An extract of Examples, Apothegms, and Histories. Collected out of Lycosthenes, Brusonius and others.  
Translated into English, and reduced into an Alphabetical order of common places, by. A. P.  
Imprinted at London by Henry Bynneman, for Humphrey Toy.   

¶ To the right worshipful, and his singular good master, Doctor HUMPHREY, Vice Chancellor of Oxford, Deane of Gloucester, and Precedent of Magdalen College.  
john Parrincheffe his humble servant wisheth long and prosperous health.  
When Iphigenia (right worshipful) should be killed and offered in sacrifice unto Diana, to appease her long conceived ire to Agamemnon, and all Grece for his sake: Timanes the painter was sent for to describe this heavy and turbulent tragedy, done as it was. But coming unto the description of Agamemnon his face, he found it so sad, sorrowful and mourning-like, that with all the cunning he had, he could not in painting represent the same. Wherefore covering his face with a veil, he left the sorowfulnesse thereof unto the imagination of men.  
Likewise I, who in describing of persons am nothing so cunning as was this Timanes in portraying of Pictures, because I can not condignly express the godly virtues, and virtuous godliness, with other good gifts and qualities, that GOD, nature and fortune hath endued you withal: I will cover them with the veil of silence, and leave them to the judgement of them that know, and can better express them. And so leaving to hung a garland of green ivy at the tavern door, where the wine is so good, famous, and vendible, I mean to spare pen, paper, and pains, and return to my purpose.  
Whilst God gave life to D. Spenser, of most wortshipfull memory, I (for the love he bore to good letters) found his worship, not in words, but in deeds, not in one or two things, but in many most beneficial, a father rather than a master unto me. I was glad then, and do rejoice yet, that it was my fortune to devil with so worshipful and virtuous a master. Whose singular virtues, If I should go about to express or number, as I might lightly find to my oration a beginning: so should I hardly make thereof any convenient ending. Wherefore I mean not at this time (though I shall seem scantly to perform my duty) to blaze or advance his virtues at all, unless it be in affirming, that he was a man, not unworthy to be the successor of Doctor Tailer, whose office and cure he supplied. What commendation is comprised herein, judge they that know, or have read of the goodly and godly qualities, the authority and wisdom that this Tailor was endued with. Nam sua cunct is nota est agricolis pietas, & candida metis simplicitas. Well this good doctor Spenser, as in all things he was my very friend, so chiefly (as in a thing of chiefest price) he had a singular and earnest care to instruct me with learning and virtue. It happened about this time twelve month, that waiting and walking abroad in the fields with him, at his commandment, I began to read in the beginning of the Christian Poet Pallingene, until I came unto this invocation of the Poet:  
Et vos Castalides nimphae. etc.  
Tradite me famae ne prorsus inutilis olim,  
Vixisse high videar: pereamque in funere totus:  
At which words he caused me to stay, and began to declare unto me the frailty of our life, and that we knew not when death should call us. And therefore exhorted me, and wished all others in their vocation to leave some fruit of their study. And because he said that he knew the disposition of young men to be fantastical, inconstant and full of conceits, to the intent that I should not wander, and go about I wot not what, he would tell me, wherein fruitfully to myself, and profitably to others I should employ my study. Willing me to take my short notes (which I had for my own use collected out of master Fox) and orderly to reduce them into an Epitome. A grateful work, as he supposed, for the common people, which can not, and would fain have some sight of that worthy work. Moreover, because that there in Essex and Suffolk, were many welspoken Ministers, which by the exercise of Prophesying, and the knowledge of the French tongue, were able well to judge, and sound to preach the Gospel: and only their defect was, that (for want of the Latin tongue) they could not induce any moral example or history, which being rightly applied, giveth a goodly illustration and grace unto a sermon, or any other exercise: he thought I should please them and profit myself, if I would take Brusonius and Licosthenes, and translate some of their examples into English. His motion, both for authority and good will, was a sufficient commandment unto me to satisfy his pleasure in accomplishing his advise and behest. And albeit he be gone, yet was not I so oblivious to forget, or so uncourteous to neglect his words. Wherefore I have with such diligence as in me lay, and with the small learning that God hath lent me, patched it up as I could, and as you see, I have reduced it into an Alphabet of common places, conferring as the reader may see, Lycosthenes and Brusonius together, choosing out such examples and Apothegms as I thought most necessary, and omitting (as near as I could) all unnecessary superfluity. And thus having longer here continued my laborious style, than reason requireth (for avoiding of tediousness) with so unperfect an end I will surcease, most humbly beseeching your worship to take in good part this my simple travail. And then shall I little esteem of the fond surmisinges of the scornful company: nor the rash report of so fond a fellowship. Wishing them rather to prove the like labour, than haughtily to reprove my well meaning mind.  
God long preserve your worship in prosperous estate and felicity.  
Datum Bracklei. Anno salutis humanae. 1572. Your worships humble and faithful servant, 10. FARINCHEF.   

Of Abstinency, Continency, and temperancy.  
WHEN Caesar brought two hundred Talentes unto Demetrius the Cynic, 
Brusonius. li. 1. cap. 9  he smiling, cast it unto him again, and said: if he meaned to try me, he should have done it with all his Empire.  
Certain Legates bringing unto Photion a great sum of gold, which was sent him from Alexander the great, he demanded of the bringers why? because (quoth they) he deemeth thee of all others to be an honest & good man: then (quoth he) let me be in deed, and continually be accounted, as he now judgeth of me, and so contemned and refused the gold.  
The same Photion likewise refused gifts which were sent him from Philip king of the Macedonians, and when the Ambassadors persuaded him to take it, though not for his own use; yet for his children: he answered, the same field which hath brought me unto this dignity, shall likewise nourish them. But if they prove not like me, I will not have mine expenses to be an occasion to maintain their riot.  
Harpalus fleeing from king Alexander, 
Brusonius. li. 1 cap. 9  came unto Athens with great plenty of gold, where, when he had enticed many unto him through his great gifts: be sent also 70. talents unto Photion. Who turning him about unto the bringers, away (quoth he) you naughtie-packes with this gear, and tell Harpalus in my name, that it shall be to his great grief and pain, unless he abstain his hands from corrupting the city.  
Diomedon Cizecenus, promised Artaxerxes the great king of Persia, that he would corrupt Epaminundas with money, and so being well furnished therewith, he repaired to Thebes, where when he had corrupted Michitus a young man, he thought likewise to have dealt with Epaminundas. But he answered Diomedon, it was peerless for thee to bring me this money. For if the king's pleasure tend to the weal public, I promiss thee, I will do it frank and freely, if not, no worldly wealth shall 'cause me to accord thereto. And as for thee Diomedon, because not knowing me, thou déemedst me like thyself, I forgive thee, but I charge thee get thee hence, least that when thou canst not prevail with me, thou corruptest others. hereat, when Diomedon 'gan to fear that he should not escape, Epaminundas willed him not to fear: For I will (quoth he) dismiss thee safe, not only for thy sake, but also for my own honesty, lest some suppose, that whereas I would not take the money of thee, I should now take it from thee.  
When Aetolis saw earthen vessels on Q. Tuberius' table, at his returning home, he sent him plate of silver, but Tuberius neglecting such pomp, sent them unto him again.  
The Ambassadors of king Alexander bringing unto Xenocrites. 50. talentes, (which in those days, & specially amongst the athenans, was counted a great sum of money) Xenocrites brought them to supper into the college, entertaining them homely, and with his ordinary fare. On the morrow, they asked him who should receive the money? 
Lib. 1. cap. 9 Bruson.  whereto he answered, why, did you not perceive by yesterday supper, that we lack no money? At which words, when he saw them sorry, he took of them thirty pounds, to the intent they should not think that he despised the king's liberality, and so dismissed them.  
When Alexander had taken king Darius' wife captive, albeit she were the fairest Queen living, yet he never meddled with her. But shutting her and her daughters in the Temples, he suffered them to live unseen of any, and would say in jest, that the Persian damsels were eyesores.  
Xenocrates, Plato his scholar, was a man of wondrous continency: In somuch that whereas Phryne a passing fair strumpet, had laid a wager with certain youngmen, that she would allure him unto her pleasure, she could by no whorish tricks provoke him thereto. But when the youngmen required the wager: she answered, that her wager was laid of a man, and not of an image.  
Valentinus the Emperor, at the hour of his death, said: that one conquest only rejoiced him, and being asked what that was? He answered, that now I have subdued my flesh, the wickedest & greatest enemy that ever I had.  
S. Jerome telleth of a certain youngman, which by the commandment of Decius Valerianus, was laid in a pleasant garden, 
Lib. 1. cap. 9  and there brought unto him a fair faced harlot, who with her dallying endeavoured to provoke him to sin: but such was his continency, that when she went about to kiss him, he bit of his tongue, and spit it in her face.  
As Alexander travailed by the way, and thereby had gotten a great thirst, it happened that one presented unto him a helmet full of water: who receiving the helmet in his hand, and beholding his horsemen about him, he bowed down his head, beheld the drink, and restored the drink, not tasting thereof, but said unto his chief men, if I alone should drink, all these would be a thirst. Remembering well the Ovidian verse:  Est virtus placitis abstinuisse bonis, Great virtue 'tis from present prey, man's fancy to refrain. 
When Pompey was sick, and thereby had no appetite unto his meat, his Physician commanded them to dress him a thrush: but such either was the time of the year, or else the scarcity of things that for money none could be had, only they told him that Lucullus had one in his cage, but he would none of him, saying: and can I not live unless I have Lucullus his wanton toys?   

Of accusing and speaking evil of others.  
A Certain Sophist called Zoilus, indyted many railing commentaries, 
Lively 1. cap. 16.  which he presented to Ptolemy king of Egypt, hoping to have had some great reward of the king for his pains, but when the king gave him nothing, he was so needy, that he procured some to demand the kings liberality, whereat the king had great wonder, that Homer so many years after his death could feed so many thousand men, and Zoilus, who professed himself better learned than Homer, should stand in so great need. And on that occasion caused him to be punished for his labour.  
Memnon a captain of Darius, fight against Alexander, and hearing one of his soldiers railing against the king his enemy, struck him with his spear, and said: I keep thee to fight against Alexander, and not to rail on him.  
When Antigonus his soldiers reviled him, not thinking that he was present, he opening his tent with his rod, said: go further to rail on us, or else it shall be to your pain. But Seneca in his third book of Ire, saith that he said, Stand further sirs, lest the king hear you.  
Also the same king Antigonus hearing his soldiers curse him, because that in a dark night he had brought them into such a mierie place, that they could hardly go out: he came himself (they not knowing him) and holps them every one out. And now (quoth he) curse Antigonus, which brought you into the mire, but pray for him which pulled you out.  
When a certain drunken gest, had railed on the cruelty of Pesistratus, king of Athens, 
Cap. 16.  and his friends willed the king to punish him therefore, he answered that he was no more offended with him therefore, than he would be, if a blindfold man should unawares run against him.  
Pyrrhus' the king, hearing that some without cause had railed on him, 
Bruson.  he caused the parties accused, to be sent for, demanding them whether they had said of him, as the report went they did? Whereto one of them answered, yea O king, and should have said much more, had we had more wine to have provoked us thereto. Whereat king Pyrrhus laughing, suffered them to departed in peace.  
It was told Augustus, that Aemilius spoke evil of him, who turning him about unto the accusers, as though he were in a great chafe, said, I would you could prove it on him, Aemilius should then know, that I have a tongue too. For I would say as much of him.  
Philip king of Macedome, being railed on by one Nicander, began to bestow many gifts on him: after this, Nicander changing his note, began now as fast to praise him. Wherefore Philip turning him unto his friends, said: Lo it lieth in us to be spoken well, or evil of.  
Whereas M. Crassus for a light cause would change love into hatred, and would be both defender and accuser of one man, and in a short time, would dissuade the self same laws, which lately he persuaded, he caused many to be troubled thereby. Wherefore Sicimius, who accustomed to cast many things in men's teeth, being asked, why amongst others he only spared Crassus? because (quoth he) that Crassus, though he be a shrewd cow, yet he hath short horns.  
Socrates in Plato saith, that we offend God as often as we dispraise a good man, 
Lib. 1. cap. 9  or praise an evil man.   

Of Adultery, Fornication, and Whoredom.  
WHen Urias was slain, 
Brusonius. Lib. 1. cap. 4  and David had taken Bersabe his wife, the thing sorely displeased God, wherefore he sent Nathan the Prophet, to warn him to put her away. But Nathan daring not openly to tell the matter to him being a king, 
2. Reg. 12  and taken in love: used this insinuation. There were (quoth he) two men in one City, the one very rich, having of his own two herds of beasts, and as many flocks of sheep, the other poor, and had but one only Lamb, which he brought up with his children, and it used to eat with them. And when a stranger came to this rich man, he would not slay any of his own flock for his guests supper, but took this poor man's Lamb, to entertain him withal. This thing when David greatly misliked, and said, that such a fellow could not be too much punished, which having so many of his own, would so unjustly take the poor man's Lamb: Nathan pronounced even that only he had committed the like fact.  
Vrbinia a virgin vestal, being taken in adultery, was whipped about the City with rods, and afterwards according to the manner, was buried alive. And of the Adulterers which meddled with her, the one slew himself, the other the overseers of the Temple, caused to be executed openly in the market place. But this is not to be forgotten, through her default, in offering sacrifice after she was thus polluted: Rome was generally plagued, so that women with child, together with their birth, died in travel.  
When Tereus had ravished Philomela, his wife Progne's sister, and cut of her tongue, because she should not disclose him, both his wife caused him to eat his own son Itis, and also he was turned into the bird called a Lapwing. Brus. Lib. 1. cap. 4.  
Lais a famous strumpet of Corinth, for the comeliness of her person, 
Lib. 1. cap. 4  and elegancy of her beauty, earned much money, so that richmen resorted unto her out of all Grece, but she required great hire, so that this Proverb rose on her.  Non cuivis homini contingit adire Corrinthum. Every man's purse can not reach to go to Corinth. 
Unto this harlot came Demosthenes secretly, desiring to be received into her grace, but when she required ten thousand groats for her reward: Demosthenes as one astonished with the wantonness of the woman, and the great sum which she required, turned from her, and said, I will never buy repentance so dear.  
Cyanippus of Syracuse, for that he did sacrifice to all the gods but Bacchus, was by him stricken with such a drunkenness, that meeting his own daughter Cyane in the dark, he defiled her. But she, to the intent she might after know who it was with whom she had to do, took a ring off his finger, thereby perceiving that it was her own father. And afterwards, when the whole City was plagued for this so horrible an act, and the Oracle willed the author hereof to be taken, and sacrificed: whereas none knew the author, nor what was the occasion thereof, 
Lib. 1. cap. 4  Cyane with afflicted conscience well remembering it, slew her father, and afterwards also slaying herself cast her upon him.   

Of Avarice or Covetousness.  
A Certain man dreaming on a time, that he had found an egg, 
Bruso. lib. 1. cap. 1.  knit in a corner of his sheet, declared it unto a Soothsayer, who interpreted, that thereby was meant some hidden treasure, counseling him to dig in the place where he had this dream. Which being accordingly accomplished, he found in the same place, gold covered over with silver, of the silver he sent a little, but of the gold, he sent nor said any thing. Wherefore the interpreter receiving it, and alluding unto the egg, demanded if it had no yolk?  
It happened that M. Crassus' making expedition to make war into Parthia, by the way espied Diatarus building a new City, to whom, because he was an Old man, he began to say: What meanest thou O King, in the twelfth hour of the day to begin thy building? Nay (quoth Diatarus,) what meanest thou being an Emperor, and not very young (me thinketh) with such expedition to go unto Parthia? Hereof Tully in his book de senectute saith, I can not devise, what Covetousness in an old man should mean? For can there be any thing more foolish, than the less way a man hath to go, the more to care for victual, wherewith to pass the way.  
Semiramis the Assyrian Queen, caused in her life time a Sepulchre to be made, and therein engraved, that what King so ever should want money, might open the grave stone, and take enough. Which inscription Darius king of Persia reading, opened it, but money there he found none, only there was a scroll wherein it was written: unless thou were a naughty man, and unreasonable Covetous of money, thou wouldst never have opened the sepulchres of the dead, to have sought it. 
Lib. 1. cap. 1   
Oraetes a Persian, imagining how to destroy Polychrates a Persian Lord, 
Bruso. lib. 1. cap. 1.  with whom he was at strife, remembering him to be very greedy of money, sent a Legate, to persuade him to take his part against Cambyses, promising him for his reward, great abundance of gold, and that he should not think this promiss vain, or of none effect, he willed him, to send some friend of his, to see the Treasure, whereof he should be partaker. hereupon Polychrates sent Maeander his scribe, unto whom Oraetes showed eight chests filled with stones, and covered over with gold. With the which golden bait, Polychrates moved, came unto Oraetes, and so was taken, and crucified to death.  
Cesellius Bassus borne in Carthage, came unto Nero, and told him that in a field of his, he had found a wondrous deep cave, and therein great store of hidden treasure, which he supposed to be of Dido's hiding: Nero straighte-wayes giving credit unto this talewith all expedition sent a many to fetch this treasure. The orators in the mean season greatly commended Nero, saying that he was a Prince most fortunate, and most entirely beloved of the Gods, in whose time treasure so long hidden, should now be revealed, wherefore he in hope of this new found treasure, frankly spent and consumed his substance at home. But in fine, when they were come unto the field where this treasure should be, Cesellius brought them from this place to that place, to seek the cave, and so when a great company of moiners were come together in vain, he feigned himself to be frenzy, and said that his dream had never deceived him, until now. Wherefore to avoid the present fear & shame which he was like to sustain, 
Lib. 1. cap. 1.  he willingly slew himself, and left Nero gaping in vain for his prey.  
M. Cato the younger, at the request of Q Hortentius his friend, gave him Marcia his wife, but after Hortensius was dead, he took her home to himself again. Wherefore afterwards Caesar and he falling at debate: Caesar by those words accused him to be a covetous person. If (quoth he) he had no need of her, why did he take her? if he had, why did he let her go? but that he was disposed to make merchandise of her, letting her go in her youth, that he might receive her again when she was rich?  
At the siege of Prenest, a city in Jtalie, it happened that in a great famine a soldier caught a mouse, which he chose rather to cell for two hundredth pence, than therewith to assuage his hunger. But he was worthily punished for his covetousness. For he which bought the mouse lived, whereas the covetous seller died of famine.  
Vaspatian the Emperor was so unreasonable covetous, that he caused vessels to be set in the way, to receive the urine of such as passed by, and so selling it to the Dyers, got thereby great tribute. Hereof when Titus his son reproved him, he said nothing, until that the rent hereof was brought unto him, then putting the money unto his nose, asked him how he liked the smell thereof, whereto when he answered that he liked it well, why (quoth Vaspatian) it cometh of piss. Also when this Vaspatian had gotten his empire, a cowherd of his, who had served him all his youth, now desired him to make him free, but could not obtain his suit, wherefore he exclaimed this proverbial sentence: The Fox may change his cote, 
Bruso. li. 1. ca 1.  but never will leave his craft. Hereupon Seneca in his Proverbs saith, that the covetous man doth nothing well, but when he dieth. Wherefore Marcial in his Epigram of Scevola, who after his wealth become more covetous, writeth thus:  Si dederint superi decies mihi millia centum. etc. 

In English thus:  
If millions many Gods would give  
of goodly glittering gold,  
Should not then Scevola be esteemed,  
and highly be extolled?  
O then, how would I live (quoth he)  
whereat the Gods did smile  
And gave him his request: but then  
his joys he 'gan exile.  
Then ragged gown as pelting patch,  
our Scevola could use,  
With patch on patch as loutish lobbe  
he cobbled oft his shoes.  
His table then he did neglect,  
and course far pleased him best:  
With worldly cares he was so toast  
that scarce he took his rest.  
Then must I live he often said,  
or else the Gods me take:  
And so with wealth 'gan cares increase,  
and him more careful make.   
The said Vaspatian demanding what the funeral pomp of a certain noble man stood in, and being told. 300. pounds, he cried out, give me so much, and cast me into Tiber.  
Midas' king of Phrigia was so desirous of gold, 
Lib. 1. ca eodem.  that he made his petition unto the gods, the whatsoever he touched might be turned into gold: wherein obtaining his request, all things which were ordained for him to eat, being turned into gold, he miserably died for hunger.  
josephus in his sixth Book of the war of the jews, showeth that there were some of the jews found, who had devoured gold. Wherefore as many of them as came into the hands of the Assyrians, had their bellies ripped. So that in one night there were. 20000. opened, in hope to find gold in their bellies, and had all so been destroyed, had not Titus set forth a sharp edict to the contrary.  
At the destruction of Salomons temple at jerusalem, when the Romans were ascended on the temple, the jews setting it on fire, destroyed many of them, amongst whom there was one Agorius, who with a loud voice cried unto Lucius his fellow soldier and chamber fellow, that if be would help him out, he would make him inheritor of his patrimony. Wherefore Lucius in hope of the promised reward, ran unto him, and taking him on his back, with the weight of him was thrown down, and with the falling down of stones, was presently destroyed.  
Oclius the son of Artaxerses, king of Persia, was so unsatiable covetous, that whereas the Persian Princes were accustomed as often as they went, to give to every woman a piece of gold: because he would give none he never came there. Yea for covetousness of a small thing, he banished himself his country.  
Alexander the great hearing Anaxarchus disputing of infinite worlds, 
Lib. 1. ca 1.  began bitterly to weep, and being demanded the cause thereof: he answered, have I not good cause to weep, when as there be many worlds, and I have yet scarce conquered one?   

Of Audacity and boldness.  
A Gesilaus being warned of his soldiers, 
Bruso. li. 1. cap. 6.  not to fight against the Thebans, because that their power was greater than his: answered them, that he which will rule and reign over many, must not be afraid to fight with many.  
Fabius Max. telling Scipio (who made all expedition to wage war into Africa) that nature teacheth all men first to defend his own realm, before he go to conquer others, and that he should first be sure of peace in Italy, before he made war into Africa. Scipio answered, that it was a greater token of courage to make war, than to defend it.  
At Hannibal's coming to Capua, 
Lib. 1. cap. 6.  Perolla, Calanius his son, could neither by the commandment of his father, nor at the instance of Hannibal be induced to come to the banquet where Hannibal was: but watching his father as he came from supper, & was going into a garden, he followed him, & said: I can tell you father a devise, which shall not only get me pardon of my offence towards you, but also bring me unto great dignity & favour amongst the Romans for ever. When his father demanded what devise the was, he cast of his gown, and showed his sword, which was girt to his side, saying, now I will confirm the Roman league with Hanibals blood, & so his father could hardly keep him from running Hannibal through.  
Cne●us Piso accused Manlius Crispus, 
Idem.  who although he were guilty in the thing whereof he was accused: yet for Pompey his sake, who favoured him, he was delivered. Wherefore Piso laid all the fault on Pompey. Wherefore Pompey asked why he did not accuse him then? Assure me (quod Piso) that thou wilt not make civil war if thou be provoked thereto, & then I will ask counsel whether thou or Piso should loose his head.  
When Alexander Phereus', (who took part with the Athenians, against the Thebans) promised the Athenians that he would bring to pass, that they should have asmuch flesh for a farthing, as they were wont to pay a pound for. Epaminundas hearing it, said, but we Thebans will be more liberal than so, for we will give you wood enough to seeth your flesh for nothing: for we will destroy your woods frank and freely.   

Of Banqueting.  
PHilippe king of Macedon, being on a time invited to supper, brought many gests with him, whereat seeing his host troubled, fearing belike that there would not be meat enough, he devised this merry jest: He sent one to every of his friends, willing them to keep a place for the junkets which should come after. And so they gaping for after dishes, left the meat on the table untouched.  
When Socrates had bidden many rich men to supper, 
Lib. eodem.  and his wife Zantippa was ashamed, for that they had no better provision to entertain than withal: he bade her be of good comfort: For (saith he) if they be modest, they will nothing be offended with a sparing table, but if they be given to riot and excess, I care not for them.  
Xenophon in his book de repub. showeth, 
Bruso. ut supra.  that at feasts young men ought not much to talk, but only to answer to such questions as are demanded them. Lycurgus made a law amongst the Lacedæmonians, that at banquets should be recited all the noble affairs that any man had done in the city. And Plato saith, that guests aught not to talk of any weighty matters: but as their talk aught to be honest and chaste, so should it likewise be merry and pleasant.  
Heliogobalus sometime Emperor of Rome, was so excessive in banqueting, that he was never two days served with one kind of meat, sometime his company was served at meal with the brains of Ostriges and strange soul called Phenocapterie, an other day with the tongue of popiniays, & other sweet singing birds. Being nigh the sea, he never used fish in places far distant from the sea, all his household were served with most delicate fish, at one supper he was served with 7000. fishes, & 5000. fowls. Who being foretold of his sorcerers that he should die a violent death, he provided ropes of silk to hung himself, sword of gold to kill himself, and strange poison in jacinas & Emeralds to poison himself, if needs he must be forced. 
Libro & caeodem  Moreover he made an high tour, having the floor of boards covered with gold plate, & bordered with precious stones, from the which tour he would throw himself, if he should be pursued of his enemies: but for all this he was slain of his soldiers, and cast into Tiber. Ex Eutropio.   

Of bestowing and thankful receiving of benefits.  
THoas in his youth brought up a young Dragon, which waring great, 
Bruson.  he searing his serpentine nature, brought him into the wood, & there left him. It happened afterwards, that in the same wood Thoas was beset with thieves, whose voice the dragon remembering, came and rescued him from them.  
Philarchus telleth of a man of Egypt, who brought up an adder, which afterwards bringing forth young, one of them slew the son of him who had fostered them. But when the old adder perceived it, she slew her young one, and afterwards would never more come there.  
Also it is reported, that at Sestos a city in the sea coast of Thracia, there was a maid which brought up an Eagle, who to requited her gentleness, would first kill her birds, & afterwards fly abroad, and bring home great pray unto her: moreover when the maiden died, the eagle also cast herself into the fire, wherein according to the manner, the maiden was burned, & so in her life requited her, at her death died with her.  
Simonides finding a dead man, whom he knew not, 
Lib●. ca 27.  lying unburied on the ground, took the pains to take him up, & bury him Wherefore when as he minded the next day to take shipping, he was warned as he thought, by the dead man in his sleep not to do so, for that the ship wherein he would sail, should make shipwreck, & so it came to pass. And Simonides by this means tarrying at home, was saved, whereas the rest, with whom he should have taken his journey were drowned.  
Aristomenes after the Lacedemomans were conquered, 
Lib. eodem.  brought from thence. xv. virgin's captive, whom when his companions would have defiled by the way, he defended them, and in their defence slew some of the company. Wherefore afterwards when the virgins were ransomed of their kinsfolks, Aristomenes was accused of murder, but the virgins would never return unto their country, until the by kneeling and weeping at the judges feet, they had delivered Aristomenes their defender.  
When L. Cinna had conspired against Augustus Caesar, and Caesar had therefore determined to be revenged on him, the empress Livia desired him to abstain from taking vengeance: persuading him rather by gentleness to bind him unto him. Wherefore Caesar called Cynna unto him, unto whom declaring the trespass committed, he desired, that like as he would forget and forgive it: so Cynna would from thenceforth leave off such conspiring devices, and join with him in peace and unifie, and besides that (which Cynna little looked for) he bestowed on him the consulship, and after that found him most faithful and friendly in all things.  
Diogenes being demanded why he was called Cynicus, 
Cap. eodem.  that is a dog, because (quoth he) I use to fawn on such as give me any thing, bark at such as give me nothing, and bite them which are naught.   

Of brethren, and sisters.  
ARthemenes and Xerxes, two of king Darius his sons, 
Bruson. li. 2. cap. 39  after their father's death contended for their father's kingdom, Arthemenes alleging for himself his birthright, because he was eldest, and Xerxes stuck to the felicity of the time, wherein he was borne (for Darius was a king at his birth, whereas he was but a private person at the birth of his brother. The determination hereof was committed to Anafernes their unele, who understanding both their cases, gave sentence with Xerxes. But neither was Xerxes hereof glad, nor Arthemenes any whit grieved, but even in the very time of their contention, they gratifled each other with presents, and oftentinies kept banqueting and good cheer together.  
Lucius Lucullus did bear his brother such good will, the albeit he were the elder, yet he would bear no office until his brother came to age: whereby he so pleased the people, that even in his absence, his brother and he were made Odiles.  
When Cato had found his brother Caepio dead, he made wondered lamentation & mourning for him. And after that he had with wondered great charges finished his burial, he erected him a sepulchre of nut or mazer. Further at his returning to Jtalie, he determined to carry his brother's ashes with him, & when his friends persuaded him to put these relics in some other ship, and not to bear them with him, for fear of drowning both his ship & himself. 
Lib. 2. ca 36.  He answered, that he would rather departed from his life, than from it. And so he sailed, not without great danger of losing his life, whereas the residue arrived safe.  
When Itafernes with all his family were taken captive of Darius, and cast into prison, his wife came every day to his gate, making so pitiful complaints, that in fine the moved him to mercy. Insomuch that he sent one unto her, who willed her in the king's name, to choose the delivery of one captive whom she would, wherefore she amongst the rest desired that her brother might be delivered. The king wondering that she did thus prefer her brother before her husband and children: she answered him, an other husband, & other children if it please God I may have, but an other brother (now my parents be dead) I shall never have.   

Of Children.  
servilius Geminus supping with Lucius Manlius (who was counted the best painter in Rome) seeing his children 
Bruson. li. 2. capi. 34.  hard favoured, he said unto him, I see Manlius thou canst not make a child so well as thou canst paint him. Not (quoth Manlius mannerly answering) for I paint them in the light, but I make them in the dark.  
Cyriades the first of the. 30. Roman tyrants, for that Cyriades his father was justly displeased with him, took a great piece of money, and fled unto Persia, where joining with Sapores, he made war against Rome, and killed his own father, but after wards was by his own craft slain himself.  
Absalon king David's son, 
Lib. & cap. ut supra.  desiring his father's kingdom, and therefore making war against him, was, as he fled, hanged by the hair on a bush, and so slain; whose death his most godly father bewailed with many tears.  
Ariaster Triganis son, hearing that Pompe● was invading his father's kingdom, fled to aid him against his father: whereof Triganis hearing came & humbly submitted himself at Pompey's feet, who courteously received him, and placed him on the right hand, and his son Ariaster on his left hand, dividing the kingdom between them. But Ariaster being offended herewith, when as Pompey sent for him to to supper, he would not come, sending him this menacing answer, the he had no need of him, but would join with some other Roman, who should better esteem him. With which words he so offended Pompey, that he cast him in prison, and kept him for a spectacle at the triumph.  
Herodes father to Parcorus, hearing of of the death of Parcorus his son, & the discomfiture of his host, was so grieved that he fell mad for sorrow, but after he had been a great while in this care, at last coming to himself, he was so greatly troubled, whom of his 30. sons which he had begotten of his concubines, he might make king: for every of these concubines desired the regiment of the kingdom for their son: but in fine he determined to prefer Phrahates thereto, who immediately killed his father, destroyed his brethren, & when his own son came to age, put him to death.  
It was by an oracle declared unto Altamenes, 
Lib. 2. ca 34.  the he should be the death of his father Cartareus, king of Crete, now called Candie, which destiny he desirous to eschew, departed and dwelled at Camiros in Rhodes. But after a season, his father desirous to see him, departed from Candie, and by night arrived at Camiros. But his men, and the inhabitants falling at debate, Altamenes coming amongst them unawares, siue his father. Which thing when he understood, being ashamed to look any man in the face, he departed into the wilderness, and there died for sorrow.  
Spartianus writing of the life of Severus, saith, that there was almost no good, or noble man, which left any son good or profitable for the common wealth, but either they died without issue, or left such, as it had been good if they never had been borne. And to begin with Romulus, he left no child, Numa Pompilius none to do the common wealth good. What did Camillus? left he any child like himself? What did Scipio, or the Cato's, who were noble men? And what should I speak of Homer, Demosthenes, Virgil, Crispus, Terence, Plautus or the rest? Or what of Caesar or Cicero? Who above all others had been happy, if he had died without issue. And finally, who had been more happy than Marcus Aurelius, if he had not left his son Comodus, to succeed him in the Empire? 
Libro & ca supradicto.  or who more fortunate than Severus Septimius, if Bassianus had never been begotten? Read more in the title of education.   

Of Concord and unity.  
WHen Pisistratus, king of the athenans, giving his children good counsel, 
Bruson. Lib. 2. cap. 4.  could not be heard of them, he was justly displeased with them for it. Which thing his enemies perceiving, were very glad, hoping that by this discord in his house, some alteration would follow. Whereof, when the king had intelligence, he assembled the City before him, telling them, that because his sons would not obey his fatherly pleasure, he was offended with them, but yet now it seemed good to his fatherly pity, that remitting their disobedience, to forgive them, and consent unto them. Wherefore willed it to be published in the City, that the king and his sons were now at one.  
Demetrius, a very loving and obedient son to Antigonus his father, chancing to come from hunting, whilst certain Ambassadors were doing their legacy unto him, in their presence entered all armed as he was, and kissed his Father. Wherefore, when the Ambassadors should depart, Antigonus said unto them: Remember sirs to declare the love and hearty affection which you have seen between my son and me. Hereby declaring, that agreement between the father and the son, is the greatest token of a Prince's power that may be.  
Lycurgus, unto the Citizens, which wrote to know how they might best resist their enemy's force: Answered, if you shallbe content to live poor as you are, and abstain from mutual dissension and discord.  
That Concord, is a thing very pleasant before God, 
Lib. 2. Ca 4  Homer in his Fumades declareth. Where he felleth, how Mars the God of war, came unto jupiter to complain of Diomedes, who had wounded him, but jupiter with stern countenance, answered, I would thou knewest that of all the celestial company, thou art one that I worst can away withal, whose only delight is in brawling, fight, and making of war.  
In Sallust, Mycippa at his death, warned his sons to agree amongst themselves, saying: by Concord and unity, small things are increased & made great, but by discord, the greatest things that ever were, will be decayed and brought to naught.   

Of the Court and courtiers life.  
CAlisthenes the Philosopher, 
Bruson. Liber. 1.5.  going to dwell with king Alexander, was warned of Aristotle, either seldom to speak unto him, or else to frame his speech pleasant and merry. But he reproving the king, for taking pleasure to be saluted of the Persians, and endeavouring to induce him in the Macedonian customs: was cast in prison, & there as some say, he died of the gout, others say he was crucified, which Trogus denieth, saying, he had his hands and his ears cut off, also his nose, and his lips deformed, and so was made a spectacle for men to behold.  
Praexaspes, 
Liber & ca infradict.  one of Cambyses his secret counsel, being asked what the people said of him, he answered, that all men praised him greatly, but that they say he was toomuche given to Wine. Wherewith Cambyses being angry, said, thou shalt perceive whether the Persian people be deceived, or no. For if I strike not thy son, which standeth in thy entry, in the midst of the heart, with this my shaft, then is the report true, which the Persians speak of me, but if I strike him, then do the Persians bely my sobriety: and at this word he drew his bow, and struck the child full in the heart, and thereat laughing, he said, now mayst thou see Praexaspes, that not I, but the Persian people are beside themselves, and I pray thee tell me, if ever thou sawest any aim righter: whereat Praexaspes searing least he should have been slain himself, said: Nay surely, I think even God himself could not have shotten righter.  
When Agrippa the king, had bestowed a Bishopric upon Mathias jonas his brother, one Sylas his chief ruler, which never had failed him in his affairs, envying the preferment of Mathias, began continually to cast his good service in the kings teeth, requiring that he also might be rewarded for his diligence, but thereby he so displeased the king, that he took from him his former dignity, and cast him into prison.  
Alexander Severus the Emperor, 
Idem libro, & cap. eod.  hearing that Veronius Turinus made the people believe, that he was in great authority with the Emperor, and thereby got great bribes: He caused one to sue to himself openly, for a certain suit, but willed him to go secretly to Turinus, to request his favour, which being accordingly accomplished, Turinus promised his furtherance herein, and shortly after, told him that he had greatly laboured unto the king in his case, whereas in deed he had said never a word.  
The matter thus suspending, he was again called for, where his Advocate Turinus likewise appeared, who hearing the case, began to beckon, but said nothing, yet in fine he obtaining his suit, Turinus required a great reward for his labour, which he receiving, & being accused hereof unto the Emperor, was bound to a stake, in the market place, and stifled with smoke. The crier standing by, and cried: smoke he sold, and with smoke he is punished.  
Lampridius in the life of Severus, which he wrote unto Constantine, saith, your godliness knoweth what you red in Marius Maximus, how that the common wealth is in better case, and more in safety, where the Prince is evil, and his friends be good, than that common wealth, where the Prince is good, and hath evil friends. For one, be he never so had, may be amended by many good, whereas a multitude evil, can never be amended by one, though he be never so good. And he saith further, that Courtiers ought to be holy, worshipful, agreeing they were seeking, and he covering this theft, bit, and tore his side pitifully. All which pain he constantly abode, until the séekers were gone, whereof when one of his companions mocked him, saying, that he had been better to have delivered the Fore, than so to be bitten to death: he answered, not, but it is better to die with pain, than to be apprehended with theft.  
Aristides having married one of his daughters to Dionysius the younger, 
Lib. 2. cap. 1.  and after repenting that he had so done, said: that he had rather wish his daughter shortly to die, than long to continued with such a husband: whereof Dionysius hearing, commanded that he should immediately he put to death, but first he demanded of him, whether now he thought his daughter any better bestowed, than of late he professed: Not (quoth Aristides) I repent me greatly of that I have done, but nothing at all of that I said.  
When Decius Brutus making war into Spain, had subdued all Luscitania, only one City, called Cynania excepted, which stoutly took armour against him: he sent Ambassadors unto them, to try whether they would give any money to be at pear. But they answered the Ambassadors, that their ancestors had left them sword to defend their country, but neither silver nor gold to redeem it of so covetous a captain.  
Agis a man of Sparta, being by Leonida cast into a prison called Dechas, where the prisoners were strangled to death: seeing the hangman weep, and stagger in doing on the rope, friend (quoth he) weep not for me. For I dying thus unjustly, and contrary to the law, am in better case, than they which condemned me hereto. And at this word, he held down his head, whilst the executor tied the knot to strangle him.  
Pomponius a Roman captain, 
Capite ut supra.  after many wounds, was taken captive of Methridates, who asked him, whether he would hereafter become his friend, if he caused him to be healed: to whom he answered, if thou wilt be a friend unto the Romans, I will be thy friend, 〈◊〉 not, I will surely be thy enemy.  
When Socrates was appointed to die, he seemed as though he cared not for his life, 
Brusonius. Lib. 2. cap. 1.  wherefore Hermogenes his familiar friend, said unto him, O Socrates, it were good, that you had some respect unto your own safeguard: why do not I seek my safeguard friend Hermogenes (quoth he) whilst I bethink me of my life passed? An other called Appollodorus, who also loved him entirely, said, D friend Socrates, I am very sorry to see thee thus unjustly condemned. Why Appolodorus (quoth he) hadst thou rather see me justly condemned, than unjustly? and so fell a laughing.  
After that Pompey was conquered by Caesar, Cato the younger, fearing lest he should come into the hands of Caesar, first reading Plato his book de anima, of the immortality of the soul, cast himself on his sword, but when his household ran about him, and his son with a Physician, came and bound up his wounds, he inwardly blamed himself, for not making the wound deep enough, then thancking the Physician for saving his life, he said that he would a while take his rest, and so the company supposing that he would have slept, departed, when as he renting the wound wider, tore out his guts, and died.  
This Cato, in his childhood coming to Sylla his house, and seeing many noble men's heads brought thither: asked Sarpedon his master, why no man slew Sylla? Who answered, because they fear him more than they hate him. Why than (quoth Cato) didst not thou give me a sword, that I might have delivered my country of so cruel a tyrant?  
When the said Sylla had fully obtained the regiment of the common wealth, and none durst gainsay him in ought he took in hand: he desired the Senate to give sentence, and pronounce Marius an enemy to the common wealth. Whereto only Scevola would in no wise consent. But when Sylla began cruelly to threaten him, Scaevola answered: albeit thou wouldst straightways show me thy hand of soldiers where with thou didst assault this court, yet couldst thou never, for shedding this little old blood of mine, 'cause me to call him an enemy, who so manfully hath saved this City, and all Italy by his prowess.  
When Aristides, who for his virtue, of the athenans was surnamed justus, 
Lib. 2. cap. 2.  was leading towards execution: all that met him, call down their eyes, and lamented, that not only an upright and just man, but even justice herself (as it were) should so be dealt with all: Only one spit in his face as he came by. Wherewith Aristides nothing moved, in smiling sort desired the magistrate to take him away, that he might no more so frowardly trouble them.   

Of Craft or subtlety.  
ALexander king of Macedon, meaning to destroy Lapsacus, 
Brusonius. Lib. 2. cap. 3.  the City wherein Anaximenes his master dwelled, prepared with all his might to accomplish his pretended purpose. But it happened, as he came nigh the City, he espied Anaximenes his master within the walls, wherefore, knowing that he would dissuade him from his purpose, thinking to prevent him, he made an oath, that he would not grant Anaximenes his fuse. Hereof Anaximenes (as it should seem) having some privy intelligence, came unto him, and desired that he would destroy Lapsacus. And so Alexander, who had sworn to deny his request, to save his oath, was forced to spare the City, which he so feign would have destroyed.  
On a time two strangers delivered a certain sum of money to a woman to keep, on that condition that she should deliver to neither of them their portion, until they both came together to fetch it. But shortly after, one of them feigning that his fellow was dead, came and had both their portions delivered him. It happened not long after, that the other whom the woman supposed to have been dead, came and required his part. Wherefore the woman not having wherewith to pay him, and not knowing how to do, meant to hung herself out of the way. But Demosthenes delivered her of her great sorrow and care, willing her, that when he came again, she should bid him bring his fellow, according to his former promiss, and he should have his money.  
Semiramis Queen of the Assyrians, making war into India, that she might make them afeard with the sight of Elephants, which they supposed to be no where but in Jndia, caused Oxehides to be sown in the likeness of Elephants, and to be stuffed with hay, having each of them within it, a Camel & an armed Knight sitting on his back.  
Trimellius a citizen of Rome, removing and abiding with his whole family in the country, one of his servants finding a sow of his neighbours abroad, killed her, and brought her home. Whose carcase being dressed, Trimellius laid under the blankets, wherein his wife lay. And when his neighbour made inquisition & search for the sow, he swore that he had but one, and she lay under his blankettes. And therewith bringing them into the chamber, he showed the bed where this wife lay. And so with this jest, deceived his neighbour, and caused his wife for ever afterwards, to be called Trimellius sow.  
When Photion could by no means keep the athenans from making an unprofitable war with the Boetians, he commanded that all men from the age of seventeen to seventy, should within five days after come before him in complete harnis. Whereat they stomaching the matter, that aged men should be brought to that point: he answered them, what wrong shall I do you when I myself which am fourscore years old shall be present with you? And by that means quited them from prosecuting their pretended war.  
After that the Magarenses, and the athenans, had a long while made war for the isle of Salamis, almost unto the utter decay of them both: it was in fine concluded by the athenans, that who so made any law of rechalenging the said Island, should lose his life for it. Wherefore Solon being very careful in this case what to do, knowing that by holding his peace he should do the common wealth no good, and on the other side by counseling them thereto, he should be in danger of his life: he sayned himself to be mad, and like a mad man ran about the streets, and so causing a great assembly of people to come about him, he persuaded them with such verses as he never before used, and so prevailed therein, that with all expedition, they prepared themselves to renew the war against the Megarenses.  
In the time of the war between the Lacedæmonians and the Athenians, 
Cap. 3.  the Lacedæmonians having the better, to the intent to bring Pericles the Athenian captain in suspicion: left all his lands untouched, which thing he foretold the Athenians, and to avoid the enuic which they thought hereby to 'cause him incur: he gave all those his lands to the use of the common wealth.  
When Medea would be revenged of Pelias, 
Vtinfra.  she promised to make him young again, and the better to persuade him thereto, in his presence she transformed herself from an old woman, unto youthly years again. Wherefore he commanded his daughters to do what soever she should command them. Whereupon when he was a sleep, she commanded them to take him and tear him in pieces, and afterwards to put him in a cauldron, that she might by that means restore him to his youth. And so was she revenged, and he stain by his own daughters, and through his own commandment.   

Of Cruelty and immanity.  
TVllius Cicero with his own hands wrote a Decree against Antonius, 
Bruso. li. 1. ca 9  the which he likewise pronounced against him in the common place. But Antonius revenged him, causing his head and his hands to be cut off, and fastened in the same place. And (as Dion writeth) Fulvia Anthony's wife, holding his head in her lap, with most opprobrious words railed and cursed it, spitting on it, and opening his mouth, pulled out his tongue, which she all bepricked with pings.  
When Vitellius understood that Otho his enemy was slain in the field Bebryacus, and coming thither, saw the dead carcase lying on the ground, whereas others abhorred the stench of it, 
Bruso. li. 1. ca 9  he with a detestable voice cried out, that the dead corpse of his enemy, especially being a citizen, had a sweet savour in his nose. But afterwards he himself having his hands bound behind him, a halter about his neck, and his hair cut of like a condemned person, was for a mocking stock so drawn alongst all the way to the temple. And finally, being set upon the Gemonian ladders, had his head hacked of with little strokes, and thence was tumbled down into Tiber.  
After that the Tribunes had slain Apuleius, the Senate and the people of Rome consented that Metellus should be revoked from banishment: whereto Publius Furius then being Tribune, would in no wise consent, not not though his son with tears desired it on his knees. Which son of Metellus was surnamed for this Pius Pitiful. The next year Caius Cornelius succeeding Furius in the Tribuneshippe, for this caused him to be called to account, but so had his hard and cruel heart incensed the people against him, that they not abiding his answer, rend him in pieces.  
Such was the wretched cruelty of Domitius Nero, that he commanded Ruffinus his son in law to be cast in the sea, also he put to death his own sister, being great with child, and his master Seneca, Lucan, and divers others, aswell learned men, as also his tutors and friends, he rewarded with like courtesy. Finally, when he had attempted divers devilish devices to destroy his mother, and yet she was by God's providence preserved, in fine pretending great amity, he sent for her to a banquet, where with great joy he received and entertained her, & at parting kissed the breasts, which he more unnatural than any Tiger had sucked, secretly commanding the shipmaster, that being on the sea, he should make as though perforce he were driven against her ship, & so bursting the ship, to drown her: which being as wickedly accomplished, she nevertheless swum out & escaped. Whereof (as joyful tidings) when one Ligarinus brought him word, he commanded him to be put to death, and with him his own mother. This Nero commanded Rome to be set on fire in twelve places, 
Fox.  & so continued it six days, and seven nights in burning, while that he, to see the example how Troy burned, sitting in his tower Maecenas, song Homer's verses. But in the end he was fain to kill himself for fear, complaining the he had neither friend nor foe left the would do it for him.  
Also C. Caesar Caligula was so cruel, that in dedicating a bridge which he had made, containing in length three miles, and six hundred passes: he calling a number of people unto him, caused them all to be thrown down, and drowned in the sea, he wished that all the people of Rome had but one neck, to the intent he might destroy such a multitude. But God sent so shrewd a cow short horns. For he was cut of by Cheraea, Sabinus, & others, which conspired against him. After whose death there was sound in his closet two libels, wherein was contained the names of those senators and noble men, that he meant to put to death, there was also found a coffer, 
Fox.  wherein divers kinds of poison were kept to destroy a multitude of people, which poisons afterwards being thrown into the sea, destroyed a great number of fish.  
When Herode had put to death all his sons, & at length falling into a great & grievous disease, insomuch the worms did eat him alive, despairing the he should never recover, he caused all the noble men of jewry to be imprisoned, them calling his sister Salome & Alexander her husband unto him, he said unto them: I know the jews will be right joyful, & make great feasts at my death, wherefore take these whom I have in hold, and put them to death, that once in my life I may 'cause all jewry to lament and mourn.  
When king Darius made war against the Scythians, & had taken the sons of Orobertus a noble man: he desired the king to leave him one of his three sons to comfort him in his age. Which thing Darius promised to do, and more than that to. And so cruelly kill them, he bade him take them all three.  
Cneius Piso made an Edict, that if any of his soldiers returned out of the field without his company, he should die for it aswell as if he had slain him, himself. It happened that one so returning desired his leave to go seek his mate, 
Lib. 2. cap. 9  which thing Piso would not grant, but commanded a Captain to see him executed, which when he prepared to accomplish, he saw the man which was missing coming towards them, wherefore he commanded the hanchman to stay the sword, and so brought them both unto Piso: but he in a fury commanded them all three to be put to death, the one because he was already condemned, the other because he was the cause of his condemnation, and the Captain for not executing his precept.   

Of deceit and guile.  
ROsimund the wife of Alboinis king of Longobardia, 
Bruso. li. 2.  through the persuasion of one Helmelchides, who promised her marriage, made away Albonis her husband. After whose death the adulterer and she being chased from Longobardia, fled to Ravenna, where she was honourably entertained of Longinus the king, who also being taken with her beauty, desired that she would make away Helmelchides, and marry him, promising her by this means to restore her to the kingdom of Longobardia. Whereupon as Helmechides on a time came out of the bath, she making him believe that she had made him a drink to recover his strength, caused him to drink poison, which thing when he perceived, he compelled her to drink the rest, and so in one day, and with one kind of death, the world was delivered of two adulterers.  
Datames was a man of singular craft, 
Capi. 19  and very subtle and circumspect in all his dealings, so that when it was told him, that there were some which lay in way to kill him, he caused one to do on his attire, and to go to the place where the ambushement was, who being supposed to have been Datames himself, was beset, but Datames with greater power rescued him, and subdued his foes. After this one Mithridates pretending friendship, desired to speak with him in a secret place, where he before had hid his weapon. When the time was come that they should meet, Datemes caused him, and he Datemes to be searched, and when no weapon could be found about them, they came together to talk, and after long debating, they departed each man his way: 
Capi. 19  but Mithridates coming to the place where his weapon lay, making as though he paused, took up his weapon, and hide it under his clotheses, then calling again after Datemes, as though he had somewhat more to say unto him, came to him and slew him.  
When Xerxes for his feebleness began to be contemned of his subjects, 
Bruson.  Artabanus his chief ruler hoping to aspire unto the kingdom, came with his. seven. sturdy sons unto the palace, where first he secretly made away his lord Xerxes, then the sooner to attain his hoped prey, he set discord between the two young princes, persuading Artaxerses that Darius his brother had killed his father Xerxes. Whereupon Artaxerses caused Darius to be killed in his bed. But as GOD would have it, Artabanus not keeping his own counsel, opened his traitorous stomach to Bacabassus his companion, who disclosing it to Artaxerses the Prince, he feigning as though he would see a view of his men, commanded them all against the next day to be before him in complete armour. Wherein they accomplished his commandment, & he according to promise came to take a view of them, and espying Artabanus amongst the rest, making as though his cote of mail were to short, he willed Artabanus to change with him. And so Artabanus unarming him, Artaxerses thrust him through, verefying the Psalm, Foveam féecit, ac incidit in eam, he pretended the destruction of an other, and was himself destroyed.  
After that Ptolemy king of Ceraunia had subdued Antigonus, 
Lib. 2. ca 9  made war with Antiochus & Pyrrhus, and had now gotten the regiment of all Macedonia into his own hands: he assayed also to deceive his own sister, & to bereave from her her two sons, and her city Cassandra. 
Bruso.  And that he might the better accomplish his malicious intent, he desired to marry her. Herein albeit she suspected his wicked purpose, yet fearing his cruel nature to take vengeance on her, she denied him not, but sent one Dion to reason with him in her cause. To whom he swore & made many solemn protestations & vows, that he sincerely sought the marriage of Arsinoe his sister. Hereupon she hoping that his meaning had been as simple as his speaking, consented to marry him. Unto the solemnisation whereof he assembled his nobility, charging them to call and take her for Queen. Which fair words making her fain, she now of her own accord desired him to go see her city Cassandra, and against his coming she caused the city to be adorned & garnished, and further she commanded that her two sons, Lycimachus and Philip, with their crowns on their heads, should come and meet him by the way, which thing they accordingly did, and Ptolemy with feigned countenance embraced and kissed them. But assoon as he came unto the city, he commanded the Tower to be taken, and the two children to be slain. Wherefore the poor babes were compelled to flee unto their mother for rescue, who embracing them in her arms, assayed with her own body to keep them from wounding but all in vain. For in fine they were slain, and she most cruelly and despitefully expelled the city: whence she went to Samothracia greatly lamenting that she was not slain with her children. But Ptolemy for his wickedness escaped not unpunished: For shortly after, loosing his kingdom to the frenchmen, and himself taken captive, with the sword (as he deserved) finished his life. Whose head was fastened on a spear, & carried about for a terror to their enemies.  
Caius Cannius a Roman knight, lying at Syracuse to refresh himself, was very desirous to buy a garden there: Which thing Pithius understanding, came unto him, & told him that he had a garden which Cannius might use as his own, but he would not cell it. The next day he had Cannius to dinner, & had provided that at that time all the fishermen should fish before his garden. At the time appointed Cannius came, where he saw great store of boats, & much fish taken and cast up, even at Pithius feet. Whereat Cannius wondering, what meaneth it friend Pythius (quoth he) is here such store of fish? Yea (quoth Pythius) it is no marvel, for all the fish in Syracuse is in this place. Herewith Cannius was greatly in love with it, & earnestly desired Pythius to sell it. Which thing Pythins made strange to do at the first, but in the end yielded to his request. And so Cannius being a very wealthy man, & desirous to have it, gave him as much money for it as he would ask. A day or two after Cannius invited certain of his friends thither to supper, & he himself came thither betimes, but could see never a boat there. Wherefore he demanded of the next neighbour, whether the fishermen kept holiday that day, because none of them came thither? Not (quoth the neighbour) but they use not to fish here. 
Ex Ci. off. lib. 3.  Wherefore I marveled yesterday to see so many of them here: and thus was Cannius deceived.   

Of death and burial.  
DIogines the Cynic being persuaded that after a man's death he should have no sense nor feeling, 
Bruson. li. 4. cap. 10.  was asked of his friends what should be done with him after he was dead: why take me (quoth he) & cast me in the fields. To whom his friends replying, that beast & birds would then devour him, he bade them lay his staff by him. But what shall that staff do (quoth they) when you can not handle it? And what tell you me (quoth he) that beasts will eat me, if I feel them not. Wherefore Seneca saith very well, that burial was not invented for the deeds sake, but for us that live, that we might not be offended with the noisome savour and sight of the dead corpse.  
When Alexander had taken certain Philosophers of India called Gymnosophistae, which provoked Saba to rebellion, he proposed them hard questions, which unless they could absolve, they were put to death, & one of them which was eldest was made judge in the matter. The first of them was demanded whether there were more living or dead? he answered there were more alive, because the dead have no more being. The second being inquired whether the land or sea engendered greater creatures? answerred, the land, because the sea is but a portion of it. The third being asked what beast was most subtle? the beast (quoth he) that man can not discern. The fourth was demanded what induced him to persuade the Sabians to rebellion? who answered, because I thought it better to die manfully, than to live miserably. The fifth inquired, which was first made, the day or else the night? who said that the day was a day before the night. The sixth being demanded how one reigning might get the goodwill of the people? answered, if he be not terrible. Of the other three, one was asked how a mortal man might be accounted in the number of the Gods? if he do greater things (quoth he) than man's power can attain to. The other was demanded whether he thought life or death to be the stronger? answered, that life was strongest, because in it man suffereth so many calamities. The last was inquired, how long a man should live? until (said he) that he thinketh life to be better than death.  
The galatians do so contemn death, that they fight naked, and are persuaded as Pythagoras thinketh, that they shall put on new bodies. And therefore many put letters into the fire, wherein their friends bodies are burned, thinking that their friends shall read them after their death.  
Aulus Posthumius in an oration which he made unto his soldiers, said: It is given to all men both good and bad to die, but to die godly and gloriously is only given to good men. Hector in Homer, 
Diodorus, lib. 6.  speaking unto Andromache his wife, said: be not grieved for my death, for both the valiant, and the miser, must needs take that way.  
When Socrates was condemned of the Athoniens. for bringing in of new Gods, with a steadfast countenance he took the poison out of the hangmannes' hands, and put it too his mouth. And when Xantippe his wife complained that should die guiltless. Why (quoth he) and hadst thou rather to see me die guilty, than guiltless?  
The Thracians weep at the birth of man, and are merry at his death. The Licians at the death of their fréedes, put on woman's attire, that being moved with the deformity thereof, they might the sooner cease mourning.  
The Egyptians do powder the dead carcase, and keep it at home with them. The people in Carmania called Chelonophart, do throw them to fishes to be eaten. The people in the East, called Nabatholi, do bury their kings in dunghills. The Persians do lap them in wax, and salt them. The Magians use not to bury the corpse, before it be rend with wild beasts. The Hyrcanians keep dogs to devour them after they be dead. The burial of the Parthians, (as justin recordeth) is first to have the flesh devoured of beasts and fowls, and then to cast the bones into the earth. The Megarenses when they inter the corpse, turn them to the East, and the athenans to the West, etc.  
When any of the Egyptians domestical friends depart, the women smear their head and their visages with dirt: then leaving the dead carcase at home, they gad about the streets with their garments rend, and their hair hanging about their ears, and pitifully yell and bewail the dead. The like kind of lamentation, the men likewise use. When they return to the corpse, they take a crooked iron, and therewith pull the brain out of the nostrils of the dead, and stuff it with herbs. Afterwards, they take a sharp Ethiopian stone, and therewith cut his belly, and take out his paunch, which when they have emptied & made cleave, 
Lib. 4. ca 10  they stuff it with sweet odours & sow it up again, suffering the hair on their heads to grow, but use to shave their beards.  
Diognit ' Emperor of Erithraea, taking Policrita of Naxus captive, dealt not with her as men use to do with captives, but retained & kept her as his wife. It happened whilst she abode with him, that the Erithreans, otherwise called the Milesians, keeping solemn feast, were all overcomen with wine. Which thing she perceiving, desired Diog●●tus to give her leave to send some of the festival cakes unto her brethren at Naxus, and being permitted, she folded a sheet of lead, and covered it over with dough, wherein she declared the drunken case of the Milesians, and exhorted them with speed to come thither. Which they accordingly accomplishing, came and set on them, and returned with great spoil, and no less victory, bringing home Polycreta their sister with them: who being commended, saluted, and ivyfully received of all men, even in the midst of this their joy, gave up the Ghost.  
It is written that Philarchus in the midst of a battle, died with straining his voice. Or as some write, after he had attained a great victory, crying out, O joyful and happy day: he was taken with a sudden fever which broke his veins, and killed him.  
The signs of death in a sick man are these: If he have the raving sickness to laugh. Otherwise, if he be careful for mending his apparel, or delight to fold his bed clotheses. If after sleep he move not himself, or continually use to lie upright. If he use to stretch out his hands, and answer to them which inquire of his disease. Celsius saith, that it is a token of death, to rise up in the very pang, immoderate sleep or over watching, to fetch breath thick, to void snevill, hardly to spit, to weep when he hath no will, to have slime slick on his tongue.   

Of Discord and Variance.  
WHen the father's conscript, and the Roman people were at variance between themselves, 
Bruson. Lib. 2. ca 20  the father's thought good to sand one Menenius Agrippa, an eloquent Orator, and well be loved of the people, to make them if it might be, at one again, who being admitted into their tents, made his Oration in this wise. On a time (quoth he) when the parts of men did not consent as now they do, but every part followed their own counsel, saying & doing as they thought good: the residue of the members complained and said, that by the care, labour, and service of the other parts was pampered and nourished, and so the rest took the pains, and the belly enjoyed all the pleasure. Wherefore they concluded amongst themselves, that neither the hands should reach the meat unto the mouth, neither the mouth receive it, nor yet the teeth divide it. But hereby whilst they thought to tame the belly, they brought not only it, but also themselves to extreme penury. This tale of Agrippa so prevailed with the people, that he caused them to reconcile themselves with the Senate.  
Likewise Plutarch writing of the life of Agis, by a like tale declareth what mischief cometh by discord. It happened (saith he) that the tail of the Serpent raised sedition against the head, desiring that he might another while have the guiding of the body, and not always to be guided by the head. Wherein obtaining his request, and having no eyes to guide him, and going he wot not whether, 
ut supra. Brusomus.  not only hurt himself: but also because the head contrary to the law of nature, was content to obey and follow so blind a guide: he was made partaker of the same mischief.  
Leontius Bishop of Antioch, in that great Synod which was kept there concerning the establishing of Christian faith, seeing their controversy to be like to grow unto a sedition, & fearing plainly to express his mind: he stroked his head being full of white hairs, and said: After this snow is thawed, we are like to have much dirt, by which words as it were in a riddle, he foretold that that discord would grow to dissension, and that the authors of that brabbling should never consent with the residue of the multitude. Lycosthenes, pag. 252.  
amongst the Lacedominians, when two brethren fell at discord, the officers mersed their father, because he dissembled the matter, thinking good to bear with the young men, and to impute the fault, which through their hot age, they committed unto the negligence of the father, in whose power it stood to foresee that no such controversy should arise between his children.   

Of Desire of knowledge Discipline, and the duty of Scholars to their Masters.  
LVcius coming to Rome, chanced to meet with Antonius the Emperor, of whom demanding whether he went, and what business he had that way? Antonius' answered him, I know it is no dishonesty for an old man to learn, which causeth me to go to Xextus the Philosopher, that of him I may learn the things which yet I know not. At which words of his, Lucius wondering, held up his hands, and said: Good Lord this old man like a child goeth to school with a table in his hands, 
Lycosthenes, pa. 284. ex Philostrato.  whereas our king Alexander, being but thirty years old, is already dead. Herein must I needs more commend this Emperor's study and modesty, than Lucius his licence and liberty.  
Salinus julianus the Emperor, being famous as well for his study in the civil law, as also for the great friendship which was between him and divers other Princes: was wont to say that he would be glad to learn, albeit one of his feet were in the grave. Which saying of his, was commended as it well deserved of all good men. But in these days we have an other sentence common in most men's mouths, I am now too old to learn. Whereas in deed it is a shame, that being so old, thou haste not already learned all such things as are worthy to be learned. Lycost. pa. 248.  
Solon of Athens, hearing Sapphus his brother's son singing a song as he was tippling amongst his pots: desired the youngman to teach him that song. Who being demanded why he so desired it: answered, that I may die by that time I have learned it. Showing hereby how desirous to learn he was, when even now being as it were at deaths door, he was not ashamed to learn. Yea he would say, the by learning every day a little, he become an old man. Lycost. pa 246. ex Aeliano.  
Alphonsus' king of Arragon, being in talk of the loss of jewels, sadly affirmed that he had rather lose his gems, Margarites and precious stones, whereof he had great store, than any of his books. Panormita. li. 4.  
Metrocles said, 
Bruso. li. 2. cap. 23.  that other things, as house, lands, garments, and such like, might be given & sold for money, but only learning & discipline require long study & indefatigable labour. La. l. 6. c 6.  
Marcus Antonius the Philosopher and Emperor so entirely loved his teachers, that he set up the picture of Front his master, & exalted Proculus to the dignity of a consul. He would embrace & kiss junius Rusticus in the presence of the senate, and in the end made him also consul: & after his death erected his Image. 
Lico. ex Antonio in Melissa: par. 2. serm. 11.  And shortly to say, he so honoured them all, that he adorned their images with gold, and would himself often resort unto them, and offer flowers & incense upon them.  
Alexander being demanded whom he loved better of Philip his father, or Aristotle his master, said, that he was more beholding to his master. For Philip had made him a man, but Aristotle had made him a learned and wise man.  
When Dionysius told Plato that some body should cut off his head, Xenocrates Plato his scholar standing by, said, Nay I will first have this head of mine cut off. Lycost. ex Laert. lib. 4. cap. 2.  
Zeno not having money to give a master to teach him, 
Ex Laer. l. 7. cap. 1.  would creep in by a back door to hear Polemon read his Logic Lecture: whom Polemon espying, said: I see well Zeno thou wilt steal that from me, which others are like to buy of thee. Lycost. pa. 251.   

Of Drunkenness and Drinking.  
AStiages in Xenophons' Pedia demanded of Cirus why he quaffed wine no better? 
Brus. lib. 1. cap. 16.  because (quoth he) I fear there be some poison mixed in the goblet among the wine. For I perceived well, that at the last feast you supped up poison apace. How knowest thou that my son (quoth he) because (quoth Cirus) I saw that thereby you lost the right use both of body and mind.  
Alexander of Macedon, being a great drinker of wine, whether overcome with wine, or envying his father's commendation, at a banquet killed Clitus his very friend. But after his fury, he greatly repented the act, and therewith falling into a rage, he would have slain himself, had he not been let by his friends. Afterwards falling on the dead corpse, he embraced and kissed the wounds, and could scarce be got thence to eat his meat.  
Whereas Antigonus loved, and greatly reverenced Xeno the Philosopher, it happened on a time, that being overcome with wine, he met his master Xeno, wherefore like a drunken man he went to embrace and kiss him, desiring the Philosopher to command him do somewhat for him. Marry, I pray thee then (quoth Xeno) get thee hence and vomit. And so by this grave & wise reprehension, he both taunted his drunkenness, and warned him to beware, lest by such surfeiting he should hurt himself, and shorten his days. Lycost pa. 297. ex Acliano li. 9 de var. hist.  
Agesilaus the great king of the Lacedæmonians, at a certain dricking, was by casting of lots, as the manner was, made ruler of the feast. whose office it was to appoint how much every one should drink. Wherefore when the taverner demanded him how much wine he should fill to every one of them: If thou hast prepared much wine (quoth he) let every man have as much as he shall call for. But if thou haste but little, let every one have like much. By which his wise dealing, he provided that if there were wine enough, he might please the lusty quaffers, and yet not compel the sober drinckers. And on the other side, if there wanted wine, dividing to each like much, he should not 'cause them to murmur. For when one had as much as an other, they which would drink moderately, had so to do, and they which would quaff freely, though they had not enough to satisfy their appetite, yet having enough to satisfy nature, could not complain since they had as much as their fellows. 
Lycost. pa. 298.  Wherefore they which otherwise would have drunk freely, for this cause only used it moderately. Ex Plutarch. in Lycost. Apoth.  
Aristippus the Philosopher, who was Socrates scholar, hearing one commend himself that he could drink much, and not be drunken: Mary a goodly matter (quoth he) and so can a mule to. 
ix Laer. li. 2. ap 8.  Lycost. pa. 298.  
Philochrates and Aeschines being sent with other Athenians in legacy unto king Philip, at their coming home commended him to be a lusty quaffer. Whereto the orator Demosthenes answered, that virtue hath the sponge likewise: meaning that to be asmal virtue in a king to empty pots apace. Licost. pa. supradict.  
Anacharsus a Scythian, being demanded how a man might eschew drunkenness? If (quoth he) he always set before his face the uncomely gesture of drunkards. For nothing more resembleth madness, than the undecent behaviour of drunkards, where he himself thinketh that all things become him marvelous well. 
Brus. li 4. cap. 19  Lycost. ex Laer. li. 1. cap. 9  
The Lacedæmonians 'cause their children to behold their bondsiaves when they be drunk, to the intent that they may see how fowl and frantikelike a sight it is to see a man overcome with wine. Yea they would compel their slaves to drink to much, to dance foolish dances, and to sing mad verses. And so whereas others with many words could scarce persuade sobriety to be a thing most honest, and drunkenness to be a detestable vice: they as it were in a brief, set it before their children's eyes by the example of these bondslaves, unto whose conditions for a child to degenerate, 
Lycost.  was a foul and dishonest thing Ex Plut. in Lacon.   

Of education of children.  
Socrates' said, that welborne children, 
Lico. Erasm. Apo. 3.  and specially good natures, aught to be well instructed and brought up in their youth. For it cometh to pass with them, as it doth with horses, which though they be fierce, and of a haughty stomach, yet if they be well and gently broken they become courageous and good for any thing. But being evil dealt withal, they become untractable and good for nothing. And hereby it cometh often to pass, that the best and readiest wits are through the folly of their teachers, marred, whilst they straightways turn horses into asses for want of skill to use them  
He being demanded why he did not rule the common wealth since be knew so well the trade thereof? Answered, that he doth more good to a City, which maketh many apt to bear rule therein, than he which governeth it himself. Lycost. pa. 305.  
He exhorted youngmen oftentimes to behold themselves in a glass, and if they saw themselves beautiful and fair, 
Lycost. pa 305  to take heed they commit nothing unworthy so fair a face. If they seemed deformed, to recompense that with dexterity of wit, which wanted in feature of body. Ex Eras. lib. 3. Apoth.  
A certain child being brought up with Plato, 
Lycost. supradict.  after a season returning home unto his father, and seeing him immoderately laughing, wondered, and said, he never saw any such thing all the whilst he dwelled with Plato: of so great a force it is even from ones infancy to be acquainted with virtue.  
When one was in hand with Aristippus, to teach his child: and he requested for his pains. 500 groats, the other being (as it were) astonied, with the greatness of the sum: said that he would buy a slave better cheap than so. Yea (quoth Aristippus) but for this money thou shalt have two, meaning that he should have his son a good Philosopher, 
Ex Lac. li. 2. cap. 8.  and an obedient child: Prettily taunting the nigardisenesse of the common sort, which are more covetous in nothing than about the education of their children. And will bestow more cost on one to keep their horse, than on him that shall take pains to teach and instruct their child. 
Lico. pa. 306 ex Lac. li. 4. cap. 9  Lico. pa. 306.  
Carneades was wont to say, that rich men and kings sons learn nothing aright, but the art of riding. Because all other feed their humour, and flatter them, whereas the horse, not knowing nor caring whom he hath on his back, unless he sit well, will cast him off.  
When Diogenes was taken captive, and should be sold at Crete now called Candie, the crier asked him by what title he should commend him unto the bier. Say (quoth he) thou haste one to cell, who can rule children. A certain man of Corinth marveling at the strangeness of the crier, came to Diogenes, to know whether he could do as the crier professed: where perceiving by his talk that he was a wise and a learned man, bought him, and brought him home, committing his children unto him to see them instructed, and brought up in the liberal Sciences. Who receiving them, did liberally instruct and bring them up. And first he set forth for them the seven sciences. Afterwards he taught them to ride, to bend a bow, and cast a sling, with divers other deeds of activity. Besides this, he provided that they should learn all the best sentences out of Poets and other good authors. He taught them to serve their father at his table, to be content with course meat, and to drink water. And whereas other did wear their heir long for a pride, he caused them to be shaven, and when they went abroad, to go with their heir unkempt, no coats on their back, nor shoes on their feet, and so taught them, that he was reverenced of them, and highly commended of Xeniades their parent. Lic. pa 306. Ex Laer. li. 6.  
Lycurgus, 
Bruson. li. 2. cap. 38.  which made the Lacedaemonian laws, endeavouring to bring the citizens from their riot & excess, unto a more temperate & better trade of life, & to make them desirous of honesty & virtue: brought up two whelps, which he took of one bitch, & were litred at one time. Whereof the one he brought up at home with delicate fare, the other he daily exercised in hunting abroad. After he had thus brought them up, he brought them both forth with him before the people, then setting by them meat to feed on, whilst each of them fell thereto, he suddenly put forth a hare, wherefore when the dog which had been exercised in that trade, saw her, he began with swift speed to make after, but the other, according to his education, fell still to his meat. Lo (quod Lycurgus) see you not these whelps, who although they are both of one kind, yet what diversity there is in them by reason of their education? and that exercise doth more prevail unto the attainment of honesty, than education. Some say that these two whelps were not both of one kind, but that the one came of a mastiff, the other of a grayhound, and that he exercised the mastiff to hunt, and suffered the grayhound to tarry at home and fill his belly, and so it came to pass that the mastiff proved the better, and that he said: Wherefore O citizens, our noble of spring, which the common sort commend and wonder at, saying that we came of the stock of that noble Hercules, shall nothing avail us, unless we learn and exercise such honest, virtuous, and noble deeds as that notable and famous man did. This wise man found a way, that whereas the multitude are not fit for Philosophical reasons, he might by a familiar example, as it were, set the image of virtue before their eyes. For commonly the things which we see with our eyes, do more move us, than that we hear spoken of others. But that which he did in this city, that may every householder do in his own family, and every ruler in his own company. Nature is of great force, but education is of greater force. 
Eras. li. 1. Plut. in Lacon.  For that can amend a naughty nature, and make it. And the faults that come by birth, we can not do withal, but to instruct and amend them by education, that may we do.  
Alexander being but yet a stripling, saw Philip his father about to cast away a horse, because he was so fierce that he would suffer no body to take his back. See (quoth he) what a horse these cast away, for want of knowledge how to use him. And when he had so said, he came to the horse, and with great skill by fair means he so dealt with him, that in the end he got on his back, and softly with straining the bit, he ran a course, and retired back again. Wherefore at the returning, as he was about to alight, his father embraced and kissed him, saying: It were good reason my son, to get thee an other kingdom, for Macedonia shall not be able to contain thee. The wise man foresaw, that the father's kingdoms would not suffice so wise and valiant a child. But the horse warneth us of many good wits, which for want of skill are cast away: by reason that such as have charge of them, not knowing how to deal with courageous horses, makes them tame asses. Ex Eras. li. 1. Apotheg. 
Lico. pa. 311,   
A certain man being accused for heating his father, 
Lico. pa. 312.  defended his impious act in this sort. When he was a young man he beaten his father (quoth he) & this my son when he cometh to age will beaten me, for it cometh so to us by kind. And we see it commonly come to pass, that like as we behave ourselves to our parents, so do our children behave themselves to us when we are parents. Eras. li. 8. Apoth.  
Leonidas Anaxandridas his son, going to war against the Persians, when his wife Gorgon asked him what commandment he would give her at his parting: I command thee nothing else (quoth he) but that thou marry and bring up thy children well. By which saying it is evident, that the wise man foresaw that he should die in war, and warned his wife to take a new husband, and to do her endeavour, that her children might be well brought up. Plut. in Lacon.   

Of Exercise and use.  
WHen Octavius had conquered Antonius at Actium, as he returned home, amongst others which gratified his victorious success, there came one, holding a crow in his hand, which he had taught to say: God save thy grace Ceasar, victorious Emperor. Caesar marveling at the courteous salutation of the bird, gave a great sum of money for him. But his companion, who had taken like pains in bringing up of the bird, and could get no part of the said reward, came to the Emperor, and told him that he had an other crow, which he requested Caesar to compel him to fetch. Which being taught a contrary lesson, began to say: God save Antonius the Emperor. Wherewith Caesar was nothing offended, but bad the money to be divided between them both. It hayned that a cobbler seeing this, following their example, endeavoured to bring a crow to the like salutation. But when he had with great pains & some charges kept this crow a long while, & could by no means 'cause him to answer, he would say unto the bird: I see my labour & cost are cast away. But in the end the bird began to speak, & as the Emperor came by, saluted him, to whom the Emperor said, I have now enough such fellows to salute me at home, the bird remembering the sentence which his master was wont so often to repeat unto him, said: I see my labour and cost is cast away, whereat the Emperor laughing, 
Bruso. li. 2. ca 30.  bought her also for the like sum of money.  
When Demonax heard one stumbling in his declamation, he exhorted him to exercise himself often therein. Why so I do (quoth the other) for I oftentimes use to declaim when I am alone by myself. Marry it is no marvel then (quoth Demonax) that thou didst it so foolishly now, since hitherto thou haste been accustomed to so foolish an audience. Eras li. 8. Apotheg.  
When Cicero had praised M. Crassus, in the common place, and his Oration was greatly commended of the people, and afterwards in the same place vehemently invaied against him. Why (quoth Crassus) didst not thou lately praise me in the same place. I confess (quoth Cicero) I praised thee in deed, but for exercise sake I took in hand a slanderous argument. For the Rhetoricians sometimes take in hand arguments of contrary matters, as when they praise Bulyris, the quartan fever, or ingratitude. Licost. ex libro. 4. Apotheg. Erasmi.  
Socrates was wont to say, that such as exercised their body with dancing, had néde of wide houses, but such as exercised themselves in singing, or making orations, might stand still, and never move out of their places. 
Eras. lib. 3. Apotheg.  By which saying of his, he allowed mode rate exercise, & disallowed the immoderate, especially after meat. Licost. pa 324.  
Plato was wont to admonish men, that neither they should exercise their body without some exercise of the mind, neither their mind without the body, whereof the one is proper to champions, 
Laerti. li 3.  the other to fluggards.  
The Lacedæmonians had a kind of black pottage, which they so greatly esteemed, that the elder & better sort would only eat thereof, and leave the meat for their youngers. Wherefore Dionysius king of Sicil bought a Lacedemoniam cook commanding him to make that kinds of pottage, 
Ma. Tu. Ci. Tusc. quest. libro. 5.  and to spare no cost therein. But when the king tasted of it, he liked it not, but spit it out again. To whom the cook said, you must use this after you have exercised yourself as the Lacedæmonians do. Lycost.   

Of fatal Destiny.  
WHen Dioclesianus was abiding at Turin in France, 
Bruso. li. 2.  as he stayed at a certain june, and a woman named Drutas & he commoned of his living, she said unto him: Dioclesian thou art over covetous a niggard. To whom he in jest answered: thou shalt see what a liberal fellow I will be, when I am Emperor. Well (quoth she) jest not, for thou shalt be an Emperor in deed when thou hast killed Aper, (meaning Aper, Numerianus father in law, whom afterwards Dioclesian killed for the death of Numerianus, whom Aper slew.) But Dioclesian construing Aper to be spoken according to the sense of the Latin word, for a wild whore, daily used to hunt wild bores: But when he had killed many, and saw Arelianus, Probus, Tacitus, & Charus possess the Empire, he would say: I kill the bores, but others eat the brawn. In the end, having killed this Aper, and being now made Emperor, he said, now I have killed my fatal Boar.  
Procas succeeding in the kingdom of Albany, conceived two sons, Aemulius and Numitor, whereof Numitor being the elder succeeded in the kingdom. But Aemulius perforce expelled his brother, and usurped the kingdom. And because none of his posterity should afterwards enjoy it, he killed Numitors son, and made his daughter Rhea a virgin vestral. But she, whether it were by a soldier, or else by the god Mars, as the Romans think, was conceived, and bore two sons. Whereof Numitor having intelligence, caused her to be bound, and put in prison, and commanded one to take the children, and cast them into Tibris, but at that time it happened that the water was so overflown, that he which was charged to droun them, could not come to the river side, but thinking that the overflowing of the water should be sufficient to drown them, he left them there, and went his ways. Shortly after the water decreasing, one Fastulus the kings shepherd, came and found them under a tree, which afterwards was called Ruminalis, and carried them home, committing them to Laurentia his wife to be brought up. Who because she was evil reported of for her honesty, the shepherds called her Lupa and hereof it came that some writ they were fed of a she wolf. For Lupa in Latin so signifieth in English. When they came to age, they become great hunters, and used to rescue the pray which thieves came to fteale. So that they were accounted amongst the shepherds to be very valtaunt fellows. But in process of time it happened that the shepherds of Numitor & Aemilius falling out, in a fray Remus was taken and brought bound unto Numitor, where he so valiantly behaved himself in his answer, that he caused Numitor to wonder at his singular audacity, and remembering the time of the exposition of his Nephews, by the circumstraunce of the time and the liniament of the person, he suspected that it was his nephew. And whilst Remus was thus occupied with Numitor, Faustulus which knew all the matter, opened it unto Romulus. Whereupon levying an army of young men, and having aid also from Numitor their grandfather, they set on Aemulius their unlce, and in the end restored Numitor their grandfather unto his kingdom. And leaving Alban they builded Rome in the place where they were cast forth. Brus. li 2. cap. 38.  
Mandana, 
Bruso. li. 2. cap. 38.  Astyages his daughter, dreamt that she made so much water, that the whole city was filled, and all Asia overflown therewith. With which dream Astyages was so terrified, that he married his daughter unto Cambyses, a man of a good wit, but of a mean birth. But the same year he himself also dreamt, 
just. li 2.  that he saw a vine grow out of the privity of his daughter, whose branches overshadowed all Asia. Wherefore he sent for his daughter, who was then near her travel, setting some to watch the birth, that assoon as it was brought forth, it might be slain. Which being performed, assoon as the child was borne, it was brought unto the king. Who took it unto Harpagus his very friend, desiring & straightly charging him to carry it home, and kill it. But when he came home, he determined with himself to abstain his hands from kill the babe: wherefore he sent for Methridatis the king's shepherd, and charged him in the king's name to take the infant, and cast it away on the mountains. When he had the child, he carried it home, and showed it unto his wife, who desired him of all loves not to cast away the child. But if he must needs cast away one, she desired him to cast away her own, which she brought forth that present day: wherein he accomplished her request, and cast away his own child, retaining the other in his stead. Who growing in years, was made king of his playfellowe boys: Wherefore playing Rex amongst them, when one Artembaris, a rich man's son had disobeyed him, he caused him to be apprehended, and beat him. Whereof his father complained unto the king, and caused him to be sent for. When he came, the king beholding him, said: Art thou the shepherds son, which useth to beat the chief men's sons of Media? Yea O king (quoth he) and that not without a cause. For the boys made me king above others, because they thought me fit therefore than the rest were. Now whereas the rest reverenced and obeyed me: this one would not do so, wherefore according to his deserts I punished him. At which words he caused the king to wonder, and remembering the time of the child's exposition, with the age and comeliness of the person, he feared that it was his nephew. Wherefore calling Methridatis unto him, he straightly charged him to tell the very truth of the matter, who daring do none other wise, declared the truth of it. hereupon the king sent forthwith for Harpagus, demanding him what he had done with the child? who declaring all that he had done, the king made as though he were nothing offended herewith, but shortly after bidding him to a banquet, he slew his son, and caused him unwares to eat thereof, ask him after supper how he liked the meat? And when he said very well, he commanded his cooks to bring in the head & other appurtenances of the child, and sent Cyrus his newfound nephew unto his parents at Persia. Who afterwards by the aid of Harpagus, subdued his Grandfather, verified their Dreams, and enjoyed the kingdom. Herodot. li. 1.  
Laius' king of Thebes was told by an oracle, 
Brus li. 2. cap. 38.  that it were good for him never to have child. For the child whom he should conceive, should be an occasion of great murder in their own house. Wherefore as soon as the child was borne, it was drawn out by the heels, and thereof was called Oedipus and cast away. But a woman chancing to find him, brought him up. Afterwards it happened that Laius his father and he meeting, because Laius proudly commanded him to give way, he slew him, not knowing that it was his father. About that time, there came to Thebes, one Sphinx, who keeping a certain bridge, there put forth a riddle to them that passed by, throwing them into the water that could not read it. But this Oedipus absolved it, and had for his reward jocasta, and the kingdom of Thebes▪ The riddle was thus. What Craeture is it, that first hath four feet, than two feet, and at last three feet? Which Oedipus interpreted to be a man, who at his birth crauleth on all four, afterwards goeth on his two feet, coming to age leaneth on his staff, and so hath three feet. Wherefore Sphinx was cast into the river, and Oedipus unawares married jocasta his own mother.   

Of Felicity or happiness.  
Croesus' king of Lydia, the richest man that ever was, sent for Solon, and asked him whether any man were more happy than he? Yea (quoth Solon) that is Telus, who had very honest men to his sons, and he himself manly died in defending his country. Then Croesus asked him again, whether next unto Telus he were not most fortunate? 
Eras. lib. 8. Apoth.  Not (quoth he) Cleober and Brito are more happy, both for the singular friendship which is between them, and also for the great obedience & reverence which they showed unto their mother. But Croesus was here with offended, and asked whether he had no place amongst the fortunate? Not (quod Solon) we can not yet call thee blessed, but assoon as thou art dead, and out of the danger of fortune & affection, than we shall see how happy thou shalt be. Wherefore Croesus was sorely displeased with him, and let him go without doing him any honour. But this saying of Solon was shortly after verified. And Croesus being overcome and taken captive of king Cyrus, and a fire made to burn him, when he should enter into the flame, began oftesones to say, O Solon, Solon▪ Wherefore Cyrus asked him what he meant by those words? Then Croesus telling him the sum of the matter: Cyrus seeing thereby the variety of fortune, and the alteration of the world, caused the fire to be quenched, and made Croesus' one of his chief counsellors. Ovid 4. de Ponto.  
Of this felicity Martial in a certain Epigram saith thus:  Vitam quae faciunt beatiorem. etc. 

In English thus:  
The things which cause man's life, methinketh,  
most full of bliss to be,  
Are these: when goods from friends do fall,  
and we from labour free.  
When fertile field grows fast abroad,  
and mind is void of strife,  
And merry john by toasting fire  
may sit with jone his wife.  
When corpse is sound and strong withal,  
and wisdom rules the mind,  
And friends in friendships faithful knot,  
a faithful heart doth bind:  
When fare is good, though not of cost,  
and night with pleasure priest,  
Not drowsy head, but merry mind,  
doth cause a quiet rest.  
To be as heart could wish or crave.  
thy state content withal:  
Not fear nor wish for fatal day,  
But come when come it shall.   
Demetrius was wont to say, that he thought nothing more unfortunate than him, 
Eras. lib. 8. Apoth.  who in all his life had no misfortune chancing him. For that such a one either knoweth not himself, for lack of experience, or else is contemned and over scaped of the Gods, as one good for nothing.  
Sylla, who for his felicity was surnamed Felix, among other his happy haps, said, that two things chiefly rejoiced him. The one, for that he had Pius Metellus to his friend, the other, because he had not destroyed Athens. Ex Plutarch. in Rom. Apoth.  
When one demanded of Socrates, whether he thought not Archilaus most happy? I can not tell quoth he, for I never spoke with him. Bruso. lib. 2 cap. 36.  
Antigonus seeing one of his soldiers, (who otherwise was a valiant man) to have some secret disease, asked him what the matter was that he looked so pale? To whom the soldier confessing the truth of his anguish, Antigonus bade his Physicians, if it were possible to cure him. But being now cured of his disease, he began to be more slack to fight, and not so hardy in his affairs as he was wont to be. Whereat the king wondering, asked him how it came to pass that his mind was so fodenly altered? Why thou thyself (quoth he) art the cause thereof. For as long as I lived in pain and misery, I was nothing afeard to loose so miserable a life. But now when by your goodness I live in better case, I am loath to loose my life. Lycost. Ex Eras. lib. 8. Apoth.   

Of Fortune.  
POlycrates king of Samia, was a prince so fortunate, that he never desired any thing, but he had it. And could no sooner wish but have. Wherefore fearing the mutability of Fortune, who when she striketh, striketh home: he took a ring of inestimable price, and cast it into the sea. But fortune was so favourable unto him, that a fish eat his ring, which afterwards was taken and given unto him, in whose belly the Cook finding the ring, restored it unto him again. But in the end, making war with Darius, he was taken captive of Crontes the chief Captain, hanged on the high mount Michasus, & there left a pray for fowls to devour.  
Dionysius the younger being asked how it chanced that his father was preferred from the state of a private man, 
Brusonius. Lib. 2. ca 37.  to become a king, and he from royal sceptre, to be thrown down to so base an estate, answered: because my father left me his kingdom, but not fortune.  
Croesus' consulting the oracle, whether he should wage war against Tomiris the Queen (of whom he was in fine killed) was answered: If thou deemest thyself immortal: then needest thou not my counsel herein, but if thou acknowledge thyself to be a man, let this be thy first lesson, that the state of humane affairs is round, and that fortune never leaveth man in one estate.  
When Aucaeus the son of Neptune and Astipalcas planting a vineyard, 
Bruso. Lib. 2. ca 37.  was earnest with his servants to apply their work: one of them said to his fellows, what pains my Master taketh about this vine, and yet he shall never taste the fruit of the grape. When Ancaeus heard hereof, he said nothing until the grapes were ripe, and even now pressed them, sending for his servant, and caused a cup of the wine to be filled, he put it towards his mouth mocking and taunting his servant for this vain prophecy. But as he was thus preaching over the cup, an other of his servants came in with speed, and said, that there was a wild Boar in the vinyeard. Wherefore Ancaeus cast down the cup, and running to chase away the wild boar, was destroyed of him: and hereof sprang the proverbial verse. Multa cadunt inter calicem supren●aque labra.  
Though to thy mouth thou lift the pot,  
Whether thou shalt drink yet wottest thou not. 
Brusonius. Lively 2. cap. 37.   
When one Damacles a Parasite of Dionysius began to praise the abundance of wealth, majesty & dominion, wherewith Dionysius was endued, & said, the he never saw any so fortunate as he was: Dionysius asked him whether he would be content to assay his estate and fortune awhile? Yea (quoth Damacles) with all my heart. Wherefore the king commanded that this Parasite should be laid in his bed. The next day he caused a gorgeous dinner to be prepared, and setting him in his chair of estate, he charged them that with all possible honour and pleasure they should serve him. But in the midst of this cheer, he caused a glistering sword to be hanged with a horse hair, and let down over his head. Which when Damacles saw, neither could he behold the comeliness of his servitures, nor yet the delicacy of his meat, but only fastening his eyes on the sword, he desired Dionysius to give him leave to depart, and said that he would no longer be blessed. Bruso. Lib. 3. cap. 13.  
On a time when the papacy of Rome had been vacant two years and more, the Cardinals concluded to elect Petrus Moroneus a godly man, and consecrated him by the name of Celestine the fifth. Who because he began to reform the clergy, Boniface the eight, (then called Benedictus) so handled the matter, that what by his juggling & speaking through his chamber walls, nightly admonished him to give up his papacy, and other his devilish illusions, he persuaded him in in some solitary desert. And ere long was by this Boniface apprehended, imprisoned, and put to death. For which impiety of his, when jacobus and Petrus Cardinals of Columna, seemed to be offended, this Boniface took such displeasure against them, that he caused Preneste, Zagorolum and Columna to be made level with the ground. Yea for their sakes he was so displeased with the Gibilenes, and the inhabitants of Columna, that on ashewednesday, when Porchetus an archbishop, came and kneeled down before him to receive his ashes, he looking on him, and perceiving that he was one of the Gibilines, cast his handful of ashes in his eyes, and said: Memento homo. etc. That is, remember man that thou art a Gibiline, and to ashes thou shalt go. But in the end, partly from the Cardinals of Columna, 
Ex domino Foxo.  and partly from Philip the French king (whom he had greatly molested) were sent an arnne of men, which came to Augonum, and there in his own father's house, and in the very chamber where he was borne, they spoiled his substance, and led him captive to Rome. And there within. 24. days after he died for sorrow.  
Whereas the inhabitants of Paphus were wont to have their king chosen of the family of the Sinarasians, and now that house was clean spent, Alexander being very desirous to get them a king of that stock, understood that there was yet a poor man called Halimomus, which came of that lineage, wherefore with all speed he repaired thither to created him king. And finding him in his garden drawing of water, with all triumph had him thence, & incontinent made him a king, and companion of his own person. Bru. li. 2. cap. 37.  
It is reported that Marius Septimus the tyrant was made emperor one day, reigned the next, & the third day was slain of his soldiers. Brus. li. 2. cap. 37.  
After the death of Antiochus, king of Syria, his son Seleucus killed Bernice his stepmother, with the young child his brother. Whereof when Ptolemy king of Egypt, and brother to this Bernice, had intelligence, he came to Syria with a main Host, to revenge the death of his sister: and so good success he had herein, that all the kings of Syria yielded them unto him. But whilst he was thus occupied in Syria, his own subjects rebelled in Egypt. Wherefore he was fain to raise his siege and depart home. Then Seleucus thinking to be revenged on the Syrian cities, which took part against him, prepared an army to invade them. But so it fell out, that the greatest part of his navy were drowned on the sea, and he with a small power arrived at the city, and there when the citizens submitted themselves unto him, he received them to mercy. And gathering a new army, he renewed the war against Ptolemy, of whom he was subdued, and compelled to flee to Antioch, as one with whom fortune was disposed to make a playgame. Bruso. lib. 2. cap. 37.  
When Timotheus, Conous son had subdued many cities unto the Athenian kingdom, certain persons envying him, and ascribing all his prowess unto fortune, painted him a sleep, and fortune subduing cities for him. But he offended so to loese the glory of his valiant attempts, the next time that he had obtained a conquest, he said unto the Athenians, that in all the victories that ever he got, fortune could rightly challenge none of his glory. Whereupon fortune was so offended with him, that after that time he never achieved any notable act, but had evil success in all the affairs he went about, and in the end lost the favour of the people, and was banished his country. Brus. lib. 2. cap. 37.  
When tidings was brought to king Philip, of sundry good fortunes which happened unto him at one instant, as that Tetrippo his son had won the price at Olympus, Dardenio had got a great conquest on the sea, and Olimpia his wife had brought him forth a man child: he held up his hands to heaven, and said. And O fortune I beseech thee for so many and so great benefits of thine, suffer but some small mischief to lighten upon me. 
Lico. Plut. in Apo reg. Fulgo. lib. 7. cap. 2.  Knowing her manner to be such, that on whom she meaneth to work some great mischief, on them she first showeth a favourable and fawning face, as plainly appeareth in the story of Polycrates.  
Simonides the Philosopher was invited to a banquet of Paulanias the king. Who in the banquet desired him to tell them something out of his Philosophy, that might be a lesson for them whilst they lived. Well then (quoth he) remember Pausanias, that thou art a man. For seeing Pausanias by reason of his happy estate, to think well of himself: he thought good by those words to put him in mind of his duty. But albeit Pausanias contemned this sage saying of the Philosopher, yet afterwards (being taken captive, and like to be famished) he was forced to allow and commend his words, and to appostrophate unto himself in this sort: O guest, guest, I see now there was great weight in thy words: 
Lycost. Aelian. li. ●0  but I reposed such confidence in mine own fickle fortune, that I thought them of no force. Wherefore now I must die a miserable death.   

Of Fortitude and Manhood.  
IF Antisthenes saw any woman go gaily appareled, he would straightways go unto her husbands house, and bid him show his horse, and his harness, and if he thought them sufficient, he would suffer his wife to go at her pleasure, because she had one at home to defend her. But if he liked not of it, he would persuade her to leave of her gay clotheses, lest some body would come and steal her away. Ex Laer. li. 6. cap. 1. 
Licost.   
Archilomida Brasidas mother, hearing that Brasidas her son was slain in war, the first question she demanded, was whether he died manfully of no? Yea (quoth the Thrasisians:) For amongst all the Lacedæmonians there was none in prowess and virtuous qualities comparable unto him. You know not sirs (quoth she) what fellows the Lacedæmonians are, I think in deed Brasidas my son was a good honest young man, but yet not so good, but that there be many better amongst the Lacedæmonians. Which answer of hers is greatly to be commended, aswell for her wisdom and fortitude, in so rejoicing at the honest death of her son: as also for her modesty and natural affection unto her country, which could not abide that her son should be so highly praised, that his praise should any thing derogate from the true commendation of her native soil. Plutar. in Lacon. Apoth. 
Lycost.   
When a certain Athenian made a funeral Oration in the praise of them whom the Lacedæmonians had slain in the war: a Lacedaemonian standing by, said: If these were such jolly fellows which were slain, what think you of our men which slew them.  
Alexander the son of Mammea, hearing that Artaxerses king of Persia, was coming with an huge army to invade the Roman Empire, said unto his soldiers, that strong and valiant men ought to wish the best in all things, but yet to be content and to suffer, if any thing happen contrary to their expectation. And neither to wax proud in prosperity, nor to despair in adversity. 
Licost.  Herodian. lib. 6.  
When Publius Crassus' son had a long time manfully fought against his enemies, and was in fine slain of them, they fastened his head upon a spear, and therewith approached nigh unto the Roman army, and greatly triumphing that they had him, they asked the Romans of what stock that young man came? saying that it was impossible that so valiant a son should come of so cowardly a father. But Crassus was nothing troubled with this heavy sight, but ran among the Roman soldiers, and said: this loss is mine ye Romans, this calamity is mine, and I only have cause to be sorry for this, but in your health and prowess, consisteth the public wealth and glory of the whole city. Plut. in N. Crass.  
When Xerxes made war against Greece, the Athenians sent a spy to view Agiselaus Themistocles brother. Who coming into the host slew one Mardonius Xerxes' Courtier, thinking to have slain the king himself. Wherefore he was apprehended and sacrificed on the altar of Sol, and there stoutly endured all the torment, not once sighing for all the pain. And when he was loosed, he told them that all the athenans were such fellows, and if you believe me not burn my left hand also.   

Of Friends and Friendship.  
Socrates' was wont to say, that no possession is so good as a true and a faithful friend, and that nothing is so pleasant and profitable as is such a friend. Wherefore they go a contrary way to work, which are more sorry for the loss of their money than for their friend, and think that they have lost much, if they bestow a benefit on any man without some present profit, whereas in deed they gain thereby a friend, which may by the fruitfullest gain possible. Erasm. Lib. 3. Apo.  
When it was told Dion (which afterwards expelled Dionysius out of his kingdom) that Calixtus his friend, whom above all others he trusted most, went about to seek his life: he couloe by no means be persuaded to condemn him to death. But said: I had rather be dead, than not only to stand in fear of my enemies, but also to mistrust my friends. Ex Plutarcho in regum Apotheg.  
Antigonus dreamt that he was walking in a fair field, 
Bruso. Lib. 1. cap. 3.  and there sowed golden crumbs, whereof incontinente sprang up golden Corne. The interpretation whereof, was applied to Methridates' king of Pontus, whom they said at Ponthus to have great store of Gold. Whereupon Antigonus fully purposing to destroy Methridates, opened his mind to Demetrius his son, binding him with an oath to tell it to no man, but Demetrius being Methridates very friend, because for his oath he could not open it in words, watched a time until Methridates and he were alone, and then he took his Spear, and with the point thereof wrote, Flee Methridates, and so delivered his friend from present peril.  
Luc us being Brutus very friend, 
Bruso, li. 1. cap 3.  and seeing the Soldiers very desirous to take Brutus: he made as though he had been Brutus, and so was taken, and with all speed brought before Antonius the Emperor, in whose presence he said: O Anthony, no man hath taken Brutus, and God forbidden that he should ever come into his enemy's hands. At which words of his, when Anthony saw his soldiers greatly abashed, he said thus unto them: I believe (sirs) that you are greatly grieved, and very sorry to see that you are thus deceived, and also think that you were very much mocked herein. But know of a troth that you have brought me a better prey than you are ware of, for I know not (I protest) what to have done with Brutus if I had him a live. But such a friend as this is, I had rather have than all my foes. And so lovingly entertained, embraced and kissed Lucius. Plutarch.  
Orestes and Pylades so entirely loved each other, 
Bruso. li. 1. cap 3.  that whereas Orestes fell mad for slaying his mother Clitimnestra: Pylades took him and brought him to Tauritia to the temple of Diana where Iphigenia his Sister was abiding. And there afterwards when Orestes and his Sister went about to steal the Image of Diana, he was therefore apprehended and brought before the king. And when he was adjudged to die, Pylades made as though he had been Orestes▪ and Orestes as the truth was, offered himself as the party guilty. And so contended whether of them should die. Ex Plutarcho.  
Such friendship likewise there was betwixt Damon and Pythias, 
Bruso Lib. 1. cap. 3.  that whereas Dionysius the tirante had condemned one of them to die, and he desired leave to go to bid his friends their ultimum val, and to set his goods in a stay: the other become his surety, promising that if he came not at his day, he would die in his stead. But when he was so faithful that he came at the time prefixed: Dionysius marveling at their fidelity forgave the party guilty, & desired them to make him the third in this faithful and friendly fellowship. Cicero off li. 3.  
But because this friendship is a black Swan in these our days, 
Bruson. li. 1. cap. 3.  Esope in his fables warneth us, that the things which we now do ourselves, we never look for our friends to do for us. The Fable whereof is this: On a time the Lark having yongones in a corn field which began to wax ripe, when she should flee abreade to seek meat, she warned them to hearken what news they could hear, and at her coming home to certify her thereof. It happened in the mean season that the owner of the field came thither with his son to see his corn, saying this gear is ripe, and it is time that it were now cut down: wherefore to morrow morning betimes go unto my friends, and desire them that I may have their help to dispatch this business: which thing the son accordingly did, and they no doubt promised their aid. Wherefore at night when the Lark came home, all her birds began to flutter about her, telling her what they had heard, and desiring that she would incontinent carry them to some other place, but she willed them be content, and bade them harken the next day what news they could hear. The next day the goodman and his Son came a field, waiting when his friends would appear, but there came nobody. Wherefore he said again unto his Son, go to my Cousins and Kinsfolk, and desire them to morrow morning to come and help me reaps my corn. The yongbirdes hearing this, were now more earnest with their dam to transport them thence, but she was as earnest to persuade them not to be afraid. For no Cousins (quoth she) will be so serviceable, that they will strayghte-wayes come and help their kindred. But to morrow abide, and harken what other news you can hear, and then if need be, I will provide for you. The next day the Cousins came not: wherefore the goodman said, farewell friends and kinsfolk, let us trust to ourselves, go thou my Son and provide two hooks, one for thyself, and an other for me, and we two to morrow will reap it ourselves. When the Lark heard of this, nay now (quoth she) it is time to get us packing, and so she immediately bore away her young ones. Ex Aesopo.  
Zopirus caused his nose and his ears to be cut off, and making as though he were some other of the Persian princes: he went unto Babylon, and there complained, that Darius had so cruelly dealt with him, desiring them to take vengeance on him. And so prevailed with them that they levied a power, and made him chief ruler of their Army, and so by this means betrayed Babylon unto Darius his friend. But afterwards Darius would often say, that he had rather have Zopirus whole again, than the conquest of a hundred Babylon's. Much unlike such Princes which make more of a disarde, a horse, or a dog, than of an honest faithful and learned friend. Also Darius finding fault with the cruelty of Zopirus towards himself, would say that by a foul fact he had gotten himself a fair name. Ex Plutarcho & lustino in Lib. 1.  
Scipio the younger following the advise of Polybius, endeavoured never to return out of the market before he had made some of them whom he met there, to become his very friend. Plurarchus in Reg. Apoth.  
When Nicocles and Photion being perfit friends, were condemned to die of poison, Nicocles desired Photion to suffer him first to taste of this deadly drink, who answered. Albeit friend Nicocles this request of thine is hard, yet must I needs grant it thee, to whom in all my life hitherto I never denied aught. So great a grief it is where true friendship is, to see the death of his friend. Plutarch. in Grae. Apoth.   

Of Gluttony and Riot.  
WHen it was told Augustus that Curotes his steward of Egypt had bought a tame quail, which was counted the passingst fighting bird in all the Country, and after he had bought him, did roast and eat him. He sent for his Steward, and proving this report to be true, he commanded that he should be fastened to the mast of a ship and there to die. Accounting him unworthy to live, who for his gluttonous appetite would kill a bird, whose life would have showed many men much pastime and pleasure.  
When it was told Scipio that a certain young man bidding Guests to a banquet, had made cakes like unto the City, and termed it Carthage: he took this young man's horse from him, and when he demanded him what he ment thereby? why quoth Scipio, didst thou first take away Carthage from me and eat it? And so with a pretty scoff punished him for his gluttony.  
Cyrus' in Xenophon rebuked Astyages his Grandfather for his excess in delicate fare. But Astyages answered him, if thou didst once taste of this, my Son, thou wouldst like it marvelous well: and how should I like of it quoth Cyrus whereas thou dost so much abhor it? For when thou takest bread thou never wipest thy fingers after it: but when thou dippest of this, thou keepest a wiping as though thou hadst touched some unclean thing.   

Of Hatred and Envy.  
WHen it was told Agis that there was one envied him, no force (quoth he) the harm shall be his, for then both his own evil hap and my good fortune shall put him to pain: alluding to Horace who said.  Inuidus alterius rebus macrescit opimis. 
The envious man pineth away when he seeth his adversary prospero.  
And Antisthenes said, that Envy gnaweth & consumeth the envious man no other wise than rust doth the iron. Likewise Chrisostome upon one of the Psalms saith: that envy is an unquenchable fire which consumeth him that hath it, like as the moths do cloth. Whose ugly anctamie a certain Poet describeth in this sort.  Pallor in o'er sedet macies in corpore toto. 

In English thus:  
His face is pale, his corpses is lean,  
his eyes are dim of sight,  
His teeth do rust, his breath doth stink  
his tongue is poisoned quite:  
He never laughs, unless it be  
when other men do weep,  
He troubled is at others joys,  
that scarce he taketh his sleep,  
And other men he blameth apace  
and they at him do chide,  
And thus himself he doth torment,  
and pain doth still abide.   
When Caius Furnius was made free, albeit he had but a little ground of his own: yet he so played the good husband therein, that he had more increase of Corn than his neighbours had, of better and far larger fields. Wherefore some of them accused him, that he had by witchcraft gotten other men's Corn into his field. At the day therefore of his appearance, he brought all his husbandry tools with him. He brought his Daughter being a jolly housewife, and well appareled, his plowchaynes strong and well made, his coulter, share, and other instruments meet for a good husband, and his Oxen mighty and full of flesh, and said: lo here are my charming instruments which brought my field so good increase, and so he was released. Ex Plin. Lib 18. cap. 16. Bruson. Lib. 3. cap. 7.  
Antiphiles envying Apelles, accused him to Ptolemy, (who loved him very well,) that he went to tire, and there stirred the king to Rebellion, and said that all the business which was between the syrians and Egypt, came by means of this Apelies. Ptolemy believing this tale, began to call Apelles' traitor and rebel. But afterwards when one of the Tyrian captives sworn, that Apelles was falsely accused, & that he neither made nor meddled therein: Ptolemy repented him that ever he had so said, and for amendss, gave Apelles a hundred Talentes, and this Antiphiles to be his bondman. A just reward of a lying and envious varlet, and a notable example for Princes to be ware, so lightly to give credit to pickthanks and tell tales. Brusonius' Lib. 3. cap. 7.  
Marcus Antonius commanded his Steward to deliver two hundred pounds to a friend of his. 
Bruso. lib. 3. cap. 7.  But the Steward marveling, & envying at the greatness of the gift, began to open the money, and asked what should be done therewith? Why I tell thee (quoth the Emperor) I mean to bestow it on this my friend. And seeing the malicious stomach of his Steward, he said: Is this the whole sum? yea (quoth he:) now ●urely quoth Antonius I thought two hundred pounds had contained much more mency than this. Wherefore go and fetch as much more. O how many ●uch wicked and malicious stewards be there now a days, which because they deserus nothing themselves, they can not abide that their Lords should bestow it on such, as well deserve it.  
Themistocles was so grieved, to see Milciades honoured for the great conquest he won at Marathea, fight against the Barbarians: that he could not take his rest. And being demanded what caused him to be so watchful? He answered, that Milciades triumphs, would not suffer him to sleep.  
The king of the Assyrians, so loved Gobrias, one of his Noble men, that he meaned to join his daughter in marriage with Gobrias son. Wherewith Gobrias being well content, sent his only son to the king, that they might further entreat of this marriage matter. But so it fell out, that the king's son, and he going a hunting together, and chancing to meet with a Bear, the king's son shot at him, and miss, but this young Gobrias siewe him. And when the like chanced, in chase a Lion: the king's son was so wroth, and envious against him, that he took a spear out of his man's hand, and slew him. Bruson. Lib, 3. cap. 7.   

Of Harlots.  
SAlomon who had himself. 300. concubines, sayeth in his proverbs, that the lips of an harlot, are as the dropping of an honey comb, and her throat more sweet than oil, but her end is as bitter as wormwood.  
When Agrippus a youngman in Plautus' comedy, entitled Asinaria, 
Bruso. lib. 3. cap. 7.  was like to be put from his leman, because he had not twenty pounds to give her, and Leonidas his man had so handled the matter, that he had got the money: the harlot came to him and said, O Leonida mine eye, my Rose, my mind, my pleasure and hearts delight, let me have the money that we two lovers be not put asunder. Nay I pray thee quoth Leonidas call me thy sparrow, thy hen, thy Lamb, thy kid or thy calf, and so prettily taunted her flattering tongue.  
Straphones' a soldier in Plautus' comedy Truculentus, was in love with Phronesius a harlot, & when he had been from her a season she said, that she was conceived with child by him, and getting an other woman's child, she ment to present it unto him, and make him believe that it was his. When word was brought unto him, that Phronesius was brought a bed with a child, and confessed that he was father thereof, he made all speed to return home unto her. Afterwards resorting unto her house, and meeting with Astrophius the harlots handmaid, he talked with her in this sort: I pray thee is Phronesius brought a bed? yea forsooth sir (quoth she) with a goodly Boy. And is it like me quoth he? as like as may be (quoth she.) For as soon as he was borne, he called for a sword and a buckler.  
Phryne desired a Carver that was in love with her, to give her one of the best Images he had, the which thing the lover promised to do, but the crafty Harlot thinking that he would not let her know which was the best, suborned her man to set his shop on fire, wherefore when most part of his Images were brent, and yet some of the best escaped, the carver cried out, Alas if Cupid and my satires had been brent, I had been utterly undone. And so by this devil she policy, she understanding that the Image of Cupid was more worth than the rest, required to have it for her reward. Ex Eras. li. 6. Apoth.  
Theodora a passing strumpet, 
Lycost.  talking with Socrates of her great haunt, made her best that she could call away more of his scholars, than he could of hers. No marvel (quoth Socrates:) for thy ways seem pleasant and easy: but the way to virtue seemeth full of brambles and briars. Recitatur apud Xenophon, & Telia. li. 13. de varia histo.  
Gnathena a quean, 
Licost.  seeing two young men fight for her, comforted him that had the worse in this wise: Be merry good fellow, for this game was not for glory, but for spending of money. Meaning that in other games he that had the best, had some reward for his pains. But here he that had the best, must pay some money, or else should go without her. And so it was better for him to go without the conquest, than have it. Ex Er. l. 6. Ap.   

Of Humanity and Gentleness.  
DEmonax said, that we aught not he offended with men, when they offend us, but to correct and amend their faults: imitatin; herein good physicians, which are not offended with men, because they are infirmed, but endeavour to cure their disease. And as it is proper to man to offend: so is it the manner of God, and of such men as desire to be like unto God, to forgive their offences. Ex Eras. li. 8. Apoth. 
Licost.   
Certain tospottes chanced to fall in company with Pisistratus wise, who having drunken more than they had bled, began to show their lascivious manners abundantly towards her. But on the morrow when they came to themselves, and remembered what they had done, they went to Pisistratus, and besought him with tears to forgive their folly. To whom Pisistratus said: take heed hereafter that you behave yourselves more soberly. But as for my wife, I can bear her record, that she was not out of my gates yesterday of all the day. Showing great humanity in forgiving the silly souls, 
Lycost.  and no less wisdom in defending his wives honesty. Ex Plut in Grae, Apoth.  
When one told Agisipolis, that Philip king of Macedon had in a short time destroyed the city Olirthius, he answered: but it would be a good while ere he would build such an other. Meaning that it were far better with gentleness to preserve such a city, than with such austerity to destroy it. Ex Plut. in La.  
Theodocius the younger was of such and so wonderful humanity, 
Licost.  that when his friends demanded him why he did not behead such as had conspired his death? he answered: I had rather restore such as are dead to life, than to put to death such as are alive. Abundantly herein declaring the ductie of a good Prince, who ought to be gentle and ready to forgive such as offend privately against himself, 
Ex Eras. li. 8. Apoth.  but yet to be austere and sharp to punish such as offend generally against the common wealth. 
Brus. li. 3. cap. 4.   
When Ouileus Camillus a Romans Senator meaned to rebel, and purchase unto himself the Roman Empire, Alexander Severus hearing thereof, sent for him, and thanked him, that he was so willing to take so great a charge in hand. And in the Senate house called him sellowe Emperor, courteously entertained him into his palace, caused him to be appareled with his imperial robes, and when he went in progress, took him as his companion to ride with him. And when he himself went on foot, he would 'cause him to ride on horseback. And finally when by the law he was condemned to die, he gave him his life, and forgave him his fault.  
Traianus the Emperor, 
Eiusdem.  which succeeded Nerua, did so surmount his predecessors in humanity and gentleness, that when his friends blamed him, and saids he was too gentle unto his subjects: he answered, that he behaved himself towards them, as he would wish that they should do towards him.  
Sigismunde the Emperor said, 
Licost.  that those Princes of all others were most happy and fortunate, which expel from out of their court the malicious and proud, and retain such as be merciful and gentle. Aeneas Silvius de dictis Sigismun, Impe.  
Alexander having taken Porus king of Indio captive, 
Licost.  offered to give him his request in any thing that he should reasonably demand. Wherefore king Porus desired him that he might be used like a king. At which words Alexander smiled, and said: I meaned so to do, albeit thou hadst not desired it, though not for thy sake, yet for my own honour and honesty. Ex Bruso. li 3. cap. 13.  
When one had sold gems of glass unto galen's, Aurelius Caesar's wife, 
Lycost.  making her believe that they were right gems, she afterwards perceiving that she was so deluded, desired her husband to have him punished for his deceit. whereupon the Emperor commanded that be should be taken, & made him believe that he should be devoured of a lion. Then being put into a cave, and all men looking when a ramping lion should come to devour him, on a sudden he cast in a silly capon. And when all men marveled at so ridiculous a thing, he caused the crier to cry, he offended in deceit, and with deceit lo he is punished. 
Lycost.  Ex Trebellio pollio.  
This Aurelianus the Emperor coming to besiege Tira, and finding the gates shut against him, said in his chafe, that he would not leave a dog alive in all that city. Which voice of his greatly encouraged his soldiers, hoping thereby to get some great prey, and when they had now subdued the city, they desired the Emperor according to promise, to suffer them to ransack the same. Go to (quoth he) I remember in deed that I said, that I would leave never a dog in all the city. Wherefore go your ways, and kill them al. And so he accomplished his promise, and yet gently entreated his einmies. Ex Flavio Vopisc.  
At the siege of Caieta, 
Lycost.  when the inhabitants had for want of victual expelled out of their city all the young fry, old people, and all other that were not meet for war: Alphonsus king of Arragon, who came to subdue them, gently received them into his camp. Whereof of when certain of his soldiers blamed him, and said, that if he had not received them, the caietan's would have yielded unto him ere long: he answered, that he did more esteem their lives, than the conquest of a hundred such cities. A notable act, and worthy perpetual memory. And afterwards the city, which with forty thousand men of arms he could not subdue, by that kindness, without any effusion of blood yielded unto him. Ex Panor. li. 1. de rebus gifts Alphonsi.  

Ex domino Foxo.  johannes Scotus, a right godly divine and learned Philosopher, coming to France out of his own country of Scotland, by reason of the great tumults of war, was worthily entertained, & had in great estimation of Carolus calvus the French king, whom he commonly and familiarly used to have about him, both at bed & at board. Upon a time the king sitting at meat, and seeing (belike) in this john Scotus. somewhat which seemed not very courtly: cast forth a merry word, ask him what difference there was between a Scot and a Sot? Whereunto the Scot sitting over against the king, somewhat lower, replied again suddenly, rather than advisedly, (yet merrily) saying: Mensa tantum, that is, the table only: importing himself to be the Scot, and so by craft calling the king a Sot. Which thing the king took in good part, and laughed it out.  
Xerxes' seeing Graecian spies come to view his army, did them no harm, but led them about, showing them all his army, and let them go unhurt.  
Laurentius Palatine of Hungary said, that Sigismunde the Emperor did foolishly, 
Lycost.  who not only forgave his enemies their lives, but also entreated them as his friends, and bestowed much liberality upon them: to whom Sigismunde answered, thou thinkest it profitable to kill thy enemies, because they shall make war against thee no more. But I kill my enemy with sparing him, and with my liberality I make him my friend. Ex Aenea Silvio. l. 3. commentarij de rebus ge●●is Alphon.   

Of innocency, or a good conscience.  
WHen Anaxandridas saw one heavy, 
Licost.  because he should be banished the city, he said, be not afraid good fellow to leave the city, but be afraid to forsake justice & equity. Meaning that they were not miserable which were unworthily punished, but them to be most miserable which of their own accord forsake justice, 
Ex Plut. in Lac. Apoth.  and departed from honesty, albeit no punishment ensue therefore.  
Pyrrhus' leading an army against the Lacedæmonians, 
Lycost.  heard Cyrcilidas a Lacedaemonian Senator menace the army. But Pyrrhus said unto them: Be of good comfort sirs, for if Cyrcilidas be a God, we have done nothing wherewith he may be displeased. But if he be but a man, he shall well perceive that we are men, to whom he thus threateneth, and not women. Whose meaning was, that the innocent are always in hope of God's favour and assistance: Who although he be sometimes displeased, yet will he always he just and righteous in visiting the unjust, 
Ex Max. Ser. 5.  and letting the innocent and guiltless escape.  
When Vespasian had a long time been sick of an ague, 
Licost.  and was removed in his bed from the place where he lay, unto some other chamber: he looked up into heaven, and complained that his life should without cause be taken from him. And said that he was sorry for no deed that ever he did, but for one, what that was he told not himself, neither can any contecture what it should be. Ex Suetonio.  
When one blamed Antonius Pius the Emperor, 
Lycost.  saying: that he was over gentle unto his enemies, & such as had conspired his death, ask him what should become of him, if they had prevailed against him? he answered: I do not so serve God, neither is my life such that I should be given into my enemies hands. Ex Brus. li. 5. cap. 26.  
Alphonsus' King of Arragon, being demanded why he went sometimes without his guard? answered, that he went accompanied with innocency. Whereby the wise prince meaned that he was well guarded from sustaining any injury, that had a clear conscience of his own, and that they were never in safety, who bear about them a corrupt conscience, 
Panor. li. 2. de Alphon. rebus gestis.  but as the Psalmist saith, they are afraid of danger where no danger is.   

Of judges and judgement.  
PHilip king of Macedon, sitting in judgement in a certain cause of one Macheta, slumbering, and not tending the cause, unadvisedly condemned Macheta. But he cried out, and said, I appeal. Appeal (quoth the king) unto whom dost thou appeal? Unto thee O king (quoth he) if thou wilt awake & hear me. Whereupon the king began to awake & be more attentive in his cause, & perceiving that he had done him wrong, he did not revoke his former judgement, but paid himself the sum, wherein Macheta was condemned. Bruso. li. 3. cap. 10.  
Alexander Severus did bear such stomach against corrupt judges, that when he chanced to meet with any of them, by commotion of his mind he would cast up choler, being so moved with them, that he could not speak, and was ready with his two fingers to put out their eyes. Bruso. li. 3. cap. 10.  
When Cambyses king of Persia understood that one of his judges had pronounced false judgement, he commanded that his skin should be slain of, & set on the chair where he sat in judgement, and where his son after him should sit to give sentence. Brus. li 3. cap. 10.  
Marcus Antonius the wise Philosopher, and mighty Emperor was wont to say, that private persons had many judges, but Princes and Magistrates have only God to be their judge. As by this example following may appear.  

Ex domino Foxo.  Anno domini. 1105. two famous archbishops of Mentz being right virtuous and well disposed prelate's, were cruelly and tyrannously dealt withal, & entreated by the bishop of Rome. Their names were Henry and Christian. This Henry having intelligence that he was complained of to the Pope, sent a learned man, (an especial friend of his) named arnold, to excuse him. But this honest man arnold, in stead of an excuser become an accuser, bribing the chief Cardinals with good gold: by which means he obtained of the Pope those two Cardinals to be sent as inquisitors, and only doers in that present case. The which (coming to Germany) summoned the said Henry, and deposed him of his archbishopric (for all that he could do) either by justice, or law, substituting in his place the said arnold▪ upon hope (no doubt) of the Ecclesiastical gold. Whereupon that virtuous and honourable Henry spoke unto those perverse judges on this wise: If I should appeal unto the Apostolic see for your unjust process had against me: perhaps the Pope would attempt nothing more herein than you have, neither should I win any thing by it, but only toil of body, loss of good, affliction of mind, care of heart, and missing of his favour. Wherefore I do appeal unto the Lord jesus Christ, as to the most highest and just judge, and cite you before his judgement, there to answer before the high judge. For neither justly nor godly (but by corruption as it pleased you, ye have judged me. Whereto they scoffingly answered: go you first, & we will follow you. Not long after (as the story is) the said Henry died. Whereof the two Cardinals having intelligence, said one to the other, jestingly: behold he is gone before, and we must follow, according to our promise. And verily they said truer than they were ware of, for within a while they died in one day. For the one sitting on a jakes to ease himself voided out all his entrails into the draft, & miserably died. The other gnawing of the fingers of his hands, & spitting them out of his mouth (all deformed in devouring himself) died. And likewise not long after the end of these men, the foresaid arnold (most horribly) in a sedition, was slain: and certain days, lying stinking above the ground unburied, was open to the spoil of every rascal and harlot. Ex domino Fox.  
As Ptolemy was on a time playing at tables, 
Licost.  one came to him, reading the names of such as were condemned, with the crimes that they had committed, to know what kind of execution each of them (according to their deserts) should sustain. But Bernice, Ptolomes' wife took the scroll of his hand, and would not suffer him make an end of reading. And said that he aught not go so unadvisedly to work, when they entreat of life and death, but leaving of their game, should go to it in earnest. Knowing that the life of man is of greater importance, than a cast at tables. Which wise words of hers greatly pleased the wise Prince, and after that he would never determine of so weighty a matter, before he had rightly & duly considered the same. Ex Aeliano. li. 14. de Va. hi.  
When Zeuxis an excellent painter had portrayed the picture of Helena, 
Lycost.  Nicostratus an other painter coming by, gazed a long time on the artificial workmanship thereof. An other of his neighbours coming that way, went to Nicostratus, and asked him why he wondered so much at so common a thing? O (quoth he) if thou hadst mine eyes, thou wouldest not think it common. Alluding to our proverb: 
Eras. li. 6. Apoth.  A blind man can not judge of colours.  
When Apelles had portrayed his pictures, he used to set them forth in the street, and sitting himself behind a cloth, he would harken what every one said of his workmanship. It happened therefore on a time, that having with all diligence portrayed a passing piece: a shoemaker came by, and found fault with the shoe, saying, that there wanted a hem in the heel, which reproof of his, Apelles (authorizing his science) took in good part. But the next day coming by again, he said that the leg was not well formed. Wherefore Apelles seeing his blind boldness: stepped forth, and said: Ne suitor ultro crepidam. Nay let not shoemaker meddle further than the shoe. Ex Bruson. lib. 1. cap. 10.  
Negabisus an affectionate fellow sometimes would greatly commend the rude workmanship of the Painter, 
Licost.  and at an other time would dispraise very artificial workmanship. Wherefore Xeuxes sons holding a painting stick in their hands, would laugh and mock him to scorn. Wherewith when he seemed to be offended, Xeuxes said unto him: as long as thou holdest thy peace, the children think thou art a fine fellow, because of thy gay clotheses, but as soon as thou thinkest to speak of some weighty matter, they contemn thee, Wherefore rule thy tongue, and praise nothing wherein thou hast no skill, and knowest not whether it be well or evil. Ex Aeliano. Lib. 2. de vari. Brusonius' li. 3. cap. 16. Erasmus Lib. 6. Apoth. Plin. pro Negaby. ponit. Alexan. Magnum.   

Of justice and Equity.  
WHen Bias was about to condemn one to death, he began bitterly to weep, and to lament the lamentable case of the man. But when one said unto him, why dost thou weep? since it standeth in thy choice whether thou wilt condemn him or save him: he answered as nature chargeth me to bewail his death: so doth she bind me for nothing to departed from justice and equity. Ex Eras. ser. 44.  
Antisthenes' the wisest of the Athenian Philosophers, said: that a wise man is not bound to human laws. Meaning that a wise man is only bound to virtue, and in all things ordereth his life according to equity and justice. Laer. li. 6  
When Cyrus was a boy, his master gave him this argument to teach him the rule of perfect justice. There were (quoth he) two boys, the one great, and he had a little coat, the other little, and he had a great crate, now this little boy put of his own great coat, and did put on his fellows little coat. Was this good justice quoth the master, or no? Yea (quoth Cyrus) for by this means each of them had a fit coat. Nay quoth his master thy judgement is false. For justice commandeth to give every one his own. And so took him up and beat him.  
On a time as Carolus calvus the French king was sitting at dinner, and was served with a certain dish of fish, wherein were two great ones and a little one, after he had thereof sufficiently taken his repast, he set down the said fish to johannes Scotus, to distribute with the two clerks that were sitting with him, which were two tall mighty persons, he himself being but a little man. johannes taketh the fish, of the which the two great ones he carved to himself: the little fish he reached to the other two: whose unjust division the king beholding, reprehended him therefore. But he answered and said that he would prove this division to be both just and equal. For here (saith he) be two great and a little, pointing to the two great fishes, and himself: and likewise here again is a little one, and two great, pointing to the little fish, & the two great persons. I pray you (quoth he) what odds is this? or what distribution can be more equal? Ex domino Fox.  
Glaucus in all his dealings was a very just and upright man, only in one thing a little departing from justice, he was greatly plagued therefore. On a time one Milesius took a great sum of money to keep, leaving a certain token whereby he might know how, and to whom to restore it again.  
But after long continuance of time, when the sons of the man that delivered it came to require it, he would not deliver the money before he had therein consulted the oracle. Wherefore he died without issue, and the name of his house was clean extinct and decayed. Bruson. Lib. 3. cap. 8.  
johannes the Emperor, and Henricus Duke of Corinthe, 
Lycosthe.  being a long time at variance for the kingdom of Boheme: there came one unto this johannes, who promised that if he should have any thing for his labour, he would poison the Duke his enemy. But this godly Emperor so embraced justice: that he gave him this sharp answer. If thou hadst killed Duke Henry, I not knowing thereof, and hadst come to me for a reward: I promise' thee I would have rewarded thee with a halter, for imbruing thy hands with his regal blood. And wouldst thou, thou varlet have been author of so horrible an act? Aneas Siluiu, lib 3. commentariorum de rebus gestis Alpho.  

Ex domino Fox.  On a time when the Abbot of a certain Monastery was dead, there came unto the Court of William Rufus then king of England two Monks of the same house: who before had gathered much money and made their friends to the king, and offered large offered large offers, either of them to be promoted unto that dignity. There was also the third Monk, who of meekness and humility followed the other two: to the intent that on him whom the King should admit Abbot, he should attend and wait. The King called before him the two Monks severally, & either of them out-profered the other, but as he cast his eye aside, he espied the third Monk standing by, supposing that his coming had also been for the like cause, wherefore calling him unto him, he asked him what he would do, whether he would give more than his brethren had offered to be Abbot? who answered the king and said: that he neither had (nor would if he might) offer any penny for it, nor by any such unlawful means come by it. When the King had well pondered his answer he said, that he was best worthy to be Abbot, and to have the rule of so holy a charge: and so gave it him without taking any penny for it.   

Of Labour and pain taking.  
DEmocritus being demanded what difference was betwixt the painful and the idle? answered, the same difference that is between the wicked and the godly. 
Lycost.  For the labourer hopeth for his reward, whereas the idle person, respecting his present estate, is content to take his ease, and to live a miserable and beggarly life. Ex Maxi. ser. 32.  
The wise man in his proverbs, reproveth the sluggards in this wise. Go to the Pismire, O thou sluggard: behold her ways, and be wise. For she having no guide, governor, nor ruler, prepareth her meat in summer, and gathereth her food in harvest. How long wilt thou sleep O thou sluggard? when wilt thou awake out of thy sleep? Yet a little sleep, a little slumber, a little folding of thy hands together: Therefore thy poverty cometh on as a travailer by the way, and thy necessity as an armed man.  
The Corinthians hearing that Philip king of Macedon, was coming to invade their kingdom: began every man to do his endeavour to resist his force. One in making fit his armour, an other in gathering of stones together. Be made the walls higher, and the other made the fortresses stronger, and to be short, every one did somewhat which might tend to the defence and safeguard of the City. Which thing when Diogenes saw (because he had no other thing to do) he began to roll and tumble his tun. Whereat when one of his friends wondered, and asked what he meaned thereby? He answered, because I alone will not be idle, when all these are so busily occupied. Guido Bitur. tit. de Disidia.  
When one told Socrates that he would very feign go to Olympia, 
Lycost.  but that he feared lest he should not be able to endure the labour and pains: Socrates answered him, I know thou usest to walk between thy meals, which walk if thou use onwards thy way to Olympus, within five or six days thou shalt come there. Whereby the wise man declared that it is rather a slothful imagination, than ought else, which maketh men afraid to attempt any goodness. For if we should sustain any labour, danger, or cost, for some honest matter: Lord how we excuse ourselves, detract the time, and cast dangers? Whereas commonly in a thing of no value, yea sometimes in unhonest affairs, we nothing stick to sustain the like or greater pains. As for example, exhort a slothful truande to the study of learning and virtue, and he will straiwaies have an excuse, that for want of wealth he can not sit up, and take pains at his book, that he is not able to buy books and other necessaries to his study: and yet the self same fellow for all his weakness can endure to sit up whole nights at cards, dise, and tossing the pot, and so both spend his money, lose his credit, and get the Ague, Gout, or Dropsy or some such disease.  
When one Matheus Siculus blamed Alphonsus for labouring with his own hands: Alphonsus smiled and said, what hath God and nature given Kings their hands to do nothing with?  
The Lacedæmonians used this proverb, put to thy hand and then call on fortune and she will help thee: Whereby they meant that we should so call to God for help that we in the mean season be not idle ourselves, for then our prayer shall nothing help us. And as we know the he will prospero our works that we attempt in his fear: 
Lycost.  so ought we to persuade ourselves that he detesteth idle and slothful persons, and that his pleasure is that we should take pains for his blessings, not thinking him to be so foolish that he will bestow his blessings on them that ear not for them. Ex Plut. in Lacon.  
Amis king of Egypt, amongst other his statutes, made an especial law, that the Praetor should once a week ask an account how every one in the City lived: to the intent that if any were found irle, or occupied in any unhenest science, he should be taken and punished as one greatly offending against the common wealth.  
Aristotle would often say that the root of learning was sour and bitter, 
Lycost.  but the fruit thereof to be most pleasant and sweet▪ Meaning thereby that without labour and diligence a man can attain nothing▪ But after labour and diligence so applied, that there ensueth perpetual rest and tranquillity of mind. Ex Laert. lib. 5. cap. 5.   

Of Laws, Statutes, and Decrees.  
Pausanias' being demanded why the Spartanians might altar none of their old laws? 
Bruso. lib. 3. cap. 34  because (said he) that laws aught to rule men, & not to be ruled by the.  
Anacharsis, no less pleasantly than truly, 
Ibidem,  called laws spider webs, because they take the silly flées, but let the great birds through them. Meaning that the poor only are punished for their offences, but the rich and mighty by bribing, and other shifts, escape unpunished.  
When one inquired of Demarchus, 
Lycost. Ex Plut. in Lacon. Apot.  why he was exiled his Country, being himself Prince thereof? He answered, because that our Spartantan laws are mightier than our Princes. Meaning that albeit he were Prince of the City: yet he aught to be ruled, & guided by the law. Herein showing a Princely modesty, in so quietly taking his exile, and so nobly authorizing his country laws: Who did not repined, but spoke well of the rigour of his countrymen.  
Antiochus the third wrote unto his citizens, willing them, that if he chanced to write any thing unto them, 
Lycost.  which were contrary to the order of their law: they should not accept it, but accounted it written without his consent, or knowledge. For Princes sometimes for pleasing of parties write such things as they would be loath to have accomplised. Wherefore, what so ever is contrary to the law, 
Eras li. 5. Apo Ex Plut.  aught to be accounted as a thing forged, and not consented unto by the Prince: who ought to defend, and not to infringe his laws and customs.  
The Lacedæmonians had a law that in warring with their enemies, 
Lycost.  who so fled out of the field, should be apprehended and put to death. But it happened that fighting against the Remains at a field called Leuctria, the greatest part of the Army took their heels: wherefore the Captains being destitute of aid on the one side, were loath to put so great a multitude of their soldiers to death: & on the other side were as loath to have their laws infringed. So that they desired Agesilaus a valiant captain & a wise ceunseller to take so me order herein, whereupon going up into the pulpit, he began in this sort to insinuate the people.  
My purpose is not at this time either to make any new law herein, or to add or diminish any thing from your old and commendable decrees, or in any sort to altar or change the same. But only this I counsel and think good, that the Statute in this case enacted, shall from to morrow forwards take date for ever hereafter to be executed. And so by this shift he defended the city from present danger, and provided a remedy for the dangerous mutation of laws, and all this by abrogating the law for one day. Ex Plutarc. in Laco. Apotheg.  
Augustus' made a Law for adulterers, 
Lycost.  how they should be judged which were accused thereof, and how they should be punished which were found guilty therein. But afterwards hearing that a young man had to do with julia his daughter, he was so incensed with ire: that he fell on him and beat him with his own hands. Wherefore the young man cried out O Caesar thou madest a Law herein, but dost thyself contrary to it: 
Ex Plut. in Rom. Apot.  with which words Caesar coming to himself, and remembering how he had violated his Law, was so sorry therefore, that that day he would eat no meat.  
Ethelstane sometimes king of England, prescribed a Law, 
Ex domino Fox.  that every man should pay Tithes of his increase: whose words are these. Ego Ethelstanus. etc. I Ethelstane King, charge and command all my officere through my whole Realm, to pay the Tithes of my proper goods, as well in living and cattle, as in the corn and fruit of the ground, and that my Bishops likewise of their proper goods, and my Aldermen and officers and head men shall do the same. Remembering what jacob said unto the Lord: Of all things that thou hast given me I will pay the tenth, and how terribly God threateneth us, that if we will not pay our tithe, from us nine parts shall be taken away, and the tenth only shall be jest us.  
King alfred his father devised and set forth many godly & wholesome laws: 
Ex domino Fox.  wherein especially by him was provided for the extirping and abolishing of all theft, and thieves out of this realm. So that the realm through his viligante care was brought to such tranquillity, or rather perfection at that every cross or turning way he made be set up a golden brooch, at lest of silver gilded through out his realm: and none to be so hardy by day, or night to take it down.  
Vitoldus duke of Lituania, 
Ex domino Fox.  desirous to differ from his subjects, made a Law that all men should be shaven, and no man to have a beard but he. But nature so impugned his vain devise, the he had no hair growing on his face. Wherefore still coveting to have a knack by himself, he shaved his head and his eyebrows, forbidding his subjects to do the like. And he would say that the people should obey the law, and the law be subject unto the Prince. The words and works of a right impious tirante. Who when he ought to give his subjects example of obeying the law, would himself be unruly, and lawless, and deny that in life and conversation, which he ratified in words and constitution.   

Of Lascivious love, lust, and lechery.  
OVid in his book de arte amandi, saith love is I wot not what, that cometh I wot not whence, 
Ovid de Arte aman.  who sent it I wot not, it engendereth I wot not how, it is contented I wot not wherewith, it is felt I wot not how oft, nor I wot not wherefore.  
And finally it taketh root without breaking of the flesh outward, or piercing the entrails inward.  
Diogenes saith that love is a business to set idle persons a work, 
Lycost.  alluding to the verse of Ovid, in his book de remedio amoris. Laert. lib. 6.  
Quasi tollas periere Cupidinis arcus,  
Contemptique jacent & sine luce faces.  
Where idle mind is not in place,  
There Cupid's craft hath lost his grace.  
Estrasco a young Roman that was dumb, and Verone a Latin Lady that was dumb also, saw each other at the mount Celio●te at a feast, and there fell in love each with other. And their hearts were as sore fixed in love, as their tongues were tied with words. The young Lady came from Salon to Rome: and he went from Rome to Salon, by the space of thirty years together without the witting of any person. And at last died the husband of the Lady Verone, and the wife of ●icrasco, and then they discovered their love, and concluded a marriage, of whom descended the noble lineage of the Scipions: which were more liberal in feats of arms, than their father & mother were of their tongues. Ex M. Aurelio.  
Masin●●●a king of Numidia, and Sapharise a Lady of Carthage, all only by one sight, as they saw each other on a ladder, he declared his desire unto her: and she knowing his lust, breaking the ore of fear, and lifting up the Ankers of shame, incontinently raised the sails of their hearts, and with the ships of their persons joined each to other. And so the knowledge of their hearts, the marriage of their bodies, the perdition of their estate, and the infamy of their name, in one day, in one hour, in one moment, and in one step of a ladder was agreed. Ex M. Aurelio.  
Paris a Trojan, and Helena a Greek, of two strange Nations, and of far countroys, with one only sight in the temple, their wills were so united, that he took her as his captive, and she abode his prisoner. In Paris appeared but small force, and in her as little resistance. So that in manner these two young persons, the one in procuring to vanquish, the other suffering to be vanquished, Paris was cause of his father's death, and Helen of the infamy of her husband, and they both of their own death, loss of men, destruction of Troy & slander to all the world. Virg. li. 2. Aenidos.  
When Alexander would have given battle unto the Amazons, the queen captain of them, no less fair than strong and virtuous, came to a rivers side, and the space of an hour each of them beheld other with their eyes, without speaking of any word, & when they returned to their tents, their fierceness was turned into sweet wanton words. Ex Marco Aurelio.  
Cleopatra in the Province of Bithynia, in the wood Sehin, made a goodly banquet and solemn feast to Marcus Antonius her lover. And though she were not very honest herself, yet had she with her right chaste women. And thus the banquet endured a great part of the night, and the wood being thick, the young damsels were not so wily to hide them, but the young men Romans found them, so that of sixty daughters of the Senators. 55. were gotten with child. Which thing made great slander to the people, sorrow to the Senators, infamy to Cleopatra, and dishonesty to Antonius. Ex eodem.  
When Pyrrhus, the faithful defender of the Tarentines, and renowned king of Epyrotes, was in Italy, he came to Naples, and had not been there but a day, the same season there was a Lady in that same city named Gamalice, of a high lineage, and greatly esteemed in beauty, the very same day she was gotten with child, shamed throughout all Jtalie thrust out of the city, and slain by her own brother. Ex Marco Aurelio.  
Nero Domicius was a monster of so horrible uncleanness, that he abstained not from his own mother, his natural sister, nor any degree of kindred. And that (more horrible is to speak) he used his filthy buggery with Porus a boy, whom by magic and sorcery he endeavoured to traduce unto the nature of a woman. Bruso. li. 3. cap. 9  
Letus declareth how that Maxentius being at a time far in love with a noble and chaste gentlewoman of Rome: sent unto her such courtiers of his as were most fit for that purpose, whom also he had in greater estimation than any others, and with such was wont to consult about matters for the common wealth. These first fell upon her husband, and murdered him in his own house: then when they by no means, neither with fear of the tyrant, nor threatening her death, pull her from him: at length she desired leave of them to go into her chamber, and after her prayers she would accomplish their request. And when she was gone into her chamber, under this pretence she slew herself. But the rakehells, when they saw the woman farrie so long, being therewith displeased, broke up the door, and found her lying dead: wherefore they returned, and declared this heavy hap unto their unhappy master. Who was so far past shame, that in stead of repentance, he was the more set on fire to attempt the like. Ex domino Fox.  
Also Tarquin the proud, being a right goodly man in gesture, right valiant in arms, and of a noble blood, as an unhappy Prince, defiled all his virtues with vicious living, in such wise that he converted his heautie into lechery, and his power into tyranny, for doing the like villainy unto Lucretia, the chaste Lady of Rome. Whereby he lost not only his realm, but also caused the name of Tarquin to be banished out of Rome for ever after. Livius li. 1. &. 2.   

Of Liberality.  
MYcippa in Sallust said unto jugurtha, that neither an army of men, nor yet abundance of treasure were so firm to retain a kingdom, as a sure and trusty friend, whom neither gold can win, nor sword compel to forsake his friend. And such friends (said he) by beneficence & liberality thou mayest easily find.  
At the siege of new Carthage, there was a proper young woman (who was the wife of one Lucius prince of the Celtibrians) taken captive, and brought unto Scipio as a booty worthy of so valiant a captain. But he no less courteous & liberal, than he was valiant and martial, did in most honest manner restore her again. Wherefore her father & her friends gave him right condign thanks, and offered him a great sum of money for her ransom. Which sum Scipio willed them to deliver unto him, and faking it in his hands, he delivered it unto her husband, and said: besides the dourie which her father had bestowed with her, he would give that to her marriage. Abundantly declaring his liberal & gentle disposition, both in restoring the damsel and refusing the ransom.  
Who on another time having taken Hasdruball king Masinis●a his cousin captive, 
Brus li 3. cap. 23.  gently entertained him, and sent him home, with other great presents unto the king his cousin. Showing hereby that a valiant captain ought aswell to excel in liberality and other domestical virtues, 
Bru. li. & ca ●adem.  as in warlike affairs and prowess.  
Cymon was so gentle and liberal, 
Brus. li. 3. cap. 28.  that whereas he had farms, orchards, and gardens in many places: he never set any man to keep them, but suffered who so would to enjoy the fruits thereof: Accustoming always, wheresoever he went, to have one follow him with a purse of money, that if any one asked his alms, he might straightways bestow his liberality upon him. And if he saw any one want clothing, he would do off his own apparel, and bestow it upon him. And though this kind of liberality be in these our days very rare, yet by report good master Fox doth to his power resemble this good Cymon.  
When a certain Macedonian was driving a Mule, 
Brus. ut infra.  laden with the kings coin: it happened that with the weight of the money the Mule was tired. Wherefore the man took it on his own shoulders, and began with great pain to carry it. But the weight thereof was so heavy, that the poor man was forced to fall under it. Which when Alexander the king espied, he said: because thou shalt not be weary to carry so tedious a burden, I give it thee, take it, and carry it to thy own house.  
When Ptolemy had subdued Demetrius, he not only spared his life, but also left his tent untouched, and gave him. 8000. of his captive soldiers without any ransom, saying: that valiant men strive not for the death of men, but for honour and glory. Whose regal beneficence Demetrius wondering at, desired God to give him occasion to requited him with the like. And so it came to pass. For Demetrius took Cilla a notable aptayne of Ptolomeis', captive, and with like humanity restored him again. 
Brus. li. 2. cap. 28.   
Amongst infinite foreign examples which I might here insert: I thought good not to forget a domestical example of an English captain in beneficence and liberality inferior to none. In the reign of king Edward the third, the year of grace. 1 3 4 5. the king of England waging war into France, sent thither Henry Earl of Lancaster, as general captain of his army, who albeit he were a man famous and notable for his prows in martial affairs: yet in courtesy and liberality he surmounted all others, and almost passed himself. In so much that at the siege of briars, whereas he had granted every man for his booty the house with the implements therein, which he by victory should obtain: amongst other his soldiers, to one named Reth, fell a certain house, wherein was contained the mint and money coined for that country, to the value of a great substance. Which when the soldier had found, in breaking up a house where the first gross metal was not yet perfectly wrought, he came to the Earl, declaring unto him the treasure, to know what was his pleasure therein. To whom the valiant captain answered, that the house was his, & what so ever he found therein. Afterwards, the soldier finding a whole mint of pure silver ready coined, signifying the same to the Earl, thinking so great treasure to be to much for his portion. To whom the said Earl answered and said, that he had once given him the whole house for his portion, and that he had once given, he would not call back, as children use to play, and if the money were thrice as much, it should be his own. Dominus Fox. Ex Chro. Albanea.  
Dionysius the elder coming to his sons house, and seeing there great store of plate, bethe of silver and gold, cried out and said: O my son, thou haste no princely stomach, which canst keep all this plate to thyself, and make friends with none of it. Meaning, that without the good will of the citizens, he should never aspire to be prince, and hardly keep his kingdom, if he had it. But the unskilful young man thought it better to have a house well garnished, than to have faithful friends abroad in the city. Brus. lib. 3. cap. 28.  
john Patrick being sometimes a hardeand a sparing man, as he was at his prayers on a time, there appeared unto him a comely virgin, having on her head a garland of Olive leaves, which named herself Mercy, saying to him, and promising, that if he would take her to wife, he should prospero marvelously well. Wherefore after that day he become so bountiful and beneficial to the poor and needy, that he counted them as his Masters, and himself as a servant and stewards unto them. He used twice a week to sit at his door all the day long, to take up matters, and to set unity where there was any variance. One day it happened, as he was sitting all day before his gate, and saw no man come unto him, he lamented because that that day he had done no good. But his Deacon standing by, said, that he had more cause to rejoice, setting that he had brought the city to such perfection, that there needed no reconcylement amongst them. another time, as he was reading the Gospel, the people (as their manner is) went forth to talk and jangle: he perceiving that, went forth a●●e, and sa●e amongst them, and said: where the flock is, there aught the shepherd to be. Wherefore either come you in, that I also may come in with you, or else if ye tarry out, I will likewise tarry with you. Dominus Fox. 
Anno. 651.  ex Polly chro. li. 5. cap. 10.  
Osewie sometimes king of Deira in England, was a prince of wondrous liberality towards his people, and no less devout and religious towards God. Who on a time had given to Adianus a Scottish Bishop, a princely horse with trappers, and all that pertained thereto. This Adianus as he was riding upon his kingly horse, there meeteth him a beggar craving his alms. Adianus having nothing else to give him, lighted down, and giveth to him his horse trapped and garnished as he was. The king understanding this, and not contented therewith, as he was entering at dinner with the said Adianus: what ment you father bishop (said he) to give away my horse I gave you, unto the beggar, had not I other horses in my stable that might have served him? but you must give away that which of purpose was picked out for you? To whom the bishop answered and said: what be these words O king that you speak? Why set you more price by a horse, which is but the foal of a horse, than you did by him which is the son of Marie, yea the son of God? He said but this, and the king fell down at the Bishop's feet, destring him to forgive him that, and he would never after speak any word for giving away any treasure of his. Dominus Fox Pa. 164. Ex Hunting. de hist. Angli.   

Of Marriage, wives and women.  
WHen the realm of Carthage was flourishing in riches, and happy in arms, they ruled the common wealth by wise Philosophers, and sustained it by discrete armies on the sea. At which time Arminius the Philosopher was aswell esteemed amongst them, as Demosthenes amongst the Greeks, or Cicero amongst the Latins. Fourscore years he lived quietly, as a baron most peaceable of mind. And was as strange to women, as familiar with his books. Then the Senate seeing he was much broken with the common wealth, & withdrawn from all natural recreation, they desired him with great instance to be married, that mentorie might be had of so wise a man in time to come. But she more importunate they were, the more he resisted, and said: I will not be married. For if she be foul, I shall abhor her: If she be rich I must suffer her: if she be poor, I must maintain her: if she be fair, I must take heed of her: if she be a shrew, I can not suffer her. And the lest pestilence of all these is enough to slay a thousand menue. Ex Marco Aurelio.  
When one asked Socrates whether it were better to marry, or to live single? He answered: whether of both thou dost, it shall repent thee. For if thou marry not, thou shalt live solitarily, thou shalt die without issue, and a strange▪ shall inherit thy land: on the other side, if thou take a wise, thou shalt have perpetual vexation and continual complaining. Her dourie shall be cast in thy dish, her kinsfolks shall bend the brows at thee, and her mother shall speak her pleasure by thee. And besides this, little knoweth the father what shall be the end of his children. Brus. li. 7. ca 22. Laer. li. 2. ca 5.  
When Cneius Pompeius passed the Orient, on the mountains Rifees he found a manner of people called Masagetes, which had a law, that every inhabitaunte should have two tons or fats (because they had no houses to devil in.) In one of them was contained the husband, their sons, and their men servants, and in the other the wife, the daughters, and their maid servants. On the holidays they did eat together, and once a week lay together. Hereat when Pompey wondered, & demanded the cause thereof, they answered: because the Gods have given us but a short life (for none of us may lives above lx. years at the most) those years we endeavour to live in peace and tranquillity. And in having our wives still with us, we should live ever dying. For we should pass the nights in hearing their complaints, and the day in abiding their chidings and brawling, but in keeping them this wise a purse from us, they nourish their children more peaceable, and eschews the noise which slayeth their fathers. Ex Marco Aurelio.  
But hereof Palingenius passingly entreateth in this sort.  
Sed for san multi dubitant, an caelibe vita  
Coniugium melius: namque uxor sepe superb' est  
Litigiosa, ferox, demeus et adultera saepe. etc.  

Englished thus:  
But some perchance will doubt  
The marriage 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 naught withal:  
Besides, the cares of children vex,  
whom grieves the sickness rage,  
Or else untimely death doth take:  
the daughter comes to age,  
With moneyed bags a mate requires,  
or else dame Lais school,  
Doth practise there, & stains the house:  
the son proves often a fool,  
Limefingred often, and harlots keeps,  
a brawling merchant stout,  
A swearing goose, a ruffian wild,  
a vile unshamefast lout.  
He seemth not to be free beside,  
who so ever hath a wife,  
Must altar needs conditions all,  
and leave his youthful life.  
Forsaking frays must bide at home,  
nor ride from town to town,  
Nor in the night time walk in the streets  
in beating doors a down,  
And keeping jone. It's needful then  
to live advisedly,  
And see thy goods then not decrease,  
but may augmented be.  
Lest in thy age the wallet come.  
Although these things be so  
Yet think I sure with married bed  
and nature for to go,  
Moore 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?  
Not 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  
on thee no force they make.  
But now thy wife her father leaves,  
and mother dear besides,  
With all her house and household friends:  
with thee alone she bides  
For evermore both night and day,  
and of thy seed she bears  
A sweet and goodly gold polled boy  
of young and tender years.  
And kindred eke to thee she brings,  
and doth thy house enlarge,  
And helps thee eke in every thing,  
and takes with thee 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 strait  
exhort thee well, and speak.  
she comforteth thee, & helps thee then,  
she never leaves thee there,  
she watcheth thee, and watching serves:  
likewise thy children dear,  
With all the means they can they keep,  
for both their bloods are one,  
And image like: and when the day  
wherein thou must be gone  
Is come, thou art not clean extinct,  
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 dourie helps thee well,  
where harlots bring thee naught.  
A wife doth bring thee store of friends,  
where harlots bring thee foes,  
A wife thou mayst in safety keep  
a whore 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.  
Moore, if thou keepest a whore, thy goods  
are but in queasy case,  
Of wives are children lawful got,  
of harlot's bastards base.  
To wed therefore it needful is.   
On a time when Socrates had invited Euthidemus to supper, in the midst of the banquet Xantippa Socrates his wife was so offended with her husband, that she railed at him, and rising, overthrew the Table with all that stood thereon. 
Lycost.  hereat when Socrates saw Euthidemus sore vexed, he said unto him, why art thou so offended with this? Cansts not thou suffer my wife, as well as I last day suffered thy hen to flee on thy takle, & overthrow the pots, and other things that stood thereon? Ex Laer. lib 2. cap. 5.  
another time, when Alcibiades asked him how he could suffer his wise so to chide and ceil with him? He replied, and how chanceth it then that thou canst suffer thy hens at home to cackle? I abide them quoth Alcibiades, because they bring me eggs and chickens. 
Idem.  And so (quoth Socrates) I bear with my wife because she bringeth me children. Ex Laertio li. & ca supradict.  
Also when one said that he wondered how Socrates could abide to suffer two such shrewd wives in his house: 
Idem.  He said, that of them he learned patience at home, to put in practice when he went abroad. Ex A. Gellio, lib. primo. cap. 17.  
When Anymus had bad one to supper, and saw him displeased to hear his wife chide and scold with her maidens: he turned to his gest, and said: Good Lord how impatient art thou? I have suffered her this twenty years, and canst not thou abide it two hours. And so quieted his gest, 
Lycost.  and caused his wife to leave chiding and fall a laughing. Ex Adriano Barlando.  
But as there are and hath been many wives, proud, malicious, deceitful, and shrewd unto their husbands, so hath there been, and are many of that sex, temperate in words, faithful and loving unto their husbands, well ordered in their persons, peaceable with their neighbours, honest in their family, and shame faced amongst strangers, whereby they have attained great renown in their life, and left eternal memory after their death: Of which sort as I could allege many examples both Ecclesiastical, foreign and civil: so to delight the good I mean to insert two or three, as here immediately you shall see following.  
On a time when Camillus a Roman captain had made a solemn vow to offer a present unto Cybilla, if he conquered his enemies: when he had attained the victory, Rome was so poor that it had neither gold nor silver to make this promiss good. Wherefore the Matrons of Rome seeing their husbands had offered their lives in the said war, went altogether into the high capitol, and there in the presence of every man, presented their Ouches hanging on their ears, the rings of their fingers, the Bracelets of their arms, the Pearls from their heads, the collars from their necks, their brooches from their breasts, the girdles from their middles, and borders of their gowns. Whereby there was enough, 
Ex M. Aurelio.  not only to perform the said vow, but also to prosecute the war against their enemies.  
Fuluius Torquatus being consul in the war against the Volseos, the Knights of Mauritane brought a wild man to Rome, that had but one eye, whom they had taken in hunting in the deserts of Egypt. And the matrons of Rome were at that time as sad and sober, as their husbands were valiant and virtuous. Among others was the wife of that said Torquate, who was great with child, and near the time of her deliverance. A woman so honest for the sober solitariness that she kept in Rome, that she had no less glory in the city, than her husband had abroad in the wars. For in the fourteen year that her husband was in warfare in Asia, from the first time the he went thither, she was never seen at the windows gazing out, nor suffered man child above the age of eight years, to come within her gates, Yea where she had left with her three sons (the eldest of whom was not above the age of three years) assoon as they came to the age of eight years, she sent them away unto their grand father, to the intent that under the colour of her own children, no others should enter into her house. Those years passed, after the good old Torquate was returned home, the said Wild man with one eye went by the door of the said Torquate, and one of her maidens told her that it was a marvel to see him. Wherefore she had great desire to see him, and because there was no body to show him her, she lost her lust, and died for sorrow, choosing rather so to do, than either to go abroad, or to gaze out of the windows to see him, wherefore she had this glorious Epitaphe.  
Hear lieth the wife of Torquate,  
the chaste Matron:  
That did adventure her life,  
to assure her Fame.  Ex M. Aurelio. 
Almaricke king of jerusalem, (who destroyed Babylon,) had a son named Baldewine, and a daughter called Sibilla. Baldewine from the beginning of his reign was a leapre, and therefore not able of body (all be it valiant in heart) to rule that function. Sibylla his sister was married to one Wilermus of the mount Ferat, by whom she had a son called also Baldewinus. After him she was married to an other husband, named Guido de Lizimacho, Earl of Joppa and Ascalon. Upon this it befell that the said Baldewine the Leapre son of Amaricke, being thus feeble and infirm (as is said) called his nobles together, with his mother and the patriarch, declaring unto them his inability, and by their consents committed the under government of the City to Guido the husband of Sibylla his sister. But he being found unsuffiente, or not lucky in the governing thereof, the office was translated to another named Raimundus Earl of Tripoli. In the which time, the soldans with the Saracens mightily prevailed against the Christians, and overran the country of Palestina. In the mean time Baldewine the leprous king departed, whereby the kingdom fell next to Baldewinus the son of Sibylla by her first husband. But he also dying in his minority, the succession thereof by discente fell to Sibylla, the wife of Guido above mentioned. To whom the Peers and Nobles of the Realm iayning together in Counsel, offered unto the said Sibylla, as to the lawful heir unto the Crown, to be their Qúeene: with this condition that she should sequester from her by lawful divorcement the foresaid Guido her husband. But she refused the kingdom offered unto her on that condition: till at the last the Nobles with the Magistrates in general granted unto her, and by their oath confirmed the same, that whom so ever she would choose to be her husband, all they would take and obey as their king. Also her husband Guido amongst the rest with like petition humbly requested her, that the kingdom not for his sake, or for his private loss, might be destitute of government.  
At length, she with tears consenting to their entreaty, was contented, and solemnly was crowned for their Queen: who after the manner, again received their fidelity by their oath. Whereupon Guido without all hope of kingdom and wife, departed home quietly to his own house. This done, the Queen assembling her states and Prelates together, entered talk with them about the choosing of the king, according unto that they had promised and sworn unto her: and to obey him as their king, whom she should nominate: the Queen with a loud voice said unto Guido that stood amongst them: Guido my Lord, I choose thee for my husband, and yielding myself and my kingdom unto you, openly I protest you to be the king, And worthy (no doubt) was she to be commended and extolled both for her singular virtue of chastity and high prudence: so tempering the matter, that both she obtained to her husband the kingdom, and retained to herself her husband. Dominus Fox. Ex bibliothaeca Cariensi.  
Lycurgus made a law amongst the Lacedæmonians, that the father that died, should give nothing to his Daughter. And that neither living nor dying, he should give any thing to marry her with: to the intent that none should marry her for her riches, but for her goodness and virtue. And whereas now some be unmarried because they are poor: so than they abode unmarried, because they were shameful and vicious. Ex M. Aurelio.   

Of Magistrates and Officers.  
CLeobulus said that that common wealth was most fortunate and best ordered, 
Lycost. Ex Stobeo, ser. 41.  where the Magistrate was more afeard to be evil spoken of, than to suffer the penalty of the law.  
Bias said, that that common wealth was happiest where men stood more in fear of the law, than of the Magistrate. And Pitticus counted that realm in best case where the wicked do bear no sway nor authority.  
Antisthenes' being demanded how they ought to order themselves that come to be Magistrates in the common wealth: 
Lycost.  answered, they must do as men that do come to the fire, that is, they must take heed lest they stand to near for burning their shins, nor yet stand to far of, lest they be a cold still. Ex Stob. serm 43.  
Agasicles being asked how a man might rule without a guard to defend him? Answered, if he do so rule his subjects as a father doth his sons. 
Lycost.  Meaning that if he were gentle and amiable unto his Citizens, there can be no surer defence than they will be unto him. Ex Plutarcho in Lacon.  
When Cleon should take in hand to administer the common wealth, he called all his friends unto him, and dissolved his old knot of amity and friendship, 
Lycost.  as a great stay to keep him from equity and justice. Therefore also when Themistocles should be made Magistrate, he denied it, saying: he would never sit in that seat where he might do no more for his friends than for his foes. Ex Plutarcho in Lacon.  
Chrysippus' being demanded why he would bear no office in the common wealth: Answered, because that if I rule not well, I shall displease God, but if I rule as I should do, the people will be offended. Brusonius' Lib. 3. cap. 5.  
Socrates was wont to say that it was a shame to see that where as in handy crafts, no man taketh any thing in hand, 
Lycost.  wherein he hath not benetraded: yet in administration of the common wealth oftentimes many are made officers, which wot but very little, what belongeth thereto. Ex Eras. lib. 3. Apoth.  
Antisthenes' willed his Citizens to set Asses to plough, and when they answered that Asses were not apt to that labour: what matter is that quoth he? For you make many Officers in the common wealth: which never learned the manner thereof, and yet when you have made them, they serve the turn well enough. Meaning that it was a thing much more absurd, 
Lycost.  to make an unskilful man a magistrate, than to set an Ass to plough. Brusonius' Lib. 6. cap. 5. Ex Laertio Lib 4. Cap. 1.  
When the regal Diadem should be set on Antigonus his head, 
Lycost.  before it was put on, he said these words: O noble (though unhappy) crown, if a man knew how full of trouble and misery thou art, he would not take thee up, albeit he found thee lying in the street. Max. Valerius lib. 7. cap. 2. Ex Stobaeo serm. 46.  
Alphonsus the mighty king of Arragon used to say that Magistrates ought as much to excel private persons in life and conversation, 
Lycost.  as they d'ye in dignity and vocation. Meaning that the life of the subjects shall best be reformed, when Princes and others give others example of their godly and virtuous living. As by this story following may appear. Ex Panorm. lib. 6.  
Cato being Censor in Rome, was so severe a punisher of transgressors, and so feared for his good and virtuous living, that like as children in the school hearing their master coming, run unto their books: so when he went through the city, every one ran unto his business. Who when he took any evil doer, he strayghtewayes imprisoned him, and in stead of examination, the first thing he took hold of, was their hands: which if they had been laborious and full of hard knots, though his crime were very grievous, yet his chastisement was mitigated and made more easy, but if the unhappy prisoner chanced to have idle hands, that is, soft and smooth, he should for a small fault have grievous punishment. For the Romans had this proverb: he that hath good hands, must needs have good conditions. Ex Marco Aurelio. 
Lycost.   
The said Alphonsus also called effites and dignities, touchstones to try the natures and dispositions of men, which can in nothing be so well perceived, as in promotion and dignity. Ex Panormita, de rebus gestis Alphonsi. li. 6.   

Of Misfortune and misery of man.  
CRates said, that what state soever man follow, he shall be sure to find bitterness therein. In the field labour: at home cares: in a strange country fear, if he have aught: in youth, folly: in age, weakness: in marriage, unquietness: in lacking a wife sollitarinesse. If a man have children, he shall have cares: if he have none, he is half maimed: so that one of these two (saith he) is to be wished, either not to be borne, 
Lycost.  or quickly to die.  
Xerxes' seeing Helespontus swimming with his ships, and all the plains thereabout mustering with his men, said that he was a right happy man, & therewith began bitterly to weep. Which sudden alteration Artabanus his uncle espying, wondered, and demanded the cause thereof. O (quoth Xerxes) now I remember how short & transitory man's life is. For see, of so great a multitude as here is, within this hundred years there shall not be one man alive, Ex Plut. in Rom. Apoth.  
When Philip king of Macedon had subdued Cheronea, a city of Athens, 
Licost.  and thereby had purchased innumerable wealth, he began to be haughty and high minded, saying, that fortune had no power to do him harm. But afterwards being advertised that his pride would have a fall, and how vain a thing man was, he kept a boy every day to come to his chamber door, 
Ex Caelio. Rhodi. li. 9 cap. 33.  and with a loud voice to cry: Remember Philip thou art a man.  
Also his son Alexander, as he was at the siege of a certain city, viewing in what place the walls thereof were most weakest, was wounded in the leg with an arrow. But at the first, not seeling the smart thereof, proceeded in the siege, until in fine his leg waxed so sore, that he was compelled to take his horse, and leave the field. And then he said: Every one telleth me that I am immortal, and son to jupiter, but this wound plainly showeth, that I am a miserable mortal man. Ex Plutarch. 
Lycost.  in vita Alexand.  
When flatterers came about Canutes (sometimes king of England) and began to exalt him with high words, calling him a king of all kings (most mighty) who had under his subjection both the people, the land, and the sea. Canutus revolving this matter in his mind (whether for pride of his heart exalted, or whether to try and refel their flattering words) commanded his chair to be brought to the sea side, at what time it should begin to flow, and therein sitting down charged and commanded the floods rising to go back, and not to touch him. But the water keeping his ordinary course, growing higher and higher, began to wash him well-fevouredly: Wherefore the king start back, and said: Lo, ye call me a mighty king, and yet I can not command this little water to stay, but it is like to drown me. Dominus Fox. Ex Polli. li. 7. Hunting. li. 6.  
A scholar of Zenons' coming honey to his father, was of him demanded, what profit he had attained by his long study in Philosophy? who answered that he would tell him, and saying no more, his father was offended, and thinking his cost cast away, he began to beat him. Which thing his son patiently suffered. Then his father demanded him again to she we some experience of his learning, to whom his son answered: Lo this fruit have I gotten by my Philosophy, thus patiently to endure my father's displeasure. Ex Era. l. 8. 
Lycost.  A poth.  
When one stroke Socrates with his heels, and his friends said that they wondered how he could put up so great an injury, he answered them: what and if an ass should kick you, would you go to laws with him for it. Another time when one gave him a blow, he was nothing offended, but said it was great pity that men could not tell when to do on their helmets. Ex Eras. 
Lycost.   
Pericles being railed on and brawled with, of a brabbling merchant, 
Licost.  said nothing, but went his ways home, and when the other followed him, incessantly scolding with him (being late in the night) he caused his man to light a candle, and brought him home.  
Augustus' lying at a certain village in the country, could not take his rest, for an Owl which every night awaked him. Wherefore he willed some body to take the Owl. Which thing a soldier, being skilful in byrde-taking, accordingly accomplished, and hoping to have some great reward for his labour, brought him to Augustus. Who commended him for his diligence, and bid one give him a thousand pound for his pains. But the mallaperte souldioure said, that he had rather let her go, than take so little for her, and so let her go in deeds. Wherewith Augustus was nothing moved or offended. 
Lively 5. cap. 4.   
Crates after he had by shipwreck, lost all that he had, was nothing grieved, but with a meric cheer said this: Go too fortune, I know what thou meanest, I am sure thou intendest nothing else, but to call me to Philosophy, and I am well content to come thither as thou callest me. 
Lycost.  Ex Laer.   

Of Fathers and their love towards their children.  
SEleucus had a son named Antiochus, 
Bruso.  of comely gesture, and valiant in arms, who coming to youthly years, fell in love with Stratonice, his mother in law, & his father's wife. But fearing and shaming to disclose it, it so pained him, that he was sick and like to die thereof. Wherefore his father caused many Physicians to be sent for, to know, & to cure (if it were possible) his sons sickness. Amongst the rest one named Eristratus perceived the effect and cause thereof. For when Stratonice his mother in law came in to visit him, straightways his colour began to rise, and his pulses to beaten, and when she departed, his colour vaded, & his sickness increased. Wherefore calling Seleucus unto him (who was wondrous pensive for his son) he told him that Antiochus his son was sick with love. Then the careful father earnestly desired him, to disclose the party that caused his son so to far: to whom Eristratus answered: O king it is my wife that thy son so loveth. Immediately Seleucus with many tears desired him to accord unto his sons will, and to save his life. O king (quoth the Physician) this is soon spoken, but if it were your wife that he were so in love with (as well as you love him) I believe you would tell me an other tale. O not (quoth the king) there is nothing so hard, but to save his life I could well find in my heart to do it. Why then (quoth Eristratus) you must be your own Physician, for it is your wife Stratonice that causeth him to feel this pain. And so the loving father was content to forsake his own pleasure, to redress the pain of his son, and married him unto Stratonice his wife. 
Lively 5. cap. 4.   
Agesilaus so entirely loved his children, that he would play and ride on a stick with them. And when one of his friends came in, and saw him so playing with them, Agesilaus desired him that he would tell no body thereof, until that he had children of his own. Meaning that then he should himself prove and feel the great love & affection which nature causeth parents to bear unto their children. 
Licost.  Ex Acliano li. 12.  
The like saying is of Socrates, whom when Alcibiades saw playing with Lamprocus his son, he began greatly to laugh, and mock Socrates therefore. But Socrates answered: why man is it so great a matter of laughter to see the father play with his children? Hold thy peace, when thou hast children of thine own, thou shalt do the like, and perhaps more foolishly than this. 
Licost.  Ex Acliano.  
Albeit Pericles had lost all his kinredde, and his own sister, yet he was nothing grieved therewith: but when he had lost Paralus his son, he could not choose, 
Brus. lib. 5. cap. 4.  but fell a weeping and crying, and said: Good Lord keep Camillus, that I loose not him too.  
When Absalon was hanged by the hair, albeit he had defiled his father David's bed, and had sought by all means possible to put him besides his cushion, yet when his father heard thereof, he could not contain his fatherly affection, but bitterly wept and said: O my son Absalon, my son, my son Absalon, would God I had died for thee, O Absalon my son, 
2. Reg. 18.  my son.   

Of Pride.  
WHen Aristotle saw a young man proud, which was endued neither with learning nor virtue, nor any other good gift, he said unto him, I would myself no better than thou thinkest thou art, nor my foes to be no worse than thou art in deed. Another time seeing a young man proud of a gay cloak, he said: wilt thou not leave to be so brag of a sheeps skin. Anthon. in Melissa, part. 2. serm. 74. 
Licost.   
Socrates seeing Alcibiades proud of his riches, and of a farm or two that he had: brought him unto a Map, wherein the whole world was describe. Then he had Alcibiades look where he could find Athens therein, which when he had with much a do accomplished now (quoth Socrates) show me your farm here: why (quoth Alcibiades) it is not here. And why then art thou so proud (quoth Socrates) of that which is counted no part of the world? 
Licost. Ex Stobaeo: ser. 20.   
Chilon inquiring of Esope what jupiter did, was answered that he was occupied in putting down the mighty, and exalting the humble. Wherefore when Artabanus would dissuade Xerxes from leading his army into Grece, he said: thou seest that the great beasts are killed with lightning, 
Brus. lib. 6. cap. 5.  but the little ones escape: high houses & trees are blown down, whereas the little cottages stand still. For God delighteth to put down the mighty from their supernal seats.  
When a certain Physician named Menacres had good success in his profession, & had cured many desperate diseases, the people flattering him, said that he was a God, & called him jupiter. The proud vainglorious fool thinking highly of himself, & well liking this surname, when he should writ to Agesilaus, he prefixed this salutation: Menacres jupiter to Agesilatis sendeth greeting. But the king offended with his presumption, replied with this salutation, Agesilaus the king sendeth to thee Menacres health. Whereby he meant that the Physician himself was sick, 
2  and needed some pills to purge his proud stomach, who being a man subject to mortality, would think so highly of himself, as to term himself by the name of an immortal God. 
Licost.  Ex Achano. li. 12.  
When one Pambo saw a woman proud, and very gorgeously attired, he wept & sobbed. And being demanded the cause thereof, he answered, that there were two things that caused him so to do. The one is (quoth he) to see the woman thus cast away, the other is, for that I, who bear the name of a Christian, do not so endeavour with innocency of life to please my God, as this woman doth with her gay attire to please wicked & naughty persons. 
Licost.  Ex Pet. de nata. Eccle. hist. l. 8. c. 1.  
julia, Augustus Caesar's daughter being nicely appareled, came so unto her father, who abhorring all pride, rebuked her for her over niceness. Wherefore the next day she attired herself more soberly, and came and saluted her father. Who said unto her: is not this attire better than yesterday? yea quoth she. For to day I endeavour to satisfy my fathers, by yesterday my husband his eyes. 
Licost.  Ex Macrobio Satur. lib. 2. cap. 3.  
another time when one told her, that she was a great deal more proud than her father Caesar. She answered: my father forgetteth that he is Emperor, but I remember well that I am an emperors daughter. 
Licost.  Ibidem.  
When one demanded Phitons wife, why she was not attired in gold as other prince's wives were? she answered: because my husband's virtue is a sufficient ornament for me. 
Licost.  Ex Stobeo. sir 72.  
Tharsius Amphius being exalted from the state of a gardener, unto great honour and dignity, began to forget his old friends. Wherefore one of them said unto him: if ye remember sir, we also sprang up of the same seed that you did. 
Brus. li. 6.    

Of Princes and principality.  
PYthagoras said that a Prince aught so to rule, that he may be more beloved than feared of his subjects. For love causeth reverence, but fear causeth hatred and treason. 
Licost.  Ex Stobaeo ser. 46.  
Edward surnamed the Confessor sometimes king of England, describeth the office of a prince in this sort: A king (saith he) aught above all things to fear God, to love & observe his commandments, & to 'cause them be observed through his whole kingdom. He aught also to keep, cherish, maintain, & govern the church within his kingdom, according to the institution of his ancients and predecessors, & to defend the same against all his enemies, so the god above all things be honoured, & ever be before his eyes. He aught also to set up good laws, and customs, such as be wholesome, & approved, & such as be otherwise to repel and put out of his kingdom. Item he aught to do judgement and justice in his kingdom, by the counsel of the nobles of the Realm. Also three servants a king aught to have under him as vassals, fleshly lust, avarice, and greedy desire. Whom if he keep under him as slaves, he shall reign well and honourably in his kingdom. All things are to be done with good advisement and premeditation, & that properly belongeth unto a king. For temerity and rashness will bring a kingdom soon to desolation and decay. Dominus Fox. Ex libro regum antiq. in praeto. Londinensi.  
Agesilaus would often say that a prince aught to excel his subjects, not in niceness and wantonness, but in fortitude and temperance. Also he said, that a prince ought to learn this lesson, to be stout and cruel against traitors and rebels, and to be gentle and loving unto his citizens and subjects. And he was wont much to rejoice in this, that where as he was Prince and ruler of his people, yet he could aswell endure to take pains as any of them. Yea when us would have his soldiers attempt any enterprise, he himself would be the first that should set on it, and so for shame they would follow him in doing the like. 
Licost.  Ex Plutarch. in Lacon.  
When one said unto Theopompus king of the Lacedæmonians, that then it should be well with the Lacedæmonians, when the Prince knew how to rule the subjects as he aught to do: he replied, that that should rather come to pass, when the subjects knew how to obey their Princes. Meaning that the city shall be best governed, where the citizens will be obedient and ruled by their governor. For as the Gospel saith, every city divided within itself shall be brought to desolation. 
Licost.  Ex Fulgocio. li. 7 ca 2.  
Cyrus' king of Persia, said, that no man should be a Prince, which were not better than the people whom he ruled, and did not excel them in valiantness and prowess, aswell as in wisdom and knowledge. Brus. li. 3. ca 33.  
Frederick the Emperor being demanded whom he loved best of his subjects, he answered, that he loved them best which would so please him, that in no case they would displease God. A christian prince, and spoken right christian-like. Ex Aenea Silvio. 
Licost.   
Alphonsus' king of Arragon said, that those princes aught especially to be beloved & feared, which were lovers and imbracers of justice and equity. Which Princely virtues who so ever is endued withal, their behest all men love, reverence and fear. As we read of Cyrus, who not only in justice, but also in all other princely virtues, was himself an example unto his subjects, and whose word was of as great a force as the oath of any private person. Ex Panormi. lib. 1. de rebus gestis Alphonsi.  
When one told him that the king of Spain should say, that it was not comely for a Prince to be learned: he said that those were words of an Ox, and not of a man. 
Lycost. ex eodem.  For quoth he a Prince without learning, is nothing else but as it were an Ass with a crown. Also, when it was told him that he was not appareled like a Prince: he answered that he had rather be princelike in manners and authority, rather than in his sceptre and crown.  
Boso the last king of Araletensis commanded the Bishop that he should not go to Evening prayer on Christmas even, before that he came thither. But when the Bishop with the rest of his company had tarried somewhat longer than his accustomed time, and saw that the king came not, he went to service. Wherefore when the king came in, he began to chide with the Bishop, and was so moved that before all the people he gave him a blow. 
Lycost. Ex Munster. li 2 Cosmogra.  Whereof the Bishop thinking to be revenged, complained to Otho the Emperor, who immediately commanded that the Bishop should be beheaded. And when the Archbishop entreated for him, he would not forgive him, but said that no word that came from the mouth of a Prince, should be spoken in vain.  
When one said unto Antigonus, that all things were honest and just, what so ever the Prince did, 
Bruso. li. 3. cap. 13.  he answered, yea, amongst the Barbarike Princes it is so, but we accounted nothing honest, which is not honest in deed, nor any thing just which is not just in deed.  
Alexander Severus the adopted son of Heliogabalus, was a wise, valiant and virtuous Prince, who bore such affection to learning and learned men, that he would do nothing without their cousel and assistance. From his Court he dismissed all superfluous and unnéedefull servants, and said that he was no good pupil, which fed idle servants with the bowels of his common wealth. And amongst his other good virtues (which was a rare thing in those days) he was friendly and favourable unto the Christians. In so much that when the Christians had occupied a certain public place to some good use, belike for the assembling and conventing together of the congregation, the company of the cooks or tipplers made challenge thereto. The matter being brought before the Emperor, he judged it more honest the place to serve to the worship of God (how so ever it were) than to the dirty slubbring of cooks and scullions. Ex domino Fox.  
King alfred alias alured, Anno 899 king of England, in his youth perceiving himself somewhat disposed to the vice of the flesh, and thereby letted from divers virtuous and good purposes, did not as many young Princes and Kings sons in the world be now wont to do: that is, to resolve themselves so all kind of carnal licence and sensuality, running and following without bridle, whether so ever their licence given doth give them leave (as therefore not without cause the common proverb doth report of them) that king's sons learn nothing else well but only to ride. Meaning thereby that Princes and Kings sons having about them flatterers, which boast them in their faults: only their horses give them no more than to any other, but if they fit not fast, they will cast them. But this young king seeing in himself the inclination of the flesh, minding not to give himself so much as he might take, but rather by resistance to avoid the temptation thereof, besought God that he would sand to him some continual sickness in quenching of that vice, whereby he might be more profitable to the business of the common wealth, and more apt to serve God in his calling. Then at God's ordinance he had the evil called Bicus, till he came to the age of twenty years. After this sickness being cured, he fell to another, which continued with him from twenty years of his age to. 45. (according to his own petition and request made unto God) whereby he was more reclaimed and attempered from other more great inconveniences, and less disposed from that which he did most abhor. Also he divided his goods into two equal parts, the one appertaining to uses seculare, the other to uses spiritual or ecclesiastical. Of the which two principal parts, the first he divided into three portions: the first to the behoose of his house and family: the second upon his workemennes and builders of his new works, whereof he had right great delight and cunning: the third upon strangers. Likewise the other second half upon spiritual uses, he did thus divide in four portions, one to the relieving of the poor, an other to monasteries, the third to the scholars of Oxford, for maintinance of good letters, the fourth he sent to foreign church's without the realm. Also so sparing he was of time, that he divided the day and the night into three parts, if he were not let by wars and other great business, the viii. hours he spent in study and learning, & other. viii hours he spent in prayer and alms deeds, and other. viii. hours he spent his natural rest, sustenance of his body, and the needs of the realm. The which order he kept duly by the burning of waxed tapers, kept in his closet by certain persons for the same purpose. Now besides these other qualities and gifts of God's grace in him, above mentioned: remaineth another part of his no little praise & commendation, which is his learning and knowledge of good letters, whereof not only he was excellent expert himself, but also a worthy maintainer of the same throughout all his dominions. He translated into English Orossius, pastoral Gregorij the history of Bede, Boetius de consolation Philosophy, also a Book of his own making in his own tongue, which in the English speech is called a handbooke, in Greek called Inchiridion, in Latin a manuel. Suffering no man to aspire unto any dignity in the court, unless he were learned. Do. Fox.  
Next unto this virtuous and learned prince Alfrede, of all others that I could read, Maximi jan most resembled him in godly learning and in learned godliness: Who was so excellent expert in the tongues, but specially in the Latin style, that imitating the example of Julius Caesar, he did write and comprehend in Latin histories, his own acts and feats of chivalry, and that in such sort, that when he had given a certain taste thereof to one Pycharmerus a learned man, ask his judgement how his warlike style in Latin did like him, the said Pycharmerus did affirm and report of him to john Charum (the witness & writer of this history) that he did never see nor read in any 〈◊〉 story a thing so exactly done, as this was of Maximilian. Moreover, as he was himself right learned, so was he a singular patron, and advancer of learning and learned men. And for the maintenance thereof erected the excellent university of Wittenberg. Dominus Fox ex johann Carione.   

Of Pleasure.  
KIng Lysimachus by chance of war taken captive of the Scythians, in his captivity was so sore oppressed with thirst, that he was glad for a draft of drink to cell his kingdom. But afterwards remembering for how short a pleasure he had sold a thing most precious, he cried out and wept, 
Lycost.  saying: Alas how mad was I to cell a noble empire for the satisfying of my affection and greedy belly?  
The same day that Socrate, should drink his deadly drench, when his shakles were taken off his feet, he felt himself marvelous light and pleasant, and said: behold how wondrously nature hath ordained, 
Lycosthe.  that sorrow and pleasure go always together, and that there is never any perfit pleasure, where there hath not been pain and sorrow before. Ex Laertio, lib. 2.  
As Homer like a learned Poet doth feign, that Circe's by pleasant enchantments, did turn men into beasts, some into Swine, some into Asses, some into Foxes, some into Wolves: even so Plato like a wise Philosopher doth plainly declare that pleasure by licentious vanity, that sweet and pleasant poison doth engender in all those that yield themselves unto her, four notorious properties. The first, forgetfulness of all good things learned before. The second dullness to receive either learning or honesty afterwards. The third, a mind embracing (lightly) the worst opinion, and barren of discretion to make true difference betwixt good & bad, betwixt troth and vanity. The fourth, a proud disdainfulness of other good men, in all honest matters. Plato and Home. have both one meaning. For if a man inglut himself with vanity, or walter in filthiness like a swine, then quickly he shall become a dull ass, to understand either learning or honesty, & yet he shallbe as subtle as a fox, in breeding of mischief, in bringing misorder, with a busy head, a discoursing tongue, and a factious heart, always glad to commend the worse party, & ever ready so defend the falser opinion. And why? for where the will is given from goodness to vanity, there the mind is carried from right judgement to any fond opinion in religion, in Philosophy, or any kind of learning. The fourth fruit of vain pleasure, by Homer and Plato's judgement is pride of themselves, and contempt of all others, which is the very badge of all those that serve in Circe's Court, who transformeth the voluptuous man (as hath been described) into a marvelous monster, which carrieth at once in one body, the belly of a swine, the head of an ass, the heart of a horse, the brain of a fore, and the womb of a wolf. Ex ludimagistro domini Aschami Platonis Epistola. 3. ad Dionysium.   

Of Servants.  
DIogines had a servant named Naves, who running away from his master his friends willed him to make inquisition for him. Not (quoth Diogenes) that were a sport alone, if Naves can live without Diogenes, that Diogenes should not be able to live without Naves. 
Lycost.  For he is the best Philosopher that needeth fewest things, wherefore he would not seem to be worse than his servant, and to seek such a servant that cared not for his master. Ex Erasmo.  
When Xeniades had bought Diogenes, Diogenes (as though he had been master) said, see that thou do what so ever I bid thee. Marry quoth Xeniades, that were a merry world, when the servant should command the Master. Not? quoth Diogenes, what if you should hire a Physician, would you not do what soever he prescribed unto you? Much more than aught you being sick in mind, to obey your servant, who is a cunning Philosopher, 
Laerti. lib. 6.  and cannecure your disease. And as much as the mind excelleth the body: so much the disease of the mind is more dangerous than the infirmity of the body.  
He also was wont to say, that there was no difference between the Master and the servant, but only their name. And that whereas the servants served their masters, the masters served and obeyed their own affections. Wherefore he concluded that good and faithful servants were better than their masters, 
Laertius. li. 6  if they were voluptuous and wicked livers.  
Callicratides being demanded what kind of people the Jonians were? answered that they were evil free men, but good bondmen. Meaning that they knew not how to rule, 
Lycost.  but could well endure to be ruled and governed by others. Ex Plutarcho in Lacon.  
A woman of the Lacedæmonians being taken captive, and brought to be sold, was demanded whether she would prove an honest woman if she should be bought, 
Lycost. Ex Plut. in Lacenar. Apot.  yea that I will quoth she, albeit I be not bought. And when he asked her what she could do, she answered, all things that a free woman should do. But when she was put to do some servile business: she said, thou shalt repent thee, that thou haste bestowed thy money no better, and immediately slew herself, saying: that albeit she were a captive, yet a caitine or a bondslave, she could not, nor would not be.  
A certain servant in Rome accused his master, that contrary unto the Roman edict, he had hidden gold. And coming before the Tribune, he brought the gold with him. Whereupon his master was brought before the judge. But his mother purposing by accusing hirself to excuse her son, came and offered herself as the party guilty, and said, that the treasure was of her hiding: On the other side, the servant refelled her saying, and earnestly endeavoured to prove that it was his master that had hidden it. His master all the while stood still and said nothing. Wherefore albeit Brutus (being judge) perceived by his silence this accusation to be true, yet having compassion on the young man and his mother, dismissed them, and bad them take the gold with them. But seeing the untrustiness of the malapert servant, who so greatly desired his master's death, he commanded that he should be hanged, according to the law of Severus the Emperor, who made a law that if any servant complained on his master, his complaint should stand of no force, 
Lycost.  but that he should be punished therefore. Ex Plutarch. in Rome Apoth.  
When the Scythians had been seven years together in Asia in warfare, their wives being weary, and gréened any longer to tarry for them, thinking that by this time they were clean destroyed: determined to marry with their servants which were left at home to keep their cattle. Wherefore when the war was finished, and the Scythians as conquerors would have returned home: their servants in armure forbade them their coasts. So that they were compelled to wage war with their own servants, who so stoutly resisted them, that they were as like to be conquered of them, as to conquer, or subdue their enemies. Whereupon one more wise than the rest, willed them to change their weapon, remembering that it were not their enemies, but their servants and bondslaves, with whom they had to do. And therefore not by force of arms, but by the authority of their mastership, they should repress them. And so changing their swords into rods and whips, on a sudden they set on them, and with shaking the whips so terrified them, that where as by dint of sword they could nothing abate them, with fear of stripes they chased and put them to flight, not as conquered enemies but as fugitive servants. justin. lib. 2.  
When M. Antonius was subdued of Octaunus, he commanded Erotes his servant to thrust him through with his sword: 
Bruso. lib. 6. cap. 4.  but the faithful servant so entirely loved his master, that making as though he would have stricken him, he turned the sword, & thrust it through his own body.  
When Caepio was condemned for conspiring against Augustus, his servant put him in a chest, 
Idem cap●. eodem.  and so conveyed him secretly in the night over Tibris unto Napies, and there hid him and returned home. And being taken and examined hereof, he could by no violence be induced to confess where his master was.  
On a time as Appion lay a sleep in a stable, a company of armed men, which bore him a secret grudge, came to kill him: but his servant knowing of their coming, attired himself in his master's apparel, and lay him down in his place: And so the men rushing in, killed the servant, 
Ibidem.  supposing that it had been Appion, and Appion by this means, being appareled in his servants attire, escaped with his life.  
Seneca in his sixth Epistle, giveth this lesson to masters. Live so (saith he) with your inferiors, 
Bruso.  as you would that your superiors should do with you And when ye remember what power you have over your servants, remember also that the same power your Lord hath over you. Ex Senecae epist, 6.   

Of Sobriety.  
DEmades the Orator dining with Photion, and seeing his slender provision, said unto him, I wonder Photion how thou canst govern the common wealth, & far no better than this? wherein he showed a double error, thinking his office to tend to his own utility, & commending excess unto him, who above all others liked and used sobriety. But Demades mused, as he used, and judged other men by himself, for he was wondrous covetous of money, and altogether given to riot and excess. 
Licost.  Ex Eras. lib. 6. Apoth.  
When one asked why the inhabitants of Sparta did not love to tipple wine? Leonchidas answered, that we may be able to give other men counsel, and not be compelled to go and ask it of others. Wisely showing, that great typlers of wine are nothing apt to give good counsel, but that sobriety is the mother of good and wholesome counsels. Ex Plutarch. 
Lycost.   
Romulus the first founder of Rome, is reported to be wondrous abstenous in drinking of wine. Wherefore on a time being invited to supper (for that he had some business to do the next day) at that meal he would drink little or no wine at all. And when his friends said that wine would be good cheap, if no man drunk more than he did: he said, nay then it would be dear, if every man did as he did, for he (he said) did drink as much as he listed. Eras. li. 6.  
Frederick the Emperor so embraced temperance and sobriety, that where as his wife Leonora never drunk wine, and it was told him for a medicine, that if she would use to drink wine (by reason that Germany was so cold a country) she should with great ease be delivered of her children: he answered, that he had rather have his wife be barren, than much accustomed to drink wine. 
Licost,  Ex Aenea Silvio. li. 2.  
Alphonsus' king of Arragon never drunk wine, unless it were mixed with much water, and being demanded why he did so, he answered, because I will not be drunk. For I know well enough how much the immoderate drinking thereof hath obscured the glory of Alexander the great. 
Licost.  Ex Panor. li. 1.  
Anacharsis said, that the vine bringeth forth three grapes, the first of pleasure, the next of drunkenness, the third of sorrow and grief. Meaning that to drink wine moderately is wholesome and good, but to drink too much maketh men drunken, and to continued in excess, causeth chiding, fight, and dangerous diseases. Bruso. li. 1. cap. 16.   

Of Superfluity and superfluous expenses.  
Diogenes' taunted the madness of men in this wise, they will (quoth he) for vile things give much, and for things of importance give little or nothing. As for an image they will be glad to give a hundred pounds, and for a bushel of wheat they will grudge to give twenty pence, and yet of the one we have no need, and without the other we can not live, and therefore if men had reason, wheat should be dearer, and images better cheap. 
Lycost.  Ex Laer. li. 6.  
Likewise Crates deriding the folly of the world, which are hard and nigardely to bestow cost in things most necessary and honest, and most liberal and prodigal in things unhonest and shameful, saith thus: give a cook ten pounds, and to a Physician four pence: give to a flatterer ten talentes, and to a counselor give smoke: and give to a bawd a talent, and to a Philosopher three halfpences. Ex Laer. li. 6. ca 5.   

Of worldly wealth, riches, and prosperity.  
WE read of many profane Philosophers (as Socrates, Diogenes, Bion, Crates, Anaxagoras, Pythagoras, and innumerable others) who considering that worldly wealth could nothing less do, than cause a quiet mind, as a thing of no worthiness, neglected it, and as a thing of no price, set it at naught.  
Whose consideration plutarch by this similitude approveth as not untrue. Likewise (saith he) as a man going to the sea, and first carried towards the great ship in a little boat, there beginning to vomit, desireth greatly to be at the bigger vessel, supposing to find ease therein, where he is worse troubled with the same grief than he was before: even so a man being in a vile state, and poor case, and not well content therewith, coveteth advancement to higher condition, and to have his goods and substance increased. To the which things if he chance to attain, he shall be more unquieted than he was before in his former dignity.  
As for examples, Alexander the great king of Macedon, possessing in a manner all the world, for all that was so little quiet, that when he heard Democritus disputing of many worlds, 
Brus. lib. 1. cap. 1.  he wept bitterly, that he had not yet conquered one of them. Of the other part, poor Diogenes, glad to use in stead of a house, a tun to lie in, 
Era. Apoth. lib. 3.  and compelled with poverty to live with cold herbs and water (his mind instruct with learning and virtues) was never unquiet, never careful, not, he thought himself richer than Alexander, to whom he was bold to say (at which time he offered to give him what he would desire) that he was in better case, and needed fewer things than he. For as for him he was well contented with his state, but as for Alexander, he could not be contented with the kingdom of Macedon, not not with the kingdom of the whole earth. At whose security Alexander marveled, and said: And if I were not Alexander himself, I would wish to be none other, but even Diogenes.  
Laertes, which to the sight of the world lived wealthy, and wondrous quiet, yet was not quiet in deed, as witnesseth Plutarch. On the other side Metrocles vile & beggarly, in winter covering his body with a tub, 
Era. Apoth. lib. 6.  for lack of houseromth, & in summer taking up his inns in the porches of the temples, faring no better than did the dogs of the city: yet was he of so quiet a mind (virtue being the author thereof) that his quietness amongst writers shall be had in perpetual memory.  
In Aristotle's problems it is demanded of riches, why he used to devil with the worst, and so to disdain the company of the best? 
Ex Hugone.  who answered, that his mind was once to have dwelled with them that were good, but jupiter envying this his purpose, put out his eyes, and since he lost his sight, it was ever his chance lightly to happen on the worst. It was also asked of poverty, why she did still visit the good men, and passed by them that were wicked and nought: she answered, that good men could tell how to entreat her.  
And so shall ye read that such murderers as Tantalus, ambitious as Croesus, covetous as Crassus, and sycophants as Cylition, had of wealth great abundance. And on the other part such just and good men, as Aristides, Cato, Vticensis, Fabius Maximus. Anaxagoras, & Plato were ever in great trouble, indigency, & affliction.  
Manius Curius, was once a man of much nobility, riches, and renown amongst the Romans. Howbeit afterwards as it fortuned, he become a very poor man, insomuch that his meat for the most part was only roots, cold herbs, and wortes. 
Era. Apoth lib. 5.  It chanced that the Ambassadors of the Samnites then being at Rome, & hearing of his poverty, whom they had known once to be famous and wealth, came to his house to visit him, where they found him in a poor chamber, very poorly arrayed, and dressing his simple dinner, they after much communication about to departed, gently offered to give him money, the which he refused, and said: keep your money to yourselves, for he that can be content with such apparel and fare, hath no need of your money.  
Horace considering the whorish charms of the world, calleth her riches & ornaments matters of the great evil, and counseleth them that be loath to be wicked, to hurl them into the sea.  
Let us therefore not pass for the lack or loss of riches or other worldly things, that be so perilous: but rather prepare ourselves to follow the counsel of Horace, though he were an Ethnic: not in casting away our goods, if we have them, but living as though we had them not. Imitating the godly rich Abraham, job, Toby, in giving and distributing them unto the poor and needy. And 〈◊〉 so shall we lay up treasure in heaven, where neither rust nor moths do corrupt, nor thieves break through and steal.  
FINIS.   

 

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

   

The Table.  

A. 

Abstinence, Continency and Temperance. Pag. 1.  
Accusing and speaking evil of others. Pag. 6  
Adultery, Fornication, and whoredom. Pag. 10  
Avarice or Covetousness. Pag. 13  
Audacity and boldness. Pag. 21    
B. 

Banqueting. Pag. 23  
Bestowing and thankful receiving of benefits. Pag. 25  
Brethrens and sisters. Pag. 28    
C. 

Children. Pag. 30  
Concord and unity. Pag. 34  
Court and Courtiers. Pag. 36  
Constancy. Pag. 41  
Craft or subtlety. Pag. 46  
Cruelty and immanity. Page 51    
D. 

Deceit and guile. Pag. 56  
Death and Burial. Pag. 63  
Discord and variance. Pag. 66  
Desire of knowledge, Discipline, and the Duty of scholars to their masters. Pag. 72  
Drunkenness and drinking. Pag. 75    
E. 

Education of children, Pag. 79  
Exercise and use. Pag. 86    
F. 

Fatal destiny. Pag. 90  
Felicity or Happiness. Pag. 97  
Fortune. Pag. 101  
Fortitude and Manhood. Pag. 110  
Friends and friendship Pag. 113    
G. 

Gluttony and Riot. Pag. 121  
H. 

Hatred and envy. Pag. 122  
Harlots. Pag. 127  
Humanity and Gentleness. Pag. 130    
I 

innocency or a good conscience. Pag. 137  
judges and judgement. Pag. 139  
justice and Equity. Pag. 145    
L. 

Labour and pain taking. Pag. 150  
Laws, Statutes, and Decrees Pag. 154  
Lascivious love, lust, and lechery. Pag. 159  
Liberality. Pag. 165    
M. 

Marriage, wives, and women. Pag. 173  
Magistrates and officers. Pag. 189  
Misfortune and misery of man. Pag. 194    
P. 

Pride. Pag. 202  
Princes and Principality. Pag. 205  
Pleasure. Pag. 216    
S. 

Servants. Pag. 218  
Sobriety. Pag. 224  
Superfluity, and superfluous expenses. Pag. 227    
W. 

Worldly wealth, riches, and prosperity. Pag. 228       
FINIS.