THE MARROW OF HISTORY OR, THE Pilgrimage of KINGS and PRINCES.  
TRULY Representing the variety of Dangers inhaerent to their Crowns; and the lamentable Deaths which many of them, and some of the best of them, have undergone.  
Collected, Not only out of the best Modern Histories; but from all those which have been most famous in the Latin, Greek, or in the Hebrew Tongue.  
Showing, Not only the Tragedies of Princes at their Deaths, but their Exploits and say in their lives; and by what virtues some of them have flourished in the height of Honour; and overcome by what affections, others of them have sunk into the depth of all Calamities.  
A Work most delightful for Knowledge, and as profitable for Example.  
Collected by Lodowick Lloyd, one of the Gentlemen in ordinary to Queen Elizabeth.  
And Corrected and Revived by R.C. Master of Arts.  
London, Printed by E. Alsop, dwelling near the Upper-Pump in Grubstreet, 1653.   

To the true Lover of all good Learning, the Truly Honourable CHARLES DIMMOCK, Esquire, etc.  
SIR,  
I Have here preferred to your observance and protection, a work of great Art, and of greater Industry; you shall find in it a Summary of almost all the Kingdoms and Commonwealths upon the earth, and what were the men of Power, which commanded in them, and also what were as well their Excellencies of Understanding as of Sovereignty; it being a Gift unto great men, who are called unto extraordinary places, to be endued for the most part with extraordinary abilities.  
Here, as from a Turret of Speculation, you may look down upon the Vulgar, and every where behold how near of kin is Misery to Mortality; and raising afterwards your Contemplation higher, you may look up on those who have been the Potentates and Princes of the Earth, and observe how empty is the Title of Greatness, and how vain in the Grave is the Prerogative of Kings; insomuch that if the Dusts of Alexander the Great, and of Bucephalus his Horse, were committed both unto one Urn, I do believe that Aristotle himself could not distinguish betwixt them, either by his Philosophy, or his Flattery.  
Sir, It it is then easy to be seen that it is only Virtue that crowneth the lives of Princes, and after their deaths doth raise them higher than their Pyramids; yet in many Examples you may distinctly here observe, that even the best of Kings, and those of them who have been nearest unto Heaven, have often stooped under the greatest Visitations, as the highest Hills are most often checked by the loudest Thunders.  
But others there have been, whose lives by their Lust and Cruelty, have been covered with infamy, or by their Sloth, with silence; as Tertullian speaks of Sardanapalus, that if he had not been famous for his Riot, no man had known him to be a King; therefore those depraved Affections are here described, and by many Examples abundantly illustrated, in the pursuit of which so many great men and Conquerors upon Earth have both delighted and perished.  
They are produced as a Caution unto all, and the Book may serve as a Mirror unto the Best, in which they may observe the uncertainty of humane condition in the Pilgrimage of this life: It precisely (Sir) devoteth itself to your protection in whose Example, as in a purer Mirror may be read all the Influences of Honour and of Chivalry; which that you may long live to dispense amongst us, is the daily prayer of him who is,  
(Sir) Your most humble and most devoted Servant. ROB. CODRINGTON.   

THE PILGRIMAGE OF KINGS and PRINCES.  

CHAP. I.  
That all Princes are but Pilgrims, and some Pilgrims are higher than Kings.  
THis at first may seem a paradox; but upon a deliberate consideration it will easily unriddle itself: For if you look upon a King (in the first place) as he is but a man, he is a Pilgrim, and no more. He gins his journey in his cradle, and travels every year from sorrow unto sorrow. The pleasures and pomp that courts him are but momentary, like a flash of lightning, that is rather the subject of his memory then his eye: But the troubles and the dangers are perpetual, and lie as heavy upon his heart as the Crown upon his head. This was not unaptly resembled by the Tyrant, who (his friend affecting the crown) did invite him to a Banquet, where there was nothing wanting either for abundance, or magnificence; the Sea and Earth were examined for their rarest provisione to satisfy his palate, and on the Cupboard India did appear in all her treasures; This indeed did promise a welcome above the invitation; but behold, over his head a sword hung upon one hair, and by its ponderous burden carrying a certain Death in its point, did threaten a sudden destruction to him, so that the edge of his appetite being taken off, and the Banquet ended, there needed no man to say so much as, Much good d'it you, to him.  
And yet for all this, I know not by what secret temptation of Ambition it comes about, that the Crown is the only object of all great Spirits, not considering what cares hang round about the ring ols of it. This was that which made the great Turkish Emperor, seeing a shepherd sitting on a hill, and making melody to himself, as he marched with his puissant Army against Tamberlane, O happy shepherd (said he) who hath neither any remarkable Town, nor any Army to lose.  
Agreeable to this, is what at least the Poets inform us of Henry the fourth of England, who lying on his Deathbed, and sending for the Crown, his Son came to visit him, and beholding the Crown on the pillow, and his Father so fast asleep that not the least motion of breath could be discovered to come from him to vex the lightest feather on the pillow, he took the Crown away, conceiving his Father to be dead. Not long after his Father did awake, and missing the Crown, demanded where it was, and who was so bold as to take it away? It being answered, That his Son had it, to whom it was due by the right of succession, his Son came in, to whom his Father said, That if he knew with what travel both of mind and body, and with what danger of both it was purchased, he would never be so hasty to take it away, but keep far from it, as from the centre of all sorrow and affliction.  
And if the whole life of man is but a Pilgrimage, the life of Kings is the greatest pilgrimage of all, A pilgrimage it is both of the mind and of the body, to which they are most subject, who have the most and the greatest Kingdoms. Their life is a perpetual vexation, whether you look upon them as greedy to possess the Kingdoms of others, or solicitous to defend their own. No sooner one trouble is ended but another gins, occasioned either by covetousness or ambition, or by jealousies extrinsic or Domestic; sometimes they fear the over-growing power of their neighbouring Princes; sometimes they do lie in wait to entrap them; sometimes they fear the conspiracies of their own servants; sometimes of their own children; for you are to understand that in this nature, the condition of Princes is of all most miserable. How many Kings may I number up who have been all deprived of their lives by the unnatural conspiracy of their own children! Justin makes mention of an Emperor of Persia, who by divers Concubines had fifty sons, who all held in a conspiracy with the eldest to take away the father's life, for no other cause but that they conceived he lived a little too long, and they were resolved to depend no longer upon expectation.  
And it appears to me a great wonder that the spirits of men should be so much blinded and that Princes should be so misguided by the Prince of the air, that although they are assured within themselves, and may be convinced by a thousand examples, that a revenge not to be avoided, doth attend such desperate contrivers, yet no age almost hath been without a Precedent of such horrible Parricides. Irenus' King of the Molossi, having conspired with some of the Nobility, who were most near unto his father, did not long after by poison take away his father's life, and being himself invested with the Crown, although he enjoyed a long time a happy and quiet life, yet he was tormented in his conscience within him, and having lost the love of his subjects, he at last lost his own life, his people having made war against him, and being taken by them he was beheaded in the same place, in which he conspired his father's death.  
The Histories can afford us a thousand examples of the same nature, but Herodotus makes mention of Enanthus a Prince, as unblemished in his conversation as innocence itself; who passing through a world of afflictions which like waves came rolling upon him, one on the neck of the other, was first banished, and afterwards put to death by his subjects, and dying, confessed that it was the first hour of his happiness, being to pass from a Labyrinth of sorrows and perplexity into an everlasting Elysium of Peace and Rest.  
But to give you an instance what miserable Pilgrims Princes are, you may behold Nabuchadnezzar who from the height of glory was by divine vengeance metamorphosed into a beast, and wand'ring from field to field in a worse condition than a Pilgrim, he fed on the grass of the field for seven years together, and was wet with the dew of heaven, and at the last returning to himself, he acknowledged the divine power, and the divine justice, which taught him to understand in what a frail condition he stood and how uncertain is life, and the glory of mortality like the Lily in the field, which appears in the morning in all its beauty, and more richly apparelled than Solomon in all his glory, and before the evening it is gathered and fades away, & is seen no more.  
Just so are Kings, the flourishing array  
Of the proud Summer's meadow, which to day  
Wears his green plush, and is to morrow Hay.  
Therefore Philip the father of Alexander the great, revolving with himself what a pilgrimage this life is, and especially the life of a King, which as it is more full of state than the life of others, so it is also more full of danger, commanded his Page every morning to come unto him, and to pronounce a loud, O Philip remember that thou art mortal, which though his son seemed to forget, and therefore would be esteemed immortal, and have divine honours done unto him, yet whosoever shall take the pains to behold him aright in the height of all his victories, he shall find that his life was the greatest pilgrimage, nay I may say the arrantest slavery that was in the world: for what did he do, but became only a slave to his own ambition to enslave the world and to make it stoop to his yoke. A plundering Pilgrim he was, and under the pretence of glory and of conquest, he enjoyed no rest either by day or by night, but traveled from place to place, uncertain in the morning in what field to take up his lodgings the night following, or where he should dine the next day, but as if he would try providence, as well as victory, he did put all things to the adventure; and indeed it was providence that did protect him, for into how many dangers did he rashly run, from which he was miraculously preserved, and by a rare happiness, made his rashness always to be the increase of his glory. I shall on this subject speak something of him, which Curtius never thought on, which is, that when he took a poor Pirate prisoner; he asked him, how he durst be so insolent as to commit such robberies on the seas. The Pirate nothing dismayed, made answer, he did it with the same confidence as Alexander himself, who went up and down plundering and destroying the world. And when Fate had put a period to his life and Empire, it is observable how this invincible spirit became heavy and timorous, which on purpose in this place I do insert, because many who have delivered his achievements to memory have left it out and it may more plainly appear what momentary things great Princes are, when that power doth forsake them which doth lead them to their high undertake. Alexander being come to Babylon, he put off his  one evening to anoint himself, to make his body more nimble in some exercises in the field with his companions, in which he much delighted. The sport being ended, as he returned to put on his , the young Nobles who were with him beheld a man who sat in the King's seat, and had put on his royal habiliments, and the Diadem on his head. They amazed at it, demanded who he was; the man would make no answer at all, at last being threatened that he should endure the greatest torments if he would not confess what he was, he at last spoke in Greek, that he was a poor fellow, who being unjustly condemned to death, was delivered from it by the God Seraphis, who seated him in that place, and commanded him to put on the royal habiliments. The wonder increasing that there being so many of the guard and of the King's associates, in the field and in and about the Pavilion, and not any of them should either discover the man either coming into the Pavilion, or putting on the . Alexander was so possessed with horror at the strangeness of the spectacle, that he became as a dead man, and for the three days following was so mute and stpid, that he appeared as another creature, he would neither speak to any, nor return any answer being spoken unto, till he went unto the house of Thessalus Medius, where he drank the fatal poison, and being carried afterwards to his own chamber, he lamented with himself the condition of man, and more precisely of Princes, who in the height of all their lustre, like the sun at noon, were suddenly eclipsed by ungrateful clouds; howsoever it is worth your observance, that even in his death desiring to traduce the world with a false belief of his immortality, he desired Roxane who was present with him, and at that time great with child by him, that she would give way that some who were most faithful to her, and to himself, might take his body (he finding an impossibility of recovery, and death apparently to grew upon him) and throw it into the River of Euphrates, that the army and the world might conceive, that invisibly he was advanced from mortality, and translated into the number of the Gods, which when Roxane by no means would give way unto, affirming that the power which protected him from so many dangers, would preserve him still, he was passionate against her, that in pretence of love she should deny him immortality and dying in the flower of his youth, he acknowledged how momentary and uncertain at the best is the condition of Princes.  
And thus Alexander you see, who contended to be above the reach of mortality, and to be no Pilgrim, became the greatest Pilgrim in the world; for he not only living was in a perpetual travel both of body and of mind but he did not rest being dead, for his body was carried from place to place, until it was brought at last to Alexandria, and afterwards conveyed unto Memphis.  
And to speak the truth, the condition of Kings is more lamentable than the meanest of their subjects, who may enjoy their lives with safety, which is permitted but to a few Kings, so true is that of Juvenal.  

Ad generum Cereris sine caede & sanguini pauci  
Descendunt reges & sicca morte tyranni.   

By a dry Death, without a bloody end  
Few Kings to Ceres' son in Law descend.   
For this reason the Honourable Sir Francis Bacon, who said. That God did most for Kings, and that Kings did least for God, did affirm, That there was so many cares and dangers depending on a Crown, that no wise man would take it up to have it, especially considering how many excellent Princes who have been as admirable for their justice as for their fortitude, and for their continence as for either, have violently lost their lives by their ungrateful subjects. Of this I shall give you examples pregnant enough in its due place, and conclude this chapter. That Princes are the greatest Pilgrims, by the example of the best of Princes, which was David himself.  
And this is as easy to prove by his confession, as by his sufferings; He is hunted, he saith, like a Partridge upon the mountains, he is like a Pelican in the wilderness, he is as a Sparrow upon the house top: You may behold him persecuted from place to place, yet giving life to the King who would take his life from him; You may behold him flying out of the Kingdom, and disguising himself in a safe madness, to protect him from the violence of his adversaries; You may behold him exposed to all the dangers that malice could imagine, reviled by his own wife, cursed by his own servants, and conspired against by his own son, and driven out of his City by him, so that he might well say, I am a stranger in the land, and my life is waxed old with heaviness, and my years with mourning.   

CHAP, II.  
The attractive Liberality of Princes.  
But before I proceed to give you examples of it, I shall exhibit to you, that the pleasures and the splendours which commonly attends the Court, and do cast such a false show of Glory on it, are but as so many flatterers, who would persuade to things which are not & only leave a dazzle on the eye, the easier to delude and betray the underastnding. It is virtue only that maketh Princes glorious. I will first give you a general survey of the virtues and vices of Princes, by which in the pilgrimage of this life, some have attained to the height of honour, and others have sunk into the lowest infamy. And first, to deface the vice of Avarice, I will in this place show you the virtue of Liberality; to put the churlish covetous out of countenance, I will extol the liberal, which in taking is shamefaced, in giving joyful: For a measure in taking and in giving, is the true nature of liberality; Neither can he that taketh all things though he give much, be named liberal in nothing.  
Agesilaus King of the Lacedæmonians, so observed the laws and rules of Lycurgus, that he was wont to say unto the Citizens of Sparta, that gifts are more dangerous sometime to be received, then hurtful to be refused. Which Photion, the whole glory of Athens, at what time Alexander the Great had sent him great gifts, wealthy presents, jewels, and treasures from Persia, did show a true example thereof of in refusing the same, saying I will not learn to take, lest I forget to give. The like answered Zenocrates the Philosopher to the self same Alexander, when that he did send great sums of gold and silver for love and affection unto Zenocrares, he said he wanted neither gold nor silver: Which when it was told unto Alexander, he said; Hath Zenocrates no friends than that want money? Alexander hath more friends then either the substance of Darius, or the wealth of Persia can suffice: A Question is here to be demanded, Whether of them both was more liberal, the Prince in giving, or the Philosopher in refusing? When certain Ambassadors of the Samnites came to Rome, and being at Fabritius house, they perceiving the liberality of Fabritius to be such, as it were pity wealth should want to so noble a Gentleman, at their return from Rome unto their Country, not forgetting the free dealing of Fabritius at Rome, these Ambassadors minding to gratify Fabritius with the gold of the Samnites, sent gifts and presents to him unto Rome, for their noble entertainment; which were refused with an answer, that Fabritius had rather rule and govern them that were ruled by gold, then to be subject unto gold; alleging the answer of M. Curius to the Ambassadors of Macedonia, offering large gifts and treasure after the like sort, That to possess much is no wealth, but covetousness; to desire nothing, and to give is perfect wealth and liberality: A sound proof of two liberal Gentlemen.  
When such ruled Rome, than the Romans excelled all the world, bountiful and free and most beneficial unto all, and covetous unto none When L. Lucullus house was a common hospital to all the poor Greeks that traveled from Athens Sparta, and Thebes, yea, from all Gree●e unto Rome, than Rome was liberal. When Pomponius Atucus did send unto Cicero being banished, two hundred thousand Sesterces, unto Volumnius and Brutus as much, than Rome was beneficial When the Senators restored Faucula and Oppia, two poor women of Campania, not only unto their ancient liberty, but doubled their wealth and riches, for their true meaning and service to the Romans, the one praying and sacrificing for their good success, the other toiling and travelling about the soldier's business at the siege of Capua, where Fulinus was Captain, than Rome was merciful. Liberality in noble persons is most commended, for in liberal giving; and beneficial do, are Princes compared unto Gods. Fabius Maximus having certain of his soldiers taken by Hannibal in the wars of Carthage, did send unto the Senators of Rome for money to redeem the Roman soldiers from Hannibal, according unto Martial law, but being denied of his suit, he commanded his son strait to go to Rome, to sell all the lands and live that he then possessed about the City of Rome, and to bring him money. The money being brought, he paid Hannibal, redeemed his soldiers brought them free to Rome upon his own charge, and being blamed of the Senators that he sold his land, he answered, that he had rather want patrimony in his Country, then love towards his Countrymen; he had rather be without living in Rome, then to want the good will of though poor soldiers. Alphonsus the great King of Arragon was wont to rejoice more in one little sentence that Titus Vespatianus would often say, then of all that he had read all the days of his life: This Emperor's golden sentence was, That day to be unhappy in the which he neither gave or granted any thing to some man, saying, That no man ought to departed from a Prince sad. Ho judged time lost, when no body fared the better by him, and thought no man should departed without some benefits done, or gifts given to some, or others Liberality doth purchase to the Prince, faith and love; to the Nobleman, service and homage; unto all men, benefits and good turns. Wherefore Alexander the Great, not so desirous to take, as willing to give, was wont to say to any that demanded where his treasures, wealth and substance that he got in the wars were kept, by pointing with his singer to his friends, it is hidden, saith he, in the hearts of my subjects. What can be more commended in a subject towards his Prince, than faith and truth? What may be more praised in a Prince towards his subjects then liberality and lenity? The liberality of the poor is good will. A poor Scholar sometime of Gréece, being in Rome, thought good to salute Caesar the Emperor coming from the Capitol toward his palace in a few Greek verses, thinking thereby his penury should be somewhat looked upon by Caesar: But Caesar surnamed Augustus, answered the Scholar in writing again the like Greek verses, which when it was delivered to the poor Greek, he delighted much in the reading, commended highly the verses, and approached unto Caesar where he was in his Chariot, opened his purse, and gave unto the Emperor four single halfpennies, saying, Hold, not according to thy dignity & calling, but according to my ability and poverty I give this reward. Certainly the poor Scholar was more commended for his small gift to the Emperor than the Emperor himself was praised for his liberality unto all the people in Rome. The poor Poet Antilochus was as liberal to his power for his verses made unto King Lisauder, as Lisander was in his calling to give him his hat full of silver. Simple Sinae●es was as liberal in offering a handful of water of the river Cydnus unto the great King Artaxerxes of Persia for want of better ability, as Artaxerxes was princely in gifts, and beneficial unto Sinaetus, in rewarding liberally the liberality of Sinaetes, with Phiala aurea cum mille Daricis. Chaerilus had no better present for a proof of his liberality toward Alexander the Great, then to show his good will unto him in writing, whereby he shown himself more willing than able, which being accepted, he was liberally rewarded, for every several verse a piece of gold. What greater gift can any man give, then that which proceedeth from the heart? Of all treasure, saith Aristotle, the mind of a man ought most to be esteemed; the Mite of the poor woman offered to Christ was no less made of, and esteemed then the Gold, Myrrh, and Frankincense of the great Sages of the world. For the gift maketh not the giver liberal, but the giver maketh the gift liberal. Wherefore a poor Student of Paris going home to his country Scillia, and being urged through penury, wanting money, to go to a great learned man's house (as though he might go to some of the Bishops of England) tarrying there a long while without either meat or drink, perceiving the house to be gorgeous, fair and brave without, and full of hunger, thirst and cold within, he wrote with a coal on the wall a sentence of Cicero, Non domo Dominus, sed domus Domino honest and ●est. As though he might say, fair buildings want more liberal dwellings, then liberal Lords fair houses, for the house is praised by the man, and not the man by the house.  
Fair houses and wealth do hardly make men liberal; it is said that fair things are coupled with pride, and wealth joined with covetousness. In the beginning, all men were liberal, until private wealth began to practise with money, covetousness was not known for as money did increase, foe covetousness grew. In Rome saith Pliny money was not seen four hundred years and more, after the building of Rome. Then was Rome true and beneficial bp reason of liberality, which after waxed wealthy and false, by means of covetousness. That City was most famous chief for her liberality, wherein Rome excelled all the world; if the death of Princes, of Noble men, yea, of all men can sufficiently bear witness of their lives, considering virtue and fame shall prove that by death, which life hardly may utter (for no man is well known during life.) The death of Epaminondas that most renowned Prince of Thebes, and Conqueror of all Gréece, was a sure and a certain show of his liberal life. The last day of P. Aemilius, who triumphed in life time over the proud Macedonians and Liguriant, was a true token of his frank and free dealing in life. In life manner we may say of Maenemus Agrippa, and Scipio Affricanus, the one victor ove● the Samnites, the other triumpher over Carthage and Numantia, whose renowned lives, made their deaths famous: whose worthy deaths, do revive their noble lives. Their beneficial dealing and liberality, was well known by their deaths: so liberally they lived, that their friends found no money hidden, no gold kept, no treasure preserved, no wealth at all, though divers time by victory and triumphs, by conquest and fortune they psssessed Kingdoms and countries in the time of life. The greatest Prince in his time Cyrus, the first King that brought the Monarchy unto Persia, slain by Tomyris, had on his grave being buried in Scythia, in no gorgeous Temple, nor sumptuous Tomb, but in an open field, this Epitaph Here heath Cyrus the great King of Persia, contented now with seven foot, who could not be satisfied sometime with seven Kingdoms: what Caesar, King, or Prince soever thou art, spare this place unto Cyrus. And when Alexander the great, passing with his army unto Scythia and India, had read this Epitaph, and perceiving the slippery estate of Princes, the uncertainty of life, and mutability of fortune, he much doubted the state of his own life: howbeit, at that voyage he forgot by means of Mars, the Epitagh of King Cyrus, until he returned from India, from his wars into Babylon, where he married Statira King Darius' daughter, whom before he conquered: where such liberality was showed, such magnificency done, such gifts given such banquets kept that Alexander upon his own charges married the most part of the Nobles of Macedonia, unto the Ladies of Persia, the feasts during five days amounted to the sum of three and twenty thousand Talents, every Talon valued at fourscore pounds, he repeating oft the Epitaph of Cyrus, would suffer none, though divers Princes were present, to be at any charges but himself, only saying that which fortune giveth unto Alexander, the same will Alexander give unto his friends, for Cyrus' grave is appointed unto Alexander: in this Alexander passed all Princes, in taking all, and giving all: private faults may not deprave open virtues, every man hath a fault. Alexander was known to be a drunkard; Julius Caesar was noted to be ambitious; Antiochus the the great King of Syria blamed for lechery. Alcibiades of pride; P●rrhus of incredulity; Hannibal of falsehood; Dionifius of tyranny. I may number up infinite Princes, who for one vice may not be forgotten for their divers virtues: Virtue must not be hidden for that vice is manifest. Phrine a Courtesan sometime of Gréece, though for her slanderous life, worthy reprehension, yet for her liberality she ought well to be remembered, for after Alexander the great had subdued that famous City of Thebes, and made the walls thereof even with the ground: she offered to re-edify the same upon this condition, that upon every gate of the City this sentence shall be set. This City Alexander the great threw down, and this City Phrine the Courtesan builded up again. The like I have read of Queen Rhodope, sometime a Courtesan, and a lewd woman, who made up the brave and sumptuous work, called the Pyramids in Egypt, where she used such liberalliry, such a vast expense of money, that for her nobleness she was well worthy to be commended, though for vicious living she was otherwise to be blamed. Men and women were desirous then to be liberal: Then Princes were as liberal and beneficial with such lenity and humanity unto the poor, as they grew afterward to be hard and covetous with severity and cruelness. Therefore Anaxilaus a liberal Prince, was often wont to say, that the chiefest commendations and noblest virtues which could be in a Prince, were, not to be overcome in beneficial do. Attalus King of Assa, languishing in sickness, and ready to die, bequeathed his Kingdom and Sceptre of Asia, unto the noble Romans by testament, fully and freely to bestow it on whom they would, for that they were so liberal and beneficial sometime towards him, whilst yet fortune favoured him not.  
A liberal Prince cannot be void of love. Antigonus was wont to answer Aristodemus, one of his Council, who was brought up of a boy in his Kitchen, when he spoke any thing against princely gifts, and found fault with Antigonus liberality, that his talk did smell of the Kitchen: A fit reprehension for such a saucy servant, who hindered Kings from doing good, and moved Princes to do evil. I would such Sycophants should be so answered by Princes, as Aristodemus was of King Antigonus. Worthy of perpetual memory was Artaxerxes for his passing liberality towards the poor soldiers that came from the Lacedaemonian war with him, he made them that came on foot unto him, to go home on horseback; he that came on horseback, he sent him home in a chariot; and he that had a village before he came unto him, he gave him a city at his going away from him. A Prince worthy of Subjects, and a Captain most fit for Soldiers. What made Julius Caesaa to be beloved of his soldiers? What caused Alexander to be honoured of all men? Magnificence and liberality; The one in the great Wars at Pharsalia, at what time he conquered Pompeius the Great, having all the treasures and substance of Pompeius brought before him, took nothing from the soldiers but Pompeius' letters: The other, after he had vanquished King Darius, having a great chest full of treasure, where he found in present coin, two hundred thousand pound, beside other inestimable treasures and jewels took nothing from his soldiers but a little book named the Illiads of Homer, wherein he delighted more to read the noble acts of the Greeks, and the worthy feats of the Trojans, then in all the wealth of Persia. Thus liberality maintained their fame; Thus their magnificent benefits so spread forth their noble names, that happy was he that could be a soldier unto Caesar, or to Alexander. I remember a certain King in Syracuse, named Hiero, who understanding the liberality of the Romans, and perceiving the penury of victuals which then the Romans sustained in the wars of Tharsimenos, did send three hundred thousand bushels of wheat, and two hundred thousand of barley, with great sums of gold and silver to ease the Roman soldiers,, and fearing that his gifts would not be taken, nor his presents received, considering the nature and liberality of the Romans, he willed the Ambassadors to say that it was an homage and service of good will, sent to honour the Romans from Hiero King of Siracusa an excellent policy to practise beneficence, with manifest examples of a liberal heart. O Rome how happy hast thou been, through thy liberrlity and good will hast won the hearts of all Kingdoms and countries, Until Ninus time all things were common, no division of ground no hoarding of money, no covetousness known no greediness of Kingdoms, no desire of wealth: in fine, for the space of two hundred and fifty years, for the simplicity, innocency and true dealing of people, it was worthily called the golden world, and then a man could not find a covetous person, and now a man cannot find a liberal friend; then no man knew to do evil, and now no man knoweth to do good; then no man did take, and now no man doth give: in fine, than one for another and now all for themselves. What made Cimon a liberal Gentleman of Athens, to be so famous in Greece? his liberality amongst nigards he only counted liberal, and all Athens besides covetous, whereby he deserved renown and glory, amongst so many nippers of money, he only shown himself bountiful and liberal. What caused Flaminius to be so much spoken of amongst the Romans? his liberal gifts amongst so many greedy takers, his open benefits, amongst their private wealth and hidden hatred? What moved the Agrigentines to honour so much the manly Gillias', to advance his fame to extol his name? his liberality. Such covetousness than was in Athens, Rome, and Agrigentum, that then worthy were these of admiration and praise, who avoided the cankered state of avarice. Thus from the golden world, it came unto the silver world, and then to that hard metal the iron world for the covetous people can never be satisfied. The young Partridge, by nature is ready to flee as soon as she cometh out of the shell, the wild duck to swim, the Lion to go, and man only born ready to seek and travel for money. Where might a man find out such a man as Ari●●ides was in all Greece now? who was so liberal, that having all the state of Athens under his government, gave all to the poor Citizens, a little excepted which brought him unto the ground. Where should one meet with such a one as Pelopidas in all Sparta? being blamed of his friends and counsellors, for his large gifts and liberality, exhorting him to make much of money, considering how necessary money is to Princes: yea said Pelopidas, to such Princes as Nicomedes, a lame man both dumb & deaf. Where should a man seek in Thebes for such a man as Epaminondas? who when he heard that he who carried his Target after him, had taken money for the dismission of certain prisoners taken in the wars, Give me (said he) my Target, and go you to keep an Inn, for if you love money, you are not fit to carry Epaminondas Target: with so much honour is liberality attended, that those Princes who have been famous for the most fortitude have been famous also for the most liberality, yet neither liberality, nor fame, nor fortitude, can reprieve a Prince from the ingratitude of death.   

CHAP. III.  
What Princes were advanced one way, and were oppressed by an other.  
HOw some men are exalted and others oppressed, Histories do record. All the Kings that ever reigned in Rome, almost from base birth and slender progeny, were advanced by fortune to sit in the royal throne, and enjoy Princely Sceptres. Romulus the first King and builder of Rome, born of Rhea, a Vestal Virgin, and daughter unto Amulius, was left as a prey unto beasts, forsaken of all in Rome, so hated of his own grandfather, that he found more friendship in a she Wolf, than he had at his grandfather Amulius, more kindness of the Wolf for his nourishment then love of his mother, though he was born of her. Notwithstanding, contrary to the expectation of Amulius, being not thought of in Rome, he was by a Wolf preserved, and by a poor Shepherd brought up to be a King of Rome. The like happened unto Cyrus at three days old, when he was commanded by his grandfather King Astyages to be drowned, and delivered unto Harpagus chief officer about Astyages, by King Astyages own hand, to be killed and destroyed: yet by fortune, a Bitch (he being left as Romulus was) fed him and gave him milk and life when his Parents appointed death for him, and being thus brought up by a Bitch, he was the first and most renowned King that ever reigned in Persia. Even so may I allege of Paris King Priamus son called likewise Alexander, who being commanded to be killed as soon as he was born, he was brought up by a Bear to be a famous Phrygian Prince. Thus Cyrus by fortune, found more friendship in a bitch then in his own mother: Romulus more love in a Wolf then in all Rome: Alexander more kindness in a Bear then in his father Priamus. What shall I say of Pelephus the son of Hercules, who was fostered by a Hart or of Camilla and Semiramis, the one brought up by a Mare, the other by birds of the air to be such famous Queen's, as the one ruled the Volscians the other the Babylonians; How fortune appointed little Aunts to feed King Midas, and Bees to feed Plato, the wealth of the one, and eloquence of the other did certify the same: but I will declare first the extolling and advancement of simple and base men unto Princely seats. Tarqvinius Priscus, a stranger born in Corinth, the son of Demaiat●s a banished Merchant from his country, became a famous King in Rome: yea so famous I say that he enlarged the confines of Italy, amplified the wealth and state of Rome, augmented the number of the Senators, increased the order of Knighthood, and left Rome so happy at his death, that the Citizens thereof would have traveled twice as far as Corinth, so that they might enjoy again so noble a Prince. Tullius Servius, a poor stranger, was likewise advanced unto the same place by fortune: and Tullus Hostillius a shepherd, was from feeding of beasts extolled to be the King of Rome. Thus fortune to show her might, exalteth the poor, and oppresseth the proud. Thus from banished strangers, from simple shepherds, most famous Princes, and noble Kings have proceeded. Fortune as Seneca saith, from low birth, and base conditions, hath made Princes; many have been advanced from the Plough to sit in seat of Kings, as Gordius, who from the plough became a King in Phrygia: Fortune took Agathocles from his father's shop being a Potter, and made him King in Sycilia: she brought Darius from the Stable of Cyrus to be a King in Persia: she brought Gyges' from a Shepherd to be the wealthiest King that ever reigned in Lydia: Justinus a swineherd from feeding his Swine, became the mighty Emperor of Constantinople. And Carpenters likewise may brag of Telephanes, whom fortune advanced to the Kingdom of Lydia. Shall not Husbandmen extol fortune, which made Valentianus Emperor in Rome? How much did fortune favour learning, how brought she the greatest Princes in the world to honour simple men, and caused the cruelest tyrant to esteem and reverence the same? King Dyonisius that wicked tyrant of Sicilia, when he heard that divine and noble Philosopher Plato was coming unto Sycilia he made certain of his Nobles to go meet him on the sea, and in a ship bravely appointed, and gorgeously apdressed with Sails of purple silk to bring him to land, where Dionysius himself did attend his coming in his golden Chariot, with four white horses trapped over with gold, and having taken him into his own Princely Chariot, he talked unto him reverently, used him honourably, and so entertained him, that if Jupiter had descended from the sky, greater honour could he not get in Crect, than Plato a poor Philosopher Aristons' son of Athens obtained in Sicil. Aristotle born in Stagira a poor Physician's son named Nichomachus, merited such fame that not only Philip King of Macedonia, thanked God that his son Alexander was born in his time, under whose tuition Alexander five years learned Philosophy, but also Alexander the great, Conqueror of the world honoured and saluted him as his Master, unto whom he said that he was no less bound for his learning and virtuous education, than he was unto King Philip his father for his birth, he declared the same being in India, a country far from Greece, & in the midst of his great wars, he did write unto him of the state of India, of the success of his journeys, and the prodigious and monstrous sights that he saw in his expedition. That mighty Artaxerxes King of Persia, hearing of the fame of that learned Hypocrates, did send unto the chief Governor of Hellespent earnest letters for Hypocrates, promising him great honours, and an equality to the chief rulers of Persia, and to be a fellow and friend unto mighty Artaxerxes.  
Bion being demanded what was the most dangerous thing in the world, he answered, to be most fortunate. Photion, that learned Athenian, was wont to say, that better it were to lie careless upon the ground, safe and sound, then to lie with trouble of mind under cloth of States in danger and peril. A certain wise Prince, before he was crowned King, did take the Crown first (as Valerius saith) in his hand, and after looking and musing a while upon it, he said, O Crown, more noble than happy, whose peril to enjoy if men understood, no man would take thee from the ground, though thou didst offer thyself unto him What felicity happened unto Alexander the Great, whom fortune so advanced to be a King of Kings, a Conqueror of Conquerors, yea to be worshipped as a God, and to be called the son of Jupiter, whose fame compassed the whole earth, in so much, that Thalestris Queen of the Amazons came from Scythia unto Hyrcania with three hundred women to lie with Alexander thirty days to have a child by him; and yet in Babylon that fortune that so exalted him, did likewise oppress him, being in his chief fame, and but thirty two years old, poisoned by his kinsmen and friends, and so left and forsaken of all men, that he was thirty days unburied, as a beggar, not as a King, and rather like a beast then the son of Jupiter. In the same manner fortune served Julius Caesar, who after the glory of so many conquests, was in his own city of Rome, and in the Senate house amidst his Counsellors, treacherously slain and murdered with Bodkins and Daggers, by his most trusty friends Brutus and Cassius, that he had twenty and three wounds in his body. This was the unfortunate end of so fortunate a beginning. How did fortune deal with famous Xerxes, whose huge armies dried up rivers, whose infinite numbers of Navies covered the Ocean seas, whose power and force all Gréece trembled at; fortune that promised all Gréece to him, did give him over into the hands of Themistocles his enemy to be vanquished, and unto the force of Artabanus to be slain. A little better she used Mithridates' King of Pontus, who after many victories in divers countries, and noble triumphs against the invincible Romans, she at length to his great discomfort, after he had lost his wife, children, and all his friends, did leave him in his old age a prey unto Pompeius. Therefore was Plato wont to thank God, that he was born a man, and not a beast; in Gréece, and not in Barbary; and thanked fortune, that he was a scholar unto Socrates, who always despised fortune and her power: For fortune never doth a good deed, but she requiteth the same with an evil turn afterwards. Pyrrhus that valiant King of Epyrus, whom fortune guided so famously, that he was counted by Hannibal the second soldier and Prince for his magnanimity and courage, unto Alexander the Great, was killed by a silly simple Argive woman with a Tile stone. Hannibal, whose name was so terrible unto Rome by the space of sixtéen years, was driven into exile, and became a banished abject from his Country, and weary of his life, he ended his days with poison in Bithynia. Alcibiades, whom fortune so favoured that he excelled all men in personage and birth, in wisdom and honour, in strength and wealth, and in all kind of virtues, was brought to such banishment and penury, to such infamy and reproach, that he was compassed round, and taken by his enemies, and burned in his bed with his whore whose name was Timandra. Cambyses and Nero, whose cruel and unhappy days both Rome and Persia long time felt; their fate was such, that after much tyranny and bloodshed, being weary in murdering of others, they slew themselves: This was the end of their cruelty.  
Polycrates, who ever sailed with prosperous winds of fortune, so that he was named fortunate Polycrates, at length (being so served of fortune as other Princes were) he was taken and hanged by one Orontes, an Officer of King Darius, in the open sight of Samos, where he a long time flourished, and in the end was hanged on a high hill named the mount of Mycale. These evils happen by fortune, yet we see them not; she gripes us with her hands, and yet we feel it not; she treadeth us down, and yet we will not know it. Happy is he that accompanieth not with fortune, though divers think themselves happy that he fortunate: As Gyges and Croesus, two Kings of Lydia so wealthy that they judged no man so happy as they were; and yet was Aglaus the poorest in all Arcadia, and Byton the simplest of all Gréece (the one by the sentence of Solon, the other by the Oracle of Apollo) judged far more happy than they. The very tyrant Dyonisius, being banished from his Kingdom of Corinth, would often say in his misery That happy twice were they that never knew fortune, whose fawning face in the beginning doth purchase cruel death in the end. Wherefore a certain Lacedaemonian called Diagoras, being in the Games of Olympia in Gréece having his children, and his children's children crowned with Garlands of Fame, for their virtuous acts and qualities, said, that it were great happiness for him to die presently at such a sight of his children's Fortune; and being asked the cause, he said, That Fortune never pleased that man so much at one time, but she would at another time displease the same as much again. And most true it was spoken unto one of the thirty tyrants, who being in banquet with divers Nobles and Gentlemen, when the house fell and slew them all; yet he escaping, bragged much of his fortune that he so saved himself, a simple man hearing it, said to him, Never boast of Fortune at any time, for that she spareth thee now, she will the next time more sharply plague thee. Which came so to pass; For his flesh was made a food to his horses, and his blood was the drink which was appointed for them.  
If Fortune, whose wavering steps are never certain, were as little trusted of the most as she is most deceitful and false to all than Cicero would not have spoken, that they which seek Fortune are blinder than Fortune; she never advanced any to dignity, but she suppressed the same again unto misery, as Tarqvinius the proud, a King that Fortune made famous divers ways, of Princely Progeny of passing personage of incredible beauty and of all noble qualities; but Lucretia, Collatinus wife, was made the only snare to catch him, and to take him, by whom he was deprived of his government, and banished out of Rome, to range countries in misery and pain after long felicity and pleasure: even so Dionysius King of Siracusa, after many Princely pleasures, renowned fame, great glory, yet in the end was banished his country, and driven to keep school in Italy. In the like sort, that noble and valiant Scipio Affricanus was deceived, whose prowess and magnanimity augmented much the fame of the Romans by conquering of Africa and Carthage, and notwithstanding, he was driven to exilement and misery, where he died after many triumphs and victories like a poor beggar. O uncertain state and slippery wheel of Fortune.  
And because fame followeth fortune, and proceedeth from Fortune, as the smoke cometh from the fire (for as Fortune is variable, so is Fame divers) if we seek Histories, we find the fame of poor men for their poverty is great, as well as the fame of the rich, for all their riches: poor Codrus and ragged Irus, are as famous in respect of being Beggars, as Midas and Croesus' two wealthy Kings of Lydia. Doth not Aristophanes make as much mention of Cleonimus the Coward, as Homer doth of stout Achilles? Poliphemus and Enceladus, two huge monstrous Giants, not so famous in Virgil for their bigness, as Conopas or Molon, two little dwarves of two foot length, are renowned in Plini for their smallness. Juvenal and Claudian, report no less of the little Pigmies, than Ovid or Maro of the huge Ciclopes. If Fame proceed of poor men for poverty, of dwarves for their smallness, of cowards for their cowardice, as much as it doth flow of rich men for their wealth, of Giants for their bigness, and of stout men for their courage: What is it but a pilgrimage in which we live & travel here? For fortune & fame run together as constantly as they are themselves uncertain. Plini that famous Historiographer, writeth of one named Messala, who was so forgetful and weak of memory, that he forgot his own name, and yet he was as famous for his obliviousness, as Hortensius was renowned for that he could pronounce out of hand with his tongue what he wrote with his pen. Seneca the Philosopher commendeth one called Calvisius, that he was likewise so oblivious, that he could not often name those daily friends that he used company withal. What greater Fame could Cyneas have for all his memory, when he was sent from King Pyrrhus as Ambassador to Rome, where the second day, in the Senate house, before all the people of Rome, he named all the Senators by name? What greater renown could King Cyrus have for his noble memory, for naming every soldier of his by name, being in the Camp? What Fame hath King Mithridates for his divers and sundry languages, which he, without an Interpreter, could speak unto two and twenty Nations, being his soldiers, but only that they are recorded in books, where likewise Calvisius, Messala, and such oblivious men that forgot their own names are committed into History. Doth not Homer, the Trumpeter of Fame, writ of Militides an Idiot, who after the destruction of Troy, and the death of King Priamus and all his sons, would come to secure the Trojans? Homer (I say) doth not forget Militides, no more than he doth Agamemnon. What should I speak of silly and wicked Herostratus, who for burning the Temple of Diana, is everlastingly remembered: And millions more of the like nature, who are mentioned by ancient writers? Thus you see we travel all one way in the vale of misery, and the condition is alike of the greatest Princes and the poorest Beggars; and if there be any difference, it is in that oftentimes the King is the more unfortunate of the two.   

CHAP. FOUR  
Of magnanimity of Princes, and their fortitude of mind, where and when it was esteemed.  
AS justice without temperance is often counted injury, so magnanimity without respect unto prudence is but tyranny. This virtue proceedeth from a valiant and a sober mind, joining both the body and the mind together, so that the wisdom and policy of the one, the strength and courage of the other, are united and always ready to defend the cause of their country and the quarrel of their Prince, and society of friendship: unto this therefore every good man is born, preferring common commodities before private wealth Hercules pondering much, what he might best do, and to what he should apply his noble mind, there appeared unto him two goodly women, the one, as Xenophon doth describe, very gorgeous and brave, rings of gold on her finger, a chain of gold about her neck, her hairs composed and frizzled, with pearls and Diamonds hanging at her ears: the other in sober and comely apparel, of modest behaviour, of shame faced countenance: they stood both before him. The first said, Hercules if thou wilt serve me, thou shalt have gold and silver enough thou shalt feed daintily, thou shalt live princely, thou shalt enjoy pleasures: In fine, thou shalt have all things at thy will to live with ease and rest. The other said with comely countenance, If thou wilt serve me Hercules, thou shalt be a Conqueror of conquerors, thou shalt subdue Kingdoms, and overthrow Kings: thou shalt be advanced into fame, renowned in all the world, and shall deserve praise both of men and women. Which when Hercules understood taking into consideration the idle service of the first, and the exercise of the second, he took her as his mistress, and willingly became a servant to her. Wherefore according unto promise made, he enjoyed fully the fame and praise by due deserts; he overcame Lions Dragons, Bears, and such monstrous huge wild beasts, he did destroy Kingdoms and countries; he had that fortitude of mind, that he conquered Giants, and subdued Tyrants enlarged liberties, set free Captives and prisoners: and briefly that magnanimity was in him, that he never effended just men, nor hurt innocent men, he preserved divers Kings and countries, he never spoilt good country, nor subdued a just King, but wholly addicted himself to merit fame. He destroyed the Serpent Hydra, the Dragon the Lion, the wild Boar and terrible Bull, conquering Geron, Cerberus, and Diomedes, cruel Tyrants. He took the gilded Hart, he vanquished the Centaurs, and the ravening birds named Stymphalideses, was there any tyranny in these his erterprises? but Hercules they say, was more aided of the Gods, then helped of man. With these his princely acts and renowned feats, noble Theseus was much enamoured, insomuch that he emulated the virtuous life of Hercules, he tamed wild beasts, slew monsters, overcame cruel Creon the Tyrant of Thebes, he descended also as the Poet saith unto hell, to imitate the feats of Hercules, to resemble his magnanimity, to augment Hercules' fame, erecting altars, appointing sacrifice in memory of Hercules, hoping that others would do unto Theseus as Theseus did unto Hercules. Next unto Theseus for antiquity of time, that valiant and renowned Greek Achilles, succeeded, who was the only stay and comfort of his country the very hope of Greece, his magnanimity, valiant courage, worthy acts, and famous life is at large set forth in Homer's Illiads, which Homer, Alexander the great so esteemed, by the reading of the achievements of Achilles, being brought up in school, in his father's days, with that learned Philosopher Aristotle, that he never went to bed but he had Homer under his pillow, and there fell in love with the prowess of Achilles, honoured his life, and magnified his death insomuch that he went unto Illium in Phrygia, where that famous City of Troy sometimes stood, to see the grave of Achilles, where, when he saw the worthy monuments of his martial chivalry, his famous feats and renowned life depainted about the Temple, which environed round his sumptuous Tomb, he broke out into tears, beholding the tomb, and said. O happy Achilles who had such a Poet as Homer, that so well could advance thy fame. And thus Alexander being moved by Homer to imitate Achilles, minded nothing else but magnanimity and courage of mind, as Curtius, and Diodorus Siculus can well testify, whose life though it was but short, was a mirror unto all the world, that being but twenty years when he began to imitate the acts and feats of Achilles, in twelve years more, (which was his whole time of life) he became King over Kings, a Conqueror over conquerors, and was named another Hercules, for his prosperous success in his enterprises, insomuch that Julius Caesar, the first and most valiant Emperor that ever was in Rome, after his great conquests entering into the Temple of Hercules in Gades, and reading the life of Alexander painted round about the Temple, his worthy fame declared, his noble deeds set forth, his victories and conquests in every place described, such monuments and mirrors in memory of his noble life every where expressed, he fell into the like tears for Alexander, as Alexander did for Achilles.  
Thus was one in love with another for magnanimities sake, each one so desirous of others fame, that Caesar thought himself happy if he might be counted Alexander, Alexander judged himself renowned if he might be named Achilles, Achilles sought no greater fame than Theseus, Theseus' ever desired the name of Hercules. Therefore Agesilaus King of the Lacedæmonians wondered much at the singular magnanimity and prowess of Epaminondas, sometime Prince of Thebes, who with one little City could subdue all Gréece. This Epaminondas having wars with the Lacedæmonians, people no less renowned by war then justly feared by Epaminondas after great victories and triumphs; was after this sort prevented by Agesilaus, in the wars of Mantinia, that all the people of Sparta were counselled either to kill Epaminondas, or to be killed by Epaminondas whereby the whole force and power of Lacedemonia was fully bend by commandment given by Agesilaus their King, to fall upon Epaminondas, where that valiant and noble Prince by too much policy was wounded to death, to the utter destruction of all the people of Thebes; and yet being carried unto his tent alive, he demanded of his soldiers the state of the field, whether Thebes or Sparta was conquered, being certified that the Lacedæmonians fled and that he had the victory, he forthwith charged the end of the spear to be taken out of his wounded side, saying, Now your Prince Epaminondas beginneth to live, for that he dies a Conqueror. We read not of Epaminondas his parralel, who being compared unto Agamemnon for his magnanimity, was angry therewith, saying Agamemnon with all Greece with him, was ten years about one town, the City of Troy Epaminondas with little Thebes in one year conquered all Gréece. An order was observed amongst the Lacedæmonians before they did go to the wars, they were by their Laws charged to make solemn sacrifice unto the Muses; And being demanded why they so did, sigh Mars hath no society with the Muses; Eudamidas then their King, answered For that we might obtain as well of the Muses how to use victory gently, as Mars to become victors manfully.  
These Lacedæmonians were so valiant, that having banished their King Cleonimus for his extraordinary pride and violence did make Arcus King in his place: Who being in Crect, aiding the people of Corcyra in wars with the most part of the Citizens of Sparta, Cleonimus their exiled King consulted with Pyrrhus' King of Epire, and persuaded him then or never to conquer Sparta, considering Areus was in Crect, and that Sparta was not populous to defend any strength of invasion; they both came, and pitched their field in the open face of the City of Sparta, assuring themselves to sup that evening at Cleonimus house. The Citizens perceiving the great Army of Pyrrhus, thought good by night to send their women unto Créet to Areus, making themselves ready to ●ie manfully in resisting the host of the enemy, and being thus in the Senate, agreeing that the womankind should pass away that night, lest their nation at that time should be quiet destroyed by Pyrrhus a great number of women appeared in armour, amongst whom Archidamia made an Oration to the men of Sparta, wherein she much blamed their intent, and quite confounded their purpose, saying, Think you, O Citizens of Sparta) that your Wives and Daughters would live if they might, after the death of their Husbands, and destruction of Sparta? Behold how ready we are, how willingly the women of Sparta will die and live with their Husbands: Pyrrhus shall well feel it, and this day be assured of it.  
No marvel it is that the children of these women should be valiant & high in their resolution. If Demosthenes, who was so much esteemed in Athens, had said in Sparta that which he wrote in Athens, that they who sometime ran away should fight again, he should have the like reward that Archilogus had who wrote in his book, that it was sometime better to cast the buckler away then to die for which he was banished the confines of Lacedemonia. At what time the noble city of Sagun●um was destroyed, the Senate of Carthage having promised the contrary, the renowned Romans, though the league was broken, and peace defied, yet the Senators did send Fabius Maximus as their Ambassador, with two tables, the one containing peace, the other wars, which were sent to Carthage, either to choose peace or wars; the election was theirs, though the Romans were injured. Hardie than the Romans were, when Scaenola went alone armed unto the Tents of Porsenna King of Hetruria either to kill Porsenna or to be killed by Porsenna, greater fortitude of mind could be in no man: a more valiant heart also was seen in no man then in Cocles, who alone resisted the whole army of King Porsenna, and when the draw bridge was taken up, he leapt in all his harness from his enemies into the midst of the river Tybur. And though he was in divers places sore wounded yet neither did his fall hurt him, nor his Armour press him, neither the water drown him, neither thousands of his enemies could kill him, but he swum through the river Tybur unto Rome, to the great admiration of King Porsenna, and exceeding joy of Rome; so that one poor Roman gave the repulse to the whole Army of a King. Valiant was Rome, and the Romans feared, when Popilius was sent Ambassador to Antiochus the Great, King of Syria, when Antiochus (either for pride or pomp of his person, or contempt of Popilius) refused to answer the Roman Ambassador; but was presently enforced to answer the Senate of Rome, and give satisfaction to the demands of the Ambassador, before he might go out of a little round circle which Popilius made with his riding Rod. Rome was then faithful, when Pomponius a Roman Knight and soldier under Lucullus, who was General in the field against Mithridates' King of Pontus, was taken prisoner by Mithridates, and was sore wounded and mangled, the King demanded, If he should give him Quarter for his life, he would be true to Mithridates? to whom the poor wounded Roman answered, Pomponius will be unto Mithridates as Mithridates will be unto Lucullus: So true and faithful were Romans, as they were stout and valiant, insomuch that Scipio being almost threescore years of age, and was desired by a young soldier to buy a brave Buckler, and a fine Target, said, That a true Roman must not trust to the left hand, where the Buckler is, or to hid himself under a Target; but must trust to his right hand and show himself in field in open sight. This magnanimity had the people of Scythia, at what time Darius King of Persia was marching with his Army towards Scythia, they having intelligence thereof, like people of great magnanimity, sent certain Ambassadors to meet Darius, to signify his welcome unto Scythia by presents sent by their Ambassadors: When the Ambassadors met with King Darius, they began to tell their message, and opening in the privy chamber the Wallet where their presents were, they took out a mouse, saying, Unless you creep like this mouse to some country, or swim like this frog to another, or fly like this bird to a third, these arrows shall pierce your hearts: The presents were a Mouse, a Frog▪ a Sparrow, and five Arrows; rare presents sent unto a King, simple gifts, small charges, but yet containing valour, fortitude, and contempt of Darius, ●ather to move him to war, then to entreat for peace. Though Scythia was bare, yet was she stout; though rude and barbarous, yet valiant and manful. It is not in the nature of the place, or in the number of the persons that magnanimity consisteth, but in the valiant heart, and noble mind: Wherefore Leonides King of Sparta was wont to say unto his soldiers that he had rather have one Lion to lead a whole herd of Déers, then to have a whole band of Lions ruled and led by one Dear; applying his meaning unto King Xerxes, who had ten hundred thousand ships on the Seas sailing towards Gréece, so many as all Gréece could hardly receive so many that divers rivers and floods were dried up by his huge Army, a proof (saith Justine) more of his wealth then of his magnanimity. Leonides (knowing well the manner of Xerxes, that he was seen first in the flight, and last in the field; whose glorious pomp and numerous army was not so famous and terrible at his coming to Gréece, as his departure from Gréece was shameful and ignominious) began so persuade the Lacedæmonians, being but four thousand in number, willingly to die in the straits of Thermopylae for the renown of Sparta; exhorting them to dine as merrily with Leonides their King, as though they should ●up with Pluto. But persuasions to these that were already persuaded, were superfluous; spurs unto those that might not be stopped with bridles, were needless, as in the Thermopylae was well seen and proved to the noble fame of Leonides, and great shame of Xerxes.  
It is not in multitude of men that magnanimity of men consisteth, but in wise and valiant hearts, for wit and courage joined together (saith Sallust) do make men valiant: Wherefore Agamemnon that most renowned Emperor of all Greece at the siege of Troy, would often say, that he had rather have ten wise Nestor's, than ten strong as Achilles, ten such as Ulysses, than ten such as Ajax: wisdom in war availeth much. Plutarch reciteth four famous and renowned Princes, and either of these four had but one eye, to the advancement of their renowned fame, the first was Philip King of Macedonia, and Father unto Alexander the great, whose wisdom in wars, whose policy in feats, whose liberality unto his soldiers, whose clemency and humanity to his enemies, in fine, whose success in his affairs were such, that his son Alexande●, doubted whether the valiantness of his Father, would leave any place to Alexander unconquered. The second was Antigonus King in the selfsame place succeeding after Philip, whose wars with Mithridaies' King of Pontus, and Pyrrhus King of Epire, fully set forth in Plutarch, do yield due honour and renown unto him for his force and magnanimity: The third was Hannibal Prince of Carthage, the whole stay of all Lybia, for sixtéen years, the scourge and terror of all Rome and Italy, whose name was so terrible for his courage and hardiness, that Antiochus King of Syria, and Prusia and King also of Bithynia, rather for fear, then for love, Hannibal being then but a banished man did receive him with honour. The fourth was Serto●ius a Roman Prince born in Sabina the thunder of whose Fame was nothing inferior to the proudest, these were not so famous by their prowess and chivalry one way, as they were notorious and spoken of, for that either of them had but one eye. These renowned Princes and singular soldiers, excelled all men in wisdom and prowess, as is recorded by Plutarch in their lives. Philip for temperance of life, Antigonus for faith and constancy to his friend, Hannibal for truth and patience for his county, Sertorius for his clemency and gentleness towards his enemies, and all of them for their passing courage, invincible stoutness, and worthy erterprises, although they were incomparable, yet were they all deprived of their eyes, as Philip lost one of his eyes at the siege of the City of Methron, Antigonus at Perinthia, Hannibal in Hetruria, Sertorius in Pontus. When the people of Thasius had erected altars, and appointed sacrifices to honour Agesilaus in their Temples for his Fame of fortitude, they sent Ambassadors to certify the King thereof, who reported that as Apollo was in Delphos honoured as a God, so Agesilaus was in Thasius: but the King as he was valiant, so he was wise, and much detesting the assentations of the people, he demanded of the Ambassadors, and desired them, that if their country could make Gods, they would make some first for their own country; saying, Agesilaus had rather be a King in Sparta, than a God in Thasius. While hidden hatred was exempted, while civil wars were not known, while Athens sought no supremacy over Sparta, while Sparta sought no mastery over Thebes, than all the power of Persia, the force of Macedonia might not slain one little town in Gréece: but the insolency of Princes, the desire of Fame, the felicity of renown, the honour of glory was such, as Alexander the great answered King Darius' Ambassadors, who coming from Persia to Macedonia to treat of peace, tendering unto Alexander the daughter of Darius in marriage, with all the country of Mesopotamia, and twelve thousand talents yearly beside and the assurance of the kingdom of Persia after Darius' days: as there wanted no princely liberality in Darius' offering, so there wanted no princely stoutness in A●exanders answer, saying unto the Ambassadors, tell your master Darius' King of Persia that as two suns may not be in the firmament so two Alex●nders may not rule one earth. Such high and valiant minds could be subject in no wise, neither D●rius unto Alexander, nor Alexander unto Darius. Such stoutness reigned in Princes to maintain states that as Archestratus the Athenian was want to say, that in the City of Athens two Alcibiades might not rule: so Ethocles the Lacedaemonian did likewise speak, that two Lisander's could not agree in Sparta. So opposite were Princes, so high and lofty of courage, so valiant of heart▪ so noble of mind, that though fortune could not so often fawn and favour their estates; yet she could not bereave them of their valiant minds, nor spoil them of their magnanimity, nor diminish their courage, as may appear by that worthy and most ancient soldier Mithridates' King of Pontus who after he had plagued the Romans with wars for the space of forty years, during which time, he shown himself no less hardy and stout in resisting the strong force of Roman, then valiant and courageous in attempting the fortitude of Romans; and though he were by fortune forsaken in his latter days and spoiled of all health, friends, children, countries, kingdoms, and all worldly wealth; yet to spite fortune his mortal foe, he went to Cel●ae, thinking with them to pass over into Italy, to let the Romans understand, that though friends and countries by fortune were spoiled: yet neither fortune with her spite, nor all the Romans with their force could subdue King Mithridates' valiant heart. It was then the only joy of Princes not to be conquered. In this only they triumphed, that they could not be vanquished. In this gloried they most, in that they were free from subjection. Cercilidas being one of the wise men named Ephou in Sparta, hearing the thundering threaten of King Pyrrhus Ambassadors, the slaughter and murder that King Pyrrhus intended upon men, women, and children, the cruel destruction and last confusion's of the Lacedæmonians, answered no less stoutly then wisely the Ambassadors of the King, saying. If Pyrrhus your master be a God, we have not offended him, and therefore doubt him not: but if Pyrrhus be but a man, tell your master that the Lacedæmonians be men likewise, and therefore we nothing fear him at all. The valiant Pyrrhus thought so well of himself, and judged all men so inferior unto him in their achievements, that being at the victory of that noble City Tarentum, where he saw such feats attempted, such acts done, such stoutness shown by the Romans, that dismayed at the manhood and boldness of them, thought that if magnanimity were lost, the spirit thereof should be found in a Romans heart; insomuch that beholding of them, he cried out and said: O how soon would Pyrrhus conquer all the world, if either he were King of Rome, or Roman soldiers subject unto Pyrrhus. Of these Romans Hannibal being enforced to forsake Carthage, was wont to say unto King Antiochus of Syria, that Rome would never suffer equality, but be Prince over all. Rome was compared unto the Serpent Hydra of Lerna, that having so many heads, when one was cut off, another sprung up; insomuch that all the world might not destroy Rome, being either injured, or overcome by the enemies. Licinius having lost divers of his soldiers unto Perseus' King of Macedonia (who afterwards was subdued by that valiant Roman Pompey the great) Perseus did send certain Orators to speak for peace, who eloquently persuaded Licinius to consent thereto, after a long debate, and the learned council, and pithy persuasions of the Orators, it was answered as briefly and plainly by Licinius, that the best way for King Perseus to obtain peace of the Romans, was first to restore the prisoners he had taken, and then afterwards to send his Ambassadors to the General Licinius, otherwise the whole country of Macedonia should feel the force and magnanimity of the Romans. To speak of the conquest and victories of Julius Caesar, of the resolution of Merellus, of the Fortune of Silla, of the severity of Marcellus, being therefore called the spur of Rome and of Fabius named the Target of Rome of divers more valiant Romans, it were infinite; but I mean not to molest the Reader, to prove the renowned Romans most worthy of this valiant virtue magnanimity. Claudian makes mention of one Camillus a noble Roman, who having a long time laid siege at Philiscus, & could not prevail, the Schoolmaster of the City taking his scholars with him, under pretence of walking out of the town, came and offered the scholars unto Camillus saying: by this means you may do what you will unto Philifeus', for here be their children, whom to redéem I know they will yield up the town. Camillus having regard to the Fame of Rome, and loathing much to show such treachery, rewarded the Schoolmaster after this sort, he did set him naked before his scholars, fast bound with his hands behind him, and every one of his scholars with a rod in his hand, saying unto the boys: bring him home to your Parents, and tell your friends of his falsehood: and the poor boys having an opportunity to requite old beat, were as glad as he was sorrowful, laying on load, and jerkt him with so many stripes, as loitering trevants may best be bold to number, until they came unto the City, where they told their Parents the cause thereof, who weighing the clemency and humanity of Camillus to be such, they gladly and willingly yielded themselves and their City into the hands of Camillus, knowing well, that he that would use them so being his enemies, could not use them ill by yielding all into his courtesy, who might have had all by tyranny.  
Now because this virtue was often seen in divers Queen's Ladies Gentlewomen and others. I may not omit the pilgrimage of their lives. We read of two Queen's of the Amazons, Penthesilaea the first, and Hyppolica the second; the one so valiant against the Greeks at the destruction of the noble City of Troy, that she feared not in open field to encounter face to face with that valiant Greek Achilles; the other so hardy that she shrunk not at the force and stoutness of that renowned Champion Theseus, who being commended by Theseus for her singular stoutness and courage was married to him, which certainly had happened unto Penthesilaea, had she not been taken by Achilles, Camilla likewise Queen of the Volscians, beside her Princely profession of sacred viginitie, which she vowed unto Diana, was so famous for her magnanimity, that when Turnus & Aeneas were in wars for the marriage of Lavinia, King Latinus daughter, she came Bellona like unto the field resisting the violence and puissance of the Trojans with the Rutils, and brought aid unto Turnus, That noble Zenobia, the famous Queen of the Palmyrians, a Princess of rare learning, of excellent virtues, of most valiant enterprises, after that her Husband named Odenatus had died, took the Empire of Syria, and attempted the magnanimity of the Romans, and a long time she withstood in wars that noble and renowned Emperor Aurelian, by whom the Emperor was wont to say, when it was objected to him, that it was no commendation for a Prince to subdue a woman; That it is more valiant to conquer a woman, being so stout as Zenobia, then to vanquish a King, being so fearful as Xerxes. The ancient Greeks, as Herodotus doth witness; were much amazed at the magnanimity of Artemisia Queen of Ca●ia, who after that the King her husband died, did show such fortitude against the inhabitants of Rhodes, that being but a woman, she subdued their stoutness, she burned their Navies, wasted their wealth, vanquished and destroyed the whole Isle, entered into the City of Rhodes, caused her Image to be set up for a monument of her chivalry, & the perpetual memory of her victory. O renowned Ladies, O most worthy women that with feminine feats have merited manly fame! How did famous Teuca Queen of the Illyrians, govern her subjects after the death of her husband King Argon, who being warred on by the Romans, repelled their force broke their bonds and discomfited their armies to her perpetual fame and commendation? she governed the people of Illyria no less wisely, than she defended the puissant force of the Romans stoutly: She lived (as Histories report) as soberly and chastely without the company of man, as she governed her country wisely and stoutly without the counsel of man.  
It were sufficient to repeat the ancient Histories of two women, to prove fully an everlasting praise and commendation unto all women: The one written in Herodotus in his first book of Queen Tomyris of Scythia; the other mentioned by Valerius and Justine, of Cleopatra Queen sometime of Egypt. The first, after that Cyrus had made havoc in her Kingdom of Scythia, killing, destroying, and burning all, without any regard of Princely clemency, or respect unto a woman's government; and not satisfied therewith, he slew also the Queens own son, named Margapices, thirsting more and more for blood: Insomuch that the valiant Queen being much moved to revenge Margapices death, weighing the greedy rage of Cyrus, came Lion like to field, either to lose her own life, or else to revenge her son's death, and pressed upon Cyrus at that time more like a grim Gorgon then a silly Scythian, and ●lew him in the field; and haling him up and down the field, she cut off his head, and bathed it in a great Tun full of blood, appointed for that purpose, saying, Now Cyrus drink thy belly full of that which thou couldst never have enough of. Thus valiant Tomyris revenged tyranny, requiting the death of her son with the death of two hundred thousand Persians.  
The other was Cleopatra, who after that Julius Caesar was murdered by Brutus and Cassius, and that Marcus Antonius was by Augustus invaded with a puissant Army for his perjury and falsehood shown unto his Uncle Caesa●; she, I say, Cleopatra having the most part of Arabia and Syria, confederated with her friend and lover Antonius against Augustus, being then the second Emperor of Rome, and having with the forces of Egypt aided him a long time, until that she perceived, that Augustus prevailed, and that Antonius was vanquished, lest she should be conquered by Augustus, she conquered herself, yielding rather her body a prey unto Serpents then to become a subject unto Augustus. Hannibal could do no more, but to poylon himself rather then to yield to Scipio. Let Semiramis with her valiant force and stoutness be commended at Babylon, where she reigned forty years a Widow after King Ninus her Husband's death. Let noble and famous Atalanta, with her Bows and Spears, and feats of Arms, be praised in Arcadia. Let Hypsieratea, that followed her Husband King Mithridates in the wars as a Lackey unknown be extolled in Ponius. Let Helerna, Janus daughter, with all her fortitude be spoken of in Latin; And let Deborah be famous amongst the Israelites. These women were no less famous for their pilgrimage, th●n the worthy Conquerors and Champions of the world: They were in no point inferior to men, and in many points far excelled Princes and Kings: Surely the world was then very weak, or women were very strong and resolute. And to omit particularly to touch any more of women, I will open and declare their virtues in several countries'. The women of Lacena would together with their husbands go unto the field: yea they went soldier like unto Missena to fight in field. The women of Cimbria would kill those that first fled the field, though they were the next friends or kinsmen unto them. The women of Saca had this custom, either at their marriage to be conquered by their husbands the first day, or else to be conquerors over their husbands all the days of their life: their combat (saith Aelianus) was for victory, and not for life, The women of Persia would meet their husbands and sons flying the field, lifting up their , showing their nakedness, saying, Whither flee you, O you Cowards? will you again enter into your mother's wombs? will you creep into your wife's bellies? This they ●id in the wars betwixt Cyrus and his Grandfather Astyages. The women of Sparta would go unto the field to see in what place their Husbands and friends were wounded; if it were before, they would with gladness and joy show the same unto every man, and bury the body solemnly; if their wounds were behind▪ they would be so ashamed of the same, that they would leave them unburied in the field. The women of Scythia called Amazon's, lived as conquerors over men, and not conquered by men, until Alexander the Great destroyed them and their Country, which before were so valiant, that they weighed not to encounter with Hercules in the field, and after with Theseus in open battle; they blushed not to meet the valiant Greeks at the destruction of Troy. Magnanimity which was then for the defence of countries, is now turned into Tyranny to destroy countries: so that the toil and travel, the great dangers, and high attempts that men took in hand, was nothing but a pilgrimage of life; some going, some coming, some born, some dying, some winning, some losing, some beginning their race, and some ending their life; much like a Comedy played on stages, where every man acteth his appointed part, shifting himself into sundry shapes and fashions. To make an end of this subject, whatsoever we do we do like pilgrims; whersoever we go, we go a pilgrimage; and thus we live, and thus we die.   

CHAP. V.  
Of Martial Triumphs, and the solemnity of Kings and Princes.  
AFter that Mars had moved first Ninus, King of the Assyrians unto wars, who was the first after the flood, that invaded the confines of Asia: the world at that time for the simplicity of the people, and temperance of life, and specially for that it was not populous, was called the golden world, for the space of two hundred years and a half after Noah, until Ninus first framed wars, whence in short time after proceeded sundry wars in several countries. Insomuch that to animate the soldiers, and to stir their Captains with greater courage to defend their countries, they invented glorious triumphs, whereby the deserved fame of the Conquerors might be renowned. And as the victory of itself was either more or less, so were the triumphs appointed to be correspondent unto the same.  
The Lacedæmonians a people most studious of war, had appointed several triumphs according unto the state of the victory: for if through deceit or craft, they had gotten a victory, they would kill a Bull to do sacrifice unto their Gods. If again through strength and courage they had purchased a victory, then in triumph thereof they would kill a Cock. The Athenians at any victory, would crown the Conqueror with a Garland made of Oaken leaves, in triumph of his success, properly appointed for him that defended the estate of Cities, or the persons of Citizens: Thus Pericles and Demosthenes used often to triumph in wearing the crown called Civica Corona, the Civic Garland. This order also was observed among the Greeks, that the victors might only make a triumphant show of their victory not to move any enmity, or to maintain discord against the enemy, as sometime the Thebans did, who were of all Gréece with one consent accused, for that they made a perpetual monument of the victory against the Lacedæmonians to stand in brass, rather to stir enmity and discord amongst their successors and posterity, then justly to triumph in their present fortune. The Princes of Carthage used such triumphs, as at the yielding of the Empire of Carthage, by Hasdrubal unto his brother Hamilcar, who was Hannibal's father, and oftentimes triumphed against the Romans. It is read in Justine that at the beginning the triumphs were not gorgeously, nor sumptuously appointed, as they were in process of time: for the Romans who far excelled all countries▪ had not such triumph when Romulus had vanquished Acron King of the Senenses. He did wear nothing else but Bay-leaves in triumph thereof: for first the branches and bows of trees were cut down in triumph. Secondly divers fresh flowers were gathered. Then they invented Garlands made of Time, intermingled with silver, and with gold. At length divers kinds of Garlands were so used in Gréece, that at their banquets and their drink they had their Garlands on their heads, for as the world grew in wealth so it grew in sumptuousness: for the triumph of Romulus was far inferior to the gorgeous triumphs of Camillus, and yet Romulus was a King, and Camillus was but an Officer. Time bringeth things unto perfection. In time Rome waxed so wealthy that Camillus I say was carried in a Chariot all gilded and wrought over with gold, having all white horses gallantly furnished, a Crown of pure Gold on his head, all the Senators and Consuls of Rome going on foot before him unto the Capitol of the City, and thence unto the Temple of Jupiter: where to honour the triumph further, they slew a white Bull as a sacrifice unto Jupiter, and thence he was brought triumphantly unto the City of Rome unto his ow● house. Even so in Gréece and Carthage, in time they grew into such pomp and sumptuous triumphs, that there was as much study to invent brave shows and solemn sights in triumphs, as there was care and diligence to have removed the enemies: when Epaminondas ruled stately Thebes; when Hannibal governed proud Carthage; when Leonidas bare sway in war like Sparta: then Gréece and Lydia were acquainted with solemn and brave triumphs. In Ninus time the triumphs were in Assyria. In Arbaces time the triumphs flourished amongst the Medes. In Cyrus' time the triumphs were in Persia. In Alexander's time they were in Macedonia. In Caesar's time they were in Rome, and thus always from the beginning of the world, triumphs followed victories. And here I mean a little to entreat of the triumphs of the Romans, which far divers ways surmounted the rest, whose Fame was spread over all the world: and yet imitating in all things the Greeks, insomuch that Rome always had Athens as a Nurse, or a pattern to frame their laws by: for although the Kings were banished as well in Athens as in Rome, yet they ruled and triumphed more by Orateurs in Athens, and by Consuls in Rome, then by Kings. Therefore as Plini saith they exercised such feats of arms they contrived such policies, they used such solemnities in triumphs, that Rome then was noted to be the lamp and lantern of Mars. They had (I say) divers Garlands made only for the triumphs of wars: Plini counteth seven sorts of Garlands, which the Romans had: the first made of pure gold, appointed only for the triumphs of Princes: The second of Laurel, which of all was most ancient in Gréece, and in Italy appointed for the triumphs of soldiers: The third of all kind of sweet flowers, appointed to him that restored Cities to their liberties again: The fourth made of Oaken leaves, to him that defended Citizens from death: these two Garlands were of great honour in Rome, but especially in Gréece the one Cicero wa●e in Rome, for his invectives against the conspiracies of the wicked Cacelin; the other Fabius Maximus did wear, for that he saved Rome from the second wars of Carthage, where Hannibal was Captain. The fift Garland was appointed for him that assaulted the walls of the enemies first, and entered the town: The sixth for him that attempted the tents of the enemies: The seventh bestowed upon him that boarded first the Navy of the enemy. These three last Garlands mentioned for the scaling of walls, the boarding ships, and attempting the tents, were made all of gold. and given by the Princes or Senators to the aforesaid Soldiers,  
There was likewise in Rome a decree concerning the triumphs, that none might triumph unless he had been before some Officer in Rome, as Dictator, Praetor, Consul, or such like: and if any (unless by the Senate) had won any victories, though their conquest were never so great, and their victory never so famous (as Pub. Scipio for all his victories in Spain, and Marcus Marcellus for all that he took the great City of Syracuse) they might in no wise by Law make any claim of Triumphs, because they were not appointed by the Senator. Then Rome flourished and was defended from divers injuries, and saved from enemies. At what time M. Curius triumphed over the Samnites, Mae: Agrippa over the Sabines, Paul Aenilius over the Lygurians, Marius over the Numidians, Pompeius over Armenia and Pontus, Scipio surnamed Affricanus over Carthage and all Lybia, Julius Caesar over all Europe and Africa; Rome was then feared of all the world, and now Rome is despised; then Rome might say, Roma vincit, now Rome may say, Roma vista; then Roma at mata, now nermis; then Roma, now Ruina: But time consumeth all things.  
That victory that was not manfully gotten, and valiantly won in the field, was rather counted tyranny then victory: For when Lucius Pius in a banquet that he made, had filled the people of Sarmatia full of wine, and made them so drunk, that all the Nobles and Captains of Sarmatia yielded themselves as subjects unto the Empire of Rome, for which at his return home to Rome, he required according to the custom, to have a triumph done unto him for the victory of Sarmatia; the Senators having understood the manner of the victory, and how, and after what sort Lucius Pius subdued the Sarmatians, he was openly beheaded by decree of all the Senate, and a slanderous Epitaph set upon his grave, to manifest the deceit he used in stead of magnanimity, that he deceived them by wine, whom he ought to have subdued by force. The Romans were not in those days contented that any of their Captains should use vicious dealing, or show any fraud or guile in wars unto their enemies; but at last as wars grew common in all countries', so deceit and craft was thereby augmented, and triumph exiled: Then the Assyrians warred on the Persians, the Persians on the Argineans, the Argineans on the Athenians, the Athenians on the Lacedæmonians the Lacedæmonians on the Sydonians the Sydonians on the Rhodians, and the Rhodians on the Scythians, with all kind of policy, right or wrong they cared not, so that victory were gotten: So that the triumph then, is now turned into captivity; magnanimity then, unto craft and deceit now; In fine, victory then unto tyranny now. And so with Caesar I end, Ex bonis principtis mala or iuntur. Such is the state of life, the pilgrimage of man which is daily worse and worse as it waxeth to the end: For in the beginning, renown and honour was the cause that all men attempted dangers and great perils, and now in the end, gain and profit moveth wars; then was their desire to overcome Lions, Bears, Elephants Tigers, Panthers, Rhinocerots, and such wild and savage beasts that might renown their achievements, and now for the most part forgotten, they descend into the Vale of Death.   

CHAP. VI  
Of the first finding out of Laws and Orders, and of all invention of things general, and of Time,  
THe world growing into its maturity, divers men found means to set things in order, which at the beginning were rude and barbarous; as amongst the Athenians, Draco; amongst the Egyptians, Mercury; amongst the Argives, Phoroneus; In Arcadia, Apollo; in Tyre, Charandes; in Italy, Pythagoras: Other things no less necessary for the manners and civility of men, then for the life and food of men, were found. And because Time is the beginning and end of all things terrestrial. I think it expedient in this place to declare the computation of Times and Ages: For with the Egyptians at the first, they counted their years by the Moon, attributing unto every year thirty days, as both Herodotus and Macrobius do agree. The The Arcadians as Putarch in the life of Numa doth write, had three months in every year appointed. The people of Caria finished and ended their year every sixth Month. The Greeks did number three hundred fifty and four days in their years, which want of our years eleven days and six hours. The Romans at the beginning in the time of Romulus, who was their first King, had their year in ten Months counted, counting their first month March and giving that name unto it after his father's name Mars; April was named of Aphros in Greek, which is Foam, whence Venus was born: May was called a Majoribus, of the Elders; june of the youth called Juniores: These four were of Romulus named. The fifth month was then called by Romulus, Quintil, which Julius Caesar in his time named july. and Augustus Caesar named the month called Sexulis, August; and so in order, September, October, November, December. Numa Pompunus, who succeeded Romulus, added january and February, and so named them according to the name of Janus, who was the first King of the Latins, and Februus who was supposed to be the inventor of the Lustration: For as the Greeks did count all things by their Olympiades', so did the Romans by their Lustra. Then was the use of Clocks unknown insomuch that Authors herein do much vary, and seem to be ignorant of the inventors of them. First, some think that Herme, in Egypt found them out by a beast sacrificed unto Seraphis; some again attribute the invention unto Anaximines in Lacedemonia, and that they were found out by a shade; some unto Scipio surnamed Nasica in Rome, by a water: But uncertain it is by whom, and by what means Clocks first were found. Some again do count their day, which is four and twenty hours, from sun rising unto sun rising, as the Babylonians use; some from sun setting to sun setting, as the Athenians; some from midnight to midnight as the Egyptians; some again from midnight to noon again, as the Vmbrians do: Thus diversely have hours and days been counted.  
Now after laws were invented, and orders made, and time divided, men as yet rude and raw, leading their lives beastly and bruitishly, for want of civility, having neither houses, Towns, or Cities, to inhabit, but some having in Caves of the ground their chief mansions, others had their best garments made of green bows and branches of trees, some hid themselves in shadows of the woods, some in Dens like wild beasts, until nature first by reason opened a way and a means thus unto further civility. Then houses were made, and Cities builded, high towers raised, strong walls invented: King Cerops erected Athens: Phoroneus builded Argos: Diospolin in Egypt was by Threson builded. Likewise the first tower after the deluge of Noah was made by Nimrod; then Temples were builded Pythias in Perenna made a temple unto Minerva: Romulus in Rome builded a temple unto Jupiter, and thus divers men in sundry countries have been the bvilders of monuments. By this means came Pallas unto great fame, for that she was supposed to be the first that invented sciences, amongst the Grecians in Athens; for this purpose was Ceres in Sicilia renowned, for that she was thought to be the first that sowed corn, and taught husbandry, for this reason were Typhis and Jason so worthily commended, that they among the Greeks were the first that sailed the seas. Then was money found in Mount Pangaeum, and coined in Aegineta, which as Plini saith had been better unknown then found; money being found wars ensued by Ninus, who was the first that ever warred after the deluge Then Idolatry sprung up by Me●issus King of Greet: Images and pictures were first made by Epimetheus. Tribute was appointed first by Darius: Fight on horseback by the Centaurs was first practised. Immediately things were found apt and necessary unto wars, after that Mars first invented the way thereunto. Then the Lacedæmonians people of great antiquity, found first the Helmet, a Sword and a Spear, the Scythians found first the use of Bows and Arrows; the Thracians were ancient in feats of chivalry; for that Mars as they supposed was born with them, who was honoured as the God of wars, and found out divers things necessary for wars, Happy was that man that might then invent something or other to profit his country: and thus the wit of man sought so deeply, and studied so painfully, that from a rude and lumpish Chaos, the world waxed beautiful, and men waxed civil, and all things became ripe and perfect by the industry of man. Afterwards the world grew unto such ripeness, that liberal sciences were found and used in all places, as things necessary unto man, and there was nothing unsought that might induce profit: both herbs, stones, trees, and all things within the compass of the earth were searched to what end they were and used accordingly unto some purpose. Vulcanus and Promotheus found out the profit of the fire, Anacharsis the Scythian first found bellows to blow the same; as Ceres taught to plough the ground, Argeus did invent the dunging of it. Urania found first Astrology, the people of Chaldea, strait practised the same. Errato invented the use of Geometry, the people of Egypt strait exercised the same. To be brief, Clio first found Histories, Melpomene Tragedies, Thalia Comedies, Polyhimnia Rhetoric, Cal●ope Poetry, or rather Palias herself, whom all the Greeks supposed to be the first founder of sciences, and arts; Simonides invented the art of memory as the register and sure recorder of knowledge to keep the same; the virtues of herbs were found by Mercury and Chiron, and by others; Hippocrates and Avicen first professed Physic, though the most part do attribute to Apollo the first exercise in Physic and unto his son Aesculapius the practice of Chirurgery. Dedalus in Crect was the first Carpenter. Amphion the first Musician in Thebes, Tages the first Soothsayer in Hetruria. Nothing escaped man's industry: Aristeus King of Arcadia first found the use of Honey, and the nature of Bees; the Lydians to die Wool, the Egyptians found out the first use of flax the Phrygians to sew first with needles the Hetruscans Weaving: Nature left nothing unsought for her own profit, as Plautus saith, she is always desirous to invent and to know new things.  
Victories and triumphs were first invented by Dionysius. Crassus' made the silver garland first to be worn in Rome. The Phrygians made the Chariot first. Hunting was practised by Artaxerxes and laws thereunto appointed. Epeus' for that he invented the brazen horse in Troy for the Greeks, is famous. Perillus for that he made the brazen Bull in Agrigentum for Phalaris the tyrant is renowned, though the one was made to satisfy tyranny, and the other to accomplish treason: Yet such was the desire that men had to Fame, that always they studied and contrived what best might advance their Fame, and might be the memorial of their attempt travel. What a thing was it to see in ancient time the invention and policy of men in all countries, what order what laws were in all places, to conserve that by wit, which afterwards they destroyed by wars. What was not invented in Rome before Julius Caesar and Pompeius altered it, before those wicked members Sylla and Marius spoiled it: before that rebel Catiline disturbed it: before Marcus Antonius and Augustus quite destroyed it. So that policy of men in observing laws & orders in their wisdom in framing them, their magnanimity in defending them, were topsey turvey thrown down afterwards by cruel Tyrants and wicked Princes: as Caligula, Nero, Tiberius, Heliogabalus with others: so that time findeth all things, and endeth all things: time maketh, and time destroyeth.   

CHAP. VII.  
Of the sumptuous and wonderful Buildings of Kings and Princes,  
I Thought it convenient to place the strange and wonderful buildings, which were made by men's hands, together with the marvellous works of nature; and the rather because amongst them are so famous, that for the renown thereof, they are named in number the seven wonders of the world. The first was called Pyramids, which the Kings of Egypt made by the City of Memphis, a miracle so made, that twenty and two years, six thousand were occupied and traveled in the same: either, as Pliny saith, to busy the vulgar people lest they should be idle, or else to show and brag their superfluous wealth in making so stupendious a work. The second, were the walls of Babylon, which Queen Semiramis unto her perpetual memory had made a monument amongst the Persians. In making of these walls, she kept three hundred thousand men at work, they were made of two hundred cubit's height and fifty cubits broad, having a hundred gates, wrought of brass round about, to come and go unto the city, and from the City: And upon the walls were made three hundred towers: she brought Euphrates one of the four Rivers of Paradise to pass through the midst of Babylon. The third in order was the sumptuous tomb of Mausolus' King of Caria, which Queen Artemesia his wife made so gorg●eous, that it was twenty and five Cubits high, and in compass four hundred and eleven foot, and wrought round about with six and thirty pillars and broad beams: hence all the monuments and brave buildings of Emperors and Kings took their pattern, for it was so curiously wrought, that upon the East side, that famous workman Scopas shown his skill: upon the West side that renowned Leocares wrought his cunning: upon the North side Briax a man of great name applied his part: and upon the South side Timotheus did what he could to win renown. These four famous workmen had more fame by making the tomb of Mausolus, then for all the works that ever they made before. These two noble Queens are not to be blotted out of memory all the while that the name of Babylon is read of in books, or the Tomb of Mausolus spoken off with tongues. Now to pass further to speak of that monument and miracle which excelleth all the world for work, I mean the great Temple of Diana amongst the Ephesians, in the building of which all Asia were occupied two hundred and twenty years, almost with all powers of the world. This Temple was made nigh the seas for fear of earthquakes: it was four hundred twenty and five foot long, two hundred and twenty foot of breadth, it had a hundred twenty and seven pillars, which for the wealth thereof, every one after another was made by a king, The chief master of this work was Ctesiphon, whose fame thereby was spread over all the world The fifth was the high tower which King Pcholome m●de in the Isle of Pharos, to benefit the sailors upon the Seas. This Sostratus made so high, that in the night time there hanged a Candle for a light and mark unto poor Mariners, which could be seen for the height of the Tower almost every where. The other two and last of the seven wonders, were two Images, the one for jupiter, made by Phydias, of Ivory in Olimpia. The other made for Phoebus in Rhodes, by Lindus, whose immensity was such, that it was threescore and ten Cubits high: so great was this Colossus, that when it fell down by an earthquake, it seemed a wonder to the beholders: every finger that he had was bigger than a man of this age. These seven huge and monstrous works were called the seven wonders of the world, which Pliny and Plutarch speaketh of in divers places. Some suppose that the royal Palace of Cyrus, which that cunning workman Memnon made, might be justly numbered with these worthy and famous works. But to proceed to other sumptuous buildings, though not counted of the seven wonders, yet allowed amongst the best for the stately work of the same, and of no inferior fame: as the Labyrinth made by Dedalus in Crete, of such difficult work, that he that came in, could not without a guide go out again. Three others were made like unto that, the one in Egypt which Smilus made, the other in Lemnos which Rhodus wrought, and the third in Italy which Theodorus made. These four Labyrinths were so curiously wrought, that Porsenna king of Hetruria took hence example to make him a monument after death, to bury and eternize himself. Again, after these there were other wonderful works made by the kings of Egypt called Obelisci, such renowned and famous buildings that when Cambyses, king of Persia. at the siege of the city Sienna saw but one of them he was in such an admiration that he thought them invincible. Phyus made one of forty cubits. King Ptolemy made another of fourscore cubits in Alexandria: and divers others which for their fame were then counted as m●rva●lous as any of the seven wonders. But let us speak of sundry buildings, aswell of cities and towns, as also of temples, houses, and palaces, whose fame thereby long flourished: as Romulus was famous by building of Rome. Cadmus' by building of Thebes, a city of Boetia in Greece. And Ogdous by the building of the city of Memphis in Egypt Neither may I escape any, sigh I have taken upon me to recite all, whose renowns and names by these their works do yet live I must not escape Alexander the great, who in his great wars made a city of his name, named Alexandria. I must not forget King Darius, who likewise built up Susa a city in Persia. These two kings, though they destroyed thousands of cities, yet they builded some cities. Neither may I omit Caesar Augustus, who made a famous city in memory of the great victory over Antonius and Cleopatra, and named it Nicopalis, that is in english the city of victory King Ninus, an ancient King, made the city of Ninive, within two hundred years after the flood of Noah, Sichem builded Sidon: Agenor Tyre. Then the world waxed populous, and kings began to build every where for the furtherance of civility, and increase of policy and wit, in which the world in the beginning was very raw: for as the world grew into civil order and the knowledge of things: so cities and towns were builded. Castles fortified, and high walls raised for a Bulwark, and a Defence unto the same: so by little and little the world was full of cities. Then Siracusa was builded by Archias. The city of Argos was erected by Phoroneus. Laodicea by king Antiochus. And so briefly to recite them over, the noble and famous city of Troy in Phrygia, was builded by Dardanus. Arpos, a town in Apuleia, was built by Diomedes: and so Telegonus builded Tusce in Italy, being the son of Ulysses a Greek. Capis likewise builded the city Capua, to which Hannibal laid a long siege: but lest I might be too long in rehearsing the bvilders of famous cities, having just occasion to respect the time. I will end with the Cities and Towns, always considering that women ought not to be forgotten, as Semi●amis Queen of Persia, who builded the city of Babylon: Queen Dido, who builded the warlike city of Carthage. Danae the daughter of king Acrisius, who builded in Italy a great town called Arcade. Divers Queen's and noble Women, are for the like no less famous than Men were.  
Now pausing a while, we will repeat those that increased the commonwealths, and beautified them with other kind of buildings. Amongst other miracles, and wondrous works. Mount Athos was made of Xerxes' navigable, even unto the sea, eleven years he kept thirty thousand men to bring his mind to pass. Caesar made in one day two famous bridges: the one over the River Rheum, and the other over the river called Ara, which was almost incredible. Alexander the great made such a dining-room at the marriages of the nobles of Macedonia with the women of Persia, Aelianus doth witness, that a thousand Persians, and a thousand Macedonians, and five hundred others with swords and silver Targets lodged in that house, while the marriages continued. Traian the Emperor made such a Bridge on Danuby, that for length, breadth and height, all the world could not show the like. What should I rehearse the Temple which Solomon made in Jerusalem, unto the which, the Ephesians with their temple of Diana, and the Carthaginians with the temple of Juno must give place, needs must Alexander for all his bravery and Clodius house, which was the spectacle of Rome yield unto the golden hall of Nero: but of fineness of works, if the rareness of skill, if I say the worthiness of, wonders might rlaime place, and justly challenge fame, I should praise Spintharus for the making of the Temple of Apollo in Delphos, or Meleagenes for his work in Prienna, in making the Temple of Minerva.  
I should commend Epeus for his cunning about the brazen horse in Troy, I should commend Perillus for his brazen bull in Agrigentum, yea and Vulcanus, who as Poets feign, was appointed by Jupiter to work only for the celestial gods. I commend the Image of Diana in Chios; which was so skilfully made, that unto those that came unto the Temple she seemed glad and joyful: and unto those that went out of the Temple, she seemed sad and angry. I should praise the artificial golden birds made by the Sages of Persia, and the curious work of Pallas Temple in Illyon, and the work and invention of noble nature, unto which nothing is hard: It pierceth the clouds, it wadeth the Seas, It compasseth the whole world: the cunning workm●n, the skilful Carpenter, saith Cicero, guideth every man as a Captain. I might have occasion in this place to speak of the work of nature, but that it is needless, considering how familiarly she instructeth a man unto those works, which are most strange and marvellous.   

CHAP. VIII.  
Of Painting and Poetry, and how much they were countenanced by Princes.  
HOrace that learned Poet, affirmeth that the like reputation and dignity is given unto a Poet, as unto a Painter: naming the one a speaking picture, and the other dumb post. For painting unto the ignorant, was as printing unto the learned. Where the one viewed with the eye, and the other read with the tongue. Painting and graving were the ancient monuments of Gréece, and so much esteemed, that Phrydias waxed so famous, as Plini doth witness, for that he made the Image of Minerva in Athens, so artificially and so subtly, with a great Target in her hand, wherein were graven the wars of the Amazons, and the combat of the Giants: the rebellion of Centaurs and the Lapitheans, that all Gréece wondered much thereat. Nealces in like sort did set forth the wars betwixt the Egyptians and the Persians, so lively to behold, and so worthily wrought; that the beholder thereof might be as well instructed in sight, as the learned in reading the history thereof. That cunning Philoxenus did also as effectually set forth the wars between Alexander the great King of Macedonia and Darius King of Persia in colours, as either Curtius or Diodorus did express it with writing. The noble Painter Timantes, at what time that worthy Greek Agamemnon at the siege of Troy, was enforced by an Oracle to sacrifice his daughter Iphigenia, to mitigate the fury of the Gods: he beholding the woeful hap of Agamemnon, and the sorrowful state of the Greeks; the solemn sadness of the sacrifice, the order and state of of Iphigenias' death, did so set it forth, that it was more lamentable to behold it in colours then rueful to read it in letters. A science belonging unto noble minds: and sometimes so esteemed of the Greeks, that their fame thereby much was augmented. What almost was done or written in Gréece, but it was straight set forth in colours? No war any were, but it it was painted out in Greece. No strange history of any thing but it was expressed in common colours: insomuch that philosophy itself, which was so honoured then in Greece, was set forth in Tables. That learned Zeuxis did paint in a table the picture of Jupiter, sitting in his throne, with the rest of the Gods about him: where likewise was showed the history of Hercules, how he yet in his cradle slew the two great Snakes, or rather Dragons, where his mother Alemena, and his supposed father Amphytrio, did fearfully behold the death of the two Dragons, and the escaping of young Hercules their son, being a child. Nichomachus did lively express the boldness of Theseus and Perythous in attempting their voyage to King Pluto's region, blazing in Tables their high enterprise, taking away Queen Proserpina from her husband Pluto. So skilful was Licias, so cunning was Philiscus, that they made a subtle Chariot wherein Apollo and his sister Diana, and his mother Latona were perfectly graven, and the nine muses orderly set, and that upon one stone. Praxiteles excelled all men in the like, for he graved in marble stone, the image of Venus so perfectly and so lively in each point, that a certain young man saith Plini fell in love with the image, and came often in the night when none know, to kiss and clip the image of Venus: as sometime was read of Pygmalion the cunning Greek, who likewise fell in love with his own handy work, in garnishing and decking with fresh flowers his own handy work. But to speak of Apelles, Pirgoteles and Lisippus, their fame was spread over the whole world insomuch that Alexander the great commanded that none should paint him in colours but Apelles: none to grave him in stone but Pirgoteles: and none to carbo any part of his Princely person but Lisippus. It were too much to speak of Calycratis, P●y●aerides, and divers famous men more, wherewith Gréece sometime flourished: whose fames and worthy reports, made Paulus Aemilius that noble Roman, from Rome to send unto Athens for two men, the one a Philosopher to teach his sons, the other a Pointer, to set forth in tables the great triumphs and victories which he got over the Ligurians and Persians: and one man being an excellent Philosopher and an excellent Painter named Metrodotus was sent from Athens unto Rome for the purpose. Poets and Painters were much set by in ancient time: for even as these aforesaid Painters were famous and renowned so were Poets honoured and esteemed. For we read that Alexander the great would never go unto his bed without Homer's Iliads and his dagger under his pillow. He so much esteemed Pindarus the Poet that he spared a whole street in Thebes from burning for Pindarus house, which was in that street. That renowned Emperor Augustus so honoured Virgil that being dead, his books were worthily honoured and embraced of Augustus. So that noble Emperor Gratianus advanced the poet Au●onius unto the office of a Consul for his learning and knowledge in poetry. The fable of Chaos, the deluge of Deucalion, the rebellion of Giants, with innumerable more, under the shadow of fables have great wisdom and knowledge. At what time King Philip of Macedon, the long enemy of Athens, had demanded upon condition of peace, ten Orators of Athens to serve him, and to remain with him in Macedonia, Demosthenes, that sugared Orator, made an open Oration before King Philip, where he brought the fable of the Wolf and the Sheep that as the Wolf did offer peace unto the Sheep upon condition the dogs should tarry at home: so King Philip offered peace unto the Athenians upon conditions that the Orators, which as dogs do bark at the Wolf, barked at him, should be taken away, and so soon he would destroy Athens being spoiled from their Orators, as the Wolf would the sheep without dogs. This fable much edifieth the vulgar people. Menenius Agrippa a Roman Counsellor, rehearsed oftentimes the fable of the belly and the other members, when he went to make any foes friends, or to bring rude rebels against their Prince and their country, unto amity again. With the which fable he reduced and brought again those that offended most against their country, to be the chief assistance and helpers unto their country. Thucydides doth witness, that by a fable, that noble Captain Peticles put such a courage into the Athenians, being sore oppressed and vexed, and in a manner become a spoil unto their enemies, that they did win the victory, when before they were almost overthrown. The noble Consul Cicero, by the fable of Gyges' ring, how he went invisible unto King Candaules wife, and made him a cuckold, made application of it unto those glorious persons that often delight in their folly and evil behaviours, as sometimes the Poets feign of Ixion, who bragging and boasting of Juno, he got the centaurs engendered of a cloud in stead of Juno, Quintilian saith, that fables contain under feigned words, most excellent wisdom: for Erasmus doth often repeat the fable of grasshoppers and the aunts, to exhort men to travel and to labour with little aunts. Plato that divine and noble Philosopher, in his second book, de Rep. doth use the like fables. Aristotle in his Rhetoric doth use fables. Mark how fables ease the Philosopher in his study, help the Orator in his persuasions, garnish the Divine in his sermons: and in fine they bring pleasure in any thing. Thus I thought good to write in the commendations of Painting, and Poetry, of which, for the secret friendship and for the affinity of one with another, much more might be spoken, I mean not those fond foolish and fantastical fables, fostered by women and old men sitting at the fire, where often the idle brain is occupied: but those wise and prudent fables of Poets which contain wisdom in sense, though they seem light in words, which durst not be opened plainly in those days, for the Tyranny of Princes, which then would not have their faults touched by any, yet were they covertly reproved in fables Poetical: As the fable of Sphinx, of Circe's, of Tantalus, of Actaeon and of others.   

CHAP. IX.  
Of Eloquence, the Delight and defence of Princes in their pilgrimage.  
PYrthus King of the Epycotes, the defender a long time of the Tarentines, was wont to say of Cineas his Orator that he won more victories through the eloquence of Cineas, then through the force and puissance of all his Epirotes besides: for through eloquence Cineas would make the stout enemies to yield: and by eloquence would Cineas move the cowardly soldiers to victory, Valerius a noble and eloquent Roman, at what time the Kings of Rome were expelled, and their names quite banished, and the popular state having such liberty thereby that the whole City through sedition and late sprung liberty, was like to come to ci●ill ware amongst themselves, had not Valerius appeased the fury of the people, being ready in hearts to become enemies unto their country, finding them triumphing much, and rejoicing within themselves, and divided one from another to maintains discord: he reduced them not only through his eloquence unto peace and quietness: but also brought them unto such state, that where Rome was like to fall over to greatest ruin, Rome at that time began most to flourish and prosper. Great was the force of eloquence in Marcus Antonius, who with his sugared and sweet persuasions turned the furious rage and tyranny of the soldiers of Marius and Cinna, being sent by these two cruel Captains to kill him, unto such lenity and mercy, that having their swords naked drawn, and ready to kill him, having heard Antonius his eloquence, as men convicted with words, would not perform the execution, though they had great rewards appointed: nor could they of themselves though enemies they were unto Antonius, find in their hearts to kill him. Pericles won such renown in Athens by his eloquence who sometime was a scholar unto Anaxagoras, that he had the government and rule of Athens committed to him, as to one in whose words the people reposed more credit and trust, than they did in the force & strength of all Athens beside: Insomuch that when he would speak any thing unto the people, such mellifluous words and sugared sentences proceeded out of his mouth, that they were amazed or astonished to hear him: being always never weary of his counsel. We read that their eyes did water to see him, their ears were alured to hear him, their hearts were convicted to yield unto him Cowards are made courageous, and stout tyrants are made gentle and merciful: Cities preserved, victories gotten, and all by eloquence. What is it but man is able through comely gesture, and apt pronountiation to bring to pass? What could escape Cicero in Rome? What might have avoided Demosthenes in Athens? Whose known eloquence, whose learned persuasions, whose sweet and sugared words, could not aswel move enmity in Athens toward King Philip, as it could kindle love in Rome toward Pompeius.  
Such is the excellency of eloquence, that it moveth as well men to behold for the gesture, countenance, and pronunciation, as it doth enforce men to hear for the Majesty and sweetness of words. For Hortensius was not so eloquent in words, but he was as comely in gesture, and so excellent in either of them, that when he spoke before the people, Senators, and Citizens of Rome, they were no less enamoured with his sight then they were alured and enticed with his words; for he laboured no less outwardly to please the times, than he studied inwardly to please men, Therefore Demosthenes, the Well and source of flowing eloquence, being demanded what was the chief part of eloquence, answered that it was pronunciation; again, being demanded what was the second part of eloquence, he said pronunciation: And so the third time being likewise demanded, said as before, pronunciation: Insomuch that he traveled and studied oftentimes to have this pronunciation, being somewhat by nature letted to speak, putting stones in the roof of his mouth, and wrestling with nature until he had the perfection of pronunciation. When Aeschines had forsaken Athens for certain causes, and was come unto Rhodes, whose fame for his eloquence was spread not only in Rhodes, but well known in all Greece: after he was desired by the Citizens to recite some Oration or other, of his own making, whereby the Rhodians might see and hear that which long before of all men they heard praised: He to satisfy the request of the City, repeated an Oration that he made against Ctesiphon, wherein the people of Rhodes mused much at his eloquence: And when he had ended his own Oration that he inveighed against Ctesiphon, to put the people in a greater admiration of eloquence, he recited another Oration that Demosthenes made in the defence of Ctesiphon against Aeschines, wherein the people were amazed at the eloquence of Demosthenes more than at the first: Which when Aeschines saw that his enemy Demosthenes was so praised (for they were one envious of another he was enforced to speak, that if the Rhodians might but hear Demosthenes himself, than would they rightly praise him, since they praised Demosthenes' Oration in Aeschines mouth; for no man hath so great a delight to tell another man's story, and especially his enemies, as he hath pleasure to set forth his own. Plato therefore that famous Greek, attributing unto every man due honour, when certain men skilful in Geometry, came to ask Plato's counsel concerning the measure quantity, and longitude of things, he counselled them to go unto Euclides, where they should be sufficed and fully satisfied of their demands, for that Euclides might more aptly speak in Geometry, for it was his profession. For every man, saith Aristotle, may boldly speak in that which he professeth; and therefore Apelles that noble and cunning Painter, when a Shoemaker came unto his school, and feeding his fight with the worthy works of Apelles, he found fault with a latchet of a shoe, Apelles, because he was a Shoemaker, gave him place and amended it. The second day the Shoemaker came again, and found fault in the hose; then Apelles answered and said, that a Shoemaker ought not to judge of any thing but of the shoe.  
Every man that thinketh himself eloquent, for that he hath his tongue at will, and can shift matters skilfully in his own judgement, is not that eloquent man which Cicero speaketh of, nor hath those parts of Rhetoric wherewith he can persuade to good, and dissuade from evil. The eloquent man doth comfort the afflicted, he expelleth fear and terror from men, he stoppeth again the stout and insolent. This man is able, faith Cicero, to win towns, countries, castles and kingdoms: this eloquence in adversity is solace, in prosperity an ornament, in youth laudable, in age delectable, in all men profitable▪ Wherefore, not without cause did M. Antonius use to say, that oftentimes he saw and heard fine tongued men, but he never saw nor heard any eloquent man: For though, saith Cicero, we follow Nature as a Captain, unless Art be coupled and united to it, we follow a rude and barbarous Captain What Captain was Paulus Aemilius, being in wars with King Perseus? In a certain clear night, when the Moon upon the sudden shifted herself from sight, and the night became very dark, all the soldiers of Paulus, yea, Paulus himself, being their General and Captain, were dismayed and quite discouraged, thinking it had been some prodigious show, to pregnosticate mishap to come, and being ready to yield, in heart and courage, until Sulpitius began to persuade the rude Soldiers with reason, opening the causes unto the Soldiers, and declaring the effects of the superior bodies so eloquently, that being before dismayed, they were by the eloquence of Sulpitius persuaded to fight valiantly; and where through fear of that sudden sight and change of the Moon, they were ready to yield as captives to King Perseus, they were moved and stirred by the eloquence of Sulpitius to become Conquerors and Victors over King Perseus, in the self same night.  
The like did Pericles sometimes amongst his soldiers of Athens, at what time the sun so darkened, that great terror and fear came upon the soldiers: he eloquently persuaded his soldiers, and told them as he heard of his master Anaxagoras, the cause thereof, and quite expelled fear from the soldiers by reason, and made them bold again through eloquence. In Africa there was in the time of Anascarimis a Philosopher named Afranio, who being demanded what he did hear all the days of his life, answered: to speak well, the second time being asked what he taught unto others, answered likewise to speak well: at the last he was demanded what he knew in any science, he said, I know nothing but to speak well: so that this old Philosopher Afranio learned nothing, taught nothing nor knew any thing but to speak well: and most certain it is, that he that consumeth all the days of his life, to learn to speak well, and knoweth nothing else but to speak well, spendeth his time very well.   

CHAP. X.  
Of those Kings and Princes, and others, who had their Pictures and Images, for a show of their deserved Fame erected.  
THe greatest honour that both Greeks and Gentiles used toward those that deserved well in the Commonwealth was to advance them by pictures painted, and images gloriously graven: thinking thereby either to inflame them further to do good, or else to discourage them again from doing evil, by banishing and neglecting their pictures. which when Favoritus the Philosopher heard, that the City of Athens had rejected his picture, because Adrian the Emperor was angry with him, said: I am right glad thereof, for better said he had it been for Socrates to have had his brazen picture broken, and thrown away for some show of displeasure by the Athenians, then to be deprived of his life for nothing by the Athenians; for the surest estate of all is not to be known. Agesilaus therefore, King of the Lacedæmonians, understanding that the inhabitants of every country in all Gréece, had decreed to put up the picture of Agesilaus for a memorial of his virtuous and noble acts, to be as monuments of his life after death: returning then from Egypt unto Gréece, being very sick, a little before he died, he wrote letters unto Gréece, that they should make no pictures no images no painted shows, no graven work of his person, nor yet of his life, saying: If I have done well in life, the virtue thereof is a sufficient monument when I am dead. Cato Senior was of that opinion, that he had rather that men should ask why hath not Cato his Picture set up, then to asks why hath Cato his picture set up. A number of sage Philosophers and wise Princes have loathed and utterly neglected this kind of flattery, which then was thought to be the greatest fame and commendation of all things, to have their pictures in places set up to make mention of honour and dignity which thereby is meant, either for restoring of liberty lost, or in defending from tyranny, or in saving of Cities, or for such things done, pictures were erected to advance their fame thereby. Thus Aristogiton and Armodius, because they delivered Athens from the tyranny of Pysistratus, had their pictures, with great estimation set up of the people of Athens. Likewise Marcellus because he subdued Syracuse, vanquished the French men at Milan, and gave the repulse unto Hannibal at Nola, had his picture set up in the Temple of Pallas, with an Epigram written in letters of gold, unto his great praise and commendation. Eutropius saith, that Claudius' Emperor of Rome had his picture made with a golden Target in his hand, because he vanquished the Goths which were about to spoil the county of Macedonia. Numa Pomp. the second King of Rome, and Servius Tullius the sixth King had their pictures a long time amongst the Romans in great honour and fame. Selostris King of Egypt for his martial feats and virtuous acts was honoured in his country with divers pictures. Polydamas that strong Champion in the games of Olympia, for that he being without weapons and naked, slew a terrible Lion, and held fast by the foot a huge great Bull, and with the other hand stayed a running Chariot, had his picture therefore erected and set up in Olympia. In Athens how many pictures were set up of noble men and learned Philosophers, as Conon Euogoras, Photion, Isocrates and others, which were now up and now down as mutable fortune favoured or frowned, the state and life of men being uncertain and changeable. As Demosthenes having his picture in Athens had this Epigram written round about the picture. If Demosthenes had had courage and strength as he had wit and eloquence, neither Philip nor his son Alexander, nor all Macedonia had ever vanquished Gréece: yet this Demosthenes was exiled and banished Athens divers times. So hard was it to please the people then, which had the chief government in Athens and Rome, that for a small displeasure conceived, yea for nothing, they were ready to requite good men with cruel deeds, as banishment and death. As in Rome, Cicero for Clodius sake, after sure and sound service often showed toward his country, was afterward enforced to flee unto Greece from Rome, where so well he was before esteemed. The like I may urge of Aristides, Thrasibulus, Hippias, and Thucydides, men sometimes honoured in Athens with pictures, for the noble and excellent defence of the City, and yet for nothing not long after exiled, the pictures taken down, and the monuments broken. So Popilius, Opimius, Metellus, Scipio, and L●vius, with others, were sometimes in Rome highly honoured with pictures, and yet at length the like fortune as these aforenamed Greeks had, did accrue unto them. Such is the uncertain pilgrimage of man the wand'ring ways of the world, the mutability of fortune, as there hath been full proof showed of the same from time to time in all places, in banishing, in murdering yea, again in worshipping and honouring. As for example, we read that Alexander the great was born in Pella, a town in Macedonia, and died in Babylon. King Cyrus was born in Persia, and slain in Scythia; Hannibal born in Africa and buried in Bithynia; Cleomenes King of the Lacedæmonians born in the City of Sparta, yet his grave was made in Egypt. Crastus and Pompeius the great, born in Rome: the one died in Assyria, the other in Egypt. Paulus Aenilius died in Cinna. T. Gracchus in Lucania; Augustus Caesar in Nola. Trayane the Emperor in the East part of the world, with other famous men born within the City of Rome, as the Cornelii, Scipios, Catots, Decii, all Noble families, who died like pilgrims in the world, scattered one from another. So in Athens Themistocles, Theseus Solon were flourishing with others: yet in Syria, Cyprus, and Persia, were they buried. King Jugurtha born in Numidia, was buried in Rome. Again King Aegeus born in Athens, Pharaoh in Egypt, Ajax in Gréece, Leander in Abydos: yet their graves and burial was in the bottom of the sea. Mark how puissant Princes of the world, and mighty Cae●ars were subject unto fortune. And see again the learned and sage philosophers, which as I said before, had their persons esteemed, their pictures erected, yet not able to avoid the furious frets of Fortune. As Pythagoras born in Samos died in Metapontus, Virgil born in Mantua buried in B●undusium. Terence born in Carthage, brought up in Rome, ended his life in Arcadia. These Princes and famous men had notwithstanding in divers places their fame spread, their name advanced, and their pictures every where erected. Gorgius Leontinus was the first amongst the Greeks for his wisdom and eloquence that had his picture set up in Delphos, in the Temple of Apollo. His scholar Isocrates had for his wit and passing eloquence, in Olympia his picture erected. Demetrius, Theophrastus' scholar, after he had ten years with all diligence and industry governed the state of Athens, having three hundred and threescore pictures in Greece erected and set up for his fame and reonwn in administration of the Commonwealth: yet were they all broken and taken down through envy afterward, and when Demetrius heard of the inconstancy and envy of the people, in showing their malice therein he said: though they pull down my pictures yet can they not banish the virtuous cause of the pictures; Mithridates King of Pontus made a worthy monument at Sylo unto Plato, about the which as Plutarch saith was writtgn this sentence: Mithridates made this picture of Plato, and dedicated the same unto the Muses. Mutius Scaevola had his picture in Rome, for that he delivered the the City of Rome from Porsenna King of Hetruscans: For the like Cocles was not forgotten of the Romans. It were unto small purpose to speak of Lucullus, of M. Attilius and Octavius, whose fame and renown made their pictures to be monuments thereof? And why should I busy myself with infinite names of men, since women well deserved the same, as Tanaquil, Tarqvinius wife: Cloaelia a Virgin of Rome, yea as Quintilian saith, Phrine for her beauty was commended by pictures, so common were they for all men, that I refer those who will read further of this unto Plini, where he may at large satiefie himself in this subject. I should be ever much charged to recite the places persons, and time, only this, that pictures were erected to advance the fame of Princes and deserving men, and to stir them further in such proceed as were the cause of these their pictures, of which as before is spoken, they shall find in Plini variety of examples.   

CHAP. XI.  
Of Kings and Heroes who defended divers from death, from Serpents, Dragons, Lions, and of cunning Archers.  
EVen as by these valiant and noble Conquerors, not only Towns, Cities, and Countries, were defended, but also Serpents, Dragons, Licus, and other monstrous and wild beasts were slain: so divers and sundry captives and prisoners were deliverred from death unto life. How many did famous Hercules that offspring of the Gods, save from the gulf of Av●ntine, where that Cacus both day and night murdered the passers by? How many delivered he from the huge monster Chimaera. which continually with flashing of fire, feared and slew many valiant men? For he had three heads, one of a Lion, the second of a dragon,, the third of his own monstrous proportion. He again slew Sphinx a terrible beast in Ethiopia, which with his sight destroyed men: he overcame Geron, Cerberus and Diomedes, and divers other erterprises, as is before rehearsed. Perseus after that Neptune had deflowered Medusa in the temple of Pallas, the Gods being displeased therewith, turned every hair of her head unto Snakes whose sight was so venomous, that whatsoever he was that beheld her, died presently: Perseus slew the same, whereby he delivered divers that should else have perished. Cappadox being then tribune of the soldiers in Africa under the Emperor Dioclesian, killed a huge serpent, and delivered a young Phrygian, made even a prey for her mouth. Even so Alc●n a noble Archer of Crect, shot at a dragon which had his own son in his claws ready to be devoured, and slew him, and so saved his son unhurt.  
But I will digress here from the skilful Archers and speak a little more of the famous and renowned conquerors of wild beasts, of monsters, and of serpents as Bellerophon, King Glaucus' son of Corinth, being accused of fornication with Queen Stenobia King Proetus wife, he was judged to die, and to be devoured of the Monster Chimaera, which he valiantly subdued and slew in the dungeon. The fame of Lysimachus is spread over all the world, for that he killed a Lion being but a soldier under king Alexander. The name of Coraebus shall not be forgotten amongst the Peloponesians, for the overthrowing of that terrible monster in Gréece.  
The renown of Att. Regulus shall always be revived when any man doth think of the great serpent that he slew by the flood Bragada, which as Pliny saith, was a hundred and twenty foot long. Did not these noble men benefit their countries much in saving thousands lives, which should have been destroyed by these monsters? The Poets feign that Cadmus, Agenois son, did kill a Serpent whose tooth engendered and brought forth out of the earth armed men, which fought and destroyed one another. Again such was the fortunes of young maids, as B●lsaria when Carphurinus Crastus was taken captive of the Messalins, and should be offered for a sacrifice unto Saturn, she delivered Crassus from death and made him conqueror where before he was conquered. Calluce, a young woman after Troy was by the Greeks destroyed, when her father king Lycus sailing into Lybia, had appointed to kill Diomedes, for a sacrifice to appease the Gods for wind and weather, she delivered him from the king her father, and from present death. Plutarch writeth of these two maids that their fames hereby may never be forgotten. To speak here of those who delivered men from death, from captivity, from perpetual prison, it were necessary; howbeit short Histories are sweet, and few words are pleasant: therefore I will not speak of Lucu●lus, who being in wars with Mithridates' King of Pontus delivered Cotta from thousands about him. I will not write of lucilius a Roman soldier, when he saw that Brutus at Philippi, who was compassed round about with enemies, he himself ran with a few soldiers with him amongst the nemies, because Brutus in the mean while might save himself. Neither will I much mention Quintus Cincinnatus, being then Dictator in Rome, who delivered Quintus Minutius from the hands of the Sabines and Volscians: But according unto promise, I will touch partly on those that deserved fame another way. For fame is not bound unto one kind of quality, but unto divers and sundry virtues; therefore with these renowned Conquerors and defenders of countries, I will join most excellent and expert Archers, who likewise have done noble acts worthy feats and marvellous things: As ●●erdes was such an Archer that he would kill the flying birds in the air; Catenes could do the like, as Curtius in his sixth Book doth affirm. Alexander the son of King Priamus, when neither his brother Hector with his courage, nor Troilus with his force, nor all the strength of Phrygia could resist that noble Greek Achilles, he slew him with an arrow. Acastus won immortal renown for killing of the huge wild Boar, that spoilt Calido●ia. Princes in times past were taught to do feats of Archery; Great Hercules himself was taught of Euritus' the science of shooting, that he could kill any flying fowl, or the swiftest beast: as sometime he killed the birds called Harpies; and slew the swift Centaur Nessus: we read in the first of Herodotus, that Commodus the son of Marcus, surnamed Aurelius Emperor sometime of Rome, begotten of Empress Faustina, was so skilful in shooting, that whatsoever he saw with his eyes, the same would he kill with his bow: likewise I find, that the Emperor Domitianus was so expert in his bow, that he could shoot (when any hold up his hand) betwixt his fingers a great way off. The people of Crect passed all men in this faculty. The Parthians were so cunning in shooting and throwing of darts, that backwards as they fled they would spoil and destroy their enemies. The Arimaspians excelled the Parthians. Again, the Schythians and Geteses were most famous for this subject. And thus having occasion to travel as pilgrims, some slew great wild Tigers, huge Bears, terrible Lions, and such monstruous beasts, that advanced the fame of such who attempted the danger.   

CHAP. XII.  
Of diligence, and labours of Princes.  
AS Horace that ancient Poet affirmeth, that the worthiest and greatest virtue is to avoid vice: so is it (I judge) the greatest commendation unto any man to embrace diligence and to eschew idleness. For such is the virtue of man's mind, the rare gifts, and excellent talents, which God and nature have bestowed upon man that to see the excellency and virtue thereof with external sight, if it could be seen, it would, saith that divine and noble Philosopher, Plato, inflame great desire, uncredible love unto virtue & would on the contrary, kindle such hatred unto vice, that the sight thereof, would fear any beholder.  
When saith Cicero, the world was new, and nothing ripe, no laws made, no Cities builded, no order set, no commonwealth framed▪ but all things confusedly on a heap, without divisions and limits, most like to the Poetical Chaos, before the elements were discovered, water from earth, and and the fire from the air: then (I say) we lived brutishly and beastly, without civility and manners, without learning and knowledge: but when reason began to rule, when Lady prudence began to practise with policy, when we began to search and to seek by diligence and travel the nature of things: then divers men in sundry countries sought means by diligence to profit their countries. As Moses first found out letters amongst the Hebrews: M●nno first found out letters amongst the Egyptians: Rhadamanthus amongst the Assyrians: Nicostrata amongst the Romans r Phoenices, amongst the Greecians: thus by the diligence and study of men, from time to time, raw things waxed ripe, strange things became familiar, and hard and difficult things, waxed facile and easy. Then Solon made laws in Athens, Lycurgus in Lacedemonia, Zeleucus in Locresia, Minos in Créefe, so orderly all the whole world was beautified with laws, adorned with wit and learning. Then began Philo to give laws unto the Corinthians. Then Zalmosis began to reform the rude and barbarous Scythians. Then Phaleas amongst the Carthagenians practised policy, and limited laws. Then I say laws began to order the affairs, and reason began to rule, so that learning and knowledge was sought far and near, wit exercised, policy practised, and virtue so honoured, that well might Tully say, O Philosophy the searcher of all good virtues, and the expeller of all vices! Then was that commonwealth noted happy▪ that enjoyed such a Prince to rule, as a Philosopher; that would extol virtue, and suppress vice: reward the good, and punish the evil, esteem the wise and learned, and neglect the foolish and ignorant. I will omit to speak of mighty and famous Princes, whose care, whose diligence, study and industry, were such, whose numbers were so infinite, that I might well seem too tedious to molest the Reader with them. I will therefore in this place speak of the diligence and travel of poor men, who by their study and labour became lamps of light unto the world. And to begin with Plato and Socrates two base men of birth, whose diligence in their life, made them most famous being dead, the one the son of a poor Citizen of Athens named Ariston: the other the son of a poor Marbler named Sophroniseus. Might not poor Perictione the mother of Plato, be proud of her son, when the greatest tyrant in the world, that proud Prince Dionysius, would honour and reverence him for his learning and knowledge, and take him into a Chariot as a Prince, and not as a poor Philosopher? Might not that poor midwife named Phanaerara rejoice to have such a son as Socrates, who being esteemed of all men to be best learned, being counted of all men most Orthodor, and taken of all men to be most modest, and most grave, was also judged by the Oracle of Apollo to be the wisest in all the world. How happy was Elbia? How famous was Creithes who nursed two such sons as Cicero and Homer? the one the glory of Rome, the other the sugared and sweet Orator of all Greece. Thus diligence and travel brought them to fame, that being poor men, they were honoured of rich men, being base men they were exalted of Princes. Oh happy countries of such women! oh happy women of such children! Oh twice happy children of such learning and knowledge! The poor Smith which was Demosthenes' father, and the silly Potter who was Virgil's father, are more renowned by their children this day being dead, then known by their own wealth being alive. Thus much happened unto the silly Smith, and unto the poor Potter, their names shall never die, whilst either Demosthenes is read or Virgil heard. What might be spoken of that poor Physician Nichomachus son, I mean that famous and learned Philosopher Aristotle, whom King Philip of Macedonia so esteemed, that he counted himself happy to have his son Alexander the great born in Aristotle's time, whose diligence and study was such, that he had the guard and tuition of that renowned Conqueror Alexander five years together, who was honoured of Alexander, and not only esteemed of King Philip, but Athens being destroyed by Alexander, it was restored by Aristotle. Such was the diligence of men, their care and industries, that their large volumes and infinite books, are witness of their well occupied minds. How became Plutarch Master to Traian the Emperor? How was Seneca appointed the Tutor and Schoolmaster of the Emperor Nero? How came Zeno unto such favour with King Antigonus, but by diligence, and not by idleness; by travel, and not by slothfulness; by learning, and not by ignorance. Why did that great and famous Roman Scipio, surnamed Affricanus, esteem so much the poor Poet Ennius alive, that being dead, he caused his picture to be set before his eyes, as a pledge of his great love and earnest good will? It was for the desert that Scipio found in Ennius. Why did Augustus Caesar, that wise and Godly Emperor, make so much of Maro's books? but because he was in his time the lamp of Rome, he honoured no less his books after he was dead, than he embraced him alive. The great King Artaxerxes thought himself half dead without the company of Hypocrates. Pomponius Atticus did think him happy, when either Cicero was in his sight, or some of his books in his bosom. Alexander never went to bed without Homer under his pillow. Who will not praise the diligence of poor Cleanthes the Philosopher? Who will not commend the travel of Plautus the comical Poet? the one living with a Baker, the other with a Brewer, with much care and pain in the day time, that they might study in the night time. Such was their poverty and necessity, that they were urged to labour in the day such was their affection and desire unto learning, that they were willing to study in the day time.  
Who will not extol Euclides to take such pains, and to incur such danger, to go in the night time in the apparel of a woman, because he might not be known, to hear Socrates read Philosophy? Oh painful men, Oh worthy members of their country that so sought by diligence, that so traveled by study and industry: and in fine so found by wit and reason the redress of things, to disperse that diffused Chaos, which Time said Cicero had then scant opened the door unto. Then after private pain and special study of sundry men in several countries, knowledge came to that perfection, that from one man in one place, divers grew learned and politic. Thus from Romulus the first builder and King of the Romans, Rome in short time had wise and discreet Counselors to govern the City. From Solon the first lawgiver (after Draco) amongst the Athenians, by and by, learned and eloquent Orators flourished in Athens. From Lycurgus amongst the Lacedæmonians, strait grew modest and grave Senators called Ephori. And thus from one in the beginning divers proceeded forth in the end: Thus the Prophets began amongst the Egyptians: the Gimnosophistes among the Indians: the Chaldeans amongst the Babylonians, the Sages called Magis, amongst the Persians: And so of others in other countries. And thus by diligence, were all men first commended by their pilgrimage and labour of life, and were well recorded in memory for their service to their country, Prince, and friends, that so having finished their pilgrimage in this life, the fame of their merits were a perpetual memory to them after death.   

CHAP. XIII,  
Of the first inventors of arts, countenanced by Princes, and of the use of soothsaying.  
TThe world being raw and rude, and barbarous, without all civil policy: Nature of itself first moved men to civilize their manners, and instructed the ignorant to seek and search things unknown. This Nature wrought in divers men in sundry countries a desire to knowledge, whereby men exercised their gifts to the advancement and commendation of their countries, following as Cicero saith, Nature as a good guide, and a Captain to find out that which was not known. And because nature was always desirous to be acquainted with art, as a thing to exornate and beautify herself, she first invented letters as the foundation and the ground whence all learning doth proceed. Afterwards letters were invented amongst the Hebrews by Phylo, and brought unto Gréece by Cadmus, and practised first in Egypt by Memnon: from Egypt unto Phrygia, brought by one named Hercules an Egyptian born. Again, among the Hetruscans letters were first invented and written by Demaratus a Corinthian. Amongst the Romans as both Plutarch and Solinus do affirm the Pilagians invented letters, and taught the use thereof. And some Authors of great credit, affirm that Nicostrata the mother of Evander the Areadian invented letters first in Rome. So Radamanthus in Syria, and so others in divers places of the world were studious and careful to search a way by reason to practise the same by wit, and to disperse the lumpish Chaos, which yet for want of knowledge had no perfect form. And now letters being invented. Grammar worthily came to claim the second seat of fame whose beginning and entrance unto Rome, was celebrated by Epicurus, brought by one Crates, being sent as Ambassador from king Attalus, unto the Senators, at the time of the second wars of Carthage. This is the well, whence flow all other sciences: for from the faculty of writing, and the art of speaking, do the rest proceed. Macrobius preferreth Dydimus for his excellency herein. Cicero commendeth one named Antonius Enipho, whose school and lecture Cicero long frequented. The force of Grammar chief consisteth in Histories and Poetry; for Poetry is so commended, that both Moses that mighty ruler of the Hebrews, and David that wise Prince of Israel, the one in reducing the people from Egypt, the red Sea opening a way, and giving place unto Moses to pass through, made Exemetron verses in good méeters, to thank God for his good success and fortune; the other with divers Hymns in meeter, and sweet songs did assuage the just anger of God for his offences. In Poetry Homer and Hesiodus excelled for antiquity, the one in setting forth the fame of Mars, (I mean wars) the other in commending the pains and diligence of Ceres, (which is husbandry) though Linus Orpheus, Marcellinus and others were of great antiquity, yet not of so great a fame. Histories and the profit thereof were found, as Plyny writeth, by Cadmus Mylesius the first History that was written by any Philosopher, was by Xenophon: but the excellent and worthy fame of Historiographers in Gréece afterward was justly noted in Thucydides and Herodotus, as it was amongst the Romans in Livi and Sallust. Thus from a rude beginning, came famous and learned writers.  
As for Rhetoric, it was first invented by Mercury, as Horace saith, but as Aristotle and Quintilian do think, it was by Empedoc●es: then from time to time from age to age, it came unto that perfection at length that Rhetoric was as necessary to be taught every where, as it was profitable to be used any where. The Prince of this faculty in Gréece; was Demosthenes, who with his eloquence long guided Athens. Isocrates, Aeschines and others flourished in great fame by this art in Gréece. In Rome Cicero and Sallust. were the fountains of all sugared eloquence. For the beginning of Music, divers opinions and sundry assertions are made, where Music was first found. The Greeks suppose that Dionysius found first Music. The Hebrews think that Tubal, Polybius saith, that Music first was found in Arcadia, Solinus saith, that it was first in Créet. The most do agree and judge, that Orpheus and Linus were the inventors of it, some again think that Amphyon found Music: but how. where and when it was first found it is uncertain. But unto that perfection at length Music came, that the Greeks thought that man not well learned, unless he had some skill in Music. As for the golden study of Philosophy, which as Cicero saith, searcheth wisdom hateth folly, the only seeker of virtues, and the scourge of vices; some suppose that it was first from the barbarous people brought unto Greece, for amongst the ancient Egyptians, Philosophy was first studied and opened by Vulcanus. Amongst the Persians it was found by them that were called Magi. Amongst the Indians by Gymnosophists. Amongst the Babylonians, and Assyrians by the Chaldeans, which as Laertius doth witness, were called all wise men. This art was sought with great industry, and much honoured in all the world, for that it contained all sciences and faculties in itself, as well the life and manners of men, as also the obscure and difficult nature of things, with the subtle search of the same in the disputation thereon. Great was the contention of the Astrologers who was he that first found the orders and motions of the heavens: some attributing the first invention thereof unto Prometheus, some unto Belus; some unto Atlas, as Plini in his seventh book affirmeth wherefore the poets fain that Atlas doth sustain the heavens upon his shoulders; some attribute it unto Mercurius, some unto Actinus. And thus every country contendeth about the antiquity thereof. The Egyptians brag of their antiquity upon this subject; the Assyrians boast no less of their knowledge in this art. The course of the Moon was first found by Endymion. The eclipse of the same by Anaxagoras, Thus first nature sought such means as might set forth her desire by seeking and travelling for knowledge; And physic is not so little to be esteemed but it might here well be mentioned, considering the common profit thereof, and how painfully the same was studied by others in time past.  
Physic is either healing with diet, medicine, or sugery. In the first Apollo was most honoured, in the last Aesculapius was chief commended, whom the Greeks supposed to be the first that healed wounds. Afterwards Hypocrates born in the Isle of Coos, made a law, that whosoever recovered health, should write his name in the temple of Aesculapius, whereby it seemeth that Aesculapius was one of the first Physicians. The first physician that ever came to Rome, did come from Peloponesus named Archagathus, when L. Aemilius, and Marcus Livius were Consuls in Rome: when he came first to practise physic there, he was called for the rare sight thereof, first a butcher, at last a murderer. To repeat several herbs, by sundry men found out in this art, it were over long. But we will touch on nothing but the first inventors and searchers of arts, and so come unto Magic which was found, as Plini saith, by Zoroaster first King of the Bactrians, eight hundred years before Illium was builded. This saith Plini might have been better unsought then found for that we see every man desirous to be acquainted with Devils, and to be taught of Simon the secret counsels of Devils: insomuch that women go unto school with Circe's or Calypso, to learn sorcery of them. The Egyptians had great felicity in this art, insomuch that Pharaoh commanded the priests to show some feats before him, deriding Moses and his do. In presence of Moses they converted a rod into a Dragon, which when Moses saw, to suppress vain incantations, and to show how much the one did excel the other, he threw his rod unto the ground, and it was converted unto a Snake, and devoured the Dragon that the Egyptians enchanted. Solomon the wise, whom at the beginning God so advanced and favoured, made and invented ways to expel Devils. Eleasalus as Josephu doth write, used a ceremony in expelling and conjuring of Devils from any man, to put a ring in his nostrils, having a certain herb, or a root, appointed and named of Solomon, within the ring, which root with his smell drove out Devils and he conjured them not to return to that man any more. This art in short time grew to that credit, and at this time is in divers places in such honour, that a conjurer is more esteemed than a Preacher. There are such branches in this art that do well merit praise; for there are divers kinds of these Magic's, whereby men say they are able to do any thing, and that by it they know all things. The first part or rather kind of Magic is called Necromancy, which is a kind of conjuring the dead bodies to tell things to come, as at the wars in Pharsalia betwixt Caesar and Pompeius, it was foreshowed by the ghost of a dead man unto Sextus, the whole chance and event of that war, and how his father Pompey should lose his head. The second kind of Magic is called Pyromancy, which is a certain divination by fire, thus Tanaquil, Tarqvinius Priscus wife, when she saw th● flames playing about Servius Tullius head, she affirmed thereby that he should be King in Rome. The third is Aeromancy, which useth to prognosticate things by the air, as by flying of Fowls, and tempest of weather as when it reigned Iron in Lucania, it did presage said they, the death of Marcus Crassus amongst the Parthians, or as Livi writeth, when it reigned stones in Picen at the second wars of Carthage, it was to show the slaughter and murder that Hannibal should do in Italy. The fourth is Hydromancy, to judge things to come by fight of water, as Varro doth report of a boy, that saw the picture or image of Mercury in the water, pronouncing and reciting all the wars of Mithridates' King of Pontus, that should follow in verses. There are two other kinds of Magic the one named Geomancy, to declare and expound things by the opening gaping, and moving of earth: the other Chiromancy, to judge by the lines of han●s called Palmistry, these are they that Cicero maketh mention of in his first book of divinations, where he saith, Cum semitam ipsi nesciant alijs tamen, monstrant viam, they will teach others that way that they know not themselves. They will teach others how to have money and substance and yet they are themselves poor beggars, always in the house of Codrus, hanging at the fléeve of Irus. There is again a kind of Soothsaying which was first practised in the land of Hetruria, where when a certain Husbandman ploughed in the field called l'arquimen, a certain man appeared in sight, who sprang up from the ground which then was ploughed named Tages, in face and countenance much like a young child: but in wisdom and discretion far surmounting any sage Philosopher. This Tages taught all the land of Hetrmia. Plini saith, that one Delphos first invented Soothsaying, and Amphiaraus first invented soothsaying by fire.  
Polydorus describeth another sort of Soothsayers, who were wont to conjecture and foreshow by beasts slain to be sacrificed, whether the heart, the liver, or such like did perish; as Caesar, which when he sacrificed an Ox unto Jupiter, which had no heart, thereby the Soothsayers prognosticated the infelicity and mishap of Caesar. Likewise, King Xerxes in his wars against the Greeks, a Mare, being a stout and warlike beast, brought forth a Hare, a timorous and fearful thing, whereby they declared the overthrow of Xerxes and his huge army, and the flight and cowardice thereof. Again, there is a kind of sooth saying by lightning, thunder's and tempests. The folly of men was such, that they thought nothing to be in the world, but had hidden knowledge concerning man: they would take nothing in hand without some Oracles of Jupiter or Apollo; they reposed more trust in flying fowls, in their chirping notes, concerning any attempts which they took in hand, then in their own force and strength; they had more confidence in beasts of the field, and trusted more in elementary sights. In fine, there was nothing almost, but they had more respect either unto the colour, the voice, the proportion, and such like toys, than they had in themselves, as is before mentioned in the worshipping of their Gods, and institution of Religion. These foolish toys were first observed amongst the Chaldeans; from Chaldea they came to Gréece, from Gréece to Hetruria, from Hetruria to Rome, and from Rome to all Europe they were scattered. Wherefore Moses that wise Hebrew, and the singular instrument of God for his people, commanded that no man should consult with those wicked and abominable faculties saying unto his people, You shall not believe soothsayers, neither shall you trust unto dreams. The jews were so addicted to observe these augurations, that they would not go to war at any time, without some warnings and conjectures had by some bird or beast; insomuch, that one Mossolanus, a jew born, a wise man noted in his Country, making his voyage unto wars, as Josephus in his first book of Antiquity doth write, was commanded with all his host to stay, until a certain soothsayer would go to counsel and know the success of the wars: which than he took in hand, with a bird hard by the army, Mossolanus perceiving how they were inclined and wholly bend to be instructed by divination, he took his bow and an arrow, and slew this bird, whereat the soldiers were so amazed, and the soothsayer so angry, that had not Mossolanus persuaded the people wisely he had been like, though he was their Captain, to have been by his own soldiers slain: but after long tumult made, Mossolanus spoke after this sort unto his soldiers: Do you think that birds, beasts, and such like dumb things, can foreshow things to you, which know nothing of themselves? for behold the bird which you trusted most unto, and likewise your soothsayer, could not see to avoid my purpose when I slew him. Do you trust that creature for your lives which is ignorant of his own death! O blindness of people which yet remaineth in this age. Thus having briefly past the inventors of sciences, in sundry countries, men were much given to find other necessaries to live by, and studious to make things profitable for their countries, and careful to augment the state and life of man to full perfection. For the Cyclopians were the first workers of Iron work; the Lacedæmonians the first inventors of harness, spears, swords, and bucklers for wars: people thereby most renowned; the Athenians taught first to plant trees and Vineyards; the Phrygians made first the chariots and wagons; the Lydians used first to dress wools, and so the people of Caria practised first bows and arrows, and the Phoenicians the Crossbow; then other particular matters were likewise sought out by divers special men, in special countries for the use of man, as oil and honey by Aristeus: Keys by Theodotus the Samian; Ships to sail by Jason, silver by Ericthomus, gold by Cadmus. Thus every where each man in his pilgrimage did something worthy of memory. Thrason was renowned for his lofty walls and his towers, Danaus for his wells and for his digging of water, Cinira for finding out Copper, Brass, Led, and such other metals, Ceres for sowing of Corn, and Bacchus for planting the Vine: thus the world in time waxed not only populous, but it grew also skilful in things, and plentiful of laws, for the redress and safeguard of man.   

CHAP. XIIII.  
Of Patience of Kings and Princes.  
PAtience is a virtue saith (Cato the wise) in all adversities, the best medicine to a sick man, the surest plaster to any sore; it comforteth the heavy, it rejoiceth the sad, it contenteth the poor, it healeth the sick, it easeth the painful, it hurteth no man, it helpeth all men: therefore said the wise man Byon, that that the greatest harm that can happen unto man is not to be able to sustain, and abstain, For this was Tiberius Caesar much commended of Suetonius, that he suffered in free Cities and Towns free tongues, Philip King of Macedonia, when certain Ambassadors of Athens came to him, he required of them if he might stand in any stead to Athens, to certify him of the same; to whom Demochares one of the Ambassadors answered, that the greatest pleasure that he could do to Athens, was to hang himself: the King most patiented in such scoffs and taunts, said: the reproachful slander of the Athenians do make King Philip better able to revenge their malice by wars, then to move him to answer their backbiting in words. A Prince not only patiented in hearing, but also wise in answering. As sometime the Emperor Alexander Severus in Rome. when it was signified unto him (after Antonius was dead) that the barbarous nations were ready to enter the City of Rome, and that he was much rebuked of the people, and blamed of the Senators, for the slender care he had to the City: he (as Herodianus affirms) answered, that it belongeth to Princes, to requite the good, and not to answer the evil: for wisemen will speak evil of no man in the beginning, lest they should be judged fools in the end, whereunto all things are directed and whereby all things are proved. So patiented was Anaxagoras, when it was told him that his son was dead, to answer merrily. I know my son was mortal. So patiented was King Antigo●us being certified of his son Alc●onus death, to answer, I looked no other than for his death. So patiented was Pericles, whon he heard that both his sons died in one day, to keep his countenance merry, his cheer unchanged and his business about the state of his country not delayed. But Harpalus was of passing patience, being bidden of Astyages King of Persia to supper, where he had two sons of his ready dressed, and laid in a silver dish before him on the table, to be eaten by their own father. The King, nay the tyrant marking the countenance of Harpalus, and perceiving him not to be moved much at the matter, asked him how he liked his supper, he without alteration of colour, or change of countenance, framed himself to answer the king merrily, commending much the supper, as one that knew that patience was the only remedy in tyranny. A second job in patience, nay he passed job, for job knew that his God did suffer Satan to punish him for love he had to job, but Harpalus perceived that this tyrant did this to him of tyranny and evil will, far from christianity: for in this vale of misery, we count him wise, and certain we may call him most wise, that can in prosperity be gentle, and in adversity be patiented. Both these examples were seen in one man in one day at Rome. Paulus Aemilius, having two sons the hope of Rome, and comfort of the father, the one dead four days before the triumphs of Macedonia, the other, three days after the triumph, returning from Macedonia with that noble victory, and such triumphs unto Rome, that no man could find in his heart to tell this noble Roman of the heaviness in Rome, by reeson of the death of his children, he perceiving the people of Rome to be sad, and he so merry, they so heavy with sobs and sighs, and he so glad by reason of his triumphs and victories, demanded the cause which being at length made known, he then comforted them, that should comfort him saying: I thank the Gods more to give me victory over my enemies, to the glory and praise of Rome, than I accuse fortune to spoil me of my children, which by nature were borne to die: and though much it be to my grief, yet wish I the Gods to do the like to the father as they did the sons, so that the like conquest and glory may happen to Rome. In this was both magnanimity and patience. Some men are patiented in some things, as in a corporal pain: some in torments: another is patiented of injuries done. I commend them both: but to be patiented in all kind of aflictions and adversity, heaven and earth commendeth that man. Plyny speaketh of one man Anarchus Augustus most patiented in torments. Of one Woman Laena, to keep silence. So were the Egyptians people of great patience, when they had rather die in torments with patience, then to betray any man. The Gymnosophists of India were so patiented, that from sun rising until night, upon the hot san●, they continued without meat and drink (saith Plyny) going from one seat to an other, to behold the heavens, the Sun, the Moon, etc. The Lacedæmonians were most patiented in travel, pain, wind, weather, and wars. The people of Sparta, at what time certain men of Chios came to pilgrimage, understanding the wise men of Sparta called Ephori, to be in all things most patiented, to move them to anger, they vomited before them, and then went where the Ephori sat in judgement, and used it as a common stool to discharge nature. When they came to Chios again they said that the wise men of Sparta were fools and blocks, because they could not move them to be angry, but not more patiented than the other were beastly. For this kind of patience was Mithridates' king of Pontus renowned, so was Agesilaus king of the Lacedæmonians, so was Masissima king of Numidia. So patiented was the Emperor Augustus, that he suffered a young man of Sycilia to answer him as boldly, as he had demanded of him merrily, whether ever his mother had been in Rome, he being like to the Emperor in countenance and proportion, meaning thereby that he might be his father if she had been there, the young man perceiving the sleight of Augustus, answered boldly, and said: My mother was never in Rome, but my father hath been divers times in Rome: meaning that the Emperor might rather be his brother that way than he to be his son the other way by his mother. But because patience is better known by reading of divers Prince's anger, where they shall see what hurt was done; what wickedness was committed by impatience, which might have been redressed and saved by patience: therefore to avoid prolixity, it shall be spoken in the one, what wanteth in the other, but I will first speak of the humanity and sobriety, and other virtues famous in Kings and Princes.   

CHAP. XV.  
Of humanity and clemency of Princes.  
LIke as pride oppresseth love, provoketh disdain, kindleth malice, confoundeth justice, and at length subverteth states: even so humanity stirreth up affection, augmenteth amity, maintaineth love, supporteth equity, and preserveth Cities and countries. Nothing, saith the godly Emperor Alexander Severus, so joineth the hearts of subjects unto their Prince, as humanity. Nothing doth purchase honour so much to the noble man, as affability. Nothing so much kindleth love amongst the Commons as mutual humanity. How gently did Cyrus' king of Persia handle Croesus' king of Lydya, who being vanquished and convicted, was by the law, as Herodotus doth witness, appointed to die, he being brought to the place of execution, began heavily to sigh and say: This even Solon told me before: at whose sighs Cyrus being with pity convicted, gave him life. This may be seen in Cinna, a noble gentleman of Rome, and Nephew unto Pompeius the great, who having conspired the death of that most gentle Emperor Augustus, who had been oftentimes Cinna's patron and defender, both in restoring him unto his patrimony, and in augmenting his honour, and in saving his life: and now likewise having his accusers ready to prove the intent of Cinna, and in place to stand before Cinna's face, to declare his conspiracy, where, how, and when he had conspired the Emperor's death. While this complaint was made, the Empress Livia, Augustus' wife, came in place, saying: the Physician, said she doth use a contrary plaster to those patients that will not heal with rules of physic. No prince said she, wins such praise by severity as he meriteth commendation by lenity. For Cinna now being reprehended, his fault known, to grant him life, doth more augment Augustus' fame by lenity, then to make Cinna die for safeguard of the state by justice: for justice without prudence is half tyranny. The Emperor joyed much to hear such clemency proceed from his wife Livia, and caused Cinna to be sent for and made him sit in a chair, and willed every man to departed the chamber, than not repeating Cinna's fault, nor reciting his conspiracy he said: I crave of thee Cinna in recompense of good will, and pardoning of thy faults good will and love again & to show me the like good will as I have & will always show unto thee: & in proof thereof he made him a Consul in Rome, whose princely clemency therein made his foes to become his friends this his wonderful wisdom and humanity caused all Rome to love him and his wife alive, & to honour them both being dead. He was went to answer any slanderous reproach or tanting words thus gently, that Augustus never weighed slanderous words, so that he might avoid malicious deeds. We read of the like humanity to be in that most worthy Emperor Trayane, who when he was blamed by some of his friends, for his too much humanity towards his subjects, considering that familiarity breedeth contempt, he answered. I will be unto my subjects as I would my subjects be unto me, for the gentleness and lenity of a Prince never hurteth his estate.  
In the same place doth Brusonius join unto these two noble Emperors, a worthy example of like clemency; Alexander Severus, who if all Rome had lost humanity, it had been found again in him: He in like sort, being spoken unto by one of his Consuls, and being often reprehended of Mammea his own mother, for his courtesy and facility of speech: I read (said he) that severity groweth unto tyranny, and tyranny in a Prince worketh his destruction. And that lenity is the most secure state in a Prince, who seethe not the experience thereof? Certainly Nero, Caligula, and Heliogabulus, were never so cruel, as these three noble Emperors, Augustus, Traiane and Severus, were gentle and meek. Alphonsus the great King of Arragon, giving e'er a long time to his friends, who found fault with his often pardoning and forgiving those that offended much his own person, said, Alphonsus had rather save many by lenity and gentleness, then lose any by cruelty and tyranny. This King being moved to wars against the Venetians and Florentines, people very stout in Italy, and ready from Naples to march forward to meet his enemies, certain Ambassadors coming from the Florentines to entreat of peace with Alphonsus upon humble suits and conditions: No conditions (said Alphonsus) shall be denied to them that seek peace, but frankly and freely to grant it. His humanity was such, that the Ambassadors were not so ready to ask peace, but he was as ready to grant peace. Herodotus doth write that there was a law among the Persians, that no man should be punished for one fault, but first they would examine whether his good deeds were to be rewarded, or his evil life to be punished. Nicanor the Macedonian, after he had used evil speech every where against Philip, Alexander's Father, he was complained of unto the king: When the king knew thereof, he answered gently, That poverty caused Nicanor to speak against king Philip: Therefore he did send him money to ease his mind, and pardoned withal his offences.  
How worthy of memory is Theodosius Junior after he was persuaded by his friends, to revenge these backbiters that spoke ill of him, he answered in this sort; a Prince ought not to bend himself to revenge faults, but be ready to pardon offences, saying moreover: Would God that Theodosius were able to make his enemies alive again. And to prove that a Prince ought not to revenge. Adrian the Emperor shown a noble example thereof, he having great enmity with a certain worthy Roman, and being in great hatred towards this man, before he became Emperor, the self same day that Adrian was made Emperor of Rome, meeting his enemy in the street, he said aloud to him before the people. Evasisti thou hast won the victory, meaning that he then being a Prince elected, might in no wise revenge the wrongs that he received before. O passing humanity and clemency in princes.  
It was Alexander the● great his saying as Pontanus in his first book affirmeth that it was more meet for a Prince to do good for evil, then to add evil to evil. We read that cruel Nero in the beginning of his Empire was so gentle, that he wished often he could not read, because he should not put his hand (according unto the custom of Rome) to the libels for the punishment of the offenders. And Domitianus in the beginning did so abhor tyranny and cruelness, that he would forbid to kill any beast for sacrifice, though they in the latter years forgot this natural clemency? What a noble virtue is humanity in a Prince? what excellency in a noble man? what an ornament in a Gentleman? what commendation in all men, insomuch that the Snakes of Syria, the Serpents of Terinthia, the Scorpions in Arcadia, want no due deserved praise of Plini for their gentleness, and sparing of their natural soil, though they were cruel in others. What humanity was it in Scipio, having taken captive Hasdrubal, king Masinisla his nigh kinsman, to restore him home again without ransom? what clemency used Demetrius to Silla, a Captain of K. Ptolemy even as before, Ptolemy shown to Demetrius himself being taken prisoner, the like shown he to Silla? such hath been the lenity of some Princes, that thereby they augmented fame, purchased great honour, won victories: and such hath been the tyranny of others, that they have defamed themselves, won hatred, lost their estates, and in fine destroyed themselves. For this purpose was Philip King of Macedonia wont to instruct his son Alexander, to deport him courteously towards the Macedonia, to use lenity and clemency to his equals, and to show himself gentle unto all men, while his father Philip yet lived that he might the better in that season win favour, and find friendship with his subjects: for then some came by heritage, some by the sword, and the most came by election. Nothing saith Plutarch doth so establish the estate of a Commonwealth, as the clemency of a Prince towards his subjects, and the love of the subjects towards their Prince, the one is never seen without the other. King Darius therefore understanding that his subjects were taxed sore with Subsedies, blamed his counsel, rebuked their law and made an open oration unto his commons, to signify how loath he was to molest his subjects and that he was as loath to take any from his poor commons, as he knew them to be willing in giving all they had to pleasure their Prince: his care therein showed, and his speech so affable, and his good will opened, with such courtesy and lenity, inflamed such benevolence, kindled such a love, caused such a readiness in his subjects and made them through gentleness so beneficial, that both goods, lands, and lives, were at Darius' commandment. Plutarch in the life of King Antigonus doth recite a famous history, concerning the alteration and change of Antigonus, who with tyranny a long while, foamed in blood, and delighted in murder, being given altogether to wickedness of life, spoiling at all times every where, sparing no place at any time; but at length having obtained the kingdom of Macedonia, became so meek, so liberal, so quiet towards his subjects, that he was of all men wondered at for his sudden change, from so cruel a tyrant to so gentle a Prince, from a spoiler of all places, to be a sparer now of his subjects: being demanded the cause thereof, answered; Then I traveled for the Kingdom of Macedonia, which was to be won with wars and tyranny, and now I labour for the good will of my subjects, which is to be gotten with gentleness. The only remedy, the sure way to win good will of the subjects, is always for Princes to be courteous and gentle Pity in a Prince causeth love in the subjects. Such pity was found in that gentle Emperor Aurelian, when he would have entered into that City called I●aena, the gates being shut against him, he did send his Heralds to signify, unless the gates should be opened, he would not leave one dog alive within the City. The City more stout than wise, refused to open their gates, until with force of Engines the walls were battered down, and the City in the hand of the Emperor to do what it liked him. The soldiers greedy of the spoil, were by the gentle and merciful Emperor, charged not to meddle with any within the City, until they had licence. The Emperor being charged by the soldiers with his promise, to kill and to spoil all, and not to leave a dog alive, he kept promise like a Prince, and destroyed all the dogs of the City, and restored the City again to the inhabitants thereof. This noble Aurelian had rather his soldiers should want, then that they should not show mercy, (according to his custom) to the comfortless. Xerxes, the great King of Persia, used such lenity and gentleness towards his brother Arimenes, with whom before he was a great enemy, that he made him of a foe, a friend. Porus, a famous Prince of India, being conquered by Alexander the Great, fearing that pity might not have place in the heart of such a conqueror, sought nothing else of Alexander (who willed him to ask any thing, and he should have it) but clemency. This virtue long waited upon Alexander, till pride (the root of all mischief) corrupted his gentle heart, and he was by the Medes and Persians persuaded to be the son of Jupiter. So gentle he was before, the King Darius did wish either to conquer Alexander, because he might show courtesy unto Alexander, or else to be conquered by Alexander.  
Aeneas Silvius was wont to use the saying of Sigismond the Emperor, that happy are those Princes that foster up clemency in Court, and prudent are those Princes that use humanity in their Cities. It was no small proof of humanity in the Senators of Rome, at the burial of Syphax King of Numidia, who being taken by the Romans, and kept in Tiberius' house, according to martial law, before he was ransomed by the Numidians, died at Rome, where such solemnity, honour and pomp was showed at his funeral; such gifts given, such liberality used, as if Syphax had died amongst his own subjects, he might have wanted to have such glorious burial in Numantia, being there their King, as he had in Rome being a prisoner. That is worthy humanity which is showed to men in adversity: and that is mere clemency which is done to those banished strangers, as the Romans sometime did to Prusius King of Bithynia, who being driven to exile by his son Nicomedes, came unto Rome, where humanity and clemency were used and nourished in the Senate, and was met at Capua (a City sometime by Hannibal conquered) by Scipio and Cornelius, and brought to Rome, not like a banished man, but as a noble Prince, with such triumphs and honour done to him, and such passing courtesy, and liberality of Senators, that although he was banished Bithynia his Kingdom, and by Nicomedes his own son, yet was he received into Rome by strangers, and that to the honour and the fame of Rome. Thereby the Romans grew to that admiration with all people that for their lenity, and surmounting courtesy, they were of all men beloved; and for their valour and magnanimity they likewise were of all the world feared. For as to Syphax and Prusius, wonderful clemency and humanity were by the Romans tendered; so was the like to Ptolemy King of Egypt, being of his own brother banished, and by them restored again to his Kingdom.  
Rome then was called the Haven of succour, the anchor of trust, the Key of courtesy, whereto all succourless Princes, and noble Captains fled. Rome flourished then, while pity and mercy continued: Rome prospered, while humanity and clemency were fostered. Rome excelled all nations in gentleness and pity, when Marcellus and Metellus lived, the one Captain of Syracuse, the other in Celtiberia: The noble Captain Marcellus was so pitiful, that after his soldiers had conquered Syracuse, with great slaughter and murder of men, women, and children; he mounted up into a high Tower of the Castle, and there with tears he lamented the cufull sight of Syracuse, more like to one conquered, than a conqueror; more like to a Prisoner, than a Prince: so that any who then saw him, might rather judge Marcellus; a Syracusan captive, than a Roman Captain. Happy was Syracuse (sigh fortune was no better) to happen on such a gentle Conqueror, who was not so glad of his own victory, as he was sorrowful for the fall of Syracuse.  
That renowned Roman Merellus, besieging the great City of Centobrica in the country of Celtiberia, when he perceived their Bulwarks broken, their Walls ready to fall, and victory nigh at hand, he began to be moved with pity, and mercy possessed the chief place in his heart, so that when the women of the City brought their children in their arms to crave mercy at Merellus hand, he avoided the calamity and misery that was ready to fall on Centobrica, and spared the City, and removed his Camp, being conquered himself with pity and mercy of the ruthful women, and innocent children: Thus gentle Metellus where he might have been a Conqueror over men, did suffer himself to be conquered by little Infants. O Rome, happy were those golden days, wherein through clemency and gentleness thou wast as much loved and honoured, as thou hast been by valiant Captains trembled at and feared.  
Pompieius the great, when Tig●anes King of Armenia, being by him conquered, had kneeled before Pompeius' face, yielding his Crown and Sceptre at Pompeius his foot, and himself unto his gentleness as a captive; took him in his arms, embraced him, put his Crown on his head, and restored him to to the Kingdom of Armenia again. The like courtesy he used toward Mithridates' King of Pontus, being dead, in giving him a royal burial though he knew well the great hatred that Mithridates had forty years against the Romans, yet in stead of just revengement, Pompey used Princely clemency.  
The gentleness that was then used in Rome, yet, betwixt foes, was such, that Julius Caesar (that valiant Emperor and Conqueror) was as willing to revenge the death of his great enemy Pompey upon Photina and Bassus, who slew Pompey, and did send his head to Caesar; as L. Par●lus was courteous and favourable to his most mortal foe Perseus. Hannibal, though he was counted the most and greatest enemy that ever Rome felt, yet moved with Princely clemency, he won more commendations for the burial of P. Aemilius, Gracchus, and Marcellus, three noble Romans, than he won fame by overcoming two thousand Romans in field. The chief fame that Hannibal was worthy of, was for his humanity and gentleness, as is proved by these two noble Romans before mentioned, whose dead carcases Hannibal caused diligently to be sought for in the field and solemnly to be buried with honour and renown, though they were his enemies. And as Hannibal was much commended in Rome, and well beloved of the Romans for his humanity, so was he fe●red much in Rome for his prowess, and valiant deeds of arms.  
Polycrates, that Tyrant of Samos, was chief commended for his gentleness and courtesy shown towards women which were the wives and mothers of the dead soldiers, in restoring them unto liberty, in giving them wealth to live, and a great charge that no man should do them any wrong. Augustus' the Emperor, when he beheld in the City of Alexandria the sword wherewith Marcus Antonius slew himself, could not refrain from tears to show his humanity; and opening his clemency of nature to his enemy, he commanded that he should be honourably buried with his dear friend Cleopatra in one grave.  
Cicero in his first book of Tusculans commendeth much the clemency of Cleobes and B●ton, in showing such love and obedience to their mother, who being in her Chariot ready to go to the solemn feast of the Goddess Juno, the horses suddenly died, and there being no other remedy lest their mother should go on foot they yoked themselves to draw the Chariot ten miles, to their immortal praise and commendations. I remember a history in Patritius, of one Simonides, who for that he was moved with pity to bury a dead corpse, left in the way where no man put it into the earth, as he was passing with his fellows over the seas, that night before they should sail in the morning appeared unto Simonides the selfsame man whom he had buried upon the way, warning him that day not to go to sea: so when he should take shipping, he remembering his dream, told if unto his fellows, desiring them to stay that day: but his company laughing him to scorn, leaving Simonides on the shore sailed to the seas, where in sight of Simonides the ship and all his fellows were lost. The like pity was found in Simon, the son of that most valiant Greek Militiades, who being elected General over the Athenians, against the great might and force of puissant Zerxes, in the wars of Marathon, was nothing inferior unto his renowned father in prowess, but far passed him in clemency and courtesy: this young man for his lenity and pity, being joined with valiantness, was appointed by the City of Athens to encounter with Xerxes, whom his father Militiades often plagued, at the first time of trying his magnanimity enforced Xerxes; after spoil of his soldiers, and victory of field, to fly unto Persia, he was so pitiful that he paid a great sum of moneys to have his father Militiades buried, who after many conquests, and fawning of fortune in victories, died in prison, whose death and burial, shown no less love and faithfulness in Simon towards his father, than it shown evidently the pity and mercy he had in redeeming his father's corpse to be buried. Wherefore that pitiful Emperor Alexander Severus, being demanded what is that, which is chief felicity in this world, said, to foster friends with benefits and gentleness, and to reconcile foes with pity and rewards.  
Alphonsus at what time a certain dog barked at him, took a toast out of his cup, and cast it to the dog, then saying; gentleness and clemency shall make foes friends. I know not what greater humanity could be then was in Vespasian the Emperor, after that Vitellius had killed his brother Sabinus, and had long persecuted Vespasians son, being at last subdued, he spared not to show gentleness to Vitellius his daughter, and gave her a great sum of money towards her marriage. Agesilaus King of the Lacedæmonians, after he had the victory of Corinth, did not so joy in his conquest, as he lamented the deaths of so many Athenians, and Corinthians, and as Plutarch doth witness, he said, weeping. O Greece thou spillest more men with civil wars by discord, then would defend thy state against all the world with courage. To use victory genty, is more famous then to conquer cruelly; As the Emperor Adrian was wont to say, that Princes ought rather with pity to say, this I can do, then with tyranny to say; this I will do. Augustus' that most pitiful Prince, after he had conquered that famous City Alexandria, which the great Conqueror Alexander had builded, and named it according unto his own name, being moved with pity, stirred with mercy in sight of the Citizens, who hoped to have nothing but death, said, for the beauty of your city, and memory of Alexander, as also for the love I have unto Prius your Philosopher, and for the pity I bear unto you all, I spare unto you your City, and grant you your life: O sweet sounding words, from a pitiful Prince, not much unlike his predecessor Julius Caesar, his own mother's brother, who after vanquishing of Pompey at Pharsalia, sent letters unto Rome of such love professed, of such friendship promised, that though Pompey was the only joy of Rome, the long delight of Romans, and the defender and maintainer of their name and fame, yet being convicted, they received Caesar as another Pompey, for that he used humanity, and showed gentleness even to his enemies. For noble hearts ought to contemn cruelty, Prince's minds ought to abhor tyranny. A simple Sparrow which to avoid the griping paws of a hungry Sparhawk, that would have preyed upon him, fled unto Artaxerxes bosom, being in the Camp, wh●● after long panting, as well for fear as for weariness, in Artaxerxes bosom, Artaxerxes said. It is as little mastery unto a Prince, or commendation to a valiant Captain to destroy that which of itself doth yield, as it is a fame unto Artaxerxes, to kill this poor sparrow that fled for succour; Saying again, beholding the sparrow: As I will not betray thee (thou little sparrow) for that thou hast fled for help unto Artaxerxes, so will I never deceive any man that will have confidence in me. If this pity of Artaxerxes was showed unto a Sparrow, how much more ought Princes to show the same unto men. Antigonus though he was a great enemy to Pyrrhus, as Princes be during the time of war, Pyrrhus being slain by a silly woman in Argos, and his head brought by Alcioneus unto his father King Antigonus, thinking to please his father much with bringing K. Pyrrhus head, who long had molested Antigonus alive: yet the King perceiving the cruel tyranny of his son, delighting in dead men's heads, took the staff whereon his son Alcioneus carried the head, and instead of thanks which he looked for at his father's hands, he was well and worthily rewarded with stripes; he took Pyrrhus' head, and very honourably covered it and after long looking thereon, he commanded his son Helenus to carry it to the Kingdom of Epire, where Pyrrhus in his life time was King, and there to bury it according unto the custom of the Epirots by King Alexander his own brother. The like history is written in Herodotus of King Darius, who yielded thanks unto those that brought Histeus head, as Antigonus did to his son Alcioneus, saying, I do as little joy to see Histeus head, being dead, as I do lament much such tyranny and cruelness to be in you▪ who never did see King Darius so cruel to any man alive, as you are cruel to Histeus being dead.  
As Darius was gentle of himself, so he greatly esteemed those that were gentle; insomuch that being at the point of death, even at that time when he was so weak that he knew not Polistratus that gave a little water to refresh his heart, he said; Whosever thou be I know thee not, and for that I am not able to thank thee, Alexander shall and will requite thy gentleness, and the Gods shall thank Alexander for his clemency and humanity towards my mother my wife and children: And with that he stretched forth his hand, and said, Have me recommended to Alexander, and give him this my right hand and tell him that Bessus killed Darius, whom thou didst see dying. Which when it was told by Polistratus to Alexander, he much lamented his death, and caused his body to be brought to his mother named Sisigambis. Thus worketh clemency and humanity, that these two famous Princes, Alexander and Darius, two mortal enemies, & yet not forgetting each others courtesy at death's door were in love each with the other, for their humanity one to another; Darius at his death repeating Alexander's gentleness towards him, and Alexander requited Darius' gentleness being dead.  
The greatest fame or commendation that may happen to any man, is to be counted gentle and courteous: therein are divers virtues knit and joined in friendship, as pity, mercy, wisdom, and affability, with others; so that the property of those men is always, though they can hurt, yet never to offend. As it is the property of an evil man to revenge, so it is the nature of the good and gentle to forgive.  
Pilistratus shown both wisdom and rourtesie to certain drunkards, who having in their drink used wanton speech to his wife, and being sober the next morning, came to Pisistratus to ask him forgiveness for their lewd talk to his wife, he gently said, Learn to be more sober another time; I know my wife was not out of her house yesterday: Excusing his wife wisely, and pardoning them gently. How gently did Alexander Severus use Camillus though he rebelled against him, and by sleight thought to be Emperor of Rome, and for that being condemned to die by the Senate, yet he was pardoned by Alexander. How courteous was Fabius Maximus to forgive Marsius one of his chief Captains, the treasons and snares that he used against his Master Fabius with the enemies. Such gentleness did Xerxes the great show unto the Greeks, who were as Spies to view the power and host of King Xerxes, sent from Athens: and being taken and brought before the King he not only gently dismissed them, but shown them courteously all his host and force of soldiers. The greatest victory is always gotten by gentleness, as Alphonsus' King of Arragon by gentleness won Careta, Marcellus won Syracuse: Metellus Celtiberia as you have heard before mentioned. Plutarch reciteth a passing history of great courtesy and humanity of King Belenus, towards his son Antigonus, who being married to a fair woman, fell in love with his father's wife (for his mother was dead) and his father married the daughter of Demetrius king of Macedonia named Estrabonica, a young woman of excellent beauty: for this therefore the King's son languished in love, that he was like to die, unknown to his father, which when his father knew, he caused his own wife to be married to his son Antigonus: a rare clemency and great gentleness for a man to give his wife to please his friend. Pity accompanieth this excellent virtue, clemency, as we read in holy Scriptures, that divers good men ceased not to bewail and weep over the state of their enemies. I need not here to recite Peticles the Athenian, who willed that the dead soldiers of his enemies, should be buried in the wars of Peloponesus, nor of Hannibal's courtesy in the wars of Carthage, for the burial of Roman enemies. But Moses that man of God brought with him from Egypt the bones of Joseph. Tobias and Machabeus, merciful men commanded likewise a solemn burial for the dead soldiers. And Jehu king of Israel, caused his enemy Jezabel, to be honourably buried. But as white is better discerned by the black▪ than by any colour else, so shall humanity and gentleness appear most excellent in reading the title of tyranny, where by conferring both together, the excellency of the one is manifest, the terror of the other is odious. The gentleness and pity that our Saviour jesus Christ shown unto Mary Magdalen, the lewd woman, unto the prodigal child, unto Peter that denied him, unto the Thief that was hanged with him, unto Daniel in the Den, to Sidrach in the Fire, to Ionas in the water, was nothing else, but examples for our learning, to be gentle one unto another, even as jesus Christ was unto us all: thus we conclude as Cicero said of Caesar, that Caesar extolling Pompey being dead, and setting up his pictures, did extol his own name: so that the clemency that men do show unto others, doth advance their own glory.   

CHAP. XVI,  
Of sober and temperate Kings and Princes, and where temperance and sobriety were most used.  
SO much was this noble virtue of temperance esteemed with ancient people, that they thought the greatest pleasure and the happiest life was to abstain from desired meat and drink. So much was this sobriety of life commended of learned Philosophers, that Anacharsis the Scythian was wont to write about the pictures of Princes, this little lesson, Rule Lust, Temper the Tongue, Bridle the Belly. Whereby the Philosopher diligently persuaded Princes to be temperate of life, to be sober in talk, and to abstain from filthy feeding. For to subdue appetite, to vanquish lust, to suppress pleasure is a worthy conquest. He is a worthy Victor, a famous Conqueror, a puissant Prince, that can govern his own affection. For even as fishes are taken with hooks, so men, saith Pliny are alured with pleasure. It is the greatest virtue that can be in man to abstain from pleasure, to avoid these baits, these sweet pleasures, wise Princes have loathed banqueting and drinking: insomuch that Julius Caesar that famous Emperor of Rome, for his singular sobriety and passing temperance, was the glory of Europe, and for his abstinence the only mirror of Italy, who by overcoming of himself overcame all Europe. Of this Emperor Cato of U●ica would say, though he was a mortal enemy unto Caesar, for that Caesar used the company of Cato's sister Servilia, that one sober Caesar should subdue all Rome. His abstinence was such (saith Pliny) that most seldom or never would this Emperor drink wine. Agesilaus King of the Lacedæmonians passing through the country of Thasius, being met with then ables and entertained of the people with divers dainties and rare banquets, to welcome the King unto the country, he touched not their dainties, but fed only with bread and drink, to satisfy the importunity of the Thasians. And being earnestly requested and humbly sought, and in manner enforced (lest he should seem ungrateful, not to eat their meats) he commanded his footmen and slaves the Helots', to feed if they would on such cheer, saying, That princes might not pamper themselves with dainty cheer and wines but to use abstinence and temperance: The one is incident to vice, and shame, the other a nurse unto virtue and glory; for in eating and drinking there lieth hidden that sucking Serpent named Forgetfulness: To avoid therefore gluttony and drunkenness, which are often tendered unto Princes, Constantius that most temperate Emperor, kept him always so hungry, that he would take of a poor woman a crust of bread to satisfy hunger. It was Licu●gus law in Sparta and Ze●uchus rule in Locresia, to abstain from delicate meats and sweet wines, as from an enemy unto Princes: for wise men were wont to say, that meat is only good to expel hunger, and drink to quench thirst. King Cyrus in his wars being demanded of his host what he would have provided against dinner. Bread said Cyrus for drink we shall not want, meaning as Amianus saith water. This virtue of abstinence was so honoured then, that Princes which were given to wine were odious to the world. A great shame it was in Thebes in Leonidas time to make banquets; thus Epaminondas that brave Prince of temperance, being willed of a rich Citizen being his friend, to come to a supper he found there such superfluous cheer, such excess of meat and drink, that he said (being much offended with his friend) that he thought he was invited to come to eat like a man, and not to feed like a beast. This Prince knew the incommodity of feeding, and again knew the commodity of abstinence. A number of excellent virtues do follow abstinence, as continence, chastity, sobriety and wisdom. A heap of vices wait on pampering Princes, as gluttony, lechery, drunkenness, and such others. Such was the temperance of great King Porus of India, that bread and water was his accustomed cheer. Such was the abstinence of Masinista King of Numidia, being fourscore years old, that he fed hungerly always and not daintily at any time. Such was the temperance of that noble Pericles, and of that Greek Timon, that Aelianus in his book of divers histories, commendeth, the abstinence of the one, and Cicero in his book of friendship, extolleth the temperance of the other: and so jointly these two noble Greeks, did avoid always banqueting and belly-chear, they forsook and fled the company of drinkers, as things more noisome than profitable, more dangerous than healthy, and more filthy than friendly. Demetrius' king sometime of Macedonia and son unto Antigonus, being much given to feeding and pampering of himself, grew to that lechery that being not sufficed with divers stately strumpets, and curious courtesans, as with that renowned Lamia, the famous Crisides, the Diamond of that age Dama, and such other dainty dames, he lusted after a young Gentleman of Greece of amorous countenance, of passing beauty, and of a princely port, endued with seemly shamefacedness, who came from Athens unto Macedonia, to serve a soldier under King Demetrius, who sought divers means to accomplish his inordinate lust, by eating and drinking with this young Democles, and divers ways attempting to have his purpose, he followed him privily where Democles went a bathing unto a close chamber, Demetrius hid himself until the young man was naked, and then on a sudden enterprised his lust. But when Democles saw the King, and perceived his wicked intent, to avoid the shameful act and filthy lust of the King and to maintain temperance of life, and everlasting fame of abstinence, he leapt naked into a great séething vessel, of hot boiling water, and finished his noble life, with famous death. O renowned Democles! O vile and shameful Demetrius! thy death is famous, his life is infamous, thy temperance and virtue commended, his lust and wickedness justly of all men condemned.  
The like history doth Plutarch write of Trebonius, a young soldier, of a younger Captain named Lucius, and Nephew unto that noble Romans Caius Marius. This Lucius having a charge over rertaine soldiers, designed to him by his uncle Marius then General, and having a long while devised means to bring his purpose to pass in accomplishing his lust with Trebonius, it happened on such a season, that he found Trebonius by himself alone, and offered violence unto him. Trebonius understanding his Captain's desire, made as though he should obtain it, and embracing him, he thrust him to the heart with Lucius own dagger, and so slew his Captain to avoid infamy: which when it came to Marius his ear, that his Nephew was slain by Trebonius, the cause thereof being demanded by Marius, and orderly declared by Trebonius, where as it was thought he should be hanged, drawn and quartered, and suffer most ignominious death, he was rewarded with a Crown of gold upon his head, written about with this sentence: This crown and garland won Trebonius by temperance. Had Demetrius King of Macedonia embraced sobriety of feeding, Democles had not been so famous by abstinence, as Demetrius might have been renowns through temperance. Had that Roman Lucius loved continency, as Trebonius honoured chastity, Trebonius had not had of Marius, Lucius his uncle, the praise, the garland of commendations, and he so vile and shameful a death. Certainly, when the people of Athens fed on figs: the Arcadians on Acorns or Walnuts: the Argives on Parsly: the Terinthians on Pears: the Scythians on herbs, the inhabitants of Carmenia and Me●cica, on poor fare: yea, when the whole world fed on those fruits, which our old mother the earth naturally brought forth, before corn was sown; then kingdoms and nations were ruled by the law of nature, to embrace temperance, to honour abstinence, and to observe chastity. which since grew to that abundance and excess, that the law of God, which was first, the law of nature which was the second, the law of Princes which was the last, could not keep men from the excess of meat, which only was the cause of the sinking of Sodom and Gamorrha: of the often plaguing of the Israelites, of the just confusion of gluttony and drunkards. When the Gymnosophists of India fed only with apples, when the Priests of Egypt abstained from flesh and wine, and fed on bread and oil, when the Sages of Persia fed on fruits and herbs: then temperance bore rule, than sobriety governed then abstinence was honoured, than Egypt flourished through temperance, and is now destroyed by gluttony. Then India prospered through continency and sobriety, and is now vanquished by drunkenness and temerity. Then Persia was famous, and conquered Kingdoms by abstinency, and is now convicted and conquered by abundance and excess. Where is learned Athens, famous Sparta, stately Thebes? These while temperance ruled, were feared of all kings, and are now by means of excess, hated and despised of all Princes. All the while that the Lacedæmonians observed the laws of Lycurgus, in abstaining from brave banquets and excess of cheer: yea, when they might not pass unto Asia, for fear they should be alured and entiled with the sight of the junkets of Asia, then saith Cicero, were the people of Sparta so temperate, that the men did never sit with women, nor the women with the men. The Milesians made a strait law, as Theophrastus doth witness, that neither their wives, their daughters, nor maids might taste wine, neither durst any man by the same law praise any wine in presence of women: for wine causeth heat heat moveth lust, lust causeth murder. Wherefore wise men writ that it is dangerous to praise. three things, in presence of the people. As for a man to praise the beauty of his wife, for fear of fornicators; (for so did King Candaules of Lydia praise his wife unto his friend Gyges', and he was murdered thereby, and the Queen his wife afterward married unto Gyges':) for a man to brag of his riches and substance; (for so did Sichaeus show his substance unto Pygmalion king of Tyre, who married the king's daughter named Eliza, and was slain by the self same Pygmalion, king of Tyre and his own brother in law:) last to commend sweet wine in presence of the people doth breed a desire unto lust, and lust unto death. The famous Romans for a long while kept so straight an order to observe temperance, so straight was this law looked unto, that Eg. Maecenius having slain his own wife, as Pliny recordeth, for that she loved wine, he was by the law of Romulus made for that purpose, saved from death. In the same place of Plini it is read, that a certain matron of Rome was adjudged to die, for that she had a privy key unto a cellar of wine. So much did they observe this temperance, that Cato the Censor appointed by a law certain men to kiss the women of Rome, to know whether they smelled of wine by their breath. No man of what degree soever he was, Consul, Censor, Tribune or Senator, might drink wine in Rome before he was thirty and five years of age. The people of Messali●tica made and ordained, that the women should drink no other drink then water. Amongst the Egyptians there was by a law appointed how much wine their Princes might drink and no more. The Persians fed only then on bread salt, and water. The prophets of Jupiter in Créet, abstained from flesh and wine. In Rhodes he was taken a gross brained man, that fed on any thing else but on fish. The Lacedæmonians were most severe against those that waxed fat by feeding, insomuch that they would punish their own children with hunger, if they waxed fat either by feeding, or by idleness Thus abstinence was fostered as a nurse unto chastity and temperance, than Princes loathed vice, and loved virtue: then they abhorred gluttony and drunkenness, and honoured abstinence and sobriety.  
The learned and sage Philosophers, and men of passing abstinence and sobriety, being no less studious than careful of temperance despised banquets, refused feasts, loathed and defied belly cheer, and being alured of Princes, enticed of noble men, sought of all men, they forsook and fled from the same, saying: we eat to live, we live not to eat. A golden sentence and worthy to be observed. Rather had Diogenes feed and lick dishes at Athens, then to feed daintily at Alexander's table. Rather had that learned Greek, noble Zeno, drink water, and feed poorly, as an example unto his scholars of temperance, then to pamper his belly at Antigonus princely table, to show them the way unto gluttony and drunkenness. Rather had Plato forsake Dionysius table, than to abstain from his wont Philosophical cheer. This virtue of abstinence was of noble Socrates maintained with bread and milk only, and learned Homer honoured it with pottage made of herbs and ancient Pythagoras with beans, Anacharsis a Scythian Philosopher, being demanded of his estate how he fed, how he did lie, and how he was clothed, answered: I feed on hunger, I lie on the ground, and am clothed like a Scythian.  
The famous Athenian Aristides, at what time king Dionysius made suit for his daughter in marriage, though he was a puissant Prince, a mighty king, yet for his gluttony and prodigal drinking, for his tyranny and excess. Aristides, who abhorred such vices in Princes, soberly and temperately answered: that he would rather kill his daughter with his own hands, then to give his daughter in marriage unto Dionysius. So odious unto good Princes was that excess of eating and prodigal drinking, and so highly esteemed was abstinence and temperance, that in Athens a long while in the temple of Ceres, of all the laws of Triptolemus, three only commandments, as Zenocrates saith were highly observed. The first, Their Gods to be worshipped, the second, Their parents to be honoured; and the third, To abstain from flesh and feeding. O most temperate life, when abstinence was observed, O most golden world when neither wine nor banquets were known: then chastity was honoured in the temple of Vesta, than temperance frequented the Capitol of Jupiter, than lust knew no way to the palace of Caesar, than abstinence walked in the market place, than all Rome was chaste. Then Rome triumphed, when Kings were deposed for lechery towards Lucreti●. Then Rome merited fame, when the princely office of Decem ●iri was put down for the rape of Virginia. When Scipio Affricanus had overcome the famous City of Carthage, and Numantia, he was not so valiant by his great and renowned conquest, as he was famous by abstinence: for when he triumphed as a valiant conqueror, a certain noble young virgin, for her passing beauty and great admiration of person, was presented unto Scipio, as a rare gift whose beauty and excellency though Scipio, a long time was amazed at yet he respected abstinence, as a thing belonging unto a Prince, especially unto a conqueror, who having overcome Kingdoms and countries was not to be subdued by lust, he trusted not his soldiers to guard and guide this Virgin, but with his presence, brought her home to her father unto Campania saying: were it not that I am a Conqueror, I had not been able to bring thy daughter home. A greater conquest surely was it of Scipio to overcome himself then to subdue Numantia or Carthage. That lesson worthy of a Prince, he learned of Alexander the great, who thought it a shame unto a conqueror of men, to be conquered by women: and though in divers authors and places, this prince is noted a glutton and drunkard, yet of wonderful abstinence he was towards women, which is rare in a drunken Prince. For when Alexander came unto Illiria, to the temple of Jupiter he saw a passing fair woman of comely beauty, viewing still the comely state of her person, and feeding himself a long time with the sight thereof, his counsellor, and great friend Ephaestion, perceiving that Alexander was taken in the Briers of beauty said, it is not meet that Alexander should want any thing that he wisheth for; to whom Alexander answered: neither is it an honour unto Alexander that overcame all men to be overcome by one woman. The modesty and continency of Princes have been such, that they refused the company of their own wives, and went in a wilderness solitarily to live to avoid the occasion of lust, and to embrace the cause of temperance, as Amoebas and Dionysius surnamed Histrio, being married both to fair women. Clitomachus was of such modesty, that he might not abide in a place, whether he were at supper, or any other place, where filthy talk was ministered, but he would avoid the place and the person as Plini saith, where any incivility was: and true it is, ill language corrupteth good manners I read in Valerius, a worthy Roman history, of one Spurina, a young Gentleman of the City of Rome, whose amorous countenance and wonderful beauty, and passing state of person, surmounted all the Ladies of Rome: but he was not so beautiful outward, as he was modest and temperate inward, and lest he should seem with his outward beauty to inflame the Roman Ladies and Virgins of the City to lust, he so deformed his body, an● mangled his face with his own hand, that from the fairest creature that was in Rome, he became the most deformed man in all the world, insomuch that all Rome knew him not. Spurina is more famous by his modesty therein, than he is now renowned for his beauty, the one passeth like a flower in short time, the other without prescription of time hath immortal fame. Philosophers have been in the world that have subdued lust, and overcame themselves: yea, and though attempted with great allurements, yet temperance saved and preserved them, as Valerius saith that Phrine, a passing fair woman, came unto Zenocrates the Philosopher's bed, and being all night in bed with him, could not win the Philosopher with all her tricks to venery: and the next day being demanded where she lay all night, with an image of a man, she said, or a man's picture. The like doth Xenophon report of Socrates, who though he were married to two wives, on a certain time being in talk with a renowned and famous courtesan named Theodota, a woman of great brags, she boasted much what she could do unto princes before Socrates, saying that she could make any come from Socrates unto her, and that Socrates could not make any of her men to come to him: it is no marvel said Socrates; for to draw men to vice is most easy, and to draw them to virtue is most hard. I might here bring forth divers histories for the proof of modest and temperate Princes, but to avoid prolixity of reading, and to embrace a compendious history, I omit to speak further of them. I will now turn my stile unto women, where such infinite numbers appear in histories, that I will touch but two or three, for that I should be overcharged otherwise. The chaste life of Lucretia, and noble temperancy of Sophronia, two noble matrons of Rome, the one ravished, to satisfy the tyranny of the Emperor Tarqvinius, by whom she was deflowered, after that she made her husband privy that his bed was defiled by Tarquin, she slew herself with her own knife: the other in like sort, because she could not resist the violence of Decius, to make Decius more odious, and his deed more shameful, ended her life as Lucretia did. Even so Medullina being oppressed by her father in the dark, got his ring from his finger to know him in the morning, who had deflowered her virginity in the night, and when she knew by the ring that it was her own father, she spared not to revenge her dishonour with the death of her father, and for that she little esteemed her own life, her honesty being stained, with that knife that she slew her father, she also killed herself, as a witness of her own truth and proof of her honest life. This hath made Rome famous. How well was temperance regarded in Rome when Virginius slew his daughter Virginia, for that she was deflowered of Appius Claudius? So greatly was it esteemed, so highly honoured, & so straight looked unto, that Sempronius slew Gallius, that Cervius gelded Pontus the Roman; both being taken in adultery. How happy and renowned was Rome, when Sulpitia, Paterculus daughter, and wife to Fulvius Flacc●us the lamp of Rome, and the lantern of the world, was preferred for her temperance, by the verdict of Sibilla to excel all Asia and Europe. The like temperance was proved by Cyb●le the mother of all the Gods, to be in Claudia that heaven and earth extolled the name of Rome. Was not temperance then honoured, when Virgins and young women bought temperance with death some killing themselves, others burning, and some drowning themselves, and thus by death their lives were known. Hippo a woman of Gréece saith Valerius, and travelling to Rhodes on the seas, and perceiving the Mariners to be greedy and ready to spoil her honesty, and to defile her temperate and chaste mind, to avoid their purpose and filthy lust, leapt from board into the surging seas, whose terror she contemned, less fearing to die, then willing to live, as a woman stained and corrupted, what way findeth not modesty of life, to requite shame; Timociea a woman of Thebes, being violated by a certain Prince of Thracia against her will requited the Prince, and eased her mind after this sor●, ●●ith Sabellicus, she went in an evening to this Thracian Prince, and told him privily if he would follow Timoclea, she would bring him where such store of substance, and such wealth was hidden, as would make him the richest Prince in all Asia, to whom he greedily consented, and went willingly and gladly, thinking to obtain it: and being brought unto a deep Well, she said, in this Well there is infinite treasure; but when he stooped to look unto the bottme of the Well, she threw him in headlong, and a mighty huge stone she rolled after him. A●tala●t● was the mirror of all Ladies, a second Diana, who refused the company of men, living in the wilderness, abstaining from worldly pleasure, and ended her life in pure virginity in the deserts of Arcadia. But because I may better begin and sooner end, with alleging kingdoms and countries for a proof of temperance, it were impertinent in so large a scope in so ample a matter, to deal with particular histories.  
Therefore to begin with the women of Teutonica: temperance was there so much esteemed, so well thought off that the women hearing their husbands to be slain and taken captives by a valiant Roman namede Marius, than Captain for Kome they came kneeling before him, and besought him courteously and humbly since their husbands were slain, being women willing to lead a chaste life, they might go and serve the Vestal Virgins in Rome, to avoid the greediness of Marius soldiers, and there to end the rest of their lives in the service of Vesta; but being denied of Marius, clean contrary unto a Roman heart, and to a noble Gentleman: the next night following, the women of Teunica hanged themselves, lest they might be a prey to the Roman soldiers, to be defiled by unchasteness. The like did the fifty virgins of Sparta, going a pilgrimage to Messena, and being courted by the gentlemen of Messena for their virginities, and now ready to be made women that night, they all prevented it with death, choosing rather to lose life honestly, then to live shamefully, knowing what a reproach and infamy it would be unto Sparta, and to all the Country of Lacedemonia, if they esteemed life more than honesty: so they killed themselves to honour their country, and to defame Messena.  
Hence proceeded terrible and long wars betwixt the Lacedæmonians and Messenians, to the confusion and utter destruction of the Country of Messena: and these wars continued ten long years, wherein the Messenians shameful intent was requited with a sharp revenge. We read of a passing good history of Alexander King Amintas son, brother to King Philip of Macedonia, who when he perceived the Ambassadors of Persia to wax wanton with his sisters and desirous to do villainy unto the King his father, he promised the Ambassadors that they should accomplish their lust and pleasure with fairer Virgins than these were, which the Persian Ambassadors should enjoy, they being glad of the promise, expected the time and their coming, being then in their beds ready for them, Alexander to chastise such villainy, and to open the same unto others, caused certain young men to array themselves like women, and such a night to go unto the Persians, as though they should seem to be women, and to bring either of them a knife privily: and being in bed, they were commanded by Alexander to kill the Ambassadors, and their company. Magapy●us, when he heard that his Ambassadors were slain in Macedonia, waxed mad a long time and was ready to raise wars, until he had understanding of the cause and order of their deaths. And for Alexander's temperance, therein he married Amintas daughter, the sister of Alexander. This is the sacrifice that the priests of Isis did use to abstain from flesh and wine: this is the temperance that Numa Pompilius shown most often in Rome, from women and wine to abstain, This abstinence used Sarah the daughter of Raguel, this used Judith to have Holofernes head off: and this used Queen Esther to king Ahasuerus. Worthy examples we read of Kings sometime, that being most thirsty refused to drink, as Alexander the great, before he fell amongst the Persians to drunkenness, was so temperate, that having a cup of water brought unto him in his extreme thirst, he would not drink the same in sight of his soldiers, lest the sight thereof should augment the thirst of his soldiers, being most thirsty already. Cato Junior leading a great host of soldiers over the hot sands of Lybia, having no drink nor water nigh them, waxed so thirsty, that when one of his soldiers brought him in his head-piece a draught of water by chance he would not drink himself, and leave his soldiers thirsty, but threw the water upon the ground▪ because he might partake of their thirst with abstinence which was much ease to his soldiers to see his temperance one way, and his humanity another way, and they felt their thirst much thereby assuaged:  
King David being besieged by the Philistines, was desirous to drink of the water called Bethlem: same stout soldiers of his named Eleazarus, Jesebes, and Semera ventured their lives for the King's sake through the enemies: but when the water came, David drank it not, as one that could abstain from that he liked best: but because it was brought with great peril, he offered that water as a sacrifice unto God, for the three soldiers that ventured their lives for it. A great virtue to abstain from that which a man liketh best: and great temperance there is in abstaining. Romulus' being bid to supper to a Citizen of Rome, drank no wine all supper time, but two or three drops after supper time unto whom the Host of the house spoke merrily: Romulus said he, if all men would drink no more than you, wine would be nothing esteemed: to whom Romulus answered soberly and said: wine would be more precious and dear if every man would drink as I did, for I drink as much as I would: and if all should do so, wine would be scant. Noting his temperance in a little, and the gluttony of the most part in drinking. Hannibal, Scipio, Mithridates, Fabritius, Sempronius, and Papirius had no less praise for their temperance in abstaining from offered pleasure, than fame for their victories and triumphs.   

CHAP. XVII.  
Of Taciturnity and silence in Princes and others, and of the virtue and commodity thereof.  
Socrates' a famous Philosopher, and Master unto that noble and divine Plato, was wont to charge his scholars to honour and to embrace these three excellent virtues: Silence of tongue, shame fastness of countenance, and wisdom of heart, virtues appointed most fit for such noble persons. The wisdom of a fool lies in his tongue which is the key of his council, & the tongue of the wise lies hid in his heart for of the abundance of the heart the tongue will speak, so that silence in tongue is a proof of wisdom of heart. Wherefore that learned Philosopher Zeno, said, that nature appointed two ears to hear much, and one tongue to talk little.  
In ancient time the Egyptians thought silence such a virtue unto people, that they caused an image to be made saith Pliny, with her finger on her mouth, and a table written on her breast with this sentence: hear, see, and say nothing; to represent silence. The renowned Romans so esteemed, silence saith the same Pliny, that she was sacrificed unto once a year in Rome, imitating the old Egyptians, erecting an image and named it Angerora, as a great Goddess to honour for silence sake. The Persians honoured nothing so much as silence, and hated nothing so much as inordinate spéeth. The famous Lacedæmonians had silence in such reverence, that their wise men named Ephori, at what time they met in places to be merry, fearing in drink to forget silence, the elders did speak to the company before they sat down at drinking, and pointed to the door with their finger: Let nothing done or spoken at this table, pass yonder door O worthy order and renowned law to think of that before sitting, that should do them no harm after rising up.  
The Lacedæmonians used such short speech, that when one demanded of Charillus, why did not Lycurgus appoint more laws than he did unto his country? he answered, to few words, few laws will serve. The silence of Mary Magdalen, and the woman found in adultery, pleased God much, for that they went not with words, but with sobs, sighs, and silence they came to Christ. Better saith Zeno, it it is to fail from foot or horse, then to lie in tongue. Even so the learned Athenians held silence in such estimation, that though Athens was counted the Well of wisdom, the flower of Philosophy, where all the world came to speak: yet learned they silence also: in such sort, as that worthy Greek Themistocles, at that time he was banished Athens, and enforced to go into Persia, where he was much esteemed, and honourably received: being entreated of the King to show the state of the country, he besought the King to grant him one year to learn the Persian tongue, & then the king should be certified in all points that he would demand of Themistocles.  
O famous Greek, though banished from Athens, yet observed he the law of Athens forgot not silence, which was ●o honoured in Gréece but knew he was in Persia, a place, ●aith Curtius, where silence was so magnified that sharp punishment was provided for talkative persons. The people of Sparta wece noted as men given most unto silence hating so superfluous words, that when the Ambassadors of the Abderites as Plutarch maketh mention had made a long and tedious Oration before Age's King of Sparta, and after much time spent, and many words in vain bestowed (as vain babblers do) did take their leave of Agis, willing to have an answer to their King of Abderits: salute your King (faith Agis) from me & tell him as long as you spoke, so long held Agis his peace; letting them to understand their much folly in babbling The like answer received the Ambassadors of Samos after a long oration of Cleomenes king of the Lacedæmonians, saying the first part of your oration I have forgot the second part I understand it not, and the third part I do not well allow. The Tailor is not expert that maketh Hercules hose to a child's leg▪ neither can that Shoemaker be good saith Ag●silaus, that frameth Titormus shoe to little Molons' foot: Neither may he be counted wise that speaketh much to none effect. Wherefore the first thing which that ancient and learned Pythagoras taught his scholars, was carefully to keep silence. It was Pythagoras' law, that none of his scholars might speak any thing in five years' space after their their first coming unto School. Pythagoras was no less careful to teach them silence, than it was painful for them to learn silence. Most hard and most difficult is that silence unto a young man, that one Messius used, who pined and tormented himself three years, as Plini saith, for silence sake. But Simonides said sometime to a silent man amongst a number of wisemen: If thou be a fool said he, thou dost the part of a wiseman to hold thy peace: but if thou be wise, thou art a fool that thou dost not speak to wisemen, and so I end: silence in a fool is great wisdom, and silence in a wise man is mere folly.  
Cleanthes therefore being desired of a Gentleman, some short wise sentence to instruct his son withal, said: learn only this word to thy son, Sige, that is silence. That noble and renowned Philosopher Zeno, at what time he had prepared a banquet in Athens, to receive the Ambassadors of Antigonus, King of Macedonia, where certain learned Philosophers, and eloquent Orators were present: after many large and subtle disputations, and great ostentation of Rhetoric betwixt them had at supper, Zeno being demanded of the Ambassadors why he kept silence all that while, answered, that to keep silence is greater knowledge than to speak, for silence said Zeno is most difficult to obtain, and most hard to keep, and therefore most rare to be found. A Gentleman in that company than named Agatho, hearing Zeno so commend silence, being no less desirous to learn silence, then having learned it to keep it, prepared a great stone and held it in the roof of his mouth three year, to avoid idle words and superfluous talk and to learn sober silence, and virtuous taciturnity. Alexander the great, when his mother Olimpias did send letters from Macedonia unto India where then he was at wars, wherein were written much concerning the state of Macedonia, and great complaints made of Artipater, with divers more secret counsels sealed: he reading this news, his friend Aephestion, who knew all the secrets of Alexander, looking and reading the letters with the King unto the end, Alexander took his signet from his finger after perusing of those letters, and joined it close to Aephestions mouth, saying: since in friendship you fail not in silence break not. Thus was silence in Alexander honoured: but ot Princes which honoured silence, Julius Caesar most esteemed the same: he may justly challenge for sobriety in drinking, and medesty in talking, the garland of praise. Who after long wars with Pompeius the great, sometime his special friend, yea, and who married Julia, Caesar's daughter, being overcome in Pharsalia, and enforced to fly unto Egypt, his treasures, substance, & wealth, being brought unto Caesar in a great chest, Caesar found divers sealed letters and great counsels, which he never opened for silence sake, but took them altogether and threw them into the fire, for that all men might learn how much he esteemed silence: this done unto Pompeius at Pharsalia, he said unto his soldiers, that it behoved a Prince to find out friends, rather than search out foes, The noble Emperor knew well, by reading of Pompeius' letters he might be moved to divers injuries, and by opening of secrets, he might accuse divers wrongfully: therefore he had rather purchase by silence friends, then by breaking of counsel enmity. How sure and safe is the reward of silence, histories of Greek and Latin can well report? Had Calisthenes followed the counsel of his master Aristotle, either merrily, or never to speak unto a Prince, he had never found fault with Alexander, by speaking to anger Alexander, and to harm himself. Had not learned Seneca so reproved the Emperor Nero, the tyrant of Rome, with words, he had not been rewarded with death. If the Poet Nevius had not written his mind unto Metellus. If Chius had not been familiar in talk with King Antigonus, they had saved life by silence, where they purchased death by talking. Therefore Photion that Greek, whom sugared Demosthenes called the razor of Athens, was always afraid as Plutarch saith, lest any sudden syllable or foolish word might escape his tongue imprudently. So that silence gaineth life, and words causeth death, as Miles the ancient Musician, at what time with Hercules he found fault, for that he was Linus scholar and taught by him on instruments, for words speaking of Linus unto Hercules, he was slain of his own scheller, so that silence unto Princes is most necessary. O noble silence! O rare virtue! O most worthy jewel thou hurtest no man, thou betrayest no body.  
Philippides a noble man of Athens, who for his singular learning, and dexterity of wit King Lysimachus made most account of, and was most desirous to please him, most ready to advance him unto honour, willed him to ask what he would and he should have it; Philippides most humbly knéeing upon his knees, besought Lysimachus the King in any wise not to open his secret and counsel unto him; the king demanded the cause thereof, because said he, I know not whether I am able to keep counsel or no. How much it repugneth the nature of man to keep silence, Cicero in his book of Offices doth manifest the same, for were it possible saith he, unto man to ascend the skies, to see the order of the body's superiors, and to view the beauty of the heavens unswéet were the admiration thereof unle he might show it unto others. And again he saith, there is no such ease unto men, as to have a friend, unto whom a man may speak unto as himself, giving thereby to understand the grief of silence, & that nature loves nothing which is solitary. It may seem that silence one way is not so beneficial, as it is another way most grievous, as is proved by the history of Secundus the Philosopher, who having company with his own mother in the night time, either of them most ignorant of the other, his mother in process of time having knowledge thereof, for very grief and sorrow slew herself. The Philosopher likewise having understood of his mother's death, knowing the cause thereof, knew not what to do for that he was ashamed of the filthy act one way, and most sorrowful for the sudden death of his mother another way: to die, to burn, to hang to drown himself, he thought it too short a torment for so heinous a fact, and knowing his mother being a woman, stayed not nor feared not to kill herself, to ease her sorrowful heart, he conceived that he being a Philosopher, it stood him upon to find out the painfullest torment in all the world to plague himself justly for his grievous offence, he therefore vowed unto God never to speak one word ouring life, such torment he thought was most painful unto nature, and thus by silence he consumed away his life. Since therefore silence is suco a burning disease, so heavy in the heart of man, so hard to keep in, so dangerous to utter, how worthy are they of commendations. how do they merit fame and praise that can rule their tongues and keep silence? Therefore a noble Senator of Rome sometime, brought his eldest son named Pap●●ius unto the Senate house, to hear the council pleading, charging him whatsoever he should hear in the house amongst the wise Senators, to keep it in silence: for the order was in Rome, that a young man should say nothing unless he were a Consul, a Tribune, a Censor, or such like Officer, whereby he had authority to speak. This young Papirius on a time being importuned by his mother, and charged on her blessing to tell her the cause and business that the Senators had, so often to come together, the young man being threatened, weighing his father's charge to avoid words one way, said, since you are so importunate mother, to know the secret of the Senate, you must keep counsel, for I am charged therewith; There is a long debate in the Senate house to agree on this conclusion, whether it be more expedient for one man to have two wives in the City of Rome, or one woman to have two husbands: and most like it is, that it will go on the men's side. Straightways she went into the City, and certified the matrons and women of Rome what the Senators were about to conclude, and appointed certain of them to accompany her the next morning unto the Senate: where when she came, as one dismayed, she began to declaim against the purpose and decrees of the Senators, proving what inconvenience might arise for a man to have two wives, laying before them the dissension that should be in that house where two women should be married to one man and what comfort and consolation, it were for a woman to have two husbands: the one to be at home in Rome to see his children brought up, and to see the city defended, when the other should be far from home, at the wars in other countries. The Senators being amazed at her talk not knowing to what it tended, young Papirius demanded licence to speak, which being granted, he declared the cause of her coming, how and after what sort as is before mentioned. The Senators commended much Papi●ius wit, as well for his obedience to his mother, as for silence toward the Senate, & recompensed his wisdom with the Consulship of Rome. Silence was so observed in Rome, and honoured of Romans, that Demetrius the Philosopher, would often say, that the birds can fly where they will, and the grasshoppers sing where they will: but in the city we may neither do nor speak, Euripides, a learned Gréek it being objected to him that his breath did stink, answered nippingly the party, saying: so many things have so long been hid in my heart, that being putrified there they stink. I would all men had such a breath, that by long keeping of silence it might taste thereof. Cato the wise Roman perceived the virtue of silence to be such that one of the three things (as he himself would say) that he most repent him off, was to tell his counsel unto another. Plini doth commend of all men, one man named Anaxarchus: of all women, he praised one woman named Laeena, whom the tyrannt Nycocreon with all the torments and punishments that he could possibly devise, could not enforce to speak that out, which they thought should be kept in: but Anaxarchus chose rather to die by torments, then to break concealed words, spitting in the tyrant Nicocreons' face, and saying, spare not Anaxarchus carcase, thou troublest no part of my mind. Epicharis amongst other conspirators, against that cruel Nero, being diversely tormented to open the treason against Nero's person, would by no means break counsel, no more Laeena for all that tyranny used towards her would betray the secrets of Harmodius and Aristogiton, which only was the cause that she had her picture erected in Greece.  
In like manner Pompey the great, being sent as an Ambassador from the Senators, and being charged by the King named Gentius, who prevented Pompey in his Message, to declare the secrets of the Senators, and council of Rome, he stretching forth his arm, held his finger in the flame of the candle, saying, When I draw my finger from the candle, I will break the counsel of the Senators; and so steadfastly he held his hand, and so long, that King Gentius wondered no less at his patience, than he honoured him for his silence. O rare silence! O passing patience, and that in so great a Commander! Isocrates, an excellent Orator sometime of Athens lest he should be ashamed of his scholars by their speech and talk (for tongues bewray the heart,) would never receive unto his school, but those only who would pay double hire, first to learn silence, and then to learn to speak to speak nothing but that which they knew to be most certain, and that which of necessity must be spoken. This was the order of Isocrates school. Yea silence was of such dignity, of such estimation, that it possessed place in Princes hearts, that Tiberius Caesar Emperor of Rome, would often say, Princes ought not to impart their secrets, nor to make any privy to their counsel, considering how hard is silence to be observed. Silence was of such credit, and of such force, that Metellus, who used to be close in the wars of Macedonia, would say, that if he knew his own coat to be privy to his secrets, he would strait cast off his coat and burn it. For in him to whom secrets of life are revealed, in the same also is danger of death, for in the committing of secrets, is life and death also committed. Had not that famous Hercules, the imp of great Jupiter, and offspring of the gods, revealed his counsel and opened his heart unto his wife Deianira; Had not that mighty Samson, so great in God's favour, that he was a judge in Israel, shown his secrets unto his wife Dalila, they had not been conquered by two women whom Serpents, Dragons, Lions yea, all the whole world could not annoy; The just punishment of Princes for frivolous talking. Conquerors of the world of Kingdoms of countries, and yet conquered by a woman: yea, by a lesser thing than a woman, a little member never seen, but alas, too often heard, the tongue only. Tantalus is punished in hell for that he opened the counsel of the Gods, after this sort; Dainty meats, and pleasant wines before his face, and yet may he not touch them he hath sight of all things, and yet tasteth nothing the hunarier he is, the better, and braver his banquet shines before him, the more desirous he ie to eat the further he is from his victuals. Ixion for his telling tales of Juno, is no less tormented in turnling of his whéel in Hell, than is Sisyphus in rolling of his stone, or Danae's daughters in filling of their empty tubs. The pain of Prometheris in Caucasus, the punishment of Titius is duly appointed and of the Gods, say the Poets, provided truly to those that be bragger's and boasters of secrets. I must not in this place forget a worthy history of King Demetrius, Antigonus son, who being sent by his father to Pontus, where Mithridates was King being sworn by his father to keep counsel, of a vision, that he sowed gold in Pontus, and that Mithridates should reap it: was therefore commanded with his army to pass unto the Kingdom of Pontus, and without any word to kill Mithridates. His son Demetrius very sorry, for the great friendship which was of late sprung betwixt Mithridates and him, obeying his father went unto Pontus, and commanded his people to stay until he went to know where Mithridates was, who when he came in place, he wrote with the end of his spear upon the earth in the dust: Flee Mithridates, and straight turning to his soldiers, he spoke nothing to him, according to his oath for keeping silence, but wrote a warning to flee; whereby he kept his father's counsel one way, and maintained faithful friendship with King Mithridates another way. A young man of Hellespont prating much in presence of Guathena a strumpet in Gréece, she demanded of him whether he knew the chief city of Hellespont; to the which the young man said, Yea forsooth: What? said she, me thinketh you know not the name of it for it is Sigaeum, the City of silence: a just reproach for such vain praters. Aelianus doth write, when the Cranes, from Sicilia take their flight to flee over mount Caucasus, they stop their mouths with stones, to pass with silence the dangers of the Eagles.   

CHAP. XVIII.  
Of Age and the praise thereof.  
BY on that wise man, would say often that age was the Haven of rest, for that it was the end of misery, the gate of life, and the performance of all pilgrimages. And since age is wished of all men, what folly is it to hit any man in the tooth, with that which he chief desireth. Wherefore when king Archelaus had appointed a great feast for his friends, amongst other discoveries then at the table, Euripides declared the great love which he bore unto Agathon, an old tragical Poet. Agesilaus demanding why should an old man be so well esteemed of Euripides? he said Though the spring time be pleasant, yet the harvest is fertile: though flowers and herbs grow green in the spring, yet wax they ripe in harvest. The age of man are compared unto the four seasons of the year. his growing time unto the spring, his lusty time unto the Summer, his wit time unto the Harvest, and his old time unto the Winter, which doth make an end of all things. Frederick Emperor of Rome, after he had appointed an old man to rule the City of Scadmenna, was often moved, that he for his age was not meet to govern such a City, considering the multitude and number of people that were within that City, they thought that a young man should better discharge the office: but the wise Emperor perceiving how bend and prone were the youth of that town, to have a young man to rule over them, answered them after this sort: I had rather said he, commit the governance of the City to one old man, than the governance of so many young men unto the City. Better it is that an old man should rule the City, than the City should rule the young men: meaning no otherwise then that aged men should only be admitted to be rulers in Cities, for that there belongeth unto them experience of things, and care of youth. Such was the homage and reverence which was amongst the young Romans, toward the Senators or old men of the City, as both head and leg, did acknowledge the same, in doing duty unto age. They had this confidence in age, that no man might be chosen unto the number of the Senators, before he should be threescore years of age. The like custom had the people of Chalcides, that no man before he were fifty years, should either ●ear office within their Cities, or be sent Ambassador out of their country. Amongst the Persians, no man could be admitted to be one of the sage rulers, which they called Magis, unless perfect age had brought him thereto perforce. Amongst the Indians, their wise men which ruled their country, which were named Gimnosophistae, were ancient, for time giveth experience of governance. Amongst the Egyptians the like credit was given unto old men, that youth meeting them in the way, would go out of the way to give place unto age, so that their counsellors which were called prophets were counted men of much time and experience: even so the Babylonians elected their sage Chaldeans: the French men, their ancient wise men called druids: In fine, noble Greeks did observe the like order in choosing their rulers and counsellors of aged men, as before spoken. The Lacedaemonian youth, were by the law of Lycurgus no less charged to reverence age, than their own parents.  
The Arabians in all places without respect of person, preferred their old men before honour, dignity or fortune. The people called Tartesi had this law so to honour age, that the younger might bear no witness against the elder. The reverence said Chylon, that should be showed unto age, by young men, aught to be such, that they then being young, doing obedience unto age, they might claim the like when they waxed old of youth. Agesilaus King of Sparta; being an old man, would often go in the cold weather, very thin in a torn cloak, without a coat or doublet, only to show the way unto young men to be hardy in age, by contemning of gay apparel in youth. Masinista King of Numidia, being more than threescore years of age, would lively and valiantly, as Cicero saith, without cap on head or shoe on foot, in the cold or frosty weather in the winter, travel and toil with the soldiers only unto this purpose, that young soldiers should be hardened thereby in their youth, and practise the same for the use of others, when they came to age themselves, Ihero King of Sicilia, shown the like example in his old age, being lxxx. years, to train youth and to bring them up so in young years, that they might do the like in their old age. For thus judged these wise Princes, that all men covet to imitate Princes and Kings in their do. Gorgias the philosopher, and master unto Isocrates the Orator, and to divers more nobles of Gréece, thought himself most happy, that he being a hundred years and seven, was aswell in his memory as at any time before, and made so much of age, that being asked why he so delighted in age, he made answer because he found nothing in age for which he might accuse it. So said King Cyrus a little before his death being a very old man, that he never felt himself weaker, than when he was young, The like saying is reported of that learned Sophocles, who being so old, that he was accused of his own children of folly, turned unto the judges, and said: If I be Sophocles, I am not a fool; if I be a fool, I am not Sophocles; meaning, that in wisemen the senses waxed better, by use and exercising the same; for we praise saith Cicero the old man that is somewhat young, and we commend again the young man that is somewhat aged The old is commended that hath his wit young and fresh at commandment, and the young is praised, that is sober & sage in his do. When M. Crassus a noble Captain of Rome, being a very old man took in hand to war against the Parthians a strong and stout people, being by Ambassadors warned of his age, and admonished to forsake the wars, he answered stoutly the Ambassador of the Parthians and said: when I come to Seleucia your City I will then answer you. Whereupon one of the Ambassadors, named Ages●●s, an aged man, stretched forth his hand, and shown the palm of his hand unto Crassus, saying, Before thou shalt come within the City of Seleucia, bristles shall grow out of this hand. The stoutness of Marcus Crassus was not so much as the magnanimity of Agesis, and yet they both were old men.  
What courage was in Scaevola, to withstand that firebrand of Rome, Sylla, who after he had urged the Senators to pronounce Marius' enemy unto Italy, he being an old ag●d man, answered Sylla in this sort, Though divers be at the commandments of the Senators▪ and that thou art so encompassed with soldiers at thy beck; yet neither thou nor all thy soldiers shall ever make Scaevola, being an old man, for fear of losing some old blood, pronounce Marius, by whom Rome was preserved, and Italy saved to be enemy unto the City.  
The like history we read, that when Julius Caesar had by force of arms aspired unto the office of a Dictator, and came to the Senate house, where few Senators were together, the Emperor Caesar desirous to know the cause of their absence, Confidius, an aged father of Rome, said, that they feared Caesar and his soldiers. Whereat the Emperor musing a while, said. Why did not you likewise tarry at home fearing the same? Because (said he) age and time taught me neither to fear Caesar, nor yet his soldiers. For as Brusonius saith there are young minds in old men; for though Milo, the great wrestler in the games of Olympias, waxed old, & wept in spite of his decayed limbs & bruised bones, yet he said his mind flourished and was as young as ever it was before. Solon hath immortal praise in Gréece, for his stoutness in his age; for when Pisistra●us had taken in hand to rule the people of Athens and that it was evident enough that tyranny should proceed thereby; Solon in his latter days having great care to his country, when that no man durst refuse Pisistratus, came before his door in Arms, and called the citizens to withstand Pisistratus; For age (said he) moveth me to be so valiant and stout that I had rather lose my life, than my country should lose their liberty. What virtue then see we to be in age, what wisdom in time, what courage in old men? The examples of these old men stir and provoke many to imitate their steps, insomuch that divers wished to be old when they were yet young, to have that honour as age than had. Wherefore king Alexander the great, espying a young man coloring his hairs grey, said, It behoves thee to put thy wits in colour and to alter thy mind.  
The Lacedæmonians, a people that past all nations in honouring age made laws in their Cities, that the aged men should be so honoured and esteemed of the young men, even as the parents were of the children; so that when a stranger came unto Lacedemonia, and saw the obedience of youth towards age, he said: In this country I wish only to be old, for happy is that man that waxeth old in Lacedemonia: and in the great games of Olympia, an old man wanting a place, went up and down to sit some where, but no man received him, but amongst the Lacedæmonians, not only the young men but also the aged gave place unto his grey hairs, and also the Ambassadors of Lacedemonia being there present, did reverence him, and took him unto their seat, which when he came in, he spoke aloud: O you Athenians, you know what is good, and what is bad for that which you people of Athens, said he, do profess in knowledge, the same doth the Lacedæmonians put in practice. Alexander being in his wars with a great army in Persia, and meeting an old man in the way in the cold weather, in ragged and rend , lighted from his horse, and said unto him, mount up into a prince's saddle, which in Persia is treason for a Persian to do, but in Macedonia commendable, giving to understand how age is honoured, and old men esteemed in Macedonia, and how of the contrary wealth and pride is fostered in Persia: for where men of experience and aged men are set nought by, there it cannot be, that wisdom beareth rule. How many in the Empire of Rome, ruled the City, and governed the people, of those that were very aged men? as Fabius Maximus, who was threescore years and two in his last Consulship: Valerius Corvinus, who was six times a Consul in Rome, a very old man, who lived an hundred and odd years: Metellus of like age, called to the like function and administration in the Commonwealth being an old man. What should I speak of Appius Claudius, of Marcus Perpenna, of divers other noble Romans, whose age and time was the only occasion of their advancement unto honour and dignity? What should I recite Arganthonius, who was threescore years before he came unto his Kingdom, and after ruled his Country fourscore years unto his great fame, and great commendations of age? To what end shall I repeat Pollio, who lived in great credit with the people unto his last years, a man of worthy praise, of renowned fame, who lived a hundred and thirty years in great authority and dignity? What shall I speak of Epimenides, whom Theompus affirmeth that he lived a hundred and almost threescore years in great rule and estimation. Small were it to the purpose to make mention again of Dandon amongst the Illyrians, which Valerius writeth that he was five hundred years before he died, and yet of great memory and noble fame: Or of Nestor, who lived three hundred years, of whom Homer doth make much mention, that from his mouth proceeded sentences sweeter than honey; yea, in his latter days almost his strength was correspondent to the same. That renowned Prince Agamemnon, General of all Gréece, wished no more in Phrygia but five such as Nestor was, with whose wisdom and courage, he doubted not but in short time he should be able to subdue Troy.  
Sweet are the say of old men, perfect are their counsels, sound and sure their governance. How frail and weak is youth? How many Cities are perished by young counsel? How much hurt from time to time have young men devised, practised, and brought to pass? And again of age, how full of experience, knowledge and provision, painful, and studious is it unto the grave? As we read of Plato that noble Philosopher, who was busy and careful for his country, writing and making books the very year that he died, being fourscore and two. What shall I say of Isocrates who likewise being fourscore and fourtéen, compiled a book called Panathenaicus: of Gorgias who being studious and careful to profit his country, being a hundred and seven years, was altogether addicted to his books, and to his study. So of Zeno, Pythagoras and Democritus it might be spoken, men of no less wit, travel and exercise, than of time and age. For as Cicero saith the government and rule of Comon-wealths, consisteth not in strength of body, but in the virtue of mind, weighty and grave matters are not governed with the lightness of the body, with swiftness of the foot, with external qualities but with authority, counsel, and knowledge: for in the one saith he there is rashness and wilfulness, in the other gravity and prudence. As Themistocles and Aristides, who though not friends at Athens being both rulers, yet age taught them when they were sent Ambassadors for the state of Athens, to become friends to profit their country, which youth could never have done. That sage Solon was wont often to brag, how that he daily by reading, learning, and experience, waxed old. Apelles that approved painter and renowned Greek, in his age and last time, would have no man to pass the day idle without drawing of one line. Socrates being an old man, became a scholar to learn music, and to play upon instruments. Cicero being old himself, became a perfect Greek with study. Cato being aged in his last years went to school to Ennius, to learn the Greek. Terentius Varro was almost forty years old, before he took a Greek book in hand, and yet proved excellent in the Greek tongue, Clitomachus went from Carthage to Athens after forty years of age, to hear Carneades the Philosopher's lecture. Lucius, as Philostratus doth write, meeting Marcus the old Emperor with a book under his arm going to school, demanded of the Emperor whither he went like a h●y with his book in his hand: the aged Emperor answered, I go to Sextus the Philosopher to learn those things I know not. O God, said Lucius, thou being an old man, goest to school now like a boy, and Alexander the great died at thirty years of age. Alphonsus' King of Sicilia, was not ashamed at fifty years old to learn, and to travel for his knowledge; and lest he should lose the use of the Latin tongue, he occupied himself in translating Titus Livius, though he was a King. I do not hold with age in divers men, who for want of discretion and wit, was childish again: but of perfect men, in whom age seemed rather a warrant of their do, For even as he that playeth much upon instruments, is not to be commended so well, as he that playeth cunningly and artificially: so all men that live long, are not to be praised so much as he that liveth well. For as apples being green are yet sour, until by time they wax sweet, so young men without warrant of time, and experience of things are oftentimes to be misliked. If faults be in old men, saith Cicero (as many there be) it is not in age, but in the life and manners of men? Some think age miserable, because either the body is deprived from pleasure, or that it bringeth imbecility or weakness, or that it is not far from death, or calleth from due administration of Commonwealths: these four causes, saith Cicero, make age seem miserable and loathsome. What shall we say then of those that in their old age, have defended their countries, saved their Cities, guided the people, and valiantly triumphed over their enemies, as L. Paulus, Scipio, and Fabius Maximus, men of wonderful credit in their old years. What may be spoken of Fabritius, Curius, and Cornucanus, aged men of great agility, of famous memory in their latter days? How can Appius Claudius be forgotten, who being both old and blind, resisted the Senators to compound with King Pyrrhus for peace, though they all, and the Consuls of Rome hereunto were much inclined. If I should pass from Rome, a place where age was much esteemed, unto Athens, amongst the sage Philosophers: if from Athens to Lacedemonia, where age altogether bare sway and rule: if from thence unto the Ethiopians, and Indians, where all their lives are ruled and governed by old men: If from thence to any part of the world, I might be long occupied in reciting the honour and estéemation of age.  
Herodotus doth write, that the Aethiopians and Indians do live most commonly a hundred and thirty years, The people called Epeii in the Country of Aetolia, do live two hundred years naturally; and as it is by Damiates reported. Lictorius, a man of that Country, lived three hundred years. The Kings of Arcadia were wont to live three hundred years; the people of Hyperborii lived a thousand years. We read in the old Testament, that Adam our first father lived nine hundred and thirty years, and Eve his wife as many; Seth nine hundred and twelve years; Seth his son called Enos, nine hundred and five; Cainan the son of Enos, nine hundred and ten; Mahalalehel the son of Cainan, eight hundred fourscore and fifteen; so Enoch the son of Iared, lived nine hundred threescore and five years; Enoch his son, named Mechuselah, lived nine hundred threescore and nine years; with divers of the first Age, I mean till Noah's time, who began the second world after the flood, who lived as we read, nine hundred and five; his son Sem six hundred years, and so lineally from father to son as from Sem to Arphaxad, from Arphaxad to Sala, from Sala to Heber, the least lived above three hundred years. This I thought for better credit, and greater proof of old ago, to draw out of the Old Testament, that other profane authorities might be believed; as Tithoni●s, whom the Poets fain that he was so old, that he desired to become a Grasshopper. But because age hath no pleasure in the world, frequenteth no banquets, abhorreth lust, loveth no wantonness, which saith Plato, is the only bait that deceives young men: so much the happier age is, that age doth loath that in time, which young men neither with knowledge, with wisdom, nor yet with counsel can avoid.  
What harm hath happened from time to time by young men, over whom lust so ruled, that there followed eversion of Commonwealths, treason to Princes, Friends betrayed, countries overthrown, and Kingdoms vanquished, throughout the world. Therefore Cicero saith, in his book entitled De Senectate, at what time he was in the City of Tarentum, being a young man, with Fabius Maximus, that he carried one lesson from Tarentum unto the youth of Rome, where Architas the Tarentine said, that Nature bestowed nothing upon man so hurtful to himself, nor so dangerous to his Country, as lust or pleasure: For when C. Fabricius was sent as an Ambassador from Rome to Pyrrhus' King of Epire, being then the Governor of the City of Tarentum a certain man, named Cineas, a Thessalian by birth, being in disputation with Fabritius about pleasure, affirmed, that he heard a Philosopher of Athens affirm, that all which we do is to be referred to pleasure; which when M. Curius, and Titus Coruncanus heard, they desired Cineas to persuade King Pyrrhus to yield to pleasure, and make the Samnites believe that pleasure ought to be esteemed: Whereby they knew, that if King Pyrrhus or the Samnites (being then great enemies to the Romans) were addicted to lust or pleasure, that then soon they might be subdued and destroyed.  
There is nothing that more hindereth magnanimity, or resisteth virtuous enterprises, than pleasure, as in the Treatise of pleasure it shall more at large appear. Why then how happy is old age, to despise and contemn that which youth by no means can avoid, yea, to loath and abhor that which is most hurtful to itself? For Cecellius contemned Caesar with all his force, saying to the Emperor, that two things made him nothing to estéem the power of the Emperor Age, and Wisdom.  
By reason of Age and Wisdom Castritius feared not at all the threaten of C. Carbo, being then Consul at Rome; who though he said, he had many friends at commandment, yet Castri●i●● answered and said, That he had likewise many years that could not fear his friends. Therefore a wise man sometime wept, for that man dieth within few years, and having but little experience, in his old age, he is then deprived thereof. For the Crow liveth thrice so long as the man doth; the Hart liveth four times so long as the Crow; the Raven thrice so long as the Hart, and the Phoenix nine times longer than the Raven. And thus Birds do live longer time than man doth, in whom there is no understanding of their years: But man unto whom reason is joined, before he cometh to any ground of experience, when he beginneth to have knowledge in things, he dieth, and thus endeth he his toiling Pilgrimage and travel in fewer years then divers beasts or birds do.   

CHAP. XIX.  
Of the manners of sundry People under sundry Princes, and of their strange life.  
THe sundry fashions, and variety of manners, the strange life of people every where thorough the world dispersed, are so charactered and set forth amongst the writers, that in showing the same, by naming the Country and the people thereof orderly, their customs, their manners, their kind of living, being worthy of observation, I thought briefly to touch and to note every country in their due order of living, and to begin with the Egyptians, a people most ancient, and so expert in all sciences, that Macrobius the writer calleth the Country of Egypt the Nurse and Mother of all Arts: For all the learned Greeks have had their beginning from Egypt, even as Rome had from Gréece, This people observe their days by account of hours, from midnight to midnight: They honour the Sun and Moon for their Gods, for they name the Sun Osiris, and the Moon Isis. Their feeding was of fish broiled in the heat of the sun, with herbs, and with certain fowls of the air: They lived a thousand years but it is to be understood, that hay number their years by the Moon; the men did bear burdens upon their heads, and the women upon their breasts and shoulders; the men made water sitting, the women standing. The Crocodile is that beast which they most do adore, that being dead they bury him; a Sow is that beast which they most detest, so that if any part of their clothes touched a sow, they strait did pull off their clothes, and wash them over. They were black people, most commonly slender, and very hasty Cur●ius calleth them seditious, vain, very subtle in invention of things, and much given to wine.  
The Aethiopians are a people that live without Laws and reason servants and slaves to all men, selling their children to merchants for corn, their hair long with knots, and curled. The Indians were a people of too much liberty, as Herodotus saith, the women accompanying them in open sight: Neither sow they, nor build, neither kill they any living beast, but feed on barley bread and herbs; they hang at their ears small pearls, and they deck their arms, wrists and necks with gold: The Kings of India are much honoured, when they come abroad, their ways are set and decked with fresh flowers, and men in arms following their Chariots made of Margarite stones, and men meeting them with frankincense: And when their King goeth to bed, their harlots attend him with songs and mirth, making their prayers unto their Gods of darkness, for the good rising of their King. Again, the children kill their parents when they wax old; the maids and young damosels of India are brought abroad amongst the young men, to choose them their husbands: When any man dieth, his wife will dress herself most bravest for the funeral, and there they are both buried together. Hercules is much honoured in that country, and the River Ganges.  
The Scythians are pale and white for the coldness of the air, and full of courage: Amongst these people all things are almost in common, saving no man will have his sword and his cup common; their wives they weigh not but are common one with another. For drunkenness they pass all nations; for in their solemn banquets, there may no man drink of that appointed cup, which is carried abroad to banquets, unless he had slain one or other; for it was accounted amongst the Scythians no honesty for a man to live unless he had killed one or other. They have no cities nor towns, as Egypt, which was full of them (for it is written, that when Amazis reigned a King in Egypt, there were twenty thousand cities numbered within the country of Egypt,) but Scythia is a most barren and rude country, the people whereof live and feed beastly; a country most cold, for that no wood groweth in the country; no religion, no temples for their Gods, but to Mars only: their chief weapons are bows and arrows, When the King dieth in Scythia fifty men, and fifty of his best horses must bear him company and be slain, for that they judge they shall go one way. The Parthians are a people most thirsty, saith Pliny, for the more they drink, the more thirsty they are, their chief glory they seek is by drinking, and are given so much to surfeits and drunkenness that their breath for their inordinate drinking doth stink, and wax so strong, that no man can abide them: their King likewise is so much honoured of them, that when he cometh in place, they ever knéel and kiss his foot: He hath many Queen's, with whom the King must lie one after another: The King hath about his Chariot ten thousand soldiers, with silver spears in their hands, and the end of their spears all gold; they honour their King, with the Sun, the Moon, the fire, the water, the wind, and the years, to these they sacrifice, and honour them as their Gods; to lie is most horrible with the Parthians, insomuch that they instruct their young children only to avoid lies, and to learn to speak truth, Of all men they hate ungrateful men; they judge it most unhonest to speak any thing filthy, and loath chief that which is shameful, either in talk or in doing insomuch that they will not spit, or make water, but in a place where either a flood, or a river, or some other water is; Riding, dancing and tennis they exercise most.  
The people of Arabia are long haired, with shaved herds, save that they spare the upper lips unshaven; their women are common for all men at all times to meddle with leaving a staff at the door in token unto one another, that she is with one already, and to let understand that he must tarry until that man go out, In Arabia, it is not thought amiss for any one to lie with his mother, and if any that is not kin, take that in hand, it is adultery: they worship as their Gods, Urania and Dionysius, They are like unto the Babylonians, people of most corrupt life, and most given unto filthy pleasure, Insomuch that their daughters and their wives are hired unto every man, walking in the streets, going unto the temples, meeting and offering themselves unto any stranger. With the Arabians and Babylonians, we may well compare the Lesbians and the Sybarites, people passing in that wickedness, given to nothing but to sleep and venery, insomuch that they weary themselves with all kind of pleasures, and the excess of their banquets, and the bravery of their women was such that made all the beholders to muse, and wonder at their excess, as well in clothing as in feeding, wherein they took glory: they expelled all sound and noise that might trouble their sleep. So filthy were these nations, that hand, foot, head and all parts of the body were naturally given to pollute themselves with venery.  
The Arcadians are people of such antiquity that (as they suppose) they are before the Moon, of this they brag most: they worship Pan as their God, this people never triumphed over their enemies, nor kept wars with any nations, but oftentimes served under other princes, These Arcadians, were like to the people called Averni, for their brags of their antiquity, for even as the Arcadians brag of the moon, so the Averni boasted of their pedigree and stock, who were the ancient Trojans, wherefore they would be called brethren unto the stout and ancient Romans. The Boetians are the rudest people in the world, so that the Athenians call them as Plutarch reporteth, bold baiards and blocks, for their gross understanding.  
The Bactrians are most puissant and warlike soldiers, detesting much the excess of the Persians, but are of such gross sense notwithstanding, that they give and bestow their old men, and also sick men unto dogs to be devoured, which dogs for the purpose they nourish and bring up in their country. The Agrigentines, a people given unto such buildings and banqueting, that Plato the Philoso- said: the Agrigentines builded as though they should live for ever, and banqueted as though they should die daily. The manners of the Assyrians were to bring their sick friends abroad unto the high ways, to seek, to ask, and to know remedies for their sickness of all kind of men that pass by: and if by chance without remedy the sick should die, they should bear him home and bury him solemnly, anointing over the corpse with honey and wax. This people did wear for their weapons, daggers and targets, and clubs: they did worship Adad for their God, and Adargatin for their Goddess. The people of Crect were most expert sea men, and well practised in wars, abstaining not only from flesh but also from sodden meat: their thief infamy was in venery masculine, otherwise for their manners of living, much like unto the noble Lacedæmonians, which for their modesty in feeding and contempt of wealth, for their wisdom and study in warfares passed all nations, for a token thereof they printed in their Targets, the Greek letter L. named Lambda; they brought up their youth, as Lycurgus that ancient law-setter taught them, in all kind of study, pain, and labour, with hunger, thirst, cold, and heat, whereby they might be able to suffer any chance happened, or injury offered; then were they again brought up in wrestling, leaping, running, swimming, riding, and such other qualities as might profit their country in time of service, for their nature was either to win and conquer, or else to die and yield. Learning and science they little esteemed, insomuch that Athens and Sparta could never agree, for that the one was addicted to serve Minerva or rather the muses, the other given unto Mars.  
Lycurgus' made a law in Sparta, that no man might accompany with his own wife, but with shamefastness of that filthy act. The candles might not be lighted in that house where the man was, when that he would go unto his wife. When the King would go unto wars, before he should go unto the field to encounter with the enemies, he offered two solemn sacrifices: the one unto Minerva, otherwise named Bellona, to kindle flames of stoutness in his soldiers manfully to fight, the other to the Muses to moderate their do in victory as might be commendable and praise worthy therein: they passed all men in patience: for as before they brought up their children in such hardiness, that their parents would have them whipped, scourged, and wounded into the flesh to harden them in their young years. They suffered theft to be unpunished, for that the exercise thereof doth represent a kind of boldness in wars.  
The nature of the Lydians was to delight in superstiticus divinations, in invention of plays and in theft. As for the art of dicing, and playing divers kinds of games upon tables the Lydians first invented the same. They also were much inflamed by luxurious life, and filthy venery, which they neither spared day nor night. Pliny writeth of a certain Nation called Esteni, which abstained from all kind of pleasure, insomuch, that they never accompany with women, never eat flesh▪ nor drink wine; and thus by custom of fasting they became naturally chaste: For custom and use (saith Aristotle) is another nature. In that country no man possesseth any thing of his own, all things are indifferent between them, and they live as companions one with another; for in these their virtues they excel all men in vehement and most ardent love towards God. Thus virtue most diligent with great care and study was weighed, their Neighbours wonderfully beloved and made of, so that by this their precept of life, they have great fame and commendations. They have few Cities, and as few Towns, and for that they take the earth as a common Mother, they have all one respect unto all kind of men. The Geteses have no division of lands, no limits of ground, nor any partitions of their goods: they drink blood mingled with milk, they eat no flesh, and they rejoice much when their friends die, even as the people called Trauses in Thracia do, when any is born into the world, they mourn and lament with weeping eyes, that the little child then born, should know the misery and state of this wretched world: and when any of their friends are dead, they rejoice and be glad with melody and all kind of mirth, for that he hath passed this toiling life. The Thracians, people of great antiquity, were famous warriors, bragging much that Mars the God of war was born in their country, much addicted unto drunkenness, selling their children in the market, and their maids and daughters are common to lie with every man: they judge and count it most commendation to live only by spoil, theft and wars, they brag if any have a wound, and think it a fame unto the person. And of the contrary, if they have no mark in the forehead, no wound in the body, they will judge those idle men and cowards; the common people worship Mars and Diana for their Gods: their king only doth worship Mercury, by whom the King useth to swear.  
Psilli are people of so great folly, that when the Southern wind bloweth so long and strong that their lands perish, their waters dry, than they arm themselves with common counsel to fight against the wind, even like to the people of C●lta, who use to draw their swords & shake their spears at the waves of the seas, to revenge the injuries and wrongs done by the seas to them. The Bithinians were men of like folly, for they would ascend and climb up to the top of high mountains either to thank Jupiter for his furtherance towards them or else to curse Jupiter for his cruelness towards them. So the Pigmies being sore troubled and molested with Cranes, did ride on Rams and Goats backs, with their bows and arrows, a whole band together, in the spring time towards the sea-banks to break their eggs, to destroy their nests, and to fight with the Cranes, every third month they take this journey in hand, else would the Cranes destroy them, for that they are little dwarves of a cubit long, their houses are made of dirt and feathers most like unto birds nests, but that they say they are somewhat larger and bigger.  
I know not to what purpose I do recite these countries, sigh the more I writ, the more I have to write. What should I recite the people, that eat the flesh of Lions and Panthers, called Agriophagi, or recite those that eat lice in Scythia called Budmi, or them that eat Serpents, called Ophiophagi, or those that feed on men's bodies called Anthropophagis; yea, or those that eat their own parents as the Caspians did. Unto what purpose should I name the Astomians, a people in India without mouths, who only live with the air that cometh unto their nostrils, where they receive breath: they can neither eat nor drink, as Plini saith in his seventh book, they live the longer with the sweet smell and odours of flowers? Unto what end likewise should I speak of those blind Andabates that fight without eyes, or of those great eared people the Fanesii, whose ears shadowed and covered their whole body, or of the Monopods, which in like manner shadow their whole body with one foot, or of the Arimaspians people in Scythia having but one eye in the midst of their forehead, like the great Ciclop Poliphemus, which Ulysses destroyed; yea, of millions more, whose deformity to deprint, whose ugliness to write, were too much charge to the writer, and too much tediousness to the reader.  
I might speak of people in some part of India, who live two hundred years and more, whose hair upon their heads in their young age is white, and in their old age black, called Pandorae. I might likewise recite a people in Lybia, whose horses may not be guided nor governed with bridles, be the bits never so strong; but with rods most gently are they tamed, be the rods never so weak. Herodotus, a famous Greek writer, is not ashamed to show how the women Selencridae, brought forth eggs, whence men were born of such height, length and stature, that I am partly abashed to allege his authority therein. Again, the people called Sorbotae of Aethiope, are said to be eight cubits long. Why should I speak of the Troglodytes, who live in caves of the ground, feeding on Serpents, being people of wonderful swiftness, and outrun any horse in Aethiope, and cannot speak, but hisse? Why should I speak of the Massagetes, of the people Nasomones? I will (according to promise) omit the prolixity thereof, touching all countries by the way, or some of the chief; as of Egypt with brags and vaunts of their antiquity: Of the Ethiopians and the people of Caria, with their simplicity and slavery; so the Carthaginians were false and deceitful: the Babylonians wicked and corrupted: the Persians drunkards and gluttons: the Sycilians wary and trusty: so was the cruelness of the Caspians: the filthiness of the Lesbians: the drunkenness of the Scythians: the fornication of the Corinthians: the rudeness of the Boetians: the ignorance of the Cymmerians: the beastliness of the Sibarites: the hardiness of the Lacedæmonians: the delicacy of the Athenians, and the pride and glory of the Romans. Thus we read that the Spaniards be the greatest travellers, and the greatest despisers: the Italian, proud and desirous to revenge: the Frenchman politic and rash: the Germane a warrior: the Saxon a dissembler: the Swevian a light talkative person: the Britain a busy body: the Cimbrian seditious and fierce: the Bohemian ungentle and desirous of news: the Vandal a mutable wrangler: the Bavarian a flouter and a scoffer.  
These qualities are incident to the aforesaid nations by nature. But because in this place it were somewhat to the purpose, to declare the glory and state of Rome, which of all the world was esteemed and feared, and for that Rome had more enemies than all the whole world beside, to show briefly how they flourished how their fame spread, and their glory grew. I think it not expedient to meddle with the antiquity thereof in the time of Janus and Camese, but to touch upon their fame by managing of wars, in the time of Romulus, who being begotten of Mars and Rhea a Vestal virgin, was the first builder of the city, and also king thereof This King Romulus warred on the Sabins after he had elected a hundred Senators, to discern and judge the causes of the City, to defend justice, and practise the same, and to punish vice and wrongs, according to the law of Plato, who willed every Commonwealth to be governed with reward unto the virtuous, and punishment to the vicious. Again, he appointed certain soldiers, unto the number of one M. to be in a readiness always to defend the City. After Romulus succeeded Numa Pompilius the second king, a man very religious and pitiful: he in his time made laws to observe rites, sacrifices, and ceremonies, to worship their Gods: he made Bishops and Priests, he appointed the Vestal virgins, and all that belong thereto. Thirdly came Tulius Hostillius to be king in Rome, whose felicity was only to teach the youth of Rome the discipline of warfare, and stirred them wonderfully to exercise and practise the same. Then fourthly succeeded An. Martius, with the like industry and care of the further and surer state of the City, in raising the high walls of Rome, and raising a bridge upon the river Tiber, in amending and beautifying all the streets of Rome. The fifth King was Tarqvinius Pri●cus, who though he was a stranger born at Corinth, yet he increased the policy of the Romans with the wisdom of Greece, he triumphed over the people of Tusk, and enlarged the fame of Rome much more than it was: to this came next Servius Tul●ius who was the sixth and Tarqvinius Superbus the seventh and last King of Rome, who for his misgovernment and lust in the City against the chaste matrons, for the pride and infringement of the liberty, having withal ravished Lucretia, Collatinus wife, was at length after long rule and government banished Rome.  
The first alteration and change of state was then after these seven Kings governed Rome, two hundred years and a half which was the first infancy of Rome. Then Collatinus and Brutus, after these Kings were exiled in reward of restoring liberty and for honest life, were the first Consuls in Rome: they I say altered the government of the City, from a Monarchy to a kind of government called Aristocratia, which continued in Rome from the time of Brutus and Collatinus, until the time of Appius Claudius, and Quin●us Fulvius, which was two hundred years. In this season, during this two hundred years, was Rome most assailed of all kind of enemies, stirred unto wars of all nations, for the space of two hundred years and a half. Then Appius Claudius forgetting the law which he himself made in Rome against fornication, forgetting the ravishment of Lucretia, and the banishment of Tarqvinius, for breaking of the same, against all right and reason willingly and wilfully ravished Virginia, the daughter of Virginius, and after that her own father slew her in the open fight of Rome, the cause being known unto all the City, the people were strait in arms to revenge the wrongs and injuries against the laws. Even as the Kings before named were exiled and banished Rome for the ravishment of Lucretia: so now the ten Commissioners, called Decem. viri, were likewise excluded and rejected for the ravishment of Virginia.   

CHAP. XX.  
Of the strange Natures of Waters, Earth, and Fire.  
IN divers learned Histories we read, especially in Pliny of the wonders of waters, and of the secret and unknown nature of fire, wherein, for the rare sight thereof, are noted things to be marvelled at. There is a water in the country of Campania where if any mankind will enter therein, it is written that he shall incontinent be bereft of his senses. And if any woman kind happen to go into that water, she shall always afterward be barren. In the same country of Campania, there is a lake called Avernus, where all flying fowls of the air that fly over that lake, fall presently therein and die. A well there is in Caria, called Salmacis, whose water if any man drink thereof, he becometh chafed, and never desireth the company of a woman. The River Maeander doth breed such a kind of stone, that being put close to a man's heart, it doth strait make him mad.  
There are two rivers in Boetia, the one named Melas, whose water causeth strait any beast that drinketh thereof, if it be white, to alter colour to black; the other Cephisus, which doth change the black beast to a white beast by drinking of the water. Again, there is in India a standing water, where nothing may swim, beast, bird, man, or any living creature, but they all sink; this water is called Silia. In Africa on the contrary part, there is the water named Apustidamus, where nothing, be it never so heavy or unapt to swim, but will swim upon the water; Led, or any heavy metal doth swim in that lake, as it is in the well of Phinitia in Sicilia. Infinite waters should I recite, if I in this would be tedious, in repeating their names, whose strange natures, whose secret and hidden operation, whose force and virtue were such as healed divers diseases: As in the Isle of Avaria, there was a water that healed the colic and the stone. By Rome there was also a water called Albula, that healed green wounds. In Cilicia the river called Cydnus was a present remedy to any swelling of the legs. Not far from Neapolis there was a well, whose water healed any sickness of the eyes. The lake Amphion taketh all scurfs and sores from the body of any man. What should I declare the natures of the four famous Rivers that issue out of Paradise; the one is named Euphrates, which the Babylonians and Mesopotamians have just occasion to commend; the second is called Ganges, which the Indians have great cause to praise; the third called Nilus, which the country of Egypt can best speak of; and the fourth is called Tigris, which the Assyrians have most commodity by.  
Here might I be long occupied, if I should orderly but touch the natures of all waters. So the alteration of the seas, and the wonders thereof appear, as ebbing and flowing, as saltness and sweetness, and all things incident by nature to the seas, which were it not that men see it daily, and observe the same hourly, and mark things therein continually, more wonders would appear by the seas, than almost reason might be alleged for. God (as the Prophet saith) is wonderful in all his works. So the five golden Rivers which learned and ancient writers affirm, that the sands thereof are all glistering gems of gold, as Tagus in Spain Permus in Lydia, Pactolus in Asia, Idaspes in India, and Arimaspus in Scythia: These are no less famous through their golden sands, which their rolling waves bring to land in these aforesaid countries, than Parnessus in Boetia, where the Muses long were honoured, or Simois in Phrygia, where Venus was conceived by Anchises. To coequat the number of these five last and pleasant Rivers, there are five as horrible to Nature; as Styx in Arcadia, whose property is to kill any that will touch it, and therefore feigned of the Poets to be consecrated to Pluto, for thfre is nothing so hard but this water will consume, so cold is the water thereof: Again, the River Phlegeton is contrary to this, for the one is not so cold, but the other is as hot, and therefore called Phlegeton, which is in English, Fiery or smoky, for the Poets feign likewise, that it burneth out in flames of fire: Lethes, and Acheron, two Rivers, the one in Africa, the other in Epire, the one called the river of forgetfulness, the other the river of sadness: The fifth called Cocytus, a place where mourning never ceaseth. These five rivers for their horror and terror that proceeded from them, for the strange and wonderful effects thereof, are called infernal lakes, consecrated and attributed to King Pluto, which Virgil at large describeth. Divers wells, for the strangeness of the waters, and for the pleasantness thereof, were sacrificed to the Gods as Cissusa, a well where the Nurses of Bacchus used to wash him, was therefore consecrated to Bacchus; so Melas to Pallas, Aganippe to the Muses, and so forth, not molesting the Reader further with natures of Water, I mean now briefly to touch the strange nature of the Earth.  
Pliny affirmeth, that there was never man sick in Locris, nor in Croton, neither any Earthquake ever heard in Licia. By Rome, in the field called Gabiensis, a certain plat of ground, almost two hundred Acres, would tremble and quake as men road upon it. There are two hills of strange natures by the River called Indus, the nature of the one is to draw any Iron to it, insomuch, as Pliny saith, that if nails be in any shoes, the ground of that place draweth the sole off, There is a piece of ground in the City Characena, in the country of Taurica, where if any come wounded, he shall be strait healed: And if any enter under divers places, as in a place called Hirpinis, where the temple of Mephis is builded; or in Asia, by Iheropolis, they shall incontinently die. Again, there are places by the virtue of ground in that place, that men may prophesy. Divers times we read that one piece of ground devoured another, as the hill Ciborus, and the city hard by, called Curites, were choked up of the earth. Phegium a great mountain in Aethiopia, and Sipilis, a high hill in Magnesia, with the cities named Tantalis and Galarus.  
There is a great Rock by the City Harpasa in Asia, which may be moved easily with one finger, and yet if a man put all his strength thereunto, it will not stir. I need not speak of mount Aetna in Sicilia, of Lypara in Acolia, of Chimaera in Lycia, of Vesuvius and Aenocauma, five fiery mountains, which day and night burn so terribly, that the flame thereof never resteth. If any man will see more of these marvellous and wonderful effects of Elements, let him read the second book of Plini, where he shall have abundance of the like examples. There he shall see that in some places it never reigned, as in Paphos upon the temple of Venus; in Nea, a town in Phrygia, upon the temple of Minerva, and in divers places else, which is the nature of the ground. About Babylon a field burneth day and night. In Aethiopia certain fields about mount Hesperius, shine all night like stars.  
As for Earthquakes and wonders that thereby happened. I will not speak but those strange grounds that never alter from such effects before mentioned, beside the metals, the stones, the herbs, the trees, and all other things are miraculous and strange, as Pliny in divers places doth witness. And as for fire it is too great a wonder that the whole world is not burned thereby, sigh the Sun, the Stars, the Elementary fire, excel all miracles, if God had not prevented in keeping the same from damage, and hurt to man: yea, appointed that the heat of the Sun should not kindle straws, stubbles, trees, and such like, where the heat thereof (as we daily see) burneth stones, lead, and harder substances: sigh especially that fire is in all places, and is able to kindle all things, insomuch, that the water Thrasimenos burneth out in flames, which is unnatural and strange that fire kindles in water; and likewise in Egnatia a City of Salentine, there is a stone, which if any would touch, it wil● kindle fire-  
In the Well called Nympheus, there is a stone likewise whence come flames of fire, the stone itself burneth in the water. A greater wonder it is, that the fire should be kindled by water, and extinguished by wind. Fire flashed about the head of Servius Tullius, being then a boy in sleep, which did prognosticate that he should be King of the Romans. Fire shined about the head of L. Marcius in Spain, when he encouraged his soldiers to revenge manfully the deaths of those noble and famous Romans, named Sipians. The marvellous effects of fire are most wonderful and most strange.   

CHAP. XXI.  
Of the World, and of the soul of Man, with divers and sundry opinions of the Philosophers about the fame.  
AMongst divers Philosophers and learned men, grew a great controversy of the beginning of the world, some of the best affirming that it had no beginning, nor can have end, as Aristotle and Plato, applying incorruption, and perpetual revolution to the same. Some with Epicurus thought the world should be consumed: Of this opinion was Empedocles and Herachius. Some on the other side did judge with Pythagoras, that so much of the world should be destroyed as was of his own nature. Thales said there was but one world, agreeing with Empedocles. Democritus affirmeth infinite worlds, and Metrodorus the Philosopher conceived worlds to be innumerable. Thus hold they several opinions concerning the making, the beginning, the ending, and the numbers of the world. What child is there of this age, but smileth at their folly, reasoning largely one against another, in applying the cause and the effect of things to their own inventions? And as they have judged diversely of the world, concerning the frame and nature thereof; so were they as far off from the true understanding of the Creation of man. Some grossly thought, that mankind had no beginning. Some judged that it had a beginning by the superior bodies: And for the antiquity of mankind, some judge Egypt to be the first people, some Scythia, some Thrace, some this country, and some that country, with such fantastical inventions, as may well appear to the most ignorant an error. And alas, how simple are they in finding out the substance of the soul, what it should be, where it should be, and by what it should be? Some say that there is no soul, but a natural moving, as Crates the Theban: Some judge the soul to be nothing else but fire or heat, between the undivisible parts: others thought it an air received into the mouth, tempered in the heart, boiled in the lights, and dispersed through the body. Of this opinion was Anaxagoras and also Anaximenes. Hippias judged the soul of man to be water. Thales and Heliodorus, affirmed it to be earth, Empedocles is of opinion that it is hot blood about the heart so that they vary in sundry opinions, attributing the cause thereof either to the fire, or else to water, either to the earth, or to the air, and some unto the complexion of the four elements: others of the earth and fire: others of water and fire: some again reason that the substance of the soul is of fire and of the air. And thus of approved Philosophers, they show themselves simple innocents'.  
How ignorant were they in defining the soul of man? So far disagreeing one with another, that Zenocrates thinketh again the soul to be but a number that moves itself, which all the Egyptians consented to. Aristotle himself the Prince of all Philosophers, and his master Plato, showed in this their shifting reason, which both agree that the soul is a substance which moveth itself. Some so rude and so far from perfection in this point, that they thought the heart to be the soul: some the brain. How ridiculous and foolish seemeth their assertion to this age concerning the soul, and as childishly they dispute and reason again about the placing of the same, where and in what place of the body the soul resteth. For Democritus judgeth his seat to be in the head: Parmenides in the breast: Herophilus in the ventricles of the brain: Strato doth think that the soul was in the space between the eye brow: yea some were so foolish, to judge it to be in the ear, as Xerxes' King of Persia did: Epicurus in all the breast: Diogenes supposed it to be in a hollow vein of the heart: Empedocles in the blood: Plato, Aristotle and others that were the best and truest Philosophers, judged the soul to be indifferent in all parts of the body? some of the wisest supposed, that every piece and p●rce● of the body had his proper soul. In this therefore they were much deceived, in seeking a proper seat for the soul: Even as before they erred shamefully, and li●d manifestly about the essence and substance of the soul, so now were they most simply beguiled in placing the soul as you have heard.  
And now after I have opened their several opinions concerning what the soul is, and where the soul is, you shall here likewise hear, whither the soul shall go after death, according to the Philosophers which as diversely vary and disagree in this, as you before heard the diversity of opinions concerning the substance, and the place▪ And first to begin with Democritus, who judgeth the soul to be mortal, and that it shall perish with the body: to this agree Epicurus and Pliny. Pythagoras' judged that the soul is immortal, and when the body dieth it s●éeth to his kind. Aristotle is of opinion, that some parts of the soul which have corporal seats, must die with the body, but that the understanding of the soul, which is no instrument of the body, is perpetual. Tho people called Drinda were of this judgement, that souls should not descend to hell, but should pass to another world; as the Philosophers called Essei, which suppose that the souls of the dead do live in great felicity beyond the Ocean Seas. The Egyptians judged with Pythagoras that the souls of men should pass from one place to another, and then to enter into another man again. The Stoics are of that opinion, that the soul forsaketh the body in such sort, that the soul which is diseased in this life, and advanced by no virtue, dyeth together with the body; but they judge it, if it be adorned with noble and heroical virtues, that it is then accompanied with everlasting natures. Divers of the Pagans hold that the soul is immortal, but yet they suppose that reasonable souls enter into unreasonable bodies, as into plants or trees for a certain space.  
There were again some frivolous Philosophers, as Euripides and Archelaus, which say, that men first grew out of the earth in manner of herbs, like to the fables of Poets, who fain that men grew of the sown tooth of Serpents. Some again very childishly affirm, that there be nine degrees of punishment, or rather nine mansions in Hell, appointed and prepared for the soul. The first seat is appointed for young infants; the second for Idiots and fools (I fear that place will be well filled;) the third for them that kill themselves; the fourth for them that be tormented with love; the fifth for those that were found guilty before judges; the sixth appointed for strong men and champions; the seventh is a place where the souls be purged; the eight seat is where the souls being purged do rest; the ninth and last is the pleasant field Elysium. And to join these Legends of Lies of old women, with frivolous figments of Poets, they likewise affirm the like folly of fiery Phlogeton, of frosty Cocytus, of the water of Styx, of the 'slud Lethes, and of Acheron, with other such whence all Paganical rites, and fond foolish observations first grew I mean of fables of Poets, and not by the reading of the Holy Scriptures. O blind baiards in seeking that which they could never find! And as they could prove and say that the body came out of the earth the moisture out of the water, the breath of man by the air, and the heat of man by the fire; so could they not know the worker thereof, how wit and wisdom came from God, how all things were made by him of nothing. This knew they not, not that they wanted learning, but that they wanted the knowledge of true Divinity. They could appoint planets in their several places, in their due seats and just mansions, as jupiter in the liver, Saturn in the spleen, Mars in blood, Sol in the heart, the Moon in the stomach, and Venus in the reins; but they could not agree in appointing a place for the soul. They could likewise appoint seats for the bodies superior in man, as the Ram in the head the Bull in the neck, and the Crab, in the burst the Lion in the heart, and the Fish in the foot, and so others; but they could in no wise find a seat for the soul, Truly is it said, that God revealeth wisdom unto Babes, and hideth the same from the Sages of the world. Hence groweth the beginning of all Heresies, according to the proverb, The greatest Philosophers, the greatest Heretics: Hereby I say grew almost the invention of Philosophy, coequal unto the verity of the Gospel: and therefore Paul the Apostle cryeth upon all men to take heed of flattering Philosophers. If in this place I should show their opinions concerning our God and Creator I should seem tedious: For Diagoras and Theodorus affirm, that there is no God; Epicurus judged that there is a God, but that he had no care over earthly things. Thales said, that God was a mind which made all things of water. Cleanthes supposed God to be the air only. Alcineon judged the Sun the Moon, and the Stars to be only God. Parmenides maketh God to be a continual circle of light, which is called Stephanen, Chrysippus nameth God a divine necessity. Anaxagoras supposed God to be an infinite mind, movable of itself, so doth Pythagoras likewise judge: yea Aristotle imagined God to be a proper nature, as the world, or the heat of the heavens, or the divinity of the mind, which either of these three he nameth God; and so infinite are they, that so simply conceive the majesty of the Godhead, that far wiser had they seemed unto us by silence therein, then by uttering such fond fantastical opinions, wherein their too much folly and error is to all men evident.   

CHAP. XXII.  
Of worshipping of Gods, and religion of Gentiles.  
NUma Pompilius, the second King of Rome, being studious to draw the ignorant and rude people to some profession of religion, was the first that appointed sacrifices to Jupiter, & to Mars. In Rome he elected Virgins to Vesti, and appointed certain orders in choosing of the same. None by the law of Numa, might be taken under six years old, and none above ten to be a Vestal Virgin, which virgins should be thirty years religious, and vowed to Vesta: of the which thirty years, the first ten years they should learn the order and fashion of the sacrifices, and religion of the Goddess Vesta. The second ten years they should sacrifice and employ the ceremonies with rites and honours belonging to Vesta. The third ten years they should as grave matrons, learn the others late chosen to be perfect in the rites and ceremonies of Vesta: then if any of them would marry, they might after thirty years' continuance so do. If any of these Vestal virgins were convicted of whoredom, the law was that in open sight of the City of Rome, she should be brought to the gate called Collina, and there alive be burned. Again, if the fire at any time in the Temple had gone out by any means, their keepers with scourges should whip and scourge them almost to death.  
The same Numa to make the people more religious, appointed twelve men called Salii with painted garments, singing verses in the praise and commendation of Mars, with soleman dancing and playing round about the City. Amongst other sacred orders, he made certain priests called Feciales: these punished effendours: these revanged the wrongs done to Ambassadors: these redressed all injuries offered and committed within the City of Rome: these Priests appointed rites and ceremonies, made sacrifices to the Goddess Bona Dea in a Temple erected upon mount Aventine: here might no men come to do sacrifice but all women. Of this Goddess Bona Dea doth Cicero make oft mention in divers of his orations and invectives made against divers pernicious and wicked Citizens as Catelin, Clodius and others.  
There was in Rome another kind of religion dedicated to Flora, the sacrifice whereof was called Floralia, This Flora, as both Livius and Dionysius do report, was a common strumpet, which for that she made the whole City of Rome her heir, being wealthy at her death, she was therefore thought to be of the Romans, the Goddess of fruits and was honoured of all the lewd women in brave garlands, decked with all kind of flowers, in gorgeous apparel, and this was done in the month of May. The Goddess C●●●● began then to be famous, for she had her feasts and sacrifices named Cerealia, by the Priests appointed; she was thus honoured: The Priests in white garments, and with lanterns and firebrands in the night time would come to the Temple, they abstained from wine, and avoided venery for a certain time they appeinted every fifth year a great fasting. Minerva likewise began to have such honour in Rome, that she had three several kinds of sacrifices, one of a Bull, the second of a Crane, the third of a Wether. The Romans did celebrate in the beginning of the spring, such feasts and sacrifices to Berecynthia, called the Mother of the Gods, that every man did offer of the chiefest things that he did possess to pleasure this Goddess. There were divers other kinds of sacrifices, and vain superstitious ceremonies observed then in Rome, whose beginnings proceeded from the invention of Devils, which of long time were honoured as Gods; for then men sought no help but of their Gods, which were rather Devils: As Polidorus in his fourth Book affirmeth of a certain rich man in Rome, who had three of his sons sore sick of the plague; this man was named Valesius, who every night at home in his house besought his household Gods called Penates, to save his children, and to plague him for the fault of his sons: Thus every night praying to his Gods, for the health of his children, a voice was heard, that if he would go with his three sons to Tarentum, and wash his sons with the water which was consecrated to Pluto and Proserpina, they should recover their health. Valesius thought the way was far, yet for health to his children, he took his journey; and being ready shipped in Martius field, hard by the river Tiber, he was desired of the master of the ship, to go to the next village called Tarentum, for a little fire, for the fire was out in the ship, and the mariners busy about other things: When Valesius heard the name of Tarentum, he knew strait that it was that place that his Gods appointed him to go to, for the city of Tarentum was in the furthest part of all Italy, in the country of Calabria, he willingly went and brought both fire with him for the Master of the Ship, and water for the children, which being given to his sons, they recovered health. Wherefore in memory of this, he recompensed his Gods with this sacrifice: he in the night appointed solemn plays to honour Pluto and Proserpina, to each several nights every year for so many sons as he had that recovered health, erecting up altars, and offering sacrifices in honour and solemnity of Pluto. These were the Oracles and divine answers which the Devils were wont to give in Idols to deceive men withal, these I say were they that alured the people to idolatry.  
Cicero saith, that the chiefest Priests of Rome the Bishops, for that the sacrifices and feasts, the ceremonies and rites belonging to new made Gods, grew to such a number that they appointed three men called Triumvirs, to be rulers of the sacrifices, and appointed other three that should keep the sacred Oracles of Sibylla, The Oracles of Sibylla were written in books, to which they resorted oftentimes for counsel and admonition, fifteen men were appointed to know what was to be done in any peril or necessity: as at the wars betwixt Caesar and Pompey, such prodigious sights were seen, such unnatural working of the heavens, such terrible sights on the earth, such portentous miracles then seen in Rome, that the Senators came to Sibylla to know the effects and ends of these monstrous shows, and to be instructed of the state of the City; Unto whom she gave six letters in writing, three of R. and three of F. to be exponded of their wisemen, whereof the meaning was found the three of R. were these, Reg●um Roma Ruet: and the three of F. were Flamma, Ferro, & Fame, that is as much to say, that the monarchy of Rome should perish with fire, sword and hunger.  
Dionysius in his fourth book saith, that an aged woman brought nine books to Tarqvinius Superbus, being the seventh and last King of the Romans, which she would have sold for three hundred Crowns to the King, letting Tarqvinius understand, that those books were full of Oracles and divine answers; but he making a jest of her books, did burn three of them before her face, demanding of her again, what he should pay for the other six? she answered, Three hundred Crowns: then he burned three more, and asked what he should pay for the three books that were left? She answered as before, Three hundred Crowns: The King marveling much at the constancy of the woman bought the three books for three hundred Crowns, and after that time; that woman was never seen in Rome, wherefore it is thought of the Romans, that she was Sibilla. Therefore these three books were preserved in Rome as aforesaid under the custody of three men appointed for the purpose, and she so honoured and worshipped, that sacrifice upon sacrifice was offered to Sibilla in Rome. Thus the Oracles of Sibilla in Rome; the Oracles of Apollo in Delphos; the Oracle of Jupiter in Ammon, were the instructors to the Gentiles, and teachers of the Greeks. Moreover they had such solemnities of feasts, and celebration of banquets, either called pontifical feasts, for that it was ordained by Priests; or else triumphant banquets after victories, made of the Emperors, and given to the people; or else funeral feasts, where honour and solemnity was had for the dead.  
As for games and plays to sacrifice and to honour their Gods, they had Lupercalia, Floralia, Bacchanalia, Cerealia, with divers and sundry others to pleasure their Gods, and to mitigate their fury and wrath. For in the days of Tarqvinius the proud, for that divers women of Rome being great with children, got sufeits in eating of Bull's flesh, they appointed certain sacrifices to the God's infernals, called Tau●●lia, to appease their anger therein again for them that were sick. Valerius Publicola, who was the first Tribune in Rome, appointed banquets and feasts in the temple of the Gods, to assuage likewise their fury, as Jupiter, Juno, and Minerva, who were with banquets reconciled to restore health to the sick.  
The homages and services, the sacrifices and solemnities, the banquets and feests, the mirth and melody, the pastime and sport the great games and plays that always Greeks and Gentiles have used towards their Gods, were almost infinite. The honour and reverence that Jupiter had in Crect, the worship and fame that Apollo had in Delphos, the sacrifices and ceremonies that Mars had in Thracia, are in books written, and by authority recorded, and I fear they be in the hearts of men too deeply printed. Pallas had her seat in Athens, Juno was enshrined in Samos, Diana in Ephesus, Cibeles in Phrigia, Venus in Cyprus, Ceres in Sicilia: Again, Pan was in reverence amongst the Arcadians, Osiris amongst the Egyptians, Bacchus in the Isle of Naxus, Vulcan in Lemnos. In fine, blocks and stones, dogs and cats, oxen and calves were honoured and worshipped as Gods. Thus they wandered in this vale of misery like pilgrims far from the country that we ought to travel to, where that true and living God is, the God of salvation and health, which is without end to be worshipped. He is the God of all men, and yet of the fewest worshipped; he is the Saviour, and yet he is neglected; yea and more rejected of us that be Christians, than the blocks and stones that were honoured of the Gentiles. And for proof hereof I mean to show the severe laws that were both in Athens and Rome, the two lights of the world, for observing of their Gods and Religion: Neither the Philosophers in Athens, nor the Senators in Rome nor the Magistrates and Princes of the world than would in any wise permit injuries towards the Gods, or suffer any evil report toward their religion, in such care were they lest they should offend their Gods, and break their laws, Certain husbandmen found in the lands of L. Petilius, by ploughing therein, two stones whereupon an Epitaph of Numa Pompilius was written in one, in the other were found fourteen books; seven latin books entitled, Jus pontificum, the law of the Priests, concerning religion and sacrifices of their Gods; these books with great diligence and care were not only commanded to be kept, but also in all points to be observed: The other were Greek books, entitled Disciplina sapient●ae, the rule of wisdom, which for that they tasted of Philosophy, & condemned the vain superstitious religions of their Gods, Petilius fearing lest by reading of wisdom and Philosophy, their folly and religion should be destroyed, being then Proe or in Rome, at which time Cornelius and Beb●us were Consuls, by authority of the Senate in open sight of all the City of Rome burned the Greek books. For the old and ancient men would have nothing kept within their city that might hinder their Gods: For before all things they preferred their Gods, and their religions, and so honoured their Priests, their sacrifices, and their vestal Virgins, more than they honoured the Emperors and Senators, as it appeareth by a History in Valerius, that when Rome was taken and conquered by the Gauls, and the vestal Virgins were enforced to bear those things away, shifting more for the sacrifices and rites of their religion, in carrying their books, their garments, and their Gods, than they cared for their country, friends, children, and goods: Insomuch that L. Alvanius, when he saw the vestal Virgins taking pains to maintain the honour of Vesta undefiled, her sacrifices unpolluted, in saving the ceremonies and religion of their Goddess from the enemies, as one that had more regard and respect to their vain religion then careful of his wife and children, which then being in a Chariot to be carried and conveyed from Rome, he commanded his wife and children to come down from the Chariot, and to go a foot, and placed in their room the vestal Virgins with all their burdens belonging to Vesta, their sacrifices, and other necessaries, and brought them honourably to the country of Créet where with great honour they were received; and for memory hereof till this time the people of Crect, for that they did secure the vestal Virgins in adversity, were by the Goddess Vesta recompensed no less for their humanity in receiving of her maids into their town, than she gratified Alvanius for his reverence to her religion, insomuch, that the coach where her Virgins and her sacrifices were carried, was afterward more honoured and esteemed, than any triumphant or imperial chariot.  
In the self same time and troubles of Rome, when the Capitol was besieged with the enemies, Caius Fabius perceiving how religion was then esteemed, girded himself like a sacrificer, and carried in his hand an host to be offered to Jupiter, and was suffered to pass through the midst of his enemies to mount Quirinal, where solemnities and sacrifices were done to Jupiter, and that being accomplished, he likewise went to the Capitol through the midst of the Army with all his company, and by this means got the victory over his enemtas, more by religion then by strength.  
So much was superstition and idolatry honoured and observed every where, that the Persians sailed with a thousand ships to do sacrifice and solemnity to Apollo at Delphos. The Athenians slew and destroyed all those that envied or repugned their religion. Diagoras was exiled for that he wrote that he doubted whether any Gods were or no, and if Gods were, what they were. Socrates was condemned, for that he went about to traduce their religion, and speak against their Gods. Phidias that noble and cunning workman, was no longer suffered at Athens, then while he wrought the picture of Minerva in Marble, for it was more durable than Ivory; which when Ph●dias thought to draw in Ivory, he was threatened with death, to vilipend so great a Goddess, and to make her in Ivory, which was wont to be honoured in Marble.  
The Romans made a law at the destruction of Canna, for that great slaughter of the Romans which at that war happened, that the matrons of Rome, who bewailed and lamented the deaths of their husbands, their children's their brethren, and friends incessantly, should not p●●se thirty days in mourning lest the Gods should be angry, ascriving all fortunes good and bad to their Gods. Wherefore it was decreed by the Senators, that the Mothers and Wives, the sisters and the daughters of them that were slain at Canna, at the thirty days end should cast away their mourning apparel and banish their tears, and come altogether in white garments to do sacrifice to the Goddess Ceres. For it was thought, and truly believed among the Gentiles and heathens, that the Gods would justly revenge those that would at any time neglect their sacrifices. Brennus, for that he went to Delphos, and spoiled Apollo's temple, and neglected his Godhead, was plagued grievously, and worthily revenged: So King Xerxes, whose Navies covered the whole Seas, whose Armies of men dried up rivers, and shadowed almost the whole earth, because he sent four thousand soldiers to Delphos to rob Apollo, was therefore discomfited in his wars, forsaken of his soldiers, prosecuted of his enemies, and compelled to flee like a vagabond from hill to hill, till he came to his Kingdom of Persia, to his great infamy and shame. The like was in Carthage, when the City was oppressed by the Romans, Apollo's temple neglected, and he himself not esteemed, he revenged the same; for the first that laid hand upon him, lost his hand and his arm, Thus in Delphos and in Carthage did Apollo revenge his injuries. His son Aesculapius, a great God in divers countries, for that Turulius, chief ruler of the Navies of Antonius, hewed the Groves which were consecrated to his temple, Aesculapius revenged it after this sort; When Antonius and Caesar were at wars, after that the Army and Host of Antonius were vanquished, and Caesar a victor, he brought Turulius to be murdered unto that place in the Grove, where he neglected Aesculapius. Ceres when the City of Mileton was taken by Alexander the great, and her temple therein spoiled and rob by the soldiers, she threw flames of fire into their faces, and made as 〈◊〉 blind as neglected her Godhead and Majesty. Dionysius K. 〈◊〉 Siracusa, for that he spoilt the temple of the Goddess Proserpina, & rob this Goddess of her golden garments, flouting & scoffing at her rites & ceremonies, & nothing esteeming her sacrifice: & again for that he commanded his soldiers to pluck, & take away Aesculapius beard in Epidaurus a City in Peloponesus in Gréece, because his father Apollo had none, he was brought by the Gods from a King in Siracusa, to be a poor Schoolmaster in Corinth, and wretchedly to end his life by the just indignation of the Goddess Proserpina. Juno shown her anger upon Fulvius Flacchus, for that when he was Censor of Rome, he caused the Marble Tiles to be brought from the Temple of Juno in Lacinia, unto the Temple of Fortune in Rome; He having his sons in Illyria at the wars, the one of them by the wrath of Juno was slain, the other by her command was plagued and tormented to death, he himself having news hereof, died for sorrow and grief and the Senators knowing the cause returned the Marble Tiles by their Ambassadors unto Lacinia again. The wrath of Juno was the cause of the unhappy success of that noble Consul Varro in the wars of Canna. Hercules forgot not to revenge the contempt and despising of his ceremonies and rites by Pontius, which once he and his name received as their God but being by Appius persuaded, who then was Censor in Rome, to neglect he was destroyed, he and all his name, which were in number above thirty, and Appius for his counsel was made blind.  
Thus the Gentiles and Heathens thought that nothing could escape unrevenged of their Gods. This made Masinissa King of Numidia to send back the Ivory tooth that the Master of his Ships brought from the Temple of Juno in Meleta unto Meleta again. This made the Senators of Rome, to send back again the money which Pleminius the messenger of Scipio took away from the temple of Proserpina again, fearing the anger and displeasure of the Goddess. Thus were the people blinded with vain ceremonies of the Priests, Bishops, and Magistrates. Thus were the rude people deceived by dissimulations of the Potentates, as Numa Pompilius one of the first Idolaters that was in Rome, would make the people believe that he had warnings and admonitions from the Nymph Aegeria, to whom he said he had access in the night time to be instructed in the ceremonies of Rome. Lycurgus' the lawgiver amongst the Lacedæmonians persuaded the people that what law soever he made, it was done by the Oracle of Apollo. Zaleucus made the Locresians believe that his do and proceed were done by the counsel of Minerva. Pisistratus deceived the people of Athens through dissimulations by a woman named Phia, whom he dressed like Pallas: he was brought often times by this woman into the Castle of Pallas: and the rude people thought that she was Pallas herself, and judged thereby that Pisistratus might do what he would, and have what he craved of Pallas. Minos' King of Créet, was wont every ninth year to go unto a secret place by himself, and there staying to consult with Jupiter what law he should make to the people of Crect, as he informed the people, and so deceived them craftily. Thus we see how Lycurgus amongst the Lacedæmonians, Zaleuchus amongst the Locresians, Pisistratus amongst the Athenians, Numa amongst the Romans, and Minos in Créet have deceived the ignorant people with counterfeit talking with Gods, making them to believe that the Gods counselled them. Thus by craft they invented false Gods, framed ceremonies, and observed vain orders.  
Sertorius that famous Sabin, and ruler long in Rome, was wont upon the high rocks of Lusitania to consult with a white Hart, of whom he was warned to avoid things, and to do things, to take things, and to refuse things: insomuch, that to blind the people, he would attempt nothing till he had consulted on the Rock with this white Hart. L. Sylla when at any time he went unto wars, would in open sight of the soldiers embrace a certain remembrance, a sign which he brought from Delphos with him to Italy, requiring that to keep promise as Apollo had commanded him. Scipio would never take any public affairs in hand, before he had gone to the Capitol to the secret Altar of Jupiter, and there continued a while to deceive the people. Thus were they thought to be the Offsprings of Gods by the common soldiers, whom they deceived with false shows, and to this effect that the people should flatter and obey them in all things.  
And as Liberius did use to feed Julius Caesar with flattery saying that mortal men ought to deny nothing unto those to whom the Gods do grant all things; so did these forenamed Princes hunt for such honour as Caesar or Alexander had. Mahomet a great Prophet, and a mighty God amongst the Gentiles, whose laws till this day the most part of the world observe, had such a beginning as aforesaid, and dissembled with the people, that a Dove that he taught to come every day upon his shoulders, to feed on certain grains of wheat, which he always did bear in his ears, was the holy Ghost, and persuaded the people that his do and laws were appointed by the holy Ghost, which daily came to instruct him, and to make orders amongst the people. We read in divers places of the scriptures, that the men of juda did build altars and make Idols upon every high hill, and under boughs of trees. The Idolatry of the people of Israel, with the daughters of Moab, using their sacrifice, and worshipping their false Gods was such, that God the true Messiah did loath and abhor them. Such Idolatry I say grew among the Israelites, that Jeroboam commanded two Golden Calves to be made, and to be worshipped, saying: Behold O Israel behold thy Gods, which brought thee out of the land of Egypt. These were those jews whom God most esteemed, and they lest regarded it: these were his own people, and yet they sought other Gods, saying to Aaron: Make us Gods to go before us. Manasses King of juda, erected and made altars to Baal to go before him. Holophernes said, that there was no God but Nabuchadonosor. Nabuchadonosor commanded that all people and nations should knéel and worship the Golden Image. Solomon having received so great wisdom of God, that no Prince in Israel had the like, fell in his latter years to Idolatry, to worship the Gods of strange women. Antiochus commanded Idols to be worshipped, altars to be erected, temples to be made, swine to be sacrificed, and his own children to pass through the fire.  
Thus was Idolatry maintained, and Calves, Dragons, Serpents, the Sun, the Moon, and all the Stars of heaven were honoured and worshipped as Gods: insomuch, that when St. Paul went to Athens, and saw the City so addicted unto all kind of Idolatry, his spirit was troubled within him. Thus they made unto themselves Gods most like unto them that made them. For as they heard not the true God and Saviour of the world, persuading them unto amendment, and threatening them with correction: even so their feigned Gods having ears heard not, having eyes saw not, having hands felt not, having nostrils smelled not, for all the worshipping, sacrifices, and kneeling that they did to them. O miserable man, to forsake him who is the only saviour and redeemer of man, and to worship those Gods which work the only confusion of man, I doubt lest some with the rich glutton make their bellies their Gods: I fear lest some with Simon make money their God: nay I doubt most of all least some make themselves Gods with Lucifer, or with Darius' King of Persia, who made an edict, that no man might ask any thing of other Gods for thirty days, but of King Darius. The original beginning of Idolatry, as learned writers affirm, was that the Prince of the world, which is the Devil exercising Art, practising his divinations, and shifting in such sundry shows, poured such errors into men's hearts (for that prodigious acts and miracles, which Devils, and men by Devils wrought were seen) that men were blinded with the shifts of Satan which as St. Paul said could change himself like an angel of light. So that some by sorcery some by conjuring, and some by the Devil who goeth about like a roaring Lion to increase his Kingdom, became Gods on earth: some again for strength, some for building of Cities, some for inventions of things, were had and counted in the number of Gods: as Isis amongst the Egyptians, Gabyrus amongst the Macedonians Mithia amongst the Persians: even so by the Rhodians and Messagetes was the sun honoured, amongst the Latins Faunus, by the Romans Quirinus, by the Babylonians Belus, by the Sabines Sabius, by the Moors Uranios, and so Jupiter in Créet, Apollo in Delphos, as is afore said. They had also certain beasts appointed for their sacrifices, and consecrated to them, as an Owl to Minerva, a Hart to Diana, a Sow ton Ceres, a Swan to Venus, a Cock to Aesculapius, a Bull to Neptune, a Goat to Faunus, an Ass to Priapus, a Heg to Bacchus, a Goose to Isis, a Peacock to Juno, besides this, the Persians offer to Phoebus, a Horse for a sacrifice, the Carthaginians even till the destruction of Carthage, offered a child to Saturn. The Eagle was appointed for Jupiter, the Phoenix for the Sun, the Raven for Apollo, and the Pie for Mars.  
A further superstition was amongst the Gentiles, that trees, blocks, and such dumb things were likewise consecrated and hallowed to their Gods; as the Oak to Jupiter, the Bay to Apollo, the Vine to Bacchus, the Poplar to Hercules, the Olive to Pallas, the Pine tree to Cybele, the Myrtle to Venus, and the Cypress tree to Pluto. Thus with beasts, birds, blocks and stones the Gentiles honoured their Gods. There was almost nothing in all the whole world, but it had the name of a God. Amongst the Gentiles, Dogs, Oxen, Calves, Serpents, Dragons, and such others were reputed as Gods.   

CHAP. XXIII.  
Of the first beginning of shaving, and of the use thereof, and in what reverence were the hairs of the head.  
THe Lacedæmonians were wont to excel all other nations, in giving growth to their hairs of their heads and beards, as an ornament and a comely setting forth of man. Wherefore Lycurgus did defend the same, saying, that as the hairs of the head were comely and seemly to beautiful men; so were they a terror and a fearful sight upon the deformed man for the enemies to look upon. Nicander therefore being demanded why the Lacedæmonians did so esteem their beards, and locks of hair upon their heads, he said, Because it is a most natural garment, and most comely unto man, to have that which is best in sight and least in charges. The ancient Greeks, and specially the people of Athens, assoon as any was once past fourteen years of age, had a custom and law that they should be brought to Delphos, to offer their first down on their chins, and gay and frizling bushes of their heads to Apollo, as a sacrifice of their first fruit, and a pledge of their homage to that God. So much esteemed they their hairs, that they thought nothing to be so acceptable to Apollo as that, who always was painted young.  
The Thracians likewise had such regard unto the hair of their heads, that they combed it, and decked it upon their forehead, with curling knots upon long hairs, so that their chief care and study was to trim those which they esteemed most. In India, the subjects in all things obeyed their Prince and the Laws, but in shaving their hair, which by no means they would agree to. The Argives loved so well their hair, that being defeated by the Lacedæmonians at Tiria, they shaved their hair, and wept and bewailed their misfortune so much, that they vowed never to let their hair grow, before they would recover again Tiria.  
The Greeks honoured their long hairs, and so esteemed their beards, that Homer was wont to call them Carecom●onta, that is to say, fair haired. It should seem that the Macedonians made much of their hairs and beards, for at what time Alexander the great, had gathered all his power and force to take his conquest in hand, being demanded of his soldiers whether in them any thing were to be amended, the wise Prince considering the great hurt and inconvenience that should happen chief in wars to those that were long haired or long bearded: and again being loath to offend his soldiers, for that he knew w●ll they much esteemed their beards, he smiling merrily spoke, I see no want in you to forward the expedition, but I wish your beards and long hairs were at home until your return. They marveling much at his request, Parmento answered and said that the Macedonians wots not what you mean thereby: then Alexander perceiving that his soldiers were angry at his desire, replied, because long hair is dangerous, and specially among the enemies, there is no better hold then by beards or hairs. But it seemed that they had rather be conquered like men in their beards, then to be conquerors like boys without beards. As for the Romans their long hair delighted them so much, that there was no shaving at all, no Barbers known, until Pu. Ticinius, brought certain Barbers out of Sycilia to Rome. But for the space of four hundred and fifty years, Rome nourished their long hair, as that which they best delighted in for those times. Affricanus was the first that ever delighted in Barbers and next to him was Augustus Caesar successor of Julius Caesar.  
Besides these countries and famous kingdoms, divers others there were that so made of their hair, that to observe orders, and to avoid the dangers in the wars, they did shave divers parts of their head, much against their will; yet for custom sake the Maxims a people in Africa, do use to shave the right side, and let the hairs grow on the left. Again, the people which Strabo called Anases, do shave their hair upon their foreheads, and yet they make much of the hinder part of the head, where they suffer their hair to grow very long. The Maceans shave little hair upon the crowns of their heads, and yet suffer all their hair to hang down in order about their faces.  
Herodotus in his fourth book doth name a people who are called Machleis and Abantes, which for that they be warriors, and always in the field face to face with their enemies, they shave their hair before, and suffer it to grow behind. The Euboians likewise did let their hair grow behind upon their backs very long, and yet were enforced of necessity to cut it before for fear of the enemies. It seemed that either Barbers were scant, or not known in those days, or else long hair was much set by, and esteemed of all men. For Sueronius that writ the lives of the Emperors, doth report, that the Emperor Caligula was wont for envy to those he met, to shave their hair off behind, knowing well, that nothing might molest them so much, as to have their hair off; for he was so envious, that if he saw any that had fair golden hair, he would have it off strait with his own hand,  
Beards were so much set by, and so esteemed was hair in those days, that women were forbidden by the Law of the twelve fables, to shave any part of the face, to prove whether hair might grow or no. Occasions were ministered to them, said they, by their long hair and beards to know themselves, and the state of their bodies. For an old man in the City of Sparta being asked why he did wear his beard so long, he answered, That in beholding the grey hairs in my beard, I may do nothing unséemly, nor unworthy of such grey hairs; for a good man is always admonished to live virtuously. Demonax was known by his beard to be some grave Philosopher, by him that demanded of him what kind of philosophy he professed, not knowing him otherwise then by his beard. The tyrant Dionysius, to spite the Citizens of Epidaurus, took the golden beard of Aesculapius away out of the temple, to move them to greater displeasure. At what time Aristippus was brought to Simus house, the Phrygian, which was so dressed with cloth of Arras, and precious hang that the very floors so gorgeously shined, that he could not find in the house a place to spit, without some offence, he spit in his handkerchief, and threw it into Simus face, who was all bearded; he being angry therewith demanded the cause why he so little esteemed him: Because, said Aristippus, I saw not in all the house so f●ul a place as that, which should have been most clean, (meaning his beard.) And though it was merrily done of Aristippus, yet it was not so merrily thought of Simus, who more esteemed his beard, than Aristippus esteemed all his precious , and golden hang. The like did Jeronimus surnamed Rhetris make of his beard; for when I see (said he) my beard, than I know right well that I am a man and nor a woman; and then knowing myself to be a man, I am ashamed to do any thing like a woman, either in word or deed. Much more might be here alleged for the authority of beards and for esteeming of long hair; for there is no country, be if ever so civil, but it is addicted to some peculiar qualities; neither is there any man, be he ever so wise, but doth glory in one thing more than in another: As the wise man in his wisdom, the learned man in his knowledge, the ignorant man in his folly, the proud man in his person, the self-lover in some part of his body more than in other, either in his face, body, leg, middle, foot, hand or hair, and specially many do make much account of their beard, combing, decking, handling and setting it in order always. But because people are mutable and full of change, and that time altereth all things, we will no further proceed in this though men may mis-judge of others concerning their long hair and beards; yet I say judgement is not safe in this point: for it may be that they prefer the country Poet Hesiodus before the warlike and eloquent Homer, as Panis King of Calcides, or as Midas did judge Pan the Piper before Apollo the God of Music. Hard it is to judge of men whether the bearded man, or the beardless man is to be preferred, whether the long hair or the short hair most to be esteemed; for under strange habits are concealed hidden qualities, and under a ragged cloak (as the Greek proverb is) lieth wisdom as secretly as under a Velvet gown.   

CHAP. XXIIII.  
Of divers and sundry fashions of burial amongst the Gentiles.  
THe ancient Egyptians weighing the shortness of man's life, little esteeming the time, did provide such sepulchers against they died, that they accounted their graves an everlasting habitation: Wherefore in life time they studied how to make such gorgeous graves as should be perpetual monuments after death: Insomuch that three hundred and threescore thousand workmen were twenty years in building a huge and stupendious work to bury their bodies, which for the bigness thereof, was counted one of the seven wonders, named at this day the Pyramids of Egypt. Pliny saith, that three Pyramids were made in Egypt betwixt the City of Memphis and Delta: And King Ceopes as Herodotus affirmeth, began to make the first, and as Diodorus saith, his brother Cephus began the second, and the third, King Mycerinus, as both Herodotus and Diodorus do affirm. Some say that Rhodope, a harlot, being married to King Psamneticus, and left a widow, did make third Pyramid; but to this effect they were made, as common sepulchers, to receive dead men as guests to dwell always therein, with such ceremonies first, that being dead, they filled the scull of his head with sweet odours, and then they opened his body with a sharp stone of Aethiopia, which the Egyptians have for the purpose, and purged it, and then having embalmed it with fragrant odours, and sweet spices, they sow up the body, which being done, they did put it in fine sindon cloth, having the likeness thereof made upon a hollow work, wherein they put the body, with many other such ceremonies, only to save the body from any putrefaction. For they think as the Stoics, so long, say they, shall the soul flourish and live, as the body is unputrified, and as the bodies perish, so doth the Egyptians believe that the souls decay. The Athenians have such care of the dead, that being dressed with all kind of sweet odours, they put them in such sumptuous tombs and gorgeous graves, that the sepulchers are made over with fine glass. The Scythians when their Kings and noble men die, they must have to bear them company to the grave one of their concubines, and one of their chief servants, and one of their friends that loved them best alive; they I say must accompany and follow them to the grave being dead.  
The Romans had this custom, that if any man of countenance and credit should die, his sons and daughters, his nigh kinsmen and best beloved friends, as Cicero doth write of Metellus, did put him in the fire made for that purpose, unless he were one of the Emperors, whose funeral pomp was much more sumptuous: for then his body was to be carried to the market or common Hall of Rome: on the second day he was to be carried by certain young noble men to Martius field, where a great pile of wood was raised much like a Tower, and there after much solemnity and ceremonies done, he that succeeded him as an Emperor, did first put fire to that work, and then all men were busy to see the body burned: and when they had burned him to ashes, they would let an Eagle fly from the top of some high Tower, which as they supposed should carry his soul unto heaven. The Assyrians did use to anoint the dead bodies with honey and wax, and with study and care did preserve them from putrefaction. Such strange order of burial was in India, that the women of that country thought there could be no greater fame nor worthier renown, then to be burned and buried together with their husbands.  
The Thracians are much to be commended herein, who at the birth of any of their friends children, use to weep, and bewail the misery and calamity that man is born to; and at the death of any of their friends, they rejoice with such mirth and gladness that they passed these worldly miseries, that at the burial of them even when the corpse doth go out of the house, they altogether say with one voice, Farewell friend; go before, and we will follow after. So the corpse goeth before, and all his friends follow after him with trumpets, music, and great mirth for joy that he is gone out of the vale of misery. Plato that divine Greek and noble Philosopher, made the like laws in Athens that when any of the chief officers should die, he appointed that no mourning weeds should be worn there, but all in white apparel, and that fifteen young maids, and fifteen young boys should stand round about the corpse in white garments, while the Priests commended his life to the people in an open oration, than he was brought very orderly to the grave, all the young children singing their country hymns, and the ancient men following after them, and the grave was covered with fair broad stones, where the name of the dead, with his virtuous commendations and great praise was set upon the stone. The like grave the Italians use at this day, and divers other countries. And as these and others had the like ceremonies to the praise and commendations of the dead: so others little esteemed and regarded such things, insomuch that the Persians were never buried till Fowls of the air and dogs did eat some part thereof. The Messagetes thought it most infamous that any of their friends should die by sickness, but if the Parents waxed old, the children and the next kinsmen they had, did eat them up, supposing that their flesh was more meet for them to eat, then by worms or any other beasts to be devoured. The people called Tibareni, had a custom that those whom they loved best in their youth, those would they hang in their age; even so the Alban being inhabitants about mount Cancasus, thought it unlawful for any to care for the dead, but strait buried them, as Nabatheans bury their Kings and rulers in dunghills. The burial of the Parthians was nothing else but to commend them to the birds of the air. The Nasomones when they bury their friends, they set them in the grave sitting. But of all most cruelly deal the Caspians and the Hyrcanians, which kill their parents, their wives, their brethren, their kinsmen and friends, and put them in the high way half quick, half dead for to be devoured of birds and beasts. The fashion and custom with the Issidones, a rude people in some part of Scythia, as Plini in his fourth book affirmeth, is to call their neighbours and friends together were the dead lie, and there merrily singing and banqueting, they eat the flesh of the dead, and make the scull of the dead a drinking cup, and cover it with gold to drink withal. Again the people called Hyperborei, think no better grace for their friends, when they be old then to bring them to some high bank of water or great rock, and thence after much feasting, eating and drinking, in the midst of their mirth, their own friends do throw them down into the water headlong To seek into histories, many such burials might be found amongst so many rude and barbarous nations. Notwithstanding in divers regions, the funerals of the dead are so esteemed, that the greatest infamy, the severest punishment for any offendor, was not to be buried; this the Athenians used towards those that were traitors to their country, and the Egyptians if any lived amiss, he should be carried dead to the wilderness to be devoured of wild beasts. The Persians likewise brought the bodies of men condemned to be eaten of dogs. The Lybians thought them most worthy of solemn burial that died either in wars, or were killed by wild beasts. The Macedonians had great care in burying the dead soldiers in the field. Amongst the Gentiles there were certain days appointed for mourning at the death of their friends. Lycurgus law amongst the Lacedæmonians was that they should mourn but eleven days. Numa Pompilus decreed that children after their parent's death, the wives, their husbands, etc. should mourn ten months, though by the Senators it was enacted in the wars at Canna that the Romans should mourn but thirty days. Amongst the Egyptians they had a custom to mourn after their kings died threescore and twelve days, but generally the most custom was to bewail the dead nine days. In some places mourning was forbidden at their burial, as at Athens by the law of Solon, in Locretia, in Thracia, in Coos, in Lybia and in divers other places. The diversity of mourning was such, that amongst the Greeks they shaved their heads and beards, and threw them into the grave with the dead. Amongst the Lacedæmonians when the Kings of Sparta died, certain horsemen were appointed to travel over all the whole Kingdom, certifying the death of the King, and the women in every city, did beat their brazen pots, and made a great and heavy noise for the soon; the Egyptians did mourn after this sort, they rend their , and did shut their temples, they did eat no meat, and besmearing their faces with dirt, they abstained from washing their faces, threescore and twelve days, all which time they lamented and bewailed the death of their Kings and friends; the Carthaginians at their funerals did cut their hair of, mangle their faces, and did beat their breasts. The Macedonians likewise did shave their hair bewailing the death of their friends, as we read of Archelaus King of Macedonia, who shaved his hair at the burial of his friend Euripides; the Argives and the Siracusans did accompany the dead to the grave in white  discoloured with water and clay; the Matrons of Rome threw off their fine apparel, their rings and chains, and did wear black garments, at the burial of their friends, but I burn candle in the day time, to write of such infinite ceremonies that the Gentiles had at their burials: therefore better to end with a few examples, then to weary the reader with too many histories, for all men know that all people have their several manners, as well in living as in dying, which they altar according to the vital circumstances, of person, place, and time.   

CHAP. XXV.  
Of Spirits and Visions.  
SUndry and many things happen by course of nature, which timorous and fearful men, for want of perfection in their senses suppose to be spirits. Some are so feeble of sight, that they judgd shadows, beasts and bushes and such like to be spirits. Some so fearful, that they think any sound, any noise, or whistlings of the winds to be some bugs, or devils. Hereby first were spread so many fables of spirits, of goblins, of bugs, of hags, and of so many monstrous visions, that old women and aged men told their children, who judged it sufficient authority, to allege the old tales told by their parents in their aged years. The Gentiles because they were given much to idolatry and superstition, did credit vain and foolish visions, which oftentimes by suggestion of devils, and by fond fantasies being conceived, did lead them by persuasion of spirits, either in attempting or in avoiding any thing; for Suetonius doth write, that when Julius Caesar stayed in a maze at the river Rubicon in Italy, with a wavering mind, musing what were best whether to pass the water or no, there appeared a comely tall man, piping on a reed, to whom the soldiers flocked to hear him, and specially the trumpeters, when he suddenly snatched one of their trumpets, and leaping forthwith into the river Rubicon, he straightways sounded an alarm; wherewith Caesar was moved, and said, Good luck my fellow soldiers, let us go where the Gods do invite us. It is written in Plutarch, when Brutus was determined to transport his army out of Asia into Europe, being in his tent about midnight, he saw a terrible monster standing fast by him, without any words; wherewith he being sore afraid, ventured boldly, and demanded of him what he was, to whom he answered and said, I am thy evil Genius, which at Phillippi thou shalt see again: Where when Brutus came, being vanquished by Augustus Caesar, remembering the words of his foreséen visions, to avoid the hands of his enemies, he slew himself to verify the same, The like happened to C. Cassius, who by the like apparition was enforced to kill himself; for he was warned, that the murder of Caesar should be revenged by Augustus his Nephew. These sights were so seen amongst the Gentiles. and so feared and esteemed, that all the actions of their lives were thereby ordered. Tacitus, as Fla. Vapiscus reporteth, when it was told him that his father's grave opened of itself, and seeing as he thought his mother appearing to him as though she had been alive, did know full well that he should shortly after die, and made himself ready thereunto. There appeared to one Pertinax, as I. Capitolinus reporteth, three days before he was slain, a certain shadow in one of his fishponds, with a naked sword in his hand ready to kill him.  
Neither may we so little esteem the authority of grave and learned men, in divers of their assertions concerning sights and visions, though divers fables be alleged and avouched for truth, with simple and ignorant men. We read in the sacred scriptures, divers sights seen, divers visions appearing, and sundry voices heard. We read that King Balthasar, being in his princely banquets, saw a hand writing upon the wall over against where he sat at table, what his end should be, It is read in the third chapter of the second of the Macchabees, that a horse appeared unto Heliodorus, who was servant to Seleucus King of Syria, as he was about to destroy the temple at jerusalem, and upon the horse seemed to be a terrible man, which made towards him to overcome him, and on each side of him were two young men of excellent beauty, who with whips scourged Heliodorus. There also appeared to Machabeus, a horseman in shining armour all of gold, shaking his spear, to signify the famous victory that Machabeus should obtain.  
Many such like visions we read of in Scripture; but let us return to the Athenians, who presaged that when Miltiades joined in battle against the Persians, hearing a terrible noise, and beholding certain spirits before the battle, to have victory over the Persians, judging those sights and visions to be the shadow of Pan. Likewise the Lacedæmonians before they were vanquished in the battle at Leuctris, their armour clashed together, and made an exceeding great noise in the temple of Hercules, so that at that time the doors of the temple of Hercules being fast shut with iron bars, opened suddenly of their own accord; and the armour which hung before fastened on the wall, was found lying upon the ground.  
Pliny writeth in the wars of the Danes, and Appianus affirmeth in the wars at Rome, what signs and wonders, what miserable cries of men, clashing of armour, and running of horses were heard, insomuch that the same day that Caesar fought his battle with Cn. Pompeius, the cry of an army, and the sound of trumpets were heard at Antioch in Syria. But I will omit to speak of such things, and take in hand to entreat of spirits, which were both seen and heard of learned men, and of visions supposed of the wisest to be the souls of dead men: for Plutarch writeth in the life of Theseus, that sundry men, who were in the battle of Marathonia against the Medians, affirmed that they saw the soul of Theseus armed before the host of Greeks, as chief General and Captain, running and setting on the barbarous Medians, whom the Athenians afterward, for that cause only, honoured as a God.  
It is reported by Historiographers, that Castor and Pollux have been seen often in battles after their deaths, riding on white horses, and fight against their enemies in camp, insomuch that Plutarch testifieth, that they were seen of many in the battle against Tarqvinius. Hector besought Achilles after he was slain by him, not to throw his carcase to be devoured of dogs, but rather to deliver his body to be buried, to his old father Priamus, and his mother Hecuba: Even so Patroclus appearing in like manner after death to Achilles, desired him to bestow upon his body all funeral solemnities. Virgil testifieth how Palinurus and Deiphobus appeared to Aeneas, the one being his Pilot the other his brother in law. Their wand'ring ghosts never ceased till such exequys were done to them as Aeneas had promised. It is thought the Witch Phetonissa of Endor, raised the soul of Samuel at the commandment of King Saul, to foreshow the end and success of the battle with the Philistines. It is read in Lucan the Poet of a Witch named Erichtho, dwelling in Thessalia that revived and restored to life a soldier lately dead, at the request of Sextus Pompeius, to know the end of the wars at Pharsalia. One History I must repeat, which Plutarch reciteth in the life of Cimon, that one Pausanias after he had taken the City of Bizance, being in love with a fair damosel named Cleonices, a maid of noble parentage, he commanded her father, who durst not resist him, to send his daughter to use her at his pleasure: When the maid came, he being fast asleep in his bed, the Virgin being shamefaced and fearful, did put out the candle, and coming in the dark towards Pa●sanius, she stumbled at the stool, which with the fall suddenly awaked Pausanias from sleep, thinking some enemy or mortal foe of his to be there, and having his sword hard by, slew the virgin: But she being so slain, would never after suffer Pausanias to take any quiet rest, but appeared to him always, saying Recompense the injury and wrong thou didst to me, by equity and justice: Following him as he fled, from Bizance to Thrace, from Thrace again to Heraclea, from Heraclea to Sparta, where he famished for hunger.  
Saint Matthew in his seventéenth chapter beareth record that Moses and Elias after they were dead many hundred years before Christ's incarnation, yet appeared bodily and ghostly on mount Tabor to Christ, where they spoke and communed with our Lord and Saviour. The soul of Lazarus did not only appear, as John saith in his eleventh chapter, but came again both body and soul, in a true token of our sure resurrection. But as the appearing of those sights at God's appointment were most true, so it is most absurd to give credit that the souls of men after death do either by visions, or by bodily appearance show themselves: But the Devil is well beaten in experience of things, and knoweth best how he may deceive the wisest, for he is subtle and crafty. If the Mariner doth know when storms and tempests arise; if the Physician judgeth by the Urine the state and danger of the patiented; ●f the skilful Astronomer can many years before exactly foretell the Eclipse of the Sun and Moon; in fine, if the practised soldier knoweth where the victory will happen: no marvel it is that the Devil, an old soldier, can foreshow things to come, and make things apparent of nothing.  
What made Theodoricus to observe the terrible and threatening countenance of Symmachus, whom he slew before, in a fishes head as in a mirror, being brought before him to the table at supper at the which sight he fell for fear into a grievous sickness, and so died? the devil. What caused one Bessus, of whom Plutarch maketh mention in his book, de sera numinis vindicta, after that he had killed his own father, and a long while hidden himself as a murderer, at last being by the devil moved to throw down a swallows nest with his spear, and killing the young swallows, he was by the company about him misliked for his cruelty to poor birds, and taunted of his companions for his tyranny therein: But he answered and excused himself, saying, Why should I not kill those that accused me of my father's death, and cried out upon me a long time that I should kill my father? They which were present being amazed at his talk told the King thereof, who caused him to be apprehended and examined by that evidence, he confessed the murder These are the suggestions of Devils, the shifts of Satan at all times, and in all countries'.  
Paulina the chaste wife of Satu●●us a Roman, was of such excellent beauty, of such noble parentage, and of such Godly life, that when Decius Mundus, a young Knight of Rome, who being enamoured with her beauty, sought sundry means a long time to none effect (for neither gold nor treasure could allure this sooner and chaste Paulina to consent to sin) he perceiving how she was bend to temperancy, and to renounce all filthy lust, gave himself willingly to die: In the mean time the Devil practised a feat with Ida, a maid who dwelled in the house with Mundus his father, to bring this purpose to pass: this maid knowing well the constancy and honest life of Paulina, and how religions she was to serve the Goddess Isis, invented this fraud; She went and conferred with some of Isis' Priests, opening the whole matter in secret to them promising a great reward, to fain that their God Anubis had sent for Paulina to accomplish love with him. This being done by the elder Priests, her husband Saturnius was very joyful that the great God Anubis had vouchsafed to send for his wife; she being as glad, boasted and bragged of the same amongst her neighbours, and went to the temple of Isis, where Anubis was worshipped, being sent by her husband very brave and gorgeous, where the young and lusty Knight. Mundus by the advice of the Priests hid himself till Paulina came who embracing her in the dark, did accompany with her till he had satisfied his lust all that night Then in the morning the matter being known, she rend her hair an  and told her husband Saturnius how she was dealt withal: Her husband then declared the whole matter to the Emperor Tiberius, who having perfect knowledge by diligent examination, did hang the Priests, & Ida the cause of the mischief, & commanded the image of Isis to be thrown into the river of Tiber, banished Mundus out of Rome. So that under the colour and pretence of holiness, divers Matrons and maids have been deflowered & men's wives & daughters abused: As Ruffinus testifieth of a certain Priest in Alexandria in Egypt, named Tyrannus, who used such shifts, and practised such ways to have his desire accomplished, and his lust satisfied, with such women and maidens as he thought good, saying, that the great God Saturn, whose Priest he was, sent for them to come to him; and there until his wickedness was known, he used under pretence of the great Saturn which was honoured in that City, his filthy lust and horrible life.  
We read the like almost of Numa Pompilius, that he bore the people of Rome in hand, that he had familiar company with the Goddess Aegeria, because he might purchase the more credit and authority unto his laws and orders. These are the works and shifts of wicked men, who deceived always the rude people with vain religion and superstitious holiness, whom the Devil the father of lies did bewitch and allure them to believe fantastical visions to be the souls of dead men, the Devils appearing themselves like men, letting them to understand that they were the souls of such men as they appeared like unto: so Romulus the first King and founder of Rome, appeared after his death, walking up and down by Atticus house, to Julius Proculus, charging him to erect him a Temple in that place where he walked, saying that he was now a God, and that his name was Quirinus. Remus likewise King Romulus his brother, appearing to Faustulus, and to his wife Laurentia, sometime his nurse, complained of his miserable death desiring them to endeavour that the same day wherein he was slain, might be accounted among their Holidays for that he was canonised amongst the Gods.  
We read in Lucan, how that the souls of Sylla and Marius, two famous and renowned Romans, were always walking and appearing to men before they were appeased by sacrifice: for the Devils made the people believe after the bodies were so buried, the souls should have rest by which means Idolatry increased amongst them, as you heard a little before. What complaint made Hector and Patroclus to Achilles? What request made Palinurus and Deiphobus to Aeneas, for the burial of their bodies, which Homer and Virgil rehearsed? Suetonius writing of the lives of the Emperors, showeth how Caligula sometime Emperor in Rome, after he was dead, being half burned and buried, for that he wanted due solemnity of burial, appeared in the Gardens of Rome called Lauriani to the keepers, troubling and molesting them very much, till his sisters caused him to be taken up, and commanded he should be throughly burned and buried.  
There was in Athens by report an excellent fair house set to sale, for that no man durst dwell within it: for about midnight continually there was heard a great noise, and clashing of armour, and clattering of chains, and there appeared an image or shape like an old man lean and loathsome to behold, with a long beard, staring hairs, and fettered legs. This house having a piece of paper upon the door, concerning the sale thereof, though no man would venture to dwell in it, Athenodorus a Philosopher returning from Rome, where he abode a long time with the Emperor Augustus Caesar, and reading the writing upon the door, hired the house, and commanded his servant to make his bed in the highest chamber in the house, where he settled himself to mark and behold what things would happen: being thus in study, first he heard the rattling and sound of chains, and then he saw an old man beckoning toward him to follow, the Philosopher went after him with his candle in his hand into an inner court, where the image left him alone and vanished. Athenodo●●s the next morning caused the rulers of the City to dig up that place, where they found divers bones of dead men, these were commanded by the Philosopher to be burned solemnly, which being burned, the house afterward was quiet, without, either noise or apparition.  
Thus the Devil soweth the séed of superstition, and maketh his Angels oftentimes to work miracles? what strange works did that conjurer Bileam bring to pass by the means of Devils? what wonders wrought that wicked Appolomus by the help of Satan? What marvels, shows, and sights did Simon Magus use by the industry of false spirits? what did not Pharaoes' sorcerers oftentimes attempt by the persuasion of Devils? Mark their end, and judge of their life, the one breaking his neck, and the other drowned in the red sea, and so the rest ended their lives miserably: too many have been and I fear are yet, that give credit unto such vain illusions, and fantastical sights.   

CHAP. XXVI.  
Of Dreams and warnings.  
AMongst the Gentiles dreams were so observed that the vain superstitious noting of the same, was the whole trust and hope of their countries, and of their own lives; when the Kings of India take their rest, they were brought to bed with all kind of melody and harmony, every day kneeling upon his knees, beseeching Morpheus the God of sleep to reveal those things unto their King that should be commodious and profitable to the subjects. They thought themselves well instructed when either by Oracles they were persuaded or else by visions suggested. King Pyrrhus knew well that his dying day was at hand, when he besieged the City of Argos, and saw in the market place a brazen Wolf, and a Bull, which the Argives for memory of things past, and ancient monuments had put up, for he by an Oracle did understand, at what time he should see a Bull and a Wolf fight together, he should then prepare himself to die. Alexander the great, after that the Oracle of Jupiter Ammon was pronounced that he should be unconquered, he doubted not but to subdue the whole world, and so trusting more to the Oracle of jupiter, than the mutability of fortune he took upon him the conquest of all the world, attempting nothing at all without some Oracle or dream had warned him thereto. For till the great Conqueror Alexander had seen Hercules in his sleep reaching out of the wall his hand, promising him his aid and help in his wars, he had not so boldly attempted so high an enterprise without fear and dread,  
In the like manner, unto Hannibal after long perturbation of mind, with great industry & study how he might annoy & destroy the Roman Empire, there appeared a young man of wonderful beauty, who told him, that Jupiter sent him as a Captain before him into Italy, whereby strait he was encouraged the rather to take the charge in hand, hoping thereby to enjoy triumphant victory over his enemies. Caesar that mighty Prince & Monarch, & the first Emperor that ever possessed Rome, thought in his sleep that he committed fornication with his own mother, which when it was opened by the Soothsayers, and declared that it was the earth that was his mother, and that he should suppress all the Princes of the earth under him, he was ensiamed thereby to wars, persuading himself that he should be a conqueror over all the world.  
After that the noble & renowned Greek Themistocles was exiled from Athens and banished the confines of Greece, having done such service and honour to his country, as Plutarch worthily mentioneth, for the subduing of proud Xerxes' King of Persia the great enemy of all Gréece, being in great peril and danger of life in strange countries, he seemed to see in his sleep, a Dragon creeping upward from his belly towards his face, and as soon as the Dragon touched his face, he was changed (as he thought) to an Eagle, and carried by the Eagle a great way through the Air into a strange country, where the Eagle gave him a golden staff in his hand, and so left him: Whereby strait he was informed, that he was not only delivered from all dangers, but also should be sought for by all Greece, to the increase of his fame, and augmentation of his honour. Brutus' clean contrary, after much good success and prosperous fortune, after he murdered Caesar, at length he was in his sleep by a vision warned to make himself ready to die at Philippi, where he was enforced in the wars between Augustus Caesar and him to kill himself.  
Thus were they alured and enticed to uncertain dreams, to order and rule all their do. For as the Poet Ennius saith, what they studied and pondered in the day time, the same dreamt they in the night time. Dreams moved the Heathen to tyranny; for L. Sylla, the Firebrand of Italy, was warned in his sleep by Bellona the Goddess of wars, to murder kill and destroy all that ever he might find in his way, giving him in his hand, fire, in token he should overcome Rome and Italy. Likewise Eumenes King of the Lacedæmonians, having wars with Antipater King of Macedonia, was fully persuaded by a dream to obtain victory; for he dreamt that two Alexanders were with great hosts and armies of men ready in the field to fight, the one having the Goddess Minerva as a leader, the other having the Goddess Ceres as their Captain, and after long conflicts and much slaughter on both parties he thought that the soldiers of Ceres had the victory, and that they were crowned with ears of corn in the honour of Ceres, which is the Goddess of corn: And because the country of Lacedemonia was more fertile than Macedonia, the wise Sages declared the dream, & said, that Eumenes should have the victory over Macedonia.  
Besides these dreams, they had a kind of credit in fowls of the air, in beasts of the field, in wind and weather, and in divers other things, where Soothsaying Oracles and consultations were had. When Xerxes the great King of Persia, with so many Myriad of men, had purposed and decreed with himself to destroy all Greece, a Mare (being a stout and a proud beast) brought forth a Hare (a most fearful and timorous creature) whereby the flight of Xerxes from Greece with shame and reproach was presaged. And afterward, before he would lay siege to Athens, resolving with himself to destroy Sparta, & all the country of Lacedemonia, a strange warning happened to this Prince at supper, for his Wine before his face was converted into Blood as it was filled in the cups, not once, but twice or thrice whereat he being amazed, consulted with Wise men, of whom he was then admonished to forsake his first intent, and to give over the enterprise which he took in hand against the Greeks.  
Midas being yet in his cradle, the Aunts were seen to carry grains and victuals to feed him withal; whose parents being desirous to know the effect thereof, were certified by the Soothsayers, that he should be the wealthiest and richest man in the world, and the most moneyed Prince that over should reign in India. Plato, that noble and divine philosopher, while he was an infant in like sort in his cradle, the Bees with honey fed his sugared and sweet lips, signifying his eloquence and learning in time to come. They were not Bees of mount Himettum, but rather of Helicon, where the Muses, and Ladies of learning delighted to dwell. This was that Plato of whom his master Socrates before he knew him, dreamt, that he held fast in his hand a young Swan, which fled from him away, and mounted the skies, whose sweet voice and songs, as a wonderful melody and harmony, replenished the whole skies. They thought it a sufficient admonition to see any thing happen between birds or beasts, as a sure and certain show of their own fortune to come.  
M. Brutus when he was in Camp against Caesar and Antonius and saw two Eagles fight together, the one coming from Caesar's Tent the other from his own, he knew well when the Eagle that came from his side took flight and was vanquished, that he should lose the victory. Cicero understood well enough his death to be at hand, when the Raven held him fast by the hem of his Gown, and made a noise and ever plucked at him, till the soldiers of M. Antonius came to the very place, where he at that time was beheaded by Herennius and Popilius. For in the night before Cicero dreamt, that he was not only banished from Rome, but that he wandered divers strange countries, where Ca●us Marius, a noble Roman, as he thought, met him, demanding of Cicero why and what was the cause of his sad countenance, and wherefore he traveled such strange countries': the cause being known to Marius, he took him fast by the right hand, and brought him to the next Officer, where he thought in his sleep that he should have died.  
Thus you see that Xerxes by a Hare had warning; King Midas was by Aunts admonished; Plaro by Bees; Brutus by an Eagle; Cicero by a Raven; Themistocles by an Owl, of death. Pericles by the head of a Ram, was fully persuaded and taught by the soothsayers, that he should win the people of Athens from Thucydides, with whom then he was in controversy. And was not Agamemnon and his brother Menelaus, with all the Princes of Gréece, certified by the Dragon that climbed a tree, where he slew a she Sparrow, and eight young ones beside, that they should be nine years in wars with the Trojans, and that in the tenth they should destroy and quite vanquish Ilium? Was not Julius Caesar admonished by his wife Calphurnia in a dream, that if he would go to the Senate that day, he should die? And was not that mighty Monarch Alexander warned by a vision to take more regard to his life than he did, and to take heed of Antipater, who afterward poisoned him? Was not Alcibiades that noble Greek certified by a dream of his miserable death, by which he and his Concubine Timandra might divers times see before hand what followed after, had they had but so great a desire in following of good things as they were bend and prone to seek after evil; such prodigious sights, such strange miracles were seen, that might well allure them to a more perfect and upright life. The Sun, the Moon, the Stars, and all the host of Heaven, wrought great miracles to reduce Princes from evil erterprises, and to give warning unto others to avoid the tyranny of wicked Princes: For the Heavens appeared bloud● at that time when Philip King of Macedonia with tyranny invaded Greece. At what time Augustus Caesar, after his uncle Julius was murdered, came to Rome as the second Emperor, there were seen stars wandering about the circle of the sun, great lightnings, and strange impressions, like men fight in the skies, yea, and birds fell down dead in the City of Rome, and Livi writeth that an Ox spoke under the plough these words to the ploughman, that not only corn should be dear, but also men should perish, and therefore, said the Ox, thou urgest me in vain to travel. When that wicked tyrant Nero began his Empire in Rome, trees, pastures, meadows, and certain grounds about the City (a strange miracle) altered places, and changed seats one with another, the ground moving from one place to another. Even ●o it harned at the exilement of King Dionysius, after much tyranny and bloodshedding, when he was banished from his Kingdom, the salt sea the same day that he was driven from Sicilia, altered his saltness to sweetness. These two tyrants Nero and Dionysius, the one coming to his Empire, what wonders showed the earth itself? the other departing from his Kingdom, what miracles shown the Sea?  
When Darius besieged the City of Babylon, a voice was heard out of the strong walls of Semiramis, that Babylon should be conquered, at what time a mule should engender; at the which the soldiers of Darius were discomfited, and Zopyrus his mule accomplished the foreshowed Oracle. Likewise when Pompey was vanquished by Caesar, a gr●●n bough grew in the temple of Victory, under the image of Caesar, and hives of Bees darkened the ensign of Pompey, foreshowing he should be subdued at Pharsalia. The City of Rome had these warnings a little before the first Civil wars; there were seen fires ●ining suddenly about men; Spiders, Mice, and Worms consumed the gold and substance of their temples, Ravens devoured and did eat their young ones, the noise and sound of trumpets were heard in the air, with such other terrible warnings, as might well move amazement and amendment.  
Again, before the second wars of Carthage, an Ox spoke, and said, Rome take thou heed to thyself. It is noted likewise, when Tarqvinius the last King of the Romans was driven away from Rome, and banished the Kingdom, that a dog than spoke, and a serpent barked. Too many of these examples are to be read, if we read histories; for signs and tokens were seen and marked in the heavens according to the natures and do of Princes; for when Tiberius came to the Empire of Rome, there happened such great earthquakes, that twelve famous Cities in Asia fell prostrate to the ground, two mountains moved, and ran and fought together in a place by Rome called Mutina field. It is written, that in the City called Sagunthus, before it was conquered by Hannibal, a child in the time of the delivery of the mother, entered again into his mother's womb. And in Plini, Clepidus beareth witness, that trees spoke. And though it seem fabulous to divers, that such things by nature should speak, yet we see the trial of this clean contrary, to set forth the wonderful works of God, whereby he might the more be magnified by these his creatures: For we read in the sacred scriptures, that an Ass spoke, whereby the more credit may be given to P●utarch, Pliny, and Livi, which mention that dogs, trees, oxen, serpents, and other creatures of God did speak, for a wonder and a warning as well of things to come, as things past. For before the famous City of jerusalem was destroyed by Vespasian the Emperor, there appeared a star in manner of a sword in the sky, there were likewise seen Chariots running up and down the skies, and men in harness fight in the clouds, right over the City.  
Divers wonders by nature were wrought, which for the rareness thereof are worthy to be noted; as Caecilius Agrippa, the first day that he was born of his mother, did go on foot without help; Likewise Zo●oastres, when all children cry at their birth, he the self same time laughed: It was strange that Telephus the son of Hercules was nourished of a Hart. Romulus the first King of Rome fostered by a Wolf. Cyrus' the first King of the Persians brought up by a Bitch, Alexander and King Priamus by a Bear. Jupiter by a Goat. Midas by Aunts, and Plato by Bees, and so divers others. But certainly more strange it was, that little beasts yea, small creeping worms should be able to vanquish and destroy famous Cities and Countries: As in Spain a City was undermined by Coneys: in France a City was destroyed by Frogs; in Thessaly a City was overthrown by Mouldwarps. In Africa a City was spoiled by Locusts. Gyara an Isle of twelve miles was consumed by Mice, and Abdera a City in Thracia by Mice likewise, and Amyclas by Serpents. Peradventure these seem not credible to divers readers, the learned may read the same in the righth book of Plini, and twenty and ninth chapter, where he may be satisfied. The works of nature were so wonderful in all places, at all times, that learned writers for memory of the same, do recite the effect thereof. It is written that Ammonius the Philosopher had an Ass frequenting his school with Porphirius to hear his lecture. In the Isle called Coes, in the ground of a certain tyrant named Nicippus, a sheep brought forth a Lion instead of a Lamb. Plini doth witness that he saw in a City of Africa, a man changed to a woman in the same day he was married, whose name was Cofficius, a Citizen of Ti●dria. Pontanus and divers authors affirm that Tiresias the Theban, Ceneus and Iphis were changed from men to women, from males to females by alteration of kind.  
Again, some think that as Anaxagoras never laughed, so Zenophantes never wept, things wonderful and strange to nature; and as L. Pomponius never belched, so Antonia never spit There was a Poet sometime dwelling in Coos, of such small growing and slender body, that lead was put in the sole of his Shoes, lest the wind should bear him from the ground, and blow him into the air. And as he by nature was small and light of substance: so by the selfsame nature was found in a certain hill of Créet, the body of Orion which was forty and six cubits in length. What Albertus Mag●us wrote of the secrets of nature, I will omit: better it is I suppose to be ignorant in some things, then to be skilful in all things. He saith among other things, that there was a woman in Germany that had threescore sons, side every time at one burden: and there was another woman named Agrippina in Colonia that did neither eat nor drink for the space of thirty days. Besides these, there was a man named Philinus that never eat nor drank all the days of his life but milk only. Cicero saith that all the Iliads of Homer were written and placed within the shell of a Nut. Plini reports that there was an herb called Acheminis, that if it were cast or thrown amongst the enemies they straight would take their flight thereupon. Mermecides made a Wagon so artificially and so small, that a Fly might cover it with her wing. Strabo did see so well that he could descry the ships that departed from Carthage from a from a promontory in Sicilia, which was above a hundred and thirty miles. Cornelius Agrippa in his first book of hidden Philosophy, writeth a history of one Cippus King in Italy who being in sleep dreamt of Bulls fight all night, and in the morning he had two horns growing on his head. The learned hold opinion that imagination and vapours of dreams may alter things into some other substance, as Caieta and Aenulia two married women, became men, and Medea by a dream waxed hot in love with Jason: and so imagination by operation of natural vapours doth effect things wonderfully, as some do by sight assure themselves most certain, and some by conjectures affirm things to be true: but because imagination is a thing that needeth at large to be spoken off, considering how diversely it worketh in divers men, I will in another place speak of it.   

CHAP. XXVII.  
Of the beginning of Marrrriages, and the divers manners of the same.  
AFter that God had made the world in full perfection, and so beautiful that the Greeks did call it Cosmos: which is, fair, framing all things for the use of man, as well the world, as also all that move or grow in the world, he then made a woman, who should be likewise a further solace to man, and as he made the world, and all living creatures in it in several proportions, in it he framed man like himself to behold the heavens, to measure the elements, & to rule the very Globes and to the end he might multiply the world, he said unto Adam after he blessed all things on earth: Go and multiply. The multiplication and the use thereof was so divers, that divers countries had sundry orders, as well in single life, as in matrimony.  
And as concerning antiquity of marriage, we read in Tr●gus that noble Historian, that Cec●ops the first King of Athens before the time of Deucalion, first framed and appointed matrimony in Gréece: But such were their orders in divers places, such was their liberties in matrimony, that the Egyptians the Indians, and the Thracians might marry as many as they would according to the ability of the man: some ten, some twelve, some more some less. Again amongst the Scythians, the Persians, and all Barbary, their wives, and daughters were common one for another like bruit beasts. The Messagetes had this law, that it was not to be suffered that any of their country should marry but one wise, but it was lawful for any man to take another man's wife, and to make an exchange, for so were their wives common to all, but married to one. In Lybia the people called Augylas, and the people called Nasamones, had this order in their matrimonies, that the Bride the first night after she was married, should lie with every guest before she should go to bed to her own husband. The Arabians law was, that one woman should be married to all her kinsmen, and at all times lawful for any of her kin to challenge and claim her as his wife, using this policy, to leave a staff at the chamber door, to give to understand that one was in bed with her: and when the staff was not there, than they knew that no body was within, and if any were found of another kindred, it was adultery, and by law he should die.  
Polydorus reciteth a History for the purpose to be noted, That there was a King's daughter of great beauty, which had fifteen tall men to her brethren, with whom severally oftentimes she did accompany; and being almost wearied, desirous to take some rest (for she was so fair, and they so many, that always she had company) she used this policy; to make a staff much like to the chamber staff, which was as it were a Porter appointed to give notice: Afterwards upon a time one of her brethren had left her in the Chamber, and was gone out, she strait laid the staff at the door, thinking thereby something to ease herself, and to rest from venery; but one of her brethren came from the market, having left all his brethren there, and when he saw the staff at the door, went strait to his father, and accused his sister of adultery, saying, that all his brethren were in the market, and that there was a fornicator with his sister: But the matter being known, he was punished by his father for that he slandered his sister.  
The like liberty in matrimony was sometimes amongst the Medes, and with the people called Magis, Anthropophagis, and with divers others. Some of Aethiopia, and some of Arabia married their own mothers and sisters. Thus people in divers manners did lead their lives, and do lead their lights so horribly and filthily, that better it were not to know it then to know it: But though it be a play and a sport to the ungodly and wicked, yet it is a horror and ugly monster to the godly and wise; for to know all things profiteth the good. Herodotus in his fourth book doth mention certain inhabitants called Poeni, approaching the confines of Egypt, whose order and law of matrimony was, that the King of that country should have the first taste of the Bride before her husband. This order was once observed by the ancient Scots, that the Lord of the soil should have the virginity of the married woman.  
The Assyrians and Babylonians did sometimes marry those that hired their bodies to all men. The people called Cantabri gave money as a dowry with their wives to other men. The daughters of the Lydians and the Cyprians might not marry till they had gained by the hire of their bodies as much as should pay their dowry. In the mean time did they go from City to City, from town to town, offering themselves to every man upon the high way; and when they had gained sufficiently for their dowry, then might they marry, and not before. And thus were there sundry orders, and several laws to maintain the same. Some again did lead a life without women, as the Esseni which Pliny affirmeth that they live most sober and chaste without women all their life time: Also certain people of Thrace called Cristae, did likewise avoid the company of women.  
The Romans after Rome was built five hundred years and more, kept matrimony inviolated, till Sputinus a noble Roman, because of the barrenness of his wife, had a divorcement granted him, when Pomponius and Papitius were Consuls in Rome. Moses perceiving the jews much to be given to several vices, some to covetousness, some to lechery, for the reformation of domestic quietness, and because the jews were desirous of other women, either for beauty, or for wealth, they had a divorcement granted by Moses, to mitigate the fury and hardness of their hearts, which was rather to avoid the tyranny of the jews which they used towards their first wives, and by sufferance then by commandment. For as the world in most places was too wicked concerning the liberty of Matrimony; so were they in divers Countries very strait concerning Marriages, in so much, that the Ethnics observed that sentence of Catullus the Poet, that virginity ought to be ruled by the parents, sigh one part is the fathers, the second is the mothers, and the third and last is in the child. The solemnity in Matrimony in divers places, imported unto us wise morals, and did as it were presage a duty and an obedience to things as both Plutarch and Pliny write of the Venetians, that when a Marriage was solemnised in Venice, the Bride after that day bringeth her distaff, and her spindle, and fl●x ready, as one after that day never to be idle, but occupied always in she affairs of her house.  
The Greeks and Romans also had this custom; they girded the loins of their daughters always till the day of their marriages, and then that night her husband should lose the knot, and unbind that which of long time the Virgins of Greece kept fast bound. Amongst divers Countries, where sundry solemnities in matrimony are used, I read not in any History, so solemn a state, and so worthy ceremonies as we do see in England, which if you mark in all points, you must needs confess, that outward ceremonies do import a great Majesty and Dignity in Matrimony.  
Again, they had laws in divers places, that none might marry without some reverence showed to their Gods before; as the Athenians suffered no marriage without sacrifice first done to Diana; In Rome a law there was, that she that should be married should sit in the seat of Faunus before she might see the Bridegroom her husband: The like was observed in Boetia and Locresia, that before their youth should marry they should drink one to another at the altar consecrated to Euelia. In Hetruria they used to kill a hog to sacrifice to their Gods, and to call upon Juno for good success to come. In Lusitania the Bride goes to Church with a distaff and a spindle in her hand, and one of her kinsmen going before her with a firebrand of Pine tree. In Sparta by the law of Lycurgus, the maids that should marry, should shave the hairs of their heads, and wear man's apparel; and by the same law they were forbidden to give any substance with their daughters, but love and good will was to be the whole cause of marriage.  
Moreover they used these ceremonies; To divide a piece of bread in Macedonia, and in the most part of Greece, for the Bride and the Bridegroom to eat before they should be married. The like in Rome in Romulus' time was used. In Galatia they did both drink first of one cup appointed for that purpose only. And so forth in divers Countries they used divers ceremonies; as in Carmenia no man might marry, without he brought the head of some enemy or other to the King, as a proof of his love toward his Country.  
In Maeous no maid might marry, without she had subverted one enemy or other of her Country. But in some countries they married not, as the Esseni, a people much given to abstain as well from Wine as from Women. Wherefore Socrates being demanded what was best, Whether to marry, or no; answered, If you marry you shall suffer brawling and chiding; if you are single, you shall be solitary and comfortless. Therefore Pompey the great coming among the Massagetes, who used once a week to company with their wives demanded the cause thereof: They answered, Because we would not hear their chide in the day time nor their complaints in the night time. But to end, let every man have his own wife, if he cannot live chaste, for better it is to marry then to burn.   

CHAP. XXVIII.  
Of Likeness and Similitudes of Kings and Princes.  
ALthough comparisons are odious amongst divers men, yet for that Pliny and Plutarch do use them chief for necessaries, I shall show how like divers Princes were one to another, not in countenance and outward proportion only, but in life and conversation: Also by comparing the ancient Greeks and the la●ter Romans one with another (as most certain the Romans imitated the Greeks in all points) we shall see and perceive by their acts, do, and life, who were most like one to another. And first to begin with Ro●●●ius the first King of Rome; he in all his do did imitate that valiant Greek Theseus, as Plutarch in his first book declareth. And as by comparing their lives one with another a m●n may easily judge how like in state and fortune they lived, the one having occasion to war with the Sabines the other with the Centauris; the one in augmenting the state of Italy, and building of Rome, the other in delivering all Gréece from tyranny and ●ondage; of equal travel both and of like state: for then Italy was in Romulus' time, as Gréece was in Theseus' days. The next was in Rome Numa Pompilius, who for pity to the poor, and love toward his Country, and his gravity and severity in Law making, his zeel and religion to the service of their temples; in fine, for all virtuous do, in all respects, was like unto Lycurgus that famous Law maker amongst the Lacedæmonians: The care that these two Princes had for their friends and countries, were clean contrary to Theseus and Romulus before mentioned, as is set forth by Plutarch in his fourth book; Lycurgus was not so studious to call the Lacedæmonians from vice and sin, but Numa was as careful to instruct the Romans in all goodness and virtue; so that Rome did bear witness of Numa, and Sparta of Lycurgus, who for their several and sundry Laws, their virtuous lives and do, compared by Plutarch, they may well for their contempt, and neglecting the honours and dignities due to them, and for care they had either of them for their people, be like one unto the other. And even so Publicola did not only imitate Solon in all points, but also translated Solon's laws to Rome, so that one was counted most sage and wise in Greece, the other thought to be most happy in Rome. So did Numa also follow Lycurgus in all his do, imitating his laws and orders in Rome. What comparison is made between noble Scipio and Hannibal, the one defending the state of Rome the other Carthage, and either of them in open wars with the other; that to read their lives and fortunes about the affairs of their countries, what is it else but to see two noble Captains one like another in magnanimity and courage? whose fortunes, after many strong and stout services toward their country, was such, that they both were banished Rome and Carthage: And as they in life were most like, so did they embrace their deaths likewise. Even so was that stout Greek Alcibiades, which Thucydides most worthily praiseth, and M. Cotiolanus that famous Roman, compared for the like magnanimity and state of fortune. Pericles that renowned Greek, and Fabius Maximus the Roman, who ruled long in Rome and Athens, were likewise noted one to be like another.  
Plutarch in his book entitled The lives o● Emperors compareth Sylla the Roman to Lysander King of Sparta; compareth Ser●o●●us to Eumenes, and likewise Pompey the gre●t to Agesi●us King of Lacedemonia. If respect de duly had to the martial feats, and noble acts of Greeks and Romans; If their lives, honours and dignities be weighed: If on the contrary mishap, evil fortune, banishment, and such like be considered we must think and judge truly of Plutarch, in comparing these great Champions, and puissant Princes, as Alexander the great and Julius Caesar, Demet●ius and Antonius, Nicias and Crastus, men in all their do, in all their enterprises, most like one to another.  
Some again for wisdom and eloquence were to be compared, as Cicero to Demosthenes: Some for justice and equity were likened one to the other as Cato the Senior likened to A●istides the Athenian: For gentleness and clemency was Pelopidas, King of Sparta, compared to Epaminondas Prince of Thebes: Some again were compared one to another for their liberality and bounty, as that famous and liberal Photion, was judged to be like to that free and noble Athenian, Cimon: Some were paralleled by misfortune, as Dion, who governed Sicilia a long time, in favour and great honour with Dionysius then King; to Brutus, who might command Caesar to do what he would at Rome, and both at length banished.  
We read moreover, that some were so like in countenance and face, in proportion of outward lineaments, that one could not ●e known from the other; as Antiochus King of Syria, had a servant named Artcon, so like unto him in face and person in all parts, that when King Antiochus died, the Queen Laodices dissembled the matter, having the presence of Artcon in stead of her husband the King, to blind and deceive the people, till she of her own decree had made another King in Syria. Cornelius Scipio, though he was of a noble family, of passing prowess, of excellent qualities; yet for that he was in person like deformed Serapion, he was called of the people Scipio Serapion. Pompey his father was so like to his Cook Menogenis, that for all his honour and dignity, he was by the vulgar sort named another Menogenis.  
Cruel Nero caused Sporus, for that he was most like unto a Sabine maid whom Nero loved, most detestably to be made like a woman, to use his filthy lust on him. They say that Ephestion was so like to Alexander the great in proportion of person, that Sisigambis, King Darius' mother, who knew Alexander as well for the long wars that was between her son Darius and him as for that she was in one house with Alexander as a captive, having continual sight and talk with him, yet was she deceived oftentimes to distinguish Alexander from Ephestion, and kneeled to Ephestion in stead of Alexander divers times when she thought to speak to Alexander.  
As for Pompey the great one Vibius, a man of base birth, and slender progeny, was so like to that noble Pompey, that when he came at any time where Pompey was not, he was honoured and saluted of every man as Pompey by name and supposed of all men to be Pompey himself, and he so much esteemed him, that he advanced him unto honour and dignity, and men called Pompey oftentimes by the name of Vibius, and Vibius by the name of Pompey; so like were these two one to the other. In the same manner Plancus the Orator was like Rubrius the Stage-player, who might not be known the one from the other, unless their apparel would betray them; so like they were, that P●ancus was called Rubrius, and Rubrius called Plancus, as is before mentioned of Pompey and Vibius. So Mirmillo was like to Cassius Severus, Messala like to Menogenes, that as before it is spoken of Antiochus, Alexander, and Pompey, and their companions, so likewise of these the like may be spoken. Some are likened again for their huge quantity, and large proportion of body, exceeding the common measure of men, as Orestes and Achilles are likened the one unto the other for their great height.  
Some for their monstrous shape are likened to one another as Gabbara and Titormus two huge Giants, Piragmon and Poliphemus two huge and monstrous Cyclops. Some for the qualities of the body are likened one to another, as Ladas, who was so swift that he would run upon the soft dust without any show or sight of his steps, he was compared to Polimnestor▪ who being a Shepherd did overrun and take a Hart, and for that cause was he brought by his master unto the games of Olimpia, the forty and six olympiad; where he won the victory of running. Philippides was so swift on foot, that he ran in two days from Athens to Sparta and therefore compared to Philonides, who ran in one day one thousand and two hundred furlongs. Some again for strength, as that strong Roman Cicinius, was likened unto M. Sergius for the strensth of body. Some again for memory, as Cineas▪ Orator to King Pyrrhus, was compared to Metrodorus the Philosopher; to write of these, and to compare the stoutness and the qualities of Prince's persons, I might grow tedious, therefore I think it better to observe measure in things, then with prolixity of writing or tedious examples molest the Reader: When it was told Caesar Augustus, that there was a young man of Sicilia that was very like to the Emperor in countenance and person, he commanded the young man to be brought before him, where when he came the Emperor demanded merrily, whether his mother had ever been at Rome; the young man answered, my mother was never at Rome, but my father hath oftentimes been there: and so the Emperor was met with the like equivocation to him, as he meant to the young man, giving to understand that the young man's father might be as bold with the Emperor's mother, as he thought he might have been with the young man's mother himself:   

CHAP. XXIX.  
Of Music and Mirth.  
GReat controversy there is for the antiquity of music, some do attribute it to Orpheus, as the Thracians, which with Horace affirmt, hat the music of Orpheus could move stones, rocks, and trees: some to Amphion, as the Thebans do, who honour Amphion for the first Musician, for that with the Harp he caused stones and trees to follow him, wherewith he builded the City of Thebes: some unto Dionysius as the Greeks, who say that he first invented harmony; Solinus affirmeth that music was first f●●ad in Crect: Polybius saith, that music was first found in Arcadia: Diodorus thinketh that Apollo found harmony first; Josephus judgeth that Tobal amongst the Hebrues was the first finder of music; and thus ancient writers diversely do vary herein. But as music is but a sound in number and measure, as Cicero saith, and by divers means found of men, so hath it been from time to time augmented by man. For first, when Mercury the son of Ma●a had found, after that the inundation of Nilus had watered all Egypt amongst divers other drowned creatures, a sea Snail, the flesh being withered, and yet the sinews still remaining, striking the same it made a sound: Thus did Mercury make first a Harp with seven strings to coequat the number of Atlantides, and then he added two more and made them nine, just with the number of the Muses; thus was the first Harp made by Apollo though some say it was made by Orpheus, some by Amphion some by Li●s: yet it is most like that Apollo made it. For in Delphos, the picture or effigies of Apollo is there set up having in his right hand a bow and in his left hand the three Graces and either of them having in their hands several kind of instruments, the first a Harp, the second a Pipe, the third a Flute. In the chapter of the invention of things, you shall at large find more concerning music. But now to declare the harmony of music, the mirth and melody that proceeds from music, the love and affection that ancient Princes and gravewise men bare to music: Themistocles, though he was wise and discreet in other things, yet for that, as Cicero saith in his first book of Tusculans, he refused to hear one play on the Harp in a banquet where he was, he then of the wisest men in Athens was thought and judged to be of less learning than they supposed him to be: For the Greeks judged none to be learned, unless he were experienced in music: Socrates the father of all philosophy, and master of all Philosophers being by the Oracle of Apollo named and judged the wisest man in all the world in his latter years being an old man was taught to play upon the Harp, and often found amongst little children: he being taunted of Alcibiades, for that he found him playing with a little infant called Lamproces, answered: it is good being to be in good company. Even so that wise and discreet Prince Agesilaus, king sometime of the Lacedæmonians, spying one of his men to laugh at him for that he road upon a long reed with one of his children, said: hold thy peace and laugh not, and when soever thou shalt be a father, thou must do as a father. We read the like of noble Architas the Tarentine, who when he was married, having a great number of servants in his house, he would play with their children and delighted much in the company of young infants. Certainly either of these three last mentioned, Socrates, Age●●laus, or Architas. were in those days most renowned for their wisdom and knowledge, and yet refused they not the company of young infants.  
That mighty and strong Hercules though he was the son of Jupiter, and counted in all the world most famous, rather a God taken then a man, as Euripides doth testify, would be often found amongst children and young innocent infants playing, saying this sentence with a child in his hand: I play with children which for the change thereof is so grateful unto me, as though I were in the games of Olimpia. The selfsame famous Hercules went to school to Livius to learn to play upon the Harp to solace him in his sadness, and to make him merry when he was compelled to mourn. In the midst of his triumph went that great Conqueror Alexander likewise to learn music. That divine and godly Prophet David played upon his Harp, and served his God with hymns and godly ballads. It is written that in the marriage of King Cadmus the son of Agenor, who builded Thebes in Boetia, the Muses played on instruments.  
In Gréece music was so esteemed, that their sages and wise Philosophers addicted themselves wholly to music. The Arcadians, the Lacedæmonians, and the Thracians, though they were people much given to wars, severe in dealing, hardy in all travels, and in learning most inexperienced, yet would they acquaint themselves with music till they were thirty years old The people of Créet brought up their youth in all kind of melody and harmony. The most part of the world did learn music, save in Egypt, where, as Diodorus in his second book affirmeth, music was forbidden, lest the tender and soft minds of their youth should be enticed to too much pleasure. And though some contemn music with Diogenes, and say that it were more profitable to mend manners then to learn music: and some with Alcibiades despise music, who was wont to say that the Thebans were meet men to learn music, for that they could not speak, but that the Athenians should hate such wanton tunes, for that they spoke without instruments: Likewise King Pyrrhus being demaanded which was the best musician, Python or Charisius, he despising them and their music, preferred a great warrior according to his own mind, named Polysperches: though these I say with divers others despised music, yet we read again as wise as they, as stout as they, used much music, as Aca●les, Alexander the great, Nero, Silla, M. Cato, Socrates, Cimon. Too many might I repeat: the learned Jopas whose songs in Virgil are expressed: the Salij, whose pleasant pamphlets Rome a long while embraced and much esteemed For as music is delightfully pleasant, full of harmony and melody: so is music terrible also and full of life and courage.  
For we read in the old age, while yet the world was rain, that Aliates King of Lydia, in his wars against the Milesians, had Musicians for his Trumpeters, Pipers and Fiddlers, as Herodo●us in his first book affirmeth, to move the people with music to wars. The people of Créet, as Gellius writeth, had Gitterns and Cithrons' playing before them as they went to the field to fight. The Parthians used, as Plutarch●s in the life of Crastus reporteth, the beating of drums at their going into field; the Ethiopians used songs of divers tunes, and dance before they went to wars: the Syrians before they met their enemies, would sing ballads to honour the fame of the wars, with all kind of dancing to solace themselves; the Cimbrians did make melody with dry skins, beating the skins with sticks like drum sticks, at the very entrance to the enemies. Cyrus' the great King did with his soldiers sing to Castor and Pollux, before he took his voyage to the enemies; the Athenians would sing hymns to jupiter before they would go to the field; the first noise and sound that the Lacedæmonians had as Th●cidides saith, instead of Trumpets were Flutes, til' by an Oracle they were warned of Apollo that if they thought to have victory over Moslena, they should appoint a man of Athens for their Captain: the Athenians being right glad of the Oracle, for that the Lacedæmonians and Athenians were always enemies one to another, they sent to Athens for a Captain, who appointed to them a lame and a deformed man, named Dircaeus; in a reproach and mock of the Lacedæmonians.  
This Dircae●s being appointed and made Captain over all the people of Sparta, he first than invented the trump, and taught all the Lacedæmonians to sound the trump, which was such a terror to the enemies, the people of Messena, that at the first sound of the trumpets they fled, and so the Lacedæmonians got the victory; thus was the ancient music in the beginning so necessary, that every country endeavoured to have skill in music: then Mars claimed music in the field, now Venus only exerciseth music in chambers.  
This is that kind of gentle and soft music the Egyptians forbade the youth to be taught, lest from men they would become again women; but shall we join the old ancient games, the mirth the solace, and the plays that they used in those days, together with their music, to prove the agility of that time, and the activities of that age to be much esteemed amongst the Greeks and Gentiles. The Greeks had four great games appointed: the first in mount Olimpia in Arcadia, hard by the City Pisa which Hercules invented first to honour jupiter: this was so famous amongst the Greeks that even as the Romans used to account their time by their Consuls, so did the Greeks use to number by the games of Olimpia, which was appointed every fifth year. Unto this game came all the youth of the world, both on horseback and on foot, to do masteries, the reward was appointed for the victors a Garland made of Olive leaves for they came not there for money, but for mirth and exercise ' insomuch that when Tigranes' King Artabanus son heard of the fame thereof, and of the Garlands of Olive, he said: Well worthy were the Greeks to be spoken of, that so little esteemed money, the Olive was preferred for the chief reward in Olympia. This same moved first King Xerxes to wax against the Greeks to his loss and decay. The second games were called Pithii, and invented of Apollo in memory that he killed the great Serpent Python, which was of juno sent to kill Latona, Apollo his mother. Here was appointed for the victors either on foot or on horseback, a garland made of Oaken leaves. Here likewise all the youth of Greece exercised feats, practised policies, used masteries, and proved themselves in any thing that they felt themselves apt to perform, as in running, leaping, wrestling, riding, swimming or such like as then was used; the third was called Isthmia, invented of Theseus in the honour of Neptune. In this play was appointed for the victor's certain garlands made of Pine leaves, having the name of Isthmos, a place in Achaia where Neptune is worshipped. The fourth game is called Nemea, which the Argives make in memory of Hercules, for that he killed a great fierce Lion in the woods of Nemea, according to the name of the play. Here do likewise the Argives come to exercise youth, and practise feats as the rest do; these four plays were long in Greece observed, as causes and occasions for men to come together, to show feats and to try qualities: the first in Olympus for jupiter, the second in Delos for Apollo, the third in Isthmos a place in Achaia for Neptune, the fourth amongst the Argives to Hercules. In the first play the garland of victory was made of Olive, in the second play the garland of victory was of Oak, in the third play they had their garlands of Pine, in the fourth play of Poplar; and thus then they triumphed in their mirth, they joied in their victories they gloried in their garlands while the Laurel as Ovid said was not known. Besides these four famous plays, there were divers others, as Pyrrhus play which he invented in Crect, for the soldiers to exercise themselves in arms, wherein he taught divers gestures and sundry postures whence first proceeded the use of wars: this was a kind of dancing in arms, as Dionysius Hali in his seventh book saith, which was by the people called Curetes, maintained in the memory of Pyrrhus. Lycaon likewise invented other kind of plays, where naked men, contrary to Pyrrhus' games, did use feats of activity. Divers other games were had in great estimation in Greece, being made and invented of men, but the first inventeur of mirth was as Diodorus saith, Mercurius, which only was invented to recreate the people, and to practise agility and feats of bodies. Others there were of less name, but of as great mirth, as divers kinds of playing at the Ball, which is an ancient game as it seemeth in Virgil, and it was much used sometime amongst the Trojans, for when Aeneas immediately after the destruction of Troy came unto Italy, he taught the exercise of the ball, before he married Lavinia King Latinus daughter; and at this day it is much used in divers countries.  
Again, for further recreation, they used sundry kinds of playing at dice. Herodotus doth witness that the old and ancient Lydians did first find out the dice and Ball, though Plini doth report that one named Pythus first found the play at the Ball: but for the certainty thereof, since so many balls there are, and the playing likewise is so variable, both Plini and Herodotus may well agree: for the people of Lydia at a certain time being oppressed with great dearth, and so plagued with hunger, they invented then divers kinds of games at dice, as Herodotus affirms to pass the time in playing, & to forget hunger, for they fed one day, & they came together the second day to play: thus eating a little one day to satisfy nature, they played the second day to forget hunger. Again, there was amongst the ancient Greeks a play much like unto our chess play, which one Xerxes a wise man first invented to warn a tyrannous prince, which he their served, to forsake his tyranny, and to let him understand by his play, that a Prince ought to be vigilant, and to use his subjects as his force and strength, even as the play is in moving the Pawns, the Knights, the Bishops for the defence and bulwarks of the King; thus as the player I mean Xerxes did show his master the King the effect of the play, how the King was preserved by playing wisely of the men lest they be lost, so the tyrant himself understood by the play of Xerxes, how dangerous that Prince's state is, that useth not well his subjects, nor discreetly see and watch for their commodities, which is the Prince's safety.  
Another play was used then in Gréece, either upon the Dice, or else closely in hand, called Even and odd. This play came from Greece unto Rome, in the time of Augustus Caesar the second Emperor of Rome, as Suetonius doth write in the life of Augustus wrote a Letter unto his daughter in Rome, after this sort Daughter, I send thee two hundred and fifty Sestercijs, which I give amongst thy guests, to play after supper, the Greek play called Even and odd, whether it be at Dice, or close in hand. Let's likewise were much used for recreation and mirth, with divers other sundry games and plays to recreate the mind of man, which both the Greeks and Gentiles did practise, as well to try their wits, as also to use pastime and mirth, to draw company together to be merry.  
I leave the Greeks a while, and will speak something of the Roman pastimes and sports, which in nothing were inferior to the Greeks, but rather excelled Gréece, and all the world in all qualities. And lest I should seem tedious, I will speak of no more but four principal games, correspondent to the Greeks, and coequal to their number. The first called Lupercalia, brought out of Arcadia by Evander, and sacrificed to Pan upon mount Palentine: And as Silvanus doth write, the sacrifices were made in the month of February after this sort; The young men of Rome did convene together, every one bearing in his hand a scourge, or a whip made of Goat's skins, running one to another, and he that was most swift of foot, escaped stripes; for every one was to run to another in order, every one his length before the other; and thus they made themselves swifter in running by reason of the stripes, for he that was overtaken by the way, was sure to feel the blow: Every man ran naked, to this end, that they might be the swifter. The women likewise, thinking thereby to become more fruitful and fertile, offered themselves willingly to receive the stripes of the rattling thongs. These scourges and whips that they had in their hands made such a noise, by reason they were made of dry skins, that if made him that ran before to strain himself hearing the noise, and fearing the stripes.  
The second game that the Romans used, was called Circenses; some say it sprung up first among the Romans themselves in a place appointed by Rome, environed about with huge and strong walls. Here all kinds of pastime and sports were used, running with horses, and fight on horseback in the one end; In the midst the Champions were placed in arms to fight on foot; In the other end, wrestlers, lepers, runners, and such like games were appointed; so that the place was framed accordingly long and large, that they might have room enough in both ends, and in the midst.  
This was the chief and the most ancient play among the Romans, saving Saturnalia. This sport did Janus invent, who did reign together with Saturn, as Macrobius saith in the memory and monument of Saturn his fellow. This play was celebrated in the month of December, with such mirth, pleasure, and pastime, that it far surmounted all other. In this month of December, every man saluted his friend with rewards tokens, presents, or with any treasure that they had, to pleasure one another. And because all things were common in the time of Saturn, which was called the Golden World there was such mirth used, as would make some men of this time jealous to see it; I believe none of this Age would be content to see his servant in bed with his wife, which in Saturn's time was tolerable. Some say this play sprung first among the Pelagians, some again affirm that it began among the Athenians; but how and where it began in other countries it is no matter, but in Rome it was first framed and invented by Janus.  
The fourth play amongst the Romans was called Gladiatoria, where the youth of Rome came to learn how to behave themselves among the enemies. In this play they did fight one with another at the long Spear, the long Sword, the Staff, and such weapons as then they used in fight, for to embolden themselves: In this play, being naked, and without arms, they came to fight against their armed enemies. By this play were the Romans taught boldly to fight with their enemies, and being hardened at home, did little esteem wounds and blows abroad. Thus games and plays were chief esteemed of the Romans, who, as Cicero in his Offices affirmeth, had divers others in Martius field, hard by Rome, to exercise the young men to practise feats of Chivalry, to become ready and prompt in martial affairs, which they only most esteemed.   

CHAP. XXX.  
A Comparison between the love of Men and Beasts.  
IF men be divers in affection one towards another, as we daily see and try by experience; how much aught the silly and simple beast, which wants use of speech, to be commended, that so careth and provideth for its self and his own. And though Cicero saith it be common to all living creatures to multiply, and to be careful over those that nature procreated, yet men do excel all kind of beasts, seeing all things are in subjection to man, as well the heavens above, and all that shineth therein, as the earth beneath, and all that live thereon. And here I marvel much, though the secret working of nature in fierce and raging beasts be tolerable; yet in a reasonable man, whom (saith the Philosopher) Nature only moveth to the best, such enmity, variance and discord should proceed. It is thought that the Eagle and the Swan be not friends, that the Dolphin and the Whale cannot agree, and that the Wolf and the Fox are always at variance: the same of the Dog and Cat, of the Crow and the Kite may be spoken; but it is well known, that man is most odious to man: and though it be spoken, Homo homini Deus, yet it is proved, Homo homini Daemon. If Nature made the Lion, the most valiant beast in the world, to fear the little crowing Cock; if Nature do cause the huge and monstrous Elephant, to tremble at the sight of a silly simple Sheep; and if Nature move the Panther, a strong and a strange beast, to quake at the presnce of a Hind: If Nature work so subtly, that the strongest, mightiest, and valiantest beasts, should fear those that are most ancient and most simple: how much more might reason rule in us to fear our God and his mighty works, which we altogether contemn, either forgetting his glory, or despising his power? though in beasts the heavens have dominion, yet said David, man by his reason and knowledge of God ruleth the heavens. But I will omit to speak further of that, and will return to that which I mean a little to discuss. I will not speak of the love and affection of man in general, but of the love mutual betwixt man and wife, betwixt brother and bro-brother. And as it is a virtue not to be forgotten, so is it a virtue most rare to find, for every thing in its own kind is most to be accepted, and first to entreat of the exceeding love, of the wonderful affection that men bare towards their wives.  
We read of that noble Roman Antonius Pius, who loved so well his wife Faustine, that when she died, he caused her picture to be made, and to be set up before his face in his bed chamber, to ease some part of his grief with the sight thereof. M. Plancius sailing with his wife to Asia, with threescore sail of ships came very gorgeously to the City of Tarentum, where in the midst of his pomp and great glory, for that his wife Orestella by sickness died, he siue himself with a dagger, saying: two bodies shall possess one grave. The like we read of two young men in Plutarch, the one named Aemilius, the other Cianippus, who for mere affection and passing love towards their wives, after long torments pangs and pains conceived by inward griefs that their wives were dead, did offer their pined bodies a sacrifice unto death, for a pledge of their true and faithful love. What means doth love seek to save itself, and to be acquainted with ease and pleasure, how carefully the Greek Poet Antimachus bewailed the death of his wife Lisidides, in such mourning verses and woeful plaints that whosoever did read them he would be as ready to weep in reading the doleful Epitaph of Lisid●des, as was Antimachus her husband sorrowful for her death. Pericles was so loving to his wife, being a noble Captain of Athens, and he was withal so chaste, that when Sophocles espied a marvellous beautiful young maid, saying, Behold a passing fair young maid, Pericles answered and said, Not only the heart and the hands of a Magistrate must be chaste, but also his eyes must refuse the sight of any but his wife. It is read, that Pericles being at Athens, he was found kissing and making much of his wife, and being from Athens, he was found as sad to departed from his wife, as he was willing to die for his country. Orpheus loved so well his wife Eurydice, that as the Poets feign, he feared not the power of King Pluto, to redéem his wife, with hazard and danger of his own body. Innumerable are they that deserve the like fame, so that these few may be a sufficient proof of others And now I will produce a few examples to prove the like good will and love from the wives showed toward their husbands, as hitherto you heard the great love of husbands towards their wives. Alcestes, a noble Qu. of Thessaly, at what time K. Admetus her husband should die, having received an answer by an Oracle, that if any would die for the King he should live; which when all refused, his wife Queen Alcestes offered herself to die to save her husband's life. Julia the wife oi Pompey the great, and only daughter to that famous and renowned Julius Caesar Emperor of Rome, was no less obedient to her father Caesar, than she was loving to her husband Pompey, who though they both were enemies one to to another, yet she shown herself a loving daughter unto her father, and a true wife to her husband and so true, that when she saw her own Pompey coming bloody from the field, as his apparel made a show a great way off, she supposing that her husband was hurt, being great with child did strait fall into travel, and died before Pompey had yet come in.  
The love of Artemisia Queen of Caria towards her husband King Mausolus is as well declared by the sumptuous Tomb. and gorgeous Grave, which she made for him when he died, counted for the excellency thereof, to be one of the seven wonders of the world; it was also truly verified by ceremonies at his death, in making the scull of his head her drinking cup, in drinking all the ashes of his body as sugar to her wine, and in knitting of his heart to her body, saying, Though our bodies be parted, yet our hearts shall never be asunder.  
That noble Greek Laodamia loved her husband so well, that when she heard that her husband Protesilaus was slain by Hector at the siege of Troy, she desired only of God, that she might see his shadow or likeness once before she died; which when she saw, embracing the likeness of her husband, as she thought, in her arms, she then presently died.  
We read that Queen Ipsicratea loved her husband King Mithridates so entirely, that she shaved off all the hairs of her head, and did wear man's apparel, and followed him like a Lackey, for that he should not know her to be his wife; she had rather go to the wars with her husband like a Lackey, then tarry from her husband in Pontus like a Queen. Paulina when she heard that her husband Seneca was put to death by that cruel Emperor and Tyrant Nero, whom Seneca sometime taught in his youth, but was at length requited with death; when (I say) Paulina heard thereof, she enquired what kind of death her husband suffered, which being known, she attempted to die the same kind of death herself as Seneca her husband.  
Likewise that noble Portia, daughter to Cato, and wife to Brutus, hearing that her husband was slain at Phillipi, for that she could not procure a knife, she choked herself with coals. The like History is read of Triata, who when she knew by letters that her husband Vitellius was environed by his enemies, and no way able to escape, his wife rushed into the Camp, and pressed near her husband, ready to die or to live in the field with him.  
What can be so hard to take in hand, but love will hazard it? What can be so perilous, but love will venture it? Neither water can stay it, nor fire stop it. Sulpitia the wife of Lentulus, the daughter of that worthy Roman Paterculus, when she perceived that her husband was appointed by the Magistrates of Rome to pass unto Sicilia as an Ambassador, and there to continue for a season though her mother had great charge over her, and very careful and studious she was to comfort her daughter in the absence of her husband; yet she deceived her mother, she changed her apparel, and caused her two maids likewise to be disguised, and went all by night from Rome to Sicily, Aemilia the wife of Affricanus, and mother to the noble Cornelia, who was mother to those famous Romans called Gracchi, perceiving her husband to be in love with one of her maids in the house, and often to use the maid as his wife, though Aemilia knew well of it yet she never hated the maid, nor opened it unto her husband; But after that her husband was dead she gave unto this Maid a great sum of money, and married her wealthily in Rome: A rare thing to be found in a woman.  
What shall I speak of the love of Penelope in Gréece, towards her husband Ulysses? or show the constancy of Lucreece in Rome, towards her husband Collatine? the one twenty years was proved by divers noble Greeks, yet she remained true unto Ulysses; the other through force being ravished by proud Tarqvinius son named Sextus, would not be false to Collatinus, but opened the same, and revenged it with her own death. Now again how well did Queen Tomiris love her son Margapites, the death of great Cyrus' King of Persia with two hundred thousand of his soldiers can testify: or how Aegeus loved his son Theseus, who when he had perceived the black sail, he supposing his son was slain, in that Labyrinth, he threw himself from a high rock into the sea. Why should I molest the Reader herein since an end can hardly be found? I will but only recite one worthy History out of Valerius, of a servant to one named Panopion, who hearing that certain soldiers came to the City of Reatina in purpose to kill his master, he changed apparel with his master, and conveyed his master first away safe from the enemies, and he went unto his master's bed, as though he had been Panopion, and suffered himself to be slain in stead of his master. A man would think, that greater love could be found in no man, then for a man to die for his friend, and truth it is: But to find such love in beasts towards men, is wonderful indeed; Insomuch, that in Leucadia a Peacock loved a young Virgin so well, that when she died the Peacock also died. And Pliny saith, that in the City of Seston an Eagle being brought up by a young maid, loved the maid so well, that it would fly abroad, and kill fowls, and bring them home to the young maid; and when the Virgin died, the Eagle flew into that same fire where the maid was appointed to have her dead body burned, and also died with her.  
The Persians were wont for favour and affection they baro unto their horses, to bury them; and the people named Molossi made brave Sepulchers for their dogs. Alexander the great made a tomb for his horse Bucephalus, so did Antiochus and Caesar likewise. Such love and faithful trust was found in dogs, that the great King Masinissa of Numidia never went to bed, but had a dozen great dogs in his chamber, as his guard to keep and watch him from his enemies, for sure he was that money might not corrupt them, friendship might not allure them, and threaten might not fear them. There was a Dog in Athens named Caparus, unto whom the tuition of the Temple of Aesculapius was committed, with all the wealth and treasure therein, which in the night being trained away, the Temple was rob, the substance and the riches was stolen thence, but in the morning the dog found out the falsehood thereof, and made all Athens privy of the thiefs, by raving and running toward them.  
We read in Plini of Ulysses dog, which Ulysses left at home when he went with Agamemnon to Phrygia to the wars of Troy, and being twenty years absent, he found Penelope his wife and his dog faithful and loving at his return. That noble Greek Lysimachus had a dog named Durides, that loved him so well, that even at Lysimachus death, the dog died also. Hiero had another dog that died even so, and ran willingly unto that flame of fire where his master did burn, to die with him. I might well speak of Alcibiades dog, which wheresoever he came, no man might or durst speak any evil of Alcibiades in presence of his dog. Titus Sabinus dog never forsook his master in prison, and when any man gave him bread or meat, he brought it to his master in prison, and when he was thrown into the river Tiber, the dog was seen, as Fulgotius saith, to do what he could to lift up his master's head out of the water, thinking his master had been alive.  
At what time Pyrrhus subdued the City of Argos, there was in those wars an Elephant which after he perceived that his master was slain, went up and down among the dead soldiers to seek his master; which being found dead, the Elephant brought his body being dead to a safe place, where the Elephant after much mourning died for sorrow. The like examples we read in Plini of horses, and specially of three, the one Alexander the great, King of Macedonia had; the second Julius Caesar Emperor of Rome possessed; the third Antiochus King of Syria had: these three horses suffered no man to ride or touch them, but their own master, and were so gentle to them, that they kneeled to let them mount on their backs. Thus beasts did bear fancy to men, obey and love them, and were most true and trusty to men, and did show such love, as neither Seleucus to his son An●●gonus, or Pericles to his son Priasus, nor Socrates to his son Lamproces did ever show. How gentle was a Wolf unto King Romulus, to nourish him in spite of his Grandfather Amulius? How loving was a Bear to Alexander, to bring him up against his father's will King Priamus? How kind was a Bitch to King Cyrus, to foster him unawares to his Grandfather King As●iages? The Bees come to Plato his Cradle to feed him with honey, being an infant. The little Aunts brought grains to feed King Midas, being likewise in his Cradle. O what is man said the Prophet David that thou art so mindful of him, that thou hast brought all things in subjection to him, beasts of the fields, fouls of the air, and fishes of the Seas, all things made to fear and to love him, and yet he neither to fear God nor to love himself. We read in Quintus Curtius of an Elephant that King Potus of India had, which Alexander the great took captive afterward, when this Elephant saw the King first, he kneeled down and shown such honour and homage as was marvellous to the beholders. It is read in Caelius, of a King in Egypt named Merthes, that had a Crow taught to carry his letters, and how to bring answer in writing home again. Plini doth write that a Nightingale loved Stesicorus so well, that it would always sing at the beck of Stesicorus to pleasure him. Heraclides the Philosopher had a Dragon taught to follow him every where. Ajax likewise had in Locresia a Serpent brought up and taught to honour him as his master. Agrippina the Empress and wife unto Claudian, had a Thrush that never departed from her during the Empress' life. Plini hath in his book of natural histories infinite such examples to prove the love that all moving creatures do owe & show to man: as the wild Bull in Tarentum, the raging bear in Daunia, which Pythagoras so tamed, that all places, all countries, and all persons, were sure and safe from any danger or hurt by these wild beasts. This cometh by no virtue that is in man but only by that which God made for man, that all living creatures fear man and love man; so that if comparisons be made, it shall be evident that there hath been more love in beasts towards man, then in man towards man: yea, then brother to brother, than the husband toward the wife, or the wife toward her huband, considering the nature of man and the beast together.   

CHAP. XXXI.  
Of Memory, and Oblivion.  
SOme hold opinion, that in the ancient time whiles yet the world flourished not in learning, that memory than was most set by and esteemed; for whatsoever was seen or heard, was then committed to memory, and not recorded in books. But Socrates said, after the use of letters were had, the virtue of memory decayed, for that care which then was by tradition and memory, with care and diligence to observe, is now by all put in books, that now our memory is put in writing, and then was it fixed in mind: insomuch that the noble Athenian Themistocles passing by Simonides school, who as some suppose taught first the Art of memory, being demanded whether he would learn the art and faculty of memory, answered, that he had rather learn how to forget things, then to keep things in memory, for I cannot said he, forget what I would, and I have things in memory, which feign I would they were out of memory. Seneca doth so report of himself; that he was of such a perfect memory, that he could rehearse after one, by hearing, two hundred verses: yea to a greater marvel of his memory, he could recite two thousand names of men, being repeated once before him, with as good a memory as he that first named them. The like we read of Aelius Adrianus a Captain, that having a great army of soldiers under him, if any were absent in any place about any business, he had in memory the name of the person, the name of the place, and the cause of the business. Of this excellent memory, to their perpetual fame was King Cyrus and Scipio, the one a Persian the other a Roman, which had this fame by memory, that either of them could severally call their soldiers by name, every one after another, which is most rare, yea most marvellous, having so many always under them, as both Rome and Persia were chief in their days by them defended, to be able to name so many soldiers, as either of them both had in their armies. Their memory was such than that they may not be forgotten now: Julius Caesar was much renowned, for that Pliny reported, that he could do such things by memory, as in reading, in talking, in hearing, and in answering at one time, that no fault could be found in either of these four qualities at one time practised, whereby he deserveth no less praise by his memory, than fame by his acts. Divers excelled in time passed in memory, as Hortensius a noble Orator of Rome, was able to speak in any place, any thing which he premeditated privately, without study openly, he had more trust in his memory then in books. Carmides of Greece was so famous for that faculty, that he never heard any reading, but he could repeat it word by word without writing, were the writing or reading never so long, he would not miss a syllable. Cineas a noble and a famous Orator, one of the counsellors of King Pyrrhus, being sent from Epire unto the Senators of Rome as an Ambassador, he but once hearing the names of the Senators, before he came unto the Senate house, he named them orderly by name, every one after another, that all the Senators were in a great admiration of his memory, in repeating so many names in opening so many matters, in concluding so many things: which when he came unto King Pyrrhus, he recited not only his do and orations, but also their answers and replies, every word by word, as then was spoken, done, or written by the Senators. This Cineas was not so excellent of memory, but also of passing eloquence of whom King Pyrrhus was wont to say, that he got more Cities, Towns and Kingdoms by the eloquence of Cineas, then with all the force and strength of the Epirots beside. It is written in Laertius in his eighth book, that Pythagoras had charge of God Mercury, to ask what he would (saving immortality) and he should have have it, and he willed to keep in memory all things that he heard, and saw and to forget nothing being dead, of that which he saw being alive, which being granted the soul of Athalides being slain by Menelaus, entered in Euphorbus, secondly took place in Hermonius, thirdly in Pyrrhus, & fourthly into Pythagoras, which had such memor● thereby, that he could describe the state of the living & the dead. Divers were famous for memory amongst the Greeks, as Archippus, Lysiades, Metrodorus, Carneades, Theodectes, and others. Many amongst the Romans, were renowned for their memories, as Julius Caesar, L. Scipio, Portius, Claudius Hortensius, with infinite number. What great fame had Mithrid●tes King of Pontus that having as Pliny and Gellius both report xxii. strange nations, that were soldiers always in wars under him against the Romans, he could speak xxii. languages, without interpreter to open his mind unto them. A strange thing it is now to find a man in this our ripe years, that can speak half a dozen languages. If a man can but smatter in six or seven languages, he is noted to be a rare fellow, and yet King Mithridates had xxii. A note of great memory; for some there be in learning for one language, that they hardly know, they forget another that they know. That worthy man Lucullus is remembered of Cicero in his fourth book of Academical questions, for his passing and noble memory. The Egyptians used notes and figures for their memory, insomuch that they noted the well memoried man with a For or a Hare, for that the Hare heareth best, and the For is of greatest memory: and if any wanted memory, they compared him to the Crocodile. We read of Esdras a Priest, that he had all the laws of the Hebrews upon his finger end. We read of Portius that he never forgot any thing, that he once read before. He again, would never read that, which once he wrote, but strait out of hand, his memory was such, he would speak it and pronounce it in order even as he wrote it before. Memory therefore is likened to a Net, which taketh and stayeth great fish, and letteth through the little fish; and even as books that be not occupied wax rusty, and did cleave together, so memory, that is not occupied, saith Seneca, waxeth dull, and oblivious, as we oftentimes see how forgetful men wax, either with sickness, age, or such like, that letteth the memory of man: as Orbilius by extremity of age forgot his Alphabets and letters: Hermolaus had a friend, which in his youth was a perfect Grecian, and yet in his latter years waxed so oblivious, that he could not read Greek. Plini saith Messala surnamed Corvius waxed so forgetful by long sickness, that he forgot his own name. And Seneca doth write of one Calvisius, that was so weak of memory, that he did forget the names of those, that he was daily in company with, as Achilles, Ulysses, and Priamus whom he knew very well. What is it else for a man to want memory, but to want the name of his known friend, for he is no man that knoweth not that man: as Augustus Caesar, sometime Emperor of Rome, his beadel having forgot when he should come unto the Senate, demanded of the Emperor whether he would command him to do any thing that he could do? why said the Emperor, take this letter with thee, that men may know thee, for thou knowest no man, for thou wantest memory.  
Cicero doth make mention of Curio, that was so oblivious, being a judge, that he forgot the cause, which he should give judgement upon. Likewise Articus the son of Sophista was of so frail memory, that he could never keep in mind, the names of the four Elements. Bamba a certain King of the Goths, by a draught of drink given by Heringeus his successor lost his memory. It may well be that drink cutteth off memory. For the Poets fain that there is a river named Lethe's, whose water if any man taste thereof, he forgetteth any thing done or passed before. In this were the Thracians so dull of memory, that they could not count above the number of four. Now that memory is praised in some, and obliviousnesse is dispraised in others, there want no testimonies therein what may be spoken of those that were counted famous clerks, and the renownedst Orators in all the world, which did not only stay in their Orations, but also were quite beside their matters? as Demosthenes Cicero, two noble Orators upon whom depended the City of Athens and Rome, such imperfection was in them, that Demosthenes was so dismayed at the presence of Philip King of Macedonia, and Cicero so astonished at the presence of some bold Senators, that both tongue and countenance failed these noble Orators.  
Likewise Theophrastus that grave Philosopher who succeeded Aristotle, many times was put to silence in the midst of his Oration, before the people of Athens. So was Heraclitus Severus dumb before the Emperor, Herodus Atticus was before M. Antonius; so that the presence of Princes, the dignity of places, the majesty of states, abate and change the worthiness of the person. Some again challenge to themselves that which altogether they are in no capacity to apprehend, as Hyparchion, who when he would have contended with Ruffinus, had not a word to speak, in somuch that a proverb grew thereon, applied unto him that is more talkative than wise, Hiparchion is dumb. Some again with Cassius Severus, who though all his books were burned by Senators, said that he carried all his learning in mind and memory, which could not be taken away. For my learning, said he, is in my mind, and not printed in books.  
The greatest excellency that can be in man is memory, and the next thing that approacheth immortality is memory. and so nigh, that if a man could but remember the end of the things, he should never taste death, but he should live for ever.   

CHAP. XXXII.  
Of Dissimulation and Craft; of Subtlety and Deceit.  
THat Cynic Philosopher Diogenes, making himself ignorant sometime in that which he knew best, was wont in banquets and feasts to say, if any man had demanded what kind of meat there was, I cannot name it, but I can eat it; and so would pass to answer any thing with dissimulations. So likewise Sigismond the Emperor would say, that he that could not dissemble, could not rule. At what time Galba, a Citizen of Rome, had bidden a Gentleman named Maecenas unto supper, perceiving the Gentleman to be in love with his wife, he feigned himself asleep, for that Maecenas might show some part of his will, and love in the mean season: In the mean time, while his wife and he were in talk, came one of his servants, to take some things away from the table, supposing his master had been asleep; unto whom his master said, Sirrah forbear, though I see not Maecenas, yet I see you; I sleep to him, and not to you.  
The like dissimulation was between Demosthenes and Archia, at what time he fled from Athens for fear of Antipater's displeasure, and went to the Isle of Calabria, where in the Temple of Neptune he hide himself, till Archias came, and promised him what honour and dignity he could enjoy, if he would come unto Antipater: Demosthenes perceiving his dissimulations, and crafty ways, answered plainly, to move him to anger, and said, Thou of all men couldst never play upon the stage, playing thy part then where truth is oftentimes opened, and now at this time, thou canst not be an Orator to persuade me: whereat Archias waxed angry, and threatened to hale him out of the Temple; to whom Demosthenes answered, Now perforce thy dissimulation is broke forth into truth.  
I might hereon stay, to note the great dissimulation between Metellus and Scipio, which was so great, that Metellus feigned that Rome was happy that Scipio was born therein, and yet was his mortal enemy all the days of his life. In like case Frederick, an Emperor sometime of Rome, at what time the Senators would sit about the state of the City, he would say, Before you go into the Senate house, cast away from you two things that you carry with you: And being demanded of the Senate, what two things were they, he said, Simulations, and Dissmulations.  
In this Philip of Macedon differed much from his son Alexander, insomuch that Alexander would exercise nothing but magnanimity and truth; and his father used all kind of falsehood, as was seen by subduing of the Sarunsians, and the Cities of Thrace; for under colour of peace, he commanded his soldiers to bring under their Cloaks, every one a cord, that at what time King Philip made silence to speak, the enemies being attentive to hear, he stretched forth his right hand, for a Watchword to his soldiers, suddenly to bind the enemies with their cords, and to bring them captive to Macedonia. The like craft used Alcibiades amongst the Agrigentines, feigning that he had something to speak for the common profit, as well of Athens, as of Agrigentum, calling them into place as though he would open something necessary for them, and had the Greeks ready in the mean time to take the City, and to possess their substance by this craft.  
Such craft used Thrasillus, to take the City of Byzantium; such deceit used Zopyrus, to overcome Babylon; such did Sextus the son of Tarqvinius practice against the Gabians, who when he perceived that his father might by no means subdue them, he imitated Zopyrus craft, making the enemies to believe that he was ill handled, and cruelly used by his father, and that he knew well how to deceive his father, and to betray him unto them, they being ready to believe Sextus, made him chief of their company: He strait sent messengers to his father, to signify unto him, that he might do his pleasure with his enemies. Tarqvinius understanding the craft and subtlety of his son, did bring the messenger into a fair garden, mistrusting (like a wise Prince) the matter, and gave this subtle warning to his son; Walking up and down the Garden with divers noble man, he with his staff did strike off the chief flowers in the Garden, saying to the messenger, Farewell, tell my son what I do, and bid him do accordingly. Young Sextus Tarqvinius perceiving his father's mind, flew the most eminent of his enemies, and having thus oppressed the chief men, he betrayed the City to his Father.  
By this means, and like craft, Conon the Athenian deceived the Persians in Cyprus. The subtlety that Pysistratus used, to beguile the people of Megaera, & what Hannibal used in Italy, when he subdued Tarentum, are to like effect; insomuch that Hannibal was wont to say when the Romans had again won Tarentum, Eadem arte qua prius cepimus, Tarentum amisimus: For by craft Hannibal vanquished the Tarentines, and by craft did the Romans win the same again. Antigonus deceived the Citizens of Corinth, under the colour of a marriage betwixt his son Demetrius, and Alexander's wife, who then was a widow, and a Queen in Corinth; for in the midst of triumphs, and preparations to the marriage, Antigonus by deceit took the Castle, commanded his soldiers in arms, and proclaimed himself King in Corinth.  
In the same book of Polinaeus, the like History is written of Lysander of Sparta, and Nearchus of Crect, the one promising to the inhabitants of Miletum, his aid and help, in defending their liberties, and the people giving credit to a King's promise, and trusting to have Lysander their special friend, they found him their mortal foe; for he deceived them thereby, and took the City of Miletum unto himself. The other sailing to the haven of Telmessus to renew friendship with Antripatridas, who then governed the City of Telmessus, under the colour of friendship, he had his men at arms ready on the Sea, to destroy his friend, and to take the City to himself.  
This deceit was not only seen in wars, where much falsehood and perjury is practised, but in all things men use craft, according to the proverb, There is craft in daubing. To speak of Theodectes craft toward his Master Aristotle, to defraud him privily of his glory; to speak of Sertorius deceit, in winning authority among the common people; to describe the means that Dionysius used to get money amongst the Syracusans; or how Pythius deceived Cannius in his bargain of fish; or how Darius became King of Persia by the neighing of a Mare, and a million more of such deceits and crafts, were infinite. I therefore refer the Reader to Poliaenus, where he shall have enough of falsehood. But because craft is used diversely, I will somewhat touch those that used craft, in altering themselves into the form of women, some for filthy lust, some for virtue's sake, and some for vice.  
What kind of dissimulation was in Sardanapalus King of Assyria, to forsake the Empire to forgo his Kingdom, to become like a woman to spin and carded with his Concubines, and so from the shape of a man to dissemble himself to be a woman? What kind of dissimulation did that renowned and mighty Hercules, even the offspring of the Gods, and son to Jupiter, use, after that he tamed monsters, slew Giants, overcame Dragons, Lions, wild beasts, and yet he did translate himself from a champion and a conqueror into woman's apparel, and fashioned himself like a woman: with such dissimulation he served Omphale Queen of Lydia like a woman, in the apparel of a woman, at the whéel and at the cards at Omphale's commandment. What kind of craft used Clodius, to bring his purpose to pass with Pompeia, Caesar's wife, dissembling himself to be a woman, as Cicero taunteth him in an Epistle that he writeth to Lentulus, where he saith, that Clodius dissembled with the Npmph Bona Dea, as he was wont to use the three sisters. Thus Clodius would at all times go unto Pompeia, in the apparel of a woman to use such feats, that he made Caesar to divorce his wife Pompeia.  
Dissimulations and subtleties, as they are most evil to practise so sometimes they are necessary to do good; for example, Euclides used the like craft as before, but to a better purpose; for he practised it not to feed lust, or to pleasure affection, but he used it to hear Soc●ates to read Philosophy, & to learn wisdom from him. For there was a law between Athens and them of Megaris, for the great hatred the one bare unto the other, that whosoever came from Athens to Megaris should die, and whosoever would go from Megaris to Athens should likewise die. Thus death frighted not Euclides, but the love th●t he bore to Socrates, and to Philosophy, and wisdom, so emboldened him, that he would in the night travel from Megaris to Athens, in the apparel of a woman lest he should be known, and he returned before day from Athens, to Megaris again. This dissimulation and craft of Euclides was far better, and more to be commended then the do of the former. Better is Semiramis Queen of Babylon thought of, in that she perceiving her young son Ninus, to be too tender to govern the stout Babylonians and Assyrians, and knowing the nature of the people to be impatient of a woman's government, became in her apparel like a man, and ruled the Kingdom till her son came to ripe age. More pratie ought ●●l●gia a woman of Antioch to have, who though she feigned herself to be a man, and dissembled with the world in that case, yet this was to avoid incontinence, and to live chaste and solitary, without the company of men. For this cause is the Greek Virgin M●rina, and Euphrosina a maid of Alexandria, worthily preferred before Cleocritus and Clisthenes for that they went in the apparel of men to live in the wilderness, to avoid lust and sensuality: the others went in the apparel of women to beguile women Caelius doth report, that certain women as Mantinia, Lasthenia, Ax●othea, and Phliasia would come in their apparel like men, to hear Plato read philosophy in the schools. The cause of their dissimulations was virtue and honest life; the cause of the others dissimulation was vice and a wicked life: so that dissimulation is both good and bad.  
For we read at what time the armed youth of Gréece, had determined co fetch home again fair Helen, Menelaus wife, from Troy, where she was detained by Paris King Priamus son, that then Achilles the stoutest and worthiest of all the Greeks, while yet he slept in the Tent of Chiron, his mother Thetis suddenly took him from Chi●ons house, and changed his apparel into the apparel of a woman, and appointed where he should hid himself with the daughters of King Lycomedes, where he got one of them with child, and commanded her to betray him to no man, for she knew that her son Achilles should die in Troy, if he should go thither. There Achilles was a long while, at the commandment of his mother Thetis, until the Oracle was given that the City of Troy should never be destroyed without the help of Achilles, Ulysses being most subtle and crafty, taking upon him to seek out Achilles, took a little pack full of fine wares, such as women buy and a strong bow and arrows: thus when Ulysses came to King Lycomedes daughters, though he knew Achilles to be there, yet because he was in the apparel of a woman he knew him not, and therefore shown his fine ware unto the King's daughters, having a strong bow bend by him: while Deidamia the mother of Pyrrhus, and the rest of her sisters, viewed the glistering ware of Ulysses, Achilles stepped in, and took Ulysses bow in hand, and drew it, whereby Ulysses seeing him draw so strong a bow, he strait perceived, that he was Achilles. And thus one craft beguileth another, one deceit deceiveth another, and one dissembling man findeth out another. For by the means of Ulysses, was the dissimulation of Achilles known. I might have just occasion here, to speak of those that were much given to soft clothing, gay apparel, and delicate fare, as Aristotle the Prince of Philosophers, delighted to go brave in gorgeous apparel, with rich Chains and Kings, and had herein great felicity. Demosthenes and Hortensius, two famous and noble Orators, the one of Athens, and the other of Rome, went so fine in their , with such neat and wanton gesture, that L. Torquatus would often call Hortensius the son of Dionysia, for that she had great pleasure in dancing, and light gesture of body. But I will omit such examples and speak of dissembling persons, who thinking to hurt others destroyed themselves, as that strong Goliath, who contemning all Israel for force and strength, David a weak man overcame him. Hammon was hanged upon that gallows that he prepared for Mardocheus, even so Absalon going about to destroy his father King David, was hanged by the hairs of his head by God's appointment.   

CHAP. XXXIII.  
Of Famine.  
CIcero, in his first book of Tusculans questions, doth note the saying of Socrates, that hunger was the best sauce to meat, and thirst the best occasion to drink. Wherefore King Dioniusis the tyrant, hearing much report of the Lacedæmonians hard fare, and specially of their pottage, which was called Jus nig●um, the black pottage, he took a Cook of that Country to be his servant, to dress his diet in the ordinary way of the Lacedæmonians: the Cook having taken much pains in making the foresaid pottage, he brought a mess thereof unto the King, who much longed for it; but assoon as he tasted of it, he spit it again out of his mouth, and was v●ry angry with the Cook, saying: is this the pottage that the Lacedæmonians so much brag of, my dog, said D●onisius, should not eat it: the Cook perceiving the gluttony of the King, said: O Dionysius whensoever thou art to eat of this pottage, thou must bring fit sauce for it, which is a Lacedæmonians stomach, for the Princes of Sparta have more pleasure in this kind of fare, then ever King Midas had in his golden banquets.  
What maketh any meat sweet? hunger. What causeth man to feed pleasantly? hunger. Or what makes any drink pleasant thirst? For at what time Darius was enforced of mere thirst to drink of a lake, all defiled with stinking carcases of dead soldiers being then in the field and compelled to take his flight, he said after his draught, that he never drank sweeter drink in his life. Though this King was a proud Prince over the Persians, and had all kind of wines at commandment, yet his want and penury now, and his thirsty stomach, was the only cause of this noble drink which he so much commended and preferred before all the wine that ever he drank before. Even so affirmed King Artaxerxes in his wars, when his victuals, and all were spoiled by the enemies, of a few dry figs, and of a piece of a barley loaf upon which he fell so hungerly, that he spoke after this sort: O good Lord, of how great a pleasure have I been all this while ignorant.  
Lysimachus likewise being in wars in Thracia, against Domitianus the Emperor, where he and all his soldiers were kept so long without drink, until he was so thirsty, that he was enforced with all his host to yield as captives to the Emperor Domitianus, and now being in captivity, having a draught of drink of the Emperor, he said: O God that I should make myself from a King to be a captive, from a noble Prince of Greece, to be a bondslave unto the Romans, for one draught of drink? See what hunger and thirst is: how it hath made Kings to yield, and Princes to be vanquished. Yea it hath made King Ptolemy in his own Kingdom of Egypt, to commend a piece of bread which was given him in a poor Cottage, and to say that he never eat better meat, nor more comfortable cheer in all his life, than that piece of bread was.  
It was the custom of that noble Emperor Julius Caesar, in all his wars, more with famine, then with sword, to vanquish his enemies. For this famous warrior would often say, that even as the physician would use his patients, so would he his enemies; the rule of the physician is, to make his patient fast to recover his health, The order of Caesar was, to keep the enemy from victual, to make them yield. Great is the force of Famine: And by Histories we read, that when King Cambyses marched towards the Ethiopians, he endured great scarcity of victuals, and such penury and want of food was among the soldiers, that they agreed with themselves to kill the tenth throughout all the host, to assuage hunger; and the Famine continued so long, that Cambyses the King was in great fear, lest the Lot should at length happen upon him and so to be eaten of his own soldiers.  
Sagunthus a City in Spain, as Eutropius doth witness, in great amity with the Romans, was besieged by the Carthaginians so long, that all the City was brought unto such famine, that the Lords and the Captains of the City made a great fire in the Market place, and there brought all their wealth and substance, and threw it into the fire, and after made their Wives and their Children to enter into the fire, and last of all, the chief Lords and Captains, ended their own lives in it lest they should come into the enemy's hand: So great was that Famine, that it was before prognosticated by a Woman in the time of her delivery, whose child, his head being out, entered into his Mother's womb again.  
The like calamity happened in Caligurium, a City where Quintilian was born, which being likewise long besieged by Cneius Pompey, to bring them in subjection, and to keep promise with Sertorius, they lacked victuals, and waxed so hungry, that all kind of beasts whatsoever being slain, they were constrained to eat their own Wives and Children. It was seen in jerusalem, when that it was destroyed by Vespasian, the Emperor of Rome, that the mothers were compelled to eat their own children, for very hunger, whose small and tender bones were left as a show and token of their calamity.  
Pliny in his eighth book of Natural Histories, saith, that when Hannibal laid siege to the city Casilinum, the Roman soldiers were in such hunger, that one Mouse was sold for two hundred pieces of silver, and he that sold the Mouse, died himself for hunger. The Athenians likewise were brought unto such hunger by Sylla, who afterward was Dictator of Rome, that one bushel of Wheat was sold amongst the soldiers for a thousand Drachmas; the common soldiers being poor, for want of money on the one side, and sore plagued with hunger on the other, were compelled to eat the green grass of the fields about the City of Athens, and to gather the moss off the walls of the City, and did eat it: This City of Athens was oftentimes brought to that misery, as by King Demetrius, by King Philip, and by his son Alexander the great.  
So much was famine feared amongst the ancient Greeks, that in the time of abundance they used to scourge famine with rods out of their houses, saying, For as fames, intra divitiae; Away penury, come in plenty. We read in Q. Curtius, that Alexander was driven by hunger to eat his Camels, and Elephants, and other huge beasts that carried the trains for the wars. Such hunger and famine did happen among the Lacedæmonians, that the Citizens of Sparta were so hungry, that they did eat the very serpents that had been dead a long while, which multitude of serpents did presage this great calamity to come▪ and though they had been dead a long time, yet the Spartans' most hungerly did feed on them, and mitigated the rage of their famine.  
Doda King of Syria besieged a great and famous City in jewry, called jora, where the miserable mothers were by mere hunger enforced to feed on the bowels of their own children. Not much unlike was that horrible and cruel famine in the country of Apulia, where the soldiers being enforced by the French men, than their enemies in War, were compelled to take the skins from their Bucklers, and to warm and boil the hard horns, and to eat them. To speak of the wonderful calamity, miseries, and plagues that happened through hunger, the charge thereof were too much; too many authorities are manifest in this behalf. Antonius, whom Augustus Caesar could never vanquish by force of arms, was driven to yield in a City called Perusia, by hunger and famine. Wherefore that noble Athenian, Nicias, always thought the easiest way of conquest was by Famine, which he shown at Melos, a City of Thessaly, where he made the Citizens to yield by hunger. O raging force of famine! O terrible misery of man! which compelleth the parents to eat the children, the children to kill their parents: what beast was spared ever, when this happened? The people named Hymmi, through hunger were constrained to eat their own dogs, as the Macedonians did sometime feed themselves with Camels, Elephants, Horses, and such like.  
What herb was unsought? What root was not found to feed this cruel Monster? Sabellicus doth witness of a dearth that chanced in his time, that in some parts of the country of Flaminia, and about the fields Pi●eni, the common people did live by grass and herbs, and by such like that proceeded from the earth. Thus was the world ever plagued with famine, as with that Monster that spoileth and devoureth itself, as we read of divers that did eat their own arms and flesh. Again, in the sacred scripture, divers examples we have of the like plagues sent from GOD to plague man. But even as hunger one way is most excellent if meat may be had, so hunger another way is most terrible, if meat doth fail. Therefore Stratonicus never went to bed without a cup of drink by him, not for that he thirsted when he went to bed but lest he should thirst in the bed, and so be compelled to do some injury to one or other, for that he wanted drink. So did Alphonsus' King of Arragon, when he saw the poor country man greedily feeding on Grapes, he said, O would the Gods had framed me to be such a one as this is. So that hunger is good to those that want food. Gnefactus King of Egypt his soldiers in the deserts of Arabia wanting victuals, waxed so hungry that he himself not amongst the country men, and their homely fare was so acceptable unto him, that he set up a table for a Monument of the same, in the Temple of Jupiter in Thebes,  
Of divers Famines we read in scripture, as of that in the time of Abraham, who fled from the land of Canaan into Egypt and Isaac was driven by famine unto Abimelech King of the Palestines, and all the sons of Jacob were enforced to go to King Pharaoh, where their own brother Joseph ruled as chief Officer. Famine is appointed for a just scourge to sin, as appeareth by David, who for causing the people to be numbered, had leave to choose either Plague, Famine, or Wars, which are the instruments to punish offenders.   

CHAP. XXXIIII.  
Of Wariness.  
WE will here leave Apollo in Delphos, and Jupiter in Boetia with their wise answers and Oracles; we will not speak of Socrates, Solon, and thousands such as were counted and known wise and discreet among the Greeks and Gentiles: We will only entreat of those worldly and natural wise men, which by their prudent policy and wary practices have greatly advanced their fame, as well in vanquishing their enemies, as by inventing such policies for the obtaining of the same, as their wits thereby were worthily commended. Hannibal perceiving the courage and strength of the Romans, used this stratagem: He gathered a great number of serpents, and put them in huge vessels, and caused them to be brought to the field amongst his soldiers commanding the Captains and chief officers to throw the same into the face of the enemies; who being thereby astonished fled away as men almost in despair of themselves, thinking the soldiers of Hannibal to be Devils and not Men.  
Of the like wisdom was King Cyrus, who ●eing in his Tents, and ready to pitch the field the next day against the Messagetes, he commanded his soldiers to be in a readiness that night, to flee from their tents; leaving behind their victuals and substance, that the enemies being busy about the spoil, and given up to banquettting, and carousing of wine he with all his army might unawares return, and finding the Messagetes more greedy of the spoil, then ready for their enemies, he did destroy and kill them. So that in wars, saith Sallust, wit doth as much good as strength, policy sometimes is better accepted than power, and Virgil saith, so that victory be gotten, men weigh not whether it be through courage or through policy. For Sertorius that worthy Captain of Rome, was wont by false letters, by dreams and outward religion, to feign and invent a thousand ways to stir his soldiers to courage. The invention of wit is much, and so divers, that too much it were to repeat it. Sicionius deceived Xerxes with all his soldiers through policy. Pisistratus moved the Athenians, to revenge his false wrongs upon the chief Officers of Athens. Darius after Cambyses death became King of Persia, by means of a horse, and such like. But letting pass infinite numbers of such, I will declare what nature wrought in silly and simple beasts, in flying fowls, and in the very fishes swimming in the water.  
The Lion by nature is taught being very sick, to find out an Ape, which by outward sports and pastime, doth heal his great grief. The huge Elephant is so subtle when he is like to die, that he will seek by all means the Chameleon, which he so esteemeth, that his sickness forsaketh him strait. The Panther knoweth by nature his ready salve for his sore, for feeling himself not well, he straight seeketh the dung of man, and by the scent thereof, he healeth himself. The stricken Hart feeding on high mountains hath that consideration that at what time he is shot through with any dart or arrow, by feeding of an herb called Dictamum, his blood stencheth, and his wounds are healed. And the Bear is so crafty, that by the same nature he is taught being sick, to lick and eat up little aunts for his appointed physic.  
Even so flying fowls do know their appointed salve for their sores, being taught by nature. The Raven, the Duck, the Swallow, yea, the silly Mice do before hand presage their ruinous state by nature, and know well the decay of any house, barn, or place where they be, and will change hospitality before the time, if necessity happen upon them. The little Aunts are full of toil and travel to gather in the Summer, to serve them in the Winter, Of this with divers others. Pliny maketh mention in his 8. book, chapter 27. and Aristotle in his book De natura animalium. We read in Aelianus divers worthy histories of the like, but especially of the Cranes of Sicilia, which when they be about to take their flight from Sicilia, over mount Caucasus, they are so crafty and subtle by nature, that they bear in their mouths certain stones, to stop that cry and noise, which Cranes most commonly use in flight, lest by hearing of their voice and the noise they make, the Eagles of Caucasus should destroy them.  
The Goats of Crect, when they be shot through with darts and arrows, are of themselves moved to feed on a certain herb; which straight stencheth the blood, healeth the wound, and expelleth the venom out of the wound, There is such craft and subtlety in a little Frog of Nilus, that when the Trout cometh toward him to destroy him, the Frog by and by out of hand, beareth a long reed overthwart this mouth, and so marcheth forward toward this great champion, that by no means he can destroy him, for that the reed is longer than his mouth can swallow the same, and so the little Frog escapeth the terror of his enemy. What a sleight hath a fish called Polipos, which being desirous to feed on any fish, he goeth and hideth himself under some shrub or rock or any other place, whereby he seemeth to be, as though he were a tile or a stone, till the fish come to that place, than he leaps on them, and kills them. So that there is no beast, no fowl, no fish, but hath as it were a certain privilege by nature to defend himself, and to foil his foe, and by nature taught to practise it craftily. There is again a kind of knowledge in beasts to know their friends, and to love them, and to fear their enemies and to avoid them. The Serpents in Terinthia, the Scorpions in Arcadia, and the Snakes in Syria, as Plini affirms, will not hurt their country men and known friends, though they find them asleep, as divers and sundry times histories make mention thereof. Strange therefore is the work of nature, which mightily displaieth herself in all living creatures; and for the proof thereof, I will note one history written by Quintilian in his 14. book of histories, that in Achaia there was a city named Patra, in the which a certain young man bought a little dragon, which with great care and diligence he nourished till it waxed big lying in his chamber in the night time, and playing all the day time. At length the Magistrates of the City, fearing lest some hurt should be done by him, considering the fierce and cruel nature of them, did let him to go to the wilderness where divers other Dragons were. And there being a long time, this young man that brought up this dragon, with divers of his fellows passing by, where this dragon was, certain théeves assailed them, and he by his voice was known by this dragon, which as soon as he heard, he came out of the den, and seeing him with divers of his fellows like to be murdered, he flew to the very faces of the théeves, and so strongly fought with them, that some of them the dragon slew, some were sore hurt, and some constrained to fly: thus he saved this young man and his fellows, in recompense of his former courtesy. Surely I think better of this dragon, then of some ingrateful persons that live now in the world.   

CHAP. XXXV.  
Of Revenge.  
THe best way to revenge any injury offered, is to suffer quietly the same, and to show virtue toward vice, goodness toward evil, honesty toward scurillity, which is the only poison unto the enemy; as for an example. Laertius doth manifest the same by comparisons of things: who is he that seeth his enemy's fields green, his pastures well grass, his house well furnished, and all things in comely order, but is grieved therewith? How much more, saith he, when the envious seeth his foe adorned with all virtues, compassed with all patience, and prospering in all goodness, is he therewith molested? And in that place of his sixth book, he reciteth a worthy and a noble example, of due revenge by Diogenes the Cynic Philosopher, who by chance came where certain young men were at banquet, making merry, his head being bald, by reason of his age, he was so flouted and scoffed by most part of the company, that with stripes and strokes they threw him out of the house; the poor old Philosopher revenged his wrong in this wise: he took a piece of white chalk, and writ the names of all those that so used him upon his cloak, and so opened his cloak that all men might read their names, and know how wickedly they had used him, and what flouts and scoffs he had suffered of those persons, whose names were to be read upon his cloak, and so brought them in such blame with all men, that they wished in heart that they never had seen Diogenes, who made all the world to see their folly, and were ever after noted for ridiculous persons, not worthy of honest company, and so were they excluded from good and civil men.  
Agesilaus King of the Lacedæmonians when he had heard of certain foes of his that always spoke i'll of his person, and of his state, he after this sort revenged himself, he chose and elected them to be chief Captains over his men of arms, and committed all the charge of his host to his enemies, whereby he made his foes to become his friends, yea, to be his servants and slaves, to do what he would command them. So Demosthenes did when he was provoked and injuriously handled by one who in a banquet was disposed to fall out and fight with him: No, said Demosthenes; I will never take that inhand, wherein he that getteth the victory, must bear the shame. O worthy sentence, and most aptly applied to a wise man.  
We read in Brusonius, of Dion of Alexandria, who with silence revenged more his foes, then with words; for being provoked to anger by a villain and abject, which followed him through the streets, chiding and threatening him, he answered not one word, but bade him Good night, when he come to his own door; which when the enemy saw and that he would not be moved to anger, to take any advantage on him, he went to the next tree and hanged himself. Thus did Socrates, who being blamed by his friends for his silence in that he was injuriously handled by his foe, answered That his enemies could not endamage him, sigh he was not that man whom his words did import to be; and being stricken & spurned by the same man, Socrates was counselled to call the same to the Law before the judges, to the which he answered, Which of you if an Ass strike him, will call that Ass before any judges, sigh he is no better that useth me this; for by this am I known to be Socrates and he to be an Ass. The greatest revenge to a fool is to let every man know his folly; and the greatest hurt to a wise man, is to revenge folly; for it was all the revenge of Socrates, when any man spoke i'll of him to say thus, The man never was taught to speak well.  
So courteous was Fabius Maximus, that when he had heard, that one of his chief soldiers was about to betray him to his enemies, he called the party before him, not making him privy that he knew of it, and demanding of him what he wanted, he commanded him to ask any thing he would have, and made him chief Captain of his Army: By this means he became most true to Fabius, being before most false.  
This was far from such revenge as Alexander the Great used, who after he had subdued divers Kingdoms and Countries, he went to the Temple of Ammon, to know by the Oracle of Jupiter, whether yet any were alive that flew his father King Philip, whereby he might show more tyranny, and practise greater murder. This was far from M. Brutus' rage, who was not content to conspire against Caesar, and to kill him in the Senate-house; but also when power failed, when soldiers decayed, and he was almost vanquished, he made his prayers to Jupiter, and to the host of Heaven, to plague Caesar and his posterity. This, I say, was far from Livius Salinator, who being warned of Fabius Maximus, not to revenge malice upon Hasd●ubal, before he knew the state of the matter, the power of the field, and the end of the victory, where it should happen yet being more rash to revenge, then wise in forbearing, he said, that either out of hand he would kill or be killed.  
And in this place I will recite three or four Histories, fit for this purpose. Phobius wife fell in love with Antheus, a noble Gentleman of Halicarnassus, being left in pledge with Phobius, chief ruler then of Milesia, and used all means possible to allure Antheus to requite her love. But he, partly for fear, and partly for love of Phobius her husband, in no wise would consent to any filthy desire; Cleoboea, Phobius wife, took the same in so evil part, that she began mortally to hate him, inventing what way best she might revenge his discourtesy in refusing her love. She feigned on a time, that she had quite forgotten her old love towards him, and thanked Antheus very much for the love and great zeal that he did bear to her husband Phobius, in not consenting to her folly then when she was in love with him. Thus talking with him, Cleoboea brought her old Lover Antheus over a Well, where for that purpose only, she threw a tame Partridge, desiring him to aid her to have her Partridge out of the Well; the young Gentleman misdoubting her in nothing, as one willing to pleasure his friend and old lover, went down into the Well to have the Partridge out, but she revenged her old love, and requited his service after this sort, she threw a great stone after him, and there killed him; and strait for sorrow caling to mind the old amity, and hidden love between them, she hanged herself. This revenge that noble and famous Lacedaemonian used, who had his own wife in such admiration, and was so impatient in love, that he was as much hated of her, as she of him was honoured and esteemed. For she loves King Acrotatus son so dear, that her husband Cleonimus understanding the same, went to Epire to King Pyrrhus, persuading him earnestly to go unto Peloponesus, and to move wars against King Acrotatus, whereby he might revenge the injury done by his wife, in killing him whom she loved best, thinking it a greater revenge to kill him whom she loved better than herself, then to revenge it upon her own person. Valerius Torquatus, for that he might not have Tuscus daughter in marriage moved wars immediately, and revenged the same with blood. For what cause did Progne King Pandions' daughter of Athens kill her own son I●is, and gave him to be eaten unto his father, and her husband King Pereus of Thrace? for nothing but to revenge her sister Phylomela, whom her husband deflowered. Why did Nero that cruel Emperor kill Seneca his master, and teacher in all his youth? for nothing but to revenge old stripes which he received at his master being a boy. For what purpose did Catiline, Silla; Damasippus, Marius, and others, make quarrels to plague Rome, to punish all Italy, to destroy the country? for nothing, but for that they could not abide the one to be above the other. Darius after that he had taken the City of Babylon he revenged his old malice after this sort, as Herodotus in his third book affirms: he caused three thousand of the best within the City to be hanged. Attilla King of Panonia slew eleven thousand virgins, at the siege of Colonia.  
So several were revenges amongst men, so cruel, yea, so foolish that Xerxes and Cyrus, two great Kings of Persia, when the water of Hellespont troubled Xerxes, and molested his soldiers, he forthwith commanded that the sea of Hellespont should have three hundred stripes: and willed three hundred pair of Fetters to be thrown into Hellespont, to bind the sea. Even so did Cyrus, because the river Gindes did drown one of his best geldings, he made his soldiers to divide the river into a hundred and fourscore small parts, to revenge the rage of the river toward him, thinking that by breaking of the great rage of so great a stream▪ he well and worthily requited the injuries of Ginges. These are cruel revenges, too many are of these insomuch that women revenge their malice after this sort.  
So Tomyris Queen of Scythia, to revenge her son Margapites death, slew King Cyrus, and two hundred thousands of his soldiers; too great a slaughter for one man's death, and not yet satisfied, till she bathed Cyrus' head in a great vessel of blood. This B●ronice, Pollia, and divers cruel women have performed. Prince's ought to use advisement in revenging, and wisdom in sufferance. For as Frederick the Emperor was wont to say, Princes that revenge hastily and especially wrongfully, are like fair marks for good Archers to shoot at. High towers and lofty buildings, are sooner fired with lightnings, then low houses, and small cottages.  
Tiberius Caesar Emperor of Rome, being in the Senate house, to punish those evils, and to revenge those harms, that were by same of the City threatened to his estate: God forbidden, said he, that Tib●rius should have so much idle time to hear EVIL spoken, much less to revenge EVIL done. Ant●gonus King of Macedonia besieging a Castle in Gréece wherein a number of hold Greeks used for their pastime and sport, to scoff at this King, knowing the situation of the Castle to be in such a place, that it might not be subdued: they therefore laughed him to scorn, as well for his enterprise therein, as also for his slender person, and crooked nose, which King Antigonus perceiving, said, He would revenge all their do by sufferance, and hoped thereby to molest the enemies double Divers heathen Princes were acquainted with this revenge; as Lysander, Agesilaus, and others; for to God only belongeth vengeance.  
I will not speak here of such revenging of Princes, of countries', of friends that all men know: But of rare revenge, which Philosophy taught unto Socrates toward Xantippe; who being at supper, having a strange guest, named Enthidemus, his wife Xantippe began to take her husband up, with taunting and opprobrious words, which because he would not answer, and be moved by her chiding, she overthrew the Table, with all the Meat, and the Cups: Which when Enthidemus saw, he was amazed at the raging of Xantippe, and beheld Socrates in the face, to see how he thought of the matter. But Socrates understanding that his guest did marvel at his wife, said, Have not you sometime at home a Hen that will after long clocking with a sudden flight throw down your cups with her wing? wherewith Enthidemus was fully satisfied, with the wise answer of Socrates, in not revenging so great a fault.  
Photion, a learned man of Athens, was wont to say, That he had rather suffer injury wrongfully, then to revenge injury sometime rightfully. This man Photion by whom Athens long flourished, at what time he was put to death most wrongfully of the Athenians, even a little before he should die, being demanded whether he would command any thing to his son, standing hard by to see his father's end, did speak to his son after this sort: My son, said he, this I charge and require thee, and moreover, beseech thee, that thou wilt never revenge the wrongful death of thy father Photion on the Athenians.  
Solon that noble and learned Athenian, was wont to revenge his wrongs with these words. If the Fisherman do suffer the salt water of the Sea, to sprinkle upon his face, and upon his , and to wet him when he taketh fish how much more ought Solon to forbear to speak, to win men to be friends unto him. Surely these three Philosophers deserve more praise and commendation, I mean Socrates, Photion, and Solon, for the revenging of the evil with goodness and virtue, than ever Alexander, or Julius Caesar, or Theseus which revenged evil with evil. Wherefore Chilon the Lacedaemonian, being one of the Officers called Ephoti, in the City of Sparta, his brother demanding why he might not be likewise one of the five Ephoti, as well as his brother, said unto his brother, Because I can suffer wrong, and thou canst not. Therefore Princes ought not to do wrong, nor yet revenge wrong with wrong, but with patience, sufferance, and goodness, and by doing good for evil. For thus they shall make foes to become friends, evil men to become good by preventing evil with lenity and gentleness. It behoveth not a wise man to revenge injuries, neither doth it become a Prince to requite evil with the like, but to overcome rather evil with good. Therefore was it truly spoken of the wiseman, Sapit qui sustinet, he that can suffer, he is wise.   

CHAP. XXXVI.  
Of Theft, and Sacrilege.  
AFter that greedy desire unto wealth had possessed a place in man's heart, and after that the world was altered from a wealth in common, unto a private wealth, every man went about with study and industry to augment his own with the spoil of others. For this cause Princes began one to suppress an other, to spoil and destroy either others Dominions, moving first noble men to imitate them in stealing and taking away perforce others wealth: and though it be not an apt Epithet for Princes to be called thiefs, and spoilers, yet truly by Princes it began, by Nobles imitated, and by all the world at length practised, that some became Pirates upon the seas, some sacriledgers of temples, and some grand théeves of countries and kingdoms. For after the deluge of Noah, there was neither theft nor sacrilege known almost 300. years, till Ninus the third King of the Assyrians, who first began to play the thief in Asia. Dionysius, King of Sicilia, and tyrant of all the world, the greatest robber that reigned upon earth, being not satisfied with spoil and theft on lands and seas, became also a sacriledger in the Temples of the Gods, which he so practised that after he rob the Temple of Jupiter in Olimpia, he passed forth to Locris to spoil the Temple of Proserpina, and from thence unto Epidaurus to steal the golden beard of Aesculapius. The tyrant King could not satisfy himself till worthily he had merited the name of a thief, a Pirate and a sacriledger.  
Xerxes spared not amongst other wilful robberies, to send four thousand of his soldiers to Delphos, to rob the Temple of Apollo, Spartacus a great Prince, and a maintainer of thiefs, gathered a whole army of fugitive persons, vagabonds, thiefs, and robbers, and marched toward Rome, with a resolution either to conquer Rome, or to be conquered by Rome, but there was he and all his rogues vanquished by Pu. Crassus. The City of Rome was often in peril by théeves and robbers, as by Silla, Catelin, and Marius, famous spoilers of Italy. And as Certion did rob and spoil the country of Athens, so Ti●●gias in Arcadia was renowned for theft. I might in this place speak of the robbery of the Emperor Nero, of the spoil and waste of that beastly Emperor Heliogabalus, and of the sacrilege and theft of Caligula. These three Emperors did steal spoil, and took from Rome, more than ever they gave to Rome.  
Marcellinus writeth that there was sometimes a King of the Parthians named Arsaces, which in the beginning of his reign, was then named the master of thiefs, a teacher and a schoolmaster unto all robbers and spoilers: but after that he had subdued Seleucus, Alexander's successor he became famous and renowned in martial feats, and civil policy. Herodotus likewise doth report of one Amazis, a King of Egypt, when at any time money wanted, he was wont to spoil, waist, and take away all that ever he might, either by stealth or force.  
Thus the names of Princes were first corrupted, that the Poets judged well and worthily, Mercury to be the God of théeves: and for the antiquity of theft, it is thought that Prometheus Deucalion's father as Poets do feign, by the aid of Minerva, stole first fire from Phoebus, for the which fact, he was punished in mount Caucasus, after this sort; he was bound fast, and an Eagle appointed to eat up his heart, and to hale his puddings along, in furtherance and memory of his theft. Hercules and Jason, two of the most famous Princes that ever Greece fostered, went unto Colchis to steal the golden Fleece. Theseus and Pirithous went unto the Kingdom of Pluto to steal Proserpina away.  
There was dwelling in a rock near Athens, a famous thief named Sci●on, who was wont to throw headlong, strangers that were his guests, from a rock into the sea, and after that he had continued a long time in spotling, and murdering of men that passed by, in taking their goods, and lives away, he was in them same sort by Theseus put himself to death, Cacus of whom Virgil makes mention the son of Vulcan, was so crafty a thief that having a den in mount Aventine, he used to draw any thing backward by the tail, unto his cave, where he spoilt it, whether it were man or beast, there should he be brought by flight of Cacus to he destroyed, till he attempted to spoil Hercules by stealth, who after long wrestling in his den, with his club slew him. The famous thief Sinius used such seats and thefts about Corinth, that he would bind any passer by or strangers unto trees, and there would hue them into small gobbets for their money and substance.  
These three last renowned thiefs, are much mentioned of writers. So Capiton kept himself fifty years in a den, as a common robber to steal and to spoil all that came near his violence. The Argives were men most noted and infamous, for this fault, insomuch that a proverb grew of the Argives, Argivi fures, that is the Argives are thiefs. Amongst the Persians there were certain thiefs called Cardaces, permitted without punishment to steal and to rob. The old Germans and ancient Egyptians might sometime by law, and the liberty of their country be allowed to steal.  
Lycurgus' made laws in Sparta amongst the Lacedæmonians, that he that did steal, without reprehension, or being taken with the theft, should be free, and he which could not artificially steal being taken, should be punished: insomuch that Brusonius, in his second book, doth speak of a young man, that stole a young Fox, the owner thereof following after, demanded of the young man whether he saw a little for or no, the young man denied it, hiding the Fox under his cloak, but the Fox a subtle beast, willing to show himself to his master, did by't and scratch the young man so sore, that his puddings gushed out of his side, who thus suffered himself to die, rather than he would manifest his theft.  
Wherefore Theophrastus a noble philosopher, having the examination of a subtle thief, demanded whether he could blush, or no, to the which the thief answered that he could not, for he needed not to blush, in a true matter: therefore saith Theophrastus thou art the liklier to be a thief for truth always appeareth in a shamefast countenance. Wherefore the wise Cato the Senior was wont to say that young men that waxed red, were better to be trusted, than those that would wax pale, for the one signifieth shamefastness, and the other deceit. For Pythias, Aristotle's daughter being demanded what colour was best in man or woman, she answered, that colour that shamefastness bringeth, which is a blushing countenance.  
But to speak of Pirates: Sextus Pompey the son of Pompey the great, kept under him divers and sundry Pirates about the borders of Italy and Sicily to rob and spoil upon the seas, to his great infamy and reproach, being the son of so famous a Roman, whom Rome a long time so esteemed, that Caesar hardly might be superior to him. What shall I say of King Pyrrhus, and Caius Verres, whom Cicero for his sundry thefts and spoil, and for divers sacrileges by Verres committed, compared unto the foresaid Tyrant? To speak of infinite Pirates, and divers Sacriledgers, it were to none effect, because it is a common practice in all countries'. Therefore as Diogenes the Philosopher said, when he saw a poor man led between the Magistrates, to the place of execution, Behold, saith he a little thief between a number of great thiefs. God grant that it may not truly be spoken of divers Magistrates in sundry places.   

CHAP. XXXVII.  
Of Lust.  
THe spoil and slaughter of Lust, did always far surpass all other vices; it hath suppressed Castles and Countries, it hath vanquished Kings and Caesar's, overthrown the pomp of Asia, Africa, and Europe, and almost depopulated the whole world. This vice of all vices is to be abhorred and detested; for there is no vice but hath its centre; as pride chief hath her seat appointed in puissant Princes and Noble men; Covetousness resideth with old men that be Magistrates and Officers; Envy with men of sciences and faculties; Usury with Citizens; Simony with Bishops and Priests; Hypocrisy with Religious men; Deceit with Merchants: but Lust is common to all men, as well to the subject as to the Prince, to the learned as to the ignorant, to the wise as to the foolish. For David and son Solomon, to whom God gave singularity of wisdom, dexterity of wit to govern the Israilites; yet the sacred Scriptures do witness of their horrible lust. David lusted for Bathsheba, and that so wickedly, that he appointed a way to put to death her husband Uriah. Solomon lusted so much, that he did forget his God that did guide his steps all the while he ruled justly, and lived godly in Israel.  
Aristotle and Socrates in despite of their Philosophy and great knowledge the one became a slave to Hermia, the other a subject to Aspasia. Samson and Hercules, for all their strength and conquest of Giants and monsters the one prostrated his Club at Deianiraes' foot, the other committed his strength to the beauty of Delilah. The renowned and sugared Orators, Demosthenes and Hortensitis, the one from Athens came to Corinth, to compound for a night's lodging with Lais; the other in Rome, with niceness and wantonness, was judged more subject to lust, than Lord over himself. If then witty and wise men, if learned and discreet men, if eloquent and subtle men, if strong and mighty Conquerors have been ruled by lust, deceived by beauty, overcome with women; what should I speak of Heliogabulus, not well named Emperor, but worthily called the beast of Rome? What should I recite that Monster and Tyrant Nero? What should I recite that filthy and vile Emperor Caligula, the only sink of sin, and shame? not Emperors, but Monsters; not Princes, but Tyrants; not men, but beasts which defiled their own sisters, kept open stews and brothel houses, maintaining Whores and Harlots, made Laws, at their banquets, every man to his woman first, and then to his meat; and at the change of every dish, every man again commanded by a law to go to his woman: And thus from meat to women, from women to meat they beastly and brutishly entertained their Epicurial lust, wherein these Gorgon's reposed their chief felicity.  
Certainly if Queen Semitamis of Babylon had been matched with Heliogabulus, Emperor of Rome, it had been as meet a match, if time had served, as one beast should be for another; for he was not so filthy, but she was as shameless, not only in procuring divers to lie with her, but in alluring her own son Ninus to lust, and as writer's report, being a beast, matched herself with a beast, a horse. Had Pasiphae Queen of Crect been well matched, she had forsaken King Minos, and come to the Emperor Caligula, where she might have been as bold with others, as she was with Minotaurus father. Had the Empress Mestalina been deservedly, according to her life, married she had been more meet for Nero then for Claudius; for his life and her life did well agree together: for she passed all the Courtesans of Corinth, all the strumpets of Athens, and all the whores of Babylon; for she was only mistress and ruler of all the stews and brothel houses in Rome  
What wickedness proceedeth from lust? what ungodly incest is brought to pass by lust? what secret vengeance cometh by lust? Lust assured Queen Cleopatra to use her brother Ptolemy as her husband. Lust deceived King Cynar to lie with his daughter Myrrah. Lust brought Macarius to his sister Canaces bed. By lust did Menepron defile his own mother. Lust stayeth the purpose of all men, hindereth and hurteth all kind of persons. Lust stayed King Antiochu● of Syria in Chal●idea a whole winter, for one maid he fancied there. Lust stayed Hannibal in Capua a long season, to his great hurt. Lust stayed Julius Caesar in Alexandria a long time, unto his infamy.  
Lust was the first cause of wars between the Romans and the Sabines; for Romu●us had hardly built Rome, but he lusted to ravish the women, and to steal the Sabine maids to Rome, whereby the war first began. The great wars between King Cambyses of Persia, and King Amasis of Egypt, wherein was a great slaughter and murder of men, grew by lust to one woman. The ten years betwixt the Thebans and the Phoceans, was for the lust of one young man in Phoca towards a young woman in Thebes. The cruel conflicts that was between the Trojan Prince Aeneas, and stout Turnus, was the lust which either of them did bear to Lavinia, King Latinus, Daughter. What blood, what tyranny was between the Egyptians and the Assyrians, between Ptolemy and Alexander, the one King of Egypt, the other King of Assyria, and all for one woman Cleopatra. Augustus' the Emperor made long wars for Octavia his sister, whom Antonius abused to the spoil and murder of many Romans. Had Hesione, King Priamus sister, not lusted to go with Telamonius from Troy to Greece; had likewise Helen, the wife of Menelaus, not lusted to come with Paris from Greece to Troy; the bloody wars, and ten years' siege between the Greeks and the Trojans had never been writ●en by Homer. Had not lust ruled the five cities called Pentapolis, where Sedom and Gomorrha were, they had not been consumed with fire and brimstone from heaven to the destruction of all the people, saving Lot & his children. If lust had not ruled all the world, the deluge of Noah had not drowned the whole earth, and all living creatures, saving Noah; his wife and children. Thus lust from time to time was the only Monster and scourge of the World. And in this our Age lust is nothing diminished, but much increased; and though we shall not be plagued again with Water, according to promise, yet to be punished with Fire most sure we be, unless we detest and abhor this vice.  
There is a History in Justine, worthy to be noted of Princes that will not punish these offences. Pausanias' a Noble Gentleman of Macedonia, being a very fair young man, whom Attalus by lust abused; and Attalus not contented to handle the young man so wickedly and ungodly, did bring him also to a banquet, where Attalus would have used him as before making all men privy how Pausanias was his paramour as a woman: The young man being ashamed of it, often complained unto Philip King of Macedonia, and after many and divers complaints having no redress, but being rather flouted and scoffed at by Philip, Pausanias took it so grievously, that after this sort he requited his shame and injuries. At the marriage of Cleopatra, King Philip's daughter, with Alexander King of Epirus in great triumphs and pomps, King Philip in the midst of his joys, walking between his own son Alexander the great, who then was but young, and Alexander King of Epirus his son in law being married then to his daughter Cleopatra; Pausanias thrust him into the heart, saying, Minister justice and punish Lust. Thus died that mighty Prince, as well for the bearing of Attalus fault, as also for his own wickedness, using the same sin sometime with a brother in law of his, natural brother to his first wife Olympias.  
Lust and intemperancy do never escape without just punishment and due vengeance. Amnon the son of King David, for that he misused his own sister Tamar, was afterward slain. Absalon for that he did lie with his father's Concubines, died for it. David was plagued for Uriah's wife. The two Elders that would ravish Susanna, were put to death. This sin is the only enemy of man: For all sin (saith St. Paul) is without the body, but uncleanness and lust sinneth against the body. Had not Olofernes seen the beauty of Judith, yea, marked the comeliness of her slippers, he had not lost his head by it. Had not Herod seen Herodias daughrer dancing, he had not so rashly granted her John Baptists head. Had not Eve seen the beauty of the Apple, she had not eaten thereof.  
We read in Genesis, that when the sons of men, viewed the beauty of women, many evils happened thereby. By sight was Potiphars wife moved with lust toward Joseph her servant. By sight and beauty was Solomon alured to commit Idolatry with false Gods. By sight was Dina the daughter of jacob ravished by Shechem. These evils proceed from sudden sights; therefore saith the Prophet, Turn away thine eyes, lest they see vanities. The Philosopher likewise saith, That the first offer or motion is in the eye, from sight proceedeth motion; from motion election; from election, consent; from consent, sin; from sin, death. Wherefore with the Poet I say, resist the violence of the first assault, I mean the eyes: The evil that happened thereby too long it were to write.  
Lust again hath its entrance by hearing, as Justine in his twelfth Book doth testify of Thalestris Queen sometime of the Amazons, who having heard the great commendations, the fame and renown of Alexander the great, ventured her life to hazard to come from Scythia to Hyrcania, which was, as justine saith, five and twenty days journey in great danger and peril of life, as well by wild beasts, waters, as also by foreign foes. She had three hundred thousand women of Scythia in company with her: For the fame she had heard of this great Prince, she came from her Country, where she was a Queen, to lie with a stranger, to satisfy her lust. And when she had accomplished her mind, after thirty nights lying with him, she returned unto her own country again.  
Cicero doth write, that we are more moved by report oftentimes to love, then by sight. For as by report, Queen Thalestris came to lie with Alexander, from Scythia unto Hyrcania, for his magnanimity, victories, and courage; so by report came the Queen of Sheba from Ethiopia unto Solomon, to hear and to learn wisdom. O golden world! Oh happy age, when either for simplicity men could not speak, or for temperance men would not speak. The innocence of them then, and the subtlety of us now; the temperancy of their age, and the lust of our age, being well weighed, and throughly examined, it is easily to be seen, how virtuously they lived in ignorance, and how viciously we live in knowledge.  
Before Aruntius, proud Tarquin's son, was by lust moved toward Collatine's wife, there was no alterations of States, nor change of Commonwealths, no banishment of Princes in Rome: And Rome being changed, for this man's lust only, from a Monarchy unto another state, called Aristocracy, it continued so long in that form, until Appius Claudius ravished Virginius daughter, which was the occasion of the second change. And the popular state, which had the chief rule always in Rome, changed the states of the City, for that lust so reigned.  
Thus might I speak of divers other countries', where lust was the just cause of the subversion of them. For by one Venus, a strumpet in Cyprus, all Cyprus was full of Whores: By one Semiramis in Babylon, all Persia at length grew full of queans: By one Rhodope in Egypt at the beginning all the country became full of strumpets. In Rome Flora was honoured like a Goddess, having such solemnity, and on theatres, which were called according to her own name Floralia. In Thebes was Phrine so magnified, that her name was put in print upon every Gate of the City. As for Lais in Corinth, and Lamia in Athens, their Fame was more heard, than their Honesty known.  
It grew in fine to that strength, that all the Princes of the world were as bulwarks and defenders of lust. Yea, learned Philosophers and wise Lawgivers, seemed to defend the same in writing. As Lycurgus and Solon, two famous wise men, the one a Lawgiver among the Lacedæmonians, (people in the beginning more expert in the banners and flags of Mars, then studious or desirous to haunt the palaces of Venus:) The other a Lawgiver in Athens (people likewise, more frequenting at the first, the school of Minerva, than the lurking dens and secret snares of Cupid) these two famous men made laws to maintain lust, under the colour and pretext of issue; every young woman being married to an old man, might for children, take choice what young man she would of her husband's name. So likewise might any young man, choose a young woman, being married to an old woman.  
Aristotle seemeth to defend this law after a sort. So Abraham's wife Sara after a sort, willed her husband to accompany with a young maid, for that he might have children. And Sempronia, a woman excellently well learned in the Greek and Latin; and Sappho, a woman of no less fame than of learning, defended lust by their Writings. I might have large scope herein, to prove Lust, as a Lord, to rule and govern every where.  
I have sufficiently, I hope, declared the effect of Lust: For as Prince's wise, stout, and learned, have been hereto subject: so the Poets fain, that the Gods themselves have yielded to the might of lust. What I pray you, translated Jupiter to a Bull, Neptune unto a horse, Mercury unto a Goat? Lust. What moved Apollo to be in love with Daphne's? What caused Bacchus to favour Gnosida? What made Pan to yield unto Sirinx? lust. What moved wise, learned, stout, and strong as well as the foolish, the ignorant, the weak, and the simple, but only that corruption of nature, that seed, and dregs of Adam, which equally without grace, moveth all men to sin? For there is no man, but he is privy to lust, moved by lust, and sorely assaulted by it. Yet there be some that subdue lust, some that rule lust, but none that vanquish lust; for as some are born chaste, so some do make themselves chaste, and some who are thus made chaste are yet not without some spice of lust.  
I speak not of Proculus the Emperor, who kept at his pleasure a hundred maids of Sarmatia. Neither do I think herein of Sardanapalus King of Assyria, who was always wearied but never satisfied with Venus. But I speak of those that fight, and wrestle against nature: of those I say, that are in common combats with the world the flesh, and the Devil. For lust saith Ovi●, is I wots not what, and cometh I wots not whence, it taketh root without breaking of flesh and pierceth the very entrails of the heart without any cutting of the vein, it is the only business and travel of idle men.  
The young Roman Estrasco at mount Celio, beholding the beauty of a Lady called Verrona, either of them by nature being dumb, one fell in love with the other so sore, that Estrasco would often go from Rome to Salon, and Verrona would as oft travel from Salon to Rome, the one to see the other, and this dumb love continued thus thirty years, till it fortuned that the wife of Estrasco died, and the husband of Lady Verrona died also. Whereby these lovers thirty years without words, did both manifest their long desire by a marriage▪ So was Masinissa K. of Numidia, & Sophronisba, a Lady of Carthage, the one inflamed with the other, only by a sight that King Masinissa had of Sophronisba.  
The like is written of that most valiant Captain Pyrrhus the long defender of the Tarentines, and King of Epirots, when he came from Italy unto Neapolis, being but one day there, he fell in love with a fair Lady called Gamalice, to the great, infamy of so famous a Prince, and to the great shame of so noble a Lady. The like lust arrested that noble and renowned Conqueror Alexander, so that when he thought to give battle to the Queen of Amazons, having a sight of her at a river side, where they both had appointed to come to talk concerning their wars, their fury and rage before bent to fight, and murder, was by a sight changed into a wanton pastime and sport. We do read also that Queen Cleopatra made a banquet for Anthony her lover, in the Province of Bithynia, in the Wood Sechin, where the young virgins were not so cunning to hid them in the thick bushes; but the youthful Romans were as crafty in finding them out, so that at that one instant of sixty young virgins, fifty and five deserved the name of mothers. Thus we perceive that by sight we are moved to lust, and by consent we wilfully sin, the one in the eye, the other in the heart: therefore better it is with Sophocles, for a man to turn his back from a fair woman, then with Nero to behold beauty, who looking to earnestly upon the hair of Poppaea's, was thereby moved to lust.   

CHAP. XXXVIII.  
Of Jealousy.  
A Question was propounded to all the Gods, to be answered, whether man or woman be more jealous. For as the Poets feign there sprung a contention between jupiter and juno, concerning lust and jealousy, and having no equal judge to determine this matter, it was referred after great controversy unto one Tiresias, an ancient and learned poet sometime in Thebes, which Tiresias on a certain time meeting two Snakes, according to kind engendering together, having a white rod in his hand, parted at once both their bodies and their lives. Wherewith juno being moved to anger, transformed this poet Tiresias from a man to a woman and being in the shape of a woman seven years, he again found two Snakes engendering together, and in like manner striking them, he was again reduced to his first form. This Tiresias was thought most meet of jupiter and juno, by the consent of all the Gods, for that he had been a woman seven years, and now a man again, to judge of this question. And being called to the Bar to give his verdict, he preferred juno for jealousy: whereby juno waxed angry, and made him blind, and jupiter to recompense his truth, did make him a Prophet.  
When Jupiter fell in love with Io, Juno being suspicious and full of jealousy, caused one named Argos with an hundred eyes to watch Jupiter, who for all his eyes was deceived Juno thereby was so furious and so hungry with Argos, that she translated his eyes unto a Peacock's tail, and transformed Io to a white Cow. There is no such rage in jealousy, as there is craft in love, so that the straight keeping of Danae King Acrisius daughter in Towers and Castles, could never keep her from Perseus, neither the hundred eyes of Argos might spy the craft of Jupiter to Io.  
We read of a woman named Procris who was in such jealousy of her husband called Shafalus, that having him in suspicion for his often going a hunting, on a certain time she followed him privily into the Woods, thinking there to find her husband at his wantonness, and hiding herself in a thick bush, to see the end of the event, her husband passing by the bush perceiving something there to stir, thinking it had been some wild beast, thrust his wife into the heart with his dart, and thus Procris was slain of her own husband, for her importunate jealousy. The like happened to Aemilius wife, who for her suspicious and raging jealousy, was never quiet, but was busy always to find some fault in her husband, following him every where, and watching still in privy places, thinking to find him in the manner; and until she sped of the like chance as Procris did, she could never be quiet. Cyampus wife named Leuconona, was devoured by dogs instead of a wild beast, hiding herself in the Woods, to follow and mark her husband's voyage. jealousy so moved her, that she could do no otherwise. A strange kind of sickness it is that so infecteth the mind, vexeth the spirits, and molesteth the heart, that the head is full of invention and the mind full of thought, and the heart full of revenge.  
So jealous was Phanius, that the doors being shut, the windows close, all privy and secret places prevented, every where as he thought so stopped, that his wife could not deceive him yet, never thought that love could pierce tile-stones to come unto his wife; but he was deceived, for the lurking dens of love, and fancies, and the secret search of affection hath more privy paths, whereby Cupid may come to his mother Venus, than the Labyrinth had chambers for the Minotaur. King Acrisius thought he was sure of his daughter Danae when she was close bulwarked within a great Castle: juno thought to prevent jupiter by the hundred eyes of Argos, Phanius thought that his wife was sure enough when the doors were shut, and the windows close, but neither could the jealousy of juno prevent it, neither the eyes of Argos spy it, neither the straight keeping of Danae avoid it, neither the close defence of Phanius defend it.  
I must needs commend one called Cippius, that would oftentimes take upon him to sleep when he did wake, and would pretend to be ignorant though he knew it. I wish wise men to sleep with Cippius, and to say with Cicero, Non omnibus dormio, I sleep not to all men, and to be ignorant though they know things. And likewise I wish wise women to imitate Aemilia, the wife of noble Scipio, who although she knew things evident by Scipio, yet she made as much of his Paramour, as she made of her husband, and all for his own sake.  
They say jealousy proceedeth from love, and love from God, but I say it cometh from hatred, and hatred from the Devil. And yet we read in the sacred Scripture, that Abraham was jealous of his wife Sarah, saying thus to his wife, I know that thou art fair, and they will kill me to have thy love. The manners of the Parthians, were to keep their wives in privy places of their houses, over whom they were so jealous, that their wives might not go abroad but with covered faces. The Persians were so suspicious of their wives, that they had no liberty to go in sight, and they durst not go on foot, but in Wagons covered over lest they should see or be seen. The Thracians with such care and study keep their wives, that as Herodotus affirms, they trust no man with them in company, but their own parents. The old and ancient Romans in times past kept their wives so close, that their wives as Valerius Maximus saith, did divers times, either kill poison or with some cruelty or other destroy their husbands, and it was by a young man of the city of Rome disclosed, that there was a hundred threescore and ten, that so killed and destroyed their husbands, for that their husbands were so jealous over them. But because it is a common disease in all places, I need not further to write thereof, wishing my friend, never to be encumbered therewith, but rather with silence to pass it with Cippius, and so he shall find ease thereby.   

CHAP. XXXIX.  
Of Idleness.  
AS nothing can be greatly difficult to a willing mind, so every thing is a burden to the idle, one for as labour & exercise of body, & industry & diligence of mind are sure and strong bulwarks of countries, so are idleness and negligence the cause of all evil. We read that Alexander the great, lest he should be acquainted with idleness at any time, even in the night time used this art, to hold a silver ball when he went to bed in his hand, having a silver basin upon the ground that when the ball should fall, he being fast asleep, the shrill sound thereof should wake him, and make him mindful of his enemies: so fearful was this noble prince of idleness, that to shake off sleep and slothfulness, he studied and traveled, how he might avoid it. For Alexander the great being called the son of Jupiter, and fully persuaded with himself that he was of the lineage of the Gods, had special regard of sleep and lust, whereto he being so much subject, knew himself to be a man: wherefore he oftentimes wrestled with nature in that behalf. In the selfsame place of Marcellinus it is read, that Julius Caesar the greatest and most renowned Emperor that ever reigned in Rome, followed this order, and practised this policy, lest he should be idle at any time. For first, to suffice nature, he slept a certain time appointed. Secondly, he would be occupied in the affairs of his country. Thirdly he traveled in his private study. Thus lest he should be idle, nay rather, lest he should lose any time he divided every night into three parts, first to nature, secondly to his country, thirdly about his own business. The mighty Prince Philip of Macedon as we read in Brusonius, was of such care and diligence, that when his soldiers slept, he always watched. Again, he never slept, until his friend Antipater were first awake. So that between King Philip and Antipater, diligence was as much honoured and embraced, as slothfulness was feared and hated.  
Epaminondas that renowned Prince of Thebes, being studious and profitable to profit his country, so hated idleness, that finding one of his Captains in the Camp in the day time sleeping, he slew him straight with his own hand, and being reprehended by his Nobles and Counselors, for that cruel fact he answered them in few words, I left him as I found him; comparing idle and drowsy men to dead men, for men are born to travel and watch, and not to take pleasure and stéep. How did Scipio in Africa overthrow the Tents of Syphax? how vanquished he his host of soldiers, slew his army, and how took he King Syphax captive himself. Livius saith, that the diligence of Scipio, and the slothfulness of Syphax being a sleep, when he should be waking, was the cause thereof. Had Demosthenes loved idleness, he had never been able to prevent that famous Prince Philip King of Macedon: he was so careful and diligent to the state of Athens, that that worthy Captain and great Conqueror Philip, was wont to say, that he doubted more the diligence of Demosthenes, than he feared all the force of Athens. Had Cicero slept, during the conspiracy of Catelin, he had never been able worthily to boast of himself. O happy Rome, that ever I was thy Consul. Studious travel, saved oftentimes Rome from divers enemies.  
Quintilian reciteth a worthy history of a famous scholar named Hippias, who to avoid idleness after long studying of his book, would exercise himself in something or other, lest he might seem to be idle, insomuch that he applied himself to divers faculties at void hours, and used to practise the faculty of a Goldsmith, of a Tailor, of a Shoemaker, insomuch that at length he became his own Tailor, his own Shoemaker, yea, to make his own rings so artificially, as though he had been brought up in the school of Praxiules. What is so hard but diligence will attempt it? What is so deep, but travel will wade through it? What is so strange, but study will know it? Labour and diligence are of Wise men much commended by the example of the Been, that is busy and careful, and knoweth how to profit herself and others. If the little Aunts be so praised, for that they toil in the Summer to provide against the Winter: If the silly simple Worms do provide things necessary for them and theirs: How much more ought man, who is born to profit his country, his Prince, his friends and his parents, to consider the commodity of diligence, and the danger of idleness? But it is before mentioned, vices are covered with the names of virtues; as the idle man is noted to be a quiet man, the ignorant termed an innocent.  
Caelius doth write of a certain Emperor named Attalus, which so well loved idleness, that he gave the government of the Empire to his friend Philopenes for that he would be idle. We read again of one Vatia, a great ruler and Mastrate in Asia, that loved idleness so well, that the people used a proverb, when they saw any man idle, to say, He is an idle scholar of Vatiaes'. The Emperor Licinius and Valentianus were such enemies to learning, and so ignorant, as Egnatius doth report, that they called Learning the only poison of the world, and named them that were learned, the Asses of Cuma.  
Who hated learning so much as Heraclides and Philonides which were so ignorant, that they were as Caelius doth testify, had of the common people in great derision, These blind men did call others Asses of Cuma, when they themselves were far inferior to any Ass in the world. For divers Asses had more reason than Philonides or Heraclides had. We read that Ammonius a great philosopher of Alexandria, had an Ass which would keep company with Origen and Porphirius to frequent the school of Amonius, to hear him read Philosophy and to his scholars, the Ass was taught to know the reader, as the scholars were to know the school at the time of reading.  
The sacred Scripture commends tons the Ass of Balaam, who was likewise taught to speak and to show the prophet Balaam the will of God. But the idle and ignorant, will neither learn to know time, place, nor person, neither to profit themselves nor others. These lazy members, these idle and ignorant beasts, are the children of Morpheus, sleeping always in the cave of Pamedes, to whom it well may be spoken, as Aurelian sometime an Emperor of Rome. spoke unto one Bonosius, that he was born to drink, and not to live.  
The Romans used to punish idleness so sharply, that the Husbandman that had his ground barren, and his Pastures, Meadows, or Fields untilled, any other man should be there placed, and he put out. The Gentleman that had not his horse ready, and in good liking, with all things thereunto belonging, should be suspected to be an idle member unto his country, and should be hated and eschewed by the people. The common people might use no kind of private pleasure, as plays, pastime, or any other idle sport, but at times appointed. The gates of Rome were opened day and night, to come and to go for the good of the Commonalty, & as Plutarch writes, the life & manners of all men were strictly examined, whether they lived idle or no. And if any did resist the order of the Magistrates, his head should be cut off, & offered to Jupiter in the Capitol of Rome, his family to the temple of Ceres, his children should be sold as bondmen to the Tribunes and Censors.  
The Lacedæmonians were most studious to expel idleness, and brought their children up always in hardness to practise them in the Arts of Industry, and hated Idleness so much, that if any in the City of Sparta waxed gross or fat, they strait suspected him of idleness; and if any young man waxed fat, they had appointed laws that he should fast, and live poor, until he were again changed into his first estate,  
The Egyptians, an ancient people, when the country of Egypt began to be populous, to avoid idleness, as Pliny reporteth, made the great building called the Pyramids, which for the mightiness and strange working thereof, was named one of the seven wonders of the World, in which there were kept at work, threescore thousand young men, who continued a long time in the making thereof, and only to avoid and banish idleness. The Athenians so abhorred and detested idleness, that when a certain man was condemned to die, for that he was found idle in Athens, a citizen thereof named Herondas, as Plutarch testifieth, was as desirous to see him, as though he had been a prodigious Monster; so strange and so marvellous was it to hear, or to see any idle man in Athens. The people called the Massilians, would suffer no travellers, neither Pilgrim, nor Sacrificer, nor any other stranger to come within their City, lest under colour of religion, or of pilgrimage, they might corrupt the youth of the City, with the sight thereof to be idle. The Indians had a law, made by their Wisemen called Gymnosophists, that after meat was set on the table, the youth should be examined, what they had done for their meat, and what pain and labour they had used all the morning before; if they could make account of their travel, they should go to dinner; but if they had been idle they should have no meat except they had deserved the same. The like did the young men of Argis, who made an account to their Magistrates of their occupations and works. The Areopagites, as Valerius affirmeth did imitate the Athenians in commanding their youth to avoid idleness, and to exercise travel, the one as necessary to any Commonwealth, as the other is most dangerous. So that some countries are naturally given to travel, as the Lydians, Phrygians, French men, with others. Some again are given to idleness, as the Persians, Corinthians and others. Some by law were forced to sly idleness, some by punishment were feared from it, some by death were enforced to labour for their living. Thus this Monster Idleness is beaten every where, and yet embraced in most places; every man speaks against idleness, yet a number are in love with it; Magistrates and Officers are appointed to punish it, and yet they often favour it.   

CHAP. XL.  
Of Wrath and Anger, and the hurts thereof.  
THe famous and noble Philosopher, Aristotle, did charge his scholars always being in Anger or Wrath, to behold themselves in a glass, where they might see such alteration of countenance, such a paleness in colour, that being before reasonable men, they appear now like brutish beasts. Wherefore that great Philosopher perceiving the furious and hasty nature of Alexander, wrote from Athens unto India, where this noble conqueror was at wars with King Porus, to take heed of Wrath and Anger, saying, Anger ought not to be in any Prince toward his inferior, for he was to be mended with correction, nor toward his equal, for he might be redressed with power; so that Anger ought not to be, but against superiors; but Alexander had no coequals. Yet in vain was Aristotle's doctrine to Alexander in this point: for being in a banquet when Clitus his dear friend commended his father King Philip in the former age, to be the worthiest, & most renowned Prince, Alexander waxed upon a sudden so angry, that any man should be preferred before him, though Philip was his own father which was commended, and Cli●us his especial friend that did commend him that he thrust Clitus into the heart with a spear. So hasty was this Prince, that Calisthenes and Lysi●achus, the one his Historian and counsellor, the other his companion and friend, for a few words spoken were either of them slain: Silence therefore, saith Aristotle, is the surest reward to a Prince.  
We read that King Tigranes of Armenia, whom Pompey the great did conquer, waxed so angry by a fall from his horse, because his son was present, and could not prevent his father's fall, that he thrust him with his dagger into the heart; and was so sorry afterward, and angry withal; that he had likewise killed himself, had not Anaxarchus the Phllosopher persuaded him. Anger in a Prince (saith Solomon) is death; terrible is the countenance of a King when he is oppressed with Wrath; hurtful to many, and dangerous to all is the anger thereof. Nero was so furious in anger, that he never heard any thing, if it were not to his liking, but he would requite it one way or other with death, insomuch that in his rage and anger he would often throw down tables, being at dinner, and dash cups of gold wrought with pearls against the walls, and fling all away, more like to a furious Gorgon of hell, than a sober Emperor in Rome.  
Such fury reigneth in anger, that Orestes the son of Agamemnon slew his own mother Clytaemnestra, suddenly in his Wrath. Such madness reigneth in Anger; that Ajax Telamonius, that famous and valiant Greek, after that Achilles was slain in the temple of Pallas by Paris, at the destruction of Troy, waxed so Angry because he might not have Achilles' Armour, which was given before to Ulysses, that he beat stones and blocks, fought with dead trees, killed beasts, thinking to meet with Ulysseses amongst them. If Anger make men murderers, if Wrath make men mad, without wit or reason to know themselves or others, let them imitate Plato in his anger, who being angry with any of his scholars or servants would give the rod to Zenocrates to correct them; Because he was angry, the learned Philosopher misdoubted himself, that he could not use moderate correction. Even so Archicas would always speak unto his servant that had offended him, Happy art thou that Architas is not angry: Thereby giving his man to understand how dangerous Wrath is.  
Aristotle saith, the angry man seeth not the thing which lieth under his feet. Augustus Caesar Emperor of Rome, desired Athenedorus a Philosopher of Gréece, which a long time accompanied Augustus in Rome, and now was ready to departed to Athens that he would write some sentence that the Emperor might think of him in his absence. The Philosopher took a pen, and wrote in a little Table this sentence: Caesar when thou art moved to anger, speak nothing till thou hast recited the Greeks' Alphabet: a worthy lesson and a famous sentence, well worthy to be learned of all men.  
There is nothing, neither can there be any thing more ugly to behold, than man's face when he is angry, nor to be feared because he hath no rule over himself. All the painters of Persia had much to do to draw in colours the terrible countenance and fiery face of Queen Semiramis, when she heard that her City of Babylon was besieged by the enemies, being then dressing of her head: she came with her hair's hand flying in the wind half amazed at the news. Her picture in this discontent and fury, stood as long as Babylon continued, as a monument and a terrible mirror to posterity.  
We read of the like history of Olimpias, whose anger was such, when she thought of her son Alexander, that she strait ways like a raging Lion or a cruel Tiger, digged up the body of jolas', Alexander's murderer, and tore his body in small pieces, and gave it to the birds of the air. Such anger was in Marcus Antonius towards Cicero, that he was not contented at Cicero's death, but commanded his head to be set before him on the Table, to feed therewith his wrathful heart, and greedy eyes; and his wife Fulvia to show her anger, pulled out his tongue, and pinned it to her hood, and beware it on her head, in token of her cruel and Tigrish heart.  
The noble Roman Metellus was so inflamed against Pompey, for at what time he was appointed by the Senators of Rome, to succeed Metellus in his pro-consulship in Spain. Metellus perceiving that he was discharged, he broke for very anger, all the furniture of wars, and dedestroied all the provision, he famished the Elephants, and permitted his soldiers to do what injury they could against Pompey; so great was his anger that to hinder Pompey, he injured his native City of Rome. The property of anger is, to hurt divers, in seeking to offend one. As he is not wise that cannot be angry, so he is most wise that can moderate anger.  
The fame and renown that both Themistocles and Aristides got, in vanquishing their anger one towards the other, was great: for being sent both as Ambassadors for the st●te of Athens, travelling over a high hill, Themistocles said unto Aristides, shall we both bury our anger on this hill and go as friends, and not as enemies? and there though the cause was great they became friends one to the other, forgetting and forgiving one another's fault. Anger and wrath are the only poison of the world, whence hidden hatred doth proceed, for to nourish the one is to feed the other. Therefore it is written, that hidden hatred, private wrath, and young men's counsel, hath been the very cause of divers destructions.  
Manlius Torquatus, after he had conquered Campania, and triumphed over the Latins, returning into the City with noble fame, though the Senators of the City, met him in triumph, yet the young men of Rome more disdainful than courteous, were more willing to have his death, then desirous of his life, the cause is known in Valerius. I will omit to speak of Caligula, whose anger and hatred was such that he wished Rome had but one neck, that with one stroke he might strike it off. Neither will I recite H●logabalus, who amongst writers is named the beast, and not the Emperor of Rome. The histories of Catelin, Silla, and Appius, for their anger and hatred towards their country, and native City, are extant in Plutarch and Sallust: by this anger and wrath proceeded invectives and declarations, and then envy and malice began to build their bowers, by their chief Carpenter anger, and mischief and vengeance, doth always depend upon them. And because anger is the only counsel of all mischief, I will speak of those two monstrous furies, incident always to anger, I mean Envy and Malice, and shall refer that to Envy and Malice, which might have been spoken on this subject.   

CHAP. XLI.  
Of Perjury, and Faith, and how Princes have been honoured, and punished accordingly.  
FAith is the foundation of justice, and justice is the chief means (as Aristotle saith) to preserve a Public Weal. We will therefore note how faithful & just some Princes have been, & how wicked and false others have showed themselves; there are so many virtues in the one, and vices in the other. For some from foes become friends, as Clodius and Cicero two great enemies a long time, and yet before two faithful friends. Tiberius likewise, and Affricanus from mortal foes, grew to be such perpetual friends, that Affricanus gave his only daughter Cornelia in marriage to Tiberius. Even so some again from friends became foes, yea from tried friendship, to mortal enmity; as Dion of Siracusa was killed by Calicrates his most assured friend (as he thought) with whom always before, he found friendship and faith. Polimnestor likewise though King Priamus reposed such great trust and confidence in him that he committed his own son Polidorus to his custody, yet he falsely slew him, and murdered him, though beside friendship, he was his near kinsman. How well saith Socrates, do faithful friends far excel all Gold, for in danger faith is tried, and in necessity friends are known.  
Such is the secret force of truth and love, and such is the hidden subtlety of falsehood, as may be proved in a history of Sextus Pompeius, son and heir unto Pompey the great. The faith and justice of Pompey at what time he had appointed a banquet for Augustus Caesar, and Marcus Antonius upon the seas was well tried; for being moved by divers at that time, to revenge his father's death Pompeius the great, and especially at that time being prompted to it by his friend, and master of the ship, whose name was Menedorus, Sextus in no wise would suffer it, saying: that faith and justice ought not to be turned into perjury and falsehood; for, said he, as it is perjury to omit faith and promise made to these Emperors, so this is tyranny, and not justice, to revenge my father's death upon innocence. And true it was, that Augustus Caesar was then but a boy and brought up in school in Apulia, when his uncle Julius Caesar vanquished Pompey. And Marcus Antonius was rather a friend to Sextus father, than a foe, and therefore no less faithful was Sextus in preserving, then just in weighing innocency.  
Far unlike was false Hannibal, who under pretence of peace with the Romans, sent Ambassadors unto Rome to treat thereof, where they were honourably received: but well requited he the courtesy of Rome to his Ambassadors. For when that noble Roman Cornelius came from Rome, as an Ambassador unto Hannibal, his welcome was such, that he never went alive unto Rome again; for most cruelly and falsely was he slain by Hannibal. In this falsehood and perjury, was Hannibal much defamed, whose virtues were not so much corrupted by the vileness of his own nature, as by the falsehood and corruption of the Country, which always in this was not to be trusted; of which it is proverbially spoked, Poeni perfidi, the Carthaginians are false, for the people of Carthage delighted in falsehood, practised perjury, and used all kind of crafts, as the people of Sarmatha were most false in words, most deceitful in deeds, and most cruel one towards the other.  
The Scythians being much molested with wars, and driven to leave their wives at home in the custody of the slaves and servants, having occasion to be absent four years, their wives married their servants, and broke their former faith with their husbands, until with force and power their servants were slain, and so they recovered their countries and wives again. Apollonius the chief Governor of Samos, whom the Commons of the country from low estate had exalted to dignity, to whom they committed the Government and state of Samos, was so false of his faith towards his subjects, that having their goods, lands, live, and lives in his own han●, he betrayed them to Philip King of Macedonia, their most mortal enemy.  
That proud perjurer, Cocalus King of Sicily, slew King Minos of Créet, though under colour of friendship, and pretence of communication, he had sent for him. Cleomines brake promise with the Argives, with whom he took truce for certain days, and having craftily betrayed them in the night, he slew them being sleeping, and imprisoned them against his former faith and promise made before. Even so did the false Thracians with the Boetians, they broke promise, violated their faith, destroyed their countries, depopulated their cities, and having professed friendship, and vowed faith, became wicked foes and false traitors, and all of these received condign punishment.  
But of all false perjurers and unnatural foes, Zopyrus amongst the Persians, and Lasthen● ● amongst the Olinthians, to their perpetual Fame, shall be ever mentioned: the one in the famous City of Babylon deformed himself in such sort, with such dissimulation of forged faith, that having the rule and government thereof in his hand, he brought King Darius to enjoy it through his deceit; and was more faithful to his King then to his Country. Lasthenes being the only trust of the Citizens, delivered Olinthus their City into the hands of their long and great enemy, Philip King of Macedonia, What fraud hath been found always in friendship, what falsehood in faith; the murdering of Princes, the betraying of Kingdoms, the oppressing of innocents' from time to time, in all places can well witness the same.  
When Romulus had appointed Spu. Tarpeius to be chief Captain of the Capitol, the chamber of Rome, where the substance and wealth of Rome did remain; Tarpeia, Spurius daughter, in the night time, as she went for water out of the city, meeting Tatius King of the Sabines, though he was then a mortal enemy to Rome, and in continual wars with Romulus, yet by her falsehood and policy he was brought to be Lord of the Capitol. Thus Tarpeia was as false to Rome, as King Tatius was to Tarpeia; for she looking to have promise kept by Tatius, did find him as Rome found her: she was buried alive by Tatius close to the Capitol, which was then called Saturnus Mount, and after her death and burial it was named Tarpeiaes' Rock, until Tarqvinius Superbus did name it the Capitol, by finding a man's head in that place.  
There was never in Rome such falsehood shown by any man, as was by Sergius Galba, who caused the Magistrates of three famous cities in Lusitania to appear before him, promising them great commodities, concerning the states and Government of their Cities, yielding his faith and truth for the accomplishment of the same; whose professed faith alured to the number of Nine thousand young msn, picked and elected for some enterprise for the profit of their country: But when false Galba had spoiled these three cities of the Flower of all their Youth against all promise and faith, he slew the most part of them, sold and imprisoned the rest, whereby he most easily might conquer their Cities.  
Men are never certain nor trusty in doing when they are faulty in Faith: For as the Sun lighteneth the Moon so Faith maketh Man in all things perfect. For Prudence without Faith is Vainglory and Pride; Temperance without Faith and Truth is shamefacedness or sadness; justice without Faith is turned into Injury, & Fortitude into Slothfulness. The orders in divers countries for the observation of Friendship, and for maintenance of certain and sure love one towards another, were Oaths of Fidelity. The noble Romans, at what time they swore, had this order, He or she to take a slint stone in their right hand, saying these words, If I be guilty, or offend any man, if I betray my country, or deceive my friend willingly. I wish to be cast away out of Rome by great Jupiter, as I cast this stone out of my hand. And therewith threw the stone away.  
The ancient Scythians, to obserbe amity and love, had this Law: They poured a great quantity of wine into a great Boul, and with their knives opened some vein in their bodies, letting their blood to run out one after another into the boul, and then mingling the wine and blood together, they dipped the end of their spears and their arrows in the wine, and taking the boul into their hands, they drank one to another, professing by that draught, faith and love. The Arabians when they would become faithful to any, to maintain love thereby had this custom: One did stand with a sharp stone between two, and with it made blood to issue from the palms of both their hands, and taking from either of them a piece of their garment, to receive their blood, he dipped seven stones in the blood; and calling Urania and Dionysius their Gods to witness their covenant, they kept the stones in memory of their friendship, and departed one from another. The like law was among the Barcians who repairing to a Ditch, and standing thereby, would say, as Herodotus affirmeth, As long as that hollow place or ditch were not of itself filled up, so long they desired amity and love.  
In reading of Histories, we find more certainty to have been in the Heathen by profane Oaths then truth often in us by Evangelist and Gospel Oaths; less perjury in those Gentiles, swearing by Jupiter or Apollo, then in Christians swearing by the true and iiving God; more amity and friendship amongst them, with drinking either of others blood, then in us by professing and acknowledging Christ's blood, When Marcus Antonius had the government of Rome, after Caesar was murdered by Brutus and Cassius, and having put to death Lucullus for his consent therein Volummus hearing of his friend Lucullus death, came weeping and sobbing before Antonius, requiring one his knees, one grant at Antonius' hand, which was to send his soldiers to kill him upon the grave of his friend Lucullus, and being dead, to open Lucullus grave, and lay him by his friend. Which being denied, he went and wrote upon a little piece of paper, and carried it in his hand, until he came to the place, where Lucullus was buried, and there holding fast the paper in one hand, he with his dagger in the other hand, slew himself upon the grave, holding the paper fast in it being de●d, where this sentence he wrote, Thou that knewest the faithful friendship betwixt Volumnius and Lucullus, join our bodies together being dead, as our minds were always one being alive. The like history is written of Nisus, who when his faithful friend Euryalus was slain in the wars betwixt Turnus & Aeneas, he having understood thereof, went up & down the field tumbling and tossing the dead carcases, till he found out Euryalus body, which having long looked on, and embraced, he drew out his sword, & held it in his hand a little while saying. As my body shall never departed from thy body so shall I never fear to follow thy ghost, and laying the pummel of his sword upon the ground, he fell upon it, having the body of his friend Eu●ialus betwixt his arms. This love was great betwixt Princes, who did live honourably, and died willingly. A strange thing for men so to love their friends, as to weigh their dea●hs more than their own lives.  
Orestes faith and friendship towards Pylades was such, that being come unto a strange Region named Taurica, to assuage his grief, and to mitigate his furious flames, because he slew his mother Clytaemnestra, and being suspected that he came only to take away the image of Pallas, their Goddess in that country; the King understanding the matter, made Orestes to be sent for, and to be brought before him to have judgement of death. For Pylades was not mentioned nor spoken off, but only Orestes; he it was that should steal their Goddess away, and carry it into Gréece. Orestes therefore being brought, and his fellow Pylades with him the King demanded which of them was Orestes? Pylades that knew his friend Orestes should die, suddenly stepped forth, and said, I am he; Orestes denied it, and said he was Orestes; Pylades again denied it, and said, that it was even he that was accused unto the King: thus the one denying, and the other affirming, either of them most willing to die for the other, the King dismayed at their great amity and love, pardoned their faults, and greatly honoured their natural love and faith. So many like histories to this there be, that then Princes would die for their friends even that great Conqueror Alexander, would have died presently with his friend Hephestion, had not his counsel letted him; he loved him alive so well, that he was called of all men another Alexander; he so much esteemed his friend, that when Sisigambis King Darius' mother, had saluted Hephestion instead of Alexander, and being ashamed at her error, he said, forbear not to honour Hephestion, for he is Alexander also. What was it that Anaxagoras wanted that Prince Pericles could get for him? whither went Aeneas at any time without Achates with him? there was nothing that Pomponiu● had, but Cicero had part of it, the friendship of Scipio never wanted towards Cloe●ius. Though Rome could alter state, though fortune could change honour, yet could neither Rome nor fortune alter faith or change friends. After the Senators had judged Tiberius Gracchus for divers seditions in the City to die, his friend Blosius having knowledge thereof, came and kneeled before the Senators, besought Lae●us, (whose counsel the Senators in all things followed) to be his friend, saying unto the rest, after this sort. O sacred Senate and noble Counselors, if there remains in the City of Rome any sparkle of justice, if there be regard unto equity, let me crave that sentence by law which you injuriously award unto another, and since I have committed the offence of Gracchus, whose commandment I never resisted▪ whose will I will during life obey, let me die for Gracchus, worthily who am most willing so to do, and let him live who justly ought so to do. Thus with vehement invectives against himself, he made the Senators astonished with his rare desire of death, saying: the Capitol had been burned by Blosius if Gracchus had so commanded, but I know that Gracchus thought nothing in heart, but that which he spoke to Blosius, and that which he spoke to Blosius, Blosius never doubted but to do: and therefore I rather deserve death than he. The faith and love betwixt Damon and Pythias, was so wondered at by King Dionysius, that though he was a cruel Tyrant, in appointing Damon to die, yet was he so amazed to see the desire of Pythias, his constant faith, and his love and friendship processed in Damon's behalf, striving one with another to die, that he was enforced in spite of tyranny to pardon Damon for Pythias sake. Thelcus and Pirithous became such faithful friends, that they made several oaths one unto another, never during life to be parted, neither in affliction, plague, punishment, pain toil, or travel to be dissevered: insomuch that the Poets fain, that they went unto the Kingdom, and region of Pluto together. I will not speak of the great love of that noble Greek Achilles toward King Patroclus: Neither will I recite the history of that worthy Roman Titus toward Gisippus, nor report the love of Palemon and Arceir, nor of Alexander and Lodowick, whose end and conclusion in love were such, as is worthy of everlasting memory.   

CHAP. XLII.  
Of Envy and Malice, and the tyranny of Princes.  
AS Malice drinketh for the most part her own poison, so Envy saith Aristotle, hurteth more the envious itself, than the thing that it envieth. Like as the slothful in war, or Darnel amongst Wheat, so is the envious in a City: not so sad for his own miseries and calamities, as he lamenteth the hap and and felicity of others. Wherefore the Philosopher Socrates calleth the enemy serrom anima, the sow of the soul, for that it cutteth the heart of the envious to see the prosperity of others. For as it is a grief to good and virtuous men to see evil men rule: so contraily to the evil most harm it is to see good men live. Therefore, the first disturber of Commonwealths and last destroyer of good states: the beginning of all sorrows, the end of all joys: the cause of all evil, and the only let of all goodness; is envy.  
How prospered Greece? Had flourished Rome? How quiet was the whole world? before envy began to practise with malice, two daughters of tyranny, never seen, but hidden in the hearts of flatterers? Then, I say, Gréece was glorious, Rome was famous, their names were honoured, their prowess feared, their policy commended, their knowledge extolled, their fame spread over the whole world: but when envy began to sojourn in Gréece, and malice to build her Bower in Rome; these sisters (like two monsters, or two grim Gorgon's) oppressed Castles, destroyed countries, subdued Kingdoms, depopulated Cities: in fine, triumphed over all Gréece and Italy.  
Hannibal chief General of the Carthaginians, Jugurth King of Numidia Pyrrhus of Epirus, most valiant, puissant & mighty Princes, with long wars, and mighty slaughter, could not with all their force and power hurt Rome so much as their hidden hatred between themselves did. Again, Alexander the great, Cyrus the valiant, Xerxes the famous, most mighty Conquerors, with all their strength of wars, could not annoy Greece half so much as their inward Envy between the Cities of Gréece. What caused Julius Caesar to war against his son in law Pompey? Ambition. What made Adrian the Emperor to despise the worthy fame of Tra●an? Envy. What moved Cato surnamed of Utica, to kill himself? Envy to Caesar. Hidden hatred working for private gain, and rash counsel of flattery, which is heard most often in the envious mouth have destroyed Kingdoms.  
Envy first entered into the hearts of Princes arrested the worthiest Conquerors, waded into the bowels of the wise, and blushed not to attaint the learned Philosophers in the midst of Athens. Hercules in killing the great Dragon that watched in the garden of Hesperides, in destroying the ravening birds Stymphalideses, in conquering the raging and furious Centaurs, in vanquishing terrible monsters, as Garcon and Cerbe●us, in overcoming the Lion, the Boar and the Full; in overtaking the gilded Hart; and lastly for his conquest of the huge and prodigious Hyd●a, in the fens of Lerna, won no less envy of some, than he justly deserved fame of others.  
Theseus' to imitate the haughty attempts of Hercules, overcame Thebes, slew Mino●●mus in the dens of Labyrinthus, subdued Ca●on the Tyrant, with divers other large enterprises, as one more willing to envy the fame of Hercules, then desirous to deserve fame by lenity and quietness. So might I speak of Julius Caesar that envied Alexander the great, and Alexander likewise that envied Achilles. And thus always Envy was fostered by Princes. With the wise and learned envy bore great sway, as betwixt Plato and Xenophon, the best and gravest philosophers in their time: betwixt Demonsthenes and Ae●●ines, betwixt Aristotle and Isocrates, one despising the other.  
Such slaughter grew of Envy, that one brother killed another, the son the father, and the father likewise the son; as Romulus slew his brother Remus through envy, lest he might be King in Rome. Cambyses King of Persia killed his brother Mergides, as Herodotus doth write, through envy. Envy caused Anacha●sis the Philosopher to be slain by his own brother Cadvidus. King Jugurth murdered both his brethren Hiempsalis and Adherbales, that he only might reign King in Numidia. Cain did kill his brother Abel, the scripture doth testify, because his sacrifice was not accepted. Thus envy was known and seen to be betwixt brethren, betwixt parents and their children.  
The like we read that envy committed horrible and terrible murders as well betwixt the husband and the wife, as in the children towards their Parents, as in short examples is verified. Clicenmestra slew her own husband Agamemnon, and she again was slain by her son Orestes, Queen Semi●ams killed likewise her husband King Ninus, and she was killed even so by her son called Ninus, Agrippina murdered her husband Tiberius, & she was also murdered by h●r son Nero O cruel tyranny that envy should ever cause such unnatural murder, as one brother to kill another: the father to destroy his son, the son to slay his fathsr the husband to murder his wife, the wife to make away her husband.  
We read in Pliny of a certain King in Thebes named Athamas, that gave both his sons, the one named Learchus the other Euriclea, to be devoured by ravenous Lions. So many monstrous tyrants have been brought up in the school of envy, so many deformed Centaurs, that all countries have been full of them. When Antiphiles saw Apelles in great favour with King Ptolemy, he so envied the matter, that he told the King in spite to Apelles, that Apelles was the very cause of the long wars between the Tyrians and Egypt, to discredit Apelles for very envy that he was great with the King, but the matter being known, and his envy weighed, Apelles was rewarded by the King with a hundred Talents, and Antiphiles for his envy commanded afterward all the days of his life to be the slave and bonomen of Apelles. Themistocles was so grieved to see Miltiades so honoured for his great conquest and triumph in Marathon, that being demanded why he was so sad, he answered, Mitiades triumphs will not suffer Themistocles to be joyful.  
There was no country but envy bare sway in it; there was never any great virtue, but it was accompanied with envy. Caesar was envied in Rome by Cato; Turnus was envied in Rutilia by Drances; Ulysses was envied in Gréece by Ajax; Demetrius was envied in Macedonia after King Cassander died: What envy M. Crassus bore toward Pompey, is sufficiently known: What hidden hatred Pollio had toward Cicero, may be read in Brusonius the third book, the seventh chapter, where Pollio saith to Messala, that he could not endure the voice of Cicero. The like we read of Aristotle, who envied Isocrates so much that he was wont to say; It were a shame to Aristotle to hold his peace, and let Isocrates speak. For as there is no light (saith Pliny) without a shadow, so there is no virtue or glory without envy.  
The wavering state of the vulgar, which always ruled Rome and Athens, was so mutable and uncertain, that after wise and sage Socrates was condemned to die being dead, the Athenians repent, his accusers were banished, and Socrates now being dead, had his pictures erected; which being alive, the rude and uncertain people esteemed nothing. Even so was Aristides and Themistocles banished into Persia, Iphicrates into Thrace, Conon into the province of Corporos, Chabrias into Egypt, and Cares into Sigeum; men of excellent virtues, of noble service, of renowned fame; yet by the envious people they were banished their own countries to range abroad the world. Again, Homer was envied by Zoilus, Pindarus by Amphimanes, Simonides by Timocreon; yea, learned Maro and Horace were envied and backbiten by Maevius and Suffenus. What do I speaking of envy? Why wast I time to write of envy? Wherefore seem I so fond to touch a general subject, being so common with all men, so nourished in all countries, being known from the beginning of the world, and being first practised by the Devil; who envying man's state, the felicity, joy, and pleasure he was in, lest man should possess the place where sometime the Devil reigned as an Angel, he deceived man?  
This envy took root then in the first Age; for Cain envied so his brother Abel, that he slew him, for that God accepted the sacrifice of Abel, and refused his. Joseph was by his own brethren sold into Egypt, for envy that he was better beloved of his father then they were. Saul did envy King David, that he gave his daughter Michal in marriage to David, for that she being his daughter, might betray her husband to the Philistines. Dathan and Abiram had great envy toward Aaron. Daniel was much envied in the Palace of King Nabuchadnezzar. What should I be long in this? The Apostles, the Prophets the Martyrs, yea Christ himself was envied at by the jews and Gentiles; insomuch that tyranny and murder was the sequel of envy, as from time to time hath been tried, from age to age seen, and from man to man practised nay, even to dead men it hath been showed; as Achilles did to Hector, by haling and drawing his body about the fields of Troy, in the open sight of King Priam his father. So M. Antonius did to Cicero, having the head of Cicero set before him, to ease his Tygerish mind, permitting his wife Fulvin to wear the tongue of Cicero on her Coyf. This Cambyses shown to the judge S●samenes, who being dead flayed him, & being flayed did cut him in pieces, and being cut in pieces did give him to be devoured by beasts and birds.  
I might well declare the tyranny of Tullia, showed towards her father King Servius Tullius, being dead, who caused her Chariot and horses to tread on her father's body in the open streets. I might speak of Tomyris Queen of Scythia toward King Cyrus being dead, who did strike off his head, and did bathe it in blood. I might make mention of the tyranny of Alexander in Thessaly, and of Busiris in Egypt. I might open the wicked life and state of Dionysius in Syracuse; of cruel Creon in Thebes; of Periander in Corinth, and of Pisistratus in Athens: But I should be tedious to amplify that which may be briefly examined. And this we read and see daily by experience, that the end of Tyrants is to die in tyranny, and as they deal with others, so are they dealt withal themselves. As Diomedes and Busiris were wont to feed their horses with men's flesh, and to quench their thirst with men's blood; so were they themselves vanquished by Hercules, and made food to be eaten and devoured by their own horses, which they before fed with other men's flesh. Likewise the great tyrant Phalaris and that cruel Perillus, were both destroyed with those new invented torments that they made for others: I mean the brazen Bull which Perillus made to satisfy the tyranny of Phalaris. Thrasillus and Scyron; the one teaching the way of tyranny, was first of all in that which he taught unto others, tormented and slain: the other, thrown headlong into the sea by Theleus, even so as he was wont to do unto others. What should I speak of the great cruelty of Aemilius, who as Aristides in Plutarch doth testify used to recompense any man that would and could invent new torments to punish the innocent, and to pleasure his devilish mind: He (I say) dwelling in Agesta a City of Sicilia, made a brazen horse to vex and torment the people, wherein through the commandment of Armmius Paterculus chief Magistrate of the City, he first suffered the assay of his new invented work. We read again of King Danaus fifty daughters, called Belides, which being married to the fifty sons of Aegistus, slew all their husbands the first night, except Lynceus who was preserved by Hypermenestra his wife. The like we read of the thirty sisters of Albina, who after the same manner made an end of thirty husbands in one night. The sequel of tyranny was such, that what wanted in the father, w●s fully supplied in the son, for amendment is seldom seen: And that was very well considered of a simple woman named Ihera, who when she perceived that the people of Syracuse did wish the death of Dionysius the tyrant, she strait kneeled upon her knees, and besought the Gods that he might live; and being demanded why she prayed for such a tyrant? she said; I knew three Kings in Siracusa, every one a tyrant; the second worse than the first, the the third worse than the second, and now Dionysius being the fourth is worse than the third; and I am doubtful if a fourth should come, it would be the Devil himself, who is worse than Dionysius, and therefore I pray the Gods he may live; for of two evils the least is to be chosen. Mark how in a simple woman, a silly person truth doth often sojourn. The like we read of a certain husbandman, that digged in the ground, when the murderers that slew King Antigonus passing in haste, taking their flight into Phrygia, demanded of the husbandman why he digged so deep; I dig up (said he) another King Antigonus to rule in Macedonia: letting them to understand the true Proverb. That seldom comes the better; that he that would come after should be far worse than King Antigonus. O happy age! O golden world, while tyranny was not known!  
The great Monarchies of the world were gotten with tyranny, and likewise through tyranny lost. The first Monarchy after the great Deluge, was that of the Assyrians; which began under Ninus the third King of the Assyrians, and continued in slaughter and tyranny till Sardanapalus time, who was the last King, which was a thousand two hundred nine and thirty years. From the Assyrians it was won with the sword, and brought with violence and tyranny by that cruel and bloody Arbactus to the Medes, and remained there till the time of King Astyages, who was the ninth and last King of the Medes, two hundred and fifty years: From the Medes it was had away by tyranny to Persia, by King Cyrus, and there stayed until the time of King Darius, which was two hundred and thirty years: From the Persians it was with blood and great slaughter taken away by Alexander the great unto Macedonia, and there maintained till Perseus' time, which was a hundred and seven and fifty years. From the Macedonians it was posted to Rome, where under Julius Caesar, the proudest Monarch in all the world, it foamed in blood, flourished in tyranny a long time. Thus tyranny was fed and fostered from one country to another, till almost the whole world was destroyed.  
The murder and tyranny that long flourished in Gréece between the Thebans and the Lacedæmonians, again, betwixt the Lacedæmonians and the Athenians, betwixt the Athenians and all Greece, who readeth it not in Thucydides. Tamberlan, the great murderer, King sometime in Scythia, got through tyranny Medea Albania, Mesopotamia Persia, and Armenia, he passed over Euphrates, subdued Asia the less, and took Bajazet King of the Turks, called all the Princes of Asia in his voyage toward Gréece, where such tyranny was used that not only Cities and Countries were destroyed, but also their Temples and their Gods neglected and spoiled. Great was the tyranny betwixt King Darius of Persia, and Miltiades Prince of Athens, who slew a hundred thousand of Darius' men? How great was the slaughter of King Cyrus, after he had exiled his Grandfather King Astrages from Persia, vanquished the Babylonians, and overthrew Croesus' King of Lydia, and after he had subdued the most part of Asia, he ceased not his tyranny until he came to Scythia, where he and two hundred thousand were slain by one woman, Tomyris Queen Scythia who after she had slain him, she caused his head to be cut off, and made it to be bathed in a great tun of blood, saying these words: now Cyrus drink enough of that which thou hast always so long thirsted for. Blood doth require blood and tyranny will have cruelty. Antiochus' famed in tyranny brought in subjection Egypt, and India with other countries  
Hannibal excelled all men in tyranny, as both Rome and Italy can well testify. To speak of King Philip and his son Alexander the great, their tyranny, their conquest, and bloody wars, it were superfluous, as Thessalia Thebes Larissa, the Olinthians, Phoceans, Lacedæmonians, Athenians, Persians, Indians, and all Asia are witness thereto: Pyrrhus, Antigonus, Pompey the great, with infinite more bloody Generals, did more rejoice with tyranny to offend others, then with justice to defend their own. For the triumphs of cruel Captains are to joy in tyranny, the wish and desire of the ungodly tyrant is to destroy all, he is thirsty always of blood, hungry continually of murder and slaughter. What wished Caligula the Emperor to his own City of Rome? only one neck, that with one stroke he might strike it off.  
The difference between a gentle and a goodly Prince, and a cruel tyrant, is, and hath been always seen. King Codrus of Athens, how far excelled he cruel Caligula? when by an Oracle it was told to the Athenians, that they should never have victory during the life of Codrus their King the King understanding of it, he clothed himself like a common soldier, nay rather as the history saith, like a poor beggar, and went into the midst of his enemies to be slain to save Athens. How much did noble Curtius, and famous Decius surmounted that cruel L. Sylla, and that wicked imp C. Marius; they instructed by the like Oracle, were ready in their arms to mount on horseback to offer themselves alive, to an open gulf to save Rome: the other with sword and fire were no less willing to destroy Rome, and to spoil their native soil and country of Italy. Again Thrasibulus was not so beneficial to Athens, but Catelin was as hurtful unto Rome.  
Divers Princes and Noble men have been no less studious how to keep and defend their countries, than they were loath and unwilling to trespass against their countries. Happy are those places, and most happy are they that enjoy such Princes. How famous was Thebes while Epaminondas lived? how renowned was Sparta, while yet Agesilaus ruled? how happy was Rome when Fabius Maximus bare sway? how flourished Athens when Pericles with his magnanimity, when Themisiocles with his worthiness, when Demosthenes with his wisdom defended their state? The virtuous lives of goodly Emperor's time hath advanced, to fame, and fame hath spread over the whole world, as of Traian, Constantine, Augustus, Alexander Severus, with others, which are to be honoured and had in perpetual memory. But the cruel tyranny of other wicked Magistrates, neither time can take away, nor any good nature forget, as that monster of shame, sink of sin, that beast Heli●gabalus, that tyrant Nero, that monster Caligula, with Domitian, Dionysius, and others, which are to be detested, and utterly loathed. Laertius in his third book doth write, that the people of Agineta, had a law written, that if any of Athens should come unto their great City Aginia, he should lose his head. When Plato the philosopher had happened to come to that City, it was told Carmendius who then was chief judge for that year that a man of Athens was in Aginia, which ought by law to die; the calling Plato before him in a great assembly demanded what he was, & he said a Philosopher: a certain man envious unto learning hearing the name of a Philososopher, said: this is no man but a beast, than said Plato, I ought to be free by your law, being a beast and not a man, and so pleaded the matter, that by the name of a beast he was dismissed: applying thus the sense thereof, that with tyrants and envious people beasts are better esteemed then men.  
Such is the furious rage of tyranny, that without mercy and respect of person, he feedeth his fury. King Atreus brother to Thyestes', and son to King Pelops, slew without pity the three sons of his brother. Thyestes', whose blood he caused his brother, and their father, to drink unawares, and after he had hidden their bodies in a cave, he cut off their members, and made their father to eat thereof. The like history we read in Justine that King Assiages made Harpagus to eat his own son, dressed ready, and served up at the King's table, in two silver dishes before Harpagus the father: of which as one ignorant of such tyranny the father fed. Mithridates the bloody King of Pontus, slew his three sons, and three daughters he killed his wife Laodice, and married another named Hipsicratea.  
Tyranny lurketh in the hidden veins, and secret bowels of envy: for even as Mithridates flew his wife Laodice; so Constantine the great Emperor slew his wife Fausta, and Nero murdered his wife Poppea. I should weary the Reader to speak of Cleander, Aristratus, Strates, Sabillus, with innumerable others. The state of Rome was so often changed by tyranny, that sometimes they reigned under Monarchy, and then straight under Aristrocacy. And thus the Commons seeking by change an amendment of Princes, kept always the chief rule and government of the City of Rome under Democracy, which is the popular government, abhorring the corruption of Princes, to their immortal fame and glory.   

CHAP. XLIII.  
Of Flattery.  
FLattery is the sweet bait of Envy the cloak of malice, the only pestilence of the world, a monster ugly to behold if it could be seen, and dangerous to trust if it might be known; it hath as many heads as Hydra, to invent wickedness; as many hands as Briareus to commit evil; as many eyes as Argos to behold and delight in vengeance, as swift of foot as Thalus. entering into every man's house with words as sweet as honey, but a heart as bitter as gall, of which the old poem is spoken, Melin over, verba lactis: felin cord, fraus in factis.  
Antisthenes' the learned Athenian was wont to say, that he had rather have Ravens in his house with him, than flatterers: for Ravens said he, devour but the carcase being dead, but the flatterer eateth up the body and soul alive. For even as tyranny is hidden in the secret bowels of envy, so is envy cloaked under the filled phrase of flattery, and very well compared to the Crocodiles of Nilus, or to the Sirens of the seas, the one weeping and mourning, the other singing and laughing, the one with lamentation, the other with mirth doth study how to annoy the poor Mariner. The flattering Parasite, as Ovid saith, denieth with the negative, and affirmeth with the affirmative; weepeth with him that is sad, and laugheth with him that is merry: As sometime Clisophus, who when his master Philip King of Macedonia, and further to Alexander the great, did halt because he had the gout, he would halt likewise; when the King would be merry at his drink, Clisophus would not be sad: In fine, whatsoever Philip took in hand, the same Clisophus did imitate. Aristippus the Philosopher, could better please King Dionysius with adulation, the Dion the Syracusan could pleasure him with truth. Cleo could better accomplish the desire and lust of Alexander with forged flattery, than Calisthenes his counsellor could satisfy him with Philosophy. Who might move Caesar to do any thing, so much as Curio his Parasite? Not Pompey his son in Law, nor yet his only daughter Julia, nor all the Senators of Rome.  
Flatterers are dangerous to the most part, hurtful to all, profitable to none, and yet of Princes most accepted: Under the shape of humanity, they sway and rule in Court like furious Centaurs, deformed Scylla's, huge Cyclops, grim Gorgon's, fretting Furies, and monstrous Harpies; yea, with a thousand more deformities. For who is more made of then he that aught lest to be esteemed? who is trusted more than he that deceiveth soon? who is heard more at all times than he that aught lest to come in sight at any time? who hath more of all men than he that deserveth least of all men? In fine, who is more beloved any where then he that ought most to be hated every where? The common people of the Medes and Persians, for that they kneeled to Alexander, and made him the son of Jupiter were more esteemed for their flattery therein, than the Nobles of Macedonia for their truth and plain dealing.  
What is it but flattery bringeth it to pass? That which that famous and renowned Prince Agamemnon, with all the force and power of Gréece, could not with ten years' siege subdue; one subtle Sinon, a simple and a silly Greek, alured the mind of King Priam unto and deceived with flattery his Nobles, and enticed the Citizens through adulations to their utter destruction, and last confusion. That ancient and renowned City of Babylon, which King Darius with all the power of Persia was never able to vanquish, one Zopyrus, a Citizen born in Babylon, through forged faith and filled flattery, I say, betrayed it unto King Darius.  
What shall I speak of the ancient Lacedæmonians, the most famous and worthiest people in the whole world for their wars; whom neither Medes Persians, Macedonians, nor all Greece could vanquish; Phrinicus with his flattery deceived them. The people of Sambs were deceived by false Apollonius. Menelaus was beguiled with the flattery of Paris. Dion of Syracuse was slain by his flattering friend Galicrates. O sucking serpent of malice, whose fruit is death! If King Antigonus had known the flattery of his feigned friend Apollophanes, he had not been deceived as he was. If King Astyages had throughly known Harpagus his servant he had not been slain by King Cyrus. If that noble and famous Roman Crassus had weighed the flattery of Carenus he had not been so shamefully murdered among the Parthians.  
What flattery was between Jason and Medea? what deceit followed? What adulation was betwixt Theseus and Ariadne? what falsehood ensued? The one helping Jason to the Golden Fleece, the other delivering Theseus out of the dreadful Labyrinth from the monster Minotantus, were deceived by flattery. But pass we forward in the Pilgrimages and affairs of Princes. Who murdered Caesar, that worthy Emperor, in the Senate house of Rome? Brutus and Cassius, those flatterers that Caesar loved most. Who poisoned that mighty Conqueror Alexander, in the midst of his triumphs at Babylon? those that flattered him most, his own Cup-taster, lola, and his kinsman Antipater. Who betrayed that famous Roman Cicero to his mere enemy Marcus Antonius? even he whom Cicero before defended and saved from death, Popilius. Finally, who betrayed Christ, both God and Man, to the Scribes and Pharisees? his purse-bearer, that flattering Judas with fair speech, saying, Avi Rabbi, embracing and kissing him as flatterers use to do.  
Where is there greater tyranny shown then where flattery is most used? Where is there greater deceit practised, then where courtesy is most tendered? Where is more falsehood, then where trust is most reposed? The first thing that deceived man was flattery, which the Devil though serpent put in ure to deceive Eve; flattering her, saying, If thou eat of this fruit thou shalt know good and evil, and you shall be as Gods on earth. As the Devil is the only Author of all lies, so is he the only Father of flattery, attempting always the best and not the worst; accompanying the highest, and not the lowest, frequenting the Court more than the Country, and approaching near to Princes, and not to Beggars.  
When Christ was assaulted with the flattery of the Devil, promising him all the world if he would knéel and flatter him: I would to God that all Princes would speak to flatterers as Christ spoke to the Devil: Avoid Satan: Away flatterer. Or else I wish that wise men, who are soon of all by flattery alured, would imitate the example of a noble man of Thebes, named Itmenius, who being sent Ambassador from Thebes to Persia, understanding the manners & fashions of the proud Persians, and that nothing could be gotten without flattery, nor heard without kneeling he did let fall his ring on the ground, whereby he might stoop before the King, not to the King, but to take up his ring. Or else I would wish all men to answer flatterers, as Diogenes answered Aristippus; who speaking to Diogenes, that if Diogenes could be content to flatter Dionysius the King, he needed not to lick dishes, or to live poorly in Athens; Diogenes made answer. If Aristippus could be content to lick dishes, or to live poorly in Athens he needed not to flatter Dionysius.  
It is read in Caelius, that the maidservants of Cyprus were so given to flattery, that they kneeled down to bow and bend their shoulders, as a footstool to their Ladies to mount into their Chariots: surely the men of Persia and the women of Cyprus engendered such numbers of flattering Parasites, that glorious masters now never want flattering servants. The scholars of Gnato frequent always Thrasonical places. Have we not many now a days, that will speak to their friends as Nicesias was wont to say to Alexander the great being wounded, and his blood spinning out? O what noble blood is this! This blood comes from some God and not from man. The wise man saith that five things ought of all men to be mistrusted; a strange dog, an unknown horse, a hollow bank, a talkative woman, and a flattering servant. Fair words makes fools glad; yea flattering speeches overcommeth wise men. Demetrius having obtained victory in the wars at Salamina, was so joyful of his fortune, that he did send Aristodemus, a very sublil and a cunning flatterer, to certify his father King Antigonus of his prosperous success, giving in charge unto him to show the King his father orderly the triumph and victory in the largest manner. Aristodemus no less joyful of the message, then skilful in flattery, leaving his Navy, and his company in Cyprus, went on land toward King Antigonus; who having understood that Aristodemus was come from his son Demetrius, being desirous of the news, and to hear of the Wars and success of his son, sent divers to meet him on the way, to know the truth and effect of his coming: He saluted all men as one very sad, and so sad, that all men judged that either Demetrius was slain, or else had lost the field. The King being certified that Aristodemus was very sad, and that there was no likelihood of good news, came hastily to meet him; which when Aristodemus saw, he cried out with a loud voice a far off saying: Most happy art thou King Antigonus, beloved of the Gods, saluted by Demetrius, and this day feared of all the world. Thy son is Conqueror over Conquerors and King over Kings a triumphant victor in the wars at Salamina: thus artificially did Aristodemus use his flattery before King Antigonus, that the King had as great a delight to hear Aristodemus flattering phrase, as he had joy and gladness in the prosperity of his son Demetrius. Thus he did win the heart, and dived into the soul of King Antigonus, that his reward was as much by his flattery, as his thanks was for his news. Marcus Antonius was delighted so much in the flattering speech of the Athenians, at what time he was enforced to forsake Rome by means of Augustus Caesar, that the Citizens of Athens went to meet him out of the City, having an Oration in commendation of his wisdom, saying: that he was well worthy to have Minerva in marriage. He joied so much in this their adulation that they won this Roman by flattery to do more honour unto Athens, than nature could crave at his hands to love Rome. Such force hath flattery, that when Alexander the great would have died for sorrow: yea, would have killed himself for that he slew Clitus in his anger, An●x●●chus with sugared words and fair sentences assuaged his sorrow. Aristippus when he might not obtain his purpose at Dionysius hand with flattery and fair words, he would knéel down, and embrace and kiss his feet, and being accused of his friends, that he being a Philosopher, he was a flatterer, he answered them in this sort: Aristippus is not in fault to speak unto any man where his ear is, Dionysius rather is to be blamed to hear at his feet, or to have his ears at his héels. Diogenes therefore being demanded what beast was most hurtful to man: of wild beasts a tyrant, of tame beasts a flatterer. What subject is he that delighteth not in flattery? what Prince is he that is not pleased with adulation? What God is he, saith the Poet, that loveth not his commendation and praise? Hercules was glad to hear the adulation of Cecrops', Bacchus was joyful to hear the flattery of Silenus: even Jupiter himself the King of Gods was delighted in Vulcan. The remedy therefore to avoid this Gorgon, to expel this monster, to exile this murderer is as Cato the wise man saith, to use truth, for he that useth to hear good talk always, will never himself speak evil at any time. The nature of flattery was so known, and was so hated by Augustus the Emperor, that he loathed the kneeling of his household servants. Tiberius' the Emperor likewise would in no wise suffer any of his own men to call him Lord. Flattery was sometimes so abhorred in Athens, that when Timagoras was sent as an Ambassador to Darius K. of Persia, for that he flattered the King in talk, at his return, he was beheaded. Even so Evagoras because he called Alexander the son of Jupiter, was put to death.  
The Lacedæmonians feared flattery so much, that they banished Archilogus only for his eloquence in a book which he composed. Flattery was so odious in Rome, that Cato the Censor gave commandment to expel certain fine Orators of Athens, out of Rome, lest by their fair speech and flattery they might annoy the state of Rome. What is it but flattery can compass? what may not sugared Orators move? what could not Demosthenes do in Athens? what might not Cicero persuade in Rome? King Pyrrhus was wont to say, that he won more Cities, Towns, and Countries, through the flattering persuasions of Cineas, than he ever subdued with the strength and force of all the Kingdom of Epire. But to avoid too much striking on one string, which as Plutarch saith is tedious to the Reader, (for nature is desirous (saith Plautus) of novelties:) I will speak a little of those that fled flattery: it was the only cause that Pythagoras that noble Philosopher forsook his country Samos, the only occasion that the worthy and learned Solon fled from Athens, the chief cause that made Lycurgus to renounce Lacedaemon, and the only cause that made Scipio Nasica forsake Rome: for where flattery is esteemed, there truth is banished, where flattery is advanced and honoured there truth is oppressed and vanquished: in fine, flattery findeth friendship when truth doth purchase hatred as is proved in the histories of Seneca and Calisthenes two famous Philosophers, the one master unto Nero Emperor of Rome, the other appointed by Aristotle to attend upon Alexande● the great, these Philosophers, because they would not feed the corrupt natures and insolent minds of these proud Princes with adulation and flattery, they were put to death: Seneca by Nero for his pain and travel taken with the Emperor in reading him Philosophy Calisthenes by Alexander, because he reproved the customs of the Medes and Persians who used such flattery, that Alexander commanded all men to call him the son of Jupiter. Even so Cicero and Demosthenes, the one the sovereign Orator and the Phoenix of Rome, the other the sugared anchor and the patron of Athens, and protector of all Gréece; who having sundry times saved the two famous Cities Rome and Athens, the one from the pernicious and privy conspiracy of that wicked Catelin and his adherents the other from the proud attempts and the long wars of Philip King of Macedon, yet were they both banished and exiled their own countries Cicero for Clodius sake, which the Romans took so heavily, that twenty thousand did wear mourning apparel with no less heaviness in Rome, than tears were shed for Demosthenes in Athens. Flattery was of some then so hated that noble Photion a learned Athenian, was went to say to his friend Antipater, that he would take no man to be his friend, whom he knew to be a flatterer, And most certain it is that he that at this day cannot flatter, can get no friendship according to that saying of Terence, obsequium amicos etc. For even as Aristides of Athens for his manifold benefits to the Athenians was by flattery prevented and for truth banished: so likewise Thucydides being sent as an Ambassador from Athens to Amphipolis, a City betwixt Thracia and Macedonia which King Philip kept by force, was by flattery circumvented. True service is often rewarded with anger and the rage of Princes, as Thrasibulus a noble Captain and famous, for his truth was banished out of Athens. Lentulus' the defendor of Italy, exiled from Rome. Dion of Siracusa hunted out of his country by Dionysius: even that renowned Hannibal, that long protector of Carthage, was compelled after long service for his country to range about like a pilgrim every where, to seek some safeguard for his life. Too many examples might be brought from Greek and Latin histories for the proof hereof. The chiefest bulwark of a Commonwealth saith Demosthenes is assured faith without flattery, and good will tried in the Commons, and plainness without deceit, boldness and trust in the Nobility. Flattery is the only snare that wise men are deceived withal, and this the pharisees known well, who when they would take our Saviour Christ tardy in his talk, they began to flatter him with fair words, saying: Master we know that thou art just and true, and that thou camest from God. Even so Herod willing to please the jews, in killing James the brother of John, and in imprisoning Peter, he so pleased the people with flattery, that they cried out this is the voice of God, and not the voice of men: so sweet was flattery amongst the jews. The flattering friends of Ammon knowing the wickedness of his mind, and his perverse dealing toward Mardocheus did not persuade Ammon from his tyranny, but flattered him with fair words, and made him prepare a high gallows for Mardocheus where Ammon and his children were hanged. But the young man that came to flatter king David saying, Saul and his children are dead, was by David for his flattery commanded to die.   

CHAP. XLIIII.  
Of the Pilgrimages of Princes, and Misery of Mortality.  
THere is neither beast on the earth, nor fowl in the air, nor fish in the sea, that seeks his own decay, but man only; as by experience we see all things to have a care of their own lives. The Lion when he feeleth himself sick he never ceaseth till he feedeth upon an Ape, whereby he may recover his former health. The Goats of Créet feeding on high upon the mountains, when any of them is shot through with an arrow, as the people of that Country are most excellent archers, they seek out an herb called Dictamum, and assoon as they eat any part of it, the arrow falleth down, and the wound waxeth whole incontinently, There are certain kinds of Frogs in Egypt, about the flood of Nilus, that have this perceiverance, that when by chance they happen to come where a fish called Varus is, which is great a murderer and spoiler of Frogs, they use to bear in their mouths overthwart, a long reed, which groweth about the banks of Nile; and as this fish doth gape thinking to feed upon the Frog, the reed is so long that by no means he can swallow the Frog; and so they save their lives. If the Goats of Crect, if the Frogs of Egypt have this understanding to avoid their enemies; how much more ought man to be circumspect of his life, who hath millions of enemies neither seen nor known.  
We read in the first book of Aelian, that the rude swine, if at any time by chance they eat of that herb called Hiosciamus, which so contracteth & draweth their veins together that they can hardly stir, they will strive for remedy to go under the water, where they feed upon young Crabs to recover health. In the same book you may read of a sea Snail, which from the water doth come to land to breed, and after she hath egged, she diggeth the earth, and hideth her eggs, and returneth to the sea again, and there continueth forty days; and after forty days, she cometh to the self same place where she hide her eggs, and perceiving that they are ready to come out of the shell, she openeth the shell, and taketh her young ones with her into the sea. And thus have they a care not only of their own states and lives but also of others; and by some show of sense they help that which is most dangerous and hurtful.  
The little Mice have this kind of foreknowledge, that when any house waxeth old and ruinous, they forsake their old dwelling and creeping holes, and flee and seek refuge in some other place. The little Aunts have such foresight, that when penury and want of relief draweth near, they wax painful and laborious, to gather victuals as may serve them during the time of famine. If these small creeping worms and simple beasts provide for themselves; what shall we say of man, the King and ruler over all beasts, who hath not only a body to provide for, but also a soul to save? More happy are these worms and beasts in their kind, than a number of Princes are; for that they by nature only are taught to avoid their foes, we neither by nature neither by God the cause of all goodness can love our friends. Therefore very well it is said of the wise man, that either not to be born, or else being born strait to die, is the happiest state that can chance to man; For living in this vale of misery, we see the Pilgrimage and travel of life to be such, that better far it were to be a poor quiet man, than a proud ambitious Prince.  
And since death is the last line of life, as well appointed for Princes as for poor men, who in reading of the lives of Emperors, Kings and Princes, and the Nobles of the world, seethe not their unhappy states, which come into the world naked, and departed from the same naked yet like proud Pilgrims are busy one to destroy another: not content with countries' and Kingdoms, they go from place to place like Pilgrims, to be more acquainted with misery, and to seek death. Alexander the great conquerour● taking his voyage from his Kingdom of Macedonia unto India, in a desire to destroy all the world, he was in the City of Babylon prevented by Antipater and jola with poison, and there he died. Philopomenes, a great Emperor sometime in Gréece, being taken prisoner in the wars of Messena, was so cruelly handled, that he besought Dinocrates, who then was Prince of that country, and conqueror over him, one dr●ught of poison to end his life: Thus he that could not be content to be Emperor and ruler of Gréece, was moved to seek death in a strange Country amongst his foes. Ladislaus King of Apulia endeavouring to subdue the Florentines, and seeking to be King over the Florentines lost the Kingdom of Apulia, and by them was at length poisoned, and so bereft both of Kingdom and life.  
With this unhappy kind of death many Princes have been prevented; and no less threatened are these Princes by their own household friends, then by foreign foes: No less do their children, their wives, brethren and kinsmen study to destroy them. Thus Claudius Caesar, an Emperor of Rome, was poisoned by his own wife Agrippina. Antiochus' King of Syria was poisoned by his Queen Laodice, so that he was in love with Berenice's, King Ptolomy's sisterr Constantine the Emperor, the son of Heraclius, being but one year a ruler in the Empire, was poisoned by his mother in Law named Martina. The very cause of the Emperor Conradus death who was frederick's son was only the Empire and rule of Rome; for Manfredus his successor hired the Physicians to poison him, that he might have the only sway. O unhappy state of Princes, whose lives are desired both of friends and foes.  
No less danger it is to be in favour with Princes sometime, then perilous to be Princes. We read of a Queen named Rosimunda, the daughter of King Cunimund of Gepida, who after she had poisoned Albonius King of the Longobards, her first husband did marry a Prince of Ravenna named Helinges, whom likewise she thought to poison; but being warned in the midst of his draught, he caused his wife to drink the rest, which drink was the cause of both their deaths. How many noble Princes in the midst of their pilgrimages have died that death? as Dioclesian the Emperor of Rome, Lotarius King of France, Charles the eight of that name, with divers others, as Hannibal prince of Carthage, Aristobulus King of judea, and Lucullus General of Rome.  
Princes and noble men do sometime poison themselves, lest they should be enforced to serve their foes, as Themistocles being banished from his country of Athens, being in service under Artaxerxes King of Persia, poisoned himself with the blood of a Bull, in presence of all the Persians, lest he should be compelled to fight in wars against Gréece his country. Even so Aratus prince of Sicionia, perceiving Philip the younger would banish and exile him out of his country, was enforced with poison to drink his own death out of his own hand Even after this sort, after long administration of the Commonwealth, did noble Socrates, learned Anaxagoras, worthy Seneca, and famous Demosthenes poison themselves.  
Thus their pilgrimages were ended, and their lives finished, their honour and dignity, their fame and renown did purchase them death. Happy then are those whom the world knows not, who desire not to be acquainted with the world, but quiet and contented do finish the course of their pilgrimages. Had not Jugurthus thirsted for the Kingdom of Numidia, he had not slain his two brethren Adherbal and Hempsal, which were partakers of the Crown, for the which vengeance fell upon him, being subdued by Marius, and dying afterwards in prison Had not King Syphax thirsted after the Empire of Rome, he had never been taken captive and prisoner by Tiberius, where he at length out of his Kingdom died in prison. Henry the third was of his own son named Henry put again in prison, where he died. Aristonicus for all his business and great do, was vanquished by the Consul Aquilius, and put in prison where likewise he died.  
In prison divers princes have ended their lives in foreign countries. Strange kinds of deaths, happen upon Princes more than on any other men, as orderly I shall prove by their pilgrimages and lives. Some by fire, as the Tyrant Phalaris of Agrigentum, who was burned with all his children, and his wife in the Brazen Bull which Perillus made for others, & was first of all put into it himself. By fire was the Emperor Valentine burned by the Goths, by fire was that famous Greek Alcibiades destroyed in Phrygia, and burned in bed with his mistress Timandra, after he had ruled Athens and all Greece a long while, Sardanapalus that great King, and last prince of Assyria, fearing to fall into the hands of Arbactus, and detesting to die by his enemies made a solemn fire, when after his lewd life, wantoning in lust, and following his desires, he burned himself: it was the end of the renowned Hercules, who conquered Monsters, subdued Serpents Lions, Dragons and wild beasts; at the last he put on the shirt of Nestus the Centaur which burned him alive. What shall I speak of Boges, the dear friend sometime of King Xerxes, who when he knew that he could not escape the hand of Cimon, and the power of At●ens, he made a great fire, where he caused his wife and concubines, his children and family to be burned and then his gold silver, and treasure and last of all he burned himself, Empedocles, Catullus, Luctatius, Asdrubal, and Po●tia died this death.  
So desirous were men always to become princes, so ambitious of honour, so greedy of wealth, that having the name of a King, they thought to avoid and escape that, which always waits on the heels of Princes, I mean death. Were not princes hanged by their own subjects, which is the vilest and most ignominious death that can be? Achaeas' King of Lydia, for that he troubled his subjects with new taxes and subsedies, was hanged by his own subjects at the river of Pactolus. Bomilchar a Prince of Libya, being suspected by the Carthaginians, that he had conspired with Agathocles, unto the annoyance of the subjects, was hanged in the City of Carthage, in the midst of the Market. Polycrates who was supposed to be the happiest Prince that ever reigned in Samos, and never sustained any loss by fortune, was at last by Orontes the Persian, King Darius' General hanged in sight of Samos. Herodotus doth affirm, that Leonides that famous King of Sparta, who long ruled the Lacedæmonians with great fame and renown, was by Xerxes' King of Persia, after his head was smitten off, commanded notwithstanding to be hanged. Trogus doth write of Hanno a prince of Carthage, which flourished in the time of King Philip, father to Alexander the great, who for his prosperous success that he had in all his attempts, waxed to be such a tyrant, that his own people first bond him with cords, whipped him with rods, plucked out his eyes, broke his legs, cut off his hands, and at last to recompense his tyranny, they hanged him up in Carthage. These were no mean men, that thus were hanged in their own country, and by their own people. Thus Princes in the midst of their lives have been arrested by death, and by divers kinds of death.  
Some as you have heard by poison, some by fire, some by hanging have ended their pilgrimages, some again have been devoured by their own horses, as Diomedes King of Thracia became food himself to those beasts, which before he fed with men's bodies. The King of Eubea for his tyranny in Boetia, was given by Hercules to be eaten by his own horses. Licinius the Emperor, at what time he had appointed that his daughter H●rina should be given to his horses to be eaten, he himself giving her as food unto them, was torn in pieces.  
It happened that Neocles, the son of that noble Greek Themistocks was by a horse likewise devoured. And this was not strange unto princes, for they were always subject unto all kind of deaths. After that the famous prince M●●us Captain of the Lybians, had broken truce with the Romans he was afterward as Livi doth witness, taken and drawn by four great horses alive at the cemmandement of Tullus Hostilius being then King of Rome. H●pp●litus son son to Theseus, being falsely accused by his mother in law Queen Phedra, and flying to avoid the fury and rage of his father at the request of the Queen, was torn in pieces by wild horses. But let us pass further, and we shall read, that as some were devoured by horses, so others were by Serpents stung to death, as Laocoon that worthy Trojan was by two Serpents destroyed; yea, that famous and warlike woman Cleopatra Queen of Egypt, after her lover and friend Marcus Antonius was overcome by Augustus Caesar the Emperor, did choose rather to be overcome with Serpents, then subdued by Caesar. With this death was Opheltes, the son of Lycurgus, King of Menea vanquished.  
Again some have perished by wild Boars, and raging Lions, as Anceus' King of Samos, and Paphages King of Ambracia, the one by a Boar, the other by a Lion. Some have been devoured by dogs, as Linus, the son of Apollo. Pliny in his seventh book metions a Queen in Bithynia named Cosinges K. N●comedes wife whom her own dogs flew, & tore in pieces. Euripides that learned Greek, coming in the night time from Archelaus King of Macedonia, with whom he had been at supper was encountered by his enemy Promerus, who set his dogs on him and did tear him to pieces. Even so were Herachtus and Diogenes both Philosophers, by dogs likewise killed. I may not forget so great a prince as Basilius the Emperor of Macedon, who in hunting amongst his Lords and Nobles, yea, amongst thousands of his Commons, he only meeting a Hart in the chase, was hurt by him in the leg whereof he died. As for Seleucus King of Syria, son to Antiochus surnamed the Great, and B●la King of Panonia, they were both thrown by their horses, and died.  
If these mischance happen unto princes in the midst of their state what is their glory but misery, since nothing expelleth fate, nor can avoid death. Some have been so weary of life some so fearful of death that they have thrown themselves into the water to be drowned, others for all their diligent fear, and watching for death, have most shamefully notwithstanding been by death prevented. Frederick the Emperor marching towards jerusalem, after that he had taken several Cities and Towns in Armenia, in passing through a little river, was drowned. Decius that noble King, being enforced to take his flight from the Goths, with whom he then was in wars, was drowned in the Marish ground Marcus Marcellus after that he had been a Consul in Rome three times, before the third wars betwixt the Romans and the Carthaginians, was likewise by shipwreck cast away.  
How many noble Princes have been drowned? as Pharaoh King of Egypt in the red sea, of whom we read in the sacred scriptures. How many have the seas despoiled of life, and with their own names christened the names of seas and waters in which they were drowned? As by the death of Aegeus King of Athens, the sea Aegeum was so called; by the death of Tyrrhenus King of Lydia, the sea was called The Tyrrhen Sea: And so King Tyberinus altered the river called Aelbula, by his death, to be the river of Tiber. Again the sea Hellespont was so called by a woman named Helle, drowned in it. So by I●arus and Myrtilus, the sea of Icarus, and the sea Myrton were so called.  
Divers Princes have also perished by famine and have been compelled to eat their own flesh as Erisychthon, and Neocles a Tyrant of Scicioma. It is written in Curtius, that Sysigambis King Darius' mother died of hunger. Ulysles the Greek lest any offspring of Hector should rise in Phrygia, to revenge the fall of Troy, and his country, did cast Astyanax the son of Hector, over the walls alive. Lycurgus' King of Thrace was by his own subjects thrown headlong into the sea, for that he first mingled water with wine.  
How many famous and noble Princes have been stoned to death, as valiant Pyrrhus' King of the Epyrotes, being in wars with Antigonus, was slain by an old woman with a a tile-stone at Argos. Pyrander at what time the Athenians warred against Eumolpus, for that he feared famine, hiding the wheat from his soldiers, was therefore by them stoned to death. Even so was Cinna the Roman in the wars betwixt the Gauls and the Romans, for the like offence stoned to death. Stout Cebrior, King Pria●'s son was slain by a stone, hurled at him by Patroclus, at the siege of Troy; so died Cygnus the son of Achilles at the same time. O unsteadfast fortune, that stones should end the many lives of famous princes! O imprudent princes, that know not how nigh ye are always to death.  
How many hath God punished with sudden death for their offences: as Mithridates' King of Pontus: and Nicanor the son of Parmenio of Macedonia died suddenly. Sertorius was slain suddenly at a banquet by Upenna. The Emperor Heli●gabalus was killed upon his stool at his easement, and thrown into Tiber. That renowned and famous Conqueror Julius Caesar, was in the midst of the City of Rome, where he was Emperor, yea, in the Senate-house, murdered and mangled by Brutus and Cassius. Divers Consuls in Rome died this death, as Fabius Max●mus, Gurges the Senator; And Manlius Torquatus, even at his supper died presently.  
Some with Thunderbolts did God likewise punish; thus Capaneus was slain at the wars of Thebes. Tullus Hostilius King of Rome, was with a Thunderbolt for his insolency and pride slain. Zoroastres King of the Bactrians, the first inventor of Magic, was likewise by that kind of death encountered. Pride in princes was the only cause of their falls, insomuch that the poets feign, that the great and monstrous Giant E●c●ladus, for his proud enterprise against Jupiter, was thrown by a Thunderbolt into the bottom of Aetna, a fiery and flaming mountain.  
The uncertain state of princes is seen and tried by their death. Who liveth so short a time as a prince? who dieth so strange a death as a prince? Who liveth in care? who dieth living but a prince? Was not Sergius Galba, and Commodus the son of Marcus, surnamed Anbilius, two Emperors of Rome, the one by Otho strangled in the Market place of Rome, the other imprisoned by Martia his own concubine? Minos' King of Crect travelling after Dedalus into Sicily, was by his great friend King Cocalus, slain by deceit. So was Alebas, chief governor of Larissa, murdered by his own soldiers.  
The desire that men bear unto honour and dignity, is commonly accompanied with death; as Spurius Cassius and Spurius Melius for their greediness of the Empire of Rome, were both worthily beheaded. God hath showed just vengeance upon Princes for their iniquity, with plagues and pestilences, which spoilt the Emperor Constantine, and the Empress Zoae, his wife: And by this were Marcus Antonius, Alphonsus, and Domitius justly and worthily punished. God hath wonderfully punished the pride of Princes, even with shameful and horrible deaths, insomuch that Lice and vermin have consumed their bodies alive; As Maximilian the Emperor, Arnulphus, Honorificus King of the Vandals, and Herode King of the jews, were eaten up alive with vermin and Lice. Pliny and Plutarch say, that proud Sylla, which sore plagued Rome and Italy, had all his flesh converted into Lice, and so died. Herodotus doth likewise report of one Pheretrina a Queen of the Barceans, who died of this filthy and horrible death. God hath taken them away in the midst of their pleasure, even eating and drinking, as Septimus and Valentianus, two famous Emperors, who died both of a surfeit, for want of digestion, Archesilaus' died presently with one draught of wine.  
What is the life of Princes, but an uncertain Pilgrimage? Nay, women are famous for their pilgrimage therein: As the Queen of Sheba came from Ethiopia to hear and to learn Solomon's wisdom. Cornelia from Rome, being a noble woman, went to Palestina to hear Saint Hierome teach Christians. The pilgrimage of our life is nothing else but a continual travel until we come to our last journey, which is Death: then is the end of all pilgrimage, and just account to be made for the same,   

CHAP. XLV.  
Of Death, the End of all Pilgrimage.  
THe last line of all things is death, the discharge of all covenants, the end of all living creatures, the only wish of the good, and the very terror of the wicked. And for that the life of man is divers, so is death variable after sundry manners and fashions, as by experience is seen and known in all countries'. Nothing is surer than death; yet nothing is more uncertain than death. For Pindarus that wise King of the Liricans, being demanded of certain Beotians, what might best happen to man in this world? Even that (said he) which chanced to Trophonius and Ag●medes, meaning Death: For these men after they had builded a new Temple to Apollo, demanded of Apollo the best reward that he could give them: they thinking to enjoy some dignity or worldly substance, were seven days after rewarded with death.  
The like we read in the first Book of Herodotus, where the mother of Biton and Cleobes, two young men of Argos, kneeling before the Image of Juno, besought the Goddess to bestow some excellent good thing upon her two sons, for their pain and travel that they shown toward her, in drawing her Chariot ten miles in stead of horses: The Goddess willing to grant them the best thing that could be given to man, the next night, quietly in bed as they slept, they both died. Wherefore very well did Aristippus answer a certain man who asked how Socrates died: Even in that order, said he, that I wish myself to die. Giving to understand, that any death is better than life.  
That noble Philosopher Plato, a little before he died, as Sabellicus doth write, did thank nature for three causes; the first, that he was born a man, and not a beast; the second, that he was born in Gréece, and not in Barbary; the third, that he was born in Socrates time, who taught him to die well. Hermes that great Philosopher of Egypt, even dying, so embraced death, that he called upon that that divine spirit which ruled all the heavens, to have mercy upon him, being right glad that he had passed this toiling life. Such is the uncertainty of death, that some in the half of their days, and in the midst of their fame and glory, die. So Alexander the great died in Babylon, Pompey died in Egypt, and Marcellus, being a young man of great towardness, and by adoption heir unto the Empire of Rome, died.  
It is strange to see the varieties of death and in how divers and sundry fashions it hath happened unto Great men always. Some being merry in their banquets, and drinking were slain; so Clitus was slain by Alexander the great, being his chief friend. Amnon being bidden to a banquet by Absalon, was slain by him. Yea, all the Ambassadors of Persia were commanded to be slain, even drinking at the table, by Amintas King of Macedonia. Some end their lives wantoning with women, and playing in chambers; as that renowned Alcibiades, being taken in wantonness with Timandra, was slain by Lisander. Even so Phaon and Speusippus the Philosopher died likewise. Some bathing and refreshing themselves, have perished by their own wives: so Agamemnon that famous Greek was killed by his wife Clytaemnestra; and Argirus Emperor of Rome by his wife Zoe,  
Divers in prison have died as captives; so Aristobulus, Eumenes, Aristonicus, Marius, Cleomenes, Jugurth, Syphax, famous and renowned Princes. Divers have been slain in the draught, as that beast Heliogabalus, whom Rome so hated, that he fled to a draught, and there was slain, and after was drawn through the streets and thrown into the river of Tiber. Cneius Carbo a man of great dignity and power in Rome, was commanded that he should be slain, as he was sitting on his stool of ease, by Pompey, in the third time of his Consulship in Rome. Thus shamefully have some died, and thus famously others died. Patroclus knew not that he should be slain by Hector, Hector never thought he should be killed by Achilles. Achilles never doubted his death by Paris. Paris never judged that he should be vanquished by Pyrrhus. Neither did Pyrrhus' know that he should be overcome by Orestes: so that no man knoweth his end, where, how, and when he shall die, and yet all men are certain and sure, that they have an end, that they must needs die. And yet the fear of death hath overcome the stoutest soldiers. We read that Asdrubal of Carthage, a noble and a famous Captain, overthrown by Scipio, for fear of death kneeled before Scipio, embracing his feet, and was so fearful that his own wife was ashamed of his do; Yet had this famous General rather be a laughing stock to the Romans a bond man to Scipio, running a foot like a lackey after his triumph, then to die manfully in the behalf of his country, which valiantly for a time he defended. Perpenna likewise a famous Roman, being taken in Spain, by the soldiers of Pompey in a place full of Groves, fearing lest at that instant he should be slain by Pompey's soldiers, he made them believe that he had divers things to speak to Pompey, of some designs that the enemies had in hand against him: rather had Perpenna betray his friends and his fellows, yea, and all his country to his enemy, then suffer a sudden death. A greater fear of death we read in that book of Fulgosius, of the Emperor Vitellius, who after he had vanquished and slain divers nobles, and shown great wrongs unto the Emperor Otho, and to Sabinus, brother to Vespasian the Emperor, being in fear of his life by Vespasian, and being taken by the soldiers, he besought them, rather than die presently, that he might be kept safe in prison, until he might see and speak with Vespasian the Emperor; such was his fear, that he did hid himself in a chest to prolong his wretched life.  
So fearful was Caligula of death that he would never go abroad at any Lightning or Thunder, but had his head covered with all such things as might resist the violence of Lightning, Misa King of the Moabites, and Joram King of jewry, being besieged by the enemies, and in danger of death, they practised devises and invensions to save their lives, and sacrificed their children, to mitigate the rage of the Gods. The love that divers had unto life, and the fear they had of death were to be noted worthily considering how much men are vexed with the fear of death. Antemon was so desirous to live and so fearful to die, that he hardly would travel out of his house any where; and if he were compelled to go abroad, he would have two of his servants to bear over his head a great brazen Target, to defend him from any thing which might happen to do him hurt. Theagenes in like sort would not go out of his house, without he had consulted with the Image of Hecate, to know what should happen to him that day, and to understand whether he might escape death or no. Commodus the Emperor would never trust any Barber to shave his beard lest his throat should be cut. Masinissa King of Numidia would rather commit his state and life unto dogs, then unto men, who was as his guard to keep and defend him from death. I might here speak of Bion, of Domitianus, of Dionysius, of Pisander, and of a thousand more, who so feared death that their chief care and study was how they might avoid the same. The fear of death causeth the son to forsake the father, the mother to renounce the daughter, one brother to deny another, and one friend to forsake another, Insomuch that Christ himself was forsaken of his disciples for fear of death. Peter denied him and all the rest fled from him and all for fear of death Behold therefore how fearful some are and how joyful others are. Some desperately have died being weary of life. As Sabinus, ●uba, Cleomenes, some have hanged, some have burned, and some drowned themselves, and thus with one desperate end or other perished. But since every man must die, it were reason that every man should prepare to die for to die well is nothing else but to live again. Wherefore certain philosophers of India called the Gymnosophislae being by Alexander the great commanded to answer to cercertain hard questions, which if they could absolve they should live, otherwise they should die. The first question propounded to know whether there were more living or dead; to the which the first philosopher said, that the living are more in number because the dead have no being, no place, nor number. The second question was whether the land produced more creatures, or the sea; to this answered the second philosopher and said, the land doth engender more for that the sea is but a portion of the land. The third question was to know, what beast was most subtle; that beast answered the third philosopher, whose subtlety man cannot discern. Fourthly it was demanded why they being philosophers were so induced to persuade the Sabians to rebellion; because said the philosophers it is better to die manfully, then to live miserably. The fifth question was, whether the day was made before the night, or the night before the day; to the which it was answered the day. The sixth was to understand how Alexander the Great himself might get the good will of the people; in showing said that sixth philosopher thyself not terrible to the people. The seventh question was whether life or death were stronger; to which it was answered, life. The eight was to know how long a man should live; till said the eight philosopher, a man thinks death better then life. The last question proposed by Alexander was, how might a mortal man be accounted in the number of the Gods. In doing greater things said all the Philosophers than man is able to do. For they knew this proud Prince would be a God, and that he would learn of the sage Philosophers how he might eschew mortality, he was answered roundly because he should know himself to be a man, and being a man, he should make himself ready to die, for death is the reward of sin, and death is the beginning again of life unto the good. As Aulus Posthumius, in an Oration which he made unto his soldiers, said, it is given to both good and bad to die, but to die godly and gloriously is only given unto good men. So Hector speaking in Homer, said unto his wife Andromache, that she should not be sorry for his death, for all men must die.  
Some with the Galatians do so contemn death that they fight naked and are persuaded with the Pythagoreans, that they shall never die, but pass from one body to another: Some again die joyfully as the brethren of Policrat●, who being taken captive by Diognitus the King of Milesia, she was so ill entreated by him, that she did send Letters to Naxus, to her brethren, at what time the people of Milesia were feasting, drinking and banqueting at a solemn feast: Her brethren embracing the opportunity came and found the Emperor drinking, and all his people overcharged with wine, and slew the greatest part of them, and having taken many of them prisoners, they brought their sister home to Naxus, where as soon as they came home, they died, for joy of the victory. Even so Phisarchus sometime in his great triumph crying out, O happy hours and joyful days, was taken with such an ecstasy of joy, that he broke his veins at that very instant with the excess of gladness,  
He is counted most wise that knoweth himself. To joy too much in prosperity, to be advanced and extolled when fortune favours, without all fear of ill haps to come is folly. To be vanquished and subdued in adversity, without hope of solace to ensue, is mere madness. Therefore the Wisemen, knowing that death was the last line of life, did endeavour in their lives how they might die well: And briefly for the examples of our lives, I will here note a few sentences of these wise men, which they used as their Posies, and think good to show their answers to divers questions propounded to them.  
Bias dwelling in the City of Prienna, after the City was destroyed by the Mutinensians, escaped and went to Athens, whose Poesy was Maximus improborum numerus: He willed all young men in their youth to travel for knowledge, and commanded old men to embrace wisdom. This Bias being demanded what was the difficultest thing in the world; he said, to suffer stoutly the mutability of fortune. Being demanded what was the most infamous death that might happen to man, to be condemned (said he) by law. Being asked what was the sweetest thing to man, he made answer Hope. Being again demanded what beast was most hurtful, Amongst wild beasts a Tyrant, said Bias, and amongst tame beasts a Flatterer. And being demanded what thing it was that feared nothing in all the world he answered, A good Conscience. And again in the second olympiad, he was demanded many other questions; as who was most unfortunate in the world; the impatient man, said Bias. What is most hard to judge? Debates between friends. What is most hard to measure? he answered, Time. Thus having answered to these, and divers other questions, Bias was allowed one of the seven Wise men of Gréece.  
Chilo, the second of the Sages, being asked what was the best thing in the world he answered, Every man to consider his own state. And again, being demanded what beast is most hurtful, he said Of wild beasts a Tyrant, of tame beasts a Flatterer. Being asked what is most acceptable to man, he said, Time: And being asked of the Greek Myrsilas, what was the greatest wonder that ever he saw, he said An old man to be a Tyrant.  
The third was Chilo the Lacedaemonian who being demanded what was a difficult thing for a man to do, he answered, Either to keep silence, or to suffer injuries. Being demanded what was most difficult for a man to know, he said, For a man to know himself: And therefore he used this Poesy, Nosce teipsum. This Chilo being of Aesop demanded what Jupiter did in heaven, he said He doth throw down lofty and proud things, and he doth exalt humble and meek things.  
S. jon said, that in knowing and considering what we are, and how vile we are, we shall have less occasion ministered to us to think well of our selus; for there is nothing good nor beautiful in man. This Solon being asked by King Cyrus, sitting in his chair of state, having on his most royal habiliments and Princely robes, covered with Pearls and Precious stones; Whether ever he saw a more beautiful sight then himself sitting in height of his Majesty? Solon answered that he saw divers Birds more glorious to behold then Cyrus: And being demanded by Cyrus, what Birds were they, Solon said, the little Cock, the Peacock, and the Pheasant, which are decked with natural garments, and beautified with natural colours. This Solon was wont to say, I wax daily old, learning much: He noted nothing so happy in man, as to Live well, that he might Die well; applying the Cause to the Effect, as first to Live well, and then to Die well.   
FINIS.   

LONDON: Printed by Elizabeth Alsop, dwelling in Grubstreet, near the Upper Pump 1653.