach such as give not their minds to slothfulness, Nor suffer ill and poison sweet of drowsy laziness. But chief yet this is the gift of lady Fortune's grace, She setteth whom she will aloft in rich and wealthy case. She lady is of every thing and riches all doth give. It is not to be sought beside in service for to live, For nothing more an honest man becomes than liberty But he of nature is a slave and of no dignity, Unhappy rather, and a wretch, who can the yoke sustain Of master's hests, and them obey for hope of foolish gain. The meadows fat, nor all the Gold nor price of Indian sands, Is so much worth that thou shouldst have thy meat in others hands, And rest at others will, and when thy master bids thee go, Then like a ball from him thou must be tossed to and fro: And serve a man perhaps more worse than thou thyself sometime, An Ass, unlearned, a surfeiter that vows his years to wine. A fond and filthy thing it is, when thou mayst lead thy life With little living safe and free and void of all such strife To bear the yoke of bondage vile for hope of greater gain And freedom sell, the chief of all and stately check sustain. O minds of men degenerate why seek ye great men's halls To be an honour unto them and make yourselves as thralls? woe worth you all that shepherds need like beasts of brutish sort, That of yourselves not able be to keep an honest port. For who so serves by any means can no ways happy be, It is an Ass' part to bear the saddle still we see. Therefore who comes of parents free, or of a noble kind, And doth possess as much as may suffice himself to find He needless than his chance be wails But some perchance will doubt The married or the single life which best of them, for stout And proud the wives are often seen, and oft to chide and brawl, And catch their husbands by the pates, and often nought withal: ●esides the cares of children vex whom grieves the sickness rage Or else untimely death doth take, the daughter come to age With moneyed bags a mate requires, or else Dame Lais school Doth practise there, and stayns the house, the son proves oft a fool L●mfingred oft, and harlots keeps, a brawling merchant stout, A swearing Goose, a Rusfian wild, a vile unshamefast lout. He seems not to be free beside who so ever hath a wife, Must alter needs conditions all, and leave his youthful life, Forsaking frays must bide at home, not ride from town to town, Nor in the night time walk the streets in beating doors adown, And keeping Joan. It's needful then to live advisedly, And see thy goods they not decrease but may augmented be, Lest in thy age the wallet come. Although these things be so, Yet think I sure with marted bed and nature for to go More better far, as she to us of birds and beasts untame Example shows, how both the kinds themselves together frame, And join in one of duty must, and always so remain Increase to get and nourish up their young with equal pain. Whereby the kind may still endure and never more decay, For we as every kind of beast are moved to Venus' play By nature's will, a worse thing shall hap to thee be sure If thou thyself wilt never seek this thing for to procure. And void of issue shalt thou die and yield thy corpse again, A stranger than shall have thy goods for which thou tookest pain. And when that aged hairs shall hap and sickness shall thee hent, Who shall thy wearied age relieve? who shall thy hurts lament? Thy brother or thy kinsman near, or will do this thy friend? No sure, for to be heir to thee they rather wish thine end. On thee alive they wait and fawn thy goods at grave to take, And each man loves and fears thy good of thee no force they make. O mischief great, O beastliness, and vile desire to get, O piteous plague each where dispersed on profit all be set The virtue left. Who seeketh now the righteous thing to use? What man is he that will not now all goodness clean refuse If any hope of gain he have? Gold guides the laws we see, And might of Gold than strength of blood of greater force to be. For Gold both shame fastness and faith are set abroad to sell, For Gold the Gods above be scrude and we set free from Hell. But now the wife her father leaves and mother dear beside, With all her house and household friends, with thee alone to bide For evermore both night and day, and of thy seed she bears A sweet and goodly golpowlde Boy of small and tender years: And kindred now to thee she brings and doth thy house enlarge And helps thee eke in every thing and takes with the thy charge. Between you all things common are both good and evil things, Whatsoever harmeth one hurts both. and that which profit brings Unto the one, that profits both. If sickness make thee weak Or greater age, then doth she straight exhort thee well and speak. She comforts thee, she helps thee then, she never leaves thee there, She watches thee and watching serves. Likewise thy children dear With all the means they can they keep for both your bloods are one, And Image like: And when the day wherein thou must be gone Is come, thou art not clean extince but shalt alive remain In them who then shall represent their father's face again. But some there be that rather had in common harlot's bed Uncertain children get, therefore they list not wives to wed. Such kind of men I can not praise nor wise I have them thought, For wife with dowry helps thee well where harlots bring thee nought. A wife doth bring thee store of friends, where harlots bring thee foes, A wife thou shalt in safety have. a hore with grief and woes. The one will trusty still remain. the other false always, And fearing to be cast at large she stealeth all she may. And for herself she heaps up all her state for to repair When thou hast plucked her bells away and cast her up to air. More, if thou keepest a hore, thy goods are but in queasy case, Of wives are children lawful got, of harlot's bastards base. To wed therefore it needful is but fittest first to see The maids estate, the parents ●ke their manners what they be. For oftentimes the children do their parents after take, For trees according as they are like fruits are wont to make. Ask counsel of her neighbours, close (so that she faithful be) And if thou haun a woman send her whole estate to see: If she be fair, if she be fowl, if she be sore to know If she lack wit, if she can spin, if she can knit or sow. These are the works for them to use and virtuous women's deeds, For to eschew all idleness, which chief vices breeds. For idleness the mind corrupts and leads it unto evil, To wanton lust and filthy vice, and fancies of the Devil. This idleness doth overthrow and Cities down doth pull. For if that Lucrece had not given herself to works of wool, And if the chaste Penelopey which webs had never wrought, But both amid their halls had sit with idle wanton thought: This might have pleased perchance among a thousand wooers one, And of the others Virgin death should never fame have gone: But best it is for thee to view these things thyself alone. For other men among (for troth) firm faith remaineth none. For all men now will feign and lie, and truth is quite exiled: Few faithful shalt thou find, but if thou wilt not be beguiled. If thou wouldst all things better prove, then make thyself a spy: And seek all things thou goest about, to see with present eye. Wherefore I warn thee earnestly, take heed that thou her see: (If that thou canst) what one she is, to whom thou thinkest to be In marriage joined, lest afterward, in vain thou dost lament: And lest it do when time is past, thee of thy deed repent. But if perchance (as eft it haps) thou livest in wretched case: With wicked wife deceived by fate, and frowning Juno's grace. first mildly do such one exhort, sweet words with her frequent: And give her gifts, and all that may, her wayward mind content: With sweet deceits her overcome, now fast thy arms embrace About her neck, and though she shun, cast kisses on her face. With all sweet means appease her ire▪ if this do not prevail, Use bitter words, be angry then and chide her fast, and rail, Put on thy brazen face, and fume and fear her then with threats. If this do nought procure, and by thy words she nothing sets, Try thou the matter then with stripes and softly on the back With bouncing blows bebast her well that all her bones may crack. If thou suspect thy wife of play, then keep no lusty men, Nor fellows fair, with whom she may be prating now and then. Thou art deceived, if thou dost think that any kind of man Will faithful be, in Venus' case no men are faithful than. For the rejoiceth to beguile. by fraud is love possessed And unto Venus always fraud a thing is counted best. But as a chiefest thing take heed there entre not thy door No friar fat, ne lusty Monk, nor priest of any lore. Eschew the knaves, a greater plague than these can none express, These are the dregs of every sort and springs of foolishness, The common sink of mischiefs all, and Wolves in fells of sheep, For pence and no devotion sure to God these wretches creep. And with a colour false of truth they simple souls be guile. And underneath religious cloak a thousand mischiefs vile. A thousand heinous deeds they do deflowering maid and wife, Whore hunters vile, and Sodomites the servants all their life. Of beastliness, and belly joy, the things divine they sell, What wonders great invent they not? what dreams do they not tell? The common people to deceive and to procure again. Hereof doth superstition rise and thousand fancies vain Which if the gods be wise they scorn, and do refuse to view: The Godly man doth worship God, with earnest love and true. And not for gold, away with gain, thou shalt see them deny: All sacred service here on earth, and God himself on high. Themselves therefore this flock doth serve, and not the saints above: And profit causeth Gods to be, which if thou once remove, Both temples and their alt are stones, shall flat lie on the ground: Nor any more amongst them all, shall any God be found. These juggling mates and foxes false, expel from thee therefore: And take good heed that none of them, do enter at thy door. Lest thou do cry the Cuckees note, through feigned virtue such: Nor if thou any gossyps hast, believe them not to much. For under colour of this name, the Knaves do many play: Take heed beside that from thy house, she often do not stray. Nor let her haunt thy neighbours house, it hath been seen full oft: That whoremasters have hid themselves, amid thy neighbour's fit. Appoint her mates for company, of chaste and honest fame: Let mother Bee, be put from thence, and every bawdy dame. And seek thou not with other whores, thyself for to relieve: Nothing doth cause her more to frown nor nothing more her grieve. For nothing more revengement seeks, than when she is beguiled: And sees that with unsteadfast love, her bed is thus defiled. Then all with ire she flames and hates, then doth she eke begin: To work her husband like despite, than choler boils within. Then rageth she like Bacchus' priest, whom to much wine doth prick: Believe me well she is but rare, that doth not use the trick, That harlots use, when that she is, deceived of lawful part: At least if she can not in deed, yet sins she in her heart. For will with vice provoked thus in vice will farther slide. But if thou tak'st her with the deed let laws on her be tried. Be not ashamed but let the laws be reverencde of thee, For they are as a certain rule by which we guided be. Lest thou shouldst give a greater pain amid thy raging ire (Offending God, in felowing men) than doth the fault require. For common people never use the rule of reason sage, But are seducde with furies fell like beasts of brainless rage. Ne hast thou lost thy liberty by marrying of a wife Because thou mayst not walk the streets and lead a ruffian's life. This can be called no liberty but rather licence nought Who so is free doth seem to serve such is not to be sought. It brings the owner to much harm, and not to can do ill, Is better far than have such vice adherent to thy will. How many men have been destroyed by to much liberty? How many men in safety live with bridles dost thou see? And if thy children sickness vex why shouldst thou weep or wail Go seek in haste to make them whole if that will not prevail And if that death will have them needs then use a patient mind Thou art not in this case alone but fellows shalt thou find. The grief that we with many bear we better may sustain. We all are borne to this intent to render life again. For of our first beginning doth the fatal end depend And certain is the time decreed for all away to wend. And either soon or latter doth each man his grave descend To death which is of evils alt the last and final end. Not of the valiant to be feared. what doth it ought avail: The deaths of them with tears, that here have lost their life to wail. Is it a thing so wretched here, to leave this foolish life: To rid thereby our mortal corpse from all unquiet strife. And for the here, eternal life to win: Perpetual rest by death we gain, or eke the coming in. To life again, but weep thy fill, in time thy tears shall stay: And all thy cares and grief beside, from thee shall time convey. But if thou wanton children keep, or of a greater shame: O father fond deserving stripes, than thou art most to blame. And causer chief of all their hurt, who taughtst not them to know: Both manners good and vertuousnese●, while tender years did grow. Not yet with vices foul defaced, neglecting thou the mind: Diost only bring their bodies up, like beasts of brutish kind. Hereof so many foolish geese, and naughty men remain: With whom each city pestered is, for all in age retain. The manners that they did receive when younger years were rife: And each man as he lived in youth, so leadeth he his life. The tender twig at first may bow according to thy mind: But when the bows get elder strength no more thou shalt them wind. Nor from the place that young it held, thou shalt it cause to fly: So doth a child in tender years, each way himself apply. But when that elder age is come, look which way first he went: That keeps he still, and will not change his first conceived intent. Of custom long is nature bred and yields her force always: To use that long time hath been kept. yet ought we for to pray. To God, within the mother's womb that he may give good seed: For so we show ourselves in life, as we therein do breed Whosoever doth come nought from thence will seldom virtuous prove Though manners good, the school him teach and thousand masters move. Well mayst thou nature rule sometime, but never her expel For she is still of greater force thau all thy guiding well. Yet something will she altered be with use and daily toil: So with continual husbanding doth bear the barren soil. So Lions fierce of mighty force obey to man as king. So by continual exercise each Art in time doth spring. Wherefore instruct thy children well while tender years do grow And teach them honest ways to walk and virtuous life to know. Permit them not to ramp abroad according to their will, Than liberty no kind of thing for children is more ill. If thou be wise hold fast thy reins and warily well them guide For mortal things by naturra force are moved in vice to slide. And willingly thereto they run if help no labour bring For without Art is nature won to give no perfect thing. For God himself will not permit that we with slothfulness Should heavy ware, but stirs us up with cares and business: And as with spurs the slothful pricks a pleasant place there lies That riseth up with craggy rock amid the steamy skies, Full of delight than which more bleft a place can not be found To whom the sweet Elysius' fields and Temp, of Thessale ground Doth place resign, here nigh the pole and night the stars that shine, Dame virtue dwells, and there enjoys a thousand pleasures fine. But vengeance crabbed is the paths ●oth narrow and unplaine And so be grown with thicks of thorn that never can attain, The vile and slothful mind to pass of earthly cares possessed: And few pure mind a fit doth bring whom God hath chose as blessed. Above to dwell amid the skies, full crabbed is the way: To virtue sure, but plain to vice, by which we soon do stray. To which we all run easily, who therefore doth intend: To trade a child in virtuousness, must labour him to mend, For without labour nothing good, can well performed be: The force of daily labour doth, all things dispatch we see. First ought you fathers to take heed, above all other things: Your children haunt no ill resort, for custom always brings. Each kind of manners unto men, yea though they saints should be: Ill company will them corrupt, but chiefly let them fly. From haunt of lusty youthful brutes, for youth is always bend: Lo vices all, and filthy be, all filthy talk innent. For wholly is this age advicse, to naughty riots deed: That they use not the haunt therefore, of young men take good heed. Thou that intendest for to keep. a child in virtuousness: Now use to chide, and now the rod, and plain the way express. By which they may their feet direct, in no wise favour show: And ever angry, let them not, the love of Fathers know. For nothing can more hurtful be, than speak them fair unto: Then greater heart in vice they take then all things dare they do. When thou for truth shalt take their words and mak'st of them to much: Bewitched sore with doting love, to children favour such Is hurtful sure, for fear alone, doth make them vice to fly: Not reason then, and soon they sin, if they be not put by. With bridals hard, and as they do full oft in vices fall: Done causing them, so seldom they return if none do call. According as they bring them up so all men children have. Beside all this we must invent our bodies health to save. For health is far more worth than gold the healthy delving lout In better state accounted is than crazed king no doubt First ought the cause be known whereof such sickness vile are sown, In corpse of men, tormenting them for once the causes known. More easily mayst thou shun th'effects and causes pulled away, The effects of them that did ensue incontinent decay. The causer first of each disease is chiefest nature sure, As oft as under naughty stars the birth she doth procure: While as the child doth inward take the motions of the say Or else begot of naughty seed. the cause doth eften lie. Amid the parents of the child, when they perfour me the act Disposed ill, with naughty blood, or sore diseases racte More causes are there yet beside as labour toil and rest, Both cold, & heat, with sleep, and meat, and joys of Venus' nest. Each one of these, doth strength abate and hurt the lively spirit, As oft as we use them to much or use them else to light. Excess of both doth sickness bring of measure health proceeds The perturbations of the mind diseases often breeds. And to much sadness, fear and grief and to much myrrh as well Doth kill if we will credit such as histories do tell. The air doth hurt, the water harms when they be both infected. Hereof doth come the plaguy sore whereby the guts are vere. The common rot doth many kill, and divers sickness sore Doth brawling, fight, and fawle procure with thousand perryls more. These springs & grounds of mischiefs all (if thou thy health set by:) By all the means thou canst invent. seek thou from them to fly. If thou be sick as needs thou must sometime, what wilt thou do? Desire not then the medicine long, but look thou soon thereto. While as thy sore is yet but green, nor yet thy mortal foe: Possessed hath his fired place, amid thy corpse to go. A little water doth suffice, to quench the breeding fire: But when that it is fully grown, and flames begin to spire. With vaunting course again the stars scarce river, spring, or lake Will then suffice to quench it out, shift therefore timely make. To know the cause of thy disease, and soon to put them out Use contraries, contrary things, each one expel no doubt. If cold have thus procured thy harm, use things to heat again: If travail, toil, or meat thee hurt, from them likewise refrain. If need require then seek the aid of some physicians hand: Or Surgians help in Surgians Art, more knowledge sure doth stand. For plain and sure appears the work, that in his hand he takes: But leech, whom we Physician name while he the water shakes. Whereby he doth his judgement give, and feels the beating vain: And rakes the dung, he is deceived, and doth deceive again. But with unlike estate of harm, the simple soul doth die: And gives the bald religious men, a cause to sing and cry. The other having gotten gold, accuseth God on high: And saith that be was only cause, whereby the man did die. And fast with silver stuffs his purse, with sweet rejoicing heart: All men (alas) are healed now, by chance and not by Arte. For he that any Art knows well, in practising of it: But seldom he doth chance to er●e, or doth offend no whit. But these among whereof we talk, amongst a hundred ill: There scarce is one whom they can save or whom they do not kill. How chanceth this? But for because, that few of them doth know: What thing they do, what Physic is, but while they seek to flow. With witty words, and Logiks' Art, the vulearned sort to bind: Of Phisiks' cure the principles, they scarcely seek to find. Instructed thus with needless Arts, themselves they homeward high: And fast with Ergo there they prate, and big they look thereby. Hereby they stipends do require, and think enough the same: (Nor are they here deceived) for this, that with an honest name They may be murderers of men, O laws of wretched kind: That can permit such mischtefs great, O Kings and rulers blind. That spy not this deformed thing, O you that guide and rain: Permit not such a wickedness, chase hence this plague again. And secure bring to mortal kind, by these same murdering knaves: How many men both night and day, have found their fatal graves? Let them have perfectly their Art, or let them not profess: For other arts if they do err, the harm of them is less. But this except it perfect be, is full of perils great: And privily doth rage as doth at home the plaguy heat. It is not good therefore to trust, such men, whose learning stands: In precious habit to be seen, and to adorn their hands With rings and hoops, and precious stones, but this that I shall tell: Whereby thou mayst thyself retain, in mind reserve thou well. See that thy diet wholesome be, and eat not thou to much: For mischief great hath come to men, by over feeding such. Here of do most diseases breed, beware especially: As of a poison strong that doth, enforce the corpse to die. That thou no meat again do take. till that received last: Be well consumed and perfectly, his full digestion past. And every day use exercise, by pace or other feat: Whereby thy joints thus moved may, procure a warming heat. For moving is the cause of warmth, and aids the stomach well: Increaseth strength, & humours nought, from out the flesh expel. Break not beside thy quiet rest, for sleep the body feeds: And helps the mind where harm to both, excessive watching breeds. Expel thou sorrow far from thee, and heaviness exile: For it dries up the sinews all, and makes the body vile. And crested hairs untimely plants, the joyful heart again: Doth make thy limbs & members strong, and youthful years retain. The other things behold thyself, that erst I told to thee: A thing more precious far there is, by which we happy be. And like to Gods, and heavens haunt, in earth remaining here: Although his grace to few is given, few worthy do appear. Such honour high for to possess, and if to know the same: Thy mind desires, I will thee tell, dame wisdom is her name. This is the greatest good of all. than this of greater grace: The Gods can give nothing to man, to this resigneth place All that that breeds in red sea sands, or all the golden goods: That Lagus keeps, that Hermus hath or in Pactolus' floods. Whatsoever grows if truth be said, to her no Princely reign: May be compared, she is the Mother of all Godly train, And greatest virtue is. O blesf, yea blessed, and blessed again, As much as mortal man can be, is he that doth obtain Of God, this goodly gift to get, but some perchance will seek: What wisdom is to know, and sure the troth hereof to speak. Nought else but knowledge chief she is by which the pured mind: Whom neither mortal weight doth pres nor earthly thought can blind. Doth scale and climb the skies above, and there in airy place: With God doth dwell, despising here, all things in mortal case As vain, ascending always up, much like the flames of fire: Regarding light these earthly things doth things above desire. And doth discern the good from ill, and truth from falsehood nought: And things of blind and mortal men, that chiefest here are thought. As pleasures, realms, and riches great with high triumphing gear: For which both night and day they toil esteeming not a hear. bewails the vain and fading thoughts declaring here the way: Of living well in order just, and eke the dying day. The rest among the wiseman shines, as doth the sun full bright: Amid the stars, and doth despise, the force of fortune's might. And underneath his feet doth tread, each harm with constant mind: Nor moved is beside with fear, or dread of death unkind. Nor feareth once the pains of Hell, but takes with mirth his grave: And laughs to scorn the fancies fond, that common people have. Not doubting here this life to leave, replete with wretchedness: And full of toils hereby to get, eternal quietness. In fine he equal is to Jove, to him adherent be Four things: For well he counsel gives, and clearly judgeth he. All error quite from him removed, he guideth also right: Both humane things and eke divine, are subject to his sight. This last that I have here rehearsed, is chiefest of all the rest: Than which there is no greater thing, that here may be passest. But no man can this wisdom have, till clean he purged be: From every heinous vice and crime, and all iniquity. For wisdom doth deny to dwell, amid the sinful heart: And hateth eke the minds unpure, sith she is purest part. And no man can this wisdom have, except he be discreet: And learned be in many Arts, know these to be the feat, With which is wisdom free obtained, whereof I would say more: But time commands me here to shut, and end this book before. My Lion's tale hath long enough, continued here her style: Wherefore my muse now hold thy peace, and rest thyself a while. Virgo the sixth Book. SOme I believe of cankered mind, and of malicious face: Who think they only know the troth and only have the grace All doubtful things with judgement right, and knowledge full to try: Will say I never tasted yet, the blessed springs that lie In Aone fields, nor sacred floods, that Phocidos doth frame: Nor that the Laurel leaf I do deserve, nor Poet's name. Because I writ not fancies fond, and monsters marvelous: And feigning not deceive the ears, of such as credit us. For they suppose the Poet's part, is only lies to tell: As if it were a thing to vile, for them with troth to mell And lawful not. their judgements I, account both nought and vain: And sweeter seemeth far to me, the truth for to retain. To aged wives and witless boys, such trifles I be take: Some bark abroad the battles big, that Giants great did make. With Gorgon's grun, and Harpies vile, and mighty cyclops wild: And shipmen sore inflame with song, of pleasant mermaids mild. with Circe's old that monstrous hag, and beasts that three heads wears: chimera vile, and Atlas strong, whose mighty shoulders bears. The starry skies, ichangd to rock, that clouds hath forrowed eft: with Persia hie, and Tantalus, Promotheus wretched theft. And Titius stout, and Belides, and what so ever more: The doting grece hath Latins taught, in long time here cofore. I wish not I, so much to drink, of Aganippe's streams: Nor seek I so the Laurel leaf, of glistering Phoebus' beams. with Juey leaves the hears to deck, whereby I so might fain: A poet thus to be I blush, and am ashamed plam. If needs we must such trifles wright, and use such pleasant lies Troth thus despisoe: of many tongue is had, but few are wise. Believe me well: and many wright, with haughty verses hie: And many have the Grecians tongue, and latin perfectly. And while so many things they know their wisdom is but thin: With regal words their style is decked, but small effect within. The outward Image only shows, and picture light we spy: But what good thing remains therein? what fruit is had thereby? What learneth he that readeth them? what knowledge hath he got? But dreams and foolish fancies fond, that lise here profit not. which for to know, and not to know, is all of one effect: Though they me Poet call or not. I will not yet neglect. The troth to say, and lies to shun, truth makes the perfect mind: which who so ever most doth know, approacheth niste the kind Of saints above, and happiest is, although the foolishness: Of people rude him not commend, nor praise his worthiness. Nor favour him as he deserves, nor titles of him tell: Wherefore my muses now approach, and sycophants farewell. Behold, I enter now the way, which with a loathsome shade: The Cypress and the Yeutree hides, with leaves that never fade. The doleful fields and darksome reign of Proserpu●e I see: Wherein the Letheus' river runs, with streams that darkened be. Amid the poison fields abroad, doth sleepy Popey spring: On silent shores, Calliopey whereto dost thou me bring? What monsters for to see dost thou, command? what noise to hark? With doleful noise of irksome Owls, sounds all the woods so dark. The Howlats cry with woeful tunes and loud lamenting noise, O muse, whereto dost thou me bring: behold, with wailing voice. The hills and valleys all do roar, and echo back doth beat: The mourning times, an answer gives, what grief is this so great? What is the cause of mischief such, what kind of people those: That all be clad in mourning blacks and wailing vesture goes? What men are they that thus in black, with weeping fill the skies? Alas, what sight of bodies slain, lie here before mine eyes? What hath here caused this bloody broil who made this slaughter fell? How many kings and bishops bones lie here? I know them well. Is then same death aloof that comes with bloody scythe in hand? With dreadful face, and ghaslley look before whose face doth stand. A thousand heaps of sicknesses, a thousand dangers cake: O armed with to fierce a guard, my thinks I hear him speak. With clamor great as he doth come, to him I will give ear: And what I hard with all my heart, I will declare them hear. That death I am that with my sith, right down do cut like hay: All things that live upon the earth, the rule and eke the sway. Of all the world, hath I ove me dealt, and bids me none to spare: But hie and low, to slay and kill, them down with equal share. Whereby may none escape my hands, not one can fly from me: The haughty heads of mighty kings, by me suppressed be. The pride and pomp of prelate's flower, I cause a down to fall: No kind of creature here doth live, but unto us is thrall. Although he (flying) pierce the parts, of northern Boreas' ground: And pass the ragged ●iphean rocks, yet shall mine ire be found. And he my power and stroke shall feel, or though he do descend: The southern parts, where shineth bright the stars to us unkend. Yet there he shall me surely find, and finding me shall die: ●y scythe, both East, and west doth kill, I set not richesse by. How many men hath this my hand, down cast from state on high: And headlong shoved with mortal might, in darksome grave to lie? I well remember Priam once, when stain at altar stone: He sacrificed was to me, the guide of Macedon. The proud, with fight hand that put, so many realms to flight: To whom no like could then be found, by force and deadly might. Of this my dart, in Babylon, sore wounded down did fall: What should I here the Latin Lords, and Mars his neuewe● call To mind, the Lords of all the earth, whose valeant virtue plain: Did join their rule to Ocean seas, and fame with stars to rain? Can I not when me list all these, ●slaine to hell throw down? Deprived their hands of sceptre's ●●ou● their heads of regal crown. Of words their mouths, of sight their eyes, of moving members all: And eke their bodies thus destroyed, in filthy grave let fall. Me fears the Ind, the Arabian, the more, the Scythian fell: All they whom Asy and Europe keeps, in Africa all that dwell. Both kind and place are one to me, nor times observe I than, Nor manners way, nor years esteem, the good and evil man. The wise the foolish dolt shall die, the little sucking Will: The young and old, the fair and foul, with reason like I kill. And he that yonder I do see, approaching to my land: When as his destinies permit, shall feal my deadly hand These fearful words with hellish mouth, this churlish thief out brayed: Wherewith my senses all did fail, and I remained afraid. My blood therewith forsook the veins, and left the outward part: And shrouded close within my breast to secure there my heart: But chiefly when this fearful fiend had sent the plagues of Hell To them that ranged on the earth amid the crowd to dwell, Which knew not of that mischief great, then forth abroad they fly And here and there they catch and take each one they can come by. Then bodies sick on ground are laid and deep for pain they groan, And many there with Sith in hand doth death dispatch alone: And passing forth she did reserve till slaughter next begun, The lives of all whom Lachesis not yet had fully spun. Thus trembling all my joints therewith and all amazed then Myself unto 'gan say these words: O cares, O vows of men O labours vain, deceiving hope, O seeting joys of mind, O time that evermore dost change, O fading humane kind, How vain and how uncertain is this transitory life? How subject unto every harm of thousand evils rife? Which outward shows a pleasant face both sweet and framed well, But inward, O what gall, what grief, what poison there doth dwell? What are we wretches here but dust, with wind and rain upcasted? And like the brittle breaking glass and shadows fading fast? Much like to Roses that do show a gorgeous gaudy face When funne doth rise, & when the night appears do lose their grace. To day with mirth alive, and foot to worms within a while, This day in fair and lusty plight, and strait a Carrian vile. Alas what doth it us avail to hoard up heaps of Gold And plate to have, and clothing rich and Gems of price to hold, Great realms & cities strong to guide, in houses fair to lie Aloft to look, and think himself full like to Gods on high? If death do all things take from hence if we like smoke or dust As wretches fade, if that so soon our pride, our pomp and lust Do pass, and end for evermore? as I these words had said With whispering voice myself unto beholding all afraid With quaking pace this Ghastly fiend: sir Orpheus mother dear, Why art thou thus she saith aseard? be bold and of good cheer, For fear is sign of beastly mind, unfit for men is such, What is the cause that should thee move to fear this death so much? Then answered I: Good Lady mine nature doth force me so, What living beast her not abhors and seeks from her to go? She takes from us both life and goods delights and all at ones The corpse to nought resolves, for what remains but dust and bones, Which bones in time return to dust? in fine all goodly things She here from us doth take away and chiefest mischief brings. Whom would not therefore such a beast and ugley Monster fear Except his heart were made of steel? Then jove his daughter dear With smiling lips began to say thou run'st beyond the white, And art deceived with form of truth and shadow of that light. It is not easy for each one the truth itself to know, This is the self same bow that doth amid the great wood grow With trees of order thick embraced, that misty errors hide, Nor ever might this golden twig of many men be spied, But only unto them to whom the milk white Doves it show, But I of seed celestial borne the truth do fully know: And can it well to thee declare if thou to here require. I answered then: Good lady sure I nothing more desire: We must departed from hence quoth she come after me a while. And forth she leads, not far from thence where Phoebus' high did smile, With beating beams upon the hill, whose pleasant shining light Did put the misty clouds abroad and darkness all to flight. Beside a spring we both sat down and under Laurel shade Gins my guide with pleasant voice, and thus her words she made: An Ape (quoth she) and jesting stock is man to God in sky, As oft as he doth trust his wit to much, presuming high, Dare search the things of nature hide his secrets for to speak, when as in very deed his mind is dull and all to weak. If he be ignorant of things that lie before his feet How thinkest thou those things shall he see which God and nature sweet Within their bosoms close have hid? yet all at fingers ends This hasty blind unhappy fool persuade himself he kendes, So much himself he bears in hand of all your foolishness The spring and chief this self-love is, A darkness great that causeth you, to know the truth the less. Away with this, and better things thine eyes shall quickly spy, And those that erst for good the thoughtst thou shalt for good deny, And those that evil now thou thinkest thou wilt not evil trow, This darkness from thy mind expelled. I will therefore thou know, That mortal state is nothing else but blathers full of wind, which here and there on rolling ball enforceth fortune blind, To whom if any wit they had should death more welcome be Than life, sith living here all men with harms oppressed be: And few good things they here do use not full of bitterness which true I think thou wilt believe when I shall here express The goods and ills of mortal life as briefly as I may. These two conferred the humane life we plainly shall display. What thing it is, and whither death ought so much feared to be. But first of riches will we speak which every land we see Doth praise, doth seek, doth wonder at and covet instantly: I will endeavour them to blaze. Good Lady than quoth I If it you please, this labour spare for once and long ago This lesson learned I perfectly, Minerva taught me though, Now forward show some other case, not things foreknown retel. The whole estate of pleasure to Arete told me well, So did her son Timalphes eke let this thoe passed be Therefore, and then declare at large what else it pleaseth thee. Then answered she, of nobleness I something here will say, For that is one of chiefest goods, and at this present day All men do seek this same to have and think they it obtain Although as far from it they be as is the Spaniard plain Removed from the man of Ind. But what is nobleness? Of value what? the truth I do intend for to express. But what availeth it as now the truth of aught to say Sith no man will it now believe sith all men it denay? Some kind of beasts do fly and hate continually the light, And roving still amid the dark do wander eke by night. So, many neither can, nor love the light of truth to find. For God with nature so divides the state of mortal kind, That unto him that sees aright, the state of man alone Doth seem to blaze the nature full of other beasts each one. So divers are the thoughts of man, and so unlike they be, For many still pursue the dark and truth can never see, And on the Sun do always look with waterish winking eyes, A few with open sight it view whose mind is of the Skies. Nobility therefore as doth the common people say, In heaps of riches doth consist. or in the Golden sway, Or else in blood, as oft as he bred up of gentle like, Of Belsiers, and of Grandfathers can brag and arms define, And can his valeant parents praise: this judgement I refuse, For still the common people lie as they were wont to use. A like opinion many have, but few have reason plain. If he should be a Gentleman that riches doth obtain, Why then good Gentlemen may be the Dowrers and their fears, The Butchar, Barber, Fishmongers, and he that horses rears, The shepherd, and Jack Baker, and the Tanner with his hide, The Bawd, the Chief, the Graftex and other all beside Of filthy sort, for them among full many riches have And many may, for fortane oft extols the wretched slave, And often she doth throw a down with her unequal hand Such as of late she did permit aloft on wheel to stand. At that time only Marius was therefore, in noble state When as a victorer he came within the Romans gate (The Counsel and the Commons all rejoicing much thereat,) With crown of Bays, & horses white ydrawne on Chariot sat, But after that from thence expelled, by wicked Sulla's might, A banished man to Minturne fled lay hid, and wanted light In dung on vile, or when he was constrained to beg his bread In Afrique land, (O laws of Gods O powers to little dread,) And bread most apt for ditchers tough: was not this noble man A wretch as now? from him aloof fled nobleness as than And straightways she did eke return when Marius came again By lot of changed star to Rome: their sentence sure is vain, If noble state consist in gold, of earth doth Gold proceed Of fraud, of stealth, of Usery, we ergo then do speed Of nobleness by fraud and stealth, and eke by Usery, O judgement blind of common sort of reason clean without, No Gold can make your noble men no riches thus can clout, For worthier is nobility than any precious good, With gold it is not bought nor sold. But some now brag of blood, And praises of their kindred prate while they most wicked be, And of their parents acts they tell and old antiquity, Of Grandsires' deeds, and bloody spoil of Uncle's winning ground, And though the slothful beasts themselves with thousand crimes abound, And virtue lack, yet are they thought good Gentlemen to be, Because they come of ancient blood, and noble ancestry. Why brag'st thou thus with others acts and talk'st thy Parent's praise, When as thou art a shame to them that lived in alder days? The Crow a Swan would seem to be and eke the prating Rook, With Peacocks feathers false ystolne would like a Peacock look, But nature doth forbid, which is the spring of nobleness. Hereeof comes beastly minds & minds addict to Godliness, Of her proceedeth every kind. The body causeth not Thee for to be a Gentleman but mind procureth that. For many Clowns have bodies big of fair and lusty state, An ornament is nobleness to mind appropriate, And certain force of nature bred which mighty things and high, Desireth still, and things of base estate sets nothing by, By which the mind doth strive aloft like fiery flame to rise, And like the Herne, to pierce the clouds and base things despise whosoever can this strength obtain by gift and force divine He shall be good and pain full eke, of power in counsel fine, And roil sustain something to do that shall seem worthy praise, That he himself may praise deserve ●n long and after days. But not to all doth nature give a thing of value such, Yea unto few she doth it deal, whose worthy fame so much For ever lives in people's mouths long after deaths distress. But O conditions ill to ●el, O wondrous fransinesse: Who would not now be called & thought a Gentleman by name: O knavish sort, O creatures vile beyond all kind of shame: Triumphing names do thee delight, and fame abroad to yell, Thee glory likes, then why not pain, and virtuousness as well, Contents thy mind that worthily thou mayst be named than A Gentleman, likes it thee more a wise and sober man, Deserving not, than of desert accounted for to be? Why is not chalk for cheese as well delighting unto thee As lying name of Nobleness? O vile disguised sprite, O Monkey, learn to bridle will, to guide thy mind aright, Reason to use, to fly the things that shameful are and vain, Haunt righteousie & know thyself, and labour hard sustain. Fly slothfulness, whereby thou mayst attain to virtue hie Then mayst thou well a Gentleman be called, and worthy lie, This, this, is true Nobility, these gifts the Gods bestown, And these rewards to men, unto the unlearned sort unknown. This way the ancient Romans went, by this their Empire flew Above the Stars, and when it ceaste then bad their state adieu. For when as their unthrifty seed (their Empire thus increased) Did spring amid more prosperous years, they following inward priest Great riot, plays, and wantonness did clean for sake the state Their fathers held before, whereby did nobleness them hate: And went again the Heavens to till riot forward wrought And vice, whereby was Rome at length clean sacked, and spoiled to nought. It is not kindred thoe nor blood nor speechless imagery, Nor heaps of Gold that can thee make a Gentleman to be. Virtue, virtue, by her was made both Hector and Alcide Of noble state, by this again right Gentleman was tried That wight to whom the Iliads got an everlasting name. With divers other worthy states of still abiding fame. Why brag'st thou that thou dost descend of noble stock and blood? Great spres thee got, what then, if thou thyself be nothing good? If thou a villain do defile and stain thy family Then is thy blood no honour sure but mere reproach to thee. Thou art a Monster, shame to them from whom thy blood doth pass As when the stately Lion stout begets a silly Ass Or Ape of Elephant is borne: for nobleness not so Is left you here by Testament nor virtue given so, As house and land and household stuff. this nature clear hath dealt Unto thine Ancestors before, which yet they all not felt. For if thou shalt the line well search from whence thou first wert twined, Thou shalt perchance of thine own blood full many a cobbler find, And many a Carter clean, and one of them thou shalt well see was first that caused in time thy stock such Gentlemen to be. which as it did in time increase so time shall it decay For time doth here bring every thing and time takes all away. Amongst us all what man to come of Pompey's blood is found? Of Caesar's line, or of that man to whom did Africa ground A surname give by virtue great? what man would once have thought That such a stately stock as these should ever come to nought? The highest houses often fall and come to mere decay: Oft comes the little house aloft, of man the srate always Can not endure. The skies above do alter mortal things. But thou wile say, what kind of seed is sown, such fruit it brings, If I of noble stock do come then shall I noble be. Not so, for oft a squall is borne of goodly men we see And fair and eke welfavourde men ill favoured knaves have got, Of witty men have Asses come. The mind engendereth not As doth the corpse of father's seed, nor in the father's sure It lies, to give the children mind. This, nature doth procure. What fruit can noble seed up bring if skies do not agree? Most true it is that people say the year, not husbandry Doth give the corn a good increase, if see de amid the ground Though best be cast, and thereto stars agreeing not be found, There of will either darnel spring or lost it else will be, Thus noble children for to get the father not (we see,) Sufficient is except the grace of Heavens him permit. That many base, prove noble men of this here chanceth it: Who by their virtue and deserts obtaining fame thereby Did after noble make themselves. What was the vergil high? What was the famous Cicere what Cato wise, divine? Or what else was Horatius? all borne of franklynes' line. Of whom did learned Homer come whose sire nor country we As yet do know? Demosthenes' his father tell thou me, And mother of Euripides? declare the worthy line Of Socrates, of him I say, from whom the saws divine Did Plato learn, who counted was as then Apollo thought The wisest man, him Mason got that in the Marble wrought, And eke a Midwife was his dame. We also well do know That many have been crowned Kings whose parents were but low. Not seldom Emperors have come from base and small estate To honours high, what sayest thou then sith all degenerate, Both horse & dogs and other beasts from their long wont kind? For nothing can long time endure but all things worse we find In time to be by nature's rule and law that still endures Of destinies, till that again an other birth procures Restored state, this altering the worlds chief grace I take This is the htest workman's praise of little things to make Great matters, and the ample things reduce to small estate, To change the face of every thing and still to renovate Most prudently all things in tyme. I do not here deny But that it is a goodly thing to come of parents high, And to be borne of ancient blood: for it is worthy sure. With aid and good examples eke such fathers do procure Their children like themselves to be if Fates do not say nay, Or nature strong of force to much: which who so seeks to stay, As well may climb with heaped hylis in heavens hie to dwell Depriving jove of regal seat as fame to us doth tell When Phlegurs fields the tumult felt of ghastly Giants stout, How then the great Enceladus, by force did bring about The great and huge olympus hill with Ossa for to lie While Ossa then was over pressde with mighty Pelion high. But yet we count not this enough though all therefore thee call A Gentleman, and thou art fair and framed well withal Of pleasant face, and farest well and goest in proud array, And thereby she west thy noble stock, for this no man can say Thou art a Gentleman, but that dame Fortune's grace is thine, And thou full like a golden puff and like a marble sign. But who regards, for now enough it is, to have the name Of virtuous, and of gentlemen, each man to seem the same Desireth more than it to be. O Gods, above that guide, Now names of great magnificence and titles hie beside All men desire and arrogate, they hunt and it possess, The Ass a libbart calls himself the Ant a Lioness. Who will not gentle, just, and wise, well learned and honest now Be counttd here? contented well with bark alone of bow And outward shadows of the thing that under such a cloak His wicked manners he may hide. Now name bears all the stroke And not the thing: well take therefore this noble name to thee As Pasquil is at Rome and as both Thecues and Harlots be, Be noble thou like marble sign. I put the case a Gentleman by name and eke in deed Thou art, what good shall it thee do, hereof what shall proceed? Thou answer, I shall have praise and honours shall obtain. Are these rewards not to be sought? or seem they to be vain. Of nobleness doth virtue breed, of virtue praise doth spring And honour eke. I will not (for it seems no lawful thing) With virtue find a fault: but if with clear and perfect eye Thou shalt behold the truth in deed, then shalt thou plain espy What grief & pains this virtue brings and bytcer life doth make, Though they that are of Stoik sect this for to grant forsake. And first we will the mortal part behold so difficil That who so seeks it for to keep must needs employ his will Great cares and labours for to take, with nature wars proclaim, And fight he must: for nature so doth mind of man constrain Both weak and prone in vice to be and virtues enemy. O God, full soon in vice each one doth fall full readily, What is the cause that nature is of man so nought and vile? Was this thy fault Promotheus? or doth the fiend beguile, And plant such ills in mortal breast as fame doth plainly tell, And causeth love of wickedness? The way that leads to well Full hard and sharp and painful is. who can we good now find? Of his own self not one, who not of ill and wicked mind? Such one as fear of King or laws prohibits to offend, Or such as cannot well perform the crime he doth intend. It is not easy sure to win and nature put to flight, Nor for to stay the furies fell within the heart that fight, Wherefore it needful is to strive from years of youthful train, With daily flight and labours great, the vices to restrain. For custom wont is to break the force of nature sure If that by many years it hath been used to endure. Man's life a warfare (ergo) is each field the enemy Possesseth full, all full of thieves, such gins who then can fly? So many nets who can escape? for when that fortune smiles Then creeps in fond lasciviousness, and stings with thousand wiles, Fast by encampeth swelling pride with sloth and gluttony, And foolish boldness straight doth rise with grief and fear thereby, And ●ayson fell of envy and ire doth then possess his mind. When as he lives in great unhap then seeks he for to find All means he can away to drive his wretched poverty, Then false he plays, he robs & steals, his lack for to supply. Oh Lord thus wise are mortal men between the cruel rocks Of Charybdis and Scylla tossed, of both receive they knocks. And while they seek these ills to shun to other strait they fall. If valeant they do seek to be then dangers dire they shall And irksome labours also feel if virtue they do heed That guides the acts of mortal men, then them commandeth need All joys away to drive and put, and eke with saged saw A life unpleasant for to lead. If just and righteous law Seek any man for to observe, than profit must away This justice is of many praised and few retain it aye. If prudence any man do please he must in any case Beware he put his trust in none, for now in every place Are great deceits, and perils rise, and with simplicity In fine who that is good receives most often harm we see, He least in safety lives and feels more hurt than all the rest For this same world a storehouse is where mischiefs all be priest, All goodness here exiled is the simple Hares thereby The fearful Hart, the harmless goats their bane come soonest by, But rare the hunter hunts the Bear, amid the woods so hie The Lion reasts, go now thy ways, and lead thou simply A gentle life with innocents, that sooner so thou may Unto the greedy gaping wolves become a grateful prey. The world (alas) doth now abound with tyrants over all, The strong tread under foot the weak, the mighty hurt the small. The eagles chase the fearful Swans, the Hawks do Throstles kill, And sary simple silly doves destroys with crooked bill. The speckled Serpent kylls the Frogs and Lizartes up doth eat And in the woods the greatest beasts of lesser make their meat. Thou monsters also dost possess O seas of mighty power That with a gaping greedy throat the little fish devour. Not sea, not earth, not air is safe, the enemy every where Is now at hand, it profits small to live unhurtful here. Behold how good is virtues part that goodness here doth train, For when ye have it gotten once with labour and great pain Amid your enemies all she doth you thus unarmed send. But thou wilt say, such virtuousness do laws and Kings defend. O would to God that this were so, but now in every place With money laws corrupted ar● and eke the Prince's grace Is pleased with precious gifts and suit, the laws set them on rack That either have no pens to pay or friendship else do lack. The other scape as innocents howsoever judgement try: Like as the fly that smallest is in weaved Cobweb high That Spider makes remaineth wrapped where if a greater stray She breaks the nets, & flies abroad The laws (as well doth say That Barbarous sage of Scythia) the silly soul doth tie Where as the rich and mighty men burst through full easily. The other part of virtue, that doth search with studious pain And for to know the causes hid of nature, doth obtain, And froth to learn, that scarce you can at any time come by: How hard and full of pain it is they know that it do try. first under masters rule with stripes they are constrained to live, And there account of lessons hard with fear and tears to give: Shut up as it in prison were whereby they may not go Abroad, without the tyrant's leave although them forceth though The office of the Campo Club, restraint of Blathers might, Though hunger prick, and lust to play wherein they most delight. But when the years of youthful state approaching present stand, Then need requires more diligence some one than seeks the land Wherein Antenor last arrived with raging floods to strive Of Venice gul●e, to Naples else through Tuscan seas doth drive: An other fast to peruse sails or gayneward Rome do fleet, There from his country far exiled with many woes to meet, With lack of meat and quiet sleeps and want of Venus' play. On books with study for to look, applying day by day. For otherwise can none be learned except with untrue fame, For few are learned now in deed but many are in name. Joys hurt them much & pleasure's ●ke that seek for to attain To top of learning's palace high: for this beats back again Their minds from treading crabbed paths by which the journey bends To fair Minerva's holy house. For he that thus intends A name throughout the world to get, must suffer daily pain. Great griefs hereby some men with ill digestion eft sustain, Of many whilst to much they read both sight and eyes decay, By study great their stomach raw their colour falls away. Then leanness comes with wayward age nor marvel is it thoe, Sith for to know the truth doth still beyond man's nature go, And proper is to God alone. Like as the Owl of night Can not behold the shining Sun, with clear and perfect sight: So fares the mind of man as oft as it intends to fly Aloft, to search the secret things falls headlong straight from high. Now mortal men dare reach at things to Gods appropriate, And foolisher they prove themselves the more they seek the state Of things whereof the knowledge doth pertain to them no whit? Except that God grant them from high both reason grace and wit. But happy are the Angels all for they the world do know What thing it is, how much, how great whereof it first did grow, The Lord and maker of the same, all things that may be thought, The Causes hid, the privy strengths whereby all things are wrought. This is the life that they do lead and this their pleasure all: On meat or sleep they never think to griefs they are not thrall, No hope of gain, no fear of loss doth cause them for to fret, But always are of perfect power this knowledge true to get. Sapience to Angels doth belong and Gods above you see Where only prudence doth pertain to men that mortal be Whereby they may take good advise from harms and hurts to fly And gather things that may give aid and live here quietly. What thing to do and what to leave to man doth prudence show Therefore who wisheth well to live and eke where thorns do grow With feet unpricked for to go, let him seek her to know. Who will not him account a fool that things of greatest gain Forsaking quite, doth seek to get things strange and also vain, Who seeks above his reach to rove and while he climbs to high Comes tumbling down like Icarui in waters deep to lie? The Toad that late did seek to match the Ox in drinking vain His paunch asunder bursten thou doth never drink again: while as sir Phaeton sought to rule the bridled jades on high with earthly hand, was he not forced in Padus streams to lie His life and chariot both resygnde with this unhappy fall? The prudent man contains himself within dame nature's wall Nor more he dare than him becomes except that God him moves: Let mortal men such things regard as mortal men behoves. Let them not search beyond their power lest if they climb to high They headlong fall and prove themselves a laughing stock thereby. As if an Ox would upward climb abroad his flight to take, Or if an Ass a Lute would sound melodious noise to make. But let it be that one obtain all arts in memory, By which he many books can make, what good gets he thereby? what just reward shall countervail the pains that he endures? Fame, praise, and glory, thou wilt say reward to him procures, His name thereby shall ever live, and always eke remain. But 〈◊〉 would have the well perpend 〈◊〉 〈◊〉 view more plain What praise, what fame, and glory is. For many things we see, In other shapes than in their own transformed for to be Which with a cloak and shadowing mist deceive the mind and eyes. Hereof good things are counted nought and evil good likewise: All foolishness hereof doth spring. Full oft is Copper tried In Silver round enclosed to lie, oft Gold doth Iron hide, And purest shells within contain the nuts that rotten be, In skins of sheep full oft to lurk the wily Wolf you see. Do not the gorgeous hangings hide the dusty mouldered wall, Where gaping rifts unseemly sit and worms consuming crawl? There is a sharper sight that sees what hid in secret lies, Who useth this shall judge aright and wonders see with eyes. I here demand what fame doth help, what praise? or what renown? To them that sleep? or unto them whom death hath stricken down? No more for troth than doth the harp, the deaf unhearing wight, No more than gorgeous plays doth please the man that lacks his sight. Thou answer'st here, that they that live and they that here awake Rejoice therein, and for the same no perils they forsake, But breath and blood do both resign this thing for to obtain. Ambition many doth enforce and drive to glories gain Much like a spur, and many brings to tops of virtue high With pricks, provoking sluggish folk by force of sword to try Some worthy thing, and if they nil● by force perform the same, That then by wit they take in hand some thing of worthy fame. Yet is ambition sure a vice and no man will we see Be called so, and they that are ambitious, counted be Both vain and proud of naughty mind as once the Romans war, Requested of the common sort (rejecting shame afar) As oft as they their voices sought with humble suit did pray Good will of Rascals for to get that they might bear the sway In common wealth, their own things left whereby they might go ●et Amid the streets with train of men and stately countenance set. For her own self is virtue sought, and not for honours sake, Though she of right deserveth sure chief honours for to take. No virtue moves the common sort they rather her despise Wherefore must Fortune favour needs and richesses eke suffice. Then praise renown and worthiness will also present be. In every place if living lack doth virtue beg we see. But yet it forceth not if that the dunghill cock do guess A precious stone as nothing worth, this makes not it the less Of value: so the virtuous man content with each degree Despising praise of common sort regards not vanity. The face that well preporcioned is requires no painted hew, And of itself may bare be showed the gold that tried is true. But he that virtue is without doth counterfeit the same And underneath disguised cloak procures a virtuous name. wherefore if thou dost well discern thou shalt behold and see This mortal life that here you lead a Pageant for to be. The divers parts therein declared the changing world doth show The maskers are each one of them with lively breath that blow. For almost every man now is disguised from his kind And underneath a false pretence they silly souls do blind. So move they Gods above to laugh with toys and trifles vain, Which here in Pageants fond they pass while they do life retain. Fame, glory, praise, and eke renown are dreams and profitless Because with chance they are obtained and not by virtuousness. But let it be they granted are to such as worthy be Tell me do they the body good? no whit I promise thee. Help they the mind? as much for truth, they blow them up before Depriving them of soberness they make them careful more. For he that after honour seeks must cap and crouch full low With bribing gifts beseeching men his simple state to know. This is therefore a wretched life and full of business, With envy oft it compassed is and oft in great distress. But he that virtue true can get he lives most quietly And happy enough, let him commit the rest to Gods on high. Sufficient honour unto man is to deserve the same, For to the unworthy honour dealt you can not honour name, To such it is a burden great and more a scornful thing As when upon the stage a fool comes dressde up like a King. Now will I here declare and tell of man the mischiefs all Assoon as he from mother's womb with blood imbrued doth cral, He straightway cries, and weeping luck him brings to wretched life, For seeing well by nature showed the cares and bitter strife Wherewith this mortal life abounds. So deep with groaning wind The merchant sighs, and fears as oft as he doth call to mind The perils great that ships are in, the force of pirates hand, The boisterous winds, & raging Seas, with rocks and drenching sand. Then by and by but scarce yet borne him binding bonds do hold, And strait his tender joints and limbs the swaddling clothes do fold: As tokens ill of bondage great that he in time must wear, For who is free? laws, kings & crimes have all thing subject here, And each man serves for hope of gain or else with force constrained. All beasts as soon as they are bred with limbs are strait sustained. And walk abroad immediately, where man is nothing so, But long his mouth and mind he lacks and strength of limbs to go. Much like a sounding picture made with crying never still Disturbing all men night and day with voice and wailings shrill. And when on limbs he stiffer stands, and words can well pronounce Then bound he is, and suffers threats, than masters on him bounce, With lashing stripes, and oft his sire, oft mother on him lays, Sometime his brother's buffets fly, sometime his stepdame's frays, with blows not few that stepsyre gives and when this age is passed Then lusty youth approaching comes, and strength increaseth fair. Now from his mouth he shakes the bit, now council none he hears, He rageth now with furious mode, and burns in youthful years, With rage and riot runs he mad, and rash without advise, No counsel will he take therein, but witty saws despise. No dangers now he doth esteem so he the thing obtain Whereto lascivious lust him moves and force of wilful brain. Neglecting laws he brawls & fights and brainsick runs astray, The greatest part of youth are now with surfeits led away. A few whom fear, or shamefastness or wisdom doth restrain, Their youthful days uprightly lead and void of vicious stain. Now graver age and wiser comes, and cares with her she brings, And labours hard, then toils the man about a hundred things, And all the means he can he seeks his living to provide, At home he never idle stands, but here or there must ride, In town, or else at field he works with labour great and pain, His wife, his children and his men whereby he may sustain. Alone for all he careth then, he tastes no dainty meat, Nor quire sleeps, but forward nows him drives ambition great And gives him rule in common wealth, where while for honours hie The fool doth gape, he malice doth and mischienes great come by. Then wrinkled age with hoary hairs encroacheth in apace The body fades, the strength abates, the beauty of his face And colour goes, his senses fail, his ears and eyes decay, His taste is gone, some sickness sore frequenteth him always, Scarce chaws his meat his tothlesse chaps scarce walks with staff in hand His crooked old unwieldy limbs, whereon he scarce may stand. The mind like wise doth ●eele decay, now dotes he like a child, And through his weak and aged years is wisdom quite exiled. Each age therefore his mischief hath, but mischiefs more there be, That doth belong to every age to all of each degree. Sometime doth cold to much them vex and Snows that flakey fly, And Northern Boreas' wind so brim when Ice doth hang full high On house, and when the waters deep congealed still do stay Now raging heat of Summer burns while Sun doth keep his way Through blazing breath of Lion fierce, the fields deprived of green, The ground by dryth doth gape for rain and moisture none is seen, The herbs & grass their lines resign, the Pools and Fens be dry Now hunger pricks, now thirst doth grieve and dearth doth make them cry: Who can in verse declare to men the sicknesses that reins In mortal life? the Agues hot, the grief and raging pains That over all the body runs? each member poison feels, The hand, the side, the sight, is vex and all from head to heels Doth grief and sickness sore sustain, Why do I them recite? Why seek I here the Cranes to tell in Strimon floods that light? Or number great of Swans that swim in streams of Trojan land? Oft times the mind doth lose his state by herbs or Witches hand: Or when at sacred Ceres feast some fiend in breast doth lie, Or when possessed with Bacchus' force abroad with rage they fly, Though grief with ire and covetousness ambition and delight As much the senses do confound as doth of wine the might Procuring darkness to the mind. If truth we therefore say, All drunk with beastly affects of mind are most men at this day, But few (alas) there can be found that reel not here and there, That can discern what they should do with beams of eyesight clear: And guide themselves by reasons rule. Here of advisedly One said the number endless was of fools abroad that fly. For who needs not Helleborus that gives the purging stools? But seven wise the Greeks could find, among ten thousand fools. The nurse and dam of mortal kind dame Folly sure is thought Without whose grace all thing would fade and men would here do nought, She Captain chief are wars begunnè and all that thereto long. As armour bright, and Targets fair with Ancents' eke among, Where colours fair abroad do blaze with sundry sort of beasts, Of her comes plays and dances fine and drunken Bacchus' feasts, All nice delights and wanton gests with suits of fond array From her doth come, with heaps of books compiled day by day. The floods of trifles fond do flow by her, and every thing Most part at least that man here doth, proceed from such a spring. But now the woeful hurts and harms and doleful destiny That man sustains, can none declare though eloquent he be, Now drowned in floods here sinks thereon and unto fishes great The simple wretch of soul deprived becomes a dainty meat. An other down from house doth fall and shows a tumbling point, And through his haste receives a clap that cracks his chiefest joint: Or batters sore his tender limbs and some the lightnings smite Or tempest kills, on some again the falling house doth light, And doth unload him of his brains, some fire fries to death, With hurtful herbs or Mushrooms vile some yield their vital breath. And some when as to fast he eats, while greedy guts do gripe, Doth overcharge his piece with lumps that stops his drinking pipe. How many tears the raging beast with teeth something to keen, With Iron shoes of Horse's flame how many hath been seen And many gored with wild Bulls horn that roaring mad doth bring? What should I show the dangers great that man to man doth bring? No beast he needeth more to fear than fellows of his own: So many knaves and thieves hereby and persons vile are known, So many witness false that bear, so many vicious slaves, So many living on the spoil, and cut throat swearing knaves, Disturbing rest of mortal men and in none other plight, Than doth the merry beasts disturb the Lioness in sight. He with his tongue procureth harm, he with his sword doth fray, The greatest sort with craft doth hurt, one robs in open way, An other filcheth privily: some sort there also be, That under cloak of friendship strong or of hypocrisy, Such men deceive as they do know to be of credit light. All men almost (O wicked kind) in others harm delight, The brother scarce may brother trust, each man his friend must fear The father of his son in doubt doth live, sure Hell is here, The furies and the stinking floods that lie in Lumbo lake The gaping grinning Hellhound wood and all that Hell doth take. Sleep only peace to man doth bring amid his fleering life, Nothing than this (if dreams fray not) more sweet or void of strife: For cares and labour it extles, and with his pleasant wings, The wretched body resting brodes, and sweere estate him brings. Yet nature seems this rest to hate and ordained hath hereby The stinging Gnat and biting Flea, to vex continually With twinging prick this pleasant joy, whereby both night and day Might mischiefs ever present be. More better far away Therefore is death, than picture his, For who so once the seas of life in joyful boat hath past, And in the quiet haven fair his Anchor safe hath cast, With merry heart doth laugh to scorn the blasts of raging winds With tempests black, and Leucoths' head which floury Garlands binds, Doth honour much, and Melic●rt with gifts he doth salute, And safe amid the shore he joys with plays of sundry suit. Death ends all pain, all bonds doth lose, death causes fear to fly, And dangers all by death are forede to rest eternally. And as no grief nor pain thee vexed before thy Sire thee got, So shalt thou feel no grief nor pain when death her dart hath shot. Who can conceive the times as ill he felt his birth before? Or judge of days he never saw or shall see never more? Or who will once dispraise the night as wretched, nought or ill Wherein possessed of deadly sleep he senseless lay full still? For what is death continual sleep. what sleep? for small time death. But many think souls never die but after loss of breath The dead they say do live again, and flesh forsaking quite As cockels from the shell outdrawne to Pluto take their flight: And downward headlong fast they run in kingdom black to sail. There feign they woods of Mirtel trees where woeful lovers wail. There rivers run with flaming floods and dreadful Monsters be That poison foam, with gaping throats, their places may you see Of divers form, where Infants cry, and where the guilty Ghosts The furies fierce of Hell do burn, and whip fast lynckd to posts, And where the pleasant fields do lie with goodly green arrayed, As due to blessed men that here their pageants well have played. But other now say otherwise and souls they grant remain But those that well in earth have lived with stars above shall rain, And they again that like to beasts have served licentious mind, And God neglect, in form of beasts to live are all assigned: In brutish shape to wander long by judgement just are made, Till time that purged front their crime they come to highest grave. Which things in deed if they were true death fearful might be thought, Or at the least a better life and void of sin be sought: For to the just hereby is got the joys and pleasures true, Whereas the wicked shall receive their pains and merits due. But whether that the dead do live or that they nothing be And soul with body hath his end, pertaineth not to me. For I me thinks have said enough: inquire of Sister mine, Whom Grecians, wisdom ever call, these thoughts she doth define, And always searcheth secret things and verity doth show, Her teaching, well thou mayst attain the state of souls to know. Except it serve to tell thee that death is not to be dread, At least unto the just that here a righteous life have led: For either quiet rest they have in sleep that still doth last, Or happy else they shall receive rewards for virtue past. wherefore go to live Godly now, put vice from mind away, So death shall seem but light to thee and grave thee not shall fray. But now in mind these words revolve both speak and think this thing: What hurt shall death to me procure what loss shall grave me bring? No whit for troth. what will it have? of richesses me deprive. But richesses than I shall not need, for nothing than I strive. But richest than I may be called, for welthyest is the wight Not that doth most possess, but he that lacketh least in sight. Gold, silver, precious stones, and lands, with sumptuous fine array With other like, I will despise, as things that I not way: Nor pleasure past shall grieve me then no more than grieveth beasts Sweet pleasant sparkling wines to lack or Custards fine in feasts The things that no man doth desire what if they not be had? But friends & children sweet to leave will make (thou sayest) men sad. why should this thing me grieve so much, were it not hurtful more If in my life my friends should die and I lament therefore Continually? as some do write how for Antilochus Sir Nestor wept, as for his son (whom slew the King Turnus While he the Troyans' armies helped) Euandre lived in woe. I go before, and what for this they all shall after go, When God appointed hath their time, and me again shall see: If souls be aught as we believe, as Christ declares they be. Well whatsoever that it is death ill I may not call Because it riches takes away and pleasant joys withal. For unto us these are but lent, the use doth nature give, And not the thing itself she deals to mortal men that live. Sith nothing then to me belongs to death I will resign All other things that here I have as nothing sure of mine. What if I others goods do leave? wherefore should I lament If nature now do ask again the things that she me lent? I naked came into this world and naked will I out. For this world is an Inn where hosts of men a wondrous roure: Who for a time do use the food that lays before their face, Their host and therewithal doth say, sirs take and eat apace, Not for deserts of you we give these things, but of good will These pleasant dishes here we set therewith yourselves to fill Until such time as I think good to bid you hence depart And say from up my table rise, now ease with joyful heart, But when the hour last shall come wherein I bid you go, With willing mind obey me then, and place resign you though To other gests that here shall sit, let them rejoice a while with dishes these: who will repine (except he be to vile, Lack wit, or else unthankful be) hearing these words to go From others doors, or else will sit while he commandeth so? But he shall cry come forth you Knave and thrust him out by the ears And ill apaid he forwards goes, with woeful weeping tears. Wherefore should I if he do call that all things here doth guide ●epine to go from hence, or seek in wretched life to bide As many do? nor fit it is, nay willing hence I go And leave this filthy world I will, where thousand mischiefs flow, Where faith is none, where godliness, where justice none doth dwell, Where peace and quietness is fled, where vices bear the bell, Where brother seeks the brother's blood, where son the father hates, Where discord evermore doth reign, and guile in married mates. No man there is, at least but rare, who (if he can) not steals, Who robbeth not, who doth not feign, and who not falsiy deals. That well this world may now be called of thieves a gaping den. Lo, Kings and Bishops proud beside, by name of Godly men The commons poor do paul and pill, and Citizens do shear And simple innocents destroy. what should I reckon here The horedomes great committed now? all flows with vice we see, The naughty act do young men use, and close misused be, Who plants not horns in neighbours heads? the bald religious fry Who should be chaste, abroad with hores or close with boys do lie: To widows grave or tender maids, the holy priests do creep. And some within their kinsfolks bed have great delight to sleep. Some slaves which bests themselves defile: the fields and grove of tree And every town is now a stews. And harms that instant be And dangers great that haps to men, and labours great and sore, And all the superstitious sort of false religious lore. What need we subjects now to be? sith (O the shameful state) Unwytty and grosseheaded fools and they that learning hate (To whom the dice, and Dogs to keep with birds of ravening kind And horses ride, with other toys is all their chiledish mind) Do Sceptres hold, and people's guide, and govern Cities strong? Here of such errors up do spring with foolishness among, Hereof so many vices breed if this thou callest to mind Thou shalt not fear this foolish world and nought, to leave behind: Yea thou wilt count it well that once Calanus and his fears Did bring to pass, who slew themselves to scape these wretched years And staying death with hand did haste, nor longer would preserve The dying Corpse, nor wretched flesh with labour long to serve. And if religion said not nay and laws of Plato hie And GOD himself, I would persuade thee forthwith for to die, And wicked chance and wretched earth to leave as vain and nought, Not wine as wine desired is but wine and good is sought. So life as life is nothing worth if goodness lack we see, If it be nought, as wine corrupt let it despised be. For life itself we need not wish, nor fled it ought to be. The worm, the fly, and every stone and bark of every tree, And every vile and little thing doth life in it possess, No kind of thing desired is where wanteth pleasantness. If it be not both life and good I see no cause whereby, It should be wished or may be loved. Therefore who fears to die Is but a fool since he desires such hurt and harm to bide Both of the body and the mind with labours long beside Before he would all kind of grieves with flesh from him expel, And ever in tranquillity and perfect rest to dwell, Or leaving members here behind to live for evermore, Where he shall want no kind of thing nor sorrow feel nor sore, And with the saints together there about the world to fly, More swift than all the winds that be beholding things on high. Except the dregs of vice him stay and force him still to dwell Beneath in Corners deep of earth amid the reign of Hell. When thus this Lady fair had said she rose and stood by me And on my head (refusing I) she put the Laurel tree, And thence departing forth she flew where shining stars we see. ¶ Explicit media Pars. Libra, The seventh Book. MY muse a lof●, raise up thyself and use a better flit: Mount up a high, & think it scorn of base affairs to write. More great renown, and glory more, in haughty matters lies. View thou the Gods, and take thy course throughout the starry Skies. Where spring time lasts for evermore, where peace doth never quail, Where Sun doth shine continually, where Light doth never fail. Cloud causer southwind none there is nor boisterous Boreas' blows, But milder breaths the Western winds where sweet Ambrozia grows. Take thou this way, and yet sometimes down falling fast from high, Now up, now down, with sundry sort of Gates aloft go fly. And as some haughty place he seeks that covets far to see, The cause is first before the effect the workman work above. The perfect thing, because it doth each part in it contain, And nothing lacks, is stronger far of greater force again. Therefore it makes, commands, & moves, and so by challenge due The cause and Auctor eke of all it may be termed true. But otherwise thunperfect thing that maimed can not consist, Is overcome, and move it must even as the perfit list. It doth obey and not command, and therefore must be named The effect, and eke the framed work, and not the thing that framed. So far behind it ever ought the perfect thing to go. For if unperfit were the spring from whence all thing do ●●oe, It were but vile and nothing wrought thereof should perfect be, As always of thunperfect Art unperfect work we see. Wherefore beginnings more than one no reason forth can find, Because there is not to be known but one of perfect kind. From which, the never failing course and order of all things Doth come, as from the Union first each other number springs. Besides it pure and single is, that mixtures all hath made: For nothing can compounded be but simples first is had. For first it needful is alone the simples to be tried, And then in mixture all in one compounded to abide. Therefore no principal there is but one, as I have taught: Which simple in degree we judge, and purest must be thought. Whom if we think not for to live, in error great we fall: If he live not, how lives the reas●, since by him live we all? Doubtless he li●es, and wisdom hath, or else in order dew, How could he frame such goodly sights except he all things knew? Nor doubt we must, but needs confess; with mouth and eke with heart, Him to be good: Can he be ill of whom each good is part? Can bitter dreams at any time from sweetest fountain run? Or can the rivers pleasant be of bitter spring begun? For either nothing must be good, or good must he be thought, That is the spring of all the rest, by whom the world was wrought. Him men do call by divers names, but we that Latin wright Do call him God, and more we say that Jupiter he hight. Who, fynce he is the first that was, and maker of each one, lives of himself both good and wise, receiving state of none. But all by him their states enjoy, who may lose that they have, Whensoever he list for to restrain the thing that first he gave. As Kyvers must leave of their course when springs their streams deny, And yet it follows not therefore the spring itself be dry: (For of itself it yields the stream and hangs at no man's tail:) So God doth of himself consist, and therefore cannot fail. If altogether perish should, yet fails not he therefore, For what consisteth of itself must last for evermore. When only of himself he stays, and needs no helper by, When as by force he cannot quail and will not willingly. He is all and whole, the rest but part, yet in no such degree, That of those parts he purest should himself compounded be. But by his virtue he is all, because he first did frame The world so wide, and all things else contained in the same. All things that live and void of life, all things that do appear, And hidden sights he only made, and doth preserve them here. In this wise therefore is he all as seed is all the tree, Whereof springs up the mighty bowl whose branches shadowers be. Some doubt if God a body have, and thus do they believe, That nothing void of body is that sense cannot perceive. And therefore now we will attempt the troth thereof to see, Of quantity and quality all bodies needs must be. For by these two state sensible the body doth receive: Take these away what doth remain that senses may perceive? All quantities and qualities compounded ever be, And God of nature single is as late I told to thee. Add more to this that bodies all of form and matter be. Nor God can be of such a power as bounds may comprehends, When he abides for evermore, lest so the world should end. Nor body none is void of bounds, but all are measurable. The compassed form hath his precinets, whose fashion is most laudable. So hath the Square and Triangle, and all the shapes that be. This reason proves no body is but it may measured be. And thus I prove, this body here in equal parts divide Whereof the half let A possess and B the other side. I here demand if A as much as B can do? or if these twain Be infinite? so one shall serve, and tother shallbe vain. If both have power determinate the whole must have the same. But who so seeks the unbounded thing of bounded parts to frame, Shall prove unwise and thus ensues the maker chief of all No body hath. But some there be perchance that answer shall God is a body infinite. but this do I deny: For so should he each place fill up, and leave none void: whereby The rest should never be contained. so world there should be none, Nor we remain, nor any thing save he himself alone. Besides, since body here in life is of more noble state Than sensses Corpse, we must not doubt but life of higher rate, Than Careasse is. But here I ask if life a substance be? If not, than substance were more vile and of more base degree, Than that which substance is without. and if you bring in this, In suffering such absurdity the schoolmen all will hiss. But if that life a substance be, than body is but vain, Since of itself is can consist and severed 〈◊〉 remain. And why should ●od a ●ody take since he at liberty Doth best enjoy his state and hath no such necessity? It is a thing super fluous eke, by which the life enclosed As prisoners like is bard the place whereto it is best disposed. Therefore that chief Almighty Prince eternal good and wise No body hath. Now will I show why many do despise This reason, and do think it vain. the cause hereof doth spring, That drowned in bodies gross, & blinded sense, they know no other thing But bodies here. as through a glass with any colour stained Whosoever looks, each thing shall judge of colour that is feigned. Yet must we know, and doubtless think, that divers things there be, That either void of bodies live, or of such pure degree Their bodies are, that neither eyes of ours can them behold, Nor sense discern, and so more worth than ours a thousand fold. Which thus perchance may proved be. all gross and weighty things, How much the more of earthly drofse annexde to them forth brings, So much more base and viler be than that which seems to flow Of fine and purer matter wrought, all metals this doth show. For look when as by fervent heat of Fiery flames they fry, They straightways melt, & basest parts wherein most earth doth lie, As nothing worth, falls out to dross. the purest and most fine, With better sound and better shape before the eye doth shine. So Bread is best of purest meal whereof the Masters eat, Of grosser is the servants food, the worst is Mastyves meat. So Water, Wine, and Oil with like the worthiest of them be, Such as most clear and subtle seem and lightest in degree. So meat the base and grossest part by siege away doth fade The finest part remains, whereof Flesh, Blood, and strength is made. What is the cause that common stones so rude and rusty lie? Where marble, & the precious gems do glister in the eye. Nought else, but that in one of them less dross of earth is found, In tother, gross and heavy mould hath sight and value drowned. Therefore more foul, and base far such things are indgde to be, Wherein most earth remains, whereby they are called of less degree. As dross we take less gold to be, or gold of base mine We can not call so justly Gold as that already fine. For of all Elaments the earth the vilest hath been thought. And as the rubbish of the re●●e, cast by, when they were wrought Therefore the wisest workman first did cause it low to lie, That distant far it should remain removed from the sky. And thick in ball he cast it round, more less and small to be, That saints might have more plain prospect that list the world to see. For when God had decked the world with Stars in trim array, What dross remained he bade the winds to cleanse and sweep away. Then in with hasty course they rush their Lords award to do, The north-wind blows the Southwind huffs, the West, and East set to. With striving blasts they sweep the fields and round in heap they cast Whatsoever they find, constraining it: the earth is framed and left. Which, banished from the heavens high, strait down to centre fell, No place more far nor base appears where nygher she might dwell. Beside, of weaker force it is, and eke of smaller power, Than all the rest of Elaments are, and feeblest of the four. For if by fervent heat of Sun it be constrained to gape, Or pierced with Blow, it cannot join, nor take his former shape. The waters if they parted be do strait return in one, And void of all division seems as if there had been none. So doth the air, and fire eke, if these divided be, At first they join again, so that no sign of hurt you see. And why? because they are more pure, and perfect in degree, And of their proper force alone they always moved be. But now the earth unwieldy thing of nature ever stays, And more, is cause that sundry things can move no kind of ways. For where most earth habounds, most weight is found, such things apere Less apt to move, the light more quick, and unto life more near. For life in every thing is cause whereby they move alone. It needs no proof the senseless Corpse doth stir as doth a stone Since things in life have chief estate (for life excelleth all) Doubtless the light and moving things the chiefest we may call. They err therefore, that do believe no other things to be. But such as senses gross perceive, and eyes apparent see. For what more subtile is than air, what less is felt or seen? By which have many thought it void as no thing to have been. It is but s●ight: what though? yet hath it here a substance sure And body is, of four chief, one, than earth or stream more pure, And therefore placed in higher seat. for things approaching near To skies, and blessed stars above, of chiefest state appear. Besides, are not the winds so pure that no man can them see? Yet notwithstanding none there is but knows that winds there be. Which when they have a sunder burst the bars of Aeolus strong, The monstrous Hills by force do shake, down torn the trees along Do lie, the Seas from channel deep are tossed above the shores, The clouds are caused, the lightning flash, the dreadful thunder rears. Since thus their force doth rage thinkest thou that substance they do lack? Because thou canst not them behold, or in thy hands them take. To judge as senses lead is fond: for oftentimes the eyes In taking one thing for an other▪ this error plainly tries. As if into the clearest spring a staff most strait be thrust, The eye shall judge it to be Crooked though it be never so just. As if a boat row near the shore the shore shall seem to fly And still the boateis thought to stay, the senses therefore lie: Which many times deceived be, and changed sundry ways By age sometime or sickness▪ great the force of them decays: Nor every man hath them alike, some thinks it fair and meet, The thing another saith is fowl, and some do count it sweet, That others judge of bitter taste: the air is cold saith he, Another saith the wether is hot, thus senses divers be In divers bodies, divers seems, deceived sometime by chance, As when the drunckardsees two lights for one, and stools to dance, The wine in troubling of his eyes doth much disease his sight, The air besides deludes the sense, sometimes it seemeth bright, Now dark, now thick, now moist, now dry, whereby we often guess The Sun as, red as blood to be, the Mo●e now big, now less. Hereos doth also come to pass when one aloud doth cry Deceiving foolish cares a doyce doth seem to answer nigh. By this and other means they err, but reason is more sure. Who finds amongst a thousand toys, the certain truth and pure. This reason is most dear to him that wisdom doth retain, Whose mind is of a lively force, and spirit of heavenly vain. The blunt and doltish common sort, with blind and bleared eyes, Doth not her see, hereof doth fault, vain hope, and fancy rise. This reason guides the wisest men, Opinion leads the lout, Let us the steps of reason ●read, and ioyle her ways about, This reason may be called the Sun that moves in order just, By which alone from brutsh kind of beasts we differ must. The dark and dim uncertain Moon, Opinion may be named, But what doth reason bid me write▪ that many creatures framed, Alive there are that we can not by senses understand: For if that God should not have made, who high and glorious hand, More noble creatures than the state of fading mortal kind He had not then deserved such praise as is to him assigned, Unperfect eke had been his rain for underneath the kind Of man the wild and salvage beasts consist of brutish mind, To sleep and feed, addicted all: and if he had not framed No better things than here we see the world might well be named A fold of filthy feeding flocks with thorns and dung set out What should we then this God account a mighty herdman stout But he created man besides: now sure a goodly thing: Was this his best? is this the power of that Almighty king? But let us try if this be true if we may credit give: It is not good nor reason will that we shall this believe. For what is man? a foolish beast a creature full of spite And wretched far above the rest if we shall judge upright. Who is not of his nature nought? the way to vice is wide, Wherein the feet of mortal men continually doth siyde: No warning, law, no pain, nor fear can cause them for to stay. Again the path of virtue is a strait and painful way, Wherein but few do use to walk and them you must constrain. Who is wise? the woman? or the child? or all the cobblers train? The most (alas) are foolish dolts in darkness blind we tread, And fond affection bears the sway by which we all are lead. For none at all or few there be (whom he that guides the sky Hath chosen to himself alone) this reason ruled by. For who can now behold or how may leisure we obtain, Whereby we might search out the troth that secret doth remain? Cares pulls us back: the greatest part of life in sleep doth waste. The rest doth pain or sickness let, or poverty doth taste, And stouthfulnesse sometime doth hurt and pleasure oft annoy, Hereof springs fools & wisdom eke by this we not enjoy For she with great continual toil and study long is got, And doth require a quiet mind that troubles hinder not The troubles of the state of man (if I remember well) Among my books the syrt I think before doth plainly tell: Of mischief, grief, and foolishness alas this is the place, And darksome den of Hell wherein all live in wretched case But yet the gross and common sort do never way this thing, But in the midst of all their toil the foolish knaves do sing And gaping laugh do not perceive their own calamity, But are when pain doth plague them sore as jocund as a Pie, And suddenly doth all forget so that some sweetness fall Hereby doth come forgetfulness that ryds them clean from all. For nature wise and provident our state did well foresee In giving us so slender wy● for our commodity. For if that wisdom were in us what man could bear the strife, The cares, and tedious troubling to●●es of this our wretched life. For sadness joined with cark & car● this wisdom in doth bring, And nature seems to Foster man with hope of hopeless thing: Without the which each man himself would covet to destroy. So hope and folly medicines be that nature doth employ For our behove by sage advise, lest we by chance should faint, When many mischiefs swarming thick our witless sense doth taint. And if no creature else excel this man in high degree, The chief Creator of the world what shall we think to be? Of Misers, Fools, and eke of them by whom doth mischief spring: He shallbe called a Lord, a Prince a Father, guide, and King. O noble power, O princely reign, companions fine and brave, What wants there now O God to thee? what seekest thou more to have? Alone thou dost not now remain, it well became thy Grace To frame so fair a world as this to make such creatures place. Let Heaven serve their only use, the Stars, the Moon, the Sun, The Air, the Earth, the surging Seas what else? it shallbe done. But strait they shall consumed be, and vanish clean away: As snow doth fade in summers heat, or flower in frosty day. What state have they that do consist of body weak and frail: What state bave they that in the space of so small time do fail? May we believe the seas and earth alone replenished be Which are compared to the skies as nothing in degree, And if the mighty compassed spear in mind thou well dost way thou shalt perceive the smallest Star more great as wisemen say Shall then so small and vile a place so many fish contain Such store of men, of beasts and fowls and tother void remain? Shall skies and air their dwellers lack? he dotes that think th' so And seems to have a slender wit for there are thousands more. That better state and better life enjoy and far more blessed be. Moreover if we will confess the unfeigned verity, This earth is place for man and beast: beyond the clouds, the air, And sacred sky, where peace doth rain and day is always fair. The Angels have their dwellings there whom though we cannot see (For pure and fine their substance is) yet numberless they be. As thick as are the sands in place where waters ebb and flow, As thick as stand the flowers and gras●● that in the meadows grow. For who so thinks the heavens high of dwellers void to be, And may upon this earth so vile so many creatures see: He dotes deceived by ignorance, and foolishness of mind, And seems all drowned in earthly dross, as beasts of basest kind. Nor wonder I at this a whit that happy Islands found In Ocean seas they say there be where all things good abound, Whereas no grief the life doth vex, where no misfortunes reign. The shyes perchance th● Ocean sea to name doth here retain, Because in colour like it seems and eke in moving round, Each Star an Island shall be thought why not? have we not found That divers houses are so called because that far away They severed from their fellows ●y● who otherwise doth say He saith not true, for if there were such Islands in our seas The Princes would not suffer them make to pass their life in ease: But weapon straight should conquest to enlarge their kingdoms high If any passage were to them themselves therein to lie. What doubteth Grece to feign or lie the mother old of toys? For doubtless Heaven, Stars, & ayr● inhabitants enjoys. Who this denies doth malice much the blessed saints on high, And eke the eternal state of God do blaspheme foolishlyé Is it not wicked blasphemy presumptuously to say? That Heaven lacks inhabitants and God doth bear no sway, But here with us and savage beasts so fond so full of shame, Nay certainly God could and would more noble creatures frame, That lead their life in better place whereby his praise esteemed Should be the more and larger power and world more perfect deemed. For making sundry sorts & nobler things the beauty more doth shine Of this same world and more appears his Majesty divine. But if these shapes be pure and void of body comes the doubt, Or whether they consist of parts as we do round about. Yes truly reason doth declare all creatures that do dwell In fire, and air, they bodies have. if they had not, aswell The air and fire should desert be, and places void should grow For none but bodies place possess as wise men's words do shows. But whither shall these bodies die? we must confess it so A long and joyful life they lead at length with death they go, For if that air and fire in time corruption shall deface, Why should not all such creatures die as live in such a place? For placed things do follow still the places nature plain. But some perchance desires to know what fashion they retain, We may be sure their beauty is such that they do far excel All creatures fleeting in the seas or all on earth that dwell: Which neither God permits nor we could view with carnal eye, But they that pass their life in stars, and in the purest sky, Doenever die for age nor years cannot the strength abate, Of those so gorgeous glistering stars or harm the heavens state. And eke we must believe that those which live in skies so bright Their bodies are more fair, more fine, of greater force, and might, Then all the rest that live between the earth, and Stars above: Or in the elements dwell where time and age can them remove: But what do they? they do rejoice with sense and reason right, Now using one, and now the other and live in such delight, As wit of man cannot devise, nor mortal tongue can tell. True world, and true estate is there, true joys, and treasures dwell: We only have the shadows here and counter fayte retain, Which lasting but a little space like wax do melt again. Our world is but a figure plain of those so princely powers, And as our world the painted Map, so it surmounteth outes. Above these Heavens that we name and creatures all beyond, A better world uncorporate that senses doth transcend And with the mind alone is seen there are that think to be, And with thassured troth it seems not much to disagree. If mind excelleth far the sense why should the sense behold A world alone with perfect things and creatures many fold. And mind without his proper world a Cipher should remain And none but dreams and fancies fine with shapes and shadows vain. Thus either nothing is the mind, or else hath nature wrought A world agreeing to the same wherein contained are thought Unfeigned, chief; and purest things which better far away May of themselves consist than things that senses compass may. This same first framed world doth pass the world that senses see. As much as mind excels the sense in perfecter degree: In which the chiefest light is God where saints as Stars appear, And therefore more & stranger things are there then are perceived here, Sith it is perfecter by much for nothing there doth die, No time, nor motion, there hath rule all fixed continually, As void of place and safe from harm they all do seem to be, There are the causes of each thing, and springs of all we see. The world that senses may perceive from this same world doth spring, And seemeth here a figure sure, and shadow of that thing: All things more perfect there and all things whole appear, We have but portions of the same which are increased here By nature's fault and great defect. so hearts a number be, For virtue one above creates the hearts that here we see By her the subtle Fox is framed by her the Lions live, And so of all the other beasts, that this our world doth give, Which seem in number divers sorts but all are one in kind That from these powers at first to come are every one assigned. None otherwise than Carpenters in Cities great of name, Each one applying well his work do divers matters frame. Wherefore this world doth stand of parts the other doth consist Of all, and living by themselves of distance as they list But some have thought that every Star a world we well may call, The earth they count a darkened star whereas the least of all The God doth rain that underneath the clouds hath placed his chair That fosters all the creatures here in seas, in earth and air A Lord of shadows and the guide of shapes that lively be To whom is dealt the charge of things and rule of all to see. Which for because they do not last but pass with time away Do scarce deserve the name of aught but shadows that decay. The same is Pluto as I judge, of whom the Poets old, Do often sing, and say that he, the King doom black doth hold. For underneath the clouds is night, above are all things clear, Where light doth last for evermore, and brightness still appear. To him as to the worst of all, th'almighty Lord did give The utleft reign, the rest more good, in better stars to live. But yet is no man sure of this, for who doth know so well, God's mysteries? who hath been there, and turned again to tell. No state of man is such, our mind doth faint in things so high: The Owl cannot behold the Sun, with pure and perfect eye. Each one presuming of his wit, inventeth matters new, But Poets specially, to whom most confidence is dew: For they may by authority of any matters write: With Bacchus' rage they moved be, and with Apollo's spirit. Though nothing is that doth forbid the mad man truth to say, Sibylla used to tell the troth, in madness as she lay. Let this suffice (my promiss kept) to prove that numbers be Of creatures far excelling us, which no man's eyes can see: Yet do they live and reason use, and as some wise men say, Such are our souls departed once, that never shall decay. So Plato, so Pythagoras, and so Plotinus thought, And so have many Poets erst, in pleasant verses wrought. Therefore it seemeth labour worth (a thing most meet to tell) Of this for to entreat at large, for what doth more excel? Than thoroughly man to know himself: for children understand Where of the Body doth consist, even earth, of flyme, and sand. But hard it is so plain to know the nature of the mind, Wherefore presuming on my Muse with all the force I find Bestowing all my wits thereon I will attempt to know The perfect nature of the same, and plain in verses show. That done forsaking Libra soon Scorpius, thy crooked sign I entre will, and destiny thy fatal force define If destiny do not deprive our Port of his will. And for because in doubtful things to bring the greater still The method and the order best is plainly to begin, With such as are assured most so will I do herein, For if the first beginnings here shall seem obscure in sight, The sequel shall uncertain seem and in the worse plight If slender the foundation be in small time and space, We shall behold the buildings fail that we thereon do place. The effects more plain and manifest than causes seem to be At them therefore we will begin and all things open see. With moving now (for every thing that life remaineth in Doth move alone, first sign of life) therefore we will begin. For of itself the bodies rests and members rots away The cause (perhaps) that moves is heat or blood that bears the sway. But things alive are often still when as they list to rest Though heat & blood in them abound, therefore appeareth best That will is cause of moving here yet sometimes they desire To move and cannot stir therefore doth moving both require The one commands, the other works, for will can nothing do If power do lack. But how comes it that men move to and fro? Because (mind teaching) will seethe good and moving strait doth turn To that it sees, as fir is drawn by that which makes it burn. Like as the iron from his place the loadstone upward draws, And as the Aumber lifteth up the little slender straws: The world in such a wondrous sort the Almighty Lord did frame, That many things do well agree as joined in the same, And many things do disagree and keep continual fight, Whereby some men have surely thought that strife, and friendship might Be justly called beginnings chief, by which are all things wrought, Thus good first moved by which the mind to motion quickly brought, Doth move the parts & pricketh forth the body here and there: But yet ws think sufficeth not one good to all things here Nor one desire to all alike: so this some that esteems And every one retains his joy as best to nature seems. The Child we see desires the things that aged men forsake, For as the bodies seem to be so mind and will do take: Wherefore we sometime covet this, and sometime long for that, And that which late we did esteem we now do seem to hate. Because our changing body is disposed diversly, And draws the nature of the mind the way that it doth wry. Hereof comes thirst, and hunger sharp, and lust to ladies laps. The body many things do change as age, or time, or haps, As also meat, and drink, sometimes and air doth change it quite, And Stars doth alteration make as learned men do write. Wherefore nothing in sight alone but state of body here Doth cause us divers things to will and moves, it doth appear. But some by reason rather led, do walk as she doth show, And only are by virtue drawn: but such are very few. For fleshly fond affections here the mind do over run, None otherwise than mists do dark the clear and shining Sun. Lo this the cause why body moves. the moving force of mind, Whom moved will doth still command obeys as is assigned. And in the parts that quiet are if nothing them do let Is poured out and causeth them now here now there to jet. But why should labour weary them whereof should this arise? As fainting feet in travail, and the aching arm oft tries. The cause hereof, is blood resolved by force of fervent heat, (For to much moving it inflames) decays in fuming sweat. None otherwise than Fevers fierce the creature pale consumes. When blood or other humour hot throughout all the members fumes Doth life support and body feeds, which whilst it quickening makes, The moving force possessing all the body quivering shakes The heat and heated blood beside doth breed a lively sprite: As waters warmed with beams of sun do yield a vapour light. This spirit enclosed within the bowels Thorough all the veins doth run, And near to her doth serve the life in what she will have done. But those in heavy sleeps that lie how should they moving make? As some do in their steeps arise and weapon up do take, Some in the stable takes his horse, some writeth as many say, And some hath erst been seen a sle●pe upon the Lute to play. It must be known that of the thing the Image doth remain In us, of all that we do see, or senses can retain. This makes us think we see the face that late we gazed on, And that we seem to hear the words were utred long agone. These forms within the secret celles enclosed in the brain, A vapour moves, which to ascend the stomach doth constrain And mind deluded so doth move, the body styres thereby, If the resemblance be of force that in the head doth lie. But tail of L ysart, or of Snake that cut in two doth sprawl, Doth will it move? Or force of mind? that Greeks do fancy call, As they whom rage of madness moves, or to much drink arrays, Or dreadful dreams do cause to shake: or happens other ways. Perchance amongst the knotty parts of this divided tail, The lively spirit enclosed doth search all means for to prevail, In breaking out and winding parts doth wry as best it may, And striving long through passage small doth get at length away. Or that same part of mind that feels divided doth remain In tail cut of, and causeth it to turn and turn again. Yet I suppose that every thing wherein no judgement lies Can feel no grief, nor nothing else that we can here devise. For chiefest force by which we feel from knowledge ever flows. who knows & judgeth most feels most and most rejoicing knows. But fools and dolts care less for all, less harmed, less fearing still, They feel not cold, nor heat so much scarce know they good from ill. Not for because it smarts, therefore the tail divided shakes, For nought it feels, because the strength from which it knowledge takes Is not in it, but in the head in better place did lie. Wherefore the former cause I judge the troth to go more nigh. Lo, thus therefore is moving made by which all creatures go. Yet in the reasons past before we put this one thing to, That sundry times the present good when it might be achieved Doth nothing move, nor is desired because 'tis not perceived Thus knowledge seems of moving cause or chiefest as we see: For who desires, or seeks the thing he knows not what to ber? For will h●r self of proper force, is altogether blind, And cannot any thing desire without the light of mind: By whom if she be not informed she takes she untoward way, And with the she we of good beguiled her virtue doth decay. Of moving this shall here suffice, now let us seek to know How living things do wax so great, what causeth them to grow, And why at certain time they cease. a fiery spirit doth rain Thou givest life to every thing, that carcase doth contain. This heat doth lively moisture feed, as flame of Candle bright (When soon withdraw himself from us) the Oil preserves in light. This in the stomach boils the meat whereof the finest spread Abroad, the sinews, bones, and flesh, with pith, and blood are bread. And all the body doth increase as plants with showers of rain, And warmth of sun them comforting doth rise and spring amain. If that this fire be much of force and moisture equal here As much as heat shall seem to need the increase shall great appear. At length it makes an end and stays when spent is all the heat. Which fading body fades, as shows in them whose years are great, For wasted they like pined Ehostes their aged limbs do crook And stooping low with hollowed eye upon the earth do look. For fire is gone, and lively heat, and moisture doth decay, Without the which no life remains: as Lamps no longer may Give out their light than oil doth serve but leaves, and darkness brings. Then let us now the moving show of mind and whence it springs, A thing both dark, and hard to find, but yet we will assay With all our force to touch the troth as near as well we may. And first of rage, that boldneth men, and dangers doth despise, Increaseth strength and giveth force, as much as shall suffice, Which moving all as desperate upon our foes we fly, And bloody battle to begin with sword in hast we high. The cause thereof is blood inflame, and heart that sends out fire, And bitter gall abroad dispersed for Gall is house to ire, And choler matter ministers to rage and fury blind, Hence comes that creatures lacking gall are not of wrathful mind, Embracing peace, refuse to fight, but they whose blood doth burn, And greater rage of heat retain, to anger soonest turn. So youth, and so such drunken mates whose heads hath brink diseased, Upon a smallest cause do snuff, the mind therefore displeased Doth blood and choler mingle strait than hand for weapon calls, And skirmish comes, thus cuts are carved, and wound wide open falls. For first the mind offended is, and vexed by miury, Which troubled, moves the body strait by these it seems they lie That say the mind can never stir, for if it never move, The body still to stand and stay it always doth behove: For divers movings do declare a divers mover plain The Sun doth often change in course and shadows change again. What is the cause that Organs give now one now other voice? But hand that, shifts from divers keys doth cause a divers noise. The mind affection inward first doth take and close conceal, And makes some part or other serve when she will it reucle: Disclosing strait to it whatsoever within in secret lies, To th'end that plame it may appear and open to the eyes. None otherwise than when the king unto his faithful friend Declares the secrets of his mind and after doth it send To be proclaimed in every place that it may plain appear. Hence springeth love for when the mind doth fancy pleasant gear. She makes the heart a minister and so doth love declare, In heart, love, wrath, fear, lust, & hope, with joy, and also care As in a tower with mind do dwell and these as there begun By means of other parts through all the body forth do run. But of this same in other place, more plainly shall we write, If God therein do favour us, and Muses grant us spirit. Sufficeth now affections first of all things else to be Within the mind, the causes sprung, of things without we see, And after they by member, blood, or other humours might, Are spread abroad in every part, and so thrust out to light. For seeing mind and body are joined, the moving needs must be Common to both, the harms all one, and change in like degree: Whatsoever thing the one perceives, the other feeleth it, They both in nature do agree, so strongly are they knit. But now because we seem to touch, the typ of Scorpion's toe, Let us, my Muse, of senses speak, here briefly as we go: five senses nature gave to suc● as perfect creatures be, But unto some he dealt not all, which may be worthily Unperfect named, as Moles, & worms and Scallops of the bay, And Wilks, & Irchin eke whom pricks encompassed round array. Aniong these senses all, the sight is thought the best to be, Because it is the chiefest means wherewith the mind doth see, Declaring plain the wondrous works beasts, that nature here doth frame such flowers, such fruits, such her us, such such plants, such stones of name, Such sundry sorts of metals fair, and showing also plain, What Fishes Proteus feeds in seas, what Monsters there remain, And more than this the stately rooms wherein the Gods do lie The glistering globes of stars above and Phoebus shining high: Besides the things that men do hear that tongue can not display, This sense therefore doth all excel and fairest far away: In which the seat and chiefest place wherein the mind doth dwell Is thought to be, for when we meet● or talk in presence tell, Upon the others eyes we gaze as man, and mind, and all Did there consist, who so the eyes the glass of mind doth call Shall say the truth, for pleasant love in them doth first give light: There hate and fierceness doth appear with mild and gentle spirit: There sadness, joy and mischief shows with zeal and wisdom great, And folly, pride, and fear and rage, with fault and wrathful heat. But whereof doth the sight proceed? the minds let other see Of learned men, I briefly show as I think best to be. One life there must be known to be of substance eke so fine, As sight can never comprehend of force and power d●uine. Which nature deals & God doth give: this feeds and makes to grow, Doth breed, doth move, doth hear, & taste doth smell, see, feel, and know: Which is the chief and greatest power most near to saints on high. These powers she through the body spreads in certain parts to lie, And by the eyes doth light let in, and sundry colors see, And judgeth plain of every shape, and all things else that be: receiveth also by the nose the smells of sundry sort, And by the ears doth understand sound noise and great report. By tongue descernes each kind of taste, by feeling knowledge brings Of hot from cold, of hard from soft, of rough from smoothest things. Companions five these are to life, and faithful servants sure, That shows her all, without the which she nothing could procure. The eyes therefore as glassy made and as the Crystal cl●re, Like as a glass receive the shapes that we do look on here, By power whereof are things desernde if that the eye be sound. These sorts of things unto the mind (for as in highest ground Her stately seat in head the holds) the eye doth plainly show, Whose image truly shadowed there she wise doth strait ways know, So wondrously she doth perceive a sundry sort of sounds, When in the healthy unharmed ears the air thereof reboundes. For air of slenderest substance is and moveth by and by, Which beaten with the noise doth shun and from the stroke doth fly, And piercing breaks into the ears, though close be kept the glass, And close the door, so fine it is that inward it will pass. For even the fish when fy●hers hard with poles the floods ●●e plash, For fear of noise fly fast from thence and thick in nets do mashe. For air to depth of seas doth pierce up mounts the waves thereby, And tempests roars with dreadful noise, the shipman out doth cry, And vows to offer sacred gifts: As oft therefore as we Do find two things together knockte, as oft as air we see Moved vehemently, but chief then, when through these hollowed things By narrow straights it passeth out, thence divers voices springs: As divers are the sorts of them, as place doth fashion take: In which the air doth sundry sounds and sundry voices make. So sounds the Trumpet otherwise by far than shawm doth blow, And well we may the Timbrels tune from sound of sawtrey know. For as by stroke of stone in stream do many circles rise So moved, the air, which whirling wheel doth spread in largest guise. And therefore into many ears one voice doth easily pass As where a number be, one sight is seen in every glaive. But how the nose receiveth smell let us say something here. A slender fume from every thing arising doth appear, Which broad in air doth spread itself as Frankconcense we see, Or Myrrh, if that upon the coals the powder poured be. By means of tongue is taste perceiude and roof of mouth beside, For by these twain the taste & smatch, of every thing is tried, Which piercing strait doth touch the sense thereof is taste begun. But feeling, blood and spirit procures which through the body run. This sense do creatures all possess and taste they all receive: But man doth better them enjoy and them more right perceive. Hereof to man more wisdom doth than to the rest arise: Some this deny and say the things foresaid are otherwise, Allowing not that forms received in eyes, cause sight to be, Or that the air we need, as mean to hear, or for to see. For the almighty King doth give so many powers to mind As in the world he framed things, that vary in their kind. That she might all things comprehend, she knows well what to be, Her proper kind, and more perceives. Mind all things plain doth see, And all things ponders prudently that senses to her brings, And with celestial trial ways the true and virtuous things. To Life therefore is mind the Sun, the senses Stars do seem: So some affirm, but we make haste and leave these things to deem, To other men, for nigh we come to end of Libra here, Because the feet of Scorpion sign do plainly now appear. My sayings yet do plainly teach, the soul Celestial To be, which void of body lives, and giveth life to all, Discerning also every thing as far as God gives leave, For all things here, of him their force determined do receive. To him eternal power belongs, all things doth he create, And makes all things that here are made through his almighty state. For if the soul perceives and knows, and understandeth all, We may not think it substance such, as we may body call, such bodies move, not earth nor air, not flood nor fiery flame, Nor any thing that these have made, hath power as hath this same. we need not doubt but soul proceeds, and doth from Jove descend, And never dies whom he permits, the world to comprehend. What if so be the Ato●●yes that sundry wise men fain, The soul is rather thought to be, than body to maintain, All Bodies be of quantity, and may divided be, But soul is undividable and of no gross degree, And as a Centre doth she seem, where many lines do meet, Which senses do convey to her, as floods to seas do fleet. Wherefore I marvel much at such, as think a like decay, And judge the soul no more to be when body fades away. For if so be it might be proved, yet should it not be said, Nor published to the common sort, nor every where displayed. For many wicked men and ill there are, which if they thought Their souls as nothing shall remain, when corpse to grave is brought, Nor that it feels, or suffers aught, when it goeth hence away, And that no punishment remains for pranks that here they play, A thousand mischiefs would they do, take fear from them among, And fall to every villainy confounding right with wrong. Besides a number now that think in blessed state to be, When death hath them destroyed, & hope the face of God to see, And evermore with him to joy, and therefore virtuously Do seek to pass their present life, who Godly modesty: If they shall see that after death, do no rewards remain, Amazed all, their virtuous works, shall cease and perish plain. So many stately temples trimmed, so many altars hie, With gold and marble garnished and decked sumptuously, Beside Religion, Godly zeal, honour, and worshipping Of God, shall come to nought, if after death remain nothing That men hope for, if that the soul as wind doth pass away. Of wild, and frantic common sort Religion must be stay, And fear of smart. For mischievous, and full of fraud their brain Is always seen, nor of themselves they well do mean or plain. The common people virtue loath, and ever more do hate. Religion is the comeliness, and glory of our state, Which makes the Gods to favour us, which we win Heaven by. No wise nor good man therefore dare attempt here openly, To teach that soul shall come to nought, and so corrupt the minds Of rude unskilful common sort, that waver like the winds. Now must we prove by reason good that soul doth never die, And free from sting or dart of death doth live eternally: As he that preacheth Christ declares, and Greshop eater Jewe, That for sins utterly despised: which God that all things knew Would not have made if he had thought it had been needless here: And nations all with one consent account it to be clear. And first the thing resembling most the mightiest Lord of all, Of longer lasting time we grant and perfecter must call. For that which doth not long endure but shortly doth decay, That it should be unperfecter who is that will say nay? And therefore do celestial things a greater while endure, Because they are more perfecter, and more divine and pure: But things that nearer are to earth and farthest of from skies, Unperfect since they are, do fade and soonest ever dies: Shall then our soul since it in life and knowledge doth appear, Most like unto the state divine, be closed and shut up here With body for to end? nor shall it here have longer place Than fading flesh? or shall it live more great nor larger space? Besides the soul can not decay, this reason witness shall, Because it is of single state, and void of matter al. Add this, that when the body fades, the force of mind doth grow, As weak and aged fathers old, do more of council kn●w Than youthful bloods of younger years, and often lacks he wit That doth excel in strength and force: For rare doth God permit To any one both strength and wit. Wherefore if force brought low, By space, and course of many years, the mind doth stronger grow, Of Body doth it not depend, but of itself consist Another thing, and after grave doth live and death resist. Doth not beside when foot doth ache the mind judge thereof plain? It is no doubt. But how can grief to tower of mind almaigne, Doth it ascend from lowest parts as smoke doth upward fly? No: for many parts not foot alone, (if so) should ache thereby, Nor of the foot, but of the part that nearest is to mind The ache should grieve: this shows that soul is not of body's kind: And so is free from death since it in distance needs no mean. Add this when we would call to mind the thing forgotten clean, Or else devise some worthy fetch, from mind, the senses all It than behoves to gather up, whereby doth often fall That many better for to muse, do shut and close their eyes, Or else forsaking company, some secret place devise. Or when the night with darksome cloud the earth doth overspread, And creatures all with heavy sleeps, do take their rest in bed, They still do watch, and silent all, upon their beds do rest, And light put out, in darkness w●et their mind with body oppress. For senses do the mind disturb, affections it destroys, amazing it with dullness great, and blindness it annoys: None otherwise than clouds do hide the Sun that clearly shines. If therefore, when it doth remain within his own confines, And flying far from senses all, and cares that body brings, It wiser be, then shall it know and understand all things In better sort, when it is free, and from the flesh doth fly, More perfect of itself it is, and lives continually. Beside when man as mean consystes, the Saints and beasts betwixt, Some part with each he common holds with beasts his body mixed, And with the saints his mind agrees: one of these parts doth die, Of the other Death can have no power, but lives continually. Death therefore takes not all away, for why? his deadly darts, Doth never harm the soul a wh●● when it from body parts. And more than this I have to say, if nothing do remain Of us, when carcase lies in tomb, God shall be called plain Unjust, and one that favour shows to such as naughtily live: For such for term of all their life, no sorrows them do grieve, No riches lack nor pleasures great, but happily rejoice, Exalted with promotions high, and with the Commons voice. On the other side the virtuous men a thousand griefs molest, Now sore diseased, now plagued which need in fine always oppress. Therefore the soul lives after grave, and feels deserved pains, And if it have done justly here a Crown of glory gains. By these and many other ways I could declare no doubt, That soul of man doth never die, and body lives without. But this enough: time bids me end nor ignorant am I, That soul of many (although unapt) is termed a melody. And as of sundry voices moved an harmony proceeds, Of sundry compounds medeyne made which force of healing brcedes: So of the joined elaments by certain mean and way Created, of the heavens eke the soul to be some say: A part whereof in body dwells and part abroad doth lie: As sight doth spring of outward light and virtue of the eye. For Heaven is the chiefest cause from which all things do spring, without whose aid the earth could not, nor seas breed any thing. But this opinion is not true, for if it should be so, The soul with flesh should never strive, nor once against it go, But evermore in one agree. As every power doth show, That wont are of mixed things by spirit divine to grow. As in the kind of herbs appears, and in the precious stone. Some think the soul doth not remain when flesh is from it gone, Because that heavy, sluggish sleep the nearest thing that may Resemble death, doth seem to take both sense and mind away: Or for because they see the mind with sickness diversly So vexed, and harmed, that it can not the place it hath supply, And with the body to increase with which it eke decays. As well appears in children young and men of elder days: Fond is the child, the man discrete. the old man doteth still For weak unwieldy withered age doth mind and body spill. And more say they if that the soul of substance be divine, And severed from these fleshly limbs may lead a life more fine, Then why should it in wretched flesh so seek itself to place? By whose defect so many ills and mischief it deface. But fond she is therefore if that she do this willingly, And if perforce she be compelled in carcase caved to lie who doth constrain? Doth God himself? then her he nought esteems: Nay which in prison vile he puts to hate he rather seems. More of itself (except it learn,) since it doth nothing know, And oftentimes forgetfulness the mind doth overthrow. Therefore they judge it nothing is when body here doth die, For learn it cannot, senses dead, which it knows all things by. Some other say that soul there is in all the world but one, Which giveth life to every thing, as Sun but one alone There is, that makes all eyes to see eternal, think they this Though bodies die as eyes put out the Sun eternal is. These trifles fond it is not hard with reason to disprove: But here I longer am I fear than it doth me behove. There shall not want that such demand shall answer once at full, And all the doubts therein assoil and knots asunder pull. O man of sharp and pregnant wit, thy praise shall live with mine, Our labours (doubt not) shall commend the men of later time: They famous work attempt, & seeds of Heaven on earth go sow. This one thing will I more put to, that every man may know The soul immortal for to be, and sprung of heavenly grace, If senses and affections all he will restrain a space. If that despising worldly joys, and earthly thoughts resind with daily labour he attempt to God to lift his mind: Then perfect wisdom shall he have, and things to come foretell Awake, or else in heavy sleeps perceive the same as well. In this sort did the prophets old the things to come declare. The sober mind therefore doth come more near to heavenly fare, The farther from the flesh it flies, and from the earthly care. But like to beasts the greatest sort do live as sense doth will, And think none other good to be but flesh to have his fill. Hereof 〈◊〉 comes that many think the soul with body dies, Because they see not things divine with weak and fleshly eyes. But of the soul this shall suffice: let us return again To him that made the world, whom we conclude for to remain Of body void: and thousands more that body line without, As thick as in the woods the leaves do cluster trees about: And if they bodies have at all so purely are they find, That sense of ours cannot perceive but only seen of mind. But thou my Muse be silent here, and when his will shall be And pleasure eke, who moves my lips, then shalt thou search with me The cause of things, that underueath the circle of the Moon We see to pass, if they by chance, or fatal force be done. And whilst while as the Sun the back of Lion flaming fries, And doubling oft her creaking voice the Greshop chyrping cries, Encompassed with the shadowing grass let us find out in shade Of Laurel, or sweet Myrtle tree, where hushing noise is made Of streams, that flows from Parnas springs a quiet resting place, For rest doth well refresh the mind, and calls again the grace. And strait when as with quietness our strength is come again, I will (if thou wilt favour me and me with grace maintain) Attempt to touch the stately tunes: and if the almighty King with countenance sweet do grant me aid, my labour long pitying, And poverty drive far from me, and bitter cares expel: All wholly will I live with thee, and always with thee dwell. This only shall be my delight, myself then shall I fill With pleasant Aganippaes' streams, and sing on Cirph●s hill. Scorpius, the eight Book. THe cause why mortal state doth pass such crooked contrary ways, Some sort in honour, happily do spend their joyful days: And other some in misery, oppressed continually, With daily moiling vexed sore, in fame obscure do lie. Fair Muse declare: for unto thee it lawful is to know, The counsels of the Gods above, and secrets for to show. Some men by blind disordered chance. think all things done to be, Nor world by reason to be ruled, because they most things see With undeserved goods adorned, and most things plagued again Unjustly vexed with noisome ills, and difference none to rain: The just and virtuous men oppressed, and Rake hells highly placed, And vice than virtue more esteemed, and Churches all defaced, With fiery flame of thunder cracks, and most men for to gain, By sinful usage of themselves, and craft of subtile brain: Such when they see to come to pass, the greatest part surmise, Either no Gods at all to be, or else that they despise, The base affairs of mortal men, And only heavens mind: therefore they rash and blindly say, Uncertain chance in every thing doth bear the chiefest sway. But Fortune some to thee do give the governance over all, And thee Lady chief of every thing on earth do call, And that thou hold'st the sceptres here with brows that sourly frown, And with thy false unstable wheel turnst all things upside down: To thee the old deceived age did build their altars high, And often times before thy face, their sacrifice did lie. Some are beside that do impute each thing to destiny, And judge that force of fatal laws, the world is ordered by, And that with one continual course (as pageants shows to mind) All things do move, and every man hath here his part assigned, That he must play, till all be done: a question to be sought Right profitable fair and hard, not to be left untaught. Now first therefore let us declare, that nothing here can be Without a cause, and that the cause must of necessity, Much differ from the effect, since that nothing itself doth breed, No thing can of itself be cause, nor of itself proceed. Then infinite shall causes grow? not so: but yet there ought Some first to be, from which the rest of causes must be brought, Which from the highest must descend, unto the basest state. This order then of causes we call Destiny or Fate: Which God as once predestining that all things should be so, Determined hath by his decree for evermore to go. But as each cause doth nearest come unto the causer first, So all the rest it doth excel, and moves, and rules the worst. The first beginning is a cause and no effect the same, The lowest state is but effect, no cause we can it name: The means that are between these two may names of both retain. For if of causes were no knot, nor order still to rain, If th'one of tother should not hang, (as if from heavens high A Chain to deepest part of Hell should hang and linked lie: Which is to vile to be rehearsed) beginnings more than one Shall seem to be: and causes first must many spring thereon. Then shall they strive amongst themselves and often fiercely fight, So many heads, for one alone doth rule require of right: So neither world should here be one, nor beautiful should seem: For order is the beauty chief, that we in things esteem. But some perchance will say from one beginning first of all, Together many causes seve▪ red downward often fall. As sundry sort of glistering beams the Sun doth from him send, With certain difference severed, of which doth not depend The one of the others force, but each from self same head do fall: So needs no strife, nor let, because one way they walk not all. This order is not very ill, nor much misliketh me, This sentence may be fortune true: but let us thoroughly see, All blindness from our mind expelled, for mind of man cannot Attain to light of troth so soon, nor in such easy sort, But oftentimes doth use to err, and hereof doth arise Such sects, & such contrary saws, he proves, and he denies: As reason proper is to Gods, opinion is to us, No certainty hath mortal man the troth for to discuss. Therefore if many causes be that from the first do flow: If each of them in perfectness be like, I seek to know: No order there shall then appear, for where no chief doth guide No difference, nor diversity seen, no order can be spied. In every thing thou mayst perceive a first, a midst, and last, No kind of thing is here that is without an order cast. But if they all do not alike this perfectness avow, God hath some thing unperfect made: this can not I allow. Wherefore one perfect good effect allow the causer first, The rest have more unperfecter, as they themselves are worst. For commonly most store of fruit, the naughtiest tree doth bring But worst, as ill than good, and sour than sweet doth ryfer spring. For as each cause is more of power and of estate more high, So more of life and reason hath this purest substance nigh. The cause again of weaker force, and of a base kind, Less life, and reason doth possess, and substance less doth find. As well upon the earth appears, where all things do endure But little space, where reason is scarce, where no estate is pure: But all of many things consists, all things on earth that been, Compounded are, and mixed, so that no substance can be seen: Nor here she is esteemed a whit, the honour doth remain, To such as her do here enjoy, and such as her retain. In dark some caves she hidden lies, and hereby do we find, That fortunes goods are more esteemed than virtues of the mind. For substance virtue may be called, but in this world exiled This substance lives, her country fair her seat and mansion mild, The heavens are, where as she hath her faithful friends of trust, Goodness, & truth. By this means though the world is framed just, Of causes as before is said preieruing every thing with during bond, this chain (but God) may none in pieces bring, Nor force, nor space of time it break. Of causes such is spun, What is to come, what present is, and what hath erst been done, To all the which their force, and strength, th'almighty king above with certain bounds, & time appoints by certain means to move. And needful is it to be known how, many causes run To gather oft when any thing by force of them is done. Nor rashly is this meeting made, and causes mixed so, But by appointed destinies, all things do pass, and go Thalmighty work man of the world hath all things undercast Assured laws, and measure dealt to all the things he past. Therefore it is not true that some affirm, and dare defend, That nothing certain can be found, that chance doth all things send: And God regards not mortal state. But they themselves deceive, And are beguiled much, to whom this sentence here doth cleave. For truly chance is nothing else but vain opinion blind, Not differing much from shapes, & sights that in our sleeps we find. Whatsoever Aristotel saith, or any of them all, I pass not for, since from the truth they many times do fall. Oft prudent, grave, and famous men, in errors chance to slide, And many wits with them deceive when they themselves go wide: Examples only serve, so much must errors followed be. Let no man judge me arrogant, for reason ruleth me, She faithful guide of wisemen is: let him that seeks to find The troth, love her, and follow her with all his might, and mind. And that there is no chance at all this reason strong and stayed, Makes me believe: for if that all (as erst before is said) By causes fixed in certain guise, and certain time do move As God commands, for perfectness, and for the worlds behove, Lest hurtful error should destroy so fair a work as it, what kind of place shall chance possess, or seat find out to sit? In doubtfulness, and altering state surmounting far away Both Protheus, and Vertumnus to, in changing their array, As void, so nature chance denies. Uncertain nought doth lie Within this world, but certain all: as nature, God, and sky, And elaments, and what of them so ever framed we see, Or hath in time before been wrought, or evermore shall be. But if that aught uncertain were, than should the mind divine, Not all things here know certainly, but from the troth decline? Which were to great absurdity, for he doth all things spy That each thing makes, nor ought from him can hid in secret lie. Though some do say that if so be that heavenly mind should know The base estate of mortal kind, it should less worthy grow. But they are much deceived, for none is ill because that he Doth ill things know, nor vile that knows the things that vilest be. Nor any man is changed white that white can well define, Nor worse is the Sun as oft as it on knaves doth shine, Nor if with beams it hap to blaze in place be durtyed much It foul doth seem, nor light defiled that filthy things doth touch. So if the mind perceive the thing that vilest may be thought, It is not worse, to know ill, than good, but ill to do is nought. Thus God of nothing ignorant, all things that are doth know, What hath been done in alder times, and what shall after grow. Which if they be not surely ●ixt confess we must them needs Not to be known, for knowledge still of things assured proceeds. The Prophets also when they speak of things that happen shall, The certain days do plainly appoint, and proper names of all: Which would not be, but that all things are fixed certain so That are to come, or present be, or passed long ago. Yet many things do seem by chance amongst us for to light: As when a tile by tempest torn from house a man doth smite: Or when a man in delving deep doth store of treasure find: Such things by chance to hap, doth synk in common people's mind. But this my mind doth not allow: for though unlooked for Such things do hap, shall we therein admit a chance therefore? Our knowledge, nor our ignorance, to alter things hath might: For fire hath not his flaming heat, nor Snow therefore is white, Nor sun doth yield his glistering beams because we know the thing: For of the matters that consist our knowledge here doth spring. Therefore we know it thus to be because the thing is so, And mind may often seem to err the thing can not so do. Now of the thing I speak and ask if chance therein do lie, For whether we do know thereof or no, regard not I. The chance therefore in us doth lie, not in the things that be, Such things we think to fall by chaunc● whereof no cause we see, As known alone unto the Gods: all things are certain tho. For with one sort of moving round the heavens always go, Like seed, like fruit, and elaments in ancient order rain, And keep their kind, & wont course the year doth still retain. For after spring, the summer hot himself hath straightways placed, And after him with Apples thick and Grapes doth harvest haste, Next after that his nipping frosres the winter bringeth in, And with his Isye northern blasts all things to droop begin. No herb doth ever change his force, all creatures do retain Their old accustomed shape, and in their wont guise remain. Ne must we think that monsters here of chance or errors grow, When cause of them assertaind is ill tidings to foreshow: And thereof first did take their name wherefore their wonders height, Which nature willingly doth make, who often doth delight To breed some ●ond ylfauo●red things. As painter oft doth joy (Though he have cunning great beside) to paint some testing toy: As picture crooked, or saddelbackd, with nose of largest size, And blabber lypt, a worthy sight and fit for clownish eyes. Since all things thus in order good, and measure like do fall, Unstable chance within the world shall bear no swing at all: whom chiefest providence of God, and wisdom great doth draw, That he may easily understand with what a wondrous law The world with everlasting course is framed here and graced: How every creature hath his limbs, and members aptly placed, well serving to their uses all agreeing fair the same, How God or nature never thing in vain did make or frame. who ponders this shall think not chance, but reason bears the sway, And all things done as God commands, will deem, and plainly say. But whether fortune guideth all as many do persuade, A thing both meet, and worthy is in knowledge to be had. Let us bend all our wits to this, but first we must well know What kind of thing this fortune is, and whence her grace doth grow. In ancient time they worshipped her, and Goddess her did call, And thought she bore no little sway in Heaven and earth, and all: And altars unto her they built, and offered sacrifice: But I think her not God to be, nor any saint in skies, Is either male, or female sure, in kind they not delight, No birth they have, nor dying day as some of old do write, Who think the Gods like us to be. O fond, and foolish minds, O heads for to be healed with juice of greatest purging kinds. Judge you the Gods, of our estate, that with their Ladies fair Embracing many times they lie, their kind for to repair? Let rather us therefore account a certain God to be, Whose nature differs far from Gods a Ghost of low degree, And therefore guides the kingdoms vile of earth and waters round, Whereas so many heinous facts, such griefs and plagues are found, Where as no kind of thing is safe, where no estate is free, where crafts and wiles do swarm so thick, where such deceivings be. The Prince of all the world, this God is named of Christ, and Paul: Whom Pluto, and sir Dites black, the Poets use to call: who favours fools, and wicked men, and virtuous men molest. This house, this seat, this court doth seem, for such a tyrant best, whom commonly we fortune call: for each ill thing doth rain Beneath the Moon: as darksome night and storms, and tempest main, With cold and heat, and tasty age, dame need of beggar's hall, And labour, grief, and wretchedness, and death that endeth all. Above the Moon continual light, with peace and joy remain, No time, nor error, death nor age, nor any thing is vain. O blessed, and double blessed again, that in so pleasant place, So fair, so beautiful, to live of God obtaineth grace. Some think the world to be fulfylde with other Gods beside, Whereof the most do lead their life in airy places wide, whom Greekes call spirits, & more to them the chiefest rule they give Of creatures all, that on the earth, or on the sea do live. Affirming that both good and evil as most their minds doth please They send, as honours, joys, & wealth, and contraries to these. wherefore it very needful is to please them often times, which may be done by serving them, by charms, or by divines As many think, and like wise say that they will strait appear To us, (if they be rightly called) and help us praying here: And that no better thing can be here in this life to man, Than for to have their company, and see them now and than: which I believe but few obtain but just men that despise The fond and fading wanton joys, and food of fleshly eyes: That quietly do live, and cares do banish far away, And heavenly things alone do mind, and never seek to stray From that, which right and virtuous is. Although that some do say, Ill spirits amongst these good there be, constrained to obey To naughty men, by Conjuring, whereby much ill is done: I can not stay, nor now is place. the sign where as the sun Doth yield his yearly compassed course, where scaled brethren shine Shall tell the rest, where as I will the state of Gods define, If God himself do me permit who doth my verses gene. Let us therefore pass over this. I scarely can believe, That any God can evil be. wisdom bids never sin: But contrary, by folly doth fault, stray, and crime come in. No man is evil willingly as far as I believe: For every will doth covet good, if judgement not deceive. But Devil wisdom hath, (if that this name to him agree.) But whether Fortune govern all, or howsoever it be, Or Devils guide the state of men: but yet without destiny Doth nothing pass, But all things ruled by mind of God on high, Without whose power nothing is done: but of this saying here A doubt doth rise, and knot so hard and sure doth eke appear, Such one as Hercules, or else the Macedonian King Would scarce undo, which douht & stay to many minds doth bring. If destiny commandeth all, if all things so must move, Not will to us remaineth free, nor to the Gods above, Free will is taken clean away, and virtue no reward, Nor vice doth punishment deserve, which is not to be heard. No place is now of Gods to speak, but of such things as be In our estate, is subject here, which eyes of men may see. I say therefore that in the things that under fortune be, No kind of thing can here be found, exempt from destiny: As riches, pleasures, joyful mind, with rule and honour's hy●, Come from above: not will of ours is that we get them by. For who would 〈◊〉 such things enjoy? but will avails not thou, It rather hurts if destinies against a man do go. How many strive to rise aloft against their destiny, But faster more and more they fall and down they deeper lie. On tother side they unto whom the stars more gracious be, Unlooked for do often live in chief prosperity: Whose nets while they themselves do sleep, Rhamnusia full doth fill, With fish, and bringeth unto them all things that they can will. Lo, some of great and noble house, we see to come to light, And to 〈◊〉 from childhood first all things with joyful sprite, And to attain to honour high, though they unworthy be, And blinded oft their eyes to rule that scarcely well can see, And live in all licentiousness. And some of kindred base For to be borne, with grief and tears themselves for to deface, with labour long and vain, to toil, and yet cannot expel The prick of hunger that they feel but still in beggrye dwell. who will deny these ylies to come, through cruel destinies might? A number fair and active are and of courageous spirit: And many fowl, and syckly still, of courage faint we see: whereof comes this? of our deserts? or our infirmity? Or shall we say, our will doth all? By Fates assuredly Each thing doth chance to mortal men the rule hath Desrenie: Of our affairs and our estate, the hour and kind of death It only guides: a halter him, him sword deprives of breath, He drowned in floods he killed which cold him strangleth fiery smoke, Some other hunger doth destroy, and some doth surfeits choke, By grief or sickness many die, some, chance away doth send, And many age bereaves of life: a certain day of end, To all men is, and every age, nor longer can we go Than thread of life permits, that runs the spiteful spindle fro. So killed a rysh the praiser of A chill lusty lore: So Aeschilus', while as he walkde abroad on Sicill shore, With mighty fall of house deceased: Anacreon so did kill A reason's seed. Alas what ways, what means hath death to spill? When farthest of thou thinkest him, then nearest standeth he: Nothing than death more certain can nor more uncertain be. Yet some that know the force of starr●s, and secrets of the sky, Soothsaying Po●ts that can tell, how things to come do lie: I know not with what spirit inspired, are often wont to tell, The kind, and day, of death to come: for of the things aswell To come is nature sure, as of the present things and past, Sure in the first and second cause that from the first to th' last With largest link extended are. But goods or ills of mind, Do they proceed from destiny or from the fatal kind? Learning and wit seem thence to flow, may any learning get Except he wisdom do obtain and nature force permit If fortune let or sickness stay? An Dratour some one, An other a Philosopher, some always look upon The sacred secrets of the Gods, and seek the starry sky, And some there are that drink the streams in wretched poverty That from Castalian well do flow, whom pleaseth pleasant fame As nearest kin to hunger sharp from whence comes all these same? From destiny the chief of all, each Art from hence doth flow, Thence offices derived all that mortal men do know. In sundry servants nature joys, that divers things thence may Proceed, to deck the world, and let's not all to pass one way, But them commandeth several course and several pains to take, With sundry sort of works the world more beautiful to make. But whether our conditions here are dealt by destiny, Or whether of our will they spring it seemeth good to try: Nor labour small it doth appear the troth herem to find. Of our free will what portion doth remain within our mind? In wretched case we live if us byreft is liberty, If that the chief and greatest force of fatal destiny, Constrain us ill to be, and that by force we in be brought To wickedness, and if to strive therewith availeth nought. Wherefore it seemeth labour worth our wits to this to bend, And for to syft the troth as much as God shall knowledge send. first it behoveth us to tell what this free will should be, An ample power received of God, and largest liberty Delivered man, that as he list, the right, or ways unjust He follow should: not (virtue left) that thereby sin he must: But contrary the vices thunde to apply the virtuous ways: For evil deeds do harm the soul and good deserveth praise. Besides it further must be sought if this free will doth rain In all a like or if it doth in every time remain? No sure it seemeth not to be in Children, nor in such As vehement anguish of the mind or body grieveth much, Or they whose eyes the heavy sleeps have shut and closed sure: For sleep is counted plain of death, the lively portraiture. Wherefore if thou shalt search the truth with well advised mind, Thou shalt a smallest sort among so many thousand find, That with free will do guide themselves and liberty do use. The fault of age I overpass, and children's years excuse, And unto those that sleeping lie I licence also give, Or them whom fevers rage doth roast or sickness sharp doth grieve. Of which a number great there be, but greater far away, And worse eke, whose filthy mind doth vices foul array, And fond affections makes to faint, wythdrawing it with strife From reason far, and from the path of right, and virtuous life. May these be counted for to have free will and liberty? A doubtful thing it surely is, and many it deny. Wherefore thou well must understand that he alone is free Whom reason rules, & that with pain will never conquered be, Nor when the stormy tempests rage to rocks is ever thrall, But stoutly sticking to the stern doth with the haven fall. So truly erst have certain said but wisemen none we find, Whom reason ruling can correct the affections of the mind. The other sort can not do so: why? hath not God them dealt Free will? which ever may be found where reason may be felt, For these are always coupled still. So beasts of nature wild Sith reason they are thought to lack are judged from will exiled. But all men reason do receive, and therefore have free will: For reason is the guide of mind that chooseth good from ill, discerning eke the naughty facts, from such as honest be, And called is the sight, and eye, wherewith the mind doth see. Such eye perhaps as Poliphaem the Poets gave to thee, wherewith the limbs of thy beloved in seas thou oft didst see, But nought (alas) and all to nought (who, such, to shun hath might) Ulysses with a fiery post hath it bereft of sight, And face, the face that first was fair, of beauty spoiled quite: Or such an eye as Lynceus had, that saw in darkest night. This eye therefore to every man Prometheus' wisdom dealt, But few it use, a very few that grace of love have felt. Hereof the spring of errors doth, and wickedness arise. For if the steps of reason, all should tread in nearest wise, Then peace on earth should always (dwell, and Mars his bloody hand Such slaughters nor such cries should cause, & towns & walls should stand, And weapons framed first in hell by fiendyshe furies wrought, Should till the field, with good exchange to share and coulter brought. Then Bees, and cattle swarming thick and riches of the field, Unto the happy husbandman a great increase should yield. The golden world should then return, and eke one place contain Both man, & God, who would vouchsafe before our eyes to rain. The cause why few do reason use, and ways forbidden know, And void of free-will live like beasts I will assay to show. A certain part divine, in us that mind and reason height, There is, which nature in the head hath placed a fit in sight, And servants unto it appoints the senses, that there be, By means whereof the Skies & Earth and all things it may see. another fading force there is within the breast enclosed, By means whereof we move, and grow with help of heat disposed: (Thus hath it pleased God) this strains molests and grieves the mind, And to this part a number great of servants, is assigned, As fond delight. wrath, grief, and fear, with great desire to gain, Ambition haughty harmful thing, with fumes that vex the brain. With these his lusty soldiers he gives battle to the mind. These mates attempted Jove to vex of fiercest giants kind, As Gyges' strong, japetus, and Typhoeus monstrous spirit Enceladus ill worker, and Briareus dreadful wight. With worldly thoughts hie heaped they vex, the part divine above, Except that grace from heaven high like lightning them remove: As when the reins are once let lose, the Chariot headlong drives, And swiftly runs, to stay the course in vain the Carter strives. The first beginnings must be stopped, while spark but kindling lies, When fire hath wrought the lofty parts and flames approach the skies, Especially when Boreas blasts from Northern Pole doth fall, And rageth fierce, in vain alas for water than they call. As when from top of haughty rock, some weighty stone down trolls, What force can it of course restrain? all things with it, it rolls, Asunder cracks the mighty trees that on the mountain springs Which at the first might well be stayed with force of smallest things. Even so the affections of the mind if that with all their sway The mind oppressed they do invade, them scarce, can reason stay, And helm and all forsaken quite, with stream dame Reason drives, In raging winds, and yields to foe a captive kept in gives. Therefore while vices yet be young, let them oppressed be, And void the cause ere they wax strong then mind and will is free: Then conqueror thou shalt be crowned with Palm of Idumay. But if the assault be now begun, and siege the foe doth lay, And shakes with battrey great the walls except (believe me well,) Some God with better grace defend, Reason doth bid farewell, And cannot bide so sore a brunt. May we not plainly see What harms the mind doth there sustain where Bacchus blessings be, What madness oft doth spring when wine to much in stomach reins? Tell where freewill keeps residence when drink doth vex the brains? The sober and the fasting man of free-will is possessed, And doth what so ever Reason bids: Again the drunken gest, The thing that he ne would, ne knows he always doth the same, Which deeds he sober doth repent, and sorroweth eke with shame. So with affection's mind is drunk, and in none otherwise, Than wine that topsey turns the brain when it doth upward rise It troubled is and darkd in mists. Thus he (and none beside) Hath freedom, and his mind at will, whom reason only guides: Who all affections overcommes, and wholly doth restrain, He that from youth doth virtue use, may well to this attain: Such force hath use, nothing more strong. The other sort are weighed In manner like to brutish beasts, as true the Poet said, Each man his own delight doth draw, free-will in many oppressed And hindered is, wherefore who list freewill for to possess, Let him resist while young they be, thaffections of the mind, And them to reason subject make, and brydie use in kind: For flesh against the spirit rebels, and with continual wars, Doth it molest: The soul most pure, doth covet still thestarres: But lumpish flesh doth shun the skies, and earthly things desires, For earth it only is, and into earth at length expyres. Thus two so far contrary things hath God compact in one. Admit thou art wise, and only ruled by reasons force alone, And free-will perfectly enjoyest, shall destiny then bear sway? Yea more to Fates thou subject art, and more shalt it obey, For destiny is the will of God where with the prudent wight Agrees, and doth as it commands. The fond and naughty spirit On the other part abhors his laws, and shuns the lords decrees. But thou wilt say: then is he free, not ruled by destinies. No: but two worse lords he serves, and such as vilest be, As wickedness, and foolishness his sister in degree. Though this the will of God doth cause but that which doth permit, And not the will that doth command, for of two sorts is it. whereby appears that all things are subject to destiny, whether they be of good estate, or of a vile degree: For mischief destiny permits and good by force doth send, And God himself commands, from whom, doth destiny descend. with reasous like persuaded some to this effect do say: O mortal men live joyfully while that you have a day, And doleful cares from heart expel, ne trouble once your thought with things that present here you see, or after shall be wrought: By fixed law shall all things fall, and pass by order sure, Wherefore should grief or foolish fear to sadness you procure? Each man hath here his lot assigned which written secretly, Within his breast he always bears, yet nothing knows thereby, But proof thereof doth come to light upon the fatal day: When as experience doth reveal that erst in secret lay. what needeth sobs or wailing tears? for back can never run Celestial saws, nor nothing change that God hath wrought or done. For order best, and perfect course: if it should altered be It should be worse (which may not chance) or better in degree. But nothing of more perfect state than perfect can be found. A doubt both great and marvelous doth spring upon this ground, For if all things (as late I said) are under Destiny, Why frowneth God on some, and looks on others graciously? why is not fortune like to all? why seeth some happier days Than other do? and nature why seems she to some always A stepdame sharp, and unto some again a mother dear? This knot it seemeth good that we should break asunder here. By fault and by desert of us, a number think that this Doth chance, and by decree of God such as have done amiss For to be plagued, and virtuous men good Fortune to receive. But this by no means can be true, nor I do it belene, For what have brutish beasts deserved, what fault in trees can be? Yet fortune unto every beast doth show diversity: The thief doth some convey, some die upon the Butchars knife, Some wolves, or sickness, frost or flood, some age deprives of life, Some lead their life more pleasantly, and some with greater pain. And unto every kind of tree his fortune doth remain, The east wind cracks a sunder this and roots doth upward turn, Some sort are cut for divers things, and some in fires burn, And lightning spoils an other sort. To every fish, and beast, A certain fortune is assigned by destinies behest: Yet neither tree, nor beast can sin. And oftentimes beside Misfortunes great the good man, doth and virtuous man abide: On the other part to naughty men doth fortune favour show, And grants them eke in worldly wealth and honours high to flow. Thus destnye looks not on deserts: therefore some other way, Or cause, we must attempt to find. Perhaps some man will say The will of God is cause of all and seeks none other where: This doth not yet suffice, we must go syft the truth more near: For God since he is wise, and best, will not the thing permit That reason lacks, but chiefest things commands as seems most fit. Wherefore we must say otherwise: each cause of causes all As from the first it farther is, so more unlike doth fall. Sith God therefore is always pure, and ever one shall be, The last of causes that from him is farthest in degree Shall double be, and divers seem, and work shall always frame In sundry sorts, and altering state and this is even the same That rules the earth, and every thing that earth doth here contain Therefore nothing on earth is seen that certain is or plain. Sith fortune her unsted fast wheel doth turn in sundry sort: And mortal men with divers chance to guide hath chiefest sport. But yet why smiles she so on some, and frowns on other sort? Why gives she some a life with cares, and some a princely port? The cause of this is hard to know as if we should require, To know the cause of raging heat we feel in flaming fire: Or wherefore worwood bitter is, why snow doth show so white, wherefore some herbs have force to hurt, and others healing might, And why some trees bear sundry branch why in such shape they grow, Or why some beasts have subtle sense, and some are dull and slow, Wherefore the straws doth Amber draw, why Loadstone lifteth high The iron piece, why it can not do so the Diamond nigh. Such things hath God in secret shut, and unto mortal brain. Appointed bounds, the which to pass man's wit doth strive in vain. As if the potter do divide in sundry parts his clay, And it departed thus abroad, to sundry purpose lay, Why rather he of this than that a pot or dish doth bake: Or basin broad? Of this a Crock, of that a pitcher make? Doth reason move hint thus to do? or reason none at all But only will? as he thinks best so frames he great and small. 'tis hard to know the workman's mind: Even so, who seeks to know Why fortune some exalteth high, and bringeth others low: A thing to high he reacheth at, for God hath given power Of earth to her, and of the world hath made her governor, That what she list she may perform the force of destiny Excepted still, for every thing is governed thereby. why should not she do what she list? what law should her restrain? Ought servants laws for to appoint their Lords for to constrain? we all her servants truly are while we enjoy this light, And must in every thing obey the pleasure of the sprite, Yet of our souls she hath no power whose root in heaven stands, This only God exempted hath from out this tyrant's hands. All other things in earth or seas, as she shall best devise God suffers freely to be done, both good and ill likewise. But some will say: God then is cause of every evil act, And so unjust may well be called, for he that doth the fact, And he that suffers it to pass, do both one fault commit, And both like punishment to have the law adjudgeth fit. Wherefore if God such ills on earth doth suffer for to rain, And when he well may them forbid, yet doth not them restrain: He shall be thought the cause of ill, and mischief to embrace: This part I also answer shall if God do grant me grace. First therefore with attentive mind it must be noted well, That causes some be base, and small, and some again excel In worthiness before the rest: as in a battle main Lieutenants are, and Captains stout, the rest of common train. These causes chief above the rest in wondrous sort assigns Thalmighty Lord, that guides above the Stars, the starry signs, Who lives in everlasting light above the heavens high, That at his beck doth cause to turn the motions of the sky: To every cause assigning force, and whereto they shall tend, With certain bounds encloseth them the which may none transcend. And since he wisely all things made, of force it follow must, That every thing continually keep course and order just. For things that once are rightly framed and fault do none receive, Ought not in tract of any times their wont course to leave. The order thus of every thing can never altered be, Because th'almighty Lord hath made all things in just degree. If then the spirit that guides the earth be nought, or work amiss, It is because the basest cause and farthest of is this From causer first, and light removed a large and ample space, And therefore unto darkness blind, the nearer hath his place, And only shadow shows of truth: which God doth so permit Because the state of all the world and order asketh it. For as the day determined is by darkness of the night, And things contrary ended are by force of others might: So sort and course of causes good as reason doth require In vile and wicked cause must end and finally expire: which wicked kingdoms govern shall, and mischiefs vile shall guide, Hence discord evermore proceeds with brawls, and mind to chide, Strong battles, frays, & false diseyt with fires, and slaughters great, Thefts, wiles, with need & robberies, and plagues, with raging heat, Great earthquakes, storms, & tempests great, of sicknesses such store, So great a sort of perils vile, and dangers evermore, And finally what harms to hap in any place we know From this so wretched cause & Prince of all the earth doth flow. Full truly erst (alas) did say the famous Hermes wise This world a heap of harms doth seem where every mischief lies. Because the devil that on earth the chiefest stroke doth smite Is mischievous, and evermore in cruelty doth delight. For as the first of causes is the spring of all good things, So is the last the fountain chief from whence all mischief springs. Wherefore if lecherours on earth bear all the rule and sway, If Asses sxt in seat as Kings, in pomp of proud array, If charge of sheep committed is to wolves of ravening kind, If Harlot's in the Churches dwell and men of monstrous mind, If that the holy rites of Christ the hands unpure doth file, If Heaven and purging place Sir John doth sell with greedy guile, More, if unpunished such crimes are still before our eyes, The fault not in th'almighty Lord but in this Devil lies: Whom fortune commonly we name, and Pluto oft we call, But unto him an apt name Sarcotheus fit doth fall: For unto him the power of flesh and guiding is assigned, Him serves all such as love themselves, ●o much with fleshly mind: Of him the bodies are, therefore in sin they always drive, And to the souls as enemies contrary still do strive. For of the heavens comes the soul, and from the starry Skies, But earthly are the bodies here and heavens do despise. This same Sarcotheus thoe that guides the lowest parts of all, Such holy men as do despise the ●oyes terrestrial, To virtue bend, and Godly life, he hates and still pursues: And vexeth, grieveth, & them molests: as commonly doth use The naughty Prince, and cruel King, always for to oppress The wisest men, and such as do ercell in virtuousness. For virtue of the wicked men is evermore envied. All things their enemies hate and fear and shun from them aside. Therefore the Devil many harms provideth for the meek, And them whose minds do mount aloft, and hearts do heaven seek. Ne would he have his malice seen, for if he should be known, All men would him detest, as head from whom all ills have flown, And bloody butcher of our kind, him all should justly hate, And cursing call him cruel beast deceiver of our state. Therefore he craftily lies hid, and from the wise man flies, Lest he be known, ne fears he Moles but leaps from Lynceus eyes. So thieves do use, and wicked men always the light to fly, And in the darkest time rejoice that none their mischief spy. Hereof it comes as often as men feel adversity, All ignorant with blindness, and of mind oppressed be, (For ignorance is causer chief of errors all that fall) Thinking with anger and complaint, the guide of goodness all Doth vex them, so they straightway curse his h●e and holy name. The wicked Devil danceth then, and grinneth at the same, And joys to see himself unknown, and mischief close to lie, And that he thus hath power to hurt and no man could it spy. A foe unto ●halmighty God he is, and enemy, By whom from heaven tumbled down in chains he here doth lie, Enclosed between the earth and Moon and there he holds his rain. Wherefore O wretched mortal men at length apply your brain, To know the cause of all your griefs, from whence such ills do flow, And heavy harmful things do hay, your butcher learn to know: For this Sarcotheus this is he that plagues you in such sort, That of your harms & grievous griefs doth make his chiefest sport: None otherwise than Mars his child (great realms in thraldom brought) With death of wretched men or beasts a plea●ant pastime sought. The Noble men the Gentlemen, the commons all sit still, In divers rooms assigned them, as Otha●s laws doth will: Then enters in before them all the cutters for to fight, Or else some other yields his limbs to beasts thereon to bite: The Lion, or the Tiger stout, or else some fiercer kind, Should at this play present himself to please the people's mind: With death & mangled much with wound from whence the blood doth flow, Oft unto some of others smart a great delight doth grow. Wherefore they do most wickedly, that railing thus do brawl, And dare blaspheme th'almighty Lord, the cause of goodness all: From whom as from himself, no ill can any time proceed, Except contingently as Sun doth darkness ever breed As oft as under earth it slides, and absent fire we see Increaseth cold: yet cloud in Sun, nor cold in Fire can be. Wherefore I marvel much that some whose Learning is not small, Do say that he offended is, or wrathful him do call, And that he plagueth us as oft as we do him offend, That mild, and Lord of mercies is, that goodness all doth send: And that from him doth wars begin, with plague and famine sore. If that our deeds could him offend. what thing unhappier more Than he, in all the world were found▪ for every day and hour We crimes commit, and blasphemies out of our mouths we pour: Then surely should he never joy, nor rest in quietness, Nor God should happy be, if that as oft as we transgress He should be wroth▪ & moved with deeds of such as synfu●●be. But God can not be vex or harmed if we the truth will see: For of such might and perfectness, of God the nature is, And distant even so far is it from our iniquities, That we from him do differ more and farther are by much, Than is from us the Ass, the Fly, the Flea, or worse than such. How then can we such wretches vile offend a Lord so great? Or by what means may we him harm and force him thus so fret? Is not this God of passïons void, and free from grief or pain: And thereby lives in blessed state and always doth remain? Doth it become a Prince to fume when fools do fond prate: Or rather them for to contemn, seems it a giant's state, With little children for to fight? since he knows all things well And doth the things to come foresee, I thee beseech to tell, Ought he such things for to create, as should his pleasure spot, Whereby he should be after grieved? or rather ought he not That helps the world, to help himself? or tell if thus diseased He wills it so, if he will so he is no whit disposed, But rather joys. If he would not why doth he it permit? Or is he not omnipotent? he is, we all grant it. Then ought he not to suffer it but yet he doth we see, Whereby no kind of grief he feels, as reason teacheth me: But leads his life in quietness. Here thou perchance wilt say If that our sins him not displease, with all the force we may Let us run headlong into vice and never sin forbear, Not so: but to these words of mine give thou attentive ear, And unto thee of truth straightways the gates I shall disclose. When any man doth sin, than forth away he stinging goes From this same spring of good, & leaves both right, and light, and peace: Whereby the sinner evermore his harms doth still increase. Such is the state of contraries that how much thou dost fly, From one, unto the other strait thou dost approach more nigh. So he that sinning flies from God, runs to Sarcotheus next: Whose yoke when he hath once put on with griefs he sore is vexed: And as the tyrant doth command is plagued in sundry wise. Thus no man sins but punishment for him prepared lies, Yet God is never cause of ill as I have said before As of himself and properly: But he that sins therefore, doth with his own consent, Unto the hangman give himself: to have his punishment But hereof springs two crabbed doubts, for if that sin be cause Of all our mischief and our ills, and our unhappy saws, Why often doth the wicked man his life in pleasure train And dieth well, the virtuous man doth many griefs sustain, And ends at length in misery? Besides before is taught, That by no fault nor our deserts, things good do chance, or nought: But rather seems it from the power of certain spirit to flow, Who guides the Seas, and all the earth, and air possesseth low. How speak I thus in contraries? my words do disagree, But (reader) well thou shalt discern the troth and verity, And darkness from thy mind thou shalt behold far of to fly: If these my words thou wilt vouchsafe to hear attentively. Know therefore double good to be, one as the Commons will, The other as the wisemen judge. So of two sorts is ill, The opinion of the common sort is worse evermore: For gross, and do●●she is their brain of judgement lacking store: wherefore the goods of body here and such as fortune gave These only they do wonder at and these they seek to have: But now the goods that in the mind are found for to remain They either know not what they mean or else they count them vain. The wise man on the other side the only goods of mind Doth seek to have, and doth despise the rest and other kind. Thus followed we before the mind of rude and common men, And as such people use to speak so was my talk as then. But from the rude and common sort, my mind doth differ now: As wise men judge of good and ill at this tune I allow. And in such sort I say no good unto the wicked man May chance, and to the virtuous sort no evil happen can: Which plainly will I now declare and clearly shall appear. first this it needful is to know, what vice or crime is here, Is of the mind a sickness sore: nor men are only sick In body here, but mind aye feels her wound and grievous prick No less in force, than body doth. Thus every evil wight Is sick, because his will is sick, and judgement is not right. Whereby the wretch the harmful things more worth than good esteems, And sweeter aye the filthyest facts to him than honest seems, Which if his mind & will were sound could never wicked be: But just and virtuous should be found: in this they disagree. And as the body all is ill when any of these twain Diseased is with malady, the heart, or else the brain: So, so, alas the whole estate of soul is ever ill, When as these two with vice are harmed the mind and eke the will. As pleasant meat to stomach sick doth seem unpleasant aye And protytes nothing unto him that sickness doth assay: So (sick the soul) no good thing can the wicked man come by, Nor nothing profits him at all, which true I thus will try. Some men in laws expert we see, but full of subtlety, And covetous, unjust, and one that ways not honesty What profits him his learning here, what good gains he therefore? Alas he wretches doth beguile, and spoils his Clients poor And many other doth he hurt. Learning unto the nought Is like a sword unto the man that mad hath it up caught. For all things doth the wicked man abuse, and make unpure, To others harm, shame to himself, and hatred doth procure, And in his feet the thorns he set with anguish often goes Or else he feareth them, with hurt whom he hath made his foes. Shall then his learning good be called which doth so many blame, And hurt like stinging snake, ne spares the owner of the same? And so of other faculties that ill men occupy. Esteemed them to be as good like reason doth dent. But now the wicked man is rich with Gold and Jewels store, Are not these riches good? not so, tell me the cause wherefore. Lo here I tell, because he doth abuse them filthily, He keepeth hores, and surfetteth, and bawds therewith doth by, With money greedy boys corrupts, and with great gifts assays The chastity of maidens poor that happen in his ways, And so that he may bring to pass what lust doth him persuade Regards no whit what laws of men or Gods precepts do trade: Who if he once be covetous what crime dare he not do? This wolf which bloody mouth doth rag● each fold to come unto, And runneth headlong into vice his misch efe to contrive, And every where he followeth hard as vile desire doth drive. Nothing may worse be suffered than fools in wealthy state, Than rich men to be covetous than ill men fortunate. Thus ryther like to beasts he doth with fleshly pleasures go, Unto himself an enemy and to his purse a foe: Or else an other Tantalus his goods to much doth spare, And heaps up all, ne knows for whom these heaps he doth prepare. And as the swine to his own bs●, himself he doth not feed But many more, who fruits of toil do snatch away with speed. Whereby appears no goods to be the riches of the ill, But if he stout and sturdy be and stomach have at will What doth he then? he stratght will brawl, and with his mighty your Now one, now others shall he harm, and mischief every hour: Most commonly a wartare goes, or else becomes a chief, That Tygarlyke by others blood he may receive relief: Both wars & weapons fierce he loves for mischief not for praise, whereby he to his country gets both loss and shame always. Stout parsonage void of virtuous mind puts many men to pain, Lasts little time, and seldom doth to aged years attain. But what needs many words herein sith these exampies may Suffice the troth thereof to show, and clearly to display. Now meet it is with good advise to search if aught can be That harms the just and holy men, as many judge we see: Sure hard it is, yet boldly will I thereto trudge apace Presuming of Apollo's help, and of my Muse's grace. first every good man needs must be of soul and mind both sound, Though sickness in his body rage or ache in limbs be found: Lest will, and judgement tyght in him do lack or not agree, For void of judgement, right, & will, no virtuous man may be: These two are the foundations whereon doth virtue sit. Such men whatsoever they possess do justly order it: And therefore is their learning good, their substance and their strength, And finally whatsoever they possess, and have at length. For in the greacest sort of things the use of them we see Is it that chief causeth them both good, and ill to be. And if so be thimmortal Gods of men have any care, They chiefly ought such to defend as sust and virtuous are: Which if they should not do they seemed all void of reason clear, Unworthy cke of odour sweet, of Church or service here. Wherefore I do not see what thing can harm the virtuous man, Ne yet what ill in body, or in mind, he suffer can: Sith God him keeps and nourisheth, and with his mighty arm Doth for him fight, and sets him safe from every kind of harm. For who helps not, or who doth not defend his friend at need, whensoever he can, if that he do bear him good will in deed? But yet sometimes the good man seems to live in misery, To suffer need, and sicknesses, and great adversity: When as in deed he is not good, but plays the Hypocrite: Whereof a number shalt thou find that under simple plight, Do secret hide their poisoned hearts and wolvish nature's plain, And foolish men do oft beguile, while they do virtue fain: And therefore god who knows the hearts and secrets of the mind, Preserves him not, nor loveth him. But we with judgement blind, And doltish head, deceived with sign and shadow of the right, Think then the just man suffers hurt, and lives in woeful plight. Alas how often false and fond, are found the judgements blind Of men, and eke how ignorant of truth is mortal mind: All please themselves, and every man in his conceit seems wise: By this we cause the Gods to laugh, hence errors most do rise. But here admit the just man feels both grief and sicknesses, And leads his life in poverty, and aye in great distress, Exiled from his country far, or penned in prison vile, Or vexed with other casualties, doth he take harm this while? No: for in suffering of such things more clearly shine he shall: All to the best to Godly men as God commands doth fall. And as Physicians use to give the byttrest medicines oft Unto the sick to bring them health, and raise them up aloft: So oftentimes God tries the just, to stir them up thereby, That so he may them more compel their virtue to apply. As pleasure makes men fools, & nought so pain doth call to mind, And chaseth vice, a bit to sin, a spur to vertnes kind. Seest thou not gold in fiery flame more precious to be made? And ground more ferule for to be by edge of churlish spade? And standing waters to corrupt? On iron cast thine eye Is fairer made by occupyings, and rusts if it do lie. Thus divers things there are that vexed, receive a clearer state, As chief virtue, that when as her blackest mischiefs mate Appears most bright, as in the dark the fire more fairer shows. wherefore no kind of grief at all, the good man ever knows: Or if he suffers aught his pa. cience gets him greater gain, And medicine though it bitter be, doth cause relcase of pain: And lest some man should think that I do tryfies fain in mind: The thing that wholesome others feel is poison to some kind. So unto some wines hurtful are, and flesh a harmful meat, So wormwood unto many health doth give, and pleasure great. So heat doth Snow, and wax, and Isee consume and melt away: which heat doth harder make again the earth or potter's clay. So many such in sundry states, do work in divers kind. How eft the same words some delight that vex another's mind? All things to all sorts are not like: the wines that best we deem, If they in musty calk be kept both tart and nought do seem. Unto the sound are all things sound, but such as sickness have, Them wholesome meats do sometime harm, and almost bring to grave. So (to my matter to return) the ills of body than, Or stings of fortune hurtful be unto the evil man: But good and also necessary for such as virtuous be, By which although they hurtful seem, they gain more high degree. These words for this time shall suffice, for now this book to end My Muse commands, & Chiron doth upon my Pen attend, Who coveteth of state of man to write, and fashtons rife, And open to disclose abroad the vestry here of life. Now therefore needful is for me my Muse's tunes to cease, And silent in the sacred woods to rest myself in peace, And on the roof of learning's lodge on high to hang my harp: Till that these times be overpast and doubtful seasons sharp, times much to be bewailed: wherein the discord that doth broil Among the states, all Italy with wars doth seek to spoil, Whereby doth Rome lament her cafe, her households laid on ground, Ticinum, Narnia, Melphis eke this fall have felt and found. And Naples that with Mermaids tomb so famous lately joyed Beholding now her orchards fair with French men's hands destroyed. Alas doth heavy mourn by streams, of Sebethes so clear. What should I tell the wondrous flames that in the skies appear, More bright than days & locusts grim, like clouds the Sun to hide, And tender corue with greedy jaws, to spoil on every side? How many cities woeful plague, and piteous famine sore, Hath quite deprived of Citizens? how many places more, With floods are almost perished? Alas now justly now doth God plague us in sundry case? What mischief do we not commit, what justice is in place, What love or service here of God? Religion now is made An occupation for the purse, a Merchandise and trade. The sacred rites are aye defiled, with hands of bandy mates. Yet look thereon and let it pass, the Kings and Princely states, And honour due to Christ above they not esteem nor way. Thus over us poor misers here, such blocks do bear the sway, Therefore I will go hence a while, and in Parnasus hill Until my Muse doth call me forth, lie close and secret still. Sagittarius, the ninth Book. IT waxeth light now Muse enough within Castalian lake, We rested have, the wrist therefore and Harp in hand go take: Set strings in tune, and with thy grace accustomed to thy kind, Sing Goddess ancient melody: good verses fill thy mind That erst Apollo wonted was in bay tree woods to tell: While he by river stood that runs from out Permessus Wel. Us calls behold another ioyle wherein some praise oath lie, Let us from haughty place and top, of Parnas hills so buy Behold the sundry minds of men, and eke their living mark. Now past the midst of surging seas had run my sailing bark, And now the tops of lofty trees with frosty rinds were white: When as a certain God unknown by me stood up in sight, And shining with his beams divine expellde the blackish night. A certain rock I then beheld whose top did reach so high, That passing clouds above it might discover plain the sky: Hard seemed it first to enter up, for ragged stones there was Placed round about, which made the way both strait, and ill to pass, The bottom all beset with briars: the midst more mild again, And nearer as it comes to skies the path appears more plain, And easier to be travailed, Theorea eke it height Hereto me straightways did conduct my Ghost and guiding sprite. To top whereof when as we came I might behold and see, Each place with wondrous sights fulfilled and furnished to be, Which if my tongue would here declare the Sun should sooner slide To lowest parts, and night the earth with misty cloak should hide. While as I stay, and gaze upon the large and joyful sights: Lo falling from the skies aloft a voice these words recytes: Stellatus bow thy knees, and here thy humble prayers make Unto the Almighty king, without whose grace thou canst not take The pleasant pleasures of this meunt. Therefore in humble wise Kneel thou to God, for favour all doth fall to earth from skies: For nothing is whereof to man can greater profit flow, Than heavenly help with holy prayers to get, and God to know. When this I heard, upon the earth my face, and hand upright, I bowed my knees, and poured out these words in hearty plight. O Father great of saints, chief power that in the world may be, Than whom may never thing be found, nor thought of more degree, Removed far from body here, yet framing fashions all, Both such as never fade, and such as times at length lettes fall: The first, and of beginning void, the fountain whence doth spring All kind of good, of nature eke the auctor▪ guide, and king: That all things here dost comprehend, comprended thou of none, The high Almighty Majesty, and chiefest good alone, Life, wisdom, order, praise, and end, mind, truth, way, light, and grace, No where thyself inhabiting, and dwelling in each place, Unmoveable, and moving givest to all and every thing, From whom, in whom, & eke by whom all kind of things do spring: In one estate remaining still, and changing in no time, The chiefest cause that rolling aye the Globe where stars do shine, Dost guide by fixed law th'appointed force of destiny: Of Lords the greatest Lord of all, and King of Kings most high, Before whose face a thousand beasts of Angels glistering bright, Do minister with joyful hymns, in presence of thy sight, Amidst the ample fields of light above the world so high Where aptest place and seat there is for things of certainty. I worship thee, I honour thee, and prostrate here on face I life mine eyes desiring thee with mild and cheerful grace, Upon me sinful man to look, and hear my earnest cry, Pour down into my earthly breast thy beams of light from high, drive darkness from my mind oppressed alas in doleful wise, While in consuming carcase here and fading flesh it lies. Grant me the perfect path to find least harmful errors sting with fancy fond, and judgement blind, in sin me headlong fling. For without thee, the wit of man, and force of mortal kind, while it intends to mount a fit receives a greater fall: As Icarus whose wings him failed when he flew highest of all. Grant therefore O most mighty king to me thy creature low, Thy will to learn, and thee to please, and then that I may know Mine own estate, from whence I came, and whereto I was made, And whether I at length shall pass when that from hence I fade: what here in life I should perform, and what I should not do: That when dame Lachesis my thread of life hath snapped in two, And that the farthest day is come that long with privy stealth Procured my grave death bring my rest and part of saving health. These words thus said, an other voice again did pierce my ears, Thalmighty Lord thou pleased hast thy prayer full well he hears: Pluck up Stellatus now thy heart to thee for to remain Here on this mount it granted is and sacred fruits to gain. This said forthwith the voice did cease, nor word it uttered more: Then in my mind a greater force I felt, than erst afore, And sharper sight: then looked I forth all things discerning well And for my eyes, they might presume old Lynceus to excel. With that I felt a subtle wind to life me up on high, which softly caused me to ascend to top of starry sky: Much like the bird that bears the darts that ●ulcans forge did frame, That when we sin, the thunder thomps do fling and flash oft ●●ame. And now approached I near the Moon whose ga●es I had in iyght, Whereof, part glistered all with gold, and part with silver white. I enter in beholding all, when strait with me doth meet Timalphes young, of virtues great, and eke of favour sweet: (Whom of Arete jove bega● in ancient times of old.) He knew me strait, for oft he had his mother's hests me told, And when each other greeted was he much things asked of me: And after brought me to a town of hugest quantity, The lofty walls of Diamond strong were raised high and framed, The bulwarks built of Carbuncle, that all as fiery flamed. O Lord what gorgeous houses there, and goodly sights I saw, As Temples fair, and theatres, and streets, and sears of law: All framed of silver, gold and stone, and more of goodly kind I there beheld, but cannot now bear all away in mind: And though I could remember all yet God doth not allow, That common people's heads should know the state of all, and how. I wondered at the number great that through the city so All clad in white by thousands thick amid the streets to go, Their heads beset with garlands fair in hand the Lilies white, They joyful bear Menarchus guide of Cynthyus kingdom bright: Remembering oft which Hymns they sing, and sweet agreeing lays, Menarchus' name they oft rehearse, Menarch with Psalm they praise: Menarchus name did Echo loud resounding oft send out, He vanquished in happy field th' Arcadian giants stout: As then Timalphes told to me with words that were not vain. Once was (quoth he) Arcadia void of hills, and all lay plain, There dreadful giant's kingdom held, as Maenalos the high, And Pholoe, and Lyceus great that joyed in woods to lie: And Erymanth whose shoulders bore the backs of savage swine, Cyllenes eke that boiled with spite, against the powers divine: Who first before the rest presuming all of force and might, Durst give ill language to the Moon with words of cankered spite, That they before her long were borne, and of more noble race, And so that they deserve the names of Gods, and higher place. Besides in rage a tower they built amid the skies to look: O Nembroth larger far than thine, and with an iron hook, Attempted thrice from place to pluck this Goddess where she stands, Blood red for fear to see herself so near to wretches hands: Menarchus gave them thrice repulse with valeant force and might, And thrice the juice out priest from grass of old Saturnus sprite: Among them ●ast the poison runs strait ways through all their bones With chy●ling cold, consumed with pain they leave their lives at once: And ugly souls they clean forsake, which hell below receives, Where as with pains they plagued are that never after leaves. But now their bodies quite destroyed by force of venom late, Their carcase turned to lofty hills keeps name with changed state. Whereby this deed and triumph great in mind the Moon men hear, And celebrate with solemn pomp this feast from year to year, And to their king they worship make with great and joyful cheer. Thus passing forth, we found a tower that all of Gold did shine, All wrought, & set with precious stones of sundry colours fine: Here quoth my guide, no mortal man may ever set his feet: We stayed therefore, and by the space of large and ample street, On every side we might behold approaching souls at hand, And there before the seat and place of judgement for to stand: Which placed was against the tower, and wrought right cunningly, Three sons of jove and faith begot sit there in seals full high, To judge the souls, regarding well of all their sins the store, And virtuous deeds that every man hath done in earth before. Telescopus and Dorophon Philorthus friend always To justice, these, deserts and faults in perfect balance way: And by their judgements very few to heaven did ascend: But thousands of the same again to earth did down descend, And many also in the Moon they did command to stay. Astonished long with gazing sight at length I 'gan to say: Declare to me good guide quoth I, if Hell beneath doth lie In deepest dungeon of the earth, and to the Centre nigh, And souls thereto conveyed they say the corpse clapped under hearse, Old Aeacus and Minos there and Radamanthus' fierce Do ever judge, and give rewards or else deserved pain, How chanceth it I here behold the like thing done again? Man's mind (quoth he) in prison dark of carcase shut doth lie: And forced by fault and ignorance, is led by ways awry. By this is man to dreams and toys of nature prone and bend, And from the truth he wanders far, if grace do not prevent. No marvel thou, if many things your Poets false have song: Because to tread the steps of truth lies not in every tongue. But thou, have always well in mind these mysteries I tell: All things are good and never fade above the Moon that dwell, Nor grief can vex those sacred states: But all that nature framed beneath the Moon, is nought, and ill, And law severe of death doth feel, and force of time to spill. These places doth the middle sphere of Moon in twain divide, Placed equally betwixt the world doth bounds to heaven bide. Thus when that life is fled, all souls are brought unto this place, And here plead guilty or unguilty before the judges face: By whose award, to certain rooms, according to their deeds They strait are sent, receiving there for their deserts their medes. And every one the henyer they with heaps of vice are made, The deeper they descend the pit of dark infernal shade. Again the better that they be and farther of from crime, So much they higher mounting up, more nigh the heavens clime. But they whose ills do counterpoise the virtues of their mind, For to remain about the Moon●, are many years assigned: Till either falling fresh to vice, when many years are spent, They turn to earth, or purged well, are into heaven sent. Lo thus he said. But then again what is the cause quoth I, That souls so few the stars approach and gain the heavens high? Why run they headlong so to vice, and (Misers) virtue fly, Why more esteem they dark than light and rather sin to apply Than virtue pure? where of to them doth so great madness rise? What will so fond doth them beguile, what fancy blears their eyes? Then answered thus Aretes son: both I do it desire, And meet it is, that I disclose the things thou dost require, And many other things beside, which thou thyself shalt say, Are worthy to be learned here and to be borne away, Since here without the power of God I know thou canst not come, Who list such things to thee to show: before the gates of whom No man alive may once approach, except by him assigned, Then now give ear, and what I say, bear well away in mind. But needful first it is for us a little hence to walk. We went, and in a lofty tower we both sit down to talk, From whence both seas & land full plain we might behold and see. Then thus from sacred breast, this voice he uttered out to me: As of themselves the souls can not be ill, nor bend to sin, Since that their kind doth come from skies and spring from God begin: Nor of their own and proper will, their natures can be nought, Since God them made who never thing of evil state hath wrought. But many other causes be that into dungeon vile Of hell do downwards thrust these souls and them with vice defile. And chief of them the body is, wherein the soul lies bound As in a prison strong, whose bonds doth judgement quite confound: No otherwise than fire is hid within an earthen pot, And misty clouds do dark the sight of flaming Phoebus' hot. Then all things doth the soul forget, And Lethe's streams doth taste, And like appears to papers blanked, wherein no word is placed. Thus captive closed in fading flesh, a thousand mischiefs ill, A thousand Monsters her assault, and always seek to spill, Like as the Goldfinch while in cage, her doleful destiny with sundry forts of pleasant tune doth seek to pacify: To whom all close and covertly the crafty Cat comes near, And drives molesting sore the wretch on every side to fear. The Cat a bane to simple birds, of Mice the finder out, She fearing sore the spoilers paw, doth slutter round about The Cage, and saves herself by flight: when present doth appear An other foe with fury like the selly wretch to fear, Who thrusting in her Talons sharp, doth take her clean away, And feeds thereon with wont noise as on accustomed prey. So 〈◊〉▪ and thore with divers foes th'unhappy soul is tossed, And flying far the gins of some is in the others lost: White enclosed in carcase here it li 〈…〉 It knows not what to do, 〈◊〉 danger here for to beware, or what to cleave unto. And with the show of good deceived, much like the drunken wight It stackring stands. Whereby, if that by some that teach aright, Or by their aid that warning give, it be not led or brought From darkness blind unto the light, it runneth still to nought, And better things doth aye refuse. of soul the chiefest stay: Contagion first, and chiefest ill, that through the flesh doth rain, Is ignorance of truth and good, from whence out springeth than, False judgement as the greatest plague that happens unto man. Whereof two monsters are begot, folly, and wickedness, From these two every 〈◊〉 proceeds that man can here express. For all men sin, either because the goods here counterfeit ●hey most esteem as folly leads, or else that mischief great ●oth prick them forth to wicked de 〈…〉. Wherefore, we justly may Count him a fool, or wicked man, that doth from reason stray. But in that part of soul that lusts, there sits dame follies grace, And there she pitched hath her tents, and chose her dwelling place: In the other part all bend to wrath, there mischief hath his hold, With force, and Craft, & poison strong most dreadful to be told. These two (for truth) are mighty kings, and armies great behind They lead, and both destroy the state of mortal kind. They both are ignorant of truth, and framed false judgement by, (As erst was told) the souls that in the careasse buried lie Unmindful of their own estate, and void of light withal, Into three lakes of Hell, and death, they lead, and down let fall. Of which the first Limosum hight, therein doth pleasure rain, Spinosum is the other called, where vile desire to gain, And covetousness, doth rule: the third Fulmosum hath to name, Where pride bears sway, that thirsteth still for honours high and fame. In these three lakes the greatest part do perish every day: Of all the souls within the world this is the chief decay. For such as slide into these pools. them evermore distroyes The lust of flesh, and greedy mind, of fond and fading joys. Ne of themselves they knowledge have nor of the heavens bright, Nor other life they think to be than this in present sight. O filthy, fond, and doltish minds from heaven turned quite, Not minding high or worthy things but still in brutish plight, Respecting only here the earth. Besides are causes more, whereby the souls infected are, and often plagued so. For where the clouds are thronged thick and showers of rain proceed, And winds which dreadful meeting sound do flash of lightnings breed, There is the place of ugly spirits, by whom do plagues arise, With battles fierce & raging storms, through seas, and land that flies. By craft and by the tempting force of them, and their deceit, The simple sort of men do fall to every mischief great: Hereby both right and honesty, they quite cast from their mind. But now, because these temptours here, and fiends of devilish kind, Few can obtain with eyes to see, therefore but few believe That any such things do remain, nor credit will they gene: Nay rather many do account it but an idle fame, And as at dreams of folks diseased, so laugh they at the same. But thou drive from thy mind away this foolish heresy, And give good credit to my words of greatest certainty. And for because thou shalt perceive I teach not trifles vain, I will procure that thou shalt see all things before thee plain. But first it needful is with prayers Dame Rainbow for to try, Who wont was to bear the hests of juno through the sky: That she with wind disperse the clouds, and make the skies look fair, Lest that thy sight be hindered, by dimness of the air. Then humbly in this wise I prayed: O thou Thaumatis high, Of sundry colour to behold a beauty to the sky, That stretchest forth in misty clouds, thy great and mighty bow, And Phoebus shining bright his beams in thee dost bear and show, And floods up sucked unto the clouds dost bring and carry far, O Rainbow wondrous sight to men and juno's Messenger: And truly got of Thaumas old, the daughter passing fair, Grant I thee pray all darkness fled a clear and Crystal air. Shut up in caves of Aeolus, the south winds cause of rain, And send abroad the northern blasts, to make fair days again. Immediately upon these words, from out the northern side Did Boreas' blow, and with his blast clearde all both round and wide, Then sprinkling in mine eyes a juice, my guide, behold quoth he, Now shall the secrets of the world, revealed be to thee. Now open wide your springs, & plain your caves abroad display, You Sisters of Parnasus hill, beset about with bay, And unto me (for need it is) a hundred tongues in verse Send out, that I these airy kings and people may rehearse, Deceivers great of men and guides of vice, which all that live Do still molest: and by their craft man's soul to hell do give. Here first whereas in chariot red Aurora fair doth rise, And bright from out the Ocean seas, appears to mortal eyes, And chaseth hence the Hellish night, with blushing beauty fair, A mighty King I might discern, placed high in lofty chair, His hair with fiery garland dockt, puffed up in fiendish wise, With brows full broad, & threatening look, and fiery flaming eyes. Two monstrous horns & large he had, and nostrils wide in sight, All black himself, for bodies black to every evil sprite And ugly shape, hath nature dealt, yet white his teeth did show, And white his grinning tusks stood, large wings on him did grow, Framed like the wings of Flindermics his feet of largest size, In fashion as the wild Duck bears, or Goose that creaking cries: His tail such one as Lions have All naked sat he there But bodies covered round about with loathsome shagged hair, A number great about him stood, a wondrous fort of men, A greater company I think than Xerxes trained, when By force of arms (unhappy man) the Greckes he did invade: And scarce in safety could return with all the flight they made, Each one of them in hand a hook did hold, and Belbowes bear, With bellows for to fill their heads, with wind, whom Fortune here, Had either lent great store of gold: or whom they saw full well, In learning, beauty, state or strength, their fellows to excel. With hook such as with wanton wind were puffed sufficiently, Amid the smoky lakes to cast, with Snakes and Toads to lie. And other monsters there that dwelled. This lusty foresaid King, Tiphurgus had to name: as said my guide that told each thing. Then where the sun doth downward fall, amid the western streams: From whence among the Spaniards, he throws his latest beams, I cast mine eyes, and like the first low another King in sight I had, that sat in seat aloft, his name Aplesto hight: A number great of spirits he ruled, such as amid the west Are bred, and such as in those parts do dwell and have their rest. Each one of them a Serpent holds, a flesh hook also hath. Then spoke Timalphes in this sort: seest thou quoth he, to wrath How every man their Serpents move? and pinching oft do touch, That sharper may they set their teeth, and poison more by much Destil in hearts of earthly men, for they on whom doth hit, The force of those such poisoned teeth, do forth with lose their wit, And he avenly things do clean despise: and with such thirst they broil, That liquor none can them suffice with drink in vain they toil. And while thus evermore in vain they drink and still are dry, Unmindful of their death, their lot, themselves, and heavens high: Then straight at hand these devils come with hooks as here you see, And catcheth them, & strikes the throats that yet full thirsty be To fling in floods of thorney lake: where as with wondrous pains They punnisht are with Monsters vile that secret there remains: Blond specially with bloodsuckers that thick about them lies: And hyting still, both day and night, them plagues in piteous wise. At length they yield again the blood, that whilst they here did live They sucked from men, nor ease of smart no space of years can give. This King both makes and plagues such men as covetous he made. This said, I turned my eyes to stars that glide in coldest glade, Whereas our Pole doth plain behold, and view the double bear, And where Boötes drives his wain, in ever rolling sphere. And there an other king I see, and thousand spirits ill That dwell about those northern parts whose hands great hooks do fill. Then said my guide: this king that reigns in parts of Boreas cold Of Lechery, and Gloconye, doth Crown and Sceptre hold. Philocreus eke to name he hath, in fraud full like the rest: O Lord with how great harms doth he poor mortal men molest? For on these hooks that here thou seest the baits that taste full well, He tieth fast where poison lurks of filthy floods of hell. And with these baits he doth command the doltish fools to take, And catched in puddles to be cast of muddy miry lake. Who strait transformed into shape of ugglye beasts, appears Both Swine and Asses, Bulls & Fox, and wolves, and loathsome Bears: And others Monsters void of mind. Nor this doth yet suffice, with Harnets', wasps, & beetles blind that round about there flies, Continually they vexed are. Lo thus Philocreus men are plagued in piteous painful wise, That covet only carnal joys, and virtue here despise. Thus saith my guide, but I my eyes about the southern pole Do cast, from whence the clouds are caused in every place to roll. with steadfast sight I note, what sort of spirits I there can see, And flocks of fiends with wings full black that swiftly flying be. Amongst them all a mighty king there stood with Crown of pride with lowering brows, and dogged loo 〈…〉 and in his mouth full wide A monstrous tongue he hissing shock, and like the loathsome Snake He casts abroad from out his throat a filthy poison black, Such as the adder (while he burns with love of Lamprey long, Much fearing for to harm his joy with deadly venom strong) Casts up among the ragged rocks, and hides it secretly, And springing strait with lusty leap into the seas doth fly, And calling oft with hissing sound doth seek his lovers dear, Who runs to meet her mate in haste, whose voice she weldoth hear, And both with much embracing join. But when their pleasant play Is fully passed, and finished, the Snake with joy away Doth swim to land, and on the rock whereas his poison lay, He searcheth for his own defence. which if he find away, Or spylt, or trodden under foot, such grief he then sustains, That mourning, weary of his life he dasheth oft his brains, Against the sharp and ragged stones till that his breath at last With all his wretched pains & grief, by death be overpast. Such was this King, and such did seem his subjects for to be: Oft times the Prince a pattern is unto the commonty. with Falchion great in right hand held each one of them he goeth, All black, both face, and teeth, and lips all full of filthy froth. This King was Lord of envy great Timalphes cold me there, And that Miastor was his name, by whose award seucre, His servants fill the hearts of men with froth of cankered spite. Then runs the plague through every vein, and every where doth light, But most of all doth vex the eyes, that they 〈◊〉 suffer may To see their fellows live in wealth, but thereat pine away. At last they thrust them through which darts and souls full sick expel, Whereon with triple throat doth chaw the fiendish hound of Hell: And chawed, to poison strong doth turn, and of their bodies spring Fowl Scorpions, which although they fawn with tail do deadly sting. But now behold the middle parts, that in the air doth lie, And there Sarcotheus see, above the rest a King most high. And of them all most mischievous. The other Kings that be, Do fear and also worship him, the power and rule hath he Of all the devils in the world from whom the mischiefs all Do flow as from a point: and as the beams from Phoebus' fall. I than beheld this ugly fiend, placed under cloth of state, That in his hand the sceptre held, of mischief pride and ha●e. From him doth spring f●l bloody combs▪ and seven horns in bite, The number like of lofty towers in show resembling right. His ears his nostrils and his eyes all fiery filthy glow, And from his dampish throat he doth the smoky flames out throw, Alas, how far the number great of his companions spread, What armies armed all with darts and guns, this fiend doth lead: As if he would the heavens burst, and saints from thence expel. Then quoth my guide: this devil once in beauty did excel, And most with God in favour stood: but mind disposed ill, And pride to prosperous state allied, this Miser quite did spill. For like to God he needs would be, and honours equal have, And thus from thence was banished the proud presumptuous slave. Whom Michael as he was assigned, in grisley cloud hath tied, And there appointed him his place where he should still abide. But often, of his old estate, and joys of passed ●yme Remembering well, in vain he strives and thinks the skies to climb. Hereof doth come the thunder cracks, and fearful flames of light, And ghastly sights of fire do flash, from clouds as dark as night: The beasts for fear amazed stand, and hearts of men do quake. But vexed in vain, and to no end his travails doth he take, Nor nearer can he come to skies. And he that guide of light was once, and called Lucifer, loves now to walk by night, And darkness best of all esteems, and leads with him his spirits, And bugs, and goblins grim or hell and such deformed sights: Sometimes by day when as he joined a troop of armed knaves, And straws with bloody Corpse's the fields, or drowneth ships in wanes, Or when such mischief great he works: Then comes he forth by light But close, and sends abroad his men in secret privy plight, Which moves the hearts of wicked m● and them with fury ●illes, And secretly with silent voice persuades their mind yo ills. But than quoth I: I thee beseech my guide let us now leave These monstrous Devils to behold, and state of man perceive: For from this mount we easily may both land and seas descry, Nor profit small I thee assure in this prospect doth lie. Then gazed we both upon the earth: and first I wondered most, To see such divers colours strange in men of sundry cost. For those that nearest lead their life unto the middle line, Are black, with blaberlips, and hair both curled and crisped fyne, And naked clean, or covered else with skin of Kids full ill. But such as dwell about the North, where Gold is quaking still, In whiteness seem to pass the snow, and scarce they can expel With garments long & many clothes the clod that there doth dwell. Between these people all that be, with black and white are died, But more and less as far and near they from the Sun abide. While thus I fond wondered at the things that there I see, Why dost thee (quoth my guide) regard the things that vaynest be? why viewest thou thus the colours vain in flesh of mortal man: far better shall it be for thee their manners well to scan, And divers fashions of their minds, and works of them to see, whereby thou shalt behold the life of man, I showing thee, And what confusion is therein. first, fain thou here a hand, ☞ whose thumb directly upward rise and fingers open stand: And on the thumb place thou the men of best disposed mind, That worldly things do here despise, and things of heavenly hind Do only seek, and most esteem dame wisdom's sacred grace, delighting nature to behold, and high celestial place, Unharmefull, gentle, loving best the virtuous things and right, Whom neither riches can corrupt, nor fleshly fond delight, Nor glass of pompous state allure: men of a heavenly kind, And Gods incarnate here on earth, but rare and scant to find. For all such things that perfect are are scarce and seld to see, O that the mighty Lord would cause thee such a one to be. Next stands to this the forefinger, whereto thou shalt assyne Discretest men, the second sort, and good we them define, Yet lean they some thing to the world, as fit to bear the sway In cities and in common wealths, and banners to display, And faith and justice eke they love, and virtuous seek to be: Yet from the pleasures of the world they are not fully free. To whom if God at any time the rule and empire give, Then comes the golden times again, and virtue here to live, And justice to the earth returns, and peace doth bear the sway, And vice with punishment severe is forced for to stay. The middle finger follows then, of estimation small, Whereon thou must appoint a place unto those Minions all, Whose minds are ready to conceive, and wits for to invent, Whose tongues do flow with eloquence, to utter their intent: But wicked, and unjust they are and full of vyllanyes, And bending always to the earth do not behold the skies, A subtle sort, that fox's hearts within their guileful breast, Do always bear, and simple souls with fraud do still molest. And when as most they virtue hate, yet list they for to seem, Both good, and Godly men, and such, as virtue most esteem, And other wise than they do mean their tongue doth talk always: And all they do is done for gain, or else for hope of praise, Nor life but this they none esteem nor look for to enjoy. And these are they that evermore do wise men most annoy, And armed with fraud, on favour staid (which either they obtain, With slavish service done to them, or else with gifts do gain) The Godly purposes they let, and truth with craft they hide: And if their cunning there do fail then force in time is tried, Then use they swords, or flames of fire, or strength of poison try: And if they cannot closely hurt then work they openly. With these such jolly servitors in every time, and place, The Dieul doth his Kingdom keep, and eke his own good grace. This staff he chief leaneth on, with this great help and stay, He conquest makes upon the earth, and brings them to obey. More crafty Knaves than wisemen live, and stronger aye they be, That win the Palm, and triumph still, with spoil of honesty. Which when they sceptre hold in hand, or rule in cities bear, Then comes the iron world again, and Mars approacheth near, Then fury conquers laws and right, then lawful is it found For vice to live unpunished, than virtue lies a ground. No men more mischievous than these among the mortal state Do live, nor none there are that more the Gods above do hate. Now next in place the Fools do sit, who presently must stand Upon the finger fourth in place, of this thy feigned hand. Of Fools the greatest number is: who doth not plainly know? Dame nature joys in making Fools, as she doth oft to sow Both Nettles, Docks, & filthy Weeds dull wit, and doltysh brain These idiots have, they seek not for the joys of soul to gain: And only of their life, and paunch, like beasts their God they make. These doltysh Fools by thousand wiles the crafty sort do take, And many false and wicked things to do, they them persuade, And with their language as they list do train them to their trade. For Fools do quickly credit give, as children also will, But soonest to vice: opinions worst in them appeareth still, To whom is also worse mind: here of it doth arise That Foles believe these crafty Knaves before the Godly wise: For council nought these Foxes give, and teach from truth to slide, And underneath a painted cote, the filthy vice they hide. But though by many means they do▪ these foresaid dolts beguile, Of superstition yet there is a plain and easy wile, Well known to all the worlds of old: the which this subtle kind Doth chief use, for to the church of God themselves they bind, And holy rites they minister. Then cause they sore to fear The blockish hearts of idiots, and them they threaten there, Except with gifts they please the saints except they do appease With Gold the wrath of God for sin, and purchase their release, Which straight these Prelates chaste receive, wherewith they fat and feed The Harlots and their Courtesans, and Mules to serve at need. For who doth not the life of Priests both note and well behold? And how they do poor Fools deceive? yet scape they uncontrolled: Such is the sufferance now of Kings, that only do apply Their minds to pastime, belly cheer, and filthy lechery. These things the Gods do aye permit that little seem to weigh What hands do deal their sacraments what hearts do them obey, What honours here on earth they have or else what blasphemy. But now to Fools I come again, whom when in seat on high Hath Fortune placed for her delight, O Lord what number great Of Follies shalt thou then behold? to long it were to treat. Then virtue made a jesting stock, and placed aloft is vice, Then dances fond, and banquetings, and plays are had in price: Then flock of Parasites and whores, in every place are seen: Then filthy fond delight alone doth guide the soil as Queen. For as the Prince is commonly so do the subjects live, And to the like behaviours aye themselves they always give. Not only pleasure unto Fools of kindred we do find, But anger oftentimes doth match herself with Foolish mind: For Fools are easily moved to wrath, and desperate enterprise, As oft as fury flames within and choler up doth rise: Then wicked love of weapon springs, and bloody broils thereby, That many corpses give to death full cold in grave to lie: A naughty kind of men are these and much to be avoided. The last the little finger is wherewith the ears are scratched, And therefore called the earefynger where mad men placed sit, That lack the use of reason right, and that have lost their wit: Whose fury if it never cease, more fit for them to die It were, and from so great disease by means of death to fly. Of good men thus two only kinds there are, and never more: The rest are always nought and ill, avoid them well therefore, Or if thou canst not them avoid, beware yet at the least Thou movest them not, the common sort, a fierce and cruel beast Do always rage, and hurtful be. When thus Timalph had taught, May not (quoth I) these Foles & wolves to good estate be brought? May vice by no means be expelled? or if there be a way Disclose to me. Then on this sort Timalphes 'gan to say: As nature in man's body doth diseases divers breed, So many Sicknesses to the mind from her do like proceed: And travail like to both hath dealt. Lo, how she man doth love: Yet many succours hath she set for mortal man's behove, Which if she had not done, to sore and cruel had she been. Therefore the same that helped hath har〈…〉, and as to harm she is seen, So had she skill to heal again: that justly you may doubt A natural Mother her to call, or else a stepdame stout. But now let us the body's griefs, and medicines for the same Pass over quite, in many books declared of ancient fame: And of the mind as much as need shall presently require, Let us here speak to teach more plain the thing thou didst desire. And first, as nature so disposing it the rude and country field, ●●le Nettles, weeds & brembels sharp continually doth yield, Except it oftentimes be tiled, and eke with labour sore, The hurtful weeds with plough & rakes be caused to grow no more, Nor this enough, it needful is good seeds therein to cast, And daily for to husband it till danger all be past. Even so the mind whilst it is bound within the body here, Is overgrown with Briars sharp, and wild it doth appear: Except it aided be with help of one that tilleth well, And aptly virtues therein plants, and vices doth expel. But what is husbandry of mind perhaps thou seekest to know: Its wisdom, wisdom that I mean, that manners good doth show, That makes men virtuous for to be, and plain doth teach the way To mortal men, of living right, and leaving for to stray, Persuading them to lead their lives in perfect Godly state, And right ousnesse to exercise, and sins to shun and hate. This only is the wisdom true, and not that other kind, Whereto Physicians and vain clerks do still apply their mind: Attempting causes hid of things to bring abroad to light, And for to search the secret celles of nature, day and night: Materiam primam, and Vacuum, and thousand monsters more with blustering countenance belching out, that they might seem therefore Well learned, and stuffed full their purse with coin may strain. O goodly wisdom, whose learned youth do either gape for gain, Or swell with vain ambition: but none amongst them though Doth vertuouser, from thence or better manerde go, No teacher of the mind is this, nor wisdom her we call: But rather knowledge hath to name, if that she do not fall, From doubtful paths of men deceived. who this hath learned than No wit but knowledge gains by it, and of a cunning man Perchance he bears the name, but not of wyss and prudent wight. These two do differ far in state, and works in divers plight, From wisdom springs the fruit of life, from knowledge the flower doth rise, The one doth profit, aid, and help, the other beautifies: The one respects the inward things, the other outward shine, The one makes virtuous men, & good, the other learned, and fine. Thus wisdom only decks the mind which manners God doth show As I have said, destroyeth vice, and virtue there doth sow, And waters it with heavenly showers. O light of mankind here, O perlite way of saving health, defence, and comfort clear, Both entry door, and guide of life O peace, and salve of mind, O blessed worthy sanctuary, O wisdom sweetest kind, That Nectar dost excel in taste, to whom art thou now dear? who follows thee? what place hast thou on earth, what honours there? In Temples wast thou wont to rain, in schools, and proches low, In Councils, and in courts of kings, now no man doth thee know: But Poet's dreams and trifles fond for thee in place do rain. what ●earnes 〈◊〉 scholar now in schools, what knowledge doth he gain? But fancies vain, or bawdy tales: be hold in seat full high The Master syrtes, which book before that open wide doth lie, And spitting oft he well doth view his great assembled crowd, And when he sees them bend to hear, with lofty voice and loud, He than expounds some dreadful ghost of doleful tragedy. Or else some harlot's tricks declares in wanton Comedy, Or doting lones of ancient time, or else to light doth bring Some monstrous, or some cruel fact, or lamentable thing. O brain deserving to be purged, dost thou these ways instruct? The tender minds and ignorant bring up with such a fruit? Is this the salt where of the age so young is made to say? Is it not shame with trifles such to pass the time away? By this so many naughty knaves, and villains do appear: By this the grove of vices thick up springeth every where: When as no virtuous bringing up of Children can be found. O you that youth do not correct, but rather them confound, Learn first yourselves to live upright, and then to others show A virtuous trade, least like to beasts you live, and nothing know. But thou Stellatus hearken well, to thee I will express which way thou shalt apply thy mind to perfect virtuousness. first, oft in mind remember well one God alone to be, Eternal best, omnipotent, and of most high degree, Who heaven, and the golden Stars that shine throughout all the sky, The rest of things that may be seen, or not be seen with eye, Of nothing, with his beck alone before all times hath made, And framed them keeps, & governs here with everlasting trade. Him worship, honour, fear and praise, and often to him pray, Both nights, & days, when sun doth rise and Sun doth fall away, And when from both in equal space his Globe doth distant glow: For virtue chief and wisdom chief, it is, the king to know. Of saints above, and father of men to love with heart entire To praise him always and to dread, and humbly him desire. Without this same all virtues else, think nothing worth to be, For almost this, and nothing else sufficient is for thee. Therefore have always God in heart, and often in thy mind And call to him, nothing than this more vertnous canst thou find: This is to all the virtues else the open door, and plain, For without grace, and aid of God, no man can them obtain, Nor able be to fly from vice. Besides the sayn●ts above that dwell, and hosts of messengers, And servants of the chiefest Lord, and holy Ministers, Fulfilling the commandment of his Majesty divine, That always stand before his face in skies full clear that shine: With holy mind remember oft in humble sort to pray, That they may help thee in thy need, and dangers drive away, And thee unto the Lord commend: for truly Angels can, And often use to profit much the earnest praying man. Nor, be not thou (beware thereof) amongst such sort a mate, That think that nature never made a thing of higher state Than man: mad men, that when they see so plain before their eye, Both seas and land of Creatures full, do think that in the sky, And in the Stars no dwellers be, and judge the ample space Of blessed heaven for to be a void, and desert place. O crabde, and crookde untoward souls, O minds in darkness drowned. Man's sense can not all things perceive, for many things are found That often times deceive the eyes, which yet the mind doth see: Therefore what reason moves in mind must rather followed be: Which teacheth that there is a God, and dwellers in the sky: Wherefore the Stars are either Gods, Or Temples where they lie. These ground works laid, with all thy heart, embrace thou righteousness, And let no injury of thine be any man's distress, By words or deeds no man can hurt, nor deal thou so with men As thou wouldst not be dealt withal, but always do to them As thou wouldst they should do ro thee: thus nature doth decree. Which if thou straightly dost not keeps give credit unto me: Thou never canst be favoured of that majesty divine, Nor after death unhappy man thou shalt the heavens clime. another honour, fame, or state, harm not in any case, When vile desire doth move, or wrath or envy comes in place: But rather help such as thou knowest to be of virtuous mind, With all thy force, and pleasure do to men of wicked kind Sometimes, that so they hurt thee not, or seldomer thee harm: And let not bribes, nor love, nor hate, thy mind from justice charm, For these are three especial things that dazzle sore the sight Of mind, and drive men ever more from doing well and right: But still have God in memory, and death to come in mind, Then f●ye the enticements of the flesh and bits of sharpest kind On pleasure put: For nothing doth to man more mischief bring Than ill delight, to virtue sure a most contrary thing: For virtue labours evermore the heavens high to climb, But pleasure enemy to the skies doth downward still decline, And groveling gazeth on the earth, as beasts do commonly, Destroying strength of body here and force of mind: whereby It breeds a dull and slothful sense, and sharp diseases makes. This is that Circe's, that Siren and hook of Stygian lakes, With this same snare a number great of souls, the Devil takes, And suffers not them after death their country Skies to see, But wily wrappeth them in mists of Hell his mates to be. These baits therefore, this poison sweet of filthy fiendish foe, With all thy might avoid them well, and warily from them go: Lest that when greater years do come, in vain thou dost repent Thyself, thy substance, fame, and wit, so lost and fond spent. Then shalt thou say as many do, O goodly times in mind, How vilely have I you abused? where now should I you find? Unhappy man: If God would grant again my former time, And once again the Samian branch I might assay to climb, Thereto I would where as the earth his horn forth doth stretch, Though that the way be straight, & steep the top there of to reach. No kind of thing doth virtue pass, which always doth remain, Which honour gives, and high estate, and glory great doth gain, Preserves the life, and doth augment the goods that here you have, And doth remain, when death hath cast the fading corpse in grave. But me unhappy wretch alas did pleasure sweet deceive, And fled away doth me in briers and many mischienes' leave: For whilst that I in youthful years the ●●ewes do oft frequent, And while to feeding, sleep, and play, my doltish mind was bend, Nought would I learn, & hating books, did study much despise, And learning scorn, but now alas I see before my eyes, Myself unlearned, of ill report, in beggarly array, My strength decayed, my mind paid, my senses worn away: All this time have I lived as he that lies a sleep in dreams, Doth think himself awake to be deceived by such means. Like words to these doth utter of● the slothful sluggish man, When age the neighbour next to death, doth count to late as than His life led ill in youthful years. The greatest sort do shut the door when Steed is stolen away: And wise they are when as to late their wits they do assay, And for physicians fa●● they seek, when hope of health is gone. O wretches whilst you here have time, look well this time upon: For fast away the hour ●●yes, and fled can not return, No tears can help the corpse in grave, nor sobs for him to mourn: That medicine only is of force which is in time applied, Therefore must virtue be embraced, when youth is first in pride: And then it needful is to to tread the perfect path of life, And virtuous works to take in hand, than reason must be rife, And mind with council must be ruled while yet but young it is: Lest that with fond delight deceived, it he adlong run amiss. Who so is wise let him in time with wisdom well provide, For after wits are evermore to folly next allied: And out of time it bringeth grief be wailing all in vain, A hurt or loss that never can be brought or got again. Beside, the wicked thirst of wealth, and vile desire of gold Must thou eschew, for where a place this covetousness doth hold There rain almost each other vice: as shameful perjuries, Ungoolinesse, theft, and deceit, with open robberies, Guiles, treasons, and conspyracies, with frays and murders vile, What needs it for to show them all? nothing beside more vile, Nor worse than is the covetous man, that drowned in earth below, Doth like the Mole no kind of thing desire, love, or know Save only riches of the earth for which he doth not fear Each ill to work, nor other God he doth acknowledge here, But purse and pens his chief delight: nor sees the unhappy best How short the life of man is here, how frail, how soon deceased, And how that from his bending bow death evermore doth cast His deadly shafts, that pierceth hearts of mortal men so fast, And neither spares the young nor lernd, nor yet the wealthy wight: But every man without respect with bloody blow doth smite: And oftentimes is nearest then, when furthest of he shows, And sudden tumults than doth cause when no man of him knows, But thou regard not riches here, nor goods that subject be To blinded chance nor let no care of such things trow 〈…〉 thee: For proper unto no man are the things, which as she likes Doth fortune give, and takes away when she unconstant strikes: Or passing doth with life away to divers men descend. Nay, other riches shalt thou seek that never shall have end, On which no chance nor kind of death, shall ever power obtain: These riches labour thou to get both days and nights with pain, For that thou shalt be truly rich, and truly blessed by that. The others that the common sort like fools do wonder at, And wish to have, if thou enjoyest, as money, house and land, Them use and occupy at will, who doth against it stand? But justly yet, and modestly, and when thou mayst or can, Have pity on the poverty, despise no needy man. By this means shalt the win thee praise and health for ever more, And for this earthly baggage here the Skies above shalt gain. No man is he, but sure a wolf that doth not mercy show, That is not moved to see the state of others overthrow. But if of poor estate thou art, then bear it patiently, And in good part sustain the lot of this thy poverty: For greater overthrows hath he, and greater grief and care, Whom Fortune most enriched hath, and given the greater share: And so much overlaid he is, with weight of substance great, That by no means he can behold the high celestial seat. For light, and void of earthly dregs it him behoves to be, That will with mind ascend the place where as the heavens be. For more a man seeks earthly state, more falls he from the Sky, And from the ever lasting light he farther of doth fly: And eke in place where as a man his treasure up doth hide, There lies his heart, and there his mind doth evermore abide. Thus provertie helps many men unburdning them thereby That so with swifter wings they may unto the heavens fly. In like sort pride thou must avoid the spring of strife, and hate, That with dissension many times destroys a common state. with this disease in ancient time was Rome near overthrown, Oppressed with rage of fury fierce, that civil wars had blown. Fly thou this fiend of hell, if thou desirest for to be A friend of Gods, and after death the heavens elere to see: No proud man loves the Gods above, nor is beloved of them: For God esteems the humble sort and lowly minded men, And well he likes the gentle minds where no ambition lies, Thrusts down the proud, & suffers not to dwell with him in skies. wherefore you proud disdainful swarm what doth your pride you gain? What helps your great renowned names and princely titles vain? which death in shortest time doth spoil, and in the stream hath dronde Of Lethe's floods, where synking low they never can be found. You seek to please the common sort, and of them praised to he, Tell, what distretion hath that state the truth of things to see. They count you here as Gods to be, and what doth follow then? When Asses here in deed you are with outward sign of men, Th' unskilful sort you do deceive, but not the Gods above: But rather them to laughter oft, and oft to wrath you move: For all your pretty pranks they mark, and privy deeds they see, But you O blinded Asses think no Gods at all to be, Nor yet believe the Corpse in grave, the soul shall rise to doom, And therefore seek these present joys, and scorn the life to come. A number great of beasts alive in shape of men do stray, Hence springeth up your error great and cause of your decay, That with your gross capacity, no other thing you see but bodies gross, nor true things know but such as shadows be. The greatest sort delight in smoke, and full with smoke they flow, O fools what lighter thing than smoke, what thing doth vainer show? Or what may more be laughed at? than honour to pursue All undeserved, and to despise the cause of honour true, We see ill men, unlearned and fond, in place aloft to stay, And guide such as do them excel, whom they should rather obey. For spiteful fortune st●ll doth sport 〈◊〉 mortal man's estate, And out of order all confounds, as she doth like, or hate: Oft times exaiting to the stars the stouthfull servile kind, Deserving fetters for to wear, or in the mill to grind. But if she were of good estate, she would the world commit Of wise men to be guided here, as meet it is and fit: Then all things should in order pass, and laws in strength should stand, And holy Sacraments be dealt by Godly Prelate's hand: And God would then contented be to she we himself in sight. But harebrained Fortune always doth in counterfeits delight: Yet this th'almighty Lord permits. Who could it well correct, And why should not we suffer it? For unto what effect Is it, the truth with reason strong to maintain, and defend prevailing not but get thereby displeasure in the end? For wisdom is contemned, & harmed, with which no force doth rain, Whom no authority supports, nor honour doth maintain, Therefore it is better not to speak: despise thou in thy mind The foolish common people's praise, and gifts of Fortune blind, Apply thyself to please the Lord, with deeds of virtuous kind, And after death true honour thou, and true renown shalt find: That for the just and Godly men, prepared is in skies, Whereas the mild and lowly hearts, do joy in joyful wise. But proud men woefully do wail in smothering fiery smokes. Now last of all restrain thy wrath, for anger rage provokes, And rage doth cause unseemly words, of naughty words doth spring Both brawls & frays, of frays comes wounds, & wounds do slaughter bring. Anger doth so confound the mind, that drunk when blood doth fry It knows not what to do, and void of judgement runs awry: Sraight grief & shame ensues the deeds done unadvisedly, Shun this, guide mind, & win thyself with bearing manfully. A goodly virtue patience is, which who so is without Must needs of force lack honesty, with cruel mind and stout, Still using for to brawl and ●●ght. Frays fittest are for beasts, And quiet peace is far more meet to dwell in mortal breasts, The wise, & virtuous man, seeks peace all other things before, And suffers things of smaller weight, for fear of mischief more, And well takes heed, lest that the coal that yet but kindling lies, With fiery force of flashing flame aloft at length arise. Who nought can bear, let him absent himself from company, And lead his life alone in woods, or else on mountains high. And he that dwells in company, let him learn much to bear, And to restrain with bridle sharp the wrath that him do steer, Dissembling closely with himself his anger that doth spring, And never break the bonds of peace for every tristing thing, Forgiving stull the faults of those that him offended have, That he may so forgiveness get, as he to others gave. Thus much of training of the mind I thought it good to touch, Which doth suffice: to these I could have added more by much, But he that doth observe these few shall never want the rest, But easily all them obtain that are not here expressed: They all contained privily, and closed in these doelye. But yet it needful is the while the wysemens' books to apply, And causes for to search of things, and to adorn the mind With divers ar●es: for void thereof it is both dull, and blind. And thus, as hath been said before, those ●ooles, and foxes, well May virtuous be, and frame themselves in seat of bliss to dwell. These things while as my guide declared in presence Mercury, The post of Gods, and Atlas' Son, sent down from jove stood by: And willed T●malphes in haste the heavens to ascend, For all the saints (quoth he) are willds on jove for to attend, And Momus there appointed hath of weighty affairs to treat. If certain Monks (that placed are upon the haughty seat, That hard beside the city stands, where passing by the walls To Venize goolfe the fyshie streams of Ariminum fall) Oflyving shall deprived be, or else those parts forsake That country women use to cut when they their Capons make: Since that they are to coltishe waxed, and bear their heads to high. Despising men, and filthy facts commit licentiously. Example taking of their Prior, fie, fie, to great a shame. And can the Church abide to see such Porkettes as these same? That only live to serve their paunch, their lust, and sleepy sense, Which heard, in haste Aretes son departing strait from thence, Did me commit to Mercury, who going down to Hell, The special message of his Lord unto the fiend to tell: Me fast embracing in his arms did through the clouds convey To ground, what time as Clement Pope in camp with Caesar lay Within the walls of Bologna, and Florenze City fair With mighty force did long besiege. Thus cutting swift the air With wings, at length came Mercury to rocks that ragged lie, Of S. Marinus haughty hills, that seem to touch the Sky: From thence in small descent he set me in thy fields so gay Verruculus, and then to Hell in haste he takes his way. Capricornus, the tenth Book. ALL hail to thee good Mercury, from Stygian lake so soon things Art thou returned? declare what in Pluto's court are done: Great brawls, & raging mad uprodes, what is the cause or why? I will thee tell, although in haffe I must to heaven fly. So great a sort of Turks and Jews, and Christians there remain, That place therein sufficeth not, the number to contain: No empty room there is, but all full thwact as they may he, The Porches full, and full the Hall, and full the courts I see, The Temples, houses and the Streets the Walls, and Market row, And all the City fields, and hills and woody valleys low, So full that crowding thick they thrust, and shove with devilish might: With fist and heel, and tusk, & tooth, in cruel sort they fight, For of no weapon have they skill, nor spirits can ever die: Scarce could I pass the place unto whereas the fiend doth lie, But through the midst of swarming souls, with force I make my way, And with this rod to get me room amongst them fast I lay: At length the privy chamber of the black and ugly spirit I come unto, whom there I find in sad and doleful plight. And when to him I had declared my father's full decree, Commanding him that Antichrist should straight unlosed be From out the pit, and sent abroad to every place and land: That working wonders strange & false and teaching that at hand The dreadful day of judgement is, and cud of all the rest, May all thing out of order bring, both Gods, and man, and beast, As fixed state of destiny commandeth to be had: God Pluto then tell me quoth I why sy●ste thou here so sad? So sad quoth he: dost thou not think, to great a wrong I bide, When you possess so great a space of heaven large and wide? When as but few you are, and when scarce three (when all is done,) Or little more, in greatest space and tract of time do come: And I to be enclosed within a kingdom here so small, Where out of number mortal men continually do fall: The Jews and all the Turkish brood, not all the Christian bend (I grant) but sure the greatest part, do here, do here descend, And hither to my parks they run: why come they more to me? Or why doth not my brother there that Skies doth oversee These Friars, Priests, & Monks at lest take up to heaven high, And them in blessed place with him preserve continually? Is is not shame, these men that in the Church so sweetly sing, And day by day, in sacred towers the restless bells do ring, That spend such store of Franconcense, and many Hores relieve, That pardon others, and can not their own mysdeedes forgive, That play the parts of parish Clerk, the Corpse to bring to grave, And beautify the Church of God, with Tombs and Pictures brave, Is it not shame these men to send to Hell, with pains therefore, As thirsty Appulia never bred of Flies a greater store? Nor once the chiefest Bishops he doth dread, or more forbear, But rather wills that they do feel extremest torments here: Thus in the deepest pit of Hell enclosed they lie in chains And plagued are above the rest with grievous kind of pains. Wherefore Cyllenius when thou comste the Stars above unto, I pray thee show my brother there that all things I will do With willing mind as he commands: But yet in any wise Let him respect my poor estate, and kingdom not despise, And either take some souls from hence or else make Hell more wide: This said, I will (quoth I) and then from thence in haste I hied. And now to Heaven I return nor longer can I stay: Forget not me thy client poor go blessed saint away. Thou Muse remember well to thewe to me thy verses fine, For paper low at hand, and pen, and leisure good and time: Begin and teach me in what sort a wise man should be wrought. first underneath a happy star he must to light be brought, That after shall be wise or blessed: for greatly matter makes Under what sign or what aspect, a man his byrthday takes: As they affirm that know the names, and force, and motions high Of Stars, and cast nativities, and tell the destiny. O Lord how great and wondrous doth heavens force appear, Without whose help the earth nor seas, could ever creature bear. The Sky the Ocean representeth the father here of all, And stars the sister Nymphs by name full aptly may we call, From whence proceeds all good on earth. therefore can no man live As wise and blessed, whom stars in birth, an ill aspect do give. Beside of great effect doth seem their parent's state, and kind, Of whom the infant nursed is, and who doth guide the mind. For as the child in tender years himself at first doth train, Such custom shall in gra●er age within his heart remain: Long time that nature doth endure, and long in mind doth lie, That in our childish age at first, our senses did apply. Therefore the master needs must be both wise and learned well, That guides the child, and also must to virtue him compel. And like the horseman good, now here, now there must wind and wrest The untamed head, and now with by●●e and now with spur molest: Nor only him with words persuade, but with examples teach: For what if life be contrary availeth it to preach? And first be diligent to keep him from the vicious kind, Ill company doth oft corrupt a good and virtuous mind: This poison many hath destroyed, wouldst th●n be glad to tell The nature just of any man, then mark his fellows well, For like to like do ever go, and always shalt thou find That conversant are such as be of one disposed mind. Wherefore let both the schoolmaster, and parents well beware, Lest him whom they do thus instruct the naughty youth do s●are, And them with filthy crimes infect: alas full soon we all Inclined are unto the worse, and soon to vice we fall. Besides this child that here we ●ayne a wise man for to make, Let him in Greek, and latin books, his daily travail take, And give good will and diligence in learning to proceed, Refusing all unhonest books let him good authors read: For s●ldome is the unlearned good, for ignorance doth blind, And darks with errors commonly the rude unskilful mind. But yet from to much study and toil let him his mind refrain, Lest he prove mad, in searching thus this wisdom to attain: Or fall into some great disease and so himself destroy: To much of every thing doth harm and long doth not enjoy. His spirits sometime to recreate, and to refresh his mind, Let him absent himself and play: for rest in every kind Doth quickness bring, and play in time doth former force repatre. But though each kinds of learning is both needful good and fair. Yet chief among the rest are those, and highest place obtain, That teacheth well the Stars to know, and nature opens plain, Let these our wise men well apply with all his force and might, In graver age, and in these arts let him spend his delight: And therewithal (as hath been said) the nurture of the mind Well put in ure, both just and good shallbe and so shall wind About his head two Laurel twistes. How goodly a thing is it A man both learned and good to be, to know, and to have wit? A learned fool is to be feared, like as the ●urious brain. With sword in hand, so is the learned in whom doth vice remain. But yet sufficeth not alone: the mind for to regard, And with good manners, & good arts to have it thus prepared: When as the state of body here we must not lightly way, For if the body be diseased it never can obey The hests of mind, thou doth command both worthy things and great. Wherefore we must ourselves apply to feed on wholesome meat, That may engender purest blood: for hurtful humour springs Of ou●ll meats most commonly, and such unwholesome things. All drunkenness must be eschewed, and surfeits must be fled, For these the stomach overcharge, and much annoy the head, And round with fumes beset the brain, by this doth always come The dull appalled sense and sprite, and sleeps of afternoon. To exercise the body well in due convenient time, Is great commodity to health, and makes the force more fine: By to much s●outh doth strength de●ay, and by to long a rest. The sinews faint, and all the limbs by this are quite oppressed. Beside must cold extreme be shunned, and heat that raging broils, And all corrupt and filthy airs, and fennish moory soils: Especially in summer time, when dog with fiery ●eene Doth cleave the fields, & Grasshoppers▪ sing under branches green. In fine ourselves we must apply with all our force and might, To bodies health, that so it may obey the mind aright, Which scarce can well be brought about if poverty deny: Needs must we money have by chance or gift of some that die, Or else by trade of occupying in any faculty, For evermore the needy man doth suffer misery: Nor without riches, possible a happy life to lead, Alas how often virtue poor doth mourn with heavy head? How much despised she still doth lie if money be away? Him truly and in proper kind a rich man call we may That flows with wit, and eloquence, with wisdom and with art, And wheresoever he becomes can gain an honest part, And portion for himself to live, and though he journey makes To divers places far from home, his substance with him takes, And never wanteth needful things a joyful life to lead, Nor fear the thieves, nor doth the sword▪ or cruel robbers dread, And quickly doth himself repair though he be spoiled quite: For virtue true gives never place to Fortune's frowning spite. For every dwelling in the world doth native soil appear Unto the virtuous man, and well he liveth every where. But he that virtue lacks, although he great possessions hold, And purses stuffed full with coin, and Coffers full of gold, Yet can he not go where he list, nor travail every place, To see the countries strange abroad, and men of sundry grace, And every were to live: for house, and ground, and Castles strong, He can not bear about with him in all his journeys long, Lest that perchance which thieves he meet, or perish on the shore, And then for God's sake ask his meat at every other door. At home therefore he always dwells, and in his country lives Where as his ground a great increase of Corn and wine him gives, And as a banished man he fears beyond the bounds to go, That slothfulness of mind, & chance to him assigned so: Whereby the goodly sights abroad he can not view nor mark, While still at home he hidden lies as penned in dungeon dark. Therefore the old Philosophers by fine invention found, A certain stone, that where they went or travailed any ground, Provided them of needful things, and never would decay, By aid whereof, full many lands and countries far away They might hehold, and always learn of many sundry arts. And thus of old the Gods above besought with humble hearts, The sacrifice on altar slain before as was the trade To Mercury, the Sun, and Moon, Lo thus their prayers made. O Titan, beauty of the world, O fairest God in sight, O thou Latonia driving hence the shadows of the night, O swiftly fleecing restless Imp of jove and Maia borne, That able art to change thyself to shapes of sundry form: Be present here, and bow your ears to our complaints and cry, Behold a few, whose minds & wits are in degree full high, That wisdom most of all esteem, while cause of every thing, And secret state of nature hid to light we seek to bring, And meat with mind the mighty sky: us need doth overtread, And many great mishaps we feel, of hunger almost dead: While as the doltish common sort do all things rake and snatch, And all the money heaping up into their coffers catch, Nor any of them doth pity us, and if we ask a mite, Then pointing at us strait they jest, and make of us but light: Whereby we are constrained to delve, or else attendance give On toiling beasts, or carry dung, scarce know we how to live: And idiots are we made to serve. Wherefore you Gods above Have pity yet at length of us, if good men's state you move, And show an easy way by which we may live honestly, And for to search the secret dens where truth doth hidden lie. These prayers heard, the Gods anon thus called came forth in place, And first did Phoebus' answer make: O noble worthy race Of half Gods, Skies deserving well and favour eke from high, Now hearken well, and in your minds let these my sayings lie Take here this young Arcadian blood, and swift untrusty swain And plunged deep in Stygian streets, let him forthwith be slain: In bosom thrust of Hyales him let the Gods receive, Whom Lemnian country worshippeth and high aloft him heave: Then bury him in warmed womb, and corrupted him undo, Whose dropping joints a spirit shall pierce that falls our bodies fro, And wondrously shall call again, deceased and quenched quite Him from the dark new clad in cloak, of gold, and shining bright With silver show, then him again amid the fire cast: An other straight shall spring thereof, as Phoenix changing fast, And perfect leave the bodies all that it shall feel or touch, The bonds and laws of nature here, surmounting aye by much, Shall change the kinds & drive away, this needy poverty. Here Phoebus ceased, and Mercury, and Diana did agree To all that he declared had, forthwith away they fly, Ascending to the lofty place and compassed heavens high. Then men of haughty sense they blind, and answer all to dark, Long pondering in their doubtful mind do muse thereon and mark, And scarce in longest race of time with proofs of sundry kind, And not with little charges did this art at first out find, Than which no art more worthy is, the heavenly stone to frame, Which wicked people never know, nor can obtain the same. And this whosoever doth enjoy may dwell in any land, Both free from fear of fortune's wheel, and force of robbers hand: But unto felwe the Gods vouchsafe so great a gift to give. Some will demand if it be meet for wise men here that live, To link themselves in wedlock's bond, and so the time to spend. In procreation here of youth. Though some do this commend, Yet this in mine opinion is for holy men not meet, For care of wife doth often let, and love of children sweet, The wits divine of wisest men, that do their minds apply About such high and haughty things, as secrets of the Sky. Let him that only seeks the world rejoice in wife and child, And often to himself procure the Gods of Marriage mild: But let the wiseman always joy in chaste and single plight, And everwore live undefiled in body and in sprite. For he that doth with slender fare and small himself content, And doth abstain from carnal use, and prayer still frequent, And lifting mind above the stars beholds the chief degree, Shall oft enjoy the speech of God, and oftentimes him see, In happy state, shall tell before the things that after spring. A sacred Gem is chastity, to God most thankful thing. Unto the chaste he oft appears, and secrets oft doth tell: Again the filthy lechery and pastimes meet for hell, He hates & shuns and always doth such wanton mates detest. But no man can a Virgin be but he whom God hath blessed, And doth assist: This gracious gift doth from the sky descend, Of higher state than man can get, or man can comprehend: No perfit wiseman can be had except in this degree. It seemeth also good to know if it convenient be For wisemen dreadful weapons fieret of raging Mars to try, And for to bathe their hands in blood, of mortal enemy, And to themselves by fight to get an everlasting name: For many judge no greater virtue, glory, praise, or fame Can be, than gotten is by wars. O wretched beasts, O blind, Why think you wars more worth than peace, or of a better kind? For nothing is more vile than this, nor nothing can be found, That farther from man's reason seems, to differ or to sound: For if that laws and reason should in every place bear sway, Then peace should rain in proper force and wars should quite away: In time of battle laws do cease, and overthrown do lie, Then fury reigns, and vice doth rage, abroad at liberty, Then wicked men hold up the head, and shake their weapons than, And scotfree thence they kill and strike, and take from every man, And fearing no decree of judge, defile each thing they find More meet is peace for mortal man, and wars for brutish kind. To toss the blades mad men love, and he desires to fight, That poor and lazy labour hates, and hath a great delight To live a lusty vicious state, though purse do not agree: And therefore sells his life for gain, and runs in jeopardy, Then conqueror he triumph may with that that others got. And carry thence the spoil and pray unto his native plot. But he that substance hath at home, and can sufficiently Himself and his defend and keep with any faculty, Doth peace above the rest esteem, and from the sword abstain: Except he be of frantic mind, and fond disposed brain. But thou wilt say great Kings & dukes in deeds of arms delight, And train themselves to follow Mars, with all their fo●●e and might: What then, are no● great Kings & dukes oft times in dotage brought, And flow with vice? by whose fond minds great cities come to nought. And though they great revene we have, and Kingdoms many one, Yet more they always seek to have, and more they heap thereon. The covetous man though he possess, as much of golden Mine As Tagus hath, yet poor he is and lives in need and pine. And thus therefore with this mad mind are Dukes and Princes great Compelled to join the bloody camps, with rage of Martial heat, Enlarging their dominions much with heaps of Misers slain. But though that wars be nought, & vile to be abhorred plain, Yet bring they some commodity, for false and crafty men, Expert in fraud and usury, do heap up all thing then When peace doth rain, but when the wars do rage, the Soldier strong, The evil gotten goods doth spoil that he hath raked long. Then justly doth the rage of Wolves on Fox's vengeance take, And due rewards the mighty sort unto the subtle make. And like for like they show. Thus time doth all things alter so, Besides, the king's with thousand crafts, and thousand powling more, In time of peace their subjects fleece, and coin in Coffers pour, Whereby both Gold and Silver all the chequer would devour, If battle should not bring abroad that hidden lay in peace Distributing to many men one private man's increase. Now last of all, in number not a few, there is a kind Both void of learning, wealth, & Art, of lasey stouthfull mind, To mischief given, prone to vice, and stout, and full of crime: Such men, or rather shadows vain at one appointed time Doth God a warfare send, with death of cruel kind to die. And thus he purgeth mortal state, whereby live merrily Long time the rest that do remain, this mischief overthrown, Till that again such wicked weeds anew be sprung and grown, That must be rooted out with wars, and cut with weapon grim. Then jupiter begins again his pots unclean to skim, And sending forth the furies vile, doth sweep the filth away, This is the order of the world that never shall decay: This course the destinies themselves decreed long time agone, When as Promotheus stolen the fire the haughty heavens from, And when Deucalion with his wife dame Pyrrha, made to spring So many thousand persons with the stones that they did fling. Wherefore a wiseman it becomes to follow reasons grace, And chief peace to love, and peace with all his mind to embrace. Except perchance sometime constrained he for his country fight, And for defence of him and his, then is the quarrel right: Then fights he void of any blame, for laws of every srate Do suffer force with force to daunt, and guile with guile to mate, As due deseries to recompense convenient is and meet. Now farther must we search if that it be for wisemen feet To exercise some faculty, wherewith all times he may Relieve himself if that miss haps do bring him to decay, If froward Fortune any time send needy poverty, Depriving him of all his goods and substance violently, Lest that he beg and suffer oft both cold, and hunger to. There are for truth some kind of thing, that wisemen well may do, Whereby himself he secure may if poverty constrain, Let him a good Physician be: this gets sufficient gain, And drives away diseases quite. Old Phoebus used this same, And Phoebus' son, by this they both deserved a famous name. And this Sir Chirons' pupil learned though of the stock he was Of ancient Aeacus and Thetis sprung, by this did Paeon pass, Machaon and Hypocrates by this got honour great. What should I call to memory all such as by this feat, Got long ago both pens and praise, and fame when they were dead. A good e●pert Physician shall never beg his bread, Add more to this, it full beside of privy knowledge flows, And both of flower, herb, and stone, doth secrets plain disclose: And whatsoever earth doth here within her bowels hide, Doth well perceive, and nature's force to open doth provide: Each part within the body of man it doth consider well, And turns again a number that were almost gone to hell. What thing than this more requisite, for wise men can we find? That not alone the wiseman may with counsel heal the mind, But also get the body health, and so both parts redress: Thus may a wiseman all preserve in perfect quietness. But now when as dame Lachesis the latest year doth spin, And hoary whiteness doth defile both head and bearded chin, Then meet it is for him to rest, and then himself to stay, And longer not to rove about in countries far away: But find some certain dwelling place, and search for his avail Such things as needful are for life, lest food in age do fail: And in the mean while to departed, and shun the common sort, Contenting him with fellows few, and with a slender port, And solitary oftentimes: to God both night and day, The mind well purged of naughty thou ghtes, in fervent spirit to pray: And wholly to addict himself the heavenly state to find, And all the cares that flesh doth give, to banish from his mind. Then shall the Gods appear, though he in valley low do lie, Or on the hills, or shadowy woods, or on the mountains high, In cottage small do place himself. it is not safe nor well With many for to live, or in the towns of fools to dwell, And in the company of thieves, of slaves, and covetous And cuthrote brawling swearing mates, or men ambitious. But let the wiseman fly the crowd of rude and common sort, For of the common people is envied the wysemans' port, Because of their contrary deeds: contraries evermore Do one the other strive against and let, and hinder sore. Here of have many wisemen died, because they would not spare When any naughty thing they saw, the truth for to declare, And to rebuke the minds of Fools, which sith it could not bear, Nor suffer such abuse of Fools, they slain and punnisht were. Wherefore, lest that the wiseman see such store of sinful sight, And lest he fall in danger by defending truth and right, Let him withdraw himself forthwith from common company: And secret live with two or three that good and learned be, Though seldom shall he be without the Gods that guide the sky, For Gods do often pleasure take in wisemen's company: Oft doth the wiseman hear them speak and seethe them oft with eyes, They fill his heart with comfort great in wondrous sort and wise: The wiseman blessed is on earth, and blessed above in Skies: Go then O blinded mortal men, go heap up money than, And fill your caskets full of Gold by all the means you can, Beset with rings your fingers thick, and let the Jewels round In gorgeous linekes of gold about your graceless necks be wound, Now ruffie in your silks abroad, and brag it through the street, Go, go I say you blinded fools, both Crowns and Sceptre sweet, And all that Fortune rash can give to you with all your power Go seek: yet all these goodly things shall vanish in an hour, All these things are but dreams & toys and have but little stay, Which quickly chance doth from you take or death doth snatch away, Which soon do vanish hence like smoke and never turn again. Go, go O wretches seek to get these mists, and shadows vain. But when the dying day shall come, and latest hour shall fall, Then, then when all your follies passed in vain to mind you call, You shall perceive that you did dote, and stepped from truth awry, And mourn to late. Alas in time your error learn to spy. O mischievous untoward souls, O hearts of cankered kind, Why gaze you still upon he earth like beasts of brutish mind? Why cast you not your eyes aloft unto the starry Skies? There, there the truest world doth stand there life most perfect lies, For such as fear and worship God: there neither chance hath place, Nor churlish death can there the state with deadly dart deface: There is the assured treasure found, there lies the chief delight, That God almighty hath prepared for them that serve him right: Which never curse of fretting time hath power to overthrow, To this apply your minds while states permit, and life below. Behold you not of fading life the slender hold and stay? Do not you see how all things here in shortest time decay? And like to smoke in subtle air doth vanish quite away. Where find you now the stately kings in pomp of proud array That heretofore have been? or where, do you esteem to be The Prelates chief that thought themselves God's fellows in degree? Their rotten bones entombed close in filthy caves do dwell, And for their souls perhaps they do keep Christmas now in Hell: far banished from the happy place whereto the good are brought, And there they suffer pain, for pride, and mischief that they wrought. O Lord how gladly would they now if in their power it lay, Enclose themselves in flesh again, and take their old array, That not esteeming riches here, and kingdoms leaving clean, They might live Godly here on earth, in poor estate, and mean, And by their righteous life make him their friend that guides the Sky, And after death possess a place above the heavens high. But he that shows his wit to late, his wisdom shows in vain. Let every man seek God to please, and worldly wealth disdain, And travail, for the heavenly state of him example take, Which of this worldly fading joys a small account doth make, But only hopes in time to come the perfect joys to feal, Which well he knows, for God to him such things doth oft reveal. And such a wiseman late there lived since I remember may, That with a few upon the top of high Soractis lay, Full lean he was, and bearded well, his house was small and neat, All clad he was in russet robes, a man of learning great. And comely countenance to be hold. he had his dwelling place In wilderness, where round about the woods did him embrace: Whose heavenly mind, when as he list of things to come could tell, And answers gave, such as for truth did Delphis not excel. I moved and provoked thus with fame that of him ran, By painful journeys long unto this sacred hill I came, And found the old man sitting there in warm and Sunny cave. Who (after that I had received the like God Deane I gave) He wyllde me there to take my rest so down by him I sit. And therewithal I asked him thus: what is the cause of it (Quoth I) that here you choose to live upon this mountain steep, Where almost every thing doth lack, that life of man should keep. Then answering me this holy man on this sort there began: My great delight was heretofore to live in cities, when Both young, and ignorant, I thought nought else to be required But riches here, and such delight as life of man desired, Following the example and the fault of rude and common sort: Then joyed I for to lead my life with great and much resort, And with the rest for company I fell into the flood Of vain delights, with colour false, deceived of troth and good. But when that greater age began with fading years to show, And wisdom more in tract of time within my head to grow, I then began to note and mark the parts that men do play, And sundry sort of lives they lead. (as God gave grace) to way. Then many filthy things I saw there done, and full of shame, And nothing else of justice left but vain and idle name. Th'ungilty to be punished, the guilty scaping free, The virtue hid in vice, and vice in virtue hid to be, The poor in every place oppressed, and favour more to get Than just deserts, the law a bribing craft for gold a fyshing net: Each kind of handy craft corrupt by guile of workmen's will, The thief to fee the Innkeeper his gests thereby to kill. Besides I many might behold enriched by theft and guile Though naughty beasts, more meeter far, to wear a rope a while, Yet praised to be and worshipped, and feared very much: The unworthy placed in regal seat, and honours dealt to such As have but only shape of men. Beside religion fled By covetousness, and Priests bent all to food, and Harlot's bed: And under cloak of holiness seek privily to gain, And pick the common people's purse by means of wily train: While as they open heaven wide, and bar the hellish way, And while they boast that they can souls where as they list convey, And with their Portas force the saints to do as they are bend. By this occasion left I all, and from the towns I ween, accounting it more safe for me to live in desert place, And in this hill to run the rest of all my ranging race. This hill whereas the altar stands of Sylvester the saint, Where as the Shrine, and monuments of him his praises paint: Which place though it seem rough and rude, not mere to dwell upon Yet fit it is for saints, and such as live in peace alone, And wholly do apply their minds the Lord to fear and love, And always seek to join themselves with saints in Skies above: But hard perchance it seems to thee, and strange it doth appear, That I can live in desert such, and stony places here, Where seldom any man doth come, where wanting seems to be Most things that should sustain the life of man at liberty. Yet is it not so hard in deed, nor strange it seemeth than, If that the holy Ghost inspire the heart of any man, Descending down from heavens high: of God the sacred spright That purifies the heart from sin, and raiseth souls to light That overwhelmed in flesh do lie: as Mercury sublimde By force of fire is, and takes a colour white full find. This holy spirit adournes the mind, and heart doth upward move This cuts away the worldly cares, and breadeth heavenly love: Wherewith the mind inflamed once all things doth easy seem, Though never so sore: for he that loves doth labour light esteem, Especially if any hope there be reward to hold: For hope, & love, are two strong pricks, that makes us always bold, And not to care for any toil, wherefore continually Our daily prayers must we make, to him that guides the sky, That so this holy spirit vouchsafe into our hearts to fall, That he may plant a Godly hope, and Godly love withal: Wherewith the mind inspired may mount above the starry sky, Despising much the world, and joys that vain do please the eye, And strive to join itself to God, with all the force and might. No marvel than it is all, if aided of this spirit I here can dwell, and lead a life full hard so patiently, Upon this steep and desert rock, and stony mountain high. Yet never lacked I meat, nor clothes upon this lofty spire, As much as nature doth content, not wanton fond desire. A little thing doth nature serve, a small thing doth content, Such one as loves none overplus, a man to virtue bend, That rather seeks celestial life, than fleshly fading days. For life (lest thou be ignorant) is double, in her ways: One, wherewithal the body lives, still followed and pursued Is this, of all the rout of fools, and common people rude. The people fond that nothing know of any worthiness, But stouthful beasts do make their God of filthy fond excess. This life is proper unto beasts of wild and savage kind, The other unto God above, and men of godly mind, That for their great and worthy deeds do well deserve the name Of perfect men, and holy saints of everlasting fame. But such high minded virtuous Imps the earth doth seldom brood, The earth a mother to the nought, and stepdame to the good. Agui se falta un Renglon por ligereza. But now because I see thee bend to give attentive ear, Some things of this celestial life I will declare thee here, Which ought well understood, to please the mind of any wight. first, man consystes not only of flesh, but also of the sprite: This giveth life to them that line, by this we feel and move, This gives us mind, the worthiest thing by which men wondrous prove. But many doubt if that the soul do live the body dead, Or whether it do finish ●o when as the life is stead: Assaredly the worse sort that to the flesh do cleave, And bend to vice, despising God, do wish and eke believe, The soul to have a dying day: ●icause (alas) they fear The cruel torments for the sins that they committed here: And therefore will allow no hell, nor Devils for to be, And so they do persuade themselves to scape with mischief free. another better sort of men that sinful life do hate, Provoked with the Godly love of virtues goodly ●iate, Do think the soul doth always live, and not to die with grave, Because they hope a glorious Crown for their good works to have, And make account of perfect bliss when death hath shot his dart, And of a better promised life for to enjoy their part. Of these two sorts who judgeth best▪ who is but the just? For evermore in doubtful things the opinion must we trust That pleaseth best the better sort, and that which follow most Such men as virtuous be, and such as have the holy Ghost. More safe it is to cleave unto the virtuous, and the just, Than fancies of the wicked men to credit or to trust. Ne must we note their number great that any thing have said, But in what sort they lead their life must well of us ●e weighed. Wherefore it better is with few of virtuous sort to say, That souls do live continually and have no dying day, Than with a number of the lewd against it to reply, Contending that there are no spri●●s, and that the soul doth die. But more b●cause thou shalt believe, I will declare to thee By reason good, the state of soul immortal for to be. For if that God in better things doth cunning still express, As wisdom tells, and as the good and virtuous must confess: Then doubtless must we judge he gau● the souls no time to die, Since better far it is for them to live continually, Than with the flesh to be extinct, and feel a full decay: Which thus I prove, if death do take from us the soul away, If that we have no other life, but in this body here, Then God may be accounted ill, and shall unjust appear, For thousands every day we se● that flourish prosproustye, In richesse, substance and renown, in reigns and empires high, Yet idle lubbers, unlearned, & naught, that sin at liberty, And run the race of all their life in great prosperity. On the other side we may behold the just oppressed to be With spiteful chance, a wretched life and py●ious provertye. Thus either God unrighteous is that doth these things permit, Or after death hath every man as he deserveth it: Or else he doth disdain the deeds of mortal men to know. Besides, what gracious mind appears in God what goodness doth he show▪ If this be all that he doth give, a life so short, and vain, That swiftly runneth to an end, and doth no time remain: The half where of is spent in sleep, the rest in grief, and ●oyle, And dangers great as fast doth fleet, as rivers swift in soil. Therefore go to, O wretched men, build Gorgeous Churches high, And let with costly offerings great your altars pestered lie, Set up your joyful branch of bays, your sacred doors about, with pomp of proud procession pass, let Hi●●●es be rattled out, Spend frankconsen●e, and let the nose of God be stretched wide With pleasant smoke: do this, and add● more honour much beside, That he preserve your goodly life, wherein doth you torment, Sometime great cold, & sometime hea●, ●ow plague, now famishement Now bloody wars, now sickness great or chance to sorrow at, Sometime the busy biting fly, sometime the stinging ●nat, The Chyn●h and Flea. Keioyce I say that here you lead your life With thousand painful labours great, in travail, toil, and strife: And after in a little space in pain you drop away, And lompishe lie in loathsome vault, to worms a grateful pray. O worthy life, O goodly gift of God: man in this world is bred Among the brutish beasts, and fools and ●●aues his life is led, Where storms, and flakey snows & ice and dirt and dust, and night, And harmful air, and clouds & mists and winds, with hellish sight, And grief & wailing reins, where death beside doth work his feat. Is this our goodly country here, is this our happy seat, For which we own such service here, unto the Gods above? For which it seemeth meet with vows the heavenly sayn●ts to move? And if none other life we have than this of body vain, So frail and full of filthiness, when death hath carcase stain: I see not why such praises should of God resound in air, Nor why we should such honour give to him in temples fair, That hath us wretches framed here in this so wretched soil, That shall for evermore decay after so great a toil. Wherefore lest God shall seem unjust, and full of cruelness Shall well deserving counted be: we must of force confess, That death doth not destroy the soul, but that it always is: None otherwise than spirit in air, and saint in heaven lives, Both void of body, sleep, and meat. And more we must confess That after death they live in pains, or perfect blessedness. But let this reason thee suffice, for if thou this do show Unto the wicked kind, they laugh, no light the blind doth know. But thou, believe for evermore and know assuredly, (For ground of saving health it is,) that soul doth never die, Exempted from the Sister's power and fatal destiny. These things foretold made evident let us begin to tell The perfect life, that makes us like to saints above that dwell: By which the heavens we desire. But sith doth best appear Contrary things, when they be seen, and joined something near. Wherefore it is convenient first the body's life to show, That draws us down from heaven hie, to mind the earth below, And makes us like to brutish beasts, contrary to the soul. This life he lives (though nought) that doth for stately honours prowl, And seeks with all his force the fruit of praise and glory vain, Desiring only men to please with fond vain glorious brain: And he that wholly doth apply himself a wealth to get By right or wrong, and hath his heart upon his riches set: A two leggde Mole, that always doth in earth en●ombed lie, Not casting once his eyes aloft unto the heavens high. And be that drowned in lechery, and surfeits ever lies, Regarding only fleshly joys, doth shamefastness despise, Runs headlong into whoredom vile, and fats himself with meat, A foolish man, that so the worms may have more food to eat. All these same vile and filthy kinds that I have reckoned here, May well be called fleshly men, for love to flesh they bear: Whose life doth differ small from beasts. But now on the other side: He that doth praise of men depise, and pomp of worldly pride, Doth live with chaste and Godly mind, is called a spiritual man: Because his spirit the body ruled, and lust subdued than, Doth freely guide and hath his place in highest part of brain. Therefore the Godly life, is first with bridle to restrain Fond pleasure, Gluttony, and lust, to conquer flesh with spirit, For to neglect all worldly things, and only set delight On heaven, heaven most to wish, and chief to regard: There is the soil for souls and seat for virtuous men prepared: There to the body laid in grave the righteous souls do climb, Most glorious souls that brightly do with glorious virtue shine, And feel in ever lasting light an everlasting joy. But chief let the virtuous man his time and toil employ In learning, using still to read such books as do entreat Of God, of soul, and wretched state, of this our dwelling seat, Of death, or other honest things, and let him night and day, Of these both often read, and talk, and well in mind them way. But wanton works, & wanton words, let him with head eschew, Alas how sore do such affairs a virtuous mind subdue: For reading is the food of mind, which if it virtuous be Doth profit much, if it be ill doth hurt exceedingly: None otherwise than evil meat doth hurt the man that chaws. These things though they must all be kept. yet nothing more withdraws A man from love of filthy flesh, nor leads to God more nigh, Than oftentimes to ponder well of life the misery: Which since it is so short, and full of such calamity, Seems rather death than life to me, yea, worse than death to be. For who is it that doth not see, who doth not plain perceive? That irksome gall, and bitterness to every part do cleave. If every thing thou well dost sift, nought perfect shalt thou find: For nature poisoned hath the parts of all and every kind. Most things have double face: full black within, and outward white, And with their colour, do deceive the judgement of the sight. If aught there be here in this life both fair and good beside, Like smoke and mist it flies away, and doth no time abide. Time suffers nothing long on earth, death maketh all things vain, And turns and tumbles under foot, of man the proud disdain. Alas how all this worldly pomp doth quickly pass away, How wavering is renown of man, how soon doth it decay: Much like the bubble swelling great amid the waters clear Is sone destroyed, and with a puff of wind doth not appear. For in a moment all the joys of man are fetched away, Then only doth the talk remain, wherein they thus do say, Lo, here he was, lo, this did he, he fought, and triumph won, He loved, he reigned, he conquered realms, subdued many a man, A goodly sor●e of books he wrote, but now where shall we find These things? no where. Himself where now? both out of sight and mind. What is he now? Nothing. Or whether did he himself convey? Lo, fled from hence with winds he is, and vanished quite away. Alas, alas, but trifles fond, and fancies mere they be, Whatsoever goodly thing on earth, or wonderful we see. What tell you me of Was, or Did, one Is more worth count I, Than Was a thousand times. But fast this Is away doth fly, And all our pomp with him he bears. These things who well doth way, And useth to consider oft, shall quickly cast away This worldly love, and hating earth shall seek the Skies to find: Especially if therewithal he use to bear in mind How filthy and how miserable, man's body doth appear, Of fading flesh, and brittle bones, with skin encompassed here: All flowing full with dregs unclean, and blood corrupt, and vile, Still dirty, soul, and filthy looks, except it every while Be washed, and kept with daily care, and so made fair and white. O doleful hospital of mind, and vessel of the spirit, By which such sickness great we feel, by which such need we have. O heavy garment, prison strong, O quick, and lively grave: That chokest here both mind, & sense, and them in darkness hide: Whereby so great an ignorance in breast of man doth bide. O earth to earth returning soon, that in a smallest while In tomb, shalt freshly feed the worms, with food, of carcase vile. In what a wretched case lives he, that led away with love Of thee, doth leave the perfect life, and gift of God above, While more than meat esteeming thee, thy pleasures here prepared, He only seeks: and good, and right 〈◊〉 smally doth regard: And thinks there is no other life than this, that here we hold. A foolish Ass, forgetful of himself, and country old, From whence into this darksome dale, and doleful place he went, That so a wretch he should become, in wretched carcase penned. For every soul that is enclosed with flesh and members here, Hath wretched life, till loosed from thence it fly to heavens clear: Except the heavy weight of sin do bar him of his way, And cause it in the lowest air, or on the earth to stay. For purest heaven never can a thing unclean abide, Nor wicked men, nor doltish fools, may come where God doth guide. These words while as the holy man in teaching me had spent, The Sun almost had ended day with Wain that weary went: And night was near at hand, that though began abroad to cast Her dreadful darksome shade, upon the world approaching fast. I thence departed, and towards Rome my way in hast I take. And while with speed I pass the path that journey new doth make: Lo Cynthia shining compass full, did call the sightless night, With silver beams, that dew she cast to appear both fair and bright. Thus went I all alone, and with myself in mind I weighed, The Godly words that late to me the ancient Father said. But lo, three men in company therewith I might behold, whom meeting thus by chance, I asked which way they travail would: To Rome they said: and one of them looked full vyon me thoe, And naming me, from whence quoth he, what country comste thou fro? I answered him, from that wise man, which in the part most high Of fair Apollo's stately hill, in lofty place doth lie. Wherewith he smiled, & said, O fool sinks it into thy mind, That possible on earth it is a wise man here to find? He seemeth wise that is least fool the other sort among, Although a dolt for wisdom doth to Gods alone belong: Of number which we here are three, for I am called by name Sarracilus, and Sathiell he, jaxa is this same. which though we walk in human shape, thus seeming men in face, Yet Gods we be, and near the Moon we have our dwelling place. Whereas a number great of Gods of meanest sort do lie, That have the guiding of the earth, and Seas that rise so high. This when I heard, amazed I was, and sore to dread began: Yet seeming bold and void of fear, full like a pretty man▪ I asked wherefore they went to Rome, than answered me the same: A fellow there of ours we have that Ammon hath to name, whom bound to serve by Magic Art a young man there keeps strait, Of Narni soil, that doth in court of Vrsin prelate weight. O what great power is granted man, the spirits he guides by line. By this you well may understand your souls to be divine, And void of death. For if no part, of you should after rain, If that your soul should die, as body here by death is slain: What power should have such foolish beasts, and trifling pictures vain, Upon the spirits above? And if no sacred thing remain In you, how should such Ghosts as we the force of man so way, Or unto man of fading state in such a sort obey? Yea I myself was once Constrained to serve a Germane wight, Enclosed within a compassed stone of Crystal clear and height▪ But at the length a bearded sire unlosde me of these bands, And prison broken thence I fled, in haste from out his hands. To Rome therefore we go with mind, if that we may t'vntye From service strait, a mate of ours that there doth captive lie. And so that down, to Hell we may convey this present night, A sort of romish prelate's proud, that live in great delight. These words while as he spoke, a wind forthwith did pittling blow: Quoth Sathiell then, O friends, from Rome Remisses comes I know: This wind that comes before declares, nor herein did he lie, For therewithal a fair young man Remisses stood them buy. They at his coming all reioist, and bid him welcome there, And ask what great affairs in Rome, what news do there appear. There all quoth he are bend to lust, and gluttony do mind, With theft, and guile, all ours they be, both man, and womankind. But Clement there the Pope prepares an army great in haste, And seeks to have the present state of Luther clean defacde, And Spanish ensynes therefore keeps: nor will he now dispute, And him with scriptures overthrow, but with the sword confute. Away with counsel now, and hence with Luther's works again, For Bishops now are battles meet, all other ways are vain, Ne care they what the Apostles taught, ne for the words of Christ, But boast themselves as Lords of all, that may do what they list. They that have power do fear no law, law is with force oppressed. But we (my mates) do hope thereby of gain to be possessed, And of the spoil of such a sort some souls to bear away Unto the dreadful dungeon dark. These words he thus did say: Then whispering something which themselves, from thence they do departed: And me they leave remaining there alone, with heavy heart. For when Sarracilus had said that none on earth was wise, Immediately a doleful thought within my heart did rise: And thus unto myself I said, is wisdom evermore In vain of us desyrde, and praised, and vainly looked for. And only dealt to saints above? Then of necessity Here in this wretched mortal life, all men must foolish be, And laughing stocks, & pageants fond, unto the Gods in sky. O state in most unhappy kind of man in misery, O rash unbridled wantonness of such as parents be, O filthy lust that doth beget the Children that we see, What do you now? you do beget both fools, and wretches here, A boy is borne, be merry sirs, rejoice, and make good cheer, Fill in your cups, and dainty dish upon the table place. But soon the child shall prove a fool, or live in wretched case, Or dying soon, he shall depart unto the Ghost below. O blinded minds, that of the things to come do never know. We mortal men in wretched things have oft a great delight. These words I muttered in my mind, and wrapped in woeful plight I went unto my lodging straight, for sleep oppressed my eyes, And made me reel. Of wiseman's state these words shall here suffice. Now meet it is thy wearied harp my Muse at rest to lay, And for to spare the jarring strings, let us this time go pray The Lord and maker of the world, that grace he may us send, The other signs that do remain, with pleasant song to end, For greater things I must declare than yet from me did flow: And sore my simple mind doth fear, such Mysteries great to show. My watery sign shall search the parts of nature perfectly, And last of all my labour shall set open wide the Sky. Aquarius, the eleventh Book. THe Love of nature parent chief and great desire of mind, The secret causes of all things for to reveal and find Persuades me now again, myself with Aeon streams to fill, And once again to rest on tops of high Parnasus hill. My Muse draw near, & bring thy Harp, now need thy wit to show It is, and of a learned voice, and verse at full to flow. No small things here we must declare I purpose now in mind, Dame nature's face for to disclose, about the world to wind. And first what hath been here before, what is, and what shall be, Is called Eus: this name contains all things of each degree, But of the sorts that God hath framed by power and wisdom high, Some lead their life of body void, some either lifeless lie, Or else do live in body here. Of former state of twain This B●ke speaks not, the next shall show in time that doth remain: Now (Muse) let us the other show. The farthest parts most high Of all the world, with ample space encompassed is of Sky, That whirling round with daily course doth all things here enclose. Five Zones divide it into parts, but every part of those Replenished with his dwellers is, nothing forbids the same. For cold can neue● hurt the Gods, nor heat● can them inflame. Such things do best agree with earth, the sacred Skies are free From cold congealed, quivering ice, and fires that flaming be. Which though it roll continually. yet keeps it still one place, And from the part where first it stood, doth never shift his pace. For placed between two fixed Poles, it steadfastly doth stand, And is sustained between them two by God's almighty hand. Whereof the one doth plain appear to us continually, And doth behold the Bears above that keep their course so high: The other under earth is placed against it fixed well, And in the night is seen to them. that under us do dwell. This compassed globe of all the Sky, from East to West divides As many Spheres in compass round, as there are Zones besides. That which is next unto the Bear the Arctic hath to name: And next to him the Circle stands wherein doth Cancer flame, Which doth constrain the sun to fall, and backward to retire, And farther of for to withdraw his beams of flaming fire. Then next in order doth ensue, the Equinoctial line, Which doth declare the days, & nights, of equal length and tyme. Not far from thence by Capricorn, another line doth run, Which cannot pass, but doth return from hence to us the Sun. The circle next that placed is unto the South so near Th' Autarticke circle hath to name, contrary to our Sphere. Beside these lines a circle crooked there stands in Skies so clear, By which the sun in months twice six, doth pass a perfect year. another circle white there is, whose course by knees doth train Of Gemini, by Scorpius tail, and by the Tropics twain, And through the crooked path of Sun by midst of Archers string, And passeth by the Centaurs legs, and by the eagles wing, And both the Carter and the Swan, and Perseus doth it touch. And Parallels there are, this name give Greekes to Circles such, And day by day the Sun doth pass a circle of this kind, When as he falls amid the West, and leaves the East behind. Two Colours eke besides there are, the one where Sun doth stay By Cancer, Capricorn, and both the Poles doth cut his way: The other by the Balance runs, and by the Weathers face: This shows the times when night & day are both of equal space. Besides a numbered great there is of sundry circles framed, That pass by both the foresaid Poles, Meridian's rightly named, That over us directly runs, a Circle more doth lie The Horizon called, the world in midst divided is thereby, And where our sight doth cease it stands thence term the Greeks it so. Besides the Heavens parted are with many Circles more. And nine there be, whereof the highest that mover first we call, Doth rolling from the farthest Indes, with moors and Spaniards fall: Within a day he runs his race, and fiercely doth he twine About with him the other Spheres, in whom no Star doth shine: But clean contrary to the same move all the Spheres beside, And towards the streams of Ganges great from Cales in course they slide. Whereof the greatest doth shine with stars that void of number be, And scarcely in an hundred years doth move but one degree. And next to this doth Saturn stand above the other Spheres, Who finisheth his course at full inspace of thirty years. And next to him stands jupiter, that end of course doth gain In years twice six. Him Mars ensues that turns in twelvemonth's twain. Next stands the Sun that (as they say) his journey doth contrive Beside sir hours in space of days three hundred, sixty, five. Then next in place doth Venus roll her whirling wheel about, And sooner than the Sun her course by seventeen days falls out. Then moves in Circle Mercury, which if report be right, Doth nine days sooner end his course than Venus' planet bright. The Circle of the Moon is lowest, and passeth through the l●●e Of all her course in hours cyght, and twenty days and nine. Seven planets thus there are, that greeks as wandering stars do call: The highest of which Saturnus hath, to him for house and hall. The Goat and servitor of jove, and jupiter doth hold: To houses dark amid the sky the fish and Archer bold. The Scorpion and the Phyrygean Ram, to foolish Mars pertain: And in the flaming Lion fierce, the Sun doth East remain. But in the Bull and Balance doth the tender Venus' rest: Mercurius doth in twins rejoice, and in the Virgin's breast. A goodly Rome the Crab doth make, wherein the Moon doth dwell. But of the fair Celestial signs, let us begin to tell. Within the Zodiac, where the Sun a year by course doth try: Twelve Signs there be, & six of them, are named Northerlye. The other six are Southern signs, from beast that gilded shines: Unto the pleasant virgins foot, they are called the Northern signs. But from the foremost of the waits, unto the cattle twain Of Neptune's drove, whatsoever are unto the South pertain. The names of these celestial signs I will disclose in verse. These are the Ram, the Bull, the Twins the Crab, the Lion fierce, The Maid, the Scales, the Scorpion, the Shooter, and the Goat, The Waterpourer, and in skies, the Fishes two that float. Each seventh stand contrarily, for when the one doth rise The other sits, when as the Ram appears before our eyes, Then down therewith descends the Scales so stands contrary full: And rising each when other falls the Scorpion, and the Bull. From head of Crabbe, to Shooter's foot directly do they lie: And from the Goat unto the Twinnts they are said to hang awry. Thrice ten degrees in length, & twelve in breadth hath every sign: And earthly named are, the Goat, the Bull, and Virgin fine. But airy are these three, the Scales, the Waterman, the Twins: And waterish are the Scorpion, and the Crab, and fishy fins. The three that rest are fiery the Lion, Shooter, Ram: And Masculine be these with three, that Airy signs we name. And Fortunate they called be, the rest are Feminine: And are unfortunate, they say that state of Stars define. These moving are, the Ram, the Crab, the Scales, and Capricorn: And fast the Lion, Scorpion, Bull. and Boy with Egle borne. The Twins, the Shooter, Maid, and Fish, are common every sign. More, three and thirty Images in sacred skies do shine, Whereof are twenty placed fast, amid the Northern Rain: And storming South doth challenge all the rest that do remain. These are the stars that in the North do give their blazing light: Two Bears, of which doth H●lice shine forth with Stars more bright. The lesser Cynosura is, Ph●niceans faithful guide: Between them both the Serpent fierce, doth creep with crawling pride, There Cepheus shines, and Cassiopeia, and Candian glistering Crown: And next unto the milk white Swan is placed the Kneeler down, And harkneth to the pleasant Harp. The Berwarde there doth show His glistering stars, and Perseus stands in this celestial row: That bears in hand Medusa's face, and in this part is seen, The Carter, he that Serpent holds, and eke his Serpent keen, And by the Serpent stands the Shaft, and there the Eagle nigh, And Dolphin that in airy seas above doth swiftly fly. Here shines the noble Pegasus, a Horse of ancient fame: And thereby stands Andromeda, and Delta, last of name. Now thirteen signs the South in part contrary doth retain: The Whale, that scarce is yet at length with sword of Perseus slain. Orion armed thou shalt behold in this same part of skies. There Nilus runs which Channels store: and Hare that swiftly flies, Whom near a brace of Dogs pursue, the greater and the small. Among these Stars doth Argos sail a goodly Ship, and tall. Here mayst thou both the Altar, and the mighty Cup behold. And Phaebut crow, that glisters all with Stars of flaming gold. The Centaur fierce, and Dragon slain, with strong Alcides' sweat, The stinking plague of Lernaes' lake a grisly monster great. And in this part a certain Fish, may well perceined be. Lo here the shapes that move above my verse hath told to thee. Now will I show how many Stars in every sign appear: In Elice do seven shine, by name the greater Bear, Because it gives the greater light but Cynosura height: The lesser bear because she doth appear with smaller light, Though one and twenty Stars in her do evermore abide: fifteen the waking Serpent hath that doth the Bears divide: And Cepheus. nineteen. stars contains: Cassiepey doth shine with thirteen lights: the gorgeous crown hath never more than nine: And three the Swan, twice five and nine the Kneeler bright doth wear: And fourteen Stars describes the man that drives about the Bear, Of which the star doth brightest shine that in his girdle lies: Full seventeen brands doth Perseus hold that glisters in the skies: The Carter seven: but that clear Star that on his shoulder stands Is called the Goat, the other twain are Kids he hath in hands: A dreadful sight to shipmen oft. The man that holds the Snake Hath seventeen stars: his Serpent's shape doth two and twenty make. Nine lights do shine in Orpheus' Harp: four frames the Shaft a high: Four fires do flame in him that lift the Trotan to the sky: Ten sparks do make the Dolphin clear: with eighteen Stars of night Shines Paegasus: and twenty gives Andromeda her light: But three alone doth Delta bear. Now will I take in hand To tell in verse how many stars in sign of Zodiac stand. The Ram is first, that. xviij. lights doth in his body bear, The Bull hath one and twenty stars but seven shining clear, Behind his back Vergiliae are called and eke Athlantides, As many in his head he hath, of showers called Hyades: eighteen betwixt them have the Twins, one. x. the other eight: And eighteen hath the Crab above, two stands behind him strait That Asses, and the Stall are named, but next that clearly shine, The Lion glisters there with stars in number ten and nine: The Virgin holding ears of Corn with eighteen lights is clear: In Balance four, and. xv. in the Scorpion doth appear: And. xv. in the Shooter shines, before whose feet doth lie A certain Crown where seven lights do glister to the eye. The Goat hath two and twenty stars, the Trojan Boy fourteen: In the one Fish viii. and. ix. appears: in the other. xii. are seen. Now will I show what stars there be in signs of Southern side, Though far from us they be, & scant can of our sight be spied: The monstrous Fish hath. thirty. lights: like sort in Nilus flows, Syxe hath the Hare, and. xvij. in great Orion shows, With. nineteen. flames the Syrian Dog, the little Dog hath three, The sides of Arcos bravely decked with three and twenty be, One star doth Chiron more relay, the sacrifice in hands He holds eleven hath, & decked with. iiij. the goodly Altar stands, With six and twenty Hydra shines, three signs that lies in length And mates the Crab, the Virgin fair and Lion great of strength. The Raven shines with seven stars, the Cup hath eight in sight, The Southern Fish with. xii. doth cast abroad his starry light, The rising and the setting of the Signs let us display. Three sorts of ways the stars do rise, three sorts they fall away, That rising called Cosmike is, the setting termed likewise, When early in the east the sign, with Sun is known to rise: But when soever any sign doth rise, or downward fall, And Sun in setting, lets them shine, this term we cronical. And Heliake is the rising named, when as the Sun full near The sign lies hid, and passing thence, forth with doth bright appear: The Heliake setting that we call when as in any sign The Sun doth walk, and with his light permit it not to shine, But now the rising of the Signs and how they down descend I will declare, if Muse's aid and Phoebus be my friend. When Ram doth rise then mounteth up left part of Andromaed Unto the half, and joined therewith Sir Perseus' flaming head: Then backward comes the Bull aloft, who while he upward hies, All Perseus springs, and greatest part of Carter than doth rise, And Thurlpoles tail, and fading quite the altar down doth fall: Then hides himself in flashing floods, the Berward first of all. With Twins doth all the Whale arise, and former parts of Po, And with this same Orion great all armed up doth go: Then he that holds the Snake with both his feet, the water tries: The Crab arising up takes half the Crown away from eyes, The tail of Whale, the Southern Fish and head of Kneeler low, And half his Haunch: from knees to back of him that Snake doth show, And all his Snake except the neck, the Bearward almost quite. But now again from girdle up Orion comes to sight, With all the course of Nilus' great. These Signs beside do rise With Lion fierce: the Eagle, Hare, and Dog of lesser size, The former legs of greater Dog, and head of Hydra springs: But these against the Bearward hot, and he that Serpent wrings, With head and neck of Snake in hand, and part that did remain Of glistering Crown, and Kneeler eke, (excepted yet again His left foot and his knee beside) in Western waves do fall, With Virgin riseth whole the Dog, and Serpent up doth crawl, Unto the Cups, and then appears the Ship of Thessaly, As much as Mast and sail may show, Contrary hid do lie These stars, the Dolphin, all the Swan, his tail except, the Dart, The Scorpion's clay, and of the flood of Nile the former part: But Pegasus hides head and neck, the rest appeareth bright, All Argo with the Scales doth rise, and Bearward clear in sight. Save tip of tail, all Hydra seen, the right knee and the shin Of Kneeler down, and centaurs tail to shine doth then begin: Then mayst that half the Crown perceive the rest of Horse that flies, And parts that hindermost do stand of Swan then hidden lies: And all save head the Whale doth set, her head in Seas doth hide: Andromaeda then shalt thou see, old Cepheus down to slide, The Father of Andromeda, and down in floods to fall With hands, his shoulders, & his head. These shapes and figures all With Scorpion rise: the Dragon's tail, and Chirons' horse appear, And rest of Crown and Sacrifice that he in hands doth bear, Also the Serpent's head doth rise, and eke her holder's head, Then sits the part that doth remain of corpse of Andromed, And Cepheus sits from head to waste, and double winding way Of Padus streams, and downward then doth fall dame Cassiepey, Then first the Dog himself doth hide, and down Orion flings. When as the Shooter up doth rise, the Serpent holder springs, With Serpent whole, the left hand and the head of Kneeler down, And all the Harp, the breast and head of him that ware the Crown Of Ethiop's land King Cepheus called. Then hidden quite doth lie Orion, Hare, and greater Dog and Carter of the Sky, Excepting only Head and Feet than Perseus down doth fall, His right foot and his thigh except the Ship (save stern) sits al. When as the Goat ascendeth up, the Swan, and Shaft thereby The Altar and the Eagle fair. begin to appear in sky. But stern of Argo then descends, and lesser Dog doth hide His stars in Sea, and under ground therewith doth Perseus slide. When as of fair the goodly stars do rise, Than first the limbs of Pegasus do clime into the Skies: contrariwise the neck and head of Dragon down doth slide, And Chiron doth his hinder part beneath the waters hide. When as the fishes twain are brought to rise aloft in Sky, The right side of Andromeda appeareth to the eye. And he that Southern Fish is called: then both the bodies quite Of Dragon and of Centaur great, are taken from our sight. Thus much of rising of the Signs and setting shall suffice, Now let us touch the rest that doth remain, in speedy wise. But first we must Urania call my verses here unto, That she may aid and succour send such secrets to undo. Urania, thou that knowest the things aloft that hidden lie, That walkest oft by seats of Gods, and starry temples high: Urania beautiful draw near, and open unto me, The secret seats of Gods above, and things that hidden be, And help thy Poet, that in song thy Sceptres seeks to show, And grant the whirling Skies above in mind that I may know. And first good Lady show to me if that the Skies above Consist of matter hard and thick, or soft and apt to move: None otherwise than is the air, which well we may divide: This told thou shalt declare to me strange matters more beside. Two springs of nature chief there be Materia and Forma named: Of these same twain all kind of things, that here we see, are framed, Of these the earth, the Seas, the air, and flaming fire springs. Wherefore they lie, that matter none admit in Heavenly things: For contraries should then in them be found, thus they do say, And by this means corrupted quite they should in time decay. But as me seems, this reason here doth from the truth decline, For neither matter is in fault, if that in tract of time The bodies fade: nor contraries themselves will thus undo If that their forces equal be, and stronger none of two: For when the strength & power is like, then equal is the fight, And victory on neither part, and neither side doth light. Therefore God seeking in his mind the heavens high to make, The chief and purest fined parts, of matters, first did take, And tempered them in such a sort that harm in them should cease, And that the things contrary thus, should still remain in peace: So lasts the sky continually and never doth decay. But for because the harder things last longer far away, And take less hurt: therefore the sky of all the hardest seems More than the Diamond, that form and fire it light esteems, And every force save only Gods, of whom it first took ground. another reason proves this same, for first that moveth round, The Spheres beneath him turns about and West ward them doth drive, And rolls them daily moving round though they contrary strive: Which could not be if that they were not hard assuredly. Lake there withal that part of Moon, the likest is to sky, Which Sun doth not behold, nor tuchd with beams of brother's eyes. So Stars at noon are thought to be in colour like to Skies, Which Moon & Stars themselves be hard, and dark they also be: The experience of the Eclipse doth this declare apparently, For Moon betwixt doth hide the beams that from the Sun do flow, And suffers not the shining light upon the earth to show. Why should not this same hardness here unto the Skies agree? For never should it else hold fast the Stars that fixed be, But wander far abroad they would, nor one place them should hold. Yet dark is not the firmament, as of the Stars we told, For placed here upon the earth the highest Stars we see: And well our sight descernes the signs that farthest from us be. Sith hardest are celestial shapes, and purest eke are such, Perchance they give a sound beside, and sith they roll and touch, They make some he avenly melody, as some that long ago Both learned and sober written have, my Muse this doubt undo. Though hard and many be the kinds of Heavenly bodies hie, And though they subject are to sight of earthly humane eye, Yet noise for troth they none do make, for nothing them doth beat: Nor beaten would they more resound that are most thick and great. And sith no air is there, without the which no sound is made, And therefore void of noise run they round in rolling trade. Beside, the inferior Circles eight gaynward the morning's seat Are turned about one self same way, nor on themselves they beat With meeting course, but pass one way, with easy rolling round, As dance in order compassing about do softly drive: The Mover first against them all in course doth only strive, Yet noise doth it never make, ne soundeth it at all, For air there lacks and outward parts of Spheres are smooth always: Whereby they swiftly pass about, no roughness them doth stay, And easily thus with gentle touch their neighbours next are kyst, Wherefore there motion they do make all silently and whist. Therefore the Father's old did earl, that earnestly believed Spheres moving to make Harmony, but not to be perceived, Because it passde the ears of man, as is not heard at all The rush of Nilus' streams, where from the mountains they do fall, But farther of the sound doth roar. They trifle thus to teach, And fond and vain the reason is, that herein they do preach. For if such things were never heard, why should they then devise A sound amid the Skies to be, 'tis nought to enterprise Of things to talk, that never can be showed or proved plain, That justly may denied be: no new things must we feign, Except a troth in them be proved, where reason is away, No faith nor credit must we give to words that men do say. But is the Heaven round my Muse, as fame of old hath spied, For compassed form see mes perfecter than all the rest beside, Because it hath beginning none nor end in it doth lie, Because it aye containeth most, more fine and fair to th'eye And apt is it to be moved. chief the midst about: As Heaven turned about the earth, that hath her standing stout In midst of all the world. This form so worthy doth agree To Heaven, to the Sun and Moon, and all the Stars we see: Though folly fond of Painters doth them other wise desc● ye. But are the Stars as some do say the thicker part of Sky? Not so: for every one of them unlike to Heaven be, Among themselves they differ eke, as Elm from Service tree, As Pear from Cherry differeth in fashion and in fruit: Their divers virtue this declares, and eke their sundry suit. A power alone hath every Star, and nature eke at hand. The Heaven therefore is but seat and place where Stars do stand, No substance thoe, or matter of them. What virtue hath the Sky? All force and virtues in the Stars and glistering planets lie. The stars do guide the compassed world, and every change doth bring, The Stars create all things on earth and govern every thing: Thus teach th'Astronomers, and thus the common fame doth fly. Ne must we think in thick and thin the substance of the Sky To differ from the Stars, but eke their nature's divers be. And sundry is their shape and force, and fashion that we see. The bigness of the Stars, and if their turning never stay, And in what place they fixed be, (as Plato once did say) And if they void of dwellers be, or any there doth dwell, My Muse I would be glad to know, wherefore I pray thee tell. All stars are not of bigness like, for many less there be, And in such sort, as comprehend no man may them we see: Some are again of larger size, in number few and fine, That in clear nights amid the skies with gorgeous light do shine: Of which th'Astronomers have framed fair shapes and figures bright, And pictured have the heavens brave with signs of sundry sight. Thus of these greater sort of Stars, (as learned in Stars do tell, And as the suns eclipse doth show, wherein appeareth well How great the Moon in body is while under him she glides, And darkening all with shadows black, her brother's beams she hides,) Some do in compass far exceed both seas, and earth, and all, And bigger are their shining globes though they do seem so small: Because so far from us they be. For every thing beside, The farther it is from our eyes, the less in sight is spied, And doth deceive the lookers on. The stars that fixed be As Plato greatest clerk doth say) are each in their degree About their Centres rolled round, and turned continually, And by this reason are they thought to twinkle in the eye: And not as certain feigned have, because far of they be, Therefore they yield a trembling light to such as them do see: This reason surely is but vain, and childish for to write, For nothing seems to twinkle tho, because 'tis far from sight: But dimmer then and less it seems, nor twinkling can they be Without a motion sure. Wherefore the Stars that fixed we see, Do move together with the Sun, as we declared late, But Saturn, jupiter and Mars, do move in no such rate, No more doth Moon, nor Mercury. nor Venus' pleasant Star: But move in little Circles that to them annexed are. Why sparkles not Saturn, and jove, and Mars, as doth the Sun? Sith farther far from us in Spheres aloft more high they run: Nor differ they in difference great from fixed Stars above? Because they do not as the Sun about their Centres move. But in these Epicycles roll their bodies round about. Some man perchaunte if so the Sun doth sparkle, stands in doubt. But if he shall the same behold when first it doth appear, Or when in Winter time it falls, and sets in waters clear, When as his eye may best endure his sight thereon to cast, He shall perceive it plain to turn, and eke to sparkle fast. Let no man think this thing to be so great and strange to mind, If all the gorgeous Stars do move in such a sort and kind: Seems it not far more wonderful that heavens compass wide With such a motion swift about the world doth always glide, That Birds and winds, & lightning's flash, in swiftness it doth pass? Thus now th'almighty Lord, by whom the world created was, All things he made, divided in these two, moving and rest. But in the Centre rest upon the earth her place possessed: In all the others motion dwells. The streams do swiftly fly, The air and fiery flames on earth do move continually. But chief in the firmament hath moving greatest sprite, And every Sphere the higher it is doth move with greater might, And swiftlier runs about the world. Wherefore that Heaven high, That called is the mover first, with motion most doth fly. But that the greatest motion is, that in the time most small, Doth soon run his course about the greatest space of all. Thus would it run about the world in twinkling of an eye, But that the other Spheres do let that under him do lie, Restraining it of course so swift, lest that in turning round, The Seas with it, it should convey, and all the earthy ground: For than no kind of creature could lead here his life in them. O matter to be wondered at, who is not mazed when He weigheth with himself in mind so great a quantity, So far to pass in so short time, and back again to fly, And never for to cease this course, and labour none to feel? Hereby do some believe that Gods the world about do wheel. Of them to every Circle is a mover strong assigned, Who like as they that are condemned in bakehouse for to grind, May never cease from turning round the Skies both day and night, Nor though he would can once have (time to rest his weary sprite. Now surely happy is that God that serveth in the same. But these are toys, and fancies fond of such as seek for fame. What store of fond Foolosophers, and such as hunt for praise, The earth brings forth, it is not good to credit all he says, Though great his estimation be in mouths of many men, Though many Keames of Paper he hath scribbled with his pen. For famous men do oftentimes make great and famous lies, And often men do miss the truth though they be never so wise. Therefore must reason first be sought, for in such doubtful things, More credit reason ought to have, than men's ymagining: For such are often proved false. What thing doth reason say? That Skies or Stars are moved of Gods or of their proper i way? What honour great, what kind of joy, what pleasure can there be, Unto these Gods that turn about the Skies continually? That they for life of foolish man may needful things provide, And that the Birds and savage beasts and fishes they may guide. Becomes it Lords in such a sort their servants here to serve? And Gods for ever to be thrall, that they may beasts preserve, That they may foster Foles & Knaves: is it not rather meet For Gods to enjoy their liberty, and pleasant freedom sweet? That they may where they list go walk, least as in fetters tied, They can not pass from place to place, but still at home abide? Or as the potters plying still the wheel and lump of clay, Can have no time of quiet rest, nor step from place away. Seems it so sweet asporte to them the compass round to move, Or can this labour never grieve the Gods that sit above? O sentence worthy to be marked of grave and witty men, But reason bars them this, and cries contrary quite to them. For nothing is eternal here but only God alone, And after him continual be the Nature's everichone. Of things that he of nothing made. But yet by sure decree, That otherwise they cannot show than they appointed be, By him when first he framed the world, so still continual shall The waters soft, the star hot, the earth a stead fast ball. So shall the air for ever move, so of necessity The circles of the Heanens round shall turn continually, So force and fashion every herb delivered doth retain, And every tree, and every beast that never time can stain. As long as unremoving state of nature doth endure, As long as changeth not the will of GOD divine and pure. Wherefore if thus continual be the course of heavens bright, It must be natural as shows in weighty things and light. For what of nature proper is doth never feel decay, But if another move the same in time it falls away. For no such state of violence doth last continually. Have heavy things & light more force than state of Stars and Sky, That they can move of proper strength and these can not do so Except of Gods they caused be about in course to go? Then is the earth and fire far more noble than the Sky At least for this because they need no help of mover by. But of themselves from Centre they or can to Centre fly. Wherefore we must believe that these celestial states above Of proper force and of their forms, as fire and earth do move. For nature is of greater might than mover any one. This nature only God excels and him except alone, No better thing than nature is nor in the world more high. I nature call the fixed law of him that guides the Sky, Which from the worlds foundation first to all things he assured, And wyllde that it should stand in force while age of world endured, For this same law hath God unto the forms of things assigned That when from thence do things proceed forms well fulfil God's mind, He can they once this order break, for of their forms do spring Such things as he commanded hath, who framed each formed thing. This true and proper nature is of higher state again Then matter or form as some have (taught for certainly these twain Are rather springs of every thing or causes first above Or framers first, not nature sure if truest names we love, Except we have a better will false names to give such things. But of this same enough we have, now strike we other strings, And whither that the stately roonies of Heaven empty be, Or whither any dwellers there have place and souraintie. The present time doth me persuade in wont verse to sing. Sith Heaven is so vast and wide and such a gorgeous thing, All garnished round with glistering Stars so bright and fair to th'eyes Shall only void and empty it and unreplemsht lie? And earth and seas such dwellers have? or is the seas or ground A place more pleasant, fair and good or more in compass found Than all the Sky by which they more than Skies deserve to hold, Such store of creatures fair & shapes, and fashions sundry fold? Is it a part of prudent Prince to build a palace wide With gold and Marble beautified throughout on every side And not (save stable) to permit there any man to lie And furnish out such goodly rooms and sumptuous buildings high? For Earth is stable to all the world wherein all filth doth bide Dust, dirt, dung, bones and carton, and loathsome things beside. Who can at any time rehearse the heaps of things unclean That on the seas and earth appear and ever shall be seen? Who knoweth not the showers the mists, the clouds and flakes of snow, The force of winds & rage of storms, that on the seas do blow, That shakes the earth & moves the air? Yet plainly may we see The Seas and Earth with sundry sortis of creatures full to be. Shall then the heavens clear be thought as void and empty made? O rather void and empty minds that thus yourselves persuade. For creatures doth the Skies contain and every Star beside Be heavenly towns & seats of sainctis where Kings and Commons bide But perfect Kings and people eke, all things are perfect there, Not shapes & shadows vain of things as we have present here, Which death soon takes & time destroys, defiles, and drives away. There wise and happy folks, and such as never do decay Do live, here misers dwell and men that certain are to die And doltish fools. There peace & light and pleasure chief doth lie: Here daily wars and darkness blind and every kind of pain. Go now, and praise this world & take delight in life so vain, Presume thou fool than heavens fair the earth to set more by. But some may doubt if that more strong than Diamond be the Sky, And empty place is none therein, how Gods there dwelling be And moving there? this seemeth sure with reason not t'agree. Besides since that the heavens bright can not with plough be torn, Nor digged with spade, how there shall vines and needful grain be borne? These are but toys & laughing stockis, for though the Skies be hard, Yet passage have the dwellers there, nothing their course hath bard. For unto these celestial states the Majesty divine Appointed slenderest bodies hath of substance light and fine, So that no need of doors they have, nor yet of windows wide, For through the thickest walls they run and through the Marbels slide, So pure and fine their nature is, and of so strong a might. Who, (if so be they never had been subject to his sight) Would think that fish in floods should be and frogs in slime to breed, And Salamander live by fire, of air Chameleons feed And Greshops nourished with dew? yet true this same we see, And we confess them wonderful, for many things there be Which though we think can not be done yet can and oft are done, Why could not God than creatures make that through the earth should run And of no meat nor drink have need? if he so could he did, Fond were it such a space to build and leave unfurnished. But Heaveners have no need with plough and spade for food to strive Since that their bodies are not such as food doth keep alive, Nor Gods do ever suffer thirst nor Sainctis an hungered be In fine they never grieved are with lack or poverty. Because beyond the Moon there dwellꝭ no kind of doleful case For every kind of mischief, God upon the earth did place And in the miost did them enclose forbidding them the Sky: O happy such as lead their lives thus in those places hie, That Nectar drink, still fed with food of sweet Ambrosia green Whereof in those Celestaill meads abundance great is seen. More happy and better is the life of such as dwell above, The hire they in Heaven have their place to rest and move, For places such as in the Skies are hire in degree, More blessed are, and better far, than those that lower be. What are the blackish spotꝭ that in the Moon we may behold? For of these same men diversly their fancies oft have told. Nought of itself doth shine in Skies save only Phoebus' clear, Of him the Moon receauꝭ her light and Stars that glister there, Who for because she is the last of all the Stars on high, And lowest part of Heaven keeps unto the earth most nigh, She needs must darkest be of all whereby sith every side She hath not white, nor thick, nor pure nor me e where light may bide, For whitest partis and thick and light sunbeams at night receive, The other partis that are not apt the same doth sightless leave. Thus in the night the Moon doth shine but when the day gives light Much like in show to spotted cloud, in Sky she waxeth white. So Gloewormes in the night do shine, but when the day returnꝭ By light they lose their light again that in the evening burnꝭ, And then their proper colour show all fraud and guile away, ●he night is meetest for deceytꝭ true things appear by day. Now if the world eternal be or if in time begun It doth abide a final end when many years are done, Is worthy to be understood. For of this question high Have divers wisemen written books he saith he doth deny, And authors fancies differing the thing doth doubtful try And that the troth in secret plight all dark doth hidden lie. Some think that it beginning had and that the world did spring, Of matter that for ever lastꝭ and force of mightiest king, When as before it had no state: and say that these same twain Continued always have, and shall for evermore remain, Matter, and the almighty Lord, from whence all things do flow. Some think the world of nothing made and those deny also That any matter was before, but by the word and will (Of God) all made. But others say so moved by reason's skill, That never it beginning had nor never shall have end. Of these whose sentence truest is? sure I should condescend (But that Religion me forbids, and Christians that defend The doctrine old of Moses' books) to credit none beside, But that the world hath always been, and always shall abide. For why might not this world have been for ever here tofore? Because he could not do it till time, had taught him knowledge more, And then at length he finished it? Or could he always it have done but would not utter more? What is the cause? why rather would he after than before? Or else what reason altered thus his mind to other trade? If nought it were this world to make: why was it ever made? But if it meet and profitable were this world to frame, What is the cause that God so late created hath the same? Wherefore hath it so short an age? For, if we boldly may divines believe, eight thousand years are not full passed away, Since Adam old created was. Beside whence doth proceed The cause why God should make the world? for that he this did need? If so: he should at first it made lest he should grieved be The lack of such a goodly thing so long a time to see. If not: why made he it? in vain▪ ought he for to devise The thing that to no purpose is? of fools this is the guise. Thereof them was some cause, but what? of troth assuredly, His goodness great and mighty power, lest that in vain should lie These two shut up in secret close, but rather open be To every man, for mighty and good in vain is counted he By whom no great nor godly thing hath never yet been wrought. If God therefore was ever good, and ever mighty thought, Why would he not have always built this goodly world we see? Why let he such a thing till now of late deferred be? No reason truly can be found except some subtle brain Make more account of ●oyes than truth and foolish fancies feign. Wherefore, if we to reason stick then must we surely say That this same world hath ever been and never shall decay. But if that GOD said otherwise long since, and then did give To Moses' knowledge of his works, we Moses must believe: Let reason always yield to faith, and there as prisoner leave, For GOD can not deceived be, nor never doth deceive, If any time he do vouchsafe by words with men to deal, If that appearing unto man his secrets he reveal. But they that first this Chaos and continual matter taught, Do trifle much. For why should God leave it so long unwrought If he forthwith could make the world and at the first create All kind of things? In vain it is for to deliberate That presently may well be done. But some have surely thought Eternal state the world to have of no man made or wrought, But of itself as now it is, before all ages past, And of itself as now it is for evermore shall last. Which sure is false: for reason doth herself this same deny, For two most perfect things can not in order ever lie: But would fall out between themselves and strife thereby maintain. Well, grant that in a faithful league they always do remain, In vain two heads allowed are, for one shall well suffice, Because at least dame nature ought before the rest to rise. And if before the rest she be, then is she cause of all, For foremost cause doth always frame the things that after fall. Wherefore doubtless the almighty lord this world himself did make Of nothing, and eternal to. But how? the reason take. Eternal goodness hath the Lord, eternal power hath he, May not likewise his will to make the world eternal be? Which if it were, as reason shows: nought letis but world may be Continual built by workman high, in such a fair degree. As who soever grauntꝭ the Sun continual to have been, Must needs confess, the light thereof continually was seen: Yet is ●he light the suns effect, and Sun the cause we call. But let us search the Elaments and from the heavens fall, And not unworthy things of them let us now v●●er plain. Some men have said that underneath the Skies a fire doth rain near to the Moon, but void of light: and kindling hastily, And wondrous hot, which to be true doth perfect reason try. For in the night we may behold the fire in Skies to fly, And flashing flames throughout the air and Stars to shoot from high. Which doth proceed of damps that in the air do rise more high, And burned is by force of fire that there aloft doth lie. For of two sor●ꝭ is vapour, one light, dry, and soon begun To fire, whereby the flaming sigh●ꝭ in Skies are caused to run, The other more cold, more weighty & gross, engendered of this same Are showers & clouds & snows & mists and winds with flashing flame, And thunder, hailstones, dew & rain, if fire were none above, No vapour there could kindled be, in eveningꝭ dark to move. Moreover, since in lightness thus the fire doth air excel, No remedy, but needs it must have higher place to dwell. His seat therefore is under Skies, and next to Moon doth lie. Beneath this fire hath air his place which in his parts most high A fervent heat of fire doth take. The middle parts most cold, Doth thunder, clouds, & lightning's bred● and tempestꝭ sundry fold. The lowest part is warm and moist for vapour that doth rise From floudꝭ continually it moys●ꝭ ascending towardis the Skies, And warmed it is by beams of Sun that back from earth rebound, Here ●●sts & showers and pleasant deaw● and snows and frostꝭ are found, Which sundry sorts of winds do breed for no small power is dealt Unto these winds, and oftentimes their force in air is felt, These can in time of Summer cause the nipping colds to come And in the winter season send abroad the warming Sun, These can both give and take away from us our corn and grain, These can both breed and bear away great sicknesses and pain. From out the East doth Eurus blow. and from the Libyan coast Doth Auster come, and Zephyrus from western parts doth post, But Boreas' blasts in Scythian hills and Northern parts doth rise. More winds there are, all rule the air that lower lies, And with the air both land and sea. Of winds the clouds do breed, And from the clouds do flakes of snow and showers of rain proceed: dews, lightning, hail & early frosts: but with diversity of times, And eke by sundry ways and means and blasts of sundry winds. Whereof such as from South do blow, breeds clouds & showers, & heaty, But those that from the Scythian parts do come, cause coldness great. From these comes ice & snows & frosts when winter dwelleth here: But in the Summer time they serve to make the weather clear. The western wind breeds flowers, & grosid with green doth new array, And gives the birds a cause to sing, and fills the woods with May. Oft times the Eastern wind is good yet now and then doth raise Such tempests great, that seas & land by force thereof it frays. These winds the airy spirits above or Stars abroad do send, And oft when as the conjuror for treasure doth intend In earth to delve, or consecrate his book in Magic wise Some spirit to bind, then have I heard that winds which then did rise And sudden storm hath laid the corn, and grapes did downward fling. The matter making winds is mists that from the floods do spring, The cause that moveth them are spirits that in the air do dwell, But this will not the common sort allow, nor credit well. What then? cast not such precious pearls to Dogs or filthy swine: Believe it you that learned are, whose minds are more divine, That not alone in Skies but in the air, there thousands be Of spirits that move the raging winds and tempests that you see And thunder down which lightning throw. Yet do I not deny But other causes are that blasts of winds are moved by, As Sun and Moon and Stars, but chief, the seven which they name, The wandering stars that of these mists effects do divers frame. I saw while as at Rome (P. Leo the tenth there reigning then) I was, a piece of potter's work and picture of a man That from his mouth of straightest size, a mighty wind did blow, For all his breast being hollow made with water full did flow Which being with heat of fire resolved, out of his mouth it went In mighty wind, and far from it the force thereof was sent. This proves that wind proceeds of floods that thus resolved be While vapour mounting up is forede by means of heat to fly, For contraries do evermore each other drive away. In this same lowest part of air as we before did say, The blazing stars do oft appear that fall of Prince doth show And there with divers colours died appears the stormy bow. This same the beams of Sun doth cause that on the clouds we see, The other made by some one star of them that movers be, Which while the vapour underneath doth shape thereof receive, Appears a tail, and in the clouds his flaming light doth leave Like as the Circled mist that doth encompass round the Moon The circled mist (as men do say) a sign of wind to come. As when three suns are thought to shine and yet they are not three But shaps of sun that framed in clouds as in a glass we see. But underneath this air so gross and low, the Seas have place: The Ocean Seas that all the earth in circuit do embrace, Which passing through the narrow stratghts where Hercles' pillars shows It spreads itself, and thus abroad both far and wide it flows. And this is named by sundry names Aegian floods it makes Ionian, Tuscan, Adriatic Red Seas and Persian lakes. This Sea doth search the secret caves that low in earth doth lie, And evermore doth ebb and flow and tasteth diversly, As divers is the earth, by which he doth his passage make, And of the brimstone sulphured veins doth smell of brimstone take. This is the cause that floods their course maintain continually, For to their springs they oft return, and oft to seas they fly, And roll and pass from place to place and round in compass drive: And do preserve the earth as blood. preserves the corpse alive. The self same floods doth make the lakes and fens of filthy air, And clear and Crystal running springs and wells for ever fair. In fine from Ocean seas proceeds all course of waters here, That round about the world retains. This made the waters clear That part beneath the earth do lie, and part above do run, And such besides as from the clouds of Hellish die do come. But wherefore is the Seas so salt? doth it of nature spring? I think not so. For every taste that seas with them do bring, Doth fetch his cause from out the earth for in the earth are found Great hills of salt that underneath the waters deep are drowned, Seas sucks this salt and doth resolve it into water clear. Thus Salt not Sun, is cause that saltness doth in Seas appear. For why doth not the Sun likewise of Ponds salt water make? For all such parts of earth as were not meet for man to take Because they were to full of salt hath nature underlayde, The Ocean seas more fruitful parts to us she hath displayed, Wherein are mountains, hills & clives rocks, fields and valleys low, straits, countries, woods and pondꝭ lakes, springs & streams that flow, Small towns, great cities, broughes & holds with ●●ones and metals pure Such things whereby the life of man the better doth endure. The rule of all this earth and goods to man the Lord did give, And made him King of every kind in seas or land that live: And wit and reason to him dealt by which he might excel And guide the world, and serving God him love and worship well. Amid this earth a Centre lies, whereby it is sustained, For thither falls each weighty thing, as God at first ordained, That never of their proper force can from this Centre fly, And therefore fixed stands the earth and in the midst doth lie Sustained with her heavy weight, that fast on every side To Centre runs and frames a ball both dark and thick, and wide: About the which with Crimson horse the Sun is always lead And on the part contrary still the darksome night is spread. For nothing else but shade it is of earth and waters great, Which shadow if in night it chance upon the Moon to beat Doth cause Eclipse, and filles with fear the woeful gazer's heart, Supposing that oppressed she is with charm of Magic art. This shadow makes the longest nightis when farthest from us burns, The flaming Sun, and shortest when to Northern signs he turns. The cause thereof is swelling earth and stately mountains hie, Which subtle nature hath devised in place between to lie, That with their tops in change of time the nights they altar may. For look when nearer unto South the same doth keep his way, Then farther forth their shadows dark these hills abroad do fling Such shades as hide the light and cause the day more late to spring, And force the day in shorter time and space his course to end. Then frosty winter unto us his quaking cold doth send, Then summer makes the Indians black with raging heat to fry. But when the Sun returneth back to top of Cancer high, Then shorter are the nightis with us and heat begins again, Then winter vexeth those with cold that under us do rain. Thus doth the sun with divers course both alter times and tides, And in four equal parts the space of all the year divides: And rolling round about the earth, both nations serveth well, Both them that under us do live, and them aloft that dwell. For men live also under earth, not only woods and streams, Nor nature willed that Sun and day in vain should cast their beams And only serve for brutish beasts and sorts of swimming kind, For all the earth is dwelled upon no place therein we find, Nor any clime there is, but that there mortal men may dwell And find out places fit for them and seats that serve them well: Though cold extreme, or to much hear rain there continually: Where nature mischiefs doth permit there plants she pleasure by And wise she mixeth sour with sweet, and where diseases reins There hath she pointed remedies that can release the pains. Therefore wheresoever to much heat annoys the inhabitant No mountains cold nor cooling blastꝭ no shadowing trees do want Nor pleasant streams which store of springis whose coldness may defeat The harms that happen unto man by force of raging heat. Besides the night hath equal length there all times with the day Which with an even cooling force doth heat of Sun allay. whereby we judge the middle Zone not void nor empty ●●es But peopled well, by nature safe and means that they devise. So th'utter Zones where as they say no kind of people dwell, with snows and ice all covered still men may inhabit well, As reason good doth us persuade. for there great store of wood Doth always grow, & garments there are made both great and good, with furs of sundry sorts of beasts, and stoves are many there where with men well may warm themselves and winter nothing fear, And bitter cold by many means they well may drive away. Nor food convenient do they want but Cates at home they may (Or brought from other countries) have and dainty kind of fare, wherefore it is not true that some brought up in Greece declare, That nature only hath assigned one Zone of smallest size For man to dwell, and all the rest that void and desert lies Alone to serve, for beast and fish this world unworthy seem, That nature granting greater place to beasts them best esteem. Wherefore if he may be believed that troth doth plainly tell No place there is upon the earth but men may safely dwell. Dame natures aid in nothing doth sustain or feel decay, And wit of man the hardest things doth break and bear away. Now last because unto the end with haste apace we hie, And time doth will us to attempt the fishes of the Sky: Therefore I briefly will declare the cause why earth doth quake What force doth drive it for to move what might doth make it shake. And thus we may be bold to think that in the earth below Are many caves and mighty vaults where boisterous winds do blow. Which whilst with force they rage and strive, upon the earth they beat And in this rage do overturn the walls and Cities great, Till breaking out at some one place with force abroad they fly And blow about in puffing air not long in rest they lie. These winds are bred within the earth of damps, which fiery heat Doth draw from moisture near about for many fires great The earth within doth nourish still, a wondrous thing I tell But yet no feigned thing I show, he can bear witness well Who so hath Aetna ever seen or baths of waters hot, Or who so knows the wonders of Vesews viney plot. These winds the wicked spirits do move that in the lowest Hell Possess their place, and in the depth of dungeons dark do dwell. For trifies surely are they not, nor words of vanity That of the Stygian lakes, and of avernus spoken be. No place doth void or emptyly but dwelled in every where, Both under earth and on the earth, in air and fiery sphere, In Skies and eke above the Skies where Heaven shineth bright, where as the glistering palace stands of Prince of greatest might That owner is of all the world. My Muse adieu farewell: And finally prepare thyself thy ending tale to tell. Pisces, the twelfth Book: MOst glorious GOD almighty King thou Parent chief of name Whose wisdom great this wondrous world of nothing first did frame, And governs it and evermore preserueꝭ it day by day, The spring and end of all that be to whom all things obey, Than whom more great, more good, or fair, is nothing, nor more high, That blessed livest for evermore above the starry Sky, My mind desiring now to thee to clime doth nothing need Apollo, Muse, Parnasus hill or springs that wont to feed The prattling Poets, fancies vain when as they list to write Disguised tales that frantic heads of country Clowns delight. For, other aid, and other grace it needful is to have, And streams of other fountains sweet I thirsty now do crave. I thee beseech and humbly pray, on thee alone I call, That this my work of late begoonne and labour last of all Thou favour wilt, and grant me grace, to touch the appointed end, O Lord thy holy spirit vouchsafe into my heart to send, wherewith inspired I may behold the secrets of thy rain And others teach, and with my verse immortal honour gain. A sort there are that do suppose the ends of every thing Above the heavens to consist, and farther not to spring, So that beyond them nothing is and that above the Skies Hath nature never power to climb, but there amazed lies. Which unto me appeareth false as reason doth me teach. For if the end of all be there where Skies no farther reach Why hath not God created more? because he had not skill How more to make, his cunning stayed and broken of his will? Or was it because he had not power? but troth both these denies, For power of God hath never end nor bounds his knowledge ties. No kind of thing may God conclude nor limits him assign, Nor proper force doth once restrain the Majesty divine. Great things I tell, and reason great shall also this defend, If any thing the power of God may end or comprehend Then is that thing more strong than God. For what thing can be found, That if it have not greater force another thing can bond? But nothing passeth God in power nor stronger is than he, Therefore he neither can nor will with limits compassed be, For who would have his force restrained when that he may be free And walk abroad where as he list with power at liberty? No man there is that doth desire himself for to abase, But rather all men arrogate to them a higher place, And always seek for to enhance the state that here they lead, And though their wings be large & wide yet farther them to spread. will GOD then while he may be greatest of power omnipotent His proper force himself restrain and live in limits penned? This surely doth not well agree nor ought to be believed That God hath bounds, if that of none he ever them received Nor hath assigned to himself as we before did prove. These things foretold, we thus conclude the works of God above Unbounded for to be, lest that his power and majesty, And knowledge should be counted vain. For if above the Sky He could and might have framed more and goodlier things by much But would not: then in vain is all his power and knowledge such. For if that any man have skill and cunning in an art, And never will in practise put the knowledge of his heart: In vain he should unto himself procure a workman's name, In vain with words he should commit his faculty to fame, Which should be rather folly called and not a faculty. But in the state divine of God and glorious majesty, We must believe is nothing vain since Godliest is the same. Thus God what so ever he could do assure'ly did frame Lest that his virtue were in vain, and ever should lie hid, But since he could make endless things it must be thought he did And all his power there in employed, so that there did remain In him no kind of power or force that idle were or vain. But learned Aristotle saith there can no body be But that it must of bounds consist: to this do I agree, Because above the Skies no kind of body we do place, But light most pure, of body void such light as doth deface And far excel our shining Sun, such light as comprehend Our eyes can not, and endless light that God doth from him send, Wherein together with their King the spirits that are more high Do dwell, the meaner sort beneath in Skies do always lie. Therefore the reign and portion of the world consists in three Celestial, Subcelestial: which with limits compassed be, The rest no bounds may comprehend which bright above the Sky Doth shine with light most wonderful. But here will some reply That without body is no light, and so by this deny That light can never thou be found above the heavens high. But at us vainly doth he bark, in vain he doth contend, For reason doth my words approve and verity defend. I pray thee show what is the cause that here the Sun doth shine? Because his matter gives him light or rather form divine That doth so great a globe contain? for form and fashion gay To all things state of being gives, as Naturesearchers say: With whom we also do agree. this same doth plainly show That Form, not Matter makes the su● to shine. From Form doth flow All kind of force and comeliness. And if so great a light Assigned be to bodily Forms, why should we in this plight Deny that incorporeal states may any light contain? Since that more pure and fine they are and fairer far again. Wherefore the spirits and ghosts above do shine with wondrous light Although it can not be discerned of our corrupted sight: So that among these Saint's the more their state and power is high With brighter beauty much they show and greater majesty. No gold, no pearls nor precious stones nor pomp of purple gown Doth them as it doth us set out but light is their renown. And as the Sun amongst the stars doth shine with goodliest light, So shines among the Saints above the LORD of greatest might And never darkeneth them a whit, but makes them all to shine, Such is the goodness of his grace and majesty divine. But here perchance he will object that in the air doth lie No ground of light, and since no air there is above the Sky He will deny that there is light. But now he lies again, For air is not the ground of light, nor as some fond fain Is light in air, but contrary the air in light doth dwell, If reason what, not Aristotle doth say he marketh well. For if without the doors fast shut a candle burneth bright, Or by some cleft the fire shine in house all void of light, And some there with the air about the beam with striking shakes The air is forced to pass the light but light no moving makes. And if the air were ground of light then with one motion so Both air and light should moved be and both together go. Beside, if that in time of night a man with Torch in hand Should pass, that light doth places change but air doth quiet stand. Which if to light it subject were it should continually Go wander place by place with light and still keep company. But now this same is nothing so but doth contrary prove, For light doth pass when air doth stay and still with torch doth move. Whereby it appears that light doth not the air as subject need, But well may stand and well wy 〈…〉 the use of air proceed. Especially the light of God whereof a part doth pass Into our sun and there is kep● contained as in a Glass. For as within his proper sphere that under Moon doth lie No fire can discerned be by force of any eye, But if that any matter chance to kindle with the same, Then Stars do fall and fiery streams in Summer nights do flame And other sights that fear the minds of men in dreadful wise. So as it is the light of God can not be seen with eyes, But fixed in the Sun it shines because the matter clear Whereof the Sun is made is fit and apt for light t'appear, For God hath framed it in such sort, as there his light may bide And shine, creating day and life and goodly things beside. That light doth also shine in shapes of sundry sacred spirits Though not alike to all as Stars shine not with equal lights But some more bright than others be as they are set before. And as a candle can give light to many candles more And yet doth neither lose nor less his beauty burning bright, So light of God decreasing not to other Saints gives light. But some perchance will here demand and doubtful question find If that besides this light that I declared of endless kind Doth any other thing consist without the world so great Though this be neither meet nor fit for mortal men t'entreat Yet will I prove to pass the path wherein no Poet yet That hath been hither to before might ever set his feet, And will attempt to bring to light the treasures hie in place Of God if he be pleased and help with his accustomed grace. First must we grant that God is spring and Father ●ke of all Who made all things and best & chief him may we truly call. Therefore where so ever GOD abides his glory there is found, And every good and gorgeous sight doth in that place abound. And thus what so ever good the earth the seas or air contains, All this is seen in place whereas the LORD almighty reins. And though no matter be in such, yet judge not thou therefore They being lack, for perfecter and fairer they be more than things that are of matter made. For form that can itself sustain without this matters hand, Is perfecter than that which void of matter cannot stand. Therefore all void of matter there things perfect are and pure And in despite of fretting age and force of fate endure. And store of goodly things are there that in this worldly light GOD hath not made, from which proceeds great joys & Saint's delight, Such joys as tongue of mortal man can never full define, Such joys as never can decay with space of any time. These incorporeal forms were known to mind of Plato hie, Although the envious sort do scorn his books full bitterly. But every man doth not aspire these mysteries to know, A few them find to whom the LORD above doth favour show, And gives to them his light that they these things may plain behold. In fine, there spirits and Angels are as many thousand fold As all the woods contain in leaves or all the shores in sand, Or all the Fishes in the seas or s●arres in Sky that stand, Yea, number none can them contain, for since that GOD could frame Them numberless, he sure so did the more to spread his name, Especially since that the world doth void of li 〈…〉 s lie, As is before declared plain and reason strong doth try. But since they void of body be and Matter all away Therefore they never change in time nor age doth them decay, No grief they feel, nor sleeps nor food at any time they crave Nor labour know but joyful youth continually they have And freedom chief, no bondage there no servants in degree Nor none there are that there compels, nor none compelled be, One only Lord they do confess the King and spring of all Him worship they and him they love and serve in general, They willingly do him obey and serve in every thing Rejoicing all his laud and praise and wondrous acts they sing Each one doth there apply himself to please with goodly grace, No fight there, no cankered spite nor envy can have place, Continual peace there flourisheth great love and concord great Among them is suspicion none no craft nor false deceat. In fine the goodliest part it is of all the world beside, And far more worthy are the spirits that in this place abide, Than those that in the Skies do dwell and in the Stars do lie, For look as lower every sphere doth come to earth more nigh, The meaner spirits it doth contain, and meaner goods doth give, And so much base is the same. whereby such things as live Above the Sky, as they most fair and good, and blessed show, So those that in the bowels dark of earth do dwell below, Are most ill-favoured, vile, and ill, and there not all in vain The stinking lakes and soyels of Hell to be did Poets feign: Of Hell where men do after death their pains for mischief take And vainly seek for rest and peace in ever darkened lake. But wherefore waste I words in wind and striving all in vain Do seek unto such Buzzards blind the troth to open plain? So sore the state of mankind dotes that it will never know That either Gods in Heaven be or spirits in Hell below. But most men laugh if any man do tell them credibly That after death the souls do live and never more do die. Hence springeth it that night and day they richesses seek to gain This is their greatest cark and care their greatest toil and pain That they in Gold and Jewels may their neighbours far excel, Gold is the thing that all men seek in gold their hope doth dwell. For this, runs into raging wars the Captain stout of mind For this, his Children wife and house and country left behind The Merchant cutting foaming seas in ship with sails set out Assays the blue and dreadful gulfs and coasts the world about. Each man doth practise craft and theft this gold to keep in sight Gold every man desires and loves gold pleaseth every wight. Ne fear they any kind of pains that after death is due O altogether earthly men else that only in the view From beasts are known. Can you nought than gold to knowledge call? By which a wise man from a fool doth differ nought at all Wherewith fond fortune ill men oft abundantly doth feed Learn you that many things there are that gold do far exceed Which unto fools and wicked men, of God not given be These are the virtues: Godliness justice and prudency And wisdom passing far the rest. These goods who doth retain A mortal God is and the same immortal man again That after death shall happy be, but he that hath them not And stains himself with filthy sins (when death his shaft hath shot) shall headlong into Hell be cast. These are not trifles, tales or dreams but true and sure they be, Yea most assured, believe it well, you blind, believe you me, Woe be to you if that you will not me herein believe For life shall quickly you forsake, and then you shall perceive That I said true even then when as your souls in Hell shall lie, You laugh: but this your joy shall change to tears and grievous cry. The time shall come when many men that now in wealthy pride Do bear the sway and scornfully both God and man deride All naked, bare, in misery and wretched case shall lie And shall of others aid require with piteous woeful cry. Wherefore O you that have delight in good and Godly things Endued with a better soul whose roots from heaven springs. These earthly Gods that as the clouds away do swifely fly Which fortune unto fools and knaves doth give most commonly, And which a few years ended once doth death take clean away Regard not much, nor in such things your heap or treasure lay. Seek you no more than that, which is for life sufficient A small thing certes will suffice with little live content. But let your chief delight be in the sacred seats on high Seek heavenly things which all your force to this your minds apply: In Heaven are the perfect goods that evermore remain Which never foolish dolt shall have nor wicked man obtain. In earth whatsoever doth delight are trifles all and toys Which fools and beastly people seek and count as chiefest joys For which a thousand hazards great they rashly undertake And offering up their foolish breasts to death, they skirmish make Of this they boast the Bytle doth in dung rejoice to lie Things filthy, filthy folks do love and villains villainy. Leave earthly things to earthly minds let swine in dirt delight And let your only travail be to gain the heavens bright. The goodliest things do best become the men of best degree And valiant things most meetest are for them that valiant be. The earth is but a Cherry fair God hath to you assind The heavens for your country sweet your country seek to find. That when from bonds of body thou escaped art and gone And left your flesh for dogs to feed or worms to gnaw upon You there may always happy live from flesh unclean exempt And lame and often weary limbs wherein whilst you were penned Remaining in the vale of tears and in the mortal rain Both many harms and sicknesses and griefs you did sustain For so the earth may called be which is the stable sure Of all the world, the mother and the nurse of vice unpure Whereas the raging Devil dwells the king of sinful kind Wherefore it needful is that you have often death in mind And with yourselves consider well how near the door he stands Still threatening with his deadly dart, in pale and dreadful hands How suddenly he strikes therewith how oft he doth destroy The lusty youth and takes away our fair and flowering joy. O fading life that subject art to thousand casualtyes O to to short and doubtful state that smoke like from us flies Now this now that man drops away and thou this present day To morrow I, thus at the last we all do pass away None otherwise than simple sheep that Butcher hath prepared In fold to kill, now these now those with knife he striketh hard. To morrow other the next day more thus all in time they die Till that by this his slaughters great the fold doth empty lie. This fading life therefore despise which first beginning takes with tears his midst is toil & grief and death conclusion makes. Who will delight in such a life except a foolish brain? Seek you an other life to have an other life to gain Whereas no mourning grief or pain whereas no death is found Thus happy state you shall receive when carcase comes to ground You that have hated sin, and God have worshipped holy And have not put your confidence in things that worldly be But chaste, unhurtful, mild and true have lived in pure degree. But some perchance that think how gods do dwell in Heavens clear would also learn some ways or means (if any such there were) By which they might with them have talk and see them face to face O what a goodly thing were this and what a wondrous grace Than which no greater thing on earth I think can man obtain But few deserve so great a state and honour for to gain For many I grant with devils talk which easily they entice By humble prayers made to them or means of sacrifice Since far they be not from the earth but in the air do lie And oftentimes behold and keep the people company: Yea unto many they appear and serve them willingly And with the beauty great of youth enamoured oft they be. But Gods that in the heaven dwell the things that mortal be Disdain to know and wicked facts of men abhor to see As they that well do understand how foolish and how vile Man's nature is how false and bold and eke how full of guile Despiser and blasphemer of the chiefest majesty Wherefore to have the speech of them and see them presently Is labour great and seldom had because their ears they close To voice of men and turn away their eyes from gifts of those Which after that they be enrichde with seeds that others sow A portion small of others goods upon the Church bestow, Thinking that Heaven may be sold O two legged Asses blind Think you that God is covetous? and precious stones doth mind? Or hath delight in glittering gold? or needs your help to have? Do you suppose that he is such as doth your favour crave: Think you that bribes can him corrupt as many men they do? No sure he is not got with gold nor gifts he looketh to: When that he lives in happiest state and blessed on every side, When his are all that earth contains or seas or heavens wide How can you give to God the things that his already be? Doth not he rather give to you the things that here you see? Therefore since neither they with gifts nor vows will moved be A matter very hard it is them presently to see. Although the matter be so hard yet will we pass the way And what our force in this can do by proof we will assay. First needs we must the means find out that God doth best content Who is not moved with noble blood nor unto riches bent No king nor Ceysar he respectts nor triumphs doth esteem Ne careth he for such as are most strong and fairest seem. But these doth utterly despise nor for the love of them ●ouchsafes the prayers to behold or present sight of men Thus must we seek an other way by which we may obtain Their speech and presence for to have perchance my verses plain This way & means shall bring to light if that the Gods above So fair attempts do aid and help and with their spirit approve. The first thing is the cleanliness of body and of mind By which, man well esteemed of God doth love and favour find For all uncleanness doth he hate and doth abhor to see, So fair and blessed is his state and of so high degree. Wherefore we must at first take heed that we be perfectly Well purged and pure from filthinee and all iniquity Unclothed of our garments black and clad in comely whites Which colour best with God agrees and black with fiendishe spirits. A hard thing is this same I grant for who doth here remain That leads his life without a fault and free from blot or stain? To every man hath nature dealt some crime or vicious kind And nothing is on earth so fair but fault therein we find. Yet are there certain sins so small and to such trifling end That in a manner nought at all the eyes of God offend Wherewith he is not grieved much no sores are these nor stains But as the little freckels that in body fair remains Which easily the Lord forgives since well perce●ueth ●ée How weak and frail the nature is of such as mortal be. But great & heinous crimes do much offend the mighty state And wicked men he always doth abhor, despise and hate Nor will he once their prayers hear except they cleanse before And wash away their sins with tears and white for black restore Requiring pardon for their faults with voice of mourning mind Obtaining once again the paths of virtue for to find And casting of his cankered skin as in the pleasant spring The Serpent useth all his skin of old away to ●●ing. who thus renewed departs & leaves his slough in stones behind And casting up his head alo●t with proud and stately mind His breadfull hissing doubleth oft with tongue of triple kind. Thus Gods are pleased, & thus when as we rightly on them call They show themselves and thus to us their prophecies let fall. Yet must there one thing more be had unto this perfect white A Crymsin colour must be joined, the beauty than is bright When as a purple red with white well intermeddled lies What means this ruddy colour here: sure, love it signifies. For love resembled is to fire which fire hath reddish flame And both a colour and an heat proceedeth from the same. Therefore it needful is beside that we the Gods above Do heartily love for he that loves deserveth to have love. For whosoever loves the Gods and liveth Christianly Can not be odious unto them but shall rewarded be And shall in happy state obtain whatsoever he doth require But who is he that loves the Lord? the man that doth desire In filthy enticements of the flesh and pleasures for to sleep? Or he that hath a great delight the ravening hawk to keep, And (mad) in feeding dogs & horse his living doth decay: Or he that seeks for high estate that quickly fades away: An Owl that in the roof doth fit a mate of Fortune's play? Or is it he that upon God hath heart and fancy set And which he worships as a God by all means seeks to get? Believe me: they that earthly things do covet to obtain The things that in the heavens are regard not for to gain. No man can well two masters serve for who so joys in white It follow must that he detestes the black and grisley sight. Who so delights in light of Sun him darkness heavy makes And he that sweetness loves in bitter things no pleasure takes Who so approacheth to the earth must needs the heavens fly And where as love of earth remains no man can love the sky But few (alas) and all to few these earthly things despise And able are with wings of mind to mount unto the skies. Wherefore? because it is so hard, to this do I agree: But great rewards makes greatest pains both easy and light to be. what greater thing can be obtained than here with Gods to walk? And to behold them with our eyes and thus with them to talk? This is chiefest Jewel sure for which we ought to bear Each kind of travail toil and grief with good and pleasant cheer. The Cat would gladly milk receive but feet she will not wet The way to virtue sure is hard yet shall th'unslothful get Both virtue and honour virtues price the soldier good ob●aynes A due reward whereas no praise the slothful coward gains. Therefore we must apply ourselves with all our force and might That these so glorious states above in us may have delight Then every thing we shallbe sure here prosperously to have Both whilst we live upon the earth and when we are laid in grave. why do we thus esteem the earth that soon we shall forsake O blinded fools of fading joys we more account do make Than of the goods that always lasts what madness is this same? Now last remains that prayers o●● with humble mind he frame That seeks the sight of Gods to have which once for to require Sufficeth not but oftentimes we must and much desire Till at the length in space of time we get the victory And as our mind desireth most obtain the Gods to see. One stroke doth not cut down the Oak of old and ancient years, Nor yet the stone by falling of one drop of water wears Nor Rome was builded in a day each creature, grain and tree In time spring up, and in great space of years increased be. And thinkest thou such a wondrons thing and of estate so high Can with so little pains be done and wrought immediately? So easily can we n●t the sight of earthly Kings obtain Nor come to tell our tales to them and hear them talk again. Thinkest thou that God's 〈◊〉 better are than Kings that here we see Wherefore then should they come except they oft desired be, Except we them as we do Lords in humble sort desire Wherefore we must on every day them oftentimes require. That they vouchsafe themselves sometime to show to us in sight And with their talk the secret things to bring abroad to light This if we do (believe me well) at length they will appear And with their presence will us bless in wretched carcase here And shortly bring us to the skies an end of all our strife whereas the perfectest pleasure is and eke the happiest life Than shall we pass and come before the maker great of skies And have the Prince of all the world in view of these our eyes Than which no better state can be nor more renowned thing who is of goodness and beauty all the fountain head and spring. But many think it can not be that unto any here On earth the sacred spirits above should talk or thus appear And think that I but trifles tell. to these I pardon give. For nature hath not dealt like wit to all that here do live. Some still do ponder in their mind the Heavenly joys above And always think of haughty things some, mean things only love And have no pleasure much to raise themselves from earthly place And thousands on the ground do lie nor thence will rise an ace. But earthly joy do only mind. sure in none other wise Than certain birds that in the air alo●t most hylye fly Where many keep the midst thereof and mount not very high The rest frequent the lowest parts and near the earth do fly. Wherefore it is no wonder great if what I here declare The common people not believe whose minds most brutish are. Yet true it is that I have told for how should any one Live on the mountains cold & dwell in wilderness alone And willing lead so hard a life? sure perish should he staight, Except some God him comforting should ease him of this weight. Believe me he that lives alone avoiding company Is either mad, or more than man doth talk with Gods on high. In this sort lived the Prophet's old as it appears by fame, And many after Christ whom men did holy Father's name And in this present age of ours full many may we find That lead their life & spend their years in this same sort and kind. These men when they do wisely speak and reason fair and well And wonders great do bring to pass and things to come foretell Wilt thou esteem as mad or fond or to be weighed light? Or rather wilt thou judge they be inspired with holy spirit? Bestdes the holy Church affyrmes that erst have many been That sacred shapes of blessed ghosts full oftentimes have seen Why should not I believe sith that the Church doth tell it me? Therefore it is no fable fond but doth with truth agree, That men may come to speak with God and them in presence see Which I suppose the chiefest good and final end to be Of all good things that unto ma● may any ways arise While as of this his present life the troublous seas he tries. And when escaped from mortal chain the soul hath passage strait Conveying with herself these three that always on her wait The mind the sense and moving force unto the heavens high Shall joyful go and there remain in bliss perpetually: And dwelling there with Gods a God shall it created be. O Heaven great O house of Gods of fairest dignity How pure art thou how wonderful with Majesty divine How garnishte round about with stars dost thou most brightly shine? Thou palace well replenished with every sweet delight. For if the earth habounds with things so fair and good to sighed The earth a place for man and beasts the vilest part of all what should we think of thee where dwells the God's celestial The Lords and happy kings of all? O would to God that when My doleful threads the Sisters three had fully finished, than It thither were my hap to come my Carcase cast in grave: And evermore such wondrous joys before my eyes to have. And now by grace of God I have of Zodtake finished here Twelve starry s●gnes which number doth in these my books appear: A labour great with study long and tedious travail pend Yet finished now and closed up with last and final end. What thanks shall I thee give O Lord and Prince of every land That hast me willed so fair and great attemptꝭ to take in hand And given me mind and might thereto? the praise is only thine, If any fair or goodly thing in these my books doth shine, For every fair and goodly thing from thee doth first descend Thou wert the first beginning of this work and final end: My mind and hand were governed by thy Majesty divine, To thee I only give the thanks the honour all is thine. But yet if any due desert on these my pains attend I thee beseech O Lord that when my life is at an end This life that night by night I spend in dreams of vanity And when the day retornes still vexed with grief and misery Thou wilt vouchsafe in wiping out my sins to pardon me Whatsoever I have done (alas) with mist of mind oppressed And suffer this my soul with thee in heavens high to rest. And thou my book in this mean while thorough▪ andry cities run, Assured under cankered claws of envy great to come, For Carpers and Correctors thou shalt find in every place, Whose mouths with teeth envenomed shall tearing thee deface. Nor some shall surelywatin ng be which when they nothing can Do worthy praise will yet rejoice to rail at every man: And finding fault at others works will purchase foolish fame. Shun thou such envious whelps as these and mouths that thus defame And search for good and learned men which though but few they be Yet happy master thou dwell with few, for few of best degree Hath God created here on earth to such go reverently And all that we have done lay thou before the virtuous eye which if they like it doth suffice and what the rest doth say Regard not thou, but clownish words with laughter pass away. The judgement of the common sort is gross and eke their mind Is wondrous weak and foolish things delights the foolish kind: All men the meat do most desire that them doth best delight Each pleasure is not acceptable to every kind of spirit But good and learned men the things of good and godly sense Give ear unto and read and mark the same with diligence This is the food that them doth feed and comfort of their mind And if foreshowing do not lie unto this virtuous kind Thou shalt be heartyly welcomed and with a smiling look Of them thou shalt perused be. Go therefore blessed book Abide along and happy time, and when the ghastly grave Encompassed round about with earth my carcase cold shall have, Through every country (thou alive) and realms of sundry fame Go pass, and seek in every place to blaze abroad my name FINIS. Non nobis Domine sed nomini tuo. ¶ Imprinted at London, by Henry Denham, for Ralph Newberye dwelling in Fleet street.