THE
FIRST
BOOKE
OF
THE
DIALL
OF
PRINCES
,
WITH
the
famous
Booke
of
Marcus
Aurelius
,
wherein
hee
entreateth
what
excellency
is
in
a
Prince
that
is
a
good
Christian
:
and
contrariwise
,
what
euils
doe
follow
him
that
is
a
cruell
Tyrant
.
CHAP.
I.
Here
the
Author
speaketh
of
the
birth
and
lynage
of
the
wise
Philosopher
and
Emperour
Marcus
Aurelius
.
And
he
putteth
also
at
the
beginning
of
this
Booke
three
Chapterss
,
wherein
hee
entreateth
of
the
discourse
of
his
life
:
for
by
his
Epistles
and
Doctrine
,
the
whole
course
of
this
present
worke
is
approued
.
AFter
the
death
of
the
Emperour
Antoninus
Pius
,
in
the
695.
years
from
the
foundation
of
Rome
,
and
in
the
173.
Olimpiade
:
Fuluius
Cato
,
and
Cneus
Patroclus
,
then
being
Consuls
:
the
fourth
day
of
October
,
in
the
high
Capitoll
of
Rome
,
at
the
sute
of
the
whole
Romane
people
,
&
with
the
assent
of
the
sacred
Senate
,
Marcus
Aurelius
Antonius
was
proclaimed
Emperour
vniuersall
of
the
whole
Romane
Monarchie
.
This
noble
Prince
was
naturally
Marcus
Aurelius
a
Romane
born
.
of
Rome
borne
,
in
the
mount
Celio
,
on
the
sixt
day
before
the
Calends
of
May
,
which
(
after
the
Latines
account
)
is
the
26.
day
of
Aprill
.
His
Grandfather
was
called
Annius
Verus
,
and
was
chosen
Senatour
in
the
time
of
the
Emperours
Titos
and
Vespasian
.
His
great
Grandfather
was
named
Annius
Verus
,
which
was
borne
in
Spaine
,
in
the
free
town
of
Gububa
,
when
the
wars
were
most
cruell
betweene
Caesar
and
Pompeius
:
at
what
time
many
Spaniards
fledde
to
Rome
,
and
many
Romaines
ranne
into
Spaine
.
By
this
meanes
this
Emperour
had
a
great
Grandfather
,
a
Romane
,
and
a
great
Grandmother
,
a
Spaniard
.
His
Father
was
named
Annius
Verus
after
his
Grandfather
,
and
Great
Grandfather
,
by
reason
whereof
the
ancient
Historiographers
call
him
Marcus
Antonius
Verus
.
And
true
it
is
,
that
the
Emperour
Adrian
called
him
Marcus
Verissimus
,
for
that
hee
neuer
forged
lye
,
nor
swarued
at
any
time
from
the
truth
.
These
Annti
Veri
were
a
kindred
in
Rome
(
as
Iulius
Capitolinus
reporteth
)
which
vaunted
themselues
to
come
of
Numa
Pompelius
,
and
Quintus
Curtius
the
famous
Romane
:
which
(
to
worke
the
Romane
people
safety
and
his
owne
person
euerlasting
memory
)
willingly
threw
himselfe
into
the
Gulfe
,
Domitta
Camilla
,
as
recounteth
Cinna
in
the
bookes
that
hee
wrote
of
the
Romaine
pedigrees
.
That
stocke
of
Camilli
,
was
in
those
daies
highly
honoured
in
Rome
:
for
that
they
conuayed
their
discent
from
that
Camillus
,
which
was
the
renowmed
and
valiant
Romane
Captaine
,
who
deliuered
Rome
when
the
Gaules
had
taken
it
,
and
besieged
the
Capitoll
.
The
men
that
sprang
of
this
linage
,
bare
the
name
of
Camilli
,
for
remembrance
of
this
Camillus
.
And
the
woman
that
came
of
the
same
stocke
kept
the
name
of
Camilla
,
in
memory
of
a
daughter
of
the
said
Camillus
.
This
Camilla
refused
mariage
,
and
chose
to
liue
among
the
vastall
virgins
:
and
there
long
space
remained
,
enduring
a
sharpe
and
hard
life
.
And
shee
was
so
vertuous
a
Romane
,
and
precise
in
her
life
,
that
in
the
time
of
Seuerus
Emperour
of
Rome
,
her
Tombe
was
honoured
as
a
Relique
,
whereon
was
engraued
this
Epitaph
.
Camillus
loe
,
doth
here
engraued
rest
,
That
onely
was
Camillus
daughter
deere
:
And
this
was
written
in
Heroycall
verse
in
the
Greeke
tongue
,
with
a
maruellous
haughty
stile
.
But
to
our
matter
,
yee
shall
vnderstand
,
that
the
Romanes
kept
a
certaine
Law
in
the
12.
Tables
,
the
words
whereof
were
these
:
Wee
ordaine
and
commaund
,
that
all
the
Romanes
shall
for
euer
haue
speciall
priuiledge
in
euery
such
place
,
where
their
ancestors
haue
done
to
the
Romane
people
any
notable
seruice
.
For
it
is
reason
that
where
the
Citizen
aduentureth
his
life
,
there
the
City
should
doe
him
some
honour
after
his
death
.
By
vertue
of
this
law
all
the
family
of
Camilli
euer
enioyed
the
keeping
of
the
high
Capitoll
,
for
that
(
by
his
force
and
policie
)
he
chased
the
French
men
from
the
siege
.
Truly
,
it
is
not
vnknowne
,
that
this
noble
Knight
and
valiant
Captaine
Camillus
did
other
things
as
great
,
and
greater
then
this
;
but
because
it
was
done
within
the
circuit
of
Rome
,
it
was
esteemed
aboue
all
his
other
acts
and
prowesse
.
And
herein
the
Romanes
swarued
not
far
from
reason
,
for
that
,
amongst
all
princely
vertues
,
is
esteemed
to
bee
the
chiefest
and
worthiest
,
which
is
employed
to
the
profit
of
the
common-wealth
.
The
Romane
Chronaclers
with
tears
cease
not
to
lament
the
ruine
of
their
Country
,
seing
that
variety
of
time
,
the
multitude
of
Tyrants
,
the
cruelty
of
ciuill
wars
,
were
occasion
that
the
ancient
state
of
the
Romane
gouernement
,
came
to
vtter
destruction
,
and
in
steade
thereof
a
new
and
euill
trade
of
life
to
bee
placed
.
And
hereof
no
man
ought
to
Pulto
sayth
,
That
for
no
alteration
which
befell
to
the
common
weale
,
for
no
calamity
that
euer
Rome
suffered
,
that
priuiledge
was
taken
away
from
the
linage
of
Camilli
,
(
I
meane
the
gouernment
of
the
high
Capitoll
)
except
it
were
in
the
time
of
Silla
the
Consull
,
when
this
family
was
sore
persecuted
,
for
none
other
cause
but
for
that
they
fauored
the
Consull
Marius
.
This
cruell
Silla
being
dead
,
and
the
pittifull
Iulius
Caesar
preuayling
,
all
the
banished
men
from
Rome
returned
home
againe
to
the
common-wealth
.
As
touching
the
Auncestors
of
the
Emperour
Marcus
Aurelius
,
what
hath
beene
their
trade
of
life
,
estate
,
pouerty
,
or
riches
,
standing
in
fauor
or
displeasure
,
what
prosperity
or
aduersity
they
haue
had
or
suffered
,
wee
finde
not
in
writings
,
though
with
great
diligence
they
haue
beene
searched
for
.
And
the
cause
hereof
was
,
for
that
the
ancient
writers
of
the
Romane
Histories
,
touched
the
liues
of
Iulius
Capitolinus
sayth
,
That
Annius
Verus
(
father
of
Marcus
Aurelius
)
was
pretor
of
the
Rhodian
Armies
,
and
also
warden
in
other
Frontiers
in
the
time
of
Trayan
the
good
,
Adrian
the
wise
,
and
Anthony
the
mercifull
.
Which
Emperours
trusted
none
with
their
Armies
,
but
discreet
&
valiant
men
.
For
good
Princes
chose
alwayes
such
Captaines
,
as
can
with
wisdom
guide
the
Armie
,
and
with
valiantnes
giue
the
battell
.
Though
the
Romanes
had
sundry
wars
in
diuers
places
,
yet
chiefly
they
kept
great
Garrisons
alwayes
in
foure
parts
of
the
world
.
That
is
to
say
,
in
Bizantium
(
which
now
is
Constantinople
)
to
resist
the
Parthiens
:
in
Gades
,
(
which
now
is
called
Galizia
)
to
withstand
the
Portugales
:
in
the
riuer
of
Rein
to
defend
In
the
moneth
of
Ianuarie
,
when
the
Senate
distributed
their
offices
,
In
what
estimation
these
foure
Frontiers
were
,
wee
may
easily
perceyue
,
Goe
thou
hast
neuer
beene
brought
vp
in
the
wars
:
and
to
proue
the
same
by
examples
.
The
great
Pompey
passed
the
Winter
season
in
Constantinople
:
The
aduenturous
Scipio
in
Colonges
,
the
couragious
Caesar
in
Gades
,
and
the
renowmed
Marius
in
Rhodes
.
And
these
foure
were
not
only
in
the
Frontiers
aforesaid
in
their
youth
,
but
there
they
did
such
valiant
acts
,
that
the
memory
of
them
remaineth
euermore
after
their
death
.
These
thinges
I
haue
spoken
to
proue
,
sith
wee
finde
that
Marcus
Aurelius
father
was
Captain
of
one
of
these
4.
Frontiers
:
it
followeth
,
that
he
was
a
man
of
singular
wisdome
and
prowesse
.
For
as
Scipio
sayd
to
his
friend
Masinissa
in
Affrike
,
It
is
not
possible
for
a
Romane
Captaine
to
want
eyther
wisdome
or
courage
,
for
thereunto
they
were
predestined
at
their
birth
.
Wee
haue
no
authenticke
authorities
,
that
sheweth
vs
from
whence
,
when
,
or
how
,
in
what
countries
,
Suetonius
Tranquillus
in
his
first
booke
of
Emperours
,
counteth
at
large
the
aduenturous
enterprises
taken
in
hand
by
Iulius
Caesar
in
his
yong
age
,
and
how
far
vnlikely
they
were
from
thought
,
that
he
should
euer
obtaine
the
Romane
Empire
;
writing
this
to
shew
vnto
Princes
,
how
earnestly
Iulius
Caesars
heart
was
bent
to
win
the
Romane
Monarchy
,
and
likewise
how
wisdom
fayled
him
in
behauing
himselfe
therin
.
A
Philosopher
of
Rome
,
wrote
to
Phalaris
the
Tirant
,
which
was
in
Cicilia
,
Why
hee
possessed
the
realme
so
long
by
tyranny
?
Phalaris
answered
him
againe
in
another
Epistle
in
these
few
wordes
.
Thou
callest
mee
tyrant
,
because
I
haue
taken
this
realme
,
and
kept
it
32.
yeares
.
I
graunt
then
,
(
quoth
hee
)
that
I
was
a
tyrant
in
vsurping
it
:
For
no
man
occupyeth
another
mans
right
,
but
by
reason
he
is
a
tyrant
:
But
yet
I
will
not
agree
to
be
called
a
Tyrant
,
sith
it
is
now
xxxii
.
yeares
since
I
haue
possessed
it
.
And
though
I
haue
atchieued
it
by
tyranny
,
yet
I
haue
gouerned
it
by
wisdome
.
And
I
let
thee
to
vnderstand
,
that
to
take
another
mans
goods
,
it
is
an
easie
thing
to
conquere
,
but
a
hard
thing
to
keepe
an
easie
thing
:
for
to
keepe
them
,
I
ensure
thee
it
is
very
hard
.
The
Emperour
Marcus
Aurelius
married
the
daughter
of
Antoninus
Pius
,
the
16.
Emperour
of
Rome
,
and
she
was
named
Faustina
,
who
as
sole
Heyre
had
the
Empire
,
and
so
through
marriage
Marcus
Aurelius
came
to
be
Emperour
.
This
Faustine
was
not
so
honest
and
chast
,
as
shee
was
faire
and
beautifull
.
Shee
had
by
him
two
sonnes
,
Commodus
and
Verissimus
.
Marcus
Aurelius
triumphed
twice
,
Augustus
Caesar
,
who
was
best
beloued
of
all
other
Emperours
of
Rome
.
Hee
gouerned
the
Empire
for
the
space
of
eighteene
yeere
with
vpright
iustice
,
and
died
at
the
age
of
63
yeeres
with
much
honor
,
in
the
yeere
Climatericke
,
which
is
in
the
63.
years
wherein
the
life
of
man
runneth
in
great
perill
.
For
then
are
accomplished
the
nine
seuens
,
or
the
seuen
nines
.
Aulus
Gelius
writeth
a
Chapter
De
noctibus
Atticis
.
Marcus
Aurelius
was
a
Prince
,
of
life
most
pure
,
of
doctrine
most
profound
,
and
of
fortune
most
happy
of
all
other
Princes
in
the
world
,
saue
only
for
Faustine
his
wife
,
and
Commodus
his
sonne
.
And
to
the
end
we
may
see
what
Marcus
Aurelius
was
from
his
infancy
,
I
haue
put
here
an
Epistle
of
his
,
which
is
this
.
CHAP.
II.
Of
a
letter
which
Marcus
Aurelius
sent
to
his
friend
Pulio
,
wherein
he
declareth
the
order
of
his
whole
life
:
and
amongst
other
things
,
he
maketh
mention
of
a
thing
that
happened
to
a
Romane
Censor
,
with
his
Host
of
Campagnia
.
MAreus
Aurelius
,
only
Emperour
of
Rome
,
greeteth
thee
his
old
friend
Pulio
,
wisheth
health
to
thy
person
,
&
peace
to
the
common-wealth
.
As
I
was
in
the
Temple
of
the
Vestall
Virgins
,
a
letter
of
thine
was
presented
vnto
me
,
which
was
written
long
before
,
and
greatly
desired
of
me
:
but
the
best
therof
is
,
that
thou
writing
vnto
me
briefly
,
desirest
that
I
should
write
vnto
thee
at
large
:
which
is
vndecent
for
the
authority
of
him
that
is
chiefe
of
the
Empire
,
in
especiall
,
if
such
one
be
couetous
:
for
to
a
Prince
there
is
no
greater
infamy
then
to
be
lauish
of
words
,
and
scant
of
rewards
.
Thou
writest
to
me
of
the
griefe
in
thy
leg
,
and
that
thy
wound
is
great
:
and
truly
the
paine
thereof
troubleth
me
at
my
heart
,
and
I
am
right
sorry
that
thou
wantest
that
which
is
necessary
for
thy
health
,
and
that
good
that
I
do
wish
thee
.
For
in
the
end
,
all
the
trauels
of
this
life
may
be
endured
,
so
that
the
body
with
diseases
be
not
troubled
.
Thou
lettest
me
vnderstand
by
thy
letters
,
that
thou
art
arriued
at
Rhodes
and
requirest
me
to
write
vnto
thee
,
how
I
liued
in
that
place
when
I
was
yong
,
what
time
I
gaue
my
minde
to
study
,
and
likewise
what
the
discourse
of
my
life
was
,
vntill
the
time
of
my
being
Emperor
of
Rome
.
In
this
case
truly
I
maruell
at
thee
not
a
little
,
that
thou
shouldest
aske
me
such
a
question
,
and
so
much
the
more
,
that
thou
didst
not
consider
,
that
I
cannot
with
out
great
trouble
and
paine
answere
thy
demand
.
For
the
doings
of
youth
in
a
yong
man
were
neuer
so
vpright
&
honest
,
but
it
were
more
honest
to
Annius
Verus
my
father
,
shewing
vnto
me
his
fatherly
loue
(
not
accomplishing
yet
fully
13.
years
)
drew
me
from
the
vices
of
Rome
,
and
sent
mee
to
Rhodes
to
learn
science
,
howbeit
better
accompanied
with
books
,
then
loden
with
money
,
where
I
vsed
such
diligence
,
and
fortune
so
fauored
me
that
at
the
age
of
26.
years
,
I
read
openly
natural
and
moral
Philosophy
,
and
also
Rhetoricke
:
and
there
was
nothing
gaue
mee
such
occasion
to
study
,
and
reade
books
,
as
the
want
of
money
;
For
pouerty
causeth
good
mens
children
to
be
vertuous
,
so
that
they
attaine
to
that
by
vertue
,
which
others
com
vnto
by
riches
.
Truely
friend
Pulio
,
I
found
great
want
of
the
pleasures
of
Rome
,
especially
at
my
first
comming
into
the
Isle
;
but
after
I
had
read
Philosophy
x.
yeares
at
Rhodes
,
I
tooke
my selfe
as
one
born
in
the
countrey
.
And
I
think
my
conuersation
among
them
caused
it
seeme
no
lesse
.
For
it
is
a
rule
that
neuer
faileth
,
That
vertue
maketh
a
stranger
grow
naturall
in
a
strange
country
,
and
vice
maketh
the
naturall
a
stranger
in
his
owne
countrey
,
Thou
knowest
well
,
how
my
Father
Annius
Verus
was
15.
years
a
Captain
in
the
Frontiers
against
the
barbarous
by
the
commandement
of
Adrian
my
Lord
and
Master
,
and
Antoninus
Pius
my
Father
in
Law
,
both
of
them
Princes
of
famous
memory
:
which
recommended
mee
there
to
their
olde
friends
,
who
with
fatherly
counsell
exhorted
me
,
to
forgette
the
vices
of
Rome
,
and
to
accustome
my selfe
to
the
vertues
of
Rhodes
.
And
truely
,
it
was
but
needfull
for
mee
:
For
the
naturall
loue
of
the
country
oft
times
,
bringeth
damage
to
him
that
is
borne
therein
,
leading
his
desire
still
to
returne
home
.
Thou
shalt
vnderstand
,
that
the
Rhodians
are
men
of
much
courtesie
,
and
requiting
benenolences
,
which
chanceth
in
few
Isles
:
because
that
naturally
they
are
persons
deceitfull
,
subtill
,
vnthankefull
,
and
full
of
suspition
.
I
speake
this
,
because
my
Fathers
friends
alwaies
succored
me
with
counsel
&
mony
:
which
2
things
were
so
necessary
,
that
I
could
not
tell
which
of
them
I
had
most
need
of
.
For
the
stranger
maketh
his
profite
with
money
,
to
withstand
disdainefull
pouerty
,
&
profiteth
himself
with
counsel
to
forget
the
sweet
loue
of
his
country
.
I
desired
then
to
reade
Philosophie
in
Rhodes
,
so
long
as
my
Father
continued
there
Captaine
.
But
that
could
not
bee
,
for
Adrian
my
Lord
,
sent
for
me
to
return
to
Rome
,
which
pleased
me
not
a
litle
,
albeit
(
as
I
haue
said
)
they
vsed
me
as
if
I
had
beene
borne
in
that
Iland
,
for
in
the
end
,
Although
the
eyes
bee
fedde
with
delight
to
see
strange
things
,
yet
therefore
the
heart
is
not
satisfied
.
And
this
is
all
that
touched
the
Rhodians
.
I
will
now
tell
thee
also
,
how
before
my
going
thither
,
I
was
borne
and
brought
vp
in
mount
Celio
(
in
Rome
)
with
my
father
from
mine
infancie
.
In
the
common
wealth
of
Rome
,
there
was
a
law
vsed
,
and
by
custome
well
obserued
,
that
no
Citizen
which
enioyed
any
liberty
of
Rome
(
after
their
sonnes
had
accomplished
tenne
yeares
)
should
bee
so
bold
or
hardy
,
to
suffer
them
to
walke
the
streetes
In
one
of
the
lawes
of
the
twelue
Tables
were
written
these
words
.
Wee
ordaine
and
commaund
,
that
euery
Citizen
that
dwelleth
within
the
circuite
of
Rome
,
or
Liberties
of
the
same
,
from
ten
yeares
vpwards
,
to
keepe
his
son
well
ordered
.
And
if
perchance
the
child
being
idle
,
or
that
no
man
teaching
him
any
craft
or
science
,
should
thereby
peraduenture
fall
to
vice
,
or
commit
some
wicked
offence
,
that
then
the
Father
(
no
lesse
then
the
Sonne
)
should
bee
punished
.
For
there
is
nothing
so
much
breedeth
vice
amongst
the
people
,
as
when
the
Fathers
are
too
negligent
,
and
the
children
bee
too
bold
.
And
furthermore
,
another
Law
sayde
.
Wee
ordaine
and
commaund
,
that
after
tenne
yeares
bee
past
,
for
the
first
offence
that
the
child
shall
commit
in
Rome
,
that
the
Father
shall
bee
bound
to
send
him
forth
some
where
else
,
or
to
bee
bound
surety
for
the
good
demeanour
of
his
Sonne
.
For
it
is
not
reason
,
that
the
fond
loue
of
the
Father
to
the
Sonne
,
should
bee
an
occasion
why
the
multitude
should
bee
slaunred
:
Because
all
the
wealth
of
the
Empire
consisteth
,
in
keeping
and
maintaining
quiet
men
,
and
in
banishing
,
and
expelling
seditious
persons
.
I
will
tell
thee
one
thing
(
my
Pulio
)
and
I
am
sure
thou
wilt
maruell
at
it
,
and
it
is
this
.
When
Rome
triumphed
,
and
by
good
wisdome
gouerned
all
the
world
,
the
inhabitants
in
the
same
surmounted
the
number
of
two
hundred
thousand
persons
,
which
was
a
maruellous
matter
.
Amongst
whom
(
as
a
man
may
iudge
)
there
was
a
hundred
thousand
children
,
But
they
which
had
the
charge
of
them
kept
them
in
such
awe
and
doctrine
,
that
they
banished
from
Rome
one
of
the
sonnes
of
Cato
Vticensis
,
for
breaking
an
earthen
pot
in
a
Maydens
hands
which
went
to
fetch
water
.
In
like
manner
they
banished
the
sonne
of
good
Cinna
,
only
for
entring
into
a
garden
to
gather
fruit
.
And
none
of
these
two
were
as
yet
fifteene
yeeres
old
.
For
at
that
time
they
chastised
them
more
for
the
offences
done
in
iest
,
then
they
do
now
for
those
which
are
don
in
good
earnest
.
Our
Cicero
sayth
in
his
booke
De
Legibus
,
That
the
Romanes
neuer
tooke
in
any
thing
more
pains
,
then
to
restrain
the
children
(
as
well
olde
as
the
young
)
from
idlenes
.
And
so
long
endured
the
feare
of
their
Law
,
and
honour
of
their
common
wealth
,
as
they
suffered
not
their
children
like
vagabonds
idlely
to
wander
the
streetes
,
For
that
country
may
aboue
all
other
bee
counted
happy
,
where
each
one
enioyeth
his
owne
labour
,
and
no
man
liueth
by
the
sweate
of
another
.
I
let
thee
know
,
my
Pulio
,
that
when
I
was
a
child
(
although
I
am
not
yet
very
old
)
none
durst
bee
so
hardy
to
goe
commonly
through
Rome
without
a
token
about
him
of
the
craft
and
occupation
hee
exercised
,
and
wherby
hee
liued
.
And
if
any
man
had
beene
taken
contrary
,
the
children
did
not
onely
crie
out
of
him
in
the
streets
as
of
a
foole
;
but
also
the
Censour
afterwards
condemned
him
,
to
trauell
with
the
captiues
in
common
workes
.
For
in
Rome
they
esteemed
it
not
lesse
shame
to
the
child
which
was
idle
,
then
they
did
in
Greece
to
the
Philosopher
which
was
ignorant
.
And
to
the
end
thou
mayest
see
this
,
I
write
vnto
thee
to
be
no
new
thing
,
thou
oughtest
to
know
,
that
the
Emperour
caused
to
bee
borne
afore
him
a
burning
brand
,
and
the
Councel
an
Axe
of
Armes
,
the
Priests
a
Hatte
,
in
manner
of
a
Coyse
:
The
Senatours
a
Crusible
on
their
Armes
:
the
Iudges
a
little
Balance
,
the
Tribunes
Maces
,
the
Gouernours
a
Scepter
,
the
Bishoppes
Hattes
of
flowers
:
the
Oratours
a
Booke
,
the
Cutlers
a
Sword
,
the
Goldsmith
a
pot
to
melt
gold
:
and
so
forth
of
all
other
offices
,
strangers
excepted
,
which
went
al
marked
after
one
sort
in
Rome
:
For
they
would
not
agree
,
that
a
stranger
should
be
apparrelled
and
marked
according
to
the
children
of
Rome
.
O
my
friend
Pulio
,
it
was
such
a
ioy
then
to
behold
the
Discipline
and
prosperity
of
Rome
,
as
it
is
now
at
this
present
such
a
griefe
to
see
the
calamitie
thereof
,
that
by
the
immortall
Gods
I
sweare
to
thee
,
and
so
the
God
Mars
guide
my
hand
in
Wars
,
that
the
man
which
now
is
best
ordered
,
is
not
worth
so
much
as
the
most
dissolute
person
was
then
.
For
then
(
amongst
a
thousand
)
they
could
not
find
one
man
vicious
in
Rome
,
and
now
amongst
twenty
thousand
they
cannot
find
one
vertuous
in
all
Italy
.
I
know
not
why
the
Gods
are
so
There
was
at
Rome
a
custome
,
and
a
law
inuiolable
,
sith
the
time
of
Cinna
,
For
,
of
right
ought
that
common-wealth
to
be
destroyed
,
which
once
of
all
other
hath
beene
the
flower
,
and
most
beautified
with
vertues
,
and
after
becommeth
most
abhominable
,
and
defiled
with
vices
.
The
case
was
such
that
two
years
after
the
wars
of
Silla
and
Marius
,
the
Censour
went
yeerly
to
Nola
(
which
is
a
place
in
the
Prouince
of
Campania
)
O
yee
good
men
,
come
away
with
mee
quickly
,
for
the
Romane
Censour
calleth
you
.
The
Iudge
perceyuing
they
came
not
,
sent
him
againe
to
call
them
:
and
the
Host
as
he
did
at
the
first
time
,
so
did
he
now
at
the
second
.
For
when
he
was
at
the
graues
,
with
a
loud
voice
he
sayd
,
O
yee
good
men
,
come
hither
,
for
the
censour
of
Rome
would
talke
with
you
.
And
likewise
they
were
called
the
third
time
with
the
selfe
same
words
.
And
the
Censour
seeing
no
body
come
,
was
maruellous
angry
,
and
sayde
to
the
Host
:
Sith
these
good
men
disdain
to
come
at
my
commandement
,
and
shew
their
allegiance
to
the
sacred
Senate
of
Rome
that
were
aliue
,
and
not
those
that
are
dead
:
the
Host
made
answere
,
O
thou
Romane
Iudge
,
if
thou
wert
wise
,
thou
wouldest
not
maruell
at
that
that
I
haue
done
.
For
I
let
thee
vnderstand
,
in
this
our
City
of
Nola
,
all
the
good
men
,
(
all
I
say
)
are
now
dead
,
and
lye
here
buried
in
these
graues
.
Therefore
thou
hast
no
cause
to
maruell
)
nor
yet
to
bee
displeased
with
my
aunswere
:
but
I
rather
ought
to
bee
offended
with
thy
demaund
,
willing
me
to
enquire
for
good
men
,
and
thou
thy selfe
dost
offend
with
the
euill
dayly
,
Wherefore
I
let
thee
know
(
if
thou
bee
ignorant
thereof
)
if
thou
wilt
speake
with
any
good
man
,
thou
shalt
not
finde
him
in
all
the
whole
world
,
vnlesse
the
dead
bee
reuiued
,
or
except
the
Goas
will
make
a
new
creation
.
The
Consull
Silla
was
fiue
moneths
our
Captaine
in
this
our
City
of
Nola
in
Campania
,
sowing
the
fruit
which
ye
other
Romaines
gathered
,
that
is
to
say
,
he
left
children
without
Fathers
,
Fathers
without
children
,
daughters
without
Mothers
,
and
Husbands
without
Wiues
,
Wiues
without
Husbands
,
Vncles
without
Nephewes
,
Subiects
without
Lords
,
Lords
without
Tenants
,
Gods
without
Temples
,
Temples
without
Priestes
,
Mountaines
without
Heards
,
and
fieldes
without
fruites
.
And
the
worst
of
all
is
,
that
this
wicked
and
cursed
Silla
dispeopled
this
our
City
of
good
and
vertuous
men
,
and
replenished
it
with
wicked
and
vitious
persons
.
Ruine
and
decay
neuer
destroyed
the
Walles
so
much
,
neyther
the
Mothes
euer
so
many
garments
,
nor
the
Worme
rotted
so
much
fruit
,
nor
yet
the
Hayle
beate
downe
so
much
corne
;
as
the
disorder
and
vices
of
Sylla
the
Romane
Consull
did
harme
,
which
hee
brought
vnto
this
land
of
Campania
.
And
although
the
mischiefe
and
euils
that
hee
did
heere
to
the
men
were
manifold
great
,
yet
much
greater
herein
was
that
which
he
did
to
their
Customes
and
Manners
.
For
in
the
end
the
good
men
which
hee
beheaded
,
are
now
at
rest
with
the
dead
:
but
the
vices
which
hee
left
vs
in
this
Land
,
there
are
none
but
proude
and
arrogant
men
that
delight
to
commaund
.
In
this
land
there
are
none
other
but
enuious
men
,
that
know
nought
else
but
malice
.
In
this
land
there
are
idle
men
,
which
doe
nothing
but
loose
their
time
.
In
this
land
there
are
none
but
gluttons
,
which
doe
nothing
but
eate
.
In
this
land
there
are
none
but
theeues
,
which
entend
nought
else
but
robberies
.
In
this
land
there
are
none
but
rebels
,
that
do
nothing
but
stirre
sedition
.
And
if
thou
and
all
the
Romanes
esteeme
these
men
for
good
,
tarry
a
while
,
I
will
goe
to
call
them
all
to
thee
.
For
if
wee
should
kill
and
put
into
the
shambles
all
the
euill
men
,
and
weigh
them
as
wee
doe
the
flesh
of
sheepe
,
or
other
like
be
asts
:
all
the
neighbours
and
Inhabitants
of
Italy
should
haue
meate
sufficient
for
to
eate
.
Behold
Censour
,
in
this
land
of
Campania
,
they
call
none
good
but
those
which
are
quiet
,
sober
,
wise
,
and
discreet
men
.
They
call
none
good
but
the
patient
,
honest
,
and
vertuous
men
.
Finally
I
say
,
that
wee
call
none
good
,
but
these
men
which
will
doe
no
harme
,
and
will
occupie
themselues
in
good
workes
.
Without
teares
I
speake
not
that
which
I
will
say
,
that
is
,
if
wee
seeke
for
any
of
them
,
wee
shall
find
none
but
in
their
graues
.
For
the
iust
iudgement
of
God
it
was
,
they
should
repose
themselues
in
the
entrailes
of
the
earth
,
whom
the
publike
weale
deserued
not
to
haue
aliue
.
Thou
commest
to
visite
this
land
,
where
thou
shalt
immediately
be
serued
with
the
wicked
,
and
to
hide
their
faults
,
their
desolute
life
,
and
their
vices
,
thou
shalt
not
be
a
little
solicited
.
Beleeue
mee
,
if
thou
wilt
not
vndoe
thy selfe
,
and
be
deceyued
.
Trust
thou
rather
these
rotten
bones
,
then
their
deceitfull
hearts
.
For
in
the
end
,
the
examples
of
the
dead
that
were
good
,
doe
profite
men
more
to
liue
well
,
then
the
counsell
of
the
liuing
that
bee
wicked
,
doe
interre
and
bury
all
those
that
be
now
liuing
.
CHAP.
III.
Marcus
Aurelius
concludeth
the
letter
,
and
declareth
at
large
the
sciences
he
learned
,
and
all
the
Masters
which
he
had
.
And
in
the
end
,
hee
reciteth
fiue
not
able
things
,
in
the
obseruance
of
which
the
Romanes
were
very
curious
.
I
Haue
recited
these
things
vnto
thee
,
my
friend
Pulio
,
to
Annius
Verus
my
Father
,
in
this
case
deserueth
as
much
prayse
,
as
I
doe
reproach
.
For
whiles
I
was
young
,
he
neuer
suffered
me
to
sleepe
in
bed
,
to
sit
in
chayre
,
to
eate
with
him
at
his
Table
;
neyther
durst
I
lift
vp
mine
eies
to
looke
him
in
the
face
.
And
oftentimes
he
sayde
vnto
mee
;
Marcus
,
my
sonne
,
I
had
rather
thou
shouldest
bee
an
honest
Romane
,
then
a
dissolute
Philosopher
.
Thou
desirest
mee
to
write
vnto
thee
,
how
many
Masters
I
had
,
and
what
sciences
I
learned
in
my
youth
.
Know
thou
,
that
I
had
many
good
Masters
,
though
I
am
become
an
euill
Scholler
.
I
learned
also
diuers
sciences
,
though
presently
I
know
little
;
not
for
that
I
forgot
them
,
but
because
the
affaires
of
the
Empire
of
Rome
,
excluded
mee
from
them
,
and
caused
me
to
forsake
them
.
For
it
is
a
general
rule
;
That
Science
in
that
place
is
neuer
permanent
,
where
the
person
is
not
at
liberty
.
I
studyed
Grammer
with
a
Master
called
Euphermon
,
who
sayde
he
was
a
Spaniard
borne
,
and
his
head
was
hoare
for
age
.
In
speech
he
was
very
temperate
,
in
correction
somewhat
seuere
,
and
in
life
exceeding
honest
.
For
there
was
a
law
in
Rome
,
that
the
childrens
Masters
should
bee
very
old
:
So
that
if
the
Disciple
were
ten
yeares
of
age
,
the
Master
should
bee
aboue
fifty
.
I
studyed
a
long
time
Rethoricke
,
and
the
Law
,
vnder
a
Greeke
called
Alexander
,
borne
in
Lycaonya
,
which
was
so
excellent
an
Oratour
,
that
if
hee
had
had
as
Commodus
Calcedon
was
my
first
Maister
in
naturall
Phylosophy
.
He
was
a
graue
man
,
and
in
great
credite
with
Adrian
,
he
translated
Homer
out
of
Greeke
into
Latin
.
After
this
man
was
dead
,
I
tooke
Sextus
Cheronensis
for
my
Maister
,
who
was
Nephew
to
Plutarch
the
great
,
which
Plutarch
was
Traianus
Maister
.
I
knew
this
Sextus
Cheronensis
at
35.
yeares
of
age
,
at
what
time
I
doubt
,
whether
there
hath
beene
any
Phylosopher
that
euer
was
so
well
esteemed
throughout
the
Romane
Empire
as
he
.
I
haue
him
here
with
me
,
and
although
hee
be
fourescore
years
old
,
yet
continually
he
writeth
the
Histories
and
gests
done
of
my
time
.
I
let
thee
know
my
friend
Pulio
,
that
I
studyed
the
law
two
yeers
,
and
the
seeking
of
the
lawes
of
many
nations
,
was
occasion
that
I
knew
many
Antiquities
:
and
in
this
science
Volucius
Mecianus
was
my
master
,
a
man
which
could
reade
it
well
,
and
also
dispute
of
it
better
.
So
that
on
a
time
hee
demaunded
of
me
merily
,
and
said
.
Tel
mee
Marke
,
doest
thou
The
sift
yeere
that
I
was
at
Rhodes
there
came
a
marnellous
pestilence
,
which
was
the
occasion
of
the
dissolution
of
our
Schoole
,
which
was
in
a
narrow
and
little
place
,
and
being
there
a
certaine
Painter
,
painting
a
rich
and
excellent
Worke
for
the
realme
of
Palestine
,
I
then
(
for
a
truth
)
learned
there
to
draw
and
paint
,
and
my
Master
was
named
Diogenetus
,
who
in
those
dayes
was
a
famous
Painter
.
He
painted
in
Rome
sixe
worthie
Princes
in
one
Table
,
and
6.
other
tirannous
Emperours
in
an
other
.
And
amongst
those
euill
,
Nero
the
cruel
was
painted
so
liuely
that
he
seemed
aliue
to
all
those
that
saw
him
,
and
that
Table
wherein
Nero
was
so
liuely
drawne
,
was
by
decrees
of
the
sacred
Senate
commanded
to
be
burnt
.
For
they
sayde
,
That
a
man
of
so
wicked
a
life
deserued
not
to
be
represented
in
so
goodly
a
Table
.
Others
sayde
,
that
it
was
so
naturall
and
perfect
,
that
hee
made
all
men
afrayde
that
beheld
him
,
and
if
he
had
been
left
there
a
few
dayes
,
that
hee
would
haue
spoken
as
if
he
had
been
aliue
.
I
studyed
the
art
of
Necromancy
a
while
,
with
all
the
kindes
of
Gyromancy
and
Chiromancie
.
In
this
science
I
had
no
particular
Master
,
but
that
sometimes
I
went
to
heare
Apolonius
Lecture
.
After
I
was
married
to
Faustine
,
I
learned
Cosmography
in
the
City
of
Argelata
,
which
is
the
chiefest
towne
of
Illyrta
,
and
my
Masters
were
Iunius
Rusticus
,
and
Cyna
Catudus
,
Chroniclers
&
Councellours
to
Adrian
my
Master
,
and
Antoninus
my
Father
in
Law
.
And
becaused
I
would
not
be
ignorant
in
any
of
these
things
,
that
mans
abilitie
might
attaine
to
,
being
at
the
wars
of
Dalia
,
I
gaue
my selfe
to
Musicke
,
and
was
apt
to
take
it
,
and
my
Master
was
named
Geminus
Comodus
,
a
man
of
a
quicke
hand
to
play
,
and
of
as
pleasant
a
voice
to
sing
,
as
euer
I
heard
Romane
tongue
prompt
to
speake
.
This
was
the
order
of
my
life
,
and
the
time
that
I
spent
in
learning
.
And
(
of
good
reason
)
a
man
so
occupied
cannot
chuse
but
bee
vertuous
.
But
I
sweare
and
confesse
to
thee
,
that
I
did
not
so
much
giue
my selfe
to
studie
,
but
that
euery
day
I
lost
time
enough
.
For
Youth
and
the
tender
flesh
desireth
liberty
,
and
although
a
man
accustome
it
with
trauels
,
yet
he
findeth
vacant
time
in
it
also
for
his
pleasures
.
Although
all
the
ancient
Romaines
were
(
in
diuers
things
)
very
studious
;
yet
notwithstanding
,
amongst
all
ouer
,
and
besides
these
,
there
were
fiue
things
whereunto
they
had
euer
a
great
respect
:
and
to
those
that
therein
offended
,
neyther
requests
auayled
,
rewards
profited
,
nor
law
(
olde
nor
new
)
dispensed
,
Truly
their
good
wils
are
to
be
commended
,
and
their
diligence
to
bee
exalted
.
For
the
Princes
that
gouern
great
Realms
ought
to
employ
their
harts
to
make
good
lawes
,
and
to
occupie
their
eyes
to
see
them
duely
excuted
throughout
the
common-wealth
.
These
fiue
●eings
were
these
.
1
The
first
,
they
ordayned
,
that
2
The
second
,
it
was
not
suffered
in
Rome
,
that
the
Virgines
Vestals
should
at
their
pleasure
stay
abroad
.
For
it
is
but
reason
,
that
shee
which
of
her
owne
free
will
hath
heretofore
promised
openly
to
bee
good
,
should
now
(
if
shee
change
her
mind
)
be
compelled
in
secret
to
bee
chast
.
3
The
third
,
they
decreede
that
the
Iudges
should
bee
iust
and
vpright
.
For
there
is
nothing
that
decayeth
a
common
wealth
more
then
a
Iudge
who
hath
not
for
all
men
one
ballance
indifferent
.
4
The
fourth
was
,
that
the
Captaines
that
should
goe
to
the
warres
,
should
not
bee
Cowards
:
for
there
is
no
like
daunger
to
the
Common-wealth
,
nor
no
like
slaunder
to
the
Prince
,
as
to
commit
the
charge
of
men
to
him
in
the
Field
,
who
will
be
first
to
commaund
,
and
last
to
fight
.
The
fifth
was
,
that
they
which
had
charge
of
bringing
vp
of
children
,
should
not
be
vicious
.
For
there
is
nothing
more
monstrous
and
more
slanderous
,
then
he
that
is
a
Master
of
children
,
should
bee
subiect
and
seruant
to
vices
.
How
thinkest
thou
,
my
friend
Pulio
,
when
all
these
things
were
obserued
in
Rome
:
Thinkest
thou
that
the
youth
was
so
dissolute
,
as
at
this
present
?
Thinkest
thou
indeed
,
that
it
is
the
same
Rome
,
wherein
(
in
times
past
)
were
so
notable
,
good
and
auncient
men
?
Beleeuest
thou
that
it
is
that
Rome
,
wherein
(
in
the
golden
age
)
the
old
men
were
so
honest
,
and
the
children
so
wel
taught
,
the
Armies
well
ordered
,
and
the
Iudges
and
Senatours
so
vpright
and
iust
?
I
call
God
to
witnesse
,
and
sweare
to
thee
,
that
it
is
not
Rome
,
neyther
hath
it
any
likenesse
of
Rome
,
nor
yet
any
grace
to
be
Rome
,
and
hee
that
would
say
that
this
Rome
was
the
olde
Rome
,
knoweth
little
of
Rome
.
The
matter
was
this
,
that
the
auncient
and
vertuous
For
great
things
haue
need
of
great
power
,
and
require
a
long
time
before
they
can
grow
,
and
come
to
their
perfection
,
and
then
afterward
at
one
moment
,
and
with
one
blow
,
they
fall
down
to
the
ground
.
I
haue
beene
more
tedious
in
my
letter
then
I
thought
to
haue
beene
,
and
now
I
haue
tolde
thee
that
,
which
with
diligence
(
by
reason
of
my
great
affaires
)
in
three
or
foure
times
,
I
haue
written
of
that
that
wanteth
in
thine
,
and
is
too
much
in
mine
.
We
shall
make
a
reasodable
letter
,
and
since
I
pardon
thee
for
being
too
briefe
,
pardon
thou
mee
also
for
being
too
long
.
I
saw
thee
once
enquire
for
Vnicornes
horne
in
Alexandry
,
wherefore
now
I
send
thee
a
good
peece
,
and
likewise
I
send
thee
a
horse
which
in
my
iudgement
is
good
.
Aduertise
mee
if
thy
daughter
Drusilla
bee
aliue
,
with
whom
I
was
wont
to
laugh
,
and
I
will
helpe
her
to
a
marriage
.
The
immortall
Gods
keepe
mee
,
O
my
Pulio
,
thy
wife
,
thy
stepmother
,
and
thy
daughter
,
and
salute
them
all
from
me
,
and
Faustine
.
Marke
of
Mount
Celio
,
Emperour
of
Rome
,
with
his
owne
hand
writeth
vnto
thee
.
CHAP.
IIII.
Of
the
excellency
of
Christian
religion
,
which
manifesteth
the
true
God
,
and
disproueth
the
vanity
of
the
Ancients
hauing
so
many
Gods
.
And
that
in
the
olde
time
,
when
the
enemies
were
reconciled
in
their
houses
,
they
caused
also
,
that
the
Gods
should
embrace
each
other
in
the
Temples
.
HE
that
is
the
onely
diuine
Word
begotten
of
the
Father
,
Lord
perpetuall
of
the
Hierarchies
,
more
auncient
Many
and
sundry
were
the
multitude
of
the
Nations
which
haue
been
in
times
past
.
That
is
to
wit
,
the
Sirians
,
the
Assyrians
,
Persians
,
Medians
,
Macedonians
,
Grecians
,
Cythians
,
Arginians
,
Corinthians
,
Caldeans
,
Indians
,
Athenians
,
Lacedemonians
,
Africans
,
Vandales
Sweuians
,
Allaines
,
Hungarians
,
Germaignes
,
Britons
,
Hebrews
,
Palestines
,
Gentiles
,
Iberthalides
,
Maurians
,
Lucitanians
,
Gothes
and
Spaniards
.
And
truly
,
in
al
these
looke
how
great
the
difference
amongst
them
in
their
customes
and
manners
was
,
so
much
diuersity
was
of
the
Ceremonies
which
they
vsed
,
&
their
Gods
which
they
honoured
.
For
the
Gentiles
had
this
errour
,
that
they
sayd
,
one
alone
was
not
of
power
sufficient
to
create
such
a
multitude
as
were
created
.
If
I
were
before
all
the
Sages
that
euer
were
,
they
would
not
say
the
contrary
,
but
without
comparison
the
gods
whom
they
worshipped
and
inuented
were
greater
in
multitude
then
the
Realmes
and
Prouinces
which
they
conquered
and
possessed
.
For
by
that
folly
the
auncient
Poets
durst
affirme
in
their
writings
,
that
the
Gods
of
one
Nation
and
Country
were
mortall
enemies
vnto
the
Gods
of
another
Prouince
.
So
that
the
Gods
of
Troy
enuied
the
Gods
of
Greece
more
then
the
Prince
of
Greece
enuied
the
Prince
of
Troy
.
What
a
strange
thing
was
it
to
see
the
Assyrians
in
what
reuerence
they
worshipped
the
God
Belus
.
The
Egyptians
the
God
Apis.
The
Caldeans
the
God
Assas
The
Babilonians
the
deuouring
Dragon
.
The
Pharaones
the
statue
of
gold
.
The
Palestines
Belzebub
.
The
Romans
honoured
the
God
Iupiter
.
The
Affricans
the
God
Mars
The
Corinthians
the
God
Apollo
.
The
Arabians
God
Astaroth
.
The
Arginians
the
Sun
.
Those
of
Acaia
the
Moone
.
The
Cidonians
Belphegorn
.
The
Amonites
Balim
.
The
Indians
Baccus
.
The
Lacedemonians
,
Osiges
.
The
Macedonians
did
sacrifice
to
Mercurie
.
The
Ephesians
to
their
goddesse
Diana
.
The
Greekes
to
Iuno
.
The
Armenians
to
Liber
.
The
Troians
to
Vesta
.
The
Latines
to
Februa
.
The
Tarentines
to
Ceres
.
The
Rhodians
,
(
as
sayth
Apolonius
Thianeus
)
worshipped
the
God
Ianus
,
and
aboue
all
things
,
wee
ought
to
maruell
at
this
,
That
they
striued
oftentimes
amongst
themselues
,
not
so
much
vpon
the
possessions
and
seignories
of
Realmes
,
as
vpon
a
certaine
obstinacie
they
had
to
maintaine
the
Gods
of
the
one
,
to
bee
of
greater
power
then
the
others
:
for
they
thought
if
their
gods
were
not
esteemed
,
that
the
people
should
be
empouerished
,
vnfortunate
,
and
persecuted
.
Pulio
in
his
second
booke
De
dissolatione
regionum
Orientarum
,
declareth
that
the
first
Prouince
that
rebelled
against
the
Emperour
Helius
Adrianus
(
which
was
the
fifteenth
Emperour
of
Rome
)
was
the
land
of
Palestine
,
against
which
,
was
sent
a
Captaine
,
named
Iulius
Seuerus
,
a
man
of
great
courage
,
and
very
fortunate
,
and
aduenturous
in
Armes
.
This
Captaine
did
not
onely
finish
the
warres
,
but
hee
wrought
such
an
outragious
destruction
in
that
land
,
that
he
besieged
52.
Cities
,
and
razed
them
to
the
ground
,
and
burned
680.
Villages
,
and
slew
so
many
in
battell
skirmish
,
and
by
Iustice
,
that
amounted
to
the
number
of
5000.
persons
.
For
vnto
the
proud
and
cruell
Captaines
victory
can
neuer
bee
glorious
,
vnlesse
they
water
the
ground
with
the
bloud
of
their
enemies
.
And
furthermore
,
in
the
Cities
and
Townes
besieged
,
the
children
,
olde
men
and
women
,
which
dyed
through
hunger
and
pestilence
,
were
more
in
number
,
then
those
which
were
slaine
in
the
wars
.
For
in
wars
the
sword
of
the
enemies
lighteth
not
vpon
all
,
but
pestilence
,
and
famine
,
hath
no
respect
to
any
.
After
this
warre
of
the
Palestines
was
ended
,
immediately
after
arose
a
more
crueller
betwixt
the
Alleynes
,
and
Armenians
.
For
there
are
many
The
Emperour
Helius
Adrianus
,
seeing
such
cruell
warres
to
arise
vpon
so
light
occasion
,
sent
thither
the
Captaine
aboue
named
,
Iulius
Seuerus
,
to
pacifie
the
Allaines
and
Armenians
,
and
commaunded
him
that
he
should
persecute
those
with
warres
,
which
would
not
be
ruled
by
his
arbitrement
&
sentence
.
For
those
iustly
deserue
the
sword
,
which
with
no
reasonable
conditions
will
condiscend
vnto
peace
.
But
Iulius
Seuerus
vsed
such
policy
that
he
made
them
good
friends
,
and
neuer
touched
them
,
nor
came
neare
them
.
Which
thing
was
no
lesse
acceptable
to
the
Emperour
,
then
profitable
to
the
Realmes
.
For
the
Captaine
which
subdueth
the
Country
by
entreatie
,
deserueth
more
honor
then
he
which
ouercommeth
it
by
battell
.
The
agreement
of
the
peace
was
made
vpon
such
condition
,
that
the
Allaines
should
take
for
their
Gods
the
Armenian
Gods
,
and
the
Armenians
on
the
contrary
,
the
Gods
of
the
Allaines
.
And
further
,
when
the
people
should
embrace
and
reconcile
themselues
to
the
Senate
,
that
then
the
Gods
should
kisse
the
one
the
other
,
and
to
be
reconciled
to
the
temple
.
The
vanity
of
the
Ancients
was
such
,
and
the
blindnesse
of
mortall
men
so
great
,
&
so
subiect
were
they
to
diuelish
deuises
,
that
as
easily
as
the
eternall
wisedome
createth
a
true
man
now
a
dayes
:
so
easily
then
a
vain
man
might
haue
inuented
a
false
God
.
For
the
Lacedemonians
had
this
opinion
,
that
men
had
no
lesse
power
to
inuent
gods
,
then
the
gods
had
to
create
men
.
CHAP.
V.
How
the
Philosopher
Bruxellus
was
greatly
esteemed
amongst
the
Ancients
for
his
life
,
and
the
words
which
hee
spake
vnto
the
Romanes
at
the
houre
of
his
death
.
PHarasmaco
in
his
20
booke
De
libertate
Deorum
(
whereof
Cicero
maketh
mention
1
The
first
,
that
in
60.
yeeres
,
no
man
euer
saw
him
issue
out
of
the
wals
of
Rome
.
For
in
the
olde
time
the
Sages
were
little
esteemed
,
if
in
their
behauiours
they
were
not
iust
and
vpright
.
2
The
second
,
that
in
60.
yeares
no
man
heard
him
speake
an
idle
For
the
words
that
are
superfluous
doe
greatly
deface
the
authoritie
of
the
person
.
3
The
third
,
that
in
all
his
time
they
neuer
saw
him
lose
one
houre
of
time
.
For
in
a
wise
man
there
is
no
greater
folly
,
then
to
see
him
spend
a
moment
of
an
houre
idely
.
4
The
fourth
,
that
in
all
his
time
,
hee
was
neuer
detected
of
any
vice
.
And
let
no
man
thinke
this
to
bee
a
small
matter
.
For
few
are
they
of
so
long
life
,
which
are
not
noted
of
some
infamy
after
their
death
.
The
fifth
,
that
in
all
the
60.
years
he
neuer
made
quarrell
,
nor
striued
with
any
man
;
and
this
thing
ought
to
be
no
lesse
esteemed
then
the
other
.
For
truly
hee
that
liueth
a
long
time
without
offering
wrong
to
another
,
may
be
called
a
monster
in
nature
.
6
The
sixt
,
that
in
3.
or
4.
yeares
hee
neuer
issued
out
of
the
temple
,
and
in
this
case
this
philosopher
shewed
him selfe
to
be
a
good
man
.
For
the
vertuous
man
ought
not
to
content
himselfe
only
to
be
void
of
vices
:
but
he
ought
also
to
withdraw
himselfe
from
the
vicious
.
7
The
seuenth
and
last
,
that
hee
spake
more
often
with
the
Gods
then
with
men
.
This
Philosopher
now
drawing
neere
to
the
houre
of
death
,
all
the
graue
Senators
came
to
visite
him
,
&
to
thanke
him
for
that
he
had
liued
so
long
amongst
them
in
so
good
conuersation
,
and
that
so
willingly
hee
cared
and
watched
for
the
wealth
of
Rome
.
And
likewise
all
the
people
of
Rome
were
right
sorry
for
his
sicknesse
,
and
that
they
should
loose
the
company
of
so
excellent
and
vertuous
a
man
.
The
good
Philosopher
in
the
presence
of
them
al
spake
these
words
vnto
the
Senate
.
CHAP.
VI.
Of
that
the
sage
Philosopher
Bruxellus
spake
to
the
Senate
of
Rome
,
at
the
houre
of
his
death
.
SInce
you
are
wise
(
O
worthy
Senatours
)
mee
thinketh
you
should
not
lament
my
death
,
sithens
I
my selfe
so
ioyfully
doe
receiue
it
.
For
wee
ought
not
to
lament
the
death
weo
take
,
but
the
wicked
life
wee
leade
.
The
man
is
very
simple
that
dreadeth
death
,
for
feare
to
lose
the
pleasures
of
life
.
For
death
ought
not
to
bee
feared
for
losse
of
life
,
but
because
it
is
a
sharpe
scourge
of
the
wicked
life
.
I
dye
(
noble
Senatours
)
in
ioy
and
pleasure
.
First
,
because
I
doe
not
remember
that
euer
I
did
any
euill
in
all
my
life
,
or
displeasure
to
any
of
the
Common-wealth
.
And
I
am
certaine
that
the
man
which
did
no
euill
to
men
in
his
life
,
the
Gods
will
doe
him
no
harme
at
the
houre
of
his
death
.
Secondarily
,
I
dye
ioyfully
,
to
see
all
Rome
lament
the
losse
of
my
life
.
For
that
man
is
very
wicked
and
vnhappy
whose
life
the
people
lament
,
and
at
whose
death
they
doe
reioyce
.
Thirdly
,
I
dye
ioyfully
,
onely
to
remember
that
the
threescore
yeers
which
I
haue
beene
in
Rome
,
alwayes
I
haue
trauelled
for
the
common
wealth
.
For
the
iust
Gods
told
mee
,
that
there
is
no
death
with
paine
,
but
where
life
is
without
profite
.
Fourthly
,
I
dye
ioyfully
,
not
so
much
for
the
profit
I
haue
done
to
men
,
as
for
the
seruice
I
haue
done
to
the
Gods
.
For
regarding
to
how
many
profitable
things
we
employ
our
life
,
we
may
say
,
wee
liue
onely
the
time
which
is
employed
to
the
seruice
of
God
.
Ceasing
to
speake
further
of
my
person
,
I
will
(
worthy
Senatours
)
disclose
vnto
you
a
highsecret
which
toucheth
your
Common
wealth
,
and
this
it
is
.
That
our
Father
Romulus
founded
Rome
,
Numa
Pompilius
erected
the
high
Capitoll
,
Aeneus
Marcius
enclosed
it
with
wals
,
Brutus
deliuered
it
from
Tyrants
,
the
good
Camillus
droue
out
the
Frenchmen
,
Quintus
Scicinnatus
augmented
her
power
:
but
I
leaue
it
peopled
with
gods
,
which
shall
defend
Rome
better
then
walles
or
men
.
For
in
the
end
,
the
feare
of
one
god
is
more
worth
the
the
strength
of
all
men
.
When
I
came
to
Rome
it
was
a
confusion
to
see
how
it
was
peopled
with
men
,
and
vnfurnished
of
Gods
.
For
there
was
but
fiue
Gods
,
that
is
to
say
,
Iupiter
,
Mars
,
Ianus
,
Berecinthia
,
and
the
Goddes
Vesta
.
But
now
it
is
not
so
.
For
there
remaineth
for
euery
one
a
priuate
god
.
Me
thinketh
it
an
vniust
thing
that
Treasuries
should
bee
full
of
gold
,
and
the
Temples
voide
of
Gods
.
As
there
is
28000.
housholds
,
so
you
may
account
your selues
happy
,
that
I
leaue
you
28000
Gods
:
by
the
vertue
of
the
which
I
coniure
you
O
Romanes
,
that
each
of
you
bee
contented
with
the
God
of
his
house
,
and
haue
no
care
to
apply
to
himselfe
the
Gods
of
the
Common
wealth
.
For
he
that
emproprieth
to
himselfe
that
which
ought
to
be
common
to
al
,
is
to
be
blamed
of
God
,
&
hated
of
men
.
This
shall
bee
therefore
the
order
that
you
shall
keepe
and
haue
towards
the
Gods
,
if
you
wil
not
erre
in
their
seruice
.
That
is
to
vnderstand
,
that
yee
shall
keepe
the
mother
Berecinthia
,
to
pacifie
the
ire
of
the
Gods
:
yee
shall
keepe
the
Goddesse
Vesta
,
to
turne
from
you
the
wicked
destinies
.
Yee
shall
keepe
the
God
Iupiter
,
and
shall
commit
vnto
him
the
gouernment
of
your
Commonwealth
.
And
also
yee
shall
keepe
him
for
the
God
aboue
all
gods
in
heauen
and
earth
.
For
if
Iupiter
did
not
temper
the
ire
,
which
the
Gods
about
haue
against
you
:
there
should
bee
no
memory
of
men
heere
beneath
in
earth
.
Of
other
particular
gods
which
I
leaue
you
,
vse
your
particular
profite
.
But
yet
notwithstanding
in
the
meane
season
(
Romanes
)
take
you
heede
to
your selues
,
and
if
at
any
time
fortune
should
hee
contrary
,
let
no
man
be
so
hardy
to
speake
euill
of
the
God
which
hee
hath
in
his
house
.
For
the
Gods
tell
mee
,
that
it
was
sufficient
enough
to
dissemble
with
them
which
serue
them
not
,
and
not
to
pardon
those
that
offend
them
.
And
doe
not
deceiue
your selues
in
saying
that
they
are
priuate
Gods
,
and
not
able
to
help
themselues
.
For
I
let
you
know
,
that
there
is
not
so
little
a
God
,
but
is
of
power
sufficient
to
reuenge
aniniury
.
O
Romanes
,
it
is
reason
,
that
all
from
henceforth
liue
ioyfully
,
and
in
peace
,
and
furthermore
,
thinke
your selues
assured
not
to
he
ouercome
by
your
enemies
,
because
now
your
neighbours
of
you
,
and
not
you
of
them
,
shall
desire
to
borrow
Gods
,
and
because
yee
shall
see
mee
no
more
,
yee
thinke
I
must
dye
,
and
I
thinke
because
I
dye
,
I
shall
beginne
to
liue
.
For
I
goe
to
the
Gods
,
and
leaue
among
you
the
Gods
,
because
I
depart
.
CHAP.
VII
.
How
the
Gentiles
thought
that
one
God
was
not
able
to
defend
them
from
their
enemies
,
and
how
the
Romanes
sent
throughout
all
the
Empire
to
borrow
Gods
when
they
fought
against
the
Gothes
.
IN
the
yeere
of
the
foundation
of
Rome
Paulus
Orosus
in
the
sixt
booke
,
De
machina
mundi
sayth
,
and
Paulus
Diaconus
in
the
12.
booke
of
the
Romane
Histories
,
)
The
Gothes
(
which
as
Spartian
sayeth
,
were
called
otherwise
Gethules
,
or
Messagethes
)
were
driuen
out
of
their
Country
by
the
Huns
,
and
came
into
Italy
to
seeke
new
habitations
,
and
became
naturall
and
built
houses
.
At
this
time
there
was
an
Emperour
of
Rome
named
Valentine
,
a
man
of
small
reputation
and
courage
in
warres
,
and
endued
with
few
good
conditions
,
for
that
hee
was
of
Arian
his
sect
.
The
Kings
of
these
Gothes
were
two
renowmed
men
,
whose
names
were
Randagagismus
and
Alaricus
.
Of
the
which
two
,
Randagagismus
was
the
chiefest
and
most
puissant
,
and
he
had
a
noble
minde
,
and
a
very
good
wit
.
He
led
with
him
at
the
least
2000000.
Gothes
,
the
which
all
with
him
,
and
he
with
them
made
an
oath
,
to
shedde
as
much
bloud
of
the
Romanes
as
they
could
,
and
offer
it
to
their
Gods
.
For
the
barbarous
people
had
a
custom
,
to
noint
the
God
(
which
was
at
that
time
in
the
Temple
of
Venus
)
with
the
bloud
of
their
enemies
,
whom
they
had
slain
The
newes
of
the
comming
of
this
cruel
Tyrant
was
published
throughout
all
Italy
.
Whose
determination
was
not
onely
to
raze
the
wals
of
Rome
downe
to
the
earth
,
batter
towers
,
dungeons
,
houses
,
walles
,
and
buildings
:
but
also
he
purposed
to
abolish
,
and
vtterly
to
bring
to
nought
the
name
of
Rome
,
and
likewise
of
the
Romanes
.
Of
this
thing
all
the
Italians
were
in
very
great
and
maruellous
feare
and
the
most
puissant
and
couragious
Knights
and
Gentlemen
,
agreede
together
presently
to
retire
within
the
Walles
of
Rome
,
and
determined
to
dye
in
the
place
to
defend
the
liberty
thereof
.
For
amongst
the
Romanes
there
was
an
ancient
custome
,
that
when
they
created
a
Knight
,
1
First
,
he
sware
to
spend
all
the
dayes
of
his
life
in
the
wars
.
2
Secondarily
,
hee
sware
that
neyther
for
pouerty
nor
riches
,
nor
for
any
other
things
,
hee
should
euer
take
wages
but
of
Rome
onely
.
3
Thirdly
,
hee
sware
,
that
hee
would
rather
chuse
to
dye
in
liberty
,
then
to
liue
in
captiuity
.
After
all
the
Romanes
(
scattered
abroad
in
Italy
)
were
together
assembled
in
Rome
,
they
agreede
to
send
letters
by
their
Purseuants
,
not
onely
to
their
Subiects
,
but
also
to
all
their
confederates
.
The
effect
whereof
was
this
.
CHAP.
VIII
.
Of
a
Letter
sent
from
the
Senate
of
Rome
to
all
the
Subiects
of
the
Empire
.
THe
sacred
Senate
,
and
all
the
people
of
Rome
,
to
all
their
faithfull
and
louing
Subiects
,
and
to
their
deare
friends
and
confederates
,
wisheth
health
and
victory
against
your
enemies
.
The
variety
of
time
,
the
negligence
of
you
all
,
and
the
vnhappy
successe
of
our
aduentures
.
haue
brought
vs
in
processe
of
time
,
that
wheras
Rome
conquered
realms
,
and
gouerned
so
many
strange
Seignories
,
now
at
this
day
commeth
strangers
to
conquere
and
destroy
Rome
;
in
such
sort
,
that
the
barbarous
people
(
whom
we
were
wont
to
keepe
for
slaues
)
sweare
to
become
our
Lords
and
Masters
.
Wee
let
you
know
now
,
how
all
the
barbarous
nations
haue
conspired
against
Rome
our
mother
,
and
they
with
their
King
haue
made
a
vow
,
to
offer
all
the
Romanes
bloud
to
their
Gods
in
the
Temples
.
And
peraduenture
their
pride
and
fiercenesse
beeing
seene
,
&
our
innocency
knowne
,
Fortune
will
dispose
another
thing
.
For
it
is
a
geuerous
rule
,
That
it
is
vnpossible
for
a
Prince
to
haue
the
victory
of
that
warre
which
by
malice
is
begunne
,
and
by
pride
and
fiercenesse
pursued
.
It
hath
seemed
good
vnto
vs
(
since
their
cause
is
vniust
,
and
ours
righteous
)
to
endeuour
our selues
by
all
meanes
how
to
resist
this
barbarous
people
.
For
oft
times
that
which
by
iustice
was
gotten
,
by
negligence
is
lost
.
For
the
remedy
of
this
mischiefe
to
come
the
sacred
Senate
hath
prouided
these
things
following
,
and
for
the
accomplishing
thereof
your
fauour
,
and
aide
is
necessary
.
1
First
of
all
,
wee
haue
determined
to
repayre
with
all
diligence
our
ditches
,
walles
,
gates
,
and
bulwarkes
,
That
the
warre
cannot
bee
prosperous
where
enemies
abound
,
and
money
is
scarce
.
2
Secondarily
,
wee
haue
commaunded
,
that
all
those
which
bee
sworne
Knights
and
souldiers
of
Rome
,
repayre
immediately
to
Rome
,
and
therefore
yee
shall
send
vs
all
those
which
are
vnder
the
age
of
50.
and
aboue
the
age
of
20.
For
in
great
warres
auncient
men
giue
counsell
,
and
young
men
and
lusty
to
execute
the
same
are
required
.
3
We
haue
agreede
and
concluded
,
that
the
City
bee
prouided
of
victuals
,
munition
,
and
defence
at
the
least
for
two
yeares
.
Wherefore
we
desire
yee
,
that
yee
send
vs
from
you
the
tenth
part
of
wine
,
the
fift
part
of
flesh
,
&
the
third
part
of
your
bread
:
For
we
haue
all
sworne
to
die
,
yet
we
meane
not
to
dye
for
famine
,
assieged
as
fearefull
men
:
but
fighting
in
plain
field
,
like
valiant
Romanes
.
4
Fourthly
,
wee
haue
prouided
,
(
since
the
vnknowne
barbarous
come
to
fight
with
vs
)
that
you
bring
vs
to
Rome
strange
Gods
to
helpe
and
defend
vs
.
For
you
know
well
inough
,
that
since
great
Constantine
,
we
haue
been
so
poore
of
Gods
,
that
we
haue
not
but
one
God
,
whom
the
Christians
do
honour
.
Therefore
we
desire
you
,
that
you
wil
succor
vs
with
your
Gods
in
this
our
extreame
necessity
:
For
amongst
the
Gods
wee
know
no
one
alone
sufficient
,
to
defend
all
the
Romane
people
from
their
enemies
.
The
wals
therefore
being
well
repayred
,
and
all
the
young
and
warlike
men
in
Garrison
in
the
City
,
the
batteries
well
furnished
,
and
the
Treasure
house
well
replenished
with
money
,
and
aboue
all
,
the
Temples
well
adorned
with
Gods
,
wee
hope
in
our
Gods
to
haue
the
victory
of
our
enemies
.
For
in
fighting
with
men
,
and
not
against
Gods
,
a
man
ought
alwayes
to
haue
hope
of
victory
:
for
there
are
no
men
of
such
might
,
but
by
God
and
other
me
may
be
vanquished
.
Fare
ye
wel
,
&c.
After
this
letter
was
sent
through
all
the
dominion
of
the
Romaines
,
not
tarrying
for
answere
of
the
same
,
they
forthwith
openly
blasphemed
the
name
of
Christ
,
and
set
vp
idols
in
the
Temples
,
vsed
the
ceremonies
of
the
Gentiles
,
and
that
which
was
worse
then
that
,
they
sayde
openly
that
Rome
was
neuer
so
oppressed
with
Tyrants
,
as
it
hath
beene
since
they
were
Christians
.
And
further
they
sayde
,
if
they
called
not
againe
all
the
Gods
to
Rome
,
the
City
should
neuer
bee
in
safeguard
,
for
that
they
haue
dishonored
and
offended
their
Gods
,
and
cast
them
out
of
Rome
,
and
that
those
barbarous
people
were
sent
to
reuenge
their
iniurie
.
But
the
diuine
prouidence
which
giueth
no
place
to
human
malice
to
execute
his
forces
,
before
the
walles
were
repayred
,
and
before
the
messengers
brought
answere
,
and
before
the
strange
Gods
could
enter
into
Rome
,
Randagagismus
King
of
the
Gothes
,
with
2000000.
of
barbarous
,
(
without
the
effusion
of
Christian
bloud
)
suddenly
in
the
mountains
of
Vesulanes
,
with
famine
,
thirst
,
and
stones
which
fell
from
heauen
,
lost
all
his
Armie
,
not
one
left
aliue
but
himselfe
,
who
had
his
head
strucken
off
in
Rome
.
And
this
thing
the
eternal
wisdome
brought
to
passe
,
to
the
end
the
Romanes
should
see
,
that
Iesus
Christ
the
true
God
of
the
Christians
,
had
no
need
of
strange
Gods
to
defend
his
seruants
.
CHAP.
IX
.
Of
the
true
and
liuing
God
,
and
of
the
maruailes
wrought
in
the
olde
Law
,
to
manifest
his
diuine
power
,
and
of
the
superstition
of
the
false
Gods
.
O
Grosse
ignorance
,
&
vnspeakable
obstinacy
,
O
iudgements
of
God
inscrutable
.
For
the
tongue
that
speaketh
of
God
can
neuer
beare
with
any
lye
,
and
that
which
speaketh
of
Idols
,
can
neuer
disclose
any
truth
.
If
they
esteeme
him
much
for
creation
of
the
world
with
his
might
:
is
it
any
lesse
to
preserue
and
gouerne
it
by
his
wisdome
?
For
many
things
are
done
in
a
moment
,
for
the
preseruation
wherof
long
times
is
requisite
,
and
much
painefull
trauaile
necessary
.
I
demand
further
what
God
of
the
gentiles
could
do
that
which
our
God
hath
done
?
that
is
to
know
,
within
one
Arke
to
make
quiet
the
Lyon
with
the
Leoperd
,
the
Wolse
with
the
Lambe
,
the
Beare
with
the
Cow
,
the
For
the
enmity
amongst
men
proceedeth
of
malice
,
but
that
of
beasts
proceedeth
of
nature
.
Also
I
demaund
,
what
God
(
if
it
were
not
the
true
God
so
mighty
)
could
slay
and
drowne
(
in
one
houre
and
moment
)
so
many
men
,
women
,
and
beasts
:
so
that
all
those
which
were
in
the
world
(
eight
onely
excepted
)
perished
in
the
deluge
of
Noe.
The
iudgement
of
God
by
ordinance
,
and
their
offences
deserue
this
so
maruellous
a
dammage
.
For
God
neuer
executed
any
notable
punishment
,
but
first
it
came
through
our
wicked
offences
.
And
if
this
be
counted
for
a
great
thing
,
I
will
that
an
other
thing
bee
had
in
great
estimation
:
which
is
,
that
if
God
shewed
his
rigorous
iustice
in
this
punishment
,
incontinently
hee
shewed
his
might
and
clemency
in
remedying
it
,
in
that
of
these
eight
persons
(
which
were
but
few
)
the
generation
did
multiply
in
so
great
a
number
,
that
they
did
replenish
many
and
great
Realmes
:
whereon
a
man
ought
to
maruell
,
for
according
as
Aristotle
sayth
,
Great
things
are
easily
put
to
destruction
,
and
brought
to
nought
,
but
with
great
difficultie
they
are
remedied
and
repaired
againe
.
And
further
I
demaund
,
what
god
of
the
Gentiles
was
so
puissant
to
do
this
,
which
the
God
of
the
Hebrewes
did
,
in
that
ancient
and
opulent
Realme
of
the
Egyptians
?
That
is
to
witte
,
when
hee
would
,
and
when
it
pleased
him
,
hee
made
the
riuers
run
bloud
,
infected
the
flesh
,
darkned
the
ayre
,
dryed
the
seas
,
and
slew
the
first
begotten
,
obscured
the
Sunne
,
and
did
wonders
in
Canaan
,
and
other
wonderfull
things
in
the
redde
Sea
.
Finally
,
hee
commaunded
the
Sea
to
drowne
the
Prince
aliue
with
all
his
Egyptians
,
and
that
he
should
let
the
Hebrewes
passe
by
.
If
one
of
these
false
gods
had
done
any
one
of
these
things
,
it
had
beene
to
be
maruelled
at
:
but
the
true
God
doing
it
,
wee
should
not
maruell
at
it
.
For
,
according
to
our
little
vnderstanding
,
it
seemeth
a
great
thing
,
but
in
respect
of
that
the
diuine
power
can
do
it
is
nothing
.
For
where
God
putteth
to
his
hand
,
there
are
no
men
so
mighty
no
beasts
so
proud
,
nor
heauen
so
hie
,
nor
sea
so
deepe
that
can
resist
his
power
.
For
as
he
gaue
them
power
,
so
can
hee
take
it
from
them
at
his
pleasure
.
Further
,
what
God
of
the
Gentiles
(
although
they
were
assembled
together
)
could
haue
had
the
power
to
haue
destroyed
one
man
onely
,
as
the
true
God
did
,
the
which
And
though
God
deferred
it
a
long
time
,
it
was
to
giue
them
grieuous
torments
,
and
not
for
that
God
had
forgotten
them
.
And
although
Princes
doe
forgette
many
wrongs
and
tyrannies
,
yet
notwithstanding
,
riuers
of
bloud
cease
not
to
runne
before
the
face
of
the
deuine
Iustice
.
If
all
the
ancient
Gods
had
had
power
,
would
not
they
also
haue
holpen
their
Princes
?
since
the
gods
lost
no
lesse
in
losing
their
temples
,
then
men
lost
in
losing
their
Realmes
:
for
it
touched
more
the
case
of
the
Auncients
,
to
lose
one
little
Temple
,
then
for
men
to
lose
a
For
the
true
God
doth
not
onely
make
himselfe
feared
,
but
also
beloued
and
feared
both
,
That
we
say
of
the
one
,
that
same
we
may
wel
say
of
the
other
.
That
is
to
know
,
that
all
the
Gods
in
the
Realms
and
Temples
,
wherin
they
honoured
and
serued
:
but
wee
see
the
one
destroyeth
the
other
,
as
it
is
declared
by
the
Hebrewes
,
which
was
in
bondage
of
the
Assyrians
:
the
Assyrians
of
the
Persians
,
the
Persians
of
the
Macedonians
,
the
Macedonians
of
the
Medes
,
the
Medes
of
the
Greekes
,
the
Greekes
of
the
Penians
,
the
Penians
of
the
Romanes
,
the
Romanes
of
the
Gothes
,
the
Gothes
of
the
Mores
:
So
that
there
was
no
Realme
nor
Nation
,
but
was
conquered
.
Neyther
the
Writers
can
deny
but
they
would
haue
exalted
theyr
Gods
and
Ceremonies
,
that
the
Gods
and
their
Worshippers
should
not
haue
end
.
But
in
the
end
,
both
Gods
and
men
had
all
end
,
except
the
Christian
Religion
,
which
shall
neuer
haue
end
.
For
it
is
founded
of
that
which
hath
neither
beginning
nor
ending
.
One
of
the
things
which
comforteth
my
heart
most
in
the
Christian
Religion
,
is
to
see
,
that
since
the
time
the
Churches
were
founded
,
the
Kinges
and
Princes
most
puissant
haue
been
alwayes
their
enemies
,
and
the
most
feeble
and
poore
,
alwayes
greatest
helpers
,
and
defenders
of
the
same
.
O
glorious
militant
Church
,
which
now
is
no
other
then
gold
amongst
And
there
is
no
Realme
so
little
,
nor
no
man
of
so
little
fauour
,
but
when
other
doe
persecute
him
,
hee
is
by
his
friends
,
parents
,
and
defendors
fauoured
and
succoured
,
so
that
many
times
those
which
thinke
to
destroy
are
destroyed
,
and
those
which
seeme
to
take
their
part
,
were
their
chiefest
enemies
.
Doth
not
that
proceede
of
the
great
secret
of
God
?
For
though
God
suffered
the
wicked
to
be
wicked
a
while
,
God
will
not
therefore
suffer
that
one
euill
man
procure
another
to
doe
euill
.
The
Palestines
and
those
of
Hierusalem
,
had
not
for
their
principall
enemies
but
the
Chaldeans
,
and
the
Chaldeans
had
for
their
enemies
the
Idumeans
,
the
Idumeans
the
Assyrians
,
the
Assyrians
the
Persians
,
the
Persians
the
Ariginians
,
the
Ariginians
,
the
Athenians
,
the
Athenians
had
for
their
principall
enemies
the
Lacedemonians
,
Sydonians
,
the
Sidonians
the
Rhodians
,
and
the
Rhodians
the
Scythians
,
the
Scythians
the
Hunnes
,
the
Hunnes
had
the
Alaines
,
the
Alaines
the
Sweuians
,
the
Sweuians
the
Vandales
,
the
Vandales
the
Valerians
,
the
Valerians
the
Sardinians
,
the
Sardinians
the
Africanes
,
the
Africanes
the
Romanes
,
the
Romans
the
Dacians
,
the
Dacians
the
Gothes
,
the
Gothes
the
Frenchmen
,
the
Frenchmen
the
Spaniards
,
and
the
Spaniards
the
Mores
.
And
of
all
these
Realmes
,
the
one
hath
persecuted
the
other
.
And
not
all
one
:
but
our
holy
mother
the
Church
hath
alwayes
been
oppressed
and
persecuted
with
those
realms
,
and
hath
beene
succoured
of
none
,
but
of
Iesu
Christ
onely
,
and
he
hath
euer
succoured
and
defended
it
well
:
For
the
things
that
God
taketh
charge
of
although
all
the
world
were
against
them
,
in
the
end
it
is
impossible
for
them
to
perish
.
CHAP.
X.
How
there
is
but
one
true
God
,
and
how
happy
these
Realmes
are
,
which
haue
a
good
Christian
to
their
King
,
and
how
the
Gentiles
affirme
,
that
good
Princes
(
after
their
death
)
were
changed
into
Gods
,
and
the
wicked
into
Diuels
,
which
the
Authour
proueth
by
sundry
examples
.
ALthough
the
common
opinion
of
the
simple
people
was
,
Others
called
him
the
first
intelligence
,
for
that
hee
had
created
all
the
World
.
Others
called
him
the
first
cause
,
because
hee
was
the
beginner
of
all
things
.
It
seemeth
that
Aristotle
vnderstood
this
thing
,
and
was
of
this
opinion
,
forasmuch
as
he
sayth
in
his
12.
booke
of
his
Metaphysickes
.
All
superiour
and
inferiour
things
would
bee
well
ordered
,
and
many
things
much
better
by
the
arbitrement
of
one
,
then
by
the
aduise
of
many
.
Marcus
Varro
in
his
booke
,
De
Theologia
mistica
,
and
Cicero
in
his
booke
De
natura
Deorum
,
although
these
were
Gentiles
,
and
curious
enough
of
the
Temples
,
yet
they
doe
mocke
the
Gentiles
,
which
beleeued
there
were
many
Gods
,
and
that
Mars
and
Mercury
,
and
likewise
Iupiter
,
and
the
whole
flocke
of
Gods
(
which
the
Gentiles
set
vp
)
were
all
mortall
men
as
we
are
.
But
because
they
knew
not
,
that
there
were
good
&
bad
Angells
,
nor
knew
not
that
there
was
any
Paradise
to
reward
the
good
,
nor
Hell
to
torment
the
euill
.
They
held
this
opinion
,
that
good
men
after
their
death
were
Gods
,
and
euill
men
deuils
.
And
not
contented
with
these
foolish
abuses
,
the
Deuill
brought
them
into
such
an
errour
,
that
they
thought
it
consisted
in
the
Senates
power
to
make
some
Gods
,
and
other
Deuils
For
when
there
dyed
at
Rome
any
Emperour
,
if
he
had
been
well
affected
of
the
Senate
,
immediately
hee
was
honoured
for
a
God
:
and
if
hee
dyed
in
displeasure
of
the
Senate
,
hee
was
condemned
for
a
Deuill
.
And
to
the
end
we
doe
not
speake
by
fauour
,
but
by
writing
.
Herodian
saith
,
that
Faustine
was
the
daughter
of
Antoninus
Pius
,
and
wife
of
Marcus
Aurelius
,
which
were
Emperours
,
the
one
after
the
other
.
And
truely
there
were
few
eyther
of
their
Predecessors
,
or
of
their
Successors
,
which
were
so
good
as
they
were
,
and
in
mine
opinion
none
more
better
:
And
therefore
was
shee
made
a
Goddesse
,
and
her
father
a
God
.
An
Emperour
that
coueteth
perpetuall
memory
,
must
note
5.
things
Marcus
Aurelius
had
triumphed
ouer
the
Parthians
,
as
he
went
visiting
the
Prouinces
of
Asia
,
that
goodly
Faustine
in
foure
dayes
dyed
at
the
mount
Taurus
,
(
by
occasion
of
a
burning
Feuer
)
and
so
annealed
,
was
caryed
to
Rome
.
And
since
shee
was
the
daughter
of
so
good
a
Father
,
and
wife
of
so
dearly
For
truely
,
a
benefit
ought
to
be
acceptable
to
him
that
receyueth
it
especially
,
when
it
commeth
vnlooked
for
.
The
contrarie
came
to
the
death
of
Tiberius
,
third
Emperour
of
Rome
,
which
was
not
onely
killed
,
&
drawne
through
the
streetes
by
the
Romaines
,
but
also
the
Priests
of
all
the
temples
assembled
together
,
and
openly
prayed
vnto
the
gods
,
that
they
would
not
receyue
him
to
them
:
and
prayed
to
the
Infernall
Furies
,
that
greeuouslie
they
would
torment
him
,
saying
:
It
is
iustly
required
,
that
the
Tyrant
which
disprayseth
the
life
of
the
good
in
this
Life
,
should
haue
no
place
amongst
the
good
after
his
death
.
Leauing
the
common
Opinion
of
the
rude
people
,
which
in
the
old
time
had
no
knowledge
of
the
true
GOD
,
and
declaring
the
opinion
of
Aristotle
,
who
called
God
the
first
cause
:
the
opinion
of
the
Stoyckes
,
which
called
him
the
first
Intelligence
:
and
the
opinion
of
Cicero
,
who
vnder
the
colour
of
Iupiter
,
putteth
none
other
God
but
him
:
I
say
and
confesse
(
according
to
the
religion
of
Christian
Faith
)
there
is
but
one
onely
GOD
,
which
is
the
Creatour
of
Heauen
and
Earth
:
whose
excellency
and
puissant
Maiestie
is
little
to
that
our
tongue
can
speake
.
For
our
vnderstanding
can
not
vnderstand
,
nor
our
iudgement
can
determine
,
neyther
our
memory
can
comprehend
,
and
much
lesse
our
tongue
can
declare
it
.
That
which
Princes
and
all
other
Faithful
ought
to
belieue
of
GOD
,
is
,
that
they
ought
to
know
God
to
bee
Almightie
,
and
incomparable
,
a
God
immortall
,
incorruptible
,
immoueable
,
great
,
Omnipotent
,
a
perfect
and
sempiternall
GOD
;
For
all
mans
power
is
nothing
,
in
respect
of
his
diuine
Maiestie
.
I
say
that
our
LORD
GOD
is
the
onely
High
God
,
that
if
the
creature
hath
any
good
,
it
is
but
a
mean
good
.
For
a
man
comparing
well
the
good
which
hee
possesseth
,
to
the
miserie
Also
our
GOD
is
immortall
,
and
eternall
,
which
like
as
he
had
no
beginning
,
so
shall
hee
neuer
haue
ending
.
And
the
contrarie
is
to
the
miserable
man
,
which
if
some
see
him
borne
,
other
see
him
die
.
For
the
byrth
of
the
children
,
is
but
a
memory
of
the
graue
to
the
aged
.
And
GOD
only
is
incorruptible
,
the
which
in
his
Beeing
hath
no
other
corruption
,
nor
diminution
:
but
all
mortall
men
suffer
corruption
in
their
soules
through
Vice
,
and
in
their
bodies
through
wormes
;
for
in
the
end
no
man
is
priuiledged
,
but
that
his
body
is
subiect
to
corruption
,
and
his
soule
to
be
saued
or
damned
.
Also
GOD
is
no
changeling
,
and
in
this
case
though
hee
changeth
his
worke
,
yet
hee
changeth
not
his
Eternall
counsell
.
But
in
men
it
is
all
contrarie
:
For
they
oftentimes
beginne
their
busines
with
grauitie
,
and
afterward
change
their
counsell
at
a
better
time
,
and
leaue
it
lightly
.
I
haue
now
shewed
you
that
God
onely
is
incomprehensible
,
the
Maiestie
of
whom
can
not
be
attained
,
nor
his
Wisedome
vnderstanded
,
which
thing
is
aboue
mans
intelligence
.
For
there
is
no
man
so
sage
nor
profound
,
but
that
an
other
in
an
other
time
is
as
sage
and
profound
as
he
.
Also
GOD
onely
is
Omnipotent
:
For
that
he
hath
power
not
onely
ouer
the
liuing
,
but
also
ouer
the
dead
:
not
only
ouer
the
good
,
but
also
ouer
the
euil
.
For
the
man
which
doth
not
feele
his
mercie
,
to
giue
him
glory
,
he
will
make
him
feele
his
wrath
,
in
giuing
him
paine
.
Oh
ye
Princes
of
this
world
,
truely
it
is
both
iust
and
necessarie
,
that
you
acknowledge
subiection
vnto
the
Prince
of
Heauen
and
Earth
,
which
in
the
end
although
yee
be
great
,
and
thinke
your selues
to
be
The
Father
did
a
great
benefite
to
vs
,
for
to
create
vs
without
the
desire
of
any
man
:
and
also
the
Sonne
to
redeeme
and
buy
vs
without
the
help
of
any
man
:
and
aboue
all
the
holie
Ghost
to
make
vs
Christians
without
the
deserts
of
any
man
.
For
all
the
good
deeds
and
seruices
which
we
are
able
to
doe
,
are
not
sufficient
to
requite
the
least
benefit
that
he
shewed
vnto
vs
.
Princes
ought
greatly
to
esteem
such
a
gift
,
that
God
hath
created
them
men
,
&
not
beasts
:
and
much
more
they
should
esteeme
that
they
are
made
Lords
and
not
seruants
:
but
most
of
all
they
ought
to
reioyce
that
God
hath
made
them
Christians
and
not
Gentils
,
nor
Moores
.
For
it
profiteth
them
little
to
haue
scepters
and
Realms
to
condemne
,
if
they
shall
not
acknowledge
the
holy
Church
,
without
the
which
no
man
may
or
can
bee
saued
.
Oh
diuine
Bountie
!
how
many
Paynims
had
bin
better
peraduenture
then
I
:
if
thou
hadst
chosen
them
for
the
Church
?
and
if
thou
hadst
made
me
a
Paynime
,
I
had
bene
worse
then
they
.
Thou
leauest
them
which
haue
serued
thee
,
and
hast
chosen
me
a
sinner
which
offend
thee
.
Oh
Lord
God
thou
knowest
what
thou
doest
,
and
where
thou
art
:
but
I
know
not
what
I
doe
,
nor
what
I
speake
.
For
wee
are
bound
to
prayse
the
workes
of
God
,
&
haue
not
licence
to
call
them
back
.
Those
Emperours
and
Painim
Kings
which
haue
been
good
,
(
as
there
hath
been
manie
)
so
much
lesse
they
haue
to
answere
,
for
that
in
time
of
charge
they
were
not
called
.
And
likewise
the
contrarie
to
the
wicked
Christian
Princes
:
the
more
goodnes
they
haue
receyued
without
measure
:
so
much
the
more
torments
shal
be
giuen
them
in
eternall
fire
.
For
according
to
the
ingratitude
which
they
haue
shewed
,
for
the
benefites
by
them
receyued
in
this
world
:
so
shall
the
bitternesse
of
theyr
paines
bee
,
which
they
shall
receyue
in
Hell
.
Princes
are
much
bound
to
doe
wel
,
because
they
were
created
of
God
reasonable
The
Church
doth
moue
vs
to
doe
many
things
,
and
our
conscience
willeth
vs
to
obserue
more
.
But
if
the
Princes
will
promise
me
they
will
doe
two
things
onely
,
(
that
is
to
say
)
that
they
wil
be
faithfull
in
the
law
of
God
,
whom
they
honour
,
and
that
they
wil
not
vse
tyrannie
against
their
people
,
whom
they
gouerne
:
From
henceforth
I
promise
them
the
glory
&
felicity
which
they
desire
.
For
that
prince
only
dieth
in
safegard
,
which
dieth
in
the
loue
of
our
SAVIOVR
IESVS
CHRIST
,
and
hath
liued
in
the
loue
of
his
neighbour
.
Princes
and
great
Lords
which
presume
to
bee
good
Christians
,
should
watche
greatly
that
all
things
might
be
done
to
the
Seruice
of
GOD
,
begunne
in
God
,
followed
in
God
,
and
ended
in
God
.
And
if
they
wil
watch
in
this
,
I
let
them
knowe
,
that
as
touching
the
Exaltation
of
Faith
,
they
should
watch
so
much
,
that
all
should
know
,
that
for
the
defence
of
the
same
they
are
readie
to
dye
.
For
if
the
Prince
belieue
that
there
is
paine
for
the
euill
,
and
rewarde
for
the
good
in
an
other
life
:
it
is
impossible
but
that
hee
amend
his
life
,
and
gouerne
well
his
Common-wealth
.
Thinke
this
for
a
surety
,
that
where
the
Princes
feares
not
God
,
neyther
themselues
nor
their
Realms
can
prosper
.
For
the
Felicitie
or
miserie
of
Realms
,
proceedeth
not
of
the
paines
and
trauells
that
the
Kings
and
people
doe
take
:
but
of
the
merits
which
the
Kings
&
Realms
deserue
.
In
great
perill
liueth
that
Realm
,
whose
Prince
is
an
euill
Christian
:
Happie
&
sure
is
that
commonwealth
,
wherof
the
Prince
hath
a
good
conscience
:
For
the
man
that
is
of
a
good
conscience
,
will
not
do
any
euil
thing
to
the
commonwelth
.
CHAP.
XI
.
Of
sundry
Gods
which
the
ancients
worshipped
:
Of
the
office
of
those
Gods
,
how
they
were
reuenged
of
them
when
they
displeased
them
,
and
of
the
twentie
elect
Gods
.
THough
to
men
of
cleare
iudgement
,
the
works
of
God
are
great
of
themselues
,
without
any
comparison
to
others
:
yet
that
the
white
may
be
better
knowne
from
the
blacke
,
I
will
satisfie
somwhat
the
curious
reader
,
in
reckoning
vp
a
flocke
of
false
Gods
,
that
by
them
and
theyr
power
,
men
shall
see
how
much
the
Princes
are
bound
to
the
true
God
.
The
ancient
Painyms
had
gods
of
diuers
sortes
:
howbeit
the
chiefe
of
Ianus
,
Saturnus
,
Iupiter
,
Genius
Mercurius
,
Apollo
,
Mars
,
Vulcanus
,
Neptunus
,
Sol
,
Orcus
,
Vibar
,
Tellus
,
Ceres
,
Iuno
,
Minerna
,
Luna
,
Diana
,
Venus
,
Vesta
.
These
viii
.
last
rehearsed
were
goddesses
,
and
xii
.
of
the
first
were
gods
,
No
man
might
take
any
of
those
as
his
owne
god
,
but
as
common
and
indifferent
to
al.
Their
office
was
to
profit
all
.
I
mean
al
of
any
one
Realm
,
one
Prouince
singular
,
or
one
noble
citie
.
And
first
note
,
they
had
one
god
,
whom
they
called
Candus
,
whom
they
honoured
much
,
and
offred
vnto
him
manie
sacrifices
,
to
the
ende
that
God
might
giue
them
wise
children
.
And
this
if
they
had
demanded
of
the
True
GOD
,
they
should
haue
had
reason
.
For
the
impostumation
of
humane
malice
,
is
swelled
in
such
wise
,
that
that
man
is
in
great
jeopardie
,
whome
God
hath
not
indued
with
wise
iudgement
.
They
had
also
an
other
Goddesse
,
whom
they
named
Lucina
:
to
whom
they
did
commend
women
,
quicke
,
and
great
with
Childe
,
to
sende
them
safe
deliuery
.
And
without
the
walles
of
Rome
,
in
a
streete
called
Salaria
,
she
had
a
great
Church
,
wherein
all
the
Romane
women
conceiued
with
childe
,
did
sacrifice
to
their
goddesse
Lucina
:
and
as
Fronten
declareth
,
De
veneratione
Deorum
:
there
they
remayned
nine
dayes
,
and
nine
nightes
,
making
their
vowe
.
Numa
Pompilius
built
the
church
of
this
Goddesse
,
which
was
plucked
downe
by
the
Consull
Rutilius
,
because
a
Daughter
of
his
(
great
with
childe
)
made
her
vow
,
&
kept
her
nine
vigilles
,
and
vpon
more
deuotion
was
desirous
to
bee
deliuered
in
the
saide
Temple
.
Such
was
her
mishap
,
that
her
deliueric
was
not
onely
euill
,
but
her
death
worse
.
Whervpon
Rutilius
in
his
rage
,
caused
the
temple
secretly
to
be
burned
.
For
we
read
many
times
,
that
when
the
Gentiles
saw
they
were
distressed
,
and
in
great
necessity
,
they
recommended
themselues
to
their
Gods
:
and
if
they
did
not
then
succour
them
in
their
necessitie
,
immediately
they
tooke
from
them
their
sacrifice
,
beate
downe
their
temples
,
or
chaunged
their
Gods
.
And
further
,
the
Gentiles
had
another
God
called
Opis
,
which
was
called
the
God
of
the
Babe-newborne
:
euen
as
Lucina
was
Goddesse
of
the
Mother
,
which
bare
it
.
The
custome
was
,
that
during
all
the
nine
monethes
that
the
Woman
was
quicke
with
childe
,
shee
carryed
the
image
of
the
God
Opis
,
hanging
vpon
her
belly
,
tyed
to
her
gyrdle
,
or
sowed
to
her
Garments
,
and
at
the
houre
of
her
deliuerie
,
the
Mid-wife
,
tooke
in
her
handes
the
layde
Image
:
and
euen
in
the
very
byrth
before
herselfe
layde
handes
vpon
it
,
shee
first
of
all
touched
the
Childe
with
the
Idoll
.
If
the
childe
were
well
borne
,
the
parents
that
day
made
great
Oblations
to
the
Idoll
:
but
if
it
were
euill
,
or
dead
borne
,
straight-wayes
the
Parents
of
the
Childe
did
beate
the
Image
of
the
poore
God
Opis
to
powder
,
or
else
burned
it
,
or
drowned
it
in
the
riuer
.
Also
the
Gentiles
worshipped
an
other
God
,
called
Vaginatus
,
and
vnto
him
they
did
great
Sacrifice
,
because
theyr
Children
should
not
weepe
much
:
and
therefore
they
carryed
the
image
of
this
god
Vaginatus
hanged
about
their
neckes
,
for
the
Gentiles
thought
it
an
euil
signe
and
token
,
when
the
Babe
wept
much
in
his
infancie
,
he
should
haue
very
euill
fortune
in
his
Age.
They
had
also
another
God
called
God
Guninus
:
him
they
honoured
with
Sacrifices
,
to
the
ende
that
hee
should
be
their
Patrone
,
for
the
safetie
of
theyr
Children
,
in
their
cradels
.
And
those
which
were
poore
,
had
the
God
Guninus
,
hanged
vpon
the
cradels
,
but
the
Rich
had
very
sumptuous
cradels
,
wherein
were
painted
manie
Gods
,
Gunini
:
Herodian
,
and
Pulio
,
declareth
in
the
life
of
Seuerus
,
how
that
when
the
Emperour
Seuerus
was
in
the
warre
against
the
Gaules
,
his
wife
(
whose
name
was
Iulia
)
was
deliuered
of
a
Daughter
,
which
was
his
first
.
And
it
happened
that
a
Sister
of
this
Iulia
,
named
Mesa
,
natiue
of
Persia
,
and
of
the
Cittie
of
Mesa
,
sent
vnto
her
Sister
at
Rome
,
a
Cradell
,
all
of
an
Vnicorns
horne
,
and
fine
gold
,
and
about
the
same
was
paynted
many
images
of
the
God
Cuninus
.
The
cradle
was
of
so
great
value
,
that
many
yeares
after
it
was
kept
in
the
treasurie
of
Rome
.
Though
indeed
the
Romanes
kept
those
things
,
more
for
the
desire
of
memorie
,
then
for
the
loue
of
riches
.
The
Romaines
had
likewise
an
other
god
,
whome
they
called
god
Ruminus
,
which
was
as
much
to
say
,
as
god
of
sucking-babes
,
and
to
him
,
the
Matrones
of
Rome
offred
diuers
sacrifices
,
to
the
end
he
would
keepe
their
breasts
from
corruption
,
and
giue
them
milke
enough
for
their
little
children
.
And
all
the
while
they
gaue
the
child
sucke
,
they
had
the
image
of
this
God
about
their
necks
,
hanging
downe
to
their
breasts
.
And
euery
morning
before
she
gaue
the
child
sucke
,
the
mother
sent
a
dishful
of
milk
to
offer
the
god
Ruminus
:
and
if
she
happened
to
bee
in
such
place
where
there
was
no
Church
dedicated
to
the
god
Ruminus
,
then
she
bathed
her
god
Ruminus
,
which
she
daily
carryed
with
her
,
in
milke
.
They
had
also
another
God
,
whom
they
called
god
Stellinus
,
and
him
they
impropered
to
their
Children
,
when
they
began
to
goe
.
To
this
god
the
matrones
offred
many
gifts
that
their
children
might
not
be
lame
,
dwarfes
,
nor
impotent
,
or
decrepite
,
but
that
they
might
be
able
to
goe
well
.
For
among
the
Romanes
,
those
that
were
criples
or
dwarfs
,
were
had
in
such
contempt
,
that
they
could
neyther
beare
office
in
the
Senate
,
nor
be
admitted
Priests
in
the
Temples
.
Hercules
in
his
third
Booke
,
De
repub
:
Gracchi
,
)
had
her
two
first
sonnes
,
the
one
Lame
,
and
the
other
a
Dwarfe
.
Wherevpon
supposing
the
God
Stellinus
had
beene
wrath
with
her
,
shee
built
him
a
temple
,
in
the
twelfth
region
,
neere
to
the
fieldes
Gaditanus
,
amongst
the
Gardens
of
Detha
:
and
this
temple
remained
till
the
time
of
Randagagismus
,
who
besieging
Rome
,
destroyed
the
Temples
,
and
brake
vp
their
Gardens
and
buyldings
round
about
Rome
.
They
had
also
an
other
God
,
called
Adeon
,
and
his
charge
was
,
that
when
the
Childe
could
goe
well
,
hee
should
goe
to
his
mother
,
and
make
much
of
her
.
And
albeit
Cicero
in
his
booke
,
De
natura
Deorum
,
putteth
this
God
The
ancients
had
also
an
other
God
called
Mentallis
,
which
was
in
effect
god
of
wit
.
That
is
to
wit
,
he
had
authoritie
and
power
to
giue
Children
good
or
euill
sence
.
And
to
this
god
the
ancients
did
great
sacrifices
,
especially
the
Greekes
,
much
more
then
the
Romanes
.
For
as
much
as
Seneca
saith
,
that
he
doth
maruell
nothing
at
all
of
that
the
Greekes
knew
:
but
that
which
made
him
most
to
maruel
,
was
of
that
they
knewe
not
,
since
they
had
the
temple
of
the
God
Mentallis
within
their
schooles
.
All
the
children
whom
they
sent
to
learne
Philosophy
,
were
by
the
lawes
of
Athens
bound
to
serue
three
yeeres
in
that
Temple
.
And
to
omit
that
which
Seneca
spake
of
the
Greekes
,
I
dare
boldly
say
and
affirme
(
to
many
which
at
these
dayes
are
liuing
)
that
if
it
bee
true
,
he
gaue
sence
and
vnderstanding
to
men
,
that
they
would
to
day
,
rather
then
to
morrow
withdraw
themselues
to
goe
into
those
Temples
,
and
there
offer
their
vowes
.
For
nothing
in
the
World
hapneth
to
men
more
,
then
the
want
of
witte
and
vnderstanding
how
to
gouerne
themselues
,
and
liue
in
quiet
.
They
had
also
another
God
Volunus
,
and
a
Goddesse
called
Voluna
,
these
two
had
the
charge
of
affiance
in
Wedlocke
,
and
therefore
they
were
two
,
because
the
one
should
helpe
the
man
,
and
the
other
should
helpe
the
woman
.
The
manner
was
such
,
that
during
the
time
of
their
marriage
,
each
of
them
ware
the
Image
of
their
owne
God
about
theyr
necks
,
&
those
were
of
gold
or
siluer
.
And
after
they
were
married
,
the
Bridegroome
gaue
vnto
his
Spouse
,
the
Goddesse
Voluna
,
and
the
Bride
vnto
her
husband
the
God
Volunus
.
At
such
times
as
the
Consuls
were
created
at
Rome
,
and
the
Kings
banished
,
and
before
the
comming
of
the
Emperours
,
a
litle
before
the
Cornelians
moued
ciuill
commotions
in
Rome
,
there
was
one
Consul
amongst
all
these
whose
name
was
Balbus
.
It
is
sayde
he
was
the
first
that
builded
the
Temple
of
Volunus
and
Voluna
.
It
did
stand
in
the
ninth
Ward
of
the
City
,
neere
vnto
the
gate
Corinthia
,
and
was
called
Scripta
Balbi
.
And
nigh
vnto
it
was
another
building
called
Theatrum
Balbi
.
All
the
Consuls
,
Senatours
,
noble
and
renowned
Barons
were
married
in
the
Temple
,
which
Balbus
built
.
That
night
that
Pompey
the
Great
married
Iulius
Caesars
daughter
,
there
were
some
that
sayd
that
Pompey
refused
to
marry
her
in
the
Temple
of
the
Gods
Volunus
,
and
Voluna
,
whereupon
they
diuined
straight
that
the
marriage
would
not
endure
long
betwixt
them
.
As
writeth
Publius
Victor
in
his
third
booke
De
nuptiis
Antiquorum
.
The
auncient
The
Phrygians
(
that
is
the
Troians
and
Cicilians
)
greatly
obserued
this
God
Agrestes
,
and
it
was
for
that
in
those
two
Countries
,
there
was
gathered
such
plenty
of
corne
to
make
bread
,
that
Phrygia
was
the
great
garner
of
Asia
,
and
Trinacria
(
that
was
Cicilia
)
was
the
Corne
house
of
Europe
.
They
had
another
God
called
Belus
,
which
was
Patrone
of
men
of
warre
.
For
euen
as
the
Christians
,
when
they
come
to
the
point
to
giue
battell
,
make
their
prayers
vnto
God
:
so
likewise
the
Auncients
in
the
same
point
did
kneele
downe
,
and
recommend
themselues
to
God
Belus
.
Liuie
declareth
,
that
in
all
other
things
which
were
done
,
and
wherof
the
Romane
Knights
were
accused
in
the
battell
of
Cannas
against
Hannibal
,
was
for
that
they
did
not
recommend
themselues
at
all
to
the
God
Belus
,
when
they
should
giue
battell
,
saying
the
Carthagians
remained
Conquerours
,
because
they
a
little
before
honoured
the
god
Mars
,
and
the
Romaines
were
vanquished
,
for
that
they
offered
no
Sacrifice
to
God
Belus
.
When
Pirrus
,
King
of
the
Epirotes
(
that
is
of
Albany
)
came
into
Italy
,
and
that
the
Romanes
were
aduertised
,
hee
brought
with
him
many
Engines
,
and
subtill
inuentions
for
the
war
,
they
decreed
to
build
a
Temple
for
god
Belus
within
the
wals
Rome
,
in
the
ninth
warde
neere
the
gate
Carmentalle
,
and
it
was
named
Edes
Beloe
,
in
the
front
whereof
was
a
maruellous
sumptuous
and
stately
piller
,
wherein
was
grauen
the
order
of
battell
.
The
Gentiles
had
another
God
called
the
God
of
Victory
,
to
whome
the
Romanes
(
more
then
any
other
Nation
)
did
sacrifices
,
to
the
end
they
might
obtaine
victory
of
their
enemies
.
Of
this
God
Victoria
,
there
was
many
magnificent
Temples
in
Rome
,
but
the
chiefest
and
the
greatest
was
adioyning
to
the
gate
Venia
,
in
the
twelfth
warde
,
in
the
place
called
Della
Victoria
.
It
was
built
in
the
yeare
of
the
foundation
of
Rome
,
foure
hundreth
,
threescore
and
seuenteene
.
And
it
was
for
the
occasion
of
the
victory
,
that
Appius
Claudius
,
and
Quintus
Fabius
had
in
Sicill
,
the
first
time
the
Romane
people
fought
against
the
Africanes
,
Herones
beeing
King
.
Of
this
warre
and
victory
,
rose
the
cruell
,
long
,
and
perillous
warres
betweene
Rome
and
Affricke
.
There
was
another
God
amongst
the
Gods
,
whom
the
Auncients
called
Honorius
,
which
had
the
charge
that
the
Inne-keepers
should
honor
and
gently
entertaine
Pilgrimes
and
strangers
:
so
that
they
should
bee
well
handled
through
the
Prouinces
and
Realmes
whereby
they
passed
.
And
there
was
a
custome
in
Rome
,
that
euer
when
any
Romane
should
goe
any
voyage
,
his
wife
immediately
should
goe
to
the
Temple
of
God
Honorius
to
doe
her
sacrifices
.
In
the
15.
yeare
after
that
Hannibal
passed
into
Italy
,
the
Romanes
knew
by
a
Prophesie
,
that
as
soone
as
they
brought
the
Image
of
the
Goddesse
Berecinthia
(
mother
of
all
the
Gods
)
into
Rome
:
so
soone
Hannibal
should
retire
out
of
Italy
.
And
to
bring
this
to
passe
,
the
Romanes
sent
their
Ambassadors
into
Phrygia
,
which
is
one
part
of
Asia
,
to
the
end
they
should
bring
the
Goddesse
Berecinthia
vnto
Rome
.
And
because
their
Ambassadours
should
goe
well
and
returne
safe
,
and
that
in
comming
and
going
through
the
Realms
,
they
should
entertaine
them
well
,
and
doe
them
honour
:
they
built
a
Temple
for
the
God
Honorius
within
the
walles
of
Rome
,
in
the
fourth
ward
,
in
a
place
which
they
called
Forum
Transitorium
.
CHAP.
XII
.
Of
other
more
naturall
and
peculiar
Gods
which
the
auncient
people
had
.
And
because
it
should
not
be
too
tedious
a
thing
to
name
all
And
this
onely
moueth
mee
to
it
,
because
that
those
which
shall
see
this
my
writing
,
may
know
what
a
speciall
grace
God
hath
giuen
to
them
,
which
are
borne
in
the
time
of
the
Christian
Law
,
Know
you
therefore
,
that
the
God
Esculanus
was
the
God
of
Mines
of
gold
and
siluer
.
Pecunia
was
the
goddesse
of
mettalles
,
and
they
prayed
vnto
her
,
to
giue
them
treasures
and
riches
.
Fessoria
was
the
Goddesse
of
trauellers
and
Pilgrimes
,
and
they
prayed
to
her
,
that
shee
would
not
suffer
them
to
bee
weary
that
trauelled
on
foot
.
Pelonia
was
a
Goddesse
,
which
had
the
charge
to
driue
the
enemies
out
of
the
land
.
Esculapius
was
the
God
and
patrone
of
sicke
men
,
and
if
the
maladie
were
great
,
they
called
vpon
the
God
Apollo
,
which
was
Father
to
Esculapius
.
Spinensis
was
a
God
whome
the
Auncients
prayed
to
keepe
the
corn
from
thistles
and
thornes
.
Rubigo
,
was
a
God
which
kept
the
vines
from
wormes
,
and
the
corne
from
Locusts
.
Fortuna
was
the
Goddesse
of
good
fortune
:
and
to
her
the
auncient
wiues
of
Rome
made
a
Temple
in
the
time
of
Silla
and
Marius
.
Muta
was
the
Goddesse
to
whom
the
Auncients
prayed
,
that
shee
would
not
suffer
their
enemies
to
speak
,
when
they
would
speake
euill
of
them
.
Genoria
was
a
Goddesse
that
had
the
charge
to
chase
slothfulnes
from
them
,
that
recommended
themselues
to
her
,
&
the
Greekes
honoured
her
,
especially
the
Philosophers
,
when
they
entred
into
study
and
Vniuersities
.
Stimula
was
a
Goddesse
which
hastned
them
of
their
businesse
,
to
the
end
they
should
not
forget
any
thing
they
had
to
doe
.
And
her
Image
was
at
Rome
ouer
the
gate
of
the
Senate
house
,
for
she
was
taken
for
an
Aduocate
of
the
pleaders
.
Murcia
was
a
Goddesse
,
and
an
Aduocate
for
men
and
women
which
desired
not
to
bee
leane
or
weake
of
their
bodies
:
and
to
this
Goddesse
,
the
women
of
Rome
offered
many
gifts
,
to
the
end
they
might
bee
fat
:
For
in
Rome
,
maydens
and
women
are
forsaken
because
they
bee
leane
and
slender
,
and
not
for
that
they
be
foule
and
fat
,
Busina
properly
was
a
Goddesse
of
the
fields
,
and
to
her
the
Ancients
offered
sacrifice
,
because
she
should
looke
to
the
grasse
that
grew
in
the
fieldes
.
And
the
Scithians
were
great
worshippers
of
that
Goddesse
,
because
they
had
no
houses
in
towns
,
but
kept
the
fieldes
euen
with
theyr
flockes
,
which
if
they
wanted
grasse
,
dyed
immediately
,
and
then
they
were
vtterly
vndone
.
Iugatiuus
was
he
that
was
called
the
Cod
of
the
high
Mount
,
and
to
him
the
Ancients
made
a
lodge
and
Altars
in
the
toppe
of
the
highest
Mountaines
,
whereunto
they
went
oftentimes
to
doe
sacrifice
,
especially
when
it
thundered
and
lightned
.
Vallonia
was
the
Goddesse
of
the
valleyes
,
and
she
had
the
charge
to
bridle
the
waters
that
descended
from
the
mountaines
,
to
the
end
they
should
not
endamage
the
medowes
and
milles
whereby
they
passed
.
Ceres
was
a
goddesse
of
all
Nations
honoured
,
for
that
shee
was
a
Goddesse
of
corne
,
and
of
other
soueraigne
seedes
:
And
the
Ancients
had
a
custome
to
offer
her
a
loafe
of
all
the
seedes
and
corne
that
they
sowed
.
Her
Lodges
and
Altars
to
doe
sacrifice
were
in
the
fields
,
but
besides
those
,
shee
had
a
Temple
in
Rome
in
the
ninth
Warde
,
in
the
fields
of
Mars
.
hard
by
the
gardens
of
Lucullus
,
and
it
is
sayde
,
that
out
of
this
Temple
came
first
the
fountaine
of
Scipio
.
Segecia
was
a
Goddesse
that
had
the
charge
to
make
the
seeds
to
grow
after
they
were
sowne
.
I
doe
not
remember
I
haue
read
that
shee
had
any
Temple
in
Rome
.
Tutillina
was
a
Goddesse
,
whose
office
was
to
entreat
Iupiter
not
to
beate
downe
the
corne
with
haylestones
when
it
was
ready
for
to
bee
reapt
.
And
the
Auncients
painted
her
in
such
sort
,
that
it
seemed
Iupiter
did
cause
it
to
raine
stones
,
and
that
this
Goddesse
Tutillina
should
gather
them
all
.
Shee
had
a
Temple
in
Rome
in
the
tenth
warde
,
in
the
Market
place
of
Apollo
,
neere
vnto
the
house
of
Romulus
.
And
at
euery
time
when
it
thundered
,
immediately
the
Romanes
lighted
a
great
number
of
Candles
in
the
Temple
to
appease
the
goddesse
that
shee
should
keepe
their
corne
and
seed
from
hurt
.
Flora
was
the
mercifull
goddesse
of
the
Vines
,
that
preserued
them
from
frost
.
And
those
of
Capua
were
great
worshippers
of
this
Goddesse
,
for
they
say
that
they
were
the
first
that
planted
vines
in
Italy
.
Matura
was
a
Goddesse
that
had
the
charge
to
ripe
grapes
:
and
the
Auncients
vsed
a
custome
,
to
offer
the
first
grapes
which
were
ripe
,
in
the
place
where
the
Goddesse
was
.
And
for
the
more
part
,
euery
man
that
had
Vines
,
made
in
the
field
a
lodge
and
an
Altar
to
sacrifice
vnto
her
.
Ruana
was
a
Goddesse
and
Aduocate
for
them
that
gathered
the
corn
and
other
graines
,
to
the
end
they
should
doe
no
hurt
in
cutting
away
the
eare
,
nor
should
marre
the
straw
and
that
in
cutting
,
the
corne
should
not
shake
from
the
eare
.
And
therefore
the
Auncients
painted
her
,
holding
in
her
right
hand
a
handfull
of
straw
,
and
the
eares
were
whole
.
Forculus
was
the
God
of
Locke-smithes
,
and
the
Auncients
sacrificed
to
him
,
because
he
should
locke
fast
the
dores
,
and
should
not
suffer
them
to
bee
broken
open
,
nor
picked
,
nor
adultered
keyes
to
bee
made
:
The
Ancients
painted
this
God
,
holding
a
chain
in
one
hand
,
and
two
doores
in
the
other
:
His
Image
was
ouer
the
Gate
of
Trigemine
,
and
especially
ouer
their
doores
that
had
enemies
.
Limentimen
,
was
God
of
the
hammers
of
the
gates
.
I
could
not
finde
what
the
intention
was
to
inuent
this
God
,
but
as
I
thinke
(
not
for
that
I
haue
found
it
written
)
they
prayed
this
God
,
that
when
there
should
come
any
enemy
of
theirs
to
the
house
,
that
hee
should
cause
them
stumble
,
and
fall
before
the
doore
,
if
perhappes
by
negligence
it
were
left
open
.
Fortulus
was
the
God
of
the
gates
,
and
the
Ancients
did
paint
him
with
two
gates
in
his
hands
,
and
did
sacrifice
to
him
,
because
no
man
should
open
the
gates
to
the
enemies
when
they
slept
:
and
to
him
the
Romains
did
sacrifice
in
all
the
gates
of
Rome
,
and
those
which
had
enemies
,
would
paint
him
in
the
gates
of
their
house
.
Cardea
was
a
Goddesse
of
the
bars
and
hinges
of
the
gates
,
and
the
cause
why
the
Auncients
did
sacrifice
to
her
,
was
that
no
man
should
breake
the
gates
,
nor
lift
vp
the
hinges
,
and
that
if
they
went
about
to
put
to
their
hands
,
immediately
the
hinges
should
make
a
noyse
to
awake
the
Master
of
the
house
,
that
hee
might
heare
it
,
and
know
that
his
enemies
were
at
the
gate
.
There
was
another
God
who
was
called
Siluanus
,
and
was
most
honored
among
the
Auncients
,
especially
among
all
the
Romanes
.
This
God
had
the
charge
to
keepe
those
from
perill
and
misfortune
that
went
for
their
pleasures
and
recreation
to
the
Gardens
,
as
Plinie
sayth
in
an
Epistle
he
wrote
to
Rutilius
.
The
first
that
Antoninus
Pius
,
through
an
Earthquake
,
whereby
many
buildings
and
houses
fell
in
Rome
.
Iugatiuus
was
the
God
of
marriages
,
who
had
charge
to
make
the
loue
which
begunne
in
youth
,
to
endure
till
the
olde
age
.
It
was
wonderful
to
see
how
the
women
newly
married
went
on
pilgrimage
for
Deuotion
vnto
this
God
,
and
what
gifts
and
presents
they
offered
in
his
Temple
.
Suetonius
Tranquillus
sayeth
,
that
there
was
a
Temple
of
this
God
,
but
I
finde
not
in
writing
by
whom
it
was
built
,
saying
that
Helius
Spartanus
sayeth
,
that
the
Emperour
Heliogabalus
found
much
riches
in
the
Temple
of
Iugatibus
,
the
which
hee
tooke
away
to
maintaine
his
wars
.
Bacchus
was
the
God
of
drunkards
,
and
the
custome
in
Rome
was
,
that
only
mad
men
and
fooles
celebrated
the
feast
of
this
God
,
and
if
there
were
found
any
of
wit
and
vnderstanding
(
were
it
neuer
so
little
)
they
thrust
him
forthwith
out
of
the
Temple
,
and
sought
in
his
steade
another
drunkard
.
The
Temple
of
Bacchus
was
in
the
10.
Warde
,
in
the
meadowes
which
they
call
Bacchanales
,
without
the
City
,
in
the
way
of
Salaria
,
by
the
Altars
of
the
goddesse
Februa
,
and
it
was
built
by
the
Gaules
when
they
besieged
Rome
in
the
time
of
Camillus
.
Februa
was
a
Goddesse
for
the
feuers
,
and
they
vsed
in
Rome
when
any
was
taken
with
the
feauer
,
immediately
to
send
some
sacrifice
vnto
her
.
This
Goddesse
had
no
Temple
at
all
,
but
her
Image
was
in
Pantheon
,
which
was
a
Temple
,
wherein
all
the
Gods
were
,
and
in
this
place
they
sacrificed
vnto
her
.
Pauor
was
the
God
of
feare
,
who
had
the
charge
to
take
feare
from
the
Romanes
hearts
,
and
to
giue
them
stoute
courage
against
their
enemies
.
The
Temple
of
this
God
Pauor
was
in
Rome
,
in
the
sixth
Ward
-
,
in
the
place
of
Mamuria
,
neare
to
the
olde
Capitoll
:
and
euer
when
they
had
any
enemies
,
the
Romaines
forth
with
offered
in
this
place
sacrifices
,
and
there
was
in
the
same
Temple
a
statue
of
Scipio
the
Affricane
,
all
of
siluer
,
which
hee
offered
there
,
when
hee
triumphed
ouer
the
Carthagenians
.
Meretrix
was
the
Goddesse
of
dishonest
women
,
and
as
Publius
Victor
sayeth
,
There
was
in
Rome
,
forty
streetes
of
common
women
,
In
the
middest
whereof
the
Temple
of
this
Meretrix
was
.
It
chanced
in
the
time
of
Ancus
Martius
(
the
fourth
King
of
the
seuen
Romane
Kinges
)
that
there
was
in
Rome
a
Curtezan
,
Natiue
of
Laurento
,
which
was
so
fayre
,
that
with
her
body
shee
gained
great
riches
,
wher
of
shee
made
all
the
Romane
people
partakers
.
Wherefore
in
the
memory
of
her
the
Romanes
built
there
a
temple
,
and
made
her
Goddesse
of
all
the
common
women
in
Rome
.
Cloatina
was
Goddesse
of
the
stoole
,
and
to
this
Goddesse
all
those
commended
themselues
which
were
troubled
with
the
Collycke
,
to
the
ende
shee
would
helpe
them
to
purge
their
bellies
.
Quies
was
the
Goddesse
of
rest
,
and
to
her
the
Romanes
did
offer
great
Sacrifices
,
because
that
she
should
giue
them
pleasure
and
rest
,
especially
on
that
day
,
when
there
was
any
triumph
or
solemnitie
in
Rome
,
they
gaue
in
this
Temple
many
gistes
,
because
shee
should
preserue
the
glory
and
ioy
of
the
triumphes
.
Numa
Pompilius
second
King
of
the
Romaines
,
built
the
Temple
of
this
Goddesse
,
and
it
was
without
the
City
,
for
to
note
that
during
the
life
of
man
in
this
world
,
hee
could
neyther
haue
pleasure
nor
rest
.
Theatrica
was
a
Goddesse
,
which
had
the
charge
to
keepe
the
Theaters
and
Stages
,
when
the
Romanes
celebrated
their
Playes
:
and
the
occasion
of
inuenting
of
this
Goddesse
was
,
because
when
the
Romaines
would
set
foorth
theyr
Tragedyes
,
they
made
so
solemne
Theaters
,
that
there
might
well
stand
twentie
thousand
men
aboue
,
and
as
manie
vnderneath
,
for
to
behold
the
spectacle
.
And
sometime
it
hapned
,
that
for
the
great
weight
of
them
aboue
,
the
wood
of
the
Theaters
and
Stages
brake
,
and
killed
all
those
which
were
vnderneath
:
and
so
after
this
sort
all
their
pastime
turned
into
sorrow
.
The
Romanes
(
which
were
prouided
in
all
things
)
agreed
to
doe
Sacrifice
vnto
the
Goddesse
Theatrica
:
to
the
ende
shee
should
preserue
them
,
from
the
dangers
of
the
Theaters
,
and
built
her
a
Temple
in
the
ninth
ward
,
in
the
market-place
of
Cornelia
:
neere
to
the
House
of
Fabij
.
Domitian
the
twelfth
Emperour
of
Rome
,
destroyed
this
Temple
,
because
in
his
presence
one
of
the
Theaters
brake
,
and
killed
manie
people
.
And
for
that
the
Goddesse
Theatrica
had
not
better
preserued
them
:
hee
made
this
Temple
to
be
beaten
down
.
Peraduenture
those
that
haue
read
little
,
shall
finde
these
things
now
ynough
:
but
let
them
reade
Cicero
in
his
booke
De
Natura
Deorum
:
Ihon
Bocchas
of
the
Genealogie
of
Gods
,
CHAP.
XIII
.
¶
How
Tiberius
the
Knight
was
chosen
Gouernour
of
the
Empyre
,
and
afterwards
created
Emperour
,
onely
for
being
a
good
Christian
.
And
how
GOD
depriued
Iustinian
the
younger
,
both
of
his
Empyre
and
Senses
,
for
beeing
an
Heretique
.
THe
fiftie
Emperour
of
Rome
,
was
Tiberius
Constantinus
:
who
succeeded
Iustinian
the
younger
,
which
was
a
cruell
Emperour
.
And
Paulus
Dyaconus
sayeth
,
That
hee
was
an
enemie
to
the
poore
,
a
Thiefe
to
the
Rich
,
a
great
louer
of
riches
,
and
an
enemie
to
himselfe
in
spending
them
.
For
,
the
propertie
of
a
couetous
man
,
is
to
liue
like
a
Beggar
all
the
dayes
of
his
life
,
and
to
be
found
rich
at
the
houre
of
his
death
.
This
Iustinian
was
so
exceeding
couetous
,
that
hee
commaunced
strong
coffers
and
chests
of
yron
to
be
made
and
brought
into
his
Pallace
,
to
keepe
in
safety
the
euil-gotten
treasures
that
he
had
robbed
.
And
of
this
you
ought
not
to
maruell
:
for
Seneca
saith
,
That
couetous
Princes
do
not
only
suspect
their
Subiects
,
but
also
themselues
.
In
those
daies
the
Church
was
greatly
defiled
by
the
heresie
of
the
Pelagians
,
and
the
maintayner
of
that
Sect
,
was
this
wicked
Prince
Iustinian
:
So
that
for
himselfe
hee
procured
riches
,
and
for
the
Diuel
he
cheapned
soules
.
For
,
those
that
are
once
forsaken
of
the
hand
of
GOD
,
doe
not
onely
become
Wherefore
sithence
the
sinnes
of
men
are
diuers
,
and
the
judgements
of
GOD
kept
secrete
,
and
yet
the
liuing
God
is
,
so
mercifull
,
that
notwithstanding
his
mercy
would
saue
the
soules
,
he
will
also
with
iustice
chastice
the
bodies
.
And
therefore
seing
the
obstinacy
of
this
Emperour
to
bee
such
,
that
the
longer
he
liued
,
the
more
hee
augmented
his
damnation
,
the
wrath
of
God
lighted
vpon
him
,
&
suddenly
without
any
grudge
And
let
not
this
thing
bee
little
regarded
,
that
the
Prince
be
a
good
Christian
:
For
there
is
no
state
so
happy
as
that
which
is
gouerned
by
a
Prince
of
a
good
and
faithfull
conscience
,
and
because
hee
wanted
no
vertues
to
adorne
a
Prince
,
hee
was
both
feared
of
many
,
and
beloued
of
all
.
Which
thing
ought
not
lightly
to
bee
esteemed
;
for
it
is
the
chiefest
thing
that
belongeth
to
Princes
,
that
is
to
say
,
for
their
gentle
conuersation
to
bee
beloued
,
and
for
their
vpright
Iustice
to
be
feared
.
This
Emperour
Iustinian
had
a
wife
,
whose
name
was
Sophia
Augusta
,
which
was
beautifull
and
sage
,
and
as
touching
her
person
of
good
renowne
sufficient
.
For
women
must
take
great
respect
,
lest
they
giue
strangers
occasion
to
speake
of
them
,
but
Tiberius
Constantine
,
as
Gouernour
of
the
Empire
(
seeing
the
Empresse
Sophia
Augusta
rich
,
and
desiring
more
the
profite
of
the
Common-wealth
,
then
the
enrichment
of
himselfe
or
of
any
other
)
did
nothing
else
but
build
Monasteries
,
repaire
Hospitals
,
marry
Orphanes
,
and
redeeme
Captiues
.
For
speaking
according
to
the
Christian
lawes
,
because
Finally
,
this
vertuous
Prince
did
that
which
Christian
Princes
should
doe
,
and
not
as
tyrants
doe
,
which
made
him
of
great
excellency
.
For
the
property
of
a
Tyrant
is
to
heape
great
treasures
of
other
mens
goods
,
and
afterward
to
spend
and
consume
them
viciously
:
but
Tiberius
found
them
gathered
together
by
one
,
and
hee
dispersed
them
to
many
.
Sophia
Augusta
,
seeing
Iustinian
become
a
foole
,
&
not
knowing
how
to
gette
more
money
of
the
people
,
nor
how
to
robbe
the
rich
,
and
that
Tiberius
spent
her
riches
without
compassion
,
partly
to
satisfie
her
sorrowfull
heart
,
and
partly
to
see
,
if
in
time
to
come
,
shee
could
remedy
it
,
called
one
day
Tiberius
a
part
,
and
spake
vnto
him
these
words
in
secret
.
CHAP.
XIIII
.
Of
the
words
the
Empresse
Sophia
spake
vnto
Tiberius
Constantinus
then
being
gouernour
of
the
Empire
,
which
onely
tended
to
reproue
him
for
that
hee
lauishly
consumed
the
Treasure
of
the
Empire
gotten
by
her
.
THou
remembrest
well
Tiberius
,
that
thogh
thou
art
now
after
Iustinian
Gouernor
of
the
Empire
:
yet
when
thou
wast
in
Alexandrie
,
thou
thoughtest
very
little
to
deserue
it
,
and
if
thou
diddest
,
thou
thoughtest
thou
couldest
not
attaine
vnto
it
.
For
thou
art
a
wise
man
,
and
the
sage
man
(
according
to
the
little
or
much
which
fortune
giueth
him
)
doth
not
raigne
or
slacke
alwayes
the
bridle
of
his
thoughts
.
Those
which
haue
a
vaine
hope
,
and
thorow
power
only
will
inforce
fortune
to
bee
fauourable
vnto
them
,
shall
liue
alwayes
a
troubles
me
life
.
For
there
is
nothing
that
shortneth
more
the
life
of
man
then
vain
hope
and
idle
thoughts
.
Thou
beeing
such
a
man
as
thou
art
,
and
so
well
willed
and
beloued
of
Iustinian
my
husband
,
art
demaunded
of
the
Romane
people
,
and
chosen
by
the
Senate
,
receyued
by
the
Souldiers
,
and
all
the
Empire
reioyce
at
thy
election
.
And
thou
oughtest
not
a
little
to
regard
it
.
For
the
willes
of
all
doe
not
alwayes
fauour
one
.
I
let
thee
to
vnderstand
Tiberius
,
that
it
did
not
displease
mee
thou
shouldest
bee
Emperour
of
Rome
,
sith
Iustinian
was
deposed
,
and
if
I
had
perceyued
that
which
I
doe
perceyue
,
or
had
knowne
that
which
I
doe
know
,
I
am
certaine
that
I
had
neyther
sayde
with
it
,
nor
against
it
.
For
wee
women
are
of
so
little
credite
,
that
it
preuayleth
vs
more
To
approue
the
least
of
that
which
other
say
,
then
it
doth
to
speake
very
well
of
our selues
.
Sith
Fortune
hath
brought
thee
to
so
high
an
estate
,
I
beseech
thee
,
admonish
thee
,
&
aduise
thee
,
that
thou
know
how
to
keepe
and
gouerne
thy selfe
therein
.
For
to
arise
to
honour
,
It
sufficeth
the
body
to
sweate
water
,
but
to
maintaine
it
,
it
is
necessary
that
the
heart
weepe
bloud
.
Thou
knowest
right
well
,
that
to
commaund
more
,
to
doe
more
,
and
to
haue
more
then
other
(
as
touching
the
affayres
of
Princes
)
oftentimes
is
giuen
more
thorow
worldly
care
,
then
for
the
desert
of
the
person
.
And
this
God
suffereth
very
often
,
to
the
end
wee
may
see
those
discend
,
and
fall
thorow
infamy
,
whom
we
saw
mount
and
prosper
by
pride
.
Thou
art
a
man
,
and
I
a
woman
:
Thou
hast
wisdome
and
knowledge
,
but
I
haue
large
and
long
experience
,
and
if
thou
knowest
much
,
I
haue
seene
in
the
world
enough
,
but
in
faith
for
that
I
haue
said
I
tell
thee
,
that
men
of
thy
sort
are
vndone
in
the
Pallace
of
Princes
,
by
two
wayes
.
The
one
,
if
they
thinke
they
deserue
much
,
and
they
can
doe
little
.
For
haughty
minds
bring
alwayes
alteration
in
the
heart
,
The
other
is
,
that
one
alone
will
command
the
Emperour
and
the
Empire
,
whereunto
if
any
man
come
,
it
is
by
great
trauell
,
and
hee
shall
sustaine
it
with
danger
,
and
shall
possesse
it
but
a
short
time
.
For
it
is
impossible
that
to
a
man
of
much
arrogancy
,
Fortune
should
bee
too
long
faithfull
.
Though
thou
be
wise
and
sage
,
I
counsell
thee
alwayes
to
profite
with
another
mans
counsell
,
chiefly
in
things
concerning
the
gouernement
of
the
estate
.
For
to
know
how
to
obey
,
and
to
know
how
to
commaund
,
differ
much
.
For
to
know
how
to
obey
,
commeth
by
nature
:
but
to
know
how
to
command
,
commeth
by
long
experience
,
Take
this
of
me
for
a
generall
rule
,
that
whereas
thou
seest
thy
Prayer
to
be
acceptable
,
neuer
take
vpon
thee
commaundement
:
for
by
commandement
thou
shalt
bee
feared
,
and
by
prayer
thou
shalt
be
beloued
:
know
thou
Tiberius
,
the
things
that
content
them
worst
,
which
are
in
the
Courts
of
Princes
:
are
to
doe
little
,
to
haue
little
,
and
to
be
little
worth
.
For
the
man
that
is
without
fauour
,
in
his
heart
,
is
halfe
dead
.
For
the
contrarie
,
the
thing
which
most
perilleth
the
Fauorites
of
Princes
,
and
maketh
them
loose
theyr
Friendship
,
is
to
bee
of
great
power
,
and
great
in
Authoritie
,
and
moreouer
then
this
,
to
profite
more
of
will
then
knowledge
,
of
authoritie
then
of
reason
.
For
a
man
cannot
liue
long
in
Friendship
,
which
doth
what
he
will
,
in
the
commonwealth
.
I
haue
spoken
all
this
,
to
the
ende
thou
shouldest
knowe
that
I
greatly
maruell
at
thy
prudence
,
and
haue
no
lesse
wonder
of
my
patience
.
To
see
that
the
Treasours
which
Iustinian
heaped
together
by
great
trauell
,
kept
and
preserued
with
great
care
,
thou
wastest
without
respect
what
thou
doest
.
Wherefore
doe
not
maruell
at
this
;
For
there
is
no
patience
can
suffer
to
see
the
proper
goods
wasted
and
spent
by
the
handes
of
an
other
,
which
with
so
great
care
hath
bene
gathered
together
.
I
let
thee
to
know
Tiberius
,
that
now
wee
haue
neyther
Money
to
keepe
,
nor
to
giue
to
others
:
which
thing
is
very
perillous
for
the
Pallaces
of
Princes
.
For
the
same
to
haue
great
store
of
Treasurs
,
occasioneth
Princes
to
keep
their
enemies
in
feare
.
It
is
necessary
for
Princes
to
be
stoute
and
also
rich
,
for
by
their
stoutnes
they
may
gouerne
their
owne
,
and
by
their
riches
,
they
way
represse
theyr
enemyes
.
It
is
not
onely
necessarie
that
the
Prince
bee
not
poore
,
but
also
it
is
requisite
that
his
Common-wealth
be
rich
.
For
where
people
are
poore
,
of
theyr
Enemyes
they
are
nothing
regarded
.
And
where
the
Common-wealth
is
rich
,
the
Prince
cannot
be
greatly
poore
.
I
will
not
denie
but
that
it
is
well
done
to
helpe
the
poore
,
and
succour
the
needy
:
But
yet
I
say
,
that
no
man
ought
to
giue
the
Treasour
vnto
any
one
in
particular
,
which
is
and
hath
been
long
kept
in
store
,
for
the
preseruation
of
all
.
For
oftentimes
the
Prince
which
is
too
liberall
in
giuing
of
his
owne
,
is
afterwards
(
through
necessitie
,
)
compelled
●o
become
a
Tyrant
,
and
so
to
take
from
others
.
I
let
thee
know
Tyberius
,
that
thou
shalt
finde
few
Princes
,
but
are
eyther
prowd
,
malignant
,
or
vicious
.
For
of
a
truth
,
Wantonnes
,
Libertie
,
Youth
,
and
Riches
,
are
commonly
most
cruell
enemyes
to
honestie
.
Notwithstanding
,
I
will
not
say
that
all
Princes
haue
beene
euill
,
but
I
will
say
(
according
to
the
old
prouerbe
)
that
there
hath
been
too
few
good
:
And
that
those
which
of
Gods
mercifull
gift
,
eyther
are
or
will
be
good
and
vertuous
,
ought
to
be
greatly
honoured
.
For
no
time
ought
to
be
called
happy
,
but
that
wherein
vertuous
Princes
doe
raigne
.
And
furthermore
I
say
to
thee
Tiberius
,
if
Princes
become
Tyrants
for
want
of
Riches
,
so
doe
they
become
vicious
,
through
aboundance
of
Treasures
:
And
in
this
case
vicious
Princes
are
chastened
in
the
same
vice
.
For
Auarice
hath
such
power
ouer
them
,
that
it
suffereth
them
not
to
taste
theyr
owne
delight
.
Againe
,
I
let
thee
know
Tiberius
,
that
there
are
many
Princes
which
are
of
good
nature
,
&
yet
becom
Tyrants
,
for
nothing
else
but
because
they
be
oppressed
with
pouertie
.
For
truely
the
Noble
heart
resuseth
no
danger
,
seeing
himselfe
assaulted
with
pouertie
.
Therefore
I
demaund
of
thee
which
is
better
,
or
otherwise
which
of
these
two
euils
is
least
:
that
the
Prince
bee
poore
,
and
with
that
a
Tyrant
,
or
that
he
be
rich
,
and
therewith
vicious
.
In
mine
opinion
it
were
much
better
to
be
rich
and
vicious
,
then
a
Tyrant
and
poore
,
for
in
the
end
if
he
do
euill
by
vice
,
hee
should
bee
euill
vnto
no
man
but
to
himselfe
:
by
riches
he
should
profite
all
the
people
.
And
if
he
be
poore
and
a
Tyrant
,
hee
should
doe
great
euill
to
many
,
and
by
pouerty
hee
could
profit
no
man
.
For
the
poore
Prince
cannot
maintaine
the
rich
,
and
much
lesse
succour
the
poore
,
without
comparison
it
is
much
more
profitable
to
the
Common-wealth
,
and
more
tollerable
to
men
,
that
the
Prince
bee
an
euill
man
,
and
therewithall
a
good
Prince
:
then
an
euil
Prince
,
and
therewithall
a
good
man
.
For
as
Plato
sayeth
,
The
Athenians
would
alwayes
rather
seeke
a
profitable
then
a
stout
Prince
:
and
the
Lacedemonians
did
erre
,
in
willing
rather
a
stoute
Prince
then
profitable
.
Therefore
see
Tiberius
,
it
is
more
sure
and
profitable
for
the
Common
wealth
,
that
Princes
haue
Treasures
to
giue
liberally
among
their
seruants
,
then
that
they
should
bee
poore
and
enforced
to
oppresse
the
people
with
taxes
and
Subsidies
.
For
Princes
oft
times
through
pouerty
take
occasion
to
leuy
great
Subsidies
in
their
realmes
&
seigniories
.
CHAP.
XV.
The
answer
of
Tiberius
vnto
the
Empresse
Sophia
Augusta
,
Wherein
hee
declareth
that
noble
Princes
need
not
boarde
vp
great
treasures
:
And
of
the
hidden
treasure
this
good
Emperour
found
by
Reuelation
,
in
the
Pallace
where
he
remained
.
TIberius
heard
very
patiently
the
admonition
of
the
Empresse
,
wherefore
with
great
reuerence
hee
aunswered
,
and
with
sweet
and
gentle
words
hee
spake
to
her
in
this
sort
.
I
haue
heard
and
vnderstood
what
you
haue
tolde
mee
,
most
noble
Princesse
Sophia
,
and
alwayes
Augusta
,
and
doe
receyue
your
,
gentle
admonitions
,
most
humbly
thanking
you
for
your
louing
counsell
,
which
principally
you
giue
me
in
so
high
a
stile
.
For
oftentimes
sicke
men
abhorre
not
meates
,
not
for
that
the
meates
are
not
good
,
but
because
they
are
not
well
dressed
.
If
it
were
Gods
pleasure
,
I
would
I
knew
aswell
how
to
doe
these
things
,
as
you
know
how
to
speake
them
.
And
doe
not
maruell
,
though
I
make
hereof
a
doubt
;
for
wee
greatly
desire
to
prayse
vertuous
workes
,
but
to
put
them
in
practise
,
wee
are
very
slow
.
Speaking
therefore
with
such
reuerence
,
(
as
is
due
vnto
so
high
a
Lady
)
to
euery
one
of
these
thinges
which
your
Excellency
hath
tolde
mee
,
I
will
aunswere
in
one
word
.
For
it
is
reason
sith
you
haue
spoken
that
which
you
perceiue
of
my
deedes
,
that
I
speake
that
which
I
gather
of
your
wordes
.
You
tell
me
that
when
I
was
in
Alexandrie
,
I
thought
not
to
bee
Gouernour
of
the
Empire
after
Iustinian
,
&
that
I
thoght
not
my selfe
worthy
to
deserue
it
,
nor
yet
looked
to
come
vnto
it
.
To
this
I
answere
,
that
though
by
reason
I
gouerned
my selfe
at
that
time
,
yet
I
ought
not
to
thinke
to
deserue
such
a
dignitie
,
nor
to
come
to
so
high
an
estate
.
For
those
which
by
vertues
deserue
great
Dignities
are
but
fewe
:
and
sewer
are
those
which
attaine
vnto
them
,
though
they
deserue
them
,
But
if
this
matter
be
iudged
according
to
sensualitie
,
I
tell
you
truely
(
Dame
Augusta
,
)
that
I
thought
not
onely
to
deserue
it
,
but
also
I
thought
to
come
vnto
it
.
And
hereof
maruell
not
,
for
it
is
an
infallible
rule
;
Where
least
desert
is
,
often-times
there
is
most
presumption
.
You
say
you
esteemed
mee
for
a
wise
man
,
and
that
by
wisedome
I
could
ouer-come
any
difficult
,
or
disordinate
appetite
.
To
this
I
answere
,
that
you
knewe
my
wisedome
,
either
in
mine
owne
busines
,
or
else
in
other
mens
affaires
.
If
in
other
mens
affaires
,
(
where
it
did
cost
mee
nought
)
I
was
alwayes
a
louer
of
iustice
,
For
there
is
no
man
in
the
world
so
euill
,
that
doth
not
desire
(
if
it
bee
without
his
owne
cost
)
to
be
counted
liberall
.
But
if
you
iudge
mee
(
Dame
Augusta
,
)
on
mine
owne
businesse
,
giue
not
too
light
credit
.
For
I
will
that
you
know
,
there
is
no
man
so
iust
,
nor
of
so
cleare
a
iudgement
,
that
doth
not
shewe
himselfe
fraile
in
matters
which
touch
his
owne
interest
.
You
say
that
men
which
haue
their
thoughts
high
,
and
their
Fortunes
base
,
liue
alwayes
a
pensiue
life
.
Truely
it
is
as
you
say
,
But
in
mine
opinion
,
as
the
members
of
the
bodyes
are
but
instruments
of
the
minde
,
so
is
it
necessary
for
men
to
haue
quicke
and
sharpe
wittes
,
if
they
will
not
be
negligent
.
For
if
Alexander
,
Pyrrhus
,
Iulius
Caesar
,
Scipio
,
and
Hanniball
,
had
not
beene
high
minded
,
they
had
neuer
bene
(
as
they
were
)
so
Famous
,
Noble
,
and
stoute
Princes
.
I
let
you
vnderstand
,
most
Noble
Princesse
,
that
men
are
not
to
be
esteemed
as
lost
,
for
hauing
theyr
thoughtes
high
,
nor
yet
for
hauing
their
hearts
couragious
,
neither
for
being
hardie
and
stout
:
but
they
are
vndone
,
because
they
beginne
things
through
folly
,
pursue
them
without
wisedome
,
and
atchieue
them
without
discretion
.
For
,
Noblemen
enterprising
great
things
,
ought
not
to
employ
theyr
force
as
their
noble
heart
willeth
,
but
as
wisedome
and
reason
teacheth
.
You
say
,
you
maruell
why
I
waste
the
Treasures
without
care
,
which
Iustinian
and
you
gathered
together
with
great
paine
?
Now
to
this
I
answere
,
you
ought
not
to
maruell
,
if
all
the
Treasours
you
heaped
together
of
so
long
time
,
were
spent
and
consumed
in
one
day
.
For
there
is
an
ancient
Malediction
on
riches
hidden
,
and
Treasours
buryed
,
which
Epimenides
casteth
out
,
saying
these
words
:
All
the
Treasours
hoorded
vp
by
the
Couetous
,
shall
bee
wasted
by
the
Prodigall
.
You
say
,
Through
that
I
wast
in
fewe
dayes
,
you
shall
haue
neither
to
giue
,
to
waste
,
nor
yet
to
eate
at
the
yeares
ende
.
To
this
I
answere
(
most
gracious
Princesse
,
that
if
you
had
beene
as
ready
to
relieue
the
Poore
,
as
you
and
Iustinian
were
diligent
to
robbe
the
rich
,
then
you
should
iustly
haue
complained
,
and
I
worthily
might
well
haue
had
iust
cause
to
repent
.
Till
now
wee
haue
not
seene
,
but
that
of
the
Rich
you
haue
made
Poore
:
and
notwithstanding
this
,
yet
you
haue
not
gotten
enough
to
builde
an
Hospitall
for
the
Poore
.
You
say
that
Princes
,
to
resist
theyr
enemyes
had
neede
of
great
Treasures
.
To
this
I
answer
,
if
Princes
be
proud
,
greedy
,
and
of
strange
Realmes
,
ambicious
it
is
most
certaine
,
that
they
had
need
of
great
substances
and
Treasours
to
accomplish
and
maintaine
theyr
disordinate
appetties
.
For
the
enae
of
a
tyran
nous
Princ●●s
,
that
he
careth
not
whether
by
hooke
or
by
crooke
hee
make
himselfe
rich
in
his
life
.
But
if
the
Prince
be
or
will
be
a
man
reposed
,
quiet
,
vertuou
,
patient
peaceable
,
and
〈◊〉
couetous
of
the
goods
of
an
other
man
,
what
need
hath
he
of
great
treasurs
?
For
to
speake
truly
,
in
Princes
houses
there
is
more
offence
in
that
which
aduaunceth
,
then
in
that
which
wanteth
.
I
will
not
waste
many
wordes
in
answering
,
sith
I
am
much
more
liberal
of
deeds
then
of
wordes
:
But
to
conclude
,
that
there
is
no
Prince
which
in
vertuous
deedes
wasteth
so
much
,
but
if
hee
will
,
hee
may
spend
much
more
.
For
in
the
ende
,
Princes
become
not
poore
,
for
spending
their
goods
and
Treasours
vpon
necessaries
:
but
for
making
waste
vpon
things
superfluous
.
And
take
this
word
for
all
,
that
for
this
hee
shall
not
be
the
poorer
,
but
rather
the
richer
.
For
most
certainely
,
it
is
a
generall
rule
in
Christian
Religion
,
that
God
will
giue
more
to
his
Seruants
in
one
houre
,
then
they
will
waste
in
20.
yeares
:
Iustinian
beeing
Emperour
11
,
yeares
,
who
(
being
a
Foole
,
and
very
obstinate
in
the
heresie
of
the
Pelagians
)
dyed
to
the
great
offence
of
the
Romaine
people
;
whose
death
was
as
much
desired
,
as
his
life
abhorred
.
For
the
Tyrannous
Prince
,
that
maketh
many
weeping
eyes
in
his
life
,
shall
cause
many
reioycing
bearts
at
his
death
.
Iustinian
being
dead
,
Tiberius
was
elected
Emperour
,
who
gouerned
the
Empire
,
through
so
great
wisedome
and
Iustice
,
that
no
man
was
able
to
reproue
him
,
if
the
Hystories
in
his
time
,
did
not
deceyue
vs
.
For
it
seldome
happeneth
to
a
Prince
to
be
as
he
was
,
vpright
in
Iustice
,
pure
in
life
,
and
cleane
in
Conscience
.
For
fewe
are
those
Princes
which
of
some
vices
are
not
noted
.
Paulus
Diaconus
in
his
18.
booke
of
the
Romaine
Gests
,
declareth
a
thing
both
strange
and
maruellous
,
which
besel
vnto
this
Emperour
at
that
time
,
and
very
worthie
to
recite
at
this
present
.
And
it
was
,
that
in
the
Cittie
of
Constantinople
,
the
Romaine
Emperours
had
a
Pallace
very
sumptuous
,
and
beseming
the
authoritie
of
the
Imperiall
maiestie
,
which
was
begun
in
the
time
of
Constantine
the
Great
,
and
afterwardes
,
as
the
succession
of
good
and
euil
Emperors
was
,
so
were
the
Buyldings
decayed
or
repayred
.
For
it
is
the
deede
of
a
vertuous
Prince
,
to
abolish
vices
of
the
Common-wealth
,
and
to
make
great
and
sumptuous
buildings
in
his
countrey
.
This
Emperour
Tiberius
had
spent
It
chanced
one
day
that
euen
as
the
Emperor
Tiberius
walked
in
the
middest
of
his
Pallace
,
he
saw
at
his
feete
a
Marble-stone
,
which
was
in
forme
of
the
Crosse
of
the
Redeemer
of
the
world
.
And
because
it
had
bin
too
vniust
a
thing
(
as
hee
thought
,
)
to
haue
spurned
it
with
his
feet
,
wherewith
we
trust
from
our
enemies
to
bee
desended
:
he
caused
the
stone
to
bee
taken
vp
,
not
thinking
any
thing
to
bee
there
vnder
,
and
immediately
after
they
found
another
,
wherein
likewise
Let
therefore
mightie
Princes
and
great
Lords
,
see
,
reade
,
&
profite
by
this
example
,
and
let
them
thinke
themselues
assured
,
that
for
giuing
almes
to
the
poore
,
they
need
not
feare
to
become
poore
:
for
in
the
end
the
vicious
man
cannot
call
himselfe
rich
,
nor
the
vertuous
man
cannot
count
himselfe
poore
.
CHAP.
XVI
.
How
the
Chiefetaine
Narsetes
ouercame
many
battailes
,
onely
for
that
his
whole
confidence
was
in
God
.
And
what
hapned
to
him
by
the
Empresse
Sophia
Augusta
:
wherein
may
be
noted
the
vnthankefulnesse
of
Princes
towards
their
seruants
.
IN
the
yeare
of
the
Incarnation
of
Christ
,
528.
Iustinian
the
Great
,
being
Emperour
,
who
Paulus
Diaconus
in
the
18.
booke
De
gestis
Romanorum
:
that
there
was
a
Knight
of
Greece
in
Rome
,
who
from
his
tender
yeares
had
bene
brought
vp
in
Italie
.
Hee
was
a
man
of
meane
stature
,
of
a
cholericke
complexion
,
and
in
the
law
of
Christ
very
deuout
:
which
was
no
small
thing
.
For
at
that
time
not
onely
many
knights
,
but
almost
all
the
Bishops
of
Italie
were
Arrians
.
This
Knights
name
was
Narsetes
,
and
because
he
was
so
valiant
in
arms
,
and
so
aduenturous
in
warres
,
he
was
chosen
Chieftaine
generall
of
the
Romane
Empire
.
For
the
Romanes
had
this
excellencie
,
that
when
they
had
a
valiant
and
stout
Captaine
(
although
they
might
haue
his
weight
of
golde
giuen
them
)
they
would
neuer
depart
from
his
person
.
Hee
enterprised
so
great
things
,
he
ouercame
such
mightie
Realms
,
and
had
such
notable
victories
ouer
his
enemyes
,
that
the
Romanes
said
,
he
had
in
him
the
strength
of
Hercules
,
the
hardinesse
of
Hector
,
the
noblenes
of
Alexander
,
the
pollicie
of
Pyrrhus
,
and
the
fortune
of
Scipio
.
For
manie
of
the
vaine
Gentiles
held
opinion
,
that
as
the
bodyes
did
distribute
their
goods
in
the
life
,
so
did
the
soules
part
theyr
gifts
,
after
the
death
.
This
Narsetes
was
a
pittifull
Captain
,
and
very
constant
in
the
Faith
of
Christ
,
liberall
to
giue
almes
,
effectuous
to
build
newe
Monasteryes
,
and
in
repairing
Churches
,
a
man
very
carefull
.
And
truly
it
was
a
rare
thing
:
For
in
great
warres
(
vpon
smal
occasions
)
Captains
vse
to
beat
down
churches
:
&
that
which
was
greatest
of
all
was
,
that
he
feared
God
deuoutly
,
visited
And
this
excellencie
was
no
lesse
then
the
other
.
For
the
Captaines
in
such
an
houre
are
readier
to
kill
men
in
their
Campe
,
then
to
bewaile
their
sinnes
in
the
Church
.
Finally
,
hee
was
a
Christian
,
and
Iustinian
the
Emperour
beeing
in
Alexandrie
,
Totila
King
of
the
Gothes
,
did
many
mischiefes
,
and
great
dammages
throughout
all
Italy
,
so
that
the
Romaines
durst
not
goe
by
the
way
,
nor
could
bee
in
safeguarde
in
their
houses
.
For
the
Gothes
in
the
Albonius
hearing
the
message
of
Narsetes
was
very
glad
,
and
without
delay
armed
a
great
and
puissant
Army
,
which
by
the
Adriatical
sea
came
into
Italy
:
so
that
the
aunswere
and
the
offer
came
both
at
one
time
with
effect
,
and
so
together
arriued
in
one
day
(
for
the
succour
of
Narsetes
)
the
two
Armies
that
is
to
say
,
that
of
the
Romanes
,
and
of
the
Lumbardes
,
the
which
assembled
all
in
one
,
and
marched
vnder
the
banner
of
their
Captaine
Narsetes
.
Wherefore
Totila
King
of
the
Gothes
beeing
aduertised
,
(
as
one
that
had
not
proued
the
happy
fortune
of
Narsetes
,
nor
the
force
of
the
Lumbardes
)
sent
to
offer
them
the
battell
,
which
was
giuen
in
the
fields
of
Aquileia
,
and
it
was
of
both
parts
so
fierce
and
cruell
,
that
infinite
were
they
that
dyed
:
but
in
the
end
Totilla
King
of
the
Gothes
was
ouercome
,
and
neyther
hee
,
nor
any
of
his
hoast
escaped
aliue
.
The
good
Captaine
Narsetes
,
after
the
battell
gaue
many
and
noble
gifts
to
the
Lumbardes
,
and
so
with
riches
and
victory
they
returned
into
Hungarie
towards
their
King
Albonius
.
And
truly
this
Narsetes
did
as
he
was
bound
to
doe
,
For
the
friend
cannot
bee
recompenced
by
riches
,
when
for
his
friend
he
putteth
his
life
in
ieopardy
.
When
the
Lumbards
were
gone
,
Narsetes
caused
all
the
spoile
of
his
Campe
to
bee
deuided
amongst
his
souldiers
,
and
that
which
belonged
vnto
him
,
he
gaue
it
wholly
to
the
poore
Monasteries
:
so
that
by
this
victory
Narsetes
got
triple
renown
,
that
is
to
say
,
very
bountifull
,
in
that
hee
gaue
to
the
Lumbardes
,
charitable
,
in
that
hee
gaue
to
the
poore
,
and
valiant
in
that
he
vanquished
so
puissant
enemies
.
Dagobert
King
of
France
beyond
the
Alpes
,
being
a
couragious
young
Prince
,
and
very
desirous
of
honour
,
(
for
no
other
cause
but
to
leaue
of
him
some
memory
)
determined
himselfe
in
person
to
passe
into
Italy
,
although
hee
had
no
iust
title
thereunto
.
For
the
hearts
puffed
vp
with
pride
little
passe
though
they
war
of
an
vniust
quarrell
.
His
mishap
was
such
,
that
the
same
day
he
passed
the
riuer
of
Rubico
,
where
the
Romanes
in
old
time
limited
the
marches
of
Italy
,
newes
came
to
him
that
his
own
country
was
vp
,
and
those
which
were
there
,
one
rebelled
against
the
other
,
that
which
was
not
without
the
great
permission
of
God
.
For
it
is
but
reason
that
that
King
should
lose
his
own
Realm
by
diuine
iustice
,
which
will
take
other
mens
only
through
mans
folly
.
The
King
Dagobert
assembling
all
the
chiefest
of
his
Realme
to
counsell
,
it
was
agreede
and
concluded
by
all
,
that
hee
alone
in
person
should
returne
into
France
,
and
for
his
reputation
should
leaue
al
the
Army
in
Italy
.
Whereof
remayned
captains
,
Buccelinus
and
Amingus
.
For
itis
better
for
a
Prince
to
defend
his
Country
by
iustice
,
then
to
conquer
another
by
tyranny
.
As
this
Army
of
Buccelinas
was
great
,
so
was
he
couragious
and
wrought
mapy
and
great
dammages
in
Italy
,
especially
in
the
land
of
Campagnia
.
And
worse
then
that
,
al
the
riches
that
hee
had
sacked
,
and
al
the
captiues
he
had
taken
,
hee
would
neyther
restore
,
nor
yet
suffer
them
This
Captaine
Buccelinus
then
being
in
Campagnia
,
retired
into
a
place
called
Tarentum
with
all
his
army
because
of
winter
.
Narsetes
suddenly
came
vpon
him
,
&
gaue
him
battell
,
that
was
between
them
very
cruell
,
wherein
Buccelinus
was
vanquished
,
and
left
dead
in
the
field
amongst
the
other
Captaines
of
Gaule
.
Which
newes
brought
to
Amingus
eares
beeing
the
other
Captaine
of
the
Gaules
,
and
seeing
his
companion
dead
,
hee
confedered
with
Auidinus
Captaine
of
the
Gothes
,
and
they
together
came
against
the
Romaines
,
which
thing
was
not
vnknowne
to
Narsetes
,
to
giue
the
battel
neer
to
Caietto
,
wheras
those
Captains
were
conquered
,
and
taken
aliue
.
Of
whom
Amingus
was
beheaded
by
the
commandement
of
Narsetes
:
&
Auidinus
was
sent
by
him
prisoner
to
the
Emperour
of
Constantinople
.
The
Captaine
Narsetes
wan
another
battell
against
Syndual
King
of
Britons
,
which
came
into
Italy
with
a
huge
multitude
of
people
,
to
recouer
the
realme
of
Partinopilis
,
which
now
we
call
Naples
:
for
he
said
it
appertained
vnto
him
of
right
,
as
to
one
of
the
lynage
of
Hercules
,
who
in
ancient
time
was
King
of
that
Realme
.
This
King
Sindual
within
a
time
became
friend
vnto
Narsetes
,
and
behaued
himselfe
outwardly
as
a
friend
and
confederate
:
but
in
secret
conspired
against
the
Romaines
,
and
would
haue
beene
King
of
the
Romanes
,
and
raigned
alone
in
Italy
,
through
the
which
there
sprang
betweene
him
and
Narsetes
cruell
wars
,
wherein
Fortune
was
a
long
time
variable
:
For
there
is
not
so
aduenturous
a
Captaine
,
to
whom
in
long
warres
Fortune
is
alwayes
prosperous
.
Finally
,
the
King
Sinduall
and
Narsetes
agreed
to
hazard
their
men
,
and
also
their
liues
in
one
day
vnto
the
disctetion
of
Fortune
,
so
that
both
the
armies
ioined
together
,
and
fought
betweene
Verona
and
Terento
,
where
King
Sindual
was
conquered
,
and
taken
aliue
,
and
the
same
day
with
out
any
delay
was
hanged
openly
,
And
because
that
Narsetes
was
not
acustomed
to
vse
such
cruelty
against
those
that
were
ouercome
,
and
especially
against
Kinges
and
worthy
Knights
,
he
commanded
his
title
to
bee
set
on
the
gibbet
,
whereon
the
King
hanged
,
which
said
this
:
A
simple
cord
here
stopt
King
Synduals
breath
,
By
faultlesse
doome
of
hie
Narsetes
hest
,
Not
that
hee
sought
by
warlike
deedes
his
death
,
But
that
in
peace
he
did
a
traytorrest
.
Such
and
many
other
battels
and
victories
had
this
aduenturous
and
good
Captaine
,
not
onely
in
the
borders
of
Italy
,
but
also
in
Asia
,
where
for
many
yeares
hee
had
the
gouernment
of
the
Country
.
And
as
hee
was
a
good
Christian
,
so
Almighty
God
in
all
his
affayres
did
prosper
him
.
After
all
these
warres
past
,
Iustinian
the
yonger
sent
him
to
the
kingdome
of
Constantinople
to
bee
chiefe
Gouernour
of
all
those
Prouinces
,
&
although
hee
did
well
in
warlike
affayres
:
yet
hee
did
much
better
in
the
administration
of
the
common-wealth
:
For
men
that
are
accustomed
to
trauell
in
wars
,
haue
a
good
learning
how
to
gouerne
the
people
in
peace
.
For
this
occasion
(
amongst
all
mortall
men
)
Narsetes
was
praysed
and
esteemed
,
that
is
,
for
his
valiantnesse
in
the
battells
which
hee
ouercame
,
for
his
riches
through
the
spoyles
that
hee
tooke
,
and
for
the
iustice
he
ministred
to
all
men
where
he
ruled
.
Narsetes
because
hee
was
a
Grecian
borne
,
was
enuied
of
the
Romanes
,
&
chiefly
,
because
hee
dayly
encreased
both
his
honour
and
riches
.
For
truly
,
vertue
,
honour
and
riches
in
a
man
are
but
a
brand
to
light
enuie
to
all
the
world
.
And
this
was
the
occasion
.
One
day
there
came
many
noble
Romaines
to
the
Emperour
Iustinian
,
and
to
the
Empresse
Sophia
Augusta
,
wee
let
you
know
,
most
noble
Prince
,
and
Soueraigne
Lady
,
that
wee
had
rather
(
of
the
two
)
to
serue
the
Gothes
,
then
to
obey
the
Greekes
:
and
wee
speake
this
,
because
that
the
Eunuch
commaunded
vs
more
to
his
owne
seruice
,
then
hee
doth
to
that
of
yours
,
and
the
worst
is
,
that
you
know
it
not
,
and
if
you
know
it
,
at
the
least
you
doe
not
remedie
it
,
Chuse
therefore
one
of
these
two
things
,
whether
you
wil
deliuer
vs
from
the
gouernment
of
the
Greeke
,
or
suffer
that
wee
put
Rome
and
our selues
into
the
hands
of
the
Gothes
:
For
it
is
lesse
griefe
for
the
Romaines
to
be
subiect
to
a
puissant
King
,
then
to
an
effeminate
Eunuch
and
tyrant
.
Narsetes
being
present
,
hearing
O
noble
Prince
,
if
I
haue
committed
any
euill
,
it
is
vnpossible
for
mee
to
finde
one
that
will
doe
mee
good
:
but
if
I
haue
done
well
,
no
man
shall
be
able
to
do
me
wrong
.
The
Empresse
Sophia
of
long
time
before
had
hated
Narsetes
:
som
sayde
it
was
because
he
was
an
Eunuch
,
other
thinke
it
was
because
he
was
rich
,
and
some
other
iudge
,
because
hee
was
in
greater
authority
in
the
Empire
then
shee
.
Wherefore
perceyuing
shee
had
good
occasion
and
opportunity
for
the
same
,
shee
spake
a
word
much
to
his
reproach
:
which
was
this
.
Sith
thou
art
an
Eunuch
,
Narsetes
,
and
not
a
man
,
it
is
not
fitte
for
thee
to
haue
a
mans
office
,
therfore
I
commaund
thee
to
worke
with
my
handmaides
,
and
there
thou
shalt
serue
to
spin
and
weaue
clothes
.
Narsetes
tooke
this
word
heauily
,
and
truely
it
was
with
great
spight
spoken
.
Wherefore
he
stoutly
and
couragiously
spake
vnto
the
Empresse
Sophia
these
wordes
,
and
sayde
:
I
had
rather
most
exccellent
Princesse
,
thou
hadst
chastised
me
as
a
Noble
Dame
,
then
to
haue
reproued
mee
with
a
word
,
as
a
simple
woman
:
but
since
it
is
so
that
you
haue
liberty
and
authority
to
commaund
mee
,
know
you
also
that
I
haue
the
selfe
same
to
obey
you
,
and
therefore
I
take
my
leaue
,
and
now
I
goe
to
weaue
my
webbe
,
which
perhappes
your selfe
whilest
you
liue
,
shal
neuer
vntwine
.
Narsetes
immediately
went
his
way
,
and
came
into
Itaty
,
vnto
the
City
of
Naples
,
(
chiefe
and
head
of
Campagnia
)
and
from
thence
he
dispatched
his
Ambassadours
immediately
to
the
King
of
Hungarie
,
where
the
Lumbards
at
that
time
had
theyr
mantion
place
,
counselling
them
to
forsake
that
land
,
so
euil
tilled
,
so
barren
,
cold
and
little
,
and
that
they
should
come
and
enhabite
Italy
,
which
was
a
plaine
Country
,
fertile
and
ample
,
temperate
and
very
rich
,
and
that
now
or
neuer
they
should
conquer
it
.
And
Narsetes
therewith
not
contented
,
(
but
to
prouoke
his
friends
the
more
,
and
make
them
the
more
couetous
)
sent
them
part
of
euery
good
thing
that
was
in
Italy
,
that
is
to
say
,
light
horses
,
rich
armour
,
sweet
,
pleasant
and
daintie
fruites
,
fine
mettals
,
and
may
kindes
of
ointments
very
odoriserous
,
silkes
,
and
Marchandises
of
many
and
diuers
sorts
.
The
Ambassadors
arriued
in
Pannony
,
which
now
is
called
Hungarie
,
were
honourably
receyued
,
and
the
Lumbardes
seeing
that
there
were
such
,
and
so
many
goodly
things
in
Italy
,
determined
to
leaue
Pannonia
,
and
goe
spoyle
and
conquer
Italy
,
although
it
belonged
to
Rome
,
and
were
at
that
season
friends
with
the
Romanes
:
yet
notwithstanding
they
had
little
respect
to
this
.
And
hereat
no
man
ought
to
maruell
,
for
in
that
place
there
is
neuer
perfect
friendship
,
where
he
that
commandeth
is
constrayned
to
demaund
helpe
of
others
.
The
Lumbards
determined
for
to
passe
into
Italy
,
and
at
that
time
there
was
seene
of
the
Italians
visibly
in
the
ayre
sundry
Armies
of
fire
,
that
one
cruellie
killed
the
other
.
Which
thing
greatly
feared
the
hearts
of
the
people
.
For
by
this
they
knew
that
That
the
ingratitude
of
a
great
benefite
maketh
the
seruants
despayre
of
recempence
,
or
of
a
faithfull
jeruant
,
maketh
him
become
a
cruell
and
mortall
enemie
.
And
let
not
Princes
trust
men
,
because
they
bee
natiue
of
their
realms
,
brought
vp
&
nourished
in
their
Pallaces
,
and
alwayes
haue
been
faithfull
in
their
seruices
,
that
therefore
they
will
not
of
good
subiects
be
turned
to
euill
,
nor
yet
of
faithfull
become
disloyall
.
For
such
imagination
is
vaine
.
For
the
Prince
that
in
his
doings
is
vnthankfull
,
cannot
keepe
nor
retaine
any
honest
man
long
in
his
seruice
.
One
thing
the
noble
Iustintan
did
with
Narsetes
,
whereof
all
noble
and
sage
Princes
ought
to
beware
,
that
is
to
know
,
hee
did
not
onely
giue
eare
vnto
his
enemies
,
and
beleeued
them
:
but
also
before
them
he
did
dishonour
him
,
and
shame
him
to
his
power
,
which
thing
made
him
vtterly
to
despayre
.
For
there
is
nothing
that
spiteth
a
man
more
then
to
haue
before
his
enemies
any
iniury
or
dishonour
done
vnto
him
of
his
superiour
.
The
Empresse
Sophia
therefore
deserued
great
reproach
for
speaking
such
dishonest
words
to
Narsetes
,
to
send
him
to
thread
the
needles
in
that
occupation
where
the
damsels
wrought
.
For
it
is
the
duety
of
a
Noble
Princesse
to
mitigate
the
yre
of
Princes
when
they
are
angry
,
and
not
to
prouoke
them
further
to
anger
.
Narsetes
then
alwayes
doubting
the
Empresse
Sophia
,
neuer
after
returned
into
Naples
,
where
shee
was
,
but
rather
came
from
Naples
to
Rome
,
a
yeare
before
the
Lambards
came
into
Italy
,
where
hee
receyued
all
the
Sacraments
,
and
like
a
deuout
Christian
hee
dyed
.
His
body
was
carried
to
Alexandria
For
the
vnpatient
heart
,
especially
of
a
woman
,
hath
no
rest
,
vntill
shee
see
her
enemie
dead
.
CHAP.
XVII
.
Of
a
Letter
the
Emperour
Marcus
Aurelius
sent
to
the
King
of
Sicilie
,
in
which
he
recordeth
the
trauels
they
endured
together
in
their
youth
,
and
reproueth
him
of
his
small
reuerence
towards
the
Temples
.
MArcus
Aurelius
sole
Emperour
of
Rome
Euripides
,
That
which
with
the
heart
is
loued
,
with
the
heart
is
lamented
.
But
before
I
shew
thee
the
cause
of
my
writing
,
I
will
reduce
into
thy
memory
some
thinges
past
of
our
youth
,
and
thereby
we
shall
see
what
wee
were
then
,
and
what
we
are
now
:
for
no
man
doth
so
much
reioyce
of
his
prosperity
present
,
as
hee
which
calleth
to
mind
his
miseries
past
.
Thou
shalt
call
to
mind
,
most
excellent
Prince
,
that
wee
two
together
did
learne
to
reade
in
Capua
,
and
after
we
studyed
a
little
in
Tarentum
:
and
from
thence
wee
went
to
Rhodes
,
where
I
reade
Rhethorike
,
and
thou
heardest
Philosophy
.
And
afterwardes
in
the
end
of
ten
yeares
,
wee
went
to
the
wars
of
Pannonia
,
where
I
gaue
my selfe
to
musicke
,
for
the
affections
of
young
men
are
so
variable
,
that
dayly
they
would
know
strange
Realmes
and
change
offices
.
And
in
all
those
iournies
with
the
force
of
youth
,
the
sweete
company
,
with
the
pleasant
communication
of
Sciences
,
and
with
a
vaine
hope
wee
did
dissemble
our
extreame
pouerty
which
was
so
great
,
that
many
times
and
often
we
desired
not
that
which
many
had
,
but
that
little
which
to
few
abounded
.
Doest
thou
remember
,
that
when
Alas
children
,
you
dye
not
through
surfetting
and
much
eating
.
And
truely
hee
sayde
truth
,
for
the
Country
was
so
deare
,
and
our
mony
so
scarce
,
that
To
the
which
answere
wee
gaue
such
credite
:
that
wee
tooke
it
not
onely
for
a
mocke
,
but
also
for
a
manifest
iniury
.
And
now
I
do
not
maruell
,
in
that
then
we
both
maruelled
wonderfull
much
.
For
enuious
fortune
practised
her
power
more
in
plucking
downe
the
rich
,
then
in
setting
vp
the
poore
.
Beholde
(
excellent
Princes
)
the
great
power
of
the
Goddesse
,
the
wheele
of
fortune
,
and
the
variety
of
times
:
who
would
haue
thought
when
I
had
my
hands
all
rough
and
scuruy
with
rowing
in
the
Galley
,
that
betweene
those
hands
the
Scepter
of
the
Romane
Empire
should
haue
been
put
?
Who
would
haue
thought
,
when
I
was
so
sicke
for
lacke
of
meate
,
that
I
should
euer
haue
surfetted
by
too
much
eating
?
Who
would
haue
thought
when
I
could
not
bee
satisfied
with
cattes
flesh
,
that
I
should
haue
then
glutted
with
too
much
dainty
meates
?
Who
would
haue
thought
at
that
time
,
when
I
left
going
into
the
Temple
,
because
my
shooes
were
broken
,
that
another
time
should
come
when
I
should
ride
triumphing
in
Chariots
,
and
vpon
the
shoulders
of
other
men
?
who
would
haue
thought
that
that
which
with
my
eares
I
heard
of
the
Prophetes
in
Campagnia
,
I
should
see
heere
with
my
eyes
in
Rome
.
O
how
many
did
hope
(
at
the
time
we
were
in
Asia
)
to
be
gouernours
of
Rome
,
&
Lords
of
Sicille
,
which
not
onely
fayled
of
the
honour
that
they
desired
,
but
also
obtayned
the
death
,
which
they
neuer
feared
:
for
oftentimes
it
chaunceth
to
ambitious
men
,
that
in
their
greatest
ruffe
,
and
when
they
thinke
their
honour
spun
and
wouen
,
then
their
estate
with
the
webbe
of
their
life
in
one
moment
is
broken
.
If
at
that
time
one
had
demaunded
the
Tirant
Laodicius
(
aspiring
to
the
Kingdome
of
Sicille
)
and
Ruphus
Caluus
who
looked
to
be
Emperour
of
Rome
,
what
they
thought
of
themselues
:
assuredly
,
they
would
haue
sworne
their
hope
to
haue
been
as
certaine
,
as
ours
was
doubtfull
.
For
it
is
naturall
to
proud
men
,
to
delight
themselues
,
and
to
set
their
whole
mind
vpon
vaine
deuises
.
It
is
a
strange
thing
and
worthy
of
memory
,
that
they
hauing
the
honour
in
their
eyes
fayled
of
it
,
and
wee
not
thinking
thereof
in
our
hearts
should
obtaine
it
.
But
herein
fortune
shewed
her
might
,
that
shee
prouided
hope
for
those
which
looked
for
least
:
and
despayre
for
others
that
hoped
for
most
,
which
thing
grieued
them
at
the
very
heart
.
For
no
patience
can
endure
to
see
a
man
obtaine
that
without
trauell
,
which
hee
could
neuer
compasse
by
much
labour
.
I
cannot
tell
if
I
should
say
,
like
a
simple
Romane
,
That
those
things
consist
in
fortune
:
or
if
I
should
say
,
like
a
good
Philosopher
,
That
all
the
Gods
doe
ordaine
them
:
For
in
the
end
,
no
Fortune
nor
chaunce
can
doe
any
thing
without
the
Gods
assent
.
Let
the
proud
and
enuious
trauell
asmuch
as
they
will
,
and
the
ambitious
take
as
much
care
as
they
can
:
The
condition
of
honour
is
such
,
as
I
neuer
read
the
like
:
and
therfore
such
as
haue
to
doe
with
her
,
ought
to
take
good
heed
:
For
her
conditions
are
such
,
shee
enquireth
for
him
whom
she
neuer
saw
,
and
she
runneth
after
him
that
flyeth
from
her
,
she
honoureth
him
that
esteemeth
her
not
,
and
she
demaundeth
him
which
willeth
her
not
,
she
giueth
to
him
that
requireth
her
not
,
and
she
trusteth
him
whom
she
knoweth
not
.
Finally
,
Honour
hath
this
custome
,
to
forsake
him
that
esteemeth
her
:
&
to
remaine
with
him
which
little
regardeth
her
.
The
curious
Trauellers
aske
not
what
place
this
,
or
that
is
,
but
doe
demand
what
way
they
must
take
to
leade
them
to
the
place
they
goe
.
I
meane
the
Princes
and
Noble
men
ought
not
directly
to
cast
their
eyes
vpon
honour
:
but
in
the
way
of
vertue
,
which
bringeth
them
to
honour
.
For
dayly
wee
see
many
remaine
defamed
,
onely
for
seeking
honour
:
and
others
also
exalted
and
esteemed
for
flying
from
her
.
O
miserable
World
,
thou
knowest
I
know
thee
well
,
and
that
which
I
That
thou
art
a
Sepulchre
of
the
dead
,
a
prison
of
the
liuing
,
a
shoppe
of
vices
,
a
Hangman
of
vertues
,
obliuion
of
antiquity
,
an
enemy
of
things
present
,
a
pittefall
to
the
rich
,
and
a
burden
to
the
poore
,
a
house
of
Pilgrimes
,
and
a
denne
of
theeues
,
Finally
O
World
,
Thou
art
a
slaunderer
of
the
good
,
a
rauenour
of
the
wicked
,
and
a
deceyuer
and
abuser
of
all
,
and
in
thee
O
world
,
to
speake
the
trueth
,
It
is
almost
impossible
to
liue
contented
,
and
much
lesse
to
liue
in
honour
.
For
if
thou
wilt
giue
honour
to
the
good
,
they
thinke
themselues
dishonoured
,
and
esteeme
thy
honour
as
a
thing
of
mockerie
.
And
if
perchance
they
bee
euill
and
light
,
thou
sufferest
them
to
come
often
to
honour
by
way
of
mockery
,
meaning
infamy
&
dishonour
vnto
them
.
O
immortall
Gods
,
I
am
oftentimes
troubled
in
my
thought
,
whose
case
I
should
more
lament
,
eyther
the
euill
man
aduanced
without
desert
,
or
the
good
man
ouerthrowne
without
cause
.
And
truely
in
this
case
,
the
pitifull
man
will
haue
compassion
on
them
both
.
For
if
the
euill
liue
,
hee
is
sure
to
fall
,
and
if
the
good
fal
,
wee
doubt
whether
euer
hee
shall
rise
againe
.
If
all
falles
were
alike
all
would
bee
healed
and
cured
him
one
salue
:
but
some
fall
on
then
feet
,
some
on
their
sides
,
others
stumble
,
and
fall
not
,
and
other
fall
downe
right
,
but
some
do
giue
them
a
hand
.
I
meane
some
there
are
which
fall
from
their
estate
,
and
lose
no
more
but
their
substance
:
others
fall
,
and
for
very
sorrow
lose
not
onely
theyr
goods
,
but
their
liues
withall
.
Other
there
are
who
fall
,
who
neyther
lose
their
liues
nor
goods
,
but
their
honour
onely
.
So
according
to
the
discretion
of
Fortune
,
the
more
they
haue
,
the
more
still
he
taketh
from
thee
,
&
I
greatly
muse
why
the
Gods
doe
neuer
remedy
it
:
for
when
Fortune
once
beginneth
to
ouerthrow
a
poor
man
,
shee
doth
not
onely
take
all
that
hee
hath
from
him
,
but
all
those
which
may
and
will
succour
him
.
So
that
the
poore
man
is
bound
more
to
lament
for
another
mans
euil
,
then
for
his
owne
proper
.
There
is
a
great
difference
betweene
the
mishappe
of
the
good
,
and
aduentures
of
the
CHAP.
XVIII
.
The
Emperour
proceedeth
in
his
letter
,
to
admonish
Princes
to
bee
fearefull
of
their
Gods
,
and
of
the
sentence
which
the
Senate
gaue
vpon
this
King
,
for
pulling
downe
the
Church
.
AL
these
things
(
most
excellent
Prince
)
I
haue
tolde
thee
,
and
for
none
other
cause
but
to
aggrauate
this
case
,
and
to
shew
the
perill
thereof
.
For
the
good
Phisitian
(
to
take
away
the
bitternesse
of
the
pille
)
ministreth
some
sweete
sugar
to
delight
the
Patient
withall
.
The
20.
day
of
the
moneth
of
Ianuary
(
here
before
the
Senate
)
was
presented
a
long
and
large
information
of
thee
,
and
it
was
sent
by
the
Consull
,
which
went
to
visite
that
Isle
of
Cicilla
,
which
as
thou
knowest
is
an
old
order
of
Rome
,
from
three
moneths
to
three
moneths
,
to
visite
all
the
Land
and
Countrey
subiect
to
the
same
.
For
those
Princes
are
vniust
,
which
haue
more
care
to
take
vp
their
Rentes
,
then
diligence
to
knowe
if
theyr
people
bee
well
ordered
by
Iustice
.
Of
the
information
taken
of
thee
and
thy
person
(
if
my
memorie
deceyue
me
not
)
this
was
the
effect
:
That
thou
art
temperate
in
eating
,
moderate
in
expences
:
pittifull
to
Widdowes
,
Father
to
Orphanes
gentle
to
those
that
serue
thee
,
patient
with
those
that
offend
thee
,
diligent
to
keepe
and
maintaine
peace
,
and
faithfull
,
to
obserue
league
,
and
thou
art
accused
onely
to
bee
negligent
in
the
seruice
of
God
.
By
one
little
Gate
left
open
,
oftentimes
a
great
Citie
besieged
is
lost
:
by
one
onely
treason
,
the
infinite
seruices
past
are
not
esteemed
.
I
meane
(
most
excellent
Prince
)
that
it
little
preuayleth
to
thinke
much
of
worldly
matters
,
and
to
forget
all
diuine
seruices
.
For
the
good
Prince
ought
first
to
shut
the
gate
against
vices
,
that
they
enter
not
into
his
subiects
,
before
he
doth
fortifie
the
walles
against
his
enemies
.
Let
euery
man
bee
as
hee
will
,
and
say
what
hee
list
,
I
for
my
part
,
thinke
it
sure
,
That
the
man
which
is
not
a
studious
seruer
of
the
Gods
,
all
his
vertues
shall
be
turned
into
vices
,
ànd
esteemed
as
slaunders
.
For
it
it
is
a
generall
rule
in
high
Philosophie
,
That
a
worke
is
not
called
vertuous
,
because
I
worke
it
onely
,
but
it
is
vertuous
,
because
it
is
acceptable
to
the
Gods
,
Oh
excellent
Prince
,
doest
not
thou
know
that
there
is
no
man
so
wise
,
neither
so
sage
,
but
erreth
more
through
ignorance
,
then
he
doth
good
by
wisdome
?
And
dost
not
thou
know
that
there
is
no
man
so
iust
,
but
wanteth
much
to
execute
true
iustice
?
And
finally
(
I
say
,
)
that
there
is
no
vertue
so
vertuous
,
but
it
wanteth
more
then
it
hath
,
to
be
perfite
.
Wherfore
all
our
Iustice
ought
to
be
made
perfit
to
the
diuine
Iustice
:
and
the
vertue
which
we
lacke
,
ought
to
be
supplyed
vnder
the
great
perfection
,
wherewith
the
Gods
abound
.
And
therefore
amongst
vs
Romains
we
haue
this
law
,
(
which
is
the
chiefe
of
all
the
Philosophers
)
That
here
amongst
mortall
men
,
nor
of
mortall
men
,
nor
with
mortall
men
,
any
thing
is
perfite
,
vnlesse
it
bee
by
the
Gods
confirmed
.
Since
men
are
feeble
and
frayle
,
it
can
not
bee
chosen
but
they
should
commit
many
frailtyes
.
And
in
such
case
the
sage
Princes
ought
&
should
beare
with
all
the
fraylties
that
men
commit
:
Those
excepted
which
are
not
iniurious
to
the
Gods
,
whom
(
if
it
were
possible
,
)
vnwares
ought
to
be
punished
.
For
the
Prince
should
not
be
called
a
Prince
,
but
a
Tyrant
,
that
is
desirous
to
reuenge
his
owne
iniurie
,
and
in
chastening
those
which
are
against
the
Gods
,
sheweth
himselfe
negligent
.
Let
them
thinke
what
they
list
,
and
If
wee
call
him
a
Tyrant
that
spoyleth
the
people
,
fleeth
the
men
,
persecuteth
the
innocent
,
dishonoureth
Virgines
,
and
robbeth
Realmes
.
Tell
mee
(
most
excellent
Prince
,
)
What
lacketh
hee
of
a
Tyrant
,
that
plucketh
downe
Churches
,
and
little
esteemeth
the
Gods
:
There
is
no
token
more
manifest
,
that
the
Prince
is
a
Tyrant
,
then
when
hee
taketh
vpon
him
any
thing
which
is
distastfull
,
or
any
way
contrarie
to
the
will
of
the
Gods
.
For
he
hath
but
small
regard
towardes
men
,
that
so
little
feare
the
Gods
.
Lycurgus
that
most
famous
King
of
the
Lacedemonians
,
saith
in
one
of
his
ancient
lawes
these
words
.
Wee
ordaine
and
commaund
that
no
Lacedemonian
presume
to
receyue
mercy
or
fauour
of
the
Prince
,
which
will
not
enforce
himselfe
to
serue
the
Gods
.
For
he
is
not
onely
euill
,
but
of
all
other
most
wicked
.
O
excellent
King
,
O
glorious
World
,
O
fortunate
Realme
,
wherein
those
Ancients
would
their
Prince
should
bee
so
iust
,
that
the
gifts
were
not
esteemed
,
vnlesse
their
liues
were
honest
:
for
they
thought
that
of
no
value
which
by
the
handes
of
euil
men
was
giuen
.
Thou
hast
done
one
thing
very
dishonest
(
most
noble
Prince
)
the
which
to
write
vnto
thee
,
I
am
ashamed
,
which
is
,
for
to
enlarge
thy
new
Palace
,
thou
hast
plucked
down
an
old
Temple
,
the
which
thing
thou
shouldest
neyther
haue
done
,
nor
yet
haue
thought
:
for
in
the
end
,
though
the
stones
of
the
Temple
be
of
small
importance
,
yet
the
Gods
to
whom
they
were
dedicated
were
of
much
value
.
Pardon
me
(
excellent
Prince
)
though
I
et
thee
vnderstand
that
this
fact
hath
beene
done
in
such
sort
,
that
thereby
I
was
amased
,
and
all
Rome
also
offended
,
the
sacred
Senate
thou
hast
greatly
vexed
,
and
further
,
all
iudge
thee
a
dissolute
man
,
and
all
men
procure
that
thou
mayst
be
extreamly
punished
,
and
hereof
maruell
not
:
For
in
Rome
they
beleeue
,
that
the
Prince
which
dareth
plucke
downe
My
wife
Faustine
saluteth
thee
,
&
to
the
excellent
Queene
thy
Wife
:
of
her
part
and
mine
,
as
much
as
is
possible
,
do
our
commendations
,
&
these
Popingeyes
,
Faustine
presenteth
vnto
her
.
Marcus
the
Romane
Emperour
writeth
to
thee
with
his
owne
hand
.
CHAP.
XIX
.
How
the
Gentiles
honoured
these
which
were
deuout
in
the
seruice
of
the
Gods
.
THe
ancient
Romane
Historiographers
agree
,
that
at
the
beginning
there
were
seuen
Kinges
,
which
gouerned
Rome
for
the
space
of
24.
yeares
.
The
second
whereof
was
named
Pompilius
,
who
amongst
all
the
other
was
most
highly
esteemed
,
for
none
other
cause
,
but
for
that
hee
was
a
great
worshipper
of
the
Gods
,
and
a
sumptuous
builder
of
the
Temples
.
For
the
Romane
Princes
were
as
much
beloued
for
seruing
the
Gods
,
as
they
were
honoured
for
vanquishing
their
enemies
.
This
man
was
of
such
sort
,
that
he
allowed
Rome
wholy
for
the
Gods
,
&
made
a
house
for
himselfe
without
the
City
.
For
it
was
an
ancient
Law
in
Rome
that
no
The
fift
King
of
the
Romanes
was
Tarquinius
Priscus
.
And
as
Tarquinius
Superbus
was
vicious
and
abhorred
of
the
people
,
so
was
this
vertuous
,
and
welbeloued
of
the
Gods
,
&
was
greatly
praysed
in
all
his
doings
,
because
hee
feared
God
,
and
continually
visited
the
Temples
,
and
not
contented
with
those
which
were
finished
,
but
built
also
in
the
High
Capitoll
the
sacred
Temple
of
Iupiter
:
For
no
Prince
could
build
any
house
in
Rome
for
himselfe
,
vnlesse
first
hee
made
a
Temple
for
the
Gods
of
the
Common-wealth
.
This
Temple
was
had
in
so
great
reuerence
,
that
as
the
Romanes
honored
Iupiter
for
the
God
aboue
all
other
Gods
,
so
was
that
Temple
esteemed
aboue
all
other
Temples
.
In
the
warres
betweene
the
●alisques
,
&
the
Carpenates
,
two
Romane
Captaines
were
vanquished
,
or
the
which
.
the
one
named
〈◊〉
dyed
:
whereupon
rose
such
a
great
〈◊〉
among
them
,
that
many
flying
〈…〉
the
warres
,
came
backe
againe
to
Rome
.
For
the
victorious
hath
alwayes
this
Priuiledge
,
That
though
they
bee
fewe
,
yet
they
are
alwayes
feared
of
them
that
be
ouercome
.
This
occasion
m●ued
the
Romanes
to
chuse
new
Captaines
,
and
truely
they
did
like
wise
men
.
For
oftentimes
it
ha●neth
by
〈◊〉
the
Captaines
of
the
warres
,
fortune
likewise
chaungeth
her
doings
.
And
the
Captaine
that
was
elected
for
the
wars
,
was
Marcus
Purius
Camillus
,
Marcus
Furius
,
Dictator
of
Rome
,
and
at
that
time
Captaine
,
commanded
a
Proclamation
to
be
had
throgh
his
Host
,
that
incontinently
after
the
City
was
taken
,
none
should
be
so
hardy
as
to
kill
any
of
the
Citizens
,
but
those
which
were
found
armed
.
Which
thing
the
enemies
vnderstanding
,
vnarmed
themselues
,
and
so
escaped
.
And
truly
this
example
was
worthy
of
nothing
:
For
as
the
Captaines
ought
to
shew
themselues
fierce
and
cruell
at
the
beginning
:
so
after
the
victorie
had
of
their
enemies
,
they
should
shew
themselues
meeke
and
pittifull
.
This
Dictator
Camillus
,
for
an
other
thing
hee
did
,
was
much
commended
aboue
the
residue
.
That
is
to
say
,
hee
did
not
onely
not
consent
to
robbe
the
Temples
.
nor
dishonour
the
Gods
;
but
hee
himselfe
with
great
reuerence
tooke
the
sacred
vessels
of
the
Temples
,
and
the
Gods
which
were
therein
,
(
especially
the
Goddesse
Iuno
)
and
brought
them
all
to
Rome
.
For
amongst
the
Auncients
there
was
a
Law
,
that
the
Gods
of
them
which
were
vanquished
,
should
not
come
by
lot
to
the
Captaines
being
Conquerours
:
therfore
hee
made
in
the
Mount
Auentino
a
sumptuous
Temple
,
wherein
hee
placed
all
the
Gods
together
,
with
all
the
holy
Reliques
which
hee
wanne
.
For
the
greater
Triumph
the
Romans
had
ouer
their
enemies
,
so
much
the
better
they
handled
the
Gods
of
the
people
vanquished
.
Also
you
ought
to
know
,
that
the
Romaines
after
many
victories
,
determined
to
make
a
crowne
of
golde
very
great
&
rich
,
and
to
offer
it
to
the
God
Apollo
:
but
sith
the
common
Treasure
was
poor
,
(
because
there
was
but
little
siluer
,
and
lesse
golde
to
make
that
crowne
)
The
Romane
Matrons
defaced
theyr
Iewels
and
ouches
of
golde
and
siluer
,
to
make
the
Crowne
there
withall
.
For
in
Rome
there
neuer
wanted
money
(
if
it
were
demanded
)
for
the
seruice
of
Gods
to
repayre
Temples
,
or
to
redeeme
Captiues
.
The
Senate
esteemed
the
well
willing
hearts
of
these
women
in
such
sort
,
that
they
graunted
them
three
things
:
that
is
say
,
To
weare
on
their
heades
Garlands
of
flowers
,
to
goe
in
Chariots
to
the
common
places
,
and
to
goe
openly
to
the
feasts
of
the
Gods
.
For
the
auncient
Romanes
were
so
honest
,
that
they
neuer
ware
gold
on
theyr
heades
,
neyther
went
they
at
any
time
to
the
feasts
vncouered
.
A
man
ought
not
to
maruell
that
the
Romanes
granted
such
priuiledges
vnto
the
ancient
Matrones
of
Rome
:
For
they
vsed
neuer
to
bee
obliuious
of
any
benefite
receyued
,
but
rather
gentle
,
with
thanks
and
rewards
to
recompence
the
same
.
An
other
notable
thing
chanced
in
Rome
,
which
was
,
that
the
Romanes
sent
two
Tribunes
,
the
which
were
called
Caulius
and
Sergius
,
into
the
Isle
of
Delphos
with
greate
presents
to
offer
vnto
the
God
Apollo
.
For
as
Titus
Liuius
sayeth
,
Rome
yeerely
sent
a
present
vnto
the
God
Apollo
,
and
Apollo
gaue
vnto
the
Romanes
counsell
.
And
as
the
Tribunes
went
out
of
the
way
,
they
fell
into
the
hands
of
pirates
and
rouers
on
the
sea
,
which
tooke
them
with
their
treasures
,
and
brought
them
to
the
Cittie
of
Liparie
.
But
the
citizens
vnderstanding
that
those
presents
The
Romaines
beeing
aduertised
of
theyr
genltenesse
,
by
the
messengers
,
which
were
come
safe
and
aliue
,
did
so
much
reioyce
,
that
they
ordayned
in
Rome
,
that
the
Nobles
of
Liparie
should
bee
made
Senatours
of
Rome
,
and
all
the
others
should
be
confederates
and
of
aliance
vnto
them
.
And
they
caused
further
that
two
priests
of
Liparie
should
alwayes
remaine
in
the
Temple
of
Iupiter
,
which
priuiledge
was
neuer
granted
to
any
other
strangers
but
to
them
onely
.
For
the
Romanes
had
so
great
zeale
,
and
loue
to
their
Gods
,
that
in
the
seruices
of
the
temples
,
they
trusted
none
,
but
those
When
Quintus
Fabius
and
Publius
Decius
were
in
the
warres
against
the
Samnites
and
Tuscanes
,
and
likewise
against
the
Vmbres
,
manie
maruellous
and
terrible
signes
were
seene
in
Rome
,
which
things
did
not
only
feare
those
that
sawe
them
,
but
also
those
which
heard
of
them
.
Vpon
which
occasion
the
Romaines
and
the
Romane
Matrones
(
both
night
and
day
,
)
offered
great
sacrifices
to
the
gods
.
For
they
sayd
,
if
we
can
pacifie
the
wrath
of
the
Gods
in
Rome
,
we
shall
neuer
need
to
feare
our
enemies
in
the
field
.
The
thing
was
this
,
that
as
the
Romane
Matrons
went
visiting
the
temples
,
to
appease
the
ire
of
the
Gods
,
many
senators
wiues
came
to
the
temple
of
chastitie
,
to
offer
sacrifice
.
For
in
the
time
of
the
puissant
power
of
the
Romanes
,
the
Women
did
sacrifice
in
the
temples
of
the
Gods
.
At
that
time
Virginea
,
the
daughter
of
Aureus
Virgineus
,
the
Consul
Plebeian
,
the
which
was
forbidden
to
doe
sacrifice
,
for
that
shee
was
none
of
the
Senators
wiues
,
but
a
Plebeian
;
as
The
noble
Romane
Virginea
,
seeing
her
to
be
so
repulsed
and
disdained
of
the
other
matrones
,
made
of
her
own
house
a
temple
,
to
the
Goddesse
of
Chastitie
,
and
with
much
deuotion
and
reuerence
honoured
her
.
The
which
thing
being
published
abroade
throughout
Rome
,
manie
other
women
came
thither
,
to
doe
Sacrifice
likewise
.
For
Fortune
is
so
variable
,
that
oftentimes
those
which
of
pride
haue
forbidden
vs
theyr
houses
,
come
after
by
humilitie
,
to
doe
vs
seruice
at
ours
.
For
this
cause
,
this
Virginea
the
Foundresse
was
so
greatly
praysed
,
that
the
Romaines
in
her
life
made
her
Patrice
,
(
that
is
,
a
Noble
Romane
)
and
after
her
death
caused
her
Image
and
statue
to
be
made
and
set
vp
in
the
high
Capitoll
:
and
about
this
Image
were
ingrauen
certain
Greeke
characters
,
the
effect
whereof
was
this
.
PATRICE
the
great
this
Image
doth
present
,
That
in
her
life
,
did
giue
with
minde
deuout
The
Gods
her
house
,
&
therefore
to
them
went
When
liuely
breath
,
by
death
was
chased
out
.
Of
all
these
Hystories
aboue-named
,
Titus
Liuius
maketh
mention
,
in
his
first
Decade
:
the
second
,
fifth
,
and
ninth
book
,
and
though
he
declareth
them
more
at
large
,
yet
this
shall
suffice
for
my
purpose
,
I
haue
sought
amongst
the
Gentiles
these
fewe
Examples
,
to
reprooue
Christian
Princes
;
Onely
to
the
ende
they
might
see
how
studious
and
seruent
our
Fathers
were
in
the
seruice
of
their
Idols
,
&
contrariwise
how
cold
and
negligent
we
are
to
honour
and
serue
our
true
and
liuing
God
.
It
is
a
shame
to
tell
how
the
ancient
Romanes
with
all
their
hearts
,
did
serue
the
Gods
without
any
vnderstanding
,
and
how
those
which
are
Many
wondred
for
what
occasion
God
did
so
much
for
them
,
and
they
did
nothing
for
God
?
To
this
may
bee
answered
,
that
if
they
had
known
one
true
God
,
all
the
sacrifices
they
had
done
to
their
other
Gods
,
they
would
haue
done
to
him
onely
,
and
as
God
is
iust
,
so
hee
rewarded
them
in
their
temporall
prosperities
,
Not
for
that
they
did
well
but
for
that
they
desired
to
doe
well
.
For
in
our
diuine
Law
,
God
doth
not
regard
what
wee
are
,
but
what
wee
desire
to
hee
.
Christian
Princes
maruell
much
what
the
occasion
should
be
,
that
they
are
not
so
fortunate
as
the
Gentiles
were
.
To
this
may
bee
aunswered
,
that
eyther
they
bee
good
or
euill
.
If
they
bee
good
,
truly
God
should
do
them
wrong
,
if
for
the
payment
of
their
faithfull
seruices
,
hee
should
recompence
them
with
these
worldly
vanities
:
For
without
doubt
,
one
onely
louing
countenance
of
God
in
the
world
to
come
,
is
more
worth
then
all
the
temporall
goods
of
this
world
present
.
But
if
these
such
great
Lords
bee
euill
in
their
persons
,
ambitions
in
gouerning
their
Dominions
,
not
pittifull
to
widdowes
and
father
lesse
,
not
fearefull
of
God
,
nor
of
his
threatnings
,
and
moreouer
,
neuer
to
haue
mind
to
serue
him
,
but
onely
when
they
see
themselues
in
some
great
ieopardy
,
in
such
case
God
will
not
heare
them
,
and
much
lesse
fauour
them
.
For
without
doubt
The
seruice
is
more
acceptable
,
which
of
free
will
proceedeth
,
then
that
which
of
necessity
is
offered
.
CHAP.
XX.
For
fiue
causes
Princes
ought
to
be
better
Christians
then
their
Subiects
.
IN
mine
opinion
,
Princes
ought
,
and
are
bound
to
bee
vertuous
for
fiue
causes
.
I
say
vertuous
,
And
truely
that
Prince
is
in
great
perill
of
damnation
of
his
soule
,
if
in
his
gouernement
he
hath
not
alwayes
before
his
eyes
the
feare
and
loue
of
the
supreame
Prince
,
to
whom
wee
must
render
of
all
our
doings
an
account
.
For
the
Prince
hath
great
occasion
to
bee
vicious
,
thinking
that
for
the
vice
hee
shall
not
be
chastised
.
I
haue
read
in
diuers
and
sundry
writings
,
and
I
neuer
found
one
ancient
Prince
to
bee
contented
with
one
onely
God
,
but
that
they
had
and
serued
many
Gods
.
Iulius
Caesar
carriedfiue
Gods
painted
in
a
Table
,
and
Scipio
the
great
carried
seuen
purtraied
in
mettall
.
And
furthermore
,
they
were
not
contented
to
haue
many
:
but
yet
in
sacrifices
and
seruices
,
they
offered
vnto
them
all
.
The
Christian
Princes
which
keepe
and
haue
but
one
very
true
and
omnipotent
God
,
are
so
vnthankefull
,
that
they
thinke
it
much
to
serue
and
giue
acceptable
seruice
vnto
him
.
And
though
peraduenture
some
say
,
that
it
is
more
painefull
to
serue
one
true
God
,
then
all
these
false
Gods
.
To
this
I
aunswere
,
That
to
serue
them
it
is
both
trauell
and
paine
:
but
to
serue
our
God
,
it
is
both
ioy
and
felicity
.
For
in
seruing
those
,
it
is
costly
,
and
without
profite
:
and
in
seruing
God
great
Secondarily
,
Princes
should
be
better
christians
then
others
,
because
they
haue
more
to
loose
then
al
:
And
hee
that
hath
more
to
lose
then
any
other
,
ought
aboue
all
other
to
serue
God
:
For
euen
as
hee
alone
can
giue
him
,
so
likewise
hee
alone
,
and
none
other
can
take
from
him
.
And
if
a
Subiect
take
any
thing
from
his
neighbour
,
the
Prince
whome
hee
serueth
,
maketh
him
render
it
again
:
but
if
the
Prince
bee
iniuried
with
any
other
Tyrant
,
hee
hath
none
to
complaine
vnto
,
nor
to
demaunde
helpe
of
,
but
onely
of
his
mercifull
God
:
For
in
the
end
,
one
that
is
of
power
cannot
bee
hurt
,
but
by
an
other
which
is
likewise
mighty
.
Let
Princes
behold
how
the
man
that
will
make
any
great
assault
,
first
hee
commeth
running
a
farre
of
as
fast
as
he
can
.
I
meane
,
that
the
Prince
which
will
haue
God
mercifull
vnto
him
,
ought
to
bee
content
with
his
onely
God
.
For
he
in
vaine
demandeth
helpe
of
him
,
to
whom
before
he
neuer
did
seruice
.
Thirdly
,
Princes
ought
to
be
better
Christians
then
others
,
and
this
shall
bee
seene
by
that
they
succour
And
contrariwise
Princes
are
not
onely
punished
for
their
owne
offences
,
but
also
for
the
sinnes
of
theyr
people
:
for
the
shepheard
ought
grieuously
to
bee
punished
,
when
by
negligence
the
rauening
Wolfe
deuoureth
the
innocent
Lambe
.
Fourthly
,
Princes
ought
to
bee
better
Christians
then
others
because
that
to
God
onely
they
must
render
account
of
their
estates
;
for
as
much
Men
one
with
another
make
theyr
accounts
in
this
life
,
because
they
are
men
,
and
in
the
end
count
they
well
or
euill
,
all
passeth
amongst
men
:
because
they
are
men
:
but
what
shall
the
vnhappy
Princes
doe
,
which
shall
render
no
account
but
to
God
onely
,
who
will
not
bee
deceiued
with
words
,
corrupted
with
gifts
,
feared
with
threatnings
,
nor
answered
with
excuses
.
Princes
haue
their
Realms
full
of
cruell
Iudges
,
to
punish
the
frailetic
of
man
:
they
haue
their
courts
full
of
Aduocates
to
plead
against
them
that
haue
offended
:
they
haue
their
Pallaces
〈…〉
and
Promoters
,
that
note
the
offences
of
other
men
:
They
haue
through
all
theyr
Prouince
,
Auditours
,
that
ouersee
the
accounts
of
their
routs
,
and
besides
all
this
,
they
haue
no
remembrance
of
the
day
so
strict
,
wherein
they
must
render
an
account
of
their
wicked
life
.
Me
thinkes
(
since
all
that
which
Princes
receyue
commeth
from
the
hands
of
God
)
that
the
greatest
part
of
the
time
which
they
spend
,
should
bee
in
the
seruice
of
God
,
and
al
their
They
presume
not
any
more
to
bee
Gods
on
the
earth
,
but
that
they
endeuour
themselues
to
bee
good
Christians
in
the
Commonwealth
:
For
all
the
wealth
of
a
Prince
is
,
That
hee
bee
stout
with
strangers
,
and
louing
to
his
owne
Subiects
.
Fiftly
,
Princes
ought
to
bee
better
Christians
then
others
,
For
,
the
prosperity
or
aduersity
that
chanceth
vnto
them
,
commeth
directly
from
the
hands
of
God
onely
,
and
none
other
:
I
haue
seene
sundry
times
princes
,
which
haue
put
their
whole
trust
and
confidence
in
other
Princes
,
to
be
on
a
sodaine
discomfited
:
and
for
the
contrary
,
those
which
haue
litle
hope
in
men
,
and
great
confidence
in
God
haue
alwayes
prospered
,
When
man
is
in
his
chiefest
brauery
,
and
trusteth
most
to
mens
wisedome
,
then
the
secret
iudgement
of
God
soonest
discomforteth
him
.
I
meane
,
that
the
consederates
and
friends
of
Princes
,
might
helpe
and
succour
them
,
but
God
will
not
suffer
them
to
be
holpen
nor
succoured
,
to
the
ende
they
should
see
their
remedy
proceedeth
not
by
mans
diligence
,
but
by
diuine
prouidence
.
A
Prince
that
hath
a
Realme
,
doth
not
suffer
any
thing
to
bee
done
therein
without
his
aduice
:
therefore
since
God
is
of
no
lesse
power
in
Heauen
,
then
Princes
are
on
the
earth
:
it
is
reason
that
nothing
bee
done
without
his
consent
,
since
he
taketh
account
O
Princes
,
If
you
knew
how
small
a
thing
it
is
to
bee
hated
of
men
,
and
how
great
a
comfort
to
be
beloued
of
GOD
,
I
sweare
,
that
you
would
not
speake
one
word
(
althogh
it
were
in
iest
)
vnto
men
,
neyther
would
you
cease
,
night
nor
day
,
to
commend
your selues
vnto
God
:
for
God
is
more
mercifull
to
succour
vs
,
then
wee
are
diligent
for
to
call
vpon
him
.
For
in
conclusion
,
the
fauour
which
men
can
giue
you
,
other
men
can
take
from
you
:
but
the
fauour
that
God
will
giue
you
,
no
man
can
resist
it
.
All
those
that
possesse
much
For
the
crye
of
a
Lyon
is
more
fearefull
then
the
howling
of
a
Wolfe
.
I
confesse
,
that
Princes
and
great
Lords
may
sometimes
gaine
,
and
winne
of
them selues
:
but
I
aske
them
whose
fauour
they
haue
neede
of
to
preserue
and
keepe
them
:
we
see
oftentimes
that
in
a
short
space
many
come
to
great
authority
,
the
which
neyther
mans
wisedome
sufficeth
to
gouerne
,
nor
yet
mans
force
to
keepe
.
For
the
authority
which
the
Romanes
in
sixe
hundred
yeares
gained
,
fighting
against
the
Gothes
,
in
the
space
of
three
yeares
they
lost
.
Wee
see
daily
by
experience
,
that
a
man
for
the
gouernment
of
his
owne
house
onely
,
needeth
the
counsell
of
his
friends
and
neighbours
:
and
doe
Princes
and
great
Lords
thinke
by
their
own
heades
onely
,
to
rule
and
gouerne
many
realmes
and
dominions
.
CHAP.
XXI
.
What
the
Philosopher
Bias
was
:
of
his
constancy
when
hee
lost
all
his
goods
,
and
of
the
ten
lawes
hee
gaue
,
worthy
to
bee
had
in
memory
.
AMong
all
nations
,
&
sorts
of
men
,
which
auaunt
themselues
to
haue
had
with
them
sage
men
,
the
Grecians
were
the
chiefest
,
which
had
and
thought
it
necessary
to
haue
,
not
onely
wise
men
to
reade
in
theyr
schooles
:
but
also
they
chose
them
to
bee
Princes
in
their
dominions
.
For
as
Plato
sayeth
,
Those
which
gouerned
in
those
dates
were
Philosophers
or
else
they
sayde
,
and
did
like
Philosohers
.
And
Laertius
writeth
in
his
second
booke
,
De
antiquitatibus
Graecorum
Seuen
women
very
sage
,
seuen
Queenes
very
honest
,
seuen
Kings
very
vertuous
,
seuen
Captaines
very
hardy
,
seuen
Cities
very
notable
,
seuen
buildings
very
sumptuous
,
and
seuen
Philosophers
,
very
well
Learned
,
which
Philosophers
,
were
these
that
follow
.
The
first
was
Tales
Milesius
,
that
inuented
the
Carde
to
sayle
by
.
The
second
was
Solon
,
that
gaue
the
first
lawes
to
the
Athenians
.
The
third
was
Chilo
,
who
was
in
the
Orient
for
Ambassadour
of
the
Athenians
.
The
fourth
was
Pittacus
Quintilenus
,
who
was
not
onely
a
Philosopher
,
but
also
Captaine
of
the
Mitilenes
.
The
fifth
was
Cleobolus
,
that
discended
from
the
ancient
lynage
of
Hercules
.
The
sixt
was
Periander
,
that
long
time
gouerned
the
realme
of
Corinth
.
The
seuenth
was
Bias
Prieneus
,
that
was
Prince
of
the
Prieneans
.
Therefore
as
touching
Bias
,
you
must
vnderstand
,
that
when
Romulus
raigned
at
Rome
,
and
Ezechias
in
Iudea
,
there
was
great
warres
in
Grecia
betweene
the
Metinences
,
and
the
Prieneans
:
and
of
these
Prieneans
,
Bias
the
Philosopher
was
Prince
and
And
by
chance
one
brought
him
a
number
of
women
,
and
maides
to
sell
,
or
if
hee
listed
to
vse
them
otherwise
at
his
pleasure
:
but
this
good
Philosopher
,
did
not
defile
them
nor
sell
them
,
but
caused
them
to
bee
apparrelled
,
and
safely
to
bee
conducted
to
their
owne
natiue
Countries
.
And
let
not
this
liberty
that
he
did
,
be
had
in
litle
estimation
to
deliuer
the
captiues
,
and
not
to
defloure
the
virgins
.
For
many
times
it
chaunceth
,
that
those
which
are
ouercome
with
the
weapons
of
the
Conquerours
,
are
conquered
with
the
delights
of
them
that
are
ouercome
.
This
deede
amongst
the
Greekes
was
so
highly
commended
,
and
likewise
of
their
enemies
so
praysed
,
that
immediatly
the
Metinences
sent
Ambassadors
to
demaund
peace
of
the
Prienenses
.
And
they
concluded
together
a
perpetuall
peace
vpon
condition
,
that
they
should
make
for
Bias
an
The
hearts
of
men
are
noble
,
and
wee
see
dayly
,
That
oftentimes
one
shal
sooner
ouercome
many
by
good
,
then
many
ouercome
one
by
euill
:
And
also
they
say
that
the
Emperour
Seuerus
spake
these
words
.
By
goodnesse
the
least
slaue
in
Rome
shall
leade
mee
tyed
with
a
hayre
whether
hee
will
:
but
by
euill
the
most
puissant
man
in
the
world
cannot
moue
mee
out
of
Italy
For
my
heart
had
rather
bee
seruant
to
the
good
,
then
Lord
to
the
euill
.
Valerius
Maximus
declareth
,
that
when
the
City
of
Priene
was
taken
by
enemies
,
and
put
to
sacke
the
wife
of
Bias
was
slaine
,
his
children
taken
prisoners
his
goods
robbed
,
the
City
beaten
downe
,
and
his
house
set
on
fire
,
but
Bias
escaped
safe
,
and
went
to
Athens
.
In
this
pittifull
case
the
good
Philosopher
Bias
was
no
whit
the
sadder
,
but
rather
sang
as
he
went
by
the
way
,
and
when
hee
perceyued
that
men
maruelled
at
his
mirth
,
hee
spake
vnto
them
these
words
.
Those
which
speake
of
mee
for
wanting
my
City
,
my
wife
,
and
my
children
,
and
loosing
all
that
I
had
,
truely
such
know
not
what
Fortune
meaneth
,
nor
vnderstand
what
Philosophie
is
.
The
losse
of
children
and
temporall
goods
,
cannot
bee
called
losse
,
if
the
life
bee
saued
,
and
the
renowne
remaine
vndefiled
.
Whether
this
sentence
be
true
or
no
,
let
vs
profoundly
consider
,
if
the
iust
God
suffer
that
this
City
should
come
into
the
hands
of
the
cruell
Tyrants
,
then
this
prouision
is
iust
:
For
,
There
is
nothing
more
conformable
vnto
Iustice
,
then
that
those
which
receiue
not
the
Doctrine
of
the
Sages
,
should
suffer
the
crueltite
of
the
Tirants
.
Also
though
my
enemies
haue
killed
my
wife
,
yet
I
am
sure
it
was
not
without
the
determination
of
the
Gods
,
who
after
they
had
created
her
body
,
immediately
appointed
the
end
of
her
life
.
Therfore
why
shuld
I
bewayle
her
death
,
since
the
Gods
haue
lent
her
life
,
vntill
this
day
?
The
great
estimation
that
we
haue
of
this
life
,
causeth
that
death
seemeth
vnto
vs
sodayne
,
and
that
the
life
vnwares
with
death
is
ouertaken
:
but
these
are
words
of
the
children
of
vanitie
,
for
that
by
the
will
of
the
Gods
,
death
visiteth
vs
,
and
against
the
willes
of
men
,
life
for
saketh
vs
.
Also
my
Children
bee
vertuous
Philosophers
,
and
albeit
they
be
now
in
the
hands
of
tirants
,
we
ought
not
therefore
to
call
them
captiues
,
for
a
man
may
not
call
him
a
captiue
which
is
laden
with
yrons
,
but
him
which
is
ouerwhelmed
with
vices
.
And
although
the
fire
haue
burnt
my
house
,
yet
I
know
not
why
I
ought
to
be
sad
:
for
of
truth
it
was
now
olde
,
and
the
winde
did
blowe
downe
,
he
tiles
,
the
wormes
did
waste
the
wood
,
and
the
waters
that
ranne
downe
perished
the
walles
,
and
it
was
olde
and
like
to
fall
,
and
perchaunce
would
haue
done
greater
displeasure
.
For
most
commonly
enuie
,
malice
,
and
old
houses
suddenly
without
any
warning
or
knocking
at
the
dore
,
assaulteth
men
▪
Finally
,
there
came
the
fire
which
quited
mee
of
many
troubles
:
First
,
of
the
trouble
that
I
should
haue
had
in
repayring
●
:
Secondarily
,
it
saued
mee
money
in
plucking
it
downe
.
Thirdly
,
it
saued
me
and
mune
heyres
from
much
cost
and
many
daungers
.
For
ofentimes
that
which
a
man
consumeth
in
repayring
an
old
house
,
would
with
aduantage
buy
him
a
new
.
Also
those
which
say
that
for
the
taking
away
of
my
goods
,
I
lacke
the
goods
of
Fortune
;
such
haue
no
reason
so
thinke
or
say
:
for
fortune
neuer
giueth
temporall
goods
for
a
proper
thing
,
but
to
those
whom
shee
list
,
&
when
shee
will
dispose
them
:
therefore
when
Fortune
seeth
that
those
më
whom
shee
hath
appointed
as
her
distributers
,
do
hoarde
vp
the
same
to
them
,
and
to
theyr
heyres
:
then
shee
taketh
it
from
them
,
to
giue
it
to
another
.
Therfore
by
reason
I
should
not
complaine
that
I
haue
lost
any
thing
:
for
Fortune
recommendeth
vnto
any
other
the
temporall
goods
:
but
I
carrie
patience
and
Philosophie
with
me
,
so
that
they
haue
discharged
me
from
all
other
,
and
haue
no
more
charge
but
for
my selfe
alone
.
Laertius
declareth
in
his
fifth
booke
of
the
sayings
of
the
Gretians
:
That
this
Byas
determined
to
goe
to
the
Playes
of
the
Mount
Olympus
,
wherevnto
Other
Philosophers
then
being
in
the
same
Playes
(
called
Olymp
calles
,
)
asked
him
many
questions
,
of
diuerse
and
sundry
matters
:
where
of
I
will
make
mention
here
onely
of
some
of
the
chiefest
.
The
Questions
demaunded
of
the
Phylosopher
Byas
.
THE
first
Question
was
this
:
Tell
mee
who
is
the
vnhappiest
man
in
the
Worlde
?
Byas
answered
;
Hee
is
most
vnhappie
,
that
is
not
patient
in
aduersitie
.
For
,
men
are
not
killed
with
the
aduersities
they
haue
,
but
with
the
impatience
which
they
suffer
.
The
second
was
,
What
is
most
hardest
and
most
troublesome
to
iudge
:
He
aunswered
.
There
is
nothing
more
difficult
,
then
to
iudge
a
contention
betwixt
two
Friends
.
For
to
iudge
between
two
enemyes
:
the
one
remaineth
a
Friende
:
but
to
iudge
betweene
two
Friendes
,
the
one
is
made
an
enemie
.
The
third
was
,
What
is
most
hardest
to
measure
?
Wherevnto
Byas
answered
;
There
is
nothing
that
needeth
more
circumspections
,
then
the
measuring
of
Time
:
For
the
Time
should
bee
measured
so
iustly
,
that
no
Time
should
want
to
doe
well
,
nor
any
time
should
abound
to
doe
euill
.
The
fourth
was
:
What
thing
is
that
,
which
needeth
no
excuse
in
the
accomplishment
thereof
?
Byas
answered
,
The
thing
that
is
promised
,
must
of
necessitie
be
performed
.
For
otherwise
,
hee
that
doth
loose
the
credite
of
his
word
,
should
lose
more
then
he
that
should
lose
the
promise
to
him
made
.
The
fifth
was
,
What
thing
that
is
,
wherein
the
men
(
as
well
good
as
euill
)
should
take
care
?
Then
Byas
answered
:
Men
ought
not
in
any
thing
to
take
so
great
care
,
as
in
seeking
counsell
,
and
counsellours
:
For
the
prosperous
Times
cannot
bee
maintained
,
nor
the
multitude
of
enemyes
resisted
,
if
it
be
not
by
wise
men
,
and
graue
counsells
.
The
sixt
was
,
What
thing
that
is
wherein
men
are
praised
to
be
negligent
?
and
that
is
,
in
choosing
of
Friendes
.
Hee
answered
.
In
one
thing
onely
men
haue
licence
to
be
negligent
.
Slowly
ought
thy
Friends
to
bee
chosen
,
and
they
neuer
after
for
any
thing
ought
to
be
forsaken
.
The
seuenth
was
,
What
is
that
which
the
afflicted
man
doth
most
desire
?
Byas
answered
,
It
is
the
chaunce
of
Fortune
:
and
the
thing
which
the
prosperous
man
doth
most
abhorre
,
is
,
to
thinke
that
Fortune
is
somutable
.
For
the
vnfortunate
man
hopeth
for
euery
chaunge
of
Fortune
to
be
made
better
,
and
the
wealthy
man
feareth
through
euery
change
to
be
depriued
of
his
bouse
.
These
were
the
Questions
which
the
Philosophers
demaunded
of
Byas
,
in
the
Playes
of
the
Mount
Olympus
,
in
the
60.
Olympiade
.
The
Phylosopher
Byas
liued
about
95.
yeares
,
and
as
he
drewe
neere
his
death
,
the
Prienenses
(
shewing
themselues
to
be
maruellous
sorrowfull
for
the
losse
of
such
a
famous
man
)
desired
him
earnestly
to
ordayne
some
lawes
,
whereby
they
might
know
how
to
choose
Captaines
,
or
some
Prince
,
which
after
him
might
guide
and
gouerne
the
Realme
.
The
Phylosopher
Byas
(
vnderstanding
their
honest
and
iust
requests
,
he
(
with
his
best
counsell
and
aduisement
)
gaue
them
certaine
wholsome
Lawes
,
in
fewe
wordes
,
which
followe
.
And
of
these
Lawes
the
diuine
Plato
maketh
mention
in
his
Booke
De
Legibus
,
and
likewise
Aristotle
,
in
the
booke
of
Oecenomices
.
The
Lawes
which
BIAS
gvue
to
the
Prienenses
.
WEe
ordayne
and
command
,
that
no
Wee
ordayne
and
commaund
,
that
none
bee
chosen
amongst
the
Prienenses
Gouernour
,
if
hee
bee
not
well
learned
in
the
Greeke
Letters
:
For
there
is
no
greater
plague
in
the
publike
weale
,
then
for
him
to
lacke
wisedome
which
gouerneth
the
same
.
Wee
ordayne
and
commaund
that
there
bee
none
amongst
the
Prienenses
chosen
Gouernour
,
vnlesse
hee
hath
beene
brought
vp
in
the
warres
ten
yeares
at
the
least
:
for
hee
alone
doth
know
how
precious
a
thing
peace
is
,
which
by
experience
hath
felt
the
extreame
miseries
of
warre
.
Wee
ordayne
and
commaund
,
that
if
any
haue
beene
noted
to
bee
cruell
,
that
hee
bee
not
chosen
for
Gouernour
of
the
people
;
for
that
man
which
is
cruell
,
is
likely
to
be
a
Tyrant
.
Wee
ordaine
and
commaund
,
that
if
the
Gouernor
of
the
Prienenses
bee
so
hardy
,
or
dare
presume
to
breake
the
auncient
lawes
of
the
people
,
that
in
such
case
hee
be
depriued
from
the
office
of
the
Gouernour
,
and
likewise
exiled
from
the
people
:
For
there
is
nothing
that
destroyeth
sooner
a
publike-Weale
,
then
to
ordaine
new
and
fond
lawes
,
to
breake
the
good
auncient
Customes
.
Wee
ordaine
and
commaund
that
the
Gouernour
of
the
Prienenses
doe
worship
and
honour
the
Gods
,
and
that
hee
bee
a
louer
of
the
sacred
Temples
.
For
otherwise
hee
that
honoureth
not
God
,
will
neuer
minister
equall
iustice
vnto
men
.
Wee
ordaine
and
command
that
the
Prince
of
Prienenses
bee
contented
with
the
warres
which
his
Auncesters
left
him
,
and
that
he
doe
not
forget
newe
matters
to
inuade
any
other
strange
Countries
:
and
if
perchance
he
would
,
that
no
man
in
this
case
bee
bound
neyther
with
money
,
nor
in
person
to
follow
or
serue
him
.
For
the
God
Apollo
told
mee
,
that
that
man
which
wil
take
another
mans
goods
from
him
by
force
,
shall
loose
his
owne
Iustice
.
Wee
ordaine
and
command
that
the
Gouernour
of
the
Prienenses
go
to
pray
and
worship
the
Gods
twice
in
the
weeke
,
and
likewise
to
visite
them
in
the
Temples
,
and
if
hee
doe
the
contrary
,
he
shall
not
onely
bee
depriued
of
the
gouernement
,
but
also
after
his
death
he
shall
not
bee
buried
.
For
the
Prince
that
honoreth
not
God
in
time
of
his
life
,
deserueth
not
his
bones
should
bee
honoured
with
sepnlture
after
his
death
.
CHAP
,
XXII
.
How
God
from
the
beginning
punished
men
by
his
iustice
,
and
especially
those
Princes
that
despise
his
Church
,
and
how
all
wicked
Christians
are
Parishioners
of
Hell
.
WHen
the
Eternall
Creatour
,
(
who
measureth
all
the
things
by
his
Omnipotency
,
and
weigheth
them
by
This
thing
seemeth
to
bee
true
:
for
that
wee
haue
but
one
GOD
,
which
hath
created
but
one
World
,
wherein
hee
made
but
one
Garden
,
in
the
which
Garden
there
was
but
one
Fountaine
,
and
neere
to
that
Fountaine
he
appointed
onely
one
man
,
one
woman
,
and
one
Serpent
:
neere
vnto
which
was
also
one
tree
only
forbidden
,
which
is
a
thing
maruellous
to
speake
,
and
no
lesse
fearefull
to
see
,
how
God
did
put
into
the
terrestriall
Paradise
(
the
same
day
that
the
creation
of
the
World
was
finished
)
both
a
sword
and
a
gybet
.
The
gybet
was
the
tree
forbidden
,
whereof
they
did
eate
:
Wherefore
our
Fathers
were
condemned
.
And
the
sword
was
the
penishment
,
wherwith
wee
all
(
as
miserable
children
)
at
this
day
are
beheaded
:
for
truely
they
did
eate
the
bitternesse
of
theyr
fault
:
and
we
doe
feele
the
griefe
of
their
paine
.
I
meane
to
shew
how
our
God
by
his
power
doth
rayse
vp
that
which
is
beaten
downe
,
how
with
his
wisedome
he
guideth
those
which
are
blind
,
how
by
his
will
hee
dissembleth
with
the
euill
doers
;
neyther
wil
I
tell
how
hee
through
his
clemency
pardoneth
the
offences
,
and
through
his
light
lightneth
the
darkenesse
,
nor
how
through
his
righteousnesse
,
hee
amendeth
that
which
is
broken
,
and
through
his
liberality
payeth
more
then
wee
deserue
.
But
I
will
here
declare
at
large
,
how
our
omnipotent
God
through
his
iustice
chastiseth
those
which
walke
not
in
his
pathes
.
O
Lord
God
how
sure
may
thy
faithfull
seruants
We
reade
that
in
times
past
,
God
shewed
sundry
grieuous
and
cruell
punishments
,
to
diuers
high
Lords
and
Princes
,
besides
other
famous
&
renowned
men
.
But
rigour
had
neuer
such
power
in
his
hand
,
as
it
had
against
those
which
honored
that
infamed
Idoll
,
and
violated
the
sacred
Temples
.
For
to
God
this
is
the
most
haynous
offence
,
to
forsake
the
holy
Catholike
faith
in
his
life
,
and
to
despaire
in
his
mercy
,
at
the
houre
of
his
death
.
Would
to
God
wee
had
so
much
grace
to
acknowledge
our
offences
,
as
God
hath
reason
to
punish
our
sins
.
For
if
it
were
so
,
then
wee
would
amend
It
is
a
rule
infallible
,
which
both
of
the
good
and
euill
hath
bin
proued
:
that
all
naturallie
desire
,
rather
to
abound
then
to
want
:
&
all
that
which
greatly
is
desired
with
great
diligence
is
searched
,
and
through
great
trauell
is
obtained
:
and
that
thing
which
by
trauell
is
attained
,
with
loue
is
possessed
,
&
that
which
by
loue
is
possessed
,
with
much
sorrow
is
lost
,
bewailed
,
&
lamented
.
For
in
the
end
wee
cannot
deny
,
but
that
the
watry
eies
do
manifestly
shew
the
sorrowfull
harts
.
To
the
fine
wits
and
stout
harts
,
this
is
a
continuall
torment
and
endles
paine
,
and
a
worme
that
alway
gnaweth
:
to
call
to
minde
that
he
must
lose
the
ioyfull
life
,
which
he
so
entirely
loued
:
&
tast
the
fearfull
death
,
which
so
greatly
he
abhorred
.
Therfore
to
proue
this
matter
which
I
haue
spoken
of
before
,
it
is
but
reason
that
Princes
knowe
(
if
they
doe
not
know
)
that
men
as
the
diuine
Prouidence
exalteth
them
to
high
Estates
,
they
not
deseruing
them
:
So
likewise
his
rigorous
iustice
will
bring
them
to
nought
,
if
they
bee
vnthankfull
for
his
benefits
.
For
the
ingratitude
or
benefits
receiued
,
maketh
that
man
not
worthy
to
receyue
any
moe
.
The
more
a
man
throgh
benefits
is
bound
,
the
more
grieuous
punishment
(
if
he
All
wise
men
should
finde
(
if
they
apply
their
mindes
therevnto
)
that
in
chastising
God
calleth
those
offences
first
to
his
minde
,
which
are
furthest
from
the
thoughts
of
men
.
For
before
the
Tribunall
of
God
our
secret
faults
are
alwayes
casting
out
bloud
,
to
the
end
hee
should
execute
on
our
person
open
iustice
.
And
further
(
I
say
)
that
in
this
case
I
do
not
see
that
the
Prince
is
exempted
more
,
though
hee
liue
in
great
felicitie
,
then
the
poore
labourer
,
who
liueth
in
extreame
miserie
.
And
also
we
see
it
eft-soones
by
experience
,
that
the
sudden
Lightning
,
Tempests
,
and
terrible
Thunder
,
forsaketh
the
small
and
lowe
Cottages
,
and
battereth
forthwith
the
great
and
sumptuous
buyldings
.
Gods
will
and
determination
is
,
that
foras-much
as
hee
hath
exalted
them
aboue
all
others
,
so
much
the
more
they
should
acknowledge
him
for
Lord
aboue
all
others
:
For
GOD
did
neuer
create
high
Estates
,
because
they
should
worke
wickednes
:
but
he
placed
them
in
that
degree
,
to
the
end
they
should
thereby
haue
more
occasion
to
doe
him
seruice
.
Euery
Prince
that
is
not
a
good
Christian
,
a
seruent
louer
of
the
Catholike
faith
,
nor
wil
haue
any
respect
to
the
Diuine
seruice
:
let
him
be
assured
that
in
this
world
hee
shall
lose
his
renowme
,
and
in
the
other
he
shall
hazard
his
soule
.
For
that
all
euill
Christians
are
the
Parishioners
of
Hell
.
CHAP
,
XXIII
.
The
Anthour
proueth
by
twelue
examples
that
Princes
are
sharpely
punished
,
when
they
vsurpe
boldly
vpon
the
Churches
,
and
violate
their
temples
.
Why
the
children
of
Aaron
were
punished
.
IT
is
now
time
that
wee
leaue
to
perswade
with
wordes
and
reasons
,
and
to
beginne
to
proue
that
which
we
haue
sayd
,
by
some
excellent
histories
,
and
notable
examples
:
For
in
the
end
,
the
hearts
of
men
are
stirred
more
through
some
little
examples
,
then
with
a
great
multitude
of
words
.
In
the
first
booke
of
Leuiticus
This
high
Priest
then
had
towe
children
,
whose
names
were
Nadab
,
and
Abihu
,
which
two
were
yong
and
beautifull
,
stout
and
sage
,
and
during
their
infancie
serued
their
Father
,
&
helped
him
to
doe
sacrifice
.
For
in
the
old
law
they
suffered
that
Priests
should
not
onely
haue
wiues
&
children
,
but
also
that
their
children
should
succeed
them
in
their
Temples
,
and
inherite
their
benefices
.
There
came
a
great
mischance
for
the
two
children
being
apparrelled
in
white
,
their
bodies
bound
with
stolles
,
their
hands
naked
,
in
one
hand
holding
a
Torch
,
and
in
the
other
the
Sencer
,
being
negligent
to
light
the
new
fire
,
and
contrary
to
that
the
law
had
ordayned
,
and
taking
coales
which
were
prohibited
,
a
maruellous
thing
was
seene
in
the
sight
of
the
people
,
which
was
,
that
sodenly
these
two
children
fel
flat
on
the
earth
dead
,
and
all
their
sacrifice
burned
.
Truly
the
sentence
was
maruellous
,
but
it
was
iust
in
ough
.
For
they
well
deserued
to
loose
their
liues
,
sithence
they
durst
sacrifice
the
coales
of
an
other
.
This
thing
seemed
to
be
true
,
for
these
young
children
saued
theyr
The
cause
why
the
Azotes
were
punished
.
THe
Realme
of
Palestine
being
destitute
of
a
King
,
at
that
time
an
honorable
olde
man
gouerned
the
realme
,
which
was
Father
to
two
Knights
,
named
Albino
and
Phinides
;
for
at
that
time
the
children
of
Israel
were
not
gouerned
by
Kings
that
did
molest
them
by
iniuries
:
but
by
sage
men
which
did
maintaine
them
by
iustice
.
It
chaunced
that
the
Azotes
made
warre
against
the
Palestines
,
and
were
a
kind
of
the
Arabians
,
stout
and
warlike
,
the
which
fought
so
couragiously
,
that
the
Palestines
and
Hebrewes
were
constrained
to
bring
their
Arke
into
the
middest
of
the
Battell
:
which
was
a
Relicke
,
(
as
a
man
should
haue
put
the
holie
Sacrament
)
to
deuide
a
great
multitude
of
people
.
But
Fortune
shewed
her
countenaunce
vnto
them
so
frowningly
,
that
they
were
not
onely
ouer-come
,
but
also
were
spoyled
of
the
Arke
,
which
was
their
chiefe
relicke
.
And
besides
that
,
there
were
4000.
Palestines
slaine
.
The
Azotes
carryed
away
the
Arke
,
full
of
Relickes
vnto
their
temple
,
in
the
Cittie
of
Nazote
,
and
set
it
by
Dagon
,
theyr
cursed
Idoll
.
The
most
High
&
true
God
(
which
will
not
suffer
any
to
be
coequall
with
Azotes
,
Ascalon
,
Geth
,
Acharon
,
and
of
Gaza
,
which
were
fiue
auncient
and
renowmed
And
to
the
end
that
all
men
might
see
that
their
offences
were
grieuous
,
(
for
the
punishment
they
receyued
by
the
diuine
Iustice
)
he
replenished
their
Houses
,
Places
,
Gardens
,
Seedes
,
and
Fields
,
full
of
Rats
;
And
as
they
had
erred
in
honouring
the
false
Idol
,
and
forsaken
the
true
God
,
So
hee
would
chastice
them
with
two
Plagues
,
sending
them
the
Emerodes
,
to
torment
their
bodyes
,
and
the
Rats
,
to
destroy
their
goods
.
For
to
him
that
willingly
giueth
his
soule
to
the
diuel
,
it
is
but
a
small
matter
,
that
God
(
against
his
will
)
depriue
him
of
his
goods
.
This
then
being
thus
,
I
would
now
gladly
knowe
,
whether
of
them
committed
most
offence
?
Eyther
the
Azotes
,
which
set
the
Arke
in
the
Temple
,
which
(
as
they
thought
,
)
was
the
most
holiest
:
or
the
false
Christians
,
which
with
a
Sacrilegious
boldnesse
,
dare
attempt
(
without
anie
feare
of
GOD
,
)
to
robbe
and
pill
the
Church
goods
,
to
theyr
owne
priuate
commoditie
in
this
world
.
Truely
the
Law
of
the
Azotes
differed
as
much
from
the
Christians
,
as
the
offence
of
the
one
differeth
from
the
other
.
For
the
Azotes
erred
not
,
beleeuing
that
this
Arke
was
the
Figure
of
the
True
God
;
but
we
beleeue
it
,
and
confesse
it
,
and
without
shame
commit
against
it
infinite
vices
.
By
this
so
rare
and
seuere
a
sudden
punishment
,
mee
thinks
the
Princes
&
great
Lords
,
should
not
only
therefore
acknowledge
the
True
God
,
but
also
Reuerence
and
honour
those
things
which
vnto
him
are
dedicated
.
For
mans
lawes
(
speaking
of
the
reuerence
of
a
Prince
,
)
doe
no
lesse
condemne
him
to
die
,
that
robbeth
his
house
,
then
him
which
violently
layeth
hands
on
his
person
.
¶
The
cause
why
Prince
Oza
was
punished
.
IN
the
booke
which
the
sonne
of
Helcana
wrote
,
that
is
the
second
booke
of
the
Kings
,
and
the
vi
.
Chapter
,
hee
The
day
therefore
appointed
when
they
should
carrie
the
Relique
of
Gibeah
to
Bethlehem
,
there
met
thirty
thousand
Israelites
,
with
a
great
number
of
Noble
men
which
came
with
the
King
,
besides
a
greater
number
of
strangers
.
For
in
such
a
case
those
are
more
which
come
of
their
owne
pleasure
,
then
those
which
are
commaunded
.
Besides
all
the
people
they
say
,
that
all
the
Nobility
of
the
Realme
was
there
to
the
end
the
relique
should
bee
more
honoured
,
and
his
person
better
accompanied
.
It
chanced
that
as
the
Lords
and
people
went
singing
and
the
King
in
person
dancing
,
the
wheele
of
the
Chariot
began
to
fall
,
and
go
out
of
the
way
,
the
which
prince
Oza
seeing
,
by
chance
set
to
his
hand
,
and
his
shoulder
against
it
,
because
the
Arke
where
the
Relique
was
should
not
fall
,
nor
breake
:
yet
notwithstanding
that
,
suddenly
and
before
them
all
,
hee
fell
downe
dead
.
Therefore
let
this
punishment
be
noted
for
truly
it
was
fearefull
,
and
ye
ought
to
thinke
,
that
since
God
,
(
for
O
Princes
,
great
Lords
,
and
Prelates
,
sith
Oza
with
such
diligence
lost
his
life
,
what
doe
yee
hope
or
looke
for
,
sith
with
such
negligence
yee
destroy
and
suffer
the
Church
to
fall
?
Yet
once
againe
,
I
doe
returne
to
exclaime
vpon
you
.
O
Princes
and
great
Lords
,
sith
Prince
Oza
deserued
such
punishment
,
because
without
reuerence
hee
aduanced
himselfe
to
stay
the
Arke
which
fell
,
what
punishment
ought
yee
to
haue
,
which
through
malice
,
helpe
the
Church
to
fall
.
Why
King
Balthasar
was
punished
,
DArius
King
of
the
Perses
and
Medes
besieged
the
auncient
This
Balthasar
then
beeing
so
besieged
,
determined
one
night
to
make
a
great
feast
and
banquet
to
the
Lords
of
his
Realme
that
came
to
ayde
him
;
and
in
this
he
did
like
a
valiant
and
stout
Prince
,
to
the
end
the
Perses
and
Medes
might
see
,
that
hee
little
esteemed
their
power
.
The
noble
and
high
hearts
do
vse
when
they
are
enuironed
with
many
trauels
,
to
seeke
occasions
to
inuent
pleasures
;
because
to
their
men
they
may
giue
greater
courage
,
and
to
their
enemies
greater
feare
.
He
declareth
of
Pirrus
King
of
the
Epirotes
,
when
hee
was
besieged
very
straightly
in
the
City
of
Tharenta
,
of
the
Romane
Captaine
Quintus
Dentatus
,
that
then
hee
spake
vnto
his
Captaines
in
this
sort
:
Lordes
and
friendes
bee
yee
nothing
at
all
abashed
,
since
I
neuer
here
before
saw
ye
afraid
,
though
the
Romans
haue
compassed
our
bodies
yet
we
haue
besiged
their
harts
For
I
let
you
to
know
,
that
I
am
of
such
a
complection
,
that
the
straighter
they
keepe
my
body
,
the
more
my
heart
is
at
large
.
And
further
I
say
,
though
the
Romanes
beate
downe
the
walles
,
yet
our
hearts
shall
remaine
inuincible
.
And
though
there
bee
no
wall
betweene
vs
,
yet
wee
will
make
them
know
that
the
hearts
of
Greekes
are
harder
to
ouercome
,
then
the
stones
of
Tarentine
are
to
be
beaten
downe
.
But
returning
to
King
Balthasar
.
The
banquet
then
being
ended
,
and
the
greatest
part
of
the
night
beeing
spent
,
Belthasar
the
King
being
very
well
pleased
that
the
banquet
was
made
to
his
contentation
(
though
he
was
not
the
sobrest
in
drinking
wine
)
commaunded
all
the
cups
of
gold
&
siluer
with
the
treasure
hee
had
,
to
be
brought
and
set
on
the
table
,
because
all
the
bidden
guests
should
drinke
therein
.
King
Balthasar
did
this
,
to
the
end
the
Princes
and
Lords
,
with
al
his
Captains
,
should
manfully
helpe
him
to
defend
the
Siege
,
and
also
to
shew
that
hee
had
much
treasure
to
pay
them
for
their
paines
.
For
to
say
the
truth
,
there
is
nothing
that
encourageth
men
of
warre
more
,
then
to
see
their
reward
before
their
eyes
:
As
they
were
drinking
merily
(
at
the
banquet
)
of
these
cups
which
Nabuchodonozar
had
robbed
from
the
Temple
of
Hierusalem
,
suddenly
by
the
power
of
God
,
and
the
desert
of
his
offences
,
there
appeared
a
hand
in
the
wall
without
a
body
or
arme
,
Mane
,
Thetel
,
Phares
,
which
signifieth
:
O
King
Balthasar
,
God
hath
seene
thy
life
,
and
findeth
that
thy
malice
is
now
accomplished
.
Hee
hath
commaunded
that
thou
and
thy
Realme
should
bee
weighed
,
and
hath
found
that
there
lacketh
a
great
deale
of
iust
weight
,
wherfore
he
commaundeth
,
that
thy
life
for
thine
offences
bee
taken
from
thee
,
and
that
thy
Realme
bee
put
into
the
hands
of
the
Persians
and
Medes
,
which
are
thine
enemies
.
This
vision
was
not
frustrare
,
for
the
same
night
without
any
longer
delay
,
the
execution
of
the
sentence
was
put
in
effect
by
the
enemies
.
The
King
Balthasar
dyed
,
the
Realme
was
lost
,
the
treasures
were
robbed
,
the
Noble
men
taken
,
and
al
the
Chaldeans
captiues
,
I
would
now
know
,
sith
Balthasar
was
so
extreamely
punished
onely
for
giuing
his
Concubines
&
friends
drinke
in
the
sacred
cups
,
what
paine
deserueth
Princes
and
Prelates
then
,
which
robbe
the
Churches
for
prophane
things
?
how
wicked
soeuer
Balthasar
was
,
yet
hee
neuer
chaunged
,
gaue
,
sold
,
nor
engaged
the
treasures
of
the
Synagogue
:
but
what
shall
wee
say
,
and
speake
of
Prelates
,
which
without
any
shame
,
waste
,
change
,
sell
and
spend
the
Church
goods
?
I
take
it
to
be
lesser
offence
to
giue
drinke
in
a
Chalice
,
as
King
Balthasar
did
to
one
of
his
Concubines
,
then
to
enter
into
the
Church
by
Symony
,
as
many
do
now
a
daies
.
What
meaneth
this
also
,
that
for
the
offence
of
Nabuchodonozar
in
Ierusalem
,
his
sonne
Balthasar
should
come
and
bee
punished
?
For
this
truely
mee
thinke
not
consonant
to
reason
,
nor
agreeable
to
mans
Lawe
,
that
the
Father
should
commit
the
Theft
,
and
the
sonne
should
requite
it
with
seuen
double
.
To
this
I
answer
,
That
the
good
child
is
bound
to
restore
all
the
goods
that
his
Father
hath
left
him
euill
gotten
.
For
hee
that
enioyeth
the
theft
,
deserueth
no
lesse
punishment
,
then
hee
that
committeth
the
theft
.
For
in
the
end
both
are
theeues
,
and
deserue
to
bee
hanged
on
the
gallows
of
the
diuine
iustice
.
Why
King
Ahab
was
punished
.
IN
the
fifth
Booke
of
Malachie
,
that
is
to
say
,
in
the
third
booke
of
Kings
,
the
8.
Chapter
.
It
is
declared
,
that
Asa
being
King
of
Iudea
,
and
prophesying
in
Ierusalem
,
at
the
time
Omri
was
King
of
Israel
,
and
after
him
succeeded
Ahab
his
sonne
,
being
of
the
age
of
22
,
yeares
.
This
Ahab
was
not
onely
young
of
yeares
,
but
younger
of
vnderstanding
,
and
was
numbred
among
the
wicked
Kings
:
not
onely
euill
,
but
too
euil
:
for
the
Scriptures
doe
vse
to
call
them
by
names
infamed
,
whose
liues
deserued
no
memory
.
The
Secondarily
,
this
King
Ahab
married
the
daughter
of
the
King
of
the
Idumeans
,
whose
name
was
Iezabel
,
which
was
of
the
stocke
of
the
Gentiles
,
and
he
of
the
Hebrewes
.
And
for
a
truth
the
marriage
was
vnaduisedly
considered
:
for
sage
Princes
should
take
wiues
conformable
to
their
lawes
and
conditions
,
vnlesse
they
wil
repent
themselus
afterwards
.
Thirdly
,
hee
built
againe
the
City
of
Hierico
,
which
by
the
commaundement
of
God
was
destroyed
,
and
commanded
that
vpon
grieuous
pains
it
should
not
bee
reedefied
againe
:
because
the
offences
that
were
therein
committed
were
so
great
,
that
the
Inhabitants
did
not
onely
deserue
to
lose
their
liues
,
but
also
that
in
Hierico
there
should
not
one
stone
remaine
vpon
another
.
Fourthly
,
King
Ahab
built
a
sumptuous
Temple
to
the
Idol
Baal
,
in
the
City
of
Samaria
,
and
consecrated
a
wood
vnto
him
,
which
he
had
very
pleasant
,
and
set
in
the
Temple
his
Image
of
fine
gold
:
so
that
in
the
raign
of
this
cursed
King
,
Baal
the
wicked
Idol
was
so
highly
esteemed
,
that
not
onely
secretly
,
but
also
openly
,
they
blasphemed
the
true
&
liuing
God
.
The
case
was
such
,
that
one
day
Ahab
going
against
the
King
of
Syria
,
to
take
him
and
his
City
called
Ramoth
Gilead
,
being
in
battell
was
shot
into
the
brest
with
an
arrow
,
wherewith
he
not
onely
lost
his
life
,
but
also
the
dogges
did
lap
vp
his
bloud
that
O
Princes
and
great
Lords
,
if
you
will
giue
credite
vnto
mee
you
shall
haue
nothing
more
in
recommendation
then
to
bee
good
Christians
:
Sith
yee
see
that
as
this
Prince
in
his
life
,
did
serue
strange
Idols
:
so
it
was
reason
,
that
after
his
death
,
his
bloud
should
bee
buried
in
the
entrals
of
rauenous
dogs
.
why
King
Manasses
was
punished
.
THe
King
Manasses
was
the
sonne
of
Ezechias
,
and
Father
of
Amon
,
which
were
all
Kinges
.
And
truly
they
differed
so
much
in
manners
and
conditions
,
that
a
man
could
scarcely
iudge
,
whether
the
vertues
and
prowesses
of
the
Father
,
were
more
to
be
desired
:
or
the
vice
and
wickednesse
of
the
children
to
bee
abhorred
.
This
Manasses
was
a
wicked
Prince
,
for
as
much
as
he
built
new
Temples
to
Baal
,
and
in
the
Cities
made
Hermitages
for
the
Idols
,
and
in
the
mountaines
repayred
all
the
Altars
that
heretofore
were
consecrated
to
the
Deuill
.
Hee
consecrated
many
Forrests
and
Woods
to
the
Idolls
,
he
honoured
the
Starres
as
the
Gods
,
&
did
sacrifice
to
the
Planets
and
Elements
:
for
the
man
that
is
abandoned
by
the
hand
of
God
,
there
is
no
wickednesse
that
his
obstinate
heart
doth
not
enterprise
.
So
that
hee
had
in
his
Pallace
all
manner
of
false
Prophets
,
as
Southsayers
,
Prophesiers
,
Witches
,
Sorcerers
,
Enchaunters
,
and
Coniurers
,
the
which
dayly
hee
caused
to
giue
sacrifice
to
the
Idols
:
and
gaue
such
credite
to
Sorcerers
and
Inchaunters
,
that
his
seruants
were
all
for
the
most
part
Sorcerers
,
and
in
them
was
his
chiefe
delight
and
pleasure
.
And
likewise
he
was
skilfull
in
all
kind
of
mischiefe
,
and
ignorant
in
all
vertues
.
He
was
so
cruell
,
and
spilt
so
much
innocent
bloud
,
that
if
it
had
beene
water
put
together
,
and
the
bodies
of
them
that
he
slew
layd
on
heapes
,
it
would
both
haue
couered
their
carkases
,
and
also
haue
drowned
the
liuing
:
Yet
hee
not
contented
with
that
I
haue
spoken
off
,
set
in
the
Temple
of
the
Lord
Hierusalem
.
Sith
the
King
Manasses
hath
beene
so
bolde
to
contemne
mee
,
and
himselfe
alone
to
commit
the
offences
of
all
,
I
will
chastice
him
alone
with
the
same
correction
that
hee
hath
shewed
vnto
others
.
By
these
words
let
Princes
note
here
,
how
the
diuine
vengeance
extendeth
no
further
,
then
our
offences
deserue
,
so
that
if
our
fault
bee
litle
,
the
punishment
which
hee
giueth
vs
is
very
temperate
:
but
if
the
Prince
bee
stubborne
and
obstinate
in
his
wickednesse
,
let
him
be
sure
that
the
punishment
shall
be
extreame
.
Why
Iulius
,
Pompeius
,
Xerxes
,
Catilina
,
Germanicus
,
and
Brennus
were
punished
.
WHen
Pompeius
the
Great
passed
into
the
Orient
,
with
all
the
Host
of
the
Romaine
people
,
and
after
he
had
subdued
all
Siria
,
Mesopotamia
,
Damasco
,
and
Arabia
:
hee
passed
into
the
Realme
of
Palestine
,
which
otherwise
was
called
Iudea
,
where
he
committed
diuers
and
sundry
euils
,
so
that
many
of
the
Romanes
and
Hebrues
dyed
there
.
Finally
,
by
force
of
Armes
hee
tooke
the
puissant
City
of
Hierusalem
,
which
as
Plinie
sayeth
,
was
the
best
of
all
Asia
:
And
Strabo
sayeth
of
the
situation
of
the
World
,
that
Rome
was
the
chiefe
of
all
Italy
,
and
of
Affricke
the
principall
was
Carthage
,
of
Spaine
Numantia
:
of
Germany
,
Argentine
:
of
Caldea
,
Babylon
:
of
Egypt
,
Thebes
:
of
Greece
,
Athens
:
of
Phenice
,
Tira
:
of
Cappadocea
,
Cesare
:
of
Thrace
,
Constantinople
:
and
of
Palestine
,
Hierusalem
.
Pompeius
therefore
not
contented
to
kill
all
the
Auncients
of
that
warre
,
to
imprison
the
youth
,
to
behead
the
elders
,
to
force
the
mothers
,
to
defile
the
virgins
,
to
teare
in
peeces
the
children
,
to
beat
down
buildings
,
The
famous
rebell
Catilina
(
as
Salust
The
noble
Marcuus
Marcellus
(
to
whome
no
Romaine
is
to
bee
compared
in
vertues
)
the
same
day
hee
caused
the
Temple
of
the
Goddesse
Februa
to
be
burnt
,
was
himselfe
slaine
in
battell
.
The
noble
Romaine
Captaine
Drusius
Germanicus
,
that
was
so
well
willed
and
beloued
,
because
hee
gaue
a
calfe
meate
to
eate
(
which
was
the
God
of
the
Chaldeans
(
being
prohibited
and
forbidden
)
within
a
moneth
after
dyed
,
whose
death
was
greatly
lamented
in
Rome
.
Suetonius
sayeth
,
that
after
Iulius
Caesar
,
had
robbed
the
Temple
of
the
Gawles
;
the
Gods
alwayes
made
him
afrayde
in
the
night
.
And
Xerxes
,
which
was
the
Sonne
of
King
Darius
,
when
he
passed
into
Italy
to
wage
battell
,
before
all
other
things
hee
sent
foure
thousand
Horsemen
to
Delphos
(
where
the
Temple
of
God
Apollo
was
,
)
to
beate
it
downe
:
for
the
pride
of
Xerxes
was
so
great
,
that
hee
would
not
only
subdue
men
,
but
also
conquer
the
Gods
:
It
chanced
,
that
euen
as
they
approached
neere
the
Temple
to
beate
it
downe
,
a
sodaine
tempest
fell
vpon
Brennus
was
one
of
the
renowned
Captaines
of
the
Gothes
,
who
sith
hee
had
conquered
and
subdued
the
Greekes
,
determined
also
to
robbe
the
Treasures
of
the
Temples
,
saying
that
Gods
should
giue
vnto
men
,
&
not
men
vnto
Gods
,
and
that
it
was
great
honour
to
the
Gods
,
that
with
their
goods
,
men
should
bee
made
rich
:
But
as
they
beganne
to
robbe
the
Temple
,
there
fell
a
multitude
of
arrowes
from
heauen
,
that
the
Captaine
Brennus
dyed
there
,
and
all
his
After
that
Sextus
Pompeius
was
vanquished
in
the
battell
by
sea
,
neare
vnto
Sicilie
,
by
Octauus
Augustus
,
hee
retired
himselfe
into
the
Arkes
Lacinii
,
where
there
was
an
auncient
Temple
consecrated
to
the
Goddesse
Iuno
,
endowed
with
maruellous
Treasures
.
And
it
chaunced
one
day
,
that
his
Souldiers
asking
him
money
,
and
he
being
then
without
,
he
commaunded
them
to
beate
down
the
Temple
of
the
Goddesse
Iuno
,
and
to
pay
themselus
with
the
spoyle
of
her
treasure
.
Vhe
Historiographers
say
,
that
within
a
while
after
it
chanced
,
Sextus
Pompeius
to
be
taken
of
the
knights
of
Marcus
Antonius
,
and
when
hee
was
brought
before
Titus
Generall
of
the
Army
,
he
spake
vnto
him
these
words
I
will
you
know
Sextus
Pompeius
,
I
doe
not
condemne
thee
to
dye
for
the
offences
thou
hast
committed
against
my
Lord
Marcus
Antonius
:
But
because
thou
hast
robbed
and
beaten
downe
the
Temple
of
the
Goddesse
Iuno
.
For
thou
knowest
,
that
the
good
Captaines
ought
to
forget
the
offences
against
men
,
and
to
reuenge
the
iniuries
done
.
the
Gods
.
CHAP.
XXIIII
.
How
Valente
the
Emperour
because
hee
was
an
euill
Christian
,
lost
in
one
day
both
the
Empire
and
his
life
,
and
was
burned
aliue
in
a
sheepecote
.
WHen
Iulian
the
Apostate
was
Emperour
of
Rome
,
hee
sent
to
conquer
Hungary
,
of
no
iust
title
hee
had
to
it
,
more
then
of
ambition
to
vnite
it
to
the
Romane
Empire
,
For
tirannous
Princes
vse
all
their
force
to
vsurpe
other
realms
by
crueltie
,
and
little
regard
whether
they
may
doe
it
by
iustice
.
And
because
the
Romane
Empire
was
of
great
force
,
this
ambitious
Emperour
Iulian
,
had
in
that
warres
a
mighty
and
puissant
Armie
,
which
did
wonderfull
much
harme
through
all
the
countries
they
came
.
For
the
fruites
of
warres
is
,
to
bereaue
the
enemies
of
life
,
and
to
spoyle
the
men
of
theyr
goods
.
It
chaunced
one
day
as
fiue
knights
went
out
of
the
Campe
,
to
make
a
rode
,
they
found
a
youngman
that
The
Romane
Knights
amazed
to
see
this
young
man
defend
himselfe
from
them
all
so
stoutely
,
very
instantly
desired
him
to
goe
to
the
Romane
Campe
with
them
,
and
they
promised
him
hee
should
haue
great
entertainement
:
for
the
Romanes
were
so
diligent
,
that
they
should
omit
no
good
thing
for
want
of
money
,
so
that
it
were
for
the
publike
weale
.
This
young
man
was
called
Gracian
,
and
was
borne
and
brought
vp
in
the
Country
of
Pannonia
,
in
a
City
they
called
Cibata
:
His
lynage
was
not
of
the
lowest
sort
of
people
,
nor
yet
of
the
most
esteemed
Cittizens
,
but
were
men
that
liued
by
the
sweate
of
their
browes
,
and
in
loue
of
the
common
people
.
And
truly
it
is
no
small
benefit
that
God
had
made
him
of
a
mean
estate
,
for
to
be
of
base
lynage
,
maketh
men
to
bee
despised
,
and
not
regarded
:
and
to
come
of
a
noble
bloud
and
high
lynage
,
maketh
men
to
be
proud
and
lofty
.
This
young
man
being
come
into
Rome
:
For
truly
one
houre
of
good
successe
is
more
worth
,
then
all
worldly
fauour
.
This
Gracian
was
not
onely
singular
Iulius
Caesar
,
though
some
doe
beginne
at
the
time
of
Octauian
,
saying
,
that
hee
was
vertuous
,
and
that
Iulius
Caesar
vsurped
the
Empire
like
a
Tyrant
.
This
Valente
was
beautifull
of
person
,
but
poore
of
vertues
:
so
that
hee
was
more
beautifull
then
vertuous
,
more
couragious
then
mercifull
,
more
rich
then
charitable
,
more
cruell
then
pittifull
.
For
there
are
many
Princes
that
are
very
expert
to
deuise
new
orders
in
a
common
wealth
,
but
there
are
few
that
haue
stoute
hearts
to
put
the
same
in
execution
.
In
those
dayes
the
Sect
of
Arrian
the
cursed
Heretike
flourished
,
and
In
the
deserts
of
Egypt
in
the
mountaines
of
Armenia
,
and
in
the
cities
of
Alexandrie
,
there
was
a
great
multitude
of
Fryers
and
religious
men
,
amongst
whom
were
many
Wisemen
,
and
pure
of
life
,
constant
in
the
defence
of
the
Church
,
and
patient
in
persecutions
.
For
hee
is
a
true
religious
man
,
that
in
time
of
peace
is
charitable
to
teach
the
ignorant
,
and
bolde
in
the
time
of
Schismes
to
confound
the
Heretikes
,
The
Emperour
Valente
was
not
onely
a
friend
vnto
the
Arrians
,
and
and
an
enemie
to
the
Christians
,
but
also
hee
was
a
persecuter
of
the
deuoute
and
religious
Fryers
.
For
hee
commaunded
proclamations
to
be
hid
through
all
his
Realmes
and
Domions
,
that
all
the
religious
that
were
young
in
yeares
,
whole
of
their
bodies
,
and
sound
of
their
limmes
,
should
immediately
cast
off
theyr
Cowles
and
Hoodes
,
leauing
theyr
Monastery
,
and
take
Souldiers
wages
in
the
Campe
:
for
hee
sayde
Monasteries
were
inuented
for
nothing
else
but
to
maintaine
those
that
were
deformed
,
blinde
,
lame
and
maymed
;
and
vpon
this
occasion
,
hee
shewed
great
tyranny
:
for
many
Monasteries
were
left
naked
,
many
notable
constitutions
were
broken
,
many
hermites
were
martyred
,
many
Fryers
whipped
,
many
notable
Barons
banished
,
and
many
good
men
robbed
of
their
goods
.
For
the
vertuous
men
desired
rather
the
bitter
life
of
the
Monastery
then
the
sweete
and
pleasant
liberty
of
the
world
.
This
wicked
Emperour
yet
not
contented
with
these
things
,
as
by
chance
his
wife
commended
vnto
him
the
beauty
of
a
Romane
called
At
that
time
the
puissant
Gothes
were
in
the
parties
of
the
Orient
,
the
which
were
in
feates
of
Armes
very
valiant
and
couragious
:
but
in
things
of
faith
they
were
euil
brought
vp
,
although
the
greatest
part
of
them
were
baptized
:
for
then
the
Church
was
very
poore
of
Prelates
,
howbeit
those
that
they
had
were
very
notable
men
.
After
the
Gothes
were
baptized
,
and
the
fury
of
the
warres
somwhat
appeased
,
they
sent
Ambassadours
to
the
Emperour
Valente
,
desiring
him
that
immediately
,
and
forth
with
hee
would
send
them
holy
Catholike
Bishoppes
,
by
whose
doctrine
they
might
be
instructed
,
&
brought
to
the
Christian
faith
:
for
it
was
supposed
that
the
Emperour
of
Rome
could
haue
no
Bishops
in
their
countryes
vnlesse
they
were
vertuous
:
this
wicked
Emperour
,
sith
hee
was
now
entangled
with
heresie
,
and
that
hee
had
peruerted
the
customes
of
good
Emperours
(
that
is
,
for
hauing
about
him
euill
Bishoppes
)
as
he
was
now
enuironed
with
al
euils
and
mischiefes
,
so
hee
sent
to
the
Gothes
a
Bishop
called
Eudoxius
,
the
which
was
a
ranke
Arrian
:
and
brought
with
him
many
Bishoppes
,
which
were
Heretikes
,
by
the
which
the
Kinges
and
Princes
of
the
Gothes
were
Arrians
,
for
the
space
of
two
hundred
yeares
,
The
Catholike
Princes
ought
to
take
great
care
to
Watch
,
and
in
watching
to
be
warie
and
circumspect
,
that
they
,
their
Realmes
,
neyther
Wee
haue
declared
of
the
small
faith
that
this
Emperour
had
in
Iesus
Christ
,
and
of
the
great
mischiefes
he
did
to
the
Church
.
Let
vs
now
see
what
was
the
end
of
his
miserable
life
.
For
the
man
of
wicked
life
seldome
commeth
to
good
end
.
The
matter
was
this
,
that
as
the
Gothes
were
driuen
out
of
the
Realme
by
some
of
the
Hunnes
,
they
came
immediately
to
the
Realme
of
Thracia
,
which
then
was
subiect
to
the
Romanes
.
And
the
Emperour
Valente
without
any
couenant
receiued
them
into
his
land
,
wherein
hee
committed
great
folly
,
and
vsed
little
wisedome
:
for
it
is
a
generall
rule
,
where
The
Gothes
remained
certain
yeares
among
them
,
without
any
dissention
or
quarrelling
against
the
Romaines
:
but
afterwards
through
the
couetousnes
of
Maximus
chiefe
Captain
of
the
Romaines
,
who
denyed
the
Gothes
of
their
prouision
,
which
so
long
time
remained
Friendes
,
arose
betweene
them
so
cruell
warres
,
that
it
was
the
occasion
of
the
losse
and
vtter
vndoing
both
of
Rome
and
of
all
Italie
.
For
truly
there
is
no
enmity
doth
somuch
hurt
,
as
that
of
Friends
when
they
fall
out
at
discord
,
The
Warres
now
being
kindled
,
the
Gothes
were
scattred
through
the
Kingdome
of
Thrace
,
and
they
left
no
Forte
but
they
battered
downe
,
they
came
to
no
Townes
,
Villages
,
nor
Cities
but
they
sacked
and
spoyled
:
They
tooke
no
Women
but
they
forced
,
and
rauished
,
they
entred
into
no
house
but
they
robbed
.
Finally
,
the
Gothes
in
short
time
shewed
the
poison
that
they
had
against
the
Romans
:
&
let
no
man
maruell
that
the
Gothes
committed
so
many
cruel
and
hainous
facts
,
sith
we
that
are
Christians
doe
commit
dayly
greater
offences
.
For
among
rebels
it
is
a
common
errour
,
that
that
which
they
rob
in
the
warres
,
they
say
they
are
not
bound
to
restore
in
peace
.
The
Emperor
Valente
was
then
in
the
citie
of
Antioch
,
and
sith
he
had
assembled
there
a
great
armie
,
and
had
great
aide
out
of
Italy
,
he
determined
himselfe
in
person
to
goe
into
the
campe
of
the
Romans
,
and
to
giue
the
onset
against
the
Gothes
,
wherein
hee
shewed
himselfe
more
bold
then
wise
for
a
Prince
in
battael
can
do
no
more
then
one
man
,
nor
fight
more
then
one
man
,
and
if
he
die
,
he
is
the
occasion
of
the
death
and
destruction
of
them
all
.
When
both
the
hosts
of
the
Romaines
and
the
Gothes
ioyned
,
there
was
betweene
them
a
cruell
and
mortall
fight
:
so
that
in
the
first
brunt
the
Gothes
shewed
themselues
so
valiant
,
that
they
put
to
flight
the
Romans
horsemen
,
leauing
their
footemen
alone
in
great
ieopardie
,
the
which
in
short
space
after
were
discomfited
and
slaine
,
not
one
left
aliue
.
For
the
barbarous
sware
that
that
day
the
Gothes
should
all
die
,
or
else
vtterly
they
would
destroy
the
name
of
the
Romanes
.
And
in
this
first
charge
the
Emperour
Valente
was
mortally
wounded
,
who
perceyuing
he
had
his
deathes
wound
,
and
that
the
battell
was
lost
,
hee
determined
to
flye
and
saue
himselfe
;
but
when
fortune
beginneth
to
persecute
any
man
,
shee
leaueth
him
not
vntill
shee
see
him
dead
,
or
beaten
downe
without
recouery
.
Therefore
as
this
wicked
Emperour
(
thinking
to
saue
himselfe
)
came
into
a
sheepecote
,
the
enemies
seeing
him
,
in
the
end
set
fire
on
the
shepecote
,
and
burnt
him
aliue
.
So
in
one
day
hee
loft
his
person
,
his
life
,
his
honour
,
and
his
Empire
.
For
it
is
meete
that
Princes
and
great
Lords
should
lift
vp
their
eyes
to
consider
well
the
Historie
of
Valente
,
that
they
stray
not
from
the
Catholike
Faith
,
that
they
dishonour
not
Gods
Ministers
and
maintaine
heresyes
.
For
as
this
accursed
Emperour
Valente
for
his
wicked
doings
was
condignely
punished
by
the
hands
of
Almighty
God
So
let
them
be
assured
,
the
selfe
same
God
will
not
pardon
their
offences
.
For
it
is
a
rule
infallible
,
That
that
Prince
which
is
not
a
good
Christian
,
shal
fall
into
the
hands
of
his
cruell
enemies
.
CHAP.
XXV
.
Of
the
Emperor
Valentinian
and
Gracian
his
Sonne
,
which
raigned
in
the
time
of
Saint
Ambrose
,
which
because
they
were
good
Christians
,
were
alwayes
fortunate
,
and
that
God
giueth
victory
vnto
Princes
,
more
through
the
teares
of
them
that
pray
,
then
thorow
the
weapons
of
those
that
fight
.
IAlentinian
and
Valent
were
brethren
,
and
the
eldest
of
This
Valentinian
was
a
lusty
yong
man
,
of
a
sanguine
complexion
,
and
of
his
body
well
shaped
,
and
aboue
all
hee
was
a
good
Christian
,
and
of
all
the
people
generally
welbeloued
:
For
nothing
adorneth
the
noble
man
more
,
then
to
bee
counted
ciuill
and
courteous
of
behauiour
.
At
that
time
when
the
Emperour
Iulian
persecuted
most
the
Christians
:
Valentinian
was
Pretour
of
the
Armies
;
and
when
Iulian
was
aduertised
that
Valentinian
was
a
Christian
,
hee
sent
vnto
him
,
and
bad
him
doe
sacrifice
to
the
Idols
of
the
Romane
Emperor
,
or
else
to
forsake
the
office
of
his
Pretorship
.
Iulian
would
gladly
haue
killed
Valentinian
but
he
durst
not
:
for
it
was
a
Law
inuiolable
amongst
the
Romanes
,
that
no
Citizen
should
be
put
to
death
without
the
decree
of
the
Senate
,
Valentinian
receyuing
the
message
of
this
Emperour
Iulian
,
aduertised
of
his
will
(
which
was
to
renounce
his
faith
,
or
to
leaue
his
office
)
hee
did
not
onely
resigne
his
office
,
but
therewithall
forgaue
the
Emperour
all
the
money
hee
ought
him
for
arrerages
of
his
sernice
.
And
because
hee
would
liue
with
a
more
quiet
conscience
he
went
from
Rome
into
a
Cloyster
,
where
hee
banished
himselfe
for
two
yeares
and
a
halfe
;
&
for
this
hee
was
highly
esteemed
and
commended
.
For
it
is
a
good
signe
,
That
man
is
a
good
Christian
,
which
of
his
owne
free
will
renounceth
worldly
goods
.
Shortly
after
it
happened
that
Iulian
the
Emperour
went
to
conquere
the
Realme
of
Persia
,
where
in
a
battell
hee
was
very
sore
wounded
,
and
fell
downe
dead
in
the
present
place
.
For
to
the
mishaps
of
Fortune
,
the
Emperour
with
all
his
estate
and
pleasures
is
as
much
subiect
,
as
is
the
poorest
man
that
lieth
in
the
streetes
.
When
the
newes
came
to
Rome
that
Iulian
was
dead
,
by
the
consent
of
all
,
Valentinian
was
created
Emperour
;
so
that
hee
being
banished
for
Christs
sake
,
was
called
againe
,
and
crowned
Prince
of
the
Romane
Empire
.
Let
no
man
care
to
loose
all
that
hee
possesseth
,
let
no
man
weigh
to
see
himselfe
despised
for
Christes
sake
:
For
in
the
end
men
cannot
in
a
thousand
yeeres
so
much
abase
vs
,
as
God
in
one
houre
can
exalt
vs
.
In
the
same
yeare
,
which
was
from
the
foundation
of
Rome
●119
in
a
City
called
Atrobata
,
it
rained
very
fine
wooll
,
so
that
all
the
City
became
rich
.
In
the
same
yeare
,
in
the
City
of
Constantinople
,
it
hayled
such
great
stones
,
that
they
killed
many
men
,
&
left
no
heards
in
the
fields
aliue
.
At
that
same
time
there
came
an
Earthquake
throughout
Italy
,
and
so
likewise
in
Sicille
,
that
many
houses
fell
,
and
slew
sundry
persons
,
and
aboue
all
,
the
sea
rose
in
such
sort
,
that
it
drowned
many
Cities
nigh
thereunto
.
Paulus
Diaconus
in
the
11.
booke
Marcus
Aurelius
dyed
(
with
whom
the
felicitie
of
the
Roman
Empire
ended
)
they
euer
vsed
thencefoorth
in
Rome
to
compare
and
liken
the
yong
and
new
come
Princes
to
the
ancient
Emperours
their
Anrecessors
.
That
is
to
say
,
if
the
Prince
were
couragious
,
they
sayde
hee
was
like
Iulius
Caesar
,
if
he
were
vertuous
,
they
sayde
he
was
an
other
Octauian
:
if
he
were
fortunate
,
that
hee
was
Tiberius
,
if
hee
were
rash
,
they
say
de
he
was
Caligula
,
if
he
were
cruell
,
they
compared
him
to
Nero
,
if
hee
were
mercifull
,
they
said
he
was
like
to
Traian
,
or
Antoninus
Pius
,
if
he
were
beaucifull
,
they
likened
him
to
Titus
,
if
idle
they
compared
him
to
Domitian
,
if
he
were
patient
,
they
called
him
Vespasius
,
if
he
were
temperate
they
likened
him
to
Adrian
,
if
he
were
deuout
to
their
gods
,
then
he
seemed
Aurelianus
.
Finally
,
he
that
was
sage
and
vertuous
,
they
compared
him
to
the
good
Marcus
Aurelius
.
This
Emperour
Valentinian
was
a
good
Christian
,
and
in
all
his
affaires
touching
the
Empire
,
very
wise
and
circumspect
,
and
yet
he
was
noted
for
one
thing
verie
much
,
and
that
was
,
that
hee
trusted
and
fauoured
his
seruants
so
much
,
and
was
so
led
by
his
Friends
,
that
through
their
occasion
,
(
they
abusing
his
loue
and
credite
,
)
there
arose
many
dissentions
amongst
the
people
.
Seneca
saide
once
vnto
the
Emperour
Nero
,
I
will
that
thou
vnderstand
(
Lorde
)
that
there
is
no
patience
,
can
suffer
,
that
two
or
three
absolutely
commaund
all
,
not
for
that
they
are
most
vertuous
,
but
for
that
they
are
most
in
fauour
with
thee
.
O
yee
Noble
Princes
and
great
Lords
,
if
you
were
as
I
am
,
I
know
not
what
you
would
doe
:
but
if
I
were
as
you
bee
,
I
would
behaue
my selfe
in
such
sorte
to
them
of
my
house
,
that
they
should
be
seruants
,
to
serue
and
obey
mee
:
and
not
to
boast
themselues
,
to
bee
so
farre
in
fauour
as
to
commaund
mee
:
For
that
Prince
is
not
sage
,
that
to
content
a
fewe
getteth
the
hatred
of
all
.
The
Emperour
Valentinian
dyed
in
the
fiue
and
fiftie
yeare
of
his
byrth
,
and
the
eleuenth
yeare
of
his
Empire
,
The
two
brethren
beeing
Emperours
,
that
is
to
say
,
Valentinian
and
Valent
,
through
the
desire
of
the
Father
in
law
of
Gracian
,
who
was
father
to
his
wife
,
and
desirous
to
haue
one
of
his
daughters
children
,
chose
Valentinian
to
bring
vp
,
who
had
a
sonne
named
Gracian
,
which
was
created
Emperor
so
young
,
that
as
yet
he
had
no
beard
.
And
truly
the
Senate
would
not
haue
suffered
it
,
if
the
Father
had
not
bin
vertuous
,
and
the
childe
sage
.
But
the
Senate
would
haue
done
this
,
and
more
also
for
Valentinian
,
because
hee
did
deserue
it
well
of
the
Romaine
people
.
For
it
is
reason
in
distributing
of
the
Offices
,
That
Princes
haue
more
repsect
to
the
deserts
of
the
Fathers
,
then
to
the
tender
age
of
the
Children
.
This
young
Gracian
began
to
be
so
temperate
,
and
was
so
good
a
Christian
in
fauouring
the
Church
,
that
it
For
the
childe
that
is
vertuous
,
is
alwayes
the
memorie
of
the
Father
after
his
death
.
In
the
yeare
of
the
Foundation
of
Rome
,
a
thousand
,
an
hundred
,
thirtie
and
two
,
the
said
Gracian
the
younger
was
created
sole
Heyre
of
the
whole
Empire
,
his
vnckle
Valent
and
his
Father
being
departed
the
world
.
And
after
Gratian
came
to
the
Empire
,
many
Bishops
which
were
banished
in
the
time
of
his
Vnckle
Valent
,
were
restored
to
the
Church
againe
,
and
bannished
all
the
sect
of
the
Arrians
out
of
his
Region
.
Truely
he
shewed
himselfe
to
bee
a
very
religious
and
Catholike
Prince
.
For
there
is
no
better
iustice
to
confound
humain
malice
,
then
to
establish
the
good
in
theyr
estate
.
In
the
first
yeare
of
the
raigne
of
Gracian
Emperour
,
all
the
Germanes
and
the
Gothes
rebelled
against
the
Romane
Empire
,
for
they
would
not
onely
not
obey
him
,
but
also
they
prepared
an
huge
Army
to
inuade
his
Empire
:
Imagining
that
sith
Gracian
was
young
,
hee
neyther
had
the
wit
,
nor
yet
the
boldnesse
to
resist
them
:
For
where
the
Prince
is
young
,
there
oftentimes
the
people
suffered
much
wrong
,
and
the
Realme
great
misery
,
Newes
came
to
Rome
,
how
that
the
Gaules
and
Germaines
were
vp
,
the
Emperour
Gracian
wrote
to
all
the
Catholike
Bishops
,
that
they
should
offer
in
their
Churches
great
Sacrifices
with
prayers
vnto
God
,
and
in
Rome
likewise
it
was
ordayned
,
that
generally
processions
should
be
had
,
to
the
end
Almighty
God
should
moderate
his
ire
against
his
people
:
For
good
Christians
first
pacifie
God
with
Prayers
before
they
resist
their
enemies
with
weapons
.
This
good
Prince
shewed
himselfe
to
be
no
lesse
warlike
in
his
outward
affayres
,
then
a
good
Christian
in
his
Religion
:
for
God
giueth
victories
vnto
Princes
more
through
tears
then
through
weapons
.
These
things
thus
finished
,
and
his
affayres
vnto
God
recommended
,
the
noble
Emperour
Gracian
determined
to
march
on
,
and
himselfe
in
person
to
giue
the
battell
.
And
truly
as
at
the
first
hee
shewed
himselfe
to
bee
a
good
Christian
:
so
now
he
declared
himselfe
to
bee
a
valiant
Emperour
:
For
it
were
a
great
infamy
and
dishonour
,
that
a
Prince
by
negligence
or
cowardnes
should
lose
that
which
his
Predecessors
by
force
of
armes
had
gotten
.
The
army
of
the
enemies
exceeded
farre
the
Romane
army
in
number
,
and
when
they
met
together
in
a
place
called
Argentaria
,
the
Romaines
being
inferiour
to
their
enemies
in
number
,
were
afraide
:
For
in
the
warres
the
great
multitude
of
enemies
and
their
puissant
power
,
maketh
oft-times
the
desired
victorie
to
be
doubtful
.
This
thing
seene
of
the
Romanes
,
and
by
them
considered
,
importunately
they
besought
the
Emperour
not
to
charge
the
battell
,
for
they
sayde
hee
had
not
men
sufficient
:
And
herein
they
had
reason
:
For
the
sage
Prince
should
not
rashly
hazard
his
person
in
the
warre
:
nor
yet
should
lightly
put
his
life
in
the
hands
of
Fortune
.
The
Emperour
Gracian
not
changing
countenance
,
nor
stopping
in
his
words
,
to
all
the
Knights
which
were
about
him
,
answered
in
this
wise
.
CHAP.
XXVI
.
Of
the
godly
Oration
which
the
Emperour
Gracian
made
to
his
Souldiers
before
hee
gaue
the
battell
.
VAliant
Knights
&
Companions
in
I
haue
taken
vpon
mee
this
daungerous
and
perillous
warres
:
first
trusting
that
on
my
part
iusticeremaineth
,
and
sith
God
is
the
same
onely
iustice
,
I
trust
assuredly
hee
will
giue
mee
the
victory
in
this
perillous
conflict
:
For
iustice
auayleth
Princes
more
that
they
haue
,
then
the
men
of
warre
doe
which
they
lead
.
Wherfore
sith
my
cause
is
iust
,
and
that
I
haue
God
the
onely
Iudge
therof
on
my
side
,
me
thinketh
if
for
any
worldly
feare
I
should
cease
to
giue
the
battell
.
I
should
both
shew
my selfe
to
be
a
Prince
of
small
faith
,
and
also
blaspheme
God
,
saying
hee
were
of
small
iustice
.
For
God
sheweth
most
his
power
there
,
where
the
frailenesse
of
man
hath
least
hope
.
Then
sith
I
beginne
the
warre
,
and
that
by
mee
the
warre
is
procured
,
and
for
mee
you
are
come
to
the
warre
,
I
haue
determined
to
enter
into
the
battell
,
and
if
I
perish
therein
,
I
shall
bee
sure
it
shall
bee
for
the
memory
of
my
person
,
and
the
saluation
of
my
Soule
:
For
to
dye
through
iustice
is
not
to
dye
,
but
to
change
death
for
life
.
And
thus
doing
,
if
I
lose
my
life
,
yet
therefore
I
lose
not
my
honour
,
and
all
this
considered
I
doe
that
which
for
the
Common-wealth
I
am
bound
,
For
to
a
Prince
it
were
great
infamy
and
dishonour
,
that
the
quarrell
being
his
owne
,
should
by
the
bloud
of
others
be
reuenged
.
I
will
proue
this
day
in
battell
whether
I
was
chosen
Emperour
by
the
diuine
will
or
not
:
For
if
God
this
day
causeth
my
life
to
bee
taken
from
me
,
it
is
a
manifest
token
he
hath
a
better
in
store
for
me
,
and
if
through
his
mercy
I
be
preserued
,
it
signifieth
that
for
some
other
better
thing
he
granteth
me
life
.
For
in
the
end
the
sword
of
the
enemy
is
but
the
scourge
of
our
offences
.
The
best
that
I
see
therefore
in
this
matter
to
bee
done
is
,
that
till
three
dayes
be
passed
the
battell
bee
not
giuen
,
and
that
wee
confesse
our
selus
this
night
,
&
in
the
morning
prepare
our
selus
to
receiue
our
Redeemer
,
and
besides
this
,
that
euery
man
pardon
his
Christian
brother
,
if
he
haue
had
any
wrong
or
iniury
done
him
:
for
oft
times
though
the
demaund
of
the
war
bee
iust
,
yet
many
mishaps
befall
therein
,
through
the
offences
of
those
which
pursue
&
follow
the
same
.
After
that
three
dayes
are
past
,
&
each
thing
according
to
my
sayings
before
accomplished
in
euery
point
as
behoueth
,
then
let
God
dispose
all
things
as
hee
shall
see
good
,
for
now
I
am
fully
determined
to
aduenture
my
life
in
battell
▪
Wherefore
my
valiant
and
stout
warriours
,
doubt
not
at
all
,
for
this
day
I
must
eyther
vanquish
mine
enemies
,
or
else
suffer
death
:
and
if
I
dye
,
I
doe
that
which
needes
I
must
.
Wherefore
I
will
now
cease
to
exhort
you
any
more
,
desiring
you
to
consider
that
,
whereunto
your
duties
leadeth
you
,
remembring
that
you
are
come
as
knights
,
and
in
the
defence
of
your
Country
,
you
wage
battell
:
for
now
we
are
come
to
that
pinch
,
that
deedes
must
more
auaile
Let
all
other
Princes
take
example
by
this
noble
Prince
:
let
them
consider
how
it
behoueth
them
to
be
good
Christians
,
and
that
in
great
warres
and
conflicts
they
neede
not
feare
the
great
number
of
their
enemies
:
but
they
ought
greatly
to
see
that
the
wrath
of
God
bee
pacified
:
For
the
heart
is
more
dismaied
with
the
secret
sinnes
,
then
it
is
feared
with
the
open
enemies
.
CHAP.
XXVII
.
That
the
Captaine
Theodosius
which
was
Father
of
the
Great
Emperour
Theodosius
,
dyed
a
good
Christian
:
And
of
the
King
Hismarus
,
and
the
Bishop
Siluanus
.
And
of
a
Councell
that
was
celebrated
,
with
the
Lawes
which
they
made
and
established
in
the
same
.
THe
two
brethren
being
Emperours
,
that
is
to
say
,
Valentinian
and
Valente
,
in
the
coastes
of
Africke
,
&
the
realme
of
Mauritania
,
a
Tyrant
vsurped
the
place
of
a
King
against
the
Romanes
,
who
was
named
This
tyrant
Thyrmus
by
much
crueltie
came
possessed
of
the
realme
of
Mauritania
:
and
not
contented
therewith
,
but
also
by
tyranny
possessed
a
great
part
of
Affricke
,
and
prepared
as
(
Hannibal
did
)
an
huge
armie
to
passe
into
Italy
,
to
dye
in
challenging
the
Empire
of
Rome
.
This
was
a
renowmed
Tyrant
that
neuer
tooke
pleasure
in
any
other
thing
so
much
,
as
to
spoyle
and
robbe
others
of
their
goods
.
The
Romaines
that
in
all
their
doings
were
very
sage
,
and
of
the
tyranny
of
tyrants
,
sufficiently
monished
,
immediately
prepared
a
great
Army
to
passe
into
Affricke
,
and
to
spoyle
the
realme
,
and
to
destroy
the
Tyrant
by
the
commandement
and
decree
of
the
Senate
,
and
that
for
no
pact
or
couenant
the
Tyrant
should
liue
.
And
without
doubt
this
commaundement
was
iust
:
For
to
him
that
is
a
destroier
of
the
Common-wealth
,
it
is
not
punishment
inough
to
take
away
his
life
.
At
that
time
there
was
a
Knight
in
Rome
,
whose
name
was
Theodosius
,
a
man
well
strucken
in
yeares
,
and
yet
better
approued
in
warres
,
but
he
was
not
the
richest
:
howbeit
hee
vaunted
himselfe
(
as
truth
was
)
to
bee
of
the
bloud
of
Traian
the
great
Emperour
,
vpon
which
occasion
,
he
was
greatly
honoured
and
feared
in
Rome
,
for
the
Commons
were
so
noble
&
gracious
towards
their
Princes
,
that
all
those
which
from
the
good
and
vertuous
Emperour
descended
,
were
of
the
whole
Common-wealth
greatly
esteemed
.
This
noble
Theodosius
was
of
yeers
so
auncient
,
and
so
honoured
in
his
olde
age
for
his
gray
hayres
,
so
noble
of
lynage
,
and
so
approued
in
warres
,
that
he
was
by
the
authority
of
the
Emperour
Valentinian
,
by
the
consent
of
al
the
Senate
,
and
by
the
good
wils
of
the
whole
people
,
chosen
to
to
goe
to
the
conquest
of
Affricke
,
&
truely
their
reason
was
good
:
For
Theodosius
desired
much
to
fight
against
that
Tyrant
Thyrmus
,
and
all
the
people
were
glad
that
such
a
captaine
led
the
Armie
,
So
this
Theodosius
imbarked
with
the
Army
,
departed
from
Rome
,
and
in
fewe
dayes
arriued
at
Bona
,
which
was
a
City
greatly
replenished
with
people
,
situated
in
a
hauen
of
the
Sea
in
Affricke
:
And
as
he
and
his
Army
was
landed
,
the
tyrant
Thyrmus
forthwith
encamped
his
Army
in
the
field
in
the
face
of
the
Romaines
,
and
so
all
being
planted
in
the
plame
,
the
one
to
assault
,
and
the
other
to
defend
:
immediatly
the
two
Armies
ioyned
,
and
the
one
assaulting
the
other
fiercely
,
on
both
sides
was
great
slaughter
.
So
that
those
which
to
day
were
conquered
,
to
morrow
did
conquere
:
and
those
which
yesterday
were
Conquerours
,
afterward
remained
conquered
.
For
,
in
long
warres
Fortune
chaungeth
.
In
the
Prouince
of
Mauritania
,
there
was
a
strong
Cittie
called
Obelista
,
and
as
the
captaine
Theodosius
,
by
his
force
occupyed
all
the
Fielde
,
the
Tyrant
Thyrmus
fortified
himselfe
in
the
Citie
,
the
which
valiantly
being
assaulted
of
the
Captain
Theodosius
,
and
almost
with
his
men
,
entring
into
the
same
:
The
Tyrant
Thyrmus
,
(
because
hee
would
not
commit
himselfe
vnto
the
faith
of
other
men
,
)
slewe
himselfe
with
his
proper
handes
.
For
the
At
that
time
the
Emperour
Valent
,
by
the
arte
of
Nigromancie
,
wrought
secretly
,
to
knowe
what
lucke
should
succeede
in
the
Romane
Empire
.
And
by
chaunce
a
certaine
woman
,
(
being
an
Enchaunteresse
,
)
had
answer
of
the
diuel
,
that
that
name
which
with
these
Letters
should
bee
written
,
should
be
successor
to
the
Empire
,
and
the
Letters
were
these
,
T.
E.
O
D
:
The
Emperour
Valent
diligently
enquired
of
all
the
names
,
which
with
these
iiij
.
letters
could
be
named
?
and
they
found
that
those
signified
the
Theodotes
,
the
Theodores
,
and
the
Theodoses
:
wherefore
Valent
forthwith
put
all
those
to
the
sword
that
were
of
that
name
.
Such
was
the
wickednes
of
the
Emperour
Valent
,
supposing
they
would
haue
taken
the
Empire
from
him
beeing
aliue
.
For
the
tyrannous
Prince
liueth
euer
in
iealousie
and
suspition
.
The
excellent
Captaine
Theodosius
,
(
the
Tyrant
Thyrmus
being
dead
,
and
hauing
subdued
all
Affricke
to
the
Romane
At
the
same
time
,
when
Theodosius
demaunded
Baptisme
,
(
according
to
the
saying
of
Prosper
in
his
chronicle
)
he
said
vnto
the
Bishop
,
which
should
Baptise
him
,
these
words
;
O
Bishop
I
doe
Coniure
thee
,
by
the
Creatour
which
made
vs
,
and
doe
desire
thee
for
the
Passion
of
IESV
CHRIST
,
who
redeemed
vs
,
to
giue
me
the
water
of
Baptisme
:
For
I
haue
made
a
vowe
to
become
a
Christian
,
if
GOD
graunted
mee
victorie
,
Wherefore
I
will
accomplish
my
vowes
,
for
those
things
which
necessitie
causeth
vs
to
promise
,
our
owne
free
will
,
ought
to
accomplish
.
I
am
sorrie
with
all
my
heart
that
being
a
Christian
,
I
can
liue
no
longer
,
and
sith
it
is
so
,
I
offer
my
life
for
his
sake
,
and
into
his
mercifull
hands
I
commend
my
soule
,
I
leaue
a
Sonne
of
mine
who
is
called
Theodosius
,
and
if
the
Fatherly
loue
beguyle
me
not
,
I
thinke
he
will
proue
a
vertuous
and
stout
young
man
,
and
besides
that
he
will
bee
wise
,
and
sith
by
thy
handes
hee
hath
beene
baptized
,
I
require
thee
holy
Father
,
that
thou
through
thy
wisdom
wilt
bring
him
vp
in
the
true
faith
:
for
if
hee
be
a
good
Christian
,
I
trust
in
God
hee
wil
be
a
great
man
in
the
Empire
.
This
Theodosius
was
the
Father
of
the
great
Emperor
Theodosius
;
so
that
the
father
was
a
Christian
,
and
the
sonne
a
Christian
.
Not
long
after
the
Emperour
Valent
had
caused
Theodosius
(
which
was
father
to
the
great
Emperour
Theodosius
)
to
bee
executed
,
Valent
by
the
commandement
of
God
was
by
the
Gothes
persecuted
,
and
in
the
end
put
to
death
,
and
truely
this
was
the
iust
Amongst
many
excellent
things
which
Rufinus
mentioneth
that
were
ordayned
in
this
place
,
it
seemed
good
vnto
me
to
remember
heere
these
few
,
to
the
end
Christian
Princes
now
present
,
may
see
what
deuoute
Christians
those
Kings
were
in
times
past
.
A
collection
or
purport
of
the
Counsell
of
Hyponense
.
THese
were
the
thinges
which
in
the
sacred
Councell
of
Hyponense
were
ordayned
,
where
there
was
in
person
the
Catholike
King
Hismarus
,
and
the
religious
Bishoppe
Siluanus
,
and
in
that
which
was
ordained
,
the
King
spake
in
some
of
them
,
and
doth
counsell
in
other
some
:
because
in
such
semblable
affayres
,
it
is
both
meete
and
requisite
,
that
the
royall
preheminence
be
reuerenced
,
and
the
authority
of
the
Church
not
diminished
.
We
ordaine
that
from
two
yeares
to
two
yeares
,
all
the
Bishoppes
,
Abbots
,
and
Prelates
of
our
Realme
doe
assemble
,
and
celebrate
a
Prouinciall
counsell
,
and
that
in
this
counsell
there
be
no
temporall
matters
spoken
of
,
but
of
the
disorders
and
misgouernances
of
Churches
:
For
the
Church
is
not
lost
for
the
lacke
or
scarsitie
of
Money
,
but
for
the
too
great
aboundance
of
riches
.
We
ordaine
,
that
all
Prelates
which
are
now
and
shall
be
hereafter
,
wee
desire
that
when
they
will
call
any
counsell
in
our
Realmes
,
that
before
the
celebration
of
the
same
they
certifie
vs
,
lest
vnder
that
colour
or
cloake
of
a
holy
Counsel
,
there
should
some
suspicious
Assemblie
bee
had
.
Wee
ordaine
that
from
henceforth
the
Princes
and
great
Lords
be
bound
to
repaire
to
the
sacred
Counsell
,
with
all
the
company
of
the
holy
Bishops
.
For
it
were
more
meete
they
should
come
to
destroy
false
Heretickes
,
in
winning
their
soules
,
then
to
fight
against
their
Enemyes
,
in
losing
theyr
liues
.
Wee
ordaine
that
the
Prince
which
commeth
not
to
the
counsels
through
negligence
,
that
vnto
him
the
Sacrament
of
the
Bodie
of
Christ
be
not
ministred
,
vntill
the
next
counsell
be
celebrated
.
And
if
perchance
hee
refuse
not
to
come
through
negligence
,
but
through
malice
,
wee
will
that
they
proceed
against
him
as
a
suspect
person
in
the
Faith
of
Christ
,
For
the
Christian
Prince
that
of
malice
only
committeth
an
offence
is
not
perfite
in
the
holie
Catholike
Faith
.
Wee
ordaine
,
that
at
the
first
assemblie
of
the
Counsell
,
all
the
Prelates
together
openly
,
and
afterwards
eache
one
by
himselfe
priuately
shall
say
the
Creede
singing
,
the
which
thing
finished
,
the
King
himselfe
alone
shall
say
the
Creede
likewise
.
For
if
the
Prince
be
suspected
of
the
holy
Catholike
Faith
,
it
is
vnpossible
that
his
people
should
bee
good
Christians
.
Wee
ordaine
,
that
in
this
Counsell
the
Prelates
haue
libertie
and
authortie
to
say
vnto
the
King
that
that
is
comely
and
decent
:
and
the
King
likewise
to
say
in
the
Counsell
what
he
thinketh
best
,
so
that
the
Prelates
might
tell
the
King
without
feare
of
his
little
care
,
he
hath
in
destroying
the
Heretickes
,
and
Heresies
of
his
Realme
:
and
likewise
the
King
might
tell
the
Prelates
their
negligence
that
they
vse
in
the
charge
of
their
flocke
.
For
the
end
and
intention
of
Counsells
ought
not
to
be
any
otherwise
then
a
scourge
for
offences
past
,
and
a
reformation
of
the
euils
to
come
.
We
ordaine
,
that
all
the
Princes
of
Affricke
,
immediately
before
they
doe
any
other
thing
in
the
morning
,
doe
openly
and
diligently
come
to
Morning
prayer
.
that
there
be
present
all
his
Courtiers
,
and
priuate
Counsellors
,
which
with
them
ought
to
enter
into
counsell
.
For
that
creature
cannot
giue
any
good
counsell
,
who
hath
not
reconciled
himselfe
vnto
God
before
Wee
ordaine
that
the
Archbishops
,
Bishops
,
and
Abbottes
,
continually
,
during
the
time
of
the
counsell
,
doe
euery
day
confesse
themselues
to
Almighty
God
,
seruing
him
deuoutly
:
and
that
one
of
them
doe
preach
vnto
the
people
Gods
word
.
For
if
euery
Prelate
bee
bound
to
giue
good
example
alone
,
then
beeing
all
together
,
they
shall
giue
it
much
better
.
Wee
ordaine
,
that
Princes
(
as
much
as
lyeth
in
them
)
doe
giue
vnto
their
subiects
good
examples
,
and
that
on
the
Sabboth
day
in
especiall
and
other
Feastiualldayes
,
they
repayre
vnto
the
Cathedrall
Church
,
to
heare
diuine
Seruice
:
and
there
reconciling
themselues
to
God
,
that
they
do
publikely
,
in
the
presence
of
the
congregation
,
receyue
the
holy
Communion
and
Supper
of
the
Lord
.
For
it
would
bee
a
great
slander
to
Princes
,
which
ought
to
reprehend
others
of
theyr
faultes
,
that
a
man
should
neuer
see
them
come
to
the
Church
,
and
be
partakers
of
the
holy
Sacrament
.
Wee
ordaine
,
that
al
Easter
chiefly
Princes
doe
goe
to
the
church
Cathedrall
,
and
that
the
Metropolitane
bee
there
in
person
,
to
celebrate
the
holy
Communion
:
and
the
Gospell
beeing
said
,
the
Prince
himselfe
shal
be
bound
to
say
with
a
lowde
voyce
the
Creede
,
confirmed
in
the
sacred
counsell
of
Nicene
:
For
that
good
Princes
ought
not
only
in
theyr
hearts
to
befaithful
vnto
IESVS
CHRIST
,
but
are
also
bound
openly
with
theyr
mouthes
to
confesse
it
before
the
people
.
Wee
ordaine
,
that
Princes
be
not
so
hardie
,
to
haue
in
their
Court
aboue
two
Bishops
:
the
one
to
giue
him
ghostly
counsell
,
and
the
other
to
preach
vnto
him
the
word
of
God
.
And
those
we
will
that
the
Councell
assigne
vnto
him
,
and
that
they
bee
bound
to
finde
two
persons
of
the
most
ancient
and
vertuous
,
which
shall
remaine
in
the
Court
no
more
but
two
yeares
,
and
that
afterwards
others
be
placed
there
in
their
steades
:
For
there
is
nothing
more
monstrous
,
then
to
see
the
Church
long
without
Prelates
CHAP.
XXVIII
.
What
a
godly
thing
it
is
to
haue
but
one
Prince
to
rule
the
publike
weale
:
for
there
is
no
greater
enemie
to
the
common
weale
,
then
hee
which
procureth
many
to
commaund
therein
,
as
by
reasons
following
it
shall
be
proued
,
OFt
times
with
my selfe
alone
I
consider
,
that
sith
the
diuine
prouidence
,
which
dooth
all
In
mans
iudgement
it
seemeth
,
that
it
were
better
all
were
alike
in
apparrell
,
all
equall
in
commaunding
,
none
greater
then
others
in
possessions
,
all
to
content
themselues
with
one
kind
of
meate
,
and
that
the
names
commaunding
and
obeying
were
vtterly
abolished
&
brought
to
naught
.
So
that
if
the
miseries
of
the
one
,
and
prosperities
of
the
other
,
were
put
out
from
that
day
forward
,
I
protest
there
should
bee
no
enuy
in
the
World
.
Laying
aside
mans
opinion
(
which
ought
not
to
be
compared
to
the
diuine
mystery
;
)
I
demand
now
what
reason
sufficed
to
thinke
,
that
of
two
brethren
(
that
is
to
say
,
Iacob
and
Esau
,
both
children
of
holy
and
deuout
persons
)
the
diuine
prouidence
would
the
one
should
be
chosen
,
and
the
other
despised
,
that
the
one
should
commaund
and
the
other
obey
,
the
one
to
be
disinherited
beeing
the
eldest
,
and
the
other
to
inherite
being
the
youngest
?
That
which
chaunced
to
Iacob
with
Esau
,
the
same
chaunced
to
the
children
of
Iacob
and
Ioseph
:
who
being
partaker
and
chosen
,
God
prouided
and
ordayned
that
to
Ioseph
beeing
the
youngest
,
his
brethren
should
serue
and
obey
him
.
This
thing
was
repined
at
of
all
the
eleuen
brethren
,
howbeit
their
intentions
auayled
not
:
for
it
is
vnpossible
for
mans
malice
to
disorder
that
,
which
the
diuine
prouidence
hath
God
without
a
great
mistery
did
not
ordayne
,
that
in
one
family
there
should
bee
but
one
Father
,
among
one
people
there
should
be
but
one
Cittizen
that
should
commaund
,
in
one
Prouince
there
should
be
but
one
Gouernour
alone
,
and
also
that
one
King
alone
should
gouerne
a
prowde
Realme
,
and
also
that
by
one
onely
Captaine
a
puissant
Armie
should
be
ledde
.
And
furthermore
and
aboue
all
,
he
willeth
that
there
bee
but
one
Monarchiall
King
and
Lord
of
the
Worlde
:
Truely
all
these
things
are
such
,
that
wee
with
our
eyes
doe
see
them
,
and
know
them
not
:
wee
heare
them
with
our
eares
,
and
vnderstand
them
not
:
we
speake
them
with
our
tongues
,
and
knowe
not
what
wee
say
.
For
truely
mans
vnderstanding
is
so
dull
,
that
without
doubt
he
is
ignorant
of
more
then
he
knoweth
.
Appolonius
Thyaneus
compassing
the
most
part
of
Asia
,
Affrike
,
and
Europe
:
That
is
to
say
,
from
the
bridge
of
Nilus
,
where
Alexander
was
,
vnto
Gades
where
the
pillers
of
Hercules
were
,
hee
beeing
one
day
in
Ephese
,
in
the
Temple
of
Diana
,
the
Priestes
asked
him
,
what
thing
hee
wondered
at
most
in
all
the
world
?
For
it
is
a
general
rule
,
that
men
which
haue
seene
much
,
alwayes
doe
note
one
thing
aboue
another
.
Although
the
Phylosopher
Appolonius
greatlyer
esteemed
the
workes
,
then
the
speaking
of
them
that
demanded
the
question
,
yet
foorthwith
hee
made
them
this
answere
.
I
let
you
know
Priests
of
Diana
,
that
I
haue
bin
throughout
France
,
England
,
Spayne
,
Germanie
,
through
the
Laces
and
so
with
the
Persians
,
&
aboue
in
all
the
great
Realme
of
India
:
For
that
alone
is
more
woorth
then
all
these
Realms
together
.
I
will
you
vnderstand
that
all
these
Realmes
in
many
and
sundry
things
doe
differ
,
as
in
languages
,
persons
,
beasts
,
mettals
,
waters
,
flesh
,
customs
,
Lawes
,
Lands
,
buildings
,
in
Apparell
,
and
Forts
,
and
aboue
all
,
diuers
in
their
Gods
and
Temples
,
For
the
Language
of
the
one
differeth
not
so
much
from
the
language
of
the
other
,
as
the
Gods
of
Europe
,
differ
from
the
Gods
of
Asia
,
and
the
Temples
and
Gods
of
Asia
and
Europe
,
differ
from
them
of
Affricke
.
Amongst
all
things
which
I
haue
seene
,
of
two
onely
I
did
maruell
,
which
is
,
that
in
all
the
parts
of
the
world
wherein
I
haue
trauailed
,
I
haue
seene
quiet
men
troubled
by
seditious
persons
:
the
humble
,
subiect
to
the
proude
:
the
iust
,
obedient
to
the
Tyrant
.
I
haue
seene
the
cruell
,
commaunding
the
mercifull
:
the
coward
ruling
the
hardie
,
the
ignorant
teaching
the
wise
:
and
aboue
all
,
I
saw
that
the
most
Thieues
did
hang
the
innocent
on
the
gallowes
.
The
other
thing
whereat
I
maruelled
,
was
this
,
That
in
all
the
places
and
where
I
haue
bene
,
I
knowe
not
,
neyther
could
I
finde
any
man
that
was
euerlasting
,
but
that
all
are
mortall
,
and
in
the
end
both
high
and
low
haue
an
ende
:
For
manie
are
layd
too
night
in
theyr
graue
,
which
the
next
Day
following
thought
to
bè
aliue
.
Leaue
aside
the
diuine
iudgement
,
in
that
hee
spake
,
hee
said
highly
,
and
like
a
Philosopher
:
for
it
seemeth
to
bee
a
pleasant
thing
,
to
see
how
men
gouerne
the
World
.
Therefore
now
to
the
matter
:
It
is
but
reason
we
know
the
cause
of
this
so
ancient
a
noueltie
,
which
is
,
That
God
willeth
and
ordayneth
,
that
one
onely
command
all
,
and
that
all
together
obey
one
.
For
there
is
nothing
that
God
doeth
(
although
the
cause
thereof
bee
vnknowne
vnto
vs
)
,
that
wanteth
reason
in
his
Eternall
wisedome
.
In
this
case
(
speaking
like
a
Christian
,
I
say
)
that
if
our
Father
Adam
had
Oh
wicked
sinne
,
accursed
be
thou
,
sith
by
thee
onely
the
Worlde
is
brought
into
such
a
bondage
:
without
teares
I
cannot
speake
that
which
I
would
,
that
through
our
first
Fathers
,
(
which
submitted
themselues
to
sinne
)
we
their
children
haue
lost
the
Seignoric
of
the
world
.
For
sith
they
were
prisoners
vnto
sinne
in
their
soules
little
auaileth
the
libertie
of
their
bodies
.
There
was
great
diuersitie
betwixt
the
opinions
of
Pythagoras
,
and
the
opinions
of
Socrates
,
for
so
much
as
those
of
Socrates
schoole
said
:
That
it
were
better
all
things
should
be
common
,
and
all
men
equall
.
The
other
of
Pythagoras
schole
saide
And
that
the
Common-wealth
were
better
,
wherein
each
one
had
his
owne
proper
,
and
all
should
obey
one
,
so
that
the
one
of
them
did
admitte
and
graunt
the
name
of
seruants
,
and
the
others
did
despise
the
name
of
Lords
,
As
Laertius
in
his
first
booke
of
the
lise
of
Phylosophers
,
saide
:
that
the
Phylosopher
Demosthenes
was
also
of
the
same
opinion
,
that
to
the
ende
the
people
should
be
well
gouerned
,
hee
would
two
names
should
be
vtterly
abolished
,
and
taken
away
:
That
is
to
say
,
Lords
and
subiects
,
Maisters
and
seruants
:
For
,
the
one
desirous
to
rule
by
fiercenesse
,
and
the
others
not
willing
to
obey
to
tyrannie
,
would
shed
the
bloud
of
the
innocent
,
and
would
be
violent
against
the
poore
:
They
would
destroy
the
renowmed
,
and
famous
people
,
and
Tyrannie
would
waxe
stoute
,
the
which
things
should
be
taken
away
,
if
there
were
no
seignorie
,
nor
seruitude
in
the
world
:
But
notwithstanding
these
things
,
the
Philosopher
in
his
first
booke
of
his
Pollitiques
,
saith
:
That
by
foure
naturall
reasons
wee
may
prooue
it
to
be
very
necessarie
,
that
Princes
doe
commaund
,
and
the
people
obey
.
The
first
reason
is
,
of
the
parts
of
the
Elements
,
simple
,
and
mixt
.
For
wee
see
by
experience
,
that
the
Elements
doe
suffer
,
(
to
the
ende
they
would
be
ioyned
together
)
the
one
to
haue
more
power
then
all
:
the
which
is
shewed
by
experience
.
Forasmuch
as
the
Element
of
the
Fire
,
the
Element
of
the
Ayre
,
and
the
Element
of
the
Water
doe
obey
,
the
Element
of
the
Earth
doth
commaund
.
For
against
their
nature
he
bringeth
them
all
to
the
Earth
.
But
if
all
the
noble
and
chiefest
Elements
were
obedient
to
the
most
vile
Element
,
only
to
forme
a
bodie
mixt
,
it
is
a
greater
reason
,
that
all
obey
to
one
vertuous
person
,
that
the
Common-wealth
might
therby
the
better
be
gouerned
,
The
second
reason
is
,
of
the
bodie
and
the
soule
,
in
the
harmonie
wherof
the
Soule
is
the
mistresse
which
commaundeth
,
The
sage
Philosopher
by
this
inferreth
,
that
the
sage
men
should
naturally
be
Lords
ouer
others
.
For
in
the
world
there
is
nothing
more
monsterous
,
then
that
Fooles
should
commaund
,
and
wise
men
obey
.
The
third
reason
taketh
his
ground
on
beasts
:
For
wee
see
by
experience
,
that
diuers
beasts
by
the
onely
knowledge
of
men
are
gouerned
:
therefore
it
is
but
meete
that
many
men
,
which
are
more
liker
Beastes
then
the
beasts
themselues
,
do
suffer
themselues
to
be
gouerned
and
ruled
by
wise
men
.
For
the
Commonweale
is
more
profited
by
a
brute
beast
,
then
it
is
by
witles
men
.
The
4.
reason
proceedeth
of
women
:
For
we
see
,
that
they
being
created
to
the
image
of
GOD
,
God
commandeth
&
ordaineth
,
that
they
should
be
subiect
to
man
,
presupposing
their
knowledge
not
to
be
so
great
,
as
the
knowledge
of
men
.
Therefore
if
this
thing
bee
thus
,
why
could
not
diuers
mortasl
men
(
who
without
comparison
know
lesse
then
women
)
take
themselues
for
happy
,
that
one
alone
would
commaund
and
gouerne
them
:
so
that
such
a
one
were
a
sage
and
vertuous
person
.
Sith
man
is
naturally
politique
,
which
is
to
bee
a
friend
of
company
:
the
company
engendreth
enuie
,
and
afterwardes
discord
nourisheth
war
,
and
warre
bringeth
in
tyranny
,
and
tyranny
destroyeth
the
Common-wealth
:
and
the
Common-wealth
being
lost
,
all
men
thinke
their
liues
in
perill
.
Therefore
it
is
very
necessary
,
that
in
the
Common-wealth
many
bee
gouerned
by
one
alone
:
For
to
These
men
that
will
not
haue
a
King
in
a
Common-wealth
,
are
like
vnto
drones
and
waspes
,
which
without
trauell
eate
the
sweate
of
others
.
And
my
opinion
in
this
case
should
be
,
that
euery
man
that
will
not
bee
commanded
,
as
an
abiect
of
the
common
weale
should
bee
expulsed
and
cast
out
thereof
:
For
in
a
common-wealth
there
can
bee
no
greater
enemie
then
hee
that
desireth
that
many
should
rule
therein
.
In
that
publike
Weale
,
where
one
alone
hath
care
for
all
,
and
all
obey
the
commandements
of
one
onely
,
there
God
shall
bee
serued
,
the
people
shall
profit
,
the
good
shal
bee
esteemed
,
and
the
euill
despised
,
and
besides
the
Tyrantes
shall
bee
suppressed
.
For
a
gouernance
of
many
is
not
profitable
,
vnlesse
they
refer
themselues
to
the
iudgement
of
a
few
,
and
to
the
arbitrement
of
one
alone
.
Oh
how
many
people
&
realms
(
because
they
would
not
obey
their
Princes
by
iustice
)
haue
since
by
cruell
tyrants
been
gouerned
with
tyranny
:
For
it
is
euen
a
iust
plague
,
that
they
which
desire
the
scepters
of
righteous
Princes
,
should
feele
and
proue
the
scourge
of
cruell
tyrants
.
Alwaies
it
was
,
and
shall
be
,
that
in
the
world
,
there
was
one
to
command
,
another
to
obey
,
one
to
gouerne
,
and
another
to
be
gouerned
.
In
this
case
let
no
man
say
,
I
am
excepted
:
for
vntill
this
day
there
hath
no
Prince
nor
Knight
bin
seene
,
but
hath
trauelled
vnder
this
yoake
:
I
warne
and
pray
,
and
importunately
require
you
all
,
that
you
be
loyall
,
and
faithfull
seruants
,
to
the
end
you
may
deserue
to
haue
louing
Lords
:
For
the
Prince
that
is
wicked
causeth
his
subiects
to
rebel
,
&
the
seditious
subiect
maketh
his
Lord
becom
a
tyrant
.
It
is
a
great
thing
to
the
people
,
their
Princes
be
good
or
euill
:
For
there
are
no
Princes
so
stable
,
that
alwayes
wil
disemble
the
euill
:
nor
there
is
no
gouernor
so
very
a
tyrant
,
but
somtimes
will
acknowledge
the
good
.
Oftentimes
God
suffereth
that
there
be
Emperors
in
the
Empire
,
Kings
in
Realms
,
Lords
in
Cities
,
and
Prelates
in
Churches
,
not
all
only
as
the
Common
wealth
desireth
,
nor
as
the
good
gouernment
requireth
,
but
as
the
offence
of
the
multitude
deserueth
:
For
we
see
many
that
haue
the
charge
of
soules
,
which
deserue
not
to
keepe
the
sheepe
:
That
to
be
true
,
plainly
appears
:
For
such
doe
not
gouerne
but
disorder
,
they
doe
not
defend
but
offend
:
they
doe
not
resist
the
enemies
,
but
engage
and
fell
the
innocent
:
they
are
no
Iudges
but
Tyrants
:
they
are
not
gentle
Pastors
but
cruell
Hangmen
:
they
are
not
encreasers
of
the
Common-wealth
,
but
destroyers
of
Iustice
:
they
are
not
ordayners
,
of
the
Lawes
but
inuentors
of
tributes
:
their
hearts
wake
not
to
good
,
but
to
inuent
and
worke
all
mischiefe
.
And
finally
,
God
sendeth
vs
such
Prelates
and
Gouernours
,
not
for
that
they
should
bee
Ministers
of
his
lawes
,
but
for
that
they
should
bee
scourgers
of
our
offences
.
CHAP.
XXIX
,
That
in
a
publike
weale
there
is
no
greater
destruction
then
where
Princes
dayly
consent
to
new
orders
,
and
change
olde
customes
.
IN
the
first
booke
of
the
Kings
,
the
8.
Chapter
,
of
the
holy
The
sonnes
of
Samuel
were
resident
and
held
the
iudgement
in
the
City
of
Beersheba
,
which
was
the
furthest
part
of
Iudea
,
and
the
olde
Samuel
went
to
dwell
in
the
City
Ramah
.
The
honourable
and
most
auncient
men
,
(
among
the
people
of
Ierusalem
)
assembled
together
,
and
decreede
to
send
Ambassadours
to
Samuel
,
which
should
bee
the
wisest
men
of
all
the
Synagogue
:
for
the
ancients
in
those
dayes
were
so
circumspect
,
that
they
neuer
committed
any
affayres
in
the
common
wealth
into
the
handes
of
young
men
.
The
Ancients
then
being
arriued
at
Ramah
,
spake
these
words
vnto
Samuel
.
Samuel
,
thou
art
now
olde
,
and
for
thy
yeares
thou
canst
not
gouern
the
people
,
therefore
thou
like
a
pittifull
Father
hast
committed
the
gouernement
of
the
people
into
the
hands
of
thy
children
.
Wherfore
we
let
thee
know
in
this
case
,
that
thy
children
are
couetous
.
First
,
they
doe
receyue
bribes
of
the
suters
.
And
secondarily
,
they
doe
great
iniurie
to
the
people
:
Therefore
wee
are
come
to
require
thee
to
giue
vnto
vs
a
King
that
may
gouerne
vs
,
and
that
might
leade
vs
in
battell
:
for
we
will
no
more
Iudges
to
iudge
vs
,
but
Kings
for
to
gouerne
vs
.
The
aged
Samuel
hearing
the
ambassage
,
was
ashamed
of
that
the
Ancients
of
Iudea
had
tolde
him
:
first
seeing
his
children
to
bee
euill
:
Secondarily
,
because
they
would
take
their
offices
from
them
,
And
truely
herein
Samuel
had
iust
occasion
,
both
to
bee
ashamed
,
and
also
sorry
.
For
the
enormities
,
vices
and
wickednesse
of
the
young
children
Be
not
sad
,
nor
lament
not
,
for
their
demaunding
a
King
(
as
they
doe
)
they
doe
not
mislike
thy
person
,
but
they
disprayse
my
prouidence
,
and
maruell
not
though
they
forsake
thy
children
,
for
they
are
somewhat
too
young
,
sith
they
haue
forsaken
mee
their
God
,
and
worship
false
Idols
.
Sith
they
demaund
a
King
.
I
haue
determined
to
giue
them
one
,
but
first
tell
to
them
the
conditions
of
the
King
,
which
are
these
.
The
King
whom
I
will
giue
you
,
shall
take
your
Children
,
with
your
Charriots
and
beasts
,
and
shall
send
them
loaden
with
burdens
.
And
yet
therewith
not
contented
,
hee
shall
make
your
children
poastes
by
the
way
,
Tribunes
and
Centurions
in
his
Battells
,
and
shal
make
them
labourers
and
gardeners
in
his
gardens
,
he
shal
make
them
sow
his
seeds
,
&
paste
his
bread
,
and
furbish
his
harnes
,
and
Armor
.
You
shall
haue
besides
both
delicate
and
tender
daughters
,
the
which
you
shall
little
enioy
:
For
the
King
that
I
will
giue
you
,
shall
commaund
them
to
keepe
and
attend
those
that
are
wounded
in
the
wars
,
hee
shall
make
them
Cookes
in
his
Pallace
,
and
Caters
of
his
expences
.
The
King
that
I
will
giue
you
,
if
hee
handle
your
Sonnes
and
Daughters
euil
,
much
worse
hee
will
handle
your
goods
.
For
on
the
beasts
and
fertile
Fieldes
that
you
haue
his
Heard
shall
feede
,
he
shal
gather
the
best
grapes
of
your
vines
,
he
shall
choose
of
your
Oliue
trees
the
best
olyues
and
oyles
.
And
if
any
fruit
afterwards
remaine
in
your
fieldes
,
hee
will
they
shall
bee
gathered
,
not
by
you
,
but
of
his
workemen
:
And
afterwards
the
King
that
I
wil
giue
you
shal
oppresse
you
much
more
.
For
of
euery
pecke
of
corne
,
you
shal
giue
him
one
,
of
ten
sheepe
you
must
needes
giue
him
one
:
so
that
of
all
things
which
you
shal
gather
against
your
wils
,
you
shal
giue
the
tenth
.
Of
your
Slaues
the
King
shall
be
serued
sooner
then
you
:
and
he
shall
take
all
your
Oxen
that
labour
,
and
trauaile
in
your
owne
Possessions
,
and
shall
bring
them
to
plough
in
his
owne
ground
and
tenements
.
So
that
you
shall
pay
tribute
,
&
the
King
shall
take
his
owne
profit
,
for
the
wealth
and
commoditie
of
his
Pallace
.
And
all
this
which
I
haue
rehearsed
before
,
the
King
shall
haue
whom
I
will
giue
you
.
The
Historie
which
here
I
haue
declared
,
is
not
Ouid
,
nor
yet
the
Eglogges
of
Virgil
,
nor
yet
the
fayning
of
Homer
;
but
it
is
the
sentence
and
the
very
word
of
God
.
O
mortall
ignoraunce
,
that
wee
demaund
and
know
not
why
nor
wherefore
,
to
whom
nor
where
,
neither
when
wee
demaund
,
which
causeth
men
to
runne
into
sundry
errours
.
For
fewe
men
are
so
wise
that
they
offend
not
in
choosing
,
and
that
they
can
aske
with
reason
.
The
Hebrewes
asked
(
as
they
thinke
)
the
better
,
and
GOD
giueth
them
the
worse
,
they
aske
one
to
gouern
them
,
and
God
giueth
them
a
Tyrant
to
destroy
them
:
they
aske
one
that
should
maintaine
them
in
Iustice
,
and
hee
threatneth
them
with
tyrannie
:
they
require
one
that
shuld
giue
them
,
and
hee
giueth
them
one
which
robbeth
them
:
They
require
one
to
deliuer
them
from
bondage
,
&
hee
ordaineth
one
to
keepe
them
as
slaues
.
And
finally
,
the
Hebrewes
trusting
to
be
deliured
of
their
Iudges
,
which
ruled
not
according
to
their
appetits
.
God
shal
giue
them
a
king
that
shal
take
away
their
goods
from
them
by
force
.
Oh
how
many
times
ought
wee
to
pray
vnto
GOD
,
to
giue
vs
Princes
in
our
Common-wealth
,
and
Prelates
in
our
Churches
,
which
doe
knowe
how
to
gouerne
vs
,
and
minister
vnto
vs
:
Plato
saith
in
the
first
booke
of
lawes
,
that
one
of
the
most
Excellent
lawes
which
the
Siciones
had
in
theyr
Prouince
,
was
,
to
keepe
their
Cities
,
that
they
should
not
chaunge
nor
alter
any
thing
therein
.
Truely
those
Barbarous
were
sage
,
in
theyr
doing
:
and
Plato
was
very
discreete
to
commende
them
therein
;
For
nothing
destroyeth
a
Common-wealth
sooner
then
to
suffer
chaunges
ofttimes
therein
.
All
these
things
seemed
to
bee
true
in
the
Hebrues
,
the
which
in
their
gouernment
were
very
rash
and
vndiscrete
.
For
first
they
gouerned
themselues
by
Patriarckes
,
as
Abraham
was
.
After
they
were
gouerned
by
Prophets
,
as
Moses
.
By
Captaines
,
as
Iosuab
:
by
Iudges
,
as
Gedeon
:
by
Kings
,
as
Dauid
:
and
after
they
gouerned
themselues
by
Byshops
,
as
Abdias
was
,
and
in
the
ende
the
Hebrewes
not
contented
with
all
these
,
GOD
suffered
that
they
should
fal
into
the
hands
of
Antichus
,
Ptholomeus
,
&
Herodes
,
all
Tirants
.
This
punishment
fell
(
according
to
the
iust
iudgement
of
God
)
vpon
them
for
theyr
offences
:
for
it
was
euen
meete
,
that
they
that
would
not
enioy
the
pleasant
libertie
of
Iudea
,
should
taste
the
cruell
seruitude
of
Babylon
.
The
condition
which
chaunced
in
the
gouernment
,
to
the
vnconstant
Hebrewes
,
the
same
happened
vnto
the
proud
Romains
.
The
which
in
the
beginning
of
their
Empire
were
gouerned
by
Kings
:
afterwards
by
x.
men
:
For
during
the
time
of
our
fleshly
life
,
we
can
neuer
withdraw
our
selue
from
the
yoke
of
seruitude
.
And
say
not
you
Princes
,
for
that
you
are
puissant
Princes
,
that
you
are
exempted
from
seruitude
of
men
.
For
without
doubt
it
is
a
thing
more
vntollerable
,
to
haue
theyr
hearts
burdened
with
thoughts
,
then
their
necks
loden
with
If
a
slaue
be
good
,
they
take
from
him
some
yrons
:
but
to
you
that
are
Princes
,
the
greater
you
are
,
the
greater
cares
you
haue
.
For
the
prince
that
for
his
Common-wealth
taketh
care
,
hath
not
one
moment
of
an
houre
quiet
.
A
slaue
hopeth
to
be
deliuered
in
his
life
,
but
you
cannot
looke
to
be
deliuered
till
after
your
death
.
They
lay
yrons
on
the
slaue
by
weight
,
but
thoughts
burden
you
without
measure
.
For
the
wofull
hart
is
more
burdened
with
one
houre
of
care
,
then
the
body
is
pressed
with
twenty
pound
of
yron
.
A
slaue
or
prisoner
if
hee
be
alone
,
many
times
fyleth
off
his
yrons
but
you
Princes
when
you
are
alone
,
are
more
grieuously
tormented
with
thoughts
:
For
solitary
places
are
Arbours
and
Gardeins
,
to
wofull
and
heauie
hearts
.
A
slaue
hath
nothing
to
care
for
but
himselfe
alone
:
but
you
that
be
princes
haue
to
satisfie
and
please
all
men
,
For
the
Prince
should
haue
a
time
for
himselfe
,
and
also
for
those
which
are
about
him
.
The
diuine
Plato
said
well
,
that
hee
that
should
haue
the
least
parte
of
a
Prince
,
and
belonging
to
a
Prince
,
ought
to
be
the
Prince
himselfe
.
For
to
that
ende
the
Prince
should
bee
all
his
owne
,
he
ought
to
haue
no
part
in
himselfe
.
Though
a
slaue
work
&
trauel
in
the
day
,
yet
he
sleepes
without
care
in
the
night
:
but
you
Princes
passe
the
time
in
hearing
importunate
suites
,
and
the
nights
in
fetching
innumerable
sighs
.
Finally
,
I
say
,
that
in
a
slaue
(
be
it
well
,
or
be
it
euill
)
all
his
paine
is
finished
in
one
yeare
,
or
is
ended
at
his
death
;
but
what
shall
a
wofull
Prince
doe
when
he
dyeth
.
If
he
were
good
there
is
but
a
short
memory
of
his
goodnesse
:
and
if
hee
hath
beene
euill
,
his
infamy
shall
neuer
haue
end
.
I
haue
spoken
these
things
to
the
end
that
great
and
small
,
Lords
and
seruants
should
confesse
and
acknowledge
,
the
true
Seigniory
to
be
onely
vnto
him
,
who
for
to
make
vs
Lords
aboue
,
became
a
seruant
heere
beneath
.
CHAP.
XXX
.
When
the
Tyrants
beganne
to
ratgne
,
and
vpon
what
occasion
commaunding
,
and
obeying
first
begann
.
And
how
the
authority
which
the
Prince
hath
,
is
by
the
ordinance
of
God
.
CEasing
to
speake
any
further
of
the
Poeticall
Histories
,
and
auncient
faynings
,
and
speaking
the
truth
,
according
to
the
diuine
Histories
,
the
first
that
did
liue
in
this
World
,
was
our
Father
Adam
,
who
did
eate
of
the
fruite
forbidden
,
and
that
not
so
much
for
to
trespasse
the
commaundement
of
one
,
as
for
not
to
displease
his
wife
Eue
:
For
many
now
a
dayes
,
had
rather
suffer
theyr
conscience
a
long
time
to
bee
infected
:
then
one
onely
day
to
see
theyr
wiues
displeased
.
The
first
homicide
of
the
worlde
was
Caine
:
The
first
that
dyed
in
the
World
was
Abel
:
The
first
that
had
two
wiues
in
the
World
was
Lamech
.
The
first
City
of
the
World
was
by
Enoch
built
in
the
fields
of
Edon
:
The
first
Musition
was
Tubalcaim
:
The
first
which
sayled
in
the
World
,
was
Noe
:
The
first
Tyrant
of
the
World
was
Nembroth
:
The
first
Priest
was
Melcrisedech
:
The
first
King
of
the
World
was
Anraphel
:
The
first
Duke
was
Moyses
:
The
first
which
was
called
Emperour
in
the
World
,
was
Iulius
Caesar
.
For
vntill
this
time
,
they
which
gouerned
,
were
called
Consuls
,
Censors
and
Dictators
.
And
from
Iulius
Caesars
hitherto
haue
beene
called
Emperours
.
The
first
battell
that
was
giuen
in
the
world
(
as
wee
reade
)
was
in
the
wilde
valleyes
,
which
now
they
call
the
dead
and
salt
sea
:
For
a
great
part
of
that
,
that
then
was
the
maine
land
is
now
the
dead
sea
.
The
holy
Scriptures
cannot
deceyue
vs
,
for
it
is
full
of
all
truth
,
and
by
them
it
is
declared
,
that
eighteene
hundred
yeares
after
the
World
beganne
,
there
was
no
battell
assembled
,
nor
company
that
met
to
fight
in
the
field
:
for
at
that
time
when
they
had
no
ambition
nor
couetousnesse
,
they
knew
not
what
battell
meant
.
It
is
reason
therefore
that
in
this
writing
we
declare
the
cause
,
why
the
first
battell
was
fought
in
the
world
,
to
the
end
Princes
may
thereof
bee
aduertised
,
and
the
curious
Reader
remaine
therein
satisfied
.
The
manner
was
this
,
that
Bassa
being
King
of
Sodome
,
Bersa
King
of
Gomorrhe
,
Senaab
King
of
Adamee
Semebar
King
of
Seboime
,
and
Vale
King
of
Segor
,
were
all
fiue
Tributaries
to
Chodor
Lanmor
King
of
the
Elamites
,
which
fiue
Kings
conspired
against
him
,
because
they
would
pay
him
no
tribute
,
and
because
that
they
would
acknowledge
no
homage
vnto
him
.
For
the
realmes
paying
tribute
,
haue
alwayes
rebelled
and
sowed
sedition
.
This
rebellion
was
in
the
13
,
yeare
of
the
raigne
of
Chodor
Laomor
,
King
of
the
Elamites
,
and
immediately
the
yeare
following
,
Anraphel
king
of
Sernaar
,
Arioch
king
of
Ponte
,
and
Aradal
King
of
the
Allotali
,
ioyned
with
Chodor
Laomor
.
All
which
together
beganne
to
make
warres
,
to
destroy
Cities
and
Countries
vpon
their
enemies
.
For
the
olde
malice
of
the
warre
is
,
That
where
they
cannot
haue
their
enemies
which
are
in
the
fault
,
they
put
to
sacke
and
destroy
those
which
are
innocent
and
guiltlesse
.
So
the
one
assaulting
,
and
the
other
desending
,
in
the
end
all
come
to
the
field
,
they
gaue
battell
as
two
enemies
,
and
the
greatest
part
was
ouercome
of
the
fewest
,
and
the
fewest
remayned
victorious
ouer
the
greatest
,
which
thing
God
would
suffer
in
the
first
battell
of
the
world
,
to
the
end
Princes
might
take
example
,
that
all
the
mishappes
of
the
Warres
come
not
,
but
because
they
are
begun
of
an
vniust
occasion
.
If
Chodor
Laomor
had
helde
himselfe
contented
as
his
Predecessors
did
,
and
that
hee
had
not
conquered
Realmes
in
making
them
subiect
,
and
had
not
caused
them
to
pay
tribute
,
neyther
they
vnto
him
would
haue
denyed
reason
:
nor
hee
with
them
would
haue
waged
battell
.
For
thorow
the
couetousnesse
of
the
one
,
and
the
ambition
of
the
other
,
enmities
grew
betweene
the
people
.
This
considered
which
wee
haue
spoken
of
Sygnorie
,
and
of
those
which
came
into
contentions
for
signories
.
Let
vs
now
see
from
whence
the
first
originall
of
seruitude
came
,
and
the
names
of
seruantes
and
Lordes
Sam
,
Ham
,
and
Iaphet
:
and
the
second
sonne
(
which
was
Ham
)
begot
Cusn
,
and
this
Cusn
begotte
Nimrod
,
Nimrod
made
himselfe
a
Hunter
of
wilde
beasts
in
the
woodes
and
mountaines
:
Hee
was
the
first
that
beganne
to
play
the
Tyrant
amongst
men
,
enforcing
their
persons
and
taking
their
goods
:
and
the
Scripture
called
him
Oppressor
hominum
,
which
is
to
say
,
an
Oppressor
He
taught
the
Chaldeans
to
honor
the
fire
,
hee
was
the
first
that
presumed
to
be
an
absolute
Lord
,
and
the
first
that
euer
required
of
men
homage
and
seruice
.
This
cursed
tyrant
ended
his
life
in
the
golden
World
,
wherein
all
things
were
in
common
,
with
the
Common-wealth
:
For
the
Auncients
vsed
their
goods
in
common
:
but
their
wils
onely
they
reserued
to
themselues
.
They
ought
not
so
thinke
in
a
light
matter
,
for
his
person
to
haue
been
a
tyrant
,
but
they
ought
to
think
it
a
greater
matter
,
to
haue
beene
a
rebel
in
a
Common-wealth
:
&
much
more
they
ought
to
esteeme
it
as
an
euill
matter
in
him
,
which
hath
beene
(
as
hee
was
)
a
disturber
of
the
good
customes
of
his
country
:
but
the
most
vniust
of
all
is
,
to
leaue
behind
him
any
euil
custom
brought
into
the
common
wealth
:
for
if
hee
deserue
great
infamy
which
worketh
euil
in
his
life
:
truly
he
deserueth
much
more
,
which
trauelleth
to
bring
that
euill
in
vre
after
his
death
.
Eusebius
seemeth
to
affirm
,
that
after
Nimrod
had
destroied
the
realm
of
Chaldea
by
his
plagues
,
came
to
Italy
with
8.
sons
,
&
built
the
of
Camesa
,
which
afterwards
,
in
Saturnes
time
was
called
Valentia
,
and
in
the
time
of
Romulus
it
was
called
as
it
is
at
this
present
,
Rome
.
And
sith
this
thing
was
thus
,
a
man
ought
not
to
maruell
,
that
Rome
in
auncient
time
was
possessed
with
Tyrants
,
and
with
Tyrants
beaten
downe
,
since
by
so
so
famous
and
renowmed
tyrants
it
was
founded
.
For
euen
as
Hierusalem
was
the
daughter
of
the
patient
,
and
the
mansion
of
the
quiet
Kinges
in
Asia
:
so
was
Rome
the
mother
of
proude
Princes
in
Europe
.
The
Histories
of
the
Gentiles
,
(
which
knew
not
the
holy
Scripture
)
declare
in
an
other
sort
the
beginning
of
signorie
and
seruitude
,
and
when
they
came
into
the
world
:
for
the
Idolaters
not
onely
did
not
know
the
Creator
of
the
World
,
but
also
they
were
ignorant
of
many
things
which
beganne
in
the
world
.
They
therfore
say
,
that
the
Tyrant
Nimrod
(
amongst
the
others
)
had
a
sonne
called
Belus
,
and
that
this
Belus
was
the
first
that
raigned
in
the
land
of
Syria
,
and
that
hee
was
the
first
that
inuented
warres
on
the
earth
,
and
that
hee
The
first
King
was
Belus
,
and
the
last
King
was
Sardanapalus
,
whome
(
at
that
time
when
he
was
slain
)
they
found
spinning
with
women
,
hauing
a
Distaffe
in
his
hand
,
wherewith
they
vse
to
spinne
:
and
truly
his
vile
death
was
too
good
for
such
a
cowardly
King
:
For
the
Prince
ought
not
to
defend
that
with
the
Distaffe
,
that
his
Predecessors
had
wonne
with
the
sword
.
As
wee
haue
sayde
Nimrod
begat
Belus
,
who
had
to
wife
Semyramis
,
which
was
the
mother
of
Ninus
,
which
Ninus
succeeded
his
Father
in
tyranny
,
and
in
the
Empire
also
:
and
both
the
Mother
and
the
Sonne
not
contented
to
bee
tyrants
,
inuented
statues
of
new
Gods
:
For
mans
malice
pursueth
rather
the
euill
,
which
the
wicked
doe
inuent
,
then
the
good
which
vertuous
men
begin
.
We
would
haue
shewed
you
,
how
the
Grandfather
,
and
the
Father
,
the
Mother
and
the
Sonne
,
were
Idolaters
and
warlike
,
to
the
end
Princes
and
great
Lords
might
see
,
that
they
beganne
their
Empires
,
more
for
that
they
were
ambitious
persons
,
then
for
that
they
were
good
,
patient
,
or
vertuous
men
.
Albeit
that
Nimrod
was
the
first
that
euer
committed
any
tyranny
,
and
whether
it
bee
true
or
not
that
Belus
was
the
first
that
inuented
warres
,
and
that
Chodor
Laormor
was
the
first
that
inuented
battels
,
and
that
there
bee
others
,
wherof
the
Writings
make
no
mention
,
euery
man
taking
for
himselfe
,
and
afterwards
all
together
:
those
were
occasions
of
euil
enough
in
the
world
to
agree
vnto
those
thinges
.
Our
inclination
is
greatly
to
bee
blamed
:
For
those
which
haue
credite
for
their
euill
,
are
many
:
and
those
which
haue
power
to
doe
well
,
are
but
very
few
.
CHAP.
XXXI
.
Of
the
golden
age
in
times
past
,
and
worldly
misery
which
we
haue
at
this
present
.
IN
the
first
age
,
and
golden
world
,
all
liued
in
peace
,
each
man
tooke
care
for
his
owne
landes
,
euery
one
planted
&
sowed
their
trees
,
and
corne
,
euery
one
gathered
his
fruites
,
and
cut
his
vines
,
knedde
their
bread
,
and
brought
vp
their
children
,
and
finally
,
all
liued
by
their
own
proper
sweate
and
trauell
;
so
that
they
all
liued
without
the
preiudice
or
hurt
of
any
other
.
O
worldly
malice
,
O
cursed
and
wicked
world
,
that
thou
neuer
sufferest
things
to
remaine
in
one
estate
,
and
though
I
call
thee
cursed
,
maruell
not
thereat
:
for
when
wee
are
in
most
prosperity
,
then
thou
with
death
persecutest
vs
most
cruelly
.
Without
teares
,
I
say
not
that
I
will
say
,
that
two
thousand
yeares
of
the
World
were
past
before
we
knew
what
the
World
meant
:
God
suffering
And
finally
,
the
swet
they
had
to
profite
in
their
owne
goods
,
they
turned
to
bloud-shedding
,
to
the
damage
of
the
Common-wealth
.
And
herein
the
World
sheweth
it selfe
to
bee
a
world
:
herein
worldly-malice
sheweth
it selfe
to
bee
malicious
,
in
so
much
as
the
one
reioyceth
,
and
the
other
lamenteth
:
the
one
reioyceth
to
stumble
,
to
the
end
that
other
may
fall
and
breake
their
neckes
,
the
one
reioyceth
to
bee
poore
,
to
the
end
the
other
may
not
bee
rich
:
the
one
reioyceth
to
bee
dispraysed
,
to
the
end
the
other
may
not
be
honoured
:
the
one
delighteth
to
bee
sad
,
to
the
end
the
other
should
not
bee
merry
:
And
to
conclude
,
wee
are
so
wicked
,
that
wee
banish
the
good
from
our
owne
house
,
to
the
end
the
euill
might
enter
in
at
the
gates
of
an
other
man
.
When
the
Creator
created
the
whole
World
,
hee
gaue
to
each
thing
immediately
his
place
:
that
is
to
say
,
hee
placed
intelligence
in
the
vppermost
Heauen
:
hee
placed
the
starres
in
the
Firmament
,
the
planets
in
the
orbes
:
the
birdes
in
the
ayre
:
the
earth
on
the
Center
,
the
Fishes
in
the
Water
,
the
Serpents
in
the
hoales
,
the
beasts
in
the
mountaines
:
and
to
all
in
generall
,
he
gaue
place
to
rest
themselues
in
.
Now
let
Princes
and
great
Lords
bee
vaine-glorious
,
saying
,
that
they
they
are
Lords
of
the
earth
:
for
truly
of
all
that
is
created
,
God
onely
is
the
true
Lord
thereof
;
because
the
miserable
man
for
his
part
hath
but
the
vse
of
the
fruit
:
for
if
wee
thinke
it
reasonable
that
wee
should
enioy
the
profite
of
that
which
is
created
:
then
were
it
more
conuenient
wee
should
acknowledge
God
to
be
the
Lord
thereof
.
I
doe
not
deny
,
but
confesse
,
that
God
created
all
things
,
to
the
For
it
is
but
reason
that
hee
bee
disobeyed
,
who
one
onely
commandement
will
not
obey
.
O
what
euill
fortune
hath
the
creature
,
onely
for
disobeying
the
commandement
of
his
Creator
:
for
if
man
had
kept
his
commaundement
in
Paradise
,
God
had
conserued
to
the
World
the
signorie
:
but
the
Creatures
whom
he
created
for
his
seruice
are
occasion
to
him
of
great
troubles
:
for
the
ingratitude
of
benefite
heapeth
great
sorrow
to
the
discreet
heart
.
It
is
great
pity
to
behold
the
man
that
was
in
Paradise
,
and
that
might
haue
been
in
Heauen
:
and
now
to
see
him
in
the
world
,
and
aboue
all
to
bee
interred
in
the
entrals
of
the
earth
:
For
in
Terrestrial
Paradise
he
was
innocent
,
and
in
heauen
he
had
been
blessed
;
but
now
he
is
in
the
world
,
enuironed
with
cares
,
and
afterwards
he
shall
bee
throwne
into
his
graue
,
and
gnawne
of
the
Wormes
.
Let
vs
now
see
the
disobedience
wee
had
in
the
commaundement
O
Princes
and
great
Lords
,
lode
your selues
with
cloth
of
gold
,
heape
vp
your
great
Treasures
,
assemble
many
Armies
,
inuent
Iusts
and
turneis
,
seeke
pastimes
and
pleasures
,
reuenge
your selues
of
your
enemies
,
serue
your selues
with
your
subiects
,
marry
your
children
to
mighty
Kings
,
and
set
them
in
great
estate
:
cause
your selues
to
bee
feared
of
your
enemies
,
imploy
your
bodies
to
all
pleasures
,
leaue
great
possessions
to
your
heyres
,
rayse
sumptuous
buildinges
to
leaue
memory
of
your
persons
:
I
sweare
by
him
that
shall
iudge
mee
,
that
I
haue
more
compassion
to
see
your
sinfull
soules
,
then
I
haue
enuy
to
see
your
vicious
liues
:
for
in
the
end
all
pastimes
will
vanish
away
,
and
they
shall
leaue
you
for
a
gage
to
the
hungry
wormes
of
the
earth
.
O
if
Princes
did
consider
(
though
they
haue
beene
borne
Princes
,
created
By
mee
the
King
doth
gouerne
,
and
by
mee
the
Prince
doth
minister
Iustice
.
I
conclude
in
this
sort
,
with
this
reason
:
That
since
it
is
true
,
Princes
are
sent
by
the
hands
of
God
for
to
gouerne
vs
,
Wee
are
bound
in
all
,
and
for
all
to
obey
them
:
for
there
is
no
greater
plague
in
a
publike
weale
,
then
to
be
disobedient
to
the
Prince
.
CHAP.
XXXII
.
How
King
Alexander
the
great
,
after
hee
had
ouercome
King
Datius
in
Asia
,
went
to
conquer
the
great
Indea
,
and
of
that
which
happned
vnto
him
with
the
Garamantes
,
and
how
the
good
life
hath
more
power
then
any
force
of
warre
.
IN
the
yeare
of
the
Creation
of
the
World
,
4970.
in
the
first
age
of
the
World
,
and
in
the
4027.
yeares
of
the
foundation
of
Rome
,
Iado
being
High
Priest
in
Hierusalew
,
Decius
and
Mamilius
at
Rome
Consuls
,
in
the
third
yeare
of
the
Monarchie
of
the
Greekes
,
Alexander
the
Great
(
sonne
to
Philip
King
of
Macedonia
)
gaue
the
last
battell
to
Darius
King
of
Persia
,
wherein
King
Alexander
escaped
very
sore
wounded
,
and
Darius
slaine
,
so
that
the
whole
Empire
of
the
Persians
came
vnder
the
gouernment
of
the
Greeks
:
For
the
vnfortunate
Princes
do
not
onely
lose
their
liues
with
which
they
came
into
the
world
,
but
also
the
Realmes
which
they
did
inherite
.
After
that
Darius
was
dead
,
and
Alexander
saw
himselfe
Lord
of
the
field
,
and
that
the
Persians
and
Medes
were
become
subiect
to
the
Grecians
,
though
many
Kings
and
Lords
dyed
in
those
cruell
batailes
:
yet
it
seemed
to
Alexander
a
trifle
to
be
Gouernor
of
all
Asia
,
wherefore
he
determined
in
person
to
goe
conquere
the
great
India
.
For
,
Proude
and
stoute
hearts
obtayning
that
which
they
desire
,
immediately
beginne
to
esteeme
it
as
little
.
All
Asia
,
Alexander
departed
to
conquere
the
great
India
:
for
hee
had
promised
&
sworne
to
his
gods
,
that
through
all
the
World
there
should
be
but
one
Empire
,
and
that
that
should
be
his
:
and
moreouer
that
hee
would
neuer
passe
thorow
any
strange
Realme
or
Country
,
but
it
should
giue
obedience
vnto
him
,
or
else
forthwith
hee
would
destroy
it
:
for
tyrannous
harts
haue
neuer
any
regard
to
the
damage
of
another
,
vntill
they
haue
obtained
their
wicked
desires
.
Alexander
then
going
to
conquer
Realmes
,
and
destroy
Prouinces
:
by
chance
one
sayde
vnto
him
,
That
on
the
other
side
of
the
mountaine
Riphei
(
towards
the
partes
of
India
)
was
a
barbarous
Nation
which
were
called
Garamantes
,
as
yet
neuer
conquered
by
the
Persians
and
Medes
,
Romaines
,
nor
Greekes
,
neyther
any
of
them
euer
triumphed
ouer
them
:
for
they
had
no
weapons
,
nor
esteemed
them
not
,
sith
they
had
no
riches
.
King
Alexander
,
(
who
for
to
conquer
and
subdue
Realmes
and
strange
countreys
was
very
diligent
&
hardy
and
to
see
new
things
very
desirous
,
)
determined
,
not
onely
to
send
to
see
that
countrey
,
but
also
to
goe
himselfe
in
person
,
and
in
that
place
to
leaue
of
him
some
Memoriall
:
which
thing
forthwith
he
accomplished
.
For
hee
left
them
Altares
,
as
Hercules
left
in
Gades
,
pillars
.
For
mans
heart
is
so
stout
,
that
it
Trauelleth
not
onely
to
compare
with
manie
,
but
also
to
excell
all
.
The
Embassadours
of
Alexander
were
sent
to
Garamantes
,
to
aduertise
them
of
the
comming
of
King
Alexander
the
great
,
&
of
the
terrible
and
cruell
battells
,
which
he
in
the
warres
had
ouercome
:
and
to
declare
vnto
them
how
the
puissant
K
:
Darius
was
slayne
,
and
that
all
Asia
was
vnder
his
subiection
,
and
how
euery
Citie
did
yeelde
themselues
:
against
whom
he
neyther
lifted
speare
nor
sword
,
because
all
yeelded
to
his
commandment
.
With
these
and
such
other
like
things
they
would
haue
feared
them
,
for
that
words
oft
times
maketh
men
more
afraide
,
especially
when
they
are
spoken
of
braue
stoute
men
,
then
doe
the
swords
of
cowards
.
Lucius
Bosco
saith
,
in
his
third
booke
of
the
antiquityes
of
the
Grecians
,
(
of
whom
the
originall
of
this
hystorie
is
drawne
)
that
after
the
Embassadours
of
Alexander
had
spoken
to
the
Garamantes
,
they
were
nothing
at
all
troubled
for
the
message
,
neither
did
they
fly
away
from
Alexander
,
nor
they
prepared
any
warre
,
neyther
tooke
they
in
hand
any
weapon
,
nor
yet
they
did
resist
him
,
Yea
,
and
the
chiefest
of
all
was
,
that
no
man
of
the
Countrey
euer
departed
out
of
his
house
.
Finally
,
they
neyther
answered
the
Ambassadors
(
of
Alexander
,
)
to
theyr
right
message
,
nor
yet
spake
one
word
vnto
them
,
concerning
their
coming
.
And
truly
the
Garamantes
had
reason
therein
,
and
did
in
that
right
wisely
:
For
it
is
but
meere
follie
for
a
man
to
perswade
those
men
with
words
who
enterprise
any
thing
of
will
.
It
is
a
maruellous
matter
to
heare
reported
the
hystories
of
these
Garamantes
,
(
that
is
to
say
)
that
all
theyr
houses
were
of
equall
height
,
all
men
were
apparelled
alike
,
the
one
had
no
more
authority
then
another
,
in
feeding
they
were
no
glouttons
,
in
drinking
wine
they
were
temperate
,
concerning
pleas
and
debates
,
they
were
ignorant
,
they
would
suffer
no
idle
man
to
liue
among
them
,
they
had
no
weapons
,
because
they
had
no
enemyes
:
and
generally
,
they
spake
few
words
,
but
that
which
they
spake
was
alwayes
true
.
King
Alexander
being
somwhat
informed
of
those
Garamantes
,
and
their
life
,
determined
to
send
for
them
,
and
called
them
before
his
presence
,
and
instantly
desired
them
(
if
they
had
any
wise
men
among
them
,
to
bring
them
vnto
him
,
and
by
writing
or
by
word
of
mouth
,
to
speake
somewhat
vnto
him
.
For
Alexander
was
such
a
friend
to
sage
men
,
that
all
the
realms
which
he
ouercame
,
immediately
he
gaue
to
his
men
,
excepting
the
Sages
,
which
he
kept
for
his
owne
person
.
Quintus
Curtius
,
by
king
Alexander
sayth
,
that
a
Prince
doth
wel
spende
his
treasors
to
conquer
many
Realms
,
only
to
haue
the
conuersation
of
one
wise
man
.
And
truely
he
had
reason
:
for
to
princes
it
is
more
profit
in
their
life
to
bee
accompanied
with
Sages
:
then
after
their
deaths
,
to
leaue
great
treasours
to
their
heires
.
Certaine
of
those
Garamantes
then
being
come
before
the
presence
of
Alex
:
the
great
,
one
among
them
(
as
they
thoght
the
most
ancientst
)
himselfe
alone
(
the
residue
keeping
silence
,
)
in
the
name
of
them
all
spake
these
words
.
CHAP.
XXXIII
.
Of
an
Oration
which
one
of
the
Sages
of
Garamantia
made
vnto
King
Alexander
,
a
goodly
lesson
for
all
ambitious
men
,
IT
is
a
custome
,
king
Alexander
,
amongst
vs
Garamantes
,
to
speake
seldome
one
to
another
,
&
scarsely
neuer
speake
to
strangers
,
especially
if
they
be
busie
and
vnquiet
men
:
For
,
the
tongue
of
an
euil
man
is
no
other
but
a
plaine
demonstration
of
his
enuious
heart
.
When
they
tolde
vs
of
thy
comming
into
this
countrey
,
immediately
wee
determined
not
to
goe
out
to
receyue
thee
,
nor
to
prepare
our selues
to
resist
thee
,
neyther
to
lifte
vp
our
eyes
to
beholde
thee
,
nor
to
open
our
mouthes
to
salute
thee
,
neyther
to
moue
our
hands
to
trouble
thee
,
nor
yee
to
make
warre
to
offend
thee
.
For
greater
is
the
hate
that
we
beare
to
riches
and
honours
,
which
thou
louest
,
then
the
loue
is
that
thou
hast
to
destroy
men
,
and
subdue
Countreyes
,
which
we
abhorre
.
It
hath
pleased
thee
we
shuld
see
thee
,
not
desiring
to
see
thee
,
and
wee
haue
obeied
thee
,
not
willing
to
obey
thee
,
and
that
we
should
salute
thee
,
not
desirous
to
salute
thee
:
wherewith
wee
are
contented
,
vppon
condition
,
that
thou
be
patient
to
heare
vs
.
For
that
which
we
will
say
vnto
thee
,
shall
tend
more
vnto
amendment
of
thy
life
,
then
to
disswade
thee
from
conquering
our
countrey
.
For
it
is
reason
that
Princes
which
shal
come
hereafter
doe
know
,
why
wee
liuing
so
little
,
esteeme
that
which
is
our
owne
:
and
why
thou
dying
,
takest
such
paines
to
possesse
that
which
is
another
mans
.
O
Alexander
,
I
aske
thee
one
thing
,
and
I
doubt
whether
thou
canst
aunswer
me
thereunto
or
no
?
For
those
hearts
which
are
proud
,
are
also
most
commonly
blinded
.
Tell
me
whether
thou
goest
?
from
whence
thou
commest
?
what
thou
meanest
?
what
thou
thinkest
?
what
thou
desirest
?
what
thou
seekest
?
what
thou
demandest
?
what
thou
searchest
?
(
Alexander
)
that
the
gods
will
sooner
end
thy
life
,
then
then
wilt
end
thy
wars
.
The
man
that
is
brought
vp
in
debates
,
discentions
,
and
strife
,
all
his
felicitie
consisteth
in
burning
,
destroying
,
and
bloud
shedding
:
I
see
thee
defended
with
weapons
,
I
see
thee
accompanied
with
tirants
,
I
see
thee
rob
the
temples
.
I
se
thee
without
profit
wast
the
treasors
,
I
see
thee
murder
the
Innocent
and
trouble
the
patient
,
I
see
thee
euill
willed
of
all
,
and
beloued
of
none
,
which
is
the
greatest
euill
of
all
euils
.
Therefore
how
were
it
possible
for
thee
to
endure
such
and
so
great
trauels
,
vnlesse
thou
art
a
foole
,
or
else
because
God
hath
appointed
it
to
chastice
thee
.
The
Gods
suffer
oftentimes
that
men
being
quiet
.
should
haue
some
weighty
affayres
,
and
that
is
not
for
that
they
should
be
honoured
:
at
this
present
,
but
to
the
end
they
should
be
punished
for
that
which
is
past
.
Tell
mee
I
pray
thee
,
peraduenture
it
is
no
great
folly
to
empouerish
many
,
to
make
thy selfe
alone
rich
?
It
is
not
(
peraduenture
)
folly
that
one
should
commaund
by
tyranny
,
and
that
all
the
rest
lose
the
possession
of
their
Seigniory
.
It
is
not
folly
perchance
to
loue
(
to
the
damnation
of
our
soules
)
many
memories
in
the
world
of
our
body
.
It
is
not
folly
perchance
that
the
Gods
approue
thy
disordinate
appetite
alone
,
and
condemne
the
will
and
opinion
of
all
the
World
beside
:
peraduenture
it
is
not
folly
,
to
winne
with
the
tears
of
the
poore
,
and
comfortlesse
widdowes
)
so
great
and
bloudy
victories
:
peraduenture
it
is
no
folly
,
willingly
to
wet
the
earth
with
the
bloud
of
Innocents
,
onely
to
haue
a
vaine
glorie
in
this
World
?
Thou
thinkest
it
no
folly
peraduenture
(
God
hauing
diuided
the
World
into
so
many
people
)
that
thou
shouldest
vsurpe
them
to
thee
alone
?
O
Alexander
,
Alexander
,
truly
such
workes
proceede
not
from
a
creature
nourished
among
men
on
the
earth
:
but
rather
of
one
that
hath
beene
brought
vp
among
the
infernall
Furies
of
Hell
:
for
wee
are
not
bound
to
iudge
men
by
the
The
man
is
cursed
(
if
hee
haue
not
been
cursed
,
hee
shal
be
cursed
)
that
liueth
to
the
preiudice
of
all
others
in
this
world
present
,
onely
to
be
counted
couragious
,
stoute
,
and
hardie
,
in
time
to
come
.
For
the
gods
seldome
suffered
them
to
enioy
that
quietly
in
peace
,
which
they
haue
gotten
vniustly
in
the
warres
.
I
would
aske
thee
,
what
insolencie
moued
thee
to
reuolte
against
the
lord
K.
Darius
?
after
whose
death
thou
hast
sought
to
conquer
all
the
world
?
and
thus
thou
doest
not
as
a
King
that
is
an
inhertitor
,
but
as
a
tyrant
,
that
is
an
oppressor
,
For
him
properly
we
cal
a
tirant
,
that
without
iustice
&
reason
taketh
that
which
is
another
mans
.
Eyther
thou
searchest
iustic
,
or
thou
searchest
peace
,
or
else
thou
searchest
riches
,
and
our
honor
?
Thou
searchest
rest
,
or
els
thou
searchest
fauour
of
thy
frends
,
or
thou
searchest
vengeance
of
(
Alex
:
)
that
thou
shalt
not
find
any
of
all
these
things
,
if
thou
seekest
by
this
meanes
,
as
thou
hast
begun
:
For
the
sweet
Sugar
is
not
of
the
nature
of
the
bitter
gumbe
.
How
shall
wee
belieue
thou
searchest
iustice
,
sith
against
reason
and
iustice
,
by
Tiranny
thou
rulest
al
the
earth
?
how
shal
we
belieue
thou
searchest
peace
,
sith
thou
causest
them
to
pay
tribute
which
receiue
thee
:
and
those
which
resist
thee
,
thou
handlest
them
like
enemies
?
How
can
we
belieue
that
thou
searchest
rest
,
sith
thou
troublest
all
the
world
?
How
can
wee
belieue
thou
searchest
gentiles
,
sith
thou
art
the
scourge
and
sword
of
humaine
frailnes
?
how
can
we
belieue
that
thou
searchest
riches
,
sith
thine
owne
Treasures
suffiseth
thee
not
:
neyther
that
which
by
thee
vanquished
commeth
into
thy
hands
,
nor
that
which
the
conque
rors
offer
thee
?
How
shall
we
belieue
thou
searchest
profit
to
thy
friends
,
sith
that
of
thy
old
friends
,
thou
hast
made
new
enemies
?
I
let
thee
vnderstand
(
Alex
:
)
that
the
greatest
ought
to
teache
the
least
,
&
the
least
to
obey
the
greatst
And
Friendship
is
onely
amongst
equalls
.
But
thou
,
(
sith
thou
sufferest
none
in
the
World
to
bee
equall
and
like
vnto
thee
,
looke
not
thou
to
haue
any
Friend
in
the
world
.
For
Princes
oftentimes
by
ingratitude
loose
faithfull
Friends
:
and
by
ambition
winne
mortall
enemies
.
How
shall
we
belieue
thou
searchest
reuenge
of
thine
enemies
,
sith
thou
takest
more
vengeance
of
thy selfe
,
beeing
aliue
,
then
thine
enemyes
would
take
of
thee
,
if
they
tooke
thee
prisoner
?
though
perchance
in
times
past
they
vsed
thy
Father
Philip
euill
,
and
haue
now
disobeyed
thee
his
Sonne
:
It
were
farre
better
counsel
for
thee
to
make
them
thy
Friends
by
gentlenes
,
then
to
confirme
them
Enemyes
by
crueltie
.
For
the
Noble
and
pitifull
harts
when
they
are
reuenged
of
any
,
make
of
themselues
a
butcherie
.
Wee
cannot
with
truth
say
,
that
thy
Trauells
are
well
employde
to
winne
such
honor
,
sith
thy
conuersation
and
life
is
so
vnconstant
?
For
truely
honour
consisteth
not
in
that
Flatterers
say
,
but
in
that
which
Lords
doe
.
For
the
great
Familiaritie
of
the
wicked
,
causeth
the
life
to
be
suspected
.
Honour
is
not
gotten
by
liberall
giuing
of
Treasours
at
his
death
,
but
by
spending
it
well
in
his
life
:
For
it
is
a
sufficient
profe
,
that
the
man
which
esteemeth
renowme
,
doth
little
regard
Money
:
and
it
is
an
apparant
token
,
that
man
who
little
esteemeth
Money
,
greatly
regardeth
his
renowme
.
A
man
winneth
not
honor
by
murdering
Innocents
,
but
by
destroying
Tyrants
:
for
all
the
harmony
of
the
good
gouernment
of
princes
is
,
in
the
chastising
Honour
is
not
wonne
in
taking
and
snatching
the
goods
of
an
other
,
but
in
giuing
and
spending
his
owne
.
For
there
is
nothing
that
beautifieth
the
Maiestie
of
a
Prince
more
,
then
for
to
shew
his
noblenes
in
extending
mercie
and
fauour
vnto
his
subiects
,
and
giuing
gifts
and
rewards
to
the
vertuous
.
And
to
conclude
,
I
will
let
thee
know
who
hee
is
,
that
winneth
true
honour
in
this
life
:
and
also
:
a
perpetuall
memorie
after
his
death
:
and
that
is
not
hee
which
leadeth
his
life
in
Warres
,
but
hee
that
taketh
his
death
in
peace
.
O
Alexander
,
I
see
thou
art
young
,
and
that
thou
desirst
honour
,
wherefore
I
let
thee
vnderstand
,
that
there
is
no
man
farther
from
true
honor
,
then
hee
which
greedily
procureth
and
desireth
the
same
.
For
the
ambitious
men
,
not
obtaining
what
they
desire
,
remaine
alwaies
defamed
,
and
in
winning
and
getting
that
which
they
search
,
true
honour
notwithstanding
will
not
follow
them
.
Belieue
mee
in
one
thing
Alexander
,
that
the
most
truest
honor
ought
through
worthie
deedes
to
bee
deserued
,
and
by
no
meanes
to
bee
procured
:
For
all
the
honour
which
by
tyrannie
is
wonne
,
in
the
ende
by
infamy
is
lost
.
I
am
sorrie
for
thee
Alexander
:
For
Finally
,
I
see
thou
doest
not
reuenge
thy selfe
of
thine
enemyes
,
because
thou
art
(
as
they
wold
be
)
the
scourge
to
thy selfe
.
Then
since
it
is
so
;
why
art
thou
aliue
in
this
World
,
sith
thou
lackest
vertues
,
for
the
which
life
ought
to
be
desired
?
For
truely
that
man
,
which
without
his
owne
profite
,
and
to
the
dammage
of
an
other
leadeth
his
life
,
by
Iustice
ought
forthwith
to
lose
his
breath
.
For
there
is
nothing
that
sooner
destroyeth
the
Weale
publike
,
then
to
permit
vnprofitable
men
therein
to
liue
.
Therefore
speaking
the
truth
,
you
Lords
and
Princes
are
but
poore
,
I
beleeue
thou
conquerest
the
World
,
because
thou
knowest
not
thy
superiour
therein
:
and
besides
that
,
thou
wilt
take
life
from
so
many
,
to
the
end
that
by
their
death
thou
mayest
win
renowne
.
If
cruell
and
warlike
Princes
(
as
thou
art
)
should
inherite
the
liues
of
them
whom
they
slay
,
to
augment
&
prolong
their
liues
,
as
they
doe
inherite
goods
to
maintaine
their
pride
,
although
it
were
vnmeete
,
then
warre
were
tollerable
,
But
what
profiteth
the
seruant
to
lose
his
life
this
day
,
and
his
Masters
death
to
bee
differred
but
vntill
the
I
let
thee
to
know
Alexander
,
that
the
perfection
of
men
is
not
to
see
much
,
to
heare
much
,
to
knowe
much
,
to
procure
much
,
to
come
to
much
,
to
trauell
much
,
to
possesse
much
,
and
to
bee
able
to
do
much
:
but
it
is
to
bee
in
the
fauour
of
the
Gods
.
Finally
,
I
tell
thee
,
that
that
man
is
perfect
,
who
in
his
owne
opinion
deserueth
not
that
hee
hath
,
and
in
the
opinion
of
another
,
deserueth
much
more
then
that
hee
possesseth
.
Wee
are
of
this
opinion
amongst
vs
,
that
hee
is
vnworthy
to
haue
honour
,
who
by
such
infamous
meanes
searcheth
for
it
.
And
therefore
thou
,
Alexander
,
deseruest
to
be
slaue
vnto
many
,
because
thou
thinkest
to
deserue
the
signory
ouer
all
.
By
the
immortall
Gods
I
sweare
,
I
cannot
imagine
the
great
mischiefe
which
entred
into
thy
brest
,
so
vnrighteously
to
kill
King
Darius
(
whose
vassall
and
friend
thou
wast
onely
)
because
thou
wouldest
possesse
the
Empire
of
the
whole
World
?
For
truly
seruitude
in
peace
is
more
worth
then
Signiory
in
warre
.
And
hee
that
shall
speake
against
that
I
haue
spoken
,
I
say
he
,
is
sicke
,
and
hath
lost
his
taste
.
CHAP.
XXXIIII
.
The
sage
Garamante
continueth
his
Oration
,
shewing
that
perpetuitie
of
life
cannot
be
bought
with
any
worldly
treasure
.
Among
other
notable
matters
hee
maketh
mention
of
the
seuen
lawes
which
they
obserued
.
THou
wilt
not
deny
me
Alexander
,
but
Macedo●●●
then
thou
art
now
being
Lord
of
all
the
earth
:
for
the
excessiue
trauell
bringeth
men
out
of
all
order
.
Thou
wilt
not
deny
me
Alexander
,
that
the
more
thou
gettest
,
the
more
thou
desirest
:
for
the
heart
which
with
couetousnesse
is
set
on
fire
,
cannot
with
wood
and
bowes
of
riches
,
but
with
the
earth
of
the
graue
be
satisfied
and
quenched
.
Thou
wilt
not
deny
me
(
Alexander
)
but
the
aboundance
that
thou
thy selfe
hast
,
seemeth
vnto
thee
litle
,
and
the
little
which
an
other
man
possesseth
,
seemeth
vnto
thee
much
:
For
the
Gods
,
to
the
ambitious
,
and
couetous
harts
gaue
this
for
penance
that
neyther
with
inough
,
nor
with
too
much
they
should
content
them selues
.
Thou
wilt
not
denie
mee
(
Alexander
)
if
in
deed
thy
heart
bee
couetous
,
that
first
the
pleasures
of
life
shall
end
before
thy
couetousnesse
:
for
where
vices
haue
had
power
long
time
in
the
heart
,
there
death
,
onely
,
and
none
other
hath
authority
to
plucke
vp
the
rootes
.
Thou
wilt
not
deny
mee
(
Alexander
)
that
though
thou
hast
more
then
all
,
yet
thou
enioyest
least
of
any
:
for
the
Prince
that
possesseth
much
,
is
alwayes
occupied
in
defending
it
:
but
Thou
wilt
not
deny
me
(
Alexander
)
though
thou
callest
thy self
Lord
of
all
,
yet
thou
hast
but
onely
the
name
thereof
,
and
others
thy
seruants
and
subiects
haue
all
the
profites
:
for
the
greedy
and
couetous
hearts
doe
trauel
and
toyle
to
get
,
and
in
wasting
that
which
they
haue
gotten
,
they
pine
away
.
And
finally
(
Alexander
)
thou
wilt
not
deny
me
,
that
all
that
which
thou
hast
in
the
long
conquest
gotten
,
is
little
,
and
that
which
of
thy
wisedom
and
quietnes
thou
hast
lost
,
is
much
:
For
the
Realms
which
thou
hast
gotten
are
innumerable
,
but
the
cares
,
sighes
and
thoughts
which
thou
hast
heaped
vpon
thy
heart
,
are
innumerable
.
I
let
thee
know
one
thing
,
that
you
Princes
are
poorer
then
the
poore
Subiects
:
for
hee
is
not
rich
that
hath
more
then
hee
deserueth
,
but
he
that
desireth
to
haue
lesse
then
possesseth
.
And
that
therefore
Princes
you
haue
nothing
:
For
though
you
abound
in
great
Treasurs
,
yet
notwithstanding
,
you
are
poore
of
good
desire
.
Now
Alexander
,
let
vs
come
to
the
poynt
,
and
cast
account
,
and
let
vs
see
O
Alexander
,
I
let
thee
vnderstand
,
that
therefore
wee
seeke
not
to
make
warre
with
thee
:
For
we
see
that
both
from
thee
,
and
also
from
vs
,
death
will
shortly
take
away
the
life
.
For
hee
is
a
very
simple
man
,
that
thinketh
alwayes
to
remaine
in
another
mans
house
as
in
his
owne
.
It
thou
Alexander
,
couldst
giue
vs
,
(
as
God
)
euerlasting
life
,
eache
man
would
trauell
to
defend
his
owne
house
;
But
sith
we
know
we
shall
dye
shortly
,
we
care
little
whether
to
thee
or
any
other
,
our
goods
and
riches
remaine
.
For
if
it
be
follie
to
dwell
in
an
other
mans
house
as
his
owne
,
it
is
a
greater
follie
to
him
that
loseth
his
life
,
in
taking
thought
and
lamenting
for
his
goods
.
Presuppose
that
thou
art
not
god
,
but
a
man
;
I
coniure
thee
then
,
by
the
immortall
gods
,
and
doe
require
thee
that
thou
liue
as
a
man
,
behaue
thy selfe
as
a
man
,
and
couet
no
more
then
an
other
man
,
neyther
desire
I
tolde
thee
before
that
it
greeued
mee
to
see
thee
so
hardy
and
couragious
,
so
apt
and
so
young
,
and
now
it
grieueth
mee
to
see
thee
so
deceyued
with
the
world
:
and
that
which
I
perceyue
of
thee
is
,
that
then
thou
shalt
know
thy
folly
when
thou
shalt
not
be
able
to
finde
any
remedy
.
For
the
proude
Young
man
before
hee
feeleth
the
wound
hath
alreadie
the
ointment
.
You
which
are
Grecians
call
vs
Barbarous
,
because
wee
enhabite
the
mountaines
.
But
as
touching
this
I
say
,
that
we
reioice
to
be
barbarous
in
our
speech
and
Greekes
in
our
doings
:
and
not
as
you
which
haue
the
Grecian
tong
,
and
doe
barbarous
workes
.
For
hee
that
doth
well
,
and
speaketh
rudely
,
is
no
barbarous
man
:
but
he
which
hath
the
tongue
good
,
and
the
life
euill
.
Sith
I
haue
begun
to
that
end
nothing
remaine
vnspoken
,
I
will
aduertise
thee
of
our
laws
and
life
,
and
maruell
not
to
heare
it
,
but
desire
to
obserue
and
keepe
it
:
for
infinite
are
they
which
extoll
vertuous
workes
,
but
few
are
they
which
obserue
the
same
.
I
let
thee
know
(
Alexander
)
that
wee
haue
short
life
,
wee
are
few
people
,
wee
haue
little
lands
,
wee
haue
little
goods
,
wee
haue
no
couetousnes
,
we
haue
few
lawes
,
we
haue
few
houses
,
and
we
haue
few
friends
,
and
aboue
all
we
haue
no
enemies
:
for
a
Wise
man
ought
to
be
friend
to
one
,
and
enemie
to
none
.
Besides
all
this
,
wee
haue
amongst
vs
great
friendshippes
,
good
peace
,
great
loue
:
much
rest
,
and
aboue
all
,
wee
holde
our selues
contented
:
for
it
is
better
to
enioy
the
quietnesse
of
the
graue
,
then
to
liue
a
discontented
life
.
Our
Lawes
are
few
,
but
in
our
opinions
they
are
good
,
and
are
in
seuen
words
onely
included
as
here
followeth
.
Wee
ordaine
that
our
children
make
no
more
Lawes
then
wee
their
Fathers
doe
leaue
vnto
them
:
for
new
Lawes
maketh
them
to
forget
good
and
ancient
We
ordaine
that
our
Successors
shall
haue
no
moe
Gods
then
two
,
of
the
which
the
one
God
shall
bee
for
the
life
,
and
the
other
for
the
death
:
for
one
God
well
serued
is
more
worth
,
then
many
not
regarded
Wee
ordaine
that
all
bee
apparrelled
with
one
cloath
,
and
hosed
of
one
sort
,
and
that
the
one
haue
no
more
apparrell
then
the
other
:
for
the
diuersity
of
garments
engendreth
folly
among
the
people
.
Wee
ordaine
that
when
any
woman
which
is
maried
hath
had
three
children
that
then
shee
bee
separated
from
her
husband
,
for
the
aboundance
of
children
causeth
men
to
haue
couetous
hearts
.
And
if
any
woman
hath
brought
forth
any
mo
children
,
then
they
should
bee
sacrificed
vnto
the
Gods
before
her
eyes
.
We
ordaine
that
all
men
and
women
speake
the
truth
in
all
things
,
and
if
any
bee
taken
in
a
lye
,
committing
no
other
fault
,
that
immediately
hee
bee
put
to
death
for
the
same
:
For
one
lyer
is
able
to
vndoe
a
whole
multitude
.
We
ordaine
that
no
woman
liue
aboue
forty
yeares
,
and
that
the
man
liue
vntil
fifty
,
and
if
they
dye
not
before
that
time
that
then
they
be
sacrificed
to
the
Gods
:
for
it
is
a
great
occasion
for
men
to
bee
vicious
,
to
thinke
that
they
shall
liue
many
yeares
.
CHAP
,
XXXV
.
That
Princes
ought
to
consider
,
for
what
cause
they
were
made
Princes
,
and
what
Thales
the
Philosopher
was
,
of
the
12.
questions
asked
him
,
and
of
his
answere
he
made
vnto
them
.
IT
is
a
common
and
olde
saying
(
which
many
times
by
Aristotle
the
noble
and
vertuous
Prince
hath
beene
repeated
)
That
in
the
end
all
thinges
are
done
to
some
purpose
:
for
there
is
no
worke
neyther
good
nor
euil●
but
he
that
doth
it
,
meaneth
to
some
end
.
If
thou
demaundest
the
Gardener
to
what
end
he
watereth
so
oft
his
plants
,
hee
will
answere
thee
,
it
is
to
get
some
money
for
his
hearbes
.
If
thou
demaundest
why
the
riuer
runneth
so
swift
,
a
man
will
answere
thee
,
that
it
his
to
the
end
it
should
returne
from
whence
it
came
.
If
thou
demaundest
why
the
trees
budde
in
the
spring
time
,
they
will
answere
,
to
the
end
they
may
beare
fruite
in
haruest
.
If
wee
see
a
traueller
passe
the
mountaines
in
the
snow
,
the
riuers
with
perill
,
the
woods
in
feare
,
Friend
,
whether
goest
thou
,
wherefore
takest
thou
such
paines
?
And
hee
aunswereth
,
Truly
sir
,
I
know
no
more
then
you
to
what
end
,
neyther
can
I
tell
why
I
take
such
paines
.
I
aske
thee
now
,
what
a
wise
man
would
answere
to
this
innocent
Traueller
?
Truly
(
hearing
no
more
)
hee
would
iudge
him
to
bee
a
foole
:
for
he
is
much
infortunate
,
that
for
all
his
trauell
looketh
for
no
reward
.
Therefore
to
our
matter
,
a
Prince
which
is
begotten
as
an
other
man
,
borne
as
an
other
man
,
liueth
as
an
other
man
,
dyeth
as
an
other
man
:
And
besides
all
this
commaundeth
all
men
,
if
of
such
a
one
wee
should
demaund
,
why
God
gaue
him
signiory
,
and
that
he
should
answere
hee
knoweth
not
,
but
that
he
was
borne
vnto
it
.
In
such
case
let
euery
man
iudge
,
how
vnworthy
such
a
King
is
to
haue
such
authority
.
For
it
is
vnpossible
for
a
man
to
minister
iustice
,
vnlesse
hee
knew
before
what
iustice
meaneth
.
Let
Princes
and
noble
men
heare
this
word
,
&
imprint
it
in
their
memory
,
which
is
,
that
when
the
liuing
God
determined
to
make
Kings
and
Lords
in
this
world
:
hee
did
not
ordaine
them
to
eate
more
then
others
,
to
drinke
more
then
others
,
to
sleepe
more
then
others
,
to
speake
more
than
others
,
nor
to
reioyce
more
then
others
:
but
hee
created
them
vpon
condition
,
that
sith
he
had
made
them
to
commaund
more
then
others
,
they
should
be
more
iust
in
their
liues
than
others
.
It
is
a
thing
most
vniust
,
and
in
the
Common
wealth
very
slaunderous
,
to
see
with
what
authority
a
puissant
man
commandeth
those
that
bee
vertuous
:
and
with
how
much
shame
,
himselfe
is
bound
to
all
vices
.
I
know
not
what
Lord
he
is
that
dare
punish
his
subiect
for
one
onely
offence
committed
,
seeing
himselfe
to
deserue
for
euery
deede
to
bee
chastised
:
For
it
is
a
monstrous
thing
,
that
a
blinde
man
should
take
vpon
him
to
leade
him
that
seeth
.
They
demaunded
great
Cato
the
Censor
what
a
King
ought
to
doe
,
that
he
should
be
beloued
,
feared
,
and
not
despised
;
he
answered
,
The
good
Prince
should
be
compared
to
him
that
selleth
Tryacle
,
who
if
the
poyson
hurteth
him
not
,
hee
selleth
bis
Triacle
well
,
I
mean
therby
,
that
the
punishment
is
taken
in
good
part
of
the
people
,
which
is
not
ministred
by
the
vitious
man
:
For
hee
that
maketh
the
Tryacle
shall
neuer
bee
credited
,
vnlesse
the
proofe
of
his
Triacle
bee
openly
knowne
and
tryed
:
I
meane
that
the
good
life
is
none
other
then
a
fine
Triacle
to
cure
the
Common-wealth
.
And
to
whome
is
he
more
like
,
which
with
his
tongue
blazeth
vertues
,
and
imployeth
his
deedes
to
all
vices
:
then
vnto
the
man
,
who
in
the
one
hand
holdeth
poyson
to
take
away
life
;
and
in
the
other
Triacle
to
resist
death
?
To
the
end
that
a
Lord
bee
wholy
obeyed
,
it
is
necessary
that
all
that
he
commaundeth
bee
obserued
,
first
in
his
owne
person
:
for
no
Lord
can
nor
may
withdraw
himselfe
from
vertuous
works
.
This
was
the
answere
that
Cato
the
Censor
gaue
,
which
in
mine
opinion
was
spoken
more
like
a
Christian
then
any
Romane
.
When
the
true
God
came
into
the
World
,
he
employed
30.
yeares
onely
in
workes
,
and
spent
but
two
yeares
and
a
halfe
in
teaching
:
For
mans
heart
is
perswaded
more
with
the
worke
hee
seeketh
,
then
with
the
word
which
hee
heareth
.
Those
therfore
which
are
Lords
,
let
them
learne
and
know
of
him
which
is
the
true
Lord
,
and
also
let
Princes
learne
why
they
are
Princes
:
for
he
is
not
a
Pylot
which
neuer
sayled
on
the
seas
.
In
mine
opinion
,
if
a
Prince
will
know
why
he
is
a
Prince
,
I
would
say
to
gouern
well
his
people
,
to
command
well
,
and
to
maintaine
all
in
iustice
,
and
this
should
not
bee
with
words
,
to
make
them
afrayde
,
neyther
by
works
which
should
offend
them
:
but
by
sweet
words
which
should
encourage
them
,
and
by
the
good
workes
that
should
edifie
them
:
for
the
noble
and
gentle
heart
cannot
resist
,
him
,
that
with
a
louing
countenance
commaundeth
,
Those
which
will
rule
and
make
tame
,
fierce
,
and
wilde
beasts
,
do
threaten
and
rebuke
them
a
hundred
times
,
before
they
beate
them
once
:
and
if
they
keepe
them
tyed
,
they
shew
them
sundrie
pleasures
:
So
that
the
wildnesse
of
the
beast
is
taken
away
,
onely
by
the
gentle
and
pleasant
vsage
of
the
man
,
therfore
sith
wee
haue
this
experience
of
brute
&
sauage
beasts
(
that
is
to
say
)
that
by
their
well
doing
,
and
by
the
gentle
handling
of
them
,
they
voluntarily
suffer
themselues
to
bee
gouerned
:
much
more
experience
we
reasonable
men
ought
to
haue
,
that
is
to
know
,
that
being
right
and
well
gouerned
,
wee
should
humbly
,
and
willingly
obey
our
soueraigne
Lords
:
for
there
is
no
man
so
hard
hearted
,
but
by
gentle
vsage
will
humble
himselfe
.
O
Princes
and
noble
men
,
I
will
tell
you
in
one
word
,
what
the
Lorde
ought
to
doe
in
the
gouernement
of
his
common-wealth
.
Euery
Prince
that
hath
his
mouth
full
of
truth
,
his
hands
open
to
giue
rewards
,
and
his
eares
stopped
vnto
lyes
,
and
his
heart
open
to
mercy
,
such
a
one
is
happy
,
and
the
realme
which
hath
him
,
may
well
bee
called
prosperous
,
and
the
people
may
call
themselues
fortunate
:
For
where
as
truth
,
liberality
,
and
clemency
ruleth
in
the
hart
of
a
Prince
,
there
wrongs
,
iniuries
,
&
oppressions
do
not
raigne
.
And
contrariwise
,
where
the
Prince
hath
his
heart
fleshed
in
cruelty
,
his
mouth
full
of
tyrannies
,
his
hands
defiled
with
bloud
,
and
enclineth
his
eares
to
heare
lyes
:
such
a
Prince
is
vnhappy
,
and
much
more
the
people
the
which
by
such
a
one
is
gouerned
:
for
it
is
vnpossible
that
there
is
peace
and
iustice
in
the
common
wealth
,
if
hee
which
gouerneth
it
,
bee
a
louer
of
lyes
and
flatteries
.
In
the
yeare
440.
before
the
Incarnation
of
Christ
,
which
was
in
the
year
244.
of
the
foundation
of
Rome
:
Darius
the
fourth
being
King
of
Persia
,
and
Brutus
and
Lucius
at
Rome
Consuls
,
Thales
the
great
Philosopher
flourished
in
Greece
,
who
was
Prince
of
the
seuen
renowmed
Sages
:
by
the
which
occasion
,
all
the
There
was
at
that
time
much
contention
betweene
the
Romanes
and
the
Greekes
,
for
so
much
as
the
Greekes
sayd
,
they
were
better
,
because
they
had
more
Sages
,
and
the
Romanes
said
the
contrary
,
that
they
were
better
,
because
they
had
alwayes
more
Armies
.
The
Greekes
replyed
againe
,
that
there
were
no
lawes
made
but
in
Greece
.
And
the
Romanes
to
this
aunswered
,
that
though
they
were
made
in
Greece
,
yet
they
were
obserued
at
Rome
.
The
Greekes
sayde
,
that
they
had
great
Vniuersities
to
make
Wise
men
in
.
And
the
Romanes
said
,
that
they
had
many
great
temples
to
worship
their
Gods
in
:
for
that
in
the
end
they
ought
to
esteeme
more
one
seruice
done
to
the
immortall
Gods
,
then
all
the
other
commodities
that
might
come
vnto
men
.
A
Thebane
Knight
was
demaunded
,
what
hee
thought
of
Rome
and
Greece
:
and
hee
answered
,
mee
thinketh
the
Romanes
are
no
better
then
the
Greekes
,
nor
the
Greekes
then
the
Romanes
:
For
the
Greekes
glory
in
their
tongues
,
and
the
Romanes
in
their
Launces
:
but
we
referre
it
to
vertuous
works
:
For
one
good
worke
is
more
worth
,
then
eyther
the
long
staues
of
the
Romanes
,
or
the
eloquent
tongues
of
the
Greekes
,
Therfore
touching
my
matter
,
this
Philosopher
Thales
was
the
first
that
found
the
Pole
(
called
the
North
This
Philosopher
Thales
was
very
poore
,
wherefore
(
some
disdayning
him
for
his
pouerty
)
to
declare
and
shew
that
he
was
more
rich
then
all
they
:
hee
bought
the
next
yeare
all
the
Oliues
hee
could
get
:
for
by
Astronomy
hee
knew
that
in
the
thirde
yeare
there
would
be
a
great
want
&
scarsitie
thereof
throughout
all
the
Country
:
Wherefore
all
were
compelled
to
come
to
him
for
Oliues
,
which
at
his
owne
price
he
solde
:
&
in
this
sort
he
shewed
them
that
mocked
him
,
that
he
willingly
despised
riches
,
and
louingly
embraced
pouertie
:
For
,
he
that
willingly
in
this
world
is
poore
,
ought
not
to
be
called
poore
.
This
Philosopher
Thales
was
a
Mirror
amongst
the
Sages
of
Greece
,
and
was
greatly
reuerenced
of
al
the
Kings
of
Asia
,
and
highly
renowmed
in
Rome
.
And
further
he
was
so
wise
,
and
had
so
ready
a
wit
,
that
to
all
sodaine
questions
hee
was
demaunded
,
hee
gaue
present
aunswere
forthwith
,
which
thing
declared
him
to
bee
of
a
maruellous
wit
,
and
truely
it
was
a
great
matter
:
for
the
most
part
of
mortall
men
cannot
tell
how
to
answere
,
nor
what
to
demaund
.
Many
and
diuers
questions
wee
asked
him
,
as
Diogenes
Laertius
affirmeth
,
in
the
answering
whereof
hee
shewed
great
wisdome
,
the
treasure
of
memory
,
and
subtilty
of
vnderstanding
.
First
,
he
was
asked
,
What
GOD
was
?
Thales
answered
;
Of
all
the
most
antiquities
,
GOD
is
the
most
auncient
thing
.
For
all
the
Ancients
past
neyther
sawe
him
take
beginning
,
nor
those
which
shal
come
,
shall
see
him
haue
ending
.
Secondarily
,
hee
was
asked
,
What
thing
was
most
beautifull
:
he
answered
,
The
world
:
because
no
Artificiall
paynting
could
make
the
like
.
Thirdly
he
was
asked
,
What
was
the
greatest
thing
:
To
that
hee
answered
,
Place
,
wherein
all
things
doe
stand
.
For
the
place
which
containeth
all
,
of
necessitie
must
be
greater
then
all
.
Fourthly
,
it
was
asked
him
,
Who
knoweth
most
:
he
answered
,
That
no
man
was
wiser
then
Time
,
because
Time
alwayes
onely
inuented
new
things
;
and
is
he
which
renueth
the
olde
.
Fiftly
,
they
asked
him
,
What
was
the
lightest
thing
?
hee
answered
,
the
wit
of
man
,
because
that
without
trauel
and
danger
it
passeth
the
Sea
,
to
discouer
and
compasse
all
the
whole
earth
.
Sixtly
,
they
asked
him
,
What
was
the
strongest
thing
:
he
said
,
That
man
that
is
in
necessitie
:
For
necessitie
reuiueth
the
vnderstanding
of
the
rude
,
and
causeth
the
coward
to
be
hardy
in
perill
.
Seuenthly
,
they
asked
him
,
What
was
the
hardest
thing
to
know
?
hee
answered
,
for
man
to
know
himselfe
:
For
there
should
bee
no
contentions
in
the
world
,
if
man
knew
himselfe
.
Eightly
,
they
asked
him
,
What
thing
was
sweetest
to
obtaine
:
hee
answered
,
Desire
:
For
the
man
reioyceth
to
remember
the
paines
past
,
and
to
obtayne
to
that
he
desireth
present
.
Ninthly
,
they
asked
him
,
when
the
enuious
man
is
quyet
:
he
answered
,
when
he
seeth
his
enemy
dead
,
or
vtterly
vndon
For
truely
the
prosperity
of
the
enemie
is
a
sharpe
knife
to
the
enuious
heart
.
Tenthly
,
hee
was
asked
,
What
man
should
doe
to
liue
vprightly
?
Hee
answered
,
to
take
the
counsell
to
himselfe
,
which
hee
giueth
to
another
.
For
the
vndoing
of
all
men
is
,
that
they
haue
plentie
of
counsell
for
others
,
and
want
for
themselues
.
The
eleuenth
question
was
,
they
asked
him
,
What
profite
he
hath
that
is
not
couetous
?
whereunto
hee
answered
:
That
such
a
one
is
deliuered
from
the
torments
of
his
Auarice
,
and
besides
that
hee
recouereth
friends
for
his
person
:
For
riches
tormenteth
the
Auaricious
,
because
hee
spendeth
them
not
.
The
twelfth
,
they
asked
him
,
What
the
Prince
should
doe
to
gouerne
others
?
hee
answered
,
hee
ought
first
to
gouerne
himselfe
,
and
then
afterwards
to
gouerne
others
.
For
it
is
vnpossible
the
Rod
should
bee
right
,
where
the
shadow
is
crooked
.
By
the
occasion
of
this
last
answer
,
I
did
bring
in
here
all
these
questions
,
to
the
ende
Princes
and
Rulers
might
CHAP.
XXXVI
.
What
Plutarch
the
Philosopher
was
:
Of
the
wise
words
hee
spake
to
Traian
the
Emperour
:
And
how
the
good
Prince
is
the
head
of
the
Publike-weale
.
IN
the
time
of
Traiana
the
Emperour
,
there
flourished
in
his
Court
a
Philosopher
named
Plutarch
,
a
man
very
pure
,
and
of
good
life
,
wise
in
science
,
and
well
esteemed
It
was
hee
which
wrote
the
liues
of
many
noble
Greekes
and
Romanes
,
and
aboue
all
hee
made
a
Booke
entituled
The
doctrine
of
Princes
,
which
hee
offered
to
the
Emperour
Traian
:
in
the
which
hee
sheweth
his
vertues
,
the
zeale
which
he
had
to
the
Common-wealth
,
the
highnes
of
his
eloquence
,
&
the
profoundnes
of
his
knowledge
.
For
he
was
elegant
in
writing
,
and
pleasant
in
speaking
:
and
among
all
other
things
which
hee
wrote
in
his
booke
,
were
these
words
following
:
most
worthie
to
be
noted
,
and
written
in
Golden
letters
;
And
they
are
such
:
I
let
thee
to
know
Lord
Traian
,
that
thou
and
the
Empire
are
but
one
mysticall
bodie
,
in
manner
and
forme
of
a
liuely
bodie
:
For
they
should
,
and
ought
to
be
so
correspondent
and
agreeable
,
that
the
Emperor
should
reioyce
to
haue
such
subiects
,
and
the
Empire
ought
to
be
gladde
to
haue
such
a
Lord
.
And
to
the
ende
wee
may
describe
the
mysticall
bodie
,
which
is
the
Empyre
,
in
the
forme
and
shape
of
a
natural
man
,
you
shall
vnderstand
that
the
head
which
is
aboue
all
,
is
the
Prince
which
commaundeth
all
:
the
eyes
whereby
we
see
,
are
the
good
men
in
the
Commonwealth
whom
we
followe
:
the
eares
that
heare
what
wee
say
,
are
the
Subiects
,
which
doe
what
wee
commaund
them
:
the
tongue
wherewith
we
speake
,
are
the
Sages
,
of
whom
we
heare
the
lawes
and
doctrines
:
the
hayres
which
growe
on
our
heads
,
are
those
which
are
vexed
and
gricued
,
and
that
demaund
iustice
of
the
King
:
The
handes
and
armes
,
are
the
Knights
,
which
resist
the
enemyes
:
the
feet
which
sustaineth
the
members
,
are
the
tyllers
of
the
ground
which
giueth
meate
to
all
Estates
:
the
hard
Bones
that
sustaineth
the
feeble
and
soft
Flesh
,
are
the
Sage
men
,
which
endure
the
burden
and
trauell
of
the
Common-wealth
:
the
Hearts
which
we
see
not
outwardly
,
are
the
Priuie
Councellours
,
Finally
,
the
necke
that
knitteth
the
bodie
with
the
Head
,
is
the
loue
of
the
King
,
combined
with
the
whole
Realme
,
which
make
a
Common-wealth
,
All
the
words
abouenamed
spake
Plutarch
the
great
,
vnto
Traian
the
Emperour
.
And
truly
the
inuention
and
grace
of
him
,
proceeded
of
an
high
and
deepe
vnderstanding
;
For
the
head
hath
three
properties
,
which
are
very
necessary
for
the
gouernor
of
the
Common-wealth
.
The
first
is
,
that
euen
as
the
head
is
of
all
other
members
of
the
body
the
highest
,
so
the
authority
of
the
Prince
exceedeth
the
estates
of
all
others
.
For
the
Prince
onely
hath
authoritie
to
commaund
,
and
all
others
are
bound
to
obey
,
Admit
there
be
many
that
are
stout
,
rich
,
and
noble
men
in
the
Common-wealth
:
I
would
speake
a
word
,
and
it
greeueth
me
(
that
is
)
whereas
great
Lords
desire
in
the
commonwealth
to
commaund
,
is
like
vnto
him
that
holdeth
his
armes
and
hands
ouer
his
heade
:
For
all
that
I
haue
heard
,
and
for
all
Wee
see
by
experience
,
that
Nature
formed
vs
with
many
sinewes
,
many
bones
,
with
much
flesh
,
with
many
fingers
,
and
with
many
teeth
:
and
to
all
this
one
only
body
had
but
one
head
:
wherefore
though
with
many
estates
the
Common-wealth
is
ordayned
:
yet
with
one
Prince
alone
it
ought
to
bee
ruled
.
If
it
consisted
in
mens
hands
to
make
a
Prince
they
would
then
also
haue
the
authority
to
put
him
down
:
but
being
true
,
as
it
is
most
true
indeede
,
that
the
Prince
is
constituted
by
God
,
none
but
God
alone
ought
to
depriue
&
depose
him
of
his
estate
,
but
thinges
that
are
measured
by
the
diuine
iudgment
,
man
hath
no
power
with
razour
to
cut
them
.
I
know
not
what
ambition
the
mean
can
haue
?
neither
what
enuie
the
lowest
can
haue
,
nor
what
Let
euery
man
the
fore
liue
in
peace
in
his
common-wealth
,
and
acknowledge
obedience
vnto
his
prince
:
and
he
that
will
not
do
so
,
away
with
him
:
for
euen
as
the
onely
offence
proceedeth
of
him
,
so
let
the
onely
paine
rest
vpon
him
.
For
it
is
an
old
saying
,
That
hee
that
taketh
vp
the
sword
against
his
Maister
,
will
shortly
after
lay
his
head
at
his
feete
.
The
second
condition
is
,
To
compare
the
King
to
the
head
,
because
the
head
is
the
beginning
of
Mans
life
.
The
most
part
of
things
that
euer
God
created
,
according
to
their
natures
,
worke
their
operations
,
as
in
growing
high
,
and
towards
the
heauens
.
We
see
the
vapors
ascend
high
,
the
Trees
budde
out
on
high
,
the
sourges
of
the
Sea
mount
high
,
and
the
nature
Aristotle
saith
well
,
That
Man
is
as
a
Tree
,
planted
with
the
rootes
vpwardes
:
whose
roote
is
the
head
,
and
the
stocke
is
the
bodie
:
the
braunches
are
the
armes
,
the
barcke
is
the
Flesh
,
the
knoties
are
the
bones
,
the
sappe
is
the
heart
:
(
which
with
the
braine
,
is
the
seate
of
the
soule
,
first
liuing
,
and
last
dying
:
)
the
rottennes
is
malice
,
the
gumme
is
loue
,
the
flowers
are
wordes
:
and
the
Fruites
,
are
the
good
workes
.
To
make
the
man
to
goe
vprightly
,
his
head
should
be
where
his
feet
are
,
and
the
feete
where
the
head
is
,
sith
the
head
is
the
root
,
and
the
feet
are
the
bowes
:
but
in
this
case
I
sweare
that
we
are
correspondent
to
our
beginning
:
for
it
our
flesh
bee
planted
contrariwise
,
so
much
more
contrary
we
haue
our
life
ordered
.
Therefore
concerning
our
matter
,
I
say
,
that
the
Realme
hath
no
lesse
his
beginning
of
the
King
,
then
the
King
of
the
Realme
:
which
thing
is
plainely
seene
,
for
that
the
King
giueth
lawes
and
institutions
vnto
a
Realme
,
and
not
the
Realme
to
the
King
.
The
gifts
and
benefits
which
the
King
giueth
,
commeth
to
the
realm
and
not
from
the
Realme
to
the
King
.
To
inuent
wars
,
to
take
truce
,
to
make
peace
,
to
reward
the
good
,
and
to
punish
the
euill
,
proceedeth
from
As
in
a
great
sumptuous
building
it
is
more
dangerous
,
where
one
stone
of
the
foundation
doth
fall
,
then
when
ten
thousand
tiles
fall
from
the
toppe
:
so
he
,
ought
more
to
bee
blamed
for
one
onely
disobedience
committed
and
done
to
the
King
,
and
his
iustice
,
then
for
fiue
thousand
offences
against
the
common
wealth
:
For
wee
haue
seene
of
a
little
disobedience
,
a
great
slander
arise
in
a
common
wealth
.
O
it
is
a
goodly
matter
for
a
Prince
to
be
beloued
of
his
subiects
,
and
a
goodly
thing
also
for
the
Realme
to
be
fearefull
of
their
King
:
for
the
king
that
is
not
loued
of
his
Subiects
,
cannot
liue
in
peace
or
quiet
:
&
therealm
that
is
not
fearefull
of
their
King
cannot
be
well
gouerned
.
The
Realme
Sicilia
had
alwayes
mighty
Princes
and
Gouernors
:
for
in
ancient
time
it
was
gouerned
by
vertuous
Princes
,
or
els
by
cruell
and
malicious
tyrants
.
In
the
time
of
Seuerus
the
Emperour
,
there
raigne●
in
Cecil
,
a
King
called
Lelius
Pius
,
who
had
so
many
good
things
in
him
,
that
throughout
all
the
Empire
hee
was
very
well
esteemed
,
and
chiefly
for
foure
Lawes
amongst
others
,
he
ordayned
in
that
Realme
,
which
were
these
following
.
Wee
ordaine
,
that
if
amongst
equall
persons
there
bee
any
iniuries
offered
,
that
they
be
punished
,
or
else
that
they
be
assembled
:
for
where
enuy
is
rooted
betweene
two
,
it
profiteth
more
to
reconcile
their
good
willes
,
then
to
punish
their
persons
.
Wee
ordaine
,
that
if
the
greatest
bee
offended
by
the
least
,
that
such
offence
bee
little
reproued
,
and
well
punished
:
for
the
audacite
and
little
shame
,
and
also
the
disobedience
of
the
seruant
to
the
master
,
ought
not
to
be
reformed
,
but
by
grieuous
punishment
.
We
ordaine
,
that
if
any
resist
or
speake
against
the
commandement
of
a
Prince
,
that
presently
(
without
delay
)
he
suffer
death
before
them
all
:
for
they
may
boldly
by
the
way
of
supplication
,
reuerently
declare
their
griefes
,
and
not
by
slaunder
rebelliously
disobey
their
Lords
.
Wee
ordaine
,
that
if
any
rayse
the
common
wealth
against
the
Prince
,
hee
that
can
first
strike
off
his
head
,
may
lawfully
without
fearing
any
daunger
of
punishment
:
for
his
head
is
iustly
taken
from
him
,
that
would
there
should
be
many
heades
in
the
common
weale
.
Of
all
this
before
spoken
,
Herianus
is
the
Authour
,
in
his
fourth
Booke
of
the
Kinges
of
Sieile
,
where
hee
putteth
many
and
singular
Lawes
and
Customes
,
whith
the
Auncients
had
to
the
great
confusion
of
those
that
be
present
For
truely
the
Auncients
did
not
onely
exceede
those
that
bee
present
in
their
works
&
doings
:
but
also
in
speaking
profound
wordes
.
Therefore
returning
to
our
matter
,
mans
life
greatly
trauelleth
alwayes
to
defend
the
head
,
in
such
sort
that
a
man
would
rather
suffer
his
hand
to
bee
cut
off
,
then
to
suffer
a
wound
to
bee
made
in
his
head
,
By
this
comparison
:
I
meane
that
a
fault
in
a
Common-wealth
,
is
a
cut
which
cankereth
and
festereth
,
but
the
disobedience
to
a
Prince
is
a
wound
which
forthwith
killeth
.
If
a
man
did
aske
mee
what
vnion
Princes
should
haue
with
their
Common
wealth
,
I
would
answere
them
in
this
sort
,
that
the
wealth
of
the
King
and
Realme
consisteth
herein
.
That
the
King
should
accompany
with
the
good
,
and
banish
the
euill
.
For
it
is
vnpossible
that
the
King
should
bee
Further
,
that
the
King
vse
his
Subiects
as
his
children
,
and
that
the
Subiects
serue
him
as
a
Father
:
for
generally
the
good
Father
cannot
suffer
his
children
to
bee
in
danger
,
neyther
the
good
children
will
disobey
their
Father
.
Also
the
King
ought
to
bee
iust
in
his
commaundements
,
and
the
subiects
faithfull
:
For
if
it
bee
a
good
thing
in
their
seruices
,
to
liue
vnder
a
iust
Law
,
it
is
much
better
to
liue
vnder
a
iust
King
.
Also
the
King
ought
to
defend
his
Subiects
from
enemies
,
and
they
ought
well
to
pay
him
his
tribute
:
For
the
Prince
who
defendeth
his
people
from
enemies
and
tyranny
,
worthily
deserueth
to
be
Lord
of
all
their
goods
,
Also
the
King
ought
to
keepe
his
Common-wealth
in
quiet
,
and
ought
not
to
be
presumptuous
of
his
person
:
for
the
Prince
which
is
not
feared
,
&
well
esteemed
,
shall
neuer
be
obeyed
in
his
commandement
.
Finally
,
I
say
,
that
the
good
King
ought
to
do
his
Realme
pleasure
,
and
the
faithfull
subiects
ought
to
endeauour
themselues
,
neuer
to
displease
their
King
.
For
that
Prince
cannot
be
called
vnfortunate
,
who
of
his
Common-wealth
is
loued
and
obeyed
.
CHAP.
XXXVII
.
As
there
are
two
sences
in
the
head
,
smelling
and
hearing
:
So
likewise
the
Prince
which
is
the
head
of
the
Common-weale
,
ought
to
heare
the
complaints
of
all
his
Subiects
,
and
should
know
them
all
,
to
recompence
their
seruices
.
WEe
haue
shewed
,
how
the
Prince
is
the
common
welth
.
The
office
of
the
feet
is
not
to
see
but
to
goe
:
the
hands
office
is
not
to
heare
,
but
to
labour
:
the
shoulders
not
to
feele
,
but
to
beare
:
All
these
offices
are
not
seemely
for
the
members
,
which
are
his
Subiects
,
but
appertaineth
to
the
King
alone
to
exercise
them
:
For
the
head
to
haue
eyes
,
&
no
other
members
,
meaneth
nought
else
,
but
that
onely
to
the
Prince
,
and
to
none
other
,
appertaineth
to
know
all
:
for
Iulius
Caesar
knew
all
those
of
his
Host
,
and
named
them
by
their
proper
names
.
I
counsell
,
and
admonish
you
,
Oh
ye
Princes
all
,
which
shall
heare
,
see
,
or
read
this
thing
,
that
yee
do
reioyce
to
visite
,
and
to
be
visited
:
to
see
and
to
be
seene
:
to
talke
,
and
to
be
talked
with
:
For
the
things
which
with
your
eyes
you
see
not
,
you
cannot
perfectly
loue
.
A
man
ought
also
to
know
that
the
head
only
hath
eares
to
note
,
that
to
the
king
,
and
to
none
other
,
appertaineth
to
heare
all
,
and
to
haue
the
Helius
Spartianus
commendeth
highly
Tratan
the
Emperour
,
that
when
he
was
on
horseback
to
go
to
the
warre
,
alighted
againe
,
to
heare
the
complaint
of
a
poore
Romaine
.
which
thing
was
maruellously
noted
amongst
all
the
Romains
:
for
if
men
were
not
vaine
they
should
giue
a
Prince
more
honour
for
one
worke
of
Iustice
,
then
for
the
victorie
in
many
battells
.
Truely
to
a
King
it
is
no
pleasure
,
but
rather
paine
and
griefe
,
and
also
for
the
common
people
annoyance
,
that
their
Prince
alwayes
should
be
enclosed
and
shut
vp
.
For
the
prince
which
shutteth
his
gates
against
his
subiects
.
causeth
them
not
to
open
their
hearts
willingly
to
obey
him
.
How
manie
and
great
slaunders
doth
there
arise
in
the
commonwealth
,
only
for
that
the
prince
sometime
will
not
speake
?
Iulius
Caesar
was
Emperour
,
and
the
head
of
all
the
Empire
,
and
because
hee
was
musing
of
weightie
matters
,
Marcus
Aurelius
the
Emperor
,
who
was
so
familiar
with
all
men
,
that
howbeit
hee
was
chiefe
of
all
,
and
that
the
affaires
which
now
are
diuided
to
manie
,
depended
then
onely
of
him
:
yet
he
neuer
had
porter
of
his
gate
,
nor
Chamberlain
of
his
chamber
:
and
for
many
affaires
that
euer
hee
had
to
d
ee
with
many
men
(
were
they
neuer
so
great
)
hee
was
neuer
longer
then
one
day
about
them
.
For
truely
(
if
I
may
say
it
)
a
prince
is
not
worthy
to
be
beloued
,
that
is
scarse
of
his
words
,
vnto
those
which
faithfully
serue
him
with
works
:
For
wise
princes
should
be
quicke
in
hearing
,
and
graue
in
determining
.
For
manie
come
to
speake
with
Princes
,
which
thinke
that
their
counsells
shall
not
bee
accepted
,
nor
their
reuestes
graunted
,
yet
they
desire
importunatly
to
be
heard
,
and
of
truth
the
prince
ought
to
heare
them
:
For
the
heauie
heart
with
sorrowes
burdened
,
when
it
is
heard
,
is
greatly
lightned
.
I
would
faine
know
why
the
sence
of
smelling
is
onely
in
the
head
,
and
not
in
the
feete
,
nor
in
the
handes
,
neither
in
any
other
part
of
the
bodie
?
Truly
it
signifieth
nought
else
,
but
that
it
appertaineth
to
the
Prince
(
which
is
the
head
of
all
)
to
heare
,
and
know
all
,
and
therefore
it
is
necessary
hee
be
informed
of
all
their
liues
.
For
the
prince
cannot
gouerne
his
Commonwealth
ancient
Romaines
neuer
admitted
any
for
counsellors
,
but
those
which
with
Phylosophie
were
adorned
.
It
is
necessary
he
know
the
euill
for
to
correct
them
:
for
there
is
a
great
disorder
in
the
Commonwealth
,
where
without
any
shame
the
wickednes
of
the
wicked
is
cloked
&
vnpunished
.
It
is
necessary
the
prince
do
know
those
that
are
able
to
teach
,
for
in
the
court
of
the
Romaine
princes
,
there
were
alwayes
Captaines
,
which
taught
and
shewed
how
to
handle
their
weapons
,
and
wise
men
,
which
taught
and
instructed
them
Sciences
,
It
is
necessarie
the
prince
knew
the
poore
of
his
Realme
,
for
to
ayde
and
succour
them
:
For
the
Prince
should
so
gouerne
the
Common-wealth
,
that
among
the
rich
nothing
should
abound
:
nor
among
the
poore
any
thing
should
want
.
It
is
necessary
the
Prince
know
the
presumptuous
and
malicious
,
for
to
humble
It
is
necessarie
the
prince
know
the
peacekeepers
,
for
to
keepe
and
maintaine
them
in
peace
:
For
it
is
the
duty
of
a
prince
to
plucke
downe
the
stout
stomackes
of
the
prowde
,
and
to
giue
wings
of
fauour
to
the
humble
.
It
is
necessary
that
the
Prince
know
them
which
haue
done
him
Seruice
,
to
the
end
they
may
be
rewarded
,
according
to
theyr
merites
:
For
the
stoute
and
noble
hart
for
little
fauour
shewed
vnto
him
,
bindeth
himselfe
to
accomplish
great
things
.
It
is
necessary
the
Prince
know
the
Noble-men
of
his
Kingdome
,
to
the
ende
that
when
time
of
need
shall
require
,
he
might
retaine
and
take
them
into
his
seruice
:
For
it
is
but
meete
,
that
that
man
which
is
adorned
with
vertue
and
Nobilitie
,
should
bee
preferred
aboue
all
others
in
the
Common-wealth
.
Finally
(
I
say
)
it
is
necessary
,
that
the
Prince
should
know
the
murmurers
,
neuer
to
credit
them
:
and
likewise
to
know
those
that
tell
the
truth
,
alwayes
to
loue
them
.
For
none
shuld
be
more
familiar
,
than
the
wise
man
to
giue
him
counsell
,
&
the
vpright
man
,
to
tell
the
truth
.
And
contrariwise
,
none
ought
to
bee
more
abhorred
of
the
Prince
,
then
the
Flatterer
and
ignorant
man
.
O
how
necessarie
it
is
for
a
Prince
to
know
&
vnderstand
all
things
in
his
Realme
,
to
the
end
no
man
might
deceyue
him
,
as
they
doe
now
a
dayes
.
For
the
most
part
of
princes
are
deceiued
,
for
none
other
cause
,
but
for
that
they
will
not
be
counselled
,
and
informed
by
wise
and
discreet
men
.
For
,
many
crout●h
vnto
princes
with
faire
wordes
,
(
as
though
they
meant
him
good
seruice
)
but
theyr
intent
is
contrarie
,
by
deceyt
to
get
an
Office
,
and
secke
their
owne
profite
.
Helius
Spartianus
saith
,
that
Alexander
Seuerus
(
the
xxv
.
Emperour
of
Rome
)
was
a
man
very
stoute
,
and
vertuous
,
and
amongst
all
other
things
,
familiar
booke
,
wherein
he
had
written
all
the
Nobles
of
his
Realme
and
Empire
,
and
when
any
Office
was
voyde
,
they
saide
nothing
else
to
him
,
but
that
it
is
voyde
:
for
the
Emperour
did
not
graunt
it
to
him
that
sought
it
,
but
(
by
the
secrate
information
of
his
Booke
)
to
him
that
best
deserued
it
.
I
will
and
may
sweare
,
and
all
other
princes
shal
wel
affirme
the
same
,
that
though
they
erre
in
distributing
theyr
Offices
,
they
do
not
erre
for
that
they
would
erre
:
Yet
they
cannot
denie
,
but
that
they
erre
grieuously
,
for
that
they
will
not
be
enformed
,
and
thogh
they
bee
informed
,
yet
it
were
better
they
were
not
informed
at
all
:
For
he
shall
neuer
giue
the
prince
good
nor
perfect
counsell
,
which
(
by
that
counsel
)
intendeth
to
haue
some
proper
interest
.
The
chiefest
thing
for
princes
,
is
to
knowe
how
to
choose
the
best
in
prosperitie
,
and
how
to
auoyde
the
worst
in
aduersitie
,
and
to
know
how
to
reward
the
good
men
liberally
.
And
truly
in
this
case
Noble
princes
should
haue
more
consideration
towards
them
which
haue
done
them
the
worthiest
and
loyalst
seruice
,
then
to
the
importunate
sutes
of
his
Familiar
friendes
:
For
hee
shall
thanke
the
seruant
that
procureth
it
,
but
not
the
Prince
that
geueth
it
.
All
that
wee
speake
is
to
no
other
purpose
,
but
to
perswade
,
that
sith
the
Prince
is
Lord
of
all
,
it
is
reason
,
that
hee
bee
enformed
of
the
state
&
condition
of
all
:
for
otherwise
hee
shall
bee
deceyued
by
a
thousand
malicious
hearts
which
are
in
the
Common
wealth
.
Therefore
to
conclude
I
say
,
if
the
Prince
bee
not
enformed
of
the
life
of
all
,
the
skinne
will
seeme
flesh
,
the
brain
meate
,
the
straw
corn
,
the
brasse
golde
,
the
gall
honey
,
and
the
dregs
good
wine
:
I
meane
in
diuiding
his
offices
,
thinking
to
hit
the
white
,
he
shall
oft
times
mil●e
the
butte
.
CHAP.
XXXVIII
.
Of
the
great
Feast
the
Romanes
celebrated
to
the
God
Ianus
,
the
first
day
of
Ianuary
,
and
of
the
bounty
and
liberality
of
the
Emperour
Mareus
Aurelius
the
same
day
:
AMong
the
solemne
The
Romanes
painted
this
god
with
two
faces
,
signifying
thereby
the
end
of
the
yeare
past
,
and
the
beginning
of
the
yeare
present
.
To
this
god
Ianus
was
dedicated
in
the
city
of
Rome
a
sumptuous
Temple
,
which
they
called
the
Temple
of
peace
,
and
was
in
great
reuerence
throughout
all
the
City
:
for
the
Citizens
on
this
day
offered
great
gifts
and
sacrifices
,
because
hee
should
defend
them
from
their
enemies
:
For
there
is
no
Nation
nor
people
to
whom
warre
euer
succeeded
so
prosperously
,
but
that
they
had
rather
liue
in
peace
then
in
warre
.
When
the
Romane
Emperours
went
to
the
warres
,
or
came
from
the
warres
,
first
they
visited
the
Temple
of
Iupiter
,
secondarily
,
the
Temple
of
the
Vestall
virgins
,
and
thirdly
,
they
visited
the
Temple
of
the
god
Ianus
:
because
there
was
a
Law
in
Rome
,
that
the
Emperour
should
at
his
going
forth
to
the
warres
visite
the
Temple
of
Iupiter
last
of
all
,
and
at
his
return
againe
,
the
Temple
of
Ianus
first
.
And
let
them
that
be
desirous
of
Antiquities
here
know
,
that
when
the
Emperour
should
goe
to
the
warres
in
the
Temple
of
the
Goddesse
Vesta
,
they
put
vppon
his
shoulders
the
royall
mantell
,
and
in
the
Temple
of
Iupiter
all
the
Senators
kissed
his
foote
,
and
in
the
Temple
of
Ianus
the
Consuls
kissed
his
arme
.
For
since
the
time
that
the
cruell
Sylla
caused
three
thousand
neighbours
to
dye
which
kissed
his
right
hand
,
they
neuer
after
kissed
the
hands
of
any
Emperour
in
Rome
:
Therefore
sith
the
Gentiles
would
not
issue
out
of
Rome
before
that
first
they
had
taken
the
benediction
of
Iupiter
,
Mars
,
Venus
,
Berecinthia
:
For
the
feasts
of
the
other
gods
(
sith
they
were
many
in
number
)
were
not
celebrated
,
but
in
certaine
places
in
Rome
.
The
Romanes
on
that
day
,
put
on
their
best
apparrell
,
for
they
had
a
custome
in
Rome
,
that
hee
which
had
not
that
day
change
of
apparrell
to
honor
the
Feast
,
should
eyther
goe
out
of
Rome
,
or
else
keepe
himselfe
locked
in
his
his
house
.
That
day
they
set
on
their
houses
many
lights
,
&
made
great
bonefires
before
their
dores
,
and
had
sundry
and
many
playes
and
pastimes
:
for
the
feasts
of
vain
men
are
more
to
delight
their
bodies
then
to
reforme
their
minds
.
They
watched
all
the
night
in
the
Temples
,
and
also
they
deliuered
al
the
prisoners
which
were
imprisoned
for
debt
,
and
with
the
common
treasures
payd
their
debts
.
Furthermore
,
they
had
a
custome
in
Rome
,
that
they
should
sustaine
all
the
They
had
that
day
Tables
set
before
their
dores
,
furnished
with
all
sorts
of
meates
,
so
that
that
which
remayned
and
was
left
,
was
more
worth
then
that
which
was
eaten
,
For
vaine
glorious
men
auant
themselues
more
of
that
which
in
bankets
and
feastes
is
left
,
then
they
doe
of
that
which
is
eaten
.
They
sought
all
that
day
for
poore
men
,
because
they
should
be
prouided
of
all
things
:
For
it
was
an
auncient
law
,
that
none
should
bee
so
hardy
to
make
any
open
feast
,
except
first
hee
had
prouided
for
all
them
of
his
streete
.
The
Romanes
thought
that
if
they
spent
liberally
that
day
,
the
god
Ianus
would
deliuer
them
from
pouerty
,
because
he
was
the
god
of
temporall
goods
.
And
they
sayd
further
,
that
the
god
Ianus
was
a
God
very
thankefull
,
and
acknowledged
the
seruices
that
were
done
vnto
him
,
and
beleeued
earnestly
that
if
they
spent
freely
for
his
sake
,
hee
would
requite
it
double
.
In
the
feast
of
this
god
Ianus
many
processions
were
made
,
not
altogether
,
but
the
Senate
went
by
themselues
,
the
Censors
by
themselues
,
the
people
by
themselues
,
the
Matrones
by
themselues
,
the
Maidens
by
them
▪
the
Vestall
Virgins
by
themselues
,
and
all
the
straunge
Embassadors
went
with
the
captiues
in
procession
,
there
was
a
custome
in
Rome
that
the
same
day
the
Emperor
shold
Marcus
Aurelius
was
Emperor
of
Rome
,
and
married
with
the
beautifull
Lady
Faustina
,
(
who
in
the
feast
of
Ianus
)
leauing
in
procession
the
company
of
the
Senators
,
came
into
the
procession
of
the
Captiues
,
the
which
easily
touched
his
robe
,
whereby
they
obtayned
liberty
,
the
which
they
so
greatly
desired
:
I
say
desired
;
for
truly
the
Captiue
is
contented
with
a
small
thing
.
And
because
there
is
no
good
thing
by
any
good
man
done
,
but
immediately
by
the
wicked
it
is
repined
at
:
this
deede
was
so
contrary
to
the
euill
,
as
ioyfull
to
the
good
:
for
there
is
nothing
bee
it
neuer
so
good
,
not
so
well
done
,
but
forthwith
it
shall
bee
contraried
of
them
that
be
euill
.
Of
this
thing
I
haue
seene
by
experience
(
in
this
miserable
life
sundry
examples
)
that
euen
as
among
the
good
one
onely
is
noted
to
be
chiefe
:
so
likewise
among
the
euill
,
one
is
noted
principall
aboue
the
rest
.
And
the
worst
I
finde
herein
is
,
that
the
vertuous
doe
not
so
much
glory
of
their
vertue
,
as
the
euill
and
malitious
hath
shame
and
dishonour
of
their
vice
:
for
vertue
naturally
maketh
a
man
to
bee
temperate
and
quiet
,
but
vice
maketh
him
to
bee
dissolute
and
retchlesse
.
This
is
spoken
,
because
in
the
Senate
of
Rome
,
there
was
a
Senatour
called
Fuluius
,
whose
beard
&
hayres
were
very
white
,
but
in
malice
,
hee
was
most
cankered
blacke
:
so
that
for
his
yeares
hee
was
honoured
in
Rome
of
many
,
and
for
his
malice
he
was
hated
of
all
.
The
Senator
Fuluius
made
friends
in
the
time
of
Adrian
to
succeede
in
the
Empire
,
and
for
this
cause
he
had
alwayes
Marcus
Aurelius
for
his
competitor
,
and
wheresoeuer
hee
came
he
alwayes
spake
euill
of
him
,
as
of
his
mortall
enemy
.
For
the
enuious
heart
can
neuer
giue
a
man
one
good
word
.
This
Senators
heart
was
so
puffed
with
enuy
that
hee
seeing
Marcus
Aurelius
to
obtaine
the
Empire
being
so
young
,
and
that
hee
being
so
olde
could
not
attaine
thereunto
:
there
was
no
good
that
euer
Marcus
Aurelius
did
in
the
Common-wealth
openly
,
but
it
was
Oh
would
to
God
the
good
to
his
desire
had
as
much
power
to
doe
good
works
,
as
the
euill
hath
strength
to
his
affection
,
to
exercise
wicked
deedes
:
for
the
vertuous
man
findeth
not
one
hand
to
helpe
him
in
vertue
to
worke
,
yet
after
hee
hath
wrought
it
,
hee
shall
haue
a
thousand
euill
tongues
against
his
honest
doings
to
speake
.
I
would
all
these
which
reade
this
my
writing
,
would
call
to
memory
this
word
(
which
is
)
that
among
euill
men
the
chiefest
euill
is
,
that
after
they
haue
forgotten
themselus
to
be
men
,
and
exiled
both
truth
and
reason
,
them
with
all
their
might
they
goe
against
truth
and
vertue
with
their
words
,
&
against
good
deeds
with
their
tongs
:
for
though
it
bee
euill
to
bee
an
euill
man
,
yet
it
is
worse
not
to
suffer
an
other
to
bee
good
,
which
aboue
all
things
is
to
bee
abhorred
,
and
not
to
bee
suffered
.
I
let
you
know
and
assure
you
,
Princes
and
Noble
men
,
that
you
in
working
vertuous
deeds
,
shall
not
want
slaunderous
tongues
,
and
though
you
bee
stout
,
yet
you
must
bee
patient
to
breake
theyr
malice
.
For
the
Noble
heart
feeleth
more
the
enuie
of
another
,
then
hee
doth
the
labour
of
his
owne
body
.
Princes
should
not
be
dismayed
,
neither
ought
they
to
maruell
,
though
they
bee
tolde
of
the
murmuring
at
their
good
works
:
For
in
the
end
they
are
men
,
they
liue
with
men
,
&
cannot
escape
the
miseries
of
men
:
For
there
was
neuer
Prince
in
the
World
yet
so
high
,
but
hee
hath
beene
subiect
to
malitious
tongues
.
The
Emperour
Octauian
was
very
vertuous
,
yet
greatly
persecuted
with
enuious
tongues
,
who
on
a
time
demaunded
(
since
he
did
good
vnto
al
men
)
why
he
suffered
a
few
to
murmur
against
him
?
hee
answered
:
you
see
my
friends
,
hee
that
hath
made
Rome
free
from
enemies
,
hath
also
set
at
liberty
the
tongues
of
malitious
men
:
for
it
is
not
reason
that
the
hard
stones
should
be
at
liberty
,
and
the
tender
stones
tyed
.
Truly
,
this
Emperour
Octauian
by
his
words
declared
himselfe
to
bee
a
Wise
man
,
and
of
a
noble
heart
,
and
lightly
to
waigh
both
the
murmurings
of
the
people
,
and
also
the
vanities
of
their
words
,
which
thing
truly
a
wise
and
vertuous
man
ought
to
doe
:
For
it
is
a
generall
rule
,
that
vices
continually
seeke
defendors
,
and
vertues
alwayes
getteth
enemies
.
In
the
Booke
of
Lawes
the
diuine
Plato
sayth
well
,
that
the
euill
were
alwayes
double
euill
,
because
they
were
weapons
defensiue
,
to
defend
their
malitious
purpose
:
and
also
carry
weapons
offensiue
,
to
blemish
the
good
works
of
others
.
Vertuous
men
ought
with
much
study
to
follow
the
good
,
and
with
more
diligence
to
flye
from
the
euill
:
For
,
a
good
man
may
commaund
all
other
vertuous
men
with
a
backe
of
his
finger
,
but
to
keepe
himselfe
onely
from
one
euill
man
,
hee
had
neede
both
hands
,
feet
and
friends
.
Themistocles
the
Thebane
sayde
,
that
hee
felt
no
greater
torment
in
the
World
then
this
,
that
his
proper
honour
should
depend
vpon
the
imagination
of
an
other
:
for
it
is
a
cruell
thing
that
the
life
and
honor
of
one
that
is
good
,
should
be
measured
by
the
tongue
of
an
other
that
is
euill
:
for
as
in
the
Forge
the
coales
,
cannot
bee
kindled
without
sparkes
nor
as
corruption
can
not
bee
in
the
sinckes
without
ordure
:
so
hee
that
hath
his
heart
free
from
malice
,
his
tongue
is
occupied
alwayes
in
sweete
and
pleasant
communication
.
And
contrariwise
out
of
his
mouth
,
whose
stomack
is
infected
with
malice
,
proceedeth
alwayes
words
bitter
and
ful
of
poyson
:
for
,
if
out
of
a
rotten
furnace
the
fire
burneth
,
it
is
impossible
that
the
smoake
should
be
cleare
.
It
is
but
a
small
time
,
that
(
in
prophane
loue
)
he
that
is
enamored
,
is
able
to
refraine
his
loue
,
and
much
lesse
time
is
the
wrathfull
man
able
to
hide
his
wrath
:
for
the
heauy
sighes
are
tokens
of
the
sorrowfull
heart
,
and
the
words
are
those
that
disclose
the
malicious
man
.
Pulio
sayeth
in
the
first
booke
of
Caesars
,
that
the
Emperor
Marcus
Aurelius
was
very
vertuous
in
all
his
works
,
sage
in
knowledge
,
iust
in
iudgment
,
Iulius
Caesar
wan
the
Empire
by
the
sword
,
Augustus
was
Emperor
by
inheritance
,
Caligula
came
to
it
,
because
his
father
conquered
Germany
,
Nero
gouerned
it
with
tyranny
,
Titus
was
Emperor
,
for
that
he
subdued
Iury
,
the
good
Traian
came
to
the
Empire
by
his
clemency
and
vertue
:
but
I
(
sayeth
he
)
obtained
the
Empire
through
patience
onely
:
for
it
is
a
greater
patience
to
suffer
the
iniuries
of
the
malitious
,
then
to
dispute
with
the
Sage
in
the
Vniuersity
.
And
this
Emperour
sayde
further
,
I
haue
profited
more
through
patience
,
then
by
science
:
for
science
only
profiteth
for
the
quietnesse
of
the
person
,
but
patience
profiteth
the
person
,
and
the
Commonwealth
.
Iulius
Capitolinus
saith
that
the
Emperor
Antoninus
Pius
was
a
prince
very
Marcus
Aurelius
put
himselfe
among
the
captiues
,
and
that
this
deed
in
Rome
of
all
men
was
commended
:
The
Senatour
Fuluius
could
not
refraine
from
speaking
,
for
that
he
had
not
the
wit
to
endure
it
,
wherfore
as
it
were
scoffing
he
spake
these
words
to
the
Emperour
.
Lord
,
I
maruell
why
thou
yeeldest
thy selfe
to
all
,
which
thing
for
the
reputation
of
the
Empire
cannot
bee
suffered
,
for
that
it
is
not
decent
for
thy
Maiesty
.
The
Emperour
Marcus
Aurelius
seeing
&
hearing
that
in
the
presence
of
them
all
,
the
Senator
Fuluius
spake
vnto
him
these
words
,
he
tooke
it
patiently
,
&
with
pleasant
countenance
sayde
,
The
Questions
which
the
Senator
Fuluius
propoundeth
,
let
it
bee
for
to
morrow
,
because
my
answere
may
bee
the
riper
,
and
his
choller
the
quieter
.
Therefore
the
next
day
following
,
the
Emperour
Marcus
came
into
the
High
Capitoll
(
as
Pulio
declareth
in
the
life
of
Marcus
Aurelius
)
and
spake
these
words
.
CHAP.
XXXIX
.
Of
the
answer
the
Emperour
Marcus
Aurelius
made
to
the
Senatour
Fuluius
before
all
the
Senate
,
being
reproued
of
him
for
his
familiaritie
hee
vsed
to
all
,
contrary
to
the
maiestie
and
authoritie
of
the
Romane
Emperour
,
wherein
he
painteth
enuious
men
.
FAthers
Conscript
,
and
sacred
Senate
,
I
would
not
yesterday
answere
to
that
which
the
Senator
Fuluius
spake
vnto
mee
,
because
it
was
somewhat
late
,
and
for
that
wee
were
long
in
sacrifices
,
I
thought
that
neyther
time
nor
place
was
conuenient
to
answere
thereunto
.
For
it
is
a
signe
of
a
little
wisdome
,
and
of
great
folly
for
a
man
to
answere
sodenly
to
euery
question
.
The
liberty
that
vndiscreet
men
haue
to
demaund
,
the
selfe
same
priuiledge
hath
the
Wise
for
to
answere
:
for
though
the
demaund
proceed
of
ignorance
,
yet
the
answere
ought
to
proceede
of
Wisedome
:
Truly
wise
men
were
well
at
ease
,
if
to
euery
demaund
they
should
answere
the
simple
and
malitious
:
who
(
for
the
most
part
)
demaund
more
to
vexe
other
men
,
then
for
to
profite
themselus
,
more
for
to
proue
then
to
know
:
wherefore
Wise
men
ought
to
dissemble
at
such
demaundes
:
for
the
Sages
ought
to
haue
their
eares
open
to
heare
,
and
their
tongue
tyed
because
they
should
not
speake
.
I
Therefore
now
beginning
my
matter
,
and
addressing
my
words
to
thee
Fuluius
,
and
to
that
which
thou
spakest
vnto
me
,
asking
why
I
shew
my selfe
so
to
all
men
:
I
answere
thee
:
It
is
because
al
men
should
giue
them selues
to
me
.
Thou
knowest
well
Fuluius
,
that
I
haue
beene
a
Consul
as
thou
art
,
and
thou
hast
not
beene
an
Emperour
as
I
am
.
Therefore
beleeue
mee
in
this
case
,
that
the
Prince
being
despised
,
cannot
bee
beloued
of
his
people
:
The
gods
will
not
,
nor
the
lawes
doe
permit
,
neyther
the
Commonwealth
willingly
should
suffer
,
that
all
Princes
should
bee
Lords
of
many
,
and
that
they
should
not
communicate
but
with
a
few
:
For
Princes
which
haue
beene
gentle
in
their
liues
,
the
Ancients
haue
made
them
gods
after
their
deathes
,
The
Fisher
,
to
fish
for
many
fishes
in
the
riuer
,
goeth
not
with
one
Boate
alone
,
nor
the
Mariner
to
fish
in
the
deepe
sea
,
goeth
not
with
one
net
onely
.
I
meane
,
that
the
profound
wills
,
which
are
deeply
in
the
hearts
,
ought
to
bee
won
some
by
gifts
,
other
by
promises
,
other
by
pleasant
words
,
and
other
by
gentle
entertainement
:
For
Princes
should
trauell
more
to
winne
the
hearts
of
their
Subiects
,
then
to
conquere
the
realmes
of
strangers
:
The
greedy
and
couetous
harts
care
not
,
though
the
prince
shutteth
vp
his
heart
,
so
that
he
open
his
cofers
:
but
Noble
and
valiant
men
little
esteeme
that
which
they
locke
vp
in
their
cofers
,
so
that
their
hearts
bee
open
to
theyr
friends
.
For
Loue
can
neuer
but
with
loue
againe
be
requited
.
Sith
Princes
are
Lords
ouer
many
,
Therefore
if
this
thing
be
true
(
as
it
is
)
how
shall
poore
Princes
do
,
which
keepe
many
Realmes
,
and
in
keeping
them
they
haue
great
expences
,
and
for
to
defray
such
charges
,
they
haue
but
little
money
?
For
in
this
case
,
let
euery
man
doe
what
hee
will
,
and
let
them
take
what
counsel
they
like
best
.
I
would
counsell
all
others
,
as
my selfe
haue
experimented
,
that
is
:
that
the
Prince
shuld
be
of
so
good
a
conuersation
,
amongst
those
which
are
his
,
:
and
so
affable
and
familiar
with
all
,
that
for
his
good
conuersation
onely
,
they
should
thinke
themselues
well
apaide
.
For
with
rewards
,
Princes
recompence
the
trauells
of
theyr
Seruants
:
but
with
gentle
and
faire
words
,
they
steale
and
robbe
the
harts
of
their
subiects
.
Wee
see
by
experience
,
that
diuers
Marchants
had
rather
buye
dearer
in
one
shop
,
because
the
merchant
is
pleasant
,
then
to
buy
better
cheap
in
an
other
,
wheras
the
merchant
is
churlish
.
I
meane
that
there
are
manie
,
which
had
rather
serue
a
prince
to
gaine
nothing
but
loue
onely
,
then
to
serue
an
other
prince
for
money
.
For
there
is
no
seruice
better
imploied
,
than
to
him
which
is
honest
,
good
,
and
gracious
:
and
to
the
contrary
,
none
worse
bestowed
then
on
him
which
is
vnthankfull
and
churlish
.
In
Princes
Pallaces
there
shall
neuer
want
euill
and
wicked
men
,
malicious
He
that
heapeth
treasure
for
his
Prince
,
and
separateth
him
from
the
loue
of
his
people
:
ought
not
to
bee
called
a
faithfull
seruant
,
but
a
mortall
enemy
.
Princes
and
Lords
ought
greatly
to
endeauour
themselues
to
bee
so
conuersant
among
their
Subiects
,
that
they
had
rather
serue
for
good
Will
,
then
for
the
payment
of
money
:
for
if
mony
want
,
their
seruice
wil
quaile
:
and
hereof
proceedeth
a
thousand
inconueniences
vnto
Princes
,
which
neuer
happen
vnto
those
that
haue
seruants
,
which
serue
more
of
good
will
then
for
money
:
for
hee
that
loueth
with
all
his
heart
,
is
not
proude
in
prosperity
,
desperate
in
aduersity
:
neyther
complayneth
he
of
pouertie
,
nor
is
discontented
being
fauourles
:
nor
yet
abashed
with
persecution
:
&
finally
,
loue
and
life
are
neuer
separated
,
vntill
they
come
vnto
the
graue
.
Wee
see
by
experience
,
that
the
rablement
of
the
poore
Labourers
of
Sicill
is
more
worth
,
then
the
money
of
the
Knight
of
Rome
:
For
the
Labourer
euery
time
he
goeth
to
the
field
,
bringeth
some
profit
from
thence
:
but
euery
time
the
Knight
sheweth
himselfe
in
the
market
place
,
he
returneth
without
money
.
By
the
comparison
,
I
meane
,
that
Princes
should
bee
affable
,
easie
to
talke
with
all
,
pleasant
,
mercifull
,
benigne
,
and
stout
:
and
aboue
all
,
that
they
bee
gratious
and
louing
,
to
the
end
that
through
these
qualities
,
and
and
not
by
money
,
they
may
learne
to
winne
the
hearts
of
their
subiectes
.
Princes
should
greatly
labour
to
bee
loued
,
specially
if
they
will
finde
who
shall
succour
them
in
aduersity
,
and
keepe
them
from
euill
will
and
hatred
,
which
those
Princes
cannot
haue
that
are
hated
:
but
rather
,
euery
man
reioyceth
at
their
fall
and
misery
:
for
each
man
enioyeth
his
owne
trauel
,
and
truly
the
furious
and
sorrowfull
hearts
take
some
rest
,
to
see
that
others
haue
pitty
and
compassion
vpon
their
griefes
.
Princes
also
should
endeauour
themselues
to
bee
loued
and
well
willed
,
because
at
their
death
they
may
of
all
their
seruants
and
friends
bee
lamented
.
For
Princes
ought
to
bee
such
,
that
they
may
be
prayed
for
in
their
life
,
and
lamented
and
remembred
after
their
death
.
How
cursed
is
that
Prince
,
and
also
how
vnhappy
is
that
Common-wealth
,
where
the
seruants
will
not
serue
their
Lord
,
but
for
reward
:
and
that
the
Lorde
dooth
not
loue
them
but
for
theyr
seruices
:
For
there
is
neuer
true
loue
where
there
is
any
particular
interest
.
With
many
stones
a
house
is
builded
,
and
of
many
men
and
one
Prince
(
which
is
the
head
of
all
)
the
Common
wealth
is
made
:
For
hee
that
gouerneth
the
Common
wealth
may
be
called
a
Prince
,
and
otherwise
not
:
and
the
Common-wealth
cannot
bee
called
or
sayde
a
Common
wealth
,
if
it
hath
not
a
Prince
which
is
the
head
thereof
.
If
Geometrie
do
not
deceyue
me
,
the
lime
which
ioyneth
one
stone
with
an
other
,
suffereth
well
that
it
bee
mingled
with
sand
,
but
the
corner-stone
that
lyeth
on
the
toppe
ought
to
bee
medled
,
with
vnsl●ked
lime
.
And
it
soundeth
vnto
good
reason
:
For
if
the
nether-stones
seperate
,
the
wall
openeth
:
but
if
the
corner
I
suppse
(
Fathers
conscript
,
)
you
vnderstand
very
well
to
what
end
I
applie
this
comparison
.
The
loue
of
one
neighbour
with
an
other
,
may
suffer
to
be
cold
but
the
loue
of
a
Prince
to
his
people
,
should
bee
true
and
pure
.
I
meane
that
the
loue
amongst
frends
may
passe
sometimes
although
it
bee
colde
:
but
that
loue
betweene
the
King
and
his
people
,
at
al
times
ought
to
be
perfect
.
For
where
there
is
perfect
loue
,
there
is
no
fayned
wordes
,
nor
vnfaithfull
seruice
.
I
haue
seene
in
Rome
many
debates
and
hurly-burlyes
among
the
people
,
to
haue
bin
pacified
in
one
day
:
and
one
onely
which
betweene
the
Lorde
and
the
Commonwealth
ariseth
,
cannot
be
pacified
vntill
death
:
For
it
is
a
dangerous
thing
for
one
to
striue
with
many
,
and
for
many
to
contend
against
one
.
In
this
case
,
where
the
one
is
proud
,
and
the
other
rebelles
,
I
will
not
excuse
the
Prince
,
nor
yet
let
to
condemne
the
people
.
For
in
the
end
he
that
thinketh
himselfe
most
innocent
,
deserueth
greatest
blame
.
And
from
whence
thinke
you
commeth
it
,
that
Lords
now
adayes
commaund
vniust
things
by
furie
?
and
the
Subiects
in
iust
matters
will
not
obey
by
reason
,
I
will
tell
you
.
The
Lord
doing
of
will
,
and
not
of
right
,
would
cast
the
wills
of
all
in
his
own
braine
,
and
deriue
from
himselfe
all
counsell
.
For
euen
as
Princes
are
of
greater
power
then
all
the
rest
:
so
they
thinke
they
knowe
more
then
all
the
rest
.
The
contrary
hapneth
to
subiects
,
who
(
beeing
prouoked
,
I
cannot
tell
you
with
what
Frensie
)
despising
the
good
vnderstanding
of
theyr
Lorde
,
will
not
obey
that
which
their
prince
willeth
,
for
the
health
of
them
all
,
but
that
which
euery
man
desireth
particularly
:
For
men
now
a
dayes
are
so
fonde
that
euery
man
thinketh
the
Prince
should
looke
on
him
alone
.
Truely
it
is
a
strange
thing
(
though
it
be
much
vsed
among
men
)
that
one
man
should
desire
that
the
garments
of
all
others
should
be
meete
for
him
:
which
is
as
vnpossible
,
as
if
one
mans
Armour
should
arme
a
whole
multitude
.
But
what
shall
we
be
(
Fathers
conscript
and
sacred
Senate
)
sith
our
Fathers
left
vs
this
world
with
such
follie
:
and
that
in
these
debates
and
strifes
,
wee
theyr
children
,
are
alwayes
in
dissention
and
controuersie
,
and
in
this
wilfalnes
,
wee
shall
also
leaue
our
children
and
heyres
?
How
many
Princes
haue
I
seen
and
read
of
in
my
time
,
of
my
predecessors
,
which
were
vtterly
vndon
,
by
too
much
pride
and
presumption
?
but
I
neuer
read
nor
hearde
of
any
,
which
were
destroyed
for
being
courteous
,
and
louing
to
his
subiects
.
I
will
declare
by
some
examples
,
which
I
haue
read
in
bookes
,
to
the
end
that
the
Lords
may
see
what
they
The
Realme
of
the
Sidonians
was
greater
then
that
of
the
Chaldeans
in
weapons
,
and
inferiour
in
antiquitie
,
vnto
that
of
the
Assyrians
,
.
In
this
Realme
there
was
Debastia
,
which
was
called
a
King
of
Kings
,
that
endured
two
hundred
and
xxv
.
yeeres
,
because
all
these
Kings
were
of
a
commendable
conuersation
.
And
another
of
Debastia
,
endured
no
longer
then
forty
yeares
.
And
our
ancients
tooke
pleasure
of
peace
,
wherof
we
are
〈◊〉
:
and
were
ignorant
of
the
〈…〉
which
wee
now
vse
so
much
.
Alwayes
they
desired
to
haue
Kings
,
which
should
bee
good
for
the
Common-wealth
in
peace
,
rather
then
valiant
and
couragious
in
the
warre
:
as
Homere
in
his
Ilyades
saith
:
The
auncient
Egiptians
called
theyr
Kings
Epiphanes
,
and
had
a
custom
,
that
Epiphanes
should
enter
into
the
temples
barefoote
:
And
because
it
chanced
the
Epiphane
on
a
time
to
come
into
their
Church
hoased
,
hee
was
immediately
for
his
disobedience
depriued
and
expulsed
the
Realme
,
and
in
his
stead
an
other
created
.
Homere
declareth
here
,
that
this
king
was
prowde
,
and
euill
conditioned
,
wherfore
the
Egyptians
depriued
him
,
and
banished
him
the
Realme
,
taking
oceasion
that
hee
did
not
enter
into
the
temple
barefoot
.
For
truely
when
The
said
Homer
saide
also
,
that
the
Parthes
called
theyr
Kings
Assacides
,
and
that
the
sixt
of
that
name
was
depriued
and
expulsed
the
Realme
:
for
that
of
presumption
hee
bad
himselfe
to
the
marriage
of
a
knight
,
and
being
bidden
and
desired
,
would
not
goe
to
the
marriage
of
a
poore
Plebeyan
.
Cicero
in
his
Tusculanes
,
sayth
,
That
in
olde
time
,
the
people
perswaded
theyr
Princes
to
communicate
with
the
poore
,
and
that
they
should
abstaine
&
flye
from
the
rich
:
For
among
the
poore
they
should
learne
to
bee
mercifull
,
and
with
the
rich
they
shall
learne
nothing
but
onely
to
bee
prowd
.
Yee
knowe
right
well
(
Fathers
conscript
)
how
this
our
countrey
was
first
called
Great
Greece
,
afterwards
it
was
called
Latium
,
and
then
Italie
.
And
when
it
was
called
Latium
,
they
called
their
kings
Marrani
,
and
truely
although
theyr
borders
were
but
narrow
:
yet
at
the
least
theyr
stoutnesse
was
great
.
The
Annales
of
those
times
say
,
that
after
the
thirde
Syluius
,
succeeded
a
Marrine
,
who
was
proude
,
ambicious
,
and
euill
conditioned
,
in
such
sorte
,
that
for
feare
of
the
people
,
alwaies
he
slept
locked
vp
:
and
therefore
they
both
depriued
him
,
and
banished
him
the
Realme
:
For
the
auncients
sayd
,
That
the
king
should
locke
his
dores
at
no
houre
of
the
night
against
his
Subiects
:
neyther
he
should
refuse
in
the
day
to
giue
them
audience
.
Tarquine
which
was
the
last
of
the
seuen
Kings
of
Rome
,
which
was
very
vnthankfull
towards
his
Father
in
law
,
Tarquine
the
proude
:
onely
for
that
he
was
euill
conditioned
.
By
the
faith
of
a
good
man
,
I
sweare
vnto
you
(
Fathers
conscript
)
that
if
the
miserable
Tarquin
had
bin
beloued
in
Rome
,
hee
had
neuer
bin
depriued
of
the
Realme
,
for
committing
adulterie
with
Lucretia
.
For
in
the
end
if
euery
light
offence
,
which
in
youth
is
committed
,
should
bee
punished
within
short
space
,
there
should
be
no
Common-wealth
.
All
these
euils
both
before
and
after
Tarquine
,
were
committed
by
the
ancients
in
the
Romaine
Empire
,
which
were
such
as
these
,
(
of
this
young
and
light
prince
)
and
were
nothing
in
comparison
Iulius
Caesar
last
Dictatour
,
and
first
Emperour
of
Rome
,
(
beeing
a
thing
commendable
both
to
Senatours
,
to
salute
the
Emperour
on
theyr
knees
,
and
to
the
Emperour
,
to
rise
against
them
,
and
resalute
eache
one
according
to
this
order
(
because
of
presumption
,
and
that
he
would
not
obserue
this
ceremonie
,
)
with
xxiii
.
woundes
they
dispatched
him
of
his
life
.
Tiberius
was
an
Emperour
,
whome
they
blame
for
drunkennes
.
Caligula
was
an
Emperor
also
,
whome
they
accuse
of
Incest
with
his
Sisters
,
Nero
was
an
Emperour
,
who
(
for
that
hee
slew
his
Mother
,
and
his
maister
Seneca
:
)
hath
for
euer
bin
named
cruell
.
Sergius
Galba
was
a
deuouring
and
a
gluttonous
Emperor
,
for
that
he
caused
for
one
onely
Banket
,
seuen
thousand
Bynds
to
be
killed
,
Domitian
was
an
Emperour
,
who
was
greatly
noted
of
all
euils
.
For
all
euils
which
in
manie
Let
Princes
and
great
Lords
be
assured
,
that
if
they
giue
many
occasions
of
euill
example
,
afterwardes
one
onely-suffiseth
,
to
stirre
theyr
subiects
to
destroy
them
.
For
if
the
Lord
shew
not
his
hatred
,
it
is
for
that
hee
will
not
,
but
if
the
subiect
do
not
reuenge
,
it
is
for
that
he
cannot
.
Beleue
me
(
fathers
conscript
,
&
sacred
Senate
,
)
that
euen
as
the
Physition
with
a
little
triacle
purgeth
many
euil
humors
of
the
body
,
so
the
sage
Princes
,
with
very
litle
beneuolence
,
draw
out
of
theyr
Subiects
,
much
rancour
and
inward
filthinesse
of
heart
:
diuerting
their
euill
wills
into
true
and
faithfull
loue
.
And
because
the
members
should
be
agreable
with
the
head
,
in
mine
opinion
it
behoueth
the
people
to
obey
the
commaundements
of
theyr
Prince
and
to
doe
honour
,
and
to
reuerence
his
person
:
and
the
good
Prince
to
bee
iust
and
equall
to
all
in
generall
,
and
gentle
in
conuersation
with
euery
one
.
O
happy
commonwealth
,
wherein
the
Prince
findeth
obedience
in
the
people
and
the
people
in
like
manner
loue
in
the
Prince
,
For
the
loue
of
the
Lord
,
springeth
obedience
in
the
subiect
:
and
of
the
obodience
of
the
Subiects
,
springeth
loue
in
the
Lord
.
The
Emperour
in
Rome
;
is
,
as
the
Spyder
in
the
midst
of
her
Cobweb
:
I
meane
,
that
all
the
worke
which
the
Emperor
doth
in
Rome
,
are
immediately
published
throughout
all
the
countrey
.
For
in
fine
,
since
princes
are
the
myrrour
of
all
,
they
can
not
well
cloake
theyr
vices
.
I
see
(
Fathers
conscript
)
that
I
haue
bin
iudged
here
of
worldly
malice
,
because
I
accompanyed
the
captiues
in
procession
,
and
also
,
because
I
suffered
my selfe
to
bee
touched
with
them
,
to
the
ende
they
might
enioye
the
priuiledge
of
their
libertie
:
and
in
this
case
I
render
most
humble
thanks
vnto
the
immortall
Gods
,
because
they
made
mee
a
mercifull
Emperour
:
to
set
those
at
Libertie
,
that
were
in
prison
:
and
that
they
made
me
not
a
cruell
tyrant
,
to
set
those
in
prison
,
which
were
at
liberty
.
For
the
prouerb
saith
,
that
with
one
bean
,
a
man
may
take
2.
pigeons
:
euen
so
chanced
the
like
herein
yesterday
.
For
the
benefite
was
don
for
those
miserable
Captiues
:
but
the
example
of
humanitie
was
shewed
to
all
strange
nations
.
And
know
ye
not
,
that
when
the
prince
vnloseth
the
irons
from
the
feet
of
the
captiues
,
he
bindeth
the
harts
,
goods
,
and
lands
of
his
subiects
?
Concluding
therefore
I
say
,
that
to
the
Princes
it
were
more
safety
,
and
to
the
Common
wealth
more
profite
,
to
be
serued
in
their
Pallaces
by
free
hearts
with
loue
:
then
by
subiects
which
are
kept
vnder
by
feare
.
CHAP.
XL.
Of
a
Letter
which
the
Emperour
Marcus
Aurelius
sent
to
his
friend
Pulio
,
declaring
the
opinion
of
certaine
Philosophers
concerning
the
felicitie
of
man
.
MArcus
Aurelius
Emperour
of
Rome
,
tribune
of
the
people
,
high
Bishop
,
second
Consull
and
Monarche
of
al
the
Romane
Empire
,
wisheth
to
thee
Pulio
his
olde
friend
,
health
to
thy
person
,
and
prosperitie
against
thy
euill
fortune
.
The
letter
that
thou
wrotest
vnto
mee
from
Capua
,
I
receyued
here
at
Bethinia
,
and
if
thou
diddest
write
it
with
a
good
heart
,
I
did
reade
it
with
willing
eyes
:
wherof
thou
oughtest
somewhat
to
content
thee
:
For
it
is
an
olde
saying
of
Homer
,
That
that
which
is
well
viewed
with
the
eyes
,
is
tenderly
beloued
of
the
heart
.
I
protest
vnto
thee
by
the
faith
of
the
immortall
gods
,
that
I
do
not
write
vnto
thee
as
a
Romane
Emperour
,
that
is
to
say
,
from
the
Lord
to
the
seruant
:
for
in
this
sorte
,
I
should
write
vnto
thee
briefe
,
and
touching
the
purpose
:
which
thing
ought
not
to
bee
done
to
the
peculiar
friend
:
For
the
Letters
of
graue
men
should
neuer
beginne
,
and
the
Letters
of
vs
friends
should
neuer
end
.
I
write
vnto
thee
my
friend
Pulio
,
as
to
a
priuate
friend
,
to
an
olde
companion
of
mine
,
and
as
to
him
,
which
is
a
faithfull
secretary
of
my
desires
,
and
in
whose
company
I
was
neuer
displeased
,
in
whose
mouth
I
neuer
found
lye
,
and
in
whose
promise
there
was
neuer
breach
made
.
And
the
thing
being
thus
.
I
shuld
commit
treason
in
the
law
of
friendship
,
if
I
keepe
secret
from
thee
any
of
my
inward
conceites
:
for
all
the
griefes
which
lye
buried
in
the
wofull
heart
,
ought
not
to
bee
communicated
but
with
a
faithfull
friend
.
Doest
thou
thinke
Pulio
,
that
the
Romane
Emperour
hath
little
trauell
to
write
vnto
thee
as
Emperour
,
to
speake
as
Emperour
,
to
walke
as
Emperour
,
Wise
men
should
desire
that
their
Princes
be
of
gentle
condition
,
to
the
end
they
fall
not
to
tyranny
,
That
they
haue
their
mind
vncorrupted
to
minister
to
all
equall
iustice
,
that
their
thought
bee
good
,
not
to
desire
straunge
Realms
,
that
they
haue
their
hearts
voide
from
wrath
,
that
they
bee
sound
within
to
pardon
iniuries
,
that
they
loue
their
Subiects
to
bee
serued
of
them
,
that
they
know
the
good
to
honour
them
,
and
that
they
know
the
euill
to
punish
them
:
and
as
for
the
surplus
,
we
little
regard
whether
the
King
go
fast
,
whether
he
eate
much
,
or
write
briefe
.
For
the
danger
is
not
in
that
which
is
in
the
lacke
of
his
owne
person
:
but
it
is
in
the
negligence
that
he
vseth
in
the
common-wealth
.
I
haue
receyued
(
my
Friend
Pulio
)
great
comfort
of
thy
letter
,
but
yet
much
more
I
should
haue
receiued
of
thy
presence
:
for
the
letters
of
auncient
friends
,
are
but
as
a
remembrance
of
times
past
.
It
is
a
great
pleasure
to
the
Mariner
,
to
talke
of
the
perils
past
(
being
in
the
hauen
,
and
to
the
Captain
to
glorie
of
the
battell
,
after
the
victorie
.
)
I
meane
aboue
all
pleasures
this
is
the
I
aske
thee
one
thing
:
who
is
hee
that
oweth
most
to
the
Gods
,
or
that
is
most
esteemed
amongst
men
?
of
Traian
the
iust
,
which
was
brought
vp
in
the
Warres
of
Dace
,
Germanie
,
and
Spaine
?
or
of
Nero
the
cruell
,
which
was
nourished
in
all
the
deliciousnes
of
Rome
.
Truely
the
one
was
none
other
then
a
Rose
among
bryers
,
and
the
other
,
was
but
a
Nettle
amongst
flowers
.
I
spake
this
,
because
the
good
Traian
hath
gouerned
his
life
in
such
sorte
,
that
alwayes
they
will
smell
the
Rose
by
the
pleasant
sauour
:
but
the
cruell
Nero
hath
left
the
sting
the
nettle
of
his
infamie
.
I
will
not
speake
all
,
because
many
are
,
and
were
made
good
,
but
for
the
most
part
the
princes
which
were
brought
vp
deliciously
;
gaue
euery
man
occasion
that
al
shuld
be
offended
,
for
the
euill
gouernance
of
their
liues
in
their
Realmes
:
and
because
they
neuer
experimented
any
kinde
of
trauell
in
themselues
,
they
do
little
esteeme
the
paines
of
another
.
I
will
not
that
thou
thinke
my
friend
Pulio
,
that
I
haue
forgotten
the
time
that
is
past
,
though
the
Gods
brought
me
to
the
Empire
present
.
For
thogh
we
together
were
tossed
with
the
torments
of
youth
,
yet
now
wee
may
repose
our selues
in
the
calmes
of
our
age
.
I
do
remember
,
that
thou
and
I
did
study
in
Rhodes
in
letters
,
and
after
we
had
sowen
weapons
in
Capua
,
it
hath
pleased
the
gods
that
the
seedes
of
my
Fortunes
should
ripen
heere
in
Rome
:
and
to
thee
,
and
to
others
better
then
I
,
Fortune
would
not
giue
one
only
eare
.
I
doe
not
giue
thee
licence
,
that
thy
thought
be
suspicious
of
me
,
sith
thou
of
my
hart
art
made
a
faithfull
Friend
:
for
if
vnconstant
Fortune
doth
trust
mee
,
to
gather
with
trauell
the
grape
,
know
thou
that
heere
in
my
palace
,
thou
shalt
not
want
of
the
wine
.
The
Gods
will
not
suffer
,
that
now
in
this
moment
,
thou
shuldst
find
my
heart
shut
from
thee
,
whose
gates
Let
a
man
offer
to
the
Gods
what
sacrifices
he
will
,
let
him
doe
as
much
seruice
to
men
as
he
can
:
yet
if
he
be
vnthankfull
to
his
friend
,
hee
ought
in
all
,
and
for
all
,
to
bee
vtterly
condemned
.
Because
thou
shouldest
see
my
friend
Pulio
,
how
greatly
the
auncient
friend
ought
to
bee
esteemed
,
I
will
declare
thee
an
example
of
a
Philosopher
,
the
which
to
heare
,
thou
wilt
somewhat
reioyce
.
The
auncient
Histories
of
the
Grecians
declare
,
that
among
the
seuen
Sages
of
Greece
,
there
was
one
named
Periander
,
who
was
Prince
&
Gouernour
a
great
while
:
and
he
had
in
him
such
liuelinesse
of
Spirit
on
the
one
side
,
and
such
couetousnesse
of
worldly
goods
on
the
other
side
,
that
the
Historiographers
are
in
doubte
,
whether
was
the
greater
,
the
Philosophy
that
hee
taught
reading
in
the
Schooles
,
or
the
tyranny
that
hee
vsed
in
robbing
the
Common-wealth
:
for
truly
the
science
which
is
not
grounded
of
truth
,
bringeth
great
damages
to
the
person
.
In
the
second
yeare
of
my
Empire
,
I
was
in
the
City
of
Corinth
,
where
I
saw
the
Graue
which
contained
the
bones
of
Periander
,
where
about
was
engrauen
in
Greeke
verses
and
old
letter
this
Epitaph
.
Within
the
compasse
of
this
narrow
graue
,
Wretched
Periander
,
enclosed
lyes
,
Whose
cruel
facts
,
could
Greece
alone
not
haue
So
small
a
soyle
his
hunger
could
suffice
.
Here
lodgeth
oke
,
loe
Periander
dead
,
His
filthy
flesh
,
the
hungry
wormes
doe
eate
,
And
liuing
he
,
with
Orphelines
good
was
fed
His
greedy
guts
did
craue
such
dainty
meate
.
The
Tyrant
Periander
stayeth
here
,
Whose
life
was
built
,
to
hinder
all
the
rest
,
And
eke
whose
death
,
such
profit
large
did
bear
As
brought
reliefe
to
him
that
had
the
least
.
Here
wicked
Periander
,
resteth
now
,
His
life
did
cause
great
peopled
realmes
decay
:
His
death
that
forst
,
his
liuing
sprite
to
how
,
Assurde
them
life
,
that
stoode
in
brittle
stay
.
The
cursed
Periander
heere
doth
lye
,
Whose
life
did
shed
the
poore
and
simple
blood
:
And
eke
that
clambe
,
to
riches
rule
so
hye
,
By
others
swette
,
they
sought
for
wasting
good
.
Of
Corinth
loe
,
here
Periander
rest
,
To
seeme
for
iust
,
that
equall
Lawes
did
frame
Yet
flitting
from
the
square
that
they
possest
,
By
vertues
doome
,
deserude
a
Tyrants
name
,
The
Catiue
Periander
sleepeth
here
,
That
finisht
hath
his
80.
years
with
shame
,
And
though
his
life
that
thousands
bought
so
deer
Be
faded
thus
,
yet
bloometh
stil
his
blame
.
There
was
more
letters
on
the
graue
,
but
because
it
was
alone
in
the
fielde
,
the
great
waters
had
worne
it
,
so
that
scarsely
the
letters
could
bee
roade
:
and
truely
it
was
very
olde
,
&
in
his
time
it
seemed
to
bee
a
sumptuous
thing
,
but
the
negligence
of
reparation
lost
it
quite
:
and
it
is
not
to
bee
maruelleed
at
,
for
in
the
end
time
is
of
such
power
,
that
it
causeth
renowmed
men
to
be
forgotten
and
all
the
sumptuousbuildings
to
decay
and
fall
to
the
earth
.
If
thou
wilt
know
,
my
friend
Pulio
,
in
what
time
the
tyrant
this
Philosopher
was
,
I
will
thou
know
,
that
when
Catania
the
renowned
City
was
builded
in
Cicilia
,
neere
the
Mount
Ethna
,
and
when
Perdica
was
the
4.
King
of
Macedonia
,
and
that
Cardiced
was
the
third
King
of
the
Medes
,
and
when
Candare
was
fift
king
of
the
Libeans
,
and
that
Assaradoche
was
ninth
King
of
the
Assyrians
,
and
when
Merodache
was
twelfth
King
of
the
Caldeaus
,
and
that
Numa
Pompilius
raigned
second
King
of
the
Romanes
:
and
in
the
time
of
those
so
good
Kinges
,
Periander
raigned
amongst
the
Assirians
.
And
it
is
meete
thou
know
an
other
thing
also
which
is
this
,
That
this
Periander
was
a
Tyrant
,
not
only
in
deede
,
but
also
in
renowme
:
so
that
they
spake
of
no
other
thing
thorow
Greece
,
but
it
tended
hereunto
:
Though
hee
had
euill
works
,
hee
had
good
words
,
and
procured
that
the
affayres
of
the
Common-wealth
should
bee
well
redressed
.
For
generally
,
There
is
no
man
so
good
,
but
a
man
may
finde
somewhat
in
him
to
bee
reproued
:
neyther
any
man
so
euill
,
but
hee
hath
some
thing
in
him
to
bee
commended
.
I
doe
yet
remember
(
of
my
age
,
being
neyther
too
yong
,
nor
too
old
)
that
I
saw
the
Emperour
Traian
my
Lord
,
suppe
once
in
Agrippine
:
and
it
so
chanced
,
that
wordes
were
moued
to
speake
of
good
and
euill
Princes
in
times
past
,
as
wel
of
the
Greekes
as
of
the
Romans
,
that
all
those
which
were
present
there
,
commended
greatly
the
Emperour
Octauian
,
and
they
all
blamed
the
cruell
Nero
:
for
it
is
an
ancient
custom
to
flatter
the
princes
When
the
good
Emperour
Traian
was
at
dinner
,
and
when
he
praied
in
the
Temple
,
it
was
maruell
if
any
man
saw
him
speake
any
word
:
and
that
day
,
since
hee
saw
that
they
excessinely
praysed
the
Emperour
Octauian
,
and
that
the
others
charged
the
Emperour
Nero
with
more
then
needed
:
the
good
Traian
spake
vnto
them
these
words
.
I
am
glad
you
commend
the
Emperour
Octauian
,
but
I
am
angry
you
should
in
my
presence
speake
euill
of
the
Emperour
NERO
,
and
of
none
other
:
for
it
is
great
infamy
to
a
Prince
being
aliue
,
to
heare
in
his
presence
any
Prince
euill
reported
after
his
death
.
Truely
the
Emperour
Octauian
was
very
good
,
but
yee
will
not
deny
me
but
hee
might
haue
beene
better
:
and
the
Emperour
Nero
was
very
euill
:
but
you
will
graunt
mee
hee
might
haue
beene
worse
.
I
speake
this
,
because
Nero
in
his
first
fiue
yeares
was
the
best
of
all
,
and
the
other
nine
following
he
was
the
worst
of
all
:
so
that
there
is
both
cause
to
disprayse
him
,
and
also
cause
to
commend
him
.
When
a
vertuous
man
will
speake
of
Princes
that
are
dead
before
Princes
which
are
aliue
,
hee
is
bound
to
prayse
onely
one
of
their
vertues
that
they
had
,
and
hath
no
licence
to
reueale
the
vices
whereof
they
were
noted
:
for
the
good
deserueth
reward
,
because
he
endeauoureth
himselfe
to
follow
vertue
:
and
the
euill
likewise
deserueth
pardon
,
because
through
frailety
he
hath
consented
to
vice
.
All
these
wordes
the
Emperour
Traian
spake
,
I
being
present
,
&
they
were
spoken
with
such
fiercenes
,
that
all
those
which
were
there
present
both
chaunged
their
colour
,
and
also
refrayned
their
tongues
.
For
truly
the
shamelesse
man
feeleth
not
so
much
a
great
stripe
of
correction
,
as
the
gentle
heart
doth
a
sharpe
worde
of
admonition
.
I
was
willing
to
shew
thee
these
things
,
my
friend
Pulio
,
because
that
since
Traian
spake
for
Nero
,
and
that
hee
found
in
him
some
prayse
,
I
doe
thinke
no
lesse
of
the
tyrant
Periander
,
whom
though
for
his
euill
works
hee
did
,
wee
doe
condemne
:
yet
for
his
good
words
that
he
spake
,
and
for
the
good
lawes
which
hee
made
,
wee
doe
prayse
:
For
in
the
man
that
is
euill
,
there
is
nothing
more
easier
then
to
giue
good
counsell
,
and
there
is
nothing
more
harder
then
to
work
well
,
Periander
made
diuers
lawes
for
the
Common
wealth
of
the
Corinthians
,
whereof
here
following
,
I
wil
declare
some
.
Wee
ordaine
and
command
,
that
if
any
by
multiplying
of
wordes
kill
another
(
so
that
it
were
not
by
treason
)
that
hee
bee
not
therefore
condemned
to
dye
,
but
that
they
make
him
slaue
perpetuall
to
the
brother
of
him
that
is
slaine
,
or
to
the
next
of
his
kinne
or
friendes
:
for
a
short
death
is
a
lesse
paine
then
a
long
seruitude
.
Wee
ordaine
and
commaund
,
that
if
any
thiefe
bee
taken
,
hee
shall
not
dye
,
but
with
a
hote
yron
shall
bee
marked
on
the
forehead
to
bee
knowne
for
a
theefe
:
for
to
shamelesse
men
long
infamy
is
more
paine
then
a
short
life
.
wee
ordaine
and
commaund
,
that
the
man
or
woman
,
which
to
the
preiudice
of
an
other
shall
tell
any
lye
,
shall
for
the
space
of
a
moneth
carry
a
stone
in
their
mouth
:
for
it
is
not
meete
that
hee
which
is
wont
to
lye
,
should
álwayes
bee
authorized
for
to
speake
.
Wee
ordaine
and
commaund
,
that
euery
man
or
woman
,
that
is
a
quarreller
and
seditious
person
in
the
common
wealth
,
bee
with
great
reproach
banished
from
the
people
:
for
it
is
vnpossible
that
hee
should
be
in
fauour
with
the
gods
,
which
is
an
enemy
to
his
neighbor
.
Wee
ordaine
and
commaund
,
that
if
there
bee
any
in
the
Common
wealth
,
that
haue
receyued
of
an
other
a
benefite
,
and
that
afterwards
it
is
proued
he
was
vnthankefull
,
that
in
such
case
they
put
him
to
death
:
for
the
man
that
of
benefites
receyued
is
vnthankefull
,
ought
not
to
liue
in
the
world
among
men
.
Behold
therefore
my
friend
Pulio
,
the
antiquity
which
I
declared
vnto
thee
,
and
how
mercifull
the
Corinthians
were
to
murtherers
,
theeues
and
Pirates
:
And
contrary
,
how
seuere
they
were
to
vnthankefull
people
,
whom
they
commaunded
forthwith
to
be
put
to
death
.
And
truely
in
mine
opinion
the
Corinthians
had
reason
,
for
there
is
nothing
troubleth
a
wise
man
more
,
then
to
see
him
vnthankefull
to
him
,
whom
heo
hath
shewed
pleasure
vnto
.
I
was
willing
to
tell
thee
this
history
of
Periander
for
non
other
cause
but
to
the
end
thou
shouldest
see
and
know
,
that
for
as
much
as
I
do
greatly
blame
the
vice
of
vnthankefulnes
,
I
will
labour
not
to
bee
noted
of
the
same
:
For
hee
that
reproueth
vice
,
is
not
noted
to
be
vertuous
:
but
hee
which
vtterly
flyeth
it
.
Count
vpon
this
my
word
that
I
tell
thee
,
which
thou
shalt
not
thinke
to
bee
fayned
,
that
though
I
bee
the
Romane
Emperor
,
I
will
be
thy
faithfull
friend
,
and
will
not
fayle
to
bee
thankeful
towards
thee
.
For
I
esteeme
it
no
lesse
glory
to
know
how
to
keep
a
friend
by
wisdome
:
then
to
come
to
the
estate
of
an
Emperour
by
Phylosophy
.
By
the
letter
thou
sentest
,
thou
requiredst
me
of
one
thing
to
answere
thee
:
for
the
which
I
am
at
my
witts
end
:
For
I
had
rather
open
my
treasure
to
thy
necessities
,
then
to
open
the
books
to
answer
to
thy
demands
,
although
it
be
to
my
cost
.
I
confesse
thy
request
to
be
reasonable
,
and
thou
deseruest
worthy
prayse
:
for
in
the
end
it
is
more
worth
to
know
,
how
to
procure
a
secret
of
Antiquities
past
,
then
to
heape
vp
treasures
for
the
necessities
in
time
to
come
.
As
the
Philosopher
maketh
Philosophie
his
treasure
of
knowledge
to
liue
in
peace
,
and
to
hope
,
and
to
looke
for
death
with
honour
,
so
the
couetous
(
being
such
a
one
as
hee
is
)
maketh
his
treasure
of
worldly
goods
for
to
keepe
and
preserue
life
in
this
world
in
perpetual
warres
,
and
to
end
his
life
,
and
take
his
death
with
infamy
.
Herein
I
sweare
vnto
thee
,
that
one
day
employed
in
Philosophy
is
Thou
requirest
me
,
my
friend
Pulio
,
that
I
write
vnto
thee
wherein
the
Ancients
in
times
past
had
their
felicity
:
know
thou
that
their
desires
were
so
diuers
,
that
some
dispraysed
life
,
others
desired
it
:
some
prolonged
it
,
others
did
shorten
it
:
som
did
not
desire
pleasure
but
trauels
,
others
in
trauels
did
not
seeke
but
pleasures
:
that
which
variety
did
not
proceede
,
but
of
diuers
ends
,
for
the
tastes
were
diuers
,
and
sundry
men
desired
to
tast
diuers
meates
.
By
the
immortall
gods
I
swear
vnto
thee
,
that
this
thy
request
maketh
me
muse
of
thy
life
,
to
see
that
my
Philosophy
answereth
thee
not
sufficiently
therein
:
For
if
thou
aske
to
proue
mee
,
thou
thinkest
mee
presumptuous
:
if
thou
demaund
in
mirth
,
thou
countest
mee
to
bee
too
light
,
if
thou
demaundest
it
not
in
good
earnest
,
thou
takest
mee
to
bee
simple
:
if
thou
demaundest
mee
for
to
shew
it
thee
,
be
thou
assured
I
am
ready
to
learne
it
:
if
thou
demandest
it
for
to
know
it
,
I
confesse
I
cannot
teach
it
thee
:
if
thou
demandest
it
because
thou
mayest
be
asked
it
,
be
thou
assured
that
none
will
bee
satisfied
with
my
answere
:
and
if
perchance
thou
doest
aske
it
,
because
sleeping
hast
dreamed
it
,
seeing
that
now
thou
art
awake
,
thou
oughtest
not
to
beleeue
a
dreame
:
for
all
that
the
fantasie
in
the
night
doth
imagine
,
the
tong
doth
publish
it
in
the
morning
.
O
my
friend
Pulio
,
I
haue
reason
to
complaine
of
thee
,
for
so
much
as
thou
doest
not
regard
the
authority
of
my
person
,
nor
the
credite
of
thy
Philosophy
,
wherefore
I
feare
least
they
will
iudge
thee
too
curions
in
demaunding
,
and
mee
too
simple
in
answering
:
all
this
notwithstanding
,
I
determine
to
answere
thee
,
not
as
I
ought
,
but
as
I
can
,
not
according
to
the
great
thou
demaundest
,
but
according
to
the
little
I
know
,
And
partly
I
doe
it
to
accomplish
thy
request
,
and
also
to
fulfill
my
desire
.
And
now
I
thinke
that
all
which
shal
reade
this
letter
,
will
bee
cruell
Iudges
of
my
ignorance
.
Of
the
Philosopher
Epicurius
.
IN
the
Olimpiade
:
103.
Serges
being
King
of
Perses
,
and
For
truely
many
winne
victories
more
through
the
cowardlinesse
that
some
haue
,
then
for
the
hardinesse
that
others
haue
.
The
Philosopher
Epicurus
at
that
time
florished
,
who
was
of
a
liuely
wit
,
but
of
a
meane
stature
,
and
had
memorie
fresh
,
being
meanely
learned
in
Philosophy
,
but
he
was
of
much
eloquence
and
for
to
encourage
and
counsell
the
Athenians
,
he
was
sent
to
the
warres
:
For
when
the
Ancients
tooke
vpon
them
any
warres
,
they
chose
first
Sages
to
giue
counseil
,
then
Captains
to
leade
the
souldiers
.
And
amongst
the
Prisoners
the
Philosopher
Epicurus
was
taken
,
to
whom
the
tyrant
Lysander
gaue
good
entertainement
and
honoured
him
aboue
all
other
:
and
after
hee
was
taken
,
hee
neuer
went
from
him
,
but
read
Philosophy
vnto
him
,
and
declared
vnto
him
histories
of
times
past
,
and
of
the
strength
and
vertues
of
many
Greekes
and
Troians
.
The
tyrant
Lysander
reioyced
greatly
at
these
things
:
For
truly
tyrants
take
great
pleasure
to
heare
the
prowesse
and
vertues
of
Ancients
past
,
and
to
follow
the
wickednesse
and
vices
of
them
that
are
present
.
Lysander
therefore
taking
the
triumph
,
and
hauing
a
Nauie
by
sea
,
and
a
great
Army
by
land
,
vpon
the
riuer
of
Aegeon
,
he
and
his
Captaines
forgot
the
danger
of
the
wars
,
and
gaue
the
bridle
to
the
flothfull
flesh
,
so
that
to
the
great
preiudice
of
the
Common
wealth
they
led
a
dissolute
and
idle
life
.
For
the
manner
of
tyrannous
Princes
is
,
to
leaue
off
their
ownt
trauell
,
and
to
enioy
that
of
other
mens
.
The
Philosopher
Epicurus
was
alwayes
brought
vp
in
the
excellent
Vniuersity
of
Athens
,
whereas
the
Philosophers
liued
in
so
great
pouerty
,
that
naked
they
slept
on
the
ground
:
The
wicked
Epicurius
forgetting
the
doctrine
of
his
Master
,
and
not
esteeming
grauity
(
whereunto
the
Sages
are
bound
)
gaue
himselfe
wholly
both
in
words
and
deedes
vnto
a
voluptuous
&
beastly
kind
of
life
wherin
he
put
his
whole
felicity
.
For
hee
sayde
,
There
was
no
other
felicity
for
slothfull
men
,
then
to
sleepe
in
soft
beds
:
for
delicate
persons
to
feele
neyther
hote
nor
cold
:
for
fleshly
men
to
haue
at
their
pleasure
amorus
Dames
:
for
drunkards
not
to
want
any
pleasant
wines
,
and
gluttons
to
haue
their
fils
of
al
delicate
meats
:
for
herein
hee
affirmed
to
consist
all
worldly
felicity
.
I
doe
not
maruell
at
the
multitude
of
his
Schollers
which
hee
had
,
hath
,
and
shall
haue
in
the
world
.
For
at
this
day
there
are
very
few
in
Rome
,
that
suffer
not
themselues
to
be
mastered
with
vices
:
and
the
multitude
of
those
which
liue
at
their
owne
wils
and
sensuality
,
are
infinite
.
And
to
tell
the
truth
,
my
friend
Pulio
,
I
do
not
maruell
that
there
hath
been
vertuous
,
neither
doe
I
muse
that
there
hath
beene
vitious
:
for
the
vertuous
hopeth
to
rest
himselfe
with
the
Gods
in
an
other
World
by
his
well
doing
:
and
if
the
vitious
bee
vitious
,
I
doe
not
maruell
,
though
he
will
goe
and
engage
himselfe
to
the
vices
of
this
world
,
since
he
doth
not
hope
,
neyther
to
haue
pleasure
in
this
,
not
yet
to
enioy
rest
with
the
gods
in
the
other
.
For
truly
the
vnstedfast
beleefe
of
an
other
life
(
after
this
)
wherein
the
wicked
shall
bee
punished
,
and
the
good
rewarded
causeth
that
now
a
dayes
the
victous
and
vices
raigne
so
as
they
doe
.
Of
the
Philosopher
Eschilus
.
ARtabanus
beeing
the
sixt
king
of
Persians
,
and
Quintus
Concinatus
the
husbandman
For
that
man
onely
is
happy
,
where
all
men
prayse
his
life
,
and
no
man
reproueth
his
tongue
.
The
auncient
Greekes
declare
in
their
Histories
,
that
this
Philosopher
Aeschilus
was
the
first
that
inuented
And
maruel
not
thereat
my
friend
Pulio
,
for
the
lightnesse
of
the
Common
people
is
such
,
that
to
see
vaine
things
all
will
runne
:
and
to
heare
the
excellency
of
vertues
,
there
is
not
one
will
goe
.
After
this
Philosopher
Aeschylus
had
written
many
bookes
specially
of
Tragedies
,
and
that
he
had
afterward
trauelled
through
many
Countries
&
Realmes
,
at
the
last
hee
ended
the
residue
of
his
life
,
neare
the
Isles
which
are
adioyning
vnto
the
Lake
of
Meatts
.
For
as
the
diuine
Plato
saveth
,
when
the
auncient
Philosophers
were
young
,
they
studied
,
when
they
came
to
be
men
they
trauelled
,
and
then
when
they
were
old
they
retyred
home
.
In
mine
opinion
this
Philosopher
was
wise
to
do
as
he
did
,
and
no
lesse
shall
men
now
a
dayes
bee
that
will
imitate
him
.
For
the
Fathers
of
wisdome
are
Science
and
Experience
:
and
in
this
consisteth
true
knowledge
when
the
man
at
the
last
returneth
home
from
the
troubles
of
the
World
.
Tell
me
,
my
friend
Pulio
,
I
pray
thee
,
what
dooth
it
profite
him
that
hath
learned
much
,
that
hath
heatd
much
,
that
hath
knowne
much
,
that
hath
seene
much
,
that
hath
beene
farre
,
that
hath
bought
much
,
that
hath
suffered
much
,
and
hath
proued
much
,
that
had
much
,
if
after
great
trauell
he
doth
not
retire
to
repose
himselfe
a
little
:
truly
hee
cannot
be
counted
wise
but
a
foole
that
willingly
offereth
himselfe
to
trauell
,
&
hath
not
the
wit
to
procure
himselfe
rest
:
for
in
mine
opinion
,
the
life
without
rest
,
is
a
long
death
.
By
chance
as
this
ancient
Philosopher
was
sleeping
by
the
lake
Meatis
,
a
Hunter
had
a
Hare
with
him
in
a
Cage
of
woode
to
take
other
Hares
by
:
whereon
the
Eagle
seazed
,
which
tooke
the
Cage
with
the
Hare
on
high
:
and
seeing
hee
could
not
eate
it
,
hee
cast
it
downe
againe
,
which
fell
on
the
heade
of
this
Philosopher
,
and
killed
him
.
This
Philosopher
Aeschylus
was
demaunded
in
his
life
time
,
wherein
the
felicity
of
this
life
consisted
?
hee
answered
,
that
in
this
opinion
it
consisted
in
sleeping
,
and
his
reason
was
Finally
,
when
wee
sleepe
,
wee
feele
not
the
anguishes
of
the
body
:
neyther
suffer
the
passion
of
the
mind
to
come
.
To
this
end
yee
must
vnderstand
that
when
they
were
troubled
,
hee
gaue
them
drinks
,
which
caused
them
immediatly
to
sleepe
,
so
that
so
soone
as
the
man
did
drinke
it
,
so
soone
hee
was
a
sleepe
.
Finally
,
all
the
study
wherein
the
Epicurians
exercised
themselues
,
was
in
eating
and
seeking
meates
:
and
the
chiefe
study
of
this
Aeschilus
was
in
sleeping
,
and
hauing
soft
beds
,
Of
the
Philosopher
Pindarus
.
IN
the
yeare
of
the
foundation
of
the
City
of
Rome
,
262.
Darius
the
second
of
that
name
,
King
of
Persia
,
who
was
the
sonne
of
Histapsie
,
and
in
the
lynage
of
Kinges
,
the
fourth
King
of
Persia
,
Iunius
Brutus
,
and
Lucius
Collatinus
being
Consuls
in
Rome
which
were
the
first
Consuls
that
were
in
Rome
.
There
was
in
the
great
City
of
Thebes
in
Egypt
,
a
Philosopher
named
Pindarus
,
who
was
Prince
of
that
Realme
.
They
write
of
this
Philosopher
,
that
in
Philosophy
he
excelled
all
those
of
his
time
,
and
also
in
teaching
,
singing
,
and
playing
of
Musicke
,
hee
was
more
excellent
then
any
of
all
his
Predecessors
:
for
the
Thebanes
affirmed
,
that
there
was
neuer
any
seen
of
such
aptnes
in
speaking
and
so
excellent
deliuering
of
his
fingers
in
playing
,
as
Pindarus
was
:
and
moreouer
hee
was
a
great
Morall
Philosopher
,
but
not
so
excellent
in
naturall
Philosophy
:
For
hee
was
a
quiet
and
vertuous
man
,
&
could
better
worke
then
reach
,
which
thing
is
contrary
now
a
dayes
in
our
Sages
of
Rome
.
For
they
know
little
,
and
speake
much
:
and
worst
of
all
in
their
wordes
they
are
circumspect
,
and
in
their
deedes
very
negligent
.
The
diuine
Plato
in
his
booke
that
he
made
of
Lawes
,
mentioneth
this
Philosopher
,
and
Iunius
Rusticus
in
his
Thebaide
sheweth
one
thing
of
him
,
and
that
is
,
that
an
Ambassadour
of
Lides
being
in
Thebes
,
seeing
Pindarus
to
bee
of
a
vertuous
life
,
and
very
disagreeable
in
his
words
,
hee
spake
vnto
him
in
such
words
.
O
Pindarus
,
If
thy
wordes
were
so
limed
before
men
,
as
thy
workes
are
pure
before
the
Gods
,
I
sweare
vnto
thee
by
those
Gods
that
are
immortall
,
that
thou
shouldest
bee
as
much
esteemed
in
Life
,
as
Promotheus
was
;
and
shouldest
leaue
as
much
memory
of
thee
after
thy
death
in
Egypt
,
as
the
great
Homere
left
of
his
life
in
Greece
.
They
demaunded
of
this
Pindarus
wherein
felicity
consisted
?
hee
aunswered
:
In
such
sort
yee
ought
to
know
,
that
the
inward
scule
followeth
in
many
things
(
for
the
most
part
)
the
outward
body
:
the
which
thing
presupposed
I
say
,
that
hee
that
feeleth
no
griefe
in
his
body
,
may
well
bee
called
happy
:
For
truly
if
the
flesh
bee
not
well
,
the
heart
can
haue
no
rest
.
Therefore
according
to
the
counsell
of
Pindarus
,
the
Thebanes
were
aboue
all
other
Nations
and
people
most
diligent
to
cure
the
diseases
of
their
bodies
.
Annius
Seuerus
sayth
,
that
they
were
let
bloud
euery
month
for
the
great
aboundance
of
bloud
in
their
bodies
.
They
vsed
euery
weeke
vnmitations
for
the
full
stomackes
.
They
continued
the
bathes
for
to
auoide
opilations
.
They
carried
sweet
fauours
about
them
against
the
euill
and
infected
ayres
.
And
finally
,
they
studyed
nought
else
in
Thebes
,
but
to
preserue
and
keepe
their
bodies
as
deliciously
as
they
could
inuent
.
Of
the
Philosopher
Zeno.
IN
the
Olimpiade
133.
Cneus
Seruillus
,
and
Caius
Brisius
then
Consuls
Ptolomeus
Philadelphus
,
this
great
Prince
Ptolomeus
built
in
the
coast
of
Alexandry
a
great
Tower
which
hee
named
Pharo
,
for
the
loue
of
a
louer
of
his
named
Pharo
Dolouina
.
This
Tower
was
built
vpon
foure
engines
of
glasse
,
it
was
large
and
high
,
made
foure
square
,
&
the
stones
of
the
Tower
were
as
bright
and
shining
as
glasse
,
so
that
the
Tower
being
twenty
foot
of
breadth
,
if
a
candle
burned
within
,
those
without
might
see
the
light
thereof
.
I
let
thee
know
my
friend
Pulio
,
that
the
auncient
Historiograpers
did
so
much
esteeme
his
building
,
that
they
compared
it
to
one
of
the
seuen
buildings
of
the
World
.
At
that
time
when
these
thinges
flourished
,
there
was
in
Egypt
a
Philosopher
called
Zeno
,
by
whose
counsell
and
industrie
Ptolomeus
built
that
so
famous
a
Tower
,
and
gouerned
his
land
.
For
in
the
olde
time
the
Princes
that
in
their
life
were
not
gouerned
by
Sages
,
were
recorded
after
their
death
in
the
Register
of
fooles
.
As
this
Tower
was
strong
,
so
hee
had
great
ioy
of
the
same
,
because
he
kept
his
dearely
beloued
Pharo
Dolouina
therein
enclosed
,
to
the
end
shee
should
bee
well
kept
,
and
also
well
contented
.
He
had
his
wiues
in
Alexandria
,
but
for
the
most
part
hee
continued
with
Pharo
Dolouina
.
For
in
the
old
time
,
the
Perses
,
Siconians
,
and
the
Chaldeans
did
not
marry
,
but
to
haue
children
to
enherite
theyr
goods
:
and
the
residue
of
their
life
,
(
for
the
most
part
)
to
leade
with
their
Concubines
in
pleasure
and
delight
:
The
Egyptians
had
it
in
great
estimation
that
were
great
Wrestlers
,
especially
,
if
they
were
wise
men
,
and
aboue
all
things
,
they
made
great
defiance
against
strangers
:
and
all
the
multitude
of
wrastlers
was
continually
greate
:
so
there
were
notable
Masters
among
them
.
For
truly
he
that
dayly
vseth
one
thing
,
shall
at
the
last
be
excellent
therein
.
The
matter
was
thus
:
That
one
day
amongst
them
,
there
were
many
Egyptians
,
there
was
one
that
would
not
bee
ouerthrowne
,
nor
cast
by
any
man
vnto
the
earth
.
This
Philosopher
Zeno
perceyuing
the
strength
and
courage
of
this
great
Wrastler
:
thought
it
much
for
his
estimation
if
he
might
throw
him
in
wrastling
,
and
in
prouing
he
threw
This
victory
of
Zeno
was
so
greatly
to
the
contentation
of
his
person
,
that
hee
spake
with
his
tongue
,
and
wrote
with
his
penne
,
that
there
was
none
other
ioy
or
felicity
,
then
to
know
how
to
haue
the
strength
of
the
Armes
to
cast
downe
others
at
his
feet
.
The
reason
of
this
Philosopher
was
,
that
hee
sayde
it
was
a
greater
kinde
of
victory
to
ouerthrow
one
to
the
erth
,
then
to
ouerthrow
many
in
the
wars
:
For
in
the
warres
one
onely
wrongfully
taketh
the
victory
,
since
there
bee
many
that
doe
winne
it
:
but
in
wresiling
,
as
the
victory
is
to
one
alone
,
so
let
the
onely
victory
and
glory
remaine
to
him
,
and
therefore
in
this
thing
felicity
consisteth
:
for
what
can
bee
more
,
then
the
contention
of
the
heart
.
Truly
wee
call
him
in
this
world
happy
that
hath
his
heart
content
,
and
his
body
in
health
.
Of
the
Philosopher
Anacharsis
.
WHen
the
King
Heritaches
raigned
among
the
Medes
,
and
that
Tarquin
Priscus
raigned
in
Rome
,
there
was
in
the
coasts
of
Scithia
a
Philosopher
called
Anacharsis
,
who
was
borne
in
the
City
of
Epimenides
.
Cicero
greatly
commended
the
doctrine
of
this
Philosopher
,
and
that
he
cannot
tell
which
of
these
two
things
were
greater
in
him
,
that
is
to
say
,
the
profoundnesse
of
Knowledge
that
the
Gods
had
giuen
him
,
or
the
cruell
malice
wherewith
he
persecuted
his
enemies
.
For
truely
as
Pithagoras
saith
.
Those
which
of
men
are
most
euill
willed
,
of
the
gods
are
best
beloued
.
This
Philosopher
Anacharsis
then
being
as
he
was
of
Scithia
(
which
nation
amongst
the
Romanes
was
esteemed
Barbarous
)
it
chaunced
,
that
a
malitious
Romane
sought
to
displease
the
Philosopher
in
wordes
:
and
truely
hee
was
moued
thereunto
,
more
through
malice
then
thorow
simplicity
:
For
the
outwarde
malitious
words
are
a
manifest
token
of
the
inward
malitious
hart
.
This
Romane
therefore
sayde
to
the
Philosopher
:
It
is
vnpossible
Anacharsis
that
thou
shouldest
bee
a
Scithian
borne
:
for
a
man
of
such
eloquence
cannot
bee
of
such
a
Barbarous
Nation
?
To
whome
Anacharsis
answered
:
Thou
hast
sayde
well
,
and
herein
I
assent
to
thy
wordes
,
howbeit
I
doe
not
allow
thy
intention
:
for
as
by
reason
thou
mayest
disprayse
mee
to
bee
of
a
barbarous
Country
,
and
commend
mee
for
a
good
life
:
so
I
may
iustly
accuse
thee
of
a
wicked
life
,
and
prayse
thee
of
a
good
Country
.
And
herein
bee
thou
Iudge
of
both
,
which
of
vs
two
shall
haue
the
most
praise
in
the
World
to
come
:
neyther
thou
that
art
borne
a
Romane
,
and
leadest
a
barbarous
life
:
or
I
that
am
borne
a
Scythian
,
and
leade
the
life
of
a
Romane
:
For
in
the
end
,
in
the
Garden
of
this
life
I
had
rather
bee
a
greene
Apple-tree
and
beare
fruit
,
then
to
bee
a
drie
Liban
drawne
on
the
ground
.
After
that
Anacharsis
had
been
in
Rome
a
long
time
,
and
in
Greece
,
hee
determined
for
the
loue
of
his
Country
(
now
being
aged
)
to
return
home
to
Scythia
,
whereof
a
brother
of
his
named
Cadmus
was
King
,
who
had
the
name
of
a
King
,
but
in
deede
hee
was
a
tyrant
,
Since
this
good
Philosopher
sawe
his
brother
exercise
the
workes
of
a
Tyrant
,
and
seeing
also
the
people
so
desolate
,
hee
determined
to
giue
his
brother
the
best
counsell
he
could
,
to
ordayne
lawes
to
the
people
,
and
in
good
order
to
gouerne
them
:
which
thing
being
seene
of
the
Barbarous
,
by
the
consent
of
them
all
,
as
a
man
,
who
inuented
new
deuises
to
liue
in
the
World
,
before
them
all
,
openly
was
put
to
death
.
For
I
will
thou
know
O
my
friend
Pulio
,
that
there
is
no
greater
token
that
the
whole
Common
wealth
is
full
of
vice
:
then
when
they
kill
or
banish
those
which
are
vertuous
therein
:
so
therefore
as
they
led
this
Philosopher
to
death
,
he
sayd
hee
was
vnwilling
to
take
his
death
,
and
loath
to
lose
his
life
:
wherefore
one
sayde
vnto
him
these
wordes
:
Tell
me
Anacharsis
,
sith
thou
art
a
man
so
vertuous
,
so
sage
,
and
so
olde
,
me
thinketh
it
should
not
grieue
thee
to
leaue
this
miserable
life
:
For
the
vertuous
man
should
desire
the
company
of
the
vertuous
men
,
the
which
this
world
wanteth
:
The
Sage
ought
to
desire
to
liue
with
other
Sages
;
whereof
the
world
is
destitute
:
and
the
olde
man
ought
little
to
esteeme
the
losse
of
his
life
,
since
by
true
experience
hee
knoweth
in
what
trauels
he
passed
his
dayes
:
For
truely
it
is
a
kind
of
folly
for
a
man
which
hath
trauelled
and
finished
a
dangerous
and
long
iourney
,
to
lament
to
see
himselfe
now
in
the
end
thereof
,
Anacharsis
answered
him
.
Thou
speakest
very
good
words
my
friend
,
and
I
would
that
thy
life
were
as
thy
counsell
is
:
but
it
grieueth
mee
that
in
this
conflict
I
haue
neyther
vnderstanding
,
nor
yet
sense
to
taste
,
not
that
I
haue
time
enough
to
thanke
thee
:
For
I
let
thee
know
,
that
there
is
no
tongue
can
expresse
the
griefe
which
a
man
feeleth
,
when
hee
ought
forthwith
to
dye
.
I
dye
,
and
as
thou
seest
they
kill
me
onely
for
that
I
am
vertuous
,
I
feele
nothing
that
tormenteth
my
heart
so
much
,
as
King
Cadmus
my
brother
doth
,
for
that
I
cannot
bee
reuenged
:
For
in
my
opinion
the
chiefe
felicity
of
man
consisteth
in
knowing
,
and
being
able
to
reuenge
the
iniurie
done
without
reason
,
before
a
man
doth
end
his
life
.
It
is
a
commendable
thing
that
the
Philosopher
pardon
iniuries
(
as
Mee
thinketh
my
friend
Pulio
,
that
this
Philosopher
put
all
his
felicity
in
reuenging
an
iniurie
,
during
the
like
in
this
world
.
Of
the
Sarmates
.
THe
Mount
Caucasus
as
the
Cosmographers
say
,
doth
deuide
in
the
middest
great
Asia
,
the
which
beginneth
in
Indea
,
and
endeth
in
Scithia
,
and
according
to
the
variety
of
the
people
which
inhabite
the
villages
,
hath
this
mount
diuers
names
,
and
those
which
dwell
towards
the
Indians
differ
much
from
the
others
.
For
the
more
the
Countrey
is
full
of
mountaines
,
so
much
the
more
the
people
are
Barbarous
.
Amongst
all
the
other
Cities
which
are
adiacent
vnto
the
same
,
there
is
a
kinde
of
people
called
Sarmates
,
and
that
is
the
Countrey
of
Sarmatia
,
which
standeth
vpon
the
riuer
of
Tanays
.
There
grow
no
vines
in
the
Prouince
,
because
of
the
great
colde
:
and
it
is
true
,
that
among
all
the
Orientall
nations
there
are
no
people
,
which
more
desire
Wine
then
they
doe
:
For
the
thing
which
wee
lacke
is
commonly
most
desired
.
These
people
of
Sarmatia
are
good
men
of
Warre
,
though
they
are
vnarmed
,
they
esteeme
not
much
delicate
meates
,
nor
sumptuous
In
the
yeare
of
the
foundation
of
Rome
,
p
318.
our
auncient
Fathers
determined
to
wage
battell
against
those
people
,
and
other
Barbabarous
Nations
,
and
appointed
a
Consull
called
Lucius
Pius
.
And
sith
in
that
warres
fortune
was
variable
,
they
made
a
Truce
,
and
afterwardes
all
their
Captaines
yeelded
themselues
and
their
country
into
the
subiection
of
the
Romane
Empire
,
onely
because
the
Consull
Lucius
Pius
in
a
banquet
(
that
hee
made
)
filled
them
with
Wine
.
Within
this
tombe
Lucius
Pius
lyes
,
That
whilom
was
a
Consull
great
in
Rome
,
And
daunted
eke
(
as
shame
his
slaunder
cryes
)
The
Sarmates
sterne
not
by
Mauors
his
doome
.
But
by
reproofe
,
and
shame
of
Romane
armes
,
He
vanquisht
hath
,
not
as
the
Romanes
vse
,
But
as
the
bloudy
tirants
,
that
with
swarms
Of
huge
deceites
,
the
fierce
assaults
refuse
.
Not
in
the
warres
by
biting
weapons
stroke
,
But
at
the
boorde
with
sweet
delighting
foode
,
Not
in
the
hazard
fight
he
did
them
yoke
.
But
feeding
all
in
rest
,
he
stole
their
blood
.
Nor
yet
with
mighty
Mars
,
in
open
field
,
He
rest
their
liues
with
sharpe
ypersing
speares
,
But
with
the
push
of
drunken
Bacchus
shield
,
Home
to
hie
Rome
,
the
triumph
loe
he
beares
.
The
sacred
Senate
set
this
Epitaph
here
,
because
all
Romane
Captaines
,
should
take
example
of
him
:
For
the
Maiesty
of
the
Romanes
consisteth
not
in
vanquishing
their
enemies
by
vices
and
deliciousnesse
,
but
by
weapons
and
prayers
,
The
Romanes
were
very
sore
grieued
with
the
and
a
city
of
this
Consull
Lucius
Pius
,
and
not
contented
to
haue
beheaded
him
,
and
to
haue
set
on
his
graue
so
defamous
a
title
:
but
made
proclamation
forthwith
thorow
out
all
Rome
by
the
sound
of
a
Trumpet
,
how
al
that
Lucius
Pius
had
done
,
the
sacred
Senate
condemned
for
nothing
,
and
should
stand
to
no
After
the
warres
were
ended
,
and
all
the
land
of
Sarmatia
subiect
,
the
Consull
Lucius
Pius
came
to
Rome
,
&
for
reward
of
his
trauell
,
required
the
accustomed
triumph
:
the
which
was
not
onely
denyed
him
,
but
also
in
recompence
of
his
fact
,
hee
was
openly
beheaded
,
and
by
the
decree
of
all
the
Senate
,
about
his
graue
was
written
this
Epitaph
.
And
not
contented
with
these
things
the
sacred
Senate
wrote
to
the
Sarmates
,
that
they
did
release
them
of
their
homage
,
making
themselues
subiects
of
the
Romanes
:
wherefore
they
restored
them
againe
to
their
liberty
.
They
did
this
thing
because
the
custome
among
the
stoute
and
valiant
Romanes
was
,
not
to
gette
nor
winne
Realmes
in
making
their
enemies
drunke
with
delicate
Wines
,
but
in
shedding
their
proper
bloud
in
plaine
field
.
I
haue
tolde
thee
this
my
friend
Pulio
,
because
the
Consull
Lucius
Pius
did
perceyue
that
the
Sarmates
put
all
their
felicity
to
ingorge
themselues
with
wine
.
Of
the
Philosopher
Chylo
.
IN
the
15.
Dinastia
of
the
Lacedemonians
,
and
Deodeus
beeing
King
of
Medes
,
Gigion
being
king
of
Lides
,
Argeus
being
king
among
the
Macedonians
,
and
Tullius
Hostilius
king
of
the
Romaines
:
in
the
Olympiade
27.
there
was
in
Athens
a
Phylosopher
borne
in
Greece
,
whose
name
was
Chylo
:
one
of
the
seuen
Sages
,
which
the
Greekes
had
in
theyr
treasurie
.
In
that
time
there
was
great
warres
betweene
the
Athenians
,
and
the
Corinthians
,
as
wee
may
perceyue
by
the
Greeks
histories
which
we
see
written
.
Since
Troy
was
ruinated
and
destroyed
,
there
was
neuer
peace
in
Greece
,
for
the
warres
betwixte
the
Sith
the
Greekes
were
now
wise
men
,
they
did
deuide
the
offices
of
the
Commonwealth
,
according
to
the
ability
of
euery
person
,
that
is
to
know
,
that
to
the
stoute
and
hardy
men
they
gaue
the
gouernment
:
to
the
sage
they
recommended
the
Embasies
of
of
strange
countreys
.
And
vpon
this
occasion
the
Athenians
sent
the
Phylosopher
Chilo
to
the
Corinthians
to
treate
of
peace
,
who
came
vnto
the
cittie
of
Corinth
.
By
chaunce
on
that
day
there
was
celebrated
a
great
Feast
,
wherefore
hee
found
all
men
playing
at
dice
,
the
women
solacing
themselues
in
theyr
gardens
:
the
Priestes
shorte
with
theyr
crosse-bowes
in
the
Temples
:
the
Senatours
played
in
the
consistory
at
tables
:
the
maisters
of
Fence
played
in
the
streetes
:
And
to
conclude
,
hee
found
them
all
playing
.
The
Philosopher
seeing
these
things
,
without
speaking
to
any
man
,
or
lighting
off
from
his
horse
,
returned
to
his
countrey
,
without
declaring
his
message
:
and
when
the
Corinthians
went
after
him
,
and
asked
him
why
hee
did
not
declare
the
cause
of
his
comming
,
he
aunswered
:
Friends
,
I
am
come
from
Athens
to
Corinth
,
not
without
great
trauell
,
and
now
I
returne
from
Corinth
to
Athens
not
lattle
offended
:
and
yee
might
haue
seene
it
,
because
I
spake
neuer
a
word
to
any
of
you
of
Corinth
:
For
I
haue
no
commission
to
treate
of
peace
with
vnthrifty
players
,
but
with
sage
gouernours
.
Those
of
Athens
commaunded
mee
not
to
keepe
company
with
those
that
haue
theyr
hands
occupyed
with
Dyce
:
but
with
those
that
haue
theyr
bodyes
loden
with
harnes
,
and
with
those
which
haue
theyr
Eyes
dazeled
with
Bookes
.
For
those
men
which
haue
warres
with
the
Dyce
,
it
is
vnpossible
they
should
haue
peace
with
theyr
Neighbours
.
After
he
had
spoken
these
words
,
he
returned
to
Athens
.
I
let
thee
vnderstand
my
friende
Pulio
,
that
the
Corinthians
thinke
it
to
be
the
greatest
felicity
in
the
world
to
occupy
dayes
and
nights
in
playes
:
and
maruel
not
hereat
,
neither
laugh
thou
them
to
scorne
.
For
it
was
told
mee
by
a
Greeke
being
in
Antioche
,
that
a
Corinthian
esteemed
it
more
felicitie
to
winne
a
game
,
then
the
Romaine
Captaine
did
to
winne
a
Triumph
.
As
they
say
the
Corinthians
were
wise
and
temperate
men
,
vnlesse
it
were
in
Playes
,
in
the
which
thing
they
were
too
vicious
.
Me
thinke
my
friend
Pulio
,
that
I
answer
thee
more
amply
then
thou
requirest
,
or
that
my
health
suffereth
,
that
which
is
little
:
so
that
both
thou
shalt
be
troubled
to
read
it
,
and
I
here
shall
haue
paine
to
write
it
.
I
will
make
thee
a
briefe
summe
of
all
the
others
which
now
come
to
my
remembrance
,
the
which
in
diuersethings
haue
put
theyr
ioy
and
chiefest
felicities
.
Of
Crates
the
Philosopher
.
CRates
the
Philosopher
put
his
felicity
to
haue
good
fortune
in
prosperous
nauigation
,
saying
,
that
Of
Estilpho
the
Philosopher
.
EStilpho
the
Philosopher
put
all
his
felicity
to
bee
of
great
power
,
Of
Simonides
the
Philosopher
.
SImonides
the
Philosopher
put
all
his
felicity
to
bee
well
beloued
Of
Archita
the
Philosopher
.
ARchita
the
Phylosopher
,
had
all
his
felicitie
in
conquering
a
Bartell
,
Of
Gorgias
the
Philosopher
.
GOrgias
the
Philosopher
put
al
his
felicity
to
heare
a
thing
which
Of
Chrysippus
the
Philosopher
,
CHrysippus
the
Philosopher
had
all
his
felicity
in
this
Worlde
,
Of
Antisthenes
the
Philosopher
.
ANtisthenes
the
Philosopher
put
al
his
felicity
in
renowne
after
his
Of
Sophocles
the
Philosopher
.
SOphocles
had
al
his
ioy
in
hauing
children
,
which
should
possesse
the
inheritance
of
their
Father
:
Of
Euripides
the
Philosopher
.
Euripides
the
Philosopher
had
all
his
ioy
in
keeping
a
fayre
woman
,
Of
Palemon
the
Philosopher
.
PAlemon
put
the
felicity
of
men
in
Of
Themistocles
the
Philosopher
.
THemistocles
put
all
his
felicity
,
Of
Aristides
the
Philosopher
.
ARistides
the
Philosopher
put
all
his
felicity
in
keeping
temporal
goods
saying
,
that
the
man
Of
Heraclitus
the
Philosopher
.
HEraclitus
put
al
his
felicity
in
heaping
the
prodigall
man
,
the
more
begetteth
,
the
more
he
spendeth
,
but
he
hath
the
respect
of
a
wise
man
,
who
can
keep
a
secret
treasure
for
the
necessitie
to
come
.
Thou
hast
now
sufficiently
vnderstood
my
friend
Pulio
that
7.
moneths
since
,
I
haue
been
taken
with
the
feuer
quartaine
,
and
I
sweare
vnto
thee
by
the
immortall
Gods
,
that
at
this
present
instant
writing
vnto
thee
,
my
hand
shaketh
which
is
an
euident
token
,
that
the
colde
doth
take
mee
,
wherefore
I
am
constrained
to
conclude
this
matter
which
thou
demaundest
mee
although
not
according
to
my
desire
:
For
amongst
true
friendes
,
though
the
workes
doe
cease
wherewith
they
serue
:
yet
therefore
the
inward
parts
ought
not
to
quaile
,
wherwith
they
loue
.
If
thou
doest
aske
mee
my
friend
Pulio
,
what
I
thinke
of
all
that
is
aboue
spoken
,
and
to
which
of
those
I
doe
sticke
:
I
answere
thee
:
That
in
this
I
will
speake
but
one
word
onely
,
but
marke
well
what
thereby
I
meane
which
is
,
that
amongst
the
mishaps
of
fortune
wee
dare
say
,
that
there
is
no
felicitie
in
the
World
:
And
hee
onely
is
happy
from
whom
wisdome
hath
plucked
enuious
aduersity
,
and
that
afterwards
is
brought
by
wisedome
to
the
highest
felicitie
.
And
though
I
would
,
I
cannot
endure
any
longer
,
but
that
the
immortall
Gods
haue
thee
in
their
custody
,
and
that
they
preserue
vs
from
euill
fortune
:
Sith
thou
art
retired
now
vnto
Bethinie
,
I
know
well
thou
wouldest
I
should
write
thee
some
newes
from
Rome
,
and
at
this
present
there
are
none
,
but
that
the
Carpentines
and
Lusitaines
are
in
great
strife
&
dissention
in
Spaine
.
I
receiued
letters
how
that
the
barbarous
were
quiet
,
though
the
Host
that
was
in
Ilium
were
in
good
case
:
yet
notwithstanding
the
Army
is
somwhat
fearefull
and
timorous
.
For
in
all
the
coast
and
borders
,
there
hath
beene
a
great
plague
.
Pardon
me
my
friend
Pulio
,
for
that
I
am
so
sickly
,
that
yet
I
am
not
come
to
my selfe
:
for
the
feuer
quartane
is
so
cruel
a
disease
,
that
he
which
hath
it
,
contenteth
himselfe
with
nothing
,
neyther
taketh
pleasure
in
any
thing
.
I
send
thee
two
of
the
best
horses
that
can
be
found
in
al
Spaine
:
and
also
I
send
thee
two
cups
of
gold
of
the
richest
that
can
bee
found
in
Alexandria
.
And
by
the
law
of
a
good
man
I
sweare
vnto
thee
,
that
I
desire
to
send
thee
two
or
three
howers
of
those
which
trouble
mee
in
my
feuer
quartane
.
My
wife
Faustine
saluteth
thee
and
of
her
part
,
and
mine
also
to
Cassia
thy
olde
mother
,
and
noble
Widdow
we
haue
commended
.
Marcus
the
Romane
Emperour
with
his
own
hand
writeth
this
,
and
againe
commendeth
him
vnto
his
deere
friend
Pulio
.
CHAP.
XLI
.
That
Princes
and
great
Lords
ought
not
to
esteeme
themselues
for
being
fayre
,
and
well
proportioned
,
IN
the
time
that
Ioshua
triumphed
amongst
the
Hebrewes
,
and
that
Dardanus
passed
from
great
Greece
to
Samotratia
,
and
when
the
sons
of
Egenor
were
seeking
their
sister
Europe
,
and
in
the
time
that
Siculus
raigned
in
Scicil
,
in
great
Asia
,
in
the
realme
of
Egypt
,
was
builded
a
great
City
called
Thebes
,
the
which
K.
Busiris
built
,
of
whom
Diodorus
Siculus
at
large
mentioneth
.
Plinie
in
the
36.
Chapter
of
his
naturall
history
,
and
Homer
in
the
second
of
his
Iliades
,
&
Statius
in
al
the
booke
of
his
Thebiade
doe
declare
great
maruels
of
this
City
of
Thebes
,
which
thing
ought
greatly
to
bee
esteemed
,
for
a
man
ought
not
to
thinke
that
fayned
which
so
excellent
authours
haue
written
.
For
a
truth
they
say
,
that
Thebes
was
in
circuit
forty
miles
,
and
that
the
walles
were
thirty
stades
hie
and
in
bredth
sixe
.
They
say
also
that
the
City
had
a
hundred
gates
very
sumptuous
and
strong
,
and
in
euery
gate
two
hundred
Horsemen
watched
.
Through
the
midst
of
Thebes
passed
a
great
riuer
,
the
which
by
milles
and
fish
did
greately
profite
the
City
.
When
Thebes
was
in
his
prosperity
,
they
say
,
that
there
was
two
hundred
thousand
fires
,
and
besides
all
this
,
all
the
Kings
of
Egypt
were
buried
in
that
place
.
As
Strabo
sayeth
,
De
situ
orbis
,
when
Thebes
was
destroyed
with
enemies
,
they
found
therein
seuenty
seuen
And
here
is
to
bee
noted
,
that
all
those
tombes
were
of
vertuous
kings
:
for
among
the
Aegyptians
it
was
a
law
Palestine
:
Thebes
onely
was
the
most
renowmed
of
all
the
World
:
For
the
Thebanes
amongst
all
Nations
were
renowned
,
as
well
for
their
riches
,
as
for
their
buildings
,
and
also
because
in
their
lawes
and
customes
they
had
many
notable
and
seuere
things
,
and
all
the
men
were
seuere
in
their
works
,
although
they
would
not
bee
knowne
by
their
extreame
doings
.
Homer
saith
that
the
Thebanes
had
fiue
customes
,
wherein
they
were
more
extreame
then
any
other
Nation
.
1
The
first
was
,
that
the
children
drawing
to
fiue
yeeres
of
age
,
were
marked
in
the
forehead
with
a
hot
Iron
,
because
in
what
places
soeuer
they
came
they
should
be
knowne
for
Thebanes
by
the
marke
.
2
The
second
was
,
that
they
should
accustome
their
children
to
trauaile
alwayes
on
soote
.
And
the
occasion
why
they
did
this
was
,
because
the
Egyptians
kept
their
beasts
for
their
Gods
:
and
therefore
whensoeuer
they
trauelled
,
they
neuer
rid
on
horsebacke
,
because
they
should
not
seeme
to
sit
vpon
their
god
.
3
The
third
was
that
none
of
the
Citizens
of
Thebes
should
marry
with
any
of
strange
nations
,
but
rather
caused
than
to
mary
parents
with
parents
,
because
the
friendes
marrying
with
friends
they
thought
the
friendship
and
loue
should
be
more
sure
.
4
The
fourth
custome
was
,
that
no
Thebane
should
in
any
wise
make
a
house
for
himselfe
to
dwell
in
,
but
first
●
Mee
thinketh
that
in
this
point
the
Thebanes
were
not
too
extreame
,
nor
excessiue
,
but
that
they
did
like
sage
and
wise
men
:
yea
and
by
the
law
of
verity
I
sweare
,
that
they
were
sager
then
wee
are
.
For
if
at
least
we
did
imploy
our
thought
but
two
houres
in
the
weeke
to
make
our
graue
:
It
is
vnpossible
but
that
wee
should
correct
euery
day
our
life
,
3
The
fift
custome
was
,
that
all
the
boyes
which
were
exceeding
fayre
in
theyr
face
,
should
be
by
them
strangled
in
the
cradell
:
and
all
the
gyrles
which
were
extreame
foule
,
were
by
them
killed
and
sacrificed
to
the
Gods
.
Saying
,
that
the
Gods
forgot
themselues
,
when
they
made
the
men
fayre
,
and
the
women
foule
:
For
the
man
which
is
very
fayre
,
is
but
an
vnperfect
woman
:
and
the
woman
which
is
extreame
foule
,
is
but
a
sauage
and
wilde
beast
.
The
greatest
God
of
the
Thebanes
,
was
Isis
who
was
a
red
bull
nourished
in
the
riuer
of
Nile
,
and
they
had
a
custome
,
that
all
those
which
had
red
haire
immediate
should
be
sacrifised
.
The
contrary
they
did
to
the
beasts
,
for
sith
their
God
was
a
Bull
of
tawny
colour
,
none
durst
bee
so
bold
to
kill
any
beasts
of
the
same
colour
.
In
such
forme
and
maner
,
that
it
was
lawful
to
kill
both
men
and
women
,
and
not
the
brute
beasts
.
I
doe
not
say
this
well
done
of
the
Vnder
the
Christall
stone
lyeth
oft-times
a
dangerous
worme
,
in
the
faire
wall
is
nourished
the
venomous
Coluler
,
within
the
middle
of
the
white
tooth
is
ingendred
great
paine
to
the
gummes
,
in
the
finest
cloth
the
moths
do
most
hurt
,
and
the
most
fruitfull
tree
by
wormes
is
soonest
perished
.
I
meane
,
that
vnder
the
cleane
bodyes
and
faire
countenances
,
are
hid
many
and
abominable
vices
.
Truly
not
onely
to
children
which
are
not
wise
,
but
to
all
other
which
are
light
and
frayle
,
beutie
is
nothing
else
but
the
mother
of
many
vices
,
and
the
hinderer
of
all
vertues
.
Let
Princes
and
great
Lords
beleeue
me
,
which
thinke
to
be
fayre
and
well
disposed
,
that
where
there
is
great
aboundance
of
corporall
goods
O
blindnesse
of
the
world
!
O
life
which
neuer
liueth
!
O
death
which
neuer
shall
end
!
I
know
not
why
man
through
the
accident
of
this
beauty
should
or
durst
take
vpon
him
any
vaine
glory
or
presumption
:
sith
he
knoweth
that
all
the
fairest
,
and
most
perfitest
of
flesh
,
must
be
sacrificed
to
the
wormes
in
the
graue
.
And
know
also
,
that
all
the
propernesse
of
the
members
shall
be
forfeited
to
the
hungrie
wormes
which
are
in
the
earth
.
Let
the
great
scorne
the
little
as
much
as
they
will
,
the
fayre
mocke
the
foule
at
their
pleasure
,
the
whole
disdaine
the
sicke
,
the
well
made
enuy
the
deformed
,
the
white
hate
the
blacke
,
and
the
Giants
despise
the
Dwarfes
:
yet
in
the
ende
all
shall
haue
an
ende
.
Truly
in
my
opinion
,
the
trees
beare
For
truely
the
common
wealthes
are
not
altered
by
the
simple
laborers
which
trauell
in
the
fields
:
but
by
the
vicious
men
which
take
great
ease
in
their
liues
.
Vnlesse
I
be
deceiued
,
the
Swine
and
other
beasts
are
fed
vnder
Let
vs
cease
to
speak
of
men
which
are
fleshly
,
being
eftsoons
rotten
and
gone
,
and
let
vs
talke
of
sumptuous
buildings
which
are
of
stone
,
which
if
we
should
goe
to
see
what
they
were
,
we
may
know
the
greatnesse
and
the
height
of
them
.
Then
wee
shall
not
know
the
manner
of
their
beauty
:
and
that
which
seemed
to
be
perpetuall
,
in
short
space
we
see
it
end
,
and
lose
the
renowme
,
in
such
sort
that
there
is
neuer
memory
of
them
hereafter
.
Let
vs
all
leaue
the
ancient
buildings
&
come
to
the
buildings
now
a
dayes
,
and
none
shall
see
that
there
is
no
man
that
maketh
a
house
,
bee
it
neuer
so
strong
nor
faire
,
but
(
liuing
a
little
while
)
he
shall
see
the
beautie
thereof
decay
.
For
there
are
a
great
number
of
ancient
men
,
which
haue
seene
both
the
tops
of
famous
and
strong
buildings
made
,
and
the
foundation
and
ground
thereof
decayed
.
And
that
this
is
true
it
appeareth
manifestly
,
for
that
if
the
toppe
decay
,
or
the
wals
fall
,
or
else
if
the
timber
bee
weake
,
or
the
ioynts
open
,
or
the
windowes
waxe
rotten
,
or
the
gates
doe
breake
,
the
buildings
forthwith
decay
.
What
shall
we
say
of
goodly
halls
&
galleries
well
appointed
,
the
which
within
short
space
,
by
coles
or
candles
of
children
,
or
by
torches
of
pages
,
or
smoke
of
chimneys
,
by
cobwebs
of
spiders
,
become
as
drie
and
foule
,
as
before
they
were
fresh
and
faire
.
Then
if
that
bee
true
which
I
haue
sayd
of
these
things
,
I
would
now
gladly
know
,
what
hope
man
can
haue
of
the
countenance
of
his
beautie
,
since
wee
see
the
like
destruction
of
corporall
beauty
,
as
of
stones
,
wood
,
bricke
and
clay
.
O
vnprofitable
Princes
,
O
children
too
foolish
hardy
,
do
you
not
remember
that
all
your
health
is
subiect
to
sicknes
,
as
in
the
pain
of
the
stomack
,
in
the
heate
of
the
liuer
,
the
inflammation
of
the
feete
,
in
the
distemperance
of
humors
,
in
the
motions
of
the
aire
,
in
the
coniunctions
of
the
Moon
in
the
Eclipse
of
the
Sunne
:
I
say
doe
you
not
know
that
you
are
subiect
to
the
tedious
Summer
,
and
vntollerable
Winter
?
Of
a
truth
I
cannot
tell
how
you
can
be
(
among
so
many
imperfections
and
corruptions
)
so
full
of
vaine
glory
,
by
your
beauty
,
seeing
&
knowing
that
a
litle
feuer
doth
not
onely
deface
and
man
the
beauty
,
but
also
maketh
and
coloureth
the
face
all
yealow
,
bee
it
neuer
so
well
fauoured
.
I
haue
maruelled
at
one
thing
,
that
is
to
say
,
that
all
men
are
desirous
to
haue
al
things
about
their
body
clean
their
gownes
brushed
,
their
coates
neate
,
their
table
handsome
,
and
the
bed
fine
,
and
onely
they
suffer
their
soules
to
be
foule
,
spotted
and
filthy
.
I
durst
say
,
and
in
the
faith
of
a
Christian
affirme
,
that
it
is
a
great
lacke
of
wisedome
,
and
a
superfluity
of
folly
,
for
a
man
to
his
haue
house
clean
,
&
to
Peraduenture
the
beautifull
man
hath
two
soules
,
and
the
deformed
creature
but
one
?
peraduenture
the
most
fairest
are
the
most
healthfull
,
and
the
most
deformed
are
the
most
sickliest
:
peraduènture
the
most
fairest
are
the
wisest
,
and
the
most
deformed
the
most
innocent
:
peraduenture
the
fairest
are
most
stout
,
and
the
deformed
most
cowards
:
peraduenture
the
faire
are
most
fortunate
,
and
the
foole
most
vnluckiest
:
peraduenture
the
faire
only
are
accepted
from
vice
,
and
the
foule
depriued
from
vertue
:
peraduenture
those
which
are
faire
,
of
right
haue
perpetuall
life
,
and
those
which
are
foule
,
are
bound
to
replenish
the
graue
:
I
say
no
certainely
.
Then
if
this
be
true
,
why
doe
the
great
mocke
the
little
,
the
faire
the
foule
,
the
right
the
crooked
,
and
the
white
the
blacke
,
since
they
know
that
the
vaine
glory
which
they
haue
,
and
their
beauty
also
,
shall
haue
an
end
to
day
or
tomorrow
.
A
man
that
is
faire
and
well
proportioned
,
is
therefore
nothing
the
more
vertuous
:
and
he
that
is
deformed
and
euil
shapen
,
is
nothing
therfore
the
more
vicious
:
so
that
vertue
dependeth
not
at
all
of
the
shape
of
body
,
neither
yet
vice
proceedeth
of
the
deformity
of
the
face
.
For
dayly
wee
see
the
deformity
of
the
body
to
be
beautified
with
the
vertues
of
the
Also
I
say
,
that
though
a
man
be
great
,
yet
it
is
not
true
that
therefore
he
is
strong
:
so
that
it
is
not
a
generall
rule
,
that
the
big
body
hath
alwayes
a
valiant
couragious
heart
nor
the
man
which
is
of
little
person
,
should
be
of
a
vile
and
false
heart
.
For
we
see
by
experience
,
the
greatest
men
,
the
most
cowards
:
and
the
least
of
personage
,
the
most
stout
and
hardy
of
heart
.
The
holy
Scipture
speaketh
of
king
Dauid
,
that
he
was
red
in
his
countenance
,
and
not
big
of
body
,
but
of
a
meane
stature
,
yet
notwithstanding
as
he
and
the
mighty
Giant
Goliah
were
in
campe
,
Dauid
killed
Goliah
with
a
sling
,
and
with
his
owne
sword
cut
of
his
head
.
We
ought
not
maruaile
,
that
a
litle
sheapheard
should
slay
so
valiant
and
mighty
a
Giant
.
For
ofttimes
of
a
litle
spark
commeth
a
great
light
:
&
contrariwise
by
a
great
torcha
man
can
searcely
see
to
do
any
thing
:
This
king
Dauid
did
more
,
that
hee
being
little
of
body
,
and
tender
of
yeares
,
killed
the
Lyons
,
and
recoured
the
lambes
out
of
the
wolues
throtes
:
&
besides
this
,
in
one
day
in
a
battle
with
his
owne
hands
,
he
slue
to
the
number
of
800.
men
.
Though
wee
cannot
finde
the
like
in
our
time
,
we
may
wel
imagine
,
that
of
the
800.
which
he
slew
,
there
were
at
least
300.
of
them
as
noble
of
linage
as
he
,
as
rich
in
goods
,
as
faire
in
countenance
,
&
as
high
of
stature
:
but
none
of
these
had
so
much
force
and
courage
,
since
he
escaped
aliue
,
and
they
remained
in
the
field
dead
.
Though
Iulius
Caesar
was
big
enough
of
body
,
yet
notwithstanding
he
was
Iulius
Caesar
was
so
vnhandsome
in
his
body
,
that
after
the
battle
of
Pharsalique
,
a
neighbour
of
Rome
said
vnto
the
great
Orator
Tullius
.
Tell
me
Tullius
,
why
hast
thou
followd
the
partialities
of
Pompeius
since
thou
art
so
wise
,
knowest
thou
not
that
Iulius
Caesar
ought
to
be
Lord
&
Monarch
of
al
the
world
?
Tullius
answered
.
I
tell
thee
true
my
friend
,
that
I
seeing
Iulius
Caesar
in
his
youth
so
euill
and
vnseemely
girded
,
iudged
neuer
to
haue
seene
that
,
that
is
seene
of
him
,
and
did
neuer
greatly
regard
him
.
But
the
old
Sylla
knew
him
better
.
For
he
seeing
Iulius
Caesar
so
vncomly
,
and
so
slouenly
apparrelled
in
his
youth
,
oftentimes
saide
vnto
the
Senate
:
beware
of
this
yong
man
so
euill
marked
.
For
if
you
do
not
watch
well
his
proceeding
,
it
is
he
that
shall
hereafter
destroy
the
Romaine
people
,
as
Suetonius
Tranquillus
affirmeth
in
the
booke
of
Caesar
.
Albeit
that
Iulius
Caesar
was
vncomlie
in
his
behauior
,
yet
in
naming
onely
his
name
he
was
so
feared
through
the
world
,
as
if
by
chance
any
king
or
Princes
did
talke
of
him
at
their
table
as
after
supper
,
for
feare
they
could
not
sleepe
that
night
vntill
the
next
day
.
As
in
Gallia
Gotica
where
Iulius
Caesar
gaue
battell
,
by
chance
a
French
knight
tooke
a
Caesarian
knight
prisoner
,
who
beeing
led
prisoner
by
the
Frenchmen
,
said
Chaos
Caesar
,
which
is
to
say
:
Let
Caesar
alone
.
Which
the
Gaulloys
hearing
the
name
of
Caesar
,
let
the
prisoner
escape
,
and
without
any
other
occasion
hee
fell
besides
his
horse
.
Now
then
let
Princes
and
great
Lords
see
,
how
little
it
auaileth
the
valiant
man
to
bee
faire
or
foule
,
sith
that
Iulius
Caesar
being
deformed
,
only
with
naming
his
name
,
caused
all
men
to
feare
to
change
their
countenance
,
Hanniball
the
aduenterous
captaine
of
Carthage
is
called
monstruous
not
onely
for
his
deedes
he
did
in
the
world
:
but
also
for
the
euill
proportion
of
his
bodie
.
For
of
his
two
eyes
he
lacked
the
right
,
and
of
his
two
feete
he
had
the
left
foote
crooked
,
and
aboue
all
,
he
was
little
of
body
,
and
verie
fierce
and
cruell
of
countenance
.
The
deeds
and
conquests
which
Hanniball
did
among
the
people
of
Rome
,
Titus
Liuius
declareth
at
large
:
yet
I
will
recite
one
thing
which
an
Frontine
in
the
book
of
stoutenesse
of
the
Penians
declareth
,
that
in
seuenteene
yeeres
that
Hannibal
warred
with
the
Romaines
,
he
slue
so
great
a
number
that
if
the
men
had
bin
conuerted
into
Kine
,
and
that
the
blood
which
was
shed
had
beene
turned
into
Wine
,
it
had
beene
sufficient
to
haue
filled
and
satisfied
his
whole
armie
being
foure
score
thousand
footmen
,
and
seuenteene
thousand
horsemen
in
his
campe
.
I
demand
now
,
how
many
were
at
that
time
fairer
and
more
beautifull
of
their
bodyes
and
countenance
,
then
he
was
,
whose
beautie
at
this
day
is
forgotten
,
whereas
his
valiantnesse
shall
endure
for
euer
.
For
there
was
neuer
any
Prince
that
left
of
him
eternall
memorie
,
only
for
being
beautiful
of
countenance
:
but
for
enterprising
great
things
with
the
sword
in
the
hand
.
The
great
Alexander
was
no
fairer
nor
better
shapen
then
another
man
.
For
the
Chronicles
declare
of
him
,
Of
a
letter
the
Emperour
Marcus
Aurelius
wrote
to
his
Nephew
,
worthie
to
be
noted
of
all
yong
Gentlemen
.
CHAP.
XLII
.
SExtus
Cheronensis
,
in
his
second
booke
of
the
life
of
Marcus
Aurelius
declared
,
that
this
good
Marcus
Aurelius
had
a
sister
called
Annia
Melena
,
the
which
had
a
sonne
named
Epesipus
,
who
was
not
onely
nephew
,
but
also
Disciple
to
Marcus
Aurelius
.
And
after
he
was
created
Emperour
,
he
sent
his
nephew
into
Greece
to
study
the
Greeke
tongue
,
and
to
banish
him
from
the
vices
of
Rome
.
This
yong
Epesipus
was
of
a
good
and
cleare
iudgement
,
well
made
of
his
body
,
and
faire
of
countenance
:
and
sith
in
his
youth
he
esteemed
his
beauty
more
then
his
learning
,
the
Emperour
his
vncle
wrote
him
a
letter
Marcus
Aurelius
the
Romaine
Emperour
,
first
Tribune
of
the
people
,
and
Bishop
,
wisheth
to
thee
Epesipus
his
Nephew
and
Scholler
,
health
and
doctrine
.
In
the
third
Calends
of
December
came
thy
cousin
Annius
Verus
,
at
whose
comming
all
our
parentage
reioyced
,
and
so
much
the
more
because
that
hee
brought
vs
newes
out
of
Grecia
,
For
truely
when
the
heart
hath
the
absence
of
that
he
loueth
,
it
is
no
minute
of
an
houre
without
suspition
.
After
that
thy
cousen
Annius
Verus
had
spoken
in
generally
to
all
,
bringing
newes
from
their
friends
and
children
,
we
talked
together
,
and
he
gaue
me
a
letter
of
thine
,
which
is
contrary
to
that
which
was
written
mee
out
of
Greece
,
because
thou
writest
to
mee
,
that
I
should
send
thee
mony
to
continue
thee
in
studie
,
and
they
did
also
write
vnto
me
from
thence
,
that
thou
art
more
youthfull
,
and
giuen
more
to
the
pleasures
of
the
world
,
then
becommeth
thee
.
Thou
art
my
blood
,
thou
art
my
Nephew
,
thou
wert
my
Scholler
,
and
thou
shalt
bee
my
sonne
if
thou
art
good
.
But
God
wil
neuer
that
thou
be
my
Nephew
,
nor
that
I
shall
call
thee
my
sonne
,
during
the
time
that
thou
shalt
be
yong
,
fond
,
light
and
frayle
For
no
good
man
should
haue
parentage
with
the
vitious
.
I
cannot
deny
but
that
I
loue
thee
from
the
bottome
of
my
stomacke
,
and
so
likewikewise
thy
vnthriftinesse
greeueth
me
with
all
my
heart
.
For
when
I
read
the
letters
of
thy
follies
.
I
will
content
my selfe
.
For
the
sage
wise
men
,
though
(
against
their
willes
)
they
heare
of
such
things
past
,
yet
it
pleaseth
them
to
redresse
other
things
that
may
come
heareafter
.
I
know
well
that
thou
canst
not
call
it
to
minde
,
though
perhaps
thou
hast
it
,
that
when
thy
vnlucky
mother
and
my
sister
Annia
Melena
died
,
she
was
then
yong
enough
,
for
she
was
no
more
but
eighteene
yeares
of
age
,
and
thou
haddest
not
then
foure
houres
.
For
thou
wert
borne
in
the
morning
,
and
shee
dyed
iust
at
noone-tide
:
so
when
the
wicked
childe
possessed
his
life
.
then
the
good
mother
tasted
death
.
I
can
tell
thee
that
thou
hast
lost
such
a
mother
,
and
that
I
haue
lost
such
a
sister
,
that
I
beleeue
there
was
no
better
in
Rome
.
For
she
was
sage
,
honest
,
and
faire
,
the
which
things
are
seldome
seene
now
a
dayes
.
For
so
much
as
thy
mother
was
my
sister
,
and
that
I
had
brought
her
vp
and
marryed
her
,
I
read
then
Rethorike
at
Rhodes
,
because
my
pouertie
was
extreame
,
that
I
had
no
other
thing
but
that
which
by
reading
Rethorike
I
did
get
.
When
newes
came
vnto
me
of
the
death
of
thy
mother
,
and
my
sister
Annia
Milena
,
al
comfort
laid
on
side
sorrow
oppressed
my
heart
in
such
wise
,
that
all
members
trembled
,
the
bones
shiuered
,
my
eyes
without
rest
did
lament
,
the
heauy
sighes
ouercame
me
,
at
euery
minute
my
heart
vanished
away
,
from
the
bottome
of
my
heart
I
inwardly
lamented
,
and
bewayled
thy
vertuous
mother
and
my
deare
sister
.
Finally
sorrow
executing
his
priuiledge
on
mee
,
the
ioyfull
company
greeued
me
,
and
onely
with
the
louely
care
I
quieted
my selfe
,
I
know
not
nor
cannot
expresse
vnto
thee
how
,
and
in
what
sort
I
tooke
the
death
of
my
sister
Annia
Milena
thy
mother
:
for
in
sleeping
I
dreamed
of
her
,
and
dreaming
I
saw
her
,
when
I
was
awake
shee
represented
her selfe
before
me
,
remembring
that
she
liued
,
I
was
sorry
to
remember
her
death
.
Life
was
so
grieuous
vnto
me
,
that
I
would
haue
reioyced
to
haue
beene
put
in
the
graue
with
her
.
For
truly
hee
feeleth
assuredly
the
death
of
another
,
which
alway
is
sorrowfull
,
and
lamenting
his
owne
life
.
Remembring
therefore
the
great
loue
which
my
sister
Milena
bare
vnto
me
in
her
life
,
and
thinking
wherein
I
might
requite
the
same
after
her
death
:
I
imagined
that
I
could
not
by
any
meanes
doe
any
thing
that
was
more
acceptable
for
her
,
then
to
bring
thee
vp
,
thou
which
art
her
childe
,
and
left
an
Orphane
so
yong
.
For
of
all
trauells
to
a
woman
,
this
is
the
chiefest
:
to
leaue
behinde
her
children
to
bring
vp
.
My
sister
being
dead
,
the
first
thing
I
did
was
,
that
I
came
to
Rome
,
and
then
sent
thee
to
Capua
to
be
brought
vp
there
,
in
the
which
place
,
hard
at
my
nose
,
they
gaue
thee
sucke
two
yeares
.
For
thou
knowest
right
well
,
that
the
mony
which
by
reading
Rethorike
I
gate
,
scarcely
satisfied
for
thy
dayly
feeding
:
but
that
in
the
night
I
reade
some
extraordinare
lecture
,
and
with
that
I
payed
for
the
milke
,
which
thou
suckedst
on
the
dugge
,
so
that
thy
bringing
vp
depended
vpon
the
labour
of
my
life
.
After
that
thou
wert
weined
and
and
brought
from
the
teate
,
I
sent
thee
to
Bietro
,
to
a
friend
and
kinsman
of
mine
named
Lucius
Valerius
,
with
whom
thou
remainedst
vntill
fiue
yeares
were
fully
accomplished
,
where
I
found
both
him
and
thee
all
things
necessary
.
For
he
was
in
great
pouertie
,
and
a
great
blabber
of
his
tongue
,
in
such
sort
that
he
troubled
The
fiue
yeares
accomplished
,
I
sent
thee
to
Toringue
,
a
citie
of
Campaignia
,
to
a
Maister
which
taught
children
there
,
called
Emilius
Torquates
,
of
whom
,
to
the
end
hee
should
teach
thee
to
reade
and
to
write
three
yeares
:
I
tooke
a
sonne
of
his
,
whom
hee
gaue
mee
to
reade
to
him
Greeke
foure
yeares
,
so
that
thou
couldest
not
haue
any
profite
in
thee
,
without
the
increase
of
great
trauell
,
and
augmenting
paine
to
my
heart
.
And
after
thou
wert
seuen
yeares
old
,
that
thou
couldest
reade
and
write
wel
,
I
sent
thee
to
study
,
in
the
famous
city
of
Tareth
where
I
kept
thee
foure
yeares
paying
to
the
masters
a
great
summe
of
money
:
Because
now
a
dayes
through
our
euill
fortunes
,
there
is
none
that
will
teach
without
great
stipend
.
Without
lamenting
I
doe
not
tell
thee
,
that
in
the
time
that
Cincinos
(
which
were
after
the
death
of
Quintus
Cincinatus
,
vntill
Cyna
and
Catulus
)
the
phylosopher
and
maisters
were
by
the
sacred
Senate
payde
,
and
none
ceased
to
study
for
lacke
of
money
.
For
in
those
dayes
they
which
would
apply
themselues
to
vertue
and
sciences
,
were
by
the
common
treasure
maintained
.
As
our
fathers
were
The
twelue
yeares
past
I
my selfe
was
in
Tarenthe
,
and
carryed
thee
to
Rome
,
where
I
read
vnto
thee
Rhetorike
,
Logike
and
phylosophy
,
and
also
the
Mathematicall
sciences
,
keeping
thee
in
my
house
,
in
my
company
,
at
my
table
,
and
in
my
bed
,
and
further
more
I
had
the
in
my
heart
,
and
in
my
minde
.
The
which
thing
thou
shouldest
esteeme
more
,
then
if
I
gaue
thee
my
house
and
al
my
goods
.
For
the
true
benefites
is
that
onely
which
is
done
without
any
respect
of
profite
or
interest
,
I
kept
thee
with
meanes
in
this
sort
in
Laurence
,
in
Rhodes
,
in
Naples
,
and
in
Capua
,
vntill
such
time
as
the
gods
created
me
Emperor
of
Rome
.
And
then
I
determined
to
send
thee
to
Greece
,
because
thou
shouldest
learne
the
Greeke
tongue
,
and
also
to
the
end
thou
shouldest
accustome
thy selfe
to
worke
that
which
true
phylosophy
requireth
.
For
the
true
and
vertuous
phylosophers
ought
to
conforme
their
workes
to
that
they
say
,
and
publish
their
words
with
their
deeds
.
There
is
nothing
more
infamous
then
to
presume
to
be
sage
,
and
to
be
desirous
to
be
counted
vertuous
:
principally
for
him
that
speaketh
much
,
and
worketh
little
.
For
the
man
of
a
pleasant
tongue
,
and
euill
life
,
is
hee
which
with
impostumes
vndoeth
the
commonwealth
.
When
I
sent
thee
to
I
will
now
let
thee
know
what
thou
hast
done
,
and
doest
in
Greece
,
so
that
I
will
shew
thee
to
bee
notorious
,
that
is
to
know
that
thou
taking
and
esteeming
thy selfe
to
bee
well
disposed
in
thy
youth
,
thou
hast
forsaken
thy
study
,
and
despised
my
counsayles
,
thou
art
accompanyed
with
vaine
and
light
men
,
and
hast
most
viciously
employed
the
money
which
I
had
sent
thee
to
buy
books
.
All
the
which
things
to
thee
being
hurtfull
,
are
to
me
no
lesse
dishonor
&
shame
.
For
it
is
a
generall
rule
,
when
the
childe
is
foolish
and
ill
taught
,
and
If
this
yong
man
so
faire
and
well
proportioned
,
remained
long
time
in
his
beautie
and
disposition
,
it
were
good
to
desire
it
,
to
procure
it
,
to
keepe
it
,
to
pay
s●
it
,
and
to
loue
it
well
:
for
in
the
end
if
we
loue
the
beautie
in
beasts
and
buildings
,
by
greater
reason
wee
should
desire
it
in
our selues
.
But
what
shall
wee
say
,
that
when
we
do
not
watch
,
this
litle
floure
which
yesterday
florished
on
the
tree
,
faire
and
whole
,
without
suspition
to
be
lost
,
one
little
hoary
frost
sodainly
wasteth
and
consumeth
it
,
the
vehement
wind
ouerthrows
it
,
the
knife
of
enuy
cutteth
it
,
the
water
of
aduersitie
vndoeth
it
,
and
the
heate
of
persecutions
pineth
it
:
and
finally
the
worme
of
short
life
gnaweth
it
,
and
the
putrifaction
of
death
decayeth
and
bringeth
it
down
to
the
ground
.
O
mans
life
that
art
alwayes
cursed
,
I
count
fortune
cruell
,
and
thee
vnhappy
,
since
she
will
that
thou
tarriest
on
her
,
which
dreaming
giueth
thee
pleasures
,
and
waking
worketh
the
displeasures
:
which
giueth
into
thy
hands
trauell
to
tast
,
and
suffereth
thee
not
onely
to
listen
after
quier
:
which
will
thou
proue
aduersitie
,
and
agree
that
thou
haue
prosperitie
but
at
her
will
:
finally
she
giueth
ther
life
by
ounces
,
and
death
without
measure
.
The
wicked
and
vitious
say
,
that
it
is
a
great
pleasure
to
liue
in
ease
:
but
I
protest
vnto
them
,
that
there
was
neuer
any
mortall
man
had
so
much
pleasure
in
vices
,
but
that
he
remained
in
great
paine
after
that
they
were
banished
from
him
.
For
the
heart
,
which
of
long
time
I
maruell
of
thee
Epesipus
,
why
thou
doest
not
consider
what
shall
becom
of
the
beauty
of
thy
body
hereafter
,
sith
thou
leest
presently
the
beauty
of
those
departed
interred
in
the
graue
?
By
the
diuersitie
of
fruits
man
doth
know
the
diuersitie
of
trees
in
the
Orchyard
,
that
is
to
say
,
the
Oake
by
the
Acornes
,
the
Date
tree
by
the
Dates
,
and
the
Vines
by
the
Grapes
:
but
when
the
roote
is
dry
,
the
body
cut
,
the
fruit
gathered
,
the
leafe
fallen
and
when
the
tree
is
layd
on
fire
and
become
ashes
,
I
would
now
know
if
this
ashes
could
bee
knowne
of
what
tree
it
was
,
or
how
a
man
might
know
the
difference
of
the
one
from
the
other
?
By
this
comparison
I
meane
to
say
that
for
so
much
as
the
life
of
this
death
&
the
death
of
this
life
commeth
to
seeke
vs
out
,
wee
are
all
as
trees
in
the
Orchard
,
whereby
some
are
knowne
by
the
rootes
of
their
predecessors
,
others
by
the
leaues
of
their
wordes
,
others
by
the
branches
of
their
friendes
,
some
in
the
flowers
of
their
beauty
,
and
other
some
by
the
barke
of
their
foule
skinne
.
The
one
in
their
mercifulnesse
,
the
other
in
their
stoutenesse
,
other
in
their
hardinesse
beeing
aged
,
others
in
their
hastinesse
of
their
youth
,
others
in
their
barrennesse
by
theyr
pouerty
,
others
by
their
fruitfulnesse
in
riches
.
Finally
,
in
one
onely
thing
wee
are
all
alike
,
that
is
to
say
,
that
all
vniuersally
goe
to
the
graue
,
not
one
remayning
.
I
aske
now
when
death
hath
done
his
office
,
executing
all
earthly
men
The
coale
of
the
Cedar
(
in
mine
opinion
)
that
is
high
and
fayre
,
is
nothing
more
whether
when
it
is
burnt
,
then
the
coale
of
the
oake
which
is
little
and
crooked
:
I
meane
oftentimes
the
Gods
doe
permit
,
that
the
bones
of
a
poore
Philosopher
are
more
honoured
then
the
bones
of
Princes
.
With
death
I
wil
threaten
thee
no
longer
,
for
sith
thou
art
giuen
to
the
vices
of
this
life
,
thou
wouldest
not
as
yet
that
with
a
word
it
should
destroy
thee
:
but
I
will
tell
thee
on
●
word
more
,
though
it
grieue
thee
to
heare
it
:
which
is
that
God
created
thee
to
die
,
women
bare
thee
to
dye
,
and
thou
camest
into
the
world
for
to
die
:
and
to
conclude
I
say
,
some
are
borne
to
day
,
on
condition
they
dye
,
tomorrow
●●d
giue
their
places
to
others
.
When
the
great
and
fearefull
Trees
beginne
to
budde
by
the
rootes
,
it
signifieth
that
time
draweth
on
for
them
to
cut
the
drie
&
withered
branches
.
meane
that
to
see
hildren
borne
in
Ihe
House
is
no
other
,
but
to
cite
the
Grand-fathers
and
Fathers
to
the
graue
.
If
a
man
would
aske
me
what
death
is
?
I
would
say
a
miserable
lake
wherein
all
worldly
men
are
taken
:
for
those
that
most
safely
thinke
to
passe
it
ouer
,
remaine
therein
most
subtilly
deceyned
.
I
haue
alwayes
read
of
the
O
immortall
Gods
,
I
cannot
tell
if
I
may
call
you
cruell
,
I
know
not
if
I
may
call
you
mercifull
,
because
you
gaue
vs
flesh
,
bones
,
honour
,
goods
,
friends
,
and
also
you
giue
vs
pleasure
;
finally
yee
giue
to
men
all
that
they
want
,
saue
onely
,
the
cuppe
of
life
,
which
to
your selues
you
did
reserue
.
Since
I
may
not
that
I
would
,
I
will
that
I
may
:
but
if
it
were
referred
Returning
therefore
to
my
first
purpose
,
thou
must
know
that
thou
esteemest
thy selfe
,
and
glorifiest
in
thy
personage
and
beauty
:
I
would
gladly
know
of
thee
,
and
of
others
,
which
are
young
and
faire
,
if
you
doe
not
remember
that
once
yee
must
come
to
bee
olde
and
rotten
:
for
if
you
thinke
you
shall
liue
but
a
little
,
then
reason
would
you
should
not
esteem
your
hea●ties
much
:
for
by
reason
it
as
a
straunge
thing
that
lise
should
abate
vs
,
and
folly
traine
vs
.
If
you
thinke
to
become
aged
,
yee
ought
to
remember
,
and
alwayes
to
thinke
,
that
the
steele
of
the
knife
,
which
doth
much
seruice
,
at
length
decayeth
,
and
is
lost
for
lacke
of
looking
to
.
Truely
the
young
man
is
but
a
new
knife
,
the
which
in
processe
of
time
cankereth
in
the
edge
:
For
on
one
day
hee
breaketh
the
poynt
of
vnderstanding
,
another
,
he
looseth
the
edge
of
cutting
,
and
to
morrow
the
rust
of
diseases
taketh
him
,
and
afterwards
by
aduersitie
he
is
writhen
,
and
by
infirmities
hee
is
diseased
,
by
riches
hee
is
whetted
,
by
pouertie
hee
is
dulled
againe
:
and
finally
,
oftentimes
it
chanceth
that
the
more
sharpe
he
is
whetted
,
so
much
the
more
the
life
is
put
in
hazard
.
It
is
a
true
thing
,
that
the
feete
and
hands
are
necessarie
to
climbe
to
the
vanities
of
youth
:
and
that
afterwards
stumbling
a
little
,
immediately
rowling
the
head
downewards
,
wee
discend
into
the
misery
of
age
:
For
(
to
our
seeming
)
yesterday
wee
knew
one
that
was
young
and
beautifull
,
and
within
short
time
after
,
wee
heare
that
he
is
dead
and
rotten
.
When
I
consider
many
men
as
well
friends
as
enemies
,
which
were
(
not
long
agoe
)
flourishing
in
beauty
and
youth
'
and
presently
I
see
them
to
bee
old
and
drie
,
sicke
and
foule
,
truely
I
thinke
that
as
then
I
dreamed
of
them
,
or
that
they
be
not
now
as
they
were
then
.
What
thing
is
more
fearefull
,
or
more
credible
,
then
to
see
a
man
become
miserable
in
short
space
,
that
the
fashion
of
his
visage
should
change
,
the
beauty
of
the
face
should
bee
lost
,
the
beard
waxe
white
,
the
head
bould
,
the
cheekes
and
forehead
full
of
wrinckles
,
the
teeth
(
as
white
as
Iuorie
)
become
blacke
,
the
light
feete
by
the
goute
to
seeme
crepeled
,
and
and
afterward
waxeth
heauy
,
the
palsey
weakenneth
the
strong
arme
,
the
fine
smoth
throat
with
wrinckles
is
playted
,
&
the
body
that
was
straight
and
vpright
,
waxeth
weake
and
crooked
.
Aboue
all
that
I
haue
spoken
,
I
say
to
thee
Epesipus
,
which
presumest
to
bee
fayre
,
that
hee
which
through
his
propernesse
in
youth
was
the
mirrour
of
all
,
becommeth
to
bee
such
a
one
,
that
he
doubteth
whether
he
be
the
selfe
same
now
in
his
age
(
that
he
was
in
his
youth
,
Doe
what
thou
wilt
,
praise
and
glorifie
thy
beautie
as
much
as
thou
thinkest
good
,
yet
in
the
end
the
beauty
of
men
is
none
other
:
but
as
a
vayle
to
couer
their
eyes
,
a
payre
of
fetters
for
the
feete
,
manacles
for
the
hands
,
a
lime
rodde
for
the
winges
,
a
theefe
of
time
,
an
occasion
of
daunger
,
a
prouoker
of
trouble
,
a
place
of
lecherie
,
a
sinke
of
all
euill
,
and
finally
,
it
is
an
inuentor
of
debates
,
and
a
scourge
of
the
affectioned
man
.
Since
thou
hast
forsaken
thy
study
,
I
am
not
bound
to
send
thee
any
thing
,
chiefly
wasting
thy
money
in
childish
and
youthfull
to
yes
:
but
not
withanding
all
those
things
,
I
sende
thee
by
Aulus
Vegenus
two
thousand
crownes
for
thy
apparrell
,
and
truelle
thou
shalt
be
very
vnthankfull
,
if
thou
doest
not
know
the
benefite
done
vnto
thee
:
for
a
man
ought
to
giue
more
thanks
for
that
which
is
done
of
curtesie
,
then
for
that
which
is
offered
of
necessitie
,
I
cannot
tell
what
to
let
thee
vnderstand
in
these
partes
,
but
that
thy
sister
Anania
Salaria
is
married
,
who
sayth
shee
is
content
.
I
pray
God
it
bee
so
,
for
with
money
men
may
bee
holpen
to
marriages
,
but
it
lyeth
in
the
gods
to
content
the
parties
.
If
thou
wilt
know
of
Torings
thy
cofin
,
thou
shalt
vnderstand
shee
is
embarked
in
the
fleet
which
went
to
Spaine
,
&
indeed
I
neuer
thought
otherwise
wise
on
her
,
after
shee
had
been
three
dayes
hidde
in
the
way
of
Salaria
:
For
maydes
that
will
betimes
gather
their
grapes
,
it
is
a
token
that
they
will
go
on
warfare
with
Souldiers
.
Of
Annius
Rufus
thy
friend
and
companion
,
I
certifie
thee
that
hee
is
gone
into
the
Isle
of
Helespont
,
and
hee
goeth
by
the
authority
of
the
Senate
,
to
vnderstand
the
gouernement
thereof
:
and
albeit
he
bee
young
,
yet
he
is
wise
,
and
therefore
I
suppose
he
will
render
a
good
account
of
his
commission
:
for
of
these
two
extremities
the
aged
that
doe
decline
,
or
the
young
that
are
wise
:
I
had
rather
holde
my selfe
to
the
wisedome
of
the
young
,
then
to
the
white
beardes
of
the
aged
.
My
wife
Faustine
saluteth
thee
,
and
be
thou
assured
that
in
thy
affayres
(
at
the
least
in
my
seeming
)
shee
is
very
fauourable
vnto
thee
,
and
dayly
shee
instantly
requireth
mee
not
to
bee
angry
with
thee
saying
,
that
Sage
men
ought
not
to
esteeme
the
lightnes
of
youth
,
and
that
there
is
no
olde
man
that
is
sage
,
but
he
which
in
all
things
was
light
and
youthfull
.
I
say
no
more
to
thee
in
this
case
,
but
if
thou
wilt
be
good
,
I
cannot
deny
that
thou
art
not
my
Nephew
my
old
Scholler
and
seruant
:
for
if
in
thee
I
see
amendment
,
I
will
withdraw
mine
ire
,
For
truly
among
the
louing
hearts
there
is
nothing
that
plucketh
vp
the
euill
will
vnlesse
it
be
the
good
life
.
At
the
request
of
my
wife
Faustine
I
haue
written
thee
this
word
,
and
I
say
no
more
but
of
her
part
and
mine
thou
commend
vs
to
all
the
Vniuersity
.
The
Gods
haue
thee
in
their
custodie
,
to
whom
it
may
please
to
giue
thee
amendment
of
life
.
Marcus
Aurelius
the
Romane
Emperour
,
to
thee
Annius
Epesius
writeth
with
his
owne
hand
.
CHAP.
XLIII
.
How
Princes
and
great
Lords
in
olde
time
were
louers
of
wise
men
.
ONe
of
the
chiefest
things
that
wan
reputation
and
eternall
memory
to
the
Wee
which
turne
and
tosse
the
leaues
of
the
auncient
Histories
cannot
deny
,
but
that
the
Romaines
naturally
were
proud
.
Yet
wee
must
confesse
,
that
as
they
haue
beene
stout
in
things
touching
warres
;
so
they
haue
shewed
themselues
temperate
,
in
the
affayres
of
the
publike
weale
.
And
truly
herein
Rome
declared
her
wisdome
,
and
might
,
for
as
by
hardy
and
stout
Captaines
the
enemies
were
destroyed
in
warre
:
so
by
Sage
and
Wise
men
the
common
wealth
was
gouerned
and
maintained
in
peace
.
Oft
times
with
my selfe
I
muse
,
whereupon
all
these
discords
grew
betweene
Lords
and
subiects
Princes
and
vassels
,
and
my
count
beeing
made
,
I
finde
that
they
haue
both
reason
:
for
the
subiects
complaine
of
the
little
loue
of
their
Lord
:
and
the
Lords
complaine
of
the
great
disobedience
of
their
subiects
:
for
to
say
the
truth
,
disobedience
is
so
much
augmented
,
&
the
desire
of
commandement
is
become
so
licentious
,
that
it
seemeth
to
the
Subiects
,
that
the
weight
of
a
feather
is
leade
:
and
on
the
contrary
,
it
seemeth
to
Princes
,
that
for
the
flying
of
a
flie
,
they
shuld
draw
their
swords
.
All
this
euill
and
damage
commeth
not
,
but
because
that
Princes
haue
not
with
them
wise
men
which
may
counsell
them
:
for
there
was
neuer
any
good
Prince
that
credited
euill
counsell
.
There
are
two
things
in
Princes
and
Prelates
which
gouern
the
soule
:
the
one
is
the
dignity
of
the
office
,
and
the
other
is
the
nature
of
the
person
.
Tullius
Cicero
saith
,
that
there
neuer
was
,
nor
shall
be
,
such
a
Iulius
Caesar
in
his
person
,
nor
so
euill
a
Gouernour
as
hee
was
for
the
Common-wealth
.
It
is
a
great
grace
in
a
man
to
be
good
;
but
it
is
much
more
that
hee
bee
a
good
Prince
.
And
for
the
contrary
,
it
is
a
great
euill
for
a
man
to
be
euill
;
but
it
is
much
worse
for
him
to
be
an
euill
Prince
.
For
the
euill
man
is
onely
euill
to
himselfe
,
but
the
euill
Prince
endamageth
all
others
:
for
the
more
the
poyson
is
scattered
through
the
bodie
,
in
so
much
more
danger
he
is
of
his
life
.
I
meane
,
the
more
power
a
man
hath
ouer
the
Common-wealth
:
so
much
the
more
euill
and
dammage
hee
doth
if
his
life
bee
euill
,
I
maruel
why
Princes
&
great
Lords
should
bee
so
curious
to
search
the
best
medicines
to
cure
their
bodies
:
and
that
they
are
so
slacke
and
slow
in
seeking
sage
persons
to
gouerne
their
Common
wealth
.
For
without
comparison
,
it
is
greater
damage
that
the
Common
wealth
bee
euill
gouerned
,
then
if
the
Prince
and
Gouernour
thereof
should
be
sicke
in
his
person
.
Hetherto
wee
haue
neither
read
nor
seene
that
any
Prince
hath
perished
for
lacke
of
physicke
,
but
for
lacke
of
Counsellours
:
Wee
haue
seene
and
reade
of
infinite
Kings
and
Realmes
that
haue
beene
destroyed
,
and
vtterly
vndone
.
The
lacke
of
a
Physitian
may
cause
danger
in
mans
person
:
but
the
lacke
Isidorus
in
the
fourth
book
of
his
Etimologies
affirmeth
,
that
the
Romans
were
foure
hundred
yeares
without
Physitions
:
For
Esculapius
the
sonne
of
Apollo
was
the
last
Physition
in
Greece
.
And
in
the
Temple
of
the
same
Esculapius
,
they
set
by
the
Image
of
Archabuto
,
a
man
very
notable
in
Surgery
:
For
the
Romanes
were
so
beneficiall
to
vertuous
persons
,
that
to
euery
one
that
exceeded
other
in
any
kind
of
vertue
,
they
rewarded
him
with
money
,
they
set
vp
a
Statue
of
him
for
memory
,
or
else
they
made
him
free
in
the
common
wealth
.
And
then
when
the
Surgian
Archabuto
was
become
auncient
and
very
rich
,
and
when
by
occasion
of
great
and
daungerous
wounds
hee
did
cut
off
the
armes
and
legges
of
certaine
Romans
,
thought
him
a
cruell
and
an
vnnaturall
man
:
Wherefore
they
droue
him
out
of
his
house
,
and
killed
him
with
stones
in
the
field
of
Mars
.
And
let
no
man
man
maruell
therat
,
for
oftentimes
men
suffer
lesse
harm
in
enduring
the
paine
,
then
to
tarry
for
the
cruell
remedies
the
Surgians
apply
vnto
it
.
Some
will
say
,
that
when
Rome
was
without
Surgeans
,
the
Romanes
were
discomfited
and
halfe
lost
.
To
this
I
will
answere
,
that
they
neuer
had
a
more
prosperous
time
,
then
in
the
foure
hundred
yeares
when
they
were
without
Surgeans
:
for
then
was
Rome
vndone
,
when
they
receyued
Surgeans
,
for
at
that
time
they
droue
Philosophers
out
of
Rome
.
I
doe
not
speake
this
as
a
preiudice
to
any
Surgean
:
for
mee
thinketh
that
Princes
cannot
be
without
som
among
them
:
For
as
the
flesh
is
seeble
and
delicate
,
so
dayly
needeth
it
remedies
to
comfort
it
.
The
sage
Surgeons
giueth
vs
none
but
good
and
healthfull
counsels
:
for
they
doe
not
perswade
vs
to
any
other
thing
,
but
that
wee
bee
sober
and
continent
in
eating
,
drinking
,
sleeping
,
trauelling
,
and
working
,
and
that
in
all
things
we
should
be
temperate
.
The
end
why
I
speake
these
things
is
,
to
perswade
princes
,
prelates
,
and
great
Lords
,
that
the
great
diligence
they
haue
to
seeke
Surgeans
,
and
the
summe
of
mony
they
waste
to
maintaine
and
content
them
,
they
should
spend
part
of
that
to
seeke
wise
men
to
counsell
their
persons
:
for
if
men
knew
what
it
were
to
keepe
a
wise
Helius
Spartianus
in
the
life
of
Alexander
Seuerus
sayeth
,
that
the
Emperour
Seuerus
was
demaunded
onceby
an
Ambassadour
of
Greece
,
What
thing
was
most
painefull
to
him
in
Rome
?
whereunto
the
Emperour
answered
,
There
is
nothing
grieueth
mee
more
,
then
when
I
am
merry
,
that
my
seruants
should
raise
any
strife
or
debate
:
I
am
not
displeased
that
matters
should
be
debated
,
but
this
grieueth
mee
,
when
one
will
obstinatly
striue
,
that
hath
no
ground
of
that
hee
speaketh
,
hee
cannot
otherwise
but
be
called
obstinate
.
Theodosius
the
Emperour
was
once
demanded
What
a
Prince
ought
to
doe
to
be
good
?
wherunto
he
answered
,
The
vertuous
Prince
when
he
goeth
abroade
,
ought
to
haue
graue
and
wise
men
in
his
company
to
discourse
withall
,
when
he
is
at
his
meat
,
to
haue
wise
men
at
his
board
disputing
,
and
when
he
withdraweth
him selfe
a
part
to
be
reading
with
wise
men
:
and
finally
at
all
vacant
times
he
ought
to
bee
found
with
sage
men
counselling
:
for
the
Knight
which
entreth
into
battell
without
weapons
,
is
as
hardy
as
the
prince
which
will
gouerne
the
common
wealth
without
the
counsell
of
wise
men
.
Lampridius
in
the
booke
of
the
Roman
gests
sayth
,
that
the
Emperor
Marcus
Aurelius
neyther
at
his
meat
,
at
his
going
to
bedde
,
at
his
vprising
,
in
his
trauell
openly
,
nor
secretly
,
suffered
at
any
time
that
fooles
should
sing
or
communicate
with
him
,
but
onely
wise
and
vertuous
men
,
whom
alwayes
he
most
entirely
loued
.
Of
truth
hee
had
reason
,
for
there
is
nothing
,
be
it
in
iest
or
in
earnest
,
but
it
is
better
liked
of
a
wise
man
than
of
a
foole
,
If
a
Prince
bee
sad
,
cannot
a
wise
man
peraduentur
by
the
saying
of
the
holy
Scripture
counsell
him
better
,
then
a
foole
by
foolish
words
?
If
a
Prince
be
prosperous
,
shall
it
not
bee
better
(
to
keepe
him
in
the
same
property
)
to
associate
himselfe
with
a
wise
man
,
rather
then
to
put
his
trust
in
a
foole
and
malitious
person
?
If
a
Prince
be
destitute
of
money
,
cannot
perchance
a
wise
man
finde
him
better
meanes
to
get
it
,
then
a
foole
which
doth
nothing
but
aske
?
If
a
Prince
will
passe
the
time
away
,
shall
not
hee
bee
more
comforted
with
a
wise
man
that
reckoneth
vnto
him
the
sauoury
histories
done
in
times
past
,
then
hearkning
a
foole
speake
foolishly
,
and
declaring
things
dishonestly
,
with
the
sayings
of
the
malitious
of
the
time
present
?
That
that
I
speake
of
Surgians
,
the
selfe
same
I
speake
of
fooles
:
For
I
doe
not
say
that
they
keepe
them
for
their
pastime
,
though
truely
wee
might
better
say
to
lose
their
time
,
then
to
passe
their
time
:
for
that
may
iustly
bee
called
time
lost
,
which
is
spent
without
That
which
I
most
maruell
at
is
,
not
so
much
for
the
great
authoritie
that
fooles
haue
in
the
Pallaces
of
Princes
and
great
Lords
,
as
for
the
little
succour
and
credite
which
wise
men
haue
among
them
:
For
it
is
a
great
iniurie
that
fooles
should
enter
into
the
pallace
of
princes
,
euen
vnto
their
beds
side
,
and
that
one
wise
man
may
not
,
nor
dare
not
enter
into
the
hall
:
So
that
to
the
one
there
is
no
dore
shut
,
and
to
the
other
,
there
is
no
gate
open
.
Wee
which
are
at
this
present
,
of
right
doe
commend
those
that
were
before
vs
,
for
no
other
cause
,
but
that
in
times
past
,
though
the
Sages
were
few
in
number
,
and
the
world
was
replenished
with
barbarous
people
:
yet
the
Sages
of
those
barbarous
people
were
greatly
esteemed
,
and
had
in
reuerence
.
And
this
custome
endured
long
time
in
Greece
,
that
when
a
Philosopher
passed
by
a
Greeke
,
hee
rose
and
spake
vnto
him
:
and
hee
might
not
sit
:
for
the
contrary
,
all
those
which
shall
liue
hereafter
will
reprooue
vs
,
which
are
at
this
present
.
Forasmuch
as
wee
haue
so
great
a
multitude
of
Sages
,
and
do
not
liue
amongst
barbarous
,
but
amongst
Christians
:
and
it
is
a
griefe
to
see
,
and
shame
to
write
how
little
wise
men
are
esteemed
:
for
at
this
day
(
through
our
offences
)
not
those
which
haue
most
science
:
but
those
which
haue
most
riches
,
in
the
common
wealth
do
commaund
:
I
know
not
whether
the
diuine
wisedome
hath
depriued
them
,
or
that
the
worldly
malice
hath
lost
the
taste
of
them
.
For
now
a
dayes
there
is
no
sage
that
liueth
al
alone
to
be
wise
,
but
it
is
necessary
for
him
to
trauell
how
to
gaine
his
liuing
:
for
necessity
enforceth
him
to
violate
the
rules
of
true
Philosophy
.
O
world
,
world
,
I
know
not
how
to
escape
thy
hands
,
nor
how
the
simple
man
and
ideot
defendeth
himselfe
Reading
that
which
I
read
of
time
past
,
and
seeing
that
which
I
see
of
time
present
:
I
am
in
doubt
which
was
greater
,
the
care
that
vertuous
Princes
had
in
seeking
out
Sages
to
counsell
them
,
or
the
great
couetousnesse
that
others
haue
at
this
present
,
to
discouer
mines
and
treasures
.
Speaking
therefore
in
this
matter
,
as
I
thinke
:
I
desire
that
those
which
haue
the
charge
of
gouernment●
(
whether
hee
bee
Prince
,
Prelate
,
or
priuate
person
I
passe
not
)
that
they
once
may
haue
about
them
sage
men
,
that
bee
wise
in
deede
,
and
that
they
would
loue
them
aboue
all
the
treasure
they
had
heaped
.
For
in
the
end
,
of
good
counsell
there
commeth
profite
:
and
much
treasure
,
is
a
token
of
great
danger
.
In
the
olde
time
when
vertuous
Princes
dyed
,
and
that
they
left
their
children
for
Successors
in
their
Realmes
,
and
besides
that
,
forasmuch
as
they
saw
their
children
young
,
and
euill
instructed
in
the
affayres
of
their
Realmes
,
they
committed
them
to
Tutours
,
that
should
teach
them
good
works
and
doctrine
,
rather
then
they
would
giue
them
Suruayors
,
which
should
encrease
and
augment
their
Cofers
and
Rents
:
For
truely
if
the
Common-wealth
bee
defended
with
great
treasures
,
it
is
not
gouerned
with
good
counsels
.
The
princes
which
are
young
,
accustomely
are
giuen
to
vices
:
for
in
the
one
part
youth
raigneth
,
and
on
the
other
part
honesty
wanteth
.
And
to
such
,
truely
vices
are
very
dangerous
,
specially
if
they
want
Sages
to
counsel
them
,
to
keepe
them
Princes
without
doubt
haue
more
neede
of
wise
and
stayed
men
about
them
,
to
profite
them
in
theyr
counselles
,
then
any
of
all
their
other
Subiects
:
for
since
they
are
in
the
view
of
all
,
they
haue
lesse
licence
to
commit
vice
then
any
of
all
:
For
if
you
behold
all
,
and
that
they
haue
authority
to
iudge
all
,
will
they
,
nill
they
,
they
are
beholden
and
iudged
of
all
.
Princes
ought
to
be
circumspect
whom
they
trust
with
the
gouernement
of
their
Realmes
,
and
to
whom
they
commit
the
leading
of
their
Armies
,
whom
they
send
as
Ambassadours
into
strange
Countries
,
and
whom
they
trust
to
receyue
and
keepe
their
treasures
:
but
much
more
they
ought
to
bee
circumspect
in
examining
of
those
whom
they
choose
to
bee
their
Counsellours
:
For
looke
what
is
he
that
counselleth
the
prince
Why
should
they
not
then
willingly
examine
and
correct
theyr
owne
proper
palace
?
Let
Princes
know
,
if
they
do
not
know
,
that
of
the
honesty
of
their
seruants
,
of
the
prouidence
of
their
Counsels
,
of
the
sagenesse
of
their
persons
,
and
of
the
order
of
their
house
,
dependeth
the
welfare
of
the
Common-wealth
:
for
it
is
impossible
that
the
branches
of
that
tree
,
whose
rootes
are
dryed
vp
,
should
bee
seene
to
beare
greene
leaues
.
CHAP.
XLIIII
.
How
the
Emperour
Theodosius
prouided
●ise
men
at
the
houre
of
his
death
,
for
the
edification
of
his
two
sonnes
,
Archadius
and
Honorius
.
I
Gnatius
the
Historian
in
the
booke
that
he
made
of
the
two
Theodosij
,
of
the
2.
Archadij
,
and
of
the
4.
Honorii
,
declareth
There
are
many
Princes
tender
of
yeares
,
but
ripe
in
counsels
:
and
for
the
contrary
there
are
other
Princes
olde
in
yeares
,
and
young
in
counsels
.
When
the
good
Emperour
Vespatian
dyed
,
they
determined
to
put
his
sonne
Titus
in
the
gouernement
of
the
Empire
,
or
some
other
aged
Senatour
,
because
they
sayde
Titus
was
too
young
,
And
as
they
were
in
controuersie
of
the
matter
,
the
Senator
Rogerus
Patroclus
said
vnto
the
Senate
:
For
my
part
I
require
rather
a
Prince
which
is
young
and
sage
:
then
I
do
a
Prince
which
is
olde
and
foolish
.
Therefore
now
as
touching
the
children
of
Theodosius
,
one
day
Estiltorius
the
tutor
of
Archadius
speaking
to
a
Greeke
Philosopher
,
very
sage
,
whose
name
was
Epimundus
,
sayd
thus
vnto
him
.
Thou
and
I
long
time
haue
beene
acquainted
together
in
the
Palace
of
the
Emperour
Theodose
my
Lord
,
who
is
dead
,
and
we
are
aliue
:
thou
knowest
it
had
been
better
that
we
two
had
dyed
,
and
that
he
had
liued
:
for
there
bee
many
to
bee
seruants
of
Princes
,
but
there
are
few
to
be
good
Princes
I
feele
no
greater
griefe
in
this
world
,
then
to
know
many
Princes
in
one
Realme
.
For
the
man
which
hath
seene
many
Princes
in
his
life
,
hath
seene
many
nouelties
and
alterations
in
the
common
wealth
.
Thou
knowest
well
that
when
Theodosius
my
master
dyed
,
hee
spake
to
mee
these
words
,
the
which
were
not
spoken
without
great
sighes
and
multiplying
of
teares
.
O
Estilconus
,
I
dye
,
and
am
going
into
an
other
world
,
wherin
I
shall
giue
a
streight
account
of
the
Realmes
and
Seignories
which
I
had
vnder
my
charge
:
and
therefore
As
it
is
but
meet
wee
should
trust
in
the
greatnesse
of
his
mercy
:
so
likewise
is
it
reason
wee
should
feare
the
rigour
of
his
iustice
.
For
truely
,
in
the
christian
law
they
are
not
suffered
to
liue
(
as
we
which
are
Princes
that
liue
in
delights
of
this
world
,
&
without
repentance
to
goe
to
Paradise
:
Then
when
I
thinke
of
the
great
benefites
which
I
haue
receyued
of
God
,
and
of
the
great
offences
which
I
haue
committed
,
and
when
I
thinke
of
the
long
time
I
haue
liued
,
and
of
the
little
which
I
haue
profited
,
and
also
that
vnprofitably
I
haue
spent
my
time
:
On
the
one
part
I
am
loath
to
dye
,
for
that
I
am
afrayde
to
come
before
the
tribunall
seate
of
Iesus
Christ
:
and
on
the
other
part
I
would
liue
no
longer
,
because
I
doe
not
profite
.
The
man
of
an
euill
life
,
why
doth
hee
desire
to
liue
any
longer
?
My
life
is
now
finished
,
and
the
time
is
short
to
make
amends
.
And
sith
God
demaundeth
nought
else
but
a
contrite
heart
,
with
all
my
heart
I
doe
repent
,
and
appeale
to
his
iustice
,
of
mercy
,
from
his
iustice
to
his
mercy
,
because
it
may
please
him
to
receyue
mee
into
his
house
,
and
to
giue
mee
perpetuall
glory
,
to
the
confusion
of
all
my
finnes
and
offences
.
And
I
protest
I
dye
in
the
holy
catholike
faith
,
and
commend
my
soule
to
God
and
my
body
to
the
earth
:
and
to
you
,
Estilconus
and
Ruffinus
my
faithfull
seruants
,
I
recommend
my
deere
beloued
children
:
for
hereby
the
lone
of
the
children
is
seene
,
in
that
the
Father
forgetteth
them
not
at
the
houre
of
his
death
.
In
this
case
of
one
onely
thing
I
doe
warne
you
,
one
onely
thing●●
require
These
so
dolefull
and
pittifull
words
my
Lord
and
Master
Theodosius
spake
vnto
me
.
Now
tell
mee
,
Epimundus
,
what
I
shall
doe
at
this
present
to
fulfill
his
commendement
?
For
at
his
heart
hee
had
nothing
that
troubled
him
so
much
as
to
thinke
whether
his
children
would
vndoe
,
or
encrease
the
Common
wealth
.
Thou
Epimundus
,
thou
art
a
Grecian
,
thou
art
a
Philosopher
,
thou
hast
vnderstanding
,
thou
art
an
old
seruant
,
thou
art
my
faithfull
friend
:
therefore
for
all
these
things
thou
art
bound
to
giue
mee
good
and
healthfull
counsell
:
For
many
times
I
haue
heard
Theodosius
my
master
say
,
That
he
is
not
accounted
sage
which
hath
turned
the
leaues
of
many
bookes
:
but
hee
which
knoweth
,
and
can
giue
good
and
healthfull
counsell
:
Epimundus
the
philosopher
answered
to
these
words
;
Thou
knowest
well
,
Lord
Estilconus
,
that
the
ancients
and
great
Philosophers
ought
to
be
briefe
in
words
,
and
very
perfect
in
their
works
:
for
otherwise
to
speake
much
,
and
worke
little
,
seemeth
rather
to
bee
done
like
a
tyrant
,
then
like
a
Greeke
Philosopher
.
The
Emperour
Theodosius
was
thy
Lord
,
and
my
friend
.
I
say
friend
,
because
it
is
the
liberty
of
a
Greeke
Philosopher
,
to
acknowledge
no
homage
nor
seruice
to
a
superiour
:
for
hee
in
his
heart
can
haue
no
true
licence
:
that
to
rebuke
the
vitious
keepeth
his
mouth
shut
.
In
one
thing
I
content
my selfe
in
Theodosius
aboue
all
other
Princes
,
which
were
in
the
Romane
Empire
,
and
that
is
,
that
he
knew
and
talked
wisely
of
al
his
affairs
,
and
also
was
diligent
to
execute
the
same
:
for
all
I
graunt
that
Theodosius
was
an
executor
of
iustice
,
mercifull
,
stout
,
sober
valiant
,
true
,
louing
,
thankfull
,
and
vertuous
:
and
finally
,
in
all
thinges
,
and
at
all
times
he
was
fortunate
:
for
Fortune
oftentimes
bringeth
that
to
princes
,
which
they
will
and
desire
:
yea
many
times
better
then
they
look
for
.
Presupose
it
be
true
(
as
it
is
most
true
)
that
the
time
was
alwayes
prosperous
to
the
Emperour
Theodosius
:
yet
I
doubt
whether
this
prosperity
will
continue
in
the
succession
of
his
children
For
worldly
prosperity
is
so
mutable
,
that
with
one
onely
man
in
a
moment
,
shee
maketh
a
thousand
shrewde
turnes
:
and
so
much
the
Of
slow
and
dull
horses
,
come
oftentimes
couragious
and
fierce
colts
:
and
euen
so
of
vertuousfathers
come
children
euill
brought
vp
:
For
the
wicked
children
inherite
the
worst
of
the
Father
,
which
is
riches
,
and
are
dishenherited
of
the
best
,
which
are
vertues
.
That
which
I
perceyne
in
this
matter
,
as
wel
of
the
father
which
is
dead
,
as
of
the
children
which
are
aliue
,
is
that
Theodose
was
vertuous
in
deede
,
and
the
children
are
capable
to
follow
both
good
and
euill
,
and
therfore
it
is
requisite
that
you
now
go
about
it
:
for
the
Prince
which
is
yong
is
in
great
perill
,
when
in
his
youth
he
beginneth
not
to
follow
the
steps
of
vertue
.
To
speake
particularly
of
Archadius
&
Honorious
,
I
let
thee
know
Estilconus
,
that
it
is
a
thing
superfluous
to
talk
of
it
;
for
I
should
lose
my
time
,
because
the
things
of
princes
are
very
delicate
,
and
though
wee
haue
licence
to
prayse
their
vertues
,
yet
wee
are
bound
to
dissemble
their
faults
.
As
a
sage
father
,
Theodose
,
I
desire
thee
to
giue
his
children
good
doctrine
,
and
alwayes
to
accompany
them
:
But
I
as
a
friend
do
counsell
thee
that
thou
keepe
them
from
euill
:
for
in
the
end
all
is
euill
to
accompany
with
the
euill
,
and
forsake
the
good
:
but
the
worst
euill
pursueth
vs
,
rather
by
the
presence
of
the
euill
,
then
by
the
absence
of
the
good
.
It
may
wel
be
that
one
being
alone
,
&
without
the
company
of
the
good
,
may
yet
notwithstanding
be
good
:
but
for
one
that
is
accompanied
with
euil
men
,
to
be
good
of
this
I
greatly
doubt
:
for
the
same
day
that
a
man
accompanieth
himselfe
with
the
vicious
,
the
selfe
same
day
he
is
bound
to
be
subiect
to
vice
.
O
Estilconus
,
since
thou
so
much
desirest
to
accomplish
the
commandement
of
thy
Lord
and
master
Theodose
,
if
thou
canst
not
cause
that
Archadius
&
Honorius
(
which
are
yong
princes
)
do
accompany
with
the
good
:
yet
at
the
least
withdraw
them
from
the
company
of
the
euill
:
for
in
the
courts
of
princes
vitious
men
are
none
other
but
solicitors
in
this
world
to
tempt
others
to
be
vicious
:
how
many
and
what
solicitors
haue
we
seen
,
thou
and
I
in
Rome
,
the
which
forgetting
the
affaires
of
their
Lords
,
did
solicite
for
themselues
vices
and
pleasures
.
I
will
not
tell
what
seruants
of
princes
haue
In
the
Courts
of
Princes
proude
men
ought
to
haue
no
familiarity
nor
entertainement
.
For
it
is
vnseemely
that
those
which
are
not
gentle
in
In
the
Courts
of
Princes
,
there
ought
not
to
bee
of
Counsell
,
and
much
lesse
familiar
,
enuious
men
:
for
if
enuy
raigne
amongst
Princes
and
Counsellours
there
shall
alwayes
bee
dissentions
in
the
common-wealth
.
In
the
Courts
of
Princes
hasty
men
ought
not
to
haue
familiarity
:
for
oftentimes
it
chanceth
that
the
impatience
of
Counsellours
,
causeth
the
people
to
be
euill
content
with
their
Princes
.
In
the
Courts
of
Princes
there
ought
not
to
be
familiar
,
nor
of
counsell
,
greedy
nor
couetous
men
,
for
the
Princes
giue
great
occasion
to
the
people
to
bee
hated
,
because
their
seruants
haue
alwayes
their
hands
open
to
receyue
bribes
,
In
the
Courtes
of
Princes
there
ought
not
to
be
familiar
fleshly
men
:
for
the
vice
of
the
flesh
hath
in
it
so
little
profite
,
that
he
that
is
wholy
ouercome
therewith
,
is
,
or
ought
to
be
to
the
Prince
alway
suspected
.
In
the
Pallace
of
a
King
,
there
ought
not
to
bee
drunkards
or
gluttons
:
for
whereas
the
familiars
ought
principally
to
serue
their
Princes
with
good
counsel
,
in
mine
opinion
a
man
being
full
&
surcharged
with
excesse
is
more
like
to
bleach
and
breake
wind
after
his
surfet
,
then
able
to
giue
any
profitable
counsell
in
the
Common
wealth
.
In
the
Pallace
of
Princes
,
ought
not
to
be
resiant
nor
familiar
blasphemers
:
for
the
man
which
is
a
servant
and
openly
dare
blaspheme
his
Creator
,
will
not
spare
in
secret
to
speake
euill
of
the
Lord
.
In
the
palace
of
Princes
ought
not
to
be
of
counsell
nor
familiar
the
negligent
and
delicate
persons
:
for
there
is
nothing
(
next
vnto
the
diuine
prouidence
)
that
helpeth
Princes
more
to
be
puissant
and
mighty
then
when
their
seruants
are
faithfull
and
diligent
.
In
the
pallace
of
Princes
,
defamed
men
ought
not
to
haue
familiarity
:
for
the
Prince
cannot
excuse
himselfe
to
bee
thought
culpable
,
when
they
doe
rebuke
him
,
if
in
his
house
he
maintaine
seruants
,
which
openly
are
defamed
.
In
the
pallace
of
princes
they
ought
not
to
suffer
Ideots
and
fooles
:
for
the
realmes
are
not
lost
for
that
the
Princes
are
young
,
vncircumspect
,
and
vitious
:
but
for
that
their
Counsellours
are
simple
and
malitious
.
Woe
,
woe
be
to
the
land
,
where
the
Lord
is
vitious
,
the
subiect
seditious
,
the
seruant
couetous
,
and
the
Counsellour
simple
and
malitious
:
for
then
the
common
wealth
perisheth
when
ignorance
and
malice
raigneth
in
the
prince
and
gouernour
of
the
same
,
Those
words
passed
betweene
the
noble
Knight
Estilconus
,
and
the
wise
Philosopher
Epimundus
,
vpon
the
bringing
vp
of
those
two
princes
Archadius
and
Honorius
,
And
because
that
princes
and
prelates
might
see
,
(
which
now
haue
the
charge
to
gouerne
people
)
how
much
the
Auncients
did
desire
to
haue
sage
men
about
them
notwithstanding
that
I
haue
spoken
,
I
will
shew
you
heere
some
notable
and
ancient
examples
.
CHAP.
XLV
.
How
Cresus
King
of
Lydea
was
a
great
friend
and
louer
of
Sages
.
Of
a
letter
the
same
Cresus
wrote
to
the
Philosopher
Anacharsis
.
And
of
an
other
letter
of
the
Philosophers
answere
to
the
King
.
IN
the
yeare
of
the
Creation
of
the
World
,
4355.
and
in
the
third
age
,
Sardanapulus
being
king
of
the
Assyrians
,
Ozias
King
of
the
Hebrewes
,
and
Elchias
being
high
Bishop
of
the
holy
temple
,
at
that
time
when
Rea
the
mother
of
Romulus
liued
,
in
the
second
yeare
of
the
first
Olimpiade
,
the
great
and
renowmed
Realme
of
Lydes
had
beginning
:
as
Plinie
in
Asia
minor
,
and
first
was
called
Meonia
,
&
afterwards
was
called
Lidia
,
and
now
is
called
Morea
.
This
Realme
of
Lydes
had
many
worthy
Cities
,
that
is
to
say
,
Ephese
,
Colose
,
Aclasomena
,
and
Phorea
.
The
first
King
of
Lydes
was
Ardisius
,
a
man
of
great
courage
,
and
a
Grecian
borne
,
and
raigned
36.
yeares
.
The
second
,
was
Aliaces
,
who
raigned
14
,
yeares
.
The
third
was
Meleus
,
and
he
raigned
12.
yeares
.
The
fourth
was
Candale
,
and
raigned
4.
yeares
.
The
fift
was
Ginginus
,
and
raigned
5.
yeares
.
The
sixt
was
Cerdus
,
and
raigned
6.
yeares
.
The
7.
was
Sadiates
,
and
raigned
15.
yeares
.
The
eight
was
Allates
,
and
he
raigned
49.
yeares
,
and
the
ninth
was
Cresus
,
and
raigned
15.
yeares
:
and
of
this
King
Cresus
,
Zenophon
declareth
,
that
hee
was
more
valiant
in
feates
of
warre
,
then
comely
of
personage
:
for
though
he
was
lame
of
one
foote
,
blemished
of
one
eye
,
lacking
one
eare
,
and
of
body
not
much
bigger
then
a
dwarfe
:
yet
for
all
this
hee
was
a
iust
man
,
very
constant
,
stoute
,
mercifull
,
Of
this
king
Cresus
,
Seneca
speaketh
in
his
booke
of
Clemency
:
and
sayeth
,
that
the
Sages
were
so
entirely
beloued
of
him
,
that
the
Greekes
(
which
had
the
fountaine
of
eloquence
)
did
not
call
him
a
louer
,
but
entituled
him
the
loue
of
Sages
:
for
neuer
no
man
did
so
much
to
attaine
to
the
loue
of
his
Lady
,
as
hee
did
to
draw
to
him
,
and
to
his
Country
sage
men
.
This
king
Cresus
therefore
beeing
Lord
of
many
barbarous
nations
(
the
which
loued
better
to
drinke
the
bloud
of
the
innocent
,
then
to
learne
the
science
of
the
wise
)
like
an
excellent
prince
determined
for
the
comfort
of
his
person
,
and
remedy
of
his
Common
wealth
,
to
search
out
the
greatest
Sages
that
were
in
Greece
.
At
that
time
flourished
the
famous
and
renowmed
Philosopher
Anacharsis
,
who
thogh
he
was
born
and
brought
vp
amongst
the
Seythians
,
yet
hee
was
alwayes
resident
notwithstanding
in
Athens
:
For
the
Vniuersity
of
Athens
did
not
despise
those
that
were
Barbarians
,
but
those
that
were
vitious
.
The
King
Cresus
sent
an
Ambassadour
in
great
authority
with
riches
,
to
the
Philosopher
Anacharsis
,
to
perswade
and
desire
him
,
and
with
those
gifts
and
presents
to
present
him
,
to
the
end
it
might
please
him
to
come
and
see
his
person
,
and
to
set
an
order
in
his
Common
wealth
.
Cresus
not
contented
to
send
him
gifts
which
the
Ambassadour
carried
,
The
letter
of
King
Cresus
,
to
Anacharfis
the
Phylosopher
.
CResus
King
of
Lydes
,
wisheth
Anacharsis
great
Phylosopher
,
which
remainest
in
Athens
,
health
to
thy
person
,
and
increase
of
I
desire
good
order
for
my
person
,
and
to
take
order
touching
the
gouernement
of
my
palace
.
I
desire
to
communicate
with
Sages
,
somethings
of
my
life
,
and
none
of
these
things
can
bee
done
without
thy
presence
:
for
there
was
neuer
any
good
thing
made
but
by
the
meane
of
wisedome
.
I
count
my self
to
be
dead
,
though
to
the
simple
fooles
I
seeme
to
bee
a
liue
.
And
the
cause
of
death
is
,
because
I
haue
not
with
me
some
wise
person
.
For
truely
he
is
onely
aliue
amongst
the
liuing
:
who
is
accompanyed
with
the
Sages
.
I
desire
thee
greatly
to
come
,
and
by
the
immortall
gods
I
coniure
thee
that
thou
make
no
excuse
:
and
if
thou
wilt
not
at
my
desire
,
doe
it
for
that
thou
art
bound
.
For
many
men
oft-times
condiscend
to
doe
that
which
they
would
not
:
more
for
vertues
sake
then
to
satisfie
the
demand
of
any
other
.
Thou
shalt
take
that
which
my
Embassador
shall
giue
,
and
beleeue
that
which
he
shall
tell
in
my
behalfe
,
and
by
this
my
letter
I
doe
promise
thee
,
that
when
thou
shalt
ariue
here
,
I
will
make
thee
treasorer
of
my
coffers
,
only
counsailour
of
mine
affaires
,
secretary
of
my
counsell
,
father
of
my
children
,
reformer
of
my
Realme
,
master
of
my
person
,
and
Gouernour
of
my
Commonwealth
:
finally
,
Anacharsis
shall
be
Cresus
,
because
Cresus
may
be
The
Embassadour
departed
to
goe
to
Athens
,
bearing
with
him
this
letter
and
many
sewels
and
bagges
of
gold
:
and
by
chance
Anacharsis
was
reading
in
the
Vniuersitie
at
the
arriuall
of
the
Ambassadors
of
Athens
.
Who
onely
sayd
and
did
his
message
to
Anacharsis
,
presenting
vnto
him
the
gifts
and
the
letter
.
Of
which
thing
all
those
of
the
Vniuersitie
maruelled
,
for
the
barbarous
Princes
were
not
accustomed
to
seek
Phylosophers
,
to
gouern
their
commonwealth
:
but
to
put
them
to
death
,
and
take
from
them
their
liues
.
After
the
great
Phylosopher
Anacharsis
had
heard
the
Ambassage
,
seene
the
gifts
,
and
receiued
the
lerter
,
with
out
altering
his
countenance
,
or
elation
of
his
person
,
impediment
in
his
tong
,
or
desire
of
the
riches
immediatly
before
the
phisophers
,
sayd
these
words
,
which
hereafter
are
written
.
The
letter
of
the
Phylosopher
Anacharsis
to
the
king
Cresus
.
ANacharsis
the
least
of
the
Phylosophers
,
which
to
thee
Cresus
,
most
mightie
and
puissant
king
of
Lides
,
the
health
which
thou
wishest
It
is
well
done
to
desire
and
procure
to
know
all
the
liues
of
the
euill
,
to
amend
our
owne
.
It
is
well
done
to
procure
and
know
the
liues
of
the
good
for
to
follow
them
:
but
what
shall
we
doe
?
since
now
a
daies
the
euill
doe
not
desire
to
know
the
liues
of
the
euill
,
but
for
to
couer
them
and
keepe
them
secret
,
and
doe
not
desire
to
know
the
liues
of
the
good
for
to
follow
them
.
I
let
thee
know
,
king
Cresus
,
that
the
Phylosophers
of
Greece
felt
not
so
much
paine
to
be
vertuous
,
as
they
felt
in
defending
them
from
the
vitious
,
For
if
a
man
once
behold
vertue
,
immediatly
she
suffereth
to
be
taken
:
but
the
euill
for
any
good
that
any
man
can
doe
vnto
them
,
neuer
suffers
themselues
to
be
vanquished
.
I
beleeue
well
that
tyrannie
of
the
Realm
is
not
so
great
as
they
talke
of
here
,
neither
oughtest
thou
likewise
to
beleeue
that
I
am
so
vertuous
,
as
they
report
me
to
be
here
.
For
in
mine
opinion
those
which
declare
newes
of
strange
countries
,
are
as
the
poore
which
weare
their
garments
al
patched
and
peeced
,
wherof
the
peeces
that
were
sowne
on
a
new
,
are
in
more
quantitie
of
cloth
:
then
the
old
which
before
they
had
,
when
they
were
first
made
,
Beware
(
king
Cresus
)
and
bee
not
as
the
barbarous
Princes
are
,
which
vse
good
words
,
to
couer
the
infamy
of
their
cruel
deeds
.
Maruel
not
though
we
Phylosophers
,
readers
in
schooles
,
desire
not
to
liue
with
princes
and
gouernors
of
realms
:
For
euil
Princes
for
none
other
intent
seeke
the
company
of
wise
men
,
but
onely
because
they
would
through
them
excuse
their
faults
.
For
doing
as
thou
doest
,
of
will
,
and
not
of
right
,
you
will
that
the
vulgar
people
thinke
you
do
it
by
the
counsel
of
a
wise
man
.
I
let
thee
vnderstand
,
king
Cresus
,
that
the
prince
which
desireth
to
gouerne
his
people
well
,
ought
not
to
be
content
to
haue
one
onely
Sage
in
his
Pallace
.
For
it
is
not
meete
that
the
gouernement
of
many
do
consist
in
the
aduise
of
one
alone
.
The
Ambassadour
hath
sayde
by
word
,
and
the
selfe
same
thy
letter
testifieth
,
that
thou
art
certified
that
I
am
counted
for
Sage
throughout
all
Greece
,
&
that
this
presupposed
,
I
wold
come
to
thee
to
gouerne
thy
commonwealth
.
And
for
the
contrary
,
thou
doing
thus
as
thou
doest
,
condemnest
mee
to
be
an
Idiot
,
for
thou
thinking
that
I
would
take
thy
gold
,
is
nothing
else
,
but
for
to
raile
vpon
me
as
a
foole
.
The
chiefe
point
wherein
true
philosophy
is
knowne
,
is
when
he
despiseth
the
things
of
the
world
:
for
there
neuer
agreeth
together
the
libertie
of
the
soule
,
and
the
care
of
the
goods
in
this
life
,
O
king
Cresus
,
I
let
thee
vnderstand
that
hee
which
knoweth
most
the
I
let
thee
vnderstand
I
am
threescore
and
seuen
yeares
old
,
and
yet
neuer
before
this
time
there
reigned
ire
in
me
,
but
when
thy
Ambassage
was
presented
to
me
,
and
that
I
saw
layde
at
my
feete
such
treasures
and
riches
.
For
vpon
this
deed
I
gather
,
that
either
wisedome
lacketh
in
thee
,
or
that
great
couetousnes
aboundeth
in
me
.
I
doe
send
thee
thy
gold
againe
which
thou
sendest
me
,
and
rhy
Ambassadour
shall
declare
(
as
witnesse
of
sight
)
how
greatly
it
hath
slandered
all
Greece
.
For
it
was
neuer
seene
nor
heard
of
,
that
in
any
wise
they
should
suffer
gold
to
enter
into
the
Vniuersitie
O
King
Cresus
,
if
thou
knowest
it
not
,
it
is
but
reason
thou
know
it
,
that
in
the
Schooles
of
Greece
wee
learne
not
to
command
,
but
to
obey
:
not
to
speake
,
but
to
be
silent
:
not
to
resist
,
but
to
humble
our selues
:
not
to
get
much
,
but
to
content
vs
with
little
:
not
to
reuenge
offences
,
but
to
pardon
iniuries
:
not
to
take
from
others
,
but
to
giue
our
owne
:
not
to
be
honored
,
but
to
trauaile
to
be
vertuous
:
finally
,
we
learne
to
despise
that
which
other
men
loue
:
and
to
loue
that
which
other
men
despise
,
which
is
pouertie
.
Thou
thoughtest
that
I
would
accept
thy
gold
,
or
else
that
I
would
not
.
If
thou
thoughtest
I
would
haue
taken
it
,
then
thou
haddest
had
reason
not
to
haue
receiued
me
afterwards
into
thy
Palace
:
for
it
is
a
great
infamie
,
that
the
couetous
man
shuld
be
acceptable
to
a
Prince
.
If
thou
thoughtst
that
I
wold
none
of
it
,
thou
wert
not
wise
to
take
the
pains
to
send
it
:
for
Princes
ought
neuer
to
take
vpon
them
things
,
wherein
(
as
they
thinke
)
that
subiects
should
lose
their
honestie
in
receiuing
them
.
Seeking
Cresus
and
behold
that
by
diligence
it
litle
auayleth
to
search
for
the
physition
,
and
afterwards
to
doe
nothing
of
that
which
by
him
is
ordained
.
I
meane
that
it
shall
not
profit
,
but
rather
it
shall
be
harme
,
that
I
come
into
thy
commonwealth
,
and
that
afterwards
thou
wilt
not
do
that
which
I
shall
ordaine
therein
,
for
great
dangers
ensue
to
alter
the
humors
with
siropes
:
vnlesse
they
take
afterwards
a
purgation
to
purge
away
the
same
.
For
to
redresse
thy
barbarous
realme
,
and
to
satisfie
thy
good
desire
,
I
am
determined
to
condiscend
vnto
thy
request
,
and
to
accomplish
thy
commandement
,
vpon
condition
,
that
thou
shalt
ensure
mee
of
these
things
following
.
For
the
laborer
ought
not
to
sow
his
seede
before
the
ground
be
plowed
and
tilled
.
The
first
,
thou
shalt
for
sake
the
euill
custome
which
ye
barbarous
kings
dovse
,
that
is
to
say
,
to
heape
vp
treasures
,
and
not
to
spend
them
.
For
euery
Prince
which
is
couetous
of
treasures
,
is
scarcely
of
capacitie
to
receiue
good
counsell
:
The
second
,
thou
shalt
not
onely
banish
out
of
thy
palace
:
but
also
out
of
thy
court
al
flatterers
,
for
the
Prince
that
is
a
friend
to
flatterers
of
necessitie
must
be
an
enemie
of
the
truth
.
The
3.
thou
shalt
end
the
wars
that
thou
(
at
this
present
)
doest
maintaine
against
the
people
of
Corinth
,
for
euery
Prince
that
loueth
forraine
warres
,
must
needs
hate
the
peace
of
his
commonwealth
.
The
fourth
,
thou
shalt
banish
from
thy
house
all
Iuglers
,
comediants
and
ministrels
.
For
the
Prince
which
occupieth
himselfe
to
heare
vaine
and
trifling
things
,
in
time
of
necessitie
shall
not
apply
himselfe
to
those
which
bee
of
weight
and
importance
.
Fiftly
,
thou
shalt
prouide
that
all
loyterers
and
vacabonds
bee
expulsed
from
thy
person
,
and
banished
thy
palace
:
for
iidlenesse
and
negligence
are
cruell
enemies
of
wisedome
.
Sixtly
,
thou
shalt
banish
from
thy
court
and
palace
,
and
liers
all
seditious
men
:
for
when
liers
are
suffered
in
the
Palace
of
Princes
,
it
is
a
signe
that
the
king
and
the
realme
falleth
into
vtter
destruction
.
The
seuenth
,
thou
shalt
promise
that
in
the
dayes
of
thy
life
thou
shalt
not
presse
me
to
receiue
any
thing
of
thee
:
for
the
day
that
thou
shalt
corrupt
me
with
gifts
it
is
necessary
that
I
corrupt
thee
with
euill
counsels
.
For
there
is
no
counsell
that
is
good
,
but
that
which
proceedeth
from
the
man
that
is
not
couetous
.
If
on
these
conditions
the
king
Cresus
desireth
the
Philosopher
Anacharsis
,
the
Philosopher
Anacharsis
desireth
the
king
Cresus
:
and
if
not
,
I
had
rather
bee
a
disciple
of
sage
philosophers
,
then
a
king
of
the
barbarous
people
.
Vale
felix
Rex
.
Sith
this
letter
doeth
declare
it
,
it
is
needlesse
for
my
pen
to
write
it
,
that
is
to
say
,
what
was
the
humanitie
and
goodnesse
of
king
Cresus
,
to
write
vnto
a
poore
Phylosopher
:
and
how
great
the
courage
of
a
philosopher
was
to
despise
the
gold
,
and
to
say
(
as
he
did
)
in
this
behalfe
.
Therefore
let
princes
note
heare
,
that
such
ought
the
Sages
to
bee
they
should
chuse
,
and
let
Sages
note
here
also
vpon
what
conditions
they
ought
to
enter
into
the
palace
of
princes
.
For
this
is
such
a
bargaine
,
that
it
seldome
times
chanceth
,
but
that
one
of
the
parties
are
deceiued
.
CHAP
XLVI
.
Of
the
wisedome
and
sentences
of
Phalaris
the
tyrant
,
and
how
he
put
an
Artisan
to
death
for
inuenting
new
torments
.
IN
the
last
yeare
of
the
Latines
,
and
in
the
first
yeare
of
the
Romaines
Ezechias
being
king
of
the
Iewes
,
and
Azaria
great
Bishop
of
the
holy
temple
,
Abacucke
Prophet
in
Iewrie
,
and
Merodach
being
king
in
Babylon
,
and
when
the
Lacedemonians
built
Byzance
(
which
now
is
Constantinople
,
)
Phalaris
the
famous
Tyrant
was
then
liuing
.
Of
this
Phalaris
,
Ouid
saith
,
that
he
was
deformed
in
his
face
,
pore
Amongst
all
the
iniquities
that
he
inuented
,
and
amongst
the
tyranies
that
he
committed
,
he
had
one
vertue
very
great
,
which
was
,
that
euen
as
he
was
head
of
all
tyrannies
,
so
was
he
chief
louer
and
friends
of
all
phylosophers
and
sage
men
.
And
in
all
those
sixe
and
thirtie
yeares
which
he
gouerned
the
Realm
by
tyrannie
,
they
neuer
found
that
any
man
touched
his
beard
,
nor
that
any
man
sate
at
his
table
with
him
,
spake
vnto
him
,
or
slept
in
his
bed
,
nor
that
any
man
saw
in
his
countenance
any
mirth
,
vnlesse
it
were
some
Phylosopher
or
Sage
man
,
with
whom
,
and
to
whom
hee
liberally
put
his
body
in
trust
.
The
Prince
that
absenteth
himselfe
from
Sage
men
,
and
accompanieth
with
fooles
:
I
say
vnto
him
,
though
hee
bee
a
Prince
of
his
commonwealth
,
he
is
a
cruel
person
.
For
it
is
a
greater
paine
to
liue
among
fooles
,
then
to
die
amongst
Sages
.
Pulio
in
his
first
booke
,
Degestis
Romanorum
sayth
,
that
a
worthy
and
excellent
painter
presented
a
table
to
Octauian
the
Emperour
,
wherein
were
drawne
all
the
vertuous
Princes
,
and
for
their
Chiefetaine
,
Octauian
the
Emperour
was
drawne
:
at
the
foote
of
this
table
were
all
the
tyrannous
princes
painted
,
of
the
which
Phalaris
was
chiefe
and
Captaine
.
This
table
viewed
by
Octauian
the
Emperour
,
he
commendeth
the
worke
,
but
hee
disallowed
the
intention
thereof
,
saying
,
Me
thinks
not
meete
that
I
being
a
liue
,
should
be
set
chiefe
and
principall
of
all
the
vertuous
men
that
are
dead
.
For
during
the
time
of
this
wicked
life
,
we
reall
subiect
to
the
vices
of
weake
&
feeble
flesh
.
Also
it
seemeth
vnto
me
an
vniust
doing
,
that
they
should
put
Phalaris
for
principall
and
Captaine
of
all
the
tyrants
:
since
he
was
a
scourge
and
enemie
to
fooles
and
ignorant
men
:
and
so
earnest
a
louer
and
friend
of
Sages
,
and
wise
Phylosophers
The
fame
of
this
cruell
Phalaris
being
knowne
,
and
his
extreme
cruelties
he
vsed
,
spred
through
all
Greece
.
A
neighbour
and
Artificer
of
Athens
called
Perillus
(
a
man
very
excellent
in
mettels
,
and
a
great
worker
in
works
of
fountaines
,
)
came
to
Phalaris
the
tyrant
,
saying
,
that
he
would
make
such
a
kinde
of
torment
,
that
his
heart
should
remaine
reuenged
,
and
the
offender
well
punished
.
The
matter
was
,
that
this
workeman
made
a
Bull
of
Brasse
,
wherein
there
was
a
gate
by
the
which
they
put
the
offender
,
and
in
putting
the
fire
vnder
the
Bull
,
it
roared
,
and
cryed
,
in
manner
as
it
had
bene
aliue
:
which
thing
was
not
onely
a
horrible
and
cruell
torment
to
the
miserable
creature
that
endured
it
,
but
also
it
was
terrible
to
him
or
those
that
saw
it
.
Let
vs
not
maruell
neither
at
the
one
,
nor
at
the
orhet
:
for
truely
the
pitifull
heart
(
which
is
not
fleshed
in
in
crueltie
)
hath
as
much
pitie
to
see
another
man
suffer
,
as
of
the
sorow
and
torment
which
hee
himselfe
feeleth
.
Phalaris
therefore
seeing
the
inuenuention
of
this
torment
,
(
whereof
the
inuentor
hoped
for
great
reward
)
prouided
,
that
the
inuentor
of
the
same
should
bee
put
within
the
Bull
,
and
that
the
cruelty
of
the
torment
shuld
be
experimented
in
none
,
saue
onely
on
the
inuentor
.
Truely
in
this
case
Phalaris
shewed
himselfe
not
a
cruell
tyrant
,
but
rather
a
mercifull
Prince
and
a
Sage
Phylosopher
:
for
nothing
can
bee
more
iust
,
then
that
the
inuention
of
the
ma●ce
bee
executed
on
the
fraile
flesh
the
inuentor
.
Now
because
Phalaris
was
a
greate
friend
of
Sages
,
the
Philosophers
of
Greece
came
oftentimes
to
see
him
,
which
were
very
gently
receyued
of
him
.
Though
to
say
the
trueth
they
profited
more
with
his
goods
,
then
he
did
with
their
Philosophy
.
This
tyrant
Phalaris
was
not
onely
a
friend
of
Sages
:
but
also
hee
was
very
well
learned
,
and
deepely
seen
in
morall
Philosophy
:
the
which
thing
appeareth
well
in
the
Epistles
which
he
wrote
with
his
owne
hand
,
I
can
not
tell
wherein
hee
shewed
himselfe
greater
,
eyther
in
the
sentences
and
doctrines
which
hee
wrote
with
his
penne
:
or
in
the
slaughter
and
cruelties
which
he
did
with
his
sword
.
O
how
many
companions
had
Phalaris
the
tyrant
,
in
this
case
in
times
past
,
and
that
(
as
I
would
)
there
were
none
also
at
this
time
present
,
which
in
their
pleasant
wordes
I
neuer
read
other
thing
of
those
that
are
gone
,
neither
haue
I
seene
otherwise
of
those
that
are
present
,
but
many
they
are
that
blase
vertues
,
and
infinite
which
runne
after
vices
.
For
of
truth
wee
are
very
light
of
tongue
and
too
feeble
of
flesh
.
The
Epistles
which
this
Phalaris
wrote
are
knowne
to
al
men
,
I
meane
of
those
which
know
Greek
,
or
Laten
:
and
for
those
that
know
them
not
,
I
was
willing
to
draw
these
that
are
present
,
and
to
put
them
in
our
vulgar
tongue
for
two
causes
.
The
one
to
the
end
Princes
might
see
how
good
a
thing
it
is
to
be
Sage
,
and
how
tyrants
●were
praysed
for
being
Sages
,
and
giuing
good
counsell
.
The
other
,
to
the
end
the
people
might
see
how
easie
it
is
to
speake
wel
and
how
hard
it
is
to
worke
well
.
For
there
is
nothing
better
cheape
in
the
world
then
counsell
.
The
sententences
therefore
of
the
Epistles
of
Phalaris
are
these
which
follow
,
in
such
sort
as
I
could
most
briefly
gather
them
,
to
reduce
them
in
good
and
profitable
stile
to
write
them
.
The
particular
loue
which
princes
shew
to
one
more
then
to
another
,
breedeth
oftentimes
much
enuy
in
their
realmes
For
the
one
being
loued
and
the
other
hated
,
of
this
commeth
hatred
,
and
of
hatred
commes
euill
thoughts
,
of
euill
thoughts
proceedeth
malice
,
and
of
malice
commeth
euill
words
,
the
which
breake
out
into
worse
deeds
.
Finally
,
when
a
Prince
sheweth
not
to
equals
his
fauour
indifferently
,
he
setteth
fire
in
his
commonwealth
.
Princes
ought
to
forbid
,
and
sages
ought
to
consent
,
that
rebels
and
quarellers
shuld
trouble
those
which
are
quiet
and
peace
makers
:
for
when
the
people
rise
,
immediatly
couetousnesse
It
is
much
good
for
the
people
that
the
gouernours
bee
not
vnfortunate
,
but
that
of
their
nature
they
were
happy
.
For
to
luckie
princes
fortune
giueth
many
things
euen
as
they
demand
,
yea
and
giueth
them
better
then
they
locke
for
.
The
noble
and
valiant
Princes
,
when
they
see
themselues
with
other
princes
,
or
that
they
are
present
in
great
acts
,
ought
to
shew
the
freenes
of
their
hearts
,
the
greatnesse
of
their
realme
,
the
preheminence
of
their
person
,
the
loue
of
their
commonwealth
,
and
aboue
all
the
discipline
of
their
court
,
and
the
grauitie
of
their
counsell
and
pallace
.
For
the
Sage
and
curious
men
should
not
behold
the
prince
in
the
apparrell
,
which
hee
weareth
:
but
the
men
which
he
hath
to
counsell
him
.
The
Sage
men
,
and
those
that
be
not
couetous
,
if
they
doe
employ
their
forces
to
heape
vp
treasures
,
ought
to
remember
in
their
hearts
,
how
to
employ
themselues
to
spende
their
money
well
:
Sith
fortune
is
Mistresse
in
all
things
,
and
that
to
her
they
doe
impute
both
good
and
euill
workes
,
hee
alone
may
be
called
a
princely
man
,
who
for
no
contrariety
of
fortune
is
ouercome
:
For
truly
that
man
is
of
a
stout
courage
,
whose
heart
is
not
vanquished
by
the
force
of
Fortune
:
Though
we
prayse
one
for
valiant
with
the
sword
,
wee
will
not
therefore
prayse
him
for
excellent
with
the
penne
.
Although
hee
bee
excellent
with
his
penne
,
hee
is
not
therefore
excellent
with
his
tongue
:
Though
he
haue
a
good
tongue
,
hee
is
not
therefore
well
learned
:
And
though
hee
be
learned
,
hee
hath
not
therfore
a
good
renowm
,
And
thogh
hee
hath
a
good
renowme
he
is
not
therefore
of
a
good
life
:
For
wee
are
bound
to
receiue
the
doctrine
,
of
many
which
write
:
but
we
are
not
bound
to
follow
the
liues
which
they
doe
leade
.
There
is
no
worse
office
amongst
men
,
then
for
to
take
the
charge
to
punish
the
vices
of
another
,
and
therefore
a
man
ought
to
fly
from
it
,
as
for
the
pestilence
:
for
in
correcting
vices
,
hatred
is
more
sure
to
the
corrector
,
then
amendment
of
life
is
to
the
offender
.
He
hath
&
possesseth
much
that
hath
good
friends
:
for
many
aide
their
friends
when
they
would
haue
holpen
them
more
if
they
could
.
For
the
true
loue
is
not
wearyed
to
loue
,
nor
ceaseth
not
to
profite
.
Though
Sage
men
haue
lost
much
,
they
ought
not
therfore
to
dispaire
,
but
that
they
shall
come
to
it
againe
in
time
.
For
in
the
ende
time
doth
not
cease
to
doe
his
accustomed
alterations
,
nor
perfect
friends
cease
not
to
doe
that
which
they
ought
.
The
proud
&
disdainfull
man
(
for
the
most
part
)
alwayes
falleth
into
some
euill
chaunce
:
therefore
it
is
a
commendable
medecine
some
times
to
be
perseecuted
,
for
aduersitie
maketh
a
wise
man
liue
more
safely
,
&
to
walke
in
lesse
daunger
.
For
so
much
as
wee
doe
excuse
him
which
committeth
the
fault
,
there
is
neither
the
offender
,
nor
the
offence
but
deserueth
paine
.
For
such
a
one
that
committeth
the
faulte
through
sudden
anger
,
did
euill
:
and
if
hee
did
commit
it
by
deliberation
,
he
did
much
worse
.
To
desire
to
doe
all
things
by
reason
is
good
,
and
likewise
to
lay
them
all
in
order
is
good
,
but
it
is
very
harde
:
For
temperate
men
haue
such
respect
in
compassing
their
doings
,
and
by
weight
to
cast
all
the
inconueniences
,
that
scarcely
they
euer
determine
to
goe
about
it
.
To
the
man
which
hath
gouernement
two
things
are
dangerous
,
that
is
to
say
,
too
soone
,
or
too
late
:
But
of
those
two
,
the
worst
is
too
soone
.
For
if
by
determining
late
,
a
man
looseth
that
which
he
might
haue
gotten
:
by
determining
too
soone
,
that
is
lost
,
which
is
now
gained
,
and
that
which
a
man
might
haue
gained
.
To
men
which
are
too
hasty
,
chance
daylie
manie
euills
and
daungers
,
as
saith
the
old
prouerbe
,
The
hasty
man
neuer
wanteth
woe
:
For
the
man
being
vnpacient
,
and
hauing
his
vnderstanding
Hee
gaue
good
doctrine
to
liue
&
lest
good
example
to
dye
.
These
and
many
other
sentences
of
Phalaris
the
Tyrant
,
wrote
in
his
Letters
,
whereof
Cicero
profited
much
in
his
works
,
and
Seneca
also
in
his
Epistles
,
and
manie
other
writers
besides
.
For
this
Tyraunt
was
verie
briefe
in
wordes
,
and
compendious
in
Sentences
.
This
Phalaris
being
in
his
Cittie
of
Agrigentine
,
a
Phylosopher
of
Greece
wrote
him
a
taunting
Letter
,
charging
him
with
Tyrannie
:
to
which
he
made
answere
with
this
Letter
following
.
The
Letter
of
Phalaris
the
Tyrant
,
to
Popharco
the
Phylosopher
.
PHalaris
Agrigentine
,
wisheth
vnto
immortal
gods
,
whether
the
words
were
good
or
bad
,
I
neuer
altered
it
.
For
if
a
good
man
tell
it
mee
,
I
take
it
for
my
pastime
.
Thou
writest
vnto
me
that
all
Greece
is
offended
with
mee
there
:
but
I
let
thee
vnderstand
,
that
all
Agrigentine
is
all
edified
with
thee
here
.
And
thereof
thou
maist
praise
mee
.
For
if
the
Tyrants
were
not
so
much
dispraysed
,
the
Phylosophers
should
not
be
so
well
loued
.
Thou
art
counted
for
good
,
and
art
good
:
and
I
am
counted
for
euill
,
and
am
euill
:
But
in
mine
opinion
thou
shuldst
not
be
proud
for
the
one
,
neither
I
should
dispaire
for
the
other
.
For
the
day
of
the
life
is
long
,
and
therein
Fortune
doth
many
things
:
and
it
may
wel
be
,
that
from
a
tyrant
I
shall
be
a
Phylosopher
:
and
thou
from
a
phylosopher
shalt
be
a
tirant
.
See
my
Friend
,
that
the
long
time
maketh
oftentimes
the
Earth
to
be
turned
to
siluer
:
and
the
siluer
and
Gold
becommeth
nothing
worth
.
I
meane
,
that
there
neuer
was
a
tirant
in
any
realme
,
but
that
first
he
had
bene
brought
vp
in
the
studie
of
Greece
.
I
will
not
denie
,
that
all
the
renowmed
Tyrants
haue
not
bin
nourished
in
Scictle
:
but
also
thou
shalt
not
deny
me
,
that
they
were
not
borne
in
Greece
.
Therefore
see
and
beholde
to
whom
the
faulte
is
:
from
the
mother
which
bare
them
,
or
from
the
Nurse
which
gaue
them
sucke
.
I
doe
not
say
that
it
shall
bee
,
but
I
say
that
it
may
well
be
,
that
if
I
were
there
in
Greece
,
I
should
bee
a
better
philosopher
then
thou
:
and
if
thou
wert
heere
in
Agrigentine
,
thou
wouldest
be
a
worser
Tyrant
then
I.
I
would
thou
shouldest
think
,
that
thou
mightest
be
better
in
Greece
where
thou
art
:
&
that
I
might
be
worse
in
Agrigentine
,
where
I
am
.
For
that
thou
dost
not
so
much
good
as
thou
mightest
do
:
and
I
doe
not
so
much
euil
as
I
may
doe
.
The
cunning
man
Perillus
came
into
these
parts
and
hath
made
a
Bull
,
wherin
he
hath
put
a
kind
of
torment
,
the
most
fearfullest
in
the
world
:
and
truely
I
caused
,
that
that
which
his
malice
had
inuented
,
should
be
of
none
other
then
of
himselfe
experimented
.
For
there
is
no
iuster
CHAP.
XLVII
.
How
Philip
K
:
of
Macedonie
,
Alexander
the
great
,
the
K
:
Ptolomeus
,
the
K
:
Antigonus
,
the
K
:
Archelaus
,
&
Pirrus
K
:
of
the
Epirotes
,
were
all
great
louers
and
friendes
of
the
Sages
,
IF
Quintus
Curtius
deceiue
me
not
,
the
great
Alexander
,
sonne
to
k.
Philip
of
Macedonie
,
did
not
deserue
to
bee
called
great
,
for
that
hee
was
accompanied
This
great
Prince
neuer
tooke
vpon
him
Warres
,
but
that
first
the
order
of
executing
the
same
should
before
his
presence
be
examined
of
the
These
Hystoriographers
which
wrote
of
great
Alexander
(
as
well
the
Grecians
as
the
Latines
,
)
knowe
not
whether
the
fiercenesse
wherewith
he
strooke
his
Enemyes
was
greater
,
or
the
humanity
wherewith
hee
embraced
his
counsel
.
Though
the
sage
philosophers
which
so
accompanyed
the
great
Alexander
,
were
manie
in
number
:
yet
notwithstanding
amongst
all
those
,
Aristotle
,
Anaxarcus
,
and
Onesichrates
,
were
his
most
familiars
.
And
heerein
Alexander
shewed
himselfe
very
wise
.
For
wise
Princes
ought
to
take
the
counsell
of
manie
,
but
they
ought
to
determine
and
conclude
vpon
the
opinion
of
fewe
.
The
great
Alexander
did
not
content
himselfe
to
haue
Sages
with
him
,
neyther
to
send
onely
to
desire
those
which
were
not
his
:
but
oftentimes
himself
in
person
would
go
see
them
,
visite
them
,
and
counsell
with
them
,
Saying
:
That
the
Princes
which
are
the
seruants
of
Sages
,
come
to
be
made
Maisters
and
Lordes
ouer
all
.
In
the
time
of
Alexander
Magnus
,
Diogenes
the
philosopher
liued
,
who
neither
for
intreatie
,
nor
yet
for
any
promises
that
were
made
,
would
come
for
to
see
Alexander
the
Great
.
Wherefore
Alexander
the
Great
went
for
to
see
him
,
and
when
hee
had
desired
him
that
hee
would
goe
with
him
,
and
accompany
him
,
Diogenes
answered
.
O
Alexander
,
since
that
thou
wilt
winne
honour
in
keeping
of
men
in
thy
company
:
it
is
not
reason
then
that
I
should
loose
it
,
to
forsake
my
studie
.
For
in
following
of
thee
,
I
shall
not
follow
my selfe
:
and
beeing
thine
,
I
shall
cease
to
bee
mine
.
Thou
art
come
to
haue
the
name
of
the
Great
Alexander
,
for
conquering
the
world
,
and
I
haue
attained
to
come
to
renowme
of
a
good
Phylosopher
,
in
flying
the
world
.
And
if
thou
dost
imagine
that
thou
hast
gotten
and
wonne
:
I
thinke
I
haue
not
erred
nor
lost
.
And
since
thou
wilt
be
no
lesse
in
authoritie
then
a
King
,
doe
not
thinke
that
I
will
lose
the
estimation
of
a
Phylosopher
.
For
in
the
world
there
is
no
greater
losse
vnto
a
man
,
then
when
hee
looseth
his
proper
libertie
.
When
he
had
spoken
these
words
,
Alexander
saide
vnto
them
that
were
about
him
with
a
lowde
voyce
:
By
the
immortall
Gods
I
sweare
,
and
as
god
Mars
rule
my
hands
in
Battell
,
if
I
were
not
Alexander
the
Great
,
I
would
bee
Diogenes
the
Phylosopher
.
And
hee
saide
further
,
In
mine
opinion
there
is
no
other
Felicitie
vpon
the
earth
then
to
bee
King
Alexander
.
who
commaundeth
all
,
or
to
bee
Diogenes
to
commaund
Great
Alexander
:
who
commaundeth
all
,
As
king
Alexander
was
more
familiar
with
some
Philosophers
,
then
with
others
:
so
hee
esteemed
some
bookes
more
then
others
.
And
they
say
he
read
oftentimes
in
the
Iliades
of
Homer
,
which
is
a
booke
where
the
story
of
the
destruction
of
Troy
is
:
and
that
when
he
slept
,
he
layd
vnder
his
head
vpon
a
bolster
his
sword
,
and
also
his
booke
.
When
the
great
King
Alexander
was
borne
,
his
father
Philip
king
of
Macedonia
did
two
notable
things
.
The
first
was
,
that
hee
sent
many
The
other
thing
that
hee
did
was
,
that
immediately
hee
wrote
a
letter
to
the
great
Philosopher
Aristotle
,
wherin
he
sayd
these
words
.
The
letter
of
King
Philip
to
Aristotle
the
Phylosopher
,
PHilip
King
of
Macedonia
wishes
health
and
peace
,
to
the
philosopher
Aristotle
which
readeth
in
the
Vniuersitie
of
Greece
,
I
let
the
vnderstand
that
Olympias
my
wife
is
brought
to
bedde
of
a
goodly
man
childe
,
whereof
both
she
and
I
,
and
all
Macedonia
do
reioyce
:
For
kings
and
Realms
ought
to
haue
great
ioy
,
when
that
there
is
borne
a
sonne
sueccssour
of
the
natural
prince
of
the
prouince
.
I
render
thankes
vnto
the
immortall
gods
,
and
haue
sent
many
great
gifts
to
the
Temples
,
and
it
was
not
so
much
for
that
I
haue
a
son
,
as
for
that
they
haue
giuenhim
vnto
me
,
in
the
time
of
so
great
and
excellent
Philosopher
.
I
hope
that
thou
wilt
bring
him
vp
,
&
teach
him
in
such
sort
that
by
heritage
hee
shall
be
Lord
of
my
patrimony
of
Macedonia
,
and
by
desert
he
shall
be
Lord
of
Asia
:
to
that
they
should
call
him
my
sonne
,
and
thee
his
father
.
Vale
foelix
,
iterumque
vale
.
Ptolomeus
father
in
law
,
who
was
the
eight
king
of
the
Aegyptians
,
did
greatly
loue
the
Sages
as
well
of
Caldea
,
as
of
Greece
,
and
this
thing
was
esteemed
for
a
great
vertue
in
king
Ptolome
:
For
there
was
as
much
enuy
betweene
the
phylosophers
of
Greece
,
and
the
Sages
of
Egypt
:
as
betweene
the
Captaines
of
Rome
,
and
the
Captaines
of
Carthage
.
This
Ptolome
was
very
wise
,
and
did
desire
greatly
to
bee
accompanied
Latines
,
Caldes
,
and
Hebrues
:
for
the
which
cause
,
though
the
kings
named
Ptolomei
were
eleuen
in
number
,
and
all
warrelike
men
:
yet
they
put
this
for
the
Chiefe
,
and
Captaine
of
all
,
not
for
battels
which
hee
wanne
,
but
for
the
sentences
which
he
learned
.
This
king
Ptolomeus
had
for
his
familiar
,
a
Philosopher
called
Estilpho
Magarense
,
who
was
so
entirely
beloued
of
this
Prince
,
that
(
laying
aside
gentlenesse
and
benefits
which
hee
shewed
him
)
hee
did
not
onely
eate
with
the
king
at
his
table
:
but
oftentimes
the
king
made
him
drink
of
his
owne
cup.
And
as
the
sauours
which
Princes
shew
to
their
seruants
,
are
but
as
a
watch
to
proue
the
malitious
:
it
chanced
,
that
when
this
king
gaue
the
philosopher
to
drinke
that
which
remayned
in
his
cuppe
,
an
Egyptian
knight
moued
with
enuy
,
sayde
vnto
King
Ptolome
.
I
thinke
Lord
how
thou
art
neuer
satisfied
with
drinking
,
to
leaue
that
which
remaineth
in
the
cuppe
,
for
the
Philosopher
to
drinke
after
thee
.
To
whom
the
king
answered
.
Thou
sayst
well
,
that
the
Phylosopher
Estilpho
is
neuer
filled
with
that
which
I
doe
giue
him
:
For
that
which
remaineth
in
my
cup
,
doth
not
profite
him
so
much
to
drinke
:
as
the
Phylosophy
which
remaineth
in
him
should
profite
thee
,
if
thou
wouldst
take
it
.
The
king
Antigonus
was
one
of
the
most
renowmed
seruants
that
king
Alexander
the
great
euer
had
,
who
after
his
death
enherired
a
great
part
of
his
This
king
Antigonus
was
an
vnthrist
,
and
excessiue
in
all
vices
:
But
for
all
hee
loued
greatly
the
phylosophers
,
which
thing
remained
vnto
him
from
king
Alexander
,
whose
pallace
was
a
schoole
of
al
the
good
phylosophers
of
the
world
.
Of
this
ensample
they
may
see
what
great
profite
ensueth
,
of
bringing
vp
of
them
that
bee
yong
,
for
there
is
none
that
euer
was
so
wicked
or
inclined
vnto
euill
:
but
that
in
long
continuance
may
profite
somwehat
in
his
youth
.
This
king
Antigonus
loued
two
philosophers
greatly
,
the
which
florished
in
that
time
,
that
is
to
say
,
Amenedius
,
and
Abio
,
of
which
two
Abio
was
wel
learned
,
and
very
poore
:
For
in
that
time
no
phylosopher
durst
openly
reade
philosophy
,
as
if
hee
were
worth
any
thing
in
temporall
goods
.
As
Laertius
sayth
,
and
as
Pulio
declares
it
better
,
in
the
book
of
the
rulers
and
noble
men
of
the
Greekes
.
The
Schooles
of
the
Vuiuersitie
were
so
correct
,
that
the
philosopher
which
knew
most
,
had
least
goods
:
so
that
they
did
not
glorifie
of
any
thing
eise
,
but
to
haue
pouertie
,
This
Phylosopher
not
contented
to
haue
despised
those
gifts
in
such
sort
,
sayd
vnto
the
sonne
of
Antigonus
who
brought
them
:
Tell
king
Antigonus
that
I
giue
him
great
thankes
,
for
the
good
entertainement
hee
gaue
me
alwayes
in
my
life
,
and
for
the
gifts
he
sends
mee
now
at
my
death
.
For
one
friend
can
doe
more
to
another
,
then
to
offer
him
his
person
,
to
depart
with
his
proper
goods
.
Tell
the
king
thy
father
,
that
I
maruell
what
hee
should
meane
,
that
I
now
beeing
foure
score
yeares
of
age
,
and
haue
walked
all
my
life
time
naked
in
this
world
,
should
now
be
laden
with
vestures
and
money
,
since
I
must
passe
so
great
a
gulfe
in
the
Sea
,
to
go
out
of
this
world
,
The
Egyptians
haue
a
custome
to
lighten
the
burden
of
their
Camels
when
they
passe
the
Desartes
of
Arabia
,
which
is
much
better
then
to
ouercharge
them
.
I
meane
,
that
he
onely
passeth
without
trauell
the
dangers
of
the
life
,
which
banisheth
from
him
that
thought
of
temporall
goods
of
this
world
.
Thirdly
,
thou
shalt
say
to
the
King
thy
Father
,
that
from
hence
forth
when
any
man
will
dye
,
he
doe
not
succour
nor
helpe
him
with
Money
,
Golde
,
nor
Riches
,
but
with
good
and
ripe
counsell
.
For
Golde
will
make
him
leaue
his
life
with
sorrow
,
and
good
Counsell
will
moue
him
to
take
his
death
with
patience
.
The
fifth
king
of
the
Macedonians
was
called
Archelaus
,
who
they
say
to
be
the
grandfather
of
king
Philip
,
father
of
the
great
Alexander
.
This
king
boasteth
himselfe
to
descend
from
Menelaus
King
of
the
Grecians
,
and
principall
Captaine
which
was
at
the
destruction
of
Troy
.
This
king
Archelaus
was
a
great
friend
to
the
Sages
,
and
amongst
others
there
was
a
Poet
with
him
called
Euripides
,
who
at
that
time
had
no
lesse
glory
in
his
kinde
of
Poetrie
:
then
Archelaus
in
his
king
dome
being
king
of
Macedonia
.
For
now
a
dayes
,
we
esteeme
more
the
Sages
for
the
bookes
which
they
wrote
then
we
do
exalt
kings
for
the
Realms
which
they
ruled
,
or
the
battels
which
they
ouercame
.
The
familiaritie
which
Euripides
had
with
the
king
Archelaus
was
so
great
,
that
in
the
Realme
of
Macedonie
nothing
was
done
,
but
first
it
was
examined
by
the
hands
of
this
Philosopher
.
And
as
the
simple
and
ignorant
would
not
naturally
be
subiect
to
the
The
King
Archelaus
being
certified
of
this
wofull
case
,
immediately
(
as
soone
as
they
told
him
)
was
so
chafed
,
that
almost
he
was
bereft
of
his
senses
.
And
hereat
maruell
not
at
all
:
For
gentle
hearts
doe
alter
greatly
,
when
they
are
aduertised
of
any
suddaine
mishappe
.
As
the
loue
which
the
King
had
to
Euripides
in
his
life
was
much
,
so
likewise
the
sorow
which
he
felt
at
his
death
was
very
great
:
for
he
shed
many
teares
from
his
eyes
,
he
cut
the
hairs
off
his
head
,
he
rounded
his
beard
,
hee
changed
his
apparrell
which
he
ware
,
and
aboue
all
,
he
made
as
solemne
a
funerall
to
Euripides
,
as
if
they
had
buried
Vlisses
.
And
not
contented
with
al
these
things
he
was
neuer
merry
,
vntill
such
time
he
had
done
cruell
execution
of
the
malefactors
:
for
truely
the
iniury
or
death
which
is
done
vnto
him
whom
wee
loue
:
is
no
other
but
as
a
bath
and
token
of
our
owne
good
wills
.
After
iustice
was
executed
of
those
homicides
,
and
that
some
of
the
bones
(
all
gnawne
of
the
dogs
)
were
buried
,
a
Grecian
Knight
said
vnto
King
Archelaus
,
I
let
the
know
(
excellent
king
)
that
all
Macedonta
is
offended
with
thee
because
that
for
so
small
a
losse
thou
hast
shewed
so
great
sorrow
.
To
whom
king
Archelaus
aunswered
,
Among
Sages
it
is
a
thing
sufficiently
often
tryed
,
that
noble
hearts
ought
not
to
shew
themselues
sad
for
mishaps
and
sodaine
chances
:
for
the
king
being
sadde
his
Realme
cannot
,
(
and
though
it
might
,
it
ought
not
)
shew
it selfe
merry
.
I
haue
heard
my
father
say
once
,
that
Princes
should
neuer
shed
teares
,
vnlesse
it
were
for
one
of
these
causes
.
1
The
first
,
the
Prince
should
bewaile
the
losse
&
danger
of
his
common
wealth
:
for
the
good
Prince
ought
to
pardon
the
iniuries
done
to
his
person
,
but
to
reuenge
the
least
act
done
to
the
Common-wealth
,
he
ought
to
hazard
himselfe
.
2
The
second
,
the
good
Prince
ought
to
lament
,
if
any
man
haue
touched
his
honour
in
any
wise
:
for
the
prince
which
weepeth
not
drops
of
bloud
for
the
things
touching
his
honour
,
deserueth
to
be
buried
quicke
in
his
graue
.
3
The
third
,
the
good
Prince
ought
to
bewayle
those
which
can
little
,
and
suffer
much
:
For
the
Prince
which
bewayleth
not
the
calamities
of
the
poore
,
in
vaine
,
and
without
profit
liueth
on
the
earth
.
4
The
fourth
,
the
good
Prince
ought
to
bewayle
the
glory
and
prosperity
wherein
the
tyrants
are
:
For
that
Prince
which
with
tyranny
of
the
euill
is
not
displeased
,
with
the
hearts
of
the
good
is
vnworthy
to
bee
beloued
.
5
The
fift
,
the
good
Prince
ought
to
bewayle
the
death
of
Wise
men
:
For
to
a
Prince
there
can
come
no
greater
losse
,
then
when
a
wise
man
dyeth
in
his
Common
wealth
.
These
were
the
words
,
which
the
King
Archelaus
answered
the
Grecian
Knight
,
who
reproued
him
because
he
had
wept
for
the
death
of
Euirpides
the
Philosopher
.
The
ancient
Historiographers
can
say
no
more
,
of
the
estimation
which
the
Philosophers
and
wise
men
had
,
And
this
was
not
only
for
that
he
conquered
Affricke
,
but
for
the
great
worthinesse
of
his
person
.
Men
ought
not
to
esteeme
a
little
these
two
giftes
in
one
man
,
that
is
to
say
to
be
happy
and
aduenturous
:
For
many
of
the
Auncients
in
times
past
wanne
glory
by
their
swords
,
and
after
lost
it
by
their
euill
liues
.
The
Romane
Historiographers
say
,
that
the
first
that
wrote
in
Heroicall
meeter
in
the
Latine
tongue
,
was
Ennius
the
Poet
,
the
workes
of
whom
was
so
esteemed
of
Scipio
the
Ethnick
,
that
when
this
aduenturous
and
so
luckie
Romane
dyed
,
he
commaunded
in
his
will
and
testament
,
that
they
should
hang
the
image
of
this
Ennius
the
Poet
ouer
his
graue
.
By
that
the
great
Scipio
did
at
his
death
,
wee
may
well
coniecture
how
great
a
friend
he
was
of
Sages
in
his
life
:
since
he
had
rather
for
his
honour
,
see
the
Statue
of
Ennius
on
his
graue
:
then
the
banner
wherwith
he
wonne
and
conquered
Affricke
.
In
the
time
of
Pirrus
(
which
was
King
of
the
Epirotes
,
and
great
enemy
of
the
Romanes
)
flourished
a
Philosopher
named
Cinas
,
borne
in
Thessaly
.
who
(
as
they
say
,
was
the
Disciple
of
Demosthenes
.
The
Historiographers
at
that
time
did
so
much
esteeme
this
Cinas
,
that
they
sayde
he
was
the
Master
and
measure
of
mans
eloquence
:
for
he
was
very
pleasant
in
words
and
profound
sentences
.
This
Cinas
serued
for
three
offices
in
the
Palace
of
king
Pirrus
.
1
First
he
made
pastime
at
his
Table
in
that
hee
did
declare
:
for
he
had
a
good
grace
in
things
of
laughter
.
2
Secondarily
,
he
wrote
the
valiant
deedes
of
his
history
:
for
in
his
stile
hee
had
great
cloquence
,
and
to
write
the
truth
he
was
a
witnesse
of
sight
.
3
Totrdly
,
he
went
for
Ambassadouring
at
affayres
of
great
importance
:
for
he
was
naturally
subtill
and
witty
,
and
in
dispatching
businesse
hee
was
very
fortunate
.
He
vsed
so
many
meanes
in
his
businesse
,
and
had
so
great
perswasion
in
his
words
,
that
hee
neuer
tooke
vpon
him
to
speake
of
things
of
warre
:
but
eyther
he
set
a
long
truce
,
or
else
hee
made
a
perpetuall
peace
.
The
King
Pirrus
saide
to
this
Cinas
.
O
Cinas
for
3.
things
I
thanke
to
the
immortall
Gods
.
1
The
first
,
for
that
they
created
mee
a
King
,
and
not
a
seruant
:
for
the
greatest
good
that
mortall
men
haue
,
is
to
haue
liberty
to
commaund
many
,
and
not
bee
bound
to
obey
any
,
2
The
second
,
I
thanke
the
immortal
gods
for
that
they
naturally
made
mee
stout
of
heart
:
for
the
man
which
with
euery
trifle
is
abashed
,
it
were
better
for
him
to
leaue
his
life
.
3
The
third
,
I
giue
the
immortall
gods
thanks
for
that
in
the
gouernement
of
my
commonwealth
,
and
for
the
great
affaires
and
busines
of
my
realme
(
as
well
in
wars
as
in
other
things
)
they
gaue
me
such
a
man
(
as
thou
art
)
in
my
company
:
For
by
thy
gentle
speech
,
I
haue
conquered
and
abtained
many
Cities
,
which
by
my
cruell
sword
I
could
neuer
winne
nor
attaine
.
These
were
the
words
which
Pyrrus
sayd
vnto
his
friend
Cinas
the
Poet.
Let
euery
Prince
know
now
,
how
great
louers
of
wise
men
those
were
in
times
past
:
and
as
vpon
a
sodaine
I
haue
recited
these
few
examples
,
so
with
small
study
I
haue
heaped
infinite
Histories
.
The
end
of
the
first
Booke
.
THE
SECOND
BOOKE
OF
THE
DYALL
OF
PRINCES
.
WHEREIN
THE
AVTHOR
TREATETH
HOW
NOBLE
Princes
and
great
Lordes
should
behaue
themselues
towardes
their
Wiues
:
And
how
they
ought
to
nourish
and
bring
vp
their
Chyldren
.
CHAP.
I
,
¶
Of
what
excellencie
Marriage
is
,
and
whereas
common
people
marrie
of
free
will
,
Princes
and
Noble-men
ought
to
marry
of
necessitie
.
AMong
al
the
friendships
&
companies
of
this
life
,
there
is
none
so
naturall
as
that
betweene
the
In
this
case
men
deserue
no
lesse
reproch
then
Beasts
merite
praise
:
For
after
that
the
Females
by
generation
are
bigge
,
they
neuer
agree
that
the
Males
should
accompanie
with
them
.
According
to
the
diuersity
of
Nations
,
so
among
themselues
they
differ
the
one
from
the
other
,
in
Lawes
,
Languages
,
Ceremonies
,
&
customs
:
but
in
the
ende
all
agree
in
one
thing
,
for
that
they
enforce
themselues
to
celebrate
marriage
.
As
the
Scripture
teacheth
vs
,
Since
the
world
was
created
,
there
hath
nothing
bene
more
ancient
,
then
the
Sacrament
of
Marriage
:
For
that
day
that
Man
was
formed
,
the
selfe
same
day
he
celebrated
mariage
with
a
Woman
,
in
the
terrestriall
Paradise
.
The
ancient
Hystoriographers
(
aswell
Greekes
as
Latines
)
wrote
many
great
things
in
the
praise
of
Mariage
:
but
they
could
not
say
nor
write
so
much
,
as
continuall
experience
doth
shew
vs
.
Therfore
leauing
the
superfluous
,
The
first
is
,
the
memorie
which
remaineth
to
the
children
,
as
successors
and
heyres
of
their
Fathers
.
For
as
the
Phylosopher
Pythagoras
sayeth
:
When
a
father
passeth
out
of
this
present
life
,
and
leaueth
behinde
him
a
Childe
being
his
Heyre
,
they
cannot
say
vnto
him
that
hee
dyeth
,
but
that
he
waxeth
young
in
his
Childe
,
since
the
child
doth
inherite
the
Flesh
,
the
Goods
,
and
the
memorie
of
the
Father
.
Among
the
ancients
it
was
a
common
prouerbe
,
that
the
taste
of
all
tastes
is
Bread
,
the
sauour
of
all
sauours
is
Salt
,
and
the
greatest
loue
of
all
Loues
is
from
the
Fathers
to
their
children
.
And
though
perchaunce
we
see
the
Father
shew
some
rigor
to
their
children
,
we
ought
not
therefore
to
say
that
they
hate
them
,
and
despise
them
:
for
the
tender
loue
of
the
Father
to
the
Sonne
is
such
,
that
hee
cannot
endure
him
to
doe
any
thing
amisse
,
or
worthy
of
rebuke
.
Not
only
For
the
children
which
are
borne
in
adultrie
,
are
begotten
in
sinne
,
and
with
great
care
are
nourished
.
The
second
benefit
of
Marriage
is
,
that
they
auoyd
adulterie
,
and
it
is
no
small
matter
to
auoyde
this
vice
.
For
the
Adulterers
are
not
onely
taken
in
the
Christian
religion
for
offenders
:
but
euen
amongst
the
Gentiles
also
,
they
are
counted
infamous
.
The
sage
Solon
in
the
lawes
that
he
gaue
vnto
the
Athenians
,
commaunded
vpon
streight
precepts
that
they
Cicero
in
a
familiar
Epistle
,
saith
:
that
the
great
Romaine
Marcus
Porcio
,
being
gouernor
in
the
Common-wealth
,
neuer
agreed
that
an
Vnckle
of
his
should
bee
maister
of
the
Romain
chiualry
,
vnlesse
he
were
marryed
:
which
office
was
promised
him
by
the
Senate
.
His
name
was
Rufus
,
a
stout
and
valiant
man
of
warre
:
this
notwithstanding
Marcus
Porcio
saide
,
that
that
praise
which
Rufus
deserued
for
being
valiant
,
and
hardie
:
he
lost
againe
for
liuing
in
adulterie
.
And
that
he
would
neuer
graunt
his
voyce
,
nor
bee
in
place
where
they
committed
any
charge
in
the
warres
to
a
man
that
had
not
a
lawfull
wife
.
I
say
therefore
,
that
if
the
Gentiles
and
Infidels
esteemed
Marriage
so
much
,
and
despised
the
deedes
of
the
adulterers
so
greatly
:
much
more
true
Christians
should
be
in
this
case
warie
and
circumspect
.
For
the
gentiles
feared
nothing
but
onely
infamy
:
but
all
true
Christians
ought
to
feare
both
infamie
,
and
also
paine
.
Since
that
of
necessitie
mans
seede
must
increase
,
and
that
wee
see
men
suffer
themselues
to
bee
ouercome
with
the
flesh
:
it
were
much
better
that
they
should
maintaine
a
good
Houshold
,
and
liue
vprightly
with
a
wife
,
then
to
waste
theyr
goods
,
and
burden
theyr
conscience
with
a
Concubine
.
For
it
is
oftentimes
seene
,
that
that
which
a
Gentleman
consumeth
abrode
vpon
an
Harlot
with
shame
,
would
keepe
his
Wife
and
Children
at
home
with
honestie
.
The
third
commoditie
of
Marryage
My
intention
is
to
speake
against
the
Vacabonds
,
which
without
taking
vpon
them
any
craft
or
facultie
,
passe
the
age
of
fortie
,
of
fiftie
yeares
,
and
would
not
,
nor
will
not
marrie
yet
,
because
they
would
be
vicious
all
the
daies
of
their
life
.
It
is
a
great
shame
and
conscience
to
many
men
,
that
neuer
determine
with
themselues
to
take
vpon
them
any
estate
,
neyther
to
bee
Marryed
,
chaste
,
secular
,
or
Ecclesiasticall
:
but
as
the
corke
vpon
the
water
they
swimme
,
whether
their
Sensualitie
leadeth
them
.
One
of
the
most
laudable
and
holy
companyes
which
is
in
this
life
,
is
the
companie
of
the
Man
and
the
Woman
,
in
especiallie
if
the
woman
bee
vertuous
:
For
the
noble
and
vertuous
wife
withdraweth
all
the
sorowes
from
the
heart
of
her
Husband
,
and
accomplisheth
his
desires
,
whereby
he
liueth
at
rest
.
When
the
wife
is
vertuous
,
and
the
husband
wise
,
wee
ought
to
belieue
that
betweene
them
two
is
the
true
loue
:
For
the
one
not
being
suspect
with
the
other
,
and
hauing
children
in
the
midst
,
it
is
vnpossible
but
that
they
should
liue
in
concord
.
For
all
that
I
haue
read
&
seene
,
I
would
say
,
that
if
the
man
&
the
wife
doe
liue
quietly
together
,
a
man
may
not
only
cal
them
good
maried
folks
,
(
but
also
holy
persons
)
for
to
speake
the
truth
the
yoke
of
matrimony
is
so
great
,
that
it
cannot
be
accomplished
without
much
merite
.
The
contrarie
ought
and
may
be
said
of
those
which
are
euill
marryed
:
whom
we
will
not
Concluding
therefore
this
matter
,
(
I
say
also
and
affirme
)
that
betwixt
the
Husband
and
the
wife
which
are
wel
married
,
is
the
true
and
very
loue
:
and
they
onely
and
no
others
,
may
be
called
perfit
and
perpetuall
friends
.
The
other
Parents
and
Friendes
,
if
they
do
loue
and
praise
vs
in
our
presence
,
they
hate
and
despise
vs
in
our
absence
.
If
they
giue
vs
faire
words
,
they
beare
vs
euill
hearts
:
Finallie
,
they
loue
vs
in
our
prosperitie
,
and
forsake
vs
in
our
aduersitie
:
but
it
is
not
so
amongst
the
Noble
and
vertuous
married
persons
:
For
they
loue
both
within
and
without
the
house
,
in
prosperity
,
and
in
aduersitie
,
in
pouertie
and
in
riches
,
in
absence
,
and
in
presence
,
seeing
themselues
merrie
,
and
perceyuing
themselues
sad
:
and
if
they
doe
it
not
,
truely
they
ought
to
doe
it
:
For
when
the
Husband
is
troubled
in
his
foote
,
the
wife
ought
to
be
grieued
at
her
heart
.
The
fourth
commoditie
of
Marriage
is
,
that
the
men
and
women
marryed
,
According
to
the
Lawes
that
hee
gaue
to
the
Athenians
,
hee
perswaded
all
those
of
the
Common-wealth
to
marry
themselues
voluntarily
:
but
to
the
heads
and
Captaines
,
which
gouerne
the
affaires
of
warre
,
hee
commaunded
to
marrie
of
necessitie
,
saying
:
That
to
men
which
are
lecherous
,
God
seldome
giueth
victoryes
.
Lycurgus
the
renowmed
gouernor
and
giuer
of
the
lawes
to
the
Lacedemonians
,
commaunded
that
all
Captaines
of
the
armyes
,
and
the
Priestes
of
the
temples
should
bee
marryed
:
saying
,
That
the
sacrifices
of
Marryed
men
were
more
acceptable
to
the
Gods
,
then
those
of
any
other
.
As
Plinie
saith
,
in
an
Epistle
that
hee
sent
to
Falconius
his
friend
,
rebuking
him
for
that
hee
was
not
marryed
:
where
he
declareth
that
the
Romaines
in
olde
time
had
a
law
,
that
the
Dictatour
,
and
the
Pretor
,
the
Censour
and
the
Questour
,
and
all
the
Knights
should
of
necessity
be
marryed
:
For
the
man
that
hath
not
a
wife
and
children
Legitimate
in
his
house
,
cannot
haue
nor
hold
great
authoritie
in
the
Common-wealth
.
Plutarche
,
in
the
booke
that
he
made
of
the
praise
of
Marriage
,
saith
:
that
the
Priests
of
the
Romaines
did
not
agree
to
them
that
were
vnmarryed
,
to
come
and
sit
downe
in
the
temples
:
so
that
the
young-Maydens
prayed
without
at
the
Church
dore
,
and
the
young
men
prayed
on
theyr
knees
in
the
Temple
,
onely
the
marryed
men
were
permitted
to
sit
or
stand
.
Plynie
in
an
Epistle
that
hee
wrote
to
Fabarus
his
father
in
law
,
saith
,
that
the
Emperor
Augustus
had
a
custom
,
that
he
neuer
suffered
any
yong
man
in
his
presence
to
sitte
,
nor
permitted
any
man
Marryed
,
to
tell
his
tale
on
CHAP.
II.
¶
The
Authour
following
his
purpose
,
declareth
that
by
meanes
of
Marryage
,
many
mortall
enemies
haue
beene
made
good
and
perfite
Friends
.
BY
sundrie
examples
that
we
haue
declared
,
and
by
all
that
which
remaineth
to
declare
,
a
man
may
knowe
well
enough
,
of
what
excellencie
Matrimonie
is
:
not
onely
for
the
charge
of
Conscience
,
but
also
for
the
things
touching
honour
:
for
to
say
the
truth
,
the
men
that
in
the
Common-wealth
are
married
,
giue
small
occasion
to
bee
slaundered
,
and
haue
more
cause
to
be
honourd
.
We
cannot
deny
,
but
that
Matrimony
is
trouble
some
and
chargeable
to
them
that
be
marryed
for
two
causes
:
The
one
is
,
in
bringing
vp
their
children
:
and
the
other
,
The
fifth
commoditie
that
ensueth
Matrimony
,
is
the
peace
and
reconciliations
that
are
made
betweene
the
enemies
by
meanes
of
Marriage
.
Men
in
this
age
are
so
couetous
,
so
importune
,
and
malicious
,
that
there
are
very
few
but
haue
enemies
,
wherby
groweth
contention
and
debate
:
for
by
our
weaknesse
we
fall
daily
into
a
thousand
occasions
of
enmities
;
and
scarcely
wee
can
finde
one
to
bring
vs
againe
into
friendship
.
Considering
what
men
desire
,
what
things
they
procure
,
and
whereunto
they
aspire
,
I
maruell
not
that
they
haue
so
few
friends
:
but
I
much
muse
that
they
haue
no
more
enemies
.
For
in
things
of
weight
,
they
marke
not
who
haue
beene
their
friends
,
they
consider
not
they
are
their
neighbours
,
neyther
they
regard
that
they
are
Christians
:
but
their
conscience
laid
a
part
,
and
honestie
set
a
side
,
euery
man
seeketh
for
himselfe
and
his
own
affayres
,
though
it
bee
to
the
preiudice
of
all
his
neighbours
.
What
friendshippe
can
there
bee
amongst
proud
men
,
since
the
one
will
goe
before
,
and
the
other
disdayneth
to
come
behinde
?
What
friendshippe
can
there
bee
amongst
enuious
men
,
since
the
one
purchaseth
,
&
the
other
possesseth
?
What
loue
can
there
be
between
two
couetous
men
,
since
the
one
dare
not
spend
,
&
the
other
is
neuer
satisfied
to
hourd
&
heap
vp
?
For
all
that
we
can
read
,
see
,
goe
,
and
trauell
,
&
for
all
that
we
may
do
,
we
shall
neuer
see
nor
heare
tell
of
men
that
haue
lacked
enemies
:
for
either
they
be
vicious
or
vertuous
.
If
they
be
euil
and
vicious
,
they
are
alwaies
hated
of
Many
of
the
ancient
Philosophers
spent
a
great
part
of
their
time
,
and
lost
much
of
their
goods
,
to
search
for
remedies
and
meanes
to
reconcile
them
that
were
at
debate
&
contention
,
and
to
make
them
by
gentlenes
good
friends
&
louers
.
Some
said
that
it
was
good
&
profitable
to
forget
the
enmities
for
a
time
:
for
many
things
are
pardoned
in
time
,
which
by
reason
could
neuer
take
end
.
Others
said
that
for
to
appease
the
enemies
it
was
good
to
offer
mony
,
because
mony
doth
not
only
breake
the
feminate
&
tender
hearts
,
but
also
the
hard
and
craggy
rocks
:
others
said
,
that
the
best
remedy
was
,
to
set
good
men
to
bee
mediators
between
them
,
in
especially
if
they
were
sage
&
wise
men
:
for
the
honest
faces
and
stout
hearts
are
ashamed
when
they
are
proserred
mony
,
&
the
good
do
humble
themselues
by
intreaty
.
These
means
wel
considered
,
and
the
remedies
wel
sought
out
to
make
friends
,
there
are
none
so
ready
and
so
true
as
Marriage
:
for
the
marriage
done
Sacramentally
is
of
such
and
so
great
excellency
,
that
betweene
some
it
causeth
perfect
friendshippe
,
and
betweene
others
it
appeaseth
great
iniuries
.
During
the
time
that
Iulius
Caesar
Iulius
Caesar
shortned
his
life
.
When
those
that
dwelled
in
Rome
rauished
and
robbed
the
daughters
of
the
Sabines
,
i●
after
they
had
not
changed
their
counsell
,
and
of
theeues
to
become
husbands
,
without
doubt
the
Romans
bad
beene
all
destroyed
:
for
the
Sabines
had
made
an
oath
to
aduenture
both
their
goods
and
their
liues
,
for
to
reuenge
the
iniuries
done
vnto
them
,
their
daughters
and
wiues
:
but
by
the
meanes
of
Marriage
they
were
conferred
in
great
amitie
and
loue
.
For
the
Romanes
receiued
in
marriage
the
daughters
of
the
Sabines
whome
before
they
had
rauished
.
Greater
enmitie
there
cannot
be
,
then
that
of
God
towards
men
,
through
the
sin
of
Adam
:
notwithstanding
there
neuer
was
,
nor
neuer
shall
be
greater
friendship
then
that
,
which
was
made
by
the
godly
marriage
:
and
for
greater
authoritie
to
Lidians
there
was
a
law
well
obserued
and
kept
,
that
of
necessitie
their
Kings
and
Gouernours
should
be
marryed
;
and
they
had
such
respect
to
this
thing
,
and
were
so
circumspect
in
this
matter
,
that
if
a
Prince
dyed
,
and
left
his
Heyre
an
infant
,
they
would
not
suffer
him
to
gouerne
the
Realme
vntill
he
were
married
.
And
they
greatly
lamented
the
day
of
the
departing
of
their
Queene
out
of
this
life
;
for
with
her
death
the
gouernment
ceased
,
the
Royall
authoritie
remayned
voyde
,
and
the
Common-wealth
without
gouernment
,
so
long
time
as
the
King
deferred
to
take
another
wife
:
and
so
they
were
sometimes
without
King
or
gouernment
.
For
Princes
are
,
or
ought
to
be
,
the
mirrour
and
example
of
all
,
to
liue
honest
and
temperate
,
the
which
cannot
well
bee
done
vnlesse
they
bee
marryed
,
or
that
they
see
themselues
to
bee
conquerors
of
the
flesh
,
and
being
so
,
they
are
satisfyed
:
but
if
they
be
not
marryed
,
and
the
flesh
doth
assault
them
,
then
they
liue
immediately
conuered
.
Wherefore
of
necessitie
they
must
goe
by
their
Neighbours
houses
,
or
else
by
some
other
dishonest
places
,
scattered
abroad
,
to
the
reproach
and
dishonor
of
them
and
their
kindred
:
and
oftentimes
to
the
great
perill
and
danger
of
their
Persons
.
CHAP.
III.
Of
sundry
and
diuers
Lawes
which
the
Ancients
had
in
Contracting
Matrimony
,
not
onely
in
the
choyse
of
Women
,
but
also
in
the
manner
of
celebrating
Marriage
.
IN
all
Nations
,
and
in
all
the
Realmes
of
the
World
,
Marriage
hath
alwayes
beene
accepted
,
and
marueilously
commended
:
for
otherwise
the
world
had
not
beene
peopled
,
nor
yet
the
number
of
men
multiplyed
.
The
ancients
neuer
disagreed
one
from
another
in
the
approbation
and
acception
of
Marriage
:
but
there
was
amongst
them
great
difference
and
strife
,
vpon
the
contracts
,
ceremonies
,
and
vsages
of
the
same
.
For
they
vsed
as
much
difference
in
contracting
Matrimony
,
and
choosing
their
wiues
:
as
these
Epicures
do
desire
the
varietie
of
sundry
delicate
meates
.
The
diuine
Plato
,
in
his
Booke
hee
made
of
the
Common-wealth
,
did
counsell
,
that
all
thinges
should
be
common
,
and
that
not
onely
in
bruit
beasts
,
in
moueables
,
and
heritages
;
but
also
that
women
should
be
common
:
for
he
sayd
,
that
if
these
two
words
,
thine
,
and
mine
,
were
abolished
and
out
of
vse
,
there
should
not
bee
debates
nor
quarels
in
this
world
.
They
cal
Plato
,
Diuine
for
many
good
things
which
he
spake
:
but
now
they
may
call
him
Worldly
,
for
the
counsel
profane
which
he
gaue
.
I
cannot
tell
what
beastlinesse
it
may
be
called
,
nor
what
greater
rudenes
may
be
thought
that
the
apparrell
should
be
proper
,
and
the
wiues
common
.
The
bruite
beast
doth
not
know
that
which
came
out
of
her
belly
,
longer
then
it
sucketh
of
her
brests
.
And
in
this
sort
it
would
chance
to
men
,
yea
,
and
worse
too
,
if
women
were
common
in
the
Common-wealth
:
for
though
one
should
know
the
Mother
,
which
hath
borne
him
,
hee
should
not
know
the
Father
,
which
hath
begotten
him
.
The
Tharentines
(
which
were
wel
renowmed
amongst
the
ancients
,
and
Hellus
Verus
,
as
touching
women
,
was
very
dissolute
:
and
since
his
wife
was
young
and
faire
,
and
that
she
did
complaine
of
him
,
because
he
led
no
honest
life
with
her
,
hee
spake
these
words
vnto
her
:
My
wife
,
thou
hast
no
cause
to
complayne
of
me
,
since
I
remaine
with
thee
vntill
such
time
as
thou
art
quicke
with
childe
:
for
the
residue
of
the
time
,
we
husbands
haue
licence
and
priuiledge
to
seek
our
pastimes
with
other
women
.
For
this
name
of
a
wife
containeth
in
it
honour
:
but
for
the
residue
,
it
is
a
grieuous
burden
and
painefull
office
.
The
like
matter
came
to
Ptolomeus
King
of
Egipt
,
of
whom
the
Queene
his
wife
did
greatly
complaine
.
Admit
that
all
the
Greekes
haue
beene
esteemed
to
bee
very
wise
,
amongst
all
those
,
the
Athenians
were
esteemed
of
most
excellent
vertue
:
for
the
Sages
that
gouerned
the
Common-wealth
,
remained
in
Athens
with
the
Philosophers
which
taught
the
Sciences
.
The
Sages
of
Athens
ordeyned
Those
of
Athens
had
another
great
respect
and
consideration
to
make
this
law
,
which
was
this
,
that
if
it
chanced
the
one
to
be
barren
,
the
other
should
bring
forth
children
in
the
Common-wealth
:
and
in
such
case
,
shee
that
brought
forth
Children
,
should
be
esteemed
for
Mistresse
,
and
the
other
that
was
barren
,
should
be
taken
for
a
seruant
.
When
this
law
was
made
,
Socrates
was
marryed
to
Xantippa
,
and
to
accomplish
the
law
,
hee
tooke
another
called
Mirra
,
which
was
the
daughter
of
the
Phylosopher
Aristides
:
and
sith
those
two
women
had
great
quarrells
and
debates
together
,
and
that
thereby
they
slaundered
their
Neighbours
,
Socrates
saide
vnto
them
:
My
wiues
,
yee
see
right
well
that
my
eyes
are
hollow
,
my
legges
are
withered
,
my
hands
are
wrinckled
,
my
head
is
balde
,
my
bodie
is
little
,
and
the
haires
are
white
:
Why
doe
yee
then
that
are
so
faire
,
stand
in
contention
and
strife
for
mee
,
that
am
so
deformed
?
Though
Socrates
saide
these
wordes
(
as
it
were
in
ieast
)
yet
such
words
were
occasion
,
that
the
quarrells
and
strifes
betweene
them
ceased
.
The
Lacedemonians
(
than
in
the
time
of
peace
and
warre
,
were
always
contrary
to
the
Athenians
)
obserued
it
for
an
inuiolable
lawe
,
not
that
one
man
should
marry
with
two
wiues
,
but
that
one
woman
should
marrie
with
two
husbands
:
and
the
reason
was
,
that
when
one
Husband
should
goe
to
the
warre
,
the
other
shold
tarry
at
home
.
For
they
saide
,
that
a
man
in
no
wise
should
agree
to
leaue
his
Wife
alone
in
the
common-wealth
.
Plinie
writing
an
Epistle
vnto
his
friend
Locratius
,
and
Saint
Hierome
,
writing
to
a
Frier
called
Rusticus
saith
:
That
the
Atbenians
did
vse
to
marry
Bretheren
with
the
Sisters
:
but
they
did
not
permitte
the
Auntes
to
marrie
with
their
Nephewes
,
neither
the
Vnckles
with
their
Nieces
.
For
they
sayd
,
that
brothers
and
sisters
to
marrie
together
,
was
to
marry
with
their
semblables
:
but
for
vnckles
to
marry
Nieces
,
&
Aunts
with
Nephews
,
was
as
of
fathers
to
daughters
,
and
of
mothers
to
sonnes
.
Melciades
which
was
a
man
of
great
renowme
amongst
the
Grecians
,
had
a
sonne
called
Cimonius
,
who
was
marryed
to
his
owne
sister
called
Pinicea
,
and
being
demaunded
of
one
why
hee
tooke
his
sister
in
marriage
:
hee
answered
:
My
sister
is
faire
,
sage
,
rich
,
and
made
to
my
appetite
,
and
her
Father
and
mine
did
recommend
her
vnto
mee
:
and
since
by
the
commaundement
of
the
Gods
,
a
man
ought
to
accomplish
the
behests
and
requests
of
Fathers
,
I
haue
determined
(
since
Nature
hath
giuen
mee
her
for
my
sister
)
willingly
to
take
her
for
my
lawfull
Wife
.
Dyodorus
Siculus
saith
,
that
before
the
Egiptians
receyued
any
Lawes
,
euery
man
had
as
manie
Wiues
as
hee
would
:
and
this
was
at
the
libertie
of
both
partyes
,
for
as
much
as
if
she
would
goe
,
shee
went
liberally
,
and
forsooke
the
man
,
and
likewise
hee
left
her
when
shee
displeased
him
:
For
they
sayde
that
it
was
vnpossible
for
Men
and
Women
to
liue
long
together
,
without
much
trouble
,
contentions
,
and
brawles
.
Dyodorus
Siculus
sayde
one
thing
,
(
where
hee
speaketh
of
this
matter
,
)
which
as
yet
I
neuer
read
in
any
book
,
nor
heard
of
the
ancients
past
,
which
was
that
amongst
the
Egiptians
there
was
no
difference
in
Children
:
For
they
accounted
them
as
legitimate
,
though
they
were
children
of
slaues
.
For
they
said
,
that
the
principall
doer
of
the
generation
was
the
Father
and
not
the
mother
,
and
that
therfore
the
Children
which
were
borne
among
them
,
tooke
only
the
flesh
of
the
mother
,
but
they
did
inherite
their
honour
and
dignitie
of
the
part
of
the
Father
.
Iulius
Caesar
in
his
Commentaries
saith
,
that
(
in
Great
Brittaine
,
now
called
England
,
)
the
Brittons
had
an
vse
,
that
one
Woman
was
marryed
vnto
fiue
men
,
the
which
beastlinesse
is
not
read
to
haue
beene
in
any
Nation
of
times
past
:
For
if
it
bee
slaunder
for
The
first
is
,
to
the
end
God
should
giue
them
children
,
and
benediction
,
to
whom
they
may
leaue
their
goods
,
and
their
memorie
.
The
second
,
to
the
end
they
should
liue
euery
one
in
their
owne
house
,
accompanyed
and
honoured
with
their
husbands
.
For
otherwise
(
I
say
for
a
truth
)
that
the
woman
that
is
not
contented
and
satisfied
with
her
own
proper
husband
,
will
not
bee
contented
nor
satisfied
,
with
all
men
in
the
world
.
Plutarch
in
his
Apothegmes
saith
,
that
the
Cymbres
did
vse
to
marrie
with
their
proper
and
natural
daughters
:
the
which
custome
was
taken
from
them
by
the
Consull
Marius
,
after
that
hee
did
ouercome
them
in
Germanie
,
and
that
of
them
he
had
triumphed
at
Rome
.
For
the
Childe
which
was
borne
of
such
Marriage
,
was
Sonne
of
the
Daughter
of
one
sole
Father
,
and
was
Sonne
and
Brother
of
one
onely
Mother
,
and
they
were
also
Cousins
,
Nephews
,
&
Brothers
of
one
only
Father
and
mother
.
Truely
such
custome
proceedeth
rather
of
wilde
beasts
,
then
of
reasonable
creatures
:
For
manie
,
or
the
more
part
of
brute
Beasts
,
(
after
the
females
haue
brought
forth
males
)
within
one
yeare
after
,
they
doo
accompany
with
their
dammes
,
which
brought
them
forth
.
Strabo
in
the
situation
of
the
world
,
and
Seneca
in
an
Epistle
,
say
:
That
the
Lydes
and
the
Armenians
hadde
a
custome
,
to
send
their
Daughters
to
the
Riuers
and
Hauens
of
the
Sea
,
to
get
their
Marriages
,
selling
their
bodyes
to
straungers
:
so
that
those
which
would
Marrie
,
were
first
forced
to
sell
heyr
virginitie
.
The
Romaines
(
which
in
all
their
affaires
and
businesses
were
more
Sage
and
modest
,
then
other
Nations
)
vsed
Amongst
the
auncient
and
renowmed
Orators
of
Rome
,
one
was
called
Metellus
Numidicus
,
the
which
one
day
making
his
Oration
to
the
Senate
,
sayd
these
words
;
Worthie
Senatours
,
I
let
you
vnderstand
,
that
I
haue
greatly
fludyed
what
the
counsels
shuld
be
,
that
I
ought
to
giue
yee
touching
marriage
?
For
the
counsel
rashand
sudden
,
oftentimes
is
not
profitable
.
I
doe
not
perswade
you
at
all
to
marrie
,
neyther
yet
doe
say
that
yee
shall
not
marrie
:
but
it
is
true
,
that
if
ye
can
liue
without
a
woman
,
yee
shall
bee
free
from
manie
troubles
.
But
what
shall
wee
doe
,
O
yea
Romains
?
since
that
Nature
hath
made
vs
such
,
that
to
keepe
women
it
is
a
great
trouble
:
and
to
liue
without
them
,
it
is
more
danger
?
I
dare
say
(
if
in
this
case
my
opinion
might
bee
accepted
)
that
it
should
not
bee
euill
done
to
resist
the
lust
since
it
commeth
by
fits
,
and
not
to
take
Wiues
,
which
are
continuall
troubles
.
These
were
the
wordes
which
Metellus
Numidicus
spake
,
the
which
were
not
very
acceptable
,
nor
pleasant
to
the
Fathers
beeing
in
the
Senate
:
for
they
would
not
that
hee
should
haue
spoken
such
wordes
against
Mariage
.
For
there
is
no
estate
in
this
life
,
wherein
Fortune
sheweth
her
force
more
,
then
in
this
state
of
Matrimonie
.
A
man
may
proue
them
in
this
sort
,
that
if
the
fashions
and
vsages
of
the
ancients
were
diuers
,
as
concerning
ordinance
:
truely
there
was
no
lesse
contrarietie
in
theyr
contracts
and
ceremonies
.
Boccace
the
Florentine
,
in
a
Booke
that
he
made
of
the
Marriages
of
the
auncients
,
reciteth
manie
and
sundrie
customs
,
that
they
vsed
in
making
the
Marriages
,
whereof
hee
telleth
some
,
not
for
to
follow
,
or
maintaine
them
:
but
to
reproue
and
condemne
them
.
For
the
writers
did
neuer
write
the
vices
of
some
,
but
onely
to
make
the
vertues
of
others
more
cleerely
to
be
knowne
.
The
Cymbres
had
a
custome
,
that
when
they
would
Marrie
,
(
after
the
The
Theutonians
had
a
ceremony
,
that
the
man
that
was
sure
,
rounded
the
hayre
of
her
to
whome
hee
was
made
sure
,
and
shee
did
the
like
vnto
him
:
and
when
the
one
suffered
the
other
to
doe
so
,
immediately
they
celebrated
Marriage
.
The
Armenians
had
a
law
,
that
the
Bridegroom
shuld
pinch
the
right
eare
of
the
Bride
,
and
the
Bride
should
likewise
pinche
the
The
Elamites
had
a
custome
,
that
both
parties
which
were
made
sure
,
pricked
one
the
others
little
finger
,
vntill
they
bledde
:
the
which
bloud
they
did
sucke
naturally
,
&
this
done
they
were
marryed
.
The
Numidians
vsed
,
that
the
Bryde-groome
and
the
Bryde
should
gather
together
a
piece
of
Earth
,
and
with
theyr
spittle
they
tempered
it
,
and
therewith
the
one
annointed
the
forehead
of
the
other
:
so
that
the
Marriage
betweene
them
,
was
to
annoynt
the
one
and
the
other
with
a
little
clay
.
When
those
of
Dace
would
be
marryed
,
the
Bride-groome
and
the
Bryde
,
each
one
of
themselues
,
were
brought
in
Charryots
,
the
one
meeting
the
other
:
and
when
they
came
together
,
the
Bryde-groome
gaue
a
newe
name
to
the
Bride
,
and
shee
likewise
to
him
,
and
from
that
time
forwardes
they
liued
as
in
lawfull
Matrimonie
.
When
they
of
Hungarie
would
marrie
,
the
one
sent
vnto
the
other
a
familiar
The
Tharentines
had
a
custome
,
that
when
they
did
marrie
,
they
set
themselues
at
the
table
to
eate
,
and
the
one
did
feed
the
other
:
so
that
if
by
mishappe
,
the
one
should
chance
to
feed
himselfe
,
that
marriage
was
not
esteemed
for
constant
nor
good
.
The
Scythians
had
a
custome
,
and
they
kept
it
as
a
law
,
that
when
men
and
women
should
Marrie
:
as
nowe
they
touch
the
hands
the
one
of
the
other
,
so
did
they
touch
with
their
CHAP.
IIII.
How
Princesses
and
great
Ladyes
ought
to
loue
theyr
Husbands
,
and
that
loue
ought
not
by
Coniurations
and
Enchauntments
to
be
procured
:
but
by
wisedome
,
honestie
,
and
vertue
desired
.
ALl
men
that
desire
to
atchieue
and
obtayne
anie
worthie
thing
in
this
life
,
inuent
and
search
manie
meanes
to
come
thervnto
:
for
men
by
good
prouision
and
circumspection
compasse
sundrie
things
,
which
otherwise
they
should
lose
:
vnlesse
they
would
by
force
take
them
.
As
in
the
marriages
of
our
Christian
Religion
,
wherein
wee
doe
not
suffer
,
that
the
man
and
the
wife
be
parents
,
and
nigh
of
bloud
:
leauing
apart
that
the
one
is
a
man
,
and
the
other
a
woman
:
that
the
one
is
strong
,
and
the
other
weake
:
oft
times
it
chaunceth
,
that
there
is
betweene
the
man
and
the
wife
more
contrariety
in
conditions
,
then
diuersitie
in
Linage
:
I
would
say
therefore
(
for
healthfull
counsell
,
and
necessarie
aduise
)
to
the
great
Dames
,
and
Princesses
,
and
to
all
other
wiues
,
since
they
must
needs
eate
and
drinke
with
their
husbands
,
that
they
must
sleepe
,
treate
,
bee
conuersant
,
First
of
all
,
wiues
ought
to
endeuor
themselues
to
loue
their
husbands
vnfamedly
,
if
they
desire
their
husbands
should
loue
them
without
dissimulation
:
for
as
we
see
by
experience
,
Mariage
is
seldome
broken
through
pouertie
,
nor
yet
continued
with
riches
.
For
the
euill
marryed
folkes
through
debate
and
strife
,
be
separated
in
one
week
,
wheras
by
good
&
tru
loue
they
are
preserued
al
the
daies
of
their
life
.
To
eate
drie
and
vnsauory
meates
,
they
vse
to
take
salt
for
to
amend
it
.
I
meane
that
the
burdens
of
matrimonie
are
many
,
and
troublesome
,
the
which
all
with
loue
onely
may
be
endured
.
For
as
Plato
the
diuine
Phylosopher
sayeth
:
One
thing
ought
not
to
bee
called
more
painefull
then
another
for
the
labour
we
therevnto
employbut
for
the
great
or
smal
loue
that
therevnto
wee
haue
.
Though
some
sundrie
things
bee
troublesome
and
tedious
,
yet
when
with
loue
it
is
begunne
,
it
is
easily
followed
,
and
ioyfully
atchieued
:
For
that
trauell
is
nothing
noysome
,
where
loue
is
the
mediator
.
I
know
right
well
and
doe
confesse
,
that
the
counsell
which
I
giue
to
women
is
sharpe
,
that
is
:
for
an
honest
woman
to
loue
a
dissolute
man
,
for
a
sage
wife
to
loue
a
foolish
husband
,
for
a
vertuous
wife
,
to
loue
a
vitious
husband
.
Although
this
,
in
some
particular
cases
is
true
,
I
say
and
affirme
,
that
generally
,
all
women
are
bound
to
loue
their
Husbands
,
since
that
willingly
,
and
not
by
compulsion
they
were
not
enforced
to
take
them
:
For
in
like
manner
,
if
the
Marryage
pleased
not
the
Woman
,
shee
hath
not
so
much
cause
to
complaine
of
her
Husband
,
for
asking
her
:
as
she
hath
reason
to
complaine
of
her
owne
selfe
,
that
accepted
him
.
For
the
misfortunes
that
by
our
owne
follie
doe
chaunce
,
although
we
haue
cause
to
lament
them
,
wee
ought
also
to
haue
reason
to
dissemble
them
.
Bee
the
man
neuer
so
wilde
and
euil
brought
vp
,
it
is
impossible
,
if
the
wife
loue
him
,
but
he
must
needs
loue
her
againe
.
And
though
perchaunce
hee
cannot
force
his
euill
conditions
to
loue
her
,
yet
at
the
least
he
shall
haue
no
occasion
to
hate
her
.
The
which
ought
not
to
bee
little
esteemed
:
For
there
are
many
wiues
not
onely
of
the
Plebeians
,
but
also
of
the
noble
Dames
,
that
could
be
content
to
forgiue
their
Husbands
all
the
pleasures
they
should
doe
them
,
and
also
all
the
loue
that
they
ought
to
shewe
:
if
they
would
refraine
theyr
Tongues
,
from
speaking
iniurious
wordes
,
and
keepe
their
hands
from
dealing
lothsome
stripes
.
We
haue
many
notable
examples
in
hystories
,
of
mane
Noble
and
stoute
Ladyes
(
as
well
Greekes
as
Romaines
:
)
which
after
Plutarch
in
the
booke
of
the
noble
women
,
declareth
,
that
the
Lacedemonians
,
keeping
many
Nobles
of
the
Athenians
prisoners
(
which
at
that
time
were
their
cruell
&
mortall
enemies
)
and
being
iudged
to
die
,
their
wiues
concluded
to
goe
to
the
prison
where
they
lay
,
and
in
the
end
they
obtained
Marcus
Porcia
the
great
,
when
shee
heard
that
her
husband
Brutus
was
taken
and
slaine
,
she
felt
for
that
newes
so
great
sorrow
,
that
all
her
friends
seeing
her
take
the
matter
so
grieuously
,
hid
from
her
all
Iron
wherewith
shee
might
kill
her selfe
:
and
did
labour
to
keep
and
preserue
her
from
danger
,
wherein
shee
might
fall
and
shorten
her
life
.
For
she
was
so
excellent
a
Romane
,
and
so
necessary
to
the
Common-wealth
,
that
if
they
had
lamented
the
death
of
Brutus
her
husband
,
with
teares
of
their
eyes
,
they
ought
to
bewaile
the
losse
of
his
wife
Porcia
,
with
drops
of
bloud
in
their
hearts
.
Porcia
therefore
feeling
in
her selfe
a
wofull
and
afflicted
heart
,
for
the
death
of
her
entirely
beloued
husband
,
to
declare
that
that
which
shee
did
was
nor
fayned
,
nor
for
to
please
the
people
,
but
to
satisfie
her
great
and
maruellous
loue
:
since
shee
found
neyther
sword
nor
knife
to
kill
her selfe
,
nor
cord
to
hang
her selfe
,
neither
well
to
drowne
her
in
,
she
went
to
the
fire
,
and
with
as
great
pleasure
did
eate
the
hot
fiery
coales
,
as
an
other
would
haue
eaten
any
delicate
meates
.
We
may
say
that
such
kinde
of
death
was
very
strange
and
new
,
which
the
Romane
found
to
encrease
,
augment
,
and
manifest
her
loue
:
Yet
wee
cannot
deny
,
but
that
shee
wanne
to
the
posteritie
of
her
name
a
perpetuall
memorie
:
For
as
a
Noble
Dame
she
would
quench
with
coales
of
fire
her
burning
heart
,
that
enflamed
was
with
fiery
brands
of
loue
.
As
Diodorus
Seculus
sayth
,
it
was
a
law
and
custome
amongst
the
Lidians
,
CHAP.
V.
Of
the
reuenge
a
woman
of
Greece
tooke
of
him
that
had
killed
her
husband
,
in
hope
to
haue
her
in
marriage
.
PLutarch
in
the
Booke
that
he
made
of
the
Noble
and
worthy
Women
,
declareth
a
thing
worthy
of
rchearsall
,
and
to
be
had
in
memory
.
In
the
Citie
of
Galacia
were
two
renowmed
Citizens
,
whose
names
were
Sinatus
and
Sinoris
,
which
were
by
bloud
Cousins
,
and
in
familiaritie
friends
:
and
for
the
loue
of
a
Greekes
daughter
,
being
very
Noble
,
beautifull
,
and
exceeding
gracious
,
they
both
striued
to
haue
her
in
marriage
:
and
for
to
attaine
to
their
desires
,
they
both
serued
her
,
they
both
followed
her
,
they
both
loued
her
,
and
for
her
,
both
of
them
desired
to
dye
.
For
the
dart
of
loue
is
as
a
stroke
with
a
clod
of
earth
,
the
which
being
throwne
amongst
a
company
,
doth
hurt
the
one
,
and
blinde
the
others
.
And
as
the
fatal
destinies
had
ordained
it
:
Sinatus
serued
this
Lady
called
Camma
in
●uch
sort
,
that
in
the
end
he
obtained
her
in
marriage
for
his
lawfull
wife
:
which
thing
when
Sinoris
perceiued
,
he
was
ashamed
of
his
doings
,
and
was
also
wounded
in
his
hart
.
For
he
lost
not
onely
that
,
which
of
so
long
time
he
had
sought
,
loued
,
and
serued
:
but
also
the
hope
to
attaine
to
that
,
which
chiefly
in
his
life
he
desired
.
Sinatus
therefore
seeing
that
his
wife
Camma
was
noble
,
meeke
,
gratious
,
faire
,
and
louing
,
and
that
in
all
things
shee
was
comely
and
well
taught
:
decreed
to
offer
her
to
the
Goddesse
Diana
,
to
the
end
that
shee
would
preserue
her
from
perill
,
and
keepe
her
from
infamie
.
Truly
we
cannot
reproue
the
knight
Sinatus
for
that
hee
did
,
nor
wee
ought
to
note
him
for
rash
in
his
councell
:
for
hee
sawe
that
his
wife
was
very
faire
,
and
therefore
much
desired
.
For
with
great
difficultie
that
is
kept
,
which
of
many
is
desired
.
Though
Camma
was
TO
thee
Dian
,
whose
endles
raigne
doth
stretch
,
Aboue
the
bondes
of
all
the
heauenly
rout
:
And
eke
whose
ayde
with
royall
hand
to
retch
,
Chiefe
of
all
Gods
,
is
most
proclaimed
out
.
I
sweare
,
and
with
vnspotted
faith
protest
,
That
though
till
now
I
haue
reserude
my
breth
:
For
no
intent
it
was
,
but
thus
distrest
,
With
wailfull
end
to
wreke
Sinatus
death
.
¶
And
if
in
minde
I
had
not
thus
decreed
,
Whereto
should
I
my
pensiue
daies
haue
spent
With
longer
dole
:
for
that
forepassed
deed
,
Whose
oft
record
newe
sorrowes
still
hath
bent
.
But
oh
sinee
him
their
kindled
spite
hath
slaine
,
With
tender
loue
whom
I
haue
waide
so
deere
:
Since
he
by
fate
is
rest
from
fortunes
raine
,
For
whose
decay
I
dreadlesse
perish
here
.
Since
him
by
whom
my
onely
life
I
led
,
Through
wretched
hands
the
gaping
earth
now
haue
:
Ought
I
by
wish
to
liue
in
any
sted
,
But
closde
with
him
together
in
the
graue
.
O
bright
Dian
,
since
senslesse
him
I
see
,
And
Makeles
I
,
here
to
remaine
alone
:
Since
he
is
graude
where
greedy
wormes
now
bee
,
And
I
suruiue
surmounted
with
my
fone
.
Since
he
is
prest
with
lumpes
of
wretched
soyle
,
And
I
thus
chargde
with
flame
of
frozen
care
:
Thou
knowst
Dian
,
how
hard
with
restles
toyle
Of
hote
abhoring
minde
my
life
I
spare
.
For
how
can
this
vnquiet
brest
reserue
,
The
fainting
breth
that
striues
to
draw
his
last
:
Since
that
euen
then
,
my
dying
heart
did
starue
,
When
my
dead
Phere
in
swallowing
earth
was
cast
.
The
first
blacke
day
my
husband
sleptin
graue
,
By
cruell
sworde
my
life
I
thought
to
spend
:
And
since
a
thousand
times
I
thought
to
haue
,
A
stretched
cord
my
sorrowes
wrath
to
end
.
And
if
till
now
to
waste
my
pining
dayes
,
I
haue
deferde
by
slaughter
of
my
hand
:
It
was
but
loe
,
a
fitter
cause
to
raise
,
Whereon
his
sharpe
reuenge
might
iustly
stand
.
Now
since
I
may
in
full
suffising
wise
,
Redeeme
his
breath
(
if
wayward
will
would
let
)
More
deepe
offence
by
not
reuenge
might
rise
,
Then
Sinoris
erst
by
guiltles
bloud
did
get
.
Thee
therefore
mighty
Ioue
Iiustly
craue
,
And
eke
thy
daughter
chast
in
thankfull
sort
:
That
loe
the
offering
which
of
my selfe
ye
haue
.
Ye
will
vouchsafe
into
your
heauenly
fort
.
Since
Sinatus
with
soone
enflamed
eyes
,
Amongst
the
Acaian
routes
,
me
chiefly
viewed
,
And
eke
amidst
the
prease
of
Greekes
likewise
,
Chose
for
his
phere
,
when
sweetly
he
had
sewed
.
Since
at
my
will
the
froth
of
wasting
wealth
,
With
gladsome
minde
he
trayned
was
to
spend
,
Since
that
his
youth
,
which
slippeth
loe
by
stealth
,
To
waite
on
me
he
freely
did
commend
.
Since
he
such
heapes
of
lingring
harmes
did
waste
,
Aye
to
content
my
wanton
youthfull
will
,
And
that
his
breath
to
fade
did
passe
so
fast
,
To
glut
their
thirst
,
that
thus
his
blould
did
spill
.
Though
great
the
duetie
be
,
which
that
I
owe
Vnto
his
graued
ghost
and
cindred
mould
:
Yet
loe
me
seemes
,
my
duety
well
I
shew
,
Performing
that
,
my
feeble
power
could
.
For
since
for
me
vntwined
was
his
threed
Of
guiltlesse
life
,
that
ought
to
purchase
breath
:
Can
reasons
doome
conclude
,
I
ought
to
dreed
,
For
his
decay
to
clime
the
steps
of
death
.
In
wretched
earth
my
father
graued
lies
,
My
deare
mother
hath
runne
her
race
of
life
,
The
pride
of
loue
no
more
can
daunt
mine
eyes
,
My
wasted
goods
are
shrunke
by
fortunes
strife
.
My
honour
soone
ecclipsed
is
by
fate
,
My
young
delight
is
loe
for
done
by
chaunce
,
My
broken
life
these
passed
haps
so
hate
,
As
can
my
grieued
heart
no
more
aduaunce
.
And
now
remaynes
to
duetie
with
my
phere
,
No
more
but
refuse
loe
,
my
irksome
life
With
willing
minde
,
followed
eke
with
drere
,
Which
I
resigne
,
as
fitteth
for
a
wife
.
And
thou
Sinoris
,
which
Iunos
yoke
doest
craue
,
To
presse
my
corps
,
to
feede
thy
liking
lust
,
The
rout
of
Homers
gods
,
thee
grant
to
haue
,
In
stead
of
royall
feates
,
a
throne
of
dust
.
In
change
of
costly
robes
and
rich
array
,
A
simple
winding
sheete
they
digne
thee
giue
,
And
eke
in
stead
of
honest
wedlocks
stay
,
They
sing
thy
dirge
,
and
not
vouchsafe
thee
liue
.
In
place
of
Himens
hye
vnfiled
bed
,
They
lay
thee
vp
in
closure
of
thy
graue
:
In
stead
with
precious
meates
for
to
be
fed
,
They
make
the
Woormes
,
for
fitter
prey
thee
haue
.
In
stead
of
song
,
and
Musickes
tuned
sowne
,
They
waite
on
thee
,
with
lowd
lamenting
voyce
,
In
change
of
ioyfull
life
,
and
high
renowne
,
Thy
cruell
death
may
spread
with
wretched
noyse
.
For
you
,
great
gods
,
that
stalled
be
on
hie
,
Should
not
be
iust
,
ne
yet
such
titles
claime
,
Vnlesse
this
wretch
,
yee
ruthlesse
cause
to
die
,
That
liueth
now
,
to
slaunder
of
your
name
.
And
thou
Dian
,
that
haunted
Courts
dost
shunne
,
Know'st
with
what
great
delight
this
life
I
leaue
:
And
when
the
race
of
spending
breath
is
done
,
Will
pierce
the
soyle
that
did
my
phere
receiue
.
¶
And
if
perchance
the
paled
ghosts
despise
Such
fatall
fine
,
with
grudge
of
thankelesse
minde
:
Yet
at
the
least
,
the
shamefast
liuing
eyes
Shall
haue
a
Glasse
,
rare
wisely
gifts
to
finde
,
Wherein
I
will
that
Lucrece
sect
shall
gaze
,
But
none
that
liue
,
like
Helens
line
inblaze
.
ANd
when
the
prayer
was
ended
,
that
this
fayre
and
vertuous
Camma
Princesses
and
great
Ladyes
may
most
euidently
perceiue
by
the
examples
heerein
contayned
,
how
honest
and
Honourable
it
is
for
them
to
loue
and
endeauour
themselues
to
be
beloued
of
their
husbands
:
and
that
not
onely
in
their
life
,
but
also
after
their
death
:
For
,
the
wife
to
serue
her
husband
in
his
life
,
seemeth
ofttimes
to
proceede
of
feare
:
but
to
loue
and
honour
him
in
his
graue
,
proceedeth
of
loue
.
Princesses
and
great
Ladies
ought
not
to
do
that
which
many
other
women
of
the
common
people
do
,
that
is
to
say
,
to
seeke
some
drinkes
,
and
inuent
some
shamefull
sorceries
to
be
beloued
of
their
husbands
:
for
albeit
it
is
a
great
burden
of
conscience
,
and
lacke
of
shame
in
like
manner
to
vse
such
superstitions
;
yet
it
should
be
a
thing
too
vniust
,
and
very
slaunderous
,
that
for
to
be
beloued
of
their
husbands
,
they
should
procure
to
be
hated
of
God
.
Truely
,
to
loue
,
to
serue
,
and
content
God
,
it
is
not
hurtful
to
the
woman
,
for
that
she
should
bee
the
better
beloued
of
her
husband
:
but
yet
God
hath
suffered
,
and
doth
permit
oftimes
,
that
the
women
being
feeble
,
deformed
,
poore
,
and
negligent
,
should
bee
better
beloued
of
their
husbands
,
then
the
diligent
,
fayre
and
rich
.
And
this
is
not
for
the
seruices
they
doe
to
their
husbands
,
but
for
the
good
intention
they
haue
to
serue
and
loue
GOD
,
which
sheweth
them
this
speciall
fauour
:
for
otherwise
God
doth
not
suffer
,
that
he
being
with
her
displeased
,
she
should
liue
with
her
husband
contented
.
If
women
would
take
this
counsel
that
I
giue
them
in
this
case
,
I
will
teach
them
furthermore
a
notable
enchauntment
,
to
obtayne
the
loue
of
their
husbands
,
which
is
,
that
they
bee
quiet
,
meeke
,
patient
,
solitary
,
and
honest
,
with
which
fine
herbes
they
may
make
a
confection
,
the
which
neither
seene
nor
tasted
of
CHAP.
VI.
That
Princesses
and
great
Ladyes
ought
to
be
obedient
to
their
Husbands
;
and
that
it
is
a
great
shame
to
the
Husband
that
his
wife
should
command
him
.
MAny
ancient
Historiographers
trauailed
greatly
,
&
consumed
long
time
in
writng
,
to
declare
what
authoritie
the
man
ought
to
haue
ouer
the
woman
,
and
what
seruitude
the
woman
oweth
to
the
man
:
and
some
,
for
to
aduance
the
dignitie
of
the
man
,
and
others
to
excuse
the
frailtie
of
the
woman
,
alleadged
such
vaine
things
,
that
it
had
beene
more
honour
for
them
not
to
haue
written
at
all
,
then
in
such
sort
as
they
did
:
for
it
is
not
possible
but
the
Writers
should
erre
,
which
write
not
as
reason
teacheth
,
but
rather
as
their
fantasie
leadeth
.
Those
that
defend
the
frailtie
of
the
woman
sayd
,
that
the
woman
hath
a
body
as
a
man
,
she
hath
a
soule
as
a
man
,
shee
hath
reason
as
a
man
,
dyeth
as
a
man
,
and
was
as
necessary
for
generation
as
man
,
she
liueth
as
a
man
,
and
therefore
they
thought
it
not
meete
that
shee
should
bee
more
subiect
to
man
,
then
man
to
her
:
for
it
is
not
reason
that
that
which
nature
hath
made
free
,
should
by
any
lawes
of
man
be
made
bond
.
They
said
furthermore
,
that
God
created
not
the
creatures
,
but
to
augment
the
generation
of
mankinde
,
and
that
in
this
case
the
woman
was
more
necessarie
then
the
man
:
for
the
man
engendereth
without
paine
or
trauaile
,
but
the
woman
is
deliuered
with
perill
and
danger
,
and
with
paine
and
trauaile
nourisheth
vp
the
childe
.
Wherefore
it
seemeth
great
vnkindnesse
and
crueltie
,
They
sayd
further
,
that
men
are
those
that
curse
,
that
moue
seditions
,
that
make
warres
,
that
maintaine
enmitie
,
that
weare
weapons
,
that
shed
mans
bloud
,
and
commit
sundry
other
mischiefes
,
which
the
women
do
not
:
but
in
stead
of
killing
men
,
shedding
bloud
,
and
other
notorious
euils
,
that
men
do
,
they
imploy
themselues
to
encrease
men
.
And
since
it
is
so
,
then
women
,
rather
then
men
,
ought
to
haue
dominion
and
command
in
the
Common-wealth
:
for
women
increase
the
Common-wealth
,
and
men
diminish
it
:
for
neyther
diuine
nor
humane
law
commaundeth
,
that
the
foolish
man
should
bee
free
,
and
gouerne
:
and
that
the
wise
woman
should
bee
bond
,
and
serue
.
Those
of
Achaia
affirmed
this
opinion
,
and
groundeth
themselues
vpon
Vita
Achaiae
;
The
life
of
an
Achaian
.
When
in
Rome
the
husband
suffered
to
be
ruled
and
commanded
of
his
wife
,
the
neighbours
would
say
vnto
him
in
manner
of
a
reproach
,
Vita
Achaia
:
which
is
as
much
as
if
a
man
would
say
,
Goe
,
goe
as
thou
art
,
since
thou
liuest
after
the
law
of
Achaia
,
where
men
haue
so
little
discretion
,
that
they
suffer
themselues
to
bee
gouerned
(
bee
it
well
or
euill
)
of
their
Wiues
,
and
that
euery
woman
commandeth
her
Husband
.
Plinie
,
in
an
Epistle
that
hee
wrote
,
reprooued
greatly
his
friend
Fabatus
,
for
that
hee
kept
in
his
house
a
wife
,
the
which
in
all
his
doings
ruled
and
commanded
him
:
wherein
hee
told
him
,
that
hee
durst
doe
nothing
without
her
commaundement
.
And
to
make
the
matter
to
seeme
more
heynous
,
in
the
latter
ende
of
his
Epistle
he
sayd
these
words
,
Me
valde
poenitet
quod
tu
solus
Rome
polles
vita
Achaia
:
which
is
,
It
grieueth
mee
much
,
that
thou
alone
in
Rome
shouldest
leade
the
life
of
one
of
Achaia
.
Iulius
Capitolinus
saith
,
that
Anthonius
Caracalla
,
being
in
loue
with
a
faire
Lady
of
Persia
,
and
seeing
that
he
could
not
enioy
her
,
nor
obtayne
his
desire
,
promised
to
marrie
her
according
to
the
law
of
Achaia
:
and
truly
shee
shewed
her selfe
more
wise
in
her
answere
,
then
hee
did
in
his
demand
,
telling
him
,
that
shee
would
not
,
nor
might
not
marry
;
for
because
shee
had
promised
her selfe
to
the
goddesse
Vesta
,
and
that
she
had
rather
be
a
seruant
of
the
gods
,
then
a
Mistresse
of
men
.
The
Parthes
had
And
the
children
agreed
to
the
selling
of
their
owne
mother
,
to
the
intent
that
their
father
might
refresh
himselfe
with
another
that
was
more
young
:
and
the
olde
and
barren
woman
,
should
eyther
be
buried
quicke
,
or
else
serue
as
a
slaue
.
Dionisius
Halicarnaseus
saith
,
that
the
Lides
had
a
law
,
and
the
Numiaians
in
like
manner
,
that
the
woman
Licurgus
in
the
lawes
that
hee
gaue
to
the
Lacedemonians
saith
,
that
the
husbands
should
prouide
abroad
,
see
all
things
necessary
for
the
house
:
and
that
the
wiues
should
keepe
and
dispose
them
within
:
So
that
this
good
Philosopher
deuided
the
trauaile
betweene
the
man
and
the
woman
:
but
yet
notwithstanding
hee
reserued
the
rule
and
authoritie
to
the
man
:
For
to
say
the
truth
,
it
is
a
monstrons
thing
that
the
wife
should
command
the
husband
in
his
house
.
Vnder
our
Christian
Religion
there
is
neyther
Diuine
,
nor
humaine
Lawes
,
but
will
preferre
Man
aboue
all
other
thinges
:
and
though
some
Philosophers
would
dispute
to
the
contrary
,
and
that
many
men
would
haue
followed
them
,
yet
mee
thinkes
that
a
man
should
not
praise
nor
commend
them
for
their
opinions
:
for
there
can
bee
nothing
more
vaine
nor
light
,
then
by
mans
law
to
giue
that
authoritie
to
woman
,
which
by
nature
is
denyed
her
.
We
see
by
experience
,
that
women
Many
women
are
deceiued
,
in
thinking
,
that
in
commanding
their
husbands
they
liue
more
honourably
,
and
be
better
esteemed
:
but
truely
it
is
not
so
;
for
all
those
that
see
,
and
perceiue
it
,
accounteth
the
woman
for
vaine
,
and
the
man
in
like
manner
for
foolish
I
know
,
and
can
tell
right
well
,
that
there
are
some
husbands
so
excessiue
in
spending
,
and
so
wanton
in
liuing
,
that
it
were
not
onely
good
that
their
wiues
should
rule
them
,
but
also
chastise
them
:
but
in
the
end
,
I
say
,
that
notwithstanding
all
this
,
it
is
better
,
and
more
tollerable
,
that
all
the
goods
be
lost
,
then
betweene
them
any
malice
,
hate
or
discention
should
rise
.
If
a
womans
children
dye
,
shee
may
bring
foorth
others
:
if
she
lose
her
goods
,
she
may
get
them
agayne
:
if
her
seruants
goe
from
her
shee
may
finde
others
:
if
she
see
her selfe
sad
,
GOD
may
comfort
her
:
if
she
be
sicke
,
she
may
be
healed
:
but
if
shee
bee
at
debate
with
her
husband
,
I
cannot
tell
what
she
shall
doe
:
for
the
wife
that
forsaketh
the
friendshippe
of
her
husband
,
giueth
to
all
men
occasion
to
speake
of
her
folly
.
Sith
women
naturally
are
all
iealous
,
and
that
of
iealousie
proceedeth
suspition
,
I
counsell
them
,
if
they
will
not
that
their
husbands
commit
a
fault
,
that
they
doe
not
anger
nor
chafe
them
;
for
if
in
gage
she
haue
his
heart
,
no
other
woman
shall
haue
his
body
,
from
that
which
hee
would
not
abstaine
for
conscience
,
he
will
restraine
for
shame
.
Oftentimes
the
husbands
come
home
chafed
,
troubled
,
wrathfull
,
angry
,
and
vexed
,
and
then
women
ought
to
take
heede
that
they
ouerthwart
them
not
;
for
if
they
doe
,
it
cannot
bee
otherwise
,
but
that
they
shall
haue
eyther
euill
words
with
his
tongue
,
or
else
suffer
sore
blowes
with
his
fists
.
Truely
it
is
not
meete
,
neither
in
any
case
profitable
,
that
Princesses
and
great
Dames
should
ouerthwart
their
husbands
with
froward
words
,
nor
that
they
should
vse
to
striue
against
them
;
but
rather
that
the
wise
in
all
cases
should
be
obedient
and
louing
to
her
husband
:
for
it
may
happen
,
&
daily
it
doth
chance
,
that
they
begin
to
argue
in
iest
,
and
afterward
they
ende
in
earnest
.
The
woman
which
is
sage
,
wise
,
&
vertuous
,
ought
to
weigh
with
her selfe
,
that
eyther
her
Husband
hath
occasion
so
to
taunte
her
,
or
else
peraduenture
hee
doeth
it
of
a
will
.
I
say
that
in
this
case
if
hee
haue
occasion
,
shee
ought
to
suffer
and
endure
him
:
if
he
doth
it
of
will
,
she
ought
to
dissemble
with
him
.
For
otherwise
,
it
might
so
take
her
in
the
head
,
that
shee
would
burden
him
with
many
euill
wordes
:
so
that
hee
beginning
,
then
the
debate
should
remaine
excused
,
and
shee
being
without
fault
at
the
beginning
,
might
in
the
end
be
condemned
.
There
is
nothing
wherein
a
Woman
sheweth
her
,
wisdome
more
then
to
endure
a
rashe
Husband
.
A
Woman
in
nothing
sheweth
her
sagenes
more
,
then
to
dissemble
with
a
foolish
Husband
.
Her
honestie
in
nothing
can
bee
shewed
more
,
then
in
suffering
a
wanton
Husband
.
Shee
can
shewe
her
worthinesse
in
nothing
so
much
,
as
in
bearing
with
an
vnworthie
Husband
.
I
meane
,
though
shee
vnderstood
that
her
husband
hath
little
,
that
he
knoweth
little
,
and
that
he
were
worth
little
:
yet
shee
should
make
men
belieue
that
he
hath
much
,
that
he
knoweth
enough
,
and
can
do
It
is
an
euill
thing
(
mee
thinketh
)
that
Women
should
be
so
bolde
to
speake
against
their
Husbands
:
For
they
cannot
speake
euill
of
them
,
but
that
they
must
witnesse
dishonour
of
themselues
.
For
if
her
Husband
be
a
drunkard
,
they
will
say
that
shee
is
a
drunkard
wife
:
and
if
he
be
a
foole
,
then
she
is
the
wife
of
a
Foole
,
and
what
more
?
When
the
Husband
shall
come
to
amend
,
and
to
moderate
himselfe
,
the
woman
in
the
ende
shal
be
blamed
.
For
if
she
burden
him
with
euill
wordes
,
hee
acquiteth
her
with
sharpe
stripes
.
But
if
shee
toucheth
his
honour
,
it
may
chaunce
he
taketh
away
her
life
.
If
perhaps
the
Husband
should
commaund
the
wife
any
vniust
thing
,
I
would
be
of
opinion
that
she
should
obey
him
,
but
not
resist
him
:
and
after
that
his
raging
furie
were
past
,
and
his
choller
qualilified
,
then
shee
might
say
vnto
him
,
that
he
was
very
rash
to
command
,
&
she
very
wise
to
obey
.
For
if
shee
be
quicke
of
tongue
to
answere
to
euery
worde
that
hee
shall
speake
,
without
doubt
they
wil
not
liue
one
day
in
concord
:
Reading
therefore
that
which
I
haue
read
,
hearing
that
which
I
haue
hearde
,
and
hauing
seene
also
that
I
haue
seene
,
I
would
counsell
women
that
they
should
not
presume
to
commaund
My
minde
is
not
heere
to
speake
against
the
women
,
nor
against
the
Princesses
and
great
Ladies
,
which
of
their
patrimonie
and
heritage
possesse
manie
Townes
and
Citties
:
for
to
such
I
wil
not
take
away
the
seruices
,
which
are
due
vnto
them
by
their
Subiects
,
but
I
doe
perswade
them
to
the
obedience
which
they
ought
to
beare
to
theyr
Husbandes
.
It
is
not
maruell
,
though
that
women
of
meane
estate
haue
sometimes
quarrelled
with
their
Husbands
:
For
they
haue
small
Riches
to
loose
,
and
lesse
honour
to
aduenture
,
then
the
Princesses
and
great
Dames
haue
,
the
which
since
they
do
aduenture
to
commaund
manie
:
why
wil
not
they
humble
themselues
to
obey
one
?
speaking
with
due
reuerence
.
It
is
for
aboundance
of
follie
,
and
want
of
wisedome
,
that
a
Woman
should
haue
presumption
to
gouerne
a
whole
Realm
,
and
that
she
hath
not
grace
to
obey
one
Husband
.
Seneca
in
a
Tragedie
,
saieth
thus
:
that
in
the
time
of
the
warre
of
Mithridates
,
it
chanced
in
Rome
that
the
Consulls
sent
to
the
olde
Knightes
,
and
commanded
that
they
should
all
be
in
a
readinesse
to
go
with
Silla
the
With
this
answer
,
those
that
heard
it
were
greatly
abashed
,
and
the
whole
Senate
no
lesse
offended
:
wherefore
they
commaunded
,
that
the
husband
should
bee
banished
Rome
,
and
the
wife
to
bee
carryed
to
the
Prison
Mamortine
,
not
for
that
he
excused
himselfe
for
going
to
the
warres
:
but
because
she
commanded
her
husband
,
and
because
he
suffered
himselfe
to
be
commanded
of
her
.
The
Senate
did
this
,
to
that
end
,
that
from
that
time
forwards
no
woman
should
presume
or
contend
with
her
husband
:
and
that
no
husband
should
giue
his
wife
any
occasion
to
be
bold
with
him
.
CHAP.
VII
.
That
Women
,
and
especially
Princesses
and
great
Ladyes
,
should
be
very
circumspect
in
going
abroad
out
of
their
houses
,
and
that
through
the
resort
of
them
that
commeth
to
their
houses
,
they
bee
not
euill
spokenof
.
AMong
all
the
counsels
that
may
or
ought
to
be
giuen
to
Princesses
and
great
Ladies
,
this
is
the
first
;
that
they
do
what
they
can
to
haue
rest
in
their
houses
,
and
that
they
goe
not
as
strayes
to
the
mansions
of
other
men
:
for
if
such
Ladyes
are
good
,
they
get
much
reputation
;
and
if
perchance
they
bee
euill
,
they
take
from
men
all
occasion
.
Whether
the
husband
be
present
or
absent
,
it
is
a
most
necessary
and
honest
thing
that
the
wife
be
for
the
most
part
in
the
house
:
for
by
this
meanes
the
household
shal
be
well
gouerned
,
and
from
the
heart
of
the
husband
shall
bee
withdrawne
all
kinde
of
suspitions
.
Sithens
the
office
of
the
husband
is
to
gather
goods
and
riches
,
and
Oh
,
God
giueth
a
goodly
gift
and
grace
to
that
man
which
hath
such
&
so
good
a
wife
,
that
of
her
own
nature
loueth
to
keepe
her selfe
within
the
house
.
And
truely
,
I
say
,
that
such
a
one
doeth
excuse
many
griefes
,
and
saueth
much
mony
:
for
she
spendeth
not
the
goods
in
Apparel
,
nor
giueth
occasion
to
men
to
iudge
euill
of
her
person
.
The
greatest
debate
that
is
betweene
man
and
wife
is
,
for
that
hee
desireth
to
get
and
keepe
his
goods
to
bring
vp
his
children
,
and
to
maintayne
his
familie
:
and
on
the
other
part
,
that
she
desireth
to
spend
all
vpon
apparrell
:
for
women
in
this
case
are
so
curious
in
louing
of
themselues
,
that
they
would
abstaine
from
meates
that
should
maintaine
their
life
,
onely
to
buy
a
new
Gowne
to
set
out
their
pride
.
Women
naturally
do
loue
to
keepe
,
and
will
not
spend
any
thing
,
except
it
be
in
apparrell
:
for
euery
houre
(
that
is
in
the
day
and
the
night
)
they
desire
to
haue
a
new
Gowne
to
change
.
My
intention
is
not
to
speake
of
Apparrell
only
,
but
to
perswade
Princesses
and
great
Ladyes
,
that
they
would
keepe
themselues
in
their
houses
;
and
in
so
doing
,
they
should
excuse
these
superfluous
wastes
and
expences
:
for
her
neighbour
seeing
her
better
apparrelled
then
shee
is
,
looketh
vpon
her
husband
,
as
she
were
a
Lyon
.
It
chanceth
oftentimes
(
I
would
to
God
I
had
no
cause
to
speake
it
)
that
if
by
chaunce
there
commeth
any
great
or
solemne
Feast
or
Marriage
,
shee
will
neuer
looke
louingly
on
his
face
,
before
he
hath
giuen
her
a
newe
gowne
to
her
backe
:
and
when
the
poore
Gentleman
hath
no
money
to
pay
,
of
necessitie
hee
must
runne
in
credite
.
And
when
the
vanity
of
the
woman
is
past
,
then
the
time
of
payment
draweth
neere
,
and
they
come
to
arrest
all
his
goods
:
so
that
they
haue
cause
to
lament
one
whole
yeare
,
for
that
which
they
haue
spent
in
one
houre
.
Women
seldome
contend
for
that
one
is
fairer
,
more
nobler
of
linage
,
better
married
,
or
more
vertuous
then
another
:
but
only
that
another
goeth
better
apparelled
then
shee
.
For
touching
apparell
,
there
is
no
woman
can
endure
that
another
meaner
woman
should
make
comparison
with
her
,
nor
that
in
like
manner
her
equall
should
excell
her
.
Lycurgus
in
the
lawes
that
he
gaue
Let
not
Princesses
maruell
,
nor
let
not
great
Ladyes
wonder
,
if
they
dispose
their
feete
to
trotte
,
and
occupie
their
eyes
to
beholde
,
though
their
enemyes
and
neighbours
with
cankered
hearts
doe
iudge
them
,
and
with
euill
tongues
defame
them
:
For
the
fond
deedes
that
women
do
,
maketh
men
to
be
rash
of
iudgement
.
I
like
it
well
that
the
husbands
shold
loue
their
wiues
,
that
they
shold
comfort
them
,
and
make
much
of
them
,
and
that
they
should
put
their
trust
in
them
:
but
I
doe
discommend
that
the
women
should
goe
gadding
abroade
in
visitation
,
from
house
to
house
,
and
that
their
husbands
dare
not
gaine
say
Seneca
saieth
in
an
Epistle
,
that
the
great
Romane
Cato
the
Censor
ordained
that
no
woman
should
go
out
of
her
house
being
alone
,
and
if
perhaps
it
were
in
the
night
,
shee
should
not
goe
alone
without
company
,
and
that
the
companie
should
not
bee
such
as
she
would
chose
,
but
such
as
her
Husband
or
Parent
would
assigne
:
So
that
with
the
same
countenance
wee
behold
now
a
common
woman
,
with
the
selfe
same
lookes
then
we
behelde
her
that
went
out
of
her
house
.
Noble
Ladyes
(
which
loue
theyr
honor
)
ought
greatly
to
consider
and
weigh
the
manie
inconueniences
that
ensue
by
often
gadding
abroad
:
For
they
spend
much
to
Apparrell
them
,
they
lose
much
precious
time
in
trimming
them
,
they
keepe
gentlewomen
to
wayte
vpon
them
,
they
will
striue
with
theyr
Husbandes
to
goe
,
and
whiles
shee
is
out
of
the
dores
,
the
house
shall
be
euill
kept
,
and
all
the
enemyes
,
and
friendes
thereby
haue
matter
wherevpon
to
talke
.
Finally
I
say
,
that
the
woman
that
goeth
out
of
her
house
,
doeth
not
weigh
the
losse
of
her
honor
so
much
as
she
doth
the
pleasure
shee
taketh
abroad
.
Presuming
(
as
I
presume
)
to
write
with
grauitie
,
I
say
,
that
I
am
ashamed
to
speake
it
,
yet
for
all
that
I
will
not
refraine
to
write
of
the
walkes
of
these
Dames
that
visite
and
desire
to
be
visited
:
amongst
whom
there
is
moued
oftentimes
such
vaine
communication
,
that
it
causeth
their
Husbands
to
become
enemyes
:
and
on
the
other
part
they
remember
more
the
Gossipings
that
they
haue
to
goe
vnto
,
then
the
heauie
burden
of
their
sinnes
,
which
they
ought
to
lament
.
CHAP.
VIII
.
Of
the
commodities
and
discommodities
which
follow
Princesses
&
great
Ladyes
that
go
abroad
to
visite
,
or
abide
in
the
house
.
LVcretia
by
the
consent
of
all
,
was
counted
the
chiefest
of
all
other
Matrones
of
Rome
,
and
not
for
that
that
she
was
more
faire
,
more
wise
,
of
greater
parentage
,
or
more
noble
,
but
because
shee
did
withdrawe
her selfe
from
companie
,
and
abode
solitarie
:
The
hystorie
of
the
chaste
Lucretia
is
euident
in
Titus
Liuius
,
that
when
the
husbands
of
diuers
Romanes
came
home
from
the
warres
to
theyr
houses
,
they
found
their
wiues
in
such
fort
that
some
were
gaping
out
at
the
windowes
,
others
deuising
vainly
at
their
doores
,
others
in
the
Fieldes
wandering
,
others
in
their
gardens
banquetting
,
others
in
the
market
being
,
and
others
in
the
streetes
,
here
and
there
gadding
:
but
the
famous
Lucretia
was
found
in
her
house
alone
,
weauing
of
silke
:
So
that
shee
flying
companie
,
for
that
she
would
not
be
seene
,
made
her selfe
in
her
Honour
and
renowme
better
to
be
knowne
.
I
will
giue
another
counsell
to
Princesses
&
great
Ladies
,
the
which
as
I
am
willing
to
giue
,
so
I
wish
they
would
be
as
desirous
to
receiue
,
that
is
to
say
,
if
they
will
bee
esteemed
and
counted
for
honest
women
,
that
they
must
keep
themselues
from
euil
company
:
for
though
the
stinking
carrion
doth
no
harme
,
because
wee
eate
it
not
;
yet
the
vnsauory
sent
thereof
annoyeth
vs
by
smelling
.
The
honour
of
women
is
so
delicate
a
thing
,
that
if
we
giue
them
licence
to
go
abroad
to
visite
women
,
wee
must
also
giue
them
leaue
to
be
visited
of
men
:
for
,
that
one
Dame
should
visite
another
,
it
seemeth
much
charitie
;
that
men
should
visite
women
,
I
cannot
but
thinke
it
much
dishonestie
.
In
the
presence
of
their
husbands
and
neere
kinsfolks
,
they
may
be
visited
and
talked
withall
,
and
this
is
to
bee
vnderstood
of
approoued
and
honest
persons
;
Notwithstanding
I
say
,
if
the
Husband
be
not
at
home
,
I
would
it
should
bee
counted
Sacriledge
,
if
any
man
passe
the
threshold
of
the
doore
to
visite
the
wife
.
Plutarch
saith
in
the
booke
of
the
prayses
of
Women
,
that
the
wiues
of
the
Numidians
,
when
their
Husbands
were
gone
out
of
theyr
houses
,
kept
Cicero
in
the
booke
of
his
Lawes
saieth
:
That
amongst
the
Romanes
,
there
was
an
ancient
Law
,
and
much
vsed
:
that
if
perchaunce
any
woman
did
owe
any
Money
to
any
man
,
and
that
the
Husband
(
beeing
the
debter
)
were
out
of
his
house
,
the
Creditour
should
not
aske
the
wife
the
debt
,
because
that
vnder
the
colour
of
recouering
the
goods
,
hee
should
not
dishonour
her
in
her
fame
.
I
would
say
therefore
,
that
if
the
Creditour
was
not
permitted
in
Rome
to
recouer
his
goods
,
for
that
the
wife
was
not
of
her
husband
accompanied
,
much
lesse
they
would
giue
licence
to
visite
a
Woman
alone
.
For
it
were
more
reason
that
the
creditor
should
enter
,
for
to
recouer
his
goods
,
then
thou
shouldest
enter
onely
for
thy
pastime
.
The
diuine
Plato
in
the
books
of
the
Common-wealth
saith
,
and
by
profound
reasons
perswadeth
the
Wiues
of
Greece
,
that
they
haue
no
secrete
Friends
,
but
that
euery
one
keepe
this
saying
in
memorie
,
for
a
principle
:
That
the
Woman
ought
not
to
haue
any
other
Friend
then
her
Husband
.
For
women
ought
not
to
haue
licence
to
make
Friends
,
nor
conditions
to
make
enemies
.
Princesses
and
great
Dames
ought
to
consider
,
that
euery
one
of
them
giueth
their
bodyes
,
their
goods
,
and
their
liberty
to
their
Husbands
.
Then
since
it
is
so
I
say
,
that
with
the
liberty
,
she
ought
also
to
giue
him
her
will
.
For
it
little
auaileth
the
man
and
the
wife
that
their
goods
be
common
,
if
their
wills
be
priuate
.
For
to
the
ende
that
God
be
serued
,
and
the
people
edified
,
both
ought
in
one
house
to
abide
at
one
Table
together
to
eate
,
in
one
Bed
to
sleepe
,
and
besides
this
,
they
both
ought
one
thing
to
loue
.
For
if
the
man
and
the
wife
in
loue
doe
differ
,
in
their
liues
they
shall
neuer
be
quiet
.
I
admonish
,
desire
,
and
counsell
all
all
women
,
if
they
wil
be
wel
married
;
Plutarche
in
the
booke
of
his
pollitikes
,
saith
:
That
a
woman
after
shee
is
marryed
,
hath
nothing
proper
:
For
the
day
that
shee
contracteth
Marriage
,
shee
maketh
her
Husband
the
only
Lord
of
her
goods
,
her
libertie
,
and
of
her
person
.
So
that
if
the
wife
willeth
any
other
thing
,
then
that
which
her
Husband
willeth
,
if
shee
would
loue
any
other
thing
then
that
her
Husband
loueth
,
we
will
not
call
her
a
true-louer
,
but
an
open
theefe
:
for
thieues
doe
not
so
much
harme
to
robbe
the
husband
of
his
mony
,
as
the
wife
doth
in
withdrawing
from
him
her
heart
.
If
the
woman
will
liue
in
peace
with
her
Husband
,
shee
ought
to
obserue
whervnto
he
is
inclined
:
for
so
much
One
thing
I
cannot
dissemble
,
because
I
see
that
God
is
therwith
offended
.
Which
is
,
that
maine
Ladyes
make
their
excuses
throgh
sicknes
,
because
they
wold
not
passe
once
in
the
weeke
come
to
heare
Seruice
,
and
yet
wee
see
them
busie
daylie
,
trotting
about
to
visite
their
Friendes
:
and
the
worst
of
all
is
,
that
in
the
morning
for
colde
they
will
not
rise
,
to
go
the
Churches
,
and
yet
afterwardes
in
the
heate
of
the
day
,
they
goe
a
gadding
from
house
to
house
,
whereas
they
are
oftentimes
vntill
night
.
I
would
that
the
Ladies
would
but
consider
with
themselues
,
before
they
goe
out
of
their
houses
on
visitation
,
to
what
end
they
goe
abroad
:
And
if
perchaunce
they
goe
abroade
to
be
looked
on
?
let
them
know
for
a
suretie
,
that
there
be
fewe
that
will
praise
their
beautie
,
but
there
be
manie
that
will
discommend
their
gadding
.
And
wherefore
doe
these
Dames
assemble
together
?
for
some
graue
matter
I
warrant
you
:
Shall
I
tell
ye
;
It
is
eyther
to
banquette
with
some
daintie
dishes
,
to
talke
of
theyr
Petigrees
,
to
deuise
of
their
Husbands
,
to
see
who
hath
the
best
Gowne
,
to
note
who
is
euill
attired
,
to
flatter
the
faire
,
to
laugh
to
scorne
the
Foule
,
to
murmure
at
their
Neighbours
,
and
that
which
is
the
worste
of
all
,
that
euen
they
themselues
which
speake
euill
of
them
that
are
absent
,
doe
gnawe
the
one
the
other
with
enuie
.
Seldom
times
it
chaunceth
that
the
Dames
chide
not
with
theyr
Husbands
,
after
that
in
this
sort
they
haue
bene
togither
:
for
so
much
as
the
one
noteth
the
euill
Apparell
,
the
other
babbling
,
they
note
the
one
to
bee
a
Foole
,
and
the
other
to
be
simple
,
so
It
is
a
strange
thing
for
the
sage
woman
to
thinke
that
sheee
should
take
pleasure
abroade
,
since
shee
hath
her
Husband
at
home
,
to
whom
she
may
talke
:
and
hath
her
children
to
learne
,
her
Daughters
to
teach
,
her
Familie
to
order
,
and
her
goods
to
gouerne
:
shee
hath
her
house
to
keepe
,
and
her
Parents
whome
shee
ought
to
please
:
then
since
shee
hath
within
her
house
such
pastime
,
why
do
they
accept
the
companie
of
straunge
men
?
That
Marryed
women
should
haue
priuate
friends
,
and
loue
to
be
visited
:
it
followeth
oftentimes
that
GOD
is
offended
,
the
Husband
iniuried
,
and
the
people
slaundered
:
and
the
woman
that
is
married
,
taketh
little
profite
,
and
it
hindereth
the
marriage
of
her
that
is
to
marrie
.
For
in
such
a
case
although
some
desire
her
for
her
Riches
,
yet
moe
will
forsake
her
for
her
euill
fame
.
CHAP.
IX
.
That
Women
great
with
childe
,
specially
the
Princesses
and
great
Ladyes
ought
to
be
very
circumspect
,
for
the
danger
of
the
creatures
,
wherein
is
shewed
many
misfortunes
happened
to
Women
with
childe
in
the
olde
time
,
for
suffering
them
to
haue
their
wills
,
ONe
of
the
most
necessary
things
for
him
that
taketh
in
hand
anie
great
iourney
,
ouer
any
dangerous
Count
eyes
is
,
that
at
the
beginning
he
ought
to
learne
the
way
which
he
vndertaketh
to
goe
:
For
it
is
a
thing
no
lesse
troublesome
,
then
perillous
,
that
when
hee
should
come
to
rest
,
of
necessitie
hee
should
be
enforced
to
trauell
.
None
can
denie
,
but
that
mans
life
is
a
long
and
tedious
iourney
:
the
which
beginneth
at
our
birth
,
and
endeth
at
our
death
;
For
in
the
end
to
haue
a
long
or
short
life
,
is
none
other
,
but
to
come
sooner
or
later
to
the
graue
.
The
chiefest
folly
of
all
(
in
mine
opinion
)
is
this
,
that
some
in
their
owne
conceits
thinke
they
haue
counsell
enough
for
others
,
and
to
all
others
it
seemeth
that
they
want
for
When
the
Trees
are
tender
,
they
binde
them
together
,
because
they
may
grow
right
,
they
bridle
the
horse
when
as
yet
they
are
but
coltes
,
to
the
end
they
may
be
easie
hereafter
to
the
bridle
.
They
take
the
Hawkes
in
the
nest
,
to
make
them
more
familiar
:
and
when
the
beasts
are
litle
,
they
take
them
to
teache
them
.
I
meane
that
a
man
ought
to
instruct
his
children
,
to
the
ende
they
may
grow
to
liue
well
hereafter
.
I
admonish
,
and
tell
the
Mothers
that
haue
Daughters
,
that
there
is
no
remedie
to
reforme
the
euill
inclination
of
their
children
,
but
to
teach
them
,
and
to
bring
them
vp
well
in
their
youth
:
For
there
is
no
wound
but
is
dangerous
if
in
time
the
plaster
be
not
layde
therevnto
.
Returning
now
to
our
purpose
,
since
I
should
bee
excused
to
speake
of
this
matter
,
since
it
is
not
my
profession
,
and
that
as
yet
I
was
neuer
marryed
,
but
by
that
I
haue
read
of
some
,
and
by
that
I
haue
heard
of
others
,
I
will
and
dare
be
so
bolde
to
say
one
word
.
For
the
Sage
oft
times
giueth
better
account
of
that
he
hath
read
,
then
the
simple
doth
of
that
hee
hath
proued
.
This
thing
seemeth
to
bee
true
,
betweene
the
Physitian
and
the
Patient
:
For
where
the
patient
suffereth
the
euill
,
hee
oft
times
demaundeth
the
physitian
what
his
sicknes
is
,
and
where
it
holdeth
him
,
and
what
it
is
called
,
and
what
remedie
there
is
for
his
disease
:
So
the
Physitian
knoweth
more
by
his
science
,
then
the
patient
doth
by
his
experience
.
A
man
ought
not
to
denie
,
that
the
women
and
in
especially
great
Ladies
know
not
by
experience
,
how
they
are
altered
when
they
are
quicke
,
and
the
great
paines
they
suffer
when
they
are
deliuered
:
wee
could
not
denie
but
that
there
is
great
danger
in
the
one
,
and
great
perill
in
the
other
,
but
they
shall
neuer
know
from
whence
all
commeth
,
and
from
whence
all
proceedeth
,
and
what
remedie
is
necessarie
.
For
there
are
manie
which
complaine
of
robberyes
,
but
yet
they
knowe
not
what
the
thieues
are
that
haue
robbed
them
.
First
,
according
to
my
iudgement
&
opinion
,
that
which
the
woman
quicke
with
childe
ought
to
doe
is
,
that
they
go
softly
and
quietly
,
and
that
they
eschue
running
,
eyther
in
comming
or
going
:
for
though
she
little
esteem
the
health
of
her
person
,
yet
shee
ought
greatly
to
regarde
the
life
of
the
creature
.
The
more
precious
the
liquor
is
,
and
the
more
weaker
the
vessell
is
which
containeth
it
:
so
much
the
more
they
ought
to
feare
the
danger
,
lest
the
liquor
shead
,
and
When
a
man
planteth
a
vineyard
,
forthwith
he
maketh
a
ditche
,
or
some
Fence
for
it
,
to
the
ende
that
Beastes
should
not
crop
it
whiles
it
is
young
:
nor
that
Trauellers
should
gather
the
Grapes
when
they
are
ripe
.
And
if
the
Labourer
doeth
this
thing
for
to
get
a
little
wine
onely
,
the
which
for
the
soule
and
bodie
is
not
always
profitable
:
How
much
more
circumspection
ought
the
woman
to
haue
,
to
preserue
her
childe
,
since
she
shall
render
an
accosit
to
the
Creator
of
her
creature
;
vnto
the
Church
of
a
christian
,
and
vnto
her
Husband
of
a
childe
?
In
mine
opinion
,
where
the
account
at
the
houre
of
death
is
so
streight
,
it
is
requisite
for
her
,
that
in
the
time
of
her
life
she
be
very
circumspect
:
For
GOD
knoweth
euery
thing
so
well
in
our
life
,
that
there
is
none
that
can
beguile
him
,
in
rendring
his
account
at
his
death
.
There
is
no
wight
can
suffer
,
nor
hart
dissemble
,
to
see
a
man
haue
his
desire
:
that
is
to
say
,
to
haue
his
Wife
great
with
chllde
,
and
ready
to
bring
forth
good
fruite
,
and
afterwards
to
see
the
wofull
Mother
,
by
or
throgh
some
sudden
accident
perish
,
&
the
innocent
babe
not
to
be
borne
.
When
the
Woman
is
healthfull
,
and
big
with
childe
,
she
is
worthie
of
great
reproach
,
if
eyther
by
running
,
leaping
,
or
dauncing
,
any
mischaunce
hap
vnto
her
.
And
truly
the
Husband
hath
great
cause
to
lament
this
case
:
For
without
doubt
the
Gardener
feeleth
great
griefe
in
his
heart
,
when
in
the
Prime-time
the
tree
is
loden
with
blossomes
,
and
yet
by
reason
of
some
sharpe
and
bitter
Frost
,
it
neuer
beareth
fruite
.
It
is
not
onely
euill
that
women
should
runne
and
leape
when
they
are
bigge
and
great
with
childe
,
but
it
is
also
dishonest
,
&
specially
for
great
Ladyes
:
For
alwayes
women
that
are
common
dauncers
,
are
esteemed
as
light
houswiues
.
The
Wiues
in
generall
,
Princesses
and
great
Ladyes
in
particular
,
ought
to
goe
temperately
,
and
to
be
modest
in
theyr
mouings
:
For
the
modest
gate
argueth
discreetnesse
in
the
person
.
All
women
naturally
desire
to
be
honoured
,
and
reuerenced
:
and
touching
In
the
yeare
of
the
Foundation
of
Rome
,
466.
the
Romaines
sent
Curius
Dentatus
,
to
make
warre
against
King
Pyrrus
,
who
kept
the
citie
of
Tharent
,
and
did
much
harme
to
the
people
in
Rome
:
For
the
Romaines
had
a
great
courage
to
conquer
strange
Realmes
,
and
therefore
they
could
haue
no
patience
to
suffer
any
stranger
to
inuade
theirs
.
This
Curius
Dentatus
was
he
which
in
the
end
ouercame
King
Pyrrus
,
and
was
the
first
that
brought
the
Elephants
to
Rome
in
his
triumphe
,
wherfore
the
fiercenesse
of
those
Beasts
astonished
the
Romane
people
much
:
for
they
weighed
little
the
sight
of
the
Kings
loden
with
yrons
,
but
to
see
the
Elephants
as
they
did
,
they
wondred
much
.
Curius
Dentatus
had
one
onely
Sister
,
the
which
he
entierly
loued
.
They
were
seuen
children
,
two
of
the
which
died
in
the
warres
,
and
other
three
by
pestilence
:
So
that
there
were
none
left
him
but
that
sister
,
wherefore
hee
loued
her
with
all
his
heart
.
For
the
death
of
vnthrifty
children
,
is
but
as
a
watch
for
children
vnprouided
of
fauors
.
This
sister
of
Curius
Dentatus
was
marryed
to
a
Roman
Consull
,
and
was
conceyued
,
and
gone
7.
moneths
with
childe
:
and
the
day
that
her
brother
Triumphed
,
(
for
ioy
of
her
Brothers
honour
)
she
leaped
and
daunced
so
much
,
that
in
the
same
place
shee
was
deliuered
,
and
so
vnluckely
,
that
the
Mother
tooke
her
death
,
and
the
Childe
neuer
liued
:
wherevpon
the
feast
of
the
Triumph
ceased
,
and
the
Father
of
the
infant
with
sorrowe
lost
his
speech
,
For
the
heart
which
suddenly
feeleth
griefe
incontinently
loseth
vnderstanding
.
Tibullus
the
Grecian
,
in
the
3.
booke
De
casibus
Triumphi
,
declareth
the
hystorie
in
good
stile
,
how
,
and
in
what
sorte
it
chaunced
.
Nine
yeares
after
The
first
Dictator
in
Rome
,
was
Largius
Mamillus
,
who
was
sent
against
the
Volces
,
the
which
at
that
time
were
As
Titus
Liuius
saieth
,
this
Largius
Mamillus
vanquished
the
Volces
,
and
triumphed
ouer
them
,
and
in
the
end
of
that
warre
destroyed
their
mightie
citie
called
Curiola
,
and
also
destroyed
and
ouerthrew
many
places
and
Fortresses
in
that
Prouince
:
for
the
cruell
harts
do
not
only
destroy
the
persons
,
but
also
take
vengeaunce
of
the
stones
.
The
hurtes
which
L
:
Mamillus
did
in
the
Countrey
of
the
Volces
,
were
maruellous
,
and
the
men
which
he
slew
were
many
,
and
the
treasories
he
robbed
were
infinite
,
and
the
captiues
which
hee
had
in
his
Triumphe
were
a
great
number
:
amongst
whom
in
especiall
he
brought
captiue
a
Noble
mans
daughter
,
a
beautiful
gentlewoman
,
the
which
he
kept
in
his
house
,
for
the
recreation
of
his
person
:
For
the
ancient
Romaines
gaue
to
the
people
all
the
treasures
to
maintaine
the
warre
,
and
they
took
to
themselues
all
the
vicious
thinges
to
keepe
in
theyr
houses
.
The
case
was
,
that
this
damsel
beeing
with
childe
,
Largius
Mamillus
brought
her
to
solace
her selfe
in
the
orchard
,
wher
were
sundry
yong
fruits
,
and
as
then
not
ripe
to
eate
,
whereof
with
so
great
affection
shee
did
eate
,
that
forthwith
shee
was
deliuered
in
the
same
place
of
a
creature
:
so
that
on
the
one
part
she
was
deliuered
,
and
on
the
other
part
the
childe
dyed
.
This
thing
chaunced
in
the
gardens
of
Vulcan
,
two
dayes
after
the
triumph
of
Largius
Mamilius
,
a
ruefull
and
lamentable
case
to
declare
,
forasmuch
as
both
the
childe
that
was
borne
,
the
Mother
that
was
deliuered
,
and
also
the
Father
that
begat
it
,
the
self-same
day
dyed
,
and
were
buryed
all
in
one
graue
:
and
this
thing
was
not
without
great
wayling
and
lamenting
thoroughout
all
Rome
:
For
if
with
teares
their
liues
might
haue
been
restored
,
without
doubt
none
of
them
should
haue
bene
buryed
.
The
first
Sonne
of
Rome
,
which
rebelled
against
Rome
,
was
Tarquine
the
proude
.
The
second
that
withstoode
Rome
(
beeeing
as
yet
in
Lucanta
,
)
was
Quintus
Marcius
.
The
third
that
went
against
Rome
,
was
the
cruell
Sylla
.
The
dammages
which
these
three
did
to
their
Mother
Rome
,
were
such
and
so
great
,
that
the
three
seuerall
warres
of
Affrike
were
nothing
to
be
compared
to
these
three
euill
children
:
for
those
enemyes
could
scarcely
see
the
walles
of
Rome
,
but
these
vnnaturall
children
had
almost
not
left
one
stone
vppon
another
.
A
man
ought
not
greatly
to
esteeme
those
buyldings
which
those
Tyrants
thre
we
to
the
ground
,
nor
the
buildings
which
they
destroyed
,
neyther
the
men
that
they
slewe
,
nor
the
women
that
they
forced
,
nor
yet
the
Orphanes
which
they
made
:
but
aboue
all
things
we
ought
to
lament
for
that
which
they
brought
into
Rome
.
For
the
Common-wealth
is
not
destroyed
for
lacke
of
wealth
,
riches
,
and
sumptuous
buyldings
,
but
euen
because
all
vices
abound
,
and
vertues
are
wanting
.
Of
these
three
Romaines
,
hee
whose
name
was
Quintus
Marcius
had
beene
Consull
thrice
,
once
Dictator
,
and
foure
times
Censor
,
and
in
the
ende
hee
was
with
much
shame
bannished
from
Rome
,
wherewith
to
reuenge
this
iniurie
,
hee
came
with
a
great
power
and
Armie
against
Rome
:
For
the
proude
hart
wounded
with
iniurie
,
is
neuer
quyet
in
his
life
time
,
vnill
hee
see
his
enemyes
destroyed
,
or
that
on
them
he
hath
taken
vengeance
.
Quintus
Marcius
being
very
nigh
to
the
Gates
of
Rome
,
was
most
instantly
required
that
hee
would
not
destroy
his
Mother
Rome
:
but
hee
tooke
no
regarde
,
nor
would
condiscend
to
any
request
,
vntill
such
time
that
his
Mother
issued
,
with
a
Niece
of
his
,
whom
hee
loued
entierly
.
At
whose
intercession
&
teares
he
left
his
anger
,
and
raised
his
siege
from
Rome
.
For
manie
are
sooner
ouercome
with
teares
,
then
with
importunate
and
reasonable
requests
.
The
Ladyes
of
Rome
vsed
much
to
haue
their
haires
long
and
yellow
,
and
to
weare
their
wastes
high
&
streight
.
Quintus
Marcius
was
great
and
big
with
childe
,
the
day
that
the
peace
was
made
between
Q
:
Marcius
and
Rome
,
lacing
herselfe
too
hard
in
her
attire
,
to
seeme
more
proper
and
comely
,
shee
long
before
her
time
was
deliuered
of
a
creature
:
and
the
case
was
so
woefull
and
vnfortunate
,
that
the
creature
deliuered
died
:
the
Mother
lost
her
life
,
and
the
mother
loosing
her
life
,
suddainly
her
grandmother
fel
dead
to
the
ground
;
throgh
which
occasion
all
the
ioy
and
mirth
was
turned
into
sorrowe
&
sadnes
.
For
it
is
commonly
seene
,
when
the
World
is
in
the
greatest
ioy
,
then
Fortune
suddainly
turneth
it
into
sorrow
.
The
Authors
heereof
are
Tibulus
and
Porphyrius
,
both
Grecians
.
CHAP.
X.
¶
The
Authour
followeth
and
declareth
other
inconuemences
,
and
vnlucky
chaunces
which
haue
happened
to
Women
with
Childe
.
THe
wars
of
Tarent
beeing
ended
,
immediately
begunne
the
warres
of
Carthage
,
of
which
so
long
and
tedious
warre
,
the
possession
of
the
Isles
of
Maiorica
and
Minorica
were
occasion
:
Forsomuch
as
the
one
would
take
it
,
and
the
other
defend
it
.
This
warre
endured
wel
nigh
the
space
of
40
,
yeares
:
for
oft
times
the
wastes
and
dammages
which
are
done
in
the
Warres
are
greater
,
then
the
profite
for
which
they
contend
.
The
first
Captaine
in
this
Warre
of
the
Romaines
,
was
Gaius
Duellus
,
and
the
first
of
the
Carthaginians
,
was
Hammon
,
the
which
with
their
Ships
fought
on
the
Sea
of
Scicile
the
which
was
very
cruell
:
for
there
they
feared
both
the
fury
of
the
Sea
,
and
also
the
crueltie
of
the
Pike
,
the
which
two
things
,
put
mans
life
in
great
danger
.
Of
this
cruell
Battell
the
Romaine
Captaine
remained
victorious
,
forasmuch
as
he
drowned
14.
Sippes
,
and
tooke
other
30.
hee
slew
three
thousand
men
,
and
broght
three
thousand
The
Captaine
Gaius
Duellus
departing
from
Scicile
came
to
Rome
,
where
he
had
a
Sister
no
lesse
vertuous
,
then
rich
and
beautifull
:
in
whose
house
hee
lodged
,
where
hee
made
a
most
costly
Supper
to
all
the
Senatours
of
Rome
,
and
to
all
the
Captains
which
came
with
him
from
the
warres
:
for
the
vicious
men
knewe
not
wherin
to
shew
their
loue
to
their
Friendes
,
but
by
inuiting
them
to
costly
Banquets
.
The
Sister
of
the
Captain
Gaius
Duellus
,
for
ioy
of
his
comming
,
and
for
the
pleasure
of
the
Banquet
and
Feast
which
was
made
in
her
house
,
did
eate
more
then
shee
was
accustomed
,
and
also
more
then
it
behoued
one
in
her
case
,
so
that
in
the
presence
of
all
,
shee
began
to
annnoy
the
bidden
Guests
:
For
shee
not
onely
vomited
out
the
meate
of
her
stomacke
,
but
also
the
bloud
of
her
veines
,
and
therewithall
most
vnluckely
brought
forth
her
fruit
which
she
had
in
her
entrailes
,
wherewith
immediately
after
the
Soule
departed
from
the
bodie
,
and
so
dyed
.
Truely
this
case
was
no
lesse
to
be
lamented
then
the
other
,
for
so
much
as
Gaius
lost
his
Sister
,
the
Husband
lost
his
Wife
and
his
Childe
,
and
the
wife
and
the
childe
lost
their
liues
:
and
for
that
that
Rome
lost
so
Noble
and
excellent
a
Romane
,
and
aboue
all
for
that
it
chaunced
in
such
a
time
of
so
great
ioy
and
pleasure
.
For
there
can
come
no
vnluckier
newes
,
then
in
the
time
of
much
myrth
to
heare
tell
of
any
great
mischance
.
Of
this
matter
mention
is
made
in
Blandus
,
in
the
book
of
the
declination
of
the
Empire
.
The
second
warre
of
Affrike
,
which
was
betweene
Rome
and
Carthage
,
was
in
the
540.
yeares
after
the
Foundation
of
Rome
,
wherein
were
Captaines
Paulus
Emilius
,
and
Publius
Varro
:
the
which
two
Consulls
fought
the
great
and
famous
bloudy
Battell
of
Cannas
,
in
the
Prouince
of
Apulia
:
I
say
famous
;
because
Rome
neuer
lost
such
Nobilitie
and
Romaine
youth
,
as
shee
lost
in
that
day
.
Of
these
two
Consulles
,
Paulus
Emilius
in
the
Battell
was
slayne
,
and
Publius
Varro
was
ouercome
,
and
the
most
couragious
Hanniball
remained
conquerour
of
the
Field
,
wherein
dyed
xxx
.
Senatours
,
and
300.
officers
of
the
Senate
,
and
aboue
xl
.
thousand
footmen
,
and
three
thousand
horsemen
.
Finally
,
the
end
of
all
the
Roman
people
had
been
that
day
,
if
Hannibal
had
had
the
witte
to
haue
followed
so
noble
a
victory
,
as
he
had
the
courage
to
giue
so
cruell
a
Battell
.
A
litle
before
that
Publius
Varro
departed
to
goe
to
the
warres
,
hee
was
married
to
a
faire
and
young
Romaine
called
Sophia
,
and
within
seuen
moneths
shee
was
quicke
;
and
as
newes
was
brought
her
,
that
Paulus
Aemilius
was
dead
,
and
her
husband
ouercome
she
died
suddenly
,
the
creature
remaining
aliue
in
her
bodie
.
This
case
aboue
all
was
very
pittifull
,
in
that
that
after
he
himselfe
was
vanquished
,
and
Titus
Liuius
saith
,
that
Publius
Varro
remained
so
sorrowfull
in
his
heart
,
Titus
Liuius
,
the
Romaines
had
long
and
tedious
warres
against
the
Samnites
,
which
endured
for
the
space
of
lxiii
.
yeares
contiually
,
vntill
such
time
as
the
Consull
Ancus
Rutilius
(
who
was
a
vertuous
man
)
did
set
a
good
appointment
of
peace
between
the
Samnites
and
the
Romanes
:
For
the
noble
&
stout
harts
ought
alwaies
by
vertue
to
bring
their
enemies
to
peace
These
warres
therfore
being
so
cruell
and
obstinate
,
Titus
Venurius
,
and
Spurius
Posthuminus
(
which
were
Romaine
Captains
)
were
ouercome
by
Pontius
the
valiant
Captaine
of
the
Samnites
:
who
after
the
victorie
did
a
thing
neuer
seene
nor
heard
of
before
.
That
is
to
say
,
that
all
the
Romaine
prisoners
whom
hee
tooke
,
hee
put
about
theyr
necks
a
yoke
,
wherein
was
written
,
In
spight
of
Rome
,
the
Romaines
shall
be
subtects
to
the
yoke
of
the
Samnites
.
Wherewith
indeed
the
Romains
were
greatly
iniuried
,
wherefore
they
sought
stoutto
be
reuenged
of
the
Samnites
:
for
the
harts
that
are
haughty
&
proud
,
cannot
suffer
that
others
haue
theyr
mindes
lofty
and
high
.
The
Romaines
therefore
created
to
bee
Captaine
of
the
Warre
,
one
named
Lucius
Papirius
,
who
had
Commission
to
goe
against
the
Samnites
.
This
Lucius
was
more
Fortunate
in
his
doings
,
then
comely
of
his
person
,
for
he
was
deformed
of
his
face
:
notwithstanding
,
hee
did
so
good
seruice
in
the
warre
,
and
Fortune
fauoured
him
so
well
,
that
he
did
not
onely
ouercome
and
vanquish
,
but
also
destroyed
them
:
and
though
the
iniurie
which
the
Samnites
did
to
the
Romaines
was
great
,
yet
truely
the
iniurie
which
the
Romaines
did
to
the
Samnites
was
much
greater
.
For
Fortune
is
so
variable
,
that
those
which
Lucius
Papirius
therfore
did
not
only
vanquish
the
Samnites
,
kept
them
prisoners
,
and
made
yokes
for
theyr
neckes
,
but
also
he
bound
them
with
cords
together
,
in
such
sort
,
that
they
made
them
plough
the
ground
,
drawing
two
and
two
a
plough
.
And
yet
not
herewith
contented
,
but
with
gads
,
they
pricked
and
tormented
them
.
If
the
Samnites
had
had
pitie
of
the
Romaines
beeing
ouercome
,
the
Romaines
likewise
would
haue
taken
compassion
of
them
when
they
were
Conquerours
.
And
therefore
the
prosperous
haue
as
much
neede
of
good
counsell
,
as
the
miserable
haue
neede
of
remedie
.
For
the
man
which
is
not
merciful
in
his
prosperitie
,
hee
ought
not
to
maruel
though
he
finde
no
friendes
in
his
necessitie
.
This
Lucius
Papirius
had
a
Daughter
maried
to
a
Senator
of
Rome
,
who
was
called
Torquatus
,
and
she
was
called
Ypolita
,
And
about
that
time
that
she
should
haue
bene
deliuered
,
shee
went
forth
to
receiue
her
Father
,
the
which
she
ought
not
to
haue
don
:
for
the
throng
of
the
people
in
receiuing
him
being
great
,
and
she
herselfe
being
great
with
child
,
by
a
most
heauie
chaunce
,
as
she
would
haue
passed
in
at
a
narrow
gate
,
shee
was
so
prest
in
I
say
,
hee
tooke
it
heauily
,
since
he
was
so
stoute
a
man
,
and
so
Sage
withall
,
that
all
Rome
thought
much
that
any
such
sudden
chaunce
should
haue
dismayed
so
worthie
a
man
,
that
of
his
wisedome
he
could
take
no
benefite
:
but
heereat
let
no
man
maruell
:
For
ther
are
many
that
haue
harts
to
shed
the
bloud
of
their
enemies
,
and
yet
cannot
withholde
the
teares
of
their
eyes
.
Annius
Seuerus
,
in
the
third
booke
De
infelieitate
Fortuna
,
saith
:
that
the
day
that
this
wofull
mishap
chaunced
to
Lucius
Papirius
,
hee
lift
vp
his
eyes
to
the
Heauens
,
and
weeping
saide
:
Oh
Fortune
,
deceiuer
of
all
mortall
men
,
thou
madest
mee
to
conquere
in
warre
,
to
the
intent
to
ouercome
me
in
peace
.
My
mind
was
to
declare
vnto
you
all
these
ancients
hystories
,
to
the
end
that
al
may
know
,
how
tender
women
with
childe
are
:
and
how
diligent
their
Husbands
ought
to
bee
to
preserue
them
:
since
there
is
nothing
so
tender
to
be
kept
,
nor
any
glasse
so
easie
to
be
broken
.
For
there
is
much
glasse
,
that
thogh
it
fall
to
the
ground
yet
it
doeth
not
breake
,
but
a
woman
CHAP.
XI
.
That
Women
great
with
childe
,
and
especially
Princesses
&
great
ladyes
,
ought
to
be
gently
vsed
of
theyr
Husbands
.
IF
wee
vnderstand
the
Chapter
before
wee
shall
finde
that
women
with
childe
haue
bin
in
great
dangers
,
some
through
leaping
,
some
by
dauncing
,
others
by
eaung
,
others
by
banquetting
,
others
throgh
gadding
,
others
by
straight
lacing
:
and
all
this
proceedeth
throgh
their
own
follies
,
that
seeke
to
bee
destroyers
of
theyr
owne
bodyes
.
Truly
herein
Princesses
and
great
Ladyes
are
worthie
of
much
rebuke
,
when
throgh
their
own
follies
they
are
not
safely
deliuered
of
their
creatures
.
And
I
would
gladly
they
toke
example
,
not
only
of
reasonable
men
,
but
also
of
brute
beasts
:
for
there
is
no
beast
so
brute
in
the
wilde
mountains
,
but
escheweth
that
which
to
his
life
and
death
will
be
hurtfull
.
The
Beares
,
the
Lyonnesse
,
and
the
Wolfes
,
neuer
issue
out
of
their
caues
and
dennes
so
long
as
they
be
bigge
,
and
this
they
doe
to
auoyde
the
dangers
of
the
Hunters
,
because
at
that
time
they
would
not
be
coursed
.
Then
seeing
these
things
are
done
by
the
brute
beastes
,
(
whose
younglings
are
alwayes
hurtfull
vnto
men
,
)
to
the
intent
theyr
rauening
greedie
Whealpes
might
safely
bee
brought
foorth
to
deuoure
our
innocent
Cattell
:
How
much
more
then
ought
the
Woman
to
be
carefull
for
her
fruite
,
which
is
the
increase
of
christian
congregation
?
If
Women
brought
not
forth
,
and
Children
were
not
borne
,
though
there
be
earth
,
yet
there
should
bee
none
to
people
it
:
For
GOD
created
all
things
to
serue
the
creature
,
and
created
the
creatures
to
serue
their
Creator
.
Let
Women
that
are
with
childe
take
example
by
the
Chesse-nuts
and
Wal-nuts
,
how
and
in
what
sort
they
defend
their
fruite
,
after
that
of
theyr
blossoms
they
are
depriued
:
for
the
chessenuttree
defendeth
his
fruit
with
a
rough
and
hard
huske
,
the
wall-nut
keepeth
her
fruite
with
a
thicke
shale
in
like
maner
,
so
that
the
water
cannot
wet
them
,
nor
the
winde
shake
them
.
Now
since
that
the
Trees
(
which
To
the
ende
that
the
man
may
see
fruitfull
blessing
which
hee
desireth
,
&
that
the
woman
with
child
may
see
her selfe
well
deliuered
,
the
Husband
ought
to
beware
that
hee
enforceth
her
not
much
to
labour
,
and
the
woman
likewise
ought
to
be
circumspect
that
shee
take
not
too
much
idlenes
.
For
in
women
with
child
this
is
a
generall
rule
,
that
too
much
trauell
causeth
them
before
theyr
time
to
deliuer
:
and
too
much
idlenesse
putteth
them
in
daunger
.
The
man
is
cruell
that
will
haue
his
Wife
trauell
,
and
take
as
much
paines
when
shee
is
big
,
as
he
would
at
another
time
when
she
is
not
with
childe
:
for
the
man
which
is
clothed
,
can
not
runne
so
swifte
,
as
hee
that
is
naked
.
Aristotle
in
the
sixt
booke
de
Animalibus
,
saith
:
When
the
Lyonnesse
is
bigge
with
whelp
,
the
Lyon
doth
not
only
hunt
for
her
himselfe
:
but
also
both
night
&
day
he
wandreth
continually
to
watch
her
.
I
meane
that
Princesses
and
great
Considering
the
daunger
that
the
woman
abideth
in
her
deliueraunce
,
and
beholding
the
paines
that
the
Husband
taketh
in
her
seruice
:
without
comparison
that
is
greater
which
she
suffereth
,
then
that
which
hee
endureth
.
For
when
the
woman
deliuereth
,
she
doth
more
then
her
power
,
and
the
Husband
(
though
hee
serueth
her
well
,
doeth
lesse
then
his
duetie
.
The
gentle
and
louing
Husband
ought
not
one
moment
to
forsake
his
wife
,
specially
when
hee
seeth
shee
is
great
:
For
in
the
law
of
a
good
Husband
it
is
written
,
that
hee
should
set
his
eyes
to
beholde
her
,
his
handes
to
serue
her
,
he
shold
spend
his
goods
to
cherish
her
,
and
should
giue
his
heart
The
meane
women
of
the
Plebians
ought
no
lesse
to
be
reproued
,
for
that
when
they
are
with
child
they
would
be
exempted
from
all
businesse
of
the
house
:
the
which
neyther
they
themselues
ought
to
desire
,
nor
yet
their
husbands
to
suffer
:
for
idlenesse
is
not
onely
an
occasion
not
to
deserue
heauen
:
but
also
it
is
a
cause
whereby
women
oft
times
haue
ill
successe
in
their
trauaile
:
for
considering
both
the
daintie
Lady
with
childe
,
that
hath
her
pleasure
,
and
doth
little
;
and
on
the
other
side
,
the
poore
mans
wife
,
which
moderately
laboureth
,
you
shall
see
,
that
the
great
Ladyes
,
for
all
their
pleasures
,
abideth
more
danger
then
the
other
doth
with
all
her
labour
.
The
husband
ought
to
keepe
his
wife
from
taking
too
much
paynes
;
for
so
ought
he
to
doe
:
and
the
wife
likewise
ought
to
flee
too
much
pleasure
,
for
it
behoueth
her
.
For
the
meane
trauell
is
no
other
but
occasion
of
a
safe
deliuerie
.
The
women
with
childe
also
ought
to
take
heede
to
themselues
,
and
in
especially
noble
&
great
ladies
,
that
they
be
not
too
greedy
&
hasty
in
eating
.
For
the
woman
being
with
child
ought
to
be
sober
:
and
the
woman
which
is
a
great
eater
,
with
great
pains
shal
liue
chaste
.
Women
with
child
oft
times
doe
disorder
themselues
in
eating
licorous
meats
:
and
vnder
the
colour
of
feeding
themselues
&
their
infant
,
they
take
too
excessiuely
;
which
is
not
onely
vnholsome
for
the
Childe
,
but
also
dishonour
for
their
mothers
.
For
truely
by
the
excesse
of
the
Mother
(
being
with
child
)
commeth
many
diseases
to
the
infant
when
it
liueth
.
The
Husbands
also
ought
neyther
to
displease
nor
grieue
their
Wiues
,
especially
when
they
see
them
great
with
childe
:
for
of
truth
oftentimes
she
deliuereth
with
more
daunger
,
by
reason
of
the
offences
that
men
doe
vnto
them
,
then
by
the
aboundance
of
meates
which
they
doe
eate
.
Though
the
Woman
when
shee
is
with
Childe
,
in
some
things
doth
offend
her
Husband
,
yet
hee
like
a
wise
man
ought
to
forbeare
her
,
hauing
respect
to
the
childe
,
wherewith
she
is
great
,
and
not
to
the
iniuries
that
she
hath
committed
:
For
in
the
end
,
the
I
doe
not
speake
this
to
the
ende
it
should
binde
a
man
,
or
that
it
were
an
offence
then
to
vse
the
companie
of
his
wife
,
but
vnto
men
that
are
vertuous
I
giue
it
as
a
counsell
.
For
some
Dyodorus
Siculus
saieth
,
that
in
the
Realme
of
Mauritania
there
were
so
few
men
,
and
so
many
women
,
that
euery
man
had
fiue
wiues
:
where
there
was
a
law
among
them
,
that
no
man
should
marrie
vnder
three
wiues
:
furthermore
they
had
a
wonderfull
and
foolish
custome
,
that
when
any
Husband
died
,
one
of
those
women
shuld
cast
herselfe
quicke
into
the
graue
,
and
be
buried
with
him
.
And
if
that
within
a
moneth
she
did
it
not
,
or
that
she
dyed
not
,
by
iustice
shee
was
openly
put
to
death
:
saying
,
that
it
is
more
honestie
to
bee
in
companie
with
her
Husband
in
the
graue
,
then
it
is
to
be
alone
in
her
house
.
In
the
Isles
of
Baleares
the
contrary
is
seene
,
for
there
increase
so
many
men
,
and
so
few
women
,
that
for
one
woman
there
was
seuen
men
:
and
so
they
had
a
custome
,
especially
amongst
the
poore
,
that
one
woman
should
bee
marryed
with
fiue
men
.
For
the
rich
men
sent
to
seeke
for
women
in
other
strange
Realmes
,
wherfore
then
Merchants
came
heauie
loaden
with
women
,
as
now
they
doe
with
marchandize
to
sell
.
Vpon
which
occasion
there
was
a
custome
in
those
Isles
,
that
(
for
as
much
as
there
were
so
few
women
)
when
any
woman
with
childe
drew
neere
the
seuen
monethes
,
they
were
seperated
from
their
husbands
,
and
shutte
and
locked
vp
in
the
Temples
,
where
they
gaue
them
such
things
as
were
necessary
for
them
of
the
common
treasure
.
For
the
ancients
had
their
Gods
in
such
veneration
,
that
they
would
not
permit
any
person
to
eate
that
which
he
brought
;
but
of
that
which
vnto
the
Gods
of
the
Temple
was
offered
.
At
that
time
the
Barbarous
kept
their
wiues
locked
in
the
Church
,
because
the
Gods
hauing
them
in
their
Temples
,
should
bee
more
mercifull
vnto
them
in
their
deliuerie
,
and
also
to
cause
them
to
auoyde
the
dangers
at
that
time
:
and
besides
that
,
because
they
tooke
it
for
a
great
villany
,
that
the
women
,
during
that
time
,
should
remaine
with
their
husbands
.
The
famous
and
renowmed
Philosopher
,
Pulio
,
in
the
fift
Booke
,
De
moribus
antiquorum
,
said
,
That
in
the
Realme
of
Pannonia
,
(
which
now
is
Hungarie
)
the
women
that
were
great
The
women
of
Carthage
,
being
with
childe
(
when
Carthage
was
Carthage
)
had
as
great
priuileges
,
as
now
our
Sanctuaries
haue
for
the
safegard
of
misdoers
:
for
,
in
times
past
,
all
such
offenders
as
could
enter
into
the
house
where
a
woman
lay
in
child-bed
,
should
haue
beene
free
from
correction
of
Iustice
.
As
Fronto
saith
,
in
his
Booke
of
the
Veneration
of
the
Gods
,
the
Gallois
Transalpins
did
not
only
honor
&
reuerence
the
women
with
childe
;
but
also
with
much
care
and
diligence
watched
her
deliuery
:
for
it
little
auaileth
the
Shippe
to
haue
passed
safe
the
dangerous
Seas
,
if
at
the
Shore
she
be
cast
away
.
The
case
was
in
this
sort
,
that
al
the
ancient
Gentiles
honored
some
gods
in
their
Temples
,
and
kept
other
in
Speaking
like
a
Christian
;
Truely
,
those
gods
were
of
small
value
,
since
they
could
not
helpe
the
woman
safely
to
be
deliuered
that
was
in
trauaile
.
CHAP.
XII
.
What
the
Philosopher
Pisto
was
:
and
of
the
Rules
hee
gaue
concerning
women
with
childe
.
IN
the
time
of
Octauian
the
Emperour
,
was
a
Philosopher
called
Pisto
,
which
was
of
the
sect
of
Pithagoras
;
and
when
Rome
flourished
,
he
was
very
familiar
with
the
Emperour
Octauian
,
and
well
beloued
of
all
the
people
,
which
ought
not
to
be
a
little
esteemed
:
for
he
which
of
the
Prince
is
most
fauored
,
commonly
of
the
people
is
much
hated
.
This
Emperour
Octauian
was
a
This
Pisto
was
very
graue
in
waightie
affaires
,
very
pleasant
in
slents
and
jests
;
and
oft
times
he
was
demanded
many
questions
of
the
Emperour
,
whereof
the
answeres
of
some
(
according
to
the
demands
and
questions
)
here
followeth
.
The
Emperour
sayd
to
Pisto
,
Of
all
In
my
opinion
,
I
take
him
to
be
most
foole
,
of
whose
word
there
commeth
no
profite
:
for
truely
,
he
is
not
so
very
a
foole
that
flingeth
stones
into
the
winde
,
as
he
that
vttereth
vaine
words
.
Tell
me
,
Pisto
,
Whom
ought
wee
of
right
to
desire
to
speake
,
&
whom
of
right
to
command
to
be
silent
?
He
answered
;
It
is
good
when
speech
doth
profite
,
and
good
to
keepe
silence
when
speech
is
hurtfull
:
for
the
one
desiring
to
maintaine
the
good
,
and
the
other
to
defend
the
euill
,
warres
begin
throughout
all
the
world
.
Tell
mee
,
Pisto
,
from
what
thing
ought
the
fathers
most
to
keepe
their
children
?
He
sayd
,
In
my
opinion
,
parents
ought
in
nothing
to
watch
so
much
,
as
to
keepe
them
from
being
vicious
:
for
the
father
ought
rather
to
haue
his
sonne
dye
well
,
then
to
liue
euill
.
Tell
me
,
Pisto
,
What
shall
man
do
if
hee
be
brought
to
this
extremitie
,
That
if
he
speake
truth
,
hee
condemneth
himselfe
:
and
if
hee
make
a
lye
,
he
saueth
himselfe
?
The
vertuous
man
(
said
he
)
ought
rather
to
choose
to
be
ouercome
by
truth
,
then
to
ouercome
by
lyes
:
for
it
is
vnpossible
,
that
a
man
which
is
a
lyer
should
continue
long
in
prosperity
.
Tell
me
,
Pisto
,
What
shall
men
do
to
obtaine
rest
?
He
answered
,
As
I
thinke
,
the
man
cannot
haue
rest
,
vnlesse
he
forsake
worldly
affayres
:
for
the
men
that
are
occupied
with
weightie
affaires
,
cannot
be
without
great
cares
,
or
alwaies
accompanied
of
great
troubles
.
Tell
me
,
Pisto
,
wherein
a
man
sheweth
himselfe
to
be
most
wise
?
He
answered
.
There
is
no
greater
proofe
to
know
a
wise
man
,
then
if
he
be
patient
to
suffer
the
ignorant
:
for
in
suffering
an
iniurie
,
the
heart
is
more
holpen
by
wisedome
then
by
knowledge
.
Tell
mee
,
Pisto
,
What
is
that
thing
that
the
vertuous
man
may
lawfully
desire
?
He
answered
,
All
that
is
good
(
so
that
it
be
not
to
the
preiudice
of
any
other
)
may
honestly
be
desired
:
but
in
my
opinion
,
that
onely
ought
to
bee
desired
,
which
openly
without
shame
may
bee
demanded
.
Tell
me
,
Pisto
,
What
shall
men
do
with
their
wiues
when
they
are
great
with
childe
,
to
cause
that
the
child
in
safetie
may
be
deliuered
?
He
answered
,
In
the
world
there
is
nothing
more
perillous
,
iben
to
haue
the
charge
of
a
woman
with
childe
:
for
if
the
husband
serue
her
,
hee
hath
paine
and
trauaile
:
and
if
perchance
hee
doe
not
content
her
,
she
is
in
danger
.
In
this
case
the
wiues
of
Rome
,
and
their
husbands
also
,
ought
to
be
very
diligent
,
and
to
the
things
following
more
carefull
,
the
which
I
shew
them
more
for
counsell
then
for
commandement
:
for
good
counsell
ought
to
haue
as
much
authoritie
in
the
vertuous
,
as
the
commandement
hath
in
the
vicious
.
Thou
Octauian
,
as
thou
art
a
mercifull
and
a
pittifull
Emperour
,
and
First
,
the
woman
ought
to
beware
of
dancing
,
leaping
,
and
running
:
for
leaping
oftentimes
maketh
man
to
lose
his
speach
,
and
women
with
childe
to
lose
their
life
,
wherefore
it
is
not
reason
that
the
folly
of
the
mother
should
bee
permitted
to
put
in
hazzard
the
life
of
the
child
.
The
second
,
the
woman
being
with
childe
,
ought
to
beware
that
shee
be
not
so
hardy
,
to
enter
into
Gardens
where
there
is
much
fruit
,
and
that
for
eating
too
many
shee
bee
not
ill
deliuered
:
for
it
is
no
reason
,
that
the
lycorousnes
of
the
mother
be
punished
with
the
death
of
the
childe
.
The
third
,
the
woman
with
childe
ought
to
beware
of
ouer
hard
lacing
her selfe
about
the
middle
:
for
many
Romane
Dames
,
for
to
seeme
proper
,
doe
weare
their
Gownes
so
straite
,
that
it
is
an
occasion
to
kill
their
creatures
,
which
is
a
heynous
matter
,
that
the
young
babe
should
lose
his
life
,
because
his
mother
should
seeme
pretty
.
The
fourth
,
the
women
with
childe
ought
to
beware
of
eating
in
a
great
Banquet
:
for
oft
times
there
commeth
a
suddaine
deliuerance
,
onely
through
eating
without
measure
:
and
it
is
not
meete
,
that
for
tasting
a
thing
of
little
value
,
the
mother
and
the
childe
should
both
lose
their
liues
.
The
fift
,
the
woman
being
with
child
ought
to
beware
that
she
giueth
no
eare
to
any
sudden
newes
:
for
shee
is
in
more
danger
for
hearing
a
thing
that
grieueth
her
,
then
for
suffering
long
sicknesse
that
payneth
her
:
and
it
were
vniust
,
that
for
knowing
of
a
trifling
matter
,
the
mother
that
is
to
be
deliuered
,
and
the
child
that
is
to
be
borne
,
should
both
in
one
moment
perish
.
The
sixt
,
the
woman
with
childe
ought
to
beware
that
she
goe
not
by
any
meanes
to
any
Feasts
,
where
there
shall
bee
any
great
assembly
of
people
:
for
oft
times
the
woman
with
childe
,
seeing
her
to
bee
much
thrust
and
prest
,
being
not
able
to
say
,
I
am
here
,
may
immediately
dye
in
the
place
:
and
it
is
not
reason
,
but
an
vniust
thing
,
that
the
woman
,
for
the
desire
to
see
the
children
of
others
,
should
make
of
her
owne
Orphanes
.
The
seuenth
,
the
husband
ought
to
beware
,
that
she
being
with
childe
,
bee
not
deneyd
any
honest
thing
that
shee
doth
minde
;
for
ingranting
her
it
cannot
cost
him
much
;
but
in
denying
her
,
hee
may
lose
much
:
and
it
would
not
bee
iust
,
that
since
in
her
bringing
foorth
she
honoreth
and
increaseth
the
Common-wealth
of
Rome
,
that
Rome
should
condiscend
that
any
woman
with
child
should
receiue
any
hurt
or
dishonour
.
These
bee
the
answeres
that
Pisto
made
the
Emperour
Octauian
,
the
which
hee
gaue
as
Rules
to
women
with
childe
,
which
being
so
kept
,
I
do
assure
you
,
that
the
great
Ladyes
should
deliuer
themselues
from
many
perils
,
&
the
husbands
also
should
escape
from
many
sorrowes
.
Concluding
therefore
that
which
aboue
all
is
spoken
,
I
say
,
that
Princesses
and
great
Ladies
,
when
they
are
with
childe
,
ought
to
bee
more
warie
and
circumspect
then
other
meane
women
:
for
where
man
hopeth
to
haue
most
profit
,
there
ought
he
most
to
be
carefull
.
The
Authour
of
this
is
Pulio
,
in
De
moribus
antiquorum
,
&
Sextus
Cheronsnsis
in
his
fift
booke
De
legibus
domesticis
.
CHAP.
XIII
.
Of
three
Counsels
which
Lucius
Seneca
gaue
vnto
a
Secretarie
his
friend
,
who
serued
the
Emperour
Nero
:
and
how
the
Emperour
Marcus
Aurelius
disposed
all
the
houres
of
the
day
.
THe
Emperour
Nero
had
a
Secretary
called
Emilius
Varro
,
the
which
being
in
Rome
builded
a
sumptuous
house
ioyning
vnto
the
Gate
of
Salaria
,
whereunto
hee
inuited
one
day
Lucius
Seneca
to
a
banquet
,
to
the
end
the
house
might
bee
more
fortunate
:
for
the
Romanes
had
a
prophecie
,
That
according
to
the
good
or
ill
lucke
of
him
that
first
entred
into
a
new
house
,
so
should
it
continually
be
luckie
,
or
vnluckie
.
Lucius
Seneca
graunted
to
the
request
of
his
friend
Emilius
Varro
:
and
when
they
had
well
eaten
,
they
went
both
to
see
this
new
building
,
shewing
vnto
Lucius
Seneca
all
things
:
at
the
last
the
Secretary
sayd
thus
vnto
Seneca
:
Those
betweene
both
,
are
for
Guests
:
those
Halles
,
are
for
Merchants
&
Suitors
:
these
Secrets
,
are
for
Women
:
those
Chambers
,
are
for
Knights
:
those
Galleries
,
which
are
couered
,
are
to
auoide
the
Sunne
:
this
lowest
part
here
,
is
for
Horses
:
the
Sellers
,
are
for
the
Buttry
:
in
the
end
he
shewed
him
the
whole
house
,
for
the
furnishing
whereof
they
lacked
not
one
jot
.
After
the
Secretarie
Emilius
Varro
had
shewed
him
all
his
house
,
hee
looked
when
his
Guest
Seneca
would
greatly
praise
and
commend
it
;
but
he
,
as
though
hee
knew
nothing
,
sayd
vnto
Emilius
Varro
,
as
he
went
out
of
the
dores
,
Whose
house
is
this
?
Wherevnto
Emilius
answered
:
How
now
,
Seneca
!
canst
thou
not
tell
?
I
haue
employed
all
my
goods
in
building
this
house
,
and
haue
led
thee
all
about
to
see
it
,
and
I
haue
told
thee
that
it
is
mine
;
and
yet
dost
thou
aske
me
againe
whose
it
is
?
Lucius
Seneca
answered
:
Thou
hast
shewed
vs
the
house
for
strangers
,
the
house
for
sleues
,
the
house
for
women
,
the
house
for
horses
;
and
in
all
this
house
thou
hast
not
shewed
me
one
little
part
for
thy selfe
,
but
that
another
man
doth
enter
into
it
:
for
if
thou
hast
any
interest
therein
,
they
haue
the
best
thereof
,
which
is
the
possession
.
I
account
thee
a
wise
man
,
I
doe
account
thee
a
man
of
vnderstanding
,
and
allso
I
know
,
that
with
all
thy
heart
,
thou
art
my
friend
:
and
since
I
haue
beene
bidden
to
day
by
the
,
it
is
but
reason
,
that
for
to
reward
that
which
thou
hast
done
to
me
,
I
doe
some
seruice
vnto
thee
,
which
shall
be
to
giue
vnto
thee
some
good
counsell
:
for
strangers
vse
to
pay
for
the
feast
with
money
,
and
vaine
men
with
telling
lyes
,
babblers
by
counting
vaine
tales
,
children
by
flatteries
;
but
vertuous
men
ought
to
pay
by
giuing
good
Counsels
.
This
house
hath
cost
thee
much
paine
,
great
griefes
,
and
much
money
,
and
if
it
cost
thee
so
much
,
it
is
but
reason
that
thou
enioy
the
same
:
take
therefore
these
my
three
counsels
,
and
it
may
be
thou
wilt
find
thy selfe
better
contented
with
those
,
then
with
money
of
strangers
:
for
many
haue
wherewithall
to
build
a
house
,
but
they
haue
not
vnderstanding
to
gouerne
the
same
.
The
first
counsell
is
,
Though
that
The
second
counsel
is
,
That
neither
in
priuate
businesse
,
nor
in
publike
affaires
,
thou
occupy
thy selfe
so
much
,
but
at
the
least
thou
dost
reserue
three
houres
in
the
day
for
thine
owne
rest
.
The
third
counsell
is
,
That
thou
haue
in
thy
house
some
secret
place
,
wherof
thou
alone
shalt
haue
the
key
,
and
therein
thou
shalt
haue
Bookes
,
where
thou
maist
study
of
thy
affaires
,
and
also
talke
with
thy
friends
.
Finally
,
this
place
shall
be
a
secretary
of
thy
counsels
,
and
a
rest
for
thy
trauels
.
These
were
the
words
that
Lucius
Seneca
spake
to
his
friend
Emilius
Varro
,
which
words
were
such
as
he
himselfe
was
,
that
is
to
say
,
of
a
sage
and
excellent
personage
:
and
though
the
Banquet
was
rich
,
yet
the
payment
of
Lucius
Seneca
was
much
more
worth
:
for
the
minde
feeleth
more
taste
in
the
good
and
ripe
counsell
,
then
the
body
doeth
in
sauory
and
delicate
meates
.
I
haue
told
you
this
example
of
Lucius
Seneca
,
for
to
tell
another
that
happened
to
the
Emperour
Marcus
Aurclius
,
with
his
wife
Faustine
.
And
to
the
end
,
that
the
order
of
the
matter
bee
not
turned
without
breaking
our
Historie
,
first
we
will
declare
here
the
order
which
this
Emperour
obserued
in
his
life
:
for
the
Common-wealth
shall
neuer
be
well
gouerned
,
but
where
the
Prince
gouerneth
well
his
life
.
Princes
of
necessitie
ought
to
bee
well
ordered
in
this
life
,
because
The
worldly
call
that
time
good
,
the
which
is
,
or
was
prosperous
vnto
them
:
they
call
that
time
euill
,
which
is
,
or
hath
beene
contrary
and
vnfortunate
vnto
them
.
The
Creator
will
neuer
that
this
sentence
bee
approued
by
my
penne
:
but
I
call
that
time
good
,
which
is
imployed
in
vertues
;
and
that
time
euill
,
that
is
lost
in
vices
:
for
the
times
are
alwayes
as
one
;
but
men
do
turne
from
vice
to
vertue
,
from
vertue
to
vice
.
The
good
Emperour
,
Marcus
Aurelius
,
did
deuide
the
time
,
by
time
:
so
,
that
though
hee
had
time
for
himselfe
,
he
had
time
likewise
to
dispatch
his
owne
and
others
affayres
:
for
the
man
that
is
willing
,
in
a
small
time
dispatcheth
much
businesse
:
and
the
man
which
is
negligent
,
in
along
time
doth
little
.
This
was
the
order
that
the
Emperour
Marcus
Aurelius
tooke
in
spending
his
time
:
He
slept
seuen
houres
in
the
night
,
and
one
houre
rested
The
Romanes
had
an
ancient
custome
to
beare
fire
before
them
:
that
is
to
say
,
a
Torch
light
in
the
day
,
and
Hee
did
rise
at
sixe
of
the
clocke
,
and
made
himselfe
ready
openly
;
and
with
a
gentle
countenance
hee
asked
them
that
were
about
him
,
wherein
they
had
spent
all
the
night
,
and
declared
vnto
them
then
what
hee
had
dreamed
,
what
he
had
thought
,
and
what
hee
had
read
.
When
hee
was
readie
,
he
washed
his
face
with
odoriferous
waters
,
and
loued
very
well
sweete
sauours
:
for
hee
had
so
quicke
a
sent
,
that
hee
was
much
offended
when
hee
passed
through
any
stinking
place
.
In
the
morning
he
vsed
to
eate
two
morsels
of
a
Lectuary
made
of
Sticades
,
and
dranke
three
spoonefulls
of
Maluesey
,
or
else
two
droppes
of
Aqua
vita
,
because
he
had
a
cold
stomacke
,
for
that
hee
gaue
himselfe
so
much
to
studie
in
times
past
.
We
see
it
by
experience
,
that
the
great
Students
are
persecuted
more
with
sicknesse
then
any
others
:
for
in
the
sweetnesse
of
the
Science
,
they
know
not
how
their
life
consumeth
.
If
it
were
in
the
Summer
season
,
hee
went
in
the
morning
to
recreate
himselfe
to
the
Riuer
of
Tiberi
,
and
walked
there
a
foote
for
two
houres
;
and
in
this
place
they
talked
with
him
that
had
businesse
:
and
truely
it
was
a
great
policie
;
for
,
where
as
the
Prince
doth
not
sit
,
the
suitor
alwaies
abridgeth
his
talke
.
And
when
the
day
began
to
waxe
hot
,
he
went
to
the
high
Capitoll
,
where
all
the
Senate
tarryed
for
him
:
and
from
thence
hee
went
to
the
Coliseo
,
where
the
Ambassadours
of
the
Prouinces
were
,
and
there
remained
a
great
part
of
the
day
.
Afterwards
he
went
to
the
Chappell
of
the
Vestall
Virgins
,
and
there
he
heard
euery
Nation
by
it selfe
,
according
to
the
order
which
was
prescribed
.
Hee
did
eate
but
one
meale
in
the
day
,
and
it
was
very
late
;
but
he
did
eate
well
:
not
of
many
and
diuers
sorts
of
meate
,
but
of
few
and
good
:
for
the
abundance
of
diuers
&
strange
meates
breedeth
sundry
diseases
.
They
sawe
him
once
a
weeke
goe
through
Rome
,
and
if
hee
went
any
more
,
it
was
a
wonder
:
at
the
which
time
he
was
alwayes
without
company
,
both
of
his
owne
,
and
also
of
strangers
,
to
the
entent
all
poore
men
might
talke
with
him
of
their
businesse
,
or
complaine
of
his
Officers
:
for
it
is
vnpossible
to
reforme
the
Common-wealth
,
if
he
which
ought
to
remedie
it
,
be
not
informed
of
the
iniuries
done
in
the
same
.
He
was
so
gentle
in
conuersation
,
so
pleasant
in
words
,
so
Noble
amongst
the
Great
,
so
equall
with
the
least
,
so
reasonable
in
that
hee
did
aske
,
so
perfect
in
that
he
did
worke
,
so
patient
in
iniuries
,
so
thankefull
of
benefites
,
so
good
to
the
good
,
and
so
seuere
to
the
euill
,
that
all
loued
him
for
being
good
,
and
all
the
euill
feared
him
for
being
iust
.
A
man
ought
not
little
to
esteeme
the
loue
that
the
people
bare
to
this
so
good
a
Prince
and
Noble
Emperour
,
for
so
much
as
the
Romanes
haue
been
thus
:
that
for
the
felicitie
of
their
estate
,
they
offered
to
their
Gods
greater
Sacrifice
,
then
they
did
in
any
other
Prouinces
.
And
Sextus
Cheronensis
saith
,
that
the
Romanes
offered
more
Sacrifices
to
the
Gods
,
because
they
should
lengthen
the
life
of
the
Emperour
,
then
they
did
offer
for
the
profite
of
the
Common-wealth
.
Truely
their
reason
was
good
;
for
the
Prince
that
leadeth
a
good
life
,
is
the
heart
of
the
Common-wealth
.
But
I
doe
not
maruell
,
that
the
Emperour
was
so
well
willed
,
and
beloued
of
the
Romane
Empire
:
for
he
had
neuer
Porter
to
his
Chamber
,
but
the
two
houres
which
hee
remayned
with
his
wife
Faustine
.
All
this
being
past
,
the
good
Emperour
weat
into
his
house
,
into
the
secretst
place
hee
had
(
according
to
the
counsell
of
Lucius
Seneca
)
the
key
whereof
he
alone
had
in
his
custodie
,
and
neuer
trusted
any
man
therewith
,
vntill
the
houre
of
his
death
;
and
then
he
gaue
it
to
an
olde
ancient
man
called
Pompeianus
,
saying
vnto
him
these
words
:
Thou
knowest
right
well
,
Pompeianus
,
that
,
thou
being
base
,
I
exalted
thee
to
honour
:
thou
being
poore
,
I
gaue
thee
riches
:
thou
being
persecuted
,
I
drew
thee
to
my
Palace
:
I
being
absent
,
committed
my
whole
honour
to
thy
trust
:
thou
being
olde
,
I
marryed
thee
with
my
daughter
,
and
doe
presently
giue
thee
this
Key
.
Behold
,
that
in
giuing
thee
it
,
I
giue
thee
my
heart
and
life
:
for
,
I
will
thou
know
,
that
death
grieueth
mee
not
so
much
,
nor
the
losse
of
my
wife
and
children
,
as
that
I
cannot
carry
my
Bookes
into
the
graue
.
If
the
Gods
had
giuen
mee
the
choyse
,
I
had
rather
choose
to
be
in
the
graue
inuironed
with
Bookes
,
then
to
liue
accompanied
with
fooles
:
for
,
if
the
dead
doe
read
,
I
take
them
to
be
aline
;
but
if
the
liuing
doe
not
read
,
I
take
them
to
be
dead
.
Vnder
this
key
which
I
giue
thee
,
remayneth
many
Greeke
,
Hebrew
,
Latine
,
and
Romame
Bookes
:
and
aboue
all
,
vnder
this
key
remaineth
all
my
paynes
,
swet
,
and
trauells
,
all
my
watchings
,
and
laboures
,
where
also
thou
shalt
finde
Bookes
by
mee
compiled
:
so
that
though
the
wormes
of
the
earth
doe
eate
my
body
;
yet
men
shall
finde
my
heart
whole
amongst
these
Bookes
.
Once
againe
I
doe
require
thee
,
and
say
,
that
thou
oughtest
not
a
little
to
esteeme
the
key
which
I
giue
thee
:
for
wise
men
at
the
houre
of
their
death
,
alwayes
recommend
that
which
they
best
loue
,
to
them
which
in
their
liues
they
haue
most
loued
.
I
doe
confesse
,
that
in
my
Studie
thou
shalt
finde
many
things
with
mine
owne
hand
written
and
well
ordered
:
and
also
I
confesse
,
that
thou
shalt
finde
many
things
by
me
left
vnperfect
.
In
this
case
,
I
thinke
,
that
though
thou
couldest
not
write
them
,
yet
thou
shalt
worke
them
well
notwithstanding
;
and
by
these
meanes
thou
shalt
get
reward
of
the
Gods
for
working
them
.
Consider
,
Pompeian
,
that
I
haue
beene
thy
Lord
,
I
haue
beene
thy
Father-in-law
,
I
haue
beene
thy
Father
,
I
haue
beene
thy
Aduocate
,
and
aboue
all
,
that
I
haue
beene
thy
speciall
friend
,
which
is
most
of
all
:
for
a
man
ought
to
esteeme
more
a
faithfull
friend
,
then
all
the
Parents
of
the
world
.
Therefore
in
the
faith
of
that
friendshippe
I
require
,
that
thou
keepe
this
in
memorie
,
that
euen
as
I
haue
recommended
to
others
my
Wife
,
my
Children
,
my
Goods
,
and
Riches
:
So
I
doe
leaue
vnto
thee
in
singuler
recommendation
my
Honour
:
for
Princes
leaue
of
themselues
no
greater
memorie
,
then
by
the
good
learning
that
they
haue
written
.
I
haue
beene
eighteene
yeeres
Emperour
of
Rome
;
and
it
is
threescore
and
three
yeeres
that
I
haue
remayned
in
this
wofull
life
,
during
which
time
I
haue
ouercome
many
Battailes
,
I
haue
slayne
many
Pyrates
,
I
haue
exalted
many
good
,
I
haue
punished
many
euill
,
I
haue
wonne
many
Realmes
,
and
I
haue
destroyed
many
Tyrants
:
but
what
shall
I
doe
,
wofull
man
that
I
am
,
sith
all
my
companions
,
which
were
witnesses
with
me
of
all
these
worthy
feates
,
shall
be
companions
in
the
graue
with
the
greedy
wormes
?
A
thousand
yeeres
hence
,
when
those
that
are
now
aliue
shall
then
be
dead
,
what
is
hee
that
shall
say
,
I
saw
Marcus
Aurelius
triumph
ouer
the
Parthians
:
I
saw
him
make
the
buildings
in
Auentino
:
I
sawe
him
well
beloued
of
the
people
:
I
saw
him
father
of
the
Orphanes
:
I
saw
him
the
scourge
of
Tyrants
?
Truely
if
all
these
things
had
not
beene
declared
by
my
Bookes
,
or
of
my
friends
,
the
dead
would
neuer
haue
risen
againe
to
haue
declared
them
.
What
is
it
for
to
see
a
Prince
(
from
the
time
he
is
borne
,
vntill
the
time
hee
come
to
dye
)
to
see
the
pouertie
he
passeth
,
the
perills
he
endureth
,
the
euill
that
hee
suffereth
,
the
shame
that
he
dissembleth
,
the
friendshippe
that
hee
fayneth
,
the
teares
which
hee
sheddeth
,
the
sighes
that
hee
fetcheth
,
the
promises
that
hee
maketh
,
and
doth
not
endure
for
any
other
cause
the
miseries
of
this
life
:
but
onely
to
leaue
a
memorie
of
him
after
his
death
.
There
is
no
Prince
in
the
world
that
desireth
not
to
keepe
a
good
house
,
to
keepe
a
good
table
,
to
apparell
himselfe
richly
,
and
to
pay
those
that
serue
him
in
his
house
:
but
by
this
vaine
honour
,
they
suffer
the
water
to
passe
through
their
lippes
,
not
drinking
thereof
.
As
one
that
hath
proued
it
,
it
is
reason
that
I
bee
beloued
in
this
case
,
and
that
is
,
That
the
entent
of
Princes
to
conquere
strange
Realmes
,
and
to
permit
their
owne
to
suffer
wrongs
,
is
for
no
other
thing
,
but
because
that
the
commendations
which
they
speake
of
the
Princes
past
,
they
should
likewise
talke
the
same
of
them
that
bee
to
come
.
Concluding
therefore
my
minde
,
and
declaring
my
intention
,
I
say
,
that
the
Prince
that
is
Noble
,
and
desireth
to
leaue
off
himselfe
from
fame
,
let
him
consider
,
and
see
what
it
is
that
those
can
write
of
him
which
write
his
history
:
for
it
profiteth
little
,
that
hee
atchieue
great
affayres
by
the
sword
,
if
there
bee
no
Writer
to
set
them
forth
with
the
pen
,
and
afterwards
to
exalt
them
with
the
tongue
.
These
words
thus
spoken
by
the
Noble
Emperour
Marcus
Aurelius
,
he
gaue
the
key
of
his
Studie
to
the
Honourable
olde
man
Pompeianus
,
that
tooke
all
the
Writings
,
and
put
them
in
the
high
Capitoll
,
where
the
Romanes
honoured
them
,
as
the
Christians
the
holy
Scriptures
.
All
these
Writings
,
besides
many
others
,
perished
in
Rome
,
when
by
the
barbarous
it
was
destroyed
:
for
the
Gothes
(
vtterly
to
extinguish
the
name
of
Rome
)
destroyed
not
onely
the
walles
CHAP.
XIIII
.
Of
the
importunate
suite
of
the
Empresse
Faustine
,
to
the
Emperour
Marcus
Aurelius
,
concerning
the
Key
of
his
Closet
.
WE
haue
declared
,
how
the
Emperour
Marcus
Aurelius
had
his
Study
in
the
secretst
place
of
all
the
Palace
,
and
how
that
he
himselfe
did
keepe
the
key
.
It
is
to
be
vnderstood
,
that
hee
would
neuer
let
his
wife
,
his
children
,
nor
any
other
of
his
familiar
friends
come
into
it
:
for
he
sayd
,
I
had
rather
suffer
that
they
should
take
from
mee
my
treasures
,
then
that
any
man
should
turne
the
leaues
of
my
Bookes
.
It
chanced
,
that
on
a
day
the
Empresse
Faustine
,
being
great
with
childe
,
importuned
the
Emperour
much
,
by
all
the
meanes
shee
could
,
that
he
would
be
so
fauourable
vnto
her
,
as
to
giue
her
the
key
of
his
Studie
:
and
it
is
no
maruell
,
for
naturally
women
despise
that
which
is
giuen
them
,
&
lust
for
that
that
is
denied
them
.
Faustine
instantly
besought
him
,
not
once
,
but
many
times
,
not
onely
with
faire
words
,
but
with
abundant
teares
,
alleadging
vnto
him
these
reasons
:
I
haue
required
thee
sundry
times
,
that
thou
wouldest
giue
mee
the
key
of
thy
chamber
,
and
thou
hast
by
iesting
made
frustrate
my
request
,
the
which
thou
(
my
Lord
)
oughtest
not
to
haue
done
,
considering
that
I
am
with
childe
:
for
oftentimes
it
chanceth
,
that
that
wherefore
the
husband
reioyceth
this
day
,
to
morrow
he
doth
lament
.
Thou
oughtest
to
remember
that
I
am
that
Faustine
the
renowmed
,
the
which
in
thy
eyes
am
the
fayrest
,
and
of
thy
tongue
haue
beene
most
commended
,
of
thy
person
I
was
best
beloued
,
and
of
thy
heart
I
am
most
desired
:
then
since
it
is
true
,
that
thou
hast
me
so
deepely
in
heart
,
why
then
doubtest
thou
to
shew
mee
the
Writings
of
thy
Studie
.
Thou
dost
communicate
with
mee
the
secrets
of
the
Empire
,
and
thou
hidest
from
me
the
books
of
thy
study
.
Thou
hast
giuen
me
thy
tender
heart
of
flesh
,
and
now
thou
denyest
mee
the
hard
key
of
iron
:
now
I
must
needs
thinke
that
thy
loue
was
fayned
,
that
thy
words
were
double
,
and
that
thy
thoughts
,
were
others
then
they
seemed
:
for
if
they
had
been
otherwise
,
it
had
been
vnpossible
thou
shouldest
haue
denyed
mee
the
key
that
I
doe
aske
thee
;
for
where
loue
is
vnfayned
,
though
the
request
bee
merrily
asked
,
yet
it
is
willingly
graunted
.
It
is
a
common
custome
,
that
you
men
vse
to
deceiue
vs
simple
women
,
you
present
vs
with
great
gifts
,
you
giue
many
fayre
words
,
you
make
vs
faire
promises
,
you
say
you
will
doe
maruels
,
but
in
the
ende
you
doe
nothing
but
deceiue
vs
:
for
we
are
persecuted
more
of
you
,
than
of
any
others
.
When
men
in
such
wise
importune
the
women
,
if
the
women
had
I
know
not
why
thou
shouldest
put
thy
noble
heart
into
such
a
dangerous
fortune
,
wherby
both
thou
&
I
at
one
time
shuldperish
;
I
dying
so
yong
,
and
thou
in
losing
so
louing
a
wife
.
By
the
immortall
Gods
I
doe
beseech
thee
,
and
by
the
mother
Berecinthia
I
coniure
thee
,
that
thou
giue
me
the
key
,
or
that
thou
let
me
enter
into
the
Study
;
and
stick
not
with
me
thy
wife
in
this
my
small
request
,
but
change
thy
opinion
:
for
al
that
which
without
consideration
is
ordayned
,
by
importunate
suite
may
bee
reuoked
.
We
see
daily
that
men
by
reading
in
Bookes
,
loue
their
children
;
but
I
neuer
sawe
heart
of
man
fall
in
such
sort
,
that
by
reading
and
looking
in
Bookes
,
hee
should
despise
his
children
:
for
in
the
ende
,
Bookes
are
by
the
words
of
others
made
;
but
children
are
with
their
own
proper
bloud
begotten
.
Before
that
any
thing
of
wisedome
is
begunne
,
they
alwaies
regard
the
inconueniences
that
may
follow
:
therefore
if
thou
wilt
not
giue
mee
this
key
,
and
that
thou
art
determined
to
be
stubborne
still
in
thy
will
,
thou
shalt
lose
thy
Faustine
,
thou
shalt
lose
so
louing
a
wife
,
thou
shalt
lose
the
creature
wherewith
she
is
bigge
,
thou
shalt
lose
the
authoritie
of
thy
Palace
,
thou
shalt
giue
occasion
to
all
Rome
to
speake
of
thy
wickednesse
,
and
this
griefe
shall
neuer
depart
from
thy
heart
:
for
the
heart
shall
neuer
bee
comforted
,
that
knoweth
,
that
he
only
is
the
occasion
of
his
owne
griefe
.
If
the
Gods
doe
suffer
it
by
their
secret
indgements
,
and
if
my
wofull
mishappes
deserue
it
,
and
if
thou
(
my
Lord
)
desirest
it
for
no
other
cause
,
but
euen
to
doe
after
thy
will
,
for
denying
me
this
key
,
I
should
dye
:
I
would
willingly
dye
.
But
of
that
,
I
thinke
,
thou
wilt
repent
:
for
it
chanceth
often
times
to
wise
men
,
That
when
remedy
is
gone
,
the
repentance
commeth
suddenly
:
and
then
it
is
to
late
(
as
they
say
)
to
shutte
the
Stable
doore
,
when
the
Steede
is
stolne
.
I
maruell
much
at
thee
(
my
Lord
)
why
thou
shouldest
shew
thy selfe
so
froward
in
this
case
,
since
thou
knowest
,
that
all
the
time
wee
haue
beene
together
,
thy
will
and
mine
hath
alway
beene
one
!
If
thou
wilt
not
giue
me
thy
key
,
for
that
I
am
thy
welbeloued
Faustine
:
if
thou
wilt
not
let
mee
haue
it
,
since
I
am
thy
deare
beloued
wife
:
if
thou
wilt
not
giue
it
me
,
for
that
I
am
great
with
childe
,
I
beseech
thee
giue
it
mee
in
vertue
of
the
ancient
law
:
for
thou
knowest
it
is
an
inuiolate
lawe
among
the
Romanes
,
that
a
man
cannot
deny
his
wife
with
child
Then
if
this
thing
bee
true
(
as
it
is
true
indeede
)
why
wilt
thou
that
the
lawes
of
strange
children
should
bee
kept
,
and
that
they
should
be
broken
to
thine
owne
children
?
Speaking
according
to
the
reuerence
that
I
owe
vnto
thee
,
though
thou
wouldest
,
I
will
not
;
though
thou
doest
it
,
I
will
not
agree
therunto
:
&
though
thou
dost
command
it
,
in
this
case
I
will
not
obey
thee
:
for
if
the
husband
doe
not
accept
the
iust
request
of
his
wife
,
the
wife
is
not
bound
to
obey
the
vniust
commaundement
of
her
husband
.
You
husbands
desire
that
your
wiues
should
serue
you
,
you
desire
that
your
wiues
should
obey
you
in
all
,
and
ye
will
condiscend
to
nothing
that
they
desire
.
You
men
say
,
that
wee
women
haue
no
certaintie
in
our
loue
:
but
indeede
you
haue
no
loue
at
all
:
For
by
this
it
appeareth
,
that
your
loue
is
fayned
,
in
that
it
no
longer
continueth
then
your
desires
are
satisfied
.
You
say
furthermore
,
that
the
women
are
suspitious
,
and
that
is
true
in
you
all
,
men
may
see
,
and
not
in
vs
:
for
none
other
cause
there
are
are
so
many
euill
marryed
in
Rome
,
but
because
their
husbands
haue
of
them
such
euill
opinions
.
There
is
a
great
difference
betweene
the
suspition
of
the
woman
,
and
the
jealousie
of
the
man
:
for
a
man
will
vnderstand
the
suspition
of
the
woman
;
it
is
no
other
thing
,
but
to
shew
to
her
husband
that
she
loueth
him
with
all
her
heart
:
for
the
innocent
women
know
no
others
,
desire
no
others
but
their
husbands
onely
;
and
they
would
that
their
husbands
should
know
none
others
,
nor
search
for
any
others
,
nor
loue
any
others
,
nor
will
any
others
,
but
them
onely
:
for
the
heart
that
is
bent
to
loue
one
only
,
would
not
that
into
that
house
should
euter
any
other
.
But
you
men
know
so
many
means
,
and
vse
so
many
subtilties
,
that
you
praise
your selues
for
to
offend
them
,
you
vaunt
your selues
to
deceiue
them
,
and
that
it
is
true
,
a
man
can
in
nothing
so
much
shew
his
noblenes
,
as
to
sustaine
and
fauour
a
Curtizan
.
The
husbands
please
their
wiues
speaking
vnto
them
some
merry
words
,
and
immediately
,
their
backes
being
turned
,
to
another
they
giue
both
their
bodies
and
their
goods
.
I
sweare
vnto
thee
(
my
Lord
)
that
if
women
had
the
libertie
and
authoritie
ouer
men
,
as
men
haue
ouer
women
,
they
should
finde
more
malice
,
deceitfulnesse
and
craft
by
them
committed
in
one
day
,
then
they
should
find
in
the
women
all
the
dayes
of
their
life
.
You
men
say
,
that
women
are
euill
speakers
,
it
is
true
indeede
that
your
tongues
are
none
other
,
but
the
stings
of
Serpents
:
for
yee
doe
condemne
the
good
men
,
and
defame
the
Romane
women
.
And
thinke
not
(
if
you
speake
euill
of
other
women
)
to
excuse
your
owne
:
for
the
man
that
by
his
tongue
dishonoureth
strange
Sith
wee
women
goe
little
out
of
the
house
,
wee
trauaile
not
farre
:
and
sith
wee
see
few
things
,
though
wee
would
,
wee
cannot
bee
euill
tongued
:
But
you
men
heare
much
,
you
see
much
,
you
know
much
,
you
wander
abroad
much
,
and
continually
you
murmure
.
All
the
euill
that
wee
silly
women
can
doe
,
is
to
listen
to
our
friendes
when
they
are
vexed
,
to
chide
our
seruants
when
they
are
negligent
,
to
enuy
our
neighbours
if
they
be
fayre
,
and
to
curse
those
that
doe
vs
iniurie
:
finally
,
though
wee
speake
euill
,
wee
cannot
murmure
,
but
at
those
that
dwell
in
the
same
Streete
where
wee
dwell
.
But
you
men
defame
your
wiues
by
suspition
,
you
dishonour
your
neighbours
in
your
words
,
you
speake
against
strangers
with
crueltie
,
you
neyther
keepe
faith
nor
promise
to
your
wiues
,
you
shew
your selues
extreme
against
your
enemies
,
you
murmure
both
at
those
that
bee
present
,
and
also
at
them
that
be
absent
:
finally
,
on
the
one
part
you
are
so
double
,
and
on
the
other
part
you
are
so
vnthankefull
,
that
to
those
whom
you
desire
,
you
make
fayre
promises
,
and
those
,
whose
bodies
you
haue
enioyed
,
you
little
esteeme
.
I
confesse
that
the
woman
is
not
so
good
as
shee
ought
to
bee
,
and
that
it
is
necessary
that
she
should
be
kept
I
haue
talked
longer
then
I
thought
,
and
haue
saide
more
boldly
then
I
ought
,
but
pardon
me
(
my
Lord
)
for
my
intention
was
not
to
vex
thee
,
but
to
perswade
thee
:
for
in
the
end
he
is
a
foole
that
taketh
that
for
iniury
,
which
passeth
betweene
the
man
and
the
wife
in
secret
.
I
stick
alwaies
to
my
first
point
,
&
if
it
neede
,
once
againe
I
require
thee
that
thou
wilt
giue
me
the
Key
of
thy
studie
:
and
if
thou
doe
otherwise
,
(
as
thou
mayest
)
thou
shalt
doe
such
a
thing
,
as
thou
oughtest
not
to
doe
.
I
am
not
angry
so
much
for
that
thou
doest
,
as
for
the
occasion
thou
giuest
me
.
Therefore
to
auoyde
the
perill
of
my
deliuerie
,
and
to
take
from
me
all
suspition
,
I
pray
thee
(
my
Lord
)
deliuer
me
the
key
of
thy
studie
:
for
otherwise
I
cannot
be
perswaded
in
my
hart
,
but
that
you
haue
a
woman
locked
in
your
studie
.
For
men
that
in
their
youth
haue
beene
vnconstant
,
though
the
apparell
that
they
haue
be
not
worne
,
yet
notwithstanding
they
desire
to
haue
new
.
Therefore
once
againe
to
preserue
mee
from
perill
in
my
deliuery
,
and
to
lighten
my
heart
of
this
thought
,
it
shall
be
well
done
that
you
let
mee
enter
into
your
studie
.
CHAP.
XV.
¶
The
Aunswere
of
the
Emperour
to
Faustine
,
concerning
her
demand
of
the
key
of
the
Studie
.
THe
Emperor
hearing
the
wordes
of
Faustine
,
and
seeing
that
shee
spake
them
so
earnestly
,
that
shee
bathed
her
woefull
words
with
bitter
teares
,
determined
also
to
answere
her
as
earnestly
,
and
saide
vnto
her
these
wordes
.
Wife
Faustine
,
thou
hast
tolde
mee
all
that
thou
wouldest
,
and
I
haue
hearde
all
thy
complaint
.
Therefore
I
desire
thee
now
to
haue
as
much
patience
to
heare
my
aunswere
,
as
I
haue
had
paine
to
heare
thy
demaund
.
And
prepare
thy
eares
to
heare
my
words
,
as
I
haue
listned
mine
to
heare
thy
Follie.
For
in
like
matter
,
when
the
tong
doth
apply
it selfe
to
speake
any
word
,
the
eares
ought
immediately
to
prepare
them
to
heare
it
,
for
to
make
aunswere
.
For
this
is
most
sure
,
that
he
that
speaketh
what
hee
would
,
shall
heare
what
hee
would
not
.
Before
I
tell
thee
what
thou
art
,
and
what
thou
oughtest
to
bee
,
I
will
first
tell
thee
what
I
am
,
and
what
I
ought
to
be
:
For
I
will
thou
vnderstand
Faustine
,
that
I
am
so
euill
,
that
that
the
which
mine
enemyes
doe
report
of
me
is
but
a
trifle
in
respect
of
that
which
my
Familiars
and
Friends
would
say
if
they
knew
me
.
To
the
end
the
Prince
be
good
,
hee
ought
not
to
be
couetous
of
Tributes
,
neyther
proude
in
commaundements
,
nor
vnthankfull
of
seruices
,
nor
to
be
forgetfull
of
the
Temples
:
hee
ought
not
to
be
deafe
to
heare
griefes
,
complaintes
,
and
quarrells
,
nor
cruell
to
Orphanes
,
nor
yet
negligent
in
affaires
.
And
the
man
that
shall
want
these
vices
,
shal
be
both
beloued
of
men
,
and
fauoured
of
the
Gods
.
I
confesse
first
of
all
that
I
haue
bin
couetous
.
For
indeed
those
which
with
many
troubles
annoy
Princes
least
,
and
with
Money
serue
them
most
,
are
of
all
other
men
best
beloued
.
Secondarily
,
I
confesse
that
I
am
proud
:
For
there
is
no
Prince
at
this
day
in
the
world
so
brought
vnder
,
but
when
Fortune
is
most
lowest
,
he
hath
his
heart
very
hanghtie
.
Thirdly
,
I
confesse
that
I
am
vnthankfull
:
for
amongst
vs
that
are
Princes
,
the
seruices
that
they
doe
vnto
vs
are
great
,
and
the
rewardes
that
we
giue
vnto
them
are
small
.
Fourthly
,
I
doe
confesse
that
I
am
an
euill
founder
of
Temples
:
for
amongst
vs
that
are
Princes
,
wee
doe
not
Sacrifice
vnto
the
Gods
very
often
,
vnlesse
it
be
when
we
see
our selues
to
be
enuironned
with
enemyes
.
Fiftly
,
I
confesse
that
I
am
negligent
to
heare
the
plaintes
of
the
oppressed
:
for
the
Flatterers
haue
towards
theys
Princes
more
easie
audience
by
their
Flattery
,
then
the
poore
,
pleading
to
declare
theyr
complaintes
by
truth
.
Sixtly
,
I
confesse
that
I
am
carelesse
for
the
Orphanes
:
For
in
the
Courtes
and
Pallaces
of
Princes
the
Rich
and
mightie
are
most
familiar
;
but
the
miserable
and
poore
Orphanes
are
scarcely
heard
.
Seuenthly
,
I
confesse
that
I
am
negligent
in
dispatching
Poore
mens
causes
:
For
the
Princes
oft
times
,
not
prouiding
in
time
for
their
affaires
,
many
great
perills
ensue
to
theyr
Realmes
.
Now
marke
here
Faustine
:
how
I
haue
tolde
thee
,
what
(
according
to
reason
)
I
ought
to
bee
,
and
what
according
to
the
sensualitie
I
am
:
and
maruell
not
although
I
confesse
mine
error
.
For
the
man
that
acknowledgeth
his
fault
,
giueth
hope
of
amendment
.
And
let
vs
come
to
talke
of
thee
,
and
by
that
I
haue
spoken
of
me
,
thou
mayest
iudge
of
thy selfe
:
For
we
men
are
so
euill
conditioned
,
that
we
behold
the
vttermost
the
offences
of
an
another
,
but
wee
will
not
heare
the
faultes
of
our selues
.
It
is
a
true
thing
my
wife
Faustine
,
that
when
a
woman
is
merry
,
she
alwaies
speaketh
more
with
her
tong
,
then
shee
knoweth
in
her
heart
.
For
women
light
of
tongue
speak
many
things
in
companie
,
the
which
they
doe
lament
after
when
they
are
alone
.
All
the
contrarie
commeth
to
wofull
men
,
for
they
do
not
speak
the
halfe
of
their
griefes
:
because
their
heauy
and
wofull
hearts
commaundeth
their
eyes
to
weepe
,
and
tongs
to
be
silent
.
Vaine
and
foolish
men
,
by
vaine
and
foolish
words
doe
publish
their
vaine
This
is
one
difference
whereby
the
wise
men
are
knowne
from
those
that
be
simple
,
that
is
to
say
:
That
the
wise
man
to
one
that
asketh
him
a
Question
,
answereth
slowly
and
grauely
,
and
the
simple
man
(
though
he
be
not
asked
)
aunswereth
quicke
and
lightly
.
For
in
the
house
where
Noblenes
and
wisedome
are
,
they
giue
riches
without
measure
,
but
they
giue
wordes
by
ounces
.
I
haue
told
thee
all
this
Faustine
,
because
thy
wordes
haue
wounded
me
in
such
sort
,
thy
teares
in
such
wise
haue
compelled
mee
,
and
thy
vaine
iudgements
haue
wearyed
mee
so
much
,
that
I
cannot
say
what
I
would
,
nor
I
thinke
thou
canst
perceiue
what
I
say
?
Those
which
wrote
of
Marriage
,
wrote
many
things
,
but
they
wrote
not
so
many
troubles
in
al
their
bookes
,
as
one
woman
causeth
her
Husband
to
feele
in
one
day
.
The
auncients
spake
well
,
when
they
reasoned
of
Marriages
:
for
at
all
times
when
they
talked
of
Marriage
,
at
the
beginning
they
put
these
words
Doest
thou
thinke
Faustine
,
that
it
is
a
small
trouble
for
the
Husband
to
suffer
ths
brawlings
of
his
wife
?
to
indure
her
vaine
words
?
to
beare
with
her
fond
words
?
to
giue
her
what
she
requireth
?
to
seeke
that
she
desireth
?
and
to
dissemble
with
all
her
vanities
?
Truely
it
is
so
vnpatient
a
trouble
,
that
I
would
not
desire
any
greater
reuengement
of
my
enemy
,
then
to
see
him
marryed
with
a
brawling
wife
.
If
the
Husband
be
proud
,
you
doe
humble
him
:
For
there
is
no
proude
man
,
whatsoeuer
hee
be
,
but
a
fierce
woman
will
make
him
stoupe
.
If
the
Husband
be
foolish
,
you
restore
him
to
his
senses
againe
:
For
there
is
no
greater
wisedome
in
the
World
,
then
to
knowe
how
to
endure
a
brawling
woman
.
If
the
Husband
be
wilde
,
you
make
him
tame
:
For
the
time
is
so
much
that
you
occupy
in
brawling
that
hee
can
haue
no
time
to
speake
.
If
the
husband
be
slow
,
you
make
him
runne
:
for
he
desireth
so
much
your
contentation
in
heart
,
that
the
wofull
man
cannot
eate
in
quiet
,
nor
sleepe
in
rest
.
If
the
Husband
be
a
talker
,
you
make
him
dumbe
:
for
the
flouts
and
mockes
that
you
giue
him
at
euery
word
are
so
many
in
number
,
that
he
hath
none
other
remedie
,
but
to
refraine
his
tongue
.
If
the
Husband
bee
suspitious
,
you
make
him
change
his
minde
:
For
the
Trifles
that
you
aske
at
euery
houre
are
such
,
and
so
many
,
and
you
therewith
so
selfe-willed
,
that
hee
dare
not
tell
what
hee
seeth
in
his
owne
house
.
If
the
husband
be
a
wanderer
abroad
,
you
make
him
forthwith
a
bider
at
home
:
for
you
looke
so
ill
vnto
the
house
and
goods
,
that
hee
findeth
no
other
remedie
but
to
bee
alwayes
at
home
.
If
the
Husband
bee
vicious
,
you
restraine
him
immediately
:
for
you
burden
his
heart
with
so
manie
thoughts
,
that
his
bodie
hath
no
delight
to
vse
any
pleasure
.
Finally
,
(
I
say
)
that
if
the
husband
be
peaceable
,
within
short
space
you
make
him
vnquiet
:
for
your
paines
are
such
,
so
many
,
and
so
continuall
,
that
there
is
no
heart
can
wholly
dissemble
them
,
nor
Tongue
that
vtterly
can
keepe
them
secret
.
Naturally
women
haue
in
all
things
the
spirite
of
contradiction
,
for
so
In
mine
opinion
,
the
men
that
are
wise
,
and
will
obtaine
that
which
they
desire
of
their
wiues
:
Let
them
not
demaunde
of
them
that
which
they
would
obtaine
,
if
they
will
come
to
obtaine
their
desire
.
For
vnto
them
which
are
diseased
,
the
letting
of
Bloud
is
most
profitable
,
when
the
veyne
in
the
contrary
side
is
opened
.
It
is
no
other
thing
to
be
let
bloud
in
the
contrary
side
,
but
to
ask
of
the
woman
with
his
mouth
,
the
contrarie
of
that
which
he
desireth
with
his
heart
:
for
otherwise
,
neyther
by
faire
words
of
his
mouth
,
nor
by
the
bitter
teares
of
his
eyes
,
he
shal
neuer
obtaine
that
which
his
heart
desireth
.
I
confesse
Faustine
,
it
is
a
pleasant
sport
to
behold
the
young
babes
,
and
thou
canst
not
denie
mee
,
but
it
is
a
cruell
torment
to
endure
the
importunities
of
their
Mothers
.
Children
now
and
then
minister
vnto
vs
occasions
of
pleasures
,
but
you
that
are
theyr
Mothers
neuer
doe
any
thing
,
but
that
which
turneth
vs
to
trouble
.
It
is
much
pleasure
to
the
Husband
when
he
commeth
home
to
finde
the
house
cleane
swept
,
to
find
the
Table
couered
,
and
to
finde
the
meate
ready
dressed
:
this
is
to
be
vnderstood
,
if
all
other
things
be
well
.
But
what
shall
we
say
when
he
seeth
the
contrarie
:
and
that
he
findeth
his
children
weeping
,
his
,
neighbours
offended
,
his
Seruants
troubled
,
and
aboue
all
,
when
hee
findeth
his
Wife
brawling
?
Truly
it
is
better
to
the
wofull
Husband
,
to
goe
his
way
fasting
:
then
to
tarrie
and
eate
at
home
with
brawling
.
I
durst
take
vppon
mee
to
cause
that
all
marryed
men
would
be
content
to
forbeareal
the
pleasures
of
the
Children
,
with
condition
that
they
might
be
Free
from
the
annoyance
of
the
Mothers
:
for
in
the
ende
the
pleasures
of
the
children
endeth
quickly
with
laughter
,
but
the
griefes
of
the
mothers
endureth
all
their
life
with
sorrow
.
I
haue
seene
one
thing
in
Rome
,
wherein
I
was
neuer
deceyued
,
which
is
,
that
though
men
commit
great
offences
in
this
World
,
yet
God
deferreth
the
punishment
thereof
vntill
another
:
But
if
for
any
womans
pleasure
we
commit
any
faulte
,
God
permitteth
that
by
the
same
woman
,
in
this
world
we
shall
suffer
the
paine
.
There
is
no
crueller
enemy
to
to
man
,
nor
more
troublessome
to
liue
withall
,
then
the
woman
is
that
hee
keepeth
in
his
house
:
for
if
hee
suffer
her
once
to
haue
her
owne
will
,
then
let
him
be
assured
neuer
after
to
bring
her
vnto
obedience
.
The
young
men
of
Rome
follow
the
Ladies
of
Capua
,
but
they
may
well
repent
them
:
For
there
was
neuer
man
that
haunted
of
any
long
time
the
company
of
women
,
but
in
the
end
to
their
procurement
,
either
by
death
or
with
infamie
he
was
defaced
.
For
the
Gods
esteeme
the
Honour
aboue
all
things
,
and
as
they
suffer
the
wickednesse
of
the
euill
men
,
so
wee
see
the
sharpe
punishments
that
they
ordaine
for
them
.
I
am
well
assured
Faustine
of
one
thing
(
and
I
do
not
speake
it
by
heare
say
,
)
but
because
continually
I
haue
prooued
it
,
and
it
is
,
that
the
Husband
which
condiscendeth
to
all
that
the
Wife
desireth
,
causeth
his
wife
to
do
nothing
of
that
her
husband
commaundeth
.
For
there
is
nothing
that
keepeth
a
woman
more
vnder
obedience
to
her
Husband
,
then
when
oftentimes
he
denyeth
with
sharpe
words
,
her
vnlawfull
request
.
In
my
opinion
it
is
much
crueltie
of
the
barbarous
,
to
keepe
(
as
they
doe
)
theyr
wiues
like
slaues
:
but
it
is
much
more
follie
of
the
Romaines
,
to
keepe
them
(
as
they
doe
,
)
like
Ladies
.
The
flesh
ought
not
to
bee
so
leane
that
it
be
in
eating
drie
,
nor
yet
so
fatte
that
there
be
no
leane
:
but
it
would
participate
both
of
the
fatte
and
of
the
leane
,
to
the
intent
it
might
giue
the
more
nourishment
.
I
meane
,
that
the
man
of
vnderstanding
ought
not
to
keepe
his
Wife
so
short
,
that
shee
should
seeme
to
be
his
seruant
,
nor
yet
to
giue
her
so
much
libertie
,
that
she
becometh
his
Mistresse
.
For
the
Husband
that
suffereth
his
Wife
to
commaund
more
then
shee
ought
,
is
the
cause
why
hee
himselfe
afterwardes
is
not
esteemed
as
he
should
be
.
I
Behold
Faustine
,
you
women
are
in
all
things
so
extreame
,
that
for
a
little
fauour
you
waxe
proude
:
and
for
a
little
displeasure
you
become
great
enemies
.
There
is
no
Woman
that
willingly
O
what
and
how
many
women
haue
I
seene
in
Rome
,
the
which
thogh
they
had
two
thousand
pound
of
Rent
in
their
heads
,
yet
they
had
three
thousand
follyes
in
their
heads
:
and
the
worst
of
all
is
,
that
oft
times
her
Husband
dyeth
,
and
she
looseth
her
Rent
,
yet
for
all
that
ceaseth
not
her
follie
.
Now
listen
Faustine
,
and
I
wil
tell
thee
more
.
All
women
will
speake
,
and
they
will
that
others
be
silent
.
All
wil
commaund
,
and
will
not
that
they
be
commanded
,
and
they
will
that
all
be
captiues
to
them
.
All
will
gouerne
,
and
will
not
be
gouerned
.
Finally
,
they
all
in
this
one
thing
agree
,
and
that
is
,
that
they
wil
cherish
them
that
they
loue
,
&
reuenge
them
of
those
that
they
hate
.
Of
that
which
before
is
said
it
may
be
gathered
,
that
they
make
Fooles
and
Slaues
of
the
young
and
vaine
men
which
followe
them
,
and
persecute
the
Wise
men
,
as
enemies
that
flye
them
.
For
in
the
ende
where
they
loue
vs
moste
,
their
loue
may
bee
measured
:
but
where
as
they
hate
vs
least
,
their
hate
exceedeth
reason
.
In
the
Annales
of
Pompeius
I
remember
I
haue
read
,
and
do
note
one
thing
worthie
of
knowledge
,
that
These
Barbarous
had
therefore
a
law
among
them
,
that
euery
neighbor
had
in
those
mountaines
two
Caues
:
for
the
sharpnes
of
the
hills
permitted
The
historie
saith
in
that
place
,
that
an
auncient
man
aunswered
him
,
saying
:
Beholde
Pompeius
,
that
the
gods
haue
giuen
short
life
vnto
vs
that
bee
present
,
in
respect
of
that
which
hee
gaue
to
our
Fathers
that
are
past
:
and
since
we
liue
but
fortie
or
fiftie
yeares
at
the
vttermost
,
wee
desire
to
enioy
those
dayes
in
peace
:
For
the
life
is
so
short
,
and
our
trouble
so
long
that
we
haue
smal
time
to
reioyce
in
peace
after
we
returne
from
the
warres
.
It
is
true
that
amongst
you
Romaines
which
enioy
pleasures
and
riches
,
life
seemeth
too
shorte
,
but
vnto
vs
that
haue
toyle
with
pouertie
,
life
seemeth
too
long
:
For
throughout
all
the
yeare
wee
neuer
keepe
such
solemne
Feasts
,
as
when
one
passeth
out
of
his
life
.
Consider
Pompeius
that
if
men
liued
many
yeares
,
there
shold
be
time
to
laugh
and
weepe
,
to
bee
good
and
to
be
euill
,
to
be
poore
and
to
be
rich
,
to
be
merrie
and
sad
,
to
liue
in
peace
and
warre
:
but
why
wil
men
seek
contention
in
their
life
,
since
it
is
so
short
?
In
keeping
with
vs
(
as
you
doe
)
our
owne
wiues
,
in
liuing
wee
should
die
,
for
the
nights
should
passe
in
hearing
their
complaints
,
and
the
dayes
in
suffering
their
brawlings
:
but
keeping
them
as
we
doe
,
we
see
not
their
heauie
countenance
,
wee
heare
not
the
crying
of
our
children
,
wee
heare
not
their
grieuous
complaintes
,
nor
listen
vnto
their
sorrowfull
words
,
neyther
wee
are
troubled
with
their
importunate
suites
,
and
yet
the
Children
are
nourished
in
peace
,
&
the
father
followeth
the
warres
:
so
that
they
are
well
,
and
we
are
better
.
This
was
the
aunswer
that
this
old
man
gaue
,
at
the
request
of
the
great
Pompeius
,
Truely
Faustine
I
say
,
that
though
wee
call
the
Messagetes
Barbarous
,
in
this
case
they
know
more
then
the
Latines
.
For
he
that
is
free
from
a
brawling
woman
,
hath
escaped
no
small
pestilence
.
I
aske
thee
now
Faustine
,
since
those
barbarous
could
not
agree
,
nor
would
not
haue
their
wiues
with
them
in
those
sharpe
mountains
,
how
shall
we
other
agree
and
please
you
that
liue
in
these
pleasures
in
Rome
?
One
thing
I
will
tell
thee
Faustine
,
and
I
beseech
the
Gods
that
thou
maiest
vnderstand
it
,
which
is
.
If
the
beastly
motions
of
the
Flesh
did
not-force
men
to
will
,
and
also
to
desire
women
,
I
doubt
whether
there
should
be
any
woman
in
the
world
beloued
or
suffered
.
For
though
nature
giueth
them
gifts
worthie
to
be
beloued
:
yet
they
through
their
smal
discretion
cause
themselues
to
bee
hated
.
If
the
gods
had
made
this
loue
voluntarie
,
as
they
made
it
naturall
,
so
that
we
might
haue
loued
as
wee
would
,
and
left
againe
at
our
pleasure
:
that
man
ought
worthily
to
haue
beene
punished
,
which
for
the
loue
of
any
woman
would
put
his
life
in
daunger
.
The
Gods
haue
kept
this
great
secret
vnto
themselues
,
and
the
misery
that
they
gaue
vnto
men
is
very
great
:
since
that
vnto
so
weake
Flesh
,
hee
gaue
so
strong
a
heart
,
the
which
doth
procure
that
which
doth
vs
harme
,
and
followeth
that
which
we
ought
to
abhorre
.
This
is
an
other
secret
,
that
all
men
know
when
they
offend
,
but
I
see
no
man
that
seeketh
amendment
:
for
I
heare
all
complaine
of
the
flesh
,
and
yet
I
see
all
like
Butchers
followe
the
flesh
:
and
when
it
can
do
least
good
,
then
it
is
most
greedie
.
I
enuie
not
the
Gods
liuing
,
nor
the
men
that
be
dead
,
saue
only
for
two
things
,
which
be
these
.
First
,
I
enuie
the
Gods
,
because
they
liue
without
feare
of
the
malicious
:
Secondarily
,
I
enuie
the
dead
,
for
that
they
liue
without
neede
of
Women
.
For
Women
are
so
corrupt
,
that
the
corrupt
all
:
and
they
be
such
mortall
plagues
,
that
both
flesh
and
heart
by
them
are
brought
to
ende
.
O
Faustine
,
the
loue
of
the
flesh
is
so
natural
to
the
flesh
,
that
when
from
you
the
body
flyeth
in
sport
,
wee
then
leaue
our
hearts
engaged
to
you
in
earnest
.
And
thogh
reason
as
reason
putteth
desire
to
fleight
,
yet
the
flesh
flesh
,
yeeldeth
it selfe
as
prisoner
.
CHAP.
XXVI
.
¶
The
Emperour
following
his
matter
admonisheth
men
of
the
great
daungers
which
ensue
vnto
them
by
excessiue
haunting
the
company
of
women
.
And
reciteth
certaine
rules
for
Marryed
men
,
which
(
if
they
obserue
)
may
cause
them
to
liue
in
peace
with
their
Wiues
.
I
Remember
that
in
my
youth
,
as
I
was
of
Flesh
,
I
trembled
for
seare
of
the
flesh
,
with
minde
neuer
to
returne
againe
,
and
I
do
confesse
that
ofte
times
I
reuolued
in
my
heart
,
many
holie
and
chaste
meditations
:
but
yet
notwithstanding
,
I
gaue
my
bodie
immediately
to
sundry
filthie
vices
.
It
is
a
naturall
thing
,
that
when
man
hath
committed
any
vice
,
forthwith
he
repenteth
him
of
his
deede
:
and
For
during
the
time
that
wee
liue
in
this
fraile
flesh
,
Sensualitie
beareth
so
great
a
rule
,
that
shee
will
not
suffer
Reason
to
enter
in
,
at
the
gate
.
There
is
no
man
in
Rome
,
(
if
a
man
doth
aske
him
)
but
wil
maruelto
declare
with
his
tongue
the
thoughts
that
he
hath
had
in
his
heart
,
in
especially
to
be
chaste
,
to
be
true
,
to
be
pacient
,
and
to
bee
vertuous
,
and
peraduenture
ye
talke
with
those
that
somewhat
communicate
with
them
,
and
let
a
man
enquire
of
his
neighbours
'
they
shall
finde
that
he
is
a
deeyuer'
a
lyar
,
and
a
blasphemer
.
Finally
,
they
deceyue
men
by
their
faire
wordes
,
and
offended
the
Gods
,
by
their
euill
works
.
It
profiteth
little
to
Blaze
vertues
with
wordes
,
if
the
hand
be
negligent
to
worke
them
in
deede
:
For
a
man
is
not
called
iust
,
onely
desiring
to
be
good
in
name
,
but
for
to
labour
to
be
vertuous
in
workes
.
The
trayterous
Worlde
in
no
one
thing
beguileth
wordlings
so
much
,
as
by
feeding
them
with
vaine
hope
:
saying
,
That
they
shall
haue
time
enough
to
be
vertuous
;
So
that
these
Oh
how
many
haue
promised
vnto
men
,
and
vowed
vnto
the
Gods
,
and
determined
with
themselues
,
that
before
so
many
dayes
they
would
begin
to
be
vertuous
?
whom
in
short
space
after
wee
haue
seene
to
engage
themselues
to
the
hungrie
wormes
of
the
earth
?
The
Gods
will
that
we
be
vertuous
:
and
for
the
contrarie
,
the
world
and
the
flesh
willeth
that
wee
be
vicious
.
Mee
thinketh
that
it
is
better
to
obey
the
Gods
,
then
to
doe
that
which
the
World
and
the
Flesh
desireth
:
for
the
praise
of
vertue
is
honour
,
and
the
paine
of
vice
is
infamie
.
If
thou
dost
consider
Faustine
,
thou
shalt
see
that
the
Gods
are
on
the
one
part
,
which
procureth
vs
to
vertues
,
and
on
the
other
part
is
the
world
and
the
flesh
,
which
enticeth
vs
vnto
vices
.
My
opinion
is
we
should
say
vnto
the
Gods
that
we
desire
to
bee
veriuous
,
and
that
wee
should
say
to
the
world
and
the
flesh
,
that
from
henceforth
we
will
giue
our selues
no
more
to
be
vicious
.
We
ought
in
such
case
to
satisfie
the
Gods
with
works
,
&
to
entertaine
the
world
and
the
flesh
with
words
:
that
I
let
thee
know
Faustine
,
that
all
that
I
haue
tolde
thee
,
I
haue
spoken
it
against
my selfe
:
for
alwayes
from
my
youth
I
had
a
good
mind
,
&
yet
for
all
that
I
haue
bin
ouerthrown
with
vices
Oh
how
manie
times
in
my
youth
I
knew
women
,
I
accompanyed
with
women
,
I
talked
with
women
,
and
belieued
women
:
the
which
in
the
ende
haue
deceyued
mee
,
misused
me
,
and
defamed
me
?
At
the
last
I
withdrew
my selfe
and
forsooke
them
:
but
I
doe
confesse
,
that
if
reason
kept
mee
from
their
houses
x.
dayes
,
sensualitie
kept
me
with
them
x.
weekes
.
Oh
cruell
Gods
,
oh
wicked
worlde
,
oh
fraile
flesh
,
tel
me
what
it
meaneth
Doest
thou
not
thinke
Faustine
,
that
I
consider
what
a
great
good
it
is
for
to
bee
good
,
and
what
an
euill
it
is
to
be
euill
?
But
what
shall
I
doe
wofull
man
,
since
at
this
day
there
is
not
so
cruell
a
scourge
of
my
honour
,
nor
so
great
an
enemie
of
my
renowme
,
as
mine
owne
flesh
is
,
the
which
against
me
doth
make
such
cruel
wars
?
wherfore
I
beseech
the
immortall
Gods
,
sith
my
being
here
is
against
my
will
,
that
they
do
defend
me
in
this
so
cruell
war
.
The
fraile
flesh
is
somwhat
to
blame
,
but
much
more
is
the
foolish
and
light
woman
in
faulte
.
For
if
men
were
certaine
that
women
were
chast
,
shamefast
,
&
solitary
,
they
would
not
dispose
their
hearts
,
their
bodyes
,
nor
bende
theyr
Bowes
to
shoote
at
their
Buttes
:
they
would
not
consume
their
time
to
folow
them
,
loose
their
goods
to
serue
them
,
neither
would
they
suffer
so
many
shames
to
slaunder
them
.
For
where
the
heart
hath
no
hope
to
obtaine
,
there
hee
will
giue
ouer
his
suite
.
But
what
shall
we
do
now
Faustine
(
I
pray
thee
tell
me
)
since
thou
knowest
better
then
I
,
that
the
shame
of
the
Romaine
women
is
now
gone
,
and
the
women
of
Italie
are
so
dissolute
,
that
though
men
do
not
regard
them
yet
they
do
entice
them
:
If
men
flie
,
they
call
them
:
if
men
go
backe
,
they
approach
:
if
men
are
sad
,
they
make
them
merrie
:
if
men
are
silent
,
they
force
them
to
speake
:
and
finally
,
men
beginne
their
loue
in
sporte
,
and
they
temper
it
in
such
sort
,
that
they
turne
it
all
into
earnest
.
I
let
thee
know
Faustine
,
that
the
meanes
whereby
Nature
worketh
in
man
is
very
straunge
:
but
the
shame
which
the
Gods
put
in
Women
,
is
more
maruellous
.
And
if
it
be
true
,
(
as
it
is
true
indeed
)
that
the
men
doe
lose
the
sting
of
the
Flesh
,
and
that
the
Women
doe
not
lose
the
shame
of
the
visage
:
I
thinke
it
is
impossible
that
there
should
bee
a
chaste
or
vertuous
woman
in
Rome
.
For
there
is
no
Common-wealth
more
vndone
,
then
that
where
the
women
haue
lost
their
shame
.
O
women
,
what
reason
haue
they
which
flie
from
you
,
which
are
weary
of
you
,
which
forsake
you
,
which
forget
you
,
which
make
themselues
straungers
,
and
furthermore
,
which
are
dead
and
buryed
.
For
the
hungrie
wormes
gnawe
in
in
the
graues
onely
,
the
fraile
and
slymie
flesh
of
the
dead
:
but
you
women
destroy
the
goods
,
honour
,
and
life
of
the
liuing
.
Oh
if
the
Noble
heart
knewe
what
euill
doth
follow
them
,
for
dallying
with
women
,
I
sweare
vnto
them
,
that
they
would
not
serue
them
continually
as
they
doe
serue
them
,
but
also
they
would
haue
no
lust
,
nor
desire
to
behold
them
.
What
wilt
thou
(
I
say
any
more
to
thee
Faustine
)
but
that
some
scape
out
of
your
hands
for
effeminate
&
slandered
,
others
hurte
by
your
tongues
,
others
persecuted
with
your
works
,
others
deceyued
with
your
contenances
,
others
despised
through
your
hatred
,
others
desperate
through
your
inconstancie
,
others
condemned
by
your
light
iudgements
,
others
troubled
throughly
our
vnkindenesse
:
Finally
,
those
that
escape
best
,
are
of
your
hearts
abhorred
,
and
through
your
follies
destoyed
.
Then
since
the
man
knoweth
that
he
must
passe
all
these
dangers
,
I
can
not
tell
what
foole
hee
is
,
that
will
eyther
loue
or
serue
you
?
For
the
brute
Beast
that
once
hath
felte
the
sharpe
teeth
of
the
dogges
,
will
vnwillingly
euermore
after
come
neare
vnto
the
stake
.
Oh
vnto
what
perill
doeth
he
offer
himself
,
which
continually
doth
haunt
the
company
of
women
?
For
as
much
as
if
hee
loue
them
not
,
they
despise
him
,
and
take
him
for
a
Foole.
If
hee
doth
loue
them
,
they
account
him
for
light
.
If
hee
forsake
them
,
they
esteeme
him
for
no
bodie
.
If
he
follow
them
,
These
things
so
seene
,
heard
,
and
so
knowne
,
what
shall
the
poore
and
miserable
men
doe
,
in
especially
,
if
he
be
a
man
of
vnderstanding
?
For
though
hee
would
absent
himselfe
from
women
,
the
flesh
doeth
not
giue
him
licence
:
and
though
hee
would
follow
Women
,
wisedome
will
not
condescend
.
Now
some
men
suppose
in
all
theyr
thoughts
,
that
by
seruices
and
pleasures
they
may
content
women
.
But
I
let
them
know
(
if
they
know
it
not
)
that
the
woman
is
neuer
contented
,
I
remember
that
it
is
six
yeares
past
since
Antonius
Pius
(
thy
Father
)
chose
me
to
bee
his
Sonne
in
law
,
and
that
thou
chosest
mee
for
thy
Husband
,
and
I
thee
for
my
wife
:
all
the
which
things
were
done
,
my
wofull
aduentures
permitting
it
,
and
Adrian
(
my
Lord
)
commaunding
it
.
The
good
Anthonius
Pius
gaue
his
onely
daughter
in
marriage
vnto
me
,
and
gaue
mee
likewise
his
Noble
Empire
with
great
treasures
:
Hee
gaue
mee
also
the
gardens
of
Vulcanali
,
to
passe
the
time
therein
.
But
I
thinke
on
both
sides
we
were
deceiued
:
He
in
chosing
mee
for
his
Sonne
in
law
,
and
I
,
in
taking
thee
for
my
wife
.
Oh
Fanstine
,
thy
Father
,
and
my
Father
in
law
,
was
called
Anthontus
Pius
,
because
to
all
hee
was
mercifull
,
saue
only
to
mee
,
vnto
whom
he
was
most
cruell
:
For
with
a
little
flesh
he
gaue
me
many
bones
.
And
I
confesse
the
truth
vnto
thee
,
that
now
I
haue
no
more
teeth
to
bite
,
nor
heate
in
my
stomacke
to
digest
:
and
the
worst
of
all
is
,
that
many
times
I
haue
thought
to
rage
on
my selfe
.
I
will
tell
thee
one
word
,
though
it
doeth
displease
thee
,
(
which
is
)
that
for
thy
beautie
thou
art
desired
of
manie
,
and
for
thy
euill
conditions
,
thou
art
despised
of
all
.
For
the
faire
women
are
like
vnto
Thou
knowest
well
Faustine
,
and
I
also
,
that
wee
saw
on
a
day
Drusio
,
and
Braxille
his
Wife
,
which
were
our
neighbours
,
and
as
they
were
brawling
together
,
I
spake
vnto
Drusio
such
wordes
;
What
meaneth
this
,
(
my
Lorde
Drusio
?
)
that
being
now
the
Feast
of
Berecinthia
,
and
being
as
we
are
adioyuing
to
her
house
,
and
present
before
so
honorable
an
assemblie
,
&
furthermore
,
thy
wife
being
so
faire
as
she
is
,
How
is
it
possible
there
should
bee
any
strife
betweene
you
?
Men
which
are
marryed
to
deformed
persons
,
to
the
ende
that
they
might
kil
them
quickly
,
should
always
fall
out
with
their
Wiues
:
but
those
that
are
married
to
faire
women
,
they
ought
alwayes
to
liue
together
,
in
ioy
and
pleasure
,
to
the
end
they
may
liue
long
.
For
when
a
faire
woman
dyeth
,
although
shee
haue
liued
an
hundred
yeares
,
yet
shee
dyeth
too
soone
,
and
on
the
contrarie
,
though
a
deformed
woman
liueth
but
a
small
time
,
yet
notwithstanding
shee
dyeth
too
late
.
Drusio
as
a
man
being
vexed
,
lifting
vp
his
eyes
vnto
the
heauens
,
fetching
a
grieuous
sigh
from
the
bottome
of
his
hart
,
said
these
words
as
followeth
The
Mother
Berecinthia
pardon
me
,
and
her
holy
house
also
,
and
all
the
companie
besides
,
forgiue
mee
:
for
by
the
immortall
gods
I
sweare
vnto
thee
,
that
I
had
rather
haue
beene
Marryed
with
a
Moore
of
Chalde
that
is
so
fowle
,
then
being
marryed
as
I
am
,
with
a
Romaine
beeing
very
faire
:
For
shee
is
not
so
faire
and
white
,
as
my
life
is
wofull
and
blacke
.
Thou
knowest
well
Faustine
,
that
when
Drusio
spake
these
wordes
,
I
did
wipe
the
teares
from
his
eyes
,
and
I
gaue
him
a
word
in
his
eare
,
that
hee
should
proceede
no
further
in
this
matter
:
For
such
women
ought
to
be
chastened
in
secret
,
and
afterwards
to
be
honoured
openly
.
Oh
thou
art
most
vnfortunate
Faustine
,
and
the
Gods
haue
euill
deuided
with
thee
,
giuing
thee
beautie
and
riches
to
vndoe
thy selfe
:
and
denying
thee
the
best
,
which
is
wisedome
and
good
conditions
to
keepe
thy
honor
.
O
what
euil
lucke
commeth
vnto
a
man
,
when
God
sendeth
him
a
faire
daughter
,
vnlesse
furthermore
the
Gods
doe
permit
that
shee
be
sage
,
and
honest
:
for
the
woman
which
is
yong
,
foolish
,
and
faire
,
destroyeth
the
Common-wealth
,
&
defameth
all
her
parentage
.
I
say
vnto
thee
againe
Faustine
,
that
the
gods
were
very
cruel
against
thee
since
they
swallowe
thee
vppe
by
the
goulfes
,
where
all
the
euill
perisheth
,
and
tooke
from
thee
all
the
sayles
and
I
haue
so
much
dissembled
with
thee
Faustine
,
that
I
can
no
more
:
but
I
confesse
vnto
thee
,
that
no
Husband
doth
suffer
his
wife
so
much
,
but
that
hee
is
bound
to
suffer
her
more
,
considering
that
hee
is
a
man
,
and
that
she
is
a
woman
.
For
the
man
which
willingly
goeth
into
the
bryers
,
he
must
thinke
before
to
endure
the
prickes
.
The
Woman
is
too
bolde
that
doeth
contend
with
her
Husband
:
but
that
Husband
is
more
foole
,
which
openly
quarrelleth
with
his
wife
.
For
if
shee
be
good
,
hee
ought
to
fauour
her
,
to
the
end
that
she
may
be
better
:
if
she
be
vnhappie
,
he
ought
to
suffer
her
,
to
the
end
she
be
not
worse
.
Truly
when
the
woman
thinketh
that
her
husband
taketh
her
for
eulll
,
it
is
a
great
occasion
to
make
her
to
be
worse
:
For
women
are
so
ambitious
,
that
those
who
commonly
are
euil
,
wil
make
vs
belieue
that
they
are
better
then
the
others
.
Belieue
me
Faustine
,
that
if
the
feare
of
the
gods
,
the
infamy
of
the
person
,
&
the
speech
of
men
,
do
not
restraine
the
woman
,
all
the
chastisements
of
the
worlde
,
will
not
make
her
refraine
from
vice
:
for
all
things
suffereth
chastisement
and
correction
,
the
woman
only
except
,
the
which
must
be
wonne
by
intreatie
.
The
heart
of
the
man
is
very
noble
,
and
that
of
the
woman
very
delicate
,
because
for
a
little
good
,
hee
will
giue
a
great
rewarde
:
and
for
a
great
offence
hee
will
giue
no
punishment
.
Before
the
wise
man
marieth
,
it
behoueth
him
to
beware
what
he
doth
,
and
when
hee
shall
determine
to
take
the
companie
of
a
Woman
,
he
ought
to
be
like
vnto
him
that
entreth
into
the
warre
,
that
determineth
with
himselfe
to
suffer
all
that
may
happen
,
bee
it
good
or
euill
.
I
doe
not
call
that
life
a
warre
without
a
cause
,
which
the
euill
married
man
leadeth
in
his
house
:
For
women
doe
more
hurt
with
their
tongues
,
then
the
enemyes
doe
with
theyr
swords
.
It
is
a
great
simplicity
for
a
wise
man
to
make
account
,
or
esteeme
O
Faustine
,
if
the
Romaine
women
would
alwayes
one
thing
,
that
they
would
procure
one
thing
,
that
they
would
bee
resolued
in
one
thing
,
although
it
were
to
our
great
charges
,
wee
should
haue
pleasure
to
condescend
vnto
their
desires
:
but
what
shall
wee
doe
?
since
that
which
now
pleaseth
you
,
a
while
after
displeaseth
you
?
that
which
you
aske
in
the
morning
,
yee
will
not
haue
at
noone
:
that
which
you
enioy
at
noone
dayes
,
doeth
trouble
you
in
the
night
:
that
which
in
the
night
you
loue
,
yee
care
not
for
in
the
morning
:
that
which
yesterday
ye
greatly
esteemed
,
to
day
asmuch
ye
despise
.
If
yee
desired
to
see
a
thing
the
last
yeare
,
this
yeare
ye
wil
not
heare
talke
of
it
:
that
which
before
made
you
to
reioice
,
doth
now
make
you
to
be
sad
:
that
which
yee
were
wont
and
ought
tolament
,
at
the
selfe
same
thing
,
a
man
seeth
you
laugh
.
Finally
,
ye
women
are
as
children
,
which
are
appeased
with
an
apple
,
and
casteth
the
golde
to
the
earth
,
as
not
weyghing
it
.
I
haue
diuers
times
thought
with
my selfe
,
if
I
could
say
,
or
write
any
good
Rule
,
in
keeping
the
which
I
might
teache
men
to
bee
quiet
in
their
houses
:
And
by
my
account
I
finde
(
hauing
experimented
it
also
with
thee
Faustine
,
)
that
it
is
vnpossible
to
giue
a
rule
to
Marryed
men
:
and
if
a
man
could
giue
them
,
they
should
scarcely
profite
therewith
,
since
theyr
Wiues
liue
without
rule
.
But
yet
notwithstanding
that
,
I
wil
declare
some
Rules
,
how
the
marryed
folks
should
keepe
themselues
in
their
houses
:
and
how
they
shall
,
(
if
they
list
)
,
auoyde
strifes
and
debates
betweene
them
.
For
the
Husbands
and
the
Wiues
hauing
warres
together
,
it
is
impossible
there
should
be
peace
in
the
Common-wealth
.
And
though
this
present
writing
hath
not
profited
me
,
vnluckie
and
vnfortunate
man
:
yet
it
may
profite
others
,
which
haue
good
wiues
.
For
oft
times
the
Medicin
I
know
well
Faustine
,
that
for
that
I
haue
saide
,
and
for
that
I
will
say
vnto
thee
,
thou
and
others
such
like
,
shall
greatly
enuie
me
.
Yee
will
marke
the
words
that
I
speake
,
more
then
the
intention
that
I
meane
:
but
I
protest
before
the
Gods
,
that
in
this
case
my
ende
is
for
no
other
intent
,
but
to
aduertise
the
good
,
whereof
there
are
a
great
manie
:
and
to
punish
the
euill
,
which
are
many
moe
.
And
although
perchaunce
neyther
the
one
nor
the
other
wil
belieue
that
my
intention
in
speaking
these
things
was
good
:
yet
therefore
I
will
not
cease
to
know
the
good
from
the
euil
,
and
to
choose
the
euill
from
the
good
.
For
in
my
fantasie
the
good-wife
is
as
the
Feasaunt
,
whose
feathers
wee
little
esteeme
,
and
regard
much
the
body
:
but
the
euill
woman
is
as
the
Marterne
,
whose
skin
we
greatly
esteem
,
and
vtterly
despise
the
Flesh
.
I
will
therefore
declare
the
Rules
,
whereby
the
Husbandes
may
liue
in
peace
with
their
owne
proper
wiues
.
The
Rules
are
these
.
THe
first
,
the
husband
must
needs
haue
patience
,
and
suffer
his
wife
The
second
,
the
Husband
ought
to
prouide
for
his
wife
(
according
to
his
abilitie
)
all
that
is
necessary
for
her
,
as
well
for
her
person
,
as
for
her
house
:
for
oft
times
it
chaunceth
,
that
women
seeking
things
necessarie
,
finde
things
superfluous
,
and
not
very
honest
.
The
third
,
the
Husband
ought
to
prouide
that
his
wife
doe
keepe
good
companie
:
for
women
oft
times
are
more
troubled
,
with
the
wordes
that
their
euill
Neighbours
speake
against
them
,
then
for
any
occasion
that
their
Husbands
giue
them
.
The
fourth
,
that
the
husband
ought
to
vse
a
meane
,
that
his
Wife
be
not
too
much
a
subiect
,
nor
that
she
stray
too
much
abroad
:
for
the
Woman
that
gaddeth
much
in
the
streetes
,
both
loseth
her
good
name
,
and
spendeth
his
goods
.
The
fifth
,
the
Husband
ought
to
take
heede
,
that
hee
striueth
not
so
with
his
wife
that
she
be
brought
past
shame
:
for
the
woman
that
towards
her
Husband
is
shamelesse
,
hath
no
respect
what
dishonestie
shee
committeth
.
The
sixt
,
the
Husband
ought
to
let
his
wife
vnderstand
that
he
doth
trust
her
:
for
the
woman
is
of
such
condition
,
that
that
which
a
wise
man
wold
not
shee
should
doe
,
shee
will
doe
soonest
:
and
that
wherein
she
should
take
paines
,
she
will
doe
nothing
.
The
seuenth
,
the
Husband
ought
to
bee
circumspect
,
that
hee
doe
not
wholly
trust
his
Wife
with
the
goods
and
treasours
of
the
house
,
nor
yet
vtterly
distrust
her
:
For
if
the
wife
haue
the
charge
of
the
goods
of
the
house
,
truely
shee
will
augment
little
,
and
if
the
Husband
doe
suspect
her
,
she
will
steale
much
.
The
eight
,
the
Husband
ought
to
looke
vpon
his
wife
merrily
,
and
at
other
times
againe
sadly
:
For
women
are
of
such
condition
,
that
when
their
Husbands
shew
them
a
merrie
countenance
they
loue
them
:
and
when
they
shewe
themselues
demure
,
they
feare
them
.
The
ninth
,
the
husband
ought
(
if
he
bee
wise
,
)
in
this
to
take
good
aduisement
,
that
his
wife
quarrell
not
with
his
neighbors
:
For
we
haue
ofttimes
seene
in
Rome
,
that
for
the
quarrell
of
his
Wife
against
his
neighbours
,
the
Husband
hath
lost
his
life
,
shee
hath
lost
her
goods
,
and
a
slaunder
hath
risen
throughout
the
Commonwealth
.
The
tenth
,
the
Husband
ought
to
be
so
patient
,
that
if
he
saw
his
wife
commit
any
fault
,
that
in
no
wise
he
shold
correct
her
openly
,
but
in
secret
:
For
the
husband
that
correcteth
his
wife
before
witnes
,
doth
as
he
which
spitteth
into
the
element
,
and
the
spittle
falleth
againe
into
his
eyes
.
The
eleuenth
,
the
Husband
ought
to
haue
much
temperance
,
lest
he
lay
hands
on
his
wife
to
punish
her
:
For
truly
the
wife
that
with
sharpe
words
doth
not
amend
,
with
all
the
chastisements
of
the
worlde
will
neuer
bee
good
.
The
twelfth
,
if
the
Husband
will
be
quiet
with
his
wife
,
he
ought
to
praise
her
before
his
neighbours
and
straungers
:
For
amongst
all
other
things
,
women
haue
this
propertie
,
that
of
all
they
would
be
praised
,
and
of
none
corrected
.
The
thirteenth
,
the
Husband
ought
to
beware
to
praise
any
other
then
his
owne
Wife
,
shee
beeing
present
:
For
women
are
of
this
condition
,
that
the
same
day
that
her
Husband
commendeth
anie
other
Woman
,
the
same
day
his
wife
will
cast
him
out
of
her
heart
,
thinking
that
he
loueth
another
and
despiseth
her
.
The
foureteenth
:
The
husband
ought
to
make
his
wife
beleeue
that
she
is
fayre
,
though
indeede
shee
bee
foule
:
for
there
is
betweene
them
no
greater
strife
,
then
to
thinke
that
her
husband
forsaketh
her
for
being
foule
.
The
fifteenth
:
The
husband
ought
to
put
his
wife
in
remembrance
of
the
infamy
that
they
speake
of
them
that
bee
euill
in
the
Citie
:
for
women
are
glorious
;
and
because
they
would
be
loth
that
men
should
talke
such
things
by
them
as
they
talke
of
others
,
peraduenture
they
will
refrayne
from
those
vices
that
others
commit
.
The
sixteenth
:
the
husband
ought
to
take
heede
that
his
wife
accept
no
new
friends
:
for
through
accepting
of
new
friends
,
there
grow
commonly
betweene
them
great
discention
.
The
seuenteenth
:
The
husband
ought
to
take
heede
that
his
wife
beleeue
that
he
loueth
not
them
whome
shee
hateth
:
for
women
are
of
such
a
condition
,
that
if
the
husbands
loueth
all
them
that
they
hate
,
immediately
they
will
hate
all
those
which
they
loue
.
The
eighteenth
:
The
husband
ought
sometime
in
matters
,
which
are
not
preiudiciall
vnto
him
,
confesse
himselfe
to
be
ouercome
:
for
women
desire
rather
to
be
counted
the
best
in
reasoning
,
(
though
it
be
of
no
value
)
then
to
haue
otherwise
a
greater
Iewell
giuen
them
.
In
this
sort
,
Faustine
,
I
will
say
no
more
to
thee
,
but
wish
,
that
thou
shouldest
see
what
I
see
,
and
feele
what
I
feele
:
and
aboue
all
,
that
my
dissimulation
should
suffice
to
amend
thy
life
.
CHAP.
XVII
.
The
Emperour
answereth
more
particularly
concerning
the
Key
of
his
Studie
.
NOw
Faustine
,
since
I
haue
the
olde
venome
from
my
heart
expelled
,
I
will
answere
to
thy
present
demand
:
for
vnto
demaunds
and
answeres
that
passeth
betweene
the
Sages
,
the
tong
ought
neuer
to
speake
word
,
but
that
first
he
aske
the
heart
licence
.
And
it
is
a
generall
rule
amongst
the
Phisitians
,
that
the
medicines
doe
not
profite
the
sicke
,
vnlesse
they
first
take
away
the
opilations
of
the
stomacke
,
I
meane
by
this
,
that
no
man
can
speake
to
his
friend
(
as
he
ought
)
vnlesse
before
hee
sheweth
what
thing
grieueth
him
:
for
it
is
better
to
repayre
the
roufes
of
the
houses
that
be
old
,
then
to
goe
about
to
build
them
new
.
Thou
requirest
,
Faustine
,
that
I
giue
thee
the
key
of
my
Studie
,
and
thou
dost
threaten
mee
,
that
if
I
giue
it
not
vnto
thee
,
that
thou
shalt
forthwith
bee
deliuered
.
I
maruell
not
at
that
thou
sayest
,
neyther
am
I
abasht
of
that
thou
demaundest
,
nor
yet
of
that
that
thou
wouldest
doe
:
for
you
women
are
very
extreame
in
your
desires
,
I
will
tell
thee
,
Faustine
,
the
occasion
why
this
lawe
was
made
in
Rome
,
and
thereby
thou
shalt
see
if
thou
deseruest
to
enioy
the
priuiledge
thereof
or
no
:
for
the
lawes
are
but
as
yokes
vnder
the
which
the
euill
doth
labour
,
and
the
wings
wherewith
the
good
doe
flye
.
The
case
thereof
was
such
,
that
Camillus
,
the
valiant
Captaine
,
went
forth
to
the
warres
,
hee
made
a
solemne
vow
to
the
mother
Berecinthia
,
that
if
the
Gods
gaue
him
the
victory
,
hee
would
offer
vnto
her
an
Image
of
siluer
:
and
after
Camillus
wanne
the
victory
,
and
that
he
would
haue
accomplished
his
vow
to
the
mother
Berecinthia
,
neyther
had
he
any
riches
,
nor
Rome
had
any
siluer
:
for
at
that
time
Rome
was
rich
of
vertues
,
and
poore
of
money
.
And
know
thou
,
Faustine
,
that
our
ancient
Fathers
were
deuout
towards
the
Gods
,
and
curious
in
repayring
the
Temples
,
the
which
they
esteemed
to
be
great
deuotions
:
and
they
were
in
such
sort
obserued
of
their
vowes
,
that
neither
for
sloth
nor
pouertie
they
would
omit
their
promises
towards
their
Gods
.
And
in
these
things
they
were
so
precise
,
that
they
graunted
to
no
man
any
triumph
,
vnlesse
he
did
sweare
that
he
had
vnto
the
Gods
made
a
vow
,
and
afterwards
also
proued
how
he
performed
it
.
At
that
time
flourished
in
Rome
many
vertuous
Romanes
,
and
many
Greeke
Philosophers
,
many
hardie
Captaines
,
and
many
sumptuous
Buildings
:
and
aboue
all
things
,
Rome
was
vnpeopled
of
malicies
,
and
adorned
with
vertuous
Ladies
.
The
Historiographers
made
(
and
not
without
a
cause
)
great
account
of
these
vertuous
Matrons
:
for
the
Common-wealth
hath
as
much
need
of
vertuous
Women
,
as
the
Warres
haue
of
valiant
Captaines
.
They
being
therefore
(
as
they
were
)
so
vertuous
and
so
Noble
Matrons
,
(
without
the
motion
of
any
woman
)
determined
all
to
goe
into
the
high
Capitoll
,
and
there
to
offer
all
their
Iewels
and
Treasures
that
they
had
,
their
Chains
,
their
Rings
,
their
Garments
,
their
Bracelets
,
their
Girdles
,
their
Buttons
,
and
Hangers
of
Gold
,
Siluer
,
and
precious
Stones
of
all
sorts
,
with
all
their
Tablets
.
The
Annales
of
this
time
say
,
that
after
the
Romane
women
had
layd
so
great
a
multitude
of
riches
at
the
feet
of
the
sacred
Senate
,
in
the
name
of
of
them
all
,
one
of
them
spake
,
whose
name
was
called
Lucina
,
and
sayd
in
this
sort
:
Fathers
conscript
,
esteeme
not
much
these
our
Iewels
,
which
we
giue
you
to
make
the
Image
of
the
mother
Berecinthia
:
but
esteeme
much
this
,
that
wee
willingly
put
in
ieopardie
our
husbands
and
children
,
to
winne
you
the
victorie
.
And
in
this
case
you
accept
our
poore
seruice
,
haue
no
respect
to
the
little
which
wee
doe
offer
:
but
to
the
great
which
(
if
we
were
able
)
we
would
giue
.
Truely
,
the
Romanes
,
though
the
treasure
which
their
wiues
offered
was
great
:
yet
notwithstanding
,
they
did
more
esteeme
the
good
will
wherewith
they
gaue
it
,
then
they
did
the
gifts
themselues
:
for
there
was
so
much
,
indeed
,
that
sufficed
both
to
make
the
Image
of
the
Goddesse
Berecinthia
,
and
also
for
a
long
time
to
maintaine
the
Warres
.
Therefore
from
that
day
that
those
Matrons
presented
their
Iewels
in
the
high
Capitoll
,
the
Senate
forthwith
in
remembrance
of
the
gentlenesse
,
graunted
them
these
fiue
things
as
a
priuiledge
:
for
at
that
time
Rome
neuer
receiued
seruice
or
benefite
of
any
person
,
but
Shee
rewarded
it
with
double
payment
.
The
first
thing
that
the
Senate
granted
the
Romane
Women
was
;
That
in
the
day
of
their
buriall
,
the
Oraters
might
openly
make
Orations
in
the
prayse
of
their
liues
:
for
,
in
olde
time
men
vsed
neyther
to
exalt
them
when
they
were
dead
,
nor
yet
to
accompany
them
to
their
graues
.
The
second
thing
that
was
graunted
vnto
them
was
;
That
they
might
sit
in
the
Temples
:
for
,
in
the
olde
time
,
when
the
Romanes
did
offer
Sacrifices
to
their
Gods
,
the
aged
did
alwayes
sit
,
the
Priests
kneele
,
the
marryed
men
did
leane
;
but
the
women
,
though
they
were
of
Noble
and
high
linage
,
could
neyther
be
suffered
to
talke
,
sit
,
nor
leane
.
The
third
thing
that
the
Senate
granted
the
women
of
Rome
was
;
That
euery
one
of
them
might
haue
two
rich
Gownes
,
and
that
they
should
not
aske
the
Senate
leaue
to
weare
them
:
for
,
in
the
old
time
,
if
any
woman
were
apparelled
,
or
did
buy
any
new
Gowne
without
asking
licence
of
the
Senate
,
she
should
immediately
lose
her
Gowne
;
and
because
her
husband
did
condiscend
vnto
the
same
,
he
was
banished
the
Common-wealth
.
The
fourth
thing
which
they
granted
them
was
;
That
they
should
drinke
Wine
when
they
were
sicke
:
for
there
was
in
Rome
a
custome
inuiolable
,
that
though
their
life
was
in
hazard
,
they
durst
not
drinke
wine
,
but
water
:
for
,
when
Rome
was
well
corrected
,
a
woman
that
drunke
wine
was
as
much
slandered
among
the
people
,
as
if
she
had
committed
Adultery
towards
her
husband
.
The
fith
thing
granted
by
the
Senate
vnto
the
women
was
;
That
a
man
might
not
deny
a
Romane
,
being
with
childe
,
any
honest
and
lawfull
thing
that
she
demanded
.
I
cannot
tell
why
the
Ancients
of
Rome
esteemed
more
of
women
with
childe
,
then
others
that
had
no
children
.
All
these
fiue
thinges
were
iustly
granted
to
the
Matrons
and
Noble
Romane
Ladyes
.
And
I
can
tell
thee
,
Faustine
,
that
they
were
of
the
Senate
most
willingly
granted
:
for
it
is
reason
that
women
,
which
in
vertues
doe
excell
,
should
with
all
meanes
be
honoured
.
I
will
tell
thee
,
Faustine
,
the
especiall
cause
that
mooued
the
Romanes
to
grant
vnto
you
Matrones
this
last
priuiledge
:
that
is
to
say
,
That
a
man
cannot
deny
them
any
thing
being
with
child
.
Thou
oughtest
to
know
,
that
the
others
(
as
well
Greekes
as
Latines
)
did
neuer
giue
Lawes
nor
Institutions
vnto
their
people
without
great
occasions
:
for
the
great
multitude
of
lawes
are
commonly
euill
kept
;
and
on
the
other
part
,
are
cause
of
sundry
troubles
.
We
cannot
deny
,
but
that
the
Ancients
did
well
auoyde
the
great
number
of
Institutions
:
for
it
is
better
for
a
man
to
liue
as
reason
commandeth
him
,
then
as
the
lawe
constraineth
him
.
The
case
therefore
was
,
that
in
the
yeere
of
the
foundation
of
Rome
,
364.
Fuluius
Torquatus
then
being
Consull
,
in
the
warre
against
the
Volces
,
the
Knights
of
Mauritania
brought
to
Rome
an
huge
Monster
with
one
eye
,
called
Monoculus
,
which
he
had
found
in
the
Desarts
of
Aegipt
,
at
the
time
the
wife
of
Torquatus
,
called
Macrina
,
should
haue
beene
deliuered
of
child
;
for
the
Consull
did
leaue
her
great
.
This
Macrina
amongst
all
was
so
honest
,
that
they
spent
as
much
time
in
Rome
to
praise
her
for
her
vertues
,
as
they
did
set
foorth
her
husband
for
his
Victories
.
They
read
in
the
Annalles
of
that
time
,
That
the
first
time
that
this
Consull
Torquatus
went
into
Asia
,
he
was
eleuen
yeeres
out
of
his
Country
;
and
his
found
for
a
truth
,
that
in
all
She
had
also
three
children
,
whereof
the
eldest
was
but
fiue
yeeres
olde
:
and
so
when
they
were
eight
yeeres
of
age
,
immediately
shee
sent
them
out
of
her
house
towards
their
Parents
,
lest
,
vnder
the
colour
to
visite
the
children
,
others
should
come
to
visite
her
.
O
Faustine
,
how
many
haue
I
heard
that
haue
lamented
this
excellent
Romane
!
and
what
will
they
thinke
that
shall
follow
her
life
?
Who
could
presently
restrain
a
Romane
woman
from
going
to
the
window
eleuen
yeeres
,
since
things
now
adayes
are
so
dissolute
,
that
they
doe
not
onely
desire
to
see
them
,
but
also
run
in
the
Streetes
,
to
babble
of
them
?
Who
should
cause
now
adayes
a
Romane
woman
,
that
in
the
eleuen
yeeres
she
should
not
open
her
dores
,
since
it
is
so
,
that
when
the
husband
commaunded
her
to
shut
one
doore
,
she
will
make
the
whole
house
to
ring
of
her
voyce
?
Hee
that
now
would
commaund
his
wife
to
tarry
at
home
,
and
let
her
of
her
vagaries
into
the
Towne
,
shall
perceiue
that
there
is
no
Basiliske
nor
Viper
that
carryeth
such
poison
in
her
taile
,
as
she
will
spit
with
her
tongue
.
Who
could
make
a
Romane
woman
to
bee
eleuen
yeeres
continually
without
shewing
her
face
to
any
man
,
since
it
is
so
,
that
they
spend
the
most
part
of
their
time
in
looking
in
a
Glasse
,
setting
their
Ruffes
,
brushing
their
Cloathes
,
and
painting
their
faces
?
Who
would
cause
a
Romane
woman
to
keepe
her selfe
eleuen
yeeres
from
being
visited
of
her
Neighbors
and
Friends
,
since
it
is
true
,
that
now
women
thinke
them
greatest
enemies
which
visite
them
most
seldome
?
Returning
therefore
to
the
Monster
.
As
they
led
this
Monster
before
the
doore
of
Torquatus
his
house
,
she
being
great
with
childe
,
and
her
husband
in
the
warre
,
by
chance
a
Mayde
of
his
told
her
how
that
this
Monster
passed
by
,
wherefore
so
great
a
desire
tooke
her
to
see
the
Monster
,
that
for
to
keepe
that
she
had
begun
,
suddenly
for
this
desire
she
dyed
.
Truely
,
I
tell
thee
,
Faustine
,
that
this
Monster
had
passed
many
times
by
the
Streete
where
she
dwelt
,
and
she
would
neuer
notwithstanding
go
to
the
window
,
and
much
lesse
out
of
her
doore
to
see
it
.
The
death
of
this
Romane
of
many
was
lamented
:
for
it
was
a
long
time
that
Rome
had
neuer
heard
of
so
honest
and
vertuous
a
Romane
;
wherefore
at
the
petition
of
all
the
Romane
people
,
and
by
the
commaundement
of
all
the
sacred
Senate
,
they
set
on
her
Tombe
these
verses
.
The
worthy
Macrine
resteth
here
in
graue
,
Whom
wise
Torquatus
lodg'd
in
Iunos
bed
,
BEhold
therefore
,
Faustine
,
In
my
opinion
,
the
law
was
not
made
to
remedie
the
death
of
this
Noble
Romane
,
since
she
was
already
dead
;
but
to
the
end
,
that
you
Princesses
should
take
example
of
her
life
,
and
that
through
all
Rome
there
should
bee
a
memory
of
her
death
.
It
is
reason
,
since
the
law
was
ordayned
for
those
women
which
are
honest
,
that
it
should
be
obserued
in
none
,
but
vpon
those
that
are
vertuous
:
let
the
women
with
childe
marke
the
words
of
the
lawe
,
which
commaund
them
to
aske
things
honest
.
Wherefore
I
let
thee
know
,
Faustine
,
that
in
the
seuenth
Table
of
our
lawes
are
written
these
words
:
We
will
,
that
where
there
is
corruption
of
manners
,
the
man
shall
not
be
bound
to
obserue
their
liberties
.
CHAP.
XVIII
.
That
Princesses
and
Noble
Women
ought
not
to
bee
ashamed
to
giue
their
children
sucke
with
their
owne
brests
.
ALl
Noble
men
that
are
of
hauty
courage
watch
continually
to
bring
that
to
effect
which
they
couet
,
and
to
keepe
that
which
they
haue
:
for
,
by
slrength
one
commeth
to
honour
:
and
by
wisedome
,
Honour
and
life
are
both
preserued
.
By
these
words
I
meane
,
That
she
that
hath
born
nine
months
(
through
trauaile
)
the
creature
in
her
wombe
,
with
so
much
paine
,
and
that
afterwards
is
deliuered
with
so
great
peril
,
and
by
the
grace
of
God
,
from
so
many
dangers
escaped
,
me
thinks
it
is
not
well
,
that
in
this
point
(
which
for
the
nourishment
of
the
babe
is
most
expedient
)
the
Mothers
should
shew
them
so
negligent
:
for
that
wanteth
no
folly
,
that
by
extreame
labour
is
procured
,
and
with
much
lightnesse
afterwards
despised
.
The
things
that
women
naturally
desire
are
infinite
,
among
the
which
,
these
are
foure
chiefely
.
The
first
thing
that
women
desire
,
is
to
be
very
fayre
:
for
they
had
rather
bee
poore
and
fayre
,
then
to
be
rich
and
foule
.
The
second
thing
which
they
desire
,
●
is
to
see
themselues
marryed
:
for
vntil
such
time
as
the
woman
doe
see
her selfe
marryed
,
from
the
bottome
of
her
heart
she
alwayes
sigheth
.
The
third
thing
that
women
desire
,
is
to
see
themselues
great
with
childe
,
and
herein
they
haue
reason
:
for
vntill
such
time
as
the
woman
hath
had
a
childe
,
it
seemeth
that
shee
taketh
him
more
for
a
Louer
then
for
a
Husband
.
The
fourth
thing
that
they
desire
,
is
to
see
themselues
deliuered
;
and
in
this
case
,
more
then
all
the
rest
,
they
haue
reason
:
for
it
is
great
pittie
to
see
in
the
prime
time
a
young
tree
loaden
with
blossomes
,
and
afterward
the
fruit
to
bee
destroyed
through
the
abundance
of
Caterpillers
.
Then
since
God
sussereth
that
they
are
borne
fayre
,
that
they
see
themselues
marryed
,
that
they
bee
with
childe
,
and
that
they
are
deliuered
;
why
be
they
so
vnkinde
,
as
to
send
them
out
of
their
houses
,
to
bee
nourished
in
other
rude
Cottages
?
In
my
opinion
,
the
woman
that
is
vertuous
,
ought
as
soone
as
she
is
deliuered
,
to
lift
vp
her
eyes
,
and
with
her
heart
to
giue
God
thankes
for
her
fruit
:
for
the
woman
,
that
from
her
deliuery
is
escaped
,
ought
to
acount
her selfe
as
one
newly
borne
.
The
woman
likewise
,
seeing
her selfe
deliuered
of
her
creature
,
ought
to
giue
it
sucke
with
her
owne
brests
:
for
it
is
a
monstrous
thing
,
that
she
that
hath
brought
forth
the
creature
out
of
her
owne
proper
wombe
,
should
giue
it
to
bee
nourished
of
a
strange
dugge
.
In
speaking
more
plainely
,
(
it
is
all
one
to
mee
whether
she
be
a
Noble
woman
,
or
a
woman
of
meane
condition
)
I
say
and
affirme
,
that
GOD
This
which
I
haue
spoken
is
not
so
worthy
of
noting
,
as
that
which
I
will
speake
;
and
it
is
,
That
many
beasts
new
borne
,
before
they
open
their
eyes
to
know
their
fathers
,
haue
now
already
taken
nourishment
in
the
teates
of
their
mothers
:
and
more
then
that
,
to
see
some
of
those
little
beasts
haue
tenne
little
whelpes
,
the
which
,
without
the
ayde
of
any
others
,
nourished
them
all
with
the
substance
of
their
owne
teates
:
and
the
woman
that
hath
but
one
childe
disdayneth
to
giue
it
sucke
.
All
that
shall
reade
this
writing
shall
find
it
true
,
and
if
they
will
,
they
may
see
as
I
haue
seene
it
by
experience
,
that
after
the
she
Ape
hath
had
her
yonglings
,
she
alwaies
hath
them
in
her
armes
so
long
as
they
sucke
,
so
that
ofentimes
there
is
such
strife
betweene
the
male
&
the
female
,
which
of
them
shall
haue
the
younglings
in
their
armes
,
that
the
beholders
are
enforced
to
part
them
with
bats
.
Let
vs
leaue
the
Beasts
that
are
in
the
Fields
,
and
talke
of
the
Birds
that
are
in
the
nests
,
the
which
doe
lay
egges
to
haue
young
,
yet
haue
they
no
milke
to
bring
them
vp
.
What
thing
is
so
strange
to
see
,
as
a
small
Bird
that
hath
vnder
her
wings
fiue
or
sixe
little
naked
Birds
,
the
which
when
he
hath
hatched
,
she
hath
neither
milk
to
nourish
them
,
nor
corne
to
giue
them
;
they
haue
neyther
wings
to
flye
,
fethers
to
couer
them
,
nor
any
other
thing
to
defend
them
:
yet
in
all
this
weakenesse
and
pouertie
,
their
mother
forsaketh
them
not
,
nor
committeth
them
to
any
other
,
but
bringeth
them
vp
all
her selfe
.
That
which
nature
prouided
for
the
Swannes
is
no
lesse
maruellous
,
in
especially
when
they
nourish
their
young
Signets
in
the
water
:
for
as
much
as
during
the
time
that
they
cannot
swimme
,
the
mothers
alwaies
in
the
day
are
with
their
yong
Signets
in
theis
nests
,
and
in
the
night
the
fathers
carry
them
vnder
their
proper
wings
(
to
refresh
them
)
vnto
the
water
.
It
is
therefore
to
be
thought
,
since
these
Swannes
so
louingly
beare
their
younglings
vnder
their
wings
,
that
they
would
carry
them
in
their
armes
if
they
were
men
,
and
also
giue
them
sucke
with
their
owne
brests
if
they
were
women
.
Aristotle
sayeth
,
in
his
fift
booke
De
animalibus
,
that
the
Lyons
,
I
was
willing
to
shew
the
bringing
vp
of
bruit
beasts
,
to
shew
the
women
with
childe
how
pittifull
parents
they
are
in
nourishing
their
younglings
with
their
owne
brests
:
and
how
cruell
Mothers
Women
are
,
in
committing
their
children
to
strangers
.
It
is
a
maruellous
thing
to
heare
the
mothers
say
,
that
they
loue
their
children
;
and
on
the
contrary
side
to
see
how
they
hate
them
.
In
this
case
I
cannot
tell
whether
they
loue
more
,
eyther
the
childe
or
the
money
:
for
I
see
that
they
couet
greatly
to
hourd
vp
riches
into
their
Chests
;
and
likewise
,
they
desire
as
much
to
cast
out
their
children
out
of
their
houses
.
There
are
diuers
reasons
whereby
the
mothers
ought
to
bee
moued
to
nourish
their
children
(
which
they
bare
in
ther
wombs
)
with
their
owne
proper
brests
.
The
first
reason
is
,
that
the
mother
ought
to
haue
respect
how
the
yong
babe
was
borne
alone
,
how
little
hee
was
,
how
poore
,
delicate
,
naked
,
tender
,
and
without
vnderstanding
:
and
since
that
the
mother
brought
it
forth
so
weake
and
feeble
,
it
is
neither
meet
nor
conuenient
,
that
in
time
of
such
necessitie
shee
should
forsake
it
,
and
commit
it
into
the
hands
of
a
strange
Nurse
.
Let
women
pardon
me
,
whether
they
bee
Ladyes
,
brought
vp
in
pleasures
,
or
other
of
meaner
estate
,
accustomed
with
trauels
,
I
force
not
:
but
I
say
,
that
those
which
forsake
their
children
in
such
extremities
are
not
pittifull
mothers
,
but
cruell
enemies
.
The
second
reason
is
,
that
it
is
a
Not
from
whence
thou
commest
,
but
whereof
thou
feedest
.
It
auayleth
a
man
much
to
haue
a
good
inclination
:
but
it
helpeth
him
much
more
,
from
his
infancy
to
bee
well
taught
:
for
in
the
end
we
profite
more
with
the
customes
wherewith
we
liue
,
then
we
doe
by
nature
from
whence
we
came
.
The
third
reason
is
,
that
women
ought
to
nourish
their
owne
children
,
because
they
should
bee
whole
mothers
,
and
not
vnperfect
:
for
the
woman
is
counted
but
halfe
a
mother
that
beareth
it
,
and
likewise
,
halfe
a
mother
that
nourisheth
it
:
but
she
is
the
whole
mother
,
that
both
beareth
it
,
and
nourisheth
it
.
After
the
duetie
considered
vnto
the
Father
,
that
hath
created
vs
,
and
vnto
the
Sonne
,
that
hath
redeemed
vs
,
mee
thinketh
next
we
owe
the
greatest
dutie
vnto
the
Mother
,
that
hath
borne
vs
in
her
bodie
:
and
much
more
it
is
that
wee
should
beare
vnto
her
,
if
she
had
nourished
vs
with
her
owne
brests
:
for
when
the
good
child
shall
behold
his
mother
,
hee
ought
more
to
loue
her
because
shee
nourished
him
with
her
milke
:
then
because
shee
hath
borne
him
in
her
body
.
CHAP.
XIX
.
The
Authour
still
perswadeth
women
to
giue
their
owne
children
sucke
.
IN
the
yeere
of
the
foundation
of
Rome
,
fiue
hundred
&
two
,
after
the
obstinate
and
cruell
warre
betweene
Rome
and
Carthage
,
where
the
renowmed
Captaines
were
,
Hanibal
for
the
Carthaginians
,
and
Scipio
for
the
Romanes
:
Soone
after
that
warre
followed
the
warre
of
Macedonia
,
against
King
Philip.
The
which
,
when
it
was
ended
,
that
of
Syria
began
;
against
Antiochus
,
King
of
Syria
:
for
in
sixe
hundred
and
thirty
yeeres
the
Romanes
had
alwaies
continuall
warres
in
Asia
,
in
Affrick
,
or
in
Europe
.
The
noble
Romanes
sent
the
Consull
Cornelius
Scipio
(
brother
to
the
great
Scipio
the
Affrican
)
for
Captaine
of
that
warre
.
And
after
many
battailes
,
Fortune
shewed
her
force
in
a
Citie
called
Sepila
,
the
which
is
in
Asia
the
great
,
where
King
Antiochus
was
ouercome
,
and
all
his
Realme
discomfited
:
for
trees
that
haue
their
roots
plucked
vp
,
must
needes
within
short
time
lose
their
fruites
.
After
that
King
Antiochus
was
ouercome
,
and
his
Land
spoyled
,
Cornelius
Sextus
Cheronensis
saith
,
in
his
third
booke
De
ambigua
iustitia
,
that
Cornelius
Scipio
had
a
long
time
the
gouernment
of
the
people
,
for
as
much
as
hee
was
Consul
,
Censor
,
&
Dictator
of
Rome
:
for
he
was
not
onely
hardy
and
couragious
,
but
also
he
was
sage
and
wise
,
which
thing
ought
greatly
to
bee
esteemed
in
a
man
:
for
Aristotle
doeth
not
determine
it
,
which
of
these
two
is
most
excellent
;
either
stoutnes
,
to
fight
in
the
warres
;
or
pollicy
,
to
rule
in
peace
.
Scipio
therfore
being
Dictator
(
which
was
an
office
then
as
the
Emperour
is
now
)
it
chanced
,
that
the
ten
Captaines
which
had
beene
with
him
in
the
warres
,
violently
fought
to
haue
entred
into
the
Monastery
of
the
Virgins
Vestals
:
wherfore
the
Dictator
commanded
their
heads
to
be
cut
off
:
for
the
Romanes
punished
more
cruelly
those
,
that
onely
required
the
Virgins
vestalls
,
then
those
that
forced
the
marryed
Matrons
.
Cornelius
Scipio
was
besought
of
many
in
Rome
,
that
hee
would
moderate
and
change
his
so
cruell
sentence
.
And
hee
which
most
in
this
case
did
importune
him
,
was
his
brother
Scipio
,
the
Affrican
,
whose
prayer
was
not
accepted
.
Howbeit
,
in
the
end
the
sayd
Captaines
were
pardoned
,
by
the
request
of
a
Sister
of
the
sayde
Dictator
Scipio
the
Affrican
.
And
because
I
let
thee
know
,
brother
,
that
I
take
her
more
for
my
Mother
that
brought
me
vp
,
and
did
not
beare
me
:
then
shee
which
hath
borne
me
,
and
in
my
infancy
hath
forsaken
me
:
And
since
I
haue
had
her
for
my
true
mother
,
it
is
but
reason
that
I
haue
this
for
my
deare
and
well
beloued
sister
.
These
were
the
words
which
passed
betweene
these
two
brethren
.
I
haue
diligently
read
in
holy
and
prophane
Writings
,
that
many
Tyrants
haue
caused
their
owne
mothers
to
bee
killed
which
bare
them
:
but
I
could
neuer
find
that
they
haue
done
any
discourtesie
or
disobedience
to
the
Nurses
which
gaue
them
milke
.
For
the
cruell
Tyrants
doe
thirst
after
the
bloud
of
others
;
but
they
feare
them
whose
milke
they
sucke
.
The
fourth
reason
that
bindeth
Women
to
nourish
their
children
is
,
to
keepe
them
in
more
obedience
:
for
,
if
the
Fathers
liue
a
long
time
,
they
must
of
force
come
into
the
hands
of
their
children
.
And
let
not
old
Fathers
make
their
accounts
,
saying
,
that
during
the
time
that
they
shall
haue
the
gouernment
of
the
house
,
their
children
shall
be
kept
in
obedience
:
for
in
so
doing
they
might
abuse
themselues
:
for
young
men
in
their
youth
,
feele
not
the
trauailes
of
this
life
,
not
know
not
as
yet
,
what
it
meaneth
to
make
prouision
for
household
:
for
to
the
stomacke
that
is
full
,
and
cloyed
with
eating
,
all
meates
seeme
both
vnsauory
and
noysome
.
It
may
well
bee
,
that
since
the
children
are
not
nourished
in
the
house
,
that
they
know
not
their
seruants
,
that
they
loue
not
their
Parents
,
that
they
come
not
neere
their
brethren
nor
talke
with
their
sisters
,
that
they
are
ignorant
of
their
fathers
,
and
doe
disobey
their
mothers
:
wherefore
,
since
little
feare
doth
abound
,
and
good
will
fayle
,
one
day
they
commit
some
mischieuous
offence
,
wherby
they
doe
lose
their
life
worthily
,
and
the
fathers
lose
the
riches
,
and
likewise
their
honour
deseruedly
,
to
the
intent
that
the
fathers
alwaies
The
Historiographers
say
,
that
Antipater
among
all
the
Grecians
was
the
most
renowmed
tyrant
:
&
among
the
Romanes
,
Nero.
And
these
two
wicked
Princes
were
not
great
tirants
because
they
had
committed
many
tyrannies
;
but
because
they
did
commit
one
which
was
most
grieuous
of
al
others
:
for
they
do
not
call
a
man
a
Glutton
or
Cormorant
,
because
hee
eateth
euery
houre
,
but
because
hee
deuoureth
more
at
one
paste
,
then
others
doe
in
one
day
.
The
case
was
,
that
Antipater
in
Greece
,
and
Nero
in
Rome
,
determined
to
kill
their
owne
Mothers
:
And
the
Historiographers
say
,
that
when
Nero
commanded
his
mother
to
be
killed
,
she
sent
to
aske
of
him
why
he
would
put
her
to
death
?
whereunto
he
answered
,
That
hee
was
cloyed
to
behold
the
armes
wherein
hee
was
nourished
,
and
therefore
he
caused
her
to
be
killed
,
to
see
the
intrailes
out
of
the
which
he
came
.
This
case
was
so
horrible
,
that
it
seemed
to
many
not
to
speake
it
:
but
concluding
,
I
say
,
as
vniustly
as
the
mothers
lost
the
mortall
life
,
so
iustly
did
the
children
get
for
them
immortall
infamy
.
Nothing
can
be
more
wieked
and
detestable
to
the
children
,
then
to
kill
their
mothers
which
did
beare
them
with
paine
,
and
did
nourish
them
with
loue
:
but
notwithstanding
all
this
,
we
doe
not
read
that
euer
they
did
kill
,
dishonour
,
or
yet
disobey
their
nurses
which
gaue
them
milke
.
Iunius
Rusticus
,
in
the
fift
booke
of
the
bringing
vp
of
children
,
sayth
,
that
the
two
Gracchi
(
renowmed
&
famous
Romanes
)
had
a
third
brother
,
being
a
Bastard
,
who
shewed
himselfe
as
valiant
and
hardy
in
the
warres
of
Asia
,
as
the
other
two
did
in
the
wars
of
Affrica
.
The
which
,
as
he
came
one
day
to
Rome
to
visite
his
house
,
hee
found
therein
his
Mother
which
bare
him
,
and
the
Nurse
which
gaue
him
sucke
;
to
the
which
Nurse
hee
gaue
a
Girdle
of
gold
,
and
to
his
owne
Mother
he
gaue
a
Iewell
of
siluer
.
Of
the
which
things
the
mother
being
ashamed
,
considering
what
her
son
had
done
,
she
asked
him
,
why
hee
had
giuen
the
nurse
the
gold
,
which
did
but
only
giue
him
suck
,
&
that
he
had
not
giuen
the
girdle
of
gold
to
her
as
well
as
the
Iewell
of
siluer
,
since
shee
had
born
,
&
brought
him
into
the
world
.
Whereunto
he
answered
in
this
manner
:
Maruell
not
thereat
,
mother
,
why
I
doe
this
thing
,
for
thou
didst
beare
me
but
nine
moneths
in
thy
wombe
,
and
shee
hath
giuen
mee
sucke
,
and
nourished
mee
these
three
yeeres
with
her
owne
proper
pappes
:
and
when
thou
diddest
cast
mee
from
thee
out
of
thy
sight
,
shee
receiued
mee
and
nourished
mee
in
her
proper
armes
.
Fifthly
,
Women
ought
to
enforce
themselues
to
nourish
their
children
,
Aristotle
sayth
,
that
the
Cuckow
commêth
to
the
nest
of
another
bird
when
she
hath
laid
her
eggs
,
and
sucketh
them
,
and
layeth
in
the
same
place
her
owne
egges
:
so
that
the
other
birde
,
thinking
that
they
are
her
owne
,
hatcheth
and
nourisheth
them
vp
as
her
owne
,
vntill
such
time
as
they
are
able
to
flye
:
then
the
Cuckow
killeth
and
eateth
the
silly
bird
that
hath
nourished
her
;
through
the
which
occasion
the
males
of
those
birds
are
at
so
great
contention
(
that
they
haue
beene
so
deceiued
)
that
the
one
of
them
killeth
the
other
,
the
which
they
might
let
if
euery
bird
did
nourish
her
owne
.
In
the
same
time
that
Philip
raigned
in
Macedonia
,
(
which
was
the
father
of
Alexander
the
great
)
Arthebanus
was
King
of
the
Epirotes
,
who
in
his
age
had
a
child
borne
,
the
which
was
stolne
out
of
the
Cradle
,
and
another
put
in
his
stead
.
The
Nurse
which
did
nourish
it
,
through
couetousnes
of
mony
,
consented
to
that
treason
:
for
the
heart
that
is
with
couerousnes
ouercome
,
will
not
feare
to
commit
any
treason
.
It
chanced
not
long
after
that
King
Arthebanus
dyed
,
and
left
(
as
hee
thought
)
his
owne
sonne
for
his
heire
:
but
within
few
dayes
after
,
the
Nurse
her selfe
,
which
had
consented
vnto
the
robberie
,
discouered
the
theft
,
and
sayd
,
that
shee
could
tell
where
the
lawfull
childe
of
the
good
King
Arthebanus
was
,
and
that
that
child
which
now
was
Heire
,
was
but
the
sonne
of
a
meane
Knight
:
but
indeed
,
it
had
beene
better
for
those
of
the
miserable
Realme
,
that
the
woman
had
neuer
discouered
the
secret
:
for
it
chanceth
oft
times
,
that
a
man
maketh
such
haste
off
his
horse
,
that
he
hurteth
his
leg
,
and
through
that
occasion
afterwards
falleth
and
breaketh
his
necke
.
But
what
shall
we
say
to
the
Plebeicall
women
,
of
base
and
meane
estate
,
(
I
doe
not
meane
the
Noble
,
Gentle
,
and
vertuous
Ladies
)
whereof
they
are
many
,
that
though
in
great
secret
their
chiefest
friend
telleth
them
any
thing
,
yet
before
they
drinke
they
will
vtter
it
to
another
.
Thus
when
the
treason
was
discouered
,
cruell
warres
betweene
these
two
Princes
beganne
:
so
that
in
the
end
,
in
a
great
battaile
they
were
both
slayne
,
the
one
in
defending
,
and
the
other
in
assaulting
.
At
that
time
Olimpias
raigned
,
who
was
the
fayre
and
worthy
wife
of
Philip
,
and
mother
of
Alexander
.
Shee
had
a
Brother
,
named
Alexander
,
who
was
both
pollitike
&
hardy
,
and
hearing
the
Epirotes
were
in
conrouersie
,
and
that
two
Kings
were
slaine
in
the
field
,
he
placed
himself
in
the
Realme
,
more
of
wil
,
then
of
right
.
And
let
no
man
maruell
,
that
this
King
occupyed
the
Realme
;
for
in
the
old
time
all
the
tyrrannous
Princes
thought
,
that
all
that
which
they
could
obtaine
without
resistance
,
did
vnto
them
belong
by
Iustice
.
This
King
Alexander
was
he
which
came
into
Italy
in
the
fauour
of
the
Tarentines
,
when
they
rebelled
against
the
Romanes
:
who
afterward
was
slaine
in
battel
at
Capua
,
where
his
body
was
vnburied
.
And
truly
it
was
a
iust
sentence
,
that
the
tirant
which
beteaueth
many
of
their
liues
,
should
himselfe
taste
some
shamefull
death
.
I
haue
declared
this
Historie
to
this
end
,
that
Princesses
and
great
Ladies
should
see
,
that
if
the
wife
of
King
Arthehanus
had
nourished
his
sonne
,
they
could
not
haue
robbed
it
in
the
Cradle
,
nor
these
two
Princes
had
not
beene
slayne
in
battaile
,
nor
the
Common-wealth
had
not
beene
destroyed
,
nor
Alexander
had
not
entred
into
the
Land
of
another
,
nor
had
not
come
to
conquer
the
Country
of
Italy
,
nor
the
dead
corps
had
not
wanted
his
graue
:
for
oft
times
it
chanceth
,
for
not
quenching
a
little
coale
of
fire
,
a
whole
Forrest
and
house
is
burned
.
The
diuine
Plato
among
the
Greeks
,
and
Licurgus
among
the
Lacedemonians
,
commanded
and
ordayned
in
all
their
lawes
,
That
all
the
Plebeica
women
;
and
those
of
mean
estate
,
should
nourish
all
their
children
;
and
that
those
which
were
Princesses
&
great
Ladyes
,
should
at
the
least
nourish
their
eldest
and
first
begotten
.
Plutarch
,
in
the
booke
of
The
raigne
of
Princes
,
saith
,
That
the
sixth
King
of
the
Lacedemonians
was
Thomistes
,
the
which
,
when
hee
dyed
,
left
two
children
,
of
which
,
the
second
inherited
the
Realme
,
because
the
Queene
her selfe
had
brought
it
vp
:
and
the
first
did
not
inherite
,
becaue
a
strange
Nurse
had
giuen
it
sucke
,
and
brought
it
vp
.
And
hereof
remained
a
custome
in
the
most
part
of
the
Realmes
of
Asia
,
that
the
childe
which
was
not
Iesus
Christ
:
nor
there
was
neuer
,
nor
neuer
shall
be
a
sonne
which
had
such
a
mother
in
the
world
.
But
the
Infant
would
neuer
sucke
other
milke
,
because
hee
would
not
bee
bound
to
call
any
other
mother
;
nor
the
mother
did
giue
him
to
nourish
to
any
other
mother
,
because
that
no
other
woman
should
call
him
sonne
.
I
do
not
maruell
at
all
,
that
Princesses
and
great
Ladies
doe
giue
their
children
foorth
to
nourish
:
but
that
which
most
I
maruell
at
is
,
that
shee
which
hath
conceiued
and
brought
foorth
a
childe
,
is
ashamed
to
giue
it
sucke
and
to
nourish
it
.
I
suppose
that
the
Ladies
do
think
,
that
they
deserue
to
conceiue
them
in
their
wombs
,
&
that
they
sinne
in
nourishing
them
in
their
armes
.
I
cannot
tell
how
to
write
,
and
much
lesse
how
to
vtter
that
which
I
would
say
,
which
is
,
that
women
are
now
adayes
come
into
such
folly
,
that
they
thinke
&
esteeme
it
a
state
to
haue
in
their
armes
some
little
dogs
:
and
they
are
ashamed
to
nourish
and
giue
their
children
sucke
with
their
owne
brests
.
O
cruell
mothers
!
I
cannot
thinke
that
your
harts
can
bee
so
stony
,
to
endure
to
see
and
keepe
fantastic
all
Birds
in
cages
,
vnhappy
Monkeys
in
the
windowes
,
fisting
Spaniels
betweene
your
armes
,
and
so
neglect
and
despise
the
sweete
Babes
,
casting
them
out
of
your
houses
where
they
were
borne
,
and
to
put
them
into
a
strange
place
where
they
are
vnknowne
.
It
is
a
thing
which
cannot
be
in
nature
,
neither
that
honestie
can
endure
,
conscience
permit
,
nor
yet
consonant
either
to
diuine
or
humane
lawes
,
that
those
which
GOD
hath
made
Mothers
of
children
,
should
make
themselues
Nurses
of
dogges
.
Iunius
Rusticus
,
in
the
third
the
sayings
of
the
Ancients
,
saith
,
that
Marcus
Porcio
,
whose
life
and
doctrine
was
a
lanthorne
and
example
to
the
Romane
people
,
as
a
man
much
offended
,
said
on
a
day
to
the
Senate
.
O
Fathers
conscript
!
O
cursed
Rome
!
I
cannot
tel
what
now
I
should
say
,
sith
I
haue
seene
in
Rome
such
monstrous
things
(
that
is
to
say
)
to
see
women
carry
Parrots
on
their
fists
,
&
to
see
women
to
nourish
dogs
,
giuing
them
Milke
from
theyr
owne
breasts
.
They
replyed
in
the
Senate
,
and
saide
:
Tell
vs
Marcus
Porcia
,
What
wouldest
thou
wee
should
doe
which
liue
now
,
to
resemble
our
Fathers
which
are
dead
?
Marcus
Portio
aunswered
them
.
The
woman
that
presumeth
to
be
a
Romain
Matrone
,
ought
to
be
found
weauing
in
her
house
:
and
out
of
that
,
to
bee
Annius
Minutius
was
a
Noble
Romaine
,
and
captaine
of
great
Pompeius
,
who
was
a
great
friend
to
Iulius
Caesar
after
the
battell
of
Farsalie
:
For
hee
was
an
Auncient
,
and
one
that
could
giue
good
counsell
,
wherfore
hee
neuer
scaped
,
but
that
hee
was
chosen
in
Rome
,
for
Senatour
,
Consull
,
or
Censor
euery
yeare
:
For
Iulius
Caesar
was
so
mercifull
to
them
that
hee
pardoned
,
those
which
had
been
his
most
enemies
in
the
warres
,
were
of
him
in
peace
best
beloued
.
This
Annius
Minutius
then
beeing
chosen
Censour
within
Rome
,
(
which
was
an
Office
hauing
charge
of
Iustice
)
by
chaunce
as
hee
went
to
visite
the
wife
of
another
Friend
of
his
,
the
which
lay
in
Child-bed
,
(
because
she
had
great
aboundance
of
milke
)
hee
found
that
a
little
prettie
Bitche
did
sucke
her
:
Vpon
the
which
occasion
they
say
hee
saide
these
wordes
to
the
Senate
,
Fathers
conscript
,
a
present
mischiefe
is
now
at
hand
,
according
to
the
token
I
haue
seen
this
day
(
that
is
to
say
,
)
I
haue
seene
a
Romaine
woman
denie
her
owne
Children
her
milke
,
and
gaue
suck
to
a
filthy
bitche
.
And
truly
this
Annius
had
reason
to
esteeme
this
case
as
a
wonder
:
For
the
truest
and
sweetest
loues
are
not
,
but
betweene
the
Fathers
and
Children
:
and
where
the
mother
embraceth
the
brute
beast
,
and
forsaketh
her
natural
child
which
she
hath
brought
forth
,
it
cannot
bee
otherwise
,
but
there
either
wisdome
wanteth
,
or
follie
aboundeth
:
for
the
Foole
loueth
that
hee
ought
to
despise
,
and
despiseth
that
which
he
ought
to
loue
.
Yet
though
the
mothers
will
not
giue
their
children
sucke
,
they
ought
to
do
For
although
the
bringing
vp
of
children
be
troublesome
to
women
,
yet
it
is
profitable
for
their
health
.
I
am
ashamed
to
tell
it
,
but
it
is
more
shame
for
Ladyes
to
do
it
:
to
see
what
plaisters
they
put
to
theyr
Breasts
to
drie
vp
their
milke
:
and
hereof
commeth
the
iust
iudgements
of
God
,
that
in
that
place
ofte
times
where
they
seeke
to
stoppe
their
milke
,
in
the
selfe
same
place
,
they
themselues
pocure
theyr
sudden
death
.
I
aske
now
,
if
women
do
not
enioy
their
children
being
young
,
what
pleasure
hope
they
to
haue
of
them
when
they
be
olde
.
What
a
great
comfort
is
it
for
the
Parents
to
see
the
young
Babe
,
when
hee
will
laugh
?
how
hee
twinckleth
his
little
eyes
:
when
he
will
weepe
,
how
he
will
hang
the
pretie
lippe
:
when
he
would
speake
,
how
he
will
make
signes
with
his
litle
fingers
:
when
hee
would
goe
how
hee
casteth
forward
his
feete
:
and
aboue
all
,
when
he
beginneth
to
babble
:
how
he
doubleth
his
words
.
What
thing
is
more
pleasant
to
the
Father
then
to
see
them
,
and
to
the
mother
to
agree
to
it
,
when
the
children
doe
sucke
,
they
plucke
forth
the
Breasts
with
the
one
hand
,
and
with
the
other
they
plucke
their
cradle
,
and
further
they
beat
their
feete
together
,
and
with
their
wanton
eyes
,
they
cast
on
theyr
Parents
a
thousand
louing
lookes
,
what
is
it
to
see
them
when
they
are
vexed
and
angrie
,
how
they
will
not
be
taken
of
the
Fathers
,
how
they
strike
their
Mother
:
they
cast
away
things
of
gold
,
and
immediately
they
are
appeased
with
a
little
apple
,
or
rushe
:
What
a
thing
is
it
to
see
the
innocents
how
they
answere
,
when
a
man
asketh
them
?
what
follies
they
speake
,
when
they
speak
to
them
?
how
they
play
with
the
dogges
,
and
runne
after
the
Catts
?
How
they
dresse
them
in
wallowing
in
the
dust
?
how
they
make
litle
houses
of
Earth
in
the
streetes
?
how
they
weepe
after
the
birdes
when
they
flie
away
?
All
the
which
things
are
not
to
the
Eyes
of
the
Fathers
and
Mothers
,
but
as
nightingales
to
sing
,
and
as
Bread
and
meate
to
eate
.
The
Mothers
peraduenture
will
say
that
they
will
not
bring
vp
their
children
:
because
when
they
are
young
,
they
are
troublesome
,
but
that
after
they
shold
be
nourished
and
brought
vppe
,
they
would
be
glad
.
To
this
I
answer
them
,
that
the
mothers
shal
not
deny
me
,
but
that
some
of
these
things
must
needes
meete
in
their
children
,
that
when
they
be
olde
they
shal
be
eyther
proud
,
enuious
,
couetous
,
or
negligent
:
that
they
shal
be
Lecherous
,
or
else
Theeues
,
that
they
shal
be
Blasphemers
,
or
else
gluttons
,
that
they
shal
be
rebells
,
or
fooles
,
and
disobedient
vnto
their
Fathers
.
I
belieue
that
at
this
day
there
are
manie
Mothers
in
the
world
,
which
did
hope
to
be
honoured
,
and
serued
with
the
Children
which
they
hadde
brought
vp
:
and
afterwards
,
perceyuing
their
manners
,
would
willingly
forgoe
the
pleasures
which
they
hoped
for
,
so
that
they
might
also
be
deliuered
from
the
troubles
,
which
for
their
euill
demeanours
are
like
to
ensue
.
For
that
time
which
the
Parents
hoped
to
passe
with
their
Children
in
pleasures
,
they
consume
(
seeing
their
vnthriftie
life
)
in
sorrowfull
sobbes
and
sighes
.
I
counsell
,
admonish
,
and
humbly
require
Princesses
and
great
Ladyes
,
to
nourish
and
enioy
their
Children
when
they
are
young
and
tender
:
for
Mee
thinketh
that
the
knot
of
loue
between
the
mother
and
the
childe
is
so
great
,
that
not
onely
she
ought
not
to
suffer
them
to
be
nourished
out
of
the
house
one
whole
yeare
:
but
also
Concluding
therefore
,
that
which
aboue
is
spoken
(
I
say
)
that
which
the
great
Plutarch
saide
;
from
whom
I
haue
drawn
the
most
part
of
this
chapter
:
that
the
mother
,
(
to
bee
a
good
Mother
)
ought
to
haue
and
keepe
her
Childe
in
her
armes
to
nourish
him
,
and
afterwards
when
he
shal
be
great
,
she
ought
to
haue
him
in
her
hart
,
to
helpe
him
.
For
we
see
oft
times
great
euills
ensue
,
to
the
Mother
,
and
to
the
Childe
,
because
she
did
not
bring
him
vp
her selfe
:
and
to
put
him
to
nourish
to
a
straunge
breast
,
there
commeth
neither
honour
nor
profite
.
CHAP.
XX.
¶
That
Princesses
&
great
Ladyes
ought
to
bee
very
circumspect
in
choosing
of
their
Nurses
.
Of
seuen
propertyes
which
a
good
Nurse
should
haue
.
THose
which
ordayned
Lawes
for
the
people
to
liue
,
were
Solon
Solinon
,
to
the
Greekes
,
Moyses
to
the
Iewes
,
Lycurgus
to
the
Lacedemonians
,
and
Numa
Pompilius
to
the
Romains
:
for
before
these
Princes
came
,
their
people
were
not
gouerned
by
written
lawes
,
but
by
good
auncient
customes
.
The
intention
of
these
Excellent
Princes
was
,
not
to
giue
lawes
to
their
predecessors
,
for
they
were
now
dead
:
neyther
they
gaue
them
onely
for
those
which
liued
in
their
time
being
wicked
,
but
also
for
those
which
were
to
come
,
whome
they
did
prestippose
would
not
be
good
.
For
the
more
the
World
increaseth
in
yeares
,
so
much
the
more
it
is
loaden
with
vices
.
By
this
that
I
haue
spoken
,
I
meane
,
that
if
the
Princesses
and
great
Ladies
euery
one
of
them
would
Nourish
their
owne
childe
,
I
neede
not
to
giue
them
counsell
.
But
since
,
I
haue
supposed
that
the
women
which
shall
be
deliuered
hereafter
,
will
be
as
proude
and
vaine-glorious
,
as
those
which
were
in
times
past
:
We
will
not
let
to
declare
here
some
Lawes
and
aduises
how
the
Ladie
ought
to
behaue
her selfe
with
her
Nurce
,
and
how
the
Nurce
ought
to
content
her selfe
with
the
creature
.
For
it
is
but
iust
,
that
if
the
mother
be
cruell
,
and
hardie
to
forsake
the
creature
,
that
she
be
sage
,
pitifull
,
and
aduised
to
chose
her
Nurce
.
If
a
man
finde
great
treasure
,
and
afterwards
care
not
how
to
keepe
it
,
but
doeth
commit
into
the
hands
of
suspected
persons
,
truly
we
would
call
him
a
foole
.
For
that
which
naturally
is
beloued
,
is
alwayes
of
all
best
kept
.
The
Woman
ought
more
wisely
to
keepe
the
treasure
of
her
own
bodie
,
then
the
treasure
of
all
the
Earth
(
if
she
had
it
.
)
And
the
Mother
which
One
of
the
things
that
doth
make
vs
most
belieue
that
the
ende
of
the
world
is
at
hand
:
is
,
to
see
the
little
loue
which
the
mother
doth
beare
to
the
childe
being
young
,
and
to
see
the
want
of
loue
which
the
Childe
hath
beare
to
his
Mother
being
aged
.
That
which
the
childe
doeth
to
the
Father
and
Mother
,
is
the
iust
iudgement
of
God
:
that
euen
as
the
Father
would
not
nourish
the
child
in
his
house
,
being
young
:
so
likewise
that
the
sonne
should
not
suffer
the
Father
in
his
house
,
he
being
olde
.
Returning
therefore
to
the
matter
,
that
sith
the
woman
doth
determine
to
drie
and
shut
vp
the
fountaines
of
milke
which
Nature
hath
giuen
her
,
shee
ought
to
bee
very
diligent
;
to
search
out
a
good
nurse
:
the
which
ought
not
only
to
content
herselfe
to
haue
her
milke
whole
,
but
also
that
shee
be
good
of
life
.
For
otherwise
,
the
childe
shal
not
haue
so
much
profite
by
the
which
hee
sucketh
,
as
the
nurse
shall
doe
it
harme
,
if
shee
bee
a
woman
of
an
euill
life
.
I
doe
aduise
Princesses
and
great
Dames
,
that
they
watch
diligently
to
knowe
what
their
Nurses
are
,
before
they
commit
their
children
to
them
:
for
,
if
such
Nurses
be
euill
,
and
slaundered
,
they
are
as
Serpents
which
doe
Sextus
Cheronensis
sayeth
,
that
the
Emperor
Marcus
Aurelius
commanded
his
Sonne
to
be
brought
vp
of
a
woman
,
the
which
was
more
faire
,
than
vertuous
.
And
when
the
good
Emperour
was
aduertised
thereof
,
he
did
not
onely
send
her
from
his
Pallace
,
but
also
hee
banished
and
exiled
her
from
Rome
:
swearing
that
if
she
had
not
nourished
his
Sonne
with
her
pappes
,
he
would
haue
commaunded
her
to
haue
been
torne
in
pieces
with
Beasts
.
For
the
woman
of
an
euill
renowme
,
may
iustly
bee
condemned
,
and
put
to
death
.
Princesses
and
great
Ladyes
ought
not
greatly
to
passe
,
whether
the
nurses
be
faire
or
fowle
:
For
if
the
milke
be
sweete
,
white
,
and
tender
,
it
little
skilleth
though
the
face
of
the
Nurse
be
white
,
or
blacke
.
Sextus
Cheronensis
saith
,
in
the
booke
of
the
nurture
of
children
,
that
euen
as
the
black
Earth
is
more
fertile
then
is
the
white
earth
:
So
likewise
,
the
Woman
which
is
browne
in
countenance
,
hath
alwayes
the
most
substantiall
milke
.
Paulus
Dyaconus
,
in
his
greatest
Hystorie
,
saieth
,
that
the
Emperour
Adocerus
did
Marrie
himselfe
with
the
daughter
of
another
Emperour
,
his
predecessor
called
Zeno
,
and
the
Empresse
was
called
Arielna
:
The
which
in
bringing
forth
a
Sonne
,
had
a
woman
of
Hungarie
,
maruellous
faire
,
to
nourish
it
,
and
the
case
succeeded
in
such
sort
,
that
the
Nurse
for
beeing
faire
,
had
by
the
Emperor
iij.
children
the
one
after
the
other
:
and
his
wofull
Wife
neuer
had
any
but
the
first
alone
.
A
man
ought
to
belieue
that
the
Empresse
Arielna
did
not
only
repent
her selfe
,
for
taking
into
her
house
so
faire
a
Nurse
:
but
also
was
sorry
that
I
doe
not
say
it
,
for
that
there
are
not
many
foule
women
vicious
,
nor
yet
because
there
are
not
many
faire
women
vertuous
:
but
that
Princesses
and
great
Ladyes
,
(
according
to
the
qualities
of
their
Husbands
)
ought
to
bee
profitable
and
tender
Nurses
,
to
bring
vp
their
Children
.
For
in
this
case
there
are
some
men
of
so
weake
a
complexion
,
that
in
seeing
a
little
cleane
water
,
immediately
they
die
to
drinke
thereof
.
Let
therefore
this
be
the
first
counsell
in
choosing
Nurses
,
that
the
Nurse
before
shee
enter
into
the
house
be
examined
,
if
shee
be
honest
and
vertuous
.
For
it
is
a
trys●e
whether
the
Nurse
be
faire
or
foule
:
but
that
she
be
of
a
good
life
,
and
of
an
honest
behauiour
.
Secondarily
,
it
is
necessary
that
the
Nurse
which
nourisheth
the
child
,
be
not
onely
good
in
behauiour
of
her
life
:
but
also
it
is
necessary
that
she
be
whole
,
as
touching
the
bodily
health
.
For
it
is
a
rule
vnfallible
,
that
of
the
milke
which
we
do
sucke
in
our
infancie
,
dependeth
all
the
corporal
health
of
our
life
.
A
childe
giuen
to
the
Nurse
to
nourish
,
is
as
a
Tree
remoued
from
one
place
to
another
.
And
if
it
be
so
(
as
in
deed
it
is
)
it
behoueth
in
all
points
,
that
if
the
Earth
wherein
it
shall
be
newe
put
,
were
no
better
,
that
at
the
least
it
be
not
worse
:
For
this
should
bee
a
great
crueltie
,
that
the
Mother
beeing
whole
,
strong
,
and
well
disposed
,
should
giue
her
Childe
to
a
leane
woman
to
nurse
,
which
is
feeble
,
sore
,
and
diseased
.
Princesses
and
great
Ladyes
,
doe
chose
leane
women
,
weake
,
and
sicke
,
for
to
nourish
their
Infants
.
And
in
that
they
doe
faile
,
it
is
not
for
that
they
would
erre
:
But
it
is
because
that
such
feeble
and
weake
Nurses
,
(
by
a
vaine
desire
they
haue
to
be
Nurses
in
a
Gentlemans
house
)
on
the
one
part
they
say
they
will
little
money
,
and
on
the
other
part
,
they
doe
make
great
suites
.
What
thing
it
is
when
a
Princesse
or
a
Noble-woman
is
deliuered
of
a
Childe
?
to
see
the
deuises
of
other
women
among
themselues
,
who
shall
be
the
Nurse
:
and
how
those
which
neuer
nourished
their
owne
children
,
doe
preserue
the
milke
to
nourish
the
children
of
others
?
To
procure
this
thing
for
women
,
me
thinketh
it
proceedeth
of
aboundance
of
follie
,
and
to
condescend
to
their
requests
,
mee
thinketh
it
is
for
want
of
wisedome
.
They
looke
not
alwayes
to
the
manners
and
abilitie
of
the
Nurse
,
how
apt
shee
is
to
nurse
their
childe
:
but
how
diligent
shee
is
to
haue
to
nourish
.
They
eare
not
greatly
whether
they
be
good
or
no
:
For
if
the
first
be
not
good
,
they
wil
take
the
second
,
and
if
the
second
pleaseth
them
not
,
they
will
haue
the
third
:
and
so
vpwards
,
vntil
they
haue
found
a
good
Nurse
.
But
I
let
you
to
know
(
you
Wee
see
daily
by
experience
,
that
without
comparison
,
there
dyeth
more
children
of
Noble-women
,
than
children
of
women
of
the
meaner
estate
.
And
wee
will
not
say
,
that
it
is
for
that
they
do
flatter
their
children
more
,
nor
for
that
the
wiues
of
labourers
doe
eate
fine
meates
:
but
that
it
chaunceth
oft
times
,
that
the
children
of
a
poore
woman
doth
neither
eate
nor
drinke
,
but
of
one
kinde
of
meat
,
or
milke
in
two
yeares
:
and
the
child
of
a
Ladie
shal
change
and
alter
three
Nurses
in
two
moneths
.
If
Princesses
and
great
Ladyes
were
circumspect
in
choosing
their
nurses
,
and
that
they
did
looke
whether
they
were
whole
,
without
diseases
,
and
honest
in
their
manners
,
and
would
not
regarde
so
much
the
importunitie
of
their
suites
:
the
Mothers
should
excuse
themselues
from
many
sorrowes
,
and
the
children
likewise
,
should
bee
deliuered
from
many
diseases
.
One
of
the
most
renowmed
Princes
in
times
past
,
was
Titus
,
the
Sonne
of
Vespasian
,
and
Brother
of
Domitian
.
Lampriains
saieth
,
that
this
good
Emperour
Titus
(
the
most
part
of
his
life
)
was
subiect
to
grieuous
diseases
,
&
infirmities
of
his
person
:
and
the
cause
was
,
for
that
when
hee
was
young
,
he
was
,
giue
to
a
sicke
Nurse
to
be
nourished
;
So
that
this
good
Emperour
sucking
her
Dugge
but
a
while
,
was
constrayned
to
passe
all
his
life
after
in
paine
.
Thirdly
,
Princesses
and
great
Ladyes
ought
to
know
,
and
vnderstand
the
complexion
of
their
children
:
to
the
ende
that
according
to
the
same
,
they
might
seeke
pitifull
Nurses
:
that
is
to
say
,
if
the
childe
were
Cholerick
,
Flegmatcke
,
Sanguine
,
or
Melancholie
.
For
looke
what
humor
the
childe
is
of
,
of
the
same
qualitie
the
milke
of
the
Nurse
should
be
.
If
vnto
an
old
corrupted
man
they
minister
medicins
conformable
to
his
diseases
,
for
to
cure
him
,
why
then
should
not
the
Mother
seeke
a
wholesome
Nurse
to
the
tender
Babe
,
agreable
to
his
complexion
,
to
nourish
him
?
And
if
thou
sayest
,
it
is
iust
,
that
the
flesh
olde
and
corrupted
bee
sustained
:
I
tell
thee
likewise
,
that
it
is
much
more
necessary
that
the
Children
should
bee
curiously
and
well
nourished
,
to
multiplie
the
world
:
For
in
the
ende
wee
doe
not
say
,
it
is
time
that
the
Young
leaue
the
bread
for
the
Aged
:
but
contrarie
,
it
is
time
,
that
the
olde
leaue
the
bread
for
the
young
.
Aristotle
in
the
booke
De
secretis
secretorum
,
and
Iunius
Rusticus
,
in
the
I
haue
hearde
say
many
times
that
the
Emperors
had
a
custome
to
nourish
their
Heyres
and
Children
with
poisons
when
they
were
young
,
to
the
intent
that
they
should
not
be
hurt
by
poyson
,
afterwarde
when
they
were
old
.
And
this
error
cometh
of
those
which
presume
much
,
and
know
little
.
And
therefore
I
say
,
that
I
haue
heard
say
,
without
saying
I
haue
read
it
.
For
some
declare
hystories
,
more
for
that
they
haue
hearde
say
of
others
:
then
for
that
they
haue
read
themselues
.
The
truth
in
this
case
is
,
that
as
wee
vselat
this
present
,
to
weare
chaines
of
golde
about
our
neckes
,
or
iewells
on
our
fingers
,
so
did
the
gentils
in
times
past
,
a
Ring
on
their
fingers
,
or
some
iewell
in
theyr
bosome
,
replenished
with
poyson
.
And
because
the
Paynims
did
neither
feare
hell
,
nor
hoped
for
heauen
,
they
had
that
custome
:
for
if
at
any
times
in
Battell
they
should
finde
themselues
in
distresse
,
they
had
rather
ende
their
liues
with
poyson
,
then
to
receyue
any
iniurie
of
theyr
enemyes
.
Then
if
it
were
true
,
that
those
Princes
had
bin
nourished
with
that
Poyson
,
they
would
not
haue
carryed
it
about
them
to
haue
ended
their
liues
.
Further
,
I
say
,
that
the
Princes
of
Ignatius
the
Venetian
,
in
the
life
of
the
fiue
Emperours
,
Palleolus
(
which
were
valiant
Emperours
in
Constantinople
,
)
sayeth
:
that
the
second
of
that
name
,
called
Palleolus
the
hardie
,
was
after
the
xl
.
yeares
of
his
age
,
so
troubled
with
infirmities
and
diseases
,
that
alwayes
of
the
twelue
moneths
of
the
yeare
,
he
was
in
his
bed
sick
nine
moneths
:
and
being
so
sicke
as
he
was
,
the
affayres
and
businesse
of
the
Empire
were
but
slenderly
done
and
looked
vnto
.
For
the
Prince
cannot
haue
so
small
a
Feuer
,
but
the
people
in
the
common-wealth
must
haue
it
double
,
This
Emperour
Palleolus
had
a
wife
,
whose
name
was
Huldonina
,
the
which
after
she
had
brought
all
the
Physitions
of
Asia
vnto
her
Husband
,
and
that
shee
had
ministred
vnto
him
all
the
medicines
shee
could
learne
to
helpe
him
,
and
in
the
end
seeing
nothing
auaile
,
there
came
by
chaunce
an
old
woman
,
a
Grecian
borne
,
who
presumed
to
haue
great
knowledge
in
hearbes
,
and
sayd
vnto
the
Empresse
.
Noble
Empresse
Huldouina
,
If
thou
wilt
that
the
Emperour
thy
husband
liue
long
,
see
that
thou
chafe
,
anger
,
and
vexe
him
euery
weeke
at
the
least
twise
:
for
hee
is
of
a
pure
melancholy
humour
,
and
therefore
hee
that
doth
him
pleasure
,
augmenteth
his
disease
:
and
hee
that
vexeth
him
shall
prolong
his
life
.
The
Empresse
Huldouina
followed
the
counsell
of
this
Greeke
woman
,
which
was
occasion
that
the
Emperour
liued
afterwardes
sound
and
whole
many
yeeres
:
so
that
of
the
nine
monethes
which
hee
was
accustomed
to
be
sicke
euery
yeere
,
in
twenty
yeeres
afterwards
he
was
not
sicke
three
monethes
.
For
where
as
this
Greeke
woman
commaunded
the
Empresse
to
anger
her
husband
but
twice
in
the
week
,
she
accustomably
angred
him
iiii
.
times
in
the
day
.
Fourthly
,
the
good
mother
ought
to
take
heede
,
that
the
nurse
be
very
temperat
in
eating
,
so
that
she
should
eate
little
of
diuers
meates
,
and
of
those
few
dishes
she
should
not
eate
too
much
.
To
vnderstand
the
thing
yee
must
know
,
that
the
white
milke
is
no
other
then
bloud
which
is
sodden
,
&
that
which
causeth
the
good
or
euill
bloud
,
commeth
oft
times
of
an
other
thing
,
but
that
eyther
the
person
in
temperate
,
or
else
a
glutton
in●ating
,
and
therefore
it
is
a
thing
both
healthful
and
necessary
,
that
the
nurse
that
nourisheth
the
child
doe
eate
good
meates
:
for
among
men
and
women
it
is
a
generall
rule
,
that
in
litle
eating
there
is
no
danger
and
of
too
much
eating
there
is
no
profite
.
As
all
the
Phylosophers
say
,
the
wolfe
is
one
of
the
beasts
that
denoureth
most
,
and
is
most
greedyest
,
and
therefore
hee
is
most
feared
of
all
the
Shepheards
.
But
Aristotle
,
in
his
third
booke
De
Animalibus
saith
:
That
when
the
wolfe
doeth
once
feele
her selfe
great
with
young
,
in
all
her
life
after
shee
neuer
Truly
it
is
a
monstrous
thing
to
see
,
and
noysome
to
heare
,
and
no
lesse
slaunderous
to
speake
:
that
a
Wolfe
which
giueth
sucke
to
viij
.
whelps
,
eateth
but
one
only
kinde
of
meate
,
and
the
woman
which
giueth
sucke
but
to
one
Childe
alone
,
will
eate
of
vii
.
or
viii
.
sortes
of
meates
.
And
the
cause
hereof
is
,
that
the
Beast
doth
not
eate
but
to
sustain
nature
,
&
a
woman
doth
not
eate
,
but
to
satisfie
her
pleasure
.
Princesses
and
great
Ladyes
ought
to
watche
narrowly
,
to
know
when
&
how
much
the
Nurses
do
eate
,
which
doe
nourish
their
children
:
For
the
child
is
so
tender
,
and
the
milk
so
delicate
,
that
with
eating
of
sundry
meats
Solon
Solynon
brought
some
to
Athens
:
for
the
Auncients
sought
no
lesse
to
haue
good
women
in
the
common-wealth
,
then
to
haue
hardy
and
valiant
Captaines
in
the
warre
.
CHAP.
XXI
.
The
Author
addeth
three
other
conditions
to
a
good
nurse
that
giueth
sucke
:
that
they
drinke
no
wine
,
that
shee
be
honest
,
and
chiefly
that
shee
bee
well
conditioned
.
THe
Princesses
and
great
Ladies
may
know
by
this
example
,
what
difference
there
is
between
the
women
Fiftly
,
the
Ladies
ought
to
bee
very
circumspect
,
not
onely
that
Nurses
eate
not
much
,
and
that
they
bee
not
greedy
:
but
also
that
they
be
in
wine
temperate
,
the
which
in
olde
time
was
not
called
wine
,
but
venom
.
The
reason
hereof
is
apparant
and
manifest
enough
:
For
if
wee
doe
forbid
the
fatte
meates
which
lyeth
in
the
stomacke
,
wee
should
then
much
more
forbid
the
moyst
Wine
,
which
washeth
all
the
veynes
of
the
bodie
.
And
further
I
say
,
that
as
the
Childe
hath
no
other
nourishment
but
the
milke
only
,
and
that
the
milke
proceedeth
of
bloud
,
and
that
bloud
is
nourished
of
the
wine
,
and
that
wine
is
naturally
hote
,
from
the
first
to
the
last
.
I
say
,
that
Woman
which
drinketh
wine
,
and
giueth
the
child
sucke
,
I
will
not
denie
,
but
that
somtimes
it
may
chaunce
,
that
the
childe
shal
be
of
a
strong
complexion
,
and
the
Nurse
of
a
feeble
and
weake
nature
:
and
then
the
childe
would
more
substantial
milke
,
when
the
woman
is
not
able
to
giue
it
him
.
In
such
a
case
,
(
though
with
other
things
Milke
may
be
conferred
,
)
I
allow
that
the
nurse
drinke
a
little
wine
:
but
it
should
bee
so
little
,
and
so
well
watered
,
that
it
should
rather
bee
to
take
away
the
vnsauorinesse
of
the
water
,
then
for
to
taste
of
any
sauour
of
the
wine
.
I
do
not
speake
this
without
a
cause
,
for
the
nurse
being
sicke
,
and
feeble
of
herselfe
,
and
her
milke
not
substantial
,
it
oftentimes
moueth
her
to
eat
more
then
necessity
requireth
,
and
to
drinke
wine
which
is
somewhat
nutritiue
:
So
that
they
supposing
to
giue
the
Nurse
Triacle
,
doe
giue
her
poyson
to
destroy
her
childe
.
Those
excellent
and
Auncient
Romaines
,
if
they
had
been
in
our
time
,
and
that
wee
hadde
deserued
to
haue
beene
in
their
time
,
(
although
our
time
,
for
being
Christians
is
better
)
they
had
saued
vs
from
this
trauell
:
For
they
were
so
temperate
in
eating
meates
,
and
so
abstinent
,
in
drinking
wines
,
that
they
did
not
only
refraine
the
drinking
thereof
,
but
also
they
would
not
abide
to
smell
it
.
For
it
was
counted
a
greater
shame
vnto
a
Romane
Woman
to
drinke
wine
,
then
to
be
diuorced
from
her
Husband
.
Dyonisius
Alicarnaseus
,
in
his
booke
of
the
lawes
of
the
Romaines
,
said
:
that
Romulus
was
the
first
founder
of
Rome
,
and
that
hee
occupyed
himselfe
more
in
buylding
faire
Houses
to
amplifye
Rome
,
then
in
constituting
Lawes
for
the
gouernement
of
the
Common-wealth
:
But
amongst
fifteene
Lawes
which
hee
made
,
the
seuenth
thereof
was
,
that
no
Romaine
woman
on
paine
of
death
should
be
so
hardie
to
drinke
wine
,
within
the
walls
of
Rome
.
The
same
Hystorian
sayth
,
that
by
If
Plinie
do
not
deceiue
vs
in
his
24.
booke
of
his
natural
historie
,
it
was
an
ancient
custom
in
Rome
,
that
at
each
time
that
Parents
met
,
both
men
and
women
,
they
did
kisse
the
one
the
other
in
the
face
,
in
token
of
peace
:
and
this
ceremonie
beganne
first
,
for
that
they
would
smell
whether
the
woman
had
drunke
any
wine
.
And
if
perchance
she
sauored
of
wine
,
the
Censor
might
haue
bannished
her
from
Rome
.
And
if
her
kinsman
found
her
without
Rome
,
hee
might
freely
&
without
any
daunger
of
law
put
her
to
death
:
because
within
the
Circuit
and
walles
of
Rome
,
no
priuate
man
by
Iustice
,
could
put
any
Romaine
to
death
,
as
aboue
is
rehearsed
.
Romulus
was
he
which
ordained
the
paine
for
Drunkardes
,
and
Ruptilius
was
hee
,
which
ordained
the
penaltie
for
Adulterers
.
And
betweene
Romulus
and
Ruptilius
,
there
was
xxxii
.
yeares
:
So
that
they
ordyaned
this
streight
Law
for
Drunkardes
,
a
long
time
before
they
did
the
law
for
adulterers
.
For
if
a
woman
be
a
drunkard
,
or
Harlot
,
truely
they
are
both
great
faultes
,
and
I
cannot
tell
whether
of
them
is
worst
:
For
being
a
harlot
,
the
woman
loseth
her
name
:
and
for
being
a
drunkarde
,
shee
loseth
her
fame
,
and
the
Husband
his
goods
.
Then
if
women
for
,
the
honestie
of
their
pesons
onely
,
are
bound
to
bee
temperate
in
eating
and
drinking
the
woman
which
nourisheth
and
giueth
Sixtly
,
the
Princesses
and
great
Ladyes
ought
to
take
heede
,
that
theyr
Nurses
be
not
gotten
with
child
.
And
the
reason
hereof
is
,
that
in
that
time
when
the
woman
is
with
Childe
,
her
naturall
course
is
stopped
,
and
that
corruption
is
mingled
with
the
pure
bloud
:
So
that
shee
thinking
to
giue
the
childe
milke
to
nourish
it
,
giueth
it
poyson
to
destroy
it
.
And
nothing
can
bee
more
vniust
,
then
to
put
the
childe
(
which
is
alreadie
borne
,
and
aliue
)
in
danger
for
that
which
is
as
yet
vnborne
,
and
dead
.
It
is
a
wonderfull
thing
,
(
for
a
man
that
will
curiously
note
and
mark
things
)
to
see
the
brute
beasts
,
that
all
the
time
they
bring
vp
theyr
little
ones
,
they
will
not
consent
to
accompanie
with
the
Males
,
nor
the
males
will
follow
the
females
.
And
that
which
is
most
to
hee
noted
,
it
is
,
to
see
,
what
passeth
betweene
the
Byrds
:
for
the
she
Sparrow
will
not
suffer
the
Male
,
in
any
wise
to
touch
nor
to
come
neere
her
,
vntill
her
little
ones
be
great
&
able
to
flie
:
and
much
lesse
to
sit
vpon
any
Egges
,
to
hatche
them
,
till
the
other
be
fled
and
gone
.
Plutarch
in
the
seuenth
of
his
Regiment
of
Princes
,
saith
,
that
Gneus
Fuluius
(
Couzin
germaine
of
Pompeyus
.
)
beeing
Consull
in
Rome
,
fell
in
loue
with
a
young
maiden
of
Capua
being
an
orphan
,
whether
he
fled
for
the
plague
.
This
Mayden
was
called
Sabina
,
and
when
she
was
great
with
child
by
this
Consull
,
shee
brought
forth
a
daughter
,
whom
they
called
faire
Drusia
:
&
truely
she
was
more
commended
for
her
beautie
,
then
shee
was
for
her
honestie
.
For
oft
times
it
happeneth
that
the
fayre
and
dishonest
women
leaue
their
Children
so
euill
taught
,
that
of
their
Mothers
they
inherite
little
goods
,
and
much
dishonour
This
Sabina
therefore
beeing
deliuered
(
as
it
was
the
custome
of
Rome
)
she
did
with
her
own
breasts
nourish
her
daughter
Drusia
.
During
the
which
time
shee
was
gotten
with
childe
,
by
one
of
the
Knights
of
this
Consul
,
to
whome
(
as
to
his
Seruant
)
hee
had
giuen
her
to
keepe
.
Wherefore
when
the
Consull
was
heereof
aduertised
,
and
that
notwithstanding
she
gaue
her
daughter
suck
:
he
commanded
that
the
knight
shold
be
immediatly
beheaded
,
&
his
louer
Sabina
forthwith
to
be
cast
into
a
wel
.
The
day
of
Execution
came
,
that
both
these
parties
should
suffer
,
wherfore
the
wofull
Sabina
sent
to
beseech
the
Consull
,
that
it
would
please
him
before
her
death
to
giue
her
audience
of
one
sole
worde
,
that
shee
would
speake
vnto
him
:
the
which
beeing
come
in
the
presence
of
them
all
,
shee
said
vnto
him
.
O
Gneus
Fuluius
;
know
thou
that
I
did
not
call
thee
to
the
ende
thou
shouldest
graunt
me
life
,
but
because
I
would
not
die
before
I
had
seene
thy
face
:
though
thou
of
thy selfe
shouldest
remember
,
that
as
I
am
a
frayle
For
,
wee
Women
are
so
fraile
in
this
case
,
during
the
time
of
this
our
miserable
life
,
that
none
can
keepe
herselfe
sure
,
from
the
assaultes
of
the
weake
Flesh
.
The
Consull
Gneus
Fuluius
to
these
words
answered
:
The
Gods
immortall
know
Sabina
,
what
griefe
it
is
to
my
wofull
hart
,
that
I
of
my
secret
offence
(
Sabina
)
that
I
do
condemne
thee
to
die
because
thou
forgotest
thy
Faith
vnto
my
person
,
and
that
thou
gauest
thy selfe
vnto
him
which
kept
thee
:
For
since
thou
wert
not
my
wife
,
the
liberty
thou
haddest
to
come
with
me
from
Capua
to
Rome
,
the
selfesame
thou
hadst
to
goe
with
another
from
Rome
to
Capua
.
It
is
an
euill
thing
for
vicious
●e●
,
to
reprooue
the
vices
of
others
,
wherein
themselues
are
faulty
.
The
cause
why
I
condemn
thee
to
dye
,
is
onely
for
the
remembrance
of
the
old
Law
,
the
which
commandeth
that
no
nurse
or
woman
giuing
sucke
;
should
on
paine
of
death
be
begotten
with
childe
,
truly
the
Law
is
very
iust
.
For
honest
women
do
not
suffer
,
that
in
giuing
her
child
sucke
at
her
breast
,
she
shold
hide
another
in
her
entrails
.
These
words
passed
between
Gneus
Fuluius
the
Consul
,
and
the
Ladie
Sabina
of
Capua
.
Howbeit
as
Plutarche
saith
,
in
that
place
the
Consull
had
pitie
vpon
her
,
and
shewed
her
fauour
,
banishing
her
vpon
condition
,
neuer
to
returne
to
Rome
againe
Cinna
Catullus
,
in
the
fourth
booke
of
the
xxij
Consulls
saith
:
that
Caius
Fabricius
,
was
one
of
the
most
notable
Consulles
that
euer
was
in
Rome
,
and
was
sore
afflicted
with
diseases
in
his
life
,
onely
because
hee
was
nourished
foure
moneths
with
the
milke
of
a
Nurse
being
great
with
Childe
:
and
for
feare
of
this
,
they
locked
the
nurse
with
the
Childe
in
the
Temple
of
the
Vestall
virgines
,
where
for
the
space
of
iij.
yeares
they
were
kept
.
They
demaunded
the
Consul
,
why
he
did
not
nourish
his
children
in
his
house
?
He
answered
,
that
children
being
nourished
in
the
house
,
it
might
bee
an
occasion
that
the
Nurse
should
Dyodorus
Siculus
,
in
his
librairy
,
and
Sextus
Cheronensis
saith
,
in
the
life
of
Marc.
Aurelius
,
that
in
the
Isles
of
Baleares
there
was
a
custom
,
that
the
nurses
of
young
children
,
(
whether
they
were
their
owne
or
others
)
should
be
seuered
from
their
Husbands
,
for
the
space
of
two
yeares
.
And
the
woman
which
at
that
time
(
though
it
were
by
her
husband
)
were
with
child
,
though
they
did
not
chasten
her
as
an
adulteresse
:
yet
euery
man
spake
euill
of
her
,
as
of
an
offender
.
During
the
time
of
these
two
yeares
to
the
ende
that
the
Husband
should
take
no
other
wife
,
they
commanded
that
hee
should
take
a
concubine
:
or
that
hee
should
buye
a
Slaue
,
whose
companie
hee
might
vse
as
his
wife
:
for
amongst
these
barbarous
,
hee
was
honoured
most
that
had
two
Wiues
,
the
one
with
child
,
and
the
other
not
.
By
these
Examples
aboue
recited
,
Princesses
and
great
Ladyes
may
see
,
what
watch
&
care
they
ought
to
take
in
choosing
their
Nurses
,
that
they
be
honest
,
since
of
them
dependeth
not
onely
the
health
of
their
children
,
but
also
the
good
fame
of
their
houses
.
The
seuenth
condition
is
,
that
Princesses
and
great
ladies
ought
to
see
their
It
little
auaileth
a
man
to
take
wine
from
a
woman
,
to
entreate
her
to
eate
little
,
and
to
withdrawe
her
from
her
husband
,
if
of
her
owne
nature
she
be
hatefull
,
and
euill
mannered
:
for
it
is
not
so
great
danger
vnto
the
child
,
that
the
nurse
be
a
drunkard
,
or
a
glutton
,
as
it
is
if
she
be
harmfull
&
malitious
.
If
perchaunce
the
Nurse
(
that
nourisheth
the
child
)
be
euil
conditioned
.
truly
she
is
euill
troubled
,
&
the
house
wherin
she
dwelleth
euil
combred
.
For
such
one
doth
importune
the
Lorde
,
troubleth
the
Lady
,
putteth
in
hazard
the
childe
,
&
aboue
all
,
is
not
contented
with
her selfe
.
Finally
,
Fathers
for
giuing
too
much
libertie
to
their
nurses
,
oft
times
are
the
causes
of
manie
practises
,
which
they
doe
:
wherewith
in
the
ende
,
they
are
grieued
with
the
death
of
their
children
which
foloweth
Amongst
all
these
which
I
haue
read
,
I
say
,
that
of
the
ancient
Roman
Princes
,
of
so
good
a
Father
,
as
Drusius
Germanicus
was
,
neuer
came
so
wicked
a
son
as
Caligula
was
,
being
the
iiij
Emp
:
of
Rome
:
for
the
Hystoriographers
were
not
satisfied
to
enrich
the
praise
the
excellencies
of
his
Father
,
neyther
ceased
they
to
blame
and
reprehend
the
infamies
of
his
Sonne
.
And
they
say
that
his
naughtines
proceedeth
not
of
the
mother
which
bare
him
:
but
of
the
nurse
which
gaue
him
sucke
.
For
often
times
it
chaunceth
that
the
tree
is
green
and
good
,
when
it
is
planted
,
and
afterwardes
it
becometh
drie
and
withered
,
onely
for
being
carryed
into
another
place
.
Dyon
the
Greeke
in
the
second
book
of
Caesars
saieth
,
that
a
cursed
woman
of
Campania
called
Pressilla
,
nourished
and
gaue
suck
vnto
this
wicked
child
.
Shee
had
against
all
nature
of
women
her
breasts
as
hayrie
as
the
beardes
of
It
chaunced
on
a
time
that
as
shee
was
giuing
sucke
to
Caligula
,
for
that
shee
was
angrie
,
shee
tore
in
pieces
a
young
child
,
and
with
the
bloud
therof
annoynted
her
breasts
:
and
so
she
made
Caligula
the
young
Childe
,
to
sucke
together
both
bloud
and
milke
.
The
saide
Dyon
in
his
booke
of
the
life
of
the
Emperour
Caligula
saieth
:
that
the
women
of
Campania
(
whereof
the
saide
Pressilla
was
)
had
this
custom
,
that
when
they
would
giue
their
Teat
to
the
childe
,
first
they
did
annointe
the
nipple
,
with
the
bloud
of
a
hedge-hog
,
to
the
ende
their
children
might
be
more
fierce
and
cruell
.
And
so
was
this
Caligula
,
for
hee
was
not
contented
to
kill
a
man
onely
,
but
also
hee
sucked
the
bloud
that
remained
on
his
Sworde
,
and
licked
it
off
with
his
tongue
.
The
excellent
Poet
Homer
,
meaning
to
speake
plainely
of
the
crueltyes
of
Pyrrus
,
saide
in
his
Odisse
of
him
,
such
wordes
:
Pyrrus
was
borne
in
Greece
,
nourished
in
Archadie
,
and
brought
vp
with
Tygers
milke
,
which
is
a
cruell
beast
,
as
if
more
plainely
he
had
saide
:
Pyrrus
for
being
borne
in
Greece
was
Sage
,
for
that
hee
was
brought
vp
in
Archadie
,
he
was
strong
and
couragious
,
&
for
to
haue
sucked
Tygars
milke
,
he
was
very
proud
and
cruell
.
Hereof
may
be
gathered
,
that
the
great
Grecian
Pyrrus
,
for
wanting
of
good
milke
,
was
ouercome
with
euill
conditions
.
The
selfe
same
Hystorian
Dyon
saith
,
in
the
life
of
Tiberius
;
that
hee
was
a
great
Drunkard
.
And
the
cause
hereof
was
,
that
the
Nurse
did
not
onely
drinke
wine
:
but
also
she
weyned
the
childe
with
soppes
dipped
in
Wine
.
For
truely
,
the
Romane
Empire
had
lost
little
if
Tiberius
had
dyed
being
a
childe
:
and
it
had
wonne
much
,
if
he
had
neuer
knowne
what
drinking
of
Wine
had
meant
.
I
haue
declared
all
that
which
before
is
mentioned
,
to
the
intent
that
Princesses
and
great
Ladyes
might
be
aduertised
,
that
since
in
not
nourishing
their
children
,
they
shew
themselues
cruel
:
yet
at
the
least
,
in
prouiding
for
them
good
Nurses
,
they
shold
shew
themselues
pittifull
:
for
the
children
oft
times
follow
more
the
condition
of
the
milke
which
they
sucke
,
then
the
condition
of
their
mothers
which
brought
them
forth
,
or
of
their
fathers
which
begot
them
.
Therefore
they
ought
to
vse
much
circumspection
herein
:
for
in
them
consisteth
the
fame
of
the
wiues
,
the
honour
of
the
husband
,
and
the
wealth
of
their
children
.
CHAP.
XXII
.
Of
the
Disputations
before
Alexander
the
great
,
concerning
the
time
of
the
sucking
of
Babes
.
OVintus
Curtins
saith
,
that
after
the
great
Alexander
(
which
which
was
the
last
King
of
the
Macedonians
,
and
first
Emperour
of
the
Greekes
)
had
ouercome
King
Darius
,
and
that
he
saw
himselfe
onely
Lord
of
all
Asia
,
he
went
to
rest
in
Babylon
:
for
among
men
of
warre
there
was
a
custome
,
that
after
they
had
beene
long
in
the
warres
,
euery
one
should
retire
to
his
owne
house
.
King
Philip
(
which
was
father
of
King
Alexander
)
alwayes
counselled
his
sonne
,
that
he
should
leade
with
him
to
the
warres
Alexander
the
great
therefore
being
in
Babylon
,
after
hee
had
conquered
all
the
Countrey
,
since
all
the
Citie
was
vicious
,
and
his
Armie
so
long
without
warres
,
some
of
his
owne
men
began
to
robbe
one
another
,
others
to
play
their
own
,
some
to
force
women
,
and
others
to
make
banquets
and
feasts
:
&
when
some
wee
drunk
,
others
raysed
quarrels
,
strifes
,
and
discentions
:
so
that
a
man
could
not
tell
whether
was
greater
,
the
rust
in
their
Armours
,
or
the
corruptions
in
their
customes
.
For
the
propertie
of
mans
malice
is
,
that
when
the
gate
is
open
to
idlenesse
,
infinite
vices
enter
into
the
house
.
Alexander
the
great
seeing
the
dissolution
which
was
in
his
Armie
,
and
the
losse
which
might
ensue
heereof
vnto
his
great
Empire
,
commanded
straightly
,
that
they
should
make
a
shew
and
iust
thorow
Babylon
,
to
the
This
good
Prince
,
not
contented
to
exercise
his
army
so
,
but
ordayned
,
that
daily
in
his
presence
the
Philosophers
should
dispute
,
and
the
question
wherein
they
should
dispute
,
Alexander
himselfe
would
propound
,
whereof
followed
,
that
the
great
Alexander
was
made
certaine
of
that
wherein
hee
doubted
:
and
so
by
his
wisedome
all
men
exercised
their
crafts
and
wits
.
For
in
this
time
of
idlenesse
,
the
bookes
were
no
lesse
marred
with
dust
,
because
they
were
not
opened
,
then
the
weapons
were
with
rust
,
which
were
not
occupyed
.
There
is
a
booke
of
Aristotle
,
intituled
The
Questions
of
Babilon
,
where
he
sayd
,
that
Alexander
propounded
,
the
Philosophers
disputed
,
the
Principalles
of
Persia
,
replyed
,
and
Aristotle
determined
:
and
so
continued
in
disputations
as
long
as
Alexander
did
eate
:
for
at
the
Table
of
Alexan
der
,
one
day
the
Captaines
reasoned
of
matters
of
warre
,
and
another
day
the
Philosophers
disputed
of
their
Philosophie
.
Blundus
saieth
,
in
the
booke
intituled
,
Italia
Illustrata
,
that
among
the
Princes
of
Persia
there
was
a
custome
,
that
none
could
sit
downe
at
the
Table
,
vnlesse
hee
were
a
King
that
had
The
second
question
that
Alexander
propounded
was
,
What
age
the
childe
should
haue
when
hee
should
be
weyned
from
the
dugge
.
And
the
occasion
of
this
question
was
,
for
that
he
had
begotten
a
young
daughter
of
a
Queene
of
the
Amazous
,
the
which
at
that
time
did
sucke
:
and
for
to
know
whether
it
were
time
or
not
to
weyne
her
,
there
was
great
dispurations
:
for
the
childe
was
now
great
to
sucke
,
and
weake
to
weyne
.
I
haue
declared
this
History
for
no
other
purpose
,
but
to
shew
how
in
Babylon
this
question
was
disputed
before
King
Alexander
;
that
is
to
say
,
how
many
yeeres
the
childe
ought
to
haue
before
it
were
weyned
from
the
teate
:
for
at
that
time
they
are
so
ignorant
,
that
they
cannot
demand
that
that
is
good
,
nor
complaine
of
that
that
is
naught
.
In
that
case
a
man
ought
to
know
,
as
the
times
are
variable
,
and
the
regions
and
prouince
diuers
:
so
likewise
haue
they
sundry
wayes
of
bringing
vp
and
nourishing
their
children
:
for
there
is
as
much
difference
betweene
the
Countreys
of
one
,
from
the
Countries
of
others
,
in
dying
,
and
burying
the
dead
bodies
,
as
there
hath
beene
varieties
in
the
world
,
by
way
of
nourishing
&
bringing
vp
of
children
.
CHAP.
XXIII
.
Of
sundry
kindes
of
Sorceries
,
Charmes
and
Witchcrafts
,
which
they
in
olde
time
vsed
in
giuing
their
children
sucke
,
the
which
Christians
ought
to
eschew
.
IT
is
not
much
from
our
purpose
if
I
declare
here
some
old
examples
of
those
which
are
past
.
Strabo
in
his
booke
De
situ
Orbis
,
saith
,
that
after
the
Assirians
(
which
were
the
first
that
raigned
in
the
world
)
the
Siconians
had
signorie
(
which
long
time
after
were
called
Arcades
)
which
were
great
and
famous
wrastlers
,
and
Schoolemasters
at
the
Fence
,
from
whom
came
the
first
and
best
Masters
of
Fence
,
the
which
the
Romanes
kept
alwaies
for
their
Playes
:
for
as
Trogus
Pompeius
sayth
,
the
Romanes
found
it
by
experience
,
that
there
were
no
better
men
in
waightie
affayres
,
then
those
of
Spaine
:
nor
no
people
apter
to
playes
and
pastimes
,
then
those
of
Arcadia
.
As
those
Siconians
were
ancient
,
so
they
were
maruellously
addicted
to
follies
,
and
superstitious
in
their
vsages
and
customes
;
for
among
other
,
they
honoured
for
their
God
the
Moone
:
and
during
the
time
that
shee
was
seene
,
they
gaue
their
children
sucke
,
imagining
that
the
Moone
shined
vpon
the
brests
of
the
mother
,
it
would
doe
much
good
vnto
the
childe
.
The
Authous
hereof
is
Sinna
Catullus
,
in
the
booke
De
edicandis
pueris
:
and
as
the
same
Historian
sayth
,
the
Aegyptians
were
great
enemies
to
the
Siconians
,
so
that
all
that
which
the
one
did
allow
,
the
others
did
repoue
,
as
it
appeareth
:
for
,
as
much
as
the
Siconians
loued
Oliues
and
Akorns
,
they
were
cloathed
with
linnen
,
and
worshipped
the
Moone
for
their
God
.
The
Aegyptians
for
the
contrary
had
no
Oliues
,
neyther
nourished
they
any
Okes
,
they
did
weare
no
linnen
,
they
worshipped
the
Sunne
for
their
God
:
and
aboue
all
,
as
the
Siconians
did
giue
their
children
sucke
whiles
the
Moone
did
shine
;
so
the
Aegyptians
gaue
their
children
sucke
whiles
the
Sunne
did
shine
.
Among
other
follies
of
the
Caldeans
this
was
one
,
that
they
honoured
the
Fier
for
their
God
,
so
that
hee
that
was
not
marryed
could
not
light
Fier
in
his
house
:
because
,
they
sayd
,
the
custodie
of
Gods
should
be
committed
to
none
but
to
married
and
ancient
men
.
They
had
in
Mariages
such
order
,
that
the
day
when
any
children
did
Pronoke
me
not
so
much
,
that
I
throwe
water
into
the
fire
.
The
Caldeans
vsed
such
wordes
when
they
would
diuorce
and
separate
the
marriage
:
for
if
the
woman
I
haue
not
beene
marryed
as
yet
:
but
I
suppose
there
are
many
Christians
which
wish
to
haue
at
this
present
the
libertie
of
the
Caldes
:
for
I
am
well
assured
,
there
are
many
men
which
would
cast
water
on
the
fire
,
to
escape
from
their
wiues
:
also
I
sweare
,
that
there
would
be
a
number
of
women
,
which
would
not
onely
put
out
their
fire
,
but
also
the
ashes
,
imbers
,
and
coales
to
make
themselues
free
,
and
to
bee
dispatched
of
their
husbands
,
and
in
especially
from
those
which
are
iealous
.
Therefore
returning
to
our
matter
.
The
Caldeans
made
before
the
fire
all
notable
things
in
their
lawe
,
as
before
their
God
:
for
they
did
eate
before
the
fire
,
they
slept
before
the
fire
,
they
did
contract
before
the
fire
,
and
the
mothers
did
neuer
giue
the
children
sucke
,
but
before
the
fire
:
for
the
milke
(
as
they
imagined
)
did
profite
the
childe
when
it
sucked
before
the
fire
,
which
was
their
God
.
The
Author
of
this
that
is
spoken
,
is
Cinna
Catuilus
.
The
Mauritanians
which
at
this
present
are
called
the
realms
of
〈◊〉
,
were
in
times
past
warlike
men
,
of
whom
the
Romans
had
great
victories
,
and
the
more
valiant
the
men
were
in
the
warres
:
so
much
the
more
superstitious
their
wiues
were
in
soceries
,
charmes
,
and
enchantments
▪
〈◊〉
the
husband
that
is
long
ab●●nt
from
his
wife
,
ought
not
to
maruell
though
in
her
bee
founde
some
〈◊〉
.
Cicero
in
the
booke
De
Natura
Deorum
,
and
much
more
at
large
,
Bocc●s
sayeth
,
That
as
many
men
and
women
as
were
in
that
Realme
,
〈◊〉
many
gods
there
were
among
the
people
▪
for
euery
one
had
one
particular
God
to
himselfe
:
so
that
the
god
of
the
one
,
was
not
the
god
of
the
other
.
And
this
was
to
bee
vnderstood
in
the
weeke
dayes
:
for
in
the
holy
and
festiuall
dayes
they
had
no
other
gods
,
the
which
altogether
they
did
honour
.
The
manner
that
they
had
in
choosing
gods
when
a
woman
was
with
child
was
this
:
Shee
went
to
the
Sacrificer
of
the
Idoll
,
and
tolde
him
that
shee
was
great
with
childe
,
and
besought
him
to
giue
her
a
God
for
her
child
.
And
the
sacrificer
gaue
her
a
little
idoll
of
stone
,
gold
,
siluer
,
or
of
wood
,
the
which
the
mother
hanged
at
the
necke
of
the
child
,
And
as
often
as
the
childe
did
sucke
the
dugge
,
so
oft
the
mother
putteth
the
Idoll
on
his
face
:
for
otherwise
shee
had
not
giuen
him
a
droppe
of
milke
to
sucke
,
vnlesse
first
shee
had
consecrated
to
the
god
the
milke
of
her
brest
.
That
which
I
haue
spoken
is
little
in
respect
of
that
I
will
speake
,
which
is
,
that
if
perchance
the
child
dyed
before
the
time
,
or
that
any
young
man
by
some
perilous
mishap
dyed
before
hee
was
somewhat
ages
:
the
Fathers
and
kinsmen
of
the
dead
did
assemble
,
and
came
to
the
Idoll
of
him
,
and
eyther
stoned
it
,
●●ng
it
,
drew
it
,
burnt
it
,
or
else
they
cast
it
into
the
deepe
well
,
saying
,
that
sith
the
gods
did
kill
man
without
reason
,
that
they
might
lawfully
kill
them
by
iustice
.
The
same
Bocchas
in
the
second
booke
De
Natura
Deorum
sayth
,
that
the
Allobroges
had
a
custome
,
that
those
which
were
Priests
of
the
gods
,
should
from
the
wombe
of
their
mothers
bee
chosen
vnto
that
dignitie
:
And
as
soone
as
the
childe
was
born
,
before
he
tasted
the
milke
of
the
brest
they
earned
it
into
a
Priestes
house
:
for
they
had
a
custome
that
the
man
,
which
had
tasted
the
thinges
of
the
world
,
merited
not
to
serue
the
Gods
in
the
Temples
.
One
of
the
lawes
that
they
sayde
Priests
had
,
was
that
not
onely
they
could
not
by
violence
shedde
any
bloud
,
nor
yet
see
it
,
neyther
touch
it
:
so
that
immediately
as
the
Priest
should
by
chance
touch
mansbloud
,
euen
so
soone
he
lost
his
Priesthood
.
This
law
afterwards
was
so
narrowly
looked
vnto
,
that
the
Priests
of
the
Allobroges
did
not
onely
not
shedde
drinke
,
nor
touch
mans
bloud
when
they
were
now
men
:
but
also
when
they
were
little
infants
(
those
that
should
bee
Priests
)
they
gaue
them
no
milke
of
the
brest
at
all
.
And
this
was
their
reason
.
That
to
sucke
milke
was
no
other
but
to
drinke
white
bloud
,
for
white
milke
is
but
sodden
bloud
,
and
redde
bloud
is
but
raw
milke
.
Pulio
in
the
booke
de
educandis
pueris
sayeth
,
That
the
Auncients
had
a
certaine
kinde
of
reedes
,
that
breaking
it
in
sunder
,
there
issued
white
milke
,
wherewith
they
accustomed
to
nourish
their
children
:
but
let
it
bee
as
it
is
,
that
this
law
prohibite
children
their
milke
,
which
hereafter
should
bee
made
Priestes
of
the
temples
:
mee
thinketh
it
a
tricke
rather
of
superstitious
sorcerers
then
of
religious
Priests
:
For
there
is
neyther
diuine
nor
humane
Law
that
will
forbid
,
or
prohibite
any
such
thing
,
without
the
which
mans
life
cannot
endure
.
These
were
the
maners
and
customes
that
the
Ancients
had
in
the
nourture
of
their
children
.
And
indeede
I
maruell
not
at
that
they
did
,
for
the
Gentiles
esteemed
this
cursed
Idol
as
a
great
God
:
as
wee
Christians
doe
the
true
and
liuing
God
.
I
was
willing
to
declare
all
these
antiquities
,
to
the
end
that
Princesses
and
great
Ladies
shoulde
haue
pleasure
in
reading
them
,
and
knowing
them
:
but
not
to
that
end
,
they
should
imitate
and
follow
them
in
any
kind
of
thing
:
For
according
to
the
faith
of
our
Christian
Religion
,
as
sure
as
wee
be
of
the
offences
that
those
did
vnto
God
,
through
following
those
superstitions
:
so
sure
wee
are
of
the
good
seruices
,
which
wee
doe
vnto
God
in
forsaking
them
.
How
long
time
the
mothers
ought
to
giue
their
children
sucke
,
and
what
age
they
ought
to
weine
them
,
not
for
that
which
I
haue
read
,
nor
Sextus
Cheronensis
sayeth
,
in
the
fourth
booke
of
his
common-wealth
.
And
hereof
Bocohas
also
maketh
mention
in
the
third
booke
De
natura
Deorum
,
that
when
Alexander
the
Great
passed
into
India
,
amongst
other
renowmed
Philosophers
,
there
was
one
with
him
called
Arethus
,
who
(
as
by
chance
he
was
in
Nissa
,
an
ancient
City
of
India
)
there
came
a
man
of
the
Countrey
to
shew
him
such
antiquities
as
were
there
.
Arethus
the
Philosopher
beheld
them
as
a
sage
and
wise
man
:
for
the
simple
man
onely
beholdeth
the
doings
,
and
how
they
seeme
:
but
the
sage
man
enquireth
and
demandeth
of
the
causes
,
and
from
whence
they
came
.
Among
other
things
he
shewed
this
good
Philosopher
a
great
house
,
being
in
the
end
of
the
City
,
&
therin
were
many
women
,
whereof
euery
one
of
them
had
a
chamber
,
and
in
euery
chamber
there
was
two
beds
,
and
adioyning
to
the
one
,
herbs
were
sowen
in
maner
of
nettles
,
and
adioining
to
the
other
,
there
was
kind
of
twigges
,
as
of
Rosemary
,
and
in
the
midst
of
the
house
,
there
were
many
graues
of
small
children
.
The
Phylosopher
Arethus
asked
This
house
is
to
nourish
the
Children
which
are
Orphanes
,
when
they
bee
of
their
Parents
and
friendes
abandoned
:
For
it
is
a
custome
in
this
City
,
that
immediately
when
the
Father
of
one
chelde
dyeth
,
the
City
then
taketh
him
for
her
sonne
.
And
from
that
time
forward
he
is
called
the
child
of
the
City
,
which
nourisheth
him
,
and
not
the
childe
of
the
Father
which
begot
him
.
Arethus
the
Philosopher
secondarily
asked
him
,
why
there
were
so
many
women
in
that
house
,
without
any
man
among
them
?
whereunto
the
Indian
answered
:
In
this
Country
there
is
a
custome
,
that
the
women
are
seuered
from
their
husbands
,
all
the
time
they
giue
their
children
sucke
.
For
the
will
of
our
God
is
,
that
the
woman
be
not
in
company
with
her
husband
after
,
shee
is
with
child
,
and
this
not
onely
vntil
such
time
as
shee
is
deliuered
:
but
also
vntill
such
time
as
the
childe
be
wayned
from
the
brest
.
The
Philosopher
Arethus
thirdly
demaunded
him
,
why
euery
one
had
her
chamber
seuerally
?
The
Indian
answered
.
Thou
knowest
that
now
naturally
raigneth
so
much
malice
in
the
woman
,
that
shee
alwayes
enuyeth
the
felicity
of
another
,
And
if
they
were
altogether
,
they
would
haue
amongst
them
such
quarrels
&
debates
,
that
they
would
corrupt
the
milke
which
they
should
giue
to
the
child
.
Fourthly
,
the
Philosopher
Arethus
asked
;
why
in
euery
chamber
there
was
a
great
bed
,
and
a
little
pallet
,
since
there
was
but
one
woman
,
and
one
child
?
whereunto
the
Indian
answered
.
In
this
India
they
doe
not
consent
that
the
Nurses
should
sleepe
together
in
one
bed
with
the
young
childe
,
whom
they
nourish
:
for
when
the
women
are
heauy
a
sleepe
,
not
taking
heede
to
the
childe
,
they
many
times
ouerlay
the
poore
infant
,
and
so
smother
it
aliue
.
Fiftly
,
the
Philosopher
asked
,
why
ioining
to
the
beds
,
there
was
nettles
which
are
without
fauour
in
eating
,
and
dangerous
in
touching
.
The
Indian
answered
.
I
let
thee
know
,
that
in
this
India
(
against
al
nature
)
the
children
weepe
not
whiles
they
are
young
,
and
therefore
they
haue
growing
by
the
beddes
nettles
to
make
them
weepe
:
for
our
Philosophors
tell
vs
,
that
if
dayly
the
childe
doth
weepe
two
houres
,
it
profiteth
him
not
onely
for
the
health
of
his
body
,
but
also
for
to
prolong
his
life
.
Furthermore
the
Philosopher
for
the
sixt
asked
,
why
there
were
so
many
twigges
like
Rosemary
by
the
bed
side
:
whereunto
the
Indian
aunswered
.
Know
thou
that
in
India
,
there
is
an
olde
plague
,
that
wee
cannot
defende
our selues
from
these
witches
,
the
which
by
their
sorceries
,
and
with
the
onely
lookes
of
their
eies
destroy
many
children
:
and
they
say
,
that
all
the
children
which
shall
bee
perfumed
with
those
hearbes
,
can
take
no
hurte
through
the
lookes
of
those
witches
.
CHAP.
XXIIII
.
Of
a
letter
which
Marcus
Aurelius
sent
to
his
friend
Dedalus
,
in
the
ende
whereof
he
enuaieth
against
those
women
which
cure
children
by
sorceries
charmes
and
enchantments
.
PRincesses
and
great
Ladyes
ought
to
take
heed
that
their
nurses
be
not
Witches
,
and
that
they
doe
not
suffer
the
babes
(
whiles
they
are
yet
young
)
to
take
any
charmes
or
sorceries
:
for
the
medicine
putteth
the
life
of
the
creature
in
perill
,
and
those
sorceries
doe
not
onelie
harme
to
the
body
of
the
child
,
but
also
to
the
soule
of
her selfe
which
vseth
it
.
To
prayse
more
them
that
are
past
,
and
to
confound
more
the
present
.
I
will
that
those
which
shall
reade
this
,
doe
reade
a
letter
of
Marcus
Aurelius
,
which
he
sent
to
a
friend
of
his
,
in
the
end
whereof
it
appeareth
how
great
enemies
the
Auncients
were
to
Witches
,
Charmers
,
&
to
all
kind
of
Sorcerers
:
for
truely
I
know
not
which
was
greater
,
eyther
the
temperance
that
they
had
in
nourishing
their
children
being
Gentiles
or
the
foolish
hardinesse
which
wee
haue
being
Christians
.
Here
followeth
therefore
the
Letter
,
in
the
ende
of
the
which
hee
speaketh
against
Witches
and
euill
women
.
The
letter
of
the
Emperour
Marcus
Aurelius
.
MArcus
Aurelius
the
Romane
Emperour
,
fellow
with
his
brother
Annius
Verus
,
in
the
same
Empire
,
wisheth
to
thee
Dedalus
his
speciall
friend
,
health
to
thy
person
,
and
good
fortune
against
all
euill
,
Since
the
day
that
thou
diddest
take
shipping
at
the
Hauen
of
Ostia
,
I
read
no
letter
of
thine
,
neyther
haue
I
seen
as
yet
any
man
of
thy
house
:
yea
,
and
moreouer
,
they
could
not
tell
mee
,
whether
thou
wert
aliue
or
dead
.
Wherefore
thy
friends
did
imagine
that
some
mishap
had
befallen
thee
,
and
thy
ship
,
or
else
for
the
misliking
of
the
Country
,
thou
shouldest
returne
againe
,
because
that
men
,
which
doe
sayle
,
as
thou
,
goe
alwayes
in
dangar
to
be
drowned
by
some
tempest
;
and
if
they
doe
escape
they
despayre
in
that
strange
Countrey
by
Tolitarinesse
:
but
when
I
saw
Fronton
thy
seruant
,
I
was
very
ioyfull
and
much
more
when
I
vnderstood
thou
wert
aliue
after
thy
great
trauell
.
Truely
I
receiued
great
pleasure
of
that
thou
writest
in
thy
letter
,
that
thou
art
contented
with
the
Countrey
:
for
that
to
mee
it
is
a
strange
thing
,
that
a
man
beeing
nourished
in
the
delitiousnesse
of
Rome
,
should
finde
himselfe
contented
in
in
an
other
strange
Realme
and
nation
,
When
Rome
was
Rome
,
and
Italy
was
named
great
Greece
,
thither
came
of
all
sorts
of
people
,
and
Nations
to
learne
vertues
and
Noblenesse
,
Titus
Liuins
deceyue
mee
not
,
Rome
spent
all
her
treasures
in
Asia
,
and
Asia
employed
all
her
vices
and
delicatenes
in
Rome
.
Thou
writest
to
mee
in
thy
letter
of
so
many
thinges
,
and
Fronton
thy
seruant
hath
tolde
mee
so
many
newes
of
that
land
,
that
by
the
immortall
Gods
I
sweare
vnto
thee
,
I
cannot
tell
what
for
to
write
vnto
thee
,
nor
what
to
aunswere
thy
seruant
:
For
the
more
the
straunge
newes
doe
please
the
eares
in
hearing
them
,
so
much
the
more
doe
they
seeme
to
bee
vncredible
.
The
noble
and
stout
personages
,
though
they
would
bee
esteemed
and
iudged
true
in
their
saying
,
hauing
seene
many
wonders
with
their
eyes
:
yet
when
they
come
to
count
them
,
then
they
ought
to
bee
very
moderate
in
their
tongues
.
For
it
is
a
shame
to
the
honest
I
will
briefly
answere
al
the
things
of
thy
Letter
,
and
the
answere
shall
bee
,
not
according
to
thy
desire
,
but
according
to
that
I
perceyue
of
thee
,
and
the
World
:
And
before
I
beginne
,
I
beseech
thee
,
if
my
penne
shall
erre
in
writing
,
that
thy
heart
pardon
mee
.
For
thy
few
yeares
as
yet
doe
not
let
thee
know
the
World
:
and
my
white
hayres
and
hoarie
beard
doth
giue
mee
authority
to
aduertise
thee
of
that
which
is
to
come
,
and
to
condemne
thee
of
that
which
is
past
.
Thou
sayest
that
in
the
Sea
,
thou
hast
past
many
perils
and
dangers
,
and
that
for
to
lighten
the
shippe
,
thou
diddest
cast
much
of
thy
goods
into
the
sea
.
In
this
case
me
thinketh
thou
oughtest
greatly
to
thanke
the
tempestuous
waues
,
which
hauing
power
to
drowne
thee
,
contented
themselues
with
thy
Marchandize
:
For
they
which
sayle
vpon
the
foming
Seas
,
ought
not
to
regarde
so
much
the
goods
they
loose
,
as
the
life
which
they
saue
.
Thou
sayest
that
on
the
Seas
thou
werte
greatly
accompanyed
with
passengers
,
and
that
thou
hast
tarryed
longer
in
thy
voiage
then
thou
thoghtest
,
or
diddest
desire
.
This
I
say
vnto
thee
my
friend
Dedalus
,
that
though
the
dayes
were
manie
thou
diddest
stay
,
yet
notwithstanding
the
griefes
were
more
which
thou
receyuedst
.
For
it
is
vnpossible
that
those
men
which
sayle
much
,
should
not
be
troubled
with
the
Marriners
,
and
also
in
feare
of
tempests
.
To
that
I
aunswere
thee
,
the
more
thou
wert
loaden
with
companyons
,
the
lesse
thy
money
weighed
:
for
it
is
a
general
rule
,
that
where
the
iourney
is
long
,
and
the
companie
great
,
there
the
purse
of
necessitie
,
must
needes
wexe
thinne
.
Thou
sayest
that
through
the
moysture
of
the
sea
,
as
soone
as
thou
wert
landed
,
thou
diddest
feele
thy selfe
taken
with
the
goute
.
To
this
I
answere
thee
,
that
thou
hast
the
gout
in
thy
feet
,
or
else
in
thy
Thou
sayest
in
that
Countrey
,
thou
hast
found
many
soueraigne
&
expert
Physitians
for
to
remedy
thy
diseases
.
To
that
I
answere
,
as
Plato
sayeth
that
in
the
Countrey
where
there
is
many
Physitians
,
there
are
many
vices
,
and
many
vicious
:
for
man
by
excessiue
delicatenes
commeth
to
sicknesse
,
and
by
that
meane
trauell
hee
is
healed
.
As
long
as
our
auncient
Fathers
were
without
Physitians
in
Rome
,
which
was
foure
hundred
yeares
,
so
long
and
no
more
they
shewed
them selues
sober
in
eating
and
drinking
:
For
euen
as
by
temperance
health
proceedeth
,
so
of
Physicke
proceedeth
gluttonie
.
Thou
sayest
that
the
Country
is
verie
fertile
,
and
that
amongst
other
things
there
is
much
wood
which
we
lacke
here
in
Rome
.
To
this
I
answer
that
if
thou
hast
much
wood
,
thou
hast
little
bread
:
for
it
is
an
ancient
Prouerbe
,
that
where
the
fires
are
great
,
the
barnes
are
few
.
And
if
thou
sayst
thou
art
content
with
the
wood
of
that
Country
,
I
let
thee
know
that
I
am
not
discontented
with
the
bread
of
Italy
:
for
in
the
ende
a
man
shall
sooner
finde
wood
to
heate
the
euen
then
corne
to
carrie
to
the
●●ill
.
Truly
it
is
a
good
thing
to
haue
woode
for
the
winter
:
but
it
is
better
to
haue
corne
for
the
Winter
and
Summer
:
for
they
call
it
no
hunger
,
when
wood
lacked
for
the
aged
;
but
when
bread
wanteth
for
the
young
.
Thou
sayest
in
that
Country
there
are
many
waters
,
and
that
the
water
is
verie
cleare
and
cold
:
and
further
that
the
aboundance
thereof
is
such
,
that
euery
house
hath
a
fountain
.
To
this
I
answere
thee
,
that
where
the
waters
doe
abound
,
there
wanteth
health
continually
.
And
I
doe
not
maruell
thereat
,
for
the
moyste
and
dankish
places
are
alwayes
most
daungerous
,
vnhealthfull
,
and
noysome
.
If
this
had
beene
in
the
time
of
the
Golden
World
,
when
men
know
not
what
wine
meant
,
but
that
all
dranke
Water
,
without
comparison
that
Countrey
would
haue
beene
better
then
this
.
For
the
more
the
drunkennes
of
Wine
is
infamous
,
the
more
sweeter
and
profitable
is
that
of
the
water
,
Thou
knowest
well
,
that
a
Fountaine
which
I
haue
in
my
gardaine
(
by
the
streete
Salaria
,
)
was
occasion
that
at
one
time
seuen
of
my
House
dyed
together
.
And
if
I
had
not
made
a
conduit
to
voyde
the
standing
water
,
I
thinke
it
had
made
an
ende
of
mee
,
and
of
my
Family
.
Wherfore
I
pray
thee
haue
respect
vnto
the
health
of
thy
person
,
rather
then
to
enioy
the
freshnes
of
the
water
.
For
my
part
I
thinke
him
onely
happie
,
who
hath
his
bodie
healthfull
,
and
his
heart
at
ease
.
Prayse
as
much
the
land
as
they
will
,
enioy
thou
the
freshnes
thereof
as
much
as
thou
canst
,
and
fill
thee
with
the
fresh
and
cold
water
,
and
write
vnto
thy
friends
how
plentie
it
is
:
in
the
end
I
sweare
vnto
thee
,
my
deare
Friende
Dedalus
,
that
more
Money
shall
issue
out
of
Rome
,
to
buye
wine
in
Candia
,
then
buttes
of
the
cold
water
of
that
countrey
shall
enter
into
Rome
.
Againe
,
thou
sayest
that
in
that
countrey
there
is
such
aboundance
of
fruites
:
and
that
thou
thinkest
thou
shalt
neuer
be
satisfied
therewith
.
To
that
I
answer
.
That
thing
which
I
best
like
,
is
a
winter
fruite
:
yet
neyther
seeing
it
,
nor
eating
it
,
I
can
content
my selfe
:
For
the
country
where
Fruits
abound
in
winter
,
is
neuer
without
feuers
and
sicknesses
in
Summer
.
Octauian
Augustus
that
Noble
Emperour
of
famous
memorie
,
seeing
that
Rome
in
Summer
,
was
very
much
subiect
to
diseases
:
gaue
commaundement
And
this
is
a
maruellous
thing
,
that
the
Citie
of
Rome
by
this
meanes
did
not
only
finde
her selfe
sound
and
whole
:
but
also
the
Physitians
went
out
of
Rome
,
of
their
owne
wills
and
affections
.
For
it
is
a
great
token
that
the
people
is
healthfull
,
when
the
Phisitians
are
poore
.
Thou
sayest
that
in
that
Countrey
there
are
many
Iugglers
and
Players
:
To
this
I
aunswer
thee
.
That
theyr
pastimes
shall
not
bee
vnto
thee
such
,
and
so
pleasaunt
,
as
the
griefs
and
displeasures
thou
shalt
haue
,
when
they
cunningly
and
craftily
Furthermore
thou
sayest
:
in
that
Countrey
there
is
great
aboundance
of
Vines
,
and
that
the
wine
is
sauourie
to
smell
,
and
very
sweete
and
pleasaunt
,
for
theyr
taste
:
whereunto
I
answer
.
That
there
shall
not
bee
so
manie
vynes
in
the
Fieldes
,
as
Drunkardes
amongst
the
people
:
For
,
as
thou
knowest
,
the
day
that
I
marryed
Torpina
,
my
Niece
,
my
vnckle
Getellius
had
but
onely
one
vine
tree
,
and
yet
with
the
Wine
that
came
thereof
,
he
made
himselfe
,
his
household
,
and
all
those
that
were
at
the
marriage
drunke
.
That
which
I
will
say
is
not
without
weeping
,
(
in
the
olde
time
)
Mars
was
the
God
moste
honoured
and
esteemed
,
being
the
God
of
Battells
:
but
now
Bacchus
,
which
is
God
of
wine
,
is
the
most
honoured
,
serued
,
and
exalted
.
For
the
time
that
a
Romane
was
wont
to
employ
in
the
Martial
Camp
to
handle
Warlike
weapons
:
now
they
consume
in
playing
and
drinking
in
the
rauernes
.
Titus
Liuius
in
his
Annales
,
sayeth
,
that
those
of
Gallia
Transalpina
,
vnderstanding
,
The
auncient
Romaines
(
which
were
prouided
against
all
inconueniences
)
considering
that
Wine
was
the
cause
of
their
destruction
,
commaunded
to
destroy
all
the
Vynes
of
the
Empyre
,
through
the
which
pollicie
,
they
were
To
this
I
answere
,
that
if
it
be
true
,
there
are
many
idle
men
,
and
also
few
true
talkers
:
For
those
men
which
haue
spent
their
youth
in
the
warres
,
when
they
are
aged
,
doe
not
employe
their
time
but
in
hearing
newes
,
and
telling
lyes
.
Thou
sayedst
,
that
there
are
very
faire
women
in
that
countrey
,
of
gesture
seemely
,
and
of
their
persons
comely
;
To
this
I
answere
.
That
if
there
be
many
which
be
faire
,
there
are
as
manie
which
are
dishonest
.
For
if
the
woman
with
her
beautie
,
hath
not
wisdome
and
honestie
in
her selfe
,
she
putteth
her selfe
in
perill
,
and
her
husband
in
much
care
,
Thou
sayest
that
in
that
Countrey
there
are
women
which
are
Soothsayers
,
Sorcerers
,
and
Enchantours
:
the
which
do
boast
and
vaunt
themselues
that
they
will
heale
Infants
,
and
that
they
can
weyne
them
better
then
others
can
doe
.
To
this
I
answere
:
that
I
would
iudge
it
much
better
,
that
Children
should
neuer
be
healed
by
the
hands
of
such
euill
women
.
For
the
profite
that
they
doe
by
their
experience
openly
,
is
nothing
in
respect
of
the
danger
wherin
they
put
the
creatures
,
by
their
Sorceries
secretly
.
Torquatus
Laertius
my
Vnckle
,
had
a
Daughter
of
a
maruellous
beautie
,
the
which
(
because
he
had
none
other
Childe
,
)
was
heyre
of
all
his
Patrimonie
.
The
case
therefore
was
such
:
that
as
the
Daughter
one
day
cryed
and
wept
a
little
too
much
,
the
Nurse
which
gaue
her
sucke
,
to
appease
and
still
her
,
thinking
to
giue
her
sorceries
to
cast
her
in
a
sleepe
,
gaue
her
poyson
,
which
destroyed
her
;
So
that
when
the
teares
of
the
innocent
babe
ceased
,
then
the
cryes
of
the
woefull
mother
beganne
.
Calligula
which
was
the
sonne
of
the
good
Germanicus
the
great
(
though
amongst
the
Caesars
hee
was
the
fourth
,
and
amongst
the
Tyrants
,
the
first
)
when
in
Rome
they
vsed
to
giue
little
scrowles
written
,
which
they
saide
to
bee
of
such
vertue
,
that
they
could
heale
all
manner
of
Agues
,
and
diseases
of
young
children
,
hee
gaue
commaundement
by
the
consent
of
the
sacred
Senate
,
that
whosoeuer
eyther
man
or
woman
,
which
should
make
them
,
should
immediately
by
iustice
be
put
to
death
:
and
that
he
which
would
buye
them
,
and
carrie
them
about
to
sell
,
or
giue
them
through
the
citie
of
Rome
,
should
be
whipt
and
bashed
for
euer
,
Thy
seruant
Fronton
hath
told
me
newes
,
that
thou
hast
a
Sonne
borne
,
whereof
I
am
very
glad
:
and
moreouer
,
he
saide
that
a
woman
of
Sannia
did
nourishit
,
and
gaue
it
sucke
:
the
which
(
as
by
an
euill
chaunce
)
hath
a
spice
of
Sorcerie
.
Now
by
the
immortall
Gods
I
do
conjure
thee
,
and
for
the
loue
which
I
beare
thee
,
againe
I
most
earnestly
desire
thee
,
that
immediatly
thou
put
her
away
out
of
thy
house
,
and
suffer
not
,
that
so
wicked
a
woman
should
eate
Bread
there
one
day
:
For
euery
creature
which
is
nourished
by
sorceries
and
Charmes
,
shal
eyther
haue
his
life
short
,
or
else
Fortune
shall
be
contrarie
vnto
him
.
I
let
thee
know
my
friend
Dedalus
,
that
I
haue
not
maruelled
a
little
at
many
Romains
,
the
which
doe
permit
,
and
also
procure
that
their
Children
should
bee
healed
and
cured
with
charmes
and
sorceries
?
For
my
part
I
take
it
to
bee
a
thing
certaine
,
that
the
men
which
by
the
will
of
God
fall
sicke
,
shall
neuer
heale
for
any
diligence
that
man
can
do
.
And
whereas
children
are
sicke
by
euill
humors
,
or
that
they
are
not
very
healthful
,
because
the
gods
wil
take
life
from
them
:
in
this
case
if
their
disease
proceed
of
any
euill
humour
,
let
them
aske
Physitions
for
naturall
medicines
.
And
if
their
diseases
come
because
the
Gods
Doe
not
maruell
(
my
Friend
Dedalus
)
if
I
haue
spoken
more
in
this
article
then
in
others
,
that
is
to
say
,
to
perswade
thee
so
much
to
keepe
thy
children
from
witches
:
For
otherwise
the
cursed
Women
will
doe
them
more
harme
,
then
the
good
milke
shal
profite
them
.
I
haue
beene
moued
and
prouoked
to
write
thus
much
vnto
thee
,
for
the
great
loue
which
I
do
beare
thee
:
and
also
calling
to
minde
that
which
thou
(
when
we
were
in
the
sacred
Senate
)
oft
times
toldest
me
:
which
was
,
that
thou
diddest
desire
a
sonne
.
And
since
now
thou
hast
thy
petition
,
I
would
not
thou
shouldst
prouoke
the
Gods
wrath
by
sorceries
:
For
in
the
faith
of
a
good
man
I
doe
sweare
vnto
thee
,
that
when
the
Fathers
are
in
fauour
with
the
Gods
,
there
needeth
no
sorceries
vnto
the
Children
.
I
had
manie
other
things
to
write
vnto
thee
:
Some
of
the
which
I
will
communicate
with
thy
seruant
Fronton
,
rather
then
to
send
them
by
letters
.
And
maruel
not
at
this
,
for
letters
are
so
perillous
,
that
if
a
man
be
wise
,
hee
wil
write
no
more
in
a
close
letter
,
than
he
would
declare
openly
in
Rome
:
Pardon
me
my
friend
Dedalus
,
though
indeede
I
write
not
vnto
thee
as
thy
appetite
would
,
nor
yet
as
my
will
desireth
.
For
thou
hast
need
to
know
many
things
,
and
I
haue
not
leaue
by
letter
to
put
thee
in
trust
therewith
.
I
cannot
tell
what
I
should
write
vnto
thee
of
me
,
but
that
alwayes
the
Goute
doth
take
me
,
and
the
worst
of
all
is
,
that
the
more
I
growe
in
yeares
,
the
more
my
health
diminisheth
:
For
it
is
an
old
course
of
mans
frailtie
,
that
where
wee
thinke
to
goe
most
surest
,
there
haue
we
most
lets
.
The
Popinjay
which
thou
didst
send
me
,
as
soone
as
I
receyued
it
,
my
wife
did
seaze
it
,
and
truely
it
is
a
maruellous
pleasure
to
heare
what
thinges
it
doth
speak
:
but
in
the
end
the
women
are
of
such
power
,
that
when
they
wil
,
they
impose
silence
to
the
liuing
,
and
cause
that
in
the
graues
the
dead
men
speake
.
According
to
that
I
doe
loue
thee
,
and
according
to
that
I
owe
thee
,
and
as
I
haue
vsed
,
that
which
I
doe
sende
thee
is
very
little
.
I
say
it
,
because
that
presently
I
do
send
thee
but
two
horses
of
Barbarie
,
twelue
swords
of
Alexandrie
,
and
to
Fronton
thy
seruant
for
a
new
yeares
gift
,
for
his
good
newes
,
I
haue
giuen
him
an
Office
,
which
is
worth
to
him
20.
thousand
Sexterces
of
Rent
in
Cecyl
.
Faustine
did
bid
mee
I
should
send
thy
wife
Perusa
,
a
cofer
full
of
odoriferous
odours
of
Palestine
,
and
another
cofer
full
of
her
owne
Apparrel
:
the
which
(
as
I
thinke
)
thou
wilt
not
a
little
esteeme
.
For
naturally
Women
are
of
theyr
owne
Goods
niggardes
:
but
in
wasting
&
spending
of
others
very
prodigall
.
The
Almighty
gods
bee
with
thee
,
and
preserue
thee
from
euill
fortune
.
The
which
I
humbly
beseech
to
graunt
,
that
vnto
thee
and
mee
,
and
vnto
my
wife
Faustine
,
and
to
thy
wife
Pertusa
,
that
we
all
meete
merily
together
in
Rome
:
for
the
heart
neuer
receyueth
such
ioy
,
as
when
hee
seeth
himselfe
with
his
desired
friend
.
Marcus
of
Mount
Celio
writeth
to
thee
with
his
own
hand
.
CHAP.
XXV
.
How
excellent
a
thing
it
is
for
a
Gentleman
to
haue
an
eloquent
tongue
,
ONe
of
the
chiefest
things
that
the
Creatour
gaue
to
man
,
was
to
know
,
and
be
able
to
speake
:
It
is
a
good
thing
not
to
bee
dumbe
as
bruite
beasts
are
,
and
it
is
a
greater
thing
to
speake
as
the
reasonable
men
doe
:
but
it
is
much
more
worthy
to
speake
wel
,
as
the
eloquent
Philosophers
doe
.
For
otherwise
if
hee
which
speaketh
,
doth
not
weigh
the
sentences
more
then
the
wordes
,
oft
times
the
Popingayes
shall
content
them
more
which
are
in
the
cage
,
then
the
men
which
doe
reade
in
Schooles
.
Iosephus
in
the
booke
De
Bello
Iudaico
sayeth
,
That
King
Herod
,
not
onely
with
his
person
and
goods
,
but
Marcus
Anthonius
,
and
to
his
louer
Cleopatra
,
howbeit
in
the
end
Octauian
had
the
victory
:
For
the
man
which
for
the
loue
of
a
woman
doth
enterprise
conquests
,
it
is
impossible
that
eyther
he
lose
not
his
life
,
or
else
that
hee
liue
not
in
infamy
,
Herod
seeing
that
Marcus
Antonius
was
dead
,
determined
to
go
towards
the
Emperour
Octauian
,
at
whose
feet
he
layd
his
crowne
,
and
made
a
notable
Oration
,
wherein
hee
spake
so
pleasant
words
,
and
so
high
sentences
,
that
the
Emperour
Octauian
did
not
onely
pardon
him
,
for
that
hee
was
so
cruell
an
enemie
,
but
also
hee
confirmed
him
again
vnto
his
realm
:
and
tooke
him
for
his
deare
and
speciall
friend
.
For
among
the
good
men
,
and
noble
hearts
,
many
euill
workes
are
amended
by
a
few
good
works
.
If
Blundus
,
in
the
booke
intituled
Roma
triumphante
,
do
not
deceiue
me
Pirrus
that
great
King
of
the
Epirotes
was
stoute
and
hardy
,
valiant
in
armes
,
liberall
in
benefices
,
patient
in
aduersities
,
and
aboue
al
renowned
to
be
very
sweet
in
words
,
and
sage
in
his
answeres
.
They
sayde
that
this
Pirrus
was
so
eloquent
,
that
the
man
with
whome
once
hee
had
spoken
,
remained
so
much
his
,
that
from
that
time
forward
in
his
absence
,
hee
tooke
his
part
,
and
declared
his
life
and
state
in
presence
.
The
aboue
named
Blundus
sayed
and
Titus
Liuius
declareth
the
same
,
That
as
the
Romaines
were
of
all
things
prouided
(
seeing
that
King
Pyrrus
was
so
eloquent
)
they
prouided
in
the
Senate
,
that
no
Romane
Ambassadour
should
speake
vnto
him
,
but
by
a
third
person
:
for
otherwise
he
would
haue
perswaded
them
through
his
sweet
words
,
that
they
should
haue
returned
againe
to
Rome
as
his
procurers
and
soliciters
:
Albeit
Marcus
Tullius
Cicero
was
Senatour
in
the
Senate
,
Consull
in
the
Empire
,
rich
amongst
the
rich
,
and
hardy
amongst
men
of
warre
:
yet
This
Tullius
was
so
esteemed
in
Rome
for
the
eloquence
of
his
tongue
onely
,
that
oft
times
they
heard
him
talke
in
the
Senate
three
houres
together
,
without
any
man
speaking
one
word
.
And
let
not
this
bee
little
esteemed
,
nor
lightly
passed
ouer
:
for
worldly
malice
is
of
such
condition
,
that
some
man
may
easily
speake
foure
houres
,
then
another
man
shal
haue
patience
to
heare
him
one
minute
.
Antonius
Sobellicus
declareth
that
in
the
time
of
Amilcares
the
Affrican
,
a
Philosopher
named
Afronio
,
flourished
in
great
Carthage
,
who
being
of
the
yeares
of
81
,
dyed
in
the
first
yeere
of
the
wars
of
Punica
:
they
demaunded
this
Philosopher
,
what
it
was
that
he
knew
?
he
answered
,
He
knew
nothing
but
to
speake
well
.
They
demaunded
him
againe
what
hee
learned
?
He
answered
,
Hee
did
learne
nothing
but
to
speake
well
.
Another
time
they
demaunded
him
what
hee
taught
?
Hee
answered
,
He
taught
nothing
but
to
speake
well
.
Me
thinketh
that
this
good
Philosopher
in
fourescore
yeares
and
one
said
,
that
he
learned
nothing
but
to
speake
well
,
hee
knew
nothing
but
to
speake
well
,
and
that
he
taught
nothing
but
to
speake
well
.
And
truely
hee
had
reason
,
for
the
thing
which
most
adorneth
mans
life
,
is
the
sweet
pleasant
tongue
to
speake
well
what
is
it
to
see
two
men
in
one
counsell
,
the
one
talking
to
the
other
,
the
one
of
them
hath
an
euill
grace
in
propounding
,
and
the
other
excellent
in
speaking
.
Of
such
there
are
some
,
that
in
hearing
them
talke
three
houres
,
wee
would
neyther
be
troubled
nor
wearied
,
and
of
the
contrary
part
,
there
are
others
so
tedious
,
and
rude
in
their
speech
,
that
as
soone
as
men
perceiue
they
beginne
to
speake
they
auoyde
the
place
.
And
therefore
in
mine
opinion
,
there
is
no
greater
trouble
then
to
hearken
one
quarter
of
an
houre
a
rude
man
to
speake
,
and
to
be
contrary
,
there
is
no
greater
pleasure
then
to
heare
a
discreete
man
though
it
were
a
whole
weeke
.
The
diuine
Plato
in
the
Booke
of
Lawes
sayde
,
that
there
is
nothing
whereby
a
man
is
known
more
then
by
the
words
he
speaketh
:
for
of
the
Though
eloquence
and
speaking
well
,
to
euery
man
is
a
cause
of
augmenting
their
honour
,
and
no
diminisher
of
their
goods
:
yet
without
comparison
it
shineth
much
more
,
&
is
most
necessary
in
the
Pallaces
of
Princesses
and
great
Lords
;
for
men
which
haue
common
offices
,
ought
of
necessity
hearken
to
his
naturall
Countrimen
,
and
also
to
speake
with
strangers
.
Speaking
therefore
most
plainely
,
I
say
,
that
the
Prince
ought
not
to
trauell
onely
to
haue
eloquence
,
for
the
honour
of
his
person
:
but
also
it
behoueth
him
for
the
Common-wealth
.
For
as
the
Prince
is
but
one
,
and
is
serued
of
all
:
so
it
is
vnpossible
that
hee
haue
so
much
as
will
satisfie
and
content
them
all
.
And
therefore
it
is
necessary
that
hee
requite
some
with
money
,
and
that
hee
content
others
with
good
words
:
For
the
Noble
heart
loueth
better
a
gentle
worde
,
then
a
reward
or
gift
,
with
the
tong
of
a
rude
man
.
Plato
,
Liuius
,
Herodotus
,
Vulpicius
,
Eutropius
,
Diorus
,
Plinie
,
and
many
other
innumerable
ancient
Historiographers
,
doe
not
cease
to
prayse
the
eloquence
of
Greeke
princes
,
and
Latines
in
their
workes
.
Oh
how
blessed
were
those
times
,
when
there
were
sage
Princes
,
and
discreete
Lordes
:
truely
,
they
haue
reason
to
exalt
them
.
For
many
haue
obtayned
,
and
wonne
the
royall
crownes
and
scepters
of
the
Empire
,
not
so
much
for
the
great
battels
they
haue
conquered
,
nor
for
the
high
bloud
and
generation
from
whence
they
are
discended
,
as
for
the
wisedome
and
eloquence
which
they
had
.
Marcus
Aurelius
was
naturall
of
Rome
,
borne
in
Mount
Celio
,
hee
was
poore
in
patrimony
,
and
of
base
lynage
,
little
in
fauour
,
left
and
forsaken
of
his
parents
;
and
besides
all
this
,
onely
for
being
vertuous
in
this
life
,
profound
in
doctrine
,
and
of
so
high
eloquence
,
the
Emperour
Antonius
(
called
Pius
)
gaue
him
his
daughter
Faustine
for
wife
,
who
being
reproued
of
many
,
because
he
gaue
his
daughter
to
so
poore
a
Philosopher
,
answered
.
I
had
rather
haue
a
poore
Philosopher
then
a
rich
foole
.
Pulio
in
his
seuenth
booke
of
the
Romaine
lawes
sayth
,
that
in
Rome
there
was
a
law
very
well
kept
,
and
obserued
of
the
Consels
by
a
custom
brought
in
,
that
the
Dictators
,
Censor
and
Emperors
of
Rome
,
entred
into
the
Senate
once
in
the
weeke
at
the
least
,
and
in
this
place
they
should
giue
and
render
account
,
in
what
state
the
common
wealth
remayned
.
O
would
to
God
that
at
this
present
this
Law
were
so
kept
and
obserued
:
for
there
is
none
who
doth
minister
so
good
iustice
,
as
he
which
thinketh
to
giue
account
of
his
doings
.
They
say
that
Caligula
,
the
fourth
Emperour
of
Rome
,
was
not
onelie
deformed
infamous
,
and
cruell
in
his
life
,
but
also
was
an
Idiot
in
eloquence
,
and
of
an
euill
vtterance
in
his
communication
:
so
that
hee
among
all
the
Romane
Princes
was
constrained
to
haue
others
to
speake
for
him
in
the
Senate
.
This
wicked
man
was
so
vnfortunate
,
that
after
his
cruell
and
infamous
death
,
they
drew
him
throughout
Rome
,
and
set
vpon
his
graue
this
Epitaph
.
Caligula
lyeth
here
in
endlesse
sleepe
,
That
stretcht
his
raigne
,
vpon
the
Empires
head
,
Vnfitte
for
rule
,
that
could
such
folly
heape
,
And
fitte
for
death
,
where
vertue
so
was
dead
.
I
Cannot
tell
why
Princes
do
praise
themselues
to
be
strong
and
hardie
,
to
bee
well
disposed
,
to
bee
runners
,
to
iust
well
,
and
doe
not
esteeme
to
be
eloquent
,
since
it
is
true
,
that
those
gifts
doe
profite
them
onely
for
their
life
,
but
the
eloquence
profiteth
them
not
onely
for
to
honour
their
life
,
but
also
to
augment
their
renowne
:
For
wee
doe
reade
,
that
by
that
many
Princes
did
pacifie
great
seditions
in
the
common
wealth
,
and
besides
that
they
deserued
immortall
memory
.
Suetonius
Tranquillus
in
the
first
book
of
Caesars
sayth
,
that
the
aduenturous
Iulius
Caesar
(
being
as
yet
but
16.
yeares
of
age
)
when
there
dyed
in
And
as
Appianus
declareth
,
they
say
that
Silla
spake
these
words
.
That
which
I
perceyue
of
this
young
man
Caius
Caesar
is
,
that
in
the
boldnesse
of
his
tongue
,
he
declareth
how
valiant
he
ought
to
bee
in
his
person
.
Let
therefore
Princes
and
great
Lordes
see
,
how
much
it
may
profite
them
to
know
to
speake
well
and
eloquently
,
For
wee
see
no
other
thing
dayly
but
that
a
man
of
base
lynage
,
by
his
eloquence
commeth
to
be
exalted
:
and
the
other
which
of
linage
is
nobly
borne
for
want
of
speaking
well
,
and
being
eloquent
,
is
the
first
that
discendeth
most
vilest
of
all
other
.
The
intention
whereupon
I
wrote
these
things
was
for
no
other
,
but
to
admonish
,
perswade
,
and
pray
all
princes
and
great
Lords
,
that
whiles
their
children
are
young
,
they
should
put
them
to
wise
and
learned
men
,
to
the
end
they
should
teach
them
:
not
onely
how
they
ought
to
liue
,
but
also
how
they
ought
to
speake
:
For
to
persons
of
estate
,
it
is
a
great
infamy
to
doe
,
or
to
inuent
to
doe
a
thing
,
&
afterward
not
to
know
how
to
giue
a
reason
thereof
.
Polidorus
in
the
third
booke
of
his
Commentaries
sayth
,
that
when
the
Lacedemonians
were
put
to
flight
by
the
Athenians
:
In
rota
milina
,
it
is
called
Milina
,
because
the
battell
was
in
the
riuer
of
Miline
,
the
Lacedemonians
sent
a
Philosopher
called
Heuainus
,
to
treate
of
peace
with
the
Athenians
,
who
made
such
an
eloquent
Oration
to
the
Senate
of
Athens
,
that
he
did
nor
onely
obtaine
the
Peace
which
hee
desired
for
his
Countrey
,
but
for
himselfe
also
hee
wan
perpetuall
renowne
.
At
the
Philosophers
returne
the
Athenians
gaue
him
a
letter
which
sayd
in
this
sort
.
CHAP.
XXVI
Of
a
Letter
which
the
Athenians
sent
to
the
Lacedemonians
.
THe
Senate
,
people
,
&
Sages
of
Athens
wisheth
health
to
the
persons
,
and
peace
to
the
Common
wealth
,
of
you
of
the
Senate
,
and
people
of
the
Lacedemonians
.
Wee
take
the
immortall
Gods
to
recorde
,
that
in
the
last
battell
we
had
no
lesse
displeasure
to
see
you
ouercome
,
then
on
the
contrary
wee
had
pleasure
,
to
see
vs
remaine
victorious
:
for
in
the
end
,
the
daungers
and
inconueniences
of
the
cruell
warres
are
so
great
,
that
the
euill
and
danger
is
certain
to
them
that
are
vanquished
,
and
the
profite
is
doubtfull
to
them
that
haue
ouercommed
.
We
would
gladly
,
that
that
which
now
yee
will
,
yee
would
haue
willed
sooner
,
and
that
which
now
yee
require
and
demaund
,
that
before
yee
had
required
and
demanded
,
But
what
shall
we
doe
,
since
it
was
ordayned
to
your
and
our
wofull
destinies
,
that
hee
should
lose
the
battell
,
and
that
wee
of
your
losse
can
take
no
profite
:
For
it
is
a
rule
vnfallible
,
that
all
that
which
the
Gods
haue
ordayned
,
no
worldly
wight
can
auoyde
,
nor
humane
power
resist
.
Yee
demaund
that
warre
may
leaue
and
cease
off
,
and
that
wee
take
truce
for
three
monethes
,
and
that
duriyg
this
time
,
peace
and
concord
may
be
concluded
.
To
this
wee
make
answere
,
That
the
Senate
of
Athens
hath
not
accustomed
to
grant
peace
,
afterward
for
to
returne
to
warre
:
for
amongst
vs
Athenians
wee
haue
an
ancient
Law
,
that
freely
wee
doe
accept
the
cruell
warre
,
and
liberally
we
doe
graunt
perpetuall
peace
.
In
our
Schooles
and
Vniuersities
we
trauell
to
haue
Sages
in
time
of
peace
,
for
to
help
vs
with
their
counsels
in
the
time
of
warre
.
And
they
doe
counsell
vs
that
wee
neuer
take
vpon
vs
truce
vpon
suspect
condition
:
And
indeed
they
counsell
vs
well
:
for
the
fayned
and
dissembled
peace
is
much
more
perillous
,
then
is
the
manifest
warre
.
The
Philosopher
Heuxinus
your
Ambassadour
hath
spoken
to
vs
so
highly
and
eloquently
in
this
Senate
,
that
it
seemed
to
vs
very
vniust
,
if
wee
should
deny
him
,
and
gaine-say
that
hee
requireth
vs
.
For
it
is
much
more
honesty
to
grant
him
peace
;
which
by
sweet
and
pleasant
words
doth
demaund
it
:
then
him
,
which
by
force
and
sharpe
sword
doth
require
it
.
Let
the
case
therefore
be
,
that
the
Senate
,
people
and
Sages
of
Athens
haue
ordained
,
that
warre
doe
cease
with
the
Lacedemonians
,
and
that
all
discordes
,
contentions
,
dissentions
,
and
debates
doe
end
,
and
that
perpetual
peace
bee
granted
vnto
them
:
And
this
thing
is
done
to
the
end
all
the
world
should
know
,
that
Athens
is
of
such
courage
with
the
hardie
,
and
so
very
a
friend
to
the
Sages
:
that
she
knoweth
how
to
punish
the
foolish
Captaines
,
and
suffereth
to
bee
commanded
and
gouerned
by
sage
Phylosophers
.
Yee
know
right
well
that
all
our
warre
hath
not
been
,
but
onely
for
the
possession
of
Cities
and
limits
of
the
riuer
Milina
,
Wherefore
by
this
letter
wee
declare
vnto
you
,
and
by
the
immortall
Gods
wee
sweare
,
that
wee
doe
renounce
vnto
you
al
our
right
on
such
condition
,
that
you
do
leaue
vs
Heuxinus
your
Ambassadour
and
Philosopher
.
The
great
Athens
desireth
rather
a
Philosopher
for
her
Schooles
,
then
a
whole
Prouince
of
your
Realmes
.
And
do
not
you
other
Lacedemonians
thinke
,
that
that
which
wee
of
Athens
doe
,
is
light
or
foolish
,
that
is
to
say
,
that
wee
desire
rather
one
man
to
rule
,
then
to
haue
a
whole
Prouince
whereby
wee
may
commaund
many
.
For
this
Philosopher
shall
teach
vs
to
liue
well
,
and
that
land
gaue
vs
occasion
to
dye
euill
:
and
sith
wee
now
of
your
old
enemies
do
become
your
true
friendes
,
we
will
not
onely
giue
you
perpetuall
peace
,
but
also
counsell
for
to
keepe
it
.
For
the
medicine
which
preserueth
health
is
of
greater
excellency
,
then
is
the
purgation
which
healeth
the
disease
.
Let
the
counsell
therefore
bee
such
,
that
as
yee
will
the
young
men
doe
exercise
themselues
in
weapons
,
that
so
yee
doe
watch
and
see
that
your
children
in
time
doe
learne
good
letters
:
For
euen
as
the
warre
by
the
cruell
sword
is
followed
:
so
likewise
by
pleasant
words
peace
is
obtained
.
Thinke
not
yee
,
Lacedemonians
,
that
without
a
cause
we
do
perswade
you
,
that
you
put
your
children
to
learne
,
when
as
yet
they
are
but
young
and
tender
,
and
that
yee
doe
not
suffer
them
to
runne
to
vices
?
for
on
the
one
part
,
wise
men
shall
want
to
counsell
,
and
on
the
other
,
fooles
shall
abound
to
make
debate
.
We
Atbenians
,
in
like
manner
,
will
not
that
yee
Lacedemonians
doe
thinke
,
that
wee
bee
friends
to
bablers
.
For
our
Father
Socrates
ordained
,
that
the
first
lesson
which
should
be
giuen
to
the
Scholler
of
the
Vniuersity
,
We
write
none
other
thing
,
but
that
wee
beseech
the
immortall
gods
that
they
bee
with
you
,
and
that
it
please
them
to
continue
vs
in
this
perpetuall
peace
:
for
that
onely
is
perpetuall
,
which
by
the
Gods
is
confirmed
.
CHAP.
XXVII
.
That
Nurses
which
giue
sucke
to
the
children
of
Princes
ought
to
be
discreete
and
sage
women
.
THe
Pilgrims
which
trauell
through
vnknowne
Countries
and
strange
mountaines
(
wth
great
desire
to
goe
forward
,
and
not
to
erre
)
doe
not
onely
aske
the
way
which
they
haue
to
goe
,
but
also
do
importune
those
whom
they
meete
,
to
point
them
the
way
with
their
finger
:
For
it
is
a
grieuous
thing
to
trauell
doubtfully
in
feare
and
suspition
:
By
this
comparison
I
mean
,
that
since
I
haue
much
perswaded
,
that
the
Fathers
do
learne
and
teach
their
children
to
speake
well
,
it
is
but
reason
that
they
doe
seeke
them
some
good
Masters
.
For
the
counsell
hath
no
authority
,
if
hee
which
giueth
it
,
seeketh
not
speedily
to
execute
the
same
.
It
is
much
for
a
man
to
bee
of
a
good
nature
,
or
else
to
bee
of
an
euill
Wee
see
many
men
which
of
a
small
matter
can
make
much
:
and
for
the
contrarie
wee
see
many
men
,
which
haue
great
knowledge
,
and
yet
no
mean
s
to
vtter
it
.
So
that
nature
hath
giuen
them
high
vnderstanding
,
and
through
negligence
of
bringing
vp
it
is
hid
.
Oftentimes
I
doe
maruell
that
the
soule
of
the
Babe
when
it
is
borne
,
for
the
one
part
is
of
no
lesse
excellencie
,
then
the
soule
of
the
olde
man
when
hee
dyeth
.
And
on
the
other
side
I
muse
at
the
babe
which
hath
the
members
so
tender
,
(
wherewith
the
soule
doth
worke
his
operations
)
that
they
little
seeme
to
participate
with
reasonable
creatures
.
For
where
the
soule
doth
not
shewe
her selfe
mistresse
,
it
wanteth
little
but
that
the
man
remaineth
a
beast
.
It
is
a
wonder
to
see
the
Children
,
that
as
yet
being
two
yeares
of
Age
,
they
lifte
heir
feete
for
to
goe
,
they
holde
themselues
by
the
walls
for
falling
,
they
wil
open
their
eyes
to
know
and
they
fourme
a
defuzed
voyce
to
speake
:
So
that
in
that
age
,
a
creature
is
none
otherwise
then
as
a
tree
at
the
first
spring
.
For
the
Tree
two
moneths
This
thing
is
spoken
,
for
that
the
Fathers
which
are
wise
,
should
begin
to
teache
their
children
at
that
Age
:
For
about
that
time
the
Vynes
beare
grapes
,
and
other
trees
their
fruite
:
For
the
perils
of
this
life
are
such
,
that
if
it
were
possible
,
the
Father
before
he
see
his
Sonne
borne
,
ought
to
admonish
him
how
he
should
liue
.
In
mine
opinion
,
as
they
conueigh
the
water
about
to
turne
the
Mill
:
So
from
the
tender
youth
of
the
Infant
,
they
ought
to
shewe
and
teach
him
to
bee
eloquent
and
affable
.
For
truely
the
Childe
learneth
distinctly
to
pronounce
his
words
,
when
he
doth
sucke
the
milke
of
his
Nurse
.
We
cannot
denie
,
but
that
the
children
beeing
but
two
or
three
yeares
olde
,
it
is
too
soone
to
giue
them
maisters
or
correcters
,
For
at
that
Age
a
Nurse
to
keepe
them
cleane
is
more
necessarie
,
then
a
maister
to
correct
their
speech
.
On
the
one
part
the
children
are
very
tender
for
to
learne
to
speake
well
:
and
on
the
other
part
it
is
necessarie
,
that
when
they
are
very
young
and
little
,
they
should
be
well
taught
and
instructed
.
I
am
of
that
opinion
,
that
Princesses
and
great
Ladyes
should
take
such
Nurses
to
giue
theyr
Children
sucke
,
that
they
should
bee
sound
,
to
giue
As
Sextus
Cheroner
sis
in
the
booke
of
the
diuersitie
of
the
Languages
,
saith
:
That
the
Toscanes
were
the
first
which
called
the
natural
tongue
of
the
countrey
,
the
Mother
tongue
,
(
which
is
to
say
,
the
tongue
of
our
Mother
)
to
the
ende
we
should
take
it
of
the
Mother
which
bringeth
vs
forth
:
and
of
the
Nurse
which
giueth
vs
sucke
.
And
in
this
case
we
haue
lesse
neede
of
the
Mother
then
of
the
Nurse
.
For
the
children
before
they
know
their
Mothers
,
which
brought
them
into
the
world
,
doe
call
the
Nurse
mother
,
that
gaue
them
sucke
.
Plutarche
in
the
second
booke
of
the
Regiment
of
Princes
,
saith
:
that
one
of
the
greatest
thinges
the
Romaines
had
in
their
Commonweale
was
,
that
of
all
the
Languages
and
manners
which
they
spake
;
thoroughout
the
whole
earth
,
they
had
Colledges
and
Scholes
in
Rome
:
so
that
were
he
neuer
so
barbarous
that
entered
into
Rome
,
immediately
hee
found
that
vnderstood
him
.
The
Romaines
vsed
that
craft
and
subtiltie
,
to
the
ende
that
when
Rome
sent
Embassadors
into
strange
Countreys
,
or
that
some
strange
Countreys
came
to
Rome
,
they
would
that
the
Ent●rpretours
and
brokers
should
be
of
theyr
owne
Nation
,
and
not
of
a
strange
tongue
or
Countrey
.
And
truely
the
Romaines
had
reason
:
for
the
affaires
of
great
importance
,
are
oftentimes
craftely
compassed
by
a
straungetongue
.
A
man
will
maruell
greatly
to
read
,
or
heare
this
that
I
speake
:
which
is
,
that
the
Women
which
nourish
the
children
of
Princes
be
eloquent
.
And
truly
he
that
at
this
doth
maruell
,
hath
seen
little
,
and
read
lesse
.
For
I
cannot
tell
which
was
greater
,
the
glory
that
the
Ancients
,
had
to
enjoy
so
excellent
women
:
or
the
infamy
of
Men
which
are
sage
and
noble
,
treating
of
Women
,
are
bound
to
visite
them
,
to
preserue
them
,
and
to
defend
them
:
but
in
no
wise
they
haue
licence
to
slaunder
them
.
For
the
man
which
speaketh
of
the
frailenes
of
women
,
is
like
vnto
him
that
taketh
a
sworde
to
kill
a
flie
.
Therefore
touching
the
matter
,
Princesses
and
great
Ladies
ought
not
to
cease
to
teach
their
young
children
all
that
they
can
,
sonnes
,
or
daughters
.
And
they
ought
not
to
deceyue
themselues
,
saying
,
that
foras
much
as
their
daughters
are
Women
,
they
are
vnable
to
learne
sciences
:
for
it
is
not
a
generall
rule
,
that
all
men
children
are
of
cleane
vnderstanding
,
nor
that
all
the
daughters
are
of
rude
spirite
and
wit
:
for
if
they
and
the
others
did
learne
together
,
I
thinke
there
would
bee
as
many
wise
women
,
as
there
are
foolish
men
.
Though
the
world
in
times
past
did
enioy
excellent
women
,
there
was
neuer
any
Nation
had
such
as
the
Greekes
had
:
For
though
the
Romanes
were
glorious
in
weapons
,
the
Greekes
were
of
immortall
memorie
of
letters
.
I
will
not
deny
that
in
the
common
wealth
of
Rome
,
there
hath
not
beene
nourished
and
taught
many
women
of
great
science
:
but
that
the
difference
of
the
one
and
the
other
was
,
that
the
Grecian
women
were
learned
in
Philosophy
,
and
the
Romane
And
hereof
came
that
in
Athens
,
they
esteemed
to
know
how
to
teach
well
:
and
in
Rome
they
vaunted
how
to
speake
well
.
Euphronius
in
the
third
booke
of
the
Romane
gestes
sayeth
,
that
in
the
third
yeare
of
the
Consulship
of
Lelius
Sylla
,
by
chance
a
Greeke
Ambassador
,
and
an
Ambassadour
of
Rome
,
were
at
wordes
in
the
Senate
of
the
Rhodians
,
&
the
Greeke
Ambassadour
sayd
to
the
Romane
Ambassador
;
It
is
true
,
that
amongst
you
other
Romanes
,
you
are
aduenturous
in
armes
:
but
for
all
that
,
you
are
vnable
in
sciences
:
For
truely
the
women
of
Greece
know
more
in
letters
,
then
the
men
of
Rome
in
weapons
.
As
soone
as
the
Senate
of
Rome
vnderstoode
those
words
,
immediatly
hereupon
grew
the
cruell
wars
betweene
Rome
and
Carthage
about
the
possession
of
Sicill
.
And
no
man
ought
hereat
to
maruell
;
for
in
the
end
we
see
more
wars
arise
by
iniurious
words
,
then
for
to
recouer
the
good
that
is
lost
.
The
Romanes
and
the
Grecians
therefore
being
ready
the
one
to
defie
the
other
,
the
Rhodians
came
in
the
middest
,
and
kept
them
from
such
debate
,
and
in
the
end
appointed
them
in
this
sort
.
That
is
to
say
,
that
as
this
iniurie
should
by
weapons
haue
been
determined
,
they
ordayned
that
by
the
disputations
of
women
it
should
bee
argued
.
And
truely
the
Romanes
were
counselled
well
;
for
it
was
greater
shame
to
the
Greekes
to
bee
ouercome
with
the
tongues
of
women
,
then
with
the
swords
of
men
.
The
cause
thereof
was
such
,
that
by
appointment
And
finally
,
there
was
betweene
them
great
difference
,
for
the
Greeks
spake
very
high
things
,
not
so
profound
,
but
with
an
excellent
stile
.
We
ought
not
to
maruell
that
such
giftes
were
in
those
women
:
for
wee
dayly
see
it
by
experience
,
that
profound
science
and
high
eloquence
seldome
meeteth
in
one
personage
.
The
Greekes
were
very
well
pleased
to
heare
the
Romane
women
,
and
the
Romaines
remained
astonied
to
heare
the
Greekes
.
And
vpon
this
occasion
the
Rhodians
iudged
in
this
sort
,
that
euery
one
of
them
should
be
crowned
with
a
crowne
of
Lawrel
as
vanquishers
.
And
they
iudged
that
in
graue
sentences
the
Grecians
had
the
best
,
and
in
eloquent
speech
the
Romanes
had
the
victory
.
As
the
aboue
named
Euphronius
sayeth
,
the
disputations
beeing
ended
,
the
Romane
women
returned
to
Rome
:
&
the
Greeke
women
to
Greece
,
where
they
were
receiued
with
such
triumph
and
glory
,
as
if
they
had
won
a
battel
,
The
Senate
of
the
Rhodians
for
the
memory
of
those
women
(
in
the
place
of
the
disputations
)
caused
to
bee
set
vp
20.
pillers
,
in
euery
one
of
the
which
were
the
names
of
the
women
.
Which
was
so
sumptuous
a
building
that
in
Rhodes
there
were
none
like
to
it
,
saue
only
the
Collyseo
.
Those
pillers
stood
vntill
the
time
of
Heliogabalus
the
Emperour
,
who
was
so
euill
that
The
writers
which
write
in
that
time
,
declare
yet
another
thing
,
wherin
the
women
of
Greece
were
different
from
the
women
of
Rome
.
That
is
to
say
,
that
the
Greeke
women
were
found
more
fairer
then
the
Romane
women
:
but
the
Romanes
had
a
better
grace
&
more
rich
in
apparel
then
the
Greeks
.
They
sayd
also
that
the
Greekes
were
more
hardy
and
stout
then
the
Romanes
:
but
the
Romanes
were
more
honest
,
pleasant
,
and
gracious
then
the
Greekes
.
And
if
this
be
true
,
I
do
counsell
Princesses
and
great
Ladies
that
they
haue
no
more
enuy
at
the
honesty
of
the
Matrones
of
Rome
,
then
at
the
boldnes
of
the
Ladies
of
Gretia
.
For
women
were
not
born
to
slay
men
in
the
warre
,
but
to
spin
,
sowe
,
and
liue
well
like
good
housewiues
in
the
house
.
CHAP.
XXVIII
.
That
women
may
bee
no
lesse
wise
then
men
,
and
though
they
bee
not
,
it
is
not
through
default
of
nature
,
but
for
want
of
good
bringing
vp
.
CEasing
to
speake
in
generally
,
it
is
but
reason
wee
speake
particularly
,
and
that
wee
reduce
to
memory
some
ancient
histories
of
wise
and
discreete
women
,
as
well
Greekes
as
Romans
:
&
for
that
these
Ladies
(
seeing
what
others
were
in
times
past
)
may
know
what
their
duty
is
at
this
present
.
In
mine
opinion
,
the
duty
that
the
men
of
this
present
haue
to
follow
the
courage
that
the
Ancients
had
in
fighting
:
the
selfe
same
desire
ought
women
of
this
present
to
haue
,
to
follow
the
ancient
women
in
deuout
liuing
:
for
there
is
no
good
thing
in
the
world
at
this
present
day
,
but
the
like
hath
been
seene
of
our
ancients
heretofore
.
When
any
sudden
new
and
vnaccustomed
thing
doth
happen
,
men
that
neuer
saw
the
like
,
vse
to
say
,
that
there
was
neuer
the
like
in
the
world
,
yet
indeed
they
say
not
true
:
for
though
the
thing
bee
vnto
them
new
,
it
is
through
their
ignorance
and
simplenesse
which
neither
haue
read
it
by
themselues
,
nor
heard
it
of
others
:
or
this
excellency
hath
the
man
that
is
learned
,
that
for
what
soeuer
hee
heareth
or
sayth
,
hee
is
nothing
abashed
at
.
Since
women
now
a
dayes
are
so
ignorant
,
that
scarcely
any
of
them
can
reade
well
,
hee
that
shall
reade
this
will
maruell
why
I
doe
perswade
them
to
learne
:
but
the
truth
known
what
the
Ancients
were
,
and
what
they
did
know
:
from
this
time
forward
I
beleeue
they
would
greatlie
reproue
the
women
of
this
present
:
for
the
time
which
the
ancient
women
spent
in
vertues
and
studies
:
Bocchas
in
the
prayse
of
Women
sayth
,
that
Lucius
Sylla
was
a
great
companion
of
Marius
the
Consull
,
in
the
time
of
the
warre
of
Iugurtha
and
was
no
lesse
a
friend
of
Caius
Caesar
,
in
the
time
of
the
first
ciuill
warres
.
My
penne
needeth
not
to
be
occupied
to
write
any
thing
of
the
life
of
Sylla
:
For
all
the
Historiographers
doe
not
onely
reproue
the
cruelties
which
he
vsed
to
his
enemies
,
but
also
condemne
him
for
the
little
faith
he
obserued
his
friends
.
This
Consull
Sylla
had
three
daughters
,
the
one
of
them
was
named
Lelia
Sabina
,
the
which
of
all
the
sisters
was
least
fayre
,
but
amongst
all
the
Romanes
shee
was
the
most
sagest
:
for
shee
read
openly
in
Rome
in
a
chayre
both
Greeke
and
Latine
.
After
the
warres
of
Mithridates
,
Lucius
Sylla
came
to
Rome
,
where
he
beheaded
three
thousand
Romanes
which
came
to
salute
him
:
although
before
by
his
word
he
had
assured
them
all
:
And
in
deed
,
and
also
iustly
Lucius
Sylla
had
been
vtterly
vndone
for
his
fact
,
if
his
daughter
had
not
made
to
the
Senate
a
wise
Oration
:
for
often
times
it
chanceth
that
the
wisedome
of
the
good
child
doth
remedy
the
folly
of
the
wicked
Father
.
The
Historians
say
,
that
this
Lelya
Sabina
had
not
onely
a
great
grace
in
reading
:
but
also
shee
had
much
excellency
in
writing
:
for
she
wrote
many
letters
and
orations
with
her
own
hand
,
which
her
Father
Lucius
Sylla
afterwards
learned
by
hart
:
and
as
he
was
indeed
quicke
of
spirite
,
so
he
vsed
to
recite
them
to
the
Senate
alwayes
for
his
purpose
.
And
let
no
man
maruaile
hereat
for
there
are
some
of
so
grosse
vnderstanding
He
was
counted
very
absolute
in
executing
,
strong
in
maintaining
,
&
for
right
eloquent
in
speaking
.
Finally
,
of
this
came
this
ancient
prouerbe
which
sayth
Lucius
Sylla
gouerneth
his
own
countrey
with
the
eloquence
of
his
tongue
:
and
is
Lord
of
strange
nations
by
the
force
of
his
sword
.
What
the
great
Plato
hath
beene
,
and
what
great
authority
he
hath
had
amongst
his
countrey
men
,
and
amongst
the
strangers
it
is
apparant
:
for
so
much
as
the
Greekes
do
acknowledge
him
of
all
other
Phylosophers
to
be
the
Prince
:
and
likewise
the
Latines
by
one
consent
call
him
diuine
.
And
me
thinketh
that
in
doing
this
,
they
doe
no
Phylosopher
iniurie
:
for
as
Plato
in
his
life
time
had
great
modestie
,
so
truely
in
his
writing
hee
exceeded
mans
capacitie
.
An
Historian
called
Hyzearchus
declareth
that
Lasterna
and
Axiothea
were
two
Greekes
very
well
Iearned
,
and
amongst
the
Schollers
of
Plato
chiefly
renowmed
.
The
one
was
of
so
perfect
a
memory
,
and
the
other
of
so
high
an
vnderstanding
,
that
Plato
oft
times
beeing
in
the
chayre
,
and
these
two
not
readie
,
hee
would
not
beginne
to
reade
.
And
being
demaunded
wherefore
hee
reade
not
his
Lecture
?
hee
answered
:
I
will
not
reade
,
for
that
there
wanteth
here
vnderstanding
to
conceyue
,
and
also
memory
to
retaine
.
Meaning
that
Lasterna
was
absent
,
that
Axiothe
was
not
yet
come
.
The
wisedome
of
these
two
women
ought
to
bee
much
,
since
Plato
without
them
would
not
vtter
one
word
,
vnlesse
they
were
present
in
his
Schoole
.
For
Plato
esteemed
more
the
vnderstanding
and
memory
of
those
two
women
alone
:
then
hee
did
the
phylosophy
of
his
other
Schollers
together
.
Aristippus
the
phylosopher
was
Scholler
to
Socrates
,
and
of
the
most
renowmed
of
Athens
.
Hee
had
a
daughter
called
Aretha
,
the
which
was
so
well
learned
in
Greeke
and
Latine
letters
,
that
the
common
renowme
sayd
,
the
soule
of
Socrates
was
This
woman
did
reade
openly
naturall
and
morall
Phylosophy
in
the
Schooles
of
Athens
,
for
the
space
of
fiue
and
twenty
yeares
:
she
made
fortie
bookes
,
she
had
a
hundred
and
ten
Phylosophers
to
her
Schollers
,
shee
dyed
being
at
the
age
of
seuentie
and
seuen
yeares
,
and
the
Athenians
after
her
death
,
engraued
on
her
graue
these
words
.
THe
slysed
stones
within
their
bowels
keepe
Wise
Aretha
,
the
great
and
onely
wight
,
That
forceth
enuie
gentle
teares
to
weepe
.
For
Greekes
decay
,
on
whom
the
losse
doth
light
.
The
eye
of
Fame
,
the
heart
of
vertues
life
,
The
head
of
Greece
,
lyes
here
engraued
,
loe
More
heauenly
forme
then
had
that
heauenlie
wife
,
Which
vnderminde
the
Phrigies
toyes
with
woe
.
Within
the
chest
of
her
vnspotted
mind
Lay
Thyrmas
truth
,
and
eke
her
honest
faith
Within
her
hand
,
as
by
the
gods
assignde
Stoode
Aristippus
penne
that
vertue
wayeth
.
Within
the
dungeon
of
her
body
eke
Imprisoned
was
,
wise
Socrates
his
soule
That
liued
so
well
,
and
did
so
wisely
speake
,
That
follies
brest
,
he
could
to
wisodome
toule
.
Within
her
head
so
ouer
heapt
with
wit
Lay
Homers
tongue
,
to
staine
the
Poets
arte
,
Erst
was
the
golden
age
not
halfe
so
fit
,
For
Vertues
Impes
,
as
when
her
life
did
part
.
As
Marcus
Varro
sayth
,
the
sects
of
the
Philosophers
were
more
then
seuenty
,
but
in
the
end
they
were
reduced
into
seuen
,
and
in
the
end
they
were
brought
into
three
sects
chiefly
.
That
is
to
say
,
Stoickes
,
Peripatetickes
,
and
Pythagoriques
.
Of
these
Pythagoriques
,
Pythagoras
was
the
Prince
,
Hizearcus
,
Annius
Rusticus
,
and
Laertius
,
with
Eusebius
and
Boccas
,
all
affirme
one
thing
,
whereunto
I
did
not
greatly
giue
credite
,
which
is
:
that
this
Phylosopher
Pithagoras
had
a
sister
,
not
onely
learned
,
but
(
if
it
bee
lawfull
to
speake
it
)
excellently
learned
.
And
they
say
,
that
not
she
of
Pythagoras
,
but
Pythagoras
of
her
learned
phylosophy
.
And
of
a
truth
it
is
a
matter
whereof
I
was
so
greatly
abashed
,
that
I
cannot
tell
who
could
bee
maister
of
such
a
woman
:
since
shee
had
Pythagoras
the
great
phylosopher
to
her
Scholler
.
The
name
of
the
woman
was
Thecclea
to
whom
Pythagoras
her
brother
wrot
and
sent
her
a
letter
,
when
hee
read
phylosophy
at
Rhodes
,
and
she
at
Samothracia
doing
the
like
.
The
Epistle
was
thus
,
CHAP.
XXIX
.
Of
a
Letter
which
Pythagoras
sent
to
his
sister
Theoclea
,
hee
beeing
in
Rhodes
,
and
shee
in
Sam
othracia
reading
both
Philosophie
.
PYthagoras
thy
brother
,
and
Disciple
to
thee
Theoclea
his
sister
,
health
&
encrease
of
wisedome
wisheth
.
I
haue
read
the
book
which
thou
diddest
send
mee
,
of
fortune
and
misfortune
,
from
the
beginning
to
the
end
:
and
now
I
know
,
that
thou
art
no
lesse
graue
in
making
,
then
gracious
in
teaching
.
The
which
doth
not
chance
very
oft
vnto
vs
,
which
are
men
,
and
much
lesse
(
as
wee
haue
seene
)
to
you
women
.
For
the
Philosopher
Aristippus
was
rude
in
speaking
,
but
profound
in
writing
:
and
Amenides
was
briefe
in
writing
,
and
eloquent
in
speaking
.
Thou
hast
studyed
and
written
in
such
sort
,
that
in
learning
,
that
thou
shewest
,
thou
seemest
to
haue
read
all
the
Philosophers
:
and
in
the
antiquities
that
thou
doest
declare
,
it
seemeth
that
thou
hast
seene
all
the
time
past
:
Wherin
thou
being
a
woman
shewest
thy selfe
more
then
a
woman
,
because
the
nature
of
women
is
to
cast
And
if
it
bee
so
,
as
I
suppose
it
is
,
I
beseech
thee
heartily
,
and
by
the
immortall
Gods
I
coniure
thee
,
that
in
writing
the
affayres
of
thy
Countrey
thou
doest
vse
thy
penne
discreetely
.
I
meane
,
that
thou
doe
not
in
this
case
blemish
thy
writing
,
by
putting
therein
any
flattery
or
lesing
.
For
oft
times
Historiographers
,
in
blasing
more
then
truth
,
the
giftes
of
their
Countrey
,
cause
worthily
to
be
suspected
their
writing
.
Thou
knowest
very
well
,
how
that
in
the
battell
past
,
the
Rhodians
were
ouercome
,
and
that
ours
remained
victorious
.
Mee
thinketh
thou
shouldst
not
in
this
case
greatly
magnifie
,
extoll
,
or
exalt
ours
,
because
in
the
end
they
fought
to
reuenge
their
iuiury
,
neyther
thou
oughtest
to
blame
the
Rhodians
,
for
they
did
not
fight
but
in
the
ayde
of
Rome
,
I
speake
this
(
my
sister
)
because
for
to
defend
their
owne
,
women
shew
themselues
Lyons
:
and
for
to
defend
the
things
of
another
man
,
men
shew
themselus
chickens
:
For
in
the
end
hee
onely
may
bee
counted
strong
,
the
which
defendeth
not
his
owne
house
,
but
which
dyeth
defending
his
,
and
another
mans
.
I
will
not
deny
the
naturall
loue
of
my
Country
,
nor
I
will
not
deny
but
that
I
loue
them
that
write
,
and
speake
well
thereof
:
but
mee
thinketh
it
is
not
reason
,
that
they
should
disprayse
the
goodnesse
and
truth
of
other
Countries
:
nor
that
they
should
so
highly
commend
the
euill
and
vilenesse
of
their
owne
:
For
there
is
not
in
the
world
this
day
so
barren
a
realme
,
but
may
bee
commended
for
something
therein
,
nor
there
is
so
perfect
a
nation
,
but
in
somthings
may
be
reproued
.
Thou
canst
not
deny
me
,
but
that
amongst
thy
brethren
I
am
the
eldest
,
and
thou
canst
not
deny
but
that
amongst
all
thy
Disciples
I
am
the
youngest
,
and
since
that
for
being
thy
Disciple
,
I
ought
to
obey
thee
,
thou
likewise
for
that
I
am
thy
eldest
brother
oughtest
to
beleeue
me
.
By
the
faith
of
a
people
,
I
doe
counsell
thee
my
sister
,
that
thou
do
trauell
much
to
be
profound
CHAP.
XXX
.
The
Authour
followeth
his
purpose
,
perswading
Princesses
and
other
Ladies
to
endeauour
themselues
to
be
wise
,
as
the
women
were
in
olde
time
.
THis
therefore
was
the
letter
,
which
Pythagoras
sent
to
his
sister
Theoclea
,
whereby
is
shewed
the
great
humility
of
him
,
and
the
hie
eloquence
of
her
,
Hierchus
the
Greeke
and
Plutarch
also
in
the
booke
of
the
gouernement
of
Princes
say
,
that
Pythagaras
I
thinke
it
no
lesse
incredible
which
is
spoken
of
the
daughter
,
then
that
which
is
spoken
of
the
Aunt
,
which
is
,
that
those
of
Athens
did
reioyce
more
to
heare
her
speake
in
her
house
,
then
for
to
heare
Pythagoras
reade
in
the
Schoole
.
And
it
ought
to
bee
beleeued
:
for
the
saying
of
the
graue
Authours
on
the
one
part
:
and
by
that
wee
daily
see
on
the
other
part
:
For
in
the
end
it
is
more
pleasure
to
heare
a
man
tell
mery
tales
,
hauing
grace
and
comelynes
in
his
words
,
then
to
heare
a
graue
man
speake
the
truth
,
with
a
rude
and
rough
tongue
.
I
haue
found
in
many
writings
,
what
they
haue
spoken
of
Pythagoras
,
and
his
Daughter
:
but
none
telleth
her
name
,
saue
only
in
an
Epistle
that
Phalaris
the
Tyrant
wrote
,
I
found
this
worde
written
,
where
hee
saith
:
Polychrata
,
that
was
the
Daughter
of
the
Phylosopher
Pythagoras
,
was
young
and
exceeding
wise
,
more
faire
then
rich
,
and
was
so
much
honoured
for
the
puritie
of
her
life
,
and
so
highly
esteemed
for
her
pleasaunt
Tongue
:
that
the
word
which
shee
spake
spinning
at
her
Distaffe
,
was
more
esteemed
then
the
Phylosophie
that
her
Father
read
in
the
schoole
.
And
he
saide
more
.
It
is
so
great
a
pittie
to
see
and
heare
,
that
women
at
this
present
are
so
dishonest
,
and
in
their
tongues
so
malicious
,
that
I
haue
greater
pleasure
in
the
good
renowme
of
one
that
is
dead
,
then
in
the
infamie
of
all
them
which
are
aliue
:
For
a
good
woman
is
more
worth
with
her
distaffe
spinning
,
then
a
hundred
euill
Queenes
,
with
their
royall
Scepters
reigning
.
By
the
words
which
Phalaris
said
in
his
letter
it
seemed
that
this
Daughter
of
Pythagoras
was
called
Polichrate
.
Pythagoras
therefore
made
manie
Commentaryes
,
as
well
of
his
owne
countrey
,
as
of
strangers
.
In
the
end
he
dyed
in
Mesopotamia
,
where
at
the
houre
of
his
death
,
hee
spake
vnto
his
Daughter
Polichrate
:
and
saide
these
wordes
.
I
see
my
Daughter
,
that
the
houre
wherein
I
must
ende
my
life
approcheth
.
The
Gods
gaue
it
mee
,
and
now
they
will
take
it
from
mee
:
Nature
gaue
me
byrth
,
and
now
shee
giueth
me
death
:
the
Earth
gaue
me
the
bodie
,
and
now
it
returneth
to
ashes
.
The
woefull
Fatall
destenyes
gaue
mee
a
little
goods
,
mingled
with
many
trauells
:
So
that
(
Daughter
)
of
al
things
which
I
enioyed
here
in
this
world
,
I
carrie
none
with
mee
:
For
,
hauing
all
as
I
had
it
,
by
the
way
of
borrowing
:
now
at
my
death
,
eache
man
taketh
his
owne
.
I
die
ioyfully
:
not
for
that
I
leaue
thee
rich
,
but
for
that
I
leaue
thee
learned
.
And
in
token
of
my
tender
heart
,
I
bequeathe
vnto
thee
all
my
Bookes
,
wherein
thou
shalt
finde
the
treasure
of
all
my
trauells
.
And
I
tell
thee
that
that
I
giue
thee
,
is
the
riches
gotten
with
mine
owne
sweate
:
and
not
obtained
to
the
preiudice
of
another
.
For
the
loue
I
beare
vnto
thee
(
Daughter
)
I
pray
thee
:
and
by
the
immortall
Gods
I
conjure
thee
,
that
thou
bee
such
,
and
so
good
,
that
although
I
die
,
yet
at
the
least
thou
mayst
keepe
my
memorie
:
For
thou
knowest
well
what
Homer
sayth
,
speaking
of
Achilles
,
and
Pyrrhus
:
That
the
good
life
of
the
Childe
that
is
aliue
,
keepeth
the
renowne
of
the
Father
which
is
dead
.
These
were
the
wordes
which
the
Phylosopher
spake
to
his
daughter
,
lying
in
his
death
bed
.
And
thogh
perhaps
hee
spake
not
these
wordes
,
yet
at
the
least
this
was
the
effect
and
meaning
.
As
the
great
Poet
Mantuan
sayth
:
King
Euander
was
father
of
the
grant
Pallas
,
and
he
was
a
great
friend
of
king
Eneas
:
he
vaunted
himselfe
to
discend
of
the
Linage
of
the
Troyans
:
and
therefore
when
king
Eneas
,
and
prince
Turnus
,
had
great
Warres
betweene
them
,
which
of
them
should
haue
the
Princesse
Lauinia
in
Marriage
,
(
the
which
at
that
time
was
onely
heyre
of
Italie
)
king
Euander
ayded
Eneas
,
not
only
with
goods
,
but
also
sending
him
his
owne
Sonne
in
person
:
For
the
friendes
ought
for
their
true
friendes
willingly
to
shead
their
bloud
,
and
in
their
behalfe
,
without
demaunding
,
they
ought
also
to
spend
their
goods
This
King
Euander
had
a
Wife
so
well
learned
,
that
that
which
the
Greekes
sayde
of
her
,
seemeth
to
bee
fables
:
That
is
to
say
,
of
her
eloquence
and
wisedome
,
for
they
say
,
that
if
The
reason
hereof
is
,
because
that
woman
was
in
the
time
of
the
destruction
of
Troy
,
and
wrote
as
a
witnesse
of
sight
.
But
Homer
wrote
after
the
destruction
of
Troy
,
as
one
affectioned
vnto
the
Prince
Achilles
,
as
a
friend
of
the
Greekes
,
and
enemie
of
the
Troians
.
And
truely
when
a
Writer
is
affectioned
to
any
person
,
his
writing
of
force
must
be
suspected
.
The
wife
of
this
King
Euander
was
called
by
her
name
Nicostrata
,
albeit
others
called
her
Carmenta
,
for
the
eloquence
shee
had
in
her
verses
.
For
they
say
,
that
she
made
as
easily
in
meeter
as
others
doe
in
prose
.
The
Historiographers
of
the
Gentiles
say
,
that
shee
prophesied
the
destruction
of
Troy
fifteen
years
before
.
She
tolde
the
comming
of
Aeneas
into
Italy
,
and
spake
of
the
warres
that
should
be
before
the
marriage
of
Lauinia
,
and
said
how
Ascanius
the
sonne
of
Enea
should
builde
Alba
longa
.
She
sayde
further
,
that
of
the
Latine
Kings
should
descende
the
Romaines
,
and
that
the
reuenge
which
Rome
should
take
of
Greece
should
bee
greater
,
then
that
which
Greece
did
take
of
Troy
.
And
shee
sayde
also
that
the
greatest
Warre
which
Rome
should
haue
,
should
be
against
the
Princes
of
Affricke
,
and
that
in
the
end
Rome
should
triumph
ouer
all
the
Realmes
of
the
earth
,
and
finally
a
nation
vnknowne
,
should
triumph
for
euer
in
Rome
.
As
Eusesebius
Caesarten
saith
:
The
Routaines
kept
these
writings
in
as
great
estimation
in
the
high
capitoll
,
as
the
Christians
kept
their
faith
vnto
GOD.
King
Darius
after
he
was
vanquished
in
the
first
Battell
,
by
King
Alexander
the
great
(
before
he
was
in
the
second
battel
vtterly
destroyed
)
trauelled
and
sought
many
wayes
and
means
to
the
ende
he
might
be
friend
vnto
Alexander
:
And
in
very
deede
King
Darius
was
sage
to
seeke
it
,
but
not
so
happie
to
obtain
it
.
For
to
Princes
the
peace
is
more
worth
that
is
honest
,
then
is
the
victorie
which
is
bloudie
.
Betwixt
these
two
so
stoute
Princes
Truce
was
made
for
three
moneths
,
and
in
the
meane
time
,
the
Priests
of
the
Chaldeans
treated
peace
,
with
these
conditions
:
that
the
great
Alexander
should
marry
the
daughter
of
king
Darius
and
that
Darius
should
giue
her
a
great
quantity
of
gold
:
and
besides
this
,
that
he
should
endow
her
with
the
third
part
of
his
realme
.
And
truely
these
meanes
were
good
:
For
,
among
Princes
,
there
is
nothing
that
sooner
pacifieth
olde
iniuries
,
then
to
make
betweene
them
newe
Mariages
.
King
Alexander
excused
himselfe
of
this
marriage
,
saying
that
hee
was
but
xxiiij
,
yeares
of
age
,
and
that
hee
was
too
young
to
bee
marryed
:
because
amongst
the
Macedonians
there
was
a
custom
,
that
the
woman
could
not
be
marryed
vntill
xxv
.
yeares
of
age
,
nor
Antonius
Rusticus
,
and
Quintus
Seuerus
say
,
that
the
great
Alexander
(
after
he
had
forsaken
the
daughter
of
king
Darius
,
)
marryed
a
wife
which
was
a
poore
woman
,
and
deformed
,
called
Barsina
,
which
indeede
was
neyther
with
riches
nor
beautie
endued
:
but
without
doubt
in
the
Greeke
and
Latine
tongue
most
excellently
learned
,
And
when
the
Princes
of
Macedonie
would
haue
withdrawn
him
from
that
marriage
:
asking
him
why
hee
esteemed
the
rich
lesse
then
the
poore
?
he
aunswered
thus
.
I
see
my
Friends
,
in
Marriage
it
suffiseth
the
husband
to
bee
rich
,
and
the
woman
wise
:
For
the
Office
of
the
husband
is
to
winne
that
which
is
lost
,
and
the
Office
of
the
wife
is
to
keepe
safe
that
which
is
wonne
.
Strabo
de
situ
Orbis
,
saith
:
that
the
fifte
Queene
of
Lides
was
Mirthas
,
the
which
of
her
bodie
was
so
little
,
that
shee
seemed
to
bee
a
Dwarffe
:
and
in
quicknes
of
wit
so
high
,
that
they
called
her
a
giant
.
For
the
man
that
hath
a
stout
stomack
,
and
a
little
body
,
may
well
be
called
a
giaunt
:
and
hee
that
hath
a
great
body
,
and
a
cowards
hart
may
iustly
be
named
a
Dwarffe
.
For
that
this
excellent
Queen
Mirtha
was
such
a
wise
wife
when
she
was
marryed
,
and
afterwards
also
a
widowe
very
honest
,
and
aboue
all
things
in
Phylosophie
excellently
learned
,
The
Lides
counted
this
Queen
Mirtha
amongst
the
seuen
Kings
,
of
the
which
they
vaunted
themselues
to
be
gouerned
,
as
of
glorious
Princes
.
For
the
Auncients
gaue
as
much
glorie
to
Women
learned
in
Letters
,
as
vnto
the
valiant
and
stoute
men
expert
in
Armes
.
Cornificius
the
Poete
,
as
Laertius
saieth
,
had
a
sister
called
Cornificia
,
the
which
in
Greeke
&
Latin
letters
was
not
onely
learned
,
but
also
in
making
Metre
and
Epigrames
very
expert
.
They
write
that
of
this
Woman
,
which
of
few
men
the
like
hath
been
heard
:
That
is
to
say
,
that
she
made
verses
and
Epigrams
better
at
the
first
sight
then
her
brother
did
with
much
study
.
And
it
is
not
too
much
incredible
to
put
any
doubt
in
that
that
is
spoken
:
for
the
penne
hath
more
This
Poet
Cornificius
was
resident
a
long
time
in
Rome
,
and
was
alwayes
poore
,
and
voide
of
all
fauour
,
thogh
indeede
hee
was
better
learned
then
others
,
which
were
in
greater
estimation
:
the
which
thing
dayly
chaunceth
in
the
Court
of
Princes
:
For
there
is
no
difference
,
whether
they
bee
fooles
or
wise
:
but
whether
they
be
acceptable
to
the
Princes
.
Aristotle
sayeth
,
Vbi
multum
de
intellectu
,
ibi
parum
de
fortuna
.
Meaning
thereby
,
that
men
which
of
memory
and
vnderstanding
are
most
rich
,
of
the
goods
of
this
world
are
commonly
most
poore
.
This
Poet
Cornificius
therefore
going
through
Rome
little
set
by
of
any
,
by
chaunce
a
Romane
named
Calphurnius
to
scoffe
at
him
sayd
.
Tell
hast
thou
had
any
fortunate
day
since
thou
wert
borne
?
for
in
these
twenty
yeers
that
I
haue
known
thee
,
I
neuer
saw
thee
in
fauour
,
and
if
I
bee
not
deceyued
,
it
is
fifteene
yeeres
since
I
knew
thee
haue
this
coate
.
The
poore
Poet
answered
him
;
I
let
thee
know
my
friend
,
that
I
cannot
tell
which
is
greater
thy
euill
lucke
,
or
my
greate
felicitie
.
The
Romane
Calphurnius
replyed
,
Tell
me
Cornificius
,
How
canst
thou
call
thy selfe
happy
,
since
thou
hast
not
a
loafe
of
bread
to
eate
,
nor
a
gowne
to
put
on
thy
backe
,
and
why
sayest
thou
that
I
am
vnhappy
,
since
thou
and
thy
family
may
be
fed
with
that
alone
,
which
at
my
table
remayneth
?
To
this
the
poet
answered
,
I
will
that
thou
know
my
friend
and
neighbour
,
that
my
felicitie
is
not
for
that
I
haue
little
,
but
for
that
I
desire
lesse
then
I
haue
.
And
thy
euill
lucke
is
not
for
that
thou
bast
much
,
but
for
that
thou
desirest
more
,
and
doest
little
esteem
that
that
thou
hast
.
And
if
thou
be
rich
,
it
is
for
that
thou
neuer
spakest
truth
:
and
if
I
he
poore
,
it
is
because
I
neuer
tolde
lye
.
For
the
house
that
is
stuffed
with
riches
,
is
commonly
voyd
of
the
truth
.
And
I
tell
thee
further
,
that
I
call
my selfe
happie
,
because
I
haue
a
sister
,
which
is
the
best
esteemed
in
all
Italie
,
and
thou
hast
a
Wife
the
most
dishonest
in
all
Rome
.
And
sith
it
is
so
betweene
thee
and
mee
,
I
referre
it
to
no
mans
iudgement
but
to
thine
:
which
is
better
,
eyther
to
be
poore
as
I
am
with
honour
,
or
else
to
bee
rich
as
thou
art
,
and
liue
with
infamte
?
These
wordes
passed
betweene
the
Romane
Calphurnius
,
and
the
Poet
Cornificius
.
I
desire
to
declare
the
excellencie
of
those
few
auncient
women
(
as
well
Greekes
,
as
Latines
,
and
Romanes
)
to
the
intent
that
Princesses
and
great
Ladyes
may
knowe
that
the
auncient
women
were
more
esteemed
for
their
sciences
then
for
their
beauties
.
Therefore
the
Princesses
and
great
Ladies
ought
to
thinke
that
if
they
be
women
,
the
other
were
also
in
like
manner
:
and
if
they
bee
fraile
,
the
others
were
also
weake
.
If
they
be
marryed
,
the
others
also
had
Husbands
:
if
they
haue
theyr
willes
,
the
others
had
also
what
they
wanted
:
If
they
be
tender
,
the
others
were
not
strong
.
Finally
,
they
ought
not
to
excuse
themselues
,
saying
:
that
women
are
vnmeete
for
to
learne
.
For
a
woman
hath
more
abilitie
to
learne
Sciences
in
the
scholes
,
then
the
Parate
hath
to
speake
words
in
the
cage
.
In
my
opinion
,
Princesses
and
great
Ladyes
ought
not
to
esteeme
themselues
more
then
another
,
for
that
they
haue
fairer
hayres
then
others
,
or
for
that
they
are
better
Apparrelled
then
another
:
or
that
they
haue
more
riches
then
another
.
But
they
ought
therfore
to
esteeme
themselues
,
not
for
that
they
can
doe
more
then
others
.
To
say
the
trueth
,
the
faire
and
yeallow
hayres
,
the
rich
and
braue
Apparel
,
the
great
treasurs
,
the
sumptuous
Pallaces
,
and
strong
Buildings
:
these
and
other
like
pleasures
are
not
guydes
and
leaders
vnto
vertues
,
but
rather
Spyes
and
Scowtewatches
to
vices
.
Oh
what
an
excellent
thing
were
it
that
the
noble
Ladyes
would
esteeme
themselues
,
not
for
that
they
can
doe
:
For
it
is
more
commendations
to
know
how
to
teach
two
Philosophers
then
to
haue
authority
to
commaund
a
hundred
knightes
.
It
is
a
shame
to
write
it
,
but
it
is
more
pittie
to
see
it
,
that
is
to
say
,
to
reade
that
wee
read
of
the
wisedome
and
worthinesse
of
the
auncient
Matrons
past
:
and
to
see
as
we
do
see
,
the
frailenes
of
these
yong
ladies
present
.
For
they
coueted
to
haue
Disciples
both
learned
and
experimented
:
and
those
of
this
present
,
desire
nothing
but
to
haue
seruants
,
not
only
ignorant
,
but
deceitfull
,
and
wicked
And
I
doe
not
maruell
,
seeing
that
which
I
see
,
that
at
this
present
in
Court
she
is
of
little
value
,
&
least
esteemed
among
Ladies
,
which
hath
fairest
Seruants
,
&
is
least
entertained
of
Gentlemen
.
What
shall
I
say
more
in
this
matter
?
but
that
they
in
times
past
striued
who
shold
write
better
,
and
compile
the
best
books
:
and
these
at
this
present
doe
not
striue
,
but
who
shall
haue
the
richest
,
and
most
sumptuous
Apparrell
.
For
the
Ladyes
thinke
it
a
jolyer
matter
,
to
weare
a
Gowne
of
a
new
fashion
,
then
the
ancients
did
to
read
a
lesson
of
Phylosophie
.
The
ancient
Ladyes
striued
which
of
them
was
wisest
:
but
these
of
our
dayes
contend
who
shal
be
fairest
.
For
at
this
day
the
Ladyes
would
choose
rather
to
haue
the
face
adorned
with
beautie
,
then
the
heart
endued
with
wisedome
.
The
Auncient
Ladyes
contended
which
should
bee
best
able
to
teach
others
:
but
these
Ladyes
now
a
dayes
contend
how
they
may
most
finely
apparrell
themselues
.
For
in
these
dayes
they
giue
more
honour
to
a
Woman
richly
Apparrelled
,
then
they
giue
to
another
with
honesty
beautified
.
Finally
,
with
this
word
I
doe
conclude
;
and
let
him
marke
that
shall
I
will
not
by
this
worde
any
man
should
be
so
bold
in
general
to
speake
euill
of
all
the
Ladyes
:
for
in
this
case
I
sweare
,
that
there
are
not
at
this
day
so
many
good
vertuous
women
in
the
world
:
but
that
I
haue
more
enuie
at
the
life
they
lead
in
secrete
,
then
at
all
the
sciences
which
the
auncient
women
read
in
publike
.
Wherefore
my
pen
doth
not
shew
it selfe
extreame
,
but
to
those
which
onely
in
sumptuous
Apparrell
,
and
vaine
words
doe
consume
their
whole
life
:
and
to
those
which
in
reading
a
good
Booke
,
would
not
spend
one
onely
houre
.
To
proue
my
intention
of
that
I
haue
spoken
,
the
aboue
written
sufficeth
:
But
to
the
ende
Princesses
and
great
Ladyes
may
see
(
at
the
least
)
how
much
beter
it
shal
be
for
them
to
know
little
,
then
to
haue
and
possesse
much
,
and
to
be
able
to
do
more
:
I
wil
remember
them
of
that
which
a
Romain
woman
wrote
to
her
children
,
wherby
they
shal
perceiue
how
eloquent
a
woman
she
was
in
her
sayings
,
and
how
true
a
mother
in
her
counsel
.
For
in
the
end
of
her
letter
she
perswadeth
her
children
to
the
trauels
of
the
warre
:
not
for
any
other
cause
,
but
to
auoyde
the
pleasures
of
Rome
.
CHAP.
XXXI
.
Of
the
worthinesse
of
the
Lady
Cornelia
,
and
of
a
notable
Epistle
shee
wrote
to
her
two
sonnes
which
serued
in
the
warres
,
Tiberius
and
Caius
,
disswading
them
from
the
pleasures
of
Rome
,
and
exhorting
them
to
endure
the
trauels
of
warre
.
ANNius
Rusticus
in
the
booke
of
the
Antiquities
of
the
Romanes
sayeth
,
that
in
Rome
there
were
fiue
principall
Iynages
,
that
is
to
say
,
Fabritii
,
Torquatii
,
Brutii
,
Fabit
,
and
Cornelii
,
though
there
were
in
Rome
other
new
lynages
,
whereof
For
Rome
honoured
those
that
were
present
in
such
sort
,
that
it
was
without
the
preiudice
of
those
that
are
gone
.
Amongst
those
v.
linages
the
Romaines
alwayes
counted
the
Cornelii
most
fortunate
,
that
which
were
so
hardy
,
and
couragious
in
fight
,
and
so
modest
in
life
,
that
of
their
family
there
was
neuer
found
any
cowardly
man
in
the
field
,
nor
any
defamed
woman
in
the
twone
:
They
say
of
this
linage
of
the
Cornenelii
,
among
many
other
there
were
4.
singular
and
notable
women
,
among
the
which
the
chiefe
was
the
mother
of
Graccht
whose
name
was
Cornelia
,
and
liued
with
more
honor
for
the
sciences
shee
read
in
Rome
,
then
for
the
conquests
that
her
children
had
in
Affrike
.
Before
her
children
were
brought
into
the
Empire
,
they
talked
of
none
other
thing
but
of
their
strength
and
hardinesse
,
throughout
the
world
:
and
therefore
a
Romain
one
day
asked
this
woman
Cornelia
,
wherof
she
tooke
most
vain
glory
,
to
see
her selfe
mistresse
of
so
many
Disciples
,
or
mother
of
so
valiant
children
.
The
Lady
Cornelia
answered
.
I
doe
esteeme
the
science
more
which
I
haue
learned
,
then
the
children
which
I
haue
brought
forth
.
For
in
the
end
,
the
children
keepe
in
honour
the
life
:
but
the
Disciples
continue
the
renowme
after
death
.
And
she
sayd
further
,
I
am
assured
that
the
Disciples
daily
wil
waxe
better
and
better
:
and
it
may
be
that
my
children
will
waxe
worse
and
worse
.
The
desires
of
young
men
are
so
variable
,
that
they
dayly
haue
new
inuentions
.
With
one
accord
all
the
writers
doe
greatly
commend
this
woman
Cornelia
,
in
especiall
for
being
wise
and
honest
,
and
furthermore
because
she
read
Phylosophy
in
Rome
openly
.
And
therefore
after
her
death
they
set
vp
in
Rome
a
statue
,
ouer
the
gate
Salaria
,
whereupon
there
was
grauen
this
Epigram
.
This
heape
of
earth
,
Cornelle
doth
enclose
Of
wretched
Gracches
,
that
loe
the
mother
was
Twise
happy
in
the
schollers
,
that
shee
chose
,
Vnhappy
thrise
,
in
the
of
spring
that
shee
has
.
AMong
the
Latines
Cicero
was
the
Prince
of
al
the
Romane
Rethorike
,
and
the
chiefest
with
his
pen
enditing
Epistles
:
yet
they
say
,
that
he
did
not
onely
see
the
writings
of
this
Cornelia
,
but
read
them
,
and
did
not
onely
reade
them
,
but
also
with
the
sentences
thereof
profited
himselfe
.
And
hereof
a
man
ought
not
to
maruell
:
for
there
is
no
man
in
the
world
so
wise
of
himselfe
,
but
may
further
his
doings
with
the
aduise
of
an
other
.
Cicero
so
highly
exalted
these
writings
,
that
he
sayde
in
his
Rethorike
these
or
such
other
like
words
,
If
the
name
of
a
woman
had
not
not
blemished
Cornelia
,
truly
she
deserued
to
be
head
of
al
Philosophers
:
For
I
neuer
saw
so
graue
sentences
proceede
from
so
fraile
flesh
Since
Cicero
spake
these
words
of
Cornelia
,
it
cannot
be
,
but
that
the
writings
of
such
a
woman
in
her
time
were
verie
liuelesse
,
and
of
great
reputation
,
yet
notwithstanding
there
is
no
memory
of
her
,
but
that
an
author
for
his
purpose
declareth
an
Epistle
of
this
maner
.
Sextus
Cheronensis
in
his
booke
of
the
prayse
of
women
,
reciteth
the
letter
which
shee
sent
to
her
children
.
Shee
remaining
in
Rome
,
and
they
being
at
the
wars
in
Affricke
.
The
Letter
of
Cornelia
to
her
two
sons
Tiberius
and
Caius
,
otherwise
called
Gracchi
.
Cornelia
the
Romane
,
that
by
the
fathers
side
am
of
the
Cornelii
,
&
on
the
mother
side
of
the
Fabii
:
to
you
my
two
sonnes
,
Gracchii
,
which
The
young
Fabius
,
sonne
of
my
aunt
,
the
aged
Fabia
,
at
the
third
Calends
of
March
brought
mee
a
letter
,
the
which
you
sent
:
and
truly
it
was
more
briefe
then
I
would
haue
wished
it
:
for
betweene
so
deere
children
,
and
so
louing
a
mother
,
it
is
not
suffered
that
the
absence
of
your
persons
should
be
so
farre
,
and
the
letters
which
you
write
so
briefe
,
By
those
that
goe
from
hence
thither
,
I
alwaies
doe
send
you
commendations
:
and
of
those
that
come
from
thence
hither
,
I
doe
enquire
of
newes
.
Some
say
they
haue
seene
you
,
others
tell
mee
they
haue
spoken
with
you
:
so
that
with
this
my
heart
is
somwhat
quieted
:
for
between
them
that
loue
greatly
,
it
may
bee
endured
that
the
fight
be
seldom
,
so
that
the
health
be
certaine
.
I
am
sole
,
I
am
a
widdow
,
I
am
aged
,
and
now
all
my
kindred
are
dead
.
I
haue
endured
many
trauels
in
Rome
,
and
the
greatest
of
all
is
(
my
children
)
of
your
absence
:
for
the
paine
is
greater
to
be
voyd
of
assured
friends
,
then
assault
is
dangerous
of
cruell
enemies
.
Since
you
are
young
,
and
not
very
rich
,
since
you
are
hardie
,
and
brought
vp
in
the
trauels
of
Affricke
,
I
do
not
doubt
but
that
you
do
desire
to
come
to
Rome
,
to
see
&
know
that
now
you
are
men
which
you
haue
seen
when
you
were
children
:
for
men
doe
not
loue
their
Country
so
much
for
that
it
is
good
:
as
they
doeloue
it
for
that
it
is
naturall
.
Beleeue
me
children
,
there
is
no
man
liuing
that
hath
seene
or
heard
speake
of
Rome
in
times
past
:
but
hath
great
griefe
,
sorrow
and
pitty
to
see
it
at
this
present
:
for
as
their
hearts
are
pittifull
,
and
their
eyes
tender
:
so
they
cannot
behold
that
without
great
sorrow
,
which
in
times
past
they
haue
seene
in
great
glory
.
O
my
children
,
you
shall
know
that
Rome
is
greatly
changed
from
that
it
was
wont
to
be
.
To
reade
that
wee
doe
reade
of
it
in
times
past
,
and
to
see
that
which
wee
see
of
it
now
present
,
wee
must
needs
esteeme
that
which
the
Ancients
haue
written
as
a
iest
,
or
else
beleeue
it
but
as
a
dreame
.
There
is
no
other
thing
now
at
Rome
,
but
to
see
iustice
corrupted
,
the
common-weale
oppressed
,
lies
blown
abroad
,
the
truth
kept
vnder
,
the
Satyres
silent
,
the
flatterers
open
mouthed
,
the
inflamed
persons
to
bee
Lords
,
and
the
patient
to
be
seruants
;
and
aboue
all
,
and
worse
then
all
,
to
see
the
euill
liue
in
rest
and
contented
,
and
the
good
troubled
and
displeased
.
Forsake
,
forsake
(
my
Children
that
City
,
where
the
good
haue
occasion
to
weepe
,
and
the
euill
haue
liberty
to
laugh
.
I
cannot
tell
what
to
say
in
this
matter
,
as
I
would
say
:
truly
the
Common
weale
is
at
this
day
such
and
so
woful
,
that
each
wise
man
(
without
comparison
)
would
haue
greater
pleasure
to
bee
in
the
wars
of
Affricke
,
then
in
the
peace
at
Rome
:
For
in
the
good
war
,
a
man
seeth
of
whom
he
should
take
heed
,
but
in
the
Peraduenture
,
my
children
,
you
desire
to
see
the
walles
and
buildings
of
Rome
:
for
those
things
which
children
see
first
in
their
youth
,
the
same
they
loue
and
keepe
alwayes
in
memory
vntill
their
age
.
As
the
auncient
buildings
of
Rome
are
destroied
,
and
the
few
that
are
now
built
:
So
would
I
you
should
lose
your
earnest
affection
to
come
to
see
them
:
For
indeede
the
noble
hearts
are
ashamed
to
see
that
thing
amisse
,
which
they
cannot
remedie
.
Do
not
thinke
my
children
,
though
Rome
be
made
worse
in
manners
,
that
therefore
it
is
diminished
in
buildings
:
For
I
let
you
vnderstand
,
if
you
know
it
not
,
that
if
a
wall
doth
decay
,
there
is
no
man
that
doth
repayre
it
.
If
a
house
fall
,
there
is
no
man
that
will
rayse
it
vppe
againe
.
If
a
streete
bee
foule
,
there
is
no
man
that
will
make
it
cleane
.
If
the
Riuer
carry
away
any
bridge
,
there
is
no
man
that
will
set
it
vp
againe
.
If
any
Antiquity
decay
,
there
is
no
man
that
will
amend
it
.
If
any
wood
be
cut
,
there
is
no
man
that
wil
keepe
it
.
If
the
Trees
waxe
olde
,
there
is
no
man
that
will
plant
them
a
new
:
If
the
pauement
of
the
streetes
bee
broken
,
there
is
no
man
that
will
laye
it
againe
.
Finally
,
there
is
nothing
in
Rome
at
this
day
so
euill
handled
,
as
those
things
which
by
the
common
voyces
are
ordered
.
These
things
(
my
children
)
though
I
doe
greatly
lament
(
as
it
is
reason
)
yet
you
ought
little
to
esteeme
them
all
:
but
this
all
onely
ought
to
bee
esteemed
,
and
with
droppes
of
bloud
to
be
lamented
.
That
now
in
Rome
,
when
the
buildings
in
many
places
fall
downe
,
the
vices
all
wholy
together
are
raysed
vp
.
O
wofull
mother
Rome
,
since
that
in
thee
,
the
more
the
wals
decay
,
the
more
the
vices
encrease
.
Peraduenture
(
my
children
)
since
you
are
in
those
frontiers
of
Africke
,
you
desire
to
see
your
parents
here
in
Rome
.
And
there
at
I
maruell
not
,
for
the
loue
which
our
naturall
Country
doth
giue
,
the
strange
country
cannot
take
away
.
All
those
which
come
from
those
parties
doe
bring
vs
no
other
certaine
newes
,
but
of
the
multitude
of
those
which
die
,
and
are
slaine
in
Affricke
,
therefore
since
you
send
vs
such
news
from
thence
,
looke
not
that
we
should
send
you
any
other
then
the
like
from
hence
:
for
death
hath
such
authority
,
that
it
killeth
the
armed
in
the
warres
:
and
slayeth
the
quiet
in
peace
.
I
let
you
know
that
Licia
your
sister
is
dead
,
Drusio
your
vnckle
is
dead
,
Torquatus
your
neighbour
is
dead
,
His
wise
our
cosen
,
and
her
3.
daughters
are
dead
:
Fabius
your
great
friend
is
dead
:
Euander
and
his
children
are
dead
:
Bibulus
which
read
for
me
in
the
chaire
,
the
last
yeare
is
also
dead
.
Finally
,
there
are
so
many
and
so
good
with
all
that
be
dead
,
that
it
is
a
great
shame
and
pitty
to
see
(
at
this
present
)
so
many
euil
as
do
liue
:
know
ye
my
children
,
that
all
these
and
many
others
which
ye
left
aliue
full
high
in
Rome
,
are
now
become
wormes
meat
full
low
vnder
the
earth
,
and
death
also
doth
summon
me
vnto
the
graue
.
If
you
(
my
children
)
did
consider
The
fourth
,
I
thanke
the
Gods
that
in
this
fortie
yeares
I
haue
liued
in
Rome
,
and
remained
widow
,
there
was
neuer
man
nor
woman
that
contended
with
mee
:
For
since
we
women
little
profite
the
commonwealth
,
it
is
but
reason
that
shee
which
with
euill
demeanors
hath
passed
her
life
should
by
iustice
receiue
her
death
.
The
fifth
,
I
giue
the
Gods
thankes
,
that
they
gaue
me
children
,
the
which
are
better
contented
to
suffer
the
trauells
of
Affrike
,
then
to
enioy
the
pleasures
of
Rome
.
Doe
not
count
me
(
my
Children
)
for
so
vnlouing
a
Mother
,
that
I
would
not
haue
you
alwaies
before
mine
eyes
:
but
considering
that
many
good
mens
children
haue
been
lost
,
onely
for
being
brought
vp
in
the
excessiue
pleasures
of
Rome
,
I
doe
content
my selfe
with
your
absence
:
For
the
man
that
desireth
perpetuall
renon
me
,
though
hee
bee
not
banished
,
hee
ought
to
absent
himselfe
from
his
Natiue
countrey
.
My
deare
children
,
I
most
earnestly
desire
you
that
alwayes
you
accompanie
your selues
with
the
good
,
with
the
most
Auncients
,
and
with
those
which
are
graue
,
and
most
expert
in
counsell
,
and
with
those
that
haue
most
seene
the
world
:
and
doe
not
vnderstand
most
of
the
world
,
by
those
that
haue
seene
most
countreys
For
the
ripe
councell
proceedeth
not
from
the
man
that
hath
trauelled
in
many
Countreys
,
but
from
him
that
hath
felt
himselfe
in
many
daungers
.
Since
the
nature
of
the
Countrey
(
my
Children
)
doth
knocke
with
the
hammer
at
the
heart
of
man
,
I
feare
that
if
you
come
and
see
your
friends
and
parents
,
you
shall
alwayes
line
in
care
&
pensiuenes
,
and
being
pensiue
,
you
shall
alwayes
liue
euill
contented
,
and
you
shall
not
do
that
which
becometh
Romane
knights
to
do
.
And
you
not
being
valiaunt
knights
,
your
enemyes
shall
alwayes
reioyce
ouer
you
,
and
your
desires
shal
neuer
take
effect
:
for
of
those
men
which
are
carefull
and
heauy
,
proceedeth
alwaies
seruices
vnworthie
.
I
desire
you
heartily
,
and
by
this
present
letter
I
counsell
you
,
that
you
will
not
in
any
wise
seeke
to
come
to
Rome
:
For
as
I
haue
saide
you
shall
know
few
of
those
that
did
know
you
:
for
eyther
they
are
dead
or
banished
,
poor
,
or
sick
,
aged
,
or
come
to
nought
sad
,
or
euill
contented
:
So
that
sithence
you
are
not
able
to
remedie
their
griefes
,
it
is
best
you
should
not
come
hither
to
see
their
troubles
.
For
no
man
commeth
to
Rome
but
to
weepe
with
the
liuing
,
or
to
sigh
for
them
that
be
dead
.
Truly
(
my
children
I
know
not
what
pleasure
is
in
Rome
,
that
shold
cause
any
good
man
to
come
hither
,
and
to
forsake
Affrike
?
for
if
there
you
haue
any
enemies
,
here
you
shal
want
friends
.
If
you
haue
the
Sword
that
pierceth
the
body
,
we
haue
the
tonge
here
that
destroyeth
the
renowme
.
If
you
be
vexed
with
the
Thieues
of
Affrike
,
wee
are
wounded
with
the
traytours
,
flatterers
,
and
lyars
of
Italie
.
If
you
lacke
rest
,
we
haue
here
too
much
Finally
,
seeing
that
I
doe
see
in
Rome
,
and
hearing
that
which
I
doe
heare
of
Affrike
,
I
commend
your
warre
and
abhorre
your
peace
:
If
you
doe
greatly
esteem
that
which
I
haue
said
,
esteem
much
more
that
which
I
shall
say
,
which
is
,
that
wee
alwayes
heare
that
you
are
conquerors
of
the
Affricanes
,
and
you
shall
heare
alwayes
that
we
are
conquered
by
vices
.
Therefore
if
am
a
true
mother
,
I
had
rather
see
you
win
a
perpetuall
memory
among
strangers
,
then
to
liue
with
infamie
at
home
in
your
countrey
.
Peraduenture
with
hope
that
you
shallenioy
some
goods
,
you
will
offer
to
take
occasion
to
come
to
Rome
:
When
this
thing
shall
come
to
your
minds
,
remember
(
my
Children
)
that
your
father
being
aliue
had
not
much
and
that
vnto
your
Mother
,
beeing
a
widow
many
things
wanted
.
And
remember
that
your
father
bequeathed
you
nothing
but
weapons
,
and
knowe
that
from
mee
you
shalll
enherite
nothing
but
Bookes
.
For
I
had
rather
leaue
my
Children
good
doctrine
,
whereby
they
may
liue
,
then
euill
Riches
whereby
they
may
perish
.
I
am
not
rich
,
nor
I
neuer
trauelled
to
bee
rich
:
and
the
cause
was
,
that
I
saw
many
mens
children
vndone
,
only
through
the
hope
they
had
to
inherit
their
parents
goods
,
and
afterward
went
a
hunting
after
vices
.
For
they
seldome
times
do
any
worthy
feates
,
which
in
theyr
Youth
inherite
great
Treasures
.
This
thing
therefore
beeing
true
(
as
it
is
indeede
)
I
doe
not
say
onely
that
I
would
watch
,
and
toyle
as
many
do
to
get
riches
and
treasures
:
but
also
if
I
had
treasor
,
before
I
would
giue
them
vnto
you
,
I
would
(
as
the
Phylosopher
did
)
cast
them
into
the
fire
.
For
I
had
rather
haue
my
children
poore
and
vertuous
in
Affricke
,
then
rich
and
vicious
in
Rome
.
You
knowe
very
well
my
Children
,
that
there
was
among
the
Tharentines
a
Law
well
obserued
,
that
the
Sonnes
should
not
inherit
any
thing
of
the
fathers
but
weapons
to
fight
:
and
that
Truely
this
Law
was
very
iust
:
for
the
Sonne
that
hath
alwaies
respect
to
the
inheritance
:
will
not
haue
to
his
Father
any
great
confidence
.
For
hee
ought
to
bee
called
a
valiant
Romain
Knight
,
that
with
his
life
hath
wonne
and
by
his
sword
hath
gotten
Riches
.
Since
you
are
in
straunge
Realmes
,
I
pray
you
heartily
that
you
be
eonuersant
with
the
good
(
as
good
brethren
)
remembring
alwayes
,
that
you
were
my
children
,
and
that
I
gaue
you
both
sucke
of
mine
owne
proper
breasts
.
And
the
day
that
I
shall
heare
of
your
disagreement
,
the
same
day
shall
be
the
end
of
my
life
.
For
the
discord
in
one
city
of
parents
doth
more
harme
then
a
whole
armie
of
enemies
.
It
is
good
for
you
(
my
Children
,
)
to
liue
in
loue
and
concord
together
:
but
it
is
more
requisite
to
keepe
you
with
the
Romain
knights
.
The
which
with
you
,
and
you
with
them
,
if
you
doe
not
loue
together
in
the
warres
,
you
shall
neuer
haue
the
vpper
hand
of
your
enemies
.
For
in
great
Armies
,
the
discords
that
arise
amongst
them
,
do
more
harme
,
then
the
enemies
do
against
whom
they
fight
.
I
thinke
well
(
my
children
)
that
you
would
be
very
desirous
to
know
of
my
estate
(
that
is
to
say
,
)
whether
I
am
in
health
,
whether
I
am
sicke
,
whether
I
am
poore
,
whether
I
am
pleased
,
or
whether
I
am
discontented
?
In
this
case
I
knowe
not
why
you
should
desire
to
knowe
it
?
since
you
ought
to
presuppose
,
that
according
to
the
troubles
which
I
haue
passed
,
&
the
miseries
,
which
with
mine
eyes
I
haue
seen
,
I
am
filled
with
this
world
:
For
wise
men
after
fifty
yeares
and
vpwardes
,
ought
rather
to
applie
theyr
mindes
how
to
receyue
death
:
then
When
mans
Flesh
is
weake
,
it
alwayes
desireth
to
bee
well
kept
,
euen
vnto
the
graue
.
And
as
I
am
of
flesh
and
Bone
,
so
I
do
feele
the
troubles
of
the
world
,
as
all
mortall
men
doe
.
But
for
all
this
doe
not
thinke
that
to
bee
poore
or
sicke
is
the
greatest
miserie
:
neither
thinke
that
to
bee
whole
and
rich
is
the
chiefest
felicity
:
for
there
is
none
other
felicitie
of
the
old
fathers
,
but
for
to
see
their
children
vertuous
.
In
my
opinion
it
is
an
honor
to
the
country
,
that
the
fathers
haue
such
children
,
which
will
take
profit
with
their
counsell
,
and
contrariwise
that
the
children
haue
such
fathers
which
can
giue
it
them
:
For
the
childe
is
happy
that
hath
a
wise
father
,
and
more
happie
is
the
father
that
hath
not
a
foolish
son
.
I
doe
write
oft
times
vnto
you
my
children
,
but
there
is
a
law
that
none
be
so
hardy
to
write
to
men
of
war
in
the
field
,
except
first
they
inrowle
the
letters
in
the
Senate
.
Therefore
since
I
write
vnto
you
more
letters
then
they
would
,
they
do
send
lesse
then
I
desire
.
Though
this
law
be
painefull
to
mothers
which
haue
children
:
yet
we
must
confesse
it
is
profitable
for
the
weale
publike
.
For
if
a
man
wold
write
to
one
in
the
warre
that
his
family
is
not
well
;
he
would
forsake
the
warres
to
remedy
it
.
If
a
man
write
vnto
him
that
it
is
prosperous
,
hee
hath
then
a
desire
to
enioy
it
.
Be
not
displeased
(
my
children
)
though
all
the
Letters
I
doe
send
vnto
you
come
not
to
your
hands
:
for
all
that
I
doe
not
cease
to
visite
the
temples
for
your
owne
health
,
nor
yet
to
offer
sacrifices
for
your
honor
,
If
we
doe
please
the
Gods
we
haue
not
cause
to
feare
our
enemies
.
I
say
no
more
in
this
case
,
my
children
,
but
but
that
I
beseech
the
immortall
gods
,
that
if
your
liues
may
profit
the
Common
wealth
,
then
they
shorten
my
dayes
,
and
lengthen
your
yeares
:
but
if
your
liues
should
be
to
the
damage
of
the
Common
wealth
,
then
those
immortall
gods
I
desire
,
that
first
I
may
vnderstand
the
end
of
your
dayes
before
that
the
Wormes
should
eate
my
flesh
.
For
rather
then
by
your
euill
life
the
glory
of
our
predecessors
should
bee
blemished
,
it
were
much
better
both
your
liues
were
ended
.
The
grace
of
the
Gods
,
the
good
renowne
amongst
men
,
the
good
fortune
of
the
Romanes
,
the
wisedome
of
the
Greekes
,
the
blessing
of
Scipio
,
and
of
all
other
your
predecessors
be
alwayes
with
you
my
children
.
CHAP.
XXXII
.
Of
the
education
and
doctrine
of
children
whiles
they
are
young
.
wherein
the
Author
declareth
many
notable
histories
.
AL
mortall
men
which
Wee
see
dayly
,
that
a
valiant
captaine
assaulteth
his
enemies
:
but
in
the
end
it
is
God
that
giueth
the
victory
;
but
let
vs
aske
the
Conquerour
,
what
trauell
it
hath
beene
vnto
him
,
or
wherein
hee
hath
perceiued
most
danger
(
that
is
to
say
)
either
to
obtain
the
victory
of
his
enemies
,
or
else
to
preserue
themselues
amongst
the
enuious
and
malitious
.
I
sweare
and
affirme
,
that
such
a
knight
will
sweare
that
there
is
no
comparison
between
the
one
and
the
other
:
for
by
the
bloudy
sword
in
an
houre
the
victory
is
obtained
:
but
to
keep
it
with
reputation
,
the
swet
of
al
the
life
is
required
.
Laertius
in
the
book
of
the
life
of
Phylosophers
declareth
,
and
Plato
also
hereof
maketh
mention
,
in
the
bookes
of
his
common
wealth
,
that
those
of
Thebes
vnderstanding
that
the
Lacedemonians
had
good
lawes
,
(
for
the
which
they
were
of
the
Gods
fauoured
,
and
of
men
greatly
honoured
)
determined
to
send
(
by
common
assent
and
agreement
)
a
wise
Philosopher
,
the
best
esteemed
amongst
them
,
whose
name
was
Phetonius
,
to
whom
they
commaunded
,
that
hee
should
aske
the
lawes
of
the
Lacedemonians
,
and
that
he
should
be
very
circumspect
,
and
warie
to
see
,
what
their
rules
and
customes
were
.
Those
of
Thebes
were
then
very
noble
,
valiant
and
honest
:
so
that
their
principall
end
was
,
to
come
to
honour
&
renowne
,
to
erect
buildings
,
and
to
make
themselues
of
immortall
memory
for
being
vertuous
:
For
in
building
they
were
very
curious
:
and
for
vertues
they
had
good
Phylosophers
.
The
Philosopher
Phetonius
was
more
then
a
yeare
in
the
realme
of
the
Lacedemonians
,
beholding
at
sundry
times
all
thinges
therein
:
for
simple
men
doe
not
note
things
,
but
onely
to
satisfie
the
eyes
:
but
the
wise
men
beholdeth
them
,
for
to
know
and
vnderstand
their
secrets
.
After
the
Philosopher
had
well
and
plainely
seene
and
beheld
all
the
things
of
the
Lacedemouians
,
he
determined
to
returne
home
to
Thebes
,
and
beeing
arriued
,
all
the
people
came
to
see
him
and
heare
him
:
For
the
vanity
of
the
common
people
is
of
such
a
qualitie
,
that
it
followeth
new
inuentions
,
and
despiseth
auncient
Customes
.
All
the
people
therefore
gathered
together
,
the
good
Philosopher
Phetonius
set
vp
in
the
middest
of
the
market
place
a
gibbet
,
hote
yrons
,
a
sword
,
a
whippe
,
and
fetters
for
the
feet
;
the
which
thing
done
,
the
Thebians
were
no
lesse
,
as
they
thought
,
slaundered
then
abashed
.
To
the
which
hee
spake
these
wordes
.
You
Thebaines
sent
mee
to
the
Lacedemonians
,
to
the
entent
that
I
should
learne
their
Lawes
and
Customs
.
and
indeed
I
haue
been
there
more
then
a
year
,
behelding
all
things
very
diligently
:
For
wee
Philosophers
are
bounde
,
not
onely
to
note
that
which
is
done
,
but
also
to
know
why
it
is
done
,
Know
yee
Thebians
that
this
is
the
aunswere
of
my
Ambassage
.
That
the
Lacedemoniant
hang
vpon
this
Gibet
theeues
,
with
this
same
sword
they
beheade
Traytors
,
with
these
hote
Irons
they
torment
blasphemers
and
lyers
,
with
these
roddes
they
whp
vacabonds
,
and
with
these
Irons
doe
keepe
the
rebels
,
and
the
others
are
for
Players
and
vnthrifts
.
Finally
,
I
say
,
that
I
do
not
bring
you
the
Lawes
written
,
but
I
bring
you
the
instruments
wherewith
they
are
obserued
.
The
Thebanes
were
abashed
to
see
these
things
,
and
spake
vnto
him
such
words
:
Consider
Phetonius
,
we
haue
not
sent
thee
to
the
Lacedemonians
,
to
bring
Instruments
to
take
away
life
:
but
for
the
good
Lawes
to
gouerne
the
Common
wealth
.
The
Philosopher
Phetonius
replyed
againe
,
and
answered
:
Thebains
,
I
let
you
to
vnderstand
,
that
if
you
know
what
wee
Philosophers
knew
,
yon
should
see
how
farre
your
mindes
were
from
the
truth
:
For
the
Lacedemonians
are
not
so
vertuous
,
thorough
the
lawes
which
were
made
of
them
that
bee
dead
,
as
for
the
means
they
haue
sought
to
preserue
them
that
bee
aliue
:
For
the
matters
of
iustice
consists
more
in
execution
,
then
in
commanding
or
ordayning
.
Laws
are
easily
ordayned
,
but
with
difficulty
executed
:
for
there
are
a
thousand
to
make
them
,
but
to
put
them
in
execution
there
is
not
one
.
Full
little
is
that
which
men
know
that
are
present
in
respect
of
that
those
know
which
are
past
.
But
yet
according
to
my
little
knowledge
,
I
proffer
to
giue
as
good
lawes
to
you
Thebaines
,
as
euer
were
obserued
among
the
Lacedemonians
:
For
there
is
nothing
more
easie
,
then
to
know
the
good
,
and
nothing
more
common
then
to
follow
the
euill
:
But
what
profiteth
it
,
if
one
will
ordaine
,
and
none
vnderstand
it
:
If
there
bee
that
dooth
vnderstand
them
,
there
is
none
that
executeth
them
.
If
there
bee
that
executeth
them
,
there
is
none
that
obserueth
them
:
If
there
bee
one
that
obserueth
them
,
there
is
a
thousand
that
reprooueth
them
:
For
without
comparison
,
more
are
they
that
murmur
and
grudge
at
the
good
,
then
those
which
despise
and
blame
the
euill
.
You
Thebaines
are
offended
,
because
I
haue
brought
such
Instruments
,
but
I
let
you
know
,
if
you
will
haue
neyther
gybet
nor
Sworde
to
keepe
that
which
shall
bee
ordained
,
you
shall
haue
your
Bookes
full
of
lawes
,
and
the
common
wealth
full
of
vices
.
Wherefore
I
sweare
vnto
you
,
that
there
are
more
Thebaines
which
follow
the
delitiousnesse
of
Denis
the
tyrant
,
then
there
are
vertuous
men
that
follow
the
lawes
of
Lycurgus
.
If
you
Thebaines
doe
desire
greatly
to
know
,
with
what
lawes
the
Lacedemonians
doe
preserue
their
Common-wealth
:
I
will
tell
you
them
all
by
word
,
and
if
you
will
reade
them
,
I
will
shew
you
them
in
writing
:
but
it
shall
bee
vpon
condition
,
that
you
shall
sweare
al
openly
,
that
once
a
day
you
shall
employ
your
eyes
to
reade
them
,
and
your
persons
to
obserue
them
:
for
the
Prince
hath
greater
honour
to
see
one
onely
law
to
be
obserued
in
deed
,
then
to
ordaine
a
thousand
by
writing
.
You
ought
not
to
esteeme
much
to
be
vertuous
in
heart
,
nor
to
enquire
of
the
vertue
by
the
mouth
,
nor
to
seeke
it
by
labour
and
trauell
of
the
feet
:
but
that
which
you
ought
greatly
to
esteeme
,
is
to
know
what
a
vertuous
law
meaneth
,
and
that
knowne
,
immediately
to
execute
it
,
and
afterwards
to
keepe
it
.
For
the
chiefe
vertue
is
not
to
doe
one
vertuous
worke
,
but
in
a
swet
and
trauell
to
continue
in
it
.
These
therfore
were
the
words
that
this
Philosopher
Phetonius
sayde
to
the
Thebaines
:
the
which
as
Plato
sayeth
,
esteemed
more
his
words
that
hee
spake
,
then
they
did
the
Lawes
which
he
brought
.
Truly
in
mine
opinion
,
those
of
Thebes
are
to
bee
praysed
and
commended
:
and
the
Philosopher
for
his
word
is
worthy
to
be
honoured
.
For
the
ende
of
those
was
to
search
lawes
to
liue
well
,
and
the
end
of
the
Philosopher
was
to
seeke
good
meanes
for
to
keepe
them
in
vertue
.
And
therefore
he
thoght
it
good
to
shew
them
and
put
before
their
eyes
the
gibbet
,
and
the
sword
,
with
the
other
Instruments
and
torments
:
for
the
euill
do
refraine
from
vice
,
more
for
feare
of
punishment
,
then
for
any
desire
they
haue
of
amendment
.
I
was
willing
to
bring
in
this
history
,
to
the
end
that
all
curious
and
vertuous
men
may
see
and
know
how
little
the
Ancients
did
esteeme
the
beginning
,
the
meane
,
and
the
end
of
vertuous
works
,
in
respect
of
the
perseuerance
and
preseruation
of
them
.
Comming
therefore
to
my
matter
,
which
my
penne
doth
tosse
and
seeke
:
I
aske
now
presently
,
what
it
profiteth
Princesses
and
great
Ladies
that
God
doe
giue
them
great
estates
,
that
they
be
fortunate
in
marriages
,
that
they
bee
all
reuerenced
and
honoured
,
that
they
haue
great
treasures
for
their
inheritances
,
and
aboue
all
,
that
they
see
their
wines
great
with
Childe
,
and
that
afterward
,
in
ioy
they
see
them
deliuered
:
that
they
see
their
mothers
giuing
their
children
sucke
:
and
finally
,
they
see
themselues
happy
in
that
they
haue
found
them
good
nurses
,
health
full
and
honest
.
Truly
all
this
auayleth
little
,
if
to
their
children
when
they
are
young
they
doe
do
not
giue
masters
to
instruct
them
in
vertues
:
and
they
also
if
they
doe
not
recommend
them
to
good
guides
,
to
exercise
them
in
feates
of
Chiualry
.
The
Fathers
which
by
sighes
penetrate
the
heauen
,
by
praiers
importune
the
liuing
God
onelie
for
to
haue
children
,
ought
first
to
thinke
why
they
will
haue
children
:
for
that
iustly
to
a
man
may
be
denied
,
which
to
an
euill
end
is
procured
.
In
mine
opinion
,
the
Father
ought
to
desire
to
haue
a
child
,
for
that
in
his
age
he
may
sustaine
his
life
in
honour
,
and
that
after
his
death
hee
may
cause
his
fame
to
liue
.
And
if
a
Father
desireth
not
a
sonne
for
this
cause
,
at
the
least
he
ought
to
desire
him
,
to
the
end
in
his
age
hee
may
honour
his
hoary
head
:
and
that
after
his
death
hee
may
enherite
his
goods
:
but
we
see
few
children
do
these
thinges
to
their
fathers
in
their
age
,
if
the
fathers
haue
not
taught
them
in
their
youth
:
For
the
fruit
doth
neuer
grow
in
the
haruest
,
vnlesse
the
tree
did
beare
blosoms
in
the
spring
.
I
see
oftentimes
many
Fathers
complaine
of
their
children
,
saying
that
they
are
disobedient
and
proude
vnto
them
;
and
they
do
not
consider
that
they
themselues
are
the
cause
of
all
those
euils
.
For
too
much
abundance
and
liberty
of
youth
is
no
other
,
but
a
prophesie
and
manifest
token
of
disobedience
in
age
.
I
know
not
why
Princes
and
great
Lords
do
toyle
,
&
oppresse
so
much
,
&
scratch
to
leaue
their
children
great
estates
,
and
on
the
other
side
wee
see
that
in
teaching
them
,
they
are
and
shewe
themselues
too
negligent
:
for
Princes
and
great
Lordes
ought
to
make
account
,
that
all
that
which
they
leaue
of
their
substance
to
a
wicked
heyre
is
vtterly
lost
.
The
wise
men
,
and
those
which
in
their
consciences
are
vpright
,
and
of
their
honours
carefull
,
ought
to
bee
very
diligent
to
bring
vppe
their
children
,
and
chiefly
that
they
consider
whether
they
bee
meete
to
inherite
their
estates
.
And
if
perchance
the
fathers
see
that
their
children
bee
more
giuen
to
folly
then
to
noblenes
and
wisdome
;
then
should
I
bee
ashamed
to
see
a
father
that
is
wise
,
trauell
all
the
dayes
of
his
life
,
to
leaue
much
substance
to
an
euill
brought
vp
childe
after
his
death
.
It
is
a
griefe
to
declare
,
and
a
monstrous
thing
to
see
the
cates
which
the
Fathers
take
to
gather
riches
,
and
the
diligence
that
children
haue
to
spend
them
.
And
in
this
case
I
say
,
the
sonne
is
fortunate
for
that
hee
doth
enherite
,
and
the
Father
a
foole
for
that
he
doth
bequeath
.
In
my
opinion
,
Fathers
are
bound
to
instruct
their
children
well
for
two
causes
,
the
one
for
that
they
are
nearest
Hyzearchus
the
Greeke
Hystorian
in
the
booke
of
his
Antiquities
,
&
Sabellicus
in
his
generall
hystory
sayeth
,
that
a
father
and
a
sonne
came
to
complain
to
the
famous
Philosopher
and
ancient
Solon
Solinon
:
the
Sonne
complained
of
the
father
,
and
the
father
of
the
sonne
.
First
,
the
sonne
informed
the
quarrell
to
the
Philosopher
,
saying
these
words
.
I
complaine
of
my
Father
,
because
hee
being
rich
hath
disinherited
mee
,
and
made
me
poore
,
and
in
my
steade
hath
adopted
another
heyre
,
the
which
thing
my
father
ought
not
,
nor
cannot
doe
:
for
since
he
gaue
me
so
frayle
flesh
,
it
is
reason
hee
giue
me
his
goods
to
maintaine
my
seeblenes
.
To
these
wordes
answered
the
father
:
I
complaine
of
my
sonne
,
because
hee
hath
not
beene
as
a
gentle
sonne
,
but
rather
as
a
cruell
enemie
:
for
in
all
things
since
hee
was
borne
,
hee
hath
beene
disobedient
to
my
will
,
wherefore
I
thought
it
good
to
disinherite
him
before
my
death
.
I
would
I
were
quit
of
all
my
substance
so
that
the
gods
had
quit
him
of
his
life
:
for
the
earth
is
very
cruell
that
swalloweth
not
the
child
aliue
,
which
to
his
father
is
disobedient
.
In
that
he
sayeth
,
I
haue
adopted
another
child
for
mine
heyre
,
I
confesse
it
is
true
:
and
for
so
much
as
hee
sayeth
,
that
I
haue
disinherited
him
,
and
abiected
him
from
my
heritage
,
hee
beeing
begotten
of
my
body
,
hereunto
I
answere
.
That
I
haue
not
disinherited
my
sonne
,
but
I
haue
disinherited
his
pleasure
,
to
the
entent
hee
shall
not
enioy
my
trauell
:
for
there
can
bee
nothing
more
vniust
,
then
that
the
young
and
vicious
sonne
should
take
his
pleasure
of
the
swet
and
droppes
of
the
aged
father
.
The
sonne
replyed
to
his
Father
The
Father
againe
replyeth
,
and
sayeth
.
It
is
true
my
sonne
,
that
I
brought
thee
vp
too
wantonly
in
thy
youth
,
but
thou
knowest
well
that
I
haue
taught
thee
sundry
times
,
and
besides
that
I
did
correct
thee
when
thou
camest
to
some
discretion
.
And
if
in
thy
youth
I
did
not
instruct
thee
in
learning
:
it
was
for
that
thou
in
thy
tender
age
diddest
want
vnderstanding
,
but
after
that
thou
hadst
age
to
vnderstand
,
discretion
to
receyue
,
and
strength
to
exercise
it
;
I
beganne
to
punish
thee
,
to
teache
thee
,
and
to
instruct
thee
.
For
where
no
vnderstanding
is
in
the
child
,
there
in
vaine
they
teach
doctrine
.
Since
thou
art
old
(
quoth
the
sonne
)
and
I
young
:
since
thou
art
my
Father
,
and
I
thy
sonne
:
for
that
thou
hast
white
hayres
on
thy
beard
,
and
I
none
at
all
:
it
is
but
reason
that
thou
be
belieued
,
and
I
condemned
.
For
in
this
world
wee
see
oft
times
,
that
the
small
authoritie
of
the
person
,
maketh
him
to
loose
his
great
iustice
.
I
graunt
thee
(
my
Father
)
that
when
Both
partyes
then
diligently
heard
the
good
Phylosopher
Solon
Solinon
speake
these
words
:
I
giue
iudgement
that
the
Father
of
this
childe
be
not
buryed
after
his
death
:
and
I
commaund
that
the
Sonne
,
because
in
his
youth
,
hee
hath
(
not
obeyed
his
Father
who
is
olde
)
should
be
disinherited
whilest
the
Father
liueth
,
from
all
his
substance
,
on
such
condition
,
that
after
his
death
,
his
sonnes
should
inherite
the
Heritage
:
and
so
returne
to
the
heyres
of
the
Sonne
,
and
liue
of
the
Father
.
For
it
were
vniust
,
that
the
innocencie
of
the
Sonne
should
be
condemned
for
the
offence
of
the
Father
.
I
do
commaund
also
,
that
all
the
goods
be
committed
vnto
some
faithfull
person
,
to
the
end
they
may
giue
the
Father
meat
and
drinke
during
his
life
:
and
to
make
a
graue
for
the
Sonne
after
his
death
:
I
haue
not
without
a
cause
giuen
such
iudgement
,
the
which
comprehendeth
life
and
death
:
For
the
Gods
will
not
that
for
one
pleasure
the
punishment
bee
double
,
but
that
wee
chastise
and
punish
the
one
in
the
life
,
taking
from
him
his
honour
and
goods
,
and
that
wee
punish
others
after
their
death
,
taking
from
them
memorie
and
buryall
.
Truely
the
sentence
which
the
Philosopher
gaue
,
was
very
graue
:
and
would
to
GOD
wee
had
him
for
a
iudge
of
this
world
presently
.
For
I
sweare
,
that
hee
should
finde
manie
Children
now
a
dayes
for
to
disinherite
,
and
moe
Fathers
to
punish
.
For
,
I
cannot
tell
which
is
greater
:
The
shame
of
the
children
to
disobey
their
Fathers
,
or
the
negligence
of
the
Fathers
in
bringing
vp
their
children
.
Sextus
Cheronens
.
in
the
second
book
of
the
sayings
of
the
Philosophers
declareth
,
that
a
Citizen
of
Athens
saide
vnto
Dyogenes
the
Phylosopher
,
these
wordes
.
Tell
mee
Dyogenes
:
What
shall
I
doe
,
to
be
in
the
fauour
of
the
Gods
,
and
not
in
the
hatred
of
men
?
For
,
oft
times
amongst
you
Phylosophers
I
haue
hearde
say
,
that
there
is
a
great
Dyogenes
answered
:
Thou
speakest
more
then
thou
oughtest
to
speake
,
that
the
Gods
will
one
thing
,
and
men
another
:
for
the
Gods
are
but
as
a
center
of
mercy
,
and
men
are
but
as
a
denne
of
malice
,
if
thou
wilt
enioy
rest
in
thy
dayes
,
and
keepe
thy
life
pure
and
cleane
:
thou
must
obserue
these
three
things
.
The
first
,
honour
thy
Gods
deuoutely
:
for
the
man
which
doeth
not
serue
and
honour
the
Gods
,
in
all
his
enterprises
hee
shall
be
vnfortunate
.
The
second
,
bee
very
diligent
to
bring
vp
thy
children
well
:
for
the
man
hath
no
enemie
so
troublesome
,
as
his
owne
sonne
,
if
hee
bee
not
well
brought
vp
.
The
third
thing
bee
thankefull
to
thy
good
benefactors
and
friends
,
for
the
Oracle
of
Apollo
sayth
,
that
the
man
who
is
vnthankefull
,
of
all
the
world
shall
be
abhorred
.
And
I
tell
thee
further
,
my
friend
,
that
of
these
three
things
the
most
profitable
(
though
it
be
more
troublesome
)
is
for
a
man
to
teach
,
and
bring
vp
his
children
well
.
This
therefore
was
the
answere
that
the
Philosopher
Diogenes
made
to
the
demaund
of
the
Citizen
.
It
is
great
pitty
and
griefe
to
see
a
young
childe
how
the
bloud
doth
stirre
him
to
see
how
the
flesh
doth
prouoke
him
to
accomplish
his
desire
,
to
see
sensuality
goe
before
,
and
he
himselfe
to
come
behind
,
to
see
the
malitious
World
to
watch
him
;
to
see
how
the
Diuell
doth
tempte
him
,
to
see
how
vices
binde
him
,
and
in
all
that
which
is
spoken
,
to
see
how
the
Father
is
negligent
,
as
if
hee
had
no
children
;
whereas
in
deede
the
olde
man
,
by
the
fewe
vertues
he
hath
had
in
his
Youth
:
may
easily
knowe
the
infirmityes
and
vices
,
wherewith
his
Sonne
is
incompassed
.
If
the
expert
had
neuer
beene
ignorant
:
if
the
Fathers
had
neuer
beene
children
:
if
the
vertuous
had
neuer
been
vicious
:
if
the
fine
wittes
had
neuer
been
deceiued
:
it
were
no
maruell
if
the
Fathers
were
negligent
in
teaching
their
children
.
For
the
little
experience
excuseth
men
of
great
offences
:
but
since
thou
art
my
Father
,
and
that
first
thou
wert
a
Sonne
,
since
thou
art
old
,
and
hast
bin
young
,
and
besides
all
this
,
since
that
pride
hath
inflamed
thee
,
lechery
hath
burned
thee
,
wrath
hath
wounded
thee
,
Negligence
hath
hindred
thee
,
Couetousnes
hath
blinded
thee
,
&
Glotonie
surfetted
thee
:
Tell
mee
cruell
Father
,
since
so
many
vices
haue
reigned
in
thee
;
why
hast
thou
not
an
eye
to
thy
childe
whom
of
thy
own
bloud
thou
hast
begotten
?
And
if
thou
doest
it
not
because
he
is
thy
childe
,
thou
oughtest
to
doe
it
,
because
hee
is
thy
neerest
.
For
it
is
vnpossible
that
the
child
which
with
many
vices
is
assaulted
and
not
succoured
,
but
in
the
ende
hee
should
be
infamed
,
and
to
the
dishonour
of
the
father
most
wickedly
ouercome
.
It
is
vnpossible
to
keepe
Flesh
well
sauoured
,
vnlesse
it
bee
first
salted
.
It
And
to
speake
further
in
this
matter
(
I
say
)
that
in
the
Christian
catholike
Religion
,
where
in
deede
there
is
good
doctrine
,
there
alwaies
is
supposed
to
bee
a
good
conscience
.
Amongst
the
Writers
it
is
a
thing
well
knowne
,
how
Eschines
the
Phylosopher
was
banished
from
Athens
,
and
with
all
his
familie
came
to
dwell
at
Rhodes
:
The
occasion
was
,
because
that
hee
and
the
Phylosopher
Demosthenes
were
in
great
contention
in
the
common-wealth
.
Wherefore
the
Athenians
determined
to
banish
the
one
,
and
to
keepe
the
other
with
them
.
And
truely
they
did
well
:
for
of
the
contentions
and
debates
of
Sages
,
Warres
moste
commonly
arise
amongst
the
people
.
This
Phylosopher
Eschines
being
at
Rhodes
banished
,
amongst
others
made
a
solemne
Oration
,
wherin
he
greatly
reproued
the
Rhodians
,
that
they
were
so
negligent
in
bringing
vp
their
children
,
saying
vnto
them
these
words
:
I
let
you
vnderstand
(
lords
of
Rhodes
)
that
your
Predecessours
aduaunced
themselues
to
descend
,
and
take
theyr
beginning
of
the
Lides
:
the
which
aboue
all
other
Nations
,
were
curious
and
diligent
to
bring
vp
theyr
Children
:
and
hereof
came
came
a
Law
that
was
among
them
,
which
saide
:
Wee
ordeine
and
commaund
,
that
if
a
Father
haue
many
Children
,
that
the
most
vertuous
should
inherite
the
goods
and
riches
:
and
if
there
were
but
one
vertuous
,
that
he
alone
shold
inherit
the
whole
.
And
if
perchance
These
were
the
wordes
that
the
Philosopher
spake
to
the
Senate
of
the
Rhodes
,
and
because
he
sayde
in
that
oration
many
other
things
which
touch
not
our
matter
,
I
will
in
this
place
omit
them
:
For
among
excellent
Writers
,
that
writing
loseth
much
authority
,
when
the
Author
from
his
purpose
digresseth
into
an
other
matter
.
To
say
the
truth
,
I
doe
not
maruell
that
the
children
of
Princes
and
great
Lords
be
adulterers
and
belly-gods
:
for
that
on
the
one
part
youth
is
the
mother
of
idlenesse
,
and
on
the
other
,
little
experience
is
the
cause
of
great
offences
.
And
furthermore
,
the
fathers
being
once
dead
,
the
children
enherite
their
goods
as
quietly
,
being
loden
with
vices
:
as
if
in
deed
they
were
with
all
vertues
endued
.
If
the
young
children
did
know
for
a
certaine
that
the
lawes
of
the
Lydes
should
be
obserued
(
that
is
to
say
)
that
they
should
not
inherite
,
vnlesse
they
be
vertuous
:
it
is
vnpossible
but
that
they
would
leade
a
vertuous
life
,
and
not
in
this
wise
to
run
at
large
in
the
worlde
.
For
they
doe
abstaine
more
from
doing
euill
,
fearing
to
lose
that
which
they
doe
possesse
,
then
for
anie
loue
to
doe
that
which
they
ought
.
I
do
not
denie
,
but
according
as
the
natures
of
the
Fathers
is
diuers
,
so
the
inclination
of
the
children
is
variable
.
For
so
much
as
some
following
theyr
good
inclinations
,
are
good
:
and
others
,
not
resisting
euill
sensualities
,
are
euill
.
But
yet
in
this
matter
I
say
,
that
it
lyeth
much
in
the
Father
that
doeth
bring
them
vp
,
when
as
yet
they
are
young
:
so
that
the
euill
which
nature
gaue
,
by
good
bringing
vp
is
refrayned
.
For
oft
times
the
good
custome
doth
ouercome
all
euill
inclination
.
Princes
and
great
Lordes
that
will
be
diligent
in
the
instruction
of
theyr
children
,
ought
to
enforme
their
maisters
and
tutors
that
shall
teach
them
,
to
what
vices
and
vertues
their
Children
are
moste
inclined
:
And
this
ought
to
bee
,
to
encourage
them
in
that
that
is
good
,
and
contrarie
,
to
reproue
them
in
all
that
is
euill
.
For
,
Sextus
Cheronensis
,
in
the
second
booke
of
the
auncients
saith
:
that
on
a
day
,
a
cittizen
of
Athenes
was
buying
things
in
the
market
,
and
for
the
qualitie
of
his
person
,
the
greatest
parte
of
them
were
superfluous
,
and
nothing
necessarie
.
And
in
this
case
the
poore
are
no
lesse
culpable
then
the
rich
,
and
the
riche
then
the
poore
.
For
that
is
so
little
,
that
to
sustaine
manslife
is
necessarie
,
that
he
which
hath
least
,
hath
therevnto
superfluous
.
Therefore
at
this
time
,
when
Athens
and
her
common-wealth
was
the
Lanterne
of
all
Greece
,
there
was
in
Athens
a
Law
long
vsed
,
and
of
a
great
time
accustomed
,
that
nothing
should
be
bought
before
a
Philosopher
had
set
the
price
.
And
I
let
thee
knowe
,
that
I
doe
buye
all
these
things
for
a
sonne
I
haue
of
the
age
of
xx
.
yeares
:
the
which
neuer
did
any
thing
that
seemed
vnto
mee
euil
,
nor
I
neuer
denyed
him
any
thing
,
that
hee
demaunded
.
This
Philososopher
answered
;
Oh
how
happy
wert
thou
,
if
as
thou
art
a
Father
,
thou
wert
a
sonne
?
and
that
which
the
Father
saieth
vnto
the
sonne
,
the
sonne
would
say
vnto
the
father
:
but
I
am
offended
greatly
with
that
thou
hast
told
me
.
For
vntill
the
childe
be
xxv
.
yeares
old
,
he
ought
not
to
gainesay
his
father
,
and
the
good
father
ought
not
to
condiscend
vnto
the
appetites
of
the
sonne
.
Now
I
may
call
thee
cursed
father
,
since
thou
arte
become
subject
to
the
will
of
thy
sonne
:
and
that
thy
sonne
is
not
obedient
to
the
will
of
his
Father
,
so
that
thou
alterest
the
order
of
nature
:
For
so
much
as
the
father
is
become
sonne
of
his
sonne
,
and
the
sonne
is
become
father
of
his
father
.
But
in
the
ende
,
I
sweare
vnto
thee
,
by
the
immortall
Gods
,
that
when
thou
shalt
become
old
and
aged
,
thou
shalt
lament
and
weepe
by
thy selfe
,
at
that
which
with
thy
Sonne
thou
diddest
laugh
,
when
he
was
young
.
Though
the
words
of
this
Phylosopher
were
fewe
:
yet
a
wise
man
will
iudge
the
sentences
to
be
manie
.
I
conclude
therfore
that
Princes
and
great
Lordes
ought
to
recommend
their
children
to
their
Maisters
,
to
the
ende
they
may
teache
them
to
change
their
appetites
,
and
not
to
follow
their
owne
will
:
so
that
they
withdrawe
them
from
their
owne
will
,
and
cause
them
to
learne
the
aduise
of
another
.
For
the
more
a
man
giueth
a
Noble
mans
sonne
the
bridle
,
the
more
harder
it
is
for
them
to
receyue
good
doctrine
.
CHAP.
XXXIII
.
Princes
ought
to
take
heede
that
theyr
Children
bee
not
brought
vp
in
pleasures
and
vayne
delightes
.
For
ofte
times
they
are
so
wicked
,
that
the
Fathers
would
not
onely
haue
them
with
sharpe
discipline
corrected
:
but
also
with
bitter
teares
buryed
.
BY
experience
we
see
that
in
Warre
(
for
the
defence
of
men
)
Rampiers
and
Forts
are
made
according
to
the
qualitie
of
the
enemyes
:
and
those
which
saile
the
daungerous
Seas
,
doe
chuse
great
Ships
,
which
may
breake
the
waues
of
the
raging
Seas
:
So
that
all
wise
men
,
according
to
the
quality
of
the
danger
,
doe
seeke
for
the
same
in
time
some
remedie
.
Ofte
times
I
muse
with
my selfe
,
and
thinke
if
I
could
finde
anie
estate
,
anie
age
,
anie
Land
,
anie
Nation
,
anie
Realme
,
or
any
World
,
wherein
there
hath
beene
any
man
that
hath
passed
In
the
ende
,
after
my
count
made
,
I
find
that
he
which
but
yesterday
was
rich
,
to
day
is
poore
:
hee
that
was
whole
,
I
see
him
to
day
sicke
:
he
that
yesterday
laughed
,
to
day
I
see
him
weepe
:
he
that
had
his
hearts
ease
,
I
see
him
now
sore
afflicted
:
hee
that
was
Fortunate
,
now
I
see
him
vnluckie
.
Finally
,
him
whome
lately
we
knew
aliue
in
the
towne
,
now
wee
see
buryed
in
the
graue
:
And
to
be
buryed
,
is
nothing
else
but
to
be
vtterly
forgotten
:
For
,
mans
friendship
is
so
fraile
,
that
when
the
Corps
is
couered
with
earth
,
immediatly
the
dead
is
forgotten
.
One
thing
me
thinketh
to
all
men
is
grieuous
,
and
to
those
of
vnderstandng
no
lesse
painfull
:
which
is
,
that
the
miseries
of
this
wicked
world
are
not
equally
deuided
;
but
that
oft
times
all
worldly
calamityes
lyeth
in
the
necke
of
one
man
alone
.
For
we
are
so
vnfortunate
,
that
the
worlde
giueth
vs
pleasures
in
sight
,
and
troubles
in
proofe
.
If
a
man
should
aske
a
Sage
man
now
a
daies
,
who
hath
liued
in
meane
estate
,
and
that
hee
would
bee
contented
to
tell
him
what
hee
hath
past
,
since
three
yeares
that
he
beganne
to
speake
,
vntill
fiftie
yeares
that
hee
began
to
waxe
olde
:
what
things
thinke
you
he
would
telvs
,
that
hath
chanced
vnto
him
?
truely
all
these
that
follow
.
The
griefes
of
his
Children
,
the
assaults
of
his
enemyes
,
the
importunities
of
his
wife
,
the
wantonnes
of
his
If
the
miserable
man
hath
passed
such
things
outwardly
,
what
would
he
say
of
those
which
he
hath
suffered
inwardly
?
the
which
though
some
discrete
men
may
know
,
yet
truly
others
dare
not
tell
.
For
the
trauells
which
the
bodie
passeth
in
50.
yeares
,
may
well
bee
counted
in
a
day
:
but
that
which
the
heart
suffereth
in
one
day
,
cannot
be
counted
in
a
hundred
yeres
.
A
man
cannot
denie
,
but
that
wee
would
count
him
rash
,
which
with
a
reede
would
meet
another
that
hath
a
sword
:
and
him
for
a
foole
,
that
wold
put
off
his
shooes
to
walke
vpon
the
Thornes
.
But
without
comparison
,
we
ought
to
esteeme
him
for
the
most
foole
,
that
with
his
tender
flesh
thinketh
to
preuaile
against
so
manie
euill
fortunes
:
for
,
without
doubt
,
the
man
that
is
of
his
body
delicate
,
passeth
his
life
with
much
paine
.
Oh
how
happie
may
that
man
bee
called
,
which
neuer
tasted
what
pleasure
meaneth
.
For
men
which
from
their
infancie
haue
bin
brought
vp
in
pleasures
,
for
want
of
wisedome
know
It
is
a
thing
worthie
to
be
noted
,
and
woefull
to
see
,
how
polliticke
we
be
to
augment
things
of
honour
,
how
bolde
we
be
to
enterprize
them
:
how
fortunate
to
compasse
them
:
how
diligent
to
keepe
them
:
how
circumspect
to
sustaine
them
:
and
afterward
what
pittie
it
is
to
see
,
how
vnfortunate
we
are
to
loose
all
that
,
which
so
long
time
we
haue
searched
for
,
kept
,
and
possessed
.
And
that
which
is
most
to
bee
lamented
in
this
case
is
,
that
the
goods
and
Honours
are
not
lost
for
want
of
diligence
and
trauell
of
the
father
,
but
for
the
aboundance
of
pleasures
and
vices
of
the
sonne
.
Finally
,
let
the
Riche
man
knowe
,
that
that
which
hee
hath
wonne
in
labour
and
toyle
waking
,
his
Sonne
(
beeing
euill
brought
vp
)
shal
consume
in
pleasures
sleeping
.
One
of
the
greatest
vanities
that
reigneth
at
this
,
day
amongst
the
children
of
vanitie
is
,
that
the
Father
cannot
shewe
vnto
his
Sonne
the
loue
which
he
beareth
him
,
but
in
suffering
him
to
be
brought
vp
in
the
pleasures
and
vanities
of
this
life
.
Truly
,
he
that
is
such
a
one
,
ought
not
to
be
called
a
pittifull
father
,
but
a
cruell
step-father
:
for
no
man
will
denie
me
this
,
but
that
where
there
is
Youth
,
liberty
,
pleasure
,
and
Money
,
there
will
all
the
vices
of
this
world
be
resident
.
Lycurgus
the
great
King
,
giuer
of
lawes
,
and
sage
Philosopher
,
ordained
They
had
a
Lawe
amongst
them
,
that
none
should
take
wages
in
the
warres
,
vnlesse
he
had
bin
brought
vp
in
the
fields
,
or
that
he
had
bin
a
heard
man
in
the
Mountains
:
so
that
through
one
of
these
two
waies
,
their
flesh
was
hardned
,
their
joyntes
accustomed
to
suffer
the
heate
and
the
cold
,
and
their
bodies
more
meete
to
endure
the
trauells
of
the
warres
.
In
the
yeare
of
the
foundation
of
Rome
140.
the
Romalnes
made
cruell
warres
with
the
Lygures
,
against
whome
was
sent
Gneus
Fabritius
:
of
the
which
in
the
end
he
triumphed
;
and
the
day
following
this
triumph
,
hee
spake
vnto
the
Senate
,
in
these
words
.
Worthie
Senatours
,
I
haue
beene
these
fiue
yeares
against
the
Ligures
,
and
by
the
immortall
Gods
I
sweare
vnto
you
,
that
in
all
this
time
there
passed
not
one
weeke
but
wee
had
eyther
battell
or
some
perillous
skirmish
.
And
that
which
These
Lygures
pursued
with
such
fiercenesse
the
wars
,
that
often
times
they
tooke
away
from
vs
all
hope
to
winne
the
victory
:
for
betweene
Armies
,
the
great
might
of
the
one
,
doth
put
alwayes
the
others
in
feare
.
And
I
wil
tell
you
(
Fathers
conscript
,
)
their
bringing
vp
,
to
the
ende
the
Romaine
youth
should
take
heereby
example
.
When
they
are
young
,
they
are
put
to
bee
Sheapheardes
,
because
they
should
accustome
their
flesh
in
those
mountaines
to
endure
trauell
:
by
the
which
custome
they
are
so
much
masters
of
themselues
(
the
countrey
being
alwayes
full
of
snow
and
Ise
in
the
winter
,
and
also
noysom
through
the
extreame
heate
in
the
Summer
)
that
I
sweare
by
the
God
Apollo
,
in
all
this
time
of
fiue
yeares
,
of
those
wee
haue
not
seene
one
prease
to
the
Fire
in
the
winter
,
nor
couet
the
shadow
in
the
Summer
.
Doe
not
yee
thinke
worthie
Senators
,
that
I
was
willing
to
declare
vnto
you
these
things
in
the
Senate
,
for
any
desire
I
haue
,
that
you
should
esteeme
any
thing
the
more
my
Triumph
:
but
I
doe
tell
it
you
to
this
ende
,
that
you
may
haue
an
eye
,
and
take
heede
to
your
men
of
warre
,
to
the
ende
they
may
alwayes
be
occupied
,
and
that
you
suffer
them
not
to
be
idle
.
For
it
is
more
perillous
for
the
Romaine
Armyes
to
bee
ouercome
with
vices
,
them
to
be
discomfited
with
their
enemies
.
And
to
talke
of
these
matters
more
at
large
,
me
thinketh
they
should
prouide
and
commaund
,
that
Rich
men
should
not
be
so
hardie
to
bring
vppe
their
children
too
delicately
:
for
in
the
ende
,
it
is
vnpossible
that
the
delicate
person
should
win
with
his
hands
the
honour
of
many
victories
.
That
which
moued
me
to
say
somuch
as
I
haue
sayd
(
worthie
Senatours
)
is
to
the
ende
you
may
knowe
,
that
the
Lygures
were
not
ouercome
by
the
power
of
Rome
:
but
because
Fortune
was
against
them
.
And
since
in
nothing
Fortune
sheweth
her selfe
so
variable
,
as
in
the
things
of
the
warre
:
mee
thinketh
that
though
the
Ligures
are
nowe
vanquished
and
ouercome
,
yet
notwithstanding
you
ought
to
entertain
them
in
loue
:
and
to
take
them
for
your
confoederates
:
For
it
is
not
good
counsell
,
to
hazzard
that
into
the
handes
of
Fortune
,
which
a
man
may
compasse
by
friendship
.
The
Authour
of
this
which
is
spoken
,
is
called
Iunius
Pratus
,
in
the
Booke
of
the
concord
of
Realmes
:
and
hee
saieth
in
that
place
,
that
this
captaine
Gneus
Fabritius
,
was
counted
no
lesse
sage
for
that
he
spake
,
then
esteemed
valiant
for
that
hee
did
.
In
the
olde
time
,
those
of
the
Isles
Balleares
,
(
which
now
are
called
Maiorque
,
and
Minorque
)
though
they
were
not
counted
wise
;
yet
at
the
least
in
bringing
vp
their
Children
,
they
shewed
rhemselues
not
negligent
.
Because
they
were
broght
vp
in
hardnes
in
their
youth
,
and
could
endure
all
painefull
exercises
of
the
warres
.
Those
of
Carthage
gaue
fiue
prisoners
of
Rome
,
for
one
slaue
of
Maiorque
.
Dyodorus
Siculus
saith
,
in
those
Iles
,
the
mother
did
not
giue
the
children
bread
with
their
own
hands
:
but
they
did
put
it
on
a
high
poale
,
so
that
they
might
see
the
Bread
with
theyr
eyes
,
but
they
could
not
reach
it
with
their
hands
.
Wherfore
when
they
would
eat
they
should
first
with
hurling
of
stones
,
or
slinges
win
it
,
or
else
fast
.
Though
the
worke
were
of
children
,
yet
the
inuention
came
of
a
high
wit
:
And
hereof
it
came
,
that
the
Baleares
were
esteemed
for
valiant
men
,
as
well
in
wrastling
,
as
in
slinges
for
to
hurle
:
for
they
did
hurle
with
a
sling
to
hit
a
white
,
as
the
Lygures
shoot
now
in
a
Crosse-bow
to
hit
the
pricke
.
Those
of
Great
Brittaine
,
which
now
we
cal
England
,
amongst
all
the
barbarous
,
were
men
most
barbarous
:
but
you
ought
to
know
,
that
within
the
space
of
few
yeares
,
the
Romanes
were
vanquished
of
them
many
times
:
for
time
in
all
things
bringeth
such
change
and
alteration
,
that
those
which
once
wee
knew
great
Lords
,
within
a
while
after
wee
haue
seene
themslaues
.
Herodian
in
his
history
of
Seuerus
Emperour
of
Rome
sayeth
,
That
an
Ambassadour
of
Brittaine
being
one
day
in
Rome
(
as
by
chance
they
gaue
him
a
froward
answer
in
the
Senate
)
spake
stoutely
before
them
all
,
and
saide
these
words
.
I
am
sorry
you
will
not
accept
peace
,
nor
graunt
Truce
,
the
which
thing
shall
bee
for
the
greater
iustification
of
your
warre
.
For
afterwardes
none
can
take
but
that
which
fortune
shall
giue
:
For
in
the
end
the
delicate
flesh
of
Rome
shall
feele
if
the
bloudy
swords
of
Brittaine
will
cut
.
The
English
history
sayeth
,
and
it
is
true
,
that
though
the
country
be
very
cold
&
that
the
water
freezeth
oft
;
yet
the
women
had
a
custome
to
carry
theyr
children
where
the
water
was
frozen
,
and
breaking
the
Ice
with
a
stone
,
with
the
same
Ise
they
vsed
to
rubbe
the
body
of
the
Infant
,
to
the
end
to
harden
their
flesh
,
and
to
make
them
more
apter
to
endure
trauels
.
And
without
doubt
,
they
had
reason
,
for
I
wish
no
greater
pennance
to
delicate
men
,
then
in
the
Winter
to
see
them
without
fire
,
and
in
the
Summer
to
want
fresh
shadow
.
Sith
this
was
the
custome
of
the
Brittaines
,
it
is
but
reason
we
credite
Iulius
Caesar
,
in
that
hee
sayeth
in
his
Comentaries
,
that
is
to
say
,
that
he
passed
many
daungers
before
hee
could
ouercome
them
:
for
they
with
as
little
feare
did
hide
themselues
,
&
diued
vnder
the
colde
water
,
as
verily
a
man
would
haue
rested
himselfe
in
a
pleasant
shadow
.
As
Lucanus
and
Appianus
Alexandrinus
say
,
amongst
other
Nations
which
came
to
succour
the
greate
Pompey
in
Pharsalia
,
were
the
Messagetes
,
the
which
(
as
they
say
)
in
their
youth
did
suck
no
other
but
the
milke
of
Camels
,
and
eate
bread
of
akorns
.
These
barbarous
people
did
these
things
to
the
end
to
harden
their
bodies
,
to
bee
able
to
endure
trauell
,
&
to
haue
their
legges
lighter
for
to
runne
.
In
this
case
wee
cannot
cal
them
barbarous
,
but
wee
ought
to
call
them
men
of
good
vnderstanding
:
for
it
is
vnpossible
for
the
man
that
eateth
much
to
runne
fast
.
Viriatus
a
Spaniard
,
was
King
of
the
Lusitaines
,
and
a
great
enemy
of
the
Romaines
,
who
was
so
aduenturous
in
the
war
,
and
so
valiant
in
his
person
,
that
the
Romaines
(
by
the
experience
of
his
deedes
)
found
him
inuincible
:
for
in
the
space
of
13.
yeares
they
coulde
neuer
haue
any
victory
of
him
:
the
which
when
they
saw
,
they
determined
Iunius
Rusticus
in
his
Epitomie
sayeth
,
that
this
Viriatus
in
his
youth
was
a
Heard-man
,
&
kept
cattell
by
the
riuer
of
Guadiana
,
and
after
that
he
waxed
older
,
vsed
to
robbe
,
and
assault
men
by
the
high
wayes
.
And
after
that
he
was
forty
yeares
of
age
,
he
became
King
of
the
Lusitaines
and
not
by
force
,
but
by
election
:
for
when
the
people
saw
themselues
enuironed
and
assaulted
on
euery
side
with
enemies
,
they
chose
rather
stout
,
strong
and
hardy
men
for
their
Captaines
,
then
noble
men
for
their
guides
.
If
the
ancient
Historiographers
deceyue
me
not
,
when
Viriatus
was
a
thiefe
,
hee
ledde
with
him
alwayes
at
the
least
a
hundred
theeues
,
the
which
were
shod
with
leaden
shooes
so
that
when
they
were
enforced
to
runne
,
they
put
off
their
shooes
.
And
thus
although
all
the
day
they
went
with
leaden
shooes
,
yet
in
the
night
they
ranne
like
swift
buckes
:
for
it
is
a
generall
rule
,
that
the
looser
the
ioynts
are
,
the
more
swifter
shall
the
legges
be
to
runne
.
In
the
booke
of
the
iests
of
the
Lumbardes
,
Paulus
Diaconus
sayeth
,
And
truly
it
was
a
commendable
law
,
for
rest
was
neuer
inuented
for
the
yong
man
which
hath
no
beard
;
but
for
the
aged
,
being
lame
,
impotent
and
crooked
.
Quintus
Cincinatus
was
second
Dictator
of
Rome
,
and
indeed
for
his
deserts
was
the
first
Emperour
of
the
earth
.
This
excellent
man
was
brought
vp
in
so
great
trauell
,
that
his
handes
were
found
full
of
knots
,
the
plough
was
in
his
armes
,
and
the
swette
in
his
face
when
hee
was
sought
for
to
bee
Dictator
of
Rome
.
For
the
Ancients
desired
rather
to
bee
ruled
of
them
that
knew
not
,
but
how
to
plough
the
ground
;
then
of
them
that
delighted
in
nothing
else
,
but
to
liue
in
pleasures
among
the
people
.
Caligula
which
was
the
fourth
Emperour
of
Rome
(
as
they
say
)
was
brought
vp
with
such
cost
and
delicatenesse
in
his
his
youth
,
that
they
were
in
doubt
in
Rome
,
whether
Drusius
Germanicus
his
father
employed
more
for
the
Armies
then
Caligula
his
sonne
spent
in
the
cradle
for
his
pleasures
.
This
rehearsed
againe
,
I
would
now
know
of
Princes
and
great
lords
what
part
they
would
take
,
that
is
to
say
,
whether
with
Cincinatus
,
which
by
his
stootenes
wan
so
many
strange
Countries
,
or
with
Caligula
,
that
in
his
filthy
lusts
spared
not
his
proper
sister
.
In
mine
opinion
,
there
needeth
no
great
deliberation
to
aunswere
this
question
(
that
is
to
say
)
the
goodnesse
of
the
one
,
and
the
wickednesse
of
the
other
:
for
there
was
no
battell
but
Cincinatus
did
ouercome
,
nor
there
was
any
vice
but
Caligula
did
inuent
.
Suetonius
Tranquillus
in
the
second
Booke
of
Caesars
sayeth
;
That
when
the
children
of
the
Emperour
Augustus
Caesar
entred
into
the
high
Capitoll
,
where
all
the
Senate
were
assembled
,
the
Senatours
rose
out
of
their
places
,
and
made
a
reuerence
to
the
children
:
the
which
when
the
Emperour
Augustus
saw
,
hee
was
much
displeased
,
and
called
them
backe
againe
.
And
on
a
day
beeing
demaunded
why
Bee
loued
his
children
no
better
,
he
answered
in
this
wise
.
If
my
children
will
bee
good
,
they
shal
sit
hereafter
where
I
sit
now
:
but
if
they
bee
euill
,
I
will
not
their
vices
should
bee
reuerenced
of
the
Senators
:
For
the
authoritie
and
grauitie
of
the
good
ought
not
to
bee
employed
in
the
seruice
of
those
that
be
wicked
.
The
26
Emperour
of
Rome
was
Alexander
,
the
which
though
he
was
young
,
was
as
much
esteemed
for
his
vertues
amongst
the
Romanes
,
as
euer
Alexander
the
great
was
,
for
his
valiantnes
amongst
the
Greekes
.
Wee
cannot
say
,
that
long
experience
caused
him
to
come
to
the
Gouernment
of
the
common-wealth
:
for
as
Herodian
saieth
in
his
sixth
booke
:
The
day
that
the
Senatours
proclaymed
him
Emperour
,
hee
was
so
little
,
that
his
owne
men
bare
him
in
theyr
armes
,
That
fortunate
Emperour
had
a
Mother
called
Manea
,
the
which
brought
him
vp
fowel
and
diligently
,
that
she
kept
alwayes
a
great
guard
of
men
to
take
heed
,
that
no
vicious
man
I
thinke
it
not
meete
(
most
excellent
princesse
)
that
thou
shouldest
be
so
diligent
about
thy
Sonne
,
to
forget
the
affaires
of
the
commonwealth
:
for
Princes
ought
not
to
be
kept
so
close
,
that
it
is
more
easie
to
obtaine
a
suite
at
the
Gods
,
then
to
speake
one
word
with
the
Prince
.
To
this
the
Empresse
Manea
answered
,
and
saide
.
They
which
haue
charge
to
gouerne
those
which
do
gouern
,
without
comparison
ought
to
feare
more
the
vices
of
the
King
,
then
the
enemyes
of
the
realme
.
For
the
enemyes
are
destroyed
in
a
Battell
,
but
vices
remaine
during
the
life
:
and
in
the
end
,
enemies
doe
not
destroy
but
the
possessions
of
the
Land
,
but
the
vicious
prince
destroieth
the
good
manners
of
the
commonwealth
.
These
words
were
spoken
of
this
worthy
Romane
.
By
the
Hystories
which
I
haue
declared
,
and
by
those
which
I
omitte
to
recite
,
all
vertuous
men
may
knowe
,
how
much
it
profiteth
them
to
bring
vppe
their
children
in
trauels
,
or
to
bring
them
vp
in
pleasures
.
But
now
I
imagine
,
that
those
which
shall
reade
this
,
will
prayse
that
which
is
well
written
:
and
also
I
trust
they
will
not
giue
their
children
so
much
their
owne
wils
:
for
men
that
reade
much
,
and
worke
little
,
are
as
belles
which
doe
found
to
call
others
,
and
they
themselues
neuer
enter
into
the
church
.
If
the
fathers
did
not
esteeme
the
seruice
they
doe
vnto
God
,
their
owne
honour
,
nor
the
profite
of
their
owne
children
:
yet
to
preserue
them
from
diseases
,
they
ought
to
bring
them
vp
in
vertue
,
&
withdraw
them
from
vices
:
for
truly
the
children
which
haue
beene
brought
vp
daintily
,
shall
alwayes
be
diseased
and
sickly
.
What
a
thing
is
it
to
see
the
sonne
of
a
Labourer
,
the
coate
without
points
,
the
shirt
tattered
and
torne
,
the
feet
bare
his
head
without
a
cap
,
his
body
without
a
girdle
,
in
summer
without
a
hat
,
in
winter
without
a
The
father
and
the
mother
sleepe
neyther
night
nor
day
,
all
the
house
watcheth
,
they
let
him
eate
nothing
but
the
broth
of
chickens
,
they
keepe
him
diligently
that
hee
fall
not
down
the
stayres
;
the
child
asketh
nothing
but
it
is
giuen
him
immediately
.
Finally
,
they
spend
their
time
in
seruing
them
,
they
wast
their
riches
in
giuing
them
their
delights
,
they
occupy
their
eyes
but
to
behold
them
,
and
they
employ
not
their
hearts
but
to
loue
them
.
But
I
sweare
that
those
Fathers
,
(
which
on
this
wise
doe
spend
their
riches
to
pamper
them
)
shall
one
day
water
their
eyes
to
bewaile
them
:
what
it
is
to
see
the
waste
,
that
a
vaine
man
maketh
in
bringing
vp
his
childe
?
specially
if
hee
be
a
man
somewhat
aged
,
and
that
at
his
desire
hath
a
Childe
borne
.
He
spendeth
so
much
goods
,
in
bringing
him
vp
wantonly
,
whiles
he
is
young
,
that
oft
times
he
wanteth
to
marrie
him
when
hee
commeth
to
Age.
And
that
which
worst
of
all
is
,
that
that
which
hee
spendeth
and
employeth
;
he
thinketh
it
well
bestowed
,
and
thinketh
that
too
much
that
hee
giueth
for
Gods
sake
.
Though
the
Fathers
are
very
large
in
spending
,
the
mothers
very
curious
,
and
the
Nurses
full
of
pleasaunt
,
and
the
seruaunts
very
diligent
and
attentiue
:
yet
it
followeth
not
that
the
children
shold
be
more
hole
then
others
.
For
the
more
they
are
attended
,
the
more
they
be
diseased
:
the
more
they
eate
,
the
more
they
are
weake
:
the
more
they
reioyce
,
the
worse
they
prosper
:
the
more
they
waste
and
spend
,
GOD
without
a
great
mistery
tooke
not
in
hand
the
custody
of
the
poote
,
and
doeth
not
suffer
that
the
children
of
the
rich
men
should
prosper
:
For
the
good
bringeth
vp
his
children
with
out
the
preiudice
of
the
Rich
,
and
to
the
profite
of
the
Common-wealth
:
but
the
Rich
bringeth
vp
his
children
with
the
sweate
of
the
poore
,
and
to
the
dammage
of
the
commonwealth
Therefore
if
this
thing
be
true
(
as
it
is
)
it
is
but
reason
that
the
Wolfe
which
deuoureth
vs
do
die
:
and
the
sheepe
which
clotheth
vs
doe
liue
.
The
Fathers
oft
times
for
tendernes
will
not
teach
nor
bring
vp
theyr
children
in
doctrine
,
saying
:
That
as
yet
hee
is
too
young
;
and
that
there
remaineth
time
enough
for
to
bee
learned
,
and
that
they
haue
leisure
inough
to
be
taught
:
And
further
,
for
the
more
excuse
of
their
errour
,
they
affirme
,
that
when
the
child
in
his
youth
is
chastned
,
hee
runneth
in
daunger
of
his
health
.
But
the
euill
respect
which
the
Fathers
haue
to
theyr
Children
,
God
suffereth
afterwardes
,
that
they
come
to
be
so
slaunderous
to
the
commonwealth
,
so
infamous
to
theyr
Parents
,
so
disobedient
to
,
theyr
fathers
,
so
euil
in
their
conditions
,
so
vnaduised
and
light
in
theyr
behauiour
,
so
vnmeete
for
knowledge
,
so
vncorrigible
for
discipline
,
so
inclined
to
lyes
,
so
enuying
the
truth
:
that
their
Fathers
would
not
onely
haue
punished
them
with
sharpe
correction
:
but
also
they
would
reioyce
to
haue
them
buryed
with
bitter
teares
.
An
other
thing
there
is
in
this
matter
worthie
to
bee
noted
,
and
much
more
worthyer
to
bee
commended
,
that
is
:
that
the
Fathers
and
Mothers
vnder
the
colour
that
their
Children
should
bee
somewhat
gratious
,
they
learne
them
to
speake
,
to
bable
,
and
to
Those
which
haue
the
charge
to
gouerne
good
mens
Children
ought
to
bee
very
circumspect
,
that
they
keepe
them
in
awe
,
feare
,
and
subjection
,
and
that
they
ought
not
to
bee
contented
,
although
the
Fathers
say
they
are
pleased
.
For
the
disordinate
loue
that
the
Fathers
haue
to
them
,
is
the
cause
that
they
can
not
see
whether
they
be
mockers
,
or
euill
brought
vp
.
And
if
it
chaunceth
(
as
oft
times
it
doth
)
that
the
Father
should
come
to
the
Maister
,
to
cause
him
to
withdraw
correction
:
In
this
case
(
if
the
Maister
be
a
wise
man
)
hee
ought
no
lesse
to
reproue
and
admonish
the
Father
,
then
to
correct
the
sonne
.
And
if
this
did
not
auayle
,
I
counsell
him
to
forsake
,
and
leaue
his
charge
.
For
the
man
of
an
honest
nature
,
after
he
hath
taken
any
charge
in
hand
;
will
either
bring
it
to
passe
,
or
else
hee
will
dye
in
the
same
.
I
will
not
denie
,
but
that
it
is
reason
,
Noble
mens
Sonnes
bee
more
gently
brought
vp
,
handled
,
and
honoured
,
then
the
Sonnes
of
the
Plebeians
:
For
more
delicately
is
the
palme
tree
,
which
bringeth
forth
Dates
,
cherished
,
then
the
Oake
which
bringeth
forth
Akornes
,
wherewith
the
hogges
are
fedde
.
Let
Princes
and
great
Lordes
beware
,
that
the
pleasures
which
they
gaue
their
children
their
Youth
,
bee
not
so
excessiue
,
nor
of
so
long
continuance
,
that
when
they
would
withdraw
them
,
the
world
had
not
already
festered
them
.
For
,
the
Children
brought
vp
with
too
much
delicatenes
,
are
disobedient
to
their
Fathers
and
Mothers
:
or
else
they
are
sicke
in
their
Bodyes
,
or
worse
then
that
,
they
are
vicious
in
their
behauiours
:
so
that
their
Fathers
should
be
better
to
burie
them
quicke
,
then
to
bring
them
vp
vicious
.
CHAP.
XXXIIII
.
How
that
Princes
and
great
Lordes
ought
to
be
carefull
in
seeking
wise
men
to
bring
vp
theyr
Children
:
Of
x.
conditions
that
good
Scholemaisters
ought
to
haue
.
WHen
(
He
)
that
is
without
ende
,
gaue
beginning
to
the
worlde
,
in
this
sort
he
beganne
:
Omitting
therefore
the
Creator
:
and
talking
of
creatures
:
we
see
by
experience
,
that
a
Housholder
in
planting
The
Housholder
that
hath
manie
Cowes
and
sheepe
,
and
likewise
hath
faire
fieldes
,
and
pleasant
pastures
for
his
cattell
,
doth
not
only
seeke
Heardmen
to
keepe
the
cattell
,
but
also
dogs
to
feare
the
wolues
,
and
cabbaines
to
lodge
the
Heardsmen
.
For
the
cabbaine
of
the
Shepheards
,
and
the
baying
of
the
dogge
,
is
but
as
a
salueguard
of
the
sheepe
,
from
the
rauening
of
the
wolfe
.
The
mightie
and
valiaunt
Princes
,
which
in
the
Frontieres
of
their
enemies
keepe
strong
fortresses
,
seeke
alwayes
stout
and
hardy
captains
to
defend
their
walls
:
for
otherwise
it
were
better
the
Fort
should
be
battered
to
the
ground
,
then
it
should
come
into
the
power
of
the
enemyes
.
By
the
comparisons
aboue-named
,
there
is
no
discreat
man
but
doth
vnderstand
to
what
end
my
penne
doth
write
them
:
that
is
,
to
know
,
to
keepe
,
and
proue
,
how
that
men
which
loue
their
Children
well
(
adding
this
vnto
it
,
)
haue
great
neede
of
good
maisters
and
gouernours
,
to
teach
and
bring
them
vp
.
For
whilest
the
Palme
tree
is
but
little
,
a
frost
doth
easily
destroy
it
.
I
meane
whiles
the
childe
is
young
if
he
haue
no
tutour
,
he
is
easily
deceiued
with
the
world
.
If
the
Lorde
be
wise
and
of
vnderstanding
,
there
is
no
Fortresse
so
esteemed
:
neither
ship
so
faire
:
nor
Heard
so
profitable
:
nor
Vine
so
fruitfull
:
but
that
hee
better
esteemeth
to
haue
a
good
sonne
then
all
these
things
together
:
or
anie
other
thing
in
this
world
.
For
the
Father
ought
to
loue
his
children
as
his
owne
proper
:
and
all
residue
,
as
gifts
of
fortune
.
If
it
be
so
(
as
it
is
indeede
,
)
since
that
for
to
keepe
and
watch
the
Heard
they
seeke
a
good
Shephearde
.
If
for
the
Vyne
,
they
seeke
a
good
Labourer
.
If
for
to
gouerne
the
shippe
they
seeke
a
good
Pylot
,
and
for
to
defend
a
Forte
,
they
seeke
a
good
captaine
:
why
then
will
not
the
wise
Fathers
seeke
for
good
maisters
,
to
teache
and
to
bring
vp
theyr
Children
?
Oh
Princes
and
great
Lords
,
I
haue
tolde
you
,
and
againe
doe
say
:
That
if
you
trauell
one
yeare
to
leaue
your
It
is
no
small
matter
to
knowe
how
to
choose
good
gouernours
.
For
the
Prince
is
sage
that
findeth
such
a
one
:
and
much
more
happie
is
hee
,
that
of
him
shall
be
taught
.
For
in
my
opion
,
it
is
no
small
charge
for
one
man
to
bring
vp
a
Prince
,
that
shall
gouerne
manie
.
As
Seneca
saith
:
The
wise
man
ought
to
conferre
all
things
with
his
Friende
.
But
first
hee
ought
to
know
,
who
is
he
that
is
his
Friend
?
I
meane
that
the
wise
Father
ought
for
his
Children
to
seeke
one
good
maister
,
and
to
him
he
should
recommend
them
all
:
but
first
he
ought
to
know
what
hee
is
?
For
,
that
man
is
very
simple
,
which
wil
buy
a
Horse
,
before
he
see
and
proue
him
,
whether
he
be
whole
or
lame
.
Hee
ought
to
haue
many
good
conditions
and
qualityes
that
should
bring
vp
the
children
of
Princes
and
great
Lords
:
for
by
one
way
they
nourish
the
tender
trees
in
the
Orchard
,
and
after
another
sort
they
plant
the
wilde
trees
in
the
mountaines
.
Therefore
the
case
shal
be
this
,
that
weewill
declare
here
what
conditions
and
behauiours
the
Maisters
and
gouernors
of
Noblemens
sonnes
ought
to
haue
,
which
may
bring
them
to
honour
:
and
theyr
disciples
to
bee
well
taught
and
brought
vp
.
For
the
glorie
of
the
disciple
alwayes
redoundeth
to
the
honour
and
praise
of
his
maister
.
The
first
condition
is
,
that
he
which
ought
to
bee
a
Tutor
to
Noble
mens
The
second
,
it
is
necessary
that
Tutors
be
very
honest
,
and
that
not
onely
in
purenes
of
conscience
,
but
also
in
the
outward
appearance
,
and
cleanenes
of
life
:
For
,
it
is
vnpossible
the
childe
bee
honest
,
if
the
Master
be
dissolute
.
The
third
,
it
is
necessarie
that
Tutors
and
gouernours
of
Princes
and
great
Lords
be
true
men
,
not
onely
in
their
wordes
,
but
also
in
then
Couenauntes
.
For
to
say
the
trueth
,
that
mouth
which
is
alwayes
full
of
lyes
,
ought
not
by
reason
to
be
a
teacher
of
the
truth
.
The
fourth
condition
,
it
is
necessarie
that
the
gouernors
of
Princes
and
great
Lorde
(
of
their
owne
nature
)
be
liberall
:
For
oft
times
the
great
couetousnes
of
Masters
,
maketh
the
hearts
of
Princes
to
be
greedy
and
couetous
.
The
fifth
,
it
is
necessarie
that
the
masters
and
gouernours
of
Princes
and
great
Lordes
be
moderate
in
wordes
and
very
resolute
in
sentences
:
so
that
they
ought
to
teach
the
Children
to
speake
little
,
and
to
harken
much
.
For
it
is
the
chiefest
vertue
in
a
Prince
,
to
heare
with
patience
,
and
to
speake
with
wisedome
.
The
sixt
condition
is
,
it
is
necessarie
that
the
maisters
&
tutors
of
Princes
&c.
be
wise
men
and
temperate
:
so
that
the
grauitie
of
the
Maister
,
may
restrain
the
lightnes
of
the
Schollers
:
For
,
there
is
no
greater
plagues
in
Realms
,
then
for
Princes
to
be
young
,
and
their
teachers
to
be
light
.
The
seuenth
,
it
is
necessary
that
the
masters
and
tutors
of
Princes
&
great
Lords
be
well
learned
in
diuinitie
and
humanity
:
in
such
sort
,
that
that
which
they
teach
the
Princes
by
word
,
they
may
shew
it
by
writing
,
to
the
ende
that
other
Princes
may
execute
and
put
the
same
in
vre
:
For
mens
harts
are
sooner
moued
by
the
examples
of
those
which
are
past
,
then
by
the
words
of
them
that
are
present
.
The
eight
condition
:
it
is
necessary
that
the
Maisters
and
tutors
of
Princes
,
bee
not
giuen
to
the
vice
of
the
flesh
:
For
as
they
are
young
,
and
naturally
giuen
to
the
flesh
,
so
they
haue
no
strength
to
abide
chaste
,
neither
wisedome
to
beware
of
the
snares
.
Therefore
it
is
necessarie
that
their
maisters
be
pure
and
honest
:
for
the
disciples
shall
neuer
be
chaste
,
if
the
maister
be
vicious
.
The
ninth
:
it
is
necessarie
that
the
maisters
and
tutours
of
Princes
and
great
Lordes
haue
good
conditions
,
because
the
children
of
Noble-men
,
(
beeing
daintily
brought
vp
)
alwayes
learne
euil
conditions
,
the
which
their
Maisters
ought
to
reforme
;
more
by
good
conuersation
,
then
by
sharpe
correction
.
For
oft
times
it
chaunceth
The
tenth
:
it
is
necessarie
that
the
maisters
and
tutours
of
Princes
and
great
Lords
,
haue
not
onely
seene
and
read
many
things
:
but
also
that
they
haue
proued
changeable
fortune
.
For
since
Noble
mens
sonnes
(
by
the
gifte
of
GOD
,
)
haue
great
Estates
,
they
ought
therfore
to
prouide
to
speak
to
manie
,
to
answer
to
manie
,
and
to
entreat
with
manie
:
&
it
is
very
profitable
for
them
to
be
conuersant
with
expert
men
,
for
in
the
end
the
approued
man
in
counsell
hath
preheminence
.
I
was
willing
to
bring
in
these
rules
in
my
writing
,
to
the
end
that
fathers
may
keepe
them
in
their
memory
,
when
they
doe
seeke
Masters
to
teach
their
children
;
for
in
my
opinion
,
the
father
is
more
in
fault
to
seeke
an
euil
master
,
then
the
Master
is
to
make
an
euill
Scholer
;
For
if
I
choose
euill
Taylers
to
cut
my
gowne
,
it
is
my
fault
that
the
cloth
is
lost
,
and
my
gowne
marred
.
Albeit
the
Romans
were
in
all
their
doings
circumspect
,
yet
for
this
one
thing
I
must
enuy
the
good
doctrine
which
they
gaue
to
noble
mens
children
:
for
without
doubt
it
is
vnpossible
that
in
any
City
there
bee
a
good
Common-welth
vnlesse
they
are
very
circumspect
to
bring
vp
young
children
.
Sabellicus
in
his
rapsodies
sayeth
,
that
in
the
425.
yeares
of
the
foundation
of
Rome
,
Quintus
Seruilius
,
and
Lucius
Germinus
then
Consuls
,
being
The
Kinghtes
and
Gentlemen
would
they
should
choose
a
Tribune
Militare
in
the
Senate
,
to
speake
in
the
name
of
all
the
Knights
,
that
were
absent
and
present
:
for
they
sayde
,
that
since
they
were
alwayes
at
the
warre
,
the
whole
Common
wealth
remayned
in
the
power
of
the
people
.
The
Commons
on
the
other
part
importuned
and
desired
,
that
a
new
Officer
should
be
created
,
the
which
should
haue
the
charge
to
examine
and
take
account
how
the
youth
of
Rome
were
brought
vp
:
because
the
common
people
did
accuse
the
Knightes
and
Gentlemen
,
that
the
longer
they
remained
in
the
warres
,
the
more
sensually
their
children
liued
in
Rome
.
It
was
decreede
then
that
a
Tribune
Militare
should
bee
erected
,
the
which
in
authority
and
dignitie
should
be
equall
with
the
Senators
,
and
that
hee
should
represent
the
state
of
Warlike
Knightes
:
but
the
office
continued
no
longer
then
4.
yeares
in
Rome
,
(
that
is
to
say
)
til
the
time
that
Camillus
returned
from
the
warres
:
for
things
that
are
grounded
of
no
reason
,
of
themselues
they
come
to
nought
.
All
the
Knightes
and
Gentlemen
sought
to
the
vttermost
of
their
power
to
maintain
their
preheminence
:
and
on
the
other
side
,
all
the
Comminalty
of
Rome
were
against
it
.
In
the
end
the
good
Captaine
Camillus
called
all
the
Knightes
and
Gentlemen
together
,
and
sayde
vnto
them
these
words
.
I
am
greatly
ashamed
to
see
that
the
stoutenesse
should
be
so
litle
of
the
Roman
knights
,
that
they
shold
The
immortall
Gods
did
not
create
Romaine
knights
to
gouern
people
,
but
to
conquer
Realmes
.
And
I
say
further
,
that
they
did
not
create
vs
to
teach
lawes
to
ours
:
but
to
giue
lawes
to
strangers
.
And
if
we
be
the
children
of
our
fathers
,
and
imitators
of
the
ancient
Romaines
:
we
will
not
content
our selues
to
commaund
in
Rome
,
but
to
commaund
those
which
do
command
in
Rome
.
For
the
heart
of
a
true
Romaine
doth
little
esteeme
to
see
himselfe
Lord
of
this
world
:
if
he
know
that
there
is
another
to
conquer
.
You
others
did
create
this
Tribune
Militare
,
we
being
in
the
warre
:
whereof
now
there
is
no
necessity
,
since
wee
are
in
peace
.
And
the
cause
why
I
was
willing
there
shoulde
bee
none
in
the
Common
wealth
,
was
for
that
there
was
not
riches
in
Rome
sufficient
to
acquite
the
deserts
of
the
Romane
chiualrie
.
And
if
you
esteeme
an
honourable
office
to
be
a
Tribune
Militare
,
since
you
cannot
all
haue
it
,
mee
thinketh
you
should
all
want
it
.
For
among
the
Noble
men
and
Plebeians
it
is
not
meete
,
that
one
alone
should
enioy
that
,
which
many
haue
deserued
.
This
History
Sabellicus
declareth
,
and
alleadgeth
Pulio
for
his
authour
,
and
reciteth
that
for
this
good
worke
that
Camillus
did
in
Rome
(
that
is
to
say
)
to
set
the
great
and
the
small
at
one
.
He
was
as
well
beloued
of
the
Romaines
,
as
hee
was
feared
of
the
enemies
.
And
not
without
a
iust
cause
;
for
in
my
opinion
,
it
is
a
greater
vertue
to
pacifie
his
owne
,
then
to
robbe
strangers
.
As
touching
the
office
Returning
therefore
to
that
which
the
people
sayde
against
the
Souldiers
:
It
was
ordained
by
consent
of
all
,
that
in
Rome
an
office
shoulde
be
erected
,
and
that
he
which
should
haue
it
;
should
haue
the
charge
to
goe
thorow
Rome
,
to
see
what
they
were
in
Rome
that
did
not
instruct
their
children
in
good
doctrine
:
and
if
perchance
he
found
any
neighbors
Marcus
Porcio
,
who
desired
to
bee
corrector
of
the
children
,
and
afterwards
succeeded
to
bee
Censor
of
the
Romane
people
:
for
the
Romanes
did
not
offer
the
office
of
iustice
to
any
man
,
vnlesse
hee
had
experience
of
all
Offices
.
Patricius
Seuensis
in
the
booke
of
the
Common-wealth
sayth
,
that
before
the
warres
were
between
Carthage
and
Rome
,
the
Common
wealth
of
Carthage
was
very
well
gouerned
,
and
as
it
beseemed
such
a
noble
City
:
but
it
is
an
ancient
priuiledge
of
the
warre
that
it
killeth
the
persons
,
consumeth
the
goods
,
and
aboue
all
,
engendreth
a
new
passion
and
misery
;
and
in
the
end
destroyeth
all
good
ancient
customes
.
The
Carthagenians
therefore
had
a
custome
that
the
children
,
and
especially
Athenians
Palemo
had
Xenocrates
the
philosopher
for
his
master
.
Xemaides
(
onely
king
of
the
Corinthians
)
had
Chilo
the
philosopher
for
his
Master
,
and
tutour
to
his
Children
.
Epamynundus
Prince
of
the
Thebanes
had
for
his
master
and
councellour
Maruchus
the
Philosopher
.
Vlysses
the
Greeke
(
as
Homer
sayeth
)
had
for
his
master
and
companion
in
his
trauels
,
Catinus
the
philosopher
.
Pirrus
(
which
was
King
of
the
Epirotes
,
and
a
great
defendor
of
the
Tharentines
)
had
for
his
Master
and
Chronicler
Arthemius
the
philosopher
,
of
whom
Cicero
speaketh
ad
Atticum
,
that
his
sword
was
sharper
to
fight
then
his
penne
ready
for
to
write
.
The
great
King
Ptholomeus
Philodelphus
was
not
onely
Scholer
of
the
most
singular
Philosophers
of
Greece
:
but
also
after
he
was
King
,
he
sent
for
72.
Philosophers
,
which
were
Hebrewes
.
Cirus
King
of
the
Persians
,
that
destroyed
the
great
Babylon
,
had
for
his
Master
Pristicus
the
Philosopher
.
Traian
the
Emperour
had
Plutarch
for
his
Master
,
who
did
not
onely
teach
him
in
his
youth
:
but
also
wrote
him
a
booke
how
he
ought
to
gouerne
himselfe
and
his
commonwealth
.
By
these
few
examples
which
I
haue
expressed
,
and
by
many
other
which
I
omit
,
Princes
at
this
present
may
see
,
how
carefull
princes
were
in
times
past
,
to
giue
their
children
wise
and
learned
men
.
O
princes
&
great
Lords
,
since
you
at
this
present
do
presume
and
take
vpon
you
that
which
your
Forefathers
did
,
I
would
that
now
you
would
consider
,
who
brought
them
to
so
high
estate
:
&
who
leaueth
them
eternall
memorie
?
for
without
doubt
noble
men
neuer
That
among
the
Phylosophers
of
Athens
there
was
a
custome
,
that
no
straunge
Phylosopher
should
reade
in
their
Schooles
,
before
hee
were
first
examined
in
naturall
and
morall
Phylosophie
:
For
among
the
Greekes
it
was
an
auncient
Prouerbe
:
That
in
the
schoole
of
Athens
,
no
vicious
man
Now
as
by
chaunce
many
phylosophers
were
come
from
the
Mount
Olympus
:
amongst
the
refidue
,
there
was
one
came
to
see
the
philosophers
of
Athens
,
who
was
natiue
of
Thebes
,
a
man
(
as
afterwardes
hee
declared
himselfe
)
in
Morall
and
naturall
phylosophie
very
well
learned
:
And
since
he
desired
to
remaine
in
Athens
,
hee
was
examined
:
and
of
many
and
diuers
things
demanded
.
And
amongst
the
others
,
these
following
were
some
of
them
.
First
,
they
asked
him
,
what
causeth
women
to
bee
so
froward
,
since
it
is
true
that
nature
made
them
shamefaste
,
The
Phylosopher
answered
.
A
woman
is
not
froward
,
but
because
shee
hath
too
much
her
will
,
and
wanteth
shame
.
Secondarily
,
they
asked
him
,
why
young
men
are
vndone
?
hee
answered
:
because
Time
aboundeth
them
for
to
doe
euill
,
and
Maisters
wanteth
to
enforce
them
to
doe
good
.
Thirdly
,
they
asked
him
,
why
are
Wise
men
deceyued
,
as
well
as
the
simple
?
he
answered
:
The
wise
man
is
neuer
deceyued
,
but
by
him
that
vseth
faire
wordes
,
and
hath
euill
conditions
.
Fourthly
,
they
asked
him
,
of
whom
men
ought
most
to
beware
?
he
aunswered
:
That
there
is
to
a
man
no
greater
enemie
,
then
hee
which
seeth
that
thing
in
thee
,
which
hee
desireth
to
haue
in
himselfe
.
Fifthly
,
they
asked
him
,
why
manie
princes
begunne
well
,
and
ended
euill
?
hee
aunswered
:
Princes
begin
well
,
because
their
nature
is
good
:
and
they
ende
euill
,
because
no
man
doth
gaine-say
them
.
Sixtly
,
they
asked
him
,
why
do
princes
commit
such
follyes
?
hee
answered
:
Because
Flattterers
aboundeth
that
deceyue
them
:
and
true
men
are
wanting
,
which
should
serue
them
.
Seuenthly
,
they
asked
him
,
why
the
Auncients
were
so
sage
,
and
men
at
this
present
were
so
simple
?
hee
aunswered
:
Because
the
Auncients
did
not
procure
,
but
to
knowe
:
and
these
present
,
doe
not
trauell
,
but
for
to
haue
.
Eightly
,
they
asked
him
,
why
so
manie
vices
were
nourished
in
the
pallaces
of
princes
?
hee
aunswered
:
Because
pleasures
abound
,
and
counsell
wanteth
.
The
ninth
,
they
asked
him
,
why
the
most
parte
of
men
liued
without
rest
,
and
fewe
without
paine
?
he
aunswered
:
No
man
is
more
without
,
and
suffereth
more
paine
:
then
hee
that
dyeth
for
the
goods
of
another
,
and
little
esteemeth
his
owne
.
The
tenth
,
they
asked
him
,
whereby
they
might
knowe
the
Common-wealth
to
bee
vndone
?
hee
aunswered
:
There
is
no
Common-wealth
vndone
,
but
onely
,
where
the
young
are
light
,
and
the
old
vicious
.
The
11.
they
asked
him
wherwith
the
Common-wealth
is
maintained
?
he
answered
:
The
common
wealth
cannot
decay
where
iustice
remaineth
for
the
poore
,
punishment
for
the
tyrants
,
weight
and
measure
plentifull
:
and
chiefly
if
there
be
good
doctrine
for
the
young
,
and
little
couetousnesse
in
the
old
.
Affro
the
Historiographer
declareth
this
in
the
tenth
booke
De
rebus
Wee
cannot
deny
,
but
though
the
knife
be
made
of
fine
steele
,
yet
sometimes
it
hath
neede
to
bee
whet
:
and
so
in
like
manner
,
the
young
man
during
the
time
of
his
youth
,
though
he
doe
not
deserue
it
,
yet
from
time
to
time
hee
ought
to
bee
corrected
.
O
Princes
and
great
Lords
,
I
know
not
of
whom
you
take
counsell
when
your
sonne
is
borne
,
to
prouide
him
of
a
Master
and
gouernour
whom
you
chuse
not
as
the
most
vertuous
,
but
as
the
most
richest
,
not
as
the
most
sagest
,
but
as
the
most
vile
and
euill
taught
.
Finally
,
you
doe
not
trust
him
with
your
children
that
best
deserueth
it
,
but
that
most
procureth
it
.
Againe
I
say
,
O
princes
and
great
Lords
,
why
doe
you
not
withdraw
your
children
from
their
hands
which
haue
their
eyes
more
to
their
owne
profite
then
their
hearts
vnto
your
seruice
.
For
such
to
enrich
themselus
doe
bring
vp
princes
viciously
.
Let
not
Princes
thinke
,
that
it
is
a
trifle
to
know
,
how
to
finde
and
chuse
a
good
Master
,
and
the
Lord
which
herein
doth
not
employ
his
diligence
is
worthy
of
great
rebuke
.
And
because
they
shall
not
pretend
ignorance
,
let
them
beware
of
that
man
whose
life
is
suspitious
and
extreame
In
my
opinion
,
in
the
pallace
of
princes
the
office
of
Tutorshippe
ought
not
to
be
giuen
as
other
common
offices
,
that
is
to
say
,
by
requests
or
money
,
by
priuities
or
importunities
,
eyther
else
for
recompence
of
seruices
:
for
it
followeth
not
,
though
a
man
hath
beene
Ambassadour
in
strange
Realms
,
or
captaine
of
great
Armies
in
warre
,
or
that
hee
hath
possessed
in
the
royall
pallace
Offices
of
honour
,
or
of
estimation
,
that
therefore
he
should
bee
able
to
teach
,
or
bring
vp
their
children
:
For
to
bee
a
good
Captaine
sufficeth
onely
to
be
hardy
,
and
fortunate
:
but
for
to
bee
a
Tutour
and
gouernour
of
Princes
,
hee
ought
to
be
both
sage
and
vertuous
.
CHAP.
XXXV
.
Of
the
two
children
of
Marcus
Aurelius
the
Emperour
,
of
the
which
the
best
beloued
dyed
.
And
of
the
Masters
he
prouided
for
the
other
named
Comodus
.
MArcus
Aurelius
the
17.
Emperour
of
Rome
,
in
the
time
that
hee
was
married
with
Faustine
,
onely
daughter
of
the
Emperour
Antonius
Pius
,
had
onely
two
sonnes
,
whereof
the
eldest
was
named
Comodus
,
and
the
second
Verissimus
.
Of
these
two
children
,
the
heyre
was
Comodus
,
who
was
so
wicked
in
the
13.
yeares
he
gouerned
the
Empire
,
that
hee
seemed
rather
the
Disciple
of
Nero
the
cruell
,
then
to
discend
by
the
mothers
side
from
Antonius
the
mercifull
,
or
sonne
of
Marcus
Aurelius
.
This
wicked
child
Comodus
was
so
light
in
speech
,
so
dishonest
in
person
and
so
cruell
with
his
people
,
that
oft-times
hee
being
aliue
,
they
layed
wagers
that
there
was
no
vertue
in
him
The
child
Verissimus
was
the
hope
of
the
common
people
,
and
the
glory
of
his
aged
Father
:
so
that
the
Emperor
determined
that
this
child
Verissimus
should
bee
heyre
of
the
Empire
,
and
that
the
Prince
Commodus
should
bee
dishenherited
.
Wherat
no
man
ought
to
maruell
,
for
it
is
but
iust
since
the
childe
dooth
not
amend
his
life
,
that
the
father
doe
dishenherite
him
.
When
good
will
doth
want
,
and
vicious
pleasures
abound
,
the
children
oft
times
by
peruerse
fortune
come
to
nought
:
So
this
Marcus
Aurelius
being
52.
yeares
old
,
by
chance
this
childe
Verissimus
,
which
was
the
glory
of
Rome
,
and
the
hope
of
the
Father
,
at
the
gate
of
Hostia
,
of
a
sodaine
sicknesse
dyed
.
The
death
of
whom
was
as
vniuersally
lamented
,
as
his
life
of
all
men
And
let
no
man
maruell
,
though
the
death
of
this
young
Prince
was
so
taken
through
Rome
;
for
if
men
knew
what
they
lose
when
they
lose
a
vertuous
Prince
,
they
would
neuer
cease
to
bewayle
and
lament
his
death
.
When
a
Knight
,
a
Gentleman
a
Squire
,
an
Officer
,
or
when
any
of
the
people
dyeth
,
there
dyeth
but
one
:
but
when
a
Prince
dyeth
,
which
was
good
for
all
,
and
that
he
liued
to
the
profite
of
all
,
then
they
ought
to
make
account
that
all
do
dye
,
&
they
ought
all
greatly
to
lament
it
:
for
oft
times
it
chanceth
that
after
2.
or
3.
good
Princes
,
a
foule
flocke
of
Tyrants
succeede
.
Therfore
Marcus
Aurelius
the
Emperor
,
as
a
man
of
great
vnderstanding
,
and
of
a
princely
person
,
though
the
inward
sorrow
from
the
rootes
of
the
heart
could
not
bee
plucked
:
yet
hee
determined
to
dissemble
outwardly
,
to
bury
his
grieues
inwardly
.
For
to
say
the
truth
,
none
ought
(
for
any
thing
)
to
shewe
extreame
sorrow
,
vnlesse
it
be
that
hee
hath
lost
his
honour
,
or
that
his
conscience
is
burdened
.
The
good
Prince
,
as
one
that
hath
his
vineyarde
frozen
,
wherein
was
all
his
hope
,
contented
with
himselfe
,
with
that
which
remaineth
,
his
so
deerly
beloued
sonne
being
dead
:
and
commaunded
the
Prince
Comodus
to
be
brought
into
his
pallace
,
being
his
onely
heire
.
Iulius
Capitolinus
,
which
was
one
of
those
that
wrote
of
the
time
of
Marcus
Aurelius
,
saide
vpon
this
matter
:
that
when
the
Father
saw
the
disordinate
Although
this
Noble
Emperour
Marcus
Aurelius
,
for
the
death
of
his
sonne
was
very
sorrowfull
:
yet
notwith
standing
this
,
hee
prouided
how
his
other
sonne
Comodus
shold
be
gouerned
:
and
this
before
that
either
of
age
or
bodie
he
were
greater
.
For
we
cannot
denye
,
but
when
Princes
are
men
,
they
will
bee
such
as
in
theyr
youth
they
haue
been
brought
vp
.
The
good
Father
therefore
knowing
that
the
euill
inclinations
of
his
should
doe
him
damage
,
and
the
Empire
in
like
manner
:
he
sent
throughout
all
Italie
,
for
the
moste
sagest
and
expert
men
,
to
be
gouernours
and
tutours
of
Comodus
the
Prince
.
Hee
made
them
seeke
for
the
moste
profoundest
in
learning
,
the
most
renowmed
of
good
fame
,
the
most
vertuous
in
deedes
,
and
the
most
deepest
in
vnderstanding
:
For
as
the
dust
is
not
swept
with
fine
cloth
,
but
with
drye
broomes
:
so
the
lightnes
and
follyes
of
young
men
are
not
remedyed
but
by
the
hard
discipline
of
the
aged
.
This
commaundement
being
published
and
proclaimed
in
Rome
,
and
the
bruite
scattered
through
Italie
:
there
came
,
and
ranne
thither
diuers
kinde
of
Sages
,
whom
he
commaunded
to
be
examined
.
Hee
being
truely
informed
of
the
bloud
of
their
predecessours
,
of
the
age
of
their
persons
,
of
the
gouernement
of
their
houses
,
of
the
spending
of
their
goods
,
of
their
credite
among
their
neighbours
,
of
the
sciences
they
knew
:
and
aboue
all
,
they
were
no
lesse
examined
of
the
purenes
of
their
Speaking
therfore
more
particularly
,
hee
commanded
they
should
examine
the
Astronomers
of
astronomy
,
the
Phylosophers
of
Phylosophie
,
the
Musitians
in
musicke
:
the
Orators
in
orations
:
and
so
forth
,
of
other
Sciences
in
order
,
wherin
euery
one
said
hee
was
instructed
.
The
good
Emperour
was
not
so
contented
to
doe
this
once
,
but
sundrie
times
:
and
not
all
in
one
day
,
but
in
many
:
and
not
onely
by
another
man
,
but
also
by
himselfe
.
Finally
,
they
were
all
examined
,
as
if
they
had
been
all
one
,
and
that
the
same
one
should
haue
remayned
,
and
been
kept
for
all
,
to
bee
the
onely
Master
and
Tutour
of
the
young
childe
,
and
prince
Comodus
.
To
acquire
a
perfect
knowledge
,
and
to
be
sure
not
to
erre
in
choyce
of
things
,
in
my
opinion
is
not
onely
required
experience
of
himselfe
,
and
a
cleare
vnderstanding
:
but
also
the
aduise
of
another
:
For
the
knowledge
of
things
wholly
together
is
easie
:
but
the
choyce
of
them
particularly
is
harde
.
This
thing
is
onely
spoken
because
the
good
Emperour
sent
and
commaunded
to
choose
gouernours
and
Masters
of
his
children
.
Of
many
he
chose
few
,
and
of
few
the
most
wisest
,
of
the
most
wisest
,
the
Certainely
such
election
is
worthy
prayse
,
because
they
be
true
masters
and
teachers
of
Princes
,
which
are
noble
of
bloud
,
ancient
in
yeers
,
honest
in
life
,
men
of
little
folly
,
and
of
great
experience
.
According
to
the
seuen
liberall
Sciences
,
two
masters
of
euery
one
were
chosen
,
so
that
the
Prince
was
but
one
,
and
the
others
were
14.
but
this
notwithstanding
,
the
workes
of
this
Prince
Comodus
were
contrary
to
the
expectation
of
his
father
Marcus
Aurelius
,
because
the
intention
of
the
good
father
was
to
teach
his
son
all
sciences
,
and
the
study
of
the
son
was
to
learne
all
vices
.
At
the
bruite
of
so
great
a
thing
as
this
was
,
that
the
Emperor
sought
to
prouide
tutors
for
the
Prince
Comodus
,
and
that
they
should
not
bee
those
which
were
best
fauoured
,
but
those
which
were
found
the
most
wisest
:
In
short
space
there
came
so
many
Philosophers
to
Rome
,
as
if
the
diuine
Plato
had
beene
reuiued
againe
in
Greece
.
Let
vs
not
maruell
at
all
,
if
the
Sages
desired
the
acquaintance
of
familiarity
of
this
good
Emperour
.
:
for
in
the
ende
there
is
no
man
so
sage
,
nor
so
vertuous
in
his
life
,
but
somtime
will
seeke
after
the
fauours
of
the
world
.
Since
there
were
many
Sages
,
and
that
of
those
he
chose
but
foureteene
.
It
was
necessary
hee
should
honestly
and
wisely
dispatch
and
giue
the
others
leaue
,
as
did
behoue
him
.
And
herein
the
good
Emperour
shewed
himselfe
so
wise
,
that
shewing
to
some
a
merry
countenance
,
to
others
speaking
gently
,
and
to
others
by
a
certaine
hope
,
and
to
others
by
gifts
and
presents
,
and
all
the
good
company
of
the
Sages
departed
,
and
the
good
Emperor
dispatched
them
,
not
one
being
sadd
which
departed
,
but
very
well
pleased
:
For
it
is
not
comely
for
the
magnificence
of
a
Prince
,
that
the
man
which
commeth
to
his
Pallace
onely
for
his
seruice
,
should
returne
murmuring
,
or
without
reward
.
This
good
Emperour
shewed
him selfe
Sage
to
seeke
many
Sages
,
hee
shewed
himselfe
wise
in
the
choyce
of
some
,
and
of
a
good
vnderstanding
in
dispatching
others
,
and
in
contenting
them
all
:
for
as
wee
see
dayly
by
experience
,
though
the
election
be
good
,
commonly
great
affections
thereupon
engender
:
for
those
for
not
beeing
chosen
are
sorry
,
and
to
see
that
others
chosen
are
shamefast
.
In
such
case
likewise
,
let
it
not
be
esteemed
litle
to
serch
a
good
remedie
:
for
the
Goldsmith
oft
times
demaundeth
more
for
the
workemanshippe
then
the
siluer
is
worth
:
I
meane
that
sometimes
Princes
doe
deserue
more
honour
for
the
good
The
good
Emperour
not
contented
with
this
,
prouided
that
those
foureteen
Philosophers
which
should
remaine
in
his
Pallace
,
should
sit
at
the
table
and
accompany
his
person
:
the
which
thing
he
did
,
to
see
if
their
life
were
comformable
to
their
doctrine
,
and
if
their
words
did
agree
to
their
workes
:
for
there
are
many
men
which
are
of
a
goodly
tongue
,
and
of
a
wicked
life
.
Iulius
Capitolinus
,
and
Cinna
Catullus
which
were
writers
of
this
History
say
,
that
it
was
a
wonder
to
see
how
this
good
Emperour
did
marke
them
,
to
know
if
they
were
sober
in
feeding
,
temperat
in
drinking
,
modest
in
going
,
occupyed
in
studying
,
&
aboue
all
,
if
they
were
very
sage
in
speaking
,
and
honest
in
liuing
.
Would
to
God
that
Princes
of
our
time
were
in
this
case
so
diligent
and
carefull
:
and
that
in
committing
in
trust
their
affayres
,
they
would
not
In
this
case
,
I
say
,
there
is
nothing
destroyeth
young
Princes
more
,
then
for
that
they
commit
not
their
affairs
to
their
old
and
faithfull
seruants
:
for
in
fine
the
vnfained
loue
is
not
,
but
in
him
that
eateth
the
Princes
breade
dayly
.
It
is
but
reason
that
other
Princes
take
example
by
this
Prince
,
to
seeke
good
masters
for
their
Children
:
and
if
the
Masters
bee
good
,
and
the
Schollers
euill
,
then
the
Fathers
are
blamelesse
:
For
to
Princes
&
great
Lords
,
it
is
a
great
discharge
of
conscience
,
to
see
though
theyr
children
bee
lost
,
yet
it
is
not
for
want
of
doctrine
,
but
for
aboundance
of
malice
.
The
Romane
Prince
had
a
custom
to
celebrate
the
feast
of
the
god
Genius
,
who
was
god
of
their
birth
,
and
that
feast
was
celebrated
euerie
yeare
once
,
which
was
kept
the
same
day
of
the
birth
of
the
Emperour
,
ioifully
throughout
all
Rome
;
for
at
this
day
all
the
prisoners
were
pardoned
,
and
deliuered
out
of
the
prison
Mamortina
.
Yet
notwithstanding
you
ought
to
know
,
that
if
any
had
sowed
sedition
among
the
people
,
or
had
betrayed
the
Armies
,
or
robbed
or
Euen
as
in
Christian
Religion
,
the
greatest
oath
is
to
sweare
by
God
;
so
amongst
the
Romanes
there
was
no
greater
oath
then
to
sweare
by
the
God
Genius
.
And
since
it
was
the
greatest
oath
none
should
sweare
it
,
but
by
the
licence
of
the
Senate
,
and
that
ought
to
be
betwixt
the
hands
of
the
priests
of
the
God
Genius
.
And
if
perchance
such
an
oath
were
taken
of
light
occasion
,
hee
which
sware
it
was
in
danger
of
his
life
.
For
in
Rome
there
was
an
ancient
Law
,
that
no
man
should
make
any
solemne
oath
,
but
that
first
they
should
demaund
licence
of
the
Senate
.
The
Romaines
did
not
permitte
that
lyers
nor
deceyuers
should
bee
credited
by
their
oathes
:
neyther
did
they
permit
them
to
sweare
.
For
they
sayde
,
that
periured
men
doe
both
blaspheme
the
gods
,
&
deceiue
men
.
The
aboue
named
Marcus
Aurelius
was
borne
the
27.
day
of
Aprill
,
in
Mount
Celio
,
in
Rome
.
And
as
by
chance
they
celebrated
the
Feast
of
the
god
Genius
,
which
was
the
day
of
his
birth
,
there
came
masters
offence
Iuglers
,
and
common
players
,
with
other
loyterers
,
to
walke
and
solace
themselues
:
For
the
Romaines
in
their
great
feasts
occupied
themselus
all
night
in
offering
sacrifices
to
the
gods
,
and
afterwards
they
consumed
all
the
day
in
pastimes
.
Those
iuglers
and
players
shewed
so
much
pastime
that
all
those
which
beheld
them
were
prouoked
to
laugh
,
and
the
Romaines
(
to
say
the
truth
)
were
so
earnest
in
matters
of
Pastime
,
and
also
in
other
matters
of
weight
,
that
in
the
day
of
pastimes
no
man
was
sad
,
and
in
the
time
appointed
for
sadnesse
no
man
was
merry
.
So
that
in
publike
affaires
they
vsed
all
to
mourne
,
or
else
all
to
reioyce
.
Sinna
Catulus
saith
,
that
this
good
Emperour
was
so
well
beloued
,
that
when
he
reioyced
,
all
reioyced
:
and
when
the
Romane
As
Princes
now
adayes
goe
enuironed
with
men
of
armes
:
so
did
the
good
Emperour
goe
accompanyed
with
sage
Phylosophers
.
Yea
and
more
then
that
,
which
ought
most
to
bee
noted
,
is
,
that
in
the
dayes
of
feasts
and
pleasures
,
the
Princes
at
this
present
goe
accompanied
with
hungry
flatterers
:
but
this
noble
Emperour
went
accompanied
with
wise
men
.
For
the
Prince
that
vseth
himselfe
with
good
company
,
shall
alwaie
auoyde
the
euill
talke
of
the
people
.
Sextus
Cheronensis
saith
,
that
a
Senatour
called
Fabius
Patroclus
seeing
that
the
Emperour
Marcus
went
alwayes
to
the
Senate
and
Theaters
,
accompanied
and
enuironed
with
Sages
:
saide
one
day
to
him
merrily
.
I
pray
thee
(
my
Lord
)
tell
me
,
why
thou
goest
not
to
the
Theater
as
to
the
Theater
,
and
to
the
Senate
as
to
the
Senate
.
For
the
Senate
Sages
ought
to
goe
to
giue
vs
good
counsell
:
and
to
the
Theaters
,
fooles
to
make
vs
pastime
.
To
this
the
good
Emperour
answered
:
My
friend
,
I
say
thou
art
much
deceiued
.
For
to
the
sacred
Senate
,
wherein
there
are
so
many
sages
,
I
would
leade
all
the
fooles
to
the
end
they
may
become
wise
:
and
to
the
Theaters
where
all
the
fooles
are
,
I
would
bring
the
sages
,
to
the
end
to
teach
them
wisedome
.
Truly
this
sentence
was
fit
for
him
that
spake
it
.
I
admonish
princes
and
great
Lords
,
that
in
steed
to
keepe
companie
with
fooles
,
flatterers
and
parasites
,
they
prouide
to
haue
about
them
wise
and
sage
men
,
in
especially
if
the
fooles
bee
malitious
:
for
the
noble
harts
with
one
malitious
word
are
more
offended
,
then
if
they
were
with
a
venemous
arrow
wounded
.
Therefore
returning
to
our
matter
,
as
the
Emperour
was
in
the
feast
of
the
god
Genius
,
and
that
with
him
also
were
the
foureteene
Sages
(
Masters
of
the
prince
Comodus
)
a
iugler
more
cunning
then
all
the
rest
,
shewed
sundry
trickes
,
as
commonly
such
vaine
loyterers
are
wont
to
doe
,
for
hee
that
in
like
vanities
sheweth
most
pastime
,
is
of
the
people
best
beloued
.
As
the
Emperour
Marcus
Aurelius
was
sage
:
so
he
set
his
eyes
more
for
to
behold
these
foureteene
Masters
,
then
he
did
stay
at
the
lightnes
of
the
fooles
.
And
by
chance
he
espied
that
fiue
of
these
laughed
so
inordinatly
at
the
folly
of
these
fooles
,
that
they
clapte
their
hands
,
they
bette
their
feete
,
&
lost
the
grauity
of
Sages
by
their
inordinate
laughter
,
the
which
was
a
very
vncomely
thing
in
such
graue
persons
:
for
the
honest
modesty
of
the
body
,
is
a
great
witnesse
of
the
wisedome
and
grauity
of
the
minde
:
The
lightnesse
and
inconstancy
of
the
Sages
seene
by
the
Emperour
,
and
that
all
the
graue
Romanes
were
offended
with
them
,
he
tooke
it
heauily
,
as
well
to
haue
brought
them
thither
,
as
to
haue
beene
deceyued
in
electing
them
.
Howbeit
with
his
wisedome
then
he
helped
himselfe
as
much
as
hee
could
,
in
not
manifesting
any
griefe
in
his
heart
;
but
he
dissembled
,
and
made
as
though
hee
saw
them
not
:
For
Sage
Princes
must
needes
feele
things
as
men
,
but
they
ought
to
dissemble
them
as
discreet
.
The
Emperour
presently
would
not
admonish
them
,
nor
before
any
reproue
them
,
but
let
the
feast
passe
on
,
and
also
a
few
dayes
after
,
the
which
being
passed
,
the
Emperour
spake
vnto
them
in
secret
,
not
telling
them
openly
,
wherein
he
shewed
him selfe
a
mercifull
Prince
:
for
open
correction
is
vniust
,
where
secret
correction
may
take
place
.
The
things
which
Marcus
Aurelius
CHAP.
XXXVI
.
Of
the
words
which
Marcus
Aurelius
spake
to
fiue
of
the
foureteene
Masters
which
he
had
chosen
for
the
Education
of
his
sonne
,
and
how
hee
sent
them
from
his
Pallace
for
that
they
behaued
themselues
lightly
at
the
feast
of
God
Genius
.
FRiendes
,
my
will
was
not
to
foresee
that
which
cannot
The
Sages
that
I
haue
sought
,
were
not
prouided
onely
to
learne
the
Prince
Comodus
:
but
also
to
reform
all
those
that
liued
euill
in
my
Pallace
.
And
now
I
see
the
contrary
,
for
where
I
thought
the
fooles
should
haue
beene
made
wise
,
I
see
that
those
that
were
wise
,
are
become
fooles
.
Know
you
not
that
the
fine
golde
defendeth
his
purenes
among
the
burning
coales
?
that
the
man
endued
with
wisdome
sheweth
himselfe
wise
,
yea
in
the
middest
of
many
Doe
not
you
know
,
that
the
Sage
is
not
knowne
among
the
Sages
,
nor
the
foole
among
the
fooles
?
but
among
fooles
wise
men
do
shine
,
and
that
among
the
sages
fooles
are
darkned
:
for
there
the
wise
sheweth
his
wisedome
,
and
the
foole
sheweth
his
folly
.
Doe
not
you
know
that
in
the
sore
wounds
the
Surgian
sheweth
his
cunning
,
and
that
in
the
dangerous
diseases
,
the
Physitian
sheweth
his
science
?
And
that
in
the
doubtfull
battels
the
Captain
sheweth
his
stoutenesse
?
and
that
in
the
boysterous
stormes
the
Master
sheweth
his
experience
?
So
in
like
maner
,
the
Sage
man
,
in
the
place
where
there
is
great
ioy
and
solace
of
people
,
ought
to
shew
his
wisedom
and
discretion
.
Do
not
you
know
that
of
a
moderate
witte
there
proceedeth
a
cleare
vnderstanding
,
a
sharpe
memory
,
a
graue
person
,
a
quiet
minde
,
a
good
name
,
and
aboue
all
,
a
temperate
tongue
:
for
he
onely
ought
to
be
called
wise
,
who
is
discreete
in
his
workes
,
and
resolute
in
his
words
.
Do
not
you
know
that
it
little
auayleth
to
haue
the
tongue
expert
,
the
memory
liuely
,
the
vnderstanding
cleare
to
haue
great
science
,
to
haue
profound
eloquence
,
a
sweet
style
,
and
ample
experience
,
if
with
all
these
things
you
bee
as
masters
,
and
in
your
workes
as
wicked
men
:
certainly
it
is
a
great
dishonour
to
a
vertuous
Emperor
that
he
should
haue
for
masters
of
yong
Princes
those
which
are
Schollers
of
vaine
iuglers
.
Do
not
you
know
,
that
if
all
the
men
of
this
world
are
bound
to
leade
a
good
life
,
that
those
which
presume
to
haue
science
,
are
much
more
bound
then
others
are
,
which
by
their
eloquence
presume
to
confound
the
world
?
For
it
is
a
rule
certaine
,
That
alwayes
euill
workes
take
away
the
credite
from
good
words
.
And
to
the
end
it
seeme
not
vnto
you
that
I
speake
of
fauour
,
I
will
here
bring
into
your
memory
an
ancient
Law
of
Rome
,
the
which
was
made
in
the
time
of
Cinna
,
which
said
Wee
ordaine
and
commaund
,
that
more
grieuous
punishment
be
giuen
vnto
the
Sage
for
one
folly
only
committed
by
him
openly
,
then
to
the
simple
man
for
a
greater
offence
committed
secretly
.
O
iust
,
and
very
iust
law
,
O
iust
and
happy
Romanes
,
I
say
vnto
all
those
that
together
did
finde
and
ordayne
the
Law
:
for
the
simple
man
slayeth
but
one
man
with
his
sword
of
wrath
;
but
the
sage
man
killeth
many
by
the
euill
example
of
his
life
:
For
(
according
to
the
saying
of
the
diuine
Plato
)
The
Princes
and
Sage
men
sinne
more
by
the
euill
examples
which
they
giue
,
then
in
the
fault
and
offence
they
commit
.
All
the
ancient
Writers
affirme
,
that
the
triumphant
Rome
neuer
beganne
to
decay
,
vntill
the
Senate
was
replenished
with
sage
serpents
,
and
destitute
of
simple
doues
:
for
in
the
ende
there
is
nothing
that
sooner
destroyeth
Princes
,
then
thinking
to
haue
about
them
wise
men
that
shold
counsell
them
,
when
indeed
they
are
malitious
,
that
seeke
to
deceiue
them
.
What
a
thing
it
was
in
olde
time
to
see
the
policie
of
Rome
before
that
Silla
and
Marius
did
alter
it
,
before
that
Catilina
and
Catullus
did
troble
Iulius
Caesar
and
Pompeius
slaundered
it
,
before
that
Augustus
and
Marcus
Antonius
destroyed
it
,
before
that
Tiberius
and
Caligula
did
defame
it
,
and
before
that
Nero
and
Domitian
did
corrupt
it
?
For
,
the
moste
parte
of
these
,
although
they
were
valiant
,
and
wanne
many
Realmes
:
yet
notwithstanding
the
vices
which
they
brought
vs
,
were
more
then
the
Realms
they
wanne
vs
.
And
the
worste
of
all
is
,
that
all
our
Kingdomes
are
lost
,
and
our
vices
abide
still
.
If
Liuius
and
the
other
Hystoriographers
doe
not
deceyue
vs
,
in
olde
time
they
might
haue
seene
in
the
sacred
Senate
,
some
Romaines
so
auncient
,
with
hayres
so
honorable
:
others
so
experte
men
:
others
aged
,
so
modest
,
that
it
was
a
wonder
to
see
the
majesty
they
did
represent
,
and
a
comforte
to
heare
that
which
they
sayde
.
I
speake
not
that
without
teares
,
which
I
will
say
;
that
instead
of
those
graue
&
auncient
aged
persons
,
there
sprang
vppe
other
young
bablers
;
the
which
are
such
,
and
so
manie
,
that
all
the
Common-wealth
is
altered
,
and
Rome
her selfe
slaundered
.
For
that
Land
is
cursed
,
and
with
much
miserie
compassed
,
where
the
gouernaunce
of
the
young
is
so
euill
,
that
all
wish
for
the
reuiuing
of
the
dead
.
If
wee
credite
that
which
the
And
if
it
be
so
(
as
it
is
indeed
)
I
had
rather
be
banished
to
Greece
,
with
the
Sages
:
then
to
take
part
with
Rome
,
among
the
fooles
.
By
the
faith
of
a
Christian
I
sweare
vnto
you
(
my
friendes
)
that
I
beeing
young
,
saw
an
Oratour
in
Rome
which
was
brought
vp
in
the
palace
of
Adrian
my
Lord
,
whose
name
was
Aristonocus
:
of
his
bodie
he
was
of
meane
stature
,
leane
of
face
,
and
also
he
was
of
an
vnknowne
countrey
,
but
he
had
such
a
pleasaunt
tongue
,
that
though
he
had
made
an
oration
in
the
Senate
of
three
hours
long
,
there
was
no
man
but
willingly
were
desirous
to
heare
him
.
For
in
the
olde
time
,
if
hee
that
made
an
Oration
in
the
Senate
were
eloquent
in
his
speach
,
he
was
hearde
no
lesse
,
then
if
god
Apollo
had
spoken
himselfe
.
This
Phylosopher
Aristonocus
was
on
the
one
parte
so
gentle
in
his
speech
,
and
on
the
other
part
so
dissolute
in
his
life
:
that
hee
neuer
spake
worde
to
the
Senate
,
but
it
deserued
Now
I
aske
you
(
my
Friendes
)
sith
you
are
in
the
reputation
of
Sages
,
which
was
better
,
or
to
say
better
,
which
had
beene
lesse
enuyed
?
that
this
Phylosopher
had
beene
a
simple
man
,
and
of
good
life
,
then
to
bee
(
as
he
was
)
a
man
of
high
eloquence
,
and
of
euill
condition
?
It
was
vnpossible
,
if
hee
had
once
hearde
of
mee
that
,
which
many
times
I
haue
heard
say
of
him
,
that
he
had
not
counselled
me
,
yea
,
and
further
to
doe
it
,
he
had
constrained
me
,
rather
to
chuse
the
graue
,
then
to
liue
in
Rome
with
infamie
.
For
he
is
vnworthie
to
liue
amongst
men
,
whose
words
of
all
are
approued
,
and
his
workes
of
all
condemned
.
The
first
Dictator
in
Rome
was
Largius
,
and
the
first
Lord
of
the
knights
,
was
Spurius
.
And
from
the
time
of
the
first
Dictatour
,
vntill
the
time
of
Sylla
&
Iulius
(
which
were
the
first
tyrants
)
were
foure
hundred
and
fiftie
yeares
:
in
the
which
space
,
we
neuer
read
that
any
philosopher
spake
any
vain
words
nor
yet
committed
any
sclaunderous
deedes
.
And
if
Rome
had
done
any
otherwise
,
it
had
bin
vnworthie
of
such
praise
and
estimation
as
it
had
:
for
it
I
protest
to
the
immortall
Gods
,
and
sweare
by
the
faith
of
a
Christian
,
that
when
I
consider
that
which
at
this
present
with
mine
eyes
I
see
:
I
cannot
but
sigh
for
that
is
past
,
and
weep
for
that
which
is
present
.
That
is
to
say
,
to
see
then
how
the
Armyes
fought
:
to
see
how
the
young
men
trauelled
to
bee
good
:
to
see
how
well
Princes
gouerned
:
to
see
the
obedience
of
the
people
:
and
aboue
all
,
it
was
a
maruellous
thing
to
see
the
liberties
and
fauours
which
the
sages
had
:
&
the
subjection
&
small
estimation
,
that
the
simple
people
were
in
.
And
now
by
our
euill
fortune
,
we
see
the
contrary
in
these
our
wofull
times
:
so
that
I
cannot
tel
,
whether
first
I
should
bewaile
the
vertues
and
Noblenesse
of
them
that
are
past
,
or
the
vices
and
infamies
of
these
which
are
present
.
For
,
wee
neuer
ought
to
cease
from
praising
the
goodnes
of
the
good
:
nor
to
cease
from
reprouing
the
wickednes
of
the
euill
.
Oh
that
I
had
been
in
that
glorious
world
,
to
see
so
honorable
and
auncient
Sages
,
to
gouerne
in
pleasure
:
and
for
the
contrary
,
what
griefe
and
pittie
,
shame
,
and
dishonour
is
it
,
to
see
now
so
many
dissolute
Sages
,
and
so
many
young
and
busie
heads
,
the
which
(
as
I
haue
saide
)
doe
destroy
all
Rome
,
and
slaunder
all
Italie
,
and
dishonor
themselues
?
For
the
want
of
vertue
which
in
them
aboundeth
,
and
endamageth
the
Common-wealth
:
and
as
the
other
vices
wherewith
they
are
replenished
,
corrupteth
the
people
in
such
sorte
,
that
the
weale
publique
is
more
dishonored
through
the
dissolute
life
of
them
,
then
it
is
anoyed
by
the
weapons
For
in
the
ende
,
that
Citie
cannot
be
called
prosperous
,
which
hath
in
it
manie
people
:
but
onely
that
which
hath
in
it
fewe
vices
.
Speaking
therefore
more
particularly
,
the
cause
that
moued
mee
to
put
you
from
mee
is
,
because
in
the
day
of
the
great
feast
of
the
god
Genius
,
you
shewed
(
in
the
presence
of
the
Senate
)
your
little
wisedome
,
and
your
great
follie
:
For
so
much
as
all
men
did
behold
more
the
lightnes
of
your
person
,
then
they
did
the
follyes
of
the
jugglers
.
If
perchaunce
you
shewed
your
follie
,
to
the
intent
men
should
thinke
that
you
were
familiar
in
my
Royall
Pallace
,
I
tell
you
,
that
the
errour
of
your
thought
was
no
lesse
then
the
euill
Since
I
gaue
you
leaue
to
departe
,
I
knowe
you
had
rather
haue
to
helpe
you
in
your
journey
a
litle
money
,
them
many
counsells
:
But
I
will
giue
you
both
,
that
is
to
say
,
money
for
to
bring
you
to
your
journeys
end
,
&
also
councels
,
to
the
end
ye
may
liue
:
and
maruel
not
that
I
giue
councel
to
them
that
haue
an
office
to
counsell
others
,
for
it
chanceth
oft
times
that
the
Physitian
doth
cure
the
diseases
of
others
,
and
yet
indeed
he
knoweth
not
his
owne
.
Let
therefore
the
last
word
and
counsell
bee
,
when
you
shall
bee
in
the
seruices
of
Princes
and
great
Lords
,
that
first
you
labour
to
be
counted
honest
rather
then
wise
.
That
they
doe
chuse
you
rather
for
quiet
men
,
then
for
busie
heades
,
and
more
for
your
few
wordes
then
for
your
much
CHAP.
XXXVII
.
That
Princes
and
other
noble
men
ought
to
ouersee
the
Tutours
of
their
Children
,
lest
they
conceale
the
secrete
faults
of
their
Schollers
.
WEe
haue
before
rehearsed
what
conditions
,
what
age
,
and
what
grauitie
Masters
ought
to
haue
,
which
should
bring
vp
the
children
of
princes
.
Now
reason
would
we
should
declare
,
what
the
counsels
should
bee
that
princes
should
giue
to
the
Masters
and
Tutors
of
their
children
,
before
they
ought
to
giue
them
any
charge
.
And
after
that
it
is
meete
wee
declare
,
what
the
counsell
shall
be
which
the
Master
shall
giue
to
his
Disciple
,
hauing
the
gouernment
of
him
.
For
it
is
vnpossible
there
should
happen
any
misfortune
,
where
ripe
counsell
is
euer
present
.
It
shall
seeme
vnto
those
that
shall
profoundly
consider
this
matter
,
that
it
is
a
superfluous
thing
to
treate
of
these
thinges
:
for
eyther
princes
chuse
the
good
,
or
els
they
chuse
the
euill
.
If
they
chuse
not
good
masters
,
they
labour
in
vain
to
giue
them
good
counsell
:
for
the
Though
Princes
and
great
Lords
do
see
with
their
eyes
,
that
they
haue
chosen
good
masters
&
tutors
to
teach
their
children
,
yet
they
ought
not
therefore
to
be
so
negligent
of
themselues
,
but
that
sometimes
they
may
giue
the
masters
counsell
:
for
it
may
be
,
that
the
masters
be
both
noble
&
stout
,
that
they
be
ancient
,
sage
,
and
moderate
:
but
it
may
be
also
,
that
in
teaching
children
they
are
not
expert
:
For
to
masters
and
tutors
of
princes
,
it
is
not
so
much
necessary
that
sciences
do
abound
,
as
it
is
shame
that
experience
should
want
.
When
a
rich
man
letteth
out
his
farme
or
manor
,
to
a
farmor
,
he
doth
not
onely
consider
with
himselfe
before
what
rent
hee
shall
pay
him
,
but
also
he
couenanteth
with
him
that
he
shal
keepe
his
grounds
well
fenced
and
ditched
,
and
his
houses
well
repayred
.
And
not
contented
to
receyue
the
third
part
of
the
fruit
of
his
vine
:
but
also
he
goeth
twice
or
thrice
in
a
year
to
visite
it
:
And
in
seeing
it
hee
hath
reason
,
for
in
the
end
the
one
occupieth
the
goods
as
a
Tenant
,
and
the
other
doth
view
the
ground
as
chiefe
Lord
.
Then
if
the
father
of
the
family
with
so
great
diligence
doth
recommend
the
trees
,
and
the
ground
to
the
Labourer
:
how
much
more
ought
the
Father
to
recommend
his
children
to
the
Masters
:
for
the
father
giuing
counsell
to
the
Master
is
no
other
,
but
to
deliuer
his
child
to
the
Treasurer
of
Science
.
Princes
and
great
Lords
cannot
excuse
themselues
of
an
offence
,
if
after
that
they
haue
chosen
a
knight
or
Gentleman
for
to
be
Master
,
or
els
a
learned
and
wise
man
to
be
tutour
,
they
are
so
negligent
as
if
they
neuer
had
had
children
,
or
did
remember
that
their
children
ought
to
be
theyr
Heires
:
certainely
this
thing
should
not
bee
so
lightly
passed
ouer
.
But
as
a
wise
man
(
which
is
carefull
of
the
honour
and
profite
of
his
child
)
hee
ought
to
bee
occupied
,
as
well
in
taking
heed
to
the
master
,
as
the
master
ought
to
be
occupied
,
in
taking
heede
to
the
child
:
For
the
good
fathers
ought
to
know
,
whether
the
master
that
he
hath
chosen
can
commaund
,
and
whether
his
child
will
obey
.
One
of
the
noblest
Princes
among
the
Ancients
,
was
Seuleucus
,
King
of
the
Assyrians
,
and
husband
of
Estrabonica
(
the
daughter
of
Demetrius
,
King
of
Macedony
)
a
Lady
for
her
beauty
in
all
Greece
the
most
renowned
of
her
fame
,
though
indeed
she
was
not
very
fortunate
.
This
is
an
old
disease
,
that
hapneth
alwayes
to
beutiful
women
,
that
there
be
many
that
desire
them
,
and
more
that
slaunder
them
.
This
King
Seuleucus
was
first
married
with
another
woman
,
of
whome
hee
had
a
sonne
called
Antigonus
,
'
the
which
was
in
loue
with
the
second
wife
of
his
Father
,
that
is
to
say
,
with
the
Queene
Estrabonica
,
and
was
almost
dead
for
loue
.
The
which
the
father
vnderstanding
,
married
his
son
with
her
:
so
that
she
that
was
his
stepmother
,
was
his
wife
;
and
shee
that
was
a
faire
wife
,
was
a
faire
daughter
,
and
hee
which
was
his
Sonne
,
was
made
his
sonne
in
law
,
and
hee
which
was
Father
,
was
stepfather
.
The
Authour
hereof
is
Plutarch
in
his
liues
,
as
Sextus
Cheronensis
sayeth
,
in
the
thirde
booke
of
the
sayings
of
the
Greekes
.
The
king
Seuleucus
laboured
diligently
to
bring
vp
his
sonne
Antigonus
wel
,
wherfore
he
sought
him
two
notable
masters
:
the
one
a
Greeke
,
the
other
a
Latine
.
The
K
:
Seuleucus
herewith
not
contented
,
prouided
secretly
(
by
the
means
of
a
seruant
of
his
named
Parthemius
)
that
he
should
haue
no
other
office
in
the
Pallace
,
but
that
what
the
masters
taught
or
did
to
his
sonne
Antigonus
in
the
day
,
hee
should
secretly
come
,
and
tell
him
in
the
night
.
But
by
the
diligence
of
Parthemius
,
it
came
to
the
knowledge
of
the
Tutors
,
that
they
had
ouer-seers
:
for
in
the
ende
there
is
nothing
accustomablie
,
but
at
the
last
will
bee
reuealed
.
Since
the
two
Phylosophers
knew
the
secret
,
one
day
they
saide
vnto
the
Most
mighty
Prince
Seuleucus
,
since
thou
hast
of
trust
committed
thy
Sonne
Antigonus
into
our
handes
,
why
doest
thou
appointe
thy
Seruaunt
Parthemius
as
accuser
of
our
liues
?
If
thou
accountest
vs
euill
,
and
him
good
,
thou
shalt
shewe
vs
great
fauour
,
if
thou
wilt
discharge
vs
,
and
committe
to
him
the
●u●tion
of
thy
Sonne
?
For
wee
let
thee
to
knowe
,
that
to
men
of
honour
it
is
vntollerable
euill
to
shame
them
,
and
no
dishonour
to
licence
them
.
Thou
hast
appointed
Parthemius
,
to
goe
and
dog
vs
,
to
see
what
we
do
,
or
say
openly
,
and
afterwards
to
make
relation
vnto
thee
secretly
:
And
the
worst
is
,
that
by
relation
of
the
simple
,
wee
should
be
condemned
,
beeing
Sages
:
For
triacle
is
not
so
contrary
to
poyson
,
as
ignoraunce
is
to
wisedome
.
And
truely
(
most
Noble
Prince
)
it
is
a
great
matter
,
that
daily
inquisition
is
made
of
man
:
for
there
is
no
Beard
so
bare
shauen
,
but
it
wil
growe
againe
.
I
meane
,
that
there
is
no
man
of
so
honest
a
life
,
but
if
a
man
make
inquisition
,
he
may
finde
wherewithall
to
detect
.
The
K
:
Seuleucus
answered
them
thus
.
Consider
my
Friendes
,
that
I
knowe
right
well
,
that
neyther
the
authoritie
of
the
person
,
nor
the
good
credite
of
renowme
would
bee
stayned
for
any
other
Friende
in
this
world
:
and
if
the
rude
men
doe
it
not
,
much
lesse
ought
the
Sages
to
doe
it
.
For
there
is
nothing
that
men
trauell
for
so
much
in
this
life
,
as
to
leaue
of
them
a
good
renowme
after
theyr
death
.
Since
you
are
Sages
,
and
Maisters
of
my
Sonne
,
and
likewise
counsellers
of
my
house
,
it
is
not
meete
that
you
should
with
any
bee
offended
:
For
by
all
good
reason
hee
alone
ought
to
bee
esteemed
in
the
Pallaces
of
Princes
,
that
will
giue
vnto
Princes
good
counsell
.
That
which
I
haue
saide
to
Parthemius
,
was
not
for
the
doubt
of
your
faith
,
neyther
to
thinke
any
daunger
in
your
authoritie
.
And
if
the
thing
be
well
considered
,
it
goeth
well
for
you
,
and
not
euill
for
me
:
and
the
reason
hereof
is
,
that
eyther
you
are
good
,
or
else
you
are
euill
:
If
you
be
good
,
you
ought
to
be
glad
that
daily
your
good
seruices
be
reported
vnto
mee
,
For
the
continual
beating
into
the
Princes
eares
of
the
good
seruices
of
his
Seruants
,
must
needes
cause
at
the
last
theyr
good
seruices
to
be
well
rewarded
.
If
you
bee
euill
,
and
in
teaching
my
Sonne
negligent
:
it
is
but
reason
that
I
bee
thereof
aduertised
.
For
if
the
Father
be
deceyued
in
his
opinion
,
the
Sonne
shal
receiue
poyson
in
his
doctrine
,
and
also
because
you
shall
not
vndoe
my
Realme
,
nor
slaunder
mee
by
your
euill
councell
.
If
the
fatall
Destinies
permitte
that
my
Sonne
be
euill
:
I
am
hee
that
loseth
most
therby
;
for
my
Realme
shall
be
destroyed
,
and
my
renowne
vtterly
abolished
,
and
in
the
ende
,
my
Sonne
shall
not
enioy
the
Heritage
.
And
if
all
passe
so
,
you
will
care
little
:
For
you
will
say
you
are
not
in
fault
since
the
childe
would
not
receiue
your
doctrine
,
Wherefore
mee
thinkes
it
not
euill
done
to
ouer-see
you
,
as
you
ouersee
him
:
For
my
duety
is
to
see
that
you
be
good
,
and
your
duety
is
to
trauell
,
that
your
Disciples
be
not
euill
.
This
King
Seuleucus
,
was
an
honourable
man
,
and
died
aged
(
as
Plutarche
saieth
,
and
Patroclus
more
plainely
declareth
,
in
the
third
book
of
the
warre
of
the
Assyrians
)
and
for
the
contrarie
his
sonne
Antigonus
,
came
to
be
a
wicked
prince
in
all
his
doings
.
And
this
a
man
may
well
perceiue
,
that
if
he
had
not
been
of
his
Father
so
much
corrected
,
and
of
the
Schoolmaisters
so
well
instructed
:
without
doubt
hee
would
haue
proued
much
more
wicked
then
he
was
.
For
young
men
on
the
one
parte
beeing
euill
inclined
,
and
on
the
other
parte
euill
taught
,
it
is
vnpossible
but
in
the
end
they
should
grow
to
be
most
vicious
,
and
defamed
.
In
my
opinion
,
though
children
be
I
haue
declared
this
example
,
to
counsel
that
the
Father
be
not
so
negligent
,
that
he
should
vtterly
forget
to
looke
vnto
his
Sonne
,
thinking
that
now
the
Maister
hath
charge
of
him
.
And
of
my
counsell
,
that
Father
ought
in
this
thing
to
bee
so
aduertised
,
that
if
at
the
first
hee
behelde
the
Childe
with
two
Eyes
:
that
then
he
should
looke
vnto
him
with
sower
eyes
.
For
oft
times
it
is
more
requisite
that
the
Masters
be
punished
then
the
Schollers
.
Though
Princes
are
not
dayly
enformed
of
the
life
of
the
Masters
as
King
Seleucus
was
:
yet
at
the
least
ofttimes
they
ought
to
enquire
of
the
state
,
of
the
life
,
and
of
the
behauior
both
of
the
Masters
,
and
also
of
the
children
.
And
this
thing
they
ought
not
to
doe
onely
once
,
but
also
they
ought
to
call
the
Masters
,
and
counsel
them
likewise
,
that
they
haue
great
respect
to
the
doctrine
of
their
children
,
thinking
alwayes
to
giue
them
good
counsell
,
to
shew
vnto
their
Schollers
afterwards
:
for
otherwise
the
master
immediately
is
discouraged
,
when
hee
seeth
the
Father
to
be
negligent
,
and
nothing
carefull
for
the
bringing
vp
of
his
children
.
Princes
in
one
thing
ought
to
haue
great
respect
(
that
is
to
say
)
least
the
Masters
beare
with
the
secret
vices
I
would
now
demaund
the
Masters
and
Tutors
which
doe
gouerne
the
children
of
noble
and
vertuous
men
,
what
more
strength
is
required
to
be
a
glutton
then
to
be
a
soberman
?
to
be
a
babler
,
or
to
be
silent
?
to
be
diligent
,
or
to
be
negligent
?
to
be
honest
,
then
to
be
dissolute
?
and
as
of
these
few
I
speake
,
so
I
could
recite
many
others
.
In
this
case
I
will
not
speake
as
a
man
of
science
,
but
as
one
of
experience
:
and
that
is
,
that
by
the
faith
of
a
Christian
I
sweare
,
that
with
lesse
trauell
of
the
Master
,
and
more
profite
of
the
scholler
,
hee
may
bee
sooner
vertuous
then
vicious
.
For
there
is
no
more
courage
required
in
one
to
be
euill
,
then
strength
in
an
other
for
to
be
good
,
Also
the
Masters
commonly
haue
an
other
euill
property
,
worse
then
this
,
which
is
,
they
beare
with
theyr
Schollers
in
some
secret
vices
when
they
are
young
,
from
the
which
they
cannot
bee
withdrawne
afterwards
when
they
are
olde
.
For
it
chanceth
oft
times
that
the
good
inclination
The
cause
of
all
this
euill
is
,
that
as
the
children
of
Princes
ought
to
enherite
Realmes
,
and
the
children
of
great
Lords
hope
to
enherite
the
great
estates
:
so
the
Masters
are
more
couetous
then
vertuous
.
For
they
suffer
their
puples
to
runne
at
their
owne
wils
when
they
be
young
,
to
the
end
to
winne
their
harts
when
they
shall
be
old
:
so
that
the
extreme
couetousnesse
of
the
Masters
now
a
dayes
is
such
,
that
it
causeth
good
mens
sonnes
commonly
to
bee
euill
and
vicious
.
O
Tutors
of
princes
,
And
further
,
I
may
say
to
you
in
this
case
,
that
oft
times
God
permitteth
,
(
when
those
that
were
children
become
olde
)
their
eyes
to
be
opened
,
whereby
they
knowe
the
harme
that
you
haue
don
them
,
in
suffering
them
to
be
vicious
in
their
youth
:
at
what
time
your
duty
had
been
to
haue
corrected
theyr
vices
.
You
thought
(
as
it
should
seeme
)
by
your
goods
to
be
honoured
for
your
flatterie
:
but
you
finde
the
contrary
,
that
you
are
despised
worthily
.
For
it
is
the
iust
iudgement
of
GOD
,
that
hee
that
committeth
euill
,
shall
not
escape
without
punishment
:
and
hee
that
concealeth
the
euill
committed
,
shall
not
liue
vndefamed
.
Diadumius
the
Hystoriographer
,
in
the
life
of
Seuerus
the
xxj
.
Emperour
,
declareth
;
that
Apuleius
Rufinus
,
who
had
beene
Consull
twice
,
and
at
that
time
was
also
Tribune
of
the
people
(
a
man
who
was
very
aged
,
and
likewise
of
great
authoritie
throughout
Rome
)
came
one
day
to
the
Emperour
Seuerus
,
and
saide
vnto
him
in
this
sort
;
Most
inuict
Prince
,
alwayes
(
Augustus
,
)
knowe
that
I
had
two
children
,
the
which
I
committed
to
a
Maister
,
to
bring
vp
:
and
by
chaunce
the
oldest
increasing
in
yeares
,
and
diminishing
in
vertues
,
fell
in
loue
with
a
Romaine
Ladie
,
the
which
loue
came
too
late
to
my
knowledge
:
For
to
such
vnfortunate
men
as
I
am
,
the
disease
is
alwayes
past
remedie
,
before
the
daunger
thereof
commeth
to
our
knowledge
.
The
greatest
griefe
that
herein
I
feele
,
is
,
that
his
Maister
knewe
and
concealed
the
euill
,
and
was
not
onely
not
a
meanes
to
remedie
it
:
but
also
was
the
chiefe
worker
of
Adultery
betweene
them
to
be
committed
.
And
my
Sonne
made
him
an
obligation
,
wherein
he
bound
himselfe
,
if
he
brought
him
that
Romaine
Ladie
,
hee
would
giue
him
(
after
my
death
)
the
house
and
Heritages
,
which
I
haue
in
the
gate
Salaria
,
and
yet
heerewith
not
contented
,
but
he
and
my
Sonne
together
,
robbed
me
of
much
money
.
For
loue
is
costly
to
him
that
maintaineth
it
,
and
alwayes
the
loues
of
the
Children
,
are
chargeable
to
the
Fathers
.
Iudge
you
now
therefore
,
Noble
Prince
,
this
so
haynous
and
slaunderous
cause
:
For
it
is
too
much
presumption
of
the
subiect
to
reuenge
any
iniurie
,
knowing
that
the
Lorde
himselfe
will
reuenge
all
wrongs
.
When
the
Emperour
Seuerus
had
vnderstood
this
so
heynous
a
case
:
as
one
that
was
both
in
name
and
deede
seuere
,
commaunded
good
inquisition
of
the
matter
to
be
had
:
and
that
before
his
presence
they
should
cause
to
appeare
,
the
Father
,
the
Sonne
,
and
the
Maister
,
to
the
ende
eache
one
should
alledge
for
his
own
right
:
For
in
Rome
none
could
bee
condemned
for
any
offence
,
vnlesse
the
plaintife
had
first
declared
the
fault
before
his
presence
,
and
that
the
accused
should
haue
no
time
to
make
his
excuse
.
The
truth
and
certaintie
(
vpon
due
examination
then
knowne
,
)
and
the
Offenders
confessing
the
offences
,
the
Emperor
Seuerus
gaue
iudgment
thus
.
I
commaund
that
this
Maister
be
cast
For
it
is
but
meete
that
Beastes
deuoure
him
,
which
teacheth
others
to
liue
like
beasts
:
Also
I
do
command
,
that
the
Sonne
be
vtterly
disinherited
of
all
the
goods
of
his
Father
,
and
banished
the
Countrey
,
into
the
Isles
of
Baleares
and
Maiorques
.
For
the
Childe
which
from
his
youth
is
vicious
,
ought
iustly
to
be
banished
the
Countrey
,
and
be
disinherited
of
his
Fathers
goods
.
This
therefore
(
of
the
Maister
,
and
the
Sonne
,
)
was
done
by
the
complainte
of
Apuleius
Rufynus
.
O
how
vnconstant
fortune
is
,
and
how
oft
,
not
thinking
of
it
,
the
thred
of
life
doth
breake
.
I
say
it
,
because
if
this
Master
had
not
beene
couetous
,
the
Father
had
not
been
depriued
I
doe
not
speake
this
without
a
cause
,
to
declare
by
writing
that
which
the
euill
doe
in
the
World
:
for
wisemen
ought
more
to
feare
the
infamy
of
the
little
pen
,
then
the
slander
of
the
babling
tongue
.
For
in
the
end
,
the
wicked
tongue
cannot
defame
but
the
liuing
:
but
the
little
penne
doth
defame
them
that
are
,
that
were
,
and
that
shall
be
.
To
conclude
this
,
my
minde
is
,
that
the
Master
should
endeuour
himselfe
that
his
Scholler
should
bee
vertuous
,
and
that
hee
doe
not
despayre
,
though
immediately
for
his
paines
hee
bee
not
rewarded
.
For
though
hee
bee
not
of
the
creature
,
let
him
bee
assured
that
hee
shall
be
of
the
Creator
.
For
God
is
so
mercifull
,
that
hee
often
times
taking
pitty
of
the
swette
of
those
that
bee
good
,
chasteneth
the
vnthankefull
,
and
taketh
vpon
him
to
require
their
seruices
.
CHAP.
XXXVIII
.
Of
the
determination
of
the
Emperour
,
when
he
committed
his
childe
to
the
Tutors
,
which
hee
had
prouided
for
his
education
.
CInna
the
Historian
in
the
first
booke
of
the
times
of
Comodus
declareth
that
Marcus
Aurelius
the
Emperour
chose
foureteene
Masters
learned
and
wise
men
,
to
teach
his
son
Comodus
,
of
the
which
he
refused
fiue
,
not
for
that
they
were
not
wise
,
but
for
that
they
were
not
honest
.
And
so
hee
kept
these
nine
onely
which
were
both
learned
in
the
Sciences
,
and
also
expert
in
bringing
vp
the
children
of
the
Senators
,
though
indeed
they
were
very
vnluckie
in
the
bringing
vp
of
the
Prince
Comodus
:
for
this
cursed
Prince
had
nine
Masters
which
instructed
him
,
but
hee
had
aboue
nine
thousand
vices
wich
vndid
him
.
The
Emperour
Marcus
Aurelius
made
fiue
books
of
declamations
,
and
in
the
third
booke
the
6.
Chapter
vnder
the
title
Adsapientes
Pedagogos
,
hee
brought
in
these
nine
Masters
,
and
perswaded
them
greatly
that
they
should
bee
diligent
and
attentiue
to
teach
his
sonne
Comodus
.
And
in
this
matter
hee
spake
vnto
them
many
and
graue
sentences
,
the
words
whereof
do
follow
.
The
matter
is
manifest
in
Rome
,
For
Princes
in
doubtfull
matters
ought
not
onely
to
demaund
counsell
of
all
the
good
that
be
aliue
:
but
also
to
take
paine
to
talke
with
those
which
are
dead
.
That
is
,
to
reade
the
deedes
of
the
good
in
their
writings
:
You
were
foureteene
masters
chosen
,
whereof
I
haue
put
out
fiue
:
so
that
presently
you
are
but
nine
,
&
if
indeede
you
bee
Wise
men
,
you
shall
not
bee
offended
with
that
I
haue
done
:
for
the
griefe
of
euill
things
proceedeth
of
wisdome
,
but
the
admiration
of
good
things
commeth
of
small
experience
.
I
doe
not
deny
,
but
the
wise
men
doe
feele
in
them
passions
as
men
:
but
in
the
end
,
there
is
no
arte
nor
science
that
doth
excuse
vs
from
the
miseries
of
men
.
But
that
whereat
I
maruell
is
,
how
it
is
possible
that
a
wise
man
should
maruell
at
any
thing
in
this
world
:
For
if
the
wise
man
should
be
astonied
at
euery
thing
of
the
world
,
it
appeareth
that
there
is
little
constancy
or
vertue
in
him
at
all
.
Returning
therefore
to
our
particular
talke
,
I
haue
taken
you
to
bee
masters
of
my
sonne
,
and
you
see
,
of
many
I
chose
a
few
,
to
the
end
that
with
few
my
sonne
should
be
taught
:
For
as
it
is
the
Fathers
duty
to
search
out
good
masters
;
so
it
is
the
masters
duty
to
be
diligent
about
his
Scholler
.
The
Nurse
of
my
sonne
Comodus
gaue
him
sucke
two
yeares
with
her
teates
,
at
the
gate
of
Hostia
,
and
his
mother
Faustine
other
two
yeares
brought
him
vp
wantonly
in
Capua
.
Howbeit
this
was
a
sufficient
excuse
,
I
would
as
a
pittiful
father
(
if
I
could
)
giue
him
correction
at
the
least
this
twenty
yeares
:
For
I
sweare
by
the
immortall
gods
,
that
to
a
Prince
that
shall
bee
an
enheritor
,
one
yeeres
punishment
is
more
worth
then
twentie
yeares
of
vaine
pleasure
.
Since
the
Nurses
which
giueth
the
Children
sucke
knoweth
little
:
and
since
the
Mothers
that
bare
them
,
doe
loue
them
much
,
and
since
the
childe
peraduenture
(
as
yet
)
is
but
of
a
weake
vnderstanding
,
they
are
occupyed
about
the
thinges
that
are
present
:
considering
that
chastisement
is
much
more
better
for
him
,
then
pleasure
.
But
the
wise
man
which
hath
vnderstanding
ought
to
thinke
of
that
,
that
Of
greater
reason
I
should
remember
that
day
wherein
I
put
him
to
be
taught
:
then
the
day
which
I
saw
him
to
be
borne
.
For
the
Gods
gaue
him
mee
,
as
I
gaue
him
to
you
mortall
,
since
hee
is
a
man
:
but
you
shall
restore
him
againe
vnto
me
;
and
I
likewise
him
to
the
Gods
,
as
immortall
,
if
hee
be
wise
.
What
will
you
I
say
more
vnto
you
,
but
if
you
regarde
that
any
thing
at
all
which
I
say
,
you
will
regarde
much
more
this
,
which
I
will
say
.
When
the
Gods
determined
that
I
should
haue
a
childe
of
my
wife
,
and
that
my
woful
destenies
deserued
,
that
I
shold
haue
such
a
childe
,
truely
the
Gods
made
me
a
man
in
the
spirite
:
and
I
begote
him
a
beast
,
among
the
beasts
in
the
flesh
.
But
if
you
will
,
you
may
make
him
a
God
among
the
Gods
,
by
science
.
For
Princes
winne
infamie
,
for
being
fierce
and
selfe
willed
:
but
they
get
good
renowne
,
for
beeing
wise
and
pacient
.
I
would
you
should
applie
this
businesse
well
,
and
therefore
it
is
necessarie
that
you
examine
him
oft
.
For
it
is
a
generall
rule
,
that
the
pretious
iewell
is
little
regarded
,
when
hee
which
hath
it
knoweth
not
the
value
thereof
.
I
require
,
that
you
answere
mee
in
this
one
thing
.
What
did
I
giue
vnto
my
sonne
Comodus
,
when
the
Gods
gaue
him
mee
,
but
fraile
and
mortall
flesh
?
by
the
corruption
,
whereof
his
life
shall
end
:
but
you
shall
giue
him
high
doctrine
,
whereby
hee
shall
alwayes
deserue
perpetuall
memory
:
For
the
good
renowne
is
not
gotten
by
that
the
weake
flesh
doth
,
but
by
that
the
high
vnderstanding
imagineth
,
and
by
that
the
curious
hart
executeth
.
O
if
this
tender
age
knew
what
I
gaue
to
his
weake
flesh
,
and
if
Certainely
,
the
naturall
Fathers
of
children
,
are
but
their
owne
open
enemies
,
and
cruell
stepfathers
;
since
we
giue
them
such
dull
vnderstanding
,
so
weake
a
memory
,
a
will
so
froward
,
life
so
short
,
flesh
so
frayle
,
honour
so
costly
,
health
so
vncertain
,
riches
so
troublesome
,
prosperitie
so
scarce
,
and
death
so
fearefull
.
Finally
,
wee
giue
them
a
Nature
subiect
to
infinite
alterations
,
and
great
misfortunes
.
Reason
would
not
you
should
little
regarde
that
which
I
commit
vnto
your
iudgement
,
that
is
to
say
,
that
you
haue
the
charge
of
Comodus
my
sonne
:
For
the
thing
that
Princes
ought
chiefly
to
foresee
,
is
to
whome
they
ought
to
recommend
the
gouernement
of
their
children
.
To
bee
a
Master
and
Tutour
of
a
Prince
in
the
earth
,
is
to
haue
an
office
of
the
Gods
which
are
in
heauen
:
because
hee
gouerneth
him
that
ought
to
gouerne
vs
:
he
teacheth
him
that
ought
to
teach
vs
,
hee
chastneth
him
that
ought
to
chasten
vs
.
Finally
,
hee
commaundeth
one
,
that
ought
to
command
all
.
What
will
you
that
I
say
more
vnto
you
.
Truely
,
hee
that
hath
I
will
tell
you
furthermore
,
to
the
end
you
shall
esteeme
it
more
,
that
when
I
doe
giue
you
my
sonne
to
teach
,
I
giue
you
more
then
if
I
gaue
you
all
the
riches
of
the
Realme
.
For
in
him
that
hath
the
reformation
of
the
Childes
life
,
dependeth
the
fame
of
the
Father
after
that
hee
is
dead
.
So
that
the
Father
hath
no
greater
renowme
,
then
to
see
his
Childe
leade
an
honest
life
.
I
pray
the
gods
that
they
may
bee
so
mercifull
,
and
the
fatal
destinies
so
fortunate
,
that
if
till
this
time
you
haue
watched
to
teach
the
children
of
others
,
that
from
hence
forward
you
watch
to
teach
this
my
sonne
Comodus
,
which
I
trust
shall
be
to
the
comfort
of
all
.
For
the
thing
which
is
vniuersally
good
to
all
,
ought
for
to
bee
preferred
before
that
which
tendeth
but
to
the
profite
and
commodity
of
some
.
You
see
my
friends
,
that
there
is
a
greate
difference
to
teach
the
children
of
Princes
,
and
to
teach
the
children
of
the
people
,
and
the
cause
hereof
is
,
the
greatest
part
of
those
come
to
schooles
&
vniuersities
to
learne
to
speake
,
but
I
do
not
giue
For
all
the
glory
of
the
Princes
is
,
that
in
the
workes
which
he
doth
,
he
be
vpright
,
and
in
the
words
that
hee
speaketh
he
be
very
discreet
.
After
that
the
children
haue
spent
many
yeares
in
Schooles
,
after
their
fathers
haue
spent
much
money
vpon
them
if
perchance
the
child
can
dispute
in
Greeke
or
Latine
any
thing
at
all
,
though
hee
bee
light
and
vicious
,
the
Father
thinketh
his
goods
well
imployed
:
for
in
Rome
,
now
a
dayes
they
esteeme
an
Orator
more
,
which
can
nought
but
babble
,
then
a
Philosopher
which
is
vertuous
.
O
wofull
men
,
that
now
liue
in
Rome
,
and
much
more
wofull
shall
those
be
,
which
hereafter
shall
succeede
:
for
Rome
is
no
more
that
Rome
,
which
it
was
wont
to
be
,
that
is
to
say
,
that
the
Fathers
in
olde
time
sent
their
children
to
Schooles
and
studies
to
learne
them
to
bee
silent
:
and
now
they
send
them
to
learne
to
speake
too
much
.
They
learned
them
then
to
bee
sage
and
temperate
:
and
now
they
learne
them
to
bee
dissolute
.
And
the
worst
of
all
is
,
that
the
Schooles
where
the
sage
and
patient
were
wont
to
be
,
and
from
whence
issued
the
good
and
vertuous
workes
,
are
now
ful
of
babling
Orators
,
and
none
issue
out
from
thence
at
this
present
,
but
the
euill
and
vitious
.
So
that
if
the
sacred
Romane
lawes
are
exalted
once
in
a
weeke
with
their
tongs
:
they
are
broken
ten
times
in
the
day
,
in
their
works
.
What
will
you
I
say
more
,
since
I
cannot
tell
you
any
thing
(
without
hurting
my
mother
Rome
)
but
that
at
this
present
all
the
pleasures
of
vaine
men
,
is
to
see
their
children
ouercome
others
by
disputing
:
but
I
let
you
vnderstand
that
all
my
glory
shall
bee
,
when
my
sonne
shall
surmount
others
,
not
in
words
,
but
in
Therefore
hee
that
hath
such
a
charge
,
by
reason
ought
not
to
sleep
:
for
as
the
wise
men
say
,
To
great
trust
is
required
much
diligence
.
I
will
say
no
more
,
but
that
I
would
my
sonne
Comodus
should
be
so
wel
taught
,
that
he
should
haue
the
feare
of
God
,
&
the
science
of
Philosophers
,
the
vertues
of
the
ancient
Romanes
,
the
approued
counsell
of
the
aged
,
the
courage
of
the
Romane
youth
,
the
constancy
of
you
,
which
are
his
Masters
.
Finally
,
I
would
,
that
of
all
the
good
,
he
should
take
the
good
,
as
of
me
hee
ought
to
take
the
heritage
&
succession
of
the
Empire
;
For
hee
is
the
true
prince
,
and
worthy
of
the
Empire
,
that
with
his
eyes
doth
behold
the
great
Signiories
he
ought
to
inherite
,
and
doth
employ
his
heart
how
to
gouerne
it
,
whereby
hee
shall
liue
to
the
great
profite
of
the
Common
wealth
.
And
I
protest
to
the
immortall
Gods
,
with
whom
I
hope
to
goe
,
and
to
the
goodnesse
of
my
predecessors
whose
faith
I
am
bound
to
keepe
.
I
protest
to
the
Romane
lawes
,
the
which
I
did
sweare
to
obserue
in
the
conquest
of
Asia
,
wherein
I
am
bound
my selfe
to
continue
,
and
to
the
friendshippe
of
the
Rhodians
,
the
which
I
haue
offered
my selfe
for
to
keepe
,
to
the
enmitie
of
the
Affricanes
,
the
which
not
for
me
,
but
for
the
oath
of
my
predecessors
,
I
bound
my selfe
to
maintaine
.
And
I
protest
vnto
the
vessell
of
the
high
Capitoll
,
where
my
bones
ought
to
bee
burnt
,
that
Rome
doe
not
complaine
of
mee
,
beeing
aliue
,
nor
that
If
perchance
the
prince
Comodus
my
sonne
(
by
his
wicked
life
)
should
bee
occasion
of
the
losse
or
hinderance
of
the
Common-Wealth
.
And
though
you
which
are
his
Masters
vndoe
it
,
for
not
giuing
him
due
punishment
,
and
hee
thorow
his
wicked
gouernement
destroy
it
,
yet
I
discharge
my selfe
by
all
these
protestations
that
I
haue
made
,
which
shall
bee
witnesses
of
my
will
.
For
the
Father
is
bound
no
more
towardes
his
Childe
,
but
to
banish
him
from
his
pleasures
,
and
to
giue
him
vertuous
Masters
.
And
if
hee
bee
good
,
hee
shall
bee
the
glory
of
the
Father
,
the
honour
of
himselfe
,
the
wealth
of
you
,
and
the
profite
and
commodity
of
the
whole
Common
wealth
.
CHAP.
XXXIX
.
The
Tutors
of
Princes
and
Noble
mens
children
ought
to
be
very
circumspect
that
their
Schollers
doe
not
accustome
themselues
in
vices
whiles
they
are
young
,
and
specially
they
must
keepe
them
from
foure
vices
,
THe
good
and
expert
Surgeons
vnto
great
daungerous
wounds
,
doe
not
onely
apply
medicins
and
ointments
which
do
resolue
and
stoppe
:
but
also
minister
other
good
playsters
for
to
restraine
and
heale
them
.
And
verily
they
shew
themselues
in
the
one
no
lesse
sage
,
then
in
the
other
expert
:
for
as
great
diligence
ought
to
bee
had
to
preserue
the
weake
flesh
,
&
to
purge
the
rotten
wound
,
to
the
end
it
may
be
healed
:
so
likewise
the
wise
Trauellers
learne
diligently
the
way
before
they
take
vpon
them
any
iourney
;
that
is
to
say
,
if
there
bee
any
dangers
in
the
way
,
eyther
of
robbing
or
slaying
,
wherein
there
is
any
by-path
that
goeth
out
of
the
high-way
.
Truly
,
hee
that
in
this
point
is
circumspect
,
is
worthy
to
bee
counted
a
Sage
man
:
for
according
to
the
multitude
of
the
perilles
of
the
world
,
none
can
be
assured
,
vnlesse
hee
know
first
where
the
daunger
is
,
wherein
hee
may
fall
.
To
shew
therfore
that
which
by
these
parables
I
meane
,
I
say
,
that
the
Tutours
and
Master
of
Princes
and
great
Lordes
,
ought
not
to
bee
contented
onely
to
know
what
science
,
what
doctrine
,
and
what
vertue
they
ought
to
shew
,
and
teach
their
Schollers
:
but
also
with
greater
care
and
diligence
they
ought
to
know
from
what
euilles
or
wicked
customes
they
ought
to
withdraw
them
:
For
when
the
trees
are
Those
which
take
vpon
them
to
gouerne
Moyles
of
great
price
and
value
,
and
those
that
tame
&
breake
horses
of
a
good
race
,
take
great
paines
that
such
beasts
be
light
,
that
they
leape
well
,
and
be
well
made
to
the
spurre
and
bridle
:
but
they
take
much
more
paines
that
they
be
gentle
,
familiar
and
faithfull
;
and
aboue
all
,
that
they
haue
no
euill
qualities
.
Then
sith
it
is
so
,
Masters
ought
diligently
to
watch
(
if
they
bee
good
)
that
in
young
Princes
there
be
no
apparance
of
any
notable
vices
:
for
the
vertues
which
the
young
doe
learn
,
doth
not
them
so
much
profite
,
as
one
onely
vice
doth
them
hurt
,
if
they
doe
thereunto
consent
,
knowing
that
thereby
they
may
bee
hereafter
blamed
or
despised
:
For
if
any
man
knew
a
beast
that
is
wilde
and
stubborne
,
and
not
gentle
,
and
will
buye
him
at
a
great
price
:
such
a
one
hath
his
head
more
full
of
follies
then
of
wisedome
.
Albeit
that
Masters
ought
to
withdraw
their
Schollers
from
many
euill
customes
,
amongst
all
there
are
foure
principals
,
in
any
of
the
which
,
if
the
Prince
bee
defamed
,
the
master
which
hath
taught
him
should
deserue
great
punishment
:
For
according
to
the
humane
Lawes
and
Customes
,
all
the
damage
and
harme
,
that
the
beasts
doe
to
the
vineyarde
the
keeper
that
hath
charge
thereof
,
shall
(
as
he
is
bound
)
recompence
.
First
,
the
Master
ought
to
reform
in
such
sort
the
tongus
of
their
schollers
,
that
neyther
in
sport
nor
in
earnest
,
they
permit
them
to
tell
lyes
:
for
the
greatest
fault
that
is
in
a
good
and
vertuous
man
,
is
to
bee
briefe
in
the
truth
,
and
the
greatest
villany
,
that
is
in
a
vicious
man
,
is
to
bee
long
in
lyes
.
Merula
in
that
5.
booke
of
Caesars
Vlpius
Traianus
made
,
was
against
the
Romanes
,
and
with
no
small
victory
ouercame
the
Emperour
Domitian
in
a
battell
which
they
fought
together
:
for
as
Nafica
sayde
,
the
pleasures
that
Rome
had
to
see
many
victories
were
not
so
great
:
as
the
displeasure
was
which
she
tooke
,
to
see
her selfe
once
ouercome
.
The
good
Vlpius
Traianus
gaue
battell
to
king
Cebalus
,
wherein
Cebalus
was
not
onely
ouercome
,
but
also
taken
,
and
afterwardes
brought
before
the
Emperor
Traianus
,
which
sayde
vnto
him
these
words
.
Speake
Cebalus
,
Why
diddest
thou
rebell
against
the
Romaines
,
since
thou
knowest
that
the
Romanes
are
inuincible
:
King
Cebalus
answered
him
,
If
the
Romans
could
not
bee
ouercome
,
how
then
did
I
ouercome
the
Emperour
Domitian
?
Traian
the
Emperour
sayde
vnto
him
againe
:
Thou
art
greatly
deceyued
(
King
Cebalus
)
to
thinke
that
when
thou
ouercamest
the
Emperor
,
thou
hadst
ouercome
the
Romanes
:
For
when
that
Romulus
founded
Rome
,
the
Gods
ordained
,
that
though
their
Emperour
dyed
in
any
battell
,
yet
notwithstanding
it
is
not
to
bee
thought
,
that
the
Empire
is
ouercome
.
The
Historiographers
made
a
great
matter
of
the
words
that
this
Vlpius
Traianus
spake
:
for
therin
he
shewed
,
that
the
Rom:
Empire
was
invincible
.
After
that
this
King
Cebalus
was
dead
,
and
that
(
for
his
deserts
)
hee
was
depriued
:
as
the
Emperour
Traian
was
a
mercifull
Prince
,
so
hee
prouided
that
a
little
child
that
Cebalus
had
,
should
bee
brought
vp
in
his
Palace
,
with
intention
,
that
if
the
Child
became
good
,
they
would
giue
him
the
Realme
which
his
Father
,
(
through
treason
)
had
lost
.
For
in
Rome
there
was
an
auncient
Law
,
that
all
which
the
Father
lost
,
by
reason
the
sonne
should
recouer
by
his
faithfull
acts
It
chaunced
that
the
good
Traian
taking
his
pleasure
in
the
garden
of
Vulcan
,
saw
the
sonne
of
King
Cebalus
and
many
other
young
children
of
Rome
,
stealing
fruit
foorth
of
an
Orchard
;
and
it
is
no
wonder
,
for
the
Locustes
did
not
so
much
harme
to
the
corne
,
as
the
children
do
to
the
fruites
,
when
they
enter
into
the
Orchards
.
When
the
Emperour
afterwardes
demaunded
him
from
whence
hee
came
?
hee
answered
,
from
his
study
hearing
Rethorike
,
but
indeed
hee
came
from
stealing
of
fruit
.
The
Emperour
Traian
was
so
angry
and
displeased
that
the
child
was
a
lyer
,
that
he
commanded
he
should
vtterly
be
depriued
and
made
voide
of
all
hope
,
to
recouer
the
Realme
of
his
Father
.
The
Emperour
Traian
was
greatly
importuned
,
as
wel
of
strange
Ambassadours
,
as
of
his
owne
countrimen
that
he
would
change
that
cruell
sentence
,
For
Princes
in
a
fury
doe
commaund
that
,
which
when
they
are
patient
they
doe
vndo
.
The
This
was
it
that
Vlpius
Traian
spake
vnto
the
sonne
of
King
Cebalus
.
Marcus
Aurelius
the
17.
Emperour
of
Rome
had
two
sonnes
,
as
before
we
haue
rehearsed
,
the
eldest
of
the
which
was
called
Comodus
,
and
his
father
procured
greatly
to
dishen
herite
him
of
the
Empire
:
for
hee
would
that
the
second
sonne
named
Verissimus
should
haue
enherited
it
:
and
hee
did
not
onely
determine
it
,
but
also
spake
it
oft
times
openly
:
For
that
thing
is
with
great
difficulty
dissembled
,
that
excessiuely
is
beloued
.
By
chance
an
olde
Senator
,
and
friend
of
Marcus
Aurelius
the
Emperour
one
day
,
both
going
out
of
the
Senate
house
,
sayde
vnto
him
:
I
maruell
at
thee
,
most
Excellent
Prince
Why
thou
doest
dishenherite
thy
sonne
which
is
eldest
,
to
make
thine
Heyre
the
youngest
,
knowing
that
they
are
both
thy
sonnes
,
and
that
the
gods
haue
giuen
thee
no
other
but
them
:
For
the
good
Fathers
are
bound
to
chasten
their
children
but
they
haue
not
licence
to
dishenherite
them
.
The
Emperour
Marcus
Aurelius
answered
him
,
If
thou
wert
a
Greeke
Philosopher
,
as
thou
art
a
Romane
Citizen
,
and
if
thou
knowest
the
fathers
loue
towards
the
child
,
thou
wouldest
not
take
pitty
on
my
sonne
which
vndoeth
the
Empire
:
but
thou
shouldest
haue
compassion
on
me
his
Father
,
which
doth
dishenherite
him
:
For
the
child
scarcely
knoweth
what
hee
looseth
,
but
I
that
am
his
Father
doe
bewayle
the
dammage
which
I
doe
vnto
him
.
For
in
the
end
,
there
is
not
in
the
world
so
cruell
a
Father
,
but
if
his
sonne
should
bee
hurt
with
the
pomell
of
the
sword
in
the
hand
,
the
Father
would
feele
(
incontinently
)
the
dent
of
his
blade
at
his
heart
.
In
this
case
I
sweare
vnto
thee
by
the
immortall
Gods
,
that
I
do
that
which
I
would
not
doe
:
and
I
take
that
from
him
which
I
would
not
take
,
For
Anthonius
my
Lord
,
and
Father
in
law
,
gaue
mee
the
Empire
for
no
other
cause
,
but
because
hee
neuer
found
in
mee
any
lye
:
and
for
this
occasion
I
doe
depriue
my
sonne
from
it
,
for
that
I
neuer
found
in
him
any
truth
.
For
it
is
not
meete
that
the
Empire
beeing
giuen
vnto
me
for
that
I
was
true
:
should
bee
left
in
heritage
to
him
that
is
a
lyer
:
For
in
the
ende
it
is
better
that
the
sonne
doe
loose
the
heritage
,
then
the
father
should
loose
his
renowne
.
By
these
two
examples
,
those
Secondarily
,
the
Tutours
and
Masters
ought
to
keepe
their
Disciples
,
that
they
bee
no
gamesters
,
&
that
they
doe
not
accustome
themselues
in
their
youth
to
bee
vnthrifts
:
for
it
is
a
great
token
of
the
decay
of
the
Empire
,
when
the
Prince
in
his
youth
is
affectionated
to
play
.
Experience
sheweth
vs
,
that
to
play
is
a
vice
,
as
Seneca
saieth
,
which
hath
the
property
of
a
raging
dogge
:
with
whom
if
a
man
bee
once
bitten
,
(
vnlesse
hee
hath
present
remedie
)
forthwith
he
runneth
mad
,
and
the
disease
also
continueth
with
him
vncurable
vntill
the
houre
of
his
death
:
Players
not
without
a
cause
are
compared
to
madde
dogges
:
for
al
those
that
vse
it
,
hurt
their
conscience
,
loose
their
honour
,
and
consume
their
substance
.
It
chaunceth
oft
that
in
that
wherein
Masters
should
bee
most
circumspect
,
they
for
the
most
part
,
are
most
negligent
:
that
is
to
say
,
that
vnder
the
colour
of
some
honest
recreation
,
they
agree
to
their
Schollers
to
vse
some
pastime
,
which
if
therein
bee
contained
no
commendable
exercise
,
the
children
ought
not
to
vse
it
,
nor
yet
the
tutors
to
suffer
it
:
for
vice
is
of
such
a
propertie
,
that
if
a
childe
in
his
youth
dare
play
a
point
,
it
is
to
bee
feared
when
he
commeth
to
yeares
,
hee
will
play
his
coate
.
Waying
the
matter
more
deeply
,
and
aggrauating
this
vice
,
I
say
further
,
and
affirme
,
that
when
the
children
of
Princes
and
great
Lords
play
,
a
man
ought
not
to
make
account
of
that
which
they
may
winne
or
loose
:
for
that
of
all
miseries
were
most
miserie
,
if
therefore
my
penne
should
forbidde
them
play
.
For
play
ought
not
to
be
forbidden
to
young
children
,
for
the
money
that
they
lose
;
but
for
the
vices
which
they
winne
thereby
,
and
for
the
corrupt
manners
which
therein
they
doe
learne
.
Octauian
,
who
was
the
second
Emperour
of
Rome
,
and
one
of
the
fortunatest
Emperours
that
euer
was
,
among
all
his
vertues
was
noted
of
one
thing
onely
,
which
is
,
that
from
his
youth
he
was
much
giuen
to
play
at
tennis
.
Of
the
which
vice
hee
was
not
onely
admonished
secretly
,
but
also
was
forbidden
it
openly
.
For
as
Cicero
sayeth
in
his
booke
of
Lawes
,
when
the
Emperour
was
noted
of
any
open
vice
,
they
might
boldly
reproue
him
in
the
open
Senate
.
When
Octauian
was
for
this
vice
reproued
by
the
Senate
,
they
sayde
hee
spake
these
wordes
:
You
haue
reason
(
O
Fathers
conscript
)
in
taking
from
me
my
pastime
:
for
it
is
These
wordes
were
notable
,
&
worthy
of
such
a
rare
and
excellent
Prince
.
For
in
the
end
,
considering
their
delicate
and
wanton
bringing
vp
,
together
with
the
liberty
that
they
haue
:
Wee
ought
to
thanke
and
commend
them
for
the
good
workes
which
they
doe
,
and
most
of
all
to
reioyce
for
the
vices
which
they
want
.
To
our
matter
therefore
,
amongst
the
other
wicked
vices
that
children
gette
in
their
youth
,
when
they
are
players
:
This
is
one
:
that
they
learne
to
bee
theeues
and
lyers
:
For
the
money
that
they
playe
,
to
demaund
it
their
Fathers
they
are
afrayde
and
ashamed
:
and
of
theyr
owne
proper
goods
,
as
yet
they
haue
none
in
their
hands
.
Wherefore
a
man
may
easily
conclude
,
tha●
if
children
play
,
of
necessitie
they
must
steale
.
The
sixe
and
thirtieth
Emperor
of
Rome
,
was
Claudius
Luganus
,
a
man
very
temperate
in
eating
,
moderate
in
apparrell
,
vpright
in
iustice
,
and
very
fortunate
in
chiualry
:
for
he
did
not
onely
repulse
the
Gothes
from
Illyria
,
but
also
vanquished
in
a
batrell
the
Germaines
,
wherin
were
slaine
aboue
a
hundred
thousand
.
This
battell
was
neere
vnto
the
Lake
Verucus
,
in
a
place
called
Luganus
,
and
for
a
memory
of
that
great
battell
and
victory
,
they
called
him
Claudius
Luganus
.
For
it
was
a
custome
among
the
Romaines
,
that
according
to
the
good
or
euill
workes
that
Princes
did
,
so
they
were
iudged
,
and
know
by
such
surnames
,
whether
it
were
good
or
euill
.
This
Emperour
had
but
one
onely
sonne
,
which
was
a
prince
of
comely
personage
,
and
liuely
of
vnderstanding
:
but
aboue
all
things
giuen
to
play
;
so
that
these
good
gifts
which
nature
gaue
him
to
work
in
vertue
,
he
misused
alwayes
in
play
.
And
amongst
young
men
he
desired
rather
to
haunt
vice
,
then
among
the
Philosophers
to
learne
vertue
.
And
hereat
a
man
ought
not
to
maruell
,
for
all
men
of
great
courage
(
vnlesse
they
be
compelled
to
do
vertuous
acts
)
doe
exercise
of
themselues
many
detestable
vices
.
It
chaunced
when
this
young
prince
had
no
more
to
play
nor
gage
,
he
robbed
out
of
his
Fathers
chamber
a
rich
Iewell
of
golde
,
whereof
also
his
Master
was
priuie
.
And
when
the
knowledge
thereof
came
to
the
Emperours
eates
,
hee
immediately
dishenherited
his
sonne
of
the
Empire
,
and
caused
the
head
of
the
Master
Merula
in
the
tenth
booke
of
Caesars
(
whereas
at
large
hee
mentioneth
this
matter
)
sayeth
,
that
the
Romaines
esteemed
more
the
banishment
of
those
players
from
Rome
,
then
to
haue
drouen
out
the
Gothes
from
Illyria
,
and
to
say
the
trueth
,
they
had
reason
:
For
a
prince
deserueth
a
greater
growne
of
glory
to
banish
the
vitious
from
his
palace
,
then
hee
doeth
for
chasing
the
enemies
out
of
his
dominion
.
CHAP.
XL.
¶
Of
two
other
vices
,
perillous
in
Youth
,
which
the
Maisters
ought
to
keepe
them
from
:
and
that
is
to
bee
shamelesse
in
countenance
,
and
addicted
to
wickednesse
,
and
the
lusts
of
the
Flesh
.
THirdlie
;
Tutours
ought
to
trauel
,
that
that
the
Children
which
they
haue
in
charge
,
be
not
light
&
worldly
:
nor
that
they
do
consent
that
they
be
bolde
or
shamelesse
.
And
I
say
,
that
they
doe
not
suffer
them
to
be
light
or
vnconstant
:
For
of
young
men
vnconstant
and
light
,
commeth
oftentimes
an
olde
man
,
fonde
,
and
vnthriftie
.
I
say
,
that
they
doe
not
suffer
them
to
be
too
rashe
:
For
of
too
hardie
young
men
,
commeth
rebellious
and
seditious
persons
.
I
say
that
they
doe
not
consent
they
bee
shameles
:
For
,
of
the
vnshamefastnes
,
commeth
slaunderous
persons
.
Princes
and
great
Lords
ought
to
haue
much
care
and
circumspection
,
that
their
Children
bee
brought
vp
in
shamefastnes
with
honestie
.
For
,
the
In
the
time
of
the
reigne
of
the
Emperour
Helyus
Pertinax
,
(
the
nineteenth
Emperour
of
Rome
)
two
Consulls
gouerned
the
Common-wealth
:
the
one
was
named
Verut
,
and
the
other
Mamillus
.
One
day
they
came
vnto
the
Emperour
,
and
were
humble
suiters
to
his
Highnesse
:
beseeching
him
,
that
it
would
please
him
to
accept
,
and
receyue
their
two
children
into
his
seruice
,
the
eldest
of
the
which
passed
not
as
yet
twelue
yeares
of
age
:
the
which
request
,
after
the
Emperour
had
graunted
,
the
Fathers
were
not
negligent
to
bring
them
vnto
him
;
and
beeing
come
before
his
presence
,
eache
of
them
made
an
oration
,
the
one
in
Latine
,
and
the
other
in
Greeke
.
Wherewith
the
Emperour
was
greatly
pleased
,
and
all
the
residue
amazed
:
For
at
that
time
none
serued
the
Romaine
Princes
,
but
hee
that
was
very
apte
to
Chiualrie
,
or
very
toward
in
Sciences
.
As
these
two
Children
in
the
presence
of
the
Emperour
made
their
orations
,
the
one
of
them
behelde
the
Emperour
in
such
sorte
,
that
his
eyes
neuer
went
off
him
,
neither
once
mouing
his
head
,
to
looke
downe
to
the
earth
:
and
the
other
contrarie
,
behelde
the
earth
alwayes
,
and
neuer
lift
vp
his
head
during
his
oration
.
Wherewith
the
Emperour
(
beeing
a
graue
man
)
was
so
highly
pleased
with
the
demeanours
of
this
Childe
,
that
hee
did
not
onely
admit
him
for
to
serue
him
at
his
Table
,
but
also
hee
suffered
him
to
enter
into
his
Chamber
;
and
this
was
a
preferment
of
great
estimation
:
For
Princes
did
not
And
concerning
the
other
childe
,
which
was
his
companion
,
the
Emperour
returned
againe
to
his
father
,
saying
:
That
when
hereafter
hee
should
bee
more
shamefaste
,
hee
would
receyue
him
into
his
seruice
.
And
certainely
,
the
Emperour
had
great
reason
:
for
good
&
graue
Princes
ought
not
to
be
serued
with
light
&
shamelesse
children
.
I
would
now
demaund
Fathers
which
loue
their
children
very
well
,
and
would
they
should
bee
worthy
:
what
it
auayleth
their
children
to
be
faire
of
countenance
,
wel
disposed
of
body
,
liuely
of
spirit
,
white
of
skinne
,
to
haue
yellow
hayres
,
to
bee
eloquent
in
speech
,
profound
in
science
:
if
with
all
these
graces
that
nature
giueth
them
,
they
bee
too
bolde
in
that
they
doe
,
and
shameles
in
that
they
say
:
The
Author
hereof
is
Patritius
Senensis
,
in
the
first
booke
De
Rege
et
regno
.
One
of
the
most
fortunate
princes
was
the
great
Theodosius
,
the
which
amongst
all
other
vertues
,
had
one
most
singular
,
the
which
was
,
that
This
good
Emperour
spake
as
a
man
of
experience
,
and
very
sage
:
for
if
the
Councellers
and
familiars
of
Princes
bee
euill
taught
and
vnpatient
,
they
offend
many
:
and
if
they
bee
lyers
,
they
deceyue
al
,
and
if
they
be
dishonest
they
slaunder
the
people
.
And
these
offences
bee
not
so
great
vnto
them
that
commit
them
,
as
they
bee
vnto
the
Prince
which
suffereth
them
.
The
Emperour
Theodose
had
in
his
palace
two
Knights
,
the
one
called
Ruffinus
,
and
the
other
Stelliconus
,
by
whose
prudence
and
wisedome
the
Common
wealth
was
ruled
and
gouerned
.
And
as
Ignatius
Baptista
sayeth
,
they
two
were
the
Tutours
and
Gouernours
of
the
children
of
Theodose
,
whose
names
were
Archadius
and
Honorius
:
for
as
Seneca
saith
,
When
good
Princes
doe
die
,
they
ought
to
bee
more
carefull
to
procure
Masters
and
Tutours
which
shall
teach
their
children
,
then
to
procure
realmes
or
kingdomes
for
to
enrich
them
.
The
two
Masters
Stelliconus
and
Ruffinus
had
in
the
palace
of
Theodose
each
of
them
a
sonne
,
the
which
were
maruellous
well
taught
,
and
very
shamefast
:
and
for
the
contrary
,
the
two
Princes
Honorius
and
Arcadius
were
euill
mannered
,
and
not
very
honest
.
And
therefore
the
good
Let
no
man
maruel
though
a
Prince
of
such
a
grauity
,
did
a
thing
of
so
small
importance
:
for
to
say
the
truth
,
the
shamefast
children
,
and
well
taught
are
but
robbers
of
the
hearts
of
other
men
.
Fourthly
,
the
Tutors
and
Masters
of
Princes
ought
to
take
good
heed
,
that
when
the
young
princes
their
Schollers
waxe
great
,
that
they
giue
not
themselues
ouer
to
the
wicked
vice
of
the
flesh
,
so
that
the
sensuality
and
euill
inclination
of
the
wanton
child
,
ought
to
bee
remoued
by
the
wisedome
of
the
chaste
Master
.
For
this
cursed
flesh
is
of
such
condition
,
that
if
once
by
wantonnes
the
wicket
be
opened
,
death
shall
sooner
approch
,
then
the
gate
shall
be
shut
againe
.
The
trees
which
budde
and
cast
leaues
before
the
time
,
our
hope
is
neuer
to
eate
of
their
fruit
in
season
.
I
meane
,
that
when
children
haunt
the
vice
of
the
flesh
,
whiles
they
be
yong
:
there
is
small
hope
of
goodnesse
to
bee
looked
for
in
them
when
they
be
olde
.
And
the
elder
we
see
them
waxe
,
the
more
wee
may
be
assured
of
their
vices
.
And
where
wee
see
that
vice
encreaseth
,
there
wee
may
affirme
that
vertue
diminisheth
.
Plato
in
his
second
booke
of
laws
ordayneth
and
commaundeth
,
that
young
men
should
not
marry
before
they
were
25.
yeares
of
age
,
and
the
The
vice
of
the
flesh
is
of
such
condition
,
that
a
man
cannot
giue
De
Clementia
to
Nero
,
where
hee
sayeth
these
words
:
If
I
knew
the
Gods
would
pardon
me
,
and
also
that
men
would
not
hate
mee
:
yet
I
ensure
thee
for
the
vilenes
therof
,
I
would
not
sinne
in
the
flesh
.
And
truly
Seneca
had
reason
,
for
Aristotle
sayeth
,
That
all
Beastes
after
the
act
of
Venerie
are
sorry
,
but
the
Cocke
alone
.
O
Gouernours
,
and
Masters
of
great
Princes
and
Lords
,
by
the
immortal
Gods
I
sweare
,
which
created
vs
,
I
coniure
you
,
and
for
that
you
owe
to
the
Nobility
I
desire
you
that
you
will
bridle
with
a
sharpe
snafle
your
charge
,
and
giue
them
not
the
reine
to
follow
vices
:
for
if
these
young
children
liue
,
they
will
haue
time
ynough
to
search
,
to
follow
,
to
attaine
,
and
also
to
cast
off
those
yokes
:
for
through
our
frailety
,
this
wicked
vice
of
the
flesh
,
in
euery
place
,
in
all
ages
,
in
euery
estate
,
and
at
all
times
(
bee
it
by
reason
,
or
not
)
is
neuer
out
of
season
.
What
shall
I
say
to
you
in
this
case
?
if
the
children
passe
the
furiousnes
of
their
youth
without
the
bridle
,
then
they
bee
voyde
of
the
loue
of
God
,
they
follow
the
trumpet
of
sensuality
,
after
the
sound
whereof
they
runne
headlong
into
the
yoake
,
and
loose
that
that
profiteth
,
to
win
that
which
hurteth
?
For
in
the
carnall
vices
he
that
hath
the
least
of
that
which
sensuality
desireth
,
hath
much
more
therof
then
reason
willeth
.
Considering
that
the
Masters
are
negligent
,
the
children
bolde
,
their
vnderstandings
blinded
,
and
seeing
that
their
appetites
do
accomplish
beastly
motions
,
I
aske
now
what
remayneth
to
the
childe
,
and
what
contentation
hath
hee
of
such
filth
and
naughtinesse
?
Truly
,
since
the
fleshly
and
vicious
man
is
ouercome
with
his
appetite
,
of
those
that
O
how
many
young
men
are
deceyued
,
thinking
that
for
to
satisfie
and
by
once
engaging
themselues
to
vices
,
that
from
that
time
forwarde
they
shall
cease
to
bee
vicious
,
the
which
thing
not
onely
doth
not
profite
them
,
but
also
is
very
hurtfull
vnto
them
:
For
fire
is
not
quenched
with
drye
wood
,
but
with
cold
water
.
But
O
God
,
what
shall
wee
doe
,
since
that
now
a
dayes
,
the
Fathers
doe
as
much
esteeme
their
children
for
being
fine
,
and
bolde
minions
among
women
,
as
if
they
were
verie
profound
in
science
,
or
hardie
in
feates
of
Armes
?
and
that
which
is
worst
,
they
oft
times
make
more
of
their
bastards
gotten
in
adulterie
,
then
of
their
legitimate
childe
conceiued
in
matrimony
.
What
shall
wee
say
then
of
mothers
?
Truely
I
am
ashamed
for
to
Finally
,
they
are
makers
of
their
bodies
,
and
vndoers
of
their
soules
.
I
speake
this
insidently
,
for
that
the
masters
would
correct
the
children
,
but
the
Fathers
and
mothers
forbid
them
.
For
it
little
auayleth
for
one
to
pricke
the
horse
with
the
spurre
,
when
hee
that
sitteth
vpon
him
holdeth
him
back
with
the
bridle
.
Therfore
to
our
matter
,
what
shall
we
do
to
remedy
this
ill
in
the
young
man
:
which
in
his
flesh
is
vicious
?
Truely
I
see
no
other
remedie
,
but
with
the
moist
earth
to
quench
the
flaming
fire
,
and
to
keepe
him
from
the
occasions
of
vice
.
For
in
the
warre
,
honour
,
by
tarrying
is
obtained
:
but
in
the
vice
of
the
flesh
,
the
victory
by
flying
is
obtayned
.
The
end
of
the
second
Booke
.
THE
THIRD
BOOKE
OF
THE
DIALL
OF
PRINCES
,
WITH
THE
FAMOVS
BOOKE
OF
MARCVS
AVRELIVS
,
WHERE
HEE
entreateth
of
the
vertues
which
Princes
ought
to
haue
,
as
Iustice
,
Peace
,
and
Magnificence
.
CHAP.
I.
How
Princes
and
great
Lordes
ought
to
trauell
to
administer
to
all
equall
iustice
.
EGidius
Frigulus
,
one
of
the
most
famous
and
renowmed
Philosophers
of
Rome
,
sayde
,
that
that
betweene
two
of
the
Zodaicall
signes
(
Leo
and
Libra
)
is
a
Virgine
named
Iustice
:
the
which
in
times
past
dwelled
among
men
in
earth
,
and
after
that
shee
was
of
them
neglected
,
shee
ascended
vp
to
Heauen
.
This
Philosopher
would
let
vs
vnderstand
,
that
Iustice
is
so
excellent
a
vertue
,
that
she
passeth
al
mens
capacitie
:
since
shee
made
heauen
her
mansion
place
,
and
could
finde
no
man
in
the
whole
earth
that
wold
entertaine
her
in
his
house
.
During
the
time
they
were
chaste
,
gentle
,
pittifull
,
patient
,
embracers
Though
this
seeme
to
bee
a
Poeticall
fiction
,
yet
it
comprehendeth
in
it
high
and
profound
doctrine
,
the
which
seemeth
to
be
very
cleare
,
for
where
wee
see
iustice
,
there
are
few
theeues
,
few
murderers
,
few
tirants
,
and
few
blasphemers
.
Finally
,
I
say
,
that
in
the
house
or
Common
wealth
where
Iustice
remaineth
,
a
man
can
not
committe
vice
,
and
much
lesse
,
dissemble
with
the
vicious
.
Homer
desirous
to
exalt
justice
,
could
not
tell
what
to
say
more
,
but
to
call
Kings
,
the
children
of
the
great
God
Iupiter
:
and
that
not
for
that
naturalty
they
haue
,
but
for
the
office
of
iustice
,
which
they
minister
.
So
that
Homer
concludeth
,
that
a
man
ought
not
to
call
iust
Princes
other
,
but
the
children
of
God
.
The
diuiue
Plato
,
in
the
fourth
booke
of
his
common-wealth
,
saieth
:
that
the
chiefest
gift
God
gaue
to
men
is
,
that
they
being
(
as
they
be
)
of
such
vile
clay
,
should
bee
gouerned
by
justice
.
I
would
to
GOD
,
all
those
which
reade
this
wryting
,
vnderstoode
right
well
that
which
Plato
said
:
For
,
if
men
were
not
indued
with
reason
,
and
gouerned
by
iustice
:
amongst
all
beasts
none
were
so
vnprofitable
.
Let
reason
be
taken
from
man
,
wherwith
he
is
indued
,
and
iustice
whereby
he
is
gouerned
:
then
shall
men
easily
perceyue
in
what
sort
he
will
leade
his
life
.
He
cannot
fight
as
the
Elephant
,
nor
defend
himselfe
as
the
Tygre
,
nor
he
can
hunte
as
the
Lyon
,
neither
labour
as
the
Oxe
:
and
that
wherby
he
should
profite
(
as
I
thinke
)
is
,
that
he
should
eate
Beares
and
Lyons
,
in
his
life
,
as
now
he
shall
be
eaten
of
worms
after
his
death
.
All
the
Poets
that
inuented
fictions
,
all
the
Oratours
which
made
Orations
,
Wee
cannot
denye
but
that
the
Romaines
haue
been
prowde
,
enuious
,
adulterers
,
shamelesse
,
and
ambicious
:
but
yet
with
all
these
faultes
,
they
haue
beene
great
obseruers
of
iustice
.
So
that
if
God
gaue
them
so
manie
Triumphs
,
beeing
loaden
and
enuironed
with
so
many
vices
:
it
was
not
for
the
vertues
they
had
,
but
for
the
great
iustice
which
they
did
administer
.
Plinie
in
his
second
booke
saith
,
that
Democrites
affirmed
,
there
were
two
gods
,
which
gouerned
the
vniuersall
world
:
that
is
to
say
:
Reward
,
and
Punishment
.
Whereby
wee
may
gather
,
that
nothing
is
more
necessarie
,
then
true
and
right
iustice
.
For
,
the
one
rewardeth
the
good
,
and
the
other
,
leaueth
not
vnpunished
the
euill
.
Saint
Austine
,
in
the
first
Booke
De
Ciuitate
Dei
,
saieth
these
words
:
Iustice
taken
away
,
what
are
Realmes
,
but
dennes
of
Theeues
?
Truely
hee
had
great
reason
.
For
,
if
there
were
no
In
many
things
,
or
in
the
greatest
parte
of
the
commonwealth
,
wee
see
that
Bread
,
Wine
,
Corn
,
Fish
,
Wool
,
and
other
things
necessary
for
the
life
of
the
people
wanteth
:
but
we
neuer
saw
but
malicious
men
in
euery
place
did
abound
.
Therefore
I
sweare
vnto
you
,
that
it
were
a
good
bargaine
to
chaunge
all
the
wicked
men
in
the
commonwealth
,
for
one
onely
poore
sheepe
in
the
fielde
.
In
the
Common-wealth
wee
see
nought
else
but
whipping
daylie
,
beheading
,
slaying
,
drowning
,
&
hanging
:
but
notwithstanding
this
,
the
wicked
which
remaine
still
,
are
so
manie
in
number
,
that
if
all
those
should
be
hanged
that
deserue
it
by
Iustice
;
a
man
could
hardly
finde
hang-men
sufficient
,
nor
gallowes
to
hang
them
vpon
.
Admit
according
to
the
varietie
of
realmes
and
prouinces
,
that
diuers
lawes
and
customes
haue
beene
instituted
therein
:
yet
for
a
truth
there
was
neuer
,
nor
shall
bee
found
any
nation
or
Common
wealth
in
the
Plinie
in
an
Epistle
sayeth
,
that
he
himselffe
hauing
the
charge
of
a
prouince
in
Affricke
,
demaunded
an
old
man
,
and
in
gouernement
expert
,
what
he
might
doe
to
administer
iustice
?
the
aged
man
answered
:
Doe
iustice
of
thy selfe
,
if
thou
wilt
be
a
minister
thereof
:
For
the
good
iudge
,
with
the
right
yeard
of
his
owne
life
,
ought
to
measure
the
whole
state
of
the
common-wealth
.
And
hee
sayde
further
,
If
thou
wilt
be
right
with
men
,
and
cleane
before
God
,
beware
of
presumption
in
thine
office
:
For
the
proud
and
presumptuous
Iudges
oftentimes
doe
contrarie
to
their
wordes
,
and
also
exceede
in
their
deedes
.
Plinie
also
sayeth
,
that
hee
profited
more
with
the
counsell
this
olde
man
gaue
him
,
then
with
all
that
euer
he
had
read
in
his
bookes
.
O
to
how
much
is
hee
bound
that
hath
taken
vpon
him
to
administer
Iustice
?
For
if
such
a
one
be
an
vpright
man
,
hee
accomplisheth
that
where
vnto
hee
is
bound
:
but
if
such
a
one
of
himself
be
vniust
,
iustly
of
God
hee
ought
to
be
punished
,
and
likewise
of
men
to
bee
accused
.
When
great
Princes
commaund
their
seruants
or
Subiects
any
thing
,
&
that
they
cannot
accomplish
them
in
such
sort
as
they
had
charge
to
do
:
then
he
ought
to
haue
them
excused
,
those
excepted
,
which
gouern
realms
and
prouinces
:
for
no
man
leaueth
to
administer
iustice
,
but
for
want
of
knowledge
or
experience
:
or
else
through
aboundance
of
affection
or
malice
If
a
Captaine
lose
a
battel
he
may
excuse
himselfe
saying
,
his
men
were
fled
when
they
should
haue
assaulted
their
enemies
.
A
poast
may
excuse
himselfe
for
that
the
waters
were
so
high
.
A
hunter
may
say
that
beast
is
escaped
another
way
,
and
others
such
like
:
but
a
gouernour
of
a
Common
wealth
,
what
excuse
can
he
haue
that
he
doth
not
iustice
?
Conscience
ought
to
burden
him
,
and
also
he
ought
to
bee
ashamed
to
take
vpon
him
the
charge
of
any
thing
,
if
hee
doubt
to
bring
it
to
effect
:
for
shamefast
faces
and
haughty
courages
,
either
ought
to
put
that
in
execution
which
they
take
vpon
them
,
or
else
they
ought
to
shew
a
lawful
cause
why
it
tooke
no
effect
.
Let
vs
knowe
what
iustice
is
,
&
then
we
shall
know
what
is
meete
for
the
administration
thereof
?
The
office
of
a
good
Iudge
is
to
defend
the
common
wealth
,
to
helpe
the
innocent
,
to
aide
the
simple
,
to
When
a
prince
commandeth
any
man
to
take
the
charge
of
iustice
,
and
such
one
doth
not
seek
it
of
himselfe
,
if
perchance
he
did
not
in
all
pointes
vprightly
in
the
administration
therof
,
he
might
haue
some
excuse
saying
that
though
hee
hath
accepted
it
,
it
was
not
with
intent
to
erre
,
but
because
he
would
obey
:
what
shal
we
say
of
many
,
which
without
shame
,
without
knowledge
,
experience
,
&
without
conscience
do
procure
the
office
of
iustice
?
O
if
Princes
knew
what
they
giue
,
when
they
giue
the
charge
to
any
to
gouern
the
Common-welth
,
I
sweare
vnto
you
,
that
they
were
better
to
giue
them
goods
to
find
them
for
twenty
yeares
,
then
for
to
trust
them
with
the
charge
of
iustice
twenty
daies
.
What
a
thing
is
it
to
see
some
men
shamelesse
,
dishonest
great
talkers
,
gluttons
,
ambitious
,
and
couetous
,
O
what
trouble
is
it
to
good
men
to
accomplish
the
desires
of
the
euill
:
For
the
couetous
&
ambitious
persons
doe
but
desire
that
the
good
men
had
the
like
paine
in
giuing
that
they
haue
in
demaunding
.
Many
times
I
haue
thought
with
my selfe
,
wherein
so
many
damages
of
the
Common-wealth
should
consist
,
such
disobedience
,
such
contrarieties
,
and
so
many
thefts
:
and
in
the
end
I
finde
,
that
all
or
the
most
part
proceed
in
that
,
that
they
prouide
for
ministers
of
iustice
,
not
for
conscience
sake
,
but
for
couetousnesse
onely
.
Admit
that
it
appertaine
to
all
to
desire
and
procure
iustice
:
yet
to
none
it
appertaineth
so
much
to
procure
and
defend
it
,
as
to
the
royall
person
,
which
the
subiects
ought
sometime
to
feare
,
but
princes
are
bound
to
minister
it
equally
to
all
.
It
is
a
great
matter
that
princes
be
pure
in
life
,
and
that
their
houses
bee
well
ordered
,
to
the
end
that
their
iustice
be
of
credite
and
authoritie
:
For
he
which
of
himselfe
is
vniust
,
giueth
no
hope
that
another
at
his
hands
shold
Plutarch
in
the
second
Booke
of
his
Common
wealth
,
sayeth
,
That
herein
some
Princes
differ
from
others
:
For
the
euill
Prince
is
onely
obeyed
,
but
the
good
Prince
is
obeyed
,
feared
and
loued
.
And
moreouer
,
hee
that
is
good
,
maketh
heauy
things
light
with
his
goodnesse
:
and
the
Tyrant
that
is
euill
,
maketh
things
which
are
light
to
be
very
heauy
through
his
naugh
tinesse
.
Happie
is
the
prince
which
is
obeyed
:
but
much
more
happy
is
he
which
is
obeyed
,
feared
and
loued
:
for
the
body
is
weary
oftentimes
to
obey
:
but
the
heart
is
neuer
constrained
to
loue
.
Titus
the
Emperour
was
once
demanded
of
these
two
things
,
that
is
to
say
,
Whether
to
reward
the
good
,
or
to
punish
the
euill
,
were
for
a
Prince
more
naturall
?
Hee
aunswered
,
As
naturall
as
both
the
right
and
left
arme
is
in
a
man
:
so
necessarie
is
reward
and
punishment
in
a
Prince
.
But
as
wee
helpe
our
selus
more
with
the
right
arm
then
with
the
left
:
so
the
Prince
ought
more
to
endeauour
himselfe
to
reward
then
to
punish
.
For
punishment
ought
to
bee
by
the
handes
of
a
stranger
,
but
reward
ought
to
bee
with
his
owne
proper
hands
.
When
wee
perswade
Princes
to
bee
iust
,
and
that
they
doe
iustice
,
it
is
not
to
bee
vnderstood
,
that
they
should
be
head
murderers
,
banish
rebels
,
and
seditious
persons
,
hang
theeues
,
and
burie
felons
aliue
:
For
such
or
other
like
things
,
rather
appertaine
to
bloudy
Hangmen
,
then
to
pittifull
Kings
.
All
the
profit
of
iustice
is
,
in
that
the
Prince
be
honest
of
person
,
carefull
for
his
householde
,
zealous
of
the
Common-wealth
,
and
not
large
of
his
Conscience
:
For
Princes
ought
not
to
bee
commended
for
murdering
many
cruelly
:
but
for
reforming
the
common
wealth
louingly
.
Plutarch
in
the
comfortable
Oration
that
hee
wrote
to
Appoloni
,
speaking
of
the
Lawes
which
Promotheus
gaue
to
the
Egyptians
,
amongst
the
residue
he
recited
these
three
that
follow
.
Wee
ordaine
and
commaund
that
Princes
lay
not
hands
on
others
for
any
crimes
or
offences
done
vnto
himselfe
:
For
Princes
ought
not
to
vse
their
hands
to
reuenge
their
owne
iniuries
:
but
rather
by
iustice
to
defend
other
that
bee
iniuried
.
Wee
ordaine
and
commaund
,
that
all
times
when
they
shall
bee
in
their
Common
wealth
,
and
not
in
wars
,
they
shall
not
weare
weapons
defensiue
,
and
much
lesse
offensiue
:
For
good
Princes
neyther
ought
to
bee
hastie
,
to
the
ende
they
may
kill
:
nor
yet
to
haue
vices
,
whereby
they
may
be
killed
.
We
ordaine
and
commaund
,
that
the
Prince
doe
not
onely
not
kill
with
his
handes
,
but
also
that
doe
not
see
them
doe
iustice
with
his
eyes
.
For
how
much
noble
and
worthy
a
thing
it
is
before
the
presence
of
a
Prince
,
that
al
should
receyue
honor
:
so
slaunderous
a
thing
it
is
that
any
in
his
presence
should
lose
their
liues
.
CHAP.
II.
The
way
that
Princes
ought
to
vse
in
choosing
their
Iudges
and
Officers
in
their
Countries
.
SParthianus
in
the
liues
that
he
wrote
of
thirty
tyrants
sayde
,
that
Ciriacus
the
Tirant
,
had
a
memoriall
made
of
certaine
of
the
Senatours
,
whom
he
would
haue
killed
:
and
when
the
thing
was
discouered
they
slew
him
,
They
found
in
the
hands
of
another
tyrant
named
Regilius
,
after
hee
was
dead
,
a
memoriall
of
those
which
with
his
own
hands
he
had
depriued
of
their
liues
,
wherfore
they
afterward
depriued
him
of
his
buriall
.
O
how
many
Iudges
are
there
in
this
world
,
that
doe
as
much
aduance
themselues
of
those
,
whom
they
haue
caused
to
be
whipt
,
to
bee
slaine
,
to
be
beheaded
,
to
be
hanged
,
quartered
,
and
slaine
,
as
others
doe
,
which
haue
redeemed
many
captiues
,
or
haue
married
Orphanes
.
Those
Iudges
which
according
to
the
order
of
Lawes
,
customes
,
and
iurisdictions
to
punish
the
euill
.
I
do
wel
allow
,
but
to
reioice
and
aduance
themselues
of
them
whom
they
haue
condemned
,
I
vtterly
abhor
:
for
the
And
for
the
confirmation
of
that
which
I
haue
sayde
,
I
affirme
,
that
the
good
iudge
and
gouernor
of
the
common-wealth
,
ought
not
to
beare
in
minde
,
the
murthers
and
slaughters
done
by
others
:
but
to
record
the
iniuryes
which
they
haue
done
themselues
.
For
in
other
mens
offences
,
we
ought
to
be
silent
,
and
for
our
owne
iniquities
wee
ought
to
be
penitent
.
Iudges
execute
some
punishments
,
which
men
disallow
,
and
God
doeth
aproue
:
an
other
time
God
condemneth
them
,
though
the
world
do
allow
them
:
Therefore
the
surest
thing
for
Iudges
is
,
not
to
reioyce
of
their
brethren
whom
they
haue
corrected
,
but
what
they
themselues
for
theyr
owne
offences
haue
deserued
.
In
iudging
others
,
by
false
witnes
,
the
Iudges
many
times
against
theyr
wills
doe
erre
:
but
in
their
owne
matters
they
can
neuer
erre
(
vnlesse
they
will
)
since
the
offences
which
wee
commit
are
alwayes
certaine
.
Therefore
it
grieueth
mee
much
,
that
there
be
some
so
euill
:
which
being
accused
before
GOD
:
would
excuse
themselues
before
men
:
yet
their
owne
breethren
with
false
witnesses
,
they
dare
condemne
,
Great
care
ought
Princes
to
haue
,
to
examin
them
whom
they
wil
make
Iudges
,
and
gouernors
.
For
the
iudge
which
daylie
maketh
not
an
account
with
his
Conscience
in
secrete
,
shall
commit
euery
houre
a
thousand
euills
in
the
Common-wealth
.
Oh
poore
and
miserable
common-wealth
;
where
the
gouernours
and
iudges
thereof
doe
not
cast
their
eyes
but
vnto
them
whome
they
ought
to
chastise
,
where
they
doe
not
thinke
in
their
hearts
,
but
how
they
may
enrich
their
Coffers
,
where
they
doe
not
occupie
their
handes
but
to
take
bribes
:
and
doe
not
passe
the
time
,
but
in
feastings
and
Bankettes
.
And
I
sayd
not
without
a
cause
bankets
.
For
there
are
too
many
iudges
,
which
employ
their
studyes
more
to
get
them
Friendes
,
to
maintaine
their
state
proudly
,
then
for
to
reade
good
bookes
,
and
to
iudge
mens
causes
vprightly
.
The
iudge
which
neuer
readeth
:
the
iudge
which
neuer
studyeth
:
the
iudge
which
neuer
openeth
booke
:
the
iudge
which
is
neuer
in
his
house
:
the
iudge
which
day
and
night
robbeth
;
How
is
it
possible
that
hee
should
execute
one
true
iustice
?
There
can
bee
no
greater
feare
in
a
man
,
nor
slaunder
more
great
in
the
commonwealth
,
then
when
the
iudge
(
who
ought
to
iudge
and
chastise
the
offences
of
others
,
)
is
alwayes
ouerwhelmed
with
vices
.
The
iudge
which
presumeth
to
bee
good
,
and
wil
be
good
,
and
which
desireth
to
be
good
:
a
man
should
finde
him
no
where
,
vnlesse
hee
be
studying
in
his
house
,
or
else
sitting
in
the
place
of
Iustice
,
&c.
Let
not
Noble
Princes
trust
vppon
this
,
when
they
prouide
Iudges
,
and
Gouernours
,
saying
:
That
if
they
finde
any
euill
,
they
wil
soone
cut
him
off
:
For
such
are
so
euill
,
that
if
they
want
no
meanes
to
get
to
those
Offices
,
they
shal
want
no
cautils
,
nor
corrupt
Friends
,
to
suborne
them
therin
.
When
Noble
Princes
,
and
great
lords
shall
find
any
iudge
euill
,
I
counsell
them
to
auoyde
him
immediately
,
or
that
they
shew
themselues
not
contented
with
his
doings
:
For
such
a
one
shall
forthwith
enforce
himselfe
to
do
iustice
;
with
intention
,
that
those
of
the
commonwealth
might
desire
him
to
be
their
iudge
.
Although
my
pen
doth
reproue
these
iudges
which
are
extreame
and
cruell
,
yet
my
intention
is
not
to
commend
the
others
which
are
negligent
and
carelesse
,
the
which
neyther
by
knowledge
can
iudge
,
nor
with
stoutnesse
punish
.
The
Iudges
which
iudge
and
gouerne
,
they
ought
not
to
bee
with
all
so
familiar
,
that
all
dare
take
vpon
them
to
aske
him
:
for
in
this
case
,
if
some
commend
his
gentle
conuersation
,
others
will
blame
his
partiall
Iustice
.
I
counsell
,
admonish
,
and
require
Princes
,
that
they
content
themselus
not
onely
to
be
true
,
pittifull
,
honest
,
and
vertuous
,
nor
yet
to
be
iust
:
but
that
it
is
as
well
necessarie
they
bee
obseruers
of
iustice
:
For
let
them
know
,
that
there
is
great
difference
,
between
him
that
is
iust
,
and
another
Peraduenture
,
it
is
no
wonder
to
see
the
Prince
that
will
tell
no
lye
,
and
to
see
his
Ministers
not
to
speake
one
truth
?
Peraduenture
I
do
not
thinke
my selfe
slaundered
,
to
see
the
Prince
temperate
in
eating
,
and
to
see
all
his
seruants
distempred
both
with
eating
and
drinking
?
peraduenture
,
and
it
is
no
cause
to
muse
vpon
,
to
see
the
Princes
chast
and
honest
,
and
to
see
their
seruants
in
flesh
,
filthy
and
dissolute
?
peraduenture
it
is
no
cause
to
maruell
to
see
the
Prince
iust
,
and
to
loue
iustice
,
and
that
very
few
of
his
ministers
do
minister
it
.
The
end
why
all
these
thinges
are
spoken
,
is
to
aduertise
Princes
that
they
be
not
so
carefull
to
be
chast
,
sober
,
true
and
iust
,
but
that
they
know
,
whether
their
Gouernours
and
Iudges
are
corrupted
,
couetous
,
greedy
,
vnshamefast
,
lyers
or
bribers
:
for
if
it
toucheth
vs
much
that
our
Princes
be
good
,
so
much
more
it
toucheth
vs
that
the
Ministers
be
not
euill
.
One
of
the
things
wherein
Princes
ought
to
prouide
with
their
Iudges
and
gouernours
is
,
that
by
no
meanes
they
suffer
their
lawes
and
and
ancient
customes
to
be
broken
in
their
common
welth
,
and
that
in
their
steads
strange
customs
be
not
introduced
:
for
the
Comminalty
is
so
variable
in
that
As
men
dayly
doe
diminish
in
vertue
(
vnlesse
by
force
they
be
withholden
)
and
augment
in
vanity
:
so
they
would
inuent
new
deuises
and
strange
customes
,
wherewith
men
should
bee
decayed
,
and
the
Common
wealth
destroied
:
for
straunge
meates
doe
alter
mens
stomackes
.
When
those
of
Creta
were
vngently
vsed
of
the
Rhodians
,
they
did
not
pray
to
their
gods
to
send
them
pestilence
,
warre
,
famine
,
or
sedition
among
their
enemies
:
but
that
they
would
suffer
som
euil
maners
to
be
brought
in
amongst
the
people
.
Let
not
those
thinke
that
shall
reade
this
,
that
it
was
a
small
curse
that
those
of
Creta
desired
,
and
that
it
was
a
small
reuenge
which
God
gaue
them
of
their
enemies
,
if
he
gaue
them
that
which
they
did
require
,
for
from
war
famin
and
pestilence
,
som
may
escape
but
with
deuises
we
see
all
perish
.
Of
many
things
the
historians
do
reproue
the
Emperor
Sergius
Galba
,
&
for
one
alone
they
praise
him
,
That
he
neuer
consented
that
in
Rome
any
new
law
shold
be
made
,
nor
any
old
custom
broken
.
And
he
commanded
that
those
should
be
grieuously
punished
which
brought
in
any
new
law
,
&
he
rewarded
those
which
put
him
in
mind
of
any
olde
custome
,
the
which
bee
commaunded
to
bee
obserued
.
It
is
a
mockery
,
yea
(
better
to
say
)
a
slaunder
,
to
see
that
some
young
Iudges
will
doe
that
of
the
Common-wealth
,
which
a
Taylour
doeth
of
a
gowne
:
(
that
is
to
say
)
to
turne
him
,
within
and
without
,
before
&
behind
,
which
they
ought
not
to
doe
,
nor
the
people
to
consent
therevnto
.
For
the
Prince
doeth
not
sende
them
to
make
lawes
,
nor
to
bring
in
new
orders
,
but
to
the
ende
that
they
do
only
preserue
the
commonwealth
in
their
good
customes
.
Princes
ought
also
to
take
great
care
that
vnto
litle
and
great
,
rich
&
poor
,
they
minister
equall
iustice
:
sith
there
Wee
doe
not
denye
a
Prince
,
but
that
hee
is
lorde
of
Beastes
,
of
Fysh
,
of
Byrds
,
of
Mynes
,
of
Mountains
,
of
seruants
,
and
of
fields
.
Finally
,
that
hee
is
lord
of
the
sea
and
land
:
but
therefore
we
will
not
graunt
him
that
he
is
lord
of
iustice
.
For
there
is
none
other
true
Lorde
of
Iustice
,
but
GOD
:
which
is
the
selfe
same
Iustice
.
When
a
Prince
dyeth
,
and
maketh
his
will
,
he
sayeth
:
I
bequeath
all
my
Realms
and
Seigniories
to
the
Prince
my
sonne
and
legitimate
heyre
,
and
doe
leaue
vnto
my
second
sonne
,
such
an
Estate
and
dowrey
,
and
to
my
daughter
such
Lands
,
and
to
all
I
recommend
Iustice
,
to
the
end
they
do
obserue
it
,
and
cause
it
to
be
obserued
,
euery
one
in
his
owne
Countrey
.
It
is
much
to
note
,
that
the
Father
doth
not
say
,
that
hee
leaueth
vnto
his
Sonne
Iustice
,
but
that
hee
doeth
recommend
it
vnto
him
:
so
that
the
good
Princes
ought
not
to
think
that
they
haue
inherited
Iustice
of
theyr
predecessors
,
in
form
of
a
patrimony
,
but
that
God
gaue
it
vnto
them
of
trust
Princes
of
all
things
may
be
called
Lords
,
saue
onely
of
Iustice
,
whereof
they
are
but
onely
ministers
.
Wee
dare
boldely
say
,
that
the
Prince
,
or
Suetonius
Tranquillus
reciteth
much
wickednes
of
Domitian
:
and
the
greatest
of
al
was
,
the
poore
,
the
Orphans
,
and
those
which
could
doe
little
,
hee
alwayes
punished
:
and
the
other
that
were
rich
,
and
of
authoritie
he
pardoned
.
He
compounded
with
some
for
money
,
and
with
others
hee
dissembled
for
fauour
.
Lampridius
sayde
of
Alexander
Seuerus
,
the
25.
Emperour
of
Rome
,
that
Charior
est
mihi
Respub
:
as
if
more
plainely
he
had
saide
,
I
haue
none
other
neerer
of
kinne
to
mee
in
my
Pallace
,
then
the
Commonwealth
.
O
high
,
&
much
more
higher
words
,
worthy
for
a
truth
to
be
written
in
princes
hearts
;
whereby
they
ought
to
be
aduertised
,
that
hee
said
not
,
I
take
for
my
kinne
one
part
of
the
Commonwealth
:
For
,
the
Prince
which
feareth
GOD
,
and
desireth
to
be
found
iust
,
as
he
wil
indifferently
be
obeyed
of
al
,
so
ought
he
equally
to
administer
iustice
to
all
.
If
they
wil
not
credit
me
nor
my
pen
,
let
them
credit
Plato
in
the
books
of
his
commonwealth
:
who
giueth
libertie
and
licence
to
all
the
Plebeyans
,
to
the
end
that
euery
one
doe
loue
his
wife
,
his
children
,
and
his
Parents
.
And
this
sorte
of
loue
hee
will
not
that
Princes
haue
,
to
whome
hee
perswadeth
that
first
aboue
all
things
,
they
loue
theyr
common-wealth
:
For
if
the
prince
doe
loue
anie
thing
aboue
his
Common-wealth
,
it
is
vnpossible
but
that
one
day
,
for
the
loue
of
that
he
will
wring
Iustice
.
When
Plato
gaue
not
licence
vnto
Princes
not
to
enlarge
theyr
loue
on
The
Prince
which
is
carefull
to
see
,
and
to
enquire
the
dammages
of
his
Realmes
:
we
may
say
that
if
he
doeth
not
prouide
for
them
,
it
is
because
he
can
do
no
more
:
but
he
which
is
negligent
to
see
them
,
and
know
them
,
we
cannot
say
but
if
he
leaue
to
prouide
,
it
is
for
that
hee
will
not
.
The
Prince
or
great
Lorde
,
which
dare
take
vpon
him
such
things
;
what
name
or
renowme
may
we
giue
him
?
I
would
not
we
should
call
such
a
one
father
of
the
commonwealth
:
but
destroyer
of
his
countrey
.
For
there
can
be
no
tyrannie
greater
,
nor
more
vnequall
,
then
for
the
physitian
to
aske
his
duety
for
his
cure
,
before
hee
hath
begunne
to
minister
the
medicine
.
That
Princes
and
great
Lords
desire
to
know
their
reuenues
,
I
allow
them
:
but
in
that
they
care
not
to
knowe
the
dammages
of
their
commonwealths
,
I
do
discommend
them
.
For
the
people
pay
tribute
to
their
Princes
,
to
the
ende
they
should
deliuer
them
from
their
enemies
,
and
defend
them
from
tyraunts
.
For
the
Iudges
which
wil
be
euill
,
though
I
say
much
,
it
will
profite
little
:
but
vnto
those
which
desire
to
bee
good
,
that
which
is
spoken
(
as
I
thinke
)
sufficeth
:
Notwithstanding
that
which
is
spoken
I
say
,
that
Iudges
and
gouernors
ought
to
consider
wel
with
themselues
,
and
see
if
they
wil
be
counted
for
iust
ministers
or
cruell
tirants
.
For
,
the
office
of
a
Tyrant
is
,
to
robbe
the
Common-wealth
:
and
the
Office
of
the
good
Prince
is
,
to
reforme
the
people
.
Noble
Princes
and
great
Lordes
,
haue
more
businesse
then
they
thinke
they
haue
:
to
see
all
those
which
will
see
them
,
and
to
heare
all
those
which
will
complaine
vnto
them
.
And
the
cause
hereof
is
,
admitte
that
which
the
Subiect
demaundeth
,
hee
presently
cannot
giue
:
nor
that
whereof
hee
Plutarche
in
his
Apothegmes
sayeth
:
that
a
poore
and
aged
woman
,
desired
king
Philippe
of
Macedonie
,
(
which
was
father
of
king
Alexander
the
great
)
that
hee
would
heare
her
with
iustice
:
and
sith
shee
was
very
importunate
vpon
him
,
K
:
Philip
saide
on
a
day
vnto
her
.
I
pray
thee
woman
bee
contented
:
I
sweare
by
the
gods
,
I
haue
no
leysure
to
heare
thy
complaint
.
The
old
woman
answered
the
king
:
Beholde
,
K
:
Philippe
,
if
thou
hast
not
time
to
heare
mee
with
iustice
,
resigne
thy
Kingdome
,
and
another
shall
gouerne
thy
Commonwealth
.
CHAP.
III.
Of
an
oration
which
a
villaine
dwelling
neere
to
the
riuer
of
Danuby
,
maae
before
the
Senatours
of
Rome
,
concerning
the
tyrannies
and
oppressions
which
their
officers
vsed
in
his
countrey
,
And
the
Oration
is
diuided
into
three
Chapters
.
IN
the
tenth
yeare
of
the
raigne
of
the
good
Emperour
Marcus
Aurelius
,
Marcus
Aurelius
being
there
in
Campagnia
was
sore
vexed
with
a
Fener
:
and
as
his
condition
was
alwaies
to
bee
amongst
sages
:
so
at
that
time
his
sicknesse
required
to
be
visited
by
Physitians
.
The
resort
that
he
had
in
his
Pallace
was
very
great
,
as
well
of
Philosophers
for
to
teach
,
as
of
Physitians
for
to
dispute
:
For
this
prince
ordered
his
life
in
such
sorte
,
that
in
his
absence
things
touching
the
warre
were
well
prouided
:
and
in
his
presence
was
nothing
but
matters
of
knowledge
argued
.
It
chaunced
one
day
as
Marcus
Aurelius
was
enuironed
with
Senators
,
philosophers
,
physitians
,
and
other
Sage
men
,
a
question
was
moued
among
them
,
how
greatly
Rome
was
changed
,
not
onely
in
buildings
which
almost
were
vtterly
decayed
:
but
also
in
maners
,
which
were
wholly
corrupted
:
the
cause
of
this
euill
grew
,
for
that
Rome
was
full
of
flatterers
and
destitute
of
those
which
durst
say
the
truth
.
These
,
and
such
other
like
wordes
heard
,
the
Emperour
tooke
vp
his
hand
and
blessed
him
,
and
declared
vnto
them
a
notable
example
,
saying
:
In
the
first
yeare
that
I
was
Consull
,
there
came
a
poore
villaine
from
the
riuer
of
Danuby
,
to
aske
iustice
of
the
Senate
against
a
Censor
which
did
sore
oppresse
the
people
,
and
in
deed
hee
did
so
well
propound
his
complaint
,
and
declare
the
folly
and
iniuries
,
which
the
Iudges
did
in
his
Country
,
that
I
doubt
whether
Marcus
Cicero
could
vtter
it
better
with
his
tongue
,
or
the
renowmed
Homer
haue
writen
it
more
eloquently
with
his
pen
.
This
villaine
had
a
small
face
,
great
Without
doubt
,
when
I
saw
him
enter
into
the
Senate
,
I
imagined
it
had
beene
a
beast
in
forme
of
a
man
:
and
after
I
heard
that
which
he
sayd
,
I
iudged
him
to
bee
a
God
(
if
there
be
Gods
among
men
.
)
For
it
was
a
fearefull
thing
to
behold
his
person
,
it
was
no
lesse
monstrous
to
heare
his
words
.
At
that
time
there
was
great
prease
at
the
dore
of
the
Senate
,
of
many
&
diuers
persons
,
for
to
solicite
the
affayres
of
their
Prouinces
:
yet
notwithstanding
this
villaine
spake
before
the
others
for
two
causes
.
The
one
,
for
the
men
were
desirous
to
heare
what
so
monstrous
a
man
would
say
:
The
other
,
because
the
Senators
had
this
custome
,
that
the
complaints
of
the
poore
should
bee
heard
before
the
requests
of
the
rich
.
Wherefore
this
villaine
afterwards
in
the
middest
of
the
Senate
,
beganne
to
tell
his
tale
,
and
the
cause
of
his
comming
thither
,
in
the
which
hee
shewed
himselfe
no
lesse
bolde
in
wordes
,
then
hee
was
in
his
attire
strange
,
and
sayd
vnto
them
in
this
sort
.
O
Fathers
Conscript
,
and
happy
people
,
I
Mileno
a
Ploughman
,
dwelling
neere
vnto
the
riuer
of
Danube
,
doe
salute
you
worthy
Senators
of
Rome
,
which
are
conuented
here
in
this
Senate
;
and
I
beseech
the
Immortall
Gods
my
tongue
this
day
so
to
gouerne
,
that
I
may
say
that
which
it
conuenient
for
my
Country
,
and
that
they
helpe
you
others
to
gouerne
well
the
Common-wealth
:
for
without
the
helpe
of
God
,
wee
can
neyther
learne
the
good
,
nor
auoyde
the
euill
.
The
fatal
Destenies
permitting
it
,
and
our
wrathfull
Gods
forsaking
vs
,
our
mishappe
was
such
,
&
to
you
others
fortune
shewed
herselfe
so
fauourable
,
that
the
proude
Captaines
of
Rome
,
by
force
of
armes
tooke
our
Country
of
Germany
.
And
I
say
not
without
a
cause
,
that
at
that
time
the
Gods
were
displeased
with
vs
:
for
if
wee
Germaines
had
appeased
our
Gods
,
yee
Romaines
might
well
haue
excused
your selues
for
ouercomming
of
vs
.
Great
is
your
glory
,
O
Romanes
,
for
the
victories
you
haue
had
,
and
triumphes
which
of
many
Realmes
you
haue
conquered
:
but
notwithstanding
greater
shall
your
infamie
bee
in
the
world
to
come
,
for
the
cruelties
which
you
haue
committed
:
for
I
let
you
know
,
if
you
doe
not
know
it
,
that
when
the
wicked
went
before
the
triumphant
chariots
saying
,
Liue
,
liue
,
inuincible
Rome
:
On
the
other
side
,
the
poore
Captiues
went
saying
in
their
hearts
,
Iustice
,
iustice
.
My
predecessors
enhabited
by
the
riuer
of
Danuby
,
for
when
the
drie
earth
annoyed
them
,
they
came
to
recreat
themselues
in
the
fresh
water
,
and
if
perchance
the
vnconstant
water
did
annoy
them
,
then
they
would
return
againe
to
the
maine
land
.
And
as
the
appetites
and
conditions
of
men
are
variable
,
so
there
is
a
time
to
flye
from
the
land
,
to
refresh
our selues
by
the
water
.
And
time
also
when
we
are
annoyed
with
the
water
to
returne
againe
to
the
land
.
But
how
shall
I
speake
Romaines
,
that
which
I
would
speake
?
your
couetousnesse
of
taking
other
mens
goods
hath
beene
so
extreame
,
and
your
pride
of
commaunding
strange
Counties
hath
beene
so
disordinate
,
that
neyther
the
sea
can
suffice
you
in
the
deepenesse
thereof
,
neither
the
land
assure
vs
in
the
fields
of
the
same
.
Oh
how
great
comfort
it
is
for
the
troubled
men
to
thinke
and
bee
assured
that
there
are
iust
Gods
,
the
which
will
doe
iustice
on
the
vniust
:
For
if
the
oppressed
men
thought
themselues
not
assured
,
that
the
gods
would
wreake
their
iniury
of
their
enemies
,
they
with
their
owne
handes
would
destroy
themselues
.
The
end
why
I
speake
this
is
,
for
so
much
as
I
hope
in
the
iust
Gods
,
that
as
you
others
without
reason
haue
cast
vs
out
of
ourhouses
,
so
by
reason
shall
others
come
after
vs
,
and
cast
you
others
out
of
Italy
,
&
Rome
both
.
There
in
my
Countrey
of
Germany
,
we
take
it
for
a
rule
vnfallible
,
that
he
which
by
force
taketh
the
good
of
another
,
by
reason
ought
to
lose
his
own
proper
right
.
And
I
hope
in
the
Gods
that
that
which
wee
haue
for
a
prouerbe
in
Germany
,
you
shall
haue
for
experience
here
in
Rome
.
By
the
grosse
wordes
I
speake
,
and
by
the
strange
apparrell
which
I
weare
,
you
may
wel
imagine
that
I
am
some
rude
villaine
or
barbarian
borne
:
but
yet
notwithstanding
,
I
want
not
reason
to
know
,
who
is
iust
and
righteous
in
holding
his
owne
:
and
who
is
a
tyrant
in
possessing
of
others
.
For
the
rude
men
of
my
profession
,
though
in
good
stile
they
cannot
declare
that
which
they
would
vtter
:
yet
notwithstanding
,
Wee
are
not
ignorant
of
that
which
ought
to
be
allowed
for
good
;
nor
which
ought
to
bee
condemned
for
euill
.
I
would
say
therefore
in
this
case
,
that
that
which
the
euill
with
all
their
tyranie
haue
gathered
in
many
daies
,
the
Gods
shall
take
from
them
in
one
howre
:
and
contrariwise
,
all
that
which
the
good
shall
loose
in
manie
yeares
,
the
Gods
will
restore
it
them
in
one
minute
:
For
speaking
the
truth
,
the
euill
to
prosper
in
riches
,
is
not
for
that
the
gods
will
it
,
but
that
they
doe
suffer
it
,
and
though
at
this
houre
wee
complaine
,
dissembling
wee
suffer
much
,
but
the
time
shall
come
that
will
pay
for
all
.
Beleeue
mee
in
one
thing
,
O
Romanes
,
and
doubt
not
therein
,
That
of
the
vnlawfull
gaines
of
the
Father
,
followeth
after
the
iust
vndoing
of
their
children
.
Many
oftentimes
doe
maruell
in
my
Countrey
,
what
the
cause
is
,
that
the
gods
doe
not
take
from
the
wicked
that
which
they
winne
,
immediately
as
soone
as
they
winne
it
,
and
as
I
thinke
the
reason
hereof
is
,
for
the
dissembling
with
them
by
little
and
little
they
gather
together
diuers
things
,
and
afterwardes
when
they
thinke
least
thereon
,
it
is
taken
from
them
all
at
once
:
for
the
iust
iudgement
of
the
Gods
is
,
that
since
without
reason
they
haue
done
euill
to
others
,
others
by
reason
should
come
in
like
manner
which
doe
euill
vnto
them
.
It
is
vpossible
that
the
valiant
and
Sage
man
,
who
in
his
deeds
presumeth
to
bee
wise
,
should
take
any
taste
in
in
any
other
mans
good
:
for
if
hee
did
,
hee
would
neuer
content
himselfe
with
any
thing
,
sith
hee
hath
not
a
conscience
in
that
which
is
euil
gotten
.
I
know
not
Romanes
,
whether
you
vnderstand
me
,
but
because
you
shall
vnderstand
mee
better
,
I
say
,
that
I
maruell
,
and
I
should
rather
wonder
,
how
the
man
keeping
another
mans
goods
,
can
sleepe
,
or
rest
one
houre
,
sith
hee
knoweth
hee
hath
done
iniury
to
the
gods
,
slaundered
his
neighbours
,
pleased
his
enemies
,
lost
his
friends
,
and
endamaged
those
that
hee
robbed
;
and
worst
of
all
,
that
hee
hath
put
his
person
in
perill
.
And
I
say
that
hee
hath
put
his
person
in
perill
:
for
the
day
that
any
man
determineth
to
take
my
goods
,
hee
will
also
the
same
day
(
if
Since
you
other
Romaines
naturally
are
proude
,
and
pride
doth
blinde
you
,
you
thinke
your selues
happy
,
that
for
hauing
so
much
as
you
haue
more
then
others
,
that
therfore
you
should
bee
more
honoured
then
all
,
the
which
truly
is
not
so
:
For
if
presently
you
will
not
open
your
eyes
,
and
confesse
your
owne
errors
,
you
shall
see
,
that
wheras
you
auant
your selues
to
be
Lords
of
strange
Countries
,
you
shall
find
yourselus
made
slaues
with
your
own
proper
goods
.
Gather
as
much
as
you
will
,
let
them
doe
all
you
doe
commaund
them
:
yet
as
I
thinke
,
it
little
auaileth
to
haue
Plebeians
houses
with
goods
,
and
contrariwise
the
hearts
to
bee
possessed
with
couetousnesse
:
for
the
riches
which
are
gotten
with
couetousnesse
,
and
are
kept
with
.
Auarice
,
do
take
away
the
good
name
from
the
possessor
,
and
do
nothing
auaile
to
maintaine
his
life
.
It
cannot
bee
suffered
many
dayes
,
and
much
lesse
hidde
many
yeares
,
that
one
man
should
be
counted
both
for
rich
among
the
rich
,
&
for
honoured
among
the
honorable
:
for
it
is
vnpossible
that
hee
which
is
a
great
louer
of
temporall
goods
,
should
be
a
friend
of
his
good
name
.
O
if
the
couetous
men
were
of
their
owne
honour
as
greedy
,
as
they
are
of
the
goods
of
another
desirous
:
I
sweare
vnto
you
by
the
immortall
Gods
,
that
the
little
worme
or
moth
of
couetousnes
would
not
gnaw
the
rest
of
their
life
,
nor
the
canker
of
infamie
should
destroy
their
good
name
after
their
death
.
Hearken
yee
Romanes
,
hearken
what
I
wil
say
,
and
I
beseech
the
gods
that
you
may
vnderstand
it
:
for
other
wise
I
should
loose
my
labour
,
and
yee
others
should
take
no
fruit
of
my
wordes
.
I
see
that
all
the
World
hateth
pride
,
and
yet
there
is
none
that
will
follow
humanity
.
Euery
man
One
thing
,
I
say
,
and
not
without
teares
in
this
Senate
,
openly
I
do
declare
it
,
which
is
,
that
with
the
tongue
euery
man
prayseth
vertue
,
and
yet
they
themselues
with
al
their
lims
are
seruants
vnto
vices
.
Doe
not
thinke
that
I
say
this
onely
for
the
Romanes
which
Bee
in
Illyria
,
but
for
the
Senators
which
I
see
here
in
the
Senate
.
All
you
Romanes
in
your
deuises
about
your
Armes
,
haue
this
for
your
word
,
Romanorum
est
debellare
superbos
,
et
parcere
subiectos
.
Truely
you
should
better
haue
sayde
,
Romanorum
est
spoliare
innocentes
,
et
reddere
subiectos
:
For
you
Romanes
are
but
destroyers
of
the
people
that
bee
peaceable
,
and
robbers
of
the
swette
and
labours
of
strangers
.
CHAP.
IIII.
The
villaine
argueth
against
the
Romaines
,
which
without
cause
or
reason
conquered
their
Countrey
,
and
proued
manifestly
that
they
thorow
offending
of
their
Gods
,
were
vanquished
of
the
Romanes
.
I
Aske
ye
Romanes
,
what
occasion
yee
Of
a
truth
none
of
these
thinges
which
I
haue
named
,
hath
chaunced
betweene
ye
Romains
and
vs
Germains
.
For
in
Germany
wee
felte
your
tyranny
,
as
soone
as
wee
heard
of
your
renowne
.
If
yee
bee
grieued
with
that
I
haue
sayde
,
I
pray
you
bee
not
offended
with
that
I
will
say
,
which
is
,
that
the
name
of
Romanes
,
and
the
cruelty
of
tyrants
arriued
together
in
one
day
vpon
our
people
.
And
what
more
to
say
,
I
know
not
Romanes
,
of
the
litle
care
the
Gods
doe
take
,
and
of
the
great
audacitie
that
men
haue
:
For
I
see
that
hee
which
possesseth
much
,
doth
oppresse
him
which
hath
but
little
,
and
he
that
hath
but
little
,
wayeth
not
him
that
hath
much
.
So
disordered
couetousnesse
striueth
with
secret
malice
,
and
secret
malice
giueth
place
to
open
theft
&
open
robbery
no
man
resisteth
,
and
thereof
commeth
,
that
the
couetousnesse
of
a
malitious
man
is
accomplished
,
to
the
preiudice
of
a
whole
state
.
Hearken
yee
Romanes
,
hearken
,
by
the
Immortall
Gods
I
doe
coniure
you
,
giue
care
to
that
I
will
say
,
which
is
,
consider
well
what
you
haue
done
:
for
the
good
wordes
bee
in
vaine
,
or
else
men
must
haue
an
end
,
the
world
in
time
must
needes
fall
,
or
else
the
world
shall
be
no
world
.
Fortune
must
needs
make
sure
the
pinne
of
the
wheele
,
or
else
that
shall
bee
seene
which
neuer
was
seene
,
which
is
,
that
which
in
eight
yeares
ye
haue
wonne
,
yee
shall
within
eight
dayes
lose
:
For
nothing
can
bee
more
iust
,
since
yee
by
force
haue
made
your selues
tyrants
:
then
the
Gods
by
iustice
should
make
you
slaues
.
And
doe
not
thinke
you
Romanes
though
you
haue
subdued
Germany
,
and
bee
Lords
thereof
,
that
it
was
by
any
warlike
industry
:
for
ye
are
no
more
warlike
,
no
more
couragious
,
nor
more
hardy
,
ne
yet
more
valiant
then
wee
Germaines
:
but
since
through
our
offences
wee
haue
prouoked
the
Gods
to
wrath
,
they
for
the
punishment
of
our
disordinate
vices
ordained
,
that
ye
should
be
a
cruel
plague
and
scourge
to
our
persons
,
Do
not
take
your selues
to
be
strong
,
neither
repute
vs
to
bee
so
weake
,
that
if
the
Gods
at
that
time
had
fauoured
the
one
part
,
as
much
as
the
other
:
it
might
perchance
haue
happened
,
yee
should
not
haue
enioyed
the
spoyle
.
For
to
say
the
truth
,
yee
wanne
not
the
victory
through
the
force
of
weapons
that
you
brought
from
Rome
,
but
through
the
infinite
vices
which
yee
found
in
Germany
.
Therefore
since
wee
were
not
ouercome
for
being
cowards
,
neyther
for
being
weake
,
nor
yet
for
beeing
fearefull
,
but
onely
for
being
wicked
,
and
not
hauing
the
Gods
fauourable
vnto
vs
:
what
hope
yee
Romanes
to
become
of
you
,
beeing
as
you
are
vicious
,
and
hauing
the
Gods
angrie
with
you
?
Doe
nor
thinke
Romanes
to
be
the
more
victorious
,
for
that
ye
assemble
great
Armies
,
or
that
yee
abound
in
treasures
,
neither
for
that
you
haue
greater
Gods
in
your
ayd
,
or
that
yee
build
greater
temples
,
nor
yet
for
that
yee
offer
such
great
sacrifices
:
For
I
let
you
know
,
if
you
doe
not
know
it
,
that
no
man
is
in
more
fauour
with
the
Gods
,
then
he
which
is
at
peace
with
vertue
.
If
the
triumphes
of
the
Conquerours
consisteth
in
nothing
else
but
in
subtill
wittes
,
politique
captains
,
valiant
Souldiers
,
and
great
Armies
,
without
doubt
,
it
would
little
auayle
to
carry
all
this
to
the
Warre
,
since
afterwardes
wee
see
by
experience
,
If
I
be
not
deceyued
,
I
thinke
that
for
our
offences
we
haue
sufficiently
satisfied
the
Gods
wrath
.
But
truely
I
beleeue
that
the
cruelties
which
yee
haue
done
vnto
vs
,
and
the
vnthankfulnesse
which
you
haue
shewed
the
Gods
(
though
as
yet
yee
haue
not
payed
it
)
yet
once
yee
shall
pay
it
.
And
hereafter
it
may
chance
,
that
as
presently
yee
count
vs
for
slaues
:
so
in
time
to
come
yee
shall
acknowledge
vs
for
Lords
.
Since
the
trauelling
by
the
way
,
I
haue
seene
the
high
mountaines
,
diuers
Prouinces
,
sundry
Nations
,
Countries
so
sauage
,
people
so
barbarous
,
such
and
so
many
miles
as
Germany
is
distant
from
Rome
.
I
muse
what
fond
toye
came
into
the
Romanes
heads
,
to
send
to
conquer
Germany
?
If
couetousnesse
of
treasures
caused
it
,
I
am
sure
they
spent
more
money
to
conquer
it
,
and
at
this
present
doe
spende
to
keepe
it
,
then
the
whole
reuenues
of
Germany
amounteth
,
or
may
amount
in
many
yeares
:
and
perchaunce
they
may
lose
it
,
before
they
recouer
that
they
spent
to
conquer
it
.
And
if
yee
say
vnto
me
Romanes
,
that
Germany
is
not
conquered
of
Rome
for
euer
,
but
that
onely
Rome
should
haue
the
glory
to
be
Mistresse
of
Germany
:
This
also
,
I
say
is
vanitie
and
folly
:
For
little
auayleth
it
haue
the
Forts
and
Castles
of
the
people
,
when
the
hearts
of
the
Inhabitants
are
absent
.
If
yee
say
,
that
therefore
yee
conquered
Germany
,
to
amplifie
and
enlarge
the
limits
and
bounds
of
Rome
:
also
mee
thinketh
this
is
a
foolish
enterprise
.
For
it
is
not
the
point
of
wise
and
valiaunt
men
to
enlarge
their
dominions
,
and
diminish
their
honours
.
If
ye
say
ye
sent
to
conquere
vs
,
to
the
end
wee
should
not
be
barbarous
,
nor
liue
like
Tyrants
,
but
that
you
would
wee
should
liue
after
your
good
lawes
and
customes
:
if
it
bee
so
,
I
am
well
content
.
But
how
is
it
possible
yee
should
giue
lawes
to
straungers
,
when
yee
breake
the
Lawes
of
your
owne
predecessours
?
Great
shame
ought
they
to
haue
which
take
vpon
them
to
correct
others
,
when
they
haue
more
neede
to
bee
corrected
themselues
:
For
the
blinde
man
ought
not
to
take
vpon
him
to
leade
the
lame
.
If
this
be
true
,
(
as
presently
it
is
)
what
reason
,
or
occasion
had
prowde
Rome
,
to
take
and
conquer
the
innocent
Germanes
?
Let
vs
all
go
therfore
to
robbe
,
to
kill
,
to
conquer
,
and
to
spoyle
,
since
we
see
the
world
so
corrupt
,
&
so
farre
from
the
loue
of
God
,
that
euery
man
(
as
we
may
perceyue
)
taketh
what
he
can
,
killeth
whom
hee
will
,
and
that
which
worste
of
all
is
,
that
neyther
those
which
gouerne
will
remedie
so
manie
euills
as
are
committed
,
neyther
those
which
are
offended
dare
complaine
.
Ye
chiefe
iudges
at
this
day
are
so
harde
to
be
intreated
,
yee
take
so
little
And
the
cause
hereof
is
,
that
there
in
theyr
Countrey
they
haue
but
one
which
pursueth
them
:
and
heere
in
this
Senate
they
are
euill
willed
of
all
,
and
that
is
;
because
hee
which
complaineth
is
poor
,
and
the
other
which
is
complained
on
is
rich
.
Therefore
since
Fortune
would
it
,
and
the
fatall
Destinies
permit
it
,
that
the
proud
Rome
should
be
mistresse
of
our
Germanie
,
it
is
but
reason
ye
should
keepe
vs
in
iustice
,
and
maintaine
vs
in
peace
.
But
you
doe
not
so
,
but
rather
those
which
come
thither
,
doe
take
from
vs
our
goods
:
and
yee
that
are
heere
,
doe
robbe
vs
of
our
good
name
,
saying
:
That
since
we
are
a
people
without
law
:
without
reason
:
and
without
a
king
,
(
as
vnknowne
barbarous
)
yee
may
take
vs
for
slaues
.
In
this
case
ye
Romaines
are
greatly
deceyued
:
For
me
thinketh
with
reason
,
ye
cannot
call
vs
without
reason
:
since
wee
being
such
as
we
are
,
and
as
the
Gods
created
vs
,
remaine
in
our
proper
countreys
,
without
desiring
to
seeke
or
invade
forreine
Realmes
.
For
with
more
reason
wee
might
say
,
that
yee
were
men
without
reason
:
being
not
contented
with
the
sweet
and
fertile
Italie
;
but
through
shedding
of
bloud
,
you
should
desire
to
conquer
all
the
earth
.
In
that
yee
say
wee
deserue
to
be
slaues
,
because
we
haue
no
Prince
to
command
vs
,
nor
Senate
to
:
gouerne
vs
,
nor
Armey
to
defende
vs
to
this
I
will
answere
:
That
since
wee
had
no
enemies
,
we
needed
no
Armeys
:
and
sith
euery
man
is
contented
with
his
lotte
and
Fortune
,
wee
had
no
necessitie
of
a
proude
Senate
to
gouerne
vs
,
and
we
being
as
we
are
all
equall
,
it
neede
not
If
yee
say
further
,
that
wee
haue
not
in
our
Countrey
a
Common-wealth
,
nor
pollicie
,
but
that
wee
liue
as
the
beasts
in
the
Mountaines
:
in
this
also
you
haue
but
small
reason
.
For
we
in
our
Countrey
did
suffer
no
lyers
,
neyther
rebells
,
nor
seditious
persons
:
nor
men
that
broght
vs
(
from
strange
Countreys
)
any
apparell
for
to
be
vicious
:
so
that
sith
in
apparell
we
were
honest
,
and
in
meate
very
temperate
,
wee
needed
no
better
behauiour
.
For
though
in
our
countrey
there
are
no
merchaunts
of
Carthage
,
oyles
of
Mauritania
,
marchants
of
Tyre
,
steele
of
Cantabria
,
Odours
of
Asia
,
Gold
of
Spaine
,
Siluer
of
Britaine
,
Amber
of
Sidonie
,
Silke
of
Damasco
,
Corne
of
Scicill
,
Wine
of
Candie
,
Purple
of
Arabia
:
yet
for
all
this
we
are
not
brutish
,
neyther
cease
for
to
haue
a
Common-Wealth
.
For
these
and
such
other
the
like
things
,
giue
more
occasion
to
stirre
vp
many
vices
,
then
for
vertuous
men
to
liue
according
vnto
vertue
.
Blessed
and
happy
is
the
Common-Wealth
,
not
where
great
riches
aboundeth
,
but
where
vertues
are
highly
commended
:
not
where
many
light
and
angry
men
resort
,
but
where
the
patient
are
resident
:
therefore
it
followeth
,
that
of
the
Common
wealth
of
Rome
for
beeing
rich
,
wee
should
haue
pitty
:
and
of
the
Common-Wealth
of
Germany
for
being
poore
,
yee
ought
not
to
haue
enuye
.
Would
to
God
that
the
contentation
wee
haue
with
our
pouerty
,
yee
others
had
the
same
with
your
riches
.
For
then
neyther
ye
had
robbed
vs
of
our
Countries
,
nor
we
had
not
come
hither
now
to
complaine
in
Rome
of
your
tyranny
.
I
see
Romanes
,
that
the
one
differeth
much
from
the
other
:
For
ye
others
,
though
yee
heare
our
oppressions
,
yet
thereby
you
lose
not
your
pastime
:
but
wee
others
can
neuer
drye
the
teares
of
our
eyes
,
nor
ceale
to
bewayle
our
infinit
misfortunes
.
CHAP.
V.
The
Villaine
concludeth
his
Oration
against
the
Iudges
,
which
minister
not
iustice
,
and
declareth
how
preiudiciall
such
wicked
men
are
vnto
the
publike
weale
.
YEe
would
thinke
I
haue
sayde
that
I
yee
Romanes
:
shall
your
pride
neuer
haue
end
in
commanding
,
nor
your
couetise
in
robbing
Say
vnto
vs
what
ye
will
in
words
,
but
oppresse
vs
not
so
in
deeds
.
If
you
do
it
for
our
children
,
loade
them
with
yrons
,
&
make
them
slaues
.
For
ye
cannot
charge
them
with
more
then
they
are
able
to
carry
:
but
of
commandements
and
tributs
ye
giue
vs
more
than
wee
are
eyther
able
to
carrie
or
suffer
.
If
you
do
it
for
our
goods
,
go
thither
and
take
them
all
.
For
in
our
countrey
we
doe
not
vse
as
ye
Romanes
doe
,
nor
haue
such
conditions
as
ye
haue
here
in
Rome
,
For
yee
desire
to
liue
poore
,
that
ye
may
die
rich
.
If
ye
say
that
we
will
rebell
,
I
maruell
what
yee
should
meane
to
thinke
so
,
sith
yee
haue
spoyled
vs
,
robbed
vs
,
and
handled
vs
yll
.
Assure
me
ye
Romaines
,
that
ye
wil
not
vnpeople
vs
,
and
I
will
assure
you
we
will
not
rebell
.
If
our
seruice
doe
not
content
yee
,
strike
off
our
heads
,
as
to
the
euil
men
.
For
(
to
tell
ye
the
truth
)
the
knife
shall
not
be
so
fearfull
to
our
neckes
,
as
your
tyrannies
be
abhorred
Doe
ye
know
what
you
haue
done
ye
Romains
,
yee
haue
caused
vs
of
that
miserable
realme
to
sweare
,
neither
to
dwell
with
our
wiues
,
and
to
sley
our
owne
children
,
rather
then
to
leaue
them
in
the
handes
of
so
wicked
and
cruell
tirants
as
yee
be
.
As
desperate
men
we
haue
determined
to
suffer
,
&
endure
the
beastly
motions
of
the
flesh
during
the
time
we
haue
to
liue
,
to
the
ende
wee
will
not
get
our
wiues
with
child
.
For
we
had
rather
liue
chast
20
or
30.
yeares
,
then
to
leaue
our
children
perpetuall
slaues
.
If
it
be
true
that
the
children
must
endure
,
that
which
the
miserable
fathers
doe
suffer
?
It
is
not
onely
good
to
sley
them
,
but
also
it
should
bee
better
,
not
to
agree
they
shold
be
borne
.
Ye
ought
not
to
doe
this
Romanes
,
for
the
land
taken
by
force
ought
the
better
to
bee
gouerned
:
to
the
intent
that
the
miserable
captiues
seing
iustice
duly
administred
presently
,
should
thereby
forget
the
tyrannie
passed
,
&
content
themselues
with
per
petuall
seruitude
.
And
sith
it
is
true
,
that
we
are
come
to
complaine
of
the
oppressions
which
your
Officers
doe
,
here
vpon
the
riuer
of
Danuby
,
peradnenture
yee
which
are
of
the
Senate
,
will
heare
vs
:
and
thogh
you
are
now
determined
to
heare
vs
,
yet
you
are
slow
to
remedy
vs
:
so
that
before
ye
began
to
reforme
an
euil
custome
,
the
whole
common-wealth
is
already
vndone
.
I
will
tell
you
of
some
things
therof
,
to
th
intent
you
may
know
them
,
and
then
to
reforme
them
.
If
there
come
a
right
poore
man
to
demaund
Iustice
,
hauing
no
money
to
giue
,
nor
wine
to
present
,
nor
Oyle
to
promise
,
not
friends
to
helpe
him
,
nor
reuenues
to
succour
him
,
and
maintaine
him
in
expences
:
after
he
hath
complayned
,
they
satisfie
him
with
words
,
saying
vnto
him
,
that
speedily
hee
shall
haue
Iustice
.
What
will
you
I
should
say
,
but
that
in
the
meane
time
,
they
make
him
spend
that
little
which
he
hath
,
and
giue
him
nothing
though
hee
demaund
much
,
they
giue
him
vaine
hope
,
and
they
make
him
waste
the
best
of
his
life
,
euery
one
of
them
doth
promise
him
fauour
,
and
afterwards
they
all
lay
hands
vpon
him
to
oppresse
him
.
The
most
of
them
say
his
right
is
good
,
and
afterwards
they
giue
sentence
against
him
,
so
that
the
miserable
person
that
came
to
complaine
of
one
,
returneth
home
complaining
of
all
,
cursing
his
cruell
destinies
,
and
crying
out
to
the
iust
and
mercifull
Gods
for
reuengement
.
It
chanceth
also
that
oft
times
there
commeth
to
complaine
heere
in
the
Senate
,
some
flattering
man
more
for
malice
,
then
by
reason
of
right
or
iustice
:
and
yee
Senatours
crediting
his
double
wordes
and
his
fained
teares
,
immediately
ordaine
a
Censor
,
to
goe
,
and
giue
audience
on
their
complaints
who
being
gone
and
returned
,
yee
seeke
more
to
remedie
,
and
giue
eare
to
the
complaints
of
the
iudge
,
then
to
the
slanders
which
were
among
the
people
.
I
will
declare
vnto
you
my selfe
,
O
ye
Romanes
,
and
thereby
you
shall
see
how
they
passe
their
life
in
my
country
.
I
liue
by
gathering
akorns
in
the
winter
,
and
reaping
corn
in
the
sommer
,
sometime
I
fish
as
well
of
necessity
,
as
of
pleasure
,
so
that
I
passe
almost
all
my
life
alone
in
the
fields
or
mountaines
.
And
if
you
know
not
why
,
heare
me
,
and
I
will
shew
you
.
I
see
such
tiranny
in
your
iudges
,
and
such
robberies
as
they
commit
among
the
poore
people
,
and
there
are
such
dissentions
in
the
realme
,
such
iniuries
committed
therein
,
the
poor
common
wealth
is
so
spoyled
,
there
are
so
few
that
haue
desire
to
do
good
,
and
also
there
are
so
few
that
hope
for
remedy
in
the
Senate
,
that
I
am
determined
(
as
most
vnhappy
)
to
banish
my selfe
out
of
mine
own
house
,
and
to
separate
my selfe
from
my
sweete
company
,
to
the
end
my
eyes
should
not
behold
so
miserable
a
change
:
for
I
had
rather
wander
solitary
in
the
fields
,
then
to
see
my
neighbours
hourely
to
lament
in
the
streets
.
For
there
the
cruell
beastes
do
not
offend
me
,
vnlesse
I
do
assault
them
:
but
the
cursed
men
though
I
do
serue
them
,
yet
dayly
they
vexe
mee
:
without
doubt
it
is
a
maruellous
paine
to
suffer
an
ouerthrow
of
fortune
:
but
it
is
a
greater
torment
when
one
feeleth
it
without
remedy
.
And
yet
my
greatest
griefe
is
,
when
my
losse
may
bee
remedied
,
and
he
which
may
,
wil
not
:
and
he
that
wil
,
cannot
by
any
means
remedy
it
.
O
cruell
Romanes
,
yee
feele
nothing
that
we
feele
,
specially
I
that
speake
it
,
ye
shal
see
how
I
feele
it
,
only
to
reduce
it
to
memory
,
my
tongue
wil
waxe
weary
,
my
ioints
shiuer
,
my
hart
trembles
,
and
my
flesh
consumeth
.
What
a
woful
thing
is
it
,
in
my
country
to
see
it
,
with
my
eies
,
to
hear
One
thing
onely
comforteth
me
,
wherof
I
with
other
infortunate
people
haue
had
experience
,
in
that
I
doe
thinke
my selfe
happy
,
to
know
,
that
the
iust
plagues
proceede
not
from
the
iust
Gods
,
but
through
the
iust
deserts
of
wicked
men
:
And
that
our
secret
fault
doeth
waken
those
to
the
end
that
they
of
vs
may
execute
open
iustice
.
Of
one
thing
only
I
am
sore
troubled
,
because
the
Gods
cannot
be
contented
,
but
for
a
small
fault
they
punish
a
good
man
much
:
and
for
many
faultes
they
punish
euill
men
nothing
at
al
,
so
that
the
Gods
doe
beare
with
the
one
,
and
forgiue
nothing
vnto
the
other
.
O
secret
iudgements
of
God
,
that
as
I
am
bound
to
prayse
your
workes
,
so
likewise
if
I
had
licence
to
condemne
them
,
I
durst
say
,
that
ye
cause
vs
to
suffer
grieuous
paines
,
for
that
yee
punish
and
persecute
vs
by
the
hands
of
such
Iudges
,
the
which
(
if
iustice
take
place
in
the
World
)
when
they
chastice
vs
with
their
hands
,
they
doe
not
deserue
for
to
haue
their
heades
on
their
shoulders
,
The
cause
why
now
againe
,
I
doe
exclaime
on
the
immortall
Gods
,
is
to
see
,
that
in
these
15.
dayes
I
haue
beene
at
Rome
,
I
haue
seene
such
deedes
done
in
your
Senate
,
that
if
the
least
of
them
had
beene
done
at
Danuby
,
the
Gallowes
and
gibbets
had
beene
hanged
thicker
of
theeues
,
then
the
vineyard
is
with
grapes
.
I
am
determined
to
see
your
doings
,
to
speake
of
your
dishonesty
in
apparrel
your
little
temperance
in
eating
,
and
your
disorder
in
affayres
,
and
your
pleasures
in
liuing
:
and
on
the
other
side
,
I
see
,
that
when
your
prouision
arriueth
in
our
Country
,
wee
carry
into
the
temples
,
and
offer
it
to
the
Gods
,
wee
put
it
on
their
heads
:
so
that
the
one
meeting
with
the
other
,
wee
accomplish
that
which
is
commaunded
,
and
accurse
those
that
commaunded
,
And
sith
therefore
my
heart
hath
now
seen
that
which
it
desireth
,
my
mind
is
at
rest
,
in
spitting
out
the
poyson
which
in
it
abideth
:
If
I
haue
in
any
thing
heere
offended
with
my
tong
,
I
am
ready
to
make
recompence
with
my
head
.
For
in
good
faith
,
I
had
rather
winne
honour
,
in
offering
my selfe
to
death
,
then
you
should
haue
it
in
taking
from
me
my
life
.
And
heere
the
villaine
ended
his
talke
,
immediately
after
Marcus
Aurelius
sayde
to
those
which
were
aboute
him
:
How
thinke
yee
my
friendes
,
what
kernell
of
a
nut
,
what
The
Senate
afterwardes
beeing
all
agreede
,
the
next
day
following
,
wee
prouided
new
Iudges
for
the
riuer
of
Danuby
,
and
commaunded
the
villaine
to
deliuer
vs
by
writing
,
all
that
he
sayde
by
mouth
,
to
the
end
it
might
bee
registred
in
the
booke
of
good
saying
of
strangers
,
which
were
in
the
Senate
.
And
further
,
it
was
agreede
,
that
the
saide
villaine
(
for
the
wise
words
hee
spake
)
should
be
chosen
Senator
,
and
of
the
Free
men
of
Rome
he
shold
bee
one
:
and
that
for
euer
he
should
bee
sustained
with
the
common
treasure
.
For
our
mother
Rome
hath
alwayes
beene
praysed
and
esteemed
not
onely
to
acquite
the
seruices
'
which
haue
beene
done
vnto
her
,
but
'
also
the
good
words
which
were
spoken
in
the
Senate
.
CHAP.
.
VI.
That
Princes
and
Noble
men
ought
to
be
very
circumspect
in
choosing
Iudges
and
Officers
,
for
therein
consisteth
the
profite
of
the
publike
weale
.
ALexander
the
great
(
as
the
Historiographers
say
)
in
his
youth
vsed
hunting
very
much
specially
of
the
mountaines
,
&
that
which
is
to
be
marueled
at
,
he
would
not
hunt
Deare
,
Goates
,
Hares
,
nor
Partridges
;
but
Tygers
,
Leopardes
,
Elephants
,
Crocodils
,
and
Lions
.
So
that
this
mighty
Prince
,
did
not
onely
shew
the
excellency
of
his
courage
in
conquering
proud
Princes
,
but
also
in
chasing
of
cruell
&
sauage
beasts
.
Plutarch
in
his
Apothegmes
sayeth
,
that
the
great
Alexander
had
a
familiar
seruant
,
named
Crotherus
,
to
whome
oftentimes
hee
spake
these
wordes
:
I
let
thee
to
vnderstand
Crotherus
,
That
the
valiant
Princes
ought
not
onely
to
be
vpright
in
their
realm
which
they
gouerne
:
but
also
to
bee
circumspect
in
pastimes
which
they
vse
,
that
the
authoritie
which
in
the
one
they
haue
woune
,
in
the
other
they
doe
not
lose
.
When
Alexander
spake
these
words
,
truely
hee
was
of
more
authority
then
of
yeares
:
But
in
the
ende
he
gaue
this
example
,
more
to
bee
followed
,
and
commaunded
,
then
to
bee
reproued
or
blamed
,
I
say
to
be
followed
,
not
in
the
hunting
that
he
exercised
,
but
in
the
great
courage
which
hee
shewed
.
To
the
Plebeians
and
men
of
discretion
,
it
is
a
little
thing
,
that
in
one
matter
they
shew
their
might
,
and
in
other
things
their
small
power
is
known
:
but
to
princes
and
great
Lords
,
it
is
a
discommendable
thing
,
that
in
earnest
matters
any
man
should
accuse
them
of
pride
,
and
in
things
of
sport
,
they
should
count
them
for
light
.
For
the
Noble
and
valiant
Prince
,
in
thinges
of
importance
,
ought
to
shew
great
wisdome
,
and
in
meane
things
great
stoutenes
.
The
case
was
such
,
that
Alexander
the
Great
,
hunting
on
the
wilde
mountaines
,
by
chance
met
with
a
cruell
Lyon
,
and
as
the
good
Prince
This
hunting
of
Alexander
and
the
Lyon
through
all
Greece
was
greatly
renowmed
:
I
say
greatly
renowned
,
because
the
Grauers
and
Painters
drew
a
portrait
forthwith
in
stone-worke
,
of
this
hunting
,
and
the
grauers
hereof
were
Lisippus
and
Leocarcus
maruellous
grauers
of
anticke
workes
,
which
they
made
of
mettall
,
where
they
liuely
set
forth
Alexander
and
the
Lyon
fighting
,
and
also
a
familiar
seruant
of
his
named
Crotherus
,
being
among
the
dogges
beholding
them
.
So
that
the
worke
seemed
not
onely
to
represent
an
ancient
thing
:
but
that
the
Lyon
,
Alexander
,
Crotherus
,
and
the
dogges
,
seemed
also
to
bee
aliue
in
the
same
chase
.
When
Alexander
fought
with
the
Lyon
,
there
came
an
Ambassadour
from
Sparthes
to
Macedonie
,
who
spake
to
Alexander
these
Wordes
.
Would
to
God
,
(
Immortall
prince
)
That
the
force
you
haue
vsed
with
the
lyon
,
in
the
mountain
,
you
had
employed
against
some
Pr:
for
to
be
lord
of
the
earth
.
By
the
words
of
the
Embassadour
,
and
the
deedes
of
Alexander
,
may
easily
bee
gathered
:
That
as
it
is
comely
for
Princes
to
bee
honest
,
valiant
,
and
stout
:
so
to
the
contrary
,
it
is
vnseemly
for
them
to
be
bolde
and
rash
:
For
though
Princes
of
theyr
goods
be
liberall
,
yet
of
their
life
they
ought
not
to
be
prodigall
.
The
diuine
Plato
in
the
tenth
booke
of
his
laws
,
saith
:
that
the
two
renowmed
Phylosophers
of
Thebes
,
whose
names
were
Adon
and
Clinias
,
fell
at
variance
with
themselues
,
to
knowe
in
what
thing
the
Prince
is
bound
to
aduenture
his
life
?
Clinias
saide
,
that
hee
ought
to
Applying
that
wee
haue
spoken
,
to
that
we
will
speake
:
I
say
,
that
we
doe
not
desire
,
nor
we
will
not
,
that
Princes
and
great
lords
doe
destroy
themselues
with
Lions
in
the
chace
,
neither
aduenture
their
persons
in
the
warres
,
nor
that
they
put
theyr
liues
in
perill
,
for
the
common-weale
:
But
wee
onely
require
of
them
,
that
they
take
some
paines
and
care
to
prouide
for
thinges
belonging
to
iustice
.
For
it
is
a
more
naturall
hunting
for
Princes
,
to
hunt
out
the
vices
of
their
commonweales
,
then
to
hunt
the
wilde
boares
,
in
the
thicke
woods
.
To
the
end
Princes
accomplish
this
which
we
haue
spoken
we
will
not
aske
them
time
when
they
ought
to
eate
sleepe
,
hunt
,
sporte
,
and
recreate
themselues
:
but
that
of
the
24
houres
that
bee
in
the
day
and
night
,
they
take
it
for
a
pleasure
and
commodity
one
houre
to
talke
of
iustice
.
The
gouernment
of
the
comonweale
consisteth
not
,
in
that
they
should
trauell
vntill
they
sweate
and
molest
their
bodyes
,
shead
their
bloud
,
shorten
theyr
liues
,
and
loose
their
pastimes
:
but
all
consisteth
,
in
that
they
should
be
diligent
to
foresee
the
dammages
of
their
common-wealth
,
and
likewise
to
prouide
for
good
mimisters
of
iustice
.
Wee
doe
not
demaund
Princes
and
great
Lordes
to
giue
vs
their
goods
;
Nor
wee
forbidde
them
not
to
eate
,
to
forsake
sleepe
,
or
sport
,
to
hunt
,
or
put
their
liues
in
daunger
:
but
we
desire
and
beseeche
them
,
that
they
would
prouide
good
ministers
of
iustice
for
the
common-weale
.
First
,
they
ought
to
be
very
diligent
to
search
them
out
,
and
afterwards
,
to
be
more
circumspect
to
examin
them
:
For
if
wee
sigh
with
teares
,
to
haue
good
Princes
,
we
ought
much
more
to
pray
that
we
haue
not
euil
officers
.
What
profiteth
it
the
knight
to
be
nimble
,
and
if
the
horse
be
not
ready
?
What
auayleth
it
the
owner
of
the
ship
to
be
sage
and
expert
,
if
the
Pilot
be
a
foole
and
ignorant
?
What
profiteth
the
king
to
be
valiant
and
stout
,
&
the
captain
of
the
warre
to
be
a
coward
?
I
meane
by
this
I
haue
spoken
,
what
profiteth
it
a
prince
to
be
honest
if
those
which
minister
iustice
bee
dissolute
?
What
profiteth
it
vs
that
the
Prince
be
true
,
if
his
Officers
be
lyers
.
what
profiteth
it
vs
that
the
Pr:
be
sober
,
if
his
ministers
be
drunkards
?
what
profiteth
it
that
the
P
:
be
gentle
,
&
louing
,
if
his
officers
be
cruell
&
malicious
?
what
profiteth
it
vs
,
that
the
Pr:
be
a
giuer
,
liberall
,
and
an
almes-man
,
if
the
iudge
which
ministreth
justice
,
be
a
briber
,
and
an
open
Theefe
?
What
profiteth
it
the
prince
to
bee
carefull
and
vertuous
,
if
the
Iudge
bee
negligent
and
vicious
?
Finally
,
I
say
,
that
it
little
auayleth
,
that
the
prince
in
his
house
be
secretly
iust
,
if
adioyning
to
that
hee
trust
a
tirant
&
open
theefe
with
the
gouernment
of
the
Common-weale
.
Princes
and
great
Lords
,
when
they
are
within
their
pallaces
at
pleasure
,
their
mindes
occupied
in
high
things
,
doe
not
receyue
into
theyr
secret
company
but
their
entire
friends
.
Another
time
they
will
not
,
but
occupie
themselues
in
pastimes
and
pleasure
:
so
that
they
know
not
what
they
haue
to
amend
in
their
persons
,
and
much
lesse
that
which
they
ought
to
remedy
in
their
common-weales
:
I
will
not
bee
so
eager
in
reprouing
,
neyther
so
Satyricall
in
writing
,
that
it
should
seeme
I
would
perswade
princes
,
that
they
liue
not
according
to
the
highnesse
of
their
estates
,
but
according
to
the
life
of
the
religious
:
for
if
they
wil
keepe
themselues
from
being
tyrants
,
or
being
outragiously
vitious
,
we
cannot
deny
them
sometimes
to
take
their
pleasures
.
But
my
intention
is
not
,
so
straightly
to
commaund
Princes
to
be
iust
,
but
only
to
shew
them
how
they
are
bound
to
doe
iustice
.
Common-wealthes
are
not
lost
,
for
that
their
princes
liue
in
pleasure
:
but
because
they
haue
little
care
of
iustice
.
In
the
end
,
people
doe
not
murmur
when
the
Prince
doth
recreate
his
person
,
but
when
he
is
too
slacke
to
cause
iustice
to
be
executed
.
I
would
to
God
,
that
Princes
took
an
account
with
God
in
the
things
of
their
conscience
,
touching
the
common
wealth
,
as
they
doe
with
men
Rome
,
:
but
I
pray
thee
recommend
to
good
Iudges
the
Isle
of
Scicile
;
for
I
would
not
desire
to
enioy
thy
sight
,
if
through
my
occasion
thou
shouldest
leaue
the
Common-wealth
out
of
order
.
And
to
the
entent
thou
mayest
know
what
conditions
they
ought
to
haue
,
whom
thou
shouldest
choose
for
Gouernors
or
Iudges
:
I
will
let
thee
vnderstand
,
that
they
ought
to
be
graue
in
their
sentences
,
iust
in
their
wordes
,
honest
in
their
workes
,
mercifull
in
their
iustice
;
and
aboue
all
,
not
corrupted
with
bribes
.
And
if
I
do
aduertise
thee
of
this
,
it
is
because
if
thou
diddest
take
care
to
gouerne
thy
Common-wealth
well
,
thou
shouldest
now
bee
circumspect
to
examine
them
,
vnto
whom
presently
thou
must
recommend
the
gouernement
thereof
.
I
would
say
afterwardes
,
that
all
that
which
the
ancient
philosophers
haue
written
in
many
books
,
and
haue
left
by
diuers
sentences
.
Seneca
did
rehearse
in
these
few
wordes
:
the
which
are
so
graue
and
necessarie
,
that
if
Princes
retayned
them
in
their
memory
,
to
put
them
in
execution
,
and
Iudges
had
them
It
is
not
a
thing
voluntary
,
but
necessary
,
that
the
ministers
of
iustice
be
vertuous
,
well
established
,
and
very
honest
:
For
to
Iudges
nothing
can
bee
more
slaunderous
and
hurtfull
,
then
when
they
should
reproue
young
men
of
their
youth
:
others
may
iustly
reprehend
them
of
theyr
lightnesse
.
He
which
hath
a
publike
Office
in
the
Common
wealth
,
and
sitteth
openly
to
iudge
therein
,
ought
to
obserue
a
good
order
in
his
person
,
lest
hee
bee
noted
dissolute
in
his
doing
:
For
the
Iudge
which
is
without
honesty
,
and
consideration
ought
to
consider
with
himselfe
,
that
if
hee
alone
haue
authoritie
to
iudge
of
other
mens
goods
,
that
there
are
a
thousand
which
will
iudge
of
his
life
.
It
is
not
onely
a
burden
of
Conscience
to
princes
,
to
committe
the
charge
of
gouernance
of
the
people
to
dissolute
persons
:
but
also
it
is
a
great
contempt
,
and
disprayse
of
Iustice
:
For
the
sentence
giuen
of
him
who
deserueth
to
bee
iudged
,
is
among
the
people
little
esteemed
.
Plutarch
in
his
Apothegmes
sayeth
,
that
Philip
King
of
Macedonie
,
Father
of
the
Great
Alexander
,
created
for
Iudge
of
a
prouince
,
a
friend
of
his
,
who
after
hee
saw
himselfe
in
such
office
,
occupyed
himselfe
more
in
kemming
his
head
,
then
in
working
or
studying
his
bookes
,
King
Philip
being
enformed
of
the
vanitie
and
insolency
of
this
Iudge
,
reuoked
the
power
which
he
had
giuen
him
,
and
when
hee
complayned
to
all
of
the
wrong
and
griefe
which
was
done
vnto
him
,
taking
his
office
from
him
,
K.
Philip
sayde
vnto
him
:
If
I
had
giuen
the
office
to
thee
for
none
other
cause
but
being
my
friend
;
beleeue
mee
These
wordes
the
good
Philip
spake
vnto
the
Iudge
,
whom
hee
displaced
of
his
office
,
for
beeing
too
fine
&
diligent
in
combing
his
head
,
and
trimming
his
person
.
It
is
not
onely
decent
for
ministers
of
Iustice
to
bee
graue
and
honest
,
but
also
it
behoueth
them
to
bee
true
and
faithfull
:
For
to
Iudge
,
whose
office
is
to
iudge
the
truth
,
there
can
bee
no
greater
infamie
,
then
to
be
counted
a
lyer
.
When
two
Plebeyans
bee
at
variance
together
for
one
thing
,
they
come
before
the
iudge
for
naught
els
,
but
that
hee
should
iudge
,
who
hath
right
and
iustice
therevnto
.
Therefore
if
such
a
Iustice
bee
not
counted
true
,
but
a
lyer
,
all
take
his
iudgement
for
false
:
so
that
if
the
plaintife
hath
no
more
power
,
hee
will
obey
iustice
,
yet
at
the
least
he
will
blaspheme
him
that
gaue
sentence
.
There
are
some
Iudges
,
that
presently
to
get
more
money
,
to
drawe
vnto
them
more
friends
,
and
to
continue
also
in
their
Offices
,
vse
such
shamefull
shifts
with
the
poore
plaintifes
,
and
take
such
large
bribes
of
the
defendant
:
that
both
partyes
are
by
himselfe
assured
of
the
Sentence
,
in
their
fauour
,
before
hee
come
vnto
the
Barre
.
Many
goe
to
the
houses
of
Iudges
,
some
to
demaund
,
others
to
giue
instructions
,
others
to
worke
deceyte
,
others
to
win
them
,
others
to
importune
The
ministers
of
Iustice
ought
to
be
such
,
and
so
good
,
that
in
their
life
nothing
be
worthie
of
rebuke
:
neyther
in
their
words
any
thing
worthy
of
reproche
.
For
,
if
heerein
they
be
not
very
circumspect
,
oftentimes
that
shall
happen
,
which
the
Gods
would
not
,
which
is
:
that
to
the
preiudice
of
the
iustice
of
another
,
hee
shall
denie
the
words
of
himselfe
.
It
sufficeth
not
Iudges
to
be
true
in
their
words
:
but
it
is
very
necessarie
that
they
bee
vpright
in
their
sentences
.
That
is
to
say
,
that
for
loue
they
bee
not
too
large
,
neyther
for
couetousnes
they
should
be
corrupted
,
nor
for
feare
drawne
backe
,
nor
with
prayers
to
bee
flattered
,
nor
with
promises
blinded
:
For
otherwise
,
it
were
a
great
shame
and
inconuenience
,
that
the
Yarde
which
they
carrie
in
theyr
hands
should
bee
streight
,
and
the
life
which
they
lead
should
be
very
crooked
.
To
the
end
Iustices
be
vpright
,
they
ought
much
to
trauell
to
bee
liberall
:
I
meane
in
things
wherein
they
ought
to
giue
sentence
.
It
is
vnpossible
that
those
which
haue
respect
in
theyr
sentences
to
fauour
their
Friendes
,
should
not
accustomably
vse
to
bee
reuenged
of
theyr
enemyes
.
Truely
,
such
a
Iudge
ought
not
to
bee
called
iust
:
but
a
priuate
tyrant
.
Hee
that
with
affection
iudgeth
,
and
passion
punisheth
,
is
greatly
deceyued
.
Those
in
like
manner
,
which
haue
authority
to
gouerne
,
and
doe
thinke
that
for
borrowing
a
little
of
Iustice
,
they
should
therby
encrease
and
multiplie
friends
in
the
common
wealth
,
are
much
abused
:
For
this
acte
before
men
is
so
heynous
,
and
before
GOD
so
detestable
,
that
though
for
a
space
he
refraine
his
hands
,
yet
in
the
ende
hee
will
extend
his
power
.
For
,
the
Redeemer
of
the
world
,
onely
Father
of
Trueth
,
will
not
permit
that
such
doe
take
vppon
them
the
title
of
Iustice
,
which
in
their
Offices
do
shew
so
extreame
wrong
.
Helius
Spartianus
,
in
the
life
of
Anthonius
saith
:
that
the
good
Emperour
going
to
visite
his
Empire
(
as
he
was
in
Capua
,
)
and
there
demaunding
of
the
state
of
the
Censours
,
whether
they
were
vniust
or
rightfull
?
A
man
of
Capua
saide
in
this
wise
:
By
the
immortall
Gods
,
most
noble
Prince
,
I
sweare
,
that
this
Iudge
who
presently
gouerneth
here
,
is
neither
iust
,
nor
honest
:
and
therefore
mee
thinks
it
necessarie
that
wee
depriue
him
of
his
dignitie
,
and
I
will
recount
vnto
thee
,
what
befell
betweene
him
and
mee
:
I
besought
him
that
for
my
sake
,
hee
would
graunt
me
foure
things
,
which
were
all
vniust
,
and
hee
willingly
condescended
therevnto
:
wherof
I
had
no
lesse
maruell
in
my
hart
,
then
vexation
in
my
bodie
.
For
,
when
I
did
desire
him
,
I
thought
nothing
lesse
then
to
obtaine
them
,
but
only
for
the
contentation
of
those
which
instantly
desired
me
to
doe
it
.
And
further
,
this
Capuan
saide
;
By
the
God
Genius
,
I
sweare
likewise
,
that
I
was
not
the
more
friendly
vnto
him
,
for
that
he
sayde
he
did
it
for
my
sake
,
more
then
for
another
:
For
hee
that
to
mee
would
graunt
these
foure
,
it
is
to
bee
beleeued
,
that
vnto
others
hee
would
graunt
them
foure
hundreth
:
By
this
notable
example
,
Iudges
ought
to
haue
a
great
respect
,
not
to
those
which
doe
desire
them
:
but
to
that
which
they
demaund
.
For
in
doing
their
duty
,
their
enemyes
will
proclaime
them
iust
:
and
contrary
wise
,
if
they
doe
that
they
should
not
doe
,
their
nearest
friends
wil
account
them
as
tyrants
.
Iudges
which
pretend
fauour
vnto
the
common-wealth
;
and
to
bee
carefull
of
their
consciences
,
ought
not
to
content
themselues
simply
to
doe
Iustice
:
but
that
of
themselues
they
should
haue
such
an
opinion
,
that
none
durste
presume
to
come
and
require
at
their
hands
,
any
vile
or
dishonest
thing
.
For
otherwise
,
if
we
note
the
demaunder
to
bee
vnshamefaste
,
we
must
needes
somewhat
suspect
the
Iudge
in
his
iustice
.
Princes
ought
also
to
bee
very
circumspect
that
the
Iudges
be
not
onelie
contented
to
bee
iust
,
honest
,
and
true
:
but
also
in
them
there
ought
to
remaine
no
auarice
,
nor
couetousnes
.
For
Iustice
and
Auarice
can
seldome
dwell
in
one
house
.
Those
that
haue
the
charge
of
the
gouernement
of
the
people
,
and
to
iudge
causes
ought
to
take
great
heed
,
that
with
bribes
and
presentes
they
be
not
corrupted
:
For
it
is
vnpossible
,
but
that
the
same
day
that
Riches
and
Treasures
in
the
houses
of
Iudges
begin
to
increase
,
that
the
same
day
,
the
true
administration
of
Iustice
,
should
not
decay
.
Lycurgus
,
Prometheus
,
and
Numa
Pompylius
did
prohibite
nothing
in
their
Law
so
much
,
neyther
for
any
other
cause
they
ordained
so
many
punishments
:
but
to
the
intent
Iudges
should
not
bee
so
couetous
,
nor
yet
thieues
.
And
of
truth
they
had
great
consideration
,
to
foresee
and
forbid
it
:
For
the
iudge
that
hath
receyued
parte
of
the
Thefte
,
will
not
giue
sentence
against
the
stealers
thereof
.
Let
not
iudges
be
credited
for
saying
they
receyue
no
siluer
nor
golde
,
neyther
silkes
,
nor
iewells
:
but
that
they
take
onely
small
presentes
,
as
fruites
,
fowles
,
and
other
trifles
.
For
oftentimes
it
chaunceth
,
that
the
iudges
doe
eate
the
fruite
,
and
the
poore
Suter
doeth
feele
the
morsell
:
Cicero
in
the
booke
of
lawes
saith
,
that
Cato
the
Censor
beeing
very
aged
,
the
Senators
said
vnto
him
one
day
in
the
Senate
.
Thou
knowest
now
Cato
,
that
presently
wee
are
in
the
Calendes
of
Ianuary
;
wherein
wee
vse
to
deuide
the
Offices
among
the
people
.
Wherefore
wee
haue
determined
to
create
Manlius
and
Calidanus
Censors
,
for
this
yeare
:
wherefore
tell
vs
(
as
thou
thinkest
)
if
they
be
able
and
sufficient
to
supplye
the
rowme
?
Cato
the
Censour
answered
them
in
this
wise
.
Fathers
conscript
,
I
let
you
knowe
,
The
Censor
Cato
beeing
of
such
authoritie
,
it
is
but
reason
that
wee
giue
credite
to
his
words
,
since
hee
gouerned
the
Romane
Empire
so
long
space
,
though
in
deed
all
the
poore
bee
not
couetous
,
nor
all
the
rich
vitious
:
yet
hee
spake
it
for
this
intent
,
because
both
those
Romans
were
noted
of
these
two
vices
:
For
the
poore
they
desire
to
scrape
,
and
scratch
:
and
the
rich
to
enioy
and
keepe
.
Which
of
those
two
sortes
of
men
Princes
should
chuse
:
I
cannot
,
nor
dare
not
rashly
determine
.
And
therefore
I
doe
not
counsell
them
,
eyther
to
despise
the
poore
,
or
to
A
man
may
giue
a
shrewde
guesse
of
suspition
in
that
iudge
,
whether
hee
bee
of
brittle
conscience
,
or
no
,
if
hee
see
him
procure
the
office
of
iustice
for
himselfe
:
For
that
man
which
willingly
procureth
the
charge
of
conscience
of
another
:
commonly
little
regardeth
the
burthen
of
his
owne
.
CHAP.
VII
.
Of
a
Letter
which
the
Emperour
Marcus
Aurelius
wrote
to
Antigonus
his
friend
,
answering
another
which
hee
sent
him
out
of
Scicile
,
wherein
hee
aduertised
him
of
the
cruelty
of
the
Romane
Iudges
,
and
this
Letter
is
diuided
into
v.
Chapters
.
MArcus
Aurelius
,
companion
in
the
Empire
,
Tribune
of
the
people
,
presently
The
20
,
day
of
Ianuary
I
receyued
thy
second
letter
,
and
it
hapned
that
thy
letter
and
my
feuer
tooke
mee
both
at
one
instant
:
but
the
feuer
grieeued
me
in
such
wise
,
that
I
could
not
long
endure
to
reade
thy
letter
:
Mee
thinketh
wee
haue
no
stay
nor
meane
,
thou
beeing
so
briefe
,
and
I
so
long
:
for
my
long
letter
hath
taken
thy
grieuous
sorrows
from
mee
,
but
thy
short
letter
could
not
take
my
feuer
from
me
:
now
that
my
mind
is
beating
of
thy
trauell
,
the
desire
that
I
haue
to
remedy
it
,
is
enflamed
:
I
would
tel
thee
one
thing
,
&
succor
thee
with
som
counsel
,
but
I
find
that
the
consolation
which
thou
wantest
,
I
cannot
giue
thee
,
and
that
which
I
can
giue
thee
,
thou
needest
not
.
In
this
letter
shall
not
be
written
that
which
was
in
the
first
:
but
herein
I
will
trauell
the
best
I
can
to
answer
thee
.
I
wil
not
occupie
my self
to
comfort
thee
,
because
I
am
so
out
of
course
with
this
disease
,
that
I
haue
neyther
will
to
write
,
ne
yet
any
fauour
in
any
pleasant
things
.
If
perhaps
this
letter
bee
not
sauoury
,
nor
compendious
,
neither
so
comfortable
as
those
which
I
was
wont
to
write
vnto
thee
:
attribute
not
the
blame
vnto
my
good
will
,
which
desireth
to
serue
thee
,
but
to
the
sicknes
that
giueth
no
place
thereunto
.
For
it
sufficeth
the
sicke
to
be
contented
with
medicines
,
without
satisfying
theyr
friendes
.
If
thy
comfort
consisted
in
writing
many
letters
,
and
offering
thee
many
words
:
truely
I
would
not
sticke
to
doe
that
for
my
feuer
:
but
it
neither
profiteth
thee
,
nor
satisfieth
mee
,
since
I
haue
little
,
to
proffer
thee
much
.
Talking
now
of
this
matter
,
I
doe
remember
,
that
the
ancient
lawes
of
the
Rhodians
sayd
these
words
.
We
desire
and
admonish
all
men
,
to
visite
the
Captiues
,
the
Pilgrimes
,
and
the
comfortlesse
:
and
further
we
Truely
I
doe
not
maruell
,
because
the
wounded
heart
quieteth
himselfe
more
,
declaring
his
owne
griefes
,
than
hearing
another
mans
consolations
.
Thou
writest
vnto
me
of
sundry
things
in
thy
letter
,
the
effect
whereof
,
that
thou
certifiest
me
is
,
that
the
Iudges
and
Officers
in
that
Realme
bee
very
rigorous
and
extreame
:
and
that
therefore
the
Cicilians
are
greatly
displeased
with
the
Senate
.
Hitherto
thou
hast
neuer
tolde
mee
lye
,
the
which
moueth
me
to
beleeue
all
that
thou
writest
now
in
thy
letter
.
Wherefore
I
take
it
for
a
thing
most
true
,
that
forasmuch
as
all
those
of
Cicill
are
malitious
and
enuious
,
they
giue
the
Iudges
fitte
occasion
to
bee
cruell
,
For
it
is
a
generall
rule
,
where
men
are
out
of
order
,
the
Ministers
of
iustice
ought
to
bee
rigorous
.
And
though
in
other
realms
,
it
chaunced
not
,
it
is
to
be
beleeued
,
that
it
is
true
in
this
Realme
:
whereof
the
ancient
Prouerbe
sayth
,
All
those
which
inhabite
the
Isles
are
euill
:
but
the
Cicilians
are
worst
of
all
.
At
this
day
the
wicked
are
so
mighty
in
their
malice
,
and
the
good
are
so
much
diminished
in
their
vertues
,
that
if
by
Iustice
there
were
not
a
bridle
,
the
wicked
would
surmount
al
the
world
,
and
the
good
should
vanish
immediately
.
But
returning
to
our
matter
,
I
say
,
that
considering
with
what
,
&
how
many
euils
wee
are
enuironed
,
and
to
how
many
miseries
wee
are
subiect
:
I
doe
not
maruell
at
the
vanities
that
men
commit
,
but
I
am
ashamed
of
the
cruelty
which
our
iudges
execute
,
so
that
wee
may
rather
call
them
tyrants
which
kill
by
violence
,
then
Iudges
which
minister
by
iustice
.
Of
one
thing
I
was
greatly
astonied
,
and
almost
past
my
sense
,
which
is
,
that
iustice
of
right
pertayneth
to
If
the
punishment
of
the
Gods
were
so
seuere
,
as
our
sinnes
are
filthy
,
and
that
they
should
measure
vs
with
this
measure
,
the
only
desert
of
one
offence
is
sufficient
to
take
life
from
vs
.
With
reason
hee
cannot
be
called
a
man
amongst
men
,
but
a
sauage
amongst
the
sauages
,
that
forgetting
to
be
of
feeble
flesh
,
tormenteth
the
flesh
of
his
brother
.
If
a
man
he
helde
himselfe
from
toppe
to
toe
,
he
shall
finde
not
one
thing
in
him
to
moue
him
to
cruelty
:
but
he
I
doe
not
maruell
that
a
Romane
Censor
should
enuie
my
house
,
will
euill
to
my
friends
,
fauour
mine
enemies
,
dispise
my
children
,
with
euill
eyes
behold
my
daughters
,
couet
my
goods
,
speake
euill
of
my
person
:
but
that
which
I
am
ashamed
of
is
,
that
diuers
Iudges
are
so
greedy
to
teare
mens
flesh
,
as
if
they
were
Beares
,
&
mans
flesh
were
nointed
with
honey
.
CHAP.
VIII
.
The
Emperour
continueth
still
his
letter
speaking
against
cruell
Iudges
,
and
reciteth
two
examples
the
one
of
a
pitifull
king
of
Cypres
,
and
the
other
of
a
cruell
iudge
of
Rome
,
BY
the
saith
of
a
good
man
I
sweare
vnto
thee
friend
This
Lycaronicus
of
long
time
was
Iudge
in
Rome
,
in
the
Romane
Lawes
hee
was
very
well
learned
,
and
in
Customes
and
policies
very
skilfull
and
expert
,
of
his
owne
Nature
,
hee
spake
little
,
and
in
the
aunsweres
hee
gaue
,
hee
was
very
resolute
.
Amongst
all
those
which
were
in
Rome
in
his
time
,
he
had
this
excellencie
,
which
was
:
That
to
all
hee
ministred
equall
iustice
:
and
to
suters
with
great
speede
hee
gaue
briefe
expedition
,
and
dispatched
them
immediatly
.
They
could
neuer
withdrawe
him
by
requests
,
neuer
corrupt
him
with
gifts
,
nor
beguile
him
with
words
,
nor
feare
him
with
threatnings
:
neither
would
hee
receyue
a
bribe
of
any
man
,
that
would
offer
it
him
:
And
besides
this
,
he
was
very
seuere
in
condition
,
churlish
in
wordes
,
vnflectible
in
requests
,
cruell
in
punishments
,
suspitious
in
affaires
,
and
aboue
all
,
hee
was
hated
of
manie
,
and
feared
of
all
.
How
much
this
Lycaronicus
was
hated
,
it
cannot
bee
reported
:
and
of
how
manie
hee
was
feared
,
no
man
can
thinke
.
For
in
Rome
when
any
man
was
iniuried
,
hee
saide
:
I
pray
God
that
Lycaronicus
may
liue
long
.
When
the
children
did
crie
,
the
mothers
said
vnto
them
,
Take
heede
of
Lycaronicus
,
and
streight
way
they
helde
theyr
peace
:
so
that
with
the
only
name
of
Lycarcnicus
,
people
were
Thou
oughtest
also
to
knowe
Antigonus
,
that
when
any
commotion
did
arise
in
a
Cittie
,
or
in
anie
other
Prouince
,
or
that
any
sclaunder
arose
and
increased
therein
,
they
were
assured
,
and
they
saide
that
none
other
should
goe
thither
,
but
onely
Lycaronicus
:
And
to
say
the
truth
,
when
he
was
arriued
at
that
Citie
or
prouince
,
the
rebells
were
not
onely
fledde
:
but
also
diuers
innocents
were
for
feare
of
his
crueltie
hidde
.
For
Lycaronicus
was
so
resolute
a
person
,
that
some
for
euill
factes
:
others
for
consenting
:
Some
for
that
they
fauoured
not
the
good
right
:
others
,
for
that
they
kept
them
secrete
:
none
escaped
to
be
tormented
of
his
person
,
or
punished
in
goods
.
Thinkest
thou
Antigonus
,
that
they
haue
bin
fewe
whome
this
Iudge
hath
caused
to
bee
whipt
,
and
carted
,
cast
into
deepe
wells
,
beheaded
,
taken
,
banished
,
and
put
in
the
stockes
,
during
the
time
that
the
Romaines
had
him
with
them
?
By
the
immortall
Gods
,
I
sweare
vnto
thee
,
and
as
god
Genius
the
God
of
nature
may
helpe
me
,
that
the
Gallowes
and
Gibbettes
were
so
furnished
with
feete
,
handes
,
and
heads
of
men
:
as
the
shambles
were
,
with
Oxen
,
Sheepe
,
and
Kyddes
.
This
Lycaronicus
was
so
fleshly
,
to
shead
humaine
bloud
,
that
he
was
neuer
so
conuersant
,
nor
hee
neuer
had
so
merrie
a
countenance
,
as
the
same
Oh
cruell
:
Oh
fierce
:
and
vnspeakeable
condition
,
that
this
Iudge
Lycaronicus
had
.
For
it
was
not
possible
that
hee
should
be
brought
vppe
betweene
the
delicate
armes
of
the
Romanes
:
but
in
the
vile
entrails
of
you
venemous
Serpents
.
I
returne
once
more
to
say
:
that
it
is
vnpossible
he
should
be
nourished
with
the
delicate
milke
of
women
,
but
with
the
cruell
bloud
of
Tygres
.
If
this
Lycaronicus
were
cruell
,
why
did
they
giue
him
such
aucthoritie
?
I
curse
such
aucthoritie
.
If
hee
did
for
that
hee
had
great
zeale
to
Iustice
:
I
curse
such
zeale
of
iustice
.
If
he
did
it
to
winne
more
honour
,
I
curse
that
honour
:
For
,
that
man
shall
be
cursed
of
the
Gods
,
and
hated
of
men
,
which
taketh
life
from
others
,
although
it
bee
by
iustice
,
onely
to
increase
his
renowme
.
The
Gods
are
much
offended
,
and
the
people
greatly
damaged
,
where
the
Senate
of
Rome
called
the
Iudge
gentle
,
which
is
corrupted
:
and
him
that
is
cruell
,
iust
.
So
that
nowe
amongst
the
Romaine
people
,
those
which
heale
with
oyle
are
not
credited
,
but
those
onely
which
cure
with
fire
.
If
any
man
think
it
,
at
the
least
I
doe
not
thinke
it
,
that
when
Licaronicus
dyed
,
all
the
cruell
Iudges
did
end
with
him
:
For
through
all
the
Romane
Empire
there
was
no
more
but
one
Lycaronicus
;
and
at
this
present
there
is
aboue
three
or
foure
in
euery
Common
wealth
.
Not
without
teares
I
speake
that
which
I
will
speake
,
which
is
,
that
in
those
dayes
as
all
the
Iudges
that
ministred
were
pittifull
,
so
was
this
Licaronicus
renowmed
for
cruell
.
But
now
since
all
are
cruell
,
wee
hope
in
a
Iudge
which
is
pittifull
.
In
the
The
fame
being
spredde
throughout
Italy
,
of
the
pitty
and
clemency
which
Romulus
shewed
in
Rome
(
if
the
Annalles
of
the
Auncients
do
not
deceiue
vs
:
)
Rome
was
more
peopled
with
inhabitants
in
ten
yeers
then
Babylon
or
Carthage
in
a
hundred
.
O
noble
heart
of
Romulus
,
which
such
things
inuented
:
blessed
bee
that
tongue
which
commaundeth
,
that
the
famous
Rome
with
clemency
and
pitty
should
bee
founded
,
In
the
originall
bookes
,
which
were
in
the
high
Capitoll
,
once
I
found
diuers
letters
written
to
the
sacred
Senate
,
and
Romane
people
,
&
in
the
beginning
of
the
letters
,
the
words
sayd
thus
.
Wee
the
King
of
Parthes
in
Asia
,
to
the
Fathers
conscript
of
Rome
,
and
to
the
happy
Romane
people
of
Italy
,
and
to
all
those
which
with
the
Romane
Senate
are
confederate
,
which
haue
the
name
of
Romanes
,
and
the
renowne
of
clemency
,
health
and
tranquility
to
your
persons
,
wee
doe
send
you
,
and
desire
the
same
of
the
gods
for
our selues
.
Behold
therefore
Antigonus
,
what
titles
of
clemency
had
our
first
Romanes
,
and
what
example
of
clemency
did
the
Emperour
leaue
for
them
to
come
:
so
that
since
the
barbarous
strangers
called
them
pittifull
:
it
is
not
to
be
beleeued
,
that
to
their
subiects
or
naturall
countreymen
they
were
cruell
.
And
as
the
Auncients
haue
trauelled
of
all
to
be
well
beloued
,
so
they
at
this
present
through
their
cruelties
,
seeke
nothing
but
to
bee
feared
.
If
the
gods
perhappes
should
reuiue
the
dead
,
and
should
compare
the
liuing
before
them
in
iudgement
:
I
suppose
they
would
say
these
are
not
their
children
but
their
enemies
,
not
encreasers
of
the
Common-wealth
but
destroyers
of
the
people
.
I
beeing
thirty
seuen
yeares
of
Of
this
hearbe
wee
neede
not
doubt
any
thing
at
all
,
for
I
did
proue
it
,
and
anointed
one
with
that
bloud
,
who
would
sooner
loose
his
life
,
then
that
loue
which
he
bare
mee
.
There
was
a
Kingin
that
Isle
of
great
example
of
life
,
and
greatly
renowned
of
clemency
,
though
in
deed
,
neyther
by
writing
,
nor
by
wordes
I
could
neuer
know
his
name
:
but
that
hee
was
buried
vnder
foure
pillars
in
a
Tombe
of
Marble
,
and
about
the
Tombe
were
engrauen
these
Greeke
and
ancient
letters
,
where
amongst
other
things
these
wordes
were
engrauen
.
The
mighty
gods
whiles
they
drew
out
the
length
Of
my
weake
yeares
to
passe
the
floud
of
life
,
HOw
thinkest
thou
Antigonus
,
what
Epitaph
was
this
,
and
what
prince
ought
he
to
be
,
of
whom
I
should
say
,
his
life
ought
to
bee
glorious
,
and
his
memory
eternall
?
I
sweare
vnto
thee
by
the
law
of
a
good
man
:
and
as
the
Gods
may
prosper
me
,
I
tooke
not
so
much
pleasure
in
Pompey
with
his
Hierusalem
:
in
Semiremis
with
her
India
:
in
king
Cyrus
with
his
Babylon
:
in
Caius
Caesar
,
with
his
Gawles
:
in
Scipio
with
his
Affrike
:
as
I
haue
in
the
king
of
Cypres
in
his
graue
.
For
more
glorie
hath
that
king
there
in
that
sharpe
mountaine
being
deade
:
then
others
haue
had
,
in
prowde
Rome
,
beeing
aliue
.
CHAP.
IX
.
¶
Marcus
Aurelius
continueth
his
Letter
against
cruell
Iudges
.
Of
the
words
which
the
Emperor
Nero
spake
concerning
Iustice
:
and
of
the
instructions
the
Emperour
Augustus
gaue
to
a
Iudge
,
which
hee
sent
into
Dacia
.
NEITHER
for
that
which
I
write
in
this
Letter
,
nor
yet
for
that
king
Cirus
had
in
his
Graue
:
my
intention
is
not
to
defende
the
euil
,
to
the
ende
that
for
their
euill
deedes
,
and
outragiousnesse
they
should
bee
punished
:
for
by
this
means
it
shold
bee
worse
for
mee
to
fauour
them
,
then
for
them
to
bee
euill
:
for
they
Nero
the
Emperour
was
greatly
defamed
in
his
life
,
and
verie
cruell
in
his
iustice
:
And
withall
his
cruelties
it
chanced
,
that
as
one
in
a
day
brought
him
a
iudgement
for
to
subscribe
,
to
behead
certain
murtherers
:
Hee
fetching
a
great
sigh
,
sayd
these
O
how
happy
were
I
,
if
I
had
neuer
learned
to
write
,
onely
to
bee
excused
to
subscribe
this
sentence
.
Certainely
,
the
Emperour
Nero
,
for
speaking
such
a
pittifull
word
at
that
time
,
deserued
immortal
memory
:
but
afterwardes
his
so
cruell
life
peruerted
so
notable
a
sentence
.
For
speaking
the
truthe
,
one
euil
word
sufficeth
to
deface
manie
good
wordes
.
O
how
many
realmes
and
countreyes
haue
bin
lost
,
not
so
much
for
the
euills
which
in
those
the
wicked
haue
committed
,
as
for
the
disordinate
Iustices
which
the
ministers
of
iustice
therein
haue
executed
.
For
they
thinking
by
rigour
to
correct
the
dammages
past
,
haue
raysed
vppe
present
slaunders
for
euer
.
It
is
knowne
to
all
men
who
and
what
the
Emperour
Augustus
hath
bin
,
who
in
all
his
doings
was
exceeding
good
:
For
,
he
was
noble
,
valiant
,
stout
,
fierce
and
a
louer
of
iustice
,
and
aboue
all
,
very
pittifull
.
And
for
so
much
in
other
things
hee
shewed
his
pitie
and
clemencie
,
he
ordained
that
no
prince
should
subscribe
iudgements
of
death
with
his
owne
hand
:
neyther
that
hee
should
see
iustice
done
of
any
with
his
owne
eyes
.
Truely
the
law
was
pittifully
ordained
,
and
for
the
cleannes
&
purenes
of
Emperors
very
necessary
.
For
,
it
seemeth
better
for
Princes
to
defend
theyr
Landes
with
the
sharpe
sword
,
then
to
subscribe
a
sentence
of
death
with
the
cruell
penne
.
This
good
Emperour
Augustus
was
very
diligent
to
chuse
ministers
of
iustice
,
and
very
carefull
to
teach
them
In
Capua
there
was
a
gouernour
named
Escaurus
,
who
was
a
iust
iudge
,
though
hee
were
somewhat
seuere
:
whom
the
Emperour
Augustus
sent
to
the
realme
of
Dace
,
to
take
charge
of
that
prouince
.
And
amongst
diuers
other
things
hee
spake
these
wordes
vnto
him
,
to
retaine
them
in
his
memorie
.
Friend
Escaurus
,
I
haue
determined
to
plucke
thee
from
Capua
:
and
to
put
into
thy
custodie
the
gouernment
of
the
prouince
of
Dace
:
where
thou
shalt
represente
the
Royall
maiestie
of
my
person
:
and
thou
oughtest
also
to
consider
well
,
that
as
I
make
thee
better
both
in
honour
and
goods
:
So
thou
in
like
case
shouldest
make
thy selfe
better
in
life
,
and
more
temperate
in
iustice
,
thou
hast
been
a
little
too
rigorous
,
and
in
thy
life
somewhat
too
rashe
.
I
counsell
thee
therefore
,
I
doe
desire
thee
,
and
furthermore
,
I
doe
strictly
command
thee
,
that
thou
chaunge
thy
trade
,
and
course
of
life
:
and
haue
a
great
respect
to
myne
honour
and
good
name
.
For
thou
knowest
right
well
,
that
the
onely
profite
and
honour
of
the
Common-wealth
of
Romaine
Princes
consisteth
in
hauing
good
or
euill
ministers
of
their
iustice
.
If
thou
wilt
doe
that
I
would
wish
thou
shouldest
:
I
let
thee
vnderstand
,
that
I
doe
nor
commit
mine
Honour
in
thy
trust
,
neyther
my
iustice
,
to
the
intent
thou
shouldest
become
an
enuyer
of
the
innocent
,
and
a
scourge
of
transgressours
:
but
that
onely
with
the
one
hand
thou
helpe
to
sustaine
the
good
,
and
with
the
other
,
thou
endeuour
to
helpe
to
amend
the
euill
.
And
if
thou
wilt
more
particularly
know
my
intention
:
I
do
send
thee
,
to
the
end
thou
shouldest
be
graundfather
This
was
the
instruction
which
the
Emperour
Augustus
gaue
to
the
Gonernour
Escaurus
:
And
if
a
man
will
consider
and
weigh
his
wordes
well
,
hee
shall
finde
them
compendious
enogh
,
that
I
would
they
were
written
in
our
Iudges
hearts
.
By
thy
letter
thou
declarest
that
the
Iudges
whom
the
Senate
sent
to
that
Isle
,
are
not
very
honest
,
nor
yet
without
some
suspicion
of
couetousnesse
:
Oh
wofull
commonwealth
,
where
the
Iudges
thereof
are
cruell
,
dishonest
,
and
couetous
?
For
the
cruell
Iudges
seeke
nought
else
,
but
the
bloud
of
innocents
,
they
couet
the
goods
of
the
poore
,
and
they
slaunder
the
good
,
to
such
and
so
wicked
a
commonwealth
.
I
would
say
that
it
were
better
to
remaine
in
the
mountaines
among
the
bruit
beasts
,
then
by
such
vniust
Iudges
to
bee
gouerned
in
a
Common-wealth
:
for
the
fierce
Lions
(
which
of
all
beasts
are
most
cruell
)
if
in
his
presence
the
hunter
prostrate
himselfe
on
the
earth
before
him
,
the
Lion
will
neyther
touch
him
nor
his
garment
.
O
my
friend
Antigonus
,
dost
thou
thinke
,
that
if
the
Common-wealth
bee
vnhappy
which
hath
such
Iudges
,
that
therefore
Rome
may
reioyce
which
prouided
them
?
By
the
faith
of
a
good
man
I
sweare
vnto
thee
,
that
I
count
the
Senators
worse
which
sent
them
,
then
the
Iudges
which
went
thither
.
It
is
a
great
griefe
to
a
noble
and
stout
heart
to
demand
Iustice
of
a
man
,
which
neyther
is
true
,
nor
yet
obserueth
Iustice
:
but
it
is
a
greater
griefe
to
see
a
Iudge
,
that
to
many
hath
executed
tyranny
,
and
to
many
poore
men
hath
done
sundry
wrongs
,
afterwards
not
with
the
life
hee
leadeth
,
but
with
the
authoritie
hee
hath
,
presumeth
to
correct
diuers
iudges
.
Hee
that
hath
the
office
to
punish
the
vitious
,
ought
himselfe
to
bee
voyd
of
all
vices
:
otherwise
,
he
that
hath
that
Office
,
by
tyranny
executeth
iustice
:
and
furthermore
,
he
is
a
traytor
to
the
Common-wealth
.
It
is
vnpossible
that
any
Iudge
should
bee
good
,
vnlesse
hee
hath
the
authority
of
his
office
for
accessary
,
and
his
pure
life
for
principall
.
The
end
why
a
Iudge
is
sent
in
prouinces
,
is
to
define
doubtfull
causes
,
to
reforme
their
manners
,
to
fauour
those
that
can
little
,
and
by
violence
O
how
many
Iudges
are
there
now
a
dayes
in
Rome
,
which
haue
caused
diuers
to
bee
hanged
,
regarding
nothing
but
the
first
thiefe
:
and
they
remaine
free
,
hauing
robbed
all
the
people
.
Which
ought
to
thinke
themselues
assured
;
that
though
punishment
be
deferred
,
yet
in
the
end
the
fault
shall
not
be
pardoned
:
for
the
offences
which
men
in
their
life
time
doe
dissemble
,
the
Gods
after
their
death
doe
punish
.
It
is
much
good
for
the
Common
wealth
,
and
no
lesse
honour
for
the
Prince
,
which
hath
the
charge
thereof
,
that
the
Iudge
bee
honest
of
person
,
and
diligent
in
iustice
,
and
that
in
no
vice
(
for
the
which
he
punisheth
other
)
he
be
noted
or
defamed
himselfe
.
For
much
is
the
office
of
iustice
peruerted
,
when
one
theefe
hangeth
another
on
the
gallowes
.
CHAP.
X.
The
Emperour
followeth
his
purpose
in
his
letter
against
cruell
Iudges
,
and
declareth
a
notable
Ambassage
which
came
from
Iudea
to
the
Senate
of
Rome
,
to
complaine
of
the
Iudges
that
gouerned
that
Realme
.
IN
the
third
yeare
Hierusalem
:
Valerius
Gracchus
a
Romane
borne
,
was
sent
at
that
time
into
that
Region
for
the
Romans
,
This
Gracchus
was
very
stout
of
courage
,
subtil
in
affayres
,
and
honest
in
life
:
but
notwithstanding
all
this
,
in
conuersation
he
was
vnbrideled
,
and
in
the
administration
of
iustice
exceeding
rigorous
:
when
the
Iewes
saw
themselues
not
onely
subiect
to
the
Romanes
,
but
besides
that
euill
handeled
:
they
determined
to
send
their
Embassador
to
Rome
,
to
the
intent
to
informe
the
Senate
of
the
tyrannies
and
oppressions
which
were
committed
in
the
land
:
And
for
to
accomplish
the
same
,
they
sent
a
very
aged
man
(
as
by
the
haires
of
his
head
did
appeare
)
who
was
learned
in
the
Hebrewe
,
Greeke
,
and
Latine
letters
.
For
the
Hebrews
are
very
apt
to
all
Sciences
,
but
in
weapons
great
Cowardes
.
This
Hebrewe
came
to
O
Fathers
conscript
,
O
happy
people
,
your
good
Fortune
and
fatall
destenyes
permitting
it
,
or
to
say
better
:
We
forsaking
our
GOD
,
Hierusalem
which
of
all
the
Cities
was
Ladie
and
mistresse
:
and
of
all
the
Hebrewes
in
Palestine
mother
,
wee
see
it
now
presently
seruant
and
Tributarie
to
Rome
:
whereof
wee
Iewes
ought
not
to
maruell
,
neyther
yee
Romaines
to
be
prowde
.
For
the
highest
Trees
by
vehement
windes
are
soonest
blowne
downe
.
Great
were
the
Armies
which
Pompeyus
had
,
whereby
we
were
vanquished
:
but
the
greater
hath
our
offences
bin
,
since
by
them
wee
doe
deserue
to
be
forsaken
of
our
God
.
For
wee
Hebrewes
haue
a
GOD
,
which
doth
not
put
vs
vnder
the
good
or
euil
fortune
:
but
doeth
gouerne
vs
with
his
mercie
and
iustice
.
I
will
that
yee
heare
one
thing
by
mouth
,
but
I
had
rather
ye
should
see
it
by
experience
:
which
is
,
That
we
haue
so
mercifull
GOD
,
that
though
among
fiftie
thousand
euill
,
there
was
of
vs
but
ten
thousand
good
:
yet
he
shewed
such
effectuall
tokens
of
great
mercie
,
that
both
the
Aegyptians
and
the
Romaines
might
haue
seene
howe
our
GOD
can
accomplish
and
performe
more
alone
,
then
all
your
gods
together
.
So
it
is
,
we
Hebrewes
(
agreeing
in
one
Faith
and
vnitie
)
haue
one
onely
God
:
and
in
one
God
onely
we
put
our
whole
trust
and
beliefe
;
and
him
we
desire
to
serue
,
though
we
doe
not
serue
him
,
neyther
should
serue
him
,
on
such
condicion
to
offend
him
.
He
is
so
mercifull
,
that
hee
would
not
let
vs
proue
what
his
powerfull
hand
can
doe
,
neyther
would
hee
put
our
woefull
people
in
Captiuity
,
as
hee
hath
,
nor
also
our
GOD
can
deceyue
vs
,
neither
can
our
wrytings
lye
.
But
the
greater
offenders
wee
bee
,
the
greater
Lords
shall
yee
be
ouer
vs
.
And
as
long
as
the
wrath
of
God
shal
hang
ouer
vs
,
so
long
shall
the
power
For
our
vnhappy
chaunce
hath
not
giuen
ye
our
Realme
for
your
deserts
:
nor
yet
for
that
yee
were
the
rightfull
heyres
therevnto
:
but
to
the
ende
ye
should
bee
the
scourgers
of
our
offences
,
&c.
After
the
will
of
our
God
shal
be
fulfilled
:
after
that
he
hath
appeased
his
wrath
and
indignation
against
vs
,
and
that
wee
shall
be
purged
of
our
offences
,
and
that
hee
shall
behold
vs
with
the
eyes
of
his
clemencie
:
Then
we
others
shall
recouer
that
which
wee
haue
lost
,
and
you
others
shall
loose
that
which
ye
haue
euill
wonne
.
And
it
may
so
chaunce
,
that
as
presently
of
ye
Romaines
we
are
commaunded
:
so
the
time
shall
come
that
of
yee
others
we
shall
be
obeyed
.
And
for
as
much
as
in
this
case
the
Hebrewes
feele
one
,
and
yee
Romaines
feele
another
:
neyther
yee
can
cause
me
to
worship
many
Gods
,
and
much
lesse
should
I
be
sufficient
to
draw
ye
to
the
faith
of
one
onely
God
:
I
referre
all
to
GOD
,
the
creatour
of
all
things
,
by
whose
might
we
are
created
and
gouerned
.
Therefore
touching
the
effect
and
matter
of
my
Embassage
,
knowe
yee
now
,
that
in
all
former
times
past
,
vntill
this
present
,
Rome
hath
had
peace
with
Iudea
,
and
Iudea
hath
had
friendship
with
Rome
:
so
that
wee
did
fauour
you
in
the
warres
,
and
you
others
preserued
vs
in
peace
.
Generally
,
nothing
is
more
desired
then
peace
,
and
nothing
more
hated
then
warre
.
And
further
,
all
this
presupposed
,
we
see
see
it
with
our
eyes
,
and
also
do
read
of
our
predecessors
:
that
the
world
hath
beene
alwayes
in
contention
,
and
rest
hath
alwayes
been
banished
:
For
indeed
,
if
wee
see
many
sigh
for
peace
,
wee
see
many
more
employe
themselues
to
warre
.
If
yee
others
would
banish
those
from
you
,
which
doe
moue
you
to
beare
vs
euill
will
,
and
wee
others
knew
those
which
prouoke
vs
to
rebell
,
neyther
Rome
should
be
so
cruell
to
Iudea
,
nor
yet
Iudea
should
so
much
hate
Rome
.
The
greatest
token
and
signe
of
peace
,
is
to
dispatch
out
of
the
way
,
the
disturberbers
thereof
:
for
friendshippe
oft
times
is
lost
,
not
so
much
for
the
interest
of
the
one
,
or
of
the
other
,
When
one
common-wealth
striueth
against
another
,
it
is
vnpossible
that
their
controuersies
endure
long
:
if
those
come
betweene
them
(
as
indifferent
Mediators
)
be
wise
.
But
if
such
a
one
which
taketh
vpon
him
those
affayres
,
be
more
earnestly
bent
then
the
enemie
wherewith
the
other
fighteth
;
wee
will
say
,
that
hee
more
subtilly
casteth
wood
on
the
fire
,
then
hee
draweth
water
to
quench
the
heate
.
All
that
which
I
say
(
Romanes
)
is
because
that
since
the
banishment
of
Archelaus
from
Iudea
(
sonne
of
the
great
King
Herode
)
in
his
place
you
sent
vs
Pomponius
,
Marcus
Rufus
,
&
Valerius
to
bee
our
Iudges
,
who
haue
beene
foure
plagues
,
the
least
whereof
sufficeth
to
poyson
all
Rome
.
What
greater
calamity
could
happen
to
our
poore
Realme
of
Palestine
,
then
Iudges
to
bee
sent
from
Rome
to
take
euill
customes
from
the
euill
,
and
they
themselues
to
be
inuentors
of
new
vices
?
What
greater
For
all
sayde
openly
in
Asia
,
that
the
theeues
of
Rome
doe
hang
the
theeues
of
Iewrie
.
What
will
yee
I
shall
say
more
,
Romanes
,
but
that
wee
little
esteeme
the
theeues
which
keepe
the
woods
,
in
comparison
of
the
iudges
which
rob
vs
in
our
owne
houses
.
O
how
wofull
were
our
fatall
Destinies
,
the
day
that
we
became
subiect
to
the
Romanes
?
we
feare
no
thieues
,
which
should
robbe
in
the
high
way
,
wee
feare
no
fire
,
which
should
burne
our
goods
,
nor
wee
feare
no
Tyrants
,
which
should
make
warre
against
vs
,
neyther
any
Assyrians
,
which
should
spoyle
our
countrey
:
wee
feare
not
the
corrupt
ayre
,
that
should
infect
vs
,
neither
the
plague
,
that
shold
take
our
liues
from
vs
:
but
we
feare
your
cruell
iudges
,
which
oppresse
vs
in
the
commonwealth
,
and
robbe
vs
of
our
good
name
.
I
say
not
without
a
cause
they
trouble
the
Common
wealth
:
for
that
layde
a
part
which
they
say
,
that
laid
a
part
which
they
meane
,
and
that
layde
apart
which
they
robbe
,
immediately
they
write
to
the
Senate
to
consent
vnto
them
,
not
of
the
good
which
they
finde
in
the
Ancients
,
but
of
the
lightnesse
which
they
see
in
the
young
.
And
as
the
Senatours
do
heare
them
here
,
and
doe
not
see
them
there
:
so
you
giue
more
credite
to
one
that
hath
beene
but
three
monethes
in
the
Prouince
,
then
to
those
which
haue
gouerned
them
common
wealth
thirty
yeares
.
Consider
Senatours
,
that
you
haue
made
and
appointed
Senators
,
in
this
place
,
for
that
you
were
the
wisest
,
the
honestest
,
the
best
experimented
,
and
the
most
moderate
and
vertuous
.
Therefore
in
this
aboue
all
,
shall
be
seen
if
yee
be
vertuous
,
in
that
you
doe
not
beleeue
all
:
For
if
those
bee
many
,
and
of
diuers
Nations
,
which
haue
to
doe
with
you
:
much
more
diuers
and
variable
are
their
ententions
and
ends
,
for
the
which
they
entreate
.
I
lye
if
your
Iudges
haue
not
done
so
many
wrongs
in
iustice
and
forsaken
their
discipline
,
that
they
haue
taught
the
youth
of
Iudea
inuentions
of
vices
,
which
neyther
haue
beene
heard
of
our
Fathers
,
neither
reade
in
our
books
,
nor
yet
seen
in
our
time
.
You
other
Romanes
,
O
Romanes
,
admonish
,
command
,
pray
and
aduertise
your
Iudges
,
whom
you
send
to
gouerne
strange
Prouinces
,
that
they
employ
themselues
more
to
the
Common-wealth
of
the
Realme
,
then
their
hands
to
number
their
fines
and
forfeites
.
For
otherwise
they
shal
slaunder
those
which
send
them
:
and
shal
hurt
those
whom
they
gouern
.
Your
Iudges
in
iust
things
are
not
obeyed
for
any
other
cause
,
but
for
as
much
as
first
they
haue
commaunded
marrie
vniust
things
.
The
iust
commaundements
make
the
humble
hearts
,
and
the
vniust
commandements
doe
turne
and
conuert
the
meeke
and
humble
men
,
to
seuere
and
cruell
persons
.
Humane
malice
is
so
giuen
to
commaund
,
&
is
troublesome
to
be
commaunded
,
that
though
they
commaund
vs
to
do
good
,
wee
doe
obey
euill
:
the
more
they
commaund
vs
euill
,
the
worse
they
bee
obeyed
in
the
good
.
Beleeue
me
Romanes
,
one
thing
:
and
doubt
nothing
therein
,
that
of
the
great
lightnesse
of
the
Iudges
,
is
sprung
the
little
feare
&
great
shame
of
the
people
.
Each
Prince
which
What
will
yee
,
I
say
,
more
,
but
that
if
you
be
not
cruel
to
punish
our
weaknesse
,
we
will
bee
very
obedient
to
your
ordinances
,
before
yee
prouide
for
to
commaund
vs
,
thinke
it
well
to
entreat
vs
:
for
by
praying
with
all
meekenesse
,
and
not
commaunding
with
presumption
,
ye
shall
finde
in
vs
the
loue
which
the
fathers
are
wont
to
finde
in
their
children
:
and
not
the
treason
which
the
Lords
haue
accustomed
to
finde
in
their
seruants
.
CHAP.
XI
.
The
Emperour
concludeth
his
letter
against
the
cruell
Iudges
,
and
declareth
what
the
Grandfather
of
King
Boco
spake
in
the
Senate
.
AL
that
which
aboue
I
haue
spoken
,
the
Hebrewes
sayde
,
and
not
without
greate
admiration
Tell
mee
(
I
pray
thee
,
Antigonus
,
)
from
whence
commeth
thinkest
thou
so
great
offence
to
the
people
,
and
such
corrupton
to
iustice
in
the
Common
wealth
?
If
peraduenture
thou
knowest
it
not
,
harken
,
and
I
will
tell
thee
.
It
is
an
order
whereby
all
goeth
without
order
,
Thou
oughtest
for
to
know
that
the
Counsellors
of
Princes
being
importunate
,
and
the
Prince
not
resisting
them
,
but
suffering
them
they
deceyue
him
,
some
with
couetousnesse
,
other
with
ignorance
,
giue
from
whome
they
ought
to
take
,
and
take
from
whom
they
ought
to
giue
,
they
honour
them
who
do
dishonor
them
,
they
withhold
the
iust
,
and
deliuer
the
couetous
,
they
despise
the
wise
,
and
trust
the
light
.
Finally
,
they
prouide
not
for
the
offences
of
persons
,
but
for
the
persons
of
offices
.
Hearke
Antigonus
,
and
I
will
tell
thee
more
.
These
miserable
Iudges
after
they
are
prouided
and
inuested
in
the
authority
of
their
Offices
(
wher
of
they
were
vnworthy
)
seeing
themselues
of
power
to
commaund
,
and
that
the
dignity
of
their
offices
is
much
more
,
then
the
desert
of
their
persons
:
immediately
they
make
themselues
to
be
feared
,
ministring
extreame
iustice
.
They
take
vpon
them
the
estates
of
great
Lords
,
they
liue
of
the
sweat
of
the
poore
,
they
supply
with
malice
And
finally
,
they
bewayle
their
owne
damage
,
and
are
displeased
with
the
prosperity
of
another
.
Nothing
can
bee
more
iust
,
that
since
they
haue
fallen
into
offices
not
profitable
for
them
,
they
doe
suffer
(
although
they
would
not
)
great
damages
,
so
that
the
one
for
taking
gifts
remaine
slaundered
,
and
the
other
,
for
giuing
them
remaine
vndone
.
Hearken
yet
,
and
I
will
tell
thee
more
.
Thou
oughtest
to
know
,
that
the
beginning
of
these
Iudges
are
pride
and
ambition
,
their
meanes
enuy
&
malice
,
and
their
endings
are
death
and
destruction
:
for
the
leaues
shal
neuer
be
greene
where
the
roots
are
It
is
a
great
shame
to
those
which
demaund
offices
of
the
Senate
,
but
greater
is
the
rashnesse
and
boldnes
of
the
Counsellers
,
which
doe
procure
them
:
and
wee
may
say
both
to
the
one
,
and
to
the
other
,
that
neyther
the
feare
of
God
doth
with
draw
them
,
nor
the
power
of
Princes
doth
bridle
them
,
nor
shame
doth
trouble
them
,
neyther
the
Common
wealth
doth
accuse
them
:
and
finally
,
neyther
reason
commaundeth
them
,
nor
the
Law
subdueth
them
.
But
hearke
and
I
will
tell
thee
more
.
Thou
oughtest
alwayes
to
know
,
what
the
forme
and
manner
is
,
that
the
Senatours
O
my
friend
Antigonus
,
I
let
you
to
vnderstand
,
that
since
Rome
did
keepe
her
renowne
,
and
the
Com-wealth
was
well
gouerned
,
the
diligence
which
the
Iudges
vsed
towards
the
Senat
,
to
the
end
they
might
giue
them
offices
,
the
selfe
same
ought
the
Senate
to
haue
to
seeke
vertuous
men
,
to
commit
such
charge
into
their
hands
.
For
the
office
of
iustice
ought
to
be
giuen
not
to
him
which
procureth
it
,
but
to
him
that
best
deserueth
it
.
In
the
yeare
of
the
foundation
of
Rome
,
642.
yeares
the
Romane
people
had
many
warres
throughout
all
the
world
:
That
is
to
say
,
Caius
Celius
against
those
of
Thrace
,
Gneus
Gardon
his
brother
against
the
Sardes
,
Iunius
Scilla
against
the
Cimbres
;
Minutius
Rufus
against
the
Daces
,
Seruilius
Scipio
against
the
Macedonians
,
and
Marius
Consull
against
Iugurtha
King
of
the
Numedians
:
and
amongst
all
these
,
the
warre
of
the
Numidians
was
the
most
renowmed
,
and
also
perillous
.
For
if
Rome
had
many
Armies
against
Iugurtha
to
conquer
him
:
Iugurtha
had
in
Rome
good
friends
,
which
did
fauour
him
.
King
Boco
at
that
time
was
king
of
the
Mauritans
,
who
was
Iugurthas
friend
:
in
the
end
,
hee
was
afterwards
the
occasion
that
Iugurtha
was
ouerthrowne
,
and
that
Marius
tooke
him
.
These
two
Kings
Marius
the
Consull
brought
to
Rome
,
and
triumphed
It
was
found
written
in
a
booke
,
which
was
in
the
high
Capitoll
,
that
the
Grandfather
of
King
Boco
was
very
sage
,
and
a
speciall
friend
to
the
Romane
people
,
and
that
once
hee
came
to
Rome
,
and
made
diuers
orations
to
the
Senate
,
and
amongst
other
notable
sentences
,
there
was
found
in
that
book
,
that
he
had
spoken
these
words
:
Woe
be
to
that
realme
where
all
are
such
,
that
neyther
the
good
amongst
the
euill
,
nor
the
euil
amongst
the
good
are
known
.
Woe
vpon
that
realme
,
which
is
the
entertainer
of
all
fooles
,
and
a
destroyer
of
all
Sages
.
Woe
is
that
Realme
where
the
good
are
fearefull
,
and
the
euill
too
bold
:
Wo
on
that
realme
where
the
patient
are
despised
,
and
the
seditious
commended
.
Wo
on
that
Realm
which
destroyeth
those
which
watch
for
the
good
,
and
crowneth
those
that
watch
to
doe
euill
.
Woe
to
that
realme
,
where
the
poore
are
suffered
to
bee
proud
:
and
the
rich
tirants
.
Wo
to
that
realme
,
where
all
know
the
euil
,
and
no
man
doth
follow
the
good
.
woe
to
that
realme
where
so
many
euill
vices
are
openly
committed
,
which
in
another
countrie
dare
not
secrrtly
bee
mentioned
.
Wo
to
that
realm
,
where
all
procure
that
they
desire
,
where
all
attaine
to
that
they
procure
,
where
all
thinke
that
this
is
euill
,
where
al
speake
that
they
thinke
,
and
finally
,
where
all
may
doe
that
which
they
will
.
In
such
and
so
vnfortunate
a
realm
where
the
people
are
too
wicked
,
let
euery
man
beware
hee
bee
not
inhabitant
:
For
in
short
time
they
shall
see
vpon
him
,
eyther
the
yre
of
the
Gods
,
the
fury
of
the
men
,
the
depoputation
of
the
good
,
or
the
desolation
of
the
Tirants
.
Diuers
other
notable
thinges
were
contained
in
those
Orations
,
the
which
are
not
(
at
this
present
touching
my
letter
,
But
forasmuch
as
we
thought
it
was
a
very
iust
thing
,
that
they
should
pardon
the
folly
of
the
Thou
shalt
reade
this
my
letter
openly
to
the
Pretours
and
Iudges
,
which
are
resident
there
,
and
the
case
shall
bee
,
that
when
thou
shalt
reade
it
,
thou
shalt
admonish
them
,
that
if
they
will
not
amend
secretly
,
wee
will
punish
them
openly
.
I
wrote
vnto
thee
the
last
day
,
that
as
touching
thy
banishment
,
I
would
be
thy
friend
:
and
be
thou
assured
,
that
for
to
enioy
thy
old
friendshipp
,
and
to
performe
my
word
,
I
will
not
let
to
danger
my
person
.
I
write
vnto
Panutius
my
Secretary
to
succour
thee
with
two
thousand
Sesterses
,
wherewith
thou
mayest
releeue
thy
pouerty
:
and
from
hence
I
send
thee
my
letter
,
wherewith
thou
mayest
comfort
thy
sorrowfull
hear
.
I
say
no
more
to
thee
in
this
case
,
but
that
thorough
the
Gods
thou
mayest
haue
contentation
of
all
that
thou
enioyest
,
health
of
thy
person
,
and
comfort
of
thy
friends
:
the
bodily
euils
,
the
cruell
enemies
,
the
perillous
destenies
,
bee
farre
from
me
.
Marke
,
In
the
behalfe
of
thy
Wife
Rufa
,
I
haue
saluted
my
wise
Faustine
:
shee
and
I
both
haue
receyued
with
ioy
thy
salutations
,
and
with
thankes
wee
sent
them
you
againe
,
I
desire
to
see
thy
person
here
in
Italy
,
and
wish
my
feuer
quartens
there
with
thee
in
Scicilie
.
CHAP.
XII
.
An
exhortation
of
the
Author
to
Princes
and
Noble
men
,
to
embrace
peace
,
and
to
eschew
the
occasions
of
warre
.
OCtauian
Augustus
,
second
Emperour
of
Rome
,
is
commended
of
all
,
for
that
Suetonius
Tranquillus
sayth
,
that
when
any
man
dyed
in
Rome
in
his
time
,
they
gaue
great
thanks
to
the
Gods
for
that
they
tooke
their
life
from
them
,
before
their
Prince
knew
what
death
meant
.
And
not
contented
onelie
with
this
,
but
in
their
Testaments
they
commaunded
their
heires
and
children
,
that
yearely
they
should
offer
great
sacrifices
of
their
proper
goods
in
all
the
Temples
of
Rome
,
to
the
end
the
Gods
shold
prolong
the
dayes
of
their
Prince
.
That
time
indeed
might
bee
called
the
golden
age
,
and
the
blessed
land
,
where
the
Prince
loued
so
well
his
subiects
,
and
the
subiects
so
much
obeyed
their
prince
:
for
seldome
times
it
hapneth
that
one
will
be
content
with
the
seruices
of
all
,
neyther
that
all
will
bee
satisfied
with
the
gouernement
of
one
.
The
Romans
for
none
other
cause
wished
for
the
good
Prince
(
more
then
for
themselues
)
life
,
out
because
he
kept
the
commonwealth
in
peace
.
The
vertue
of
this
Prince
deserued
much
prayse
,
and
the
good
will
of
the
people
merited
no
lesse
commendation
:
he
for
deseruing
it
to
them
,
&
they
for
giuing
it
to
him
:
for
to
say
the
truth
,
there
are
few
in
number
that
so
heartily
loue
others
,
that
for
theyr
sakes
will
hate
themselues
.
There
is
no
man
so
humble
,
but
in
things
of
honour
wil
be
content
to
goe
before
,
saue
only
in
death
,
where
he
can
be
content
to
come
behinde
.
And
this
seemeth
to
bee
very
cleare
,
in
that
that
now
dyeth
the
father
,
now
the
mother
,
now
the
husband
,
now
the
wife
,
now
the
sonne
,
&
now
his
neighbour
,
in
the
end
euery
man
is
content
with
the
death
of
an
other
,
so
that
he
with
his
owne
life
may
escape
himselfe
.
A
Prince
which
is
gentle
,
patient
,
stout
,
sober
,
honest
and
true
,
truly
hee
of
right
ought
to
be
commended
:
but
Oh
,
if
Princes
and
Noble
men
knew
what
damage
they
doe
to
their
countreyes
,
the
day
that
they
take
vppon
them
warre
:
I
thinke
and
also
affirme
,
that
they
would
not
onely
not
begin
it
,
nor
yet
anie
priuate
person
durste
It
chaunceth
often
times
that
the
prince
is
vexed
and
troubled
,
because
one
certifieth
him
,
that
a
prouince
is
rebelled
,
or
some
other
prince
hath
inuaded
his
countrey
,
and
as
the
matter
requireth
,
the
Councell
is
assembled
.
There
are
some
too
rashe
counsellours
,
which
immediately
iudge
peace
to
bee
broken
as
lightly
,
as
others
doe
desire
that
Warres
should
neuer
beginne
.
When
a
Prince
in
such
a
case
asketh
counsell
:
they
ought
forthwith
not
to
aunswere
him
suddenly
.
For
things
concerning
the
Warres
,
ought
with
great
wisedome
first
to
be
considered
,
and
then
with
as
much
aduisement
to
be
determined
.
King
Dauid
neuer
tooke
any
warre
in
hand
,
though
he
were
very
wise
,
but
first
hee
counselled
with
GOD
;
The
good
Iudas
Machabeus
,
neuer
entred
into
Battell
,
but
first
hee
made
his
The
Greekes
and
Romanes
durst
neuer
make
warre
against
their
enemies
,
but
first
they
would
do
sacrifice
to
the
Gods
,
and
consulte
also
with
their
Oracles
.
The
matters
of
Iustice
,
the
recreations
of
his
person
,
the
reward
of
the
good
,
the
punishment
of
the
euill
;
and
the
diuiding
of
rewards
,
a
Prince
may
communicate
with
any
priuate
man
:
but
all
matters
of
Warre
,
hee
ought
first
to
counsell
with
GOD
:
For
,
the
Prince
shall
neuer
haue
perfect
victorie
ouer
his
Enemyes
,
vnlesse
hee
first
committe
the
quarrell
thereof
vnto
GOD.
Those
which
counsell
Princes
,
(
whether
it
be
in
matters
of
warre
,
or
in
the
affaires
of
peace
)
ought
alwaies
to
remember
this
Sentence
:
That
they
giue
him
such
counsells
alwayes
when
hee
is
alone
in
his
Chamber
,
as
they
would
doe
if
they
saw
him
at
the
poynt
of
death
very
sicke
.
For
,
at
that
instant
,
no
man
dare
speake
with
Flattery
,
nor
burden
his
conscience
with
bryberie
.
When
they
entreate
of
warre
,
they
which
moue
it
ought
first
to
consider
,
that
if
it
came
not
well
to
passe
,
all
the
blame
will
be
imputed
to
their
counsell
.
And
if
that
his
substaunce
bee
not
presently
able
to
recompence
the
losse
,
let
him
assure
himselfe
,
that
here
after
his
soule
shall
suffer
the
paine
.
Men
ought
so
much
to
loue
peace
,
and
so
much
to
abhorre
warre
,
that
I
belieue
that
the
same
preparation
that
a
Priest
hath
in
his
Conscience
with
GOD
before
hee
presume
to
receiue
the
holy
Communion
:
euen
the
same
ought
a
counsellour
to
haue
,
before
that
vnto
his
Prince
hee
giueth
counsell
concerning
warre
.
Since
princes
are
men
,
it
is
no
maruell
though
they
feele
iniuties
as
men
,
and
that
they
desire
Following
our
matter
,
in
counting
the
goods
which
are
lost
,
in
loosing
peace
:
and
the
euils
which
increase
in
winning
warres
:
I
say
,
that
amongst
other
things
the
greatest
euill
is
,
that
in
time
of
Warre
they
locke
vp
closely
all
vertues
,
and
set
at
libertie
all
vices
,
During
the
time
that
Princes
and
great
Lords
maintaine
warre
,
though
they
bee
Lordes
of
their
Realmes
and
dominions
by
right
,
yet
for
a
trueth
they
are
not
to
indeede
.
For
,
at
that
time
the
Lordes
desire
more
to
content
their
Souldiours
and
subiects
,
then
the
Souldyers
and
subiects
seeke
to
content
the
Lords
.
And
this
they
doe
,
because
they
through
power
might
vanquish
their
enemies
,
and
further
,
through
the
loue
of
their
money
,
relieue
their
necessities
.
Eyther
Princes
are
gouerned
by
that
wherevnto
by
sensualitie
they
are
moued
,
or
else
by
that
wherewith
reason
is
contented
.
If
they
will
follow
reason
,
they
haue
too
much
of
that
If
Princes
take
vpon
them
warres
,
saying
:
that
their
right
is
taken
from
them
:
and
that
therefore
they
haue
a
conscience
:
Let
them
beware
that
such
conscience
bee
not
corrupted
.
For
,
in
the
worlde
there
is
no
Warre
iustified
:
but
for
the
beginning
thereof
,
the
Princes
at
one
time
or
an
other
,
haue
their
Consciences
burdened
.
If
Princes
take
vpon
them
Warre
,
for
none
other
cause
,
but
to
augment
their
state
and
dignitie
.
I
say
that
this
is
a
vaine
hope
:
For
,
they
consume
and
lose
(
for
the
moste
part
,
)
more
in
one
or
two
yeares
warres
,
then
euer
they
get
againe
during
their
life
.
If
Princes
take
vpon
them
Warre
,
to
reuenge
an
iniurie
:
as
well
for
this
also
it
is
a
thing
superfluous
:
For
,
manie
goe
to
the
warres
being
wronged
onely
with
one
thing
,
and
afterwards
they
returne
iniuried
with
manie
.
If
Princes
take
vpon
them
Warres
for
none
other
cause
but
to
winne
honour
:
me
thinketh
also
that
that
is
an
vnprofitable
conquest
:
For
,
me
thinketh
that
Fortune
is
not
a
person
so
famous
,
If
Princes
take
vpon
them
warre
to
leaue
of
them
in
the
worlde
to
come
some
memorie
:
this
no
lesse
them
the
other
seemeth
to
me
vaine
.
For
without
doubt
,
if
we
examine
the
hystories
that
be
past
,
we
shall
finde
those
to
be
more
in
number
which
haue
bin
defamed
:
then
those
which
for
vanquishing
of
their
enemyes
,
haue
bin
renowmed
.
It
Princes
take
vpon
them
warres
,
supposing
that
there
are
in
an
other
countrey
more
pleasures
and
delights
then
in
their
owne
;
I
say
,
that
to
thinke
this
,
proceedeth
of
little
experience
,
and
of
lesse
conscience
.
For
,
to
a
Prince
there
can
bee
no
greater
shame
,
nor
conscience
,
then
to
beginne
warres
in
straunge
Realmes
,
to
maintaine
his
owne
pleasures
and
vices
at
home
.
Let
no
Princes
deceyue
themselues
,
in
thinking
that
there
are
in
straunge
Countries
more
things
then
in
their
owne
:
For
in
the
end
,
there
is
no
Land
nor
nation
in
the
world
,
where
there
is
not
Winter
,
and
Summer
,
night
and
day
,
sicknesse
and
health
,
riches
and
pouerty
,
mirth
and
sadnesse
,
friends
and
enemies
,
vitious
,
and
vertuous
,
aliue
and
dead
.
Finally
,
I
say
,
that
in
all
parts
all
things
Men
oftentimes
flye
from
one
Countrey
to
another
,
not
to
be
more
deuoute
,
nor
more
vertuous
,
but
to
haue
greater
liberty
and
oportunitie
to
haunt
vices
.
And
afterwards
when
they
see
the
endes
of
their
deeds
,
they
cannot
refrayne
their
hearts
from
sighes
,
since
they
might
haue
enioyed
that
at
home
with
peace
,
which
in
straunge
Countries
,
they
sought
with
troubles
.
There
are
so
few
thinges
wherewith
we
are
contented
in
the
world
,
that
if
perchaunce
a
man
finde
in
any
one
place
,
any
one
thing
,
wherewith
to
content
him
,
Let
him
beware
that
the
Diuell
doe
not
deceiue
him
,
saying
:
That
in
such
another
place
he
may
receate
himselfe
better
:
For
whether
soeuer
wee
goe
,
wee
shall
finde
such
penurie
,
and
want
of
true
pleasures
,
and
comforts
,
and
such
plenty
and
copious
aboundance
of
troubles
and
torments
that
for
to
comfort
vs
,
in
an
hundred
yeares
wee
scarcely
finde
one
,
and
to
torment
vs
,
wee
finde
at
euery
foot
a
thousand
.
CHAP.
XIII
.
The
Author
reciteth
the
commodities
which
come
of
peace
,
declaring
how
diuers
Princes
vpon
light
occasions
,
haue
made
cruell
warres
.
Dimo
an
ancient
king
of
Ponto
,
sayd
vnto
I
haue
health
,
I
haue
honour
,
and
I
haue
riches
,
Is
there
any
thing
more
to
bee
desired
amongst
men
,
or
to
bee
giuen
of
the
Gods
in
this
life
?
The
Philosopher
aunswered
him
:
I
see
that
I
neuer
saw
,
and
I
heare
that
I
neuer
heard
:
For
health
riches
,
and
honour
,
the
Gods
seldome
times
doe
thrust
in
one
person
,
his
time
is
so
short
that
dooth
possesse
them
,
that
they
haue
more
reason
for
to
pray
that
they
might
bee
quieted
of
them
,
then
for
to
bee
proude
for
that
they
possesse
them
.
And
I
tell
thee
further
King
Dimo
,
It
little
profiteth
that
the
Gods
haue
giuen
thee
all
these
thinges
,
if
thou
dooest
not
content
thy selfe
therewith
,
the
which
I
thinke
they
haue
not
giuen
thee
,
nor
neuer
will
giuen
thee
:
For
the
Gods
are
so
iust
in
diuiding
their
gifts
,
that
to
them
,
to
whom
they
giue
contentation
,
they
take
from
them
their
riches
,
and
those
whom
they
giue
riches
,
they
take
their
contentation
.
Plutarch
in
the
first
of
his
pollitikes
putteth
this
example
,
and
hee
declareth
not
the
name
of
this
Philosopher
.
O
how
great
a
benefit
is
that
which
the
Gods
giue
to
Princes
and
great
Lords
,
in
giuing
them
their
health
,
in
giuing
them
riches
,
and
in
giuing
them
honour
:
but
if
besides
those
hee
giueth
them
not
contentation
,
I
say
that
in
giuing
them
the
goods
,
he
giueth
them
trauell
and
danger
:
for
if
the
trauell
of
the
poore
be
greater
then
the
trauell
of
the
rich
:
without
comparison
,
the
discontentation
of
the
rich
is
greater
then
the
discontentation
of
the
poore
.
Men
little
regarding
their
health
become
sicke
,
little
esteeming
theyr
riches
become
poore
,
and
because
they
know
not
what
honour
is
;
they
become
dishonoured
.
I
meane
,
that
the
rash
Princes
vntill
such
time
as
In
warres
they
doe
nought
else
but
kill
men
,
robbe
the
Temples
,
spoyle
the
people
,
destroy
the
Innocents
,
giue
liberty
to
theeues
,
separate
friends
,
and
rayse
strife
:
all
the
which
things
cannot
bee
done
without
great
hurt
of
iustice
,
and
scrupulosity
of
conscience
.
The
seditious
man
himselfe
cannot
denie
vs
,
that
if
two
Princes
take
vpon
them
warres
betweene
them
,
&
that
both
of
them
seeme
for
to
haue
right
,
yet
the
one
of
them
onely
hath
The
Prince
which
is
vertuous
,
&
presumeth
to
bee
a
Christian
,
before
he
beginne
the
warre
,
ought
for
to
consider
what
losse
or
profite
will
ensue
thereof
.
Wherein
if
the
end
be
not
prosperous
,
he
loseth
his
goodes
and
honour
:
and
if
he
perchauce
attaine
to
that
he
desired
,
peraduenture
his
desire
was
to
the
damage
of
the
Common-Wealth
,
and
then
hee
ought
not
to
desire
it
.
For
the
desire
of
one
should
not
hurt
the
profite
of
all
.
When
God
our
Lord
did
create
Princes
for
Princes
,
and
people
accepted
them
for
their
Lordes
,
It
is
to
beleeue
that
the
Gods
did
neuer
commaund
such
things
,
nor
the
men
would
euer
haue
excepted
such
if
they
had
thought
that
Princes
wold
not
haue
done
that
they
were
bound
:
but
rather
that
whereunto
they
were
inclined
.
For
if
men
follow
that
wherunto
their
sensuality
enclineth
them
,
they
alwayes
erre
:
therfore
if
they
suffer
themselus
to
be
gouerned
by
reason
they
are
alwayes
sure
.
And
besides
that
,
Princes
shold
not
take
vpon
them
warres
,
for
the
burdening
of
their
consciences
,
the
mis-spending
of
theyr
goods
,
and
the
losse
of
their
honour
:
they
ought
also
to
remember
the
duties
that
they
owe
to
the
Common-wealth
,
the
which
they
are
bound
to
The
diuine
Plato
in
his
4.
booke
De
Legibus
sayth
:
that
one
demaunded
him
why
hee
did
exalt
the
Lydians
so
much
,
and
so
much
dispraise
the
Lacedemonians
,
&
c
?
Plato
aunswered
:
If
I
commend
the
Lydians
,
it
is
for
that
they
neuer
were
occupyed
but
in
tylling
the
Fielde
:
and
if
I
doe
reproue
here
the
Lacedemonians
,
it
is
because
they
neuer
knew
nothing
else
but
to
conquere
realmes
.
And
therfore
I
say
,
that
more
happy
is
that
realme
,
where
men
haue
their
hands
with
labouring
full
of
blysters
:
then
where
their
arms
in
fighting
,
are
wounded
with
Swordes
.
These
words
which
Plato
spake
are
very
true
,
and
would
to
GOD
that
in
the
gates
&
harts
of
Princes
they
were
written
.
Plinius
in
an
Epistle
sayeth
:
that
it
was
a
Prouerbe
,
much
vsed
amongst
the
Greekes
:
That
hee
was
king
,
which
neuer
saw
king
.
The
like
may
we
say
,
that
he
onely
may
enioy
peace
,
which
neuer
knewe
what
warres
meant
.
For
,
simple
and
innocent
though
a
man
bee
,
there
is
none
but
will
iudge
him
more
happy
,
which
occupieth
his
hand
kerchiefe
to
drye
the
sweate
off
his
browes
:
then
he
that
breaketh
it
to
wipe
the
bloud
off
his
head
.
The
Princes
and
great
Lords
which
are
louers
of
warres
,
ought
to
consider
,
that
they
doe
not
only
hurt
in
generall
all
men
,
but
also
especially
the
good
:
and
the
reason
is
,
that
although
they
of
their
owne
wills
doe
abstaine
from
Battell
,
doe
not
spoyle
,
doe
not
rebell
,
nor
slay
:
yet
it
is
necessary
for
them
to
endure
the
iniuryes
,
and
to
suffer
their
owne
losse
and
damages
:
For
none
are
meete
for
the
warre
,
but
those
which
little
esteeme
theyr
life
;
and
much
lesse
their
consciences
.
If
the
warre
were
only
with
the
euill
against
the
euill
,
and
to
the
hurte
and
hinderance
of
the
euill
,
little
should
they
feele
,
which
presume
to
be
good
.
But
I
am
sorrie
the
good
are
persecuted
:
the
good
are
robbed
:
and
the
good
are
slaine
.
For
,
if
it
were
otherwise
(
as
I
haue
saide
,
)
the
euill
against
the
euill
,
we
would
take
little
thought
both
for
the
vanquishing
of
the
one
,
and
much
lesse
for
the
destruction
of
There
is
such
penurie
of
the
good
in
the
world
,
and
such
neede
of
them
in
the
common-wealth
:
that
if
it
were
in
our
power
,
we
with
our
tears
ought
to
plucke
them
out
of
their
graues
,
and
giue
them
life
:
and
not
to
leade
them
into
the
Warres
,
as
to
a
shambles
to
be
put
to
death
.
Plinie
in
one
Epistle
,
and
Seneca
in
another
,
say
:
that
when
they
desired
a
Romaine
Captaine
that
with
his
armey
he
should
enter
into
a
great
danger
,
whereof
great
honour
should
ensue
vnto
him
,
and
little
profite
to
the
Commonwealth
.
He
made
answere
.
For
nothing
would
I
enter
into
that
daunger
,
if
it
were
not
to
giue
life
to
a
Romane
Citizen
:
For
I
desire
rather
to
goe
enuironned
with
the
good
in
Rome
,
then
to
goe
loaden
with
treasures
into
my
Countrey
.
Comparing
Prince
to
Prince
,
and
law
to
law
,
and
the
Christan
with
the
Pagan
:
without
comparison
the
soule
of
a
Christian
ought
more
to
be
esteemed
than
the
life
of
a
Romane
;
For
the
good
Romane
obserueth
it
as
a
law
,
to
dye
in
the
warre
,
but
the
good
christian
hath
the
precept
,
to
liue
in
peace
.
Snetonius
Tranquillus
in
the
second
Booke
of
Caesars
sayeth
,
That
among
all
the
Romane
Princes
there
was
no
Prince
so
well
beloued
,
nor
yet
in
the
warres
so
fortunate
as
Augustus
was
.
And
the
reason
hereof
is
,
because
that
Prince
neuer
beganne
any
war
,
Xerxes
King
of
the
Persians
being
one
day
at
dinner
,
one
brought
vnto
him
verie
faire
and
sauourie
figges
of
the
prouince
of
Athens
:
the
which
beeing
set
at
the
table
,
hee
sware
,
by
the
immortall
Gods
,
and
by
the
bones
of
his
predecessors
,
that
hee
would
neuer
eate
figges
of
his
Countrey
,
but
of
Athens
,
which
were
the
best
of
all
Greece
.
And
that
which
by
words
of
mouth
king
Xerxes
sweare
,
by
valiant
deedes
,
with
force
and
shield
hee
accomplished
,
and
went
forthwith
to
conquer
Grecia
,
for
no
other
cause
but
for
to
fill
himselfe
with
the
figges
of
that
Countrey
,
so
that
hee
beganne
that
warre
not
only
as
a
light
prince
,
but
also
as
a
vitious
man
.
Titus
Liuius
sayeth
,
that
when
the
French
men
did
taste
of
the
wine
of
Italy
,
immediately
they
put
them selues
in
Armes
,
and
went
to
conquer
the
Country
,
without
hauing
any
other
occasion
to
make
warre
against
them
:
So
that
the
Frenchmen
for
the
licoriousnesse
of
the
pleasant
wines
,
lost
the
deare
bloud
of
their
owne
hearts
.
King
Antigonus
dreamed
one
night
,
that
hee
saw
King
Methridates
with
a
Sithe
in
his
hand
,
who
like
a
Mower
did
cut
all
Italy
,
And
there
fell
such
feare
to
Antigonus
,
that
hee
The
Lumbardes
being
in
Pannonia
,
heard
say
that
there
was
in
Italy
sweet
fruits
,
sauourie
flesh
,
odorifetous
Wines
,
faire
Women
,
good
Fish
,
little
colde
,
and
temperate
heate
:
the
which
newes
moued
them
not
onely
to
desire
them
,
but
also
they
tooke
weapons
to
goe
conquer
Italie
:
So
that
the
Lumbardes
came
not
into
Italy
to
reuenge
them
of
their
enemies
,
but
to
bee
there
more
vicious
and
riotous
.
The
Romanes
and
the
Carthagenians
were
friendes
of
long
time
,
but
after
they
knew
that
there
was
in
Spaine
great
mynes
of
gold
and
siluer
,
immediately
arose
betweene
them
exceeding
cruell
warres
,
so
that
those
two
puissant
Realmes
,
for
to
take
from
each
other
their
goods
,
destroied
their
owne
proper
Dominions
.
The
Authors
of
the
aboue
saide
,
were
Plutarchus
,
Paulus
Diaconus
,
Berosus
,
and
Titus
Liutus
.
O
secrete
iudgements
of
God
,
which
sufferest
such
things
!
O
mercifull
goodnes
of
thee
my
Lord
,
that
permitteth
such
things
,
that
through
the
dreame
of
one
prince
in
his
chamber
,
another
for
to
robbe
the
treasures
of
Spaine
,
another
to
flye
the
colde
of
Hungarie
,
another
to
drinke
the
Wines
of
Italy
,
another
to
eate
figs
of
Greece
,
should
put
all
the
Countrey
to
fire
and
bloud
.
Let
not
my
penne
bee
cruell
against
all
Princes
which
haue
vniust
warres
:
For
as
Traianus
sayd
,
Iust
warre
is
more
worth
then
fained
peace
.
I
commend
,
approue
,
and
exalt
princes
which
are
carefull
and
stout
,
to
defend
and
keepe
that
which
their
predecessors
left
them
:
For
admitte
that
for
dispossessing
them
,
hereof
commeth
all
the
breach
with
other
princes
.
Looke
how
much
his
enemy
offendeth
his
conscience
for
taking
it
:
so
much
offendeth
he
his
Common-wealth
for
not
defending
it
.
The
wordes
which
the
diuine
Plato
spake
in
the
first
booke
of
his
Lawes
,
did
satisfie
me
greatly
,
which
were
these
:
It
is
not
meete
we
should
be
too
extream
in
commending
those
which
haue
peace
:
nor
let
vs
bee
too
vehement
in
reproouing
those
which
haue
warre
:
For
it
may
bee
now
,
that
if
one
haue
warre
,
it
is
to
the
end
to
attaine
peace
,
And
for
the
contrary
,
if
one
haue
peace
,
it
shall
be
to
the
end
to
make
warre
.
Indeed
Plato
sayd
very
true
For
it
is
more
worth
to
desire
short
warre
for
long
peace
,
then
short
peace
for
long
warre
.
The
Philosopher
Chilo
being
demanded
whereby
a
good
or
euill
Gouernour
might
be
knowne
,
he
answered
.
There
is
nothing
whereby
a
good
and
euill
man
may
bee
better
known
then
in
that
for
which
bey
striue
.
For
the
tyrannous
Prince
offereth
himselfe
to
aye
to
take
from
another
,
but
the
vertuous
Prince
trauelleth
to
defend
his
owne
.
When
the
Redeemer
of
this
world
departed
from
this
world
,
hee
sayde
not
,
I
giue
yee
my
warre
,
or
leaue
yee
my
warre
:
but
I
leaue
you
my
peace
,
If
Princes
did
that
they
ought
for
to
doe
,
and
in
this
case
would
beleeue
mee
:
for
no
temporall
thing
they
should
condiscend
to
shedde
mans
bloud
,
if
nothing
else
,
yet
at
the
least
the
loue
of
him
which
on
the
Crosse
shedd
his
precious
bloud
for
vs
,
should
from
that
cleane
disswade
vs
.
For
the
good
Christians
are
commaunded
to
bewayle
their
owne
sinnes
:
but
they
haue
no
licence
to
shed
the
bloud
of
their
enemies
.
Finally
,
I
desire
,
exhort
,
and
further
admonish
all
princes
and
great
CHAP.
XIIII
.
The
Emperour
Marcus
Aurelius
writeth
to
his
friend
Cornelius
,
wherein
hee
describeth
the
discommodities
of
warre
,
and
the
vanitie
of
Triumph
.
MArcus
Aurelius
wisheth
to
thee
Cornelius
his
faithfull
friend
,
health
to
thy
person
,
and
good
lucke
against
all
euil
fortune
.
Within
fifteene
dayes
after
I
came
from
the
warre
of
Asia
,
whereof
I
haue
triumphed
here
in
Rome
,
remembring
that
in
times
past
thou
wert
a
companion
of
my
trauell
:
I
sent
immediately
to
certifie
thee
of
my
triumphes
:
For
the
noble
hearts
doe
more
reioyce
of
their
friends
ioy
,
then
they
do
of
their
owne
proper
delights
.
If
thou
wilt
take
paines
to
come
when
I
send
to
call
thee
,
bee
thou
assured
,
that
on
the
one
part
,
thou
shalt
haue
much
pleasure
to
see
the
great
abundance
of
riches
that
I
haue
brought
out
of
Asia
,
and
to
beholde
my
receiuing
into
Rome
:
and
on
the
other
,
thou
canst
not
keepe
thy selfe
from
weeping
to
see
such
a
sorte
of
Captiues
(
the
which
entred
in
before
the
triumphant
chariots
)
bound
and
naked
,
to
augment
the
conquerours
most
glory
:
and
also
to
them
vanquished
to
be
a
greater
ignomie
.
Seldome
times
we
see
the
Sun
shine
bright
all
the
day
long
,
but
first
in
the
Summer
there
hath
beene
a
mist
,
or
if
it
be
in
the
winter
,
there
hath
beene
a
frost
.
By
this
Parable
,
I
meane
,
that
one
of
the
miseries
of
this
world
is
,
that
wee
shall
see
few
in
this
world
which
now
bee
prosperous
:
but
before
haue
had
fortune
,
in
some
cases
,
very
malitious
:
For
wee
see
by
experience
,
some
come
to
bee
very
poore
,
and
other
chaunce
to
attaine
to
great
riches
:
so
that
through
the
empouerishing
of
those
,
the
other
become
rich
and
prosperous
.
The
weapon
of
the
one
causeth
the
other
to
laugh
:
so
that
if
the
bucket
that
is
empty
aboue
,
doth
not
goe
downe
,
the
other
which
is
ful
beneath
cannot
come
vp
.
Speaking
therefore
according
to
sensuality
,
thou
wouldest
haue
beene
glad
that
day
to
haue
seene
our
triumph
,
with
the
abundance
of
riches
,
the
great
number
of
Captiues
,
the
diuersity
of
beasts
,
the
valiantnes
of
the
Captaines
,
the
sharpenesse
of
wittes
Wherefore
speaking
the
truth
the
matter
betweene
vs
and
our
enemies
was
so
debated
,
that
those
of
vs
that
escaped
best
,
had
their
bodies
sore
wounded
,
and
their
veins
also
almost
without
bloud
.
I
let
thee
know
my
Cornelius
,
that
the
Parthians
are
warlike
men
,
&
in
dangerous
enterprises
very
hardie
and
bold
.
And
when
they
are
at
home
in
their
Country
,
euery
one
with
a
stout
hart
defendeth
his
house
:
and
surely
they
doe
it
like
good
men
,
and
valiant
Captaines
:
For
if
we
other
Romanes
,
without
reason
,
and
through
ambition
,
doe
goe
to
take
an
other
mans
,
it
is
meete
and
iust
,
that
they
by
force
doe
defend
their
owne
.
Let
no
man
through
the
aboundance
of
malice
,
or
want
of
wisedom
enuie
the
Romane
Captaine
;
for
any
triumph
that
is
giuen
him
by
his
mother
Rome
:
for
surely
to
get
this
onely
one
dayes
honour
,
he
aduentureth
his
life
a
thousand
times
in
the
field
:
I
will
not
speake
all
that
I
might
say
of
them
that
wee
ledde
foorth
to
the
warres
,
nor
of
them
which
wee
leaue
here
at
home
in
Rome
,
which
bee
all
cruell
Iudges
of
our
fame
:
for
theyr
iudgement
is
not
vpright
according
to
equity
,
but
rather
proceedeth
of
malice
and
enuie
.
Though
they
take
mee
for
a
patient
men
,
and
not
farre
out
of
order
,
yet
I
let
thee
know
my
Cornelius
,
that
there
is
no
patience
can
suffer
,
nor
heart
dissemble
to
see
many
Romanes
to
haue
such
great
enuie
,
(
which
through
their
malitious
tongues
)
passe
not
to
backebite
other
mens
triumphes
.
For
it
is
an
olde
disease
of
euill
men
,
through
malice
to
backebite
that
with
theyr
tongue
,
which
through
their
cowardnesse
,
they
neuer
durst
enterprise
with
their
hands
.
Notwithstanding
all
this
,
you
you
must
know
,
that
in
the
warre
you
must
first
often
hazard
your
life
,
and
I
sweare
by
the
immortall
Gods
,
vnto
thee
my
Cornelius
,
that
the
day
of
my
triumph
,
whereas
to
the
seeming
of
all
those
of
this
world
,
I
went
triumphing
in
the
chariot
openly
:
yet
I
ensure
thee
my
heart
wept
secretly
:
Such
is
the
vanitie
of
men
,
that
thogh
of
reason
wee
be
admonished
,
called
,
If
I
bee
not
deceyued
,
it
is
the
prosperitie
of
Foolish
men
,
and
want
of
good
iudgements
,
that
cause
the
men
to
enter
into
others
Houses
by
force
,
rather
then
to
be
desirous
to
be
quiet
in
their
owne
,
with
a
good
will
.
I
meane
that
wee
should
in
following
vertue
sooner
bee
vertuous
,
then
in
haunting
vices
,
be
vicious
:
for
speaking
the
truth
,
men
which
in
all
,
and
for
all
desire
to
please
the
world
,
must
needes
offer
themselues
to
great
trauell
and
care
.
Oh
Rome
,
Rome
,
cursed
be
thy
folly
,
and
cursed
be
he
that
in
thee
brought
vp
so
much
pride
,
and
be
he
cursed
of
men
,
and
hated
of
Gods
,
which
in
thee
hath
inuented
such
pompe
.
For
,
very
fewe
are
they
,
that
worthily
vnto
it
haue
attained
:
but
infinite
are
they
,
which
through
it
haue
perished
.
What
greater
vanitie
,
or
what
equall
lightnes
can
bee
,
then
that
a
Romaine
captaine
,
because
hee
hath
conquered
Kingdomes
,
troubled
quyet
men
,
destroyed
citties
,
beaten
downe
castles
,
robbed
the
poore
,
enriched
tyrants
,
caried
away
treasors
,
shed
much
bloud
,
made
infinite
widowes
,
and
taken
many
Noble
mens
liues
,
should
be
afterwardes
(
with
great
triumph
of
Rome
,
)
receyued
in
recompence
of
all
this
damage
?
Wilt
thou
now
that
I
tell
thee
a
greater
follie
,
which
aboue
al
other
is
greatest
?
I
let
thee
know
,
infinite
are
they
that
dye
in
the
wars
,
and
one
only
carieth
away
the
glorie
thereof
:
So
that
these
wofull
and
miserable
men
,
thogh
for
their
carkas
they
haue
not
a
graue
,
yet
one
captaine
goeth
triumphing
alone
through
Rome
.
By
the
immortall
Gods
I
sweare
vnto
thee
,
and
let
this
passe
secretly
,
as
between
friends
,
that
the
day
of
my
triumph
,
when
I
was
in
my
triumphant
chariot
,
beholding
the
miserable
captiues
,
loden
with
yrons
,
and
other
men
carrying
infinite
treasours
,
which
wee
had
euill
gotten
:
and
to
see
the
carefull
widowes
weepe
for
the
death
of
theyr
Husbandes
,
and
remembred
so
many
noble
Romans
that
lost
their
liues
in
Affrike
:
thogh
I
seemed
to
reioice
outwardly
,
yet
I
ensure
I
know
not
in
this
case
what
reputation
the
Prince
,
or
Captaine
should
make
of
himselfe
,
that
commeth
from
the
Warres
,
and
desireth
to
enter
into
Rome
?
For
,
if
hee
thinke
(
as
it
is
reason
)
on
the
wounds
he
hath
in
his
bodie
,
or
the
Treasors
which
he
hath
wasted
,
on
the
places
that
he
hath
burnt
,
on
the
perills
that
he
hath
escaped
,
on
the
iniuryes
which
hee
hath
receiued
,
the
multitudes
of
men
which
vniustly
are
slaine
,
the
Friends
which
hee
hath
lost
,
the
enemies
which
he
hath
goten
,
the
litle
rest
that
he
hath
enjoyed
,
and
the
great
trauels
that
he
hath
suffered
:
in
such
case
I
say
,
that
such
a
one
with
sorowful
sighs
ought
to
lament
,
&
with
bitter
teares
ought
to
be
receiued
.
In
this
case
of
triumphing
.
I
neither
commend
the
Assyrians
,
nor
enuie
the
Persians
,
nor
am
content
with
the
Macedonians
,
nor
allowe
the
Caldeans
,
nor
content
me
with
the
Greekes
.
I
curse
the
Troians
,
and
condemne
the
Cathagenians
,
because
that
they
proceeded
not
acording
to
the
zeale
of
iustice
,
but
rather
of
the
rage
of
pride
,
to
set
vp
triumphes
,
endamaged
their
countries
,
and
left
an
occasion
to
vndoe
vs
.
O
cursed
Rome
,
cursed
thou
hast
beene
,
cursed
thou
art
,
and
cursed
thou
shalt
be
:
For
if
the
fatall
destenies
O
vnhappy
Rome
,
and
vnhappy
againe
,
I
returne
to
call
thee
.
Tell
mee
I
pray
thee
,
why
art
thou
at
this
day
so
dear
of
Marchandize
,
&
so
cheape
of
folly
?
where
are
the
ancient
fathers
which
builded
thee
,
and
with
their
vertues
honored
thee
?
in
whose
stead
presently
thou
magnifyest
so
manie
tirants
,
which
with
their
vices
deface
thee
.
Where
are
all
those
noble
and
vertuous
Batons
,
which
thou
hast
nourished
,
in
whose
stead
thou
hast
now
so
many
vicious
and
vagabonds
?
Where
are
those
,
which
for
thy
liberty
did
shed
their
bloud
,
in
whose
stead
now
thou
hast
those
,
that
to
bring
thee
into
subiection
,
haue
lost
their
life
?
Where
are
thy
valiant
Captaines
,
which
with
such
great
trauell
did
endeauour
themselues
to
defend
the
walls
from
enemies
,
in
whose
stead
haue
succeeded
those
that
haue
plucked
them
down
,
and
peopled
them
with
vices
and
vicious
?
where
are
thy
great
priests
,
they
which
did
alwayes
pray
in
the
temples
,
in
whose
stead
haue
succeeded
those
,
that
know
not
but
to
defile
the
churches
,
and
with
their
wickednesse
to
moue
the
gods
to
wrath
?
where
are
those
so
many
Philosophers
and
Oratours
which
with
their
counsell
gouernd
thee
?
in
whose
stead
haue
now
succeeded
so
many
simple
and
ignorant
,
which
with
their
malice
doe
vndoe
thee
?
O
Rome
,
all
those
Auncients
haue
forsaken
thee
,
and
wee
succeeded
those
which
now
are
new
,
&
if
thou
knewest
truely
the
vertue
of
them
,
and
diddest
consider
the
lightnesse
of
vs
:
the
day
that
they
ended
their
life
,
the
selfe
same
day
not
one
stone
in
thee
should
haue
beene
lefte
vpon
another
.
And
so
those
fields
should
haue
sauoured
of
the
bones
of
the
vertuous
,
which
now
stinke
of
the
bodies
of
the
vicious
.
Peraduenture
,
thou
art
more
auncient
then
Babylon
,
more
beautifull
then
Hierusalem
,
more
rich
then
Carthage
,
more
strong
then
Troy
,
more
in
circuite
then
Corinth
,
more
pleasant
We
see
that
all
those
notable
Cities
perished
,
for
all
their
vertuous
defenders
:
and
thinkest
thou
for
to
remaine
,
being
replenished
with
so
much
vice
,
and
peopled
with
so
many
vitious
?
O
my
mother
Rome
,
take
one
thing
for
a
warning
,
that
the
glory
which
now
is
of
thee
,
was
first
of
them
,
and
the
same
destruction
that
was
of
them
shall
hereafter
light
vpon
thee
for
such
is
the
world
.
For
thus
goeth
the
world
,
euen
as
we
presently
see
the
troubles
of
them
that
be
past
:
so
shall
those
that
be
to
come
,
see
ours
that
be
present
.
CHAP.
XV.
Marcus
Aurelius
goeth
on
with
his
Letter
,
and
declareth
the
order
that
the
Romanes
vsed
in
setting
foorth
their
men
of
warre
,
and
of
the
outragious
villanies
which
Captaines
and
Souldiers
vse
in
the
warre
.
I
Will
now
declare
vnto
thee
,
my
frend
Cernelius
,
the
order
which
wee
haue
to
Newes
once
spred
abroad
throgh
the
Empire
,
how
the
Prince
doeth
take
vpon
him
any
warre
,
immediately
diuers
opinions
engender
amongst
the
people
,
and
euery
one
iudgeth
diuersly
vpon
the
warre
:
For
as
much
as
one
sayeth
it
is
iust
,
and
the
Prince
that
taketh
it
vpon
him
is
iust
.
Others
say
,
that
it
is
vniust
,
and
that
the
Prince
which
beganne
it
is
a
tyrant
:
The
poore
and
sedtious
persons
doe
allow
it
,
to
the
end
they
might
goe
,
and
take
other
mens
goods
by
force
.
The
rich
and
patient
doe
condemne
it
,
because
they
would
enioy
theyr
owne
in
quiet
:
So
that
they
doe
not
iustifie
or
condemne
warre
,
according
to
the
zeale
of
iustice
:
but
according
to
the
little
or
much
profite
,
that
shall
follow
them
of
that
enterprise
:
I
command
which
am
a
Romane
Emperor
,
warre
to
be
proclamed
,
because
a
City
or
prouince
hath
rebelled
,
and
that
according
to
their
Custome
they
doe
not
obserue
the
ceremonies
of
Rome
.
First
you
must
vnderstand
,
the
Priests
must
be
called
to
go
immediately
to
pray
to
the
immortal
Secondly
,
all
the
sacred
Senate
doth
goe
to
the
Temple
of
the
God
Iupiter
,
and
there
they
sware
all
with
a
solemne
oath
,
that
if
the
enemies
,
(
against
whom
they
goe
)
do
require
a
new
confederation
with
Rome
,
or
demaund
pardon
of
their
faults
committed
:
that
(
all
reuengement
laid
aside
)
they
shal
not
deny
to
giue
them
mercy
.
Thirdly
,
the
Consull
which
is
appointed
for
to
bee
the
Captaine
of
the
warre
,
went
to
the
High
Capitoll
,
and
there
hee
maketh
a
solemn
vow
to
one
of
the
Gods
,
which
liketh
him
best
,
that
hee
will
offer
him
a
certaine
Iewell
,
if
hee
returne
victorious
of
the
same
Warre
:
and
though
the
Iewell
which
hee
doth
promise
,
bee
of
great
value
,
yet
all
the
people
are
bound
for
to
pay
it
.
The
fourth
is
,
that
they
set
vp
in
the
Temple
of
Mars
the
Ensigne
of
the
Eagle
,
which
is
the
auncient
Romane
Ensigne
,
and
that
is
,
that
all
the
Romanes
take
it
for
commandement
,
that
no
spectacle
nor
feast
bee
celebrated
in
Rome
,
during
the
time
that
their
brethren
be
in
the
warres
.
The
fift
,
A
Pretour
mounteth
vppe
to
the
roppe
of
the
gate
of
Salaria
:
and
there
hee
bloweth
the
Trumpet
for
to
muster
men
of
Warre
,
and
they
bring
foorth
the
Standers
and
Ensignes
,
to
diuide
them
among
the
Captaines
.
How
fearefull
a
thing
it
is
to
see
,
that
so
soone
as
the
Captaine
is
enuironed
with
the
ensigne
,
so
soone
hath
he
licence
to
commit
all
euills
and
villanies
.
So
that
hee
taketh
it
for
a
brauery
to
robbe
the
Countries
whereby
hee
passeth
,
and
to
deceyue
those
with
whom
hee
practiseth
.
What
liberty
Captaines
and
Gouernours
of
warre
haue
to
doe
euill
,
and
to
be
euill
,
it
is
very
manifest
in
those
whom
they
lead
in
their
company
:
For
the
sonnes
leaue
their
fathers
,
the
seruants
their
Lords
,
the
Schollers
their
Masters
,
the
Officers
,
their
offices
,
the
Priests
their
Temples
,
the
amorous
their
loues
:
and
this
for
none
other
cause
,
but
that
vnder
the
colour
of
the
warre
,
their
vices
should
not
bee
punished
by
iustice
.
O
my
friend
Cornelius
,
I
know
not
how
I
should
begin
to
say
that
which
I
will
tell
thee
.
Thou
oughtest
to
know
,
that
after
our
men
of
war
are
gone
out
of
Rome
,
they
neyther
feare
the
Gods
,
neyther
honour
the
Temples
,
they
reuerence
not
the
Priests
,
they
haue
no
obedience
to
their
Fathers
,
nor
shame
to
the
people
,
dread
of
iustice
,
neyther
compassion
of
their
Country
,
nor
remember
that
they
are
children
of
Rome
:
and
yet
very
few
of
them
thinke
to
end
theyr
life
,
but
that
all
shame
layde
aside
,
they
loue
the
condemned
idlenesse
,
and
hate
the
iust
trauell
.
Therefore
hearke
,
I
will
tell
thee
more
,
&
thogh
it
seemeth
much
that
I
speake
,
I
ensure
thee
it
is
but
little
in
respect
of
that
they
do
,
for
so
much
as
some
rob
temples
,
others
spread
rumors
:
these
breake
the
dores
,
and
those
robbe
the
Gods
.
Sometimes
they
take
the
free
,
They
leaue
their
owne
wiues
,
and
take
the
wiues
of
others
,
they
dishonour
the
daughters
of
the
good
,
and
they
beguile
the
innocent
Virgines
:
there
is
no
neighbout
but
they
doe
couet
,
neyther
hostesse
but
that
they
doe
force
,
they
breake
their
old
wedlocke
,
and
yeerely
seeke
a
new
marriage
:
so
that
they
do
all
things
what
they
list
,
and
nothing
what
they
ought
.
Doest
thou
thinke
presently
,
my
friend
Cornelius
,
that
there
are
few
euils
in
Rome
,
sith
so
many
euill
women
do
goe
to
the
warre
?
Heere
for
their
sake
,
men
offend
the
Gods
:
they
are
traytors
to
their
Countrey
,
they
deny
their
patentage
,
they
doe
come
to
extreame
pouerty
,
they
liue
in
infamie
,
they
robbe
the
goods
of
others
,
they
waste
their
owne
,
they
neuer
haue
quiet
life
,
neyther
remayneth
any
truth
in
their
mouthes
:
Finally
,
Thou
knowest
right
well
,
that
the
greatest
part
of
Asia
,
was
conquered
and
gouerned
,
more
with
the
Women
Amazones
,
then
with
any
barbarous
people
.
That
young
,
noble
and
valiant
Porro
,
King
of
Iudea
,
for
want
of
men
and
abundance
of
women
,
was
ouercome
of
the
great
Alexander
.
Hannibal
the
terrible
Captaine
of
the
Carthagenians
was
alwayes
Lord
of
Italy
,
vntill
hee
did
permit
women
to
goe
to
the
warre
.
And
when
he
fell
in
loue
with
a
maden
of
Capua
,
they
saw
him
immediately
turne
his
shoulders
vnto
Rome
.
If
Scipio
the
Affricane
had
not
scoured
the
Romane
Armyes
of
Leacherie
,
the
invincible
Numantia
had
neuer
bin
wonne
.
The
captaine
Sylla
in
the
warres
of
Mithridates
,
and
the
couragious
Marius
,
in
the
warres
of
the
Zimbres
,
had
ouer
their
enemies
so
many
victories
,
because
in
theyr
Camps
they
suffered
no
women
.
In
the
time
of
Claudius
the
Emperour
,
the
Tharentines
and
Capuanes
were
very
mortal
enemres
:
insomuch
as
the
one
against
the
other
,
pitched
their
Campes
;
and
by
chaunce
one
day
in
the
campe
of
the
Capuanes
,
two
captaines
fell
at
variance
,
because
they
both
loued
one
Woman
:
and
when
the
Tharentines
perceyued
theyr
dissension
,
immediately
with
their
power
they
gaue
them
the
onset
.
Whereof
ensued
,
that
through
the
I
had
in
this
warre
of
Parthes
sixteen
thousand
Horsemen
,
and
twenty
foure
thousand
footmen
,
and
35.
thousand
women
,
and
the
disorder
in
this
case
was
so
great
,
that
from
the
Host
I
sent
my
wife
Faustine
,
and
the
wiues
of
diuers
other
Senatours
home
to
their
houses
,
that
they
should
keepe
the
olde
,
and
nourish
the
young
.
Our
Fathers
led
women
in
the
olde
time
to
the
warres
,
to
dresse
meare
for
the
whole
,
and
to
cure
the
wounded
:
but
now
we
lead
them
to
the
ende
cowardes
should
haue
occasion
to
bee
Effeminate
,
and
the
valiaunt
to
be
vicious
.
And
in
the
ende
,
theyr
Enemies
doe
breake
their
heads
,
but
the
women
do
wound
their
hearts
.
I
will
that
thou
know
manie
other
things
(
my
Cornellus
,
)
and
they
are
,
that
the
Gawles
,
the
Vulcanes
,
the
Flaminii
,
the
Regii
,
the
which
are
Priestes
of
the
Mother
Sybilla
,
of
the
God
Vulcane
,
of
the
God
Mars
,
and
of
the
God
Iupiter
:
the
feare
of
the
Gods
set
aside
,
leauing
theyr
Temples
desart
,
laying
off
their
honest
garments
,
nor
remembring
their
holie
Ceremonies
,
breaking
their
streight
vowes
,
an
infinite
number
of
them
goe
to
the
Campe
,
where
they
loue
more
dishonestly
then
others
:
For
,
it
is
a
common
thing
,
that
those
which
once
presume
to
be
solicity
and
shamefaste
after
they
are
once
fleshed
,
exceede
all
others
in
shame
and
vice
.
It
is
a
most
dishonest
thing
to
carrie
Priests
to
the
Warres
,
for
their
office
is
to
pacifie
the
Gods
with
teares
,
and
not
to
threatten
men
with
Weapons
.
If
perchaunce
Princes
would
say
,
It
is
good
to
carrie
Priests
to
the
warres
to
offer
Sacrifices
to
the
Gods
:
To
In
the
yeare
of
the
Foundation
of
Rome
.
315.
the
Consul
Vietro
passed
in
to
Asia
,
and
went
against
the
Palestines
the
which
were
rebelled
against
the
Romanes
,
and
by
the
way
hee
passed
by
the
temple
of
Apollo
,
in
the
ysle
of
Delphos
:
and
as
there
hee
made
a
prayer
vnto
the
God
Apollo
,
very
long
,
to
the
ende
he
would
reueale
vnto
him
whether
he
should
return
victorious
from
Asia
,
or
not
?
The
Oracle
answered
.
Oh
Consull
Victro
,
if
thou
wilt
returne
victorious
from
thine
Enemyes
,
restore
our
Priestes
,
which
thou
hast
taken
from
our
Temples
:
For
wee
other
Gods
will
not
,
that
the
man
whome
wee
choose
for
our
diuine
seruice
,
yee
others
should
lea●e
,
to
all
the
vices
of
the
World
.
I●
this
be
true
(
as
it
is
true
indeed
)
that
the
God
Apollo
saide
vnto
the
Consull
Vietro
,
mee
thinketh
it
is
no
iust
thing
to
condescend
that
the
consecrated
Priestes
should
goe
,
and
endaunger
to
loose
themselues
,
in
the
Warres
,
For
as
thou
knowest
Cornelius
,
without
doubt
,
greater
is
the
offence
which
they
doe
commit
in
going
for
to
vndoe
themselues
,
then
they
doe
in
the
seruice
which
they
doe
to
Princes
,
beeing
desirous
to
fight
.
Let
vs
haue
the
Priests
in
the
Temples
to
pray
,
and
let
vs
see
how
the
Captaines
are
wont
to
gouerne
themselues
,
and
in
this
case
thou
shalt
finde
that
the
day
that
the
Senate
The
Consull
leadeth
him
to
the
high
Capitoll
with
him
,
the
Eagle
is
hanged
at
his
breast
,
they
cast
the
purple
vpon
his
shoulders
,
they
giue
him
money
of
the
common
treasure
,
immediately
hee
groweth
into
such
pride
,
that
forgetting
the
pouerty
past
which
hee
suffered
in
his
Country
,
he
thinketh
one
day
to
make
him
Emperour
of
Rome
.
It
is
a
common
thing
that
when
fortune
exalteth
men
of
low
estate
,
to
high
degree
,
they
presume
much
,
and
know
little
,
and
much
lesse
what
they
are
worth
.
So
that
if
their
feeble
force
were
coequall
to
their
high
minde
,
one
alone
should
suffice
to
ouercome
their
enemies
,
and
also
to
winne
many
realmes
.
The
Captaines
haue
taken
a
custome
now
in
Rome
,
and
they
tell
mee
that
it
is
an
inuention
of
Manritane
,
that
is
,
that
they
doe
tease
their
beardes
,
they
crule
their
haires
they
clippe
their
wordes
,
they
doe
change
their
garments
,
they
accompany
with
murderers
,
they
goe
the
most
part
armed
,
they
goe
very
fast
to
seeme
fierce
,
and
to
conclude
they
little
esteeme
to
be
beloued
and
take
it
a
great
glory
to
be
feared
.
And
to
the
entent
thou
shouldest
know
,
my
Cornelius
,
how
much
they
would
bee
feared
,
I
will
recite
thee
an
history
,
which
is
,
That
I
standing
one
day
in
Penthapolin
,
a
Captaine
of
mine
,
I
hearing
him
,
and
he
not
seeing
me
,
for
so
much
as
they
would
not
let
him
doe
all
that
hee
would
haue
don
in
the
house
,
he
said
vnto
an
hostice
of
his
.
Yee
other
villaines
did
neuer
know
Captaines
of
Armes
,
therefore
know
it
,
if
thou
doest
not
know
it
mother
,
that
the
earth
can
neuer
tremble
but
when
it
is
threatned
with
a
Romane
Captaine
,
and
the
Gods
doe
neuer
suffer
the
Sunne
to
shine
,
but
where
we
others
are
obeyed
.
Since
thou
hast
now
heard
that
he
sayed
,
heare
also
the
valiantnesse
that
he
hath
done
.
Within
a
short
space
after
,
the
Captaine
went
vnto
a
battell
in
Arabia
,
where
he
was
the
first
that
fledde
,
and
left
the
Standard
alone
in
the
field
,
the
which
had
That
the
men
which
in
peace
seem
most
fierce
,
in
wars
commonly
are
most
cowards
.
It
chanceth
that
diuers
things
are
compassed
,
for
hauing
onely
a
good
eloquence
,
others
for
hauing
witchcraft
,
others
for
being
very
diligent
,
others
for
opening
their
purse
,
and
truely
this
is
the
most
and
best
mean
that
is
occupyed
in
Rome
.
But
the
affayres
of
warre
doe
not
consist
in
talking
many
wordes
before
their
friendes
:
but
in
fighting
manfully
in
the
field
against
their
enemies
:
For
in
the
end
,
men
most
full
of
words
,
are
for
the
most
part
cowards
in
deedes
.
What
wilt
thou
I
tell
thee
more
,
my
Cornelius
,
of
the
iniuries
which
the
Captaines
doe
in
the
Cities
,
whereby
they
passe
,
of
the
slaunders
which
they
rayse
in
the
prouinces
where
they
abide
?
I
let
thee
know
,
that
the
litle
worme
doth
not
so
much
harme
that
gnaweth
the
wood
,
the
moth
to
the
garments
,
the
sparke
vnto
the
towe
,
the
Locust
vnto
the
corne
,
neither
the
wyuell
to
the
garners
,
as
the
Captaines
to
the
people
.
For
they
leaue
no
beast
but
they
lull
,
nor
orchard
but
they
robbe
,
nor
wine
but
they
drinke
,
nor
doue
house
but
they
clime
,
nor
temple
but
they
spoile
,
nor
chace
but
they
hunt
,
no
sedition
but
they
rayse
,
no
villany
but
that
they
commit
.
And
they
do
more
then
they
ought
to
do
,
for
they
eate
without
meaning
to
pay
,
and
they
will
not
serue
vnlesse
they
be
wel
payed
:
and
the
worst
of
all
is
,
that
if
they
haue
their
pay
,
immediately
they
change
or
play
it
If
they
be
not
paide
they
robbe
and
mutine
forthwith
:
so
that
with
pouertie
they
are
not
content
,
and
with
riches
they
waxe
vicious
and
insolent
.
The
matters
is
now
come
to
such
corruption
,
and
there
is
at
this
day
men
of
warre
in
Rome
so
carelesse
,
that
here
no
captaine
seems
but
an
example
of
murderers
,
a
sturrer
vp
of
sedicious
persons
,
an
enuyer
of
the
good
,
a
partaker
with
all
euill
,
a
thiefe
of
theeues
,
a
Pirate
of
rouers
,
and
finally
,
I
do
not
say
that
they
seeme
to
bee
:
but
I
doe
affirme
that
they
are
the
scourge
of
your
vertuous
,
and
a
refuge
of
the
vitious
.
I
would
not
say
this
,
but
yet
not
withstanding
,
I
ought
to
say
it
,
because
it
is
a
thing
so
farre
out
of
order
,
and
so
much
to
bee
laughed
at
:
that
these
wicked
men
though
they
are
our
familiar
enemies
,
there
is
no
Prince
that
ruleth
them
,
nor
Iustice
that
correcteth
them
,
nor
feare
that
doth
oppresse
them
,
nor
law
that
subdueth
them
,
nor
shame
that
refraineth
them
,
nor
parents
that
correct
them
,
nor
punishment
that
doth
abase
them
,
nor
yet
death
that
dooth
end
them
,
but
now
as
men
which
are
without
remedy
,
wee
let
them
eate
of
all
.
CHAP.
XVI
.
The
Emperour
Marcus
Aurelius
pursueth
his
Letter
,
shewing
the
great
damages
that
haue
ensued
for
the
wars
begunne
with
strange
realmes
.
O
Vnfortunate
Rome
who
was
not
wont
In
that
wee
can
gather
out
of
Titus
Liuius
,
and
other
Writers
,
from
the
time
of
Quintus
Cincinnatus
Dictator
,
vntill
the
noble
Marcus
Marcellus
,
were
the
most
prosperous
times
of
the
Romane
Empire
.
For
before
Kings
did
trauell
,
and
afterwardes
it
was
persecuted
with
Tirants
.
In
these
so
happy
times
,
one
of
the
greatest
felicities
that
Rome
had
,
was
to
haue
the
warre-like
discipline
well
O
cursed
bee
thou
Asia
,
and
cursed
bee
the
day
that
with
thee
wee
had
conquest
:
For
wee
haue
not
seene
the
good
that
haue
followed
vs
of
thy
conquest
,
vntill
this
present
,
and
the
losse
&
damage
which
from
thee
come
vnto
vs
shall
be
lamented
in
Rome
for
euer
.
O
cursed
Asia
we
spend
our
treasures
in
thee
,
and
thou
hast
giuen
vnto
vs
thy
vices
.
In
chaunge
of
our
valiant
men
,
thou
hast
sent
vs
thy
fine
mineons
,
wee
haue
wonne
thy
Cities
,
and
thou
triumphest
of
our
vertues
.
Wee
battered
thy
fortes
,
and
thou
hast
destroyed
our
manners
:
we
triumph
of
thy
Realmes
,
and
thou
diddest
cut
the
throtes
of
our
friends
.
Wee
made
to
thee
cruell
warres
,
&
thou
conquerest
from
vs
the
good
peace
.
With
force
you
were
ours
,
and
with
good
will
wee
are
yours
:
Wee
are
vniust
Lords
of
thy
riches
,
and
iust
tenants
of
thy
vices
.
Finally
,
thou
Asia
,
art
a
wofull
graue
of
Rome
,
and
thou
Rome
art
a
filthie
sinke
of
Asia
.
Since
our
auncient
Fathers
did
content
themselues
with
Rome
alone
,
why
should
not
we
their
children
content
our selues
with
Rome
and
Italy
?
but
that
wee
must
goe
to
conquer
Asia
,
where
we
aduentured
our
honour
,
and
spende
our
treasure
?
If
those
auncient
Romanes
,
beeing
as
they
were
,
so
princely
Barons
of
life
,
and
so
valiant
in
fighting
,
and
so
hardy
for
to
commaund
,
did
content
themselues
with
this
little
border
:
why
shoulde
not
wee
content
our selues
,
not
beeing
as
they
are
,
hauing
a
Realme
rich
,
and
vitious
?
I
know
not
what
toye
tooke
vs
in
the
head
,
to
goe
conquer
Asia
,
and
not
to
contente
our selues
with
Rome
?
Italy
was
not
so
poore
of
riches
,
nor
so
destitute
of
Cities
,
nor
so
vnpeopled
of
people
,
nor
so
solitary
of
beasts
,
nor
so
vndecked
with
buildings
,
nor
so
barren
of
good
fruits
:
but
that
of
all
these
thinges
wee
had
more
then
our
fathers
wished
,
and
also
more
then
wee
their
children
deserued
:
For
mee
I
would
say
,
that
it
is
for
want
of
iudgement
,
or
aboundance
of
pride
,
for
vs
to
seeke
to
exceed
our
Forefathers
in
Seigniorie
,
when
wee
are
not
coequall
vnto
them
in
vertue
.
I
was
contented
with
all
things
of
my
forefathers
,
saue
onely
that
they
were
a
little
proude
and
seditious
,
and
herein
wee
their
children
doe
resemble
them
well
.
For
so
much
as
we
are
not
onely
proude
and
feditious
,
but
also
couetous
and
malitious
:
so
that
in
vertuous
things
wee
goe
backeward
,
and
in
vnlawfull
workes
wee
goe
forward
.
What
is
become
of
the
great
victories
that
our
forefathers
had
in
Asia
?
What
is
become
of
the
infinite
Treasure
they
haue
robbed
in
the
Countrey
?
What
is
become
of
the
great
number
of
captiues
,
that
they
tooke
in
the
warre
:
What
is
become
of
the
riches
which
euery
one
brought
home
to
his
house
?
What
is
becom
of
the
valiant
Kinges
which
they
tooke
in
that
Conquest
?
What
is
become
of
the
Feastes
and
Triumphes
,
wherewith
they
entred
triumphing
into
Rome
?
What
wilt
thou
I
say
more
vnto
thee
in
this
case
?
(
my
friende
Cornelius
)
but
that
all
they
which
inuented
the
warre
are
dead
,
all
those
which
defended
that
Countrey
are
dead
,
all
those
which
entred
triumphing
into
Rome
are
dead
:
and
finallie
,
all
the
riches
and
triumphes
which
our
Fathers
brought
from
Asia
,
they
and
those
in
short
space
had
an
end
,
except
the
vices
and
pleasures
whereof
wee
see
there
is
no
end
.
O
if
the
valiant
Princes
knew
,
what
a
thing
it
is
to
inuent
wars
in
strange
Realmes
,
what
trauels
they
seeke
for
their
persons
,
what
cares
in
their
hearts
,
what
trouble
to
their
subiects
,
what
waste
to
their
treasures
,
what
pouerty
to
their
friends
,
what
pleasures
to
their
enemies
,
what
destruction
of
the
good
,
what
liberty
of
the
euill
,
and
what
occasion
they
giue
to
strangers
to
speake
,
what
vniuersall
euill
they
sow
in
their
naturall
Countries
,
and
what
euill
poyson
they
do
leaue
to
their
heires
:
I
sweare
by
the
faith
of
a
good
man
,
that
if
as
I
feele
it
,
Princes
did
feele
it
,
and
as
I
taste
it
,
Princes
did
taste
it
,
and
also
as
I
haue
proued
it
,
princes
did
proue
it
:
I
doe
not
say
,
that
with
effusion
of
bloud
I
would
take
realmes
by
force
:
but
also
they
offering
them
to
mee
with
teares
,
I
would
not
take
them
willingly
.
For
speaking
the
truth
,
It
is
not
the
point
of
valiant
Princes
for
to
sustain
an
other
mans
,
to
put
their
owne
in
ieopardy
.
I
aske
now
,
what
profite
tooke
Rome
of
the
conquest
of
Asia
?
I
admit
that
it
durst
conquer
it
,
that
it
was
hardy
in
winning
it
,
obstinate
in
fighting
,
and
happy
in
taking
it
:
should
it
therefore
be
fortunate
in
maintayning
it
?
I
say
and
affirme
,
and
of
that
I
say
,
I
doe
not
repent
mee
:
That
it
is
possible
to
take
Asia
,
but
it
is
but
a
follie
to
presume
to
maintaine
and
defend
it
.
Doest
thou
not
thinke
it
a
great
folly
to
presume
to
maintaine
Asia
,
since
there
neuer
commeth
newes
of
a
victory
,
but
that
it
is
occasion
of
In
Asia
dyed
our
Fathers
,
for
Asia
they
make
vs
pay
tributes
:
In
Asia
the
good
horses
are
consumed
:
Into
Asia
they
carry
all
our
corne
:
In
Asia
all
the
theeues
are
nourished
:
From
Asia
commeth
all
the
seditious
persons
:
In
Asia
all
the
good
doe
perish
:
From
Asia
,
they
send
vs
all
the
vices
.
And
finally
,
in
Asia
all
our
treasures
are
spent
,
and
in
Asia
all
our
excellent
Romanes
are
killed
.
And
sith
this
is
the
seruice
that
Asia
doth
to
Rome
,
why
will
Rome
continue
warre
with
Asia
?
Other
Princes
before
vs
haue
conquered
Asia
,
taken
Asia
,
and
possessed
Asia
:
but
in
the
end
,
when
they
saw
that
it
was
a
Countrey
,
where
they
feared
not
the
Gods
,
nor
acknowledged
subiection
to
their
Princes
,
neyther
that
they
were
apt
to
retaine
lawes
,
they
determined
to
forsake
them
,
because
they
found
by
experience
,
that
they
neyther
weary
their
bodies
with
warres
,
neither
winne
their
harts
with
benefits
.
Those
Princes
being
hardy
,
nor
so
bold
to
sustain
Asia
by
land
,
should
we
others
presume
to
succour
it
by
sea
?
They
forsake
it
being
neighbours
,
and
will
wee
others
maintaine
it
beeing
strangers
?
In
my
opinion
,
Asia
is
a
Country
,
where
all
the
valiant
men
haue
employed
their
valiantnesse
,
where
all
the
fooles
haue
proued
their
folly
,
where
al
the
proud
haue
shewed
their
pride
,
where
all
the
Princes
entered
in
with
might
,
where
all
thetyrants
haue
employed
theyr
Life
:
but
in
the
end
,
it
neither
profiteth
the
one
to
will
it
,
nor
to
the
others
to
knowe
it
,
and
yet
much
lesse
to
vanquish
it
.
I
know
not
the
man
that
loueth
Asia
,
that
willeth
well
to
Asia
,
that
speaketh
well
of
Asia
,
or
that
fauoureth
the
things
of
Asia
:
since
shee
giueth
vs
occasion
to
speake
daily
,
to
sigh
nightly
,
and
to
weepe
hourely
.
If
men
attayned
to
the
secrete
to
know
the
Fatall
Destenyes
,
with
the
which
the
Goddes
haue
created
Asia
:
they
would
not
striue
so
much
in
the
conquest
therof
.
For
,
the
Gods
haue
created
it
in
such
a
signe
,
that
it
shold
be
a
common
pasture
where
all
feede
,
Peraduenture
thou
wilt
thinke
my
friende
Cornelius
,
that
I
haue
spoken
now
all
the
euils
of
Asia
:
but
hearken
yet
I
will
fourme
thee
a
new
question
againe
.
For
,
according
to
the
dammages
which
haue
followed
(
from
Asia
)
to
our
mother
Rome
,
time
shall
rather
want
to
write
,
then
matter
to
declare
.
Not
without
teares
I
say
,
that
which
I
will
say
,
that
there
was
neuer
any
Romane
captaine
that
did
kill
tenne
thousand
Asians
,
with
the
weapons
he
brought
into
Asia
:
but
that
hee
lost
a
hundreth
thousand
Romanes
,
with
the
vices
they
brought
to
Rome
.
So
that
the
Asians
by
the
hand
of
their
enemyes
dyed
with
honour
,
and
left
vs
Romanes
aliue
,
full
of
their
vices
with
infamie
.
I
aske
now
what
they
were
that
inuented
to
dine
in
common
places
,
to
suppe
in
secret
gardens
,
to
apparel
the
women
as
men
in
the
Theaters
,
to
colour
the
flesh
of
Priests
with
yeallow
?
to
noynte
the
Women
as
men
in
the
Bath
,
the
Senatours
going
smelling
to
the
Senate
?
Princes
to
be
apparelled
with
purple
,
against
the
auncient
decree
?
To
eate
twice
in
the
day
,
as
the
tyraunt
Dennys
did
,
to
keepe
Harlots
and
concubines
as
they
of
Tyre
doe
:
to
speak
blasphemie
against
the
gods
,
which
were
neuer
hearde
of
before
in
the
Empire
?
These
said
vices
of
Asia
,
At
the
same
time
,
when
in
those
parts
of
the
Orient
,
the
warre
was
kindeled
:
tenne
valiant
captains
brought
these
vices
to
Rome
,
whose
names
my
penne
shall
pardon
to
tell
,
because
their
vile
offences
should
not
obscure
theyr
valiaunt
deedes
.
Before
that
Rome
conquered
Asia
,
we
were
rich
,
wee
were
pacient
,
wee
were
sober
,
we
were
wise
,
we
were
honest
,
and
aboue
all
,
we
liued
well
contented
.
But
now
since
that
time
we
haue
giuen
our selues
to
forget
the
pollicyes
of
Rome
,
and
to
learne
the
pleasure
of
Asia
:
so
that
all
vices
may
be
learned
in
Rome
,
as
all
Sciences
may
be
heard
in
Greece
.
By
this
aboue
rehearsed
,
all
warlike
Princes
may
see
,
what
profite
they
haue
to
conquer
straunge
Realms
,
&c.
Let
vs
now
leaue
the
vices
,
which
in
Oh
Cornelius
:
thou
hast
not
seene
how
Princes
more
of
a
will
,
then
of
necessitie
,
doe
waste
their
treasures
:
how
they
demaund
that
of
another
mans
,
and
how
their
owne
doeth
not
suffice
them
:
they
take
those
of
Churches
:
they
seeke
great
Lones
,
they
inuent
great
Tributes
:
they
demaund
great
Subsidies
:
they
giue
strangers
occasion
to
speake
,
and
make
themselues
hated
of
their
subjects
.
Finally
,
they
pray
theyr
subiects
,
and
humble
themselues
to
their
enemies
.
Since
I
haue
declared
the
dammages
of
warre
:
I
will
now
declare
what
the
originall
of
warre
is
.
For
it
is
vnpossible
that
the
physition
applye
vnto
the
sicke
agreeable
medecine
,
if
we
know
not
of
what
humour
the
sicknes
doth
proceed
.
Princes
,
since
they
came
of
men
,
are
nourished
with
men
,
doe
counsell
with
men
,
and
liue
with
men
,
and
to
conclude
,
they
are
men
.
Sometimes
through
pride
,
which
aboundeth
in
them
,
somtimes
through
want
of
counsel
,
they
themselues
imagine
,
and
other
flattrers
telleth
,
that
thogh
they
haue
much
in
respect
of
other
princes
,
yet
they
can
doe
little
.
Also
they
say
vnto
them
,
that
if
their
substaunce
bee
great
,
their
Fame
ought
to
bee
greater
.
Further
,
they
tell
them
,
that
the
good
Prince
ought
little
to
esteeme
that
hee
hath
inherited
of
his
predecessors
,
in
respect
of
the
great
deale
more
hee
ought
to
leaue
to
his
successours
,
Also
they
tell
them
,
that
neuer
prince
left
of
him
any
great
memory
,
but
inuenting
some
cruell
Warre
against
his
enemie
.
Also
they
tell
them
that
the
houre
that
one
is
chosen
Emperour
of
Rome
,
hee
may
boldely
conquer
the
whole
earth
.
These
vaine
reasons
being
heard
of
the
princes
,
afterwardes
as
their
Fortune
is
base
,
and
their
mindes
high
,
immediately
they
defie
their
enemies
,
they
open
their
Treasures
,
they
assemble
great
armies
,
and
in
the
end
of
all
,
the
Gods
suffer
,
that
they
thinking
to
Oh
Princes
,
I
knowe
not
who
doth
deceyue
yee
,
that
you
which
by
peace
may
be
rich
,
and
by
war
wil
be
poore
?
Oh
Princes
,
I
know
not
who
doth
deceiue
you
:
that
you
which
may
be
loued
,
doe
seeke
occasions
to
be
hated
?
Oh
princes
,
I
knowe
not
who
doth
beguyle
yee
,
that
yee
which
may
enioy
a
sure
life
,
doe
aduenture
your selues
to
the
mutabilitie
of
Fortune
?
Oh
princes
,
I
knowe
not
who
doeth
deceyue
you
:
that
you
so
little
esteeme
and
weigh
your
owne
aboundance
,
and
so
greatly
set
by
the
wants
of
others
?
Oh
princes
,
I
know
not
who
doth
deceiue
you
,
that
all
hauing
need
of
you
,
you
should
haue
neede
of
others
?
I
let
thee
to
knowe
,
my
Cornelius
,
though
a
prince
bee
more
quicke
and
carefull
then
all
other
his
predecessors
haue
bin
in
Rome
;
yet
it
is
vnpossible
that
all
things
touching
warre
,
should
succeede
vnto
him
prosperously
.
For
,
I
aske
thee
now
my
Cornelius
,
what
trauell
so
great
to
his
person
,
or
what
greater
damage
to
his
Realme
can
his
Enemies
do
,
then
that
which
his
own
men
of
warre
doe
,
&
c
?
The
Enemies
,
to
doe
the
worst
they
can
,
will
but
robbe
our
Frontiers
:
but
our
men
of
War
do
robbe
the
whole
countrey
.
The
Enemies
we
dare
,
and
may
resist
,
but
to
ours
we
cannot
,
nor
dare
not
speake
.
The
Enemyes
,
the
worst
they
can
do
,
is
once
in
a
moneth
to
robbe
and
runne
their
wayes
:
but
ours
daily
do
robbe
,
and
remaine
still
.
The
Enemyes
feare
their
enemies
only
:
but
ours
doe
feare
their
enemyes
,
and
haue
no
pitie
on
their
friends
.
The
enemies
,
the
further
they
goe
on
,
the
more
they
diminish
:
but
ours
,
the
further
they
goe
,
the
more
they
encrease
.
I
know
no
greater
warre
that
Princes
can
haue
then
to
haue
men
of
warre
in
their
realmes
:
For
as
experience
doth
shew
vs
,
before
the
Gods
they
are
culpable
,
to
Princes
importunate
,
and
to
the
people
troublesome
:
so
that
they
liue
to
the
damage
of
all
,
and
to
the
profit
of
none
.
By
the
God
Mars
I
swear
vnto
thee
,
(
my
friend
Cornelius
)
as
hee
may
direct
my
hands
in
the
war
,
that
I
haue
more
complaints
in
the
Senate
,
of
the
thefts
which
my
Captaines
did
in
Illyria
,
then
of
all
the
enemies
of
the
Romane
people
.
Both
for
that
I
say
,
and
for
that
I
kept
secret
,
I
am
more
afraid
to
create
an
Ensigne
of
two
hundred
men
of
warre
,
then
to
giue
a
cruell
battell
to
thirty
thousand
men
:
For
that
battell
,
fortune
(
good
or
euill
)
forthwith
dispacheth
,
but
with
these
I
can
bee
sure
no
time
of
all
my
life
.
Thou
wilt
say
vnto
me
(
Cornelius
)
that
since
I
am
Emperour
of
Rome
,
I
should
remedy
this
since
I
know
it
:
For
that
Prince
which
dissembleth
with
the
fault
of
another
,
by
reason
hee
will
condemne
him
,
as
if
it
were
his
owne
.
To
this
I
answere
,
that
I
am
not
mighty
enough
to
remedy
it
,
except
by
my
remedy
there
should
spring
a
greater
inconuenience
.
And
since
thou
hast
not
beene
a
Prince
,
thou
couldest
not
fall
into
that
I
haue
,
nor
yet
vnderstand
that
which
I
say
:
For
Princes
by
their
wisdom
know
many
things
,
the
which
to
remedy
they
haue
no
power
:
So
it
hath
beene
,
so
it
is
,
so
it
shall
be
,
so
I
found
it
,
so
I
keepe
it
,
so
will
I
leaue
it
them
,
so
I
haue
reade
it
in
bookes
,
so
haue
I
seen
it
with
my
eyes
,
so
haue
I
heard
it
of
my
predecessors
:
And
finally
,
I
say
,
our
Fathers
haue
inuented
it
,
and
so
will
wee
their
children
sustaine
it
,
and
for
this
euill
wee
will
leaue
it
to
our
heyres
.
I
will
tell
thee
one
thing
,
and
imagine
that
I
erre
not
therein
,
which
is
,
considering
the
great
dammage
and
little
profite
,
which
men
of
warre
do
bring
to
our
Common
wealth
:
I
thinke
to
doe
it
,
and
to
sustaine
it
,
eyther
it
is
the
folly
of
men
,
or
a
scourge
giuen
of
the
Gods
.
For
there
can
be
nothing
more
iust
,
then
for
the
Gods
to
permit
,
that
wee
feele
that
in
our
owne
houses
,
which
wee
cause
others
in
strange
houses
to
lament
.
All
those
thinges
I
haue
written
vnto
thee
,
not
for
that
it
skileth
greatly
that
I
know
them
:
but
that
my
heart
is
at
ease
for
to
vtter
them
:
For
as
Alcibiades
sayde
,
the
chests
and
the
hearts
,
ought
alwayes
to
be
open
to
their
friends
.
Panutius
my
Secretary
goeth
in
my
behalfe
to
visite
that
Land
,
and
I
gaue
him
this
Letter
to
giue
thee
:
with
two
Horses
?
wherewith
I
doe
thinke
thou
wilt
be
contented
,
for
they
are
Genets
.
The
Weapons
and
riches
which
I
tooke
of
the
Parthians
,
I
haue
now
diuided
,
notwithstanding
I
do
send
thee
two
Chariots
laden
with
them
.
My
wife
Faustine
greeteth
thee
,
and
shee
sendeth
a
rich
glasse
for
thy
Daughter
,
and
a
iewell
with
stones
for
thy
sister
.
No
more
but
I
doe
beseech
the
gods
to
giue
thee
a
good
life
,
and
me
a
good
death
.
CHAP.
XVII
.
An
Admonition
of
the
Author
to
Princes
and
great
Lordes
,
to
the
entent
that
the
more
they
grow
in
yeares
,
the
more
they
are
bound
to
refrayne
from
vices
.
AVlus
Gelius
in
his
booke
De
noctibus
Atticis
sayeth
,
that
there
was
an
auncient
custome
among
the
Romanes
,
to
Amongst
other
,
the
aged
men
had
these
preheminences
,
that
is
to
say
,
that
in
feasts
they
sate
highest
,
in
the
Triumphes
they
went
before
,
in
the
Temples
they
did
sit
downe
,
they
spake
to
the
Senate
before
all
others
,
they
had
their
garments
furred
,
they
might
eate
alone
in
secret
,
and
by
their
onely
word
they
were
credited
as
witnesses
.
Finally
,
I
say
,
that
in
all
thinges
they
serued
them
,
and
in
nothing
they
annoied
them
.
After
the
people
of
Rome
beganne
warre
with
Asia
,
they
forsooke
all
their
good
Romane
customes
immediately
.
And
the
occasion
hereof
was
,
that
since
they
had
no
men
to
sustaine
the
Common-wealth
,
by
reason
of
the
great
multitude
of
people
which
died
in
the
warre
:
they
ordained
that
all
the
young
men
should
marry
,
the
young
maides
,
the
widdows
,
the
free
and
the
bond
,
and
that
the
honour
which
had
beene
done
vntill
that
time
vnto
the
olde
men
,
from
henceforth
should
bee
done
vnto
the
maried
men
,
though
they
were
yong
:
So
that
the
most
honoured
in
Rome
was
hee
,
not
of
most
yeares
,
but
he
that
had
most
children
.
This
Law
was
made
a
little
before
the
first
battell
of
Carthage
.
And
the
custome
that
the
married
men
were
more
honoured
then
the
old
,
endured
vntil
the
time
of
the
Emperour
Augustus
,
which
was
such
a
friend
of
Antiquities
,
that
hee
renued
all
the
walles
of
Rome
with
new
stone
,
and
renued
all
the
auncient
customes
of
the
Common-wealth
.
Lycurgus
in
the
lawes
which
he
And
hee
ordained
also
,
that
if
any
olde
man
by
casualtie
did
lose
his
goods
,
and
came
into
extreame
pouertie
,
then
hee
should
be
sustained
of
the
Common
wealth
:
and
that
in
such
sustentation
they
should
haue
respect
,
not
onely
to
succour
him
,
for
to
sustain
him
,
but
further
to
giue
him
to
liue
competently
.
Plutarch
in
his
Apothegmes
declareth
,
that
Cato
the
Censor
visiting
the
corners
of
Rome
,
found
an
olde
man
sitting
at
his
dore
weeping
,
and
shedding
many
teares
from
his
eyes
.
And
Cato
the
Censour
demanding
him
why
he
was
so
euill
handled
,
and
wherefore
hee
wept
so
bitterly
?
the
good
olde
man
answered
him
.
O
Cato
,
the
Gods
beeing
the
only
Comforters
,
comfort
thee
in
all
thy
tribulations
,
since
thou
art
ready
to
comfort
mee
at
this
wofull
houre
.
As
well
as
thou
knowest
that
the
consolations
of
the
Heart
are
more
necessarie
,
then
the
physicke
of
the
bodie
:
the
which
being
applyed
sometimes
doeth
heale
,
and
an
other
time
they
do
harme
.
Behold
my
scabby
hands
,
my
swollen
legs
,
my
mouth
without
Teeth
,
my
peeled
Face
,
my
white
beard
,
and
my
balde
head
:
for
thou
(
beeing
as
thou
art
)
discreete
,
shouldest
be
excused
to
aske
mee
why
I
weepe
?
For
men
of
my
Age
,
though
they
weepe
not
for
the
little
they
feele
:
yet
they
ought
to
weep
for
the
ouermuch
they
liue
.
The
man
which
is
loaden
with
teares
,
tormented
with
diseases
,
Though
now
I
am
aged
,
I
was
young
,
and
if
any
young
man
should
doe
me
any
iniurie
,
truely
I
would
not
desire
the
Gods
to
take
away
his
life
,
but
that
they
would
rather
prolong
his
life
.
For
,
it
is
great
pittie
to
heare
the
man
(
which
hath
liued
long
)
recount
the
troubles
,
which
he
hath
endured
.
Know
thou
Cato
,
if
thou
doest
not
know
it
,
that
I
haue
liued
77.
yeares
,
and
in
this
time
,
I
haue
buryed
my
Father
,
my
Grand-father
,
two
Aunts
,
and
fiue
vncles
.
After
that
I
had
buryed
9.
Systers
,
and
11.
Bretheren
.
I
haue
buryed
afterwards
,
two
lawfull
wiues
,
and
fiue
bond-women
,
which
I
haue
had
as
my
lemmans
.
I
haue
buryed
also
14.
children
,
and
7.
marryed
daughters
:
and
therewith
not
contented
,
I
haue
buryed
37.
Nephewes
,
and
15.
Nieces
,
and
that
which
grieueth
me
most
of
all
is
,
that
I
haue
buryed
two
good
friendes
of
mine
:
One
of
the
which
remayned
in
Capua
,
and
the
other
which
remained
was
resident
heere
at
Rome
.
The
death
of
whome
hath
grieued
me
more
,
then
all
those
of
my
alyance
and
parentage
.
For
,
in
the
world
there
is
no
like
losse
to
that
,
where
a
man
looseth
him
whom
entierly
he
loueth
,
and
of
whome
also
hee
is
deerely
beloued
.
The
fatall
Destenyes
ought
to
content
themselues
,
to
haue
annoyed
my
house
with
so
many
misfortunes
.
But
all
this
,
and
aboue
all
this
,
they
haue
left
me
a
wicked
nephewe
,
which
shall
be
mine
heyre
,
and
they
haue
left
vnto
me
,
that
all
my
life
I
shall
lament
.
Oh
Cato
,
for
that
thou
owest
to
the
Common-wealth
;
I
doe
desire
thee
:
and
by
the
immortal
Gods
I
doe
conjure
thee
,
that
since
thou
art
a
vertuous
Romane
,
and
Censor
of
the
people
,
that
thou
prouide
for
one
of
these
two
things
:
that
is
to
say
,
that
this
my
nephew
doe
serue
me
,
or
else
ordeyne
that
I
dye
forthwith
.
For
,
it
is
a
great
crueltie
that
those
doe
pursue
mee
,
which
are
aliue
,
since
it
is
now
fourtie
yeares
,
that
I
ceased
not
to
bewayle
the
dead
.
Cato
beeing
well
informed
of
that
the
olde
man
had
tolde
him
,
and
since
he
found
all
that
true
which
he
spake
,
he
called
vnto
his
presence
the
young
Nephewe
,
and
sayde
vnto
him
these
wordes
:
If
thou
wert
such
a
Childe
as
thou
oughtest
to
bee
,
thou
shouldest
excuse
mee
of
paine
,
and
thy selfe
of
trauell
.
But
since
it
is
not
so
,
I
pray
thee
take
paciently
that
which
I
shall
commaund
thee
:
and
bee
thou
wel
assured
,
that
I
will
not
commaund
thee
any
thing
but
that
which
shal
be
correspondent
to
Iustice
.
For
,
the
vicious
younglings
(
as
thou
art
)
ought
to
be
more
ashamed
of
the
vnbrideled
youthfulnesse
they
haue
committed
:
then
for
all
the
punishments
which
is
giuen
vnto
them
:
First
,
I
commaund
thou
bee
whipt
,
because
thou
art
become
so
disobedient
,
and
troublesome
to
thy
Graundfather
.
Secondly
,
I
commaunde
that
thou
bee
banished
the
limites
of
Rome
:
because
thou
art
a
vicious
young
man
.
Thirdly
,
I
commaund
that
of
all
the
goods
which
thou
hast
enherited
,
thou
shalt
bee
disinherited
,
because
thou
doest
not
obey
thy
Graundfather
.
And
the
cause
why
I
giue
such
seuere
sentence
is
,
to
the
ende
that
from
henceforth
the
young
shall
not
disobey
the
Aged
,
and
also
that
those
which
haue
inherited
great
treasours
,
shall
not
thinke
that
men
should
permit
them
to
bee
more
vicious
then
others
.
Phalaris
the
Tyraunt
writing
to
a
Friende
of
his
,
which
was
very
aged
,
saide
these
words
:
the
which
seemed
rather
spoken
of
a
Phylosopher
,
then
It
grieueth
me
more
,
that
through
thee
the
priuiledges
should
bee
lost
,
which
the
olde
men
haue
accustomed
to
haue
in
Greece
:
that
is
to
say
,
that
all
the
thieues
,
all
the
periured
,
and
all
the
murtherers
were
more
sure
,
when
by
white
hayres
they
seemed
to
bee
olde
:
when
they
retired
to
the
Aultars
of
the
Temples
.
Oh
what
goodnesse
,
Oh
what
wisedome
,
what
valiantnesse
,
and
what
innocencie
ought
the
aged
men
to
haue
in
the
auncient
time
:
since
in
Rome
,
they
honoured
them
as
Gods
,
and
in
Greece
they
priuiledged
those
whyte
haires
as
the
temples
?
Plinie
in
an
Epistle
he
wrote
to
Fabarus
saith
,
that
Pyrrus
king
of
the
Epyrotes
,
demaunded
of
a
phylosopher
,
which
was
the
best
citie
of
the
world
?
who
aunswered
him
thus
:
The
best
Citie
of
the
world
is
Molerda
,
a
place
of
three
hundreth
Fyres
in
Achaia
:
because
all
the
walles
are
of
blacke
stones
,
and
all
those
which
gouerne
haue
hoary
heads
.
And
further
he
saide
:
Woe
bee
vnto
thee
Rome
:
Woe
be
vnto
thee
Carthage
:
Woe
be
vnto
thee
Numantia
:
Wo
be
vnto
thee
Egipt
:
and
woe
bee
vnto
thee
Athens
;
Fyue
Cittyes
which
count
themselues
for
the
best
of
the
Worlde
:
whereof
I
am
of
a
contrary
opinion
.
For
,
they
auaunte
themselues
to
haue
whyte
Walles
:
and
are
not
ashamed
to
haue
young
Senatours
.
This
phylosopher
saide
very
well
,
and
I
thinke
no
man
will
say
lesse
then
I
haue
saide
.
Of
this
word
Senex
,
is
deriued
the
name
of
a
Senatour
:
For
so
were
the
gouernours
of
Rome
named
:
because
the
first
King
(
that
was
Romulus
,
)
chose
an
hundred
aged
men
to
gouerne
the
Common-wealth
:
and
commaunded
that
all
the
Romane
youth
should
employ
themselues
to
the
warres
.
Since
wee
haue
spoken
of
the
honour
which
in
the
old
time
was
giuen
to
the
auncient
men
,
it
is
reason
wee
know
now
,
from
what
yeares
they
accounted
men
aged
:
to
the
end
they
should
reuerently
bee
honoured
as
aged
men
.
For
the
makers
of
lawes
,
when
they
hadde
established
the
honours
which
ought
to
be
done
to
the
Aged
,
did
as
well
ordain
,
from
what
day
and
yeare
they
should
beginne
.
Diuers
auncient
phylosophers
did
put
six
ages
,
from
the
time
of
the
birth
of
man
,
vntill
the
houre
of
his
death
.
That
is
to
say
:
Childe-hood
,
which
lasteth
vntill
seuen
yeares
:
Infancie
,
which
lasteth
vntill
seuenteene
yeares
:
Youth
,
which
continueth
till
thirtie
yeares
:
Mans
estate
,
which
remaineth
And
so
after
man
had
passed
fiue
and
fifty
yeares
,
they
called
him
aged
.
Aulus
Gelius
in
his
tenth
booke
in
the
27
,
Chapter
sayth
,
that
Fuluius
Hostilius
(
who
was
King
of
the
Romanes
)
determined
to
count
all
the
olde
and
yong
which
were
amongst
the
people
:
and
also
to
know
which
should
be
called
Infants
,
which
yong
and
which
old
.
And
there
was
no
little
difference
among
the
Romane
Philosophers
,
and
in
the
end
it
was
decreed
by
the
King
,
and
the
Senate
,
that
men
till
seuenteene
years
should
bee
called
Infants
,
and
till
sixe
&
forty
should
be
called
young
,
and
from
sixe
and
forty
vpwards
they
should
be
called
olde
.
If
wee
will
obserue
the
Law
of
the
Romanes
,
wee
know
from
what
time
we
are
bound
to
call
and
honor
the
aged
men
.
But
adding
hereunto
it
is
reason
that
the
olde
men
know
,
to
what
prowesses
and
vertues
they
are
bound
,
to
the
end
that
with
reason
,
and
not
with
fainting
they
bee
serued
:
for
speaking
the
truth
,
if
wee
compare
duty
to
duty
,
the
olde
men
are
more
bound
to
vertue
then
the
young
to
seruice
.
Wee
cannot
deny
but
that
all
states
of
Nations
(
great
&
small
,
young
and
old
)
are
bound
to
bee
vertuous
:
but
in
this
case
,
the
one
is
more
to
bee
blamed
then
the
other
.
For
oftentimes
if
the
young
men
doe
offend
,
it
is
for
that
hee
wanteth
experience
:
but
if
the
old
man
offend
it
is
for
the
aboundance
of
malice
:
Seneca
in
an
Epistle
sayde
these
words
:
I
let
thee
know
my
friend
Lucillus
that
l
am
very
much
offended
,
And
Seneca
sayeth
further
,
Hee
which
prayseth
himselfe
most
to
bee
aged
,
and
that
would
bee
honoured
for
being
aged
,
ought
to
bee
temperate
in
eating
,
honest
in
appartell
,
sober
in
drinking
,
soft
in
words
,
wise
in
counsell
,
and
to
conclude
,
he
ought
to
be
very
patient
in
aduersity
,
and
far
from
vices
which
attempt
him
.
Worthy
of
prayse
is
the
greate
Seneca
for
those
wordes
:
but
more
worthy
shall
the
olde
men
,
if
they
wil
conforme
their
workes
according
to
these
words
:
For
if
wee
see
them
for
to
abandon
vices
,
and
giue
themselus
to
vertues
:
we
will
both
serue
them
,
and
honour
them
.
CHAP.
XVIII
.
That
Princes
when
they
are
aged
,
should
be
temperate
in
eating
,
sober
in
drinking
,
modest
in
apparrell
,
and
aboue
all
,
true
in
communication
.
IT
is
consonant
to
the
counsell
of
Seneca
,
For
the
olde
men
which
are
drunke
and
amorous
,
are
persecuted
with
their
owne
diseases
,
and
are
defamed
by
the
tongues
of
other
.
That
which
the
ancient
men
should
eate
(
I
meane
those
which
are
noble
and
vertuous
,
ought
to
bee
very
cleane
,
and
well
dressed
,
and
aboue
all
,
that
they
doe
take
it
in
season
&
time
:
for
otherwise
,
too
much
eating
of
diuers
things
,
causeth
the
young
to
bee
sicke
,
and
enforceth
the
olde
to
die
.
Young
men
though
they
eate
dishonestly
,
very
hastily
,
and
eate
speaking
,
we
can
doe
no
lesse
but
dissemble
with
them
:
but
the
olde
men
which
eate
much
,
and
hastily
,
of
necessitie
we
ought
to
reproue
them
.
For
men
of
We
doe
not
prohibite
them
to
eate
delicate
things
,
but
to
beware
of
superfluous
things
.
We
doe
not
counsell
them
to
leaue
eating
,
hauing
need
:
but
to
withdraw
themselues
from
curiositie
.
For
though
it
bee
lawfull
for
aged
men
to
eate
sufficient
,
it
is
not
honest
for
them
to
eate
,
to
ouercome
theyr
stomacks
.
It
is
a
shame
to
write
it
,
but
more
shame
ought
they
to
haue
which
doe
it
;
which
is
:
that
the
goods
which
they
haue
wonne
and
inherited
by
their
predecessours
,
they
haue
eaten
and
drunken
:
so
that
they
haue
neyther
bought
House
not
vyne
,
nor
yet
marryed
any
Daughter
:
but
they
are
naked
,
and
their
poore
children
goe
to
the
Tauernes
and
Innes
:
and
the
miserable
Fathers
to
the
Hospitalles
,
and
Churches
.
When
any
man
commeth
to
pouertie
,
for
that
his
house
is
burned
,
or
his
shippe
drowned
:
or
that
they
haue
taken
all
from
him
by
Lawe
:
or
that
hee
hath
spent
it
in
pleading
against
his
enemies
,
or
any
other
in
conuenience
is
come
vnto
him
:
me
thinketh
we
are
all
bound
to
succor
him
,
and
the
hart
hath
compassion
to
behold
him
:
but
he
that
spendeth
it
in
Apparel
not
requisite
,
to
seeke
delitious
Wines
,
and
to
eate
delicate
meates
:
To
such
a
one
(
I
would
say
,
)
that
the
pouertie
which
he
suffereth
,
is
not
sufficient
for
his
deserts
.
For
of
all
troubles
there
is
none
so
great
,
as
to
see
a
man
suffer
the
euil
,
whereof
hee
himselfe
hath
bin
the
occasion
.
Also
,
according
to
the
counsell
of
Seneca
,
the
Auncients
ought
to
be
wel
aduertised
,
in
that
they
should
not
only
be
temperate
in
eating
,
but
likewise
they
should
be
sober
in
drinking
:
and
this
both
for
the
preseruation
of
theyr
health
:
as
also
for
the
reputation
of
their
honestie
.
For
,
if
the
olde
physitians
doe
not
If
I
should
say
vnto
the
olde
men
,
that
they
should
drinke
no
wine
:
they
might
tell
mee
,
that
it
is
not
the
counsell
of
a
Christian
.
But
presuppose
they
ought
to
drinke
,
and
that
for
no
opinion
they
should
leaue
it
:
yet
I
admonish
,
exhorte
,
and
desire
them
,
that
they
drinke
little
,
and
that
they
drinke
very
temperate
.
For
the
disordinate
and
immeasurate
drinking
,
causeth
the
young
men
to
be
drunke
,
and
the
olde
men
,
both
drunke
and
foolish
.
Oh
howe
much
authoritie
lost
they
,
and
what
grauitie
doe
honorable
and
ancient
men
lose
,
which
in
drinking
are
not
sober
?
Which
seemeth
to
be
true
,
forasmuch
as
the
man
being
loden
with
wine
,
although
he
were
the
wisest
in
the
world
,
he
should
bee
a
very
foole
,
that
would
take
counsel
of
such
one
in
his
affaires
Plutarche
in
a
booke
which
he
made
,
of
the
Fortunes
of
the
Romaines
,
saied
:
that
in
the
Senate
of
Rome
,
there
was
an
Auncient
man
,
who
made
great
exclametions
,
that
a
certaine
young
man
hadde
in
such
heinous
sort
dishonoured
him
,
that
for
the
iniuryes
hee
had
spoken
,
he
deserued
death
.
And
when
the
yong
man
was
called
for
to
answere
to
that
he
had
said
vnto
him
;
he
answered
:
Fathers
conscript
,
though
I
seeme
young
vnto
you
,
yet
I
am
not
so
young
,
but
that
I
knew
the
Father
of
this
olde
man
,
who
was
a
vertuous
and
noble
Romane
,
and
somewhat
a
kinne
to
mee
.
And
I
seeing
that
his
Father
had
gotten
much
goods
fighting
in
the
warres
,
and
also
seeing
this
oldeman
spending
them
in
eating
and
drinking
:
I
sayde
vnto
him
one
day
.
I
am
very
sorry
my
Lord
and
vncle
,
for
that
I
heare
of
thy
honour
in
the
market
place
:
and
am
the
more
sorry
,
for
that
I
see
done
in
thy
house
,
wherein
we
saw
fifty
men
armed
before
in
our
houre
,
and
now
wee
see
a
hundred
knaues
made
drunke
.
And
worse
then
that
,
as
thy
Father
shewed
to
all
those
that
entered
into
his
house
the
Ensignes
hee
had
wonne
in
the
Warres
:
so
now
to
those
that
enter
into
thy
house
,
thou
shewest
them
diuers
sorts
of
Wines
.
My
vncle
complayned
of
mee
,
but
in
this
case
I
make
the
Plaintife
iudge
against
mee
the
defendant
.
And
I
would
by
the
immortall
Gods
hee
deserued
no
more
paine
for
his
workes
,
then
I
deserue
by
my
words
.
For
if
hee
had
been
wise
,
he
would
haue
accepted
the
correction
which
secretely
I
gaue
him
:
and
had
not
come
openly
,
to
declare
his
faults
in
the
Senate
.
The
complaint
of
the
old
man
being
heard
by
the
Senate
,
and
the
excuse
in
like
manner
of
the
yong-man
:
they
gaue
iudgement
,
that
they
should
take
all
the
goods
from
the
olde
man
,
and
prouide
him
of
a
Tutour
which
should
gouerne
him
and
his
house
.
And
they
commaunded
the
Tutour
,
That
from
hence
forward
hee
should
not
giue
him
one
cuppe
of
Wine
,
since
hee
was
noted
of
drunkennesse
.
Of
truth
the
sentence
which
the
Senate
gaue
was
very
iust
:
Laertius
made
a
booke
of
the
Feasts
of
Philosophers
,
and
declareth
sundry
auncient
banquets
,
among
the
which
hee
putteth
one
,
where
were
assembled
many
great
Philosophers
.
And
admit
that
the
meates
were
meane
,
and
simple
:
yet
the
bidden
guests
were
sage
.
And
the
cause
why
they
did
assemble
,
was
not
to
eate
,
but
to
dispute
of
some
graue
doctrines
,
whereof
the
Philosophers
did
somewhat
doubt
:
For
in
those
dayes
,
the
greater
the
Stoyckes
and
the
Peripatetikes
were
in
number
:
so
much
the
more
were
the
Philosophers
diuided
amongst
themselues
.
When
they
were
so
assembled
,
truly
they
did
not
eate
,
nor
drinke
out
of
measure
:
but
some
pleasant
matter
was
moued
betweene
the
masters
and
the
schollers
,
betweene
the
young
and
the
olde
,
that
is
to
say
,
which
of
them
could
declare
any
secret
of
Philosophy
,
or
any
profounde
sentence
.
O
happy
were
such
feasts
,
and
no
lesse
happy
were
they
that
thether
were
bidden
,
But
I
am
sorry
that
those
which
now
bidde
,
and
those
that
are
bidden
,
for
a
truth
are
not
as
those
Ancients
were
:
For
there
are
no
feastes
now
a
dayes
of
Philosophers
,
but
of
gluttons
,
not
to
dispute
,
but
for
to
murmure
,
not
to
open
doubtfull
things
,
but
to
talke
of
the
vices
of
others
,
not
to
confirme
auncient
amities
,
but
to
beginne
new
dissentions
,
not
to
learne
any
doctrines
,
but
to
approue
some
nouelty
.
And
that
which
worst
of
all
is
,
the
old
striue
at
the
table
with
the
yong
,
not
on
him
which
hath
spoken
the
most
grauest
sentence
:
but
of
him
which
hath
drunke
most
wine
,
and
hath
rinsed
most
cups
.
Paulus
Diaconus
in
the
history
of
the
Lumbards
declareth
,
that
foure
olde
Lumbards
made
a
banquet
,
in
the
which
,
the
one
dranke
to
the
others
yeares
,
and
it
was
in
this
manner
:
They
made
defyance
to
drinke
two
to
two
,
and
after
each
man
had
declared
how
many
yeares
olde
hee
was
:
the
one
dranke
as
many
times
as
the
other
was
yeeres
olde
,
and
likewise
his
companion
pledged
him
.
And
one
of
these
foure
companions
had
at
the
least
58.
yeares
:
the
second
63
,
the
third
87.
the
fourth
92.
so
that
a
man
knoweth
not
what
they
did
eate
in
this
banquet
,
eyther
little
or
much
:
but
wee
know
that
hee
that
dranke
least
,
dranke
58.
cups
of
wine
.
Of
this
so
euill
custome
came
the
Gothes
to
make
this
Law
,
which
of
many
is
read
,
and
of
a
few
vnderstood
,
where
it
sayeth
,
We
ordaine
and
commaund
on
paine
of
death
,
that
no
olde
man
drinke
to
the
others
yeares
being
at
the
table
.
That
was
made
because
they
were
so
much
giuen
to
Wine
,
that
they
dranke
more
oft
then
they
did
eate
morsels
.
The
Princes
and
great
lords
which
now
are
old
,
ought
to
be
very
sober
in
drinking
,
since
they
ought
greatly
to
be
regarded
&
honoured
of
the
yong
.
For
speaking
the
truth
,
and
with
liberty
,
when
the
olde
man
shall
be
ouercome
with
wine
,
hee
hath
more
necessity
that
the
young
man
leade
him
by
the
arme
to
his
house
,
then
that
hee
should
take
off
his
cappe
vnto
him
with
reuerence
.
Also
Princes
and
great
Lordes
ought
to
bee
very
circumspect
,
that
when
they
become
aged
,
they
bee
not
noted
for
young
in
the
apparrel
which
they
weare
:
For
although
hat
for
wearing
a
fine
and
riche
garment
,
the
Prince
doth
not
enrich
or
empouerish
his
Common-wealth
:
yet
wee
cannot
deny
,
but
that
it
doth
much
for
the
reputation
of
his
person
:
For
the
vanity
and
curiosity
of
garments
,
dooth
shew
great
lightnes
of
mind
.
According
to
the
variety
of
ages
,
so
ought
the
diuersity
of
apparrell
to
bee
,
which
seemeth
to
be
very
cleare
,
in
that
the
young
maides
are
attired
in
one
sort
,
the
married
women
of
an
other
sort
:
the
widdowes
of
an
other
.
And
likewise
I
would
say
,
that
the
apparrell
of
children
ought
to
be
of
one
sort
,
those
of
young
men
of
an
other
,
and
those
of
olde
men
of
an
other
,
which
ought
to
be
more
honester
then
all
.
For
men
of
hoary
heades
ought
not
to
be
adorned
with
precious
garments
:
but
with
vertuous
workes
:
Quint.
Hortensius
the
Romane
,
for
that
euery
time
when
he
made
himselfe
ready
,
hee
had
a
glasse
before
him
:
and
as
much
space
and
time
had
hee
to
streighten
the
pleytes
of
his
gowne
,
as
a
Woman
hadde
,
to
trimme
the
haires
of
her
head
.
This
Quintus
Hortensius
being
Consull
,
going
by
chance
one
day
through
Rome
,
in
a
narrow
streete
met
with
the
other
Consull
:
where
thorough
the
streightnes
of
the
passage
,
the
pleights
of
his
Gowne
were
vndone
:
vppon
which
occasion
hee
complained
vnto
the
Senate
of
the
other
Consull
,
that
he
had
deserued
to
loose
his
life
.
The
Author
of
all
this
is
Macrobius
,
in
the
third
book
of
the
Saturnales
.
I
can
not
tell
if
I
be
deceyued
,
but
we
may
say
,
that
all
the
curiositie
that
olde
men
haue
to
goe
fine
,
well
apparrelled
,
and
cleane
,
is
for
no
other
thing
but
to
shake
off
Age
,
and
to
pretende
right
to
youth
.
What
a
griefe
is
it
to
I
pray
and
exhort
all
Princes
and
great
Lordes
,
whome
our
soueraigne
Lord
hath
permitted
to
come
to
age
,
that
they
doe
not
despise
to
bee
aged
:
For
speaking
the
truth
,
the
man
which
hath
enuie
to
seeme
olde
,
doth
delight
to
liue
in
the
lightnes
of
youth
.
Also
men
of
honor
ought
to
be
very
circumspect
:
for
so
much
as
after
they
are
become
aged
,
they
bee
not
suspected
Noble
Princes
and
great
Lordes
after
they
are
become
aged
,
of
one
sort
they
ought
to
vse
themselues
to
giue
,
and
of
the
other
to
speake
.
For
,
good
Princes
ought
to
sell
theyr
wordes
by
weight
,
and
giue
rewardes
without
measure
.
The
Auncient
do
oftentimes
complaine
,
saying
:
That
the
young
will
not
bee
conuersant
with
them
;
and
truely
if
there
be
any
faulte
therein
,
it
is
of
themselues
.
And
the
reason
is
,
that
if
sometimes
they
doe
assemble
together
,
to
passe
away
the
time
:
if
the
old
man
set
a
talking
,
he
neuer
maketh
an
ende
.
So
that
a
discrete
man
had
rather
goe
a
dozen
miles
on
foot
,
then
to
heare
an
olde
man
talke
three
houres
,
If
with
such
efficacie
we
perswade
olde
men
,
that
they
be
honest
in
theyr
apparrell
:
for
a
truth
we
will
not
giue
them
licence
to
bee
dissolute
in
theyr
words
,
since
there
is
a
great
difference
to
note
some
man
in
his
Apparrell
,
or
to
accuse
him
to
bee
malitious
,
or
a
babler
.
For
to
weare
rich
and
costly
Apparell
,
iniurieth
fewe
,
but
iniurious
words
hurt
manie
.
Macrobius
in
his
first
booke
of
the
dreames
of
Scipio
,
declareth
of
a
Phylosopher
named
Crito
:
who
liued
an
hundred
and
fiue
yeares
:
and
till
fiftie
yeares
hee
was
farre
out
of
course
.
But
after
hee
came
to
be
aged
,
he
was
so
well
measured
in
his
eating
and
drinking
,
and
so
warie
in
his
speeche
,
that
they
neuer
saw
him
do
any
thing
worthy
reprehension
:
nor
heard
him
speake
word
,
but
was
worthie
of
noting
.
On
this
condition
wee
would
giue
licence
to
manie
,
that
till
fiftie
yeares
The
olde
doe
complaine
that
the
young
doe
not
take
their
aduise
,
and
their
excuse
herein
is
,
that
in
their
words
they
are
too
long
:
For
if
a
man
doe
demaund
an
olde
man
his
opinion
in
a
case
,
immediately
hee
will
beginne
to
say
,
that
in
the
life
of
such
,
and
such
Kings
,
and
Lords
of
good
memory
,
this
was
done
,
&
this
was
prouided
:
so
that
when
a
young
man
asketh
them
counsel
how
hee
shall
be
haue
himselfe
with
the
liuing
:
the
olde
man
beginneth
to
declare
vnto
him
the
life
of
those
which
be
dead
.
The
reason
why
the
olde
men
desire
to
speake
so
long
is
that
since
for
their
age
they
cannot
see
,
nor
go
,
nor
eate
,
nor
sleepe
,
they
would
that
all
the
time
their
members
were
occupied
to
doe
their
duties
,
all
that
time
their
tongue
should
bee
occupied
to
declare
of
their
times
past
.
All
this
being
spoken
,
what
more
is
to
say
,
I
know
not
,
but
that
wee
should
content
our selues
,
that
the
olde
men
should
haue
their
flesh
as
much
punished
,
as
they
haue
their
tong
with
CHAP.
XIX
.
Of
a
letter
of
the
Emperour
Marcus
Aurelius
,
to
Claudius
and
Claudinus
,
reproouing
them
being
olde
men
,
and
that
they
liued
youthfully
.
MARKE
Emperor
,
borne
in
Mount
Celio
,
If
a
stranger
beguile
mee
,
I
ought
to
dissemble
it
,
if
an
enemie
deceiue
mee
,
I
ought
to
reuenge
it
,
if
my
friend
misuse
mee
,
I
ought
to
complaine
of
him
:
but
if
I
deceyue
my selfe
,
with
whom
shall
I
comfort
my selfe
?
For
there
is
no
patience
that
can
suffer
the
heart
to
deceiue
himselfe
in
any
thing
,
which
hee
hath
not
deepaly
considered
.
Peraduenture
,
yee
will
say
,
I
doe
not
esteeme
you
,
and
that
I
haue
not
written
any
letter
vnto
you
of
long
time
,
To
this
I
answere
.
That
you
doe
not
attribute
the
fault
to
my
negligence
,
but
to
the
great
distance
of
countries
that
there
is
from
hence
to
Rome
:
and
also
to
the
great
affaires
of
Asia
:
For
amongst
other
discommodities
,
the
warre
hath
this
also
,
that
it
depriueth
I
haue
alwayes
presumed
to
bee
yours
,
and
at
this
present
am
at
no
mans
pleasure
,
more
then
at
yours
:
And
since
you
haue
alwayes
knowne
of
mee
,
what
you
desired
to
know
,
I
haue
espyed
in
you
others
that
,
which
of
force
I
must
speake
.
For
in
the
end
I
haue
not
seene
any
possesse
so
much
,
to
bee
worth
so
much
,
to
know
so
much
,
nor
in
all
things
to
bee
so
mighty
,
but
that
one
day
hee
should
neede
his
poore
friend
.
The
diuine
Plato
sayde
,
and
also
well
,
That
the
man
which
loueth
with
his
heart
,
neyther
in
absence
forgetteth
,
neyther
in
presence
becommeth
negligent
,
neyther
in
prosperity
hee
is
proud
,
nor
yet
in
aduersitie
abiect
,
neyther
he
serueth
for
profit
,
nor
yet
hee
loueth
for
gaine
:
and
finally
,
he
defendeth
the
case
of
his
friend
as
his
owne
.
Diuers
haue
beene
of
the
opinions
which
the
Auncients
held
to
affirme
,
The
first
,
we
ought
to
haue
friends
to
treate
,
and
to
bee
conuersant
with
all
:
for
according
to
the
troubles
of
this
life
,
there
is
no
time
so
pleasantly
consumed
,
as
in
the
conuersation
of
an
assured
friend
.
The
second
is
,
wee
ought
to
haue
friends
,
to
haue
friends
,
to
whom
we
may
disclose
the
secrets
of
our
hearts
:
for
it
is
much
comfort
to
the
wofull
hart
,
to
declare
to
his
friend
his
doubts
,
if
he
perceiue
that
hee
doth
feele
them
in
deede
.
The
third
,
we
ought
to
search
&
chuse
friends
,
to
the
end
they
helpe
vs
in
our
aduersities
:
For
little
profiteth
it
my
heart
,
that
with
teares
the
friends
doe
heare
all
that
I
bewayle
,
vnlesse
afterwards
in
deede
hee
will
take
paines
to
reforme
the
same
.
The
fourth
,
wee
ought
to
seeke
and
preserue
friends
to
the
end
they
be
protectors
of
our
goods
,
and
likewise
Iudges
of
our
euils
:
for
the
good
friend
is
no
lesse
bound
to
withdraw
vs
from
the
vices
whereby
wee
are
slaundered
,
then
to
deliuer
vs
from
our
enemies
,
by
whom
wee
may
bee
slaine
.
The
end
why
I
tolde
you
all
this
was
,
if
that
in
this
letter
you
chance
to
light
vpon
any
sharpe
word
,
that
you
take
it
patiently
,
considering
that
the
loue
that
I
beare
you
,
doth
moue
mee
to
speake
,
and
the
faith
which
I
owe
vnto
you
,
dooth
not
suffer
mee
that
I
should
keepe
it
close
.
For
many
things
ought
to
be
borne
among
friends
,
though
they
tell
them
in
earnest
,
which
ought
not
to
be
suffered
of
others
,
though
they
speake
it
in
iest
.
I
come
therefore
to
shew
the
matter
,
and
I
beseech
the
immortall
Gods
,
that
there
be
no
more
then
that
you
haue
tolde
mee
,
and
that
it
bee
lesse
then
I
suspect
.
Gaius
Furius
your
Kinsman
,
and
my
especiall
friend
,
as
hee
went
to
the
Realme
of
Palestine
,
and
Hierusalem
,
came
to
see
mee
in
Antioch
,
and
hath
tolde
me
newes
of
Italy
&
Rome
;
and
among
others
,
one
aboue
all
the
residue
I
haue
committed
to
memory
,
at
the
which
I
could
not
refrain
laughing
,
and
lesse
to
bee
troubled
after
I
had
thought
of
it
.
O
how
many
things
doe
wee
talke
in
iest
,
the
which
after
wee
haue
well
considered
,
giue
occasion
to
be
sorrie
.
The
Emperor
Adrian
my
good
lord
had
a
Ieaster
,
whose
name
was
Belphus
yong
,
comely
and
stout
,
albeit
he
was
very
malicious
,
as
such
are
acustomed
to
be
:
and
whiles
the
Embassadors
of
Germanie
supped
with
the
Emperour
in
great
ioye
:
the
same
Belphus
began
to
jeast
of
euery
one
that
was
present
,
according
to
his
accustomed
manner
with
a
certaine
malicious
grace
.
And
Adrian
perceyuing
that
some
chaunged
colour
,
others
murmured
,
and
others
were
angrie
:
hee
saide
vnto
this
ieaster
:
Friend
Belphus
,
if
thou
loue
me
and
my
seruice
,
vse
not
these
spitefull
ieasts
at
our
supper
,
which
being
considered
on
,
may
turne
vs
to
euill
rest
in
our
beddes
.
Gaius
Furius
hath
told
me
so
manie
slaunders
chaunced
in
Italie
,
such
nouelties
done
in
Rome
,
such
alteration
of
our
Senate
,
such
contentions
and
strife
betweene
our
Neighbours
,
such
lightnes
of
you
two
,
that
I
was
astonnied
to
heare
it
,
and
ashamed
to
write
it
.
And
it
is
nothing
to
tell
after
what
sort
he
tolde
them
vnto
me
,
vnles
you
had
seen
how
earnestly
he
spake
them
:
imagining
that
as
he
tolde
them
without
taking
any
paines
,
so
did
I
receiue
them
(
as
hee
thought
)
without
anie
griefe
:
though
in
deede
euery
worde
that
hee
spake
,
seemed
a
sharpe
piercing
arrowe
vnto
my
heart
For
ofte
times
some
telleth
vs
things
,
as
of
small
importance
,
the
which
do
pricke
our
hearts
to
the
quicke
.
By
the
opinion
of
all
,
I
vnderstand
that
you
are
very
olde
,
and
yet
in
your
own
fantasies
,
you
seeme
very
young
.
And
further
they
say
,
that
you
Apparrell
your selues
a
newe
now
,
as
though
presently
you
came
into
the
worlde
:
and
moreouer
they
say
,
that
you
are
offended
with
nothing
so
much
,
as
when
they
call
you
olde
,
and
that
in
Theaters
where
comedies
are
played
:
and
in
the
Fieldes
,
where
the
brute
beasts
doe
run
,
you
are
not
the
hindmost
,
and
that
there
is
no
sporte
,
nor
lightnes
inuented
in
Rome
,
but
first
it
is
registred
in
your
house
.
And
finally
,
they
say
,
that
you
giue
your selues
so
vnto
pleasures
,
as
though
you
neuer
thought
to
receyue
displeasures
.
O
Claude
and
Claudine
,
by
the
God
Iupiter
I
sweare
vnto
you
,
that
I
am
ashamed
of
your
vnshamefastnes
,
and
am
greatly
abashed
of
your
manners
:
and
aboue
all
,
I
am
exceedingly
grieued
for
your
offence
.
For
at
that
time
that
you
ought
to
lift
your
hands
,
you
are
returned
againe
into
the
filth
of
the
world
.
Manie
things
men
commit
,
which
though
they
seeme
graue
,
yet
by
moderation
of
the
person
that
committeth
them
,
they
are
made
light
:
but
speaking
according
to
the
truth
,
I
finde
one
reason
,
whereby
I
might
excuse
your
lightes
:
but
to
the
contrarie
,
I
see
tenne
whereby
I
may
condemne
your
follies
.
Solon
the
Phylosopher
in
his
Lawes
said
to
the
Athenians
,
that
if
the
young
offended
,
hee
should
be
gently
admonished
,
To
this
Lycurgus
in
his
lawes
,
to
the
Lacedemonians
,
sayd
contrarie
:
That
if
the
young
did
offend
,
hee
should
be
lightly
punished
,
and
grieuously
admonished
,
since
through
ignorance
he
did
erre
:
and
the
olde
man
which
did
euill
,
should
bee
lightly
admonished
,
and
sharply
punished
,
since
thorough
malice
hee
did
offend
.
These
two
phylosophers
beeing
(
as
they
haue
bin
)
of
such
authority
in
the
worlde
that
is
past
,
and
considering
that
their
lawes
and
sentences
were
of
such
weight
,
it
should
bee
much
rashnes
in
not
admitting
the
one
of
them
.
Now
not
receiuing
the
one
,
nor
rereprouing
the
other
:
Mee
thinketh
that
there
is
no
great
excuse
to
the
young
for
their
ignorance
,
and
great
condemnation
to
the
aged
for
their
experience
.
Once
againe
I
returne
to
say
that
you
pardon
me
,
my
friends
,
and
you
ought
not
greatly
to
weigh
it
,
thogh
I
am
somewhat
sharpe
in
condemnation
,
since
you
others
are
so
dissolute
in
your
liues
:
for
of
your
blacke
life
my
penne
doth
take
inke
.
I
remember
wel
that
I
haue
heard
of
thee
Claude
,
that
thou
hast
beene
lusty
and
couragious
in
thy
youth
:
so
that
thy
strength
of
all
was
enuyed
,
and
the
beauty
of
Claudine
of
all
men
was
desired
.
I
will
not
write
vnto
you
in
this
letter
,
my
friends
and
neighbours
,
nether
reduce
to
memory
,
how
thou
Claude
hast
employed
thy
forces
in
the
seruice
of
the
comonwealth
:
and
thou
Claudine
hast
won
much
honor
of
thy
beauty
:
for
sundry
times
it
chanced
,
that
men
of
many
goodly
giftes
are
noted
of
grieuous
offences
.
Those
which
striued
with
thee
are
all
dead
,
those
whom
thou
desirest
are
deade
,
those
which
serued
thee
Claudine
are
dead
,
those
which
before
thee
Claudine
sighed
,
are
dead
:
those
which
for
thee
dyed
,
are
now
dead
:
and
since
all
those
are
deade
with
theyr
lightnesse
,
doe
not
you
others
thinke
to
die
,
and
your
follies
also
?
I
doe
demand
now
of
thy
youth
one
thing
,
and
of
thy
beauty
another
thing
,
what
do
you
receiue
of
these
pastims
of
these
good
entertainements
,
of
these
aboundances
,
of
these
great
contentations
,
of
the
pleasures
of
the
world
,
of
the
vanitie
that
is
past
,
and
what
hope
you
of
all
these
to
carry
into
the
narrow
graue
?
O
simple
,
simple
,
and
ignoraunt
persons
,
how
our
life
consumeth
,
and
wee
perceiue
not
how
wee
liue
therein
.
For
it
is
no
felicitie
to
enioy
a
short
or
long
life
:
but
to
know
to
employ
the
same
eyther
well
or
euill
,
O
children
of
the
earth
,
and
Disciples
of
vanitie
,
now
you
know
that
Time
flyeth
,
without
mouing
his
wings
,
the
life
goeth
without
lifting
vp
his
feete
,
the
World
dispatcheth
vs
not
telling
vs
the
cause
,
men
doe
beguile
vs
not
mouing
their
lippes
,
our
flesh
consumeth
to
vs
vnawares
:
the
heart
dyeth
,
hauing
no
remedie
:
and
finally
our
glorie
decaieth
,
as
it
it
had
neuer
beene
,
and
death
oppresseth
vs
without
knocking
at
the
dore
.
Though
a
man
be
neuer
so
simple
,
or
so
very
a
foole
,
yet
hee
cannot
deny
,
but
it
is
impossible
for
to
make
a
fire
in
the
bottome
of
the
sea
,
to
make
a
way
in
the
ayre
,
of
the
thinne
bloud
to
make
rough
sinewes
,
and
of
the
soft
veines
to
make
hard
bones
.
I
meane
that
it
is
vnpossible
,
that
the
greene
flower
of
youth
,
be
not
one
day
withered
by
age
.
CHAP.
XX.
The
Emperour
followeth
his
Letter
and
perswadeth
Claudius
and
Claudinus
being
now
olde
,
to
giue
no
more
credite
to
the
World
,
nor
to
any
of
his
deceitfull
flatteryes
.
THat
which
I
haue
O
world
,
for
that
thou
art
the
world
,
so
smal
is
our
force
,
&
so
great
our
debilitie
,
that
thou
willing
it
,
and
we
not
resisting
it
,
thou
dost
swallow
vs
vp
in
the
most
perillous
gulfe
,
and
in
the
thornes
most
sharpe
thou
dost
pricke
vs
:
by
the
priuiest
wayes
thou
leadest
vs
,
&
by
the
most
stony
waies
thou
carriest
vs
.
I
meane
,
that
thou
bringest
vs
to
the
highest
fauours
,
to
the
end
that
afterwards
with
a
push
of
thy
pike
thou
mightest
ouerthrow
vs
.
O
world
,
wherein
all
is
worldly
,
two
and
fifty
yeeares
haue
passed
since
in
thee
I
was
first
borne
,
during
This
presupposed
,
I
know
not
what
is
in
thee
.
O
world
,
or
what
we
worldlings
want
:
for
if
thou
hatest
vs
we
cannot
hate
thee
,
if
thou
doest
vs
iniury
,
we
can
dissemble
it
,
if
thou
spurne
vs
with
thy
feet
,
wee
wil
suffer
it
,
if
thou
beatest
vs
with
a
staffe
,
wee
wil
hold
our
peace
,
also
though
thou
persecutest
vs
,
we
will
not
complain
,
though
thou
take
ours
,
wee
will
not
demand
it
of
thee
,
though
thou
dost
beguile
vs
,
we
will
not
call
ourselues
beguiled
,
and
the
worst
of
all
is
,
that
thou
doest
chase
vs
from
thy
house
,
yet
we
will
not
depart
from
thence
.
I
know
not
what
this
meaneth
,
I
know
not
from
whence
this
commeth
:
I
know
not
who
ought
to
prayse
this
same
,
that
wee
couet
to
follow
the
world
,
which
wil
none
of
vs
,
and
hate
the
gods
which
loue
vs
:
oft
times
I
make
account
of
my
yeares
past
,
somtimes
also
I
turne
and
tosse
my
booke
to
see
what
I
haue
read
,
and
another
time
I
desire
my
friends
to
giue
mee
good
counsell
:
and
for
no
other
end
I
doe
it
,
then
to
attaine
to
that
I
haue
spoken
,
and
to
know
that
I
will
say
.
I
reading
Rethorike
in
Rhodes
,
Adrian
my
lord
maintaining
me
there
,
knowing
that
I
was
two
and
thirty
years
of
age
,
it
hapned
in
the
Spring
time
I
found
my selfe
solitarily
,
and
soluarinesse
with
liberty
smelled
the
world
,
and
smelling
it
,
I
knew
it
,
and
know-it
,
I
followed
it
,
and
following
it
,
I
attained
it
,
&
attayning
vnto
it
,
therunto
I
ioyned
my selfe
,
and
ioyning
my selfe
therewith
,
I
proued
it
,
and
in
prouing
it
,
I
tasted
it
,
and
in
tasting
it
,
mee
thought
it
bitter
,
and
in
finding
it
bitter
I
hated
it
,
and
hating
it
I
left
it
,
and
leauing
it
,
is
returned
,
and
being
returned
,
I
receyued
it
againe
.
Finally
,
the
world
inuiting
mee
,
and
I
not
resisting
it
,
two
and
fiftie
yeares
wee
did
eate
our
bread
together
,
and
in
one
house
wee
haue
alwayes
remayned
,
wilt
thou
know
after
what
sort
the
world
and
I
doe
liue
in
one
house
together
,
or
better
for
to
say
,
in
one
heart
remayne
?
Harken
then
,
and
in
one
word
I
will
tell
it
thee
.
When
I
saw
the
world
braue
,
I
serued
him
,
when
hee
saw
me
sad
,
hee
flattered
mee
,
when
I
saw
him
wealthy
,
I
asked
him
,
when
hee
saw
mee
merry
,
hee
begulled
mee
,
when
I
desired
any
thing
,
hee
holpe
me
to
attaine
to
it
,
and
afterwards
when
the
same
I
best
enioyed
,
then
hee
tooke
it
from
me
,
when
hee
saw
me
not
pleased
,
he
visited
me
,
when
hee
saw
mee
,
he
forgot
me
,
when
he
saw
mee
ouerthrowne
,
hee
gaue
mee
his
hand
to
releeue
mee
,
when
he
saw
me
exalted
,
hee
tripped
me
againe
to
ouerthrow
me
.
Finally
,
when
I
thinke
that
I
haue
somewhat
in
the
world
,
I
finde
that
all
that
I
haue
is
a
burthen
.
If
this
which
I
haue
spoken
of
the
world
bee
any
thing
,
more
is
that
a
great
deale
which
yet
of
my selfe
I
will
say
,
which
is
,
that
without
doubt
my
folly
is
greater
then
his
malice
,
since
I
am
beguiled
so
oft
,
and
yet
alwayes
I
follow
the
deceyuer
.
O
world
,
world
,
thou
hast
such
moods
and
fashions
in
thy
proceeding
,
that
thou
leadest
vs
all
to
perdition
.
Of
one
thing
I
maruell
much
,
whereof
I
cannot
bee
satisfied
.
Which
is
,
since
that
we
may
go
vpon
the
bridge
,
and
yet
without
any
gaine
wee
doe
wade
through
the
water
,
and
where
as
the
shallow
is
sure
,
wee
seeke
to
runne
into
the
gulfe
,
and
where
the
way
is
drie
,
wee
goe
into
the
plash
,
where
wee
may
eate
wholesome
meates
to
nourish
the
life
,
wee
receyue
poyson
to
hasten
death
,
we
seeke
to
destroy
our selues
,
whereas
wee
may
bee
without
danger
.
Finally
I
say
,
without
profite
wee
commit
a
fault
,
though
wee
see
with
I
haue
wondered
at
diuers
things
in
this
World
,
but
that
which
astonieth
mee
most
is
,
that
those
which
be
good
,
we
make
them
beleeue
they
are
euill
,
and
those
which
are
euill
,
wee
perswade
others
to
beleeue
that
they
are
good
.
So
that
wee
shoote
at
the
white
of
vertues
,
and
hit
the
butte
of
vices
.
I
will
confesse
one
thing
,
the
which
beeing
disclosed
,
I
know
that
infamy
will
follow
mee
,
but
peraduenture
some
vertuous
man
will
maruell
at
it
,
that
is
,
that
in
those
two
and
fifty
yeeres
of
my
life
,
I
haue
proued
al
the
vices
of
this
world
,
for
no
other
entent
but
for
to
proue
if
there
bee
any
thing
where
in
mans
malice
might
be
satisfied
.
And
afterwards
all
well
considered
,
all
examined
,
and
all
proued
,
I
finde
,
that
the
more
I
eate
,
the
more
I
dye
for
hunger
,
the
more
I
drinke
,
the
greater
thirst
I
haue
,
the
more
I
rest
,
the
more
I
am
broken
,
the
more
I
sleepe
,
the
more
drousier
I
am
:
the
more
I
haue
,
the
more
I
couet
:
the
more
I
desire
,
the
more
I
am
tormented
,
the
more
I
procure
,
the
lesse
I
attaine
.
Finally
,
I
neuer
had
so
greate
paine
through
want
,
but
afterwards
I
had
more
trouble
with
excesse
:
it
is
Let
those
know
that
know
not
,
that
the
World
taketh
our
will
,
and
wee
others
like
ignorants
cannot
deny
it
him
,
and
afterwardes
hauing
power
of
our
will
,
doth
constraine
vs
to
that
which
wee
would
not
:
so
that
many
times
wee
would
doe
vertuous
workes
,
and
for
that
wee
are
now
put
into
the
Worlds
hands
,
wee
dare
not
do
it
.
The
World
vseth
another
subtilty
with
vs
,
and
to
the
end
we
should
not
striue
with
it
,
it
prayseth
the
And
the
World
sayeth
further
,
that
if
wee
others
employ
our
forces
in
his
vices
,
he
giueth
vs
licence
,
that
wee
haue
a
good
desire
of
vertue
.
O
would
to
God
in
my
dayes
I
might
see
,
that
the
care
which
the
Worlde
hath
to
preserue
vs
,
the
Worldlings
would
take
it
to
withdraw
them
from
his
vices
.
I
sweare
that
the
Gods
should
then
haue
more
seruants
,
and
the
World
and
the
flesh
should
not
haue
so
many
slaues
.
CHAP.
XXI
.
The
Emperour
proceedeth
in
his
Letter
,
and
proueth
by
good
reasons
,
that
sith
the
aged
persons
will
bee
serued
and
honoured
of
the
young
,
they
ought
to
be
more
vertuous
and
honest
then
the
young
.
I
Haue
spoken
all
this
before
rehearsed
,
for
occasion
of
you
Claude
and
Claudine
I
meane
that
the
olde
man
ought
to
desire
that
his
daies
might
be
shortened
in
this
world
.
Do
not
thinke
my
friends
,
that
a
man
can
haue
his
house
full
of
Nephewes
,
and
yet
say
,
that
he
is
very
yong
?
for
in
loding
the
tree
with
fruites
,
the
blossoms
immediately
fall
,
or
else
they
become
withered
.
I
haue
imagined
with
my selfe
,
what
it
is
that
you
might
doe
to
see
me
yong
,
and
cut
of
some
of
your
yeares
:
and
in
the
end
I
know
no
other
reason
,
but
when
you
married
Alamberta
your
daughter
with
Drusius
,
and
your
Neece
Sophia
the
faire
,
with
Tuscidan
,
which
were
so
yong
,
that
the
daughters
were
scarce
15.
veares
old
,
nor
the
young
men
20.
I
suppose
,
because
you
were
rich
of
yeares
,
and
poore
of
money
,
that
he
gaue
to
euery
one
of
them
in
stead
of
money
for
dowry
ten
yeares
of
yours
:
hereof
a
man
may
gather
,
that
the
money
of
your
Nephewes
haue
remayned
vnto
you
,
and
you
haue
giuen
vnto
them
of
your
owne
yeares
.
I
vnderstand
my
friends
,
that
your
desire
is
to
bee
yong
,
and
very
yong
:
but
I
greatly
desire
to
see
you
old
and
very
old
I
doe
not
meane
in
yeares
,
which
in
you
doth
surmount
,
but
in
discretion
,
which
in
you
doth
want
.
O
Claude
and
Claudine
,
note
that
which
I
wil
say
vnto
you
,
and
beare
it
alwayes
in
your
memory
.
I
let
you
know
,
that
to
maintaine
youth
,
to
deface
age
,
to
liue
contented
,
to
be
free
from
trauels
,
to
lengthen
life
,
and
to
auoyde
death
:
These
things
are
not
in
the
hands
of
men
,
which
doe
desire
them
,
but
rather
in
the
hands
of
those
which
giueth
them
:
the
which
according
to
their
iustice
,
and
not
according
to
our
couetousnesse
,
doe
giue
vs
life
by
weight
,
and
death
without
measure
.
One
thing
the
old
men
do
,
which
is
cause
of
slaundering
many
,
that
is
,
that
they
will
speake
first
in
counsels
,
they
will
bee
serued
of
the
young
in
feasts
,
they
will
bee
first
placed
,
in
all
that
they
say
they
will
be
beleeued
,
in
Churches
they
will
bee
higher
then
the
residue
,
in
distributing
of
offices
they
will
haue
the
most
honour
,
in
their
opinions
they
will
not
be
gainesayde
.
Finally
,
they
,
will
haue
the
credite
of
old
sage
men
,
and
yet
they
will
leade
the
life
of
young
doting
fooles
.
All
these
preheminences
and
priuiledges
,
it
is
very
iust
that
olde
men
Is
it
a
iust
thing
that
the
humble
&
honest
yong
man
do
reuerence
to
the
aged
man
,
proud
and
disdainefull
?
Is
it
a
iust
thing
that
the
gentle
and
gracious
yong
man
do
reuerence
to
the
enuious
and
malitious
old
man
?
is
it
a
iust
thing
that
the
vertuous
and
patient
young
man
do
reuerence
to
the
foolish
and
vnpatient
old
man
?
is
it
a
iust
thing
,
that
the
stout
and
liberal
yong
man
doe
reuerence
to
the
miserable
&
couetous
old
man
?
is
it
iust
that
the
diligent
and
carefull
young
man
do
reuerence
to
the
negligent
old
man
?
is
it
iust
that
the
abstinent
and
sober
yong
man
do
reuerence
to
Rise
my
sonne
Mark
,
and
sithens
now
thou
art
yong
,
it
is
but
iust
that
thou
giue
mee
place
which
am
aged
.
If
it
bee
true
,
that
it
is
three
and
thirty
yeares
sithence
thou
askedst
place
in
the
Theaters
as
an
olde
man
:
Tell
me
,
I
pray
thee
,
and
also
I
coniure
thee
,
with
what
oyntment
hast
thou
annoynted
thy selfe
,
or
with
what
water
hast
thou
washed
thy selfe
to
become
young
.
O
Claude
,
if
thou
hadst
found
any
medicine
,
or
discouered
any
herbe
,
wherwith
thou
couldest
take
white
haires
from
mens
heades
,
and
from
women
the
wrinccles
of
their
face
:
I
sweare
vnto
thee
,
and
also
I
doe
assure
thee
,
that
thou
shouldest
be
more
visited
and
serued
in
Rome
,
then
the
God
Apollo
is
in
his
Temple
at
Ephesus
.
Thou
shouldest
well
remember
Annius
Priscus
,
the
old
man
,
which
was
our
Neighbour
,
and
somewhat
a
kinne
to
thee
:
the
which
,
when
I
tolde
him
that
I
could
not
be
filled
with
his
good
words
,
and
to
behold
his
auncient
white
haires
,
he
said
vnto
me
.
Oh
my
Sonne
Marke
,
it
appeareth
well
that
thou
hast
not
bin
aged
,
because
thou
talkest
as
a
young
man
:
For
if
white
haires
do
honour
the
person
,
they
greatly
hurt
the
hart
.
For
at
that
houre
when
they
see
vs
aged
,
the
strangers
doe
hate
vs
,
and
ours
do
not
loue
vs
.
And
he
told
me
more
:
I
let
thee
know
my
sonne
Marke
,
that
many
times
my
wife
and
I
,
talking
of
the
yeares
of
another
particularly
,
when
shee
beholdeth
mee
,
and
that
I
seeme
vnto
her
so
aged
:
I
say
vnto
her
,
and
sweare
that
I
am
yet
young
,
and
that
these
white
hayres
came
vnto
mee
by
great
trauells
,
and
the
age
by
sicknes
.
I
doe
remember
also
,
that
this
Annius
Priscus
was
Senatour
one
yeare
:
and
because
he
would
not
seem
aged
,
but
desired
that
men
shold
iudge
him
to
be
young
,
he
shaued
his
beard
and
his
head
,
which
was
not
accustomed
among
the
Senatours
nor
Censors
of
Rome
:
And
on
a
day
among
the
other
Senators
,
he
entred
into
the
high
Capitoll
,
one
saide
vnto
him
thus
.
Tell
me
man
,
from
whence
comest
thou
?
What
wilt
thou
?
and
why
commest
thou
hither
?
How
durst
thou
being
no
Senatour
,
enter
into
the
Senate
?
Hee
answered
,
I
am
Annius
Priscus
the
aged
:
How
chaunceth
it
now
you
haue
not
knowne
me
?
They
replyed
vnto
him
:
if
thou
wert
Annius
Priscus
,
thou
wouldest
not
come
hither
thus
shauen
.
For
,
in
the
sacred
Senate
can
none
enter
to
gouerne
the
commonwealth
,
vnlesse
his
person
be
endued
with
vertues
,
and
his
head
with
white
hayres
:
and
therefore
thou
art
banished
,
and
depriued
of
thy
Office
.
For
the
olde
,
which
liue
as
the
young
ought
to
bee
punished
.
Thou
knowest
well
Claude
and
Claudine
,
that
that
which
I
haue
spoken
,
is
not
the
faynings
of
Homer
,
neyther
a
Fable
of
Ouide
:
but
that
you
your selues
saw
it
with
your
eyes
,
and
in
his
banishment
I
did
helpe
him
with
money
:
and
moreouer
he
was
banished
another
time
for
the
lightnes
hee
did
commit
in
the
night
in
the
Citie
:
and
I
maruell
not
hereof
;
For
we
see
by
experience
,
that
Olde
men
which
are
fleshed
in
vices
,
are
more
obstinate
to
correct
then
the
young
.
Oh
what
euill
fortune
haue
the
old
men
,
which
haue
suffered
themselues
to
waxe
olde
in
vice
?
For
,
more
dangerous
is
the
fire
in
an
old
house
then
in
a
newe
:
and
a
great
cut
of
a
sword
is
not
so
perillous
,
as
a
rotten
Fistula
.
Though
olde
men
were
not
honest
and
vertuous
,
for
the
seruice
of
the
Gods
and
the
commonwealth
,
for
the
saying
of
the
people
,
nor
for
the
example
of
the
young
:
yet
he
ought
to
bee
honest
,
if
it
were
but
for
the
reuerence
of
their
yeares
.
If
the
poore
old
man
haue
no
teeth
,
how
shall
he
eate
?
If
he
haue
no
heate
in
his
stomacke
,
how
can
he
disgest
?
If
hee
haue
no
taste
,
how
can
he
drinke
?
if
he
be
not
strong
,
how
can
hee
be
an
adulterer
?
if
he
haue
no
feet
,
how
can
he
goe
?
if
he
haue
the
palsey
,
how
can
he
speake
:
if
he
haue
the
gowte
in
his
hands
,
how
can
he
play
?
Finally
,
such
like
worldly
&
vicious
men
,
haue
employed
their
forces
being
young
,
desirous
to
proue
al
these
vices
:
and
when
they
are
old
it
grieueth
them
extreamly
that
they
cannot
acomplish
their
desire
Amongst
all
these
faultes
in
olde
men
(
in
myne
opinion
,
)
this
is
the
chiefest
,
that
since
they
haue
proued
all
things
,
that
they
should
still
remaine
in
theyr
obstinate
follie
.
There
is
no
parte
but
they
haue
trauelled
,
no
villanie
but
they
haue
essayed
,
no
Fortune
but
they
haue
proued
,
no
good
but
they
haue
persecuted
,
no
euill
but
hath
chanced
vnto
them
,
nor
there
is
any
wickednes
,
but
they
haue
attempted
These
vnhappie
men
which
in
this
Oh
if
wee
were
Gods
,
or
that
they
would
giue
vs
licence
to
knowe
the
thoughtes
of
the
olde
,
as
wee
see
with
our
eyes
,
the
deedes
of
the
young
.
I
sweare
to
the
God
Mars
,
and
also
to
the
Mother
Berecynthia
,
that
without
comparison
,
wee
would
punish
more
the
wicked
desires
which
the
aged
haue
to
be
wicked
:
then
the
light
deedes
of
the
young
.
Tell
mee
Claude
and
Claudine
,
doe
you
thinke
though
you
behaue
your selues
as
young
,
you
shall
not
seme
to
be
olde
?
Knowe
you
not
that
our
nature
is
the
corruption
of
our
bodie
:
and
that
our
bodie
hindereth
our
vnderstandings
,
and
that
the
vnderstandings
are
kept
of
our
soule
,
and
that
our
soule
is
the
mother
of
desires
and
that
our
desires
are
the
scourge
of
our
youth
,
and
that
our
youth
is
the
ensigne
of
our
age
,
and
age
the
spye
of
death
,
and
that
death
in
the
end
is
the
house
where
life
taketh
his
harbor
:
&
from
whence
youth
flyeth
a
foot
,
&
from
whence
age
cannot
escape
a
horseback
?
I
would
reioyce
that
you
Claude
and
Claudine
,
would
but
tell
mee
what
you
finde
in
this
life
,
that
so
much
therwith
you
should
be
contented
:
since
no
we
you
haue
passed
foure-score
yeares
of
life
,
during
the
which
time
,
either
you
haue
bin
wicked
in
the
worlde
,
or
else
you
haue
bin
good
.
If
you
haue
bin
good
,
you
ought
to
thinke
it
long
vntill
you
bee
with
the
good
Gods
:
if
you
haue
bin
euill
,
it
is
iust
you
dye
,
to
the
ende
you
be
no
worse
.
For
speaking
the
truth
,
those
which
in
threescore
and
ten
yeares
haue
bin
wicked
in
workes
,
leaue
small
hope
of
their
amendment
of
life
.
Adrian
my
Lord
,
beeing
at
Nola
in
Campania
,
one
brought
vnto
him
a
nephew
of
his
from
the
studie
,
whereas
the
yong
childe
had
not
profited
a
little
:
for
hee
became
a
great
Grecian
,
and
Latinist
:
and
moreouer
,
hee
was
faire
gratious
,
and
honest
.
And
this
Emperour
Adrian
loued
his
Nephew
so
much
,
that
he
saide
vnto
him
these
wordes
:
My
Nephewe
,
I
knowe
not
whether
I
ought
to
say
vnto
thee
that
thou
art
good
,
or
euill
:
For
,
if
thou
be
euill
,
life
shall
be
euill
employed
on
thee
,
and
if
thou
be
good
,
thou
oughtest
to
dye
immediately
:
and
because
I
am
worse
then
all
,
I
liue
longer
then
all
.
These
words
which
Adrian
my
Lord
said
,
doe
plainly
declare
and
expresse
,
that
in
short
space
the
pale
and
cruell
death
doth
assault
the
good
,
and
lengtheneth
life
a
great
while
to
the
euill
.
The
opinion
of
a
phylosopher
was
,
that
the
gods
are
so
profound
in
their
secrets
,
high
in
their
mysteries
,
and
so
iust
in
their
works
,
that
to
men
which
least
profite
the
commonwealth
,
they
lengthen
life
longest
:
and
though
he
had
not
saide
it
,
we
others
see
it
by
experience
.
For
the
man
which
is
good
,
and
that
beareth
great
zeale
&
friendship
to
the
Commonwealth
:
eyther
the
Gods
take
him
from
vs
,
or
the
Enemyes
doe
slay
him
,
or
the
daungers
doe
cast
him
away
,
or
the
trauells
doe
finish
him
.
When
the
great
Pompeyus
and
Iulius
Caesar
became
enemyes
,
and
from
that
enmitie
came
to
cruell
warres
,
the
Gronicles
of
the
time
declare
,
that
the
kings
and
people
of
the
occidental
part
became
in
he
fauour
of
Iulius
Caesar
,
and
the
mightiest
,
and
most
puissant
of
al
the
oriental
parts
,
came
in
the
ayde
of
great
Pompeius
,
because
these
two
Princes
were
loued
of
a
few
,
and
serued
and
feared
of
all
:
Amongst
the
diuersity
and
sundry
nations
of
people
which
came
out
of
the
Orientall
part
,
into
the
hoast
of
the
great
Pompeius
,
one
nation
came
maruellous
,
and
cruell
barbarous
,
which
sayde
,
they
dwelled
on
the
other
side
of
the
mountaine
Riphees
,
which
goe
vnto
India
.
And
these
Barbarians
had
a
Custome
,
not
to
liue
no
longer
then
fifty
yeares
:
and
therefore
when
they
came
to
that
age
,
they
made
a
greater
All
this
that
I
haue
spoken
with
my
tongue
,
Pompeius
hath
seene
with
his
eyes
,
for
that
some
being
in
the
camp
did
accomplish
fifty
yeares
;
and
because
the
case
was
strange
,
hee
declared
it
oft
in
the
Senate
.
Let
euery
man
iudge
in
this
case
,
what
he
will
,
and
condemne
the
barbarians
at
his
pleasure
,
yet
I
will
not
cease
to
say
what
I
thinke
.
O
golden
world
,
which
had
such
men
.
O
blessed
people
,
of
whom
in
the
World
to
some
shall
be
a
perpetuall
memorie
,
What
contempt
of
world
?
what
forgetfulnesse
of
himselfe
?
what
stroke
of
fortune
?
what
whippe
for
the
flesh
?
what
little
regard
of
life
?
O
what
bridle
for
the
vertuous
?
O
what
confusion
for
those
that
loue
life
.
O
how
great
example
haue
they
left
vs
,
not
to
feare
death
.
Sithens
those
here
haue
willingly
despised
their
owne
liues
,
it
is
not
to
be
thought
that
they
dyed
to
take
the
goods
of
others
,
neither
yet
to
thinke
that
our
life
should
neuer
haue
end
,
nor
our
couetousnesse
in
like
manner
.
O
glorious
people
,
and
ten
thousand
fold
happy
,
that
the
proper
sensuality
being
forsaken
,
haue
ouercom
the
naturall
appetite
to
desire
to
liue
,
not
beleeuing
in
that
they
saw
,
and
that
hauing
faith
in
that
they
neuer
saw
,
they
striued
with
the
fatall
Destenies
.
By
the
way
they
assaulted
fortune
,
they
changed
life
for
death
,
they
offered
the
body
to
death
,
and
aboue
all
,
haue
wonne
honour
with
the
Gods
,
not
for
that
they
shoulde
hasten
death
,
but
because
they
should
take
away
that
which
is
superfluous
of
life
.
Archagent
a
Surgeon
of
Rome
,
and
Anthonius
Musus
,
a
Physition
of
the
Emperour
Augustus
,
and
Esculapius
,
father
of
the
Phisicke
,
should
get
little
money
in
that
Countrie
.
Hee
that
then
should
haue
sent
to
the
barbarous
to
haue
done
as
the
Romanes
at
that
time
did
,
that
is
to
say
,
to
take
sirrops
in
the
mornings
,
pils
at
night
,
to
drinke
milke
in
the
morning
,
to
annoint
themselues
with
grome●seed
to
bee
let
bloud
to
day
,
and
purged
to
morrow
,
to
eate
of
one
thing
,
and
to
abstaine
from
many
,
a
man
ought
to
thinke
,
that
hee
which
willingly
,
seeketh
death
,
will
not
giue
money
to
lengthen
life
.
CHAP.
XXII
.
The
Emperour
concludeth
his
letter
,
and
shewed
what
perils
those
olde
men
liue
in
,
which
dissolutely
like
young
children
passe
their
dayes
,
and
giueth
vnto
them
wholesome
counsell
for
the
remedy
thereof
.
BVt
returning
to
thee
Claude
and
to
thee
Claudine
,
me
thinketh
I
doe
remember
,
that
it
is
many
yeares
sithens
,
that
Fabritius
the
young
,
sonne
of
Fabritius
the
olde
,
had
ordayned
to
haue
deceiued
mee
:
of
the
which
,
if
you
had
not
told
me
great
inconueniences
had
happned
:
and
sithens
that
you
did
me
so
great
a
benefite
,
I
would
now
requite
you
the
same
with
another
the
like
.
For
amongst
friends
there
is
no
equal
benefite
,
then
to
deceiue
the
deceyuer
:
I
let
you
know
,
if
you
do
not
know
it
,
that
you
are
poore
aged
folks
,
your
eyes
are
sunke
into
your
heads
,
the
nostrels
are
shut
,
the
haires
are
white
,
the
hearing
is
lost
,
the
tongue
faultereth
,
the
teeth
fall
,
the
face
is
wrinkled
,
the
feete
swolne
,
and
the
stomacke
cold
.
Finally
I
say
,
that
if
the
graue
could
speake
,
as
vnto
his
Subiects
,
by
iustice
he
might
commaund
you
to
inhabite
his
house
.
It
is
great
pitty
of
the
yong
men
and
of
their
youthfull
ignorance
;
for
then
vnto
such
their
eies
are
not
opened
,
to
know
the
mishaps
of
this
miserable
life
,
when
cruell
death
doth
end
their
dayes
,
and
adiorneth
them
to
the
graue
.
Plato
in
his
booke
of
the
Common
wealth
sayde
,
that
in
vaine
wee
giue
good
counsels
,
to
fond
and
light
young
men
:
for
youth
is
without
experience
of
that
it
knoweth
,
suspitious
of
that
it
heareth
,
incredible
of
that
is
tolde
him
,
despising
the
counsell
of
an
other
,
and
very
poore
of
his
own
.
For
so
much
as
this
is
true
that
I
tell
you
Claude
,
and
Claudine
,
that
without
comparison
,
the
ignorance
which
the
young
haue
of
the
good
,
is
not
so
much
:
but
the
obstination
which
the
olde
hath
in
the
euill
is
more
:
For
the
mortall
Gods
many
times
doe
dissemble
with
a
thousand
offences
commited
by
ignorance
,
but
they
neuer
forgiue
the
offence
perpetrated
by
malice
.
O
Claude
,
and
Claudine
,
I
doe
not
maruell
that
you
doe
forget
the
gods
,
(
as
you
doe
)
which
created
you
,
and
your
Fathers
,
which
begot
you
,
and
your
parents
which
haue
loued
you
,
and
your
friends
which
haue
honoured
you
:
but
that
which
I
most
maruell
at
is
,
that
you
forget
your selues
:
For
you
neuer
consider
what
you
ought
to
bee
,
vntill
such
time
as
you
bee
there
where
you
would
not
bee
,
and
that
without
power
to
returne
backe
againe
.
Awake
,
awake
,
since
you
are
drowned
in
your
dreames
,
open
your
eyes
since
you
sleepe
so
much
,
accustome
your selues
to
trauels
,
sithence
you
are
vagabonds
,
learne
that
which
behoueth
you
,
since
now
you
are
olde
.
I
meane
,
that
in
time
conuenient
you
agree
with
death
,
before
he
make
execution
of
life
.
Fifty
two
yeeres
haue
I
knowne
the
things
of
the
world
,
and
yet
I
neuer
saw
a
Woman
so
aged
thorough
yeares
,
nor
old
man
with
members
so
feeble
,
that
for
want
of
strength
could
not
(
if
they
list
)
doe
good
:
nor
yet
for
the
same
occasion
should
leaue
to
bee
euill
,
if
they
list
to
be
euill
.
It
is
a
maruellous
thing
to
see
,
and
worthy
to
note
,
that
all
the
corporall
members
of
Man
waxeth
old
,
but
the
inward
hart
,
and
the
outward
tongue
:
For
the
heart
is
alwayes
giuen
to
inuent
Mine
opinion
is
,
that
the
pleasaunt
Summer
beeing
past
,
you
should
prepare
your selues
for
the
vntemperate
winter
which
is
at
hand
.
And
if
you
haue
but
fewe
dayes
to
continue
,
you
should
make
hast
to
take
vp
your
lodging
.
I
meane
that
sith
you
haue
passed
the
dayes
of
your
life
with
trauell
,
you
should
prepare
your selues
against
the
night
of
death
,
to
be
in
the
hauen
of
rest
.
Let
mockeryes
passe
as
mockeries
,
and
accept
trueth
as
truth
:
that
is
to
say
,
that
it
were
a
very
iust
thing
,
and
also
for
your
honour
necessarie
,
that
all
shose
which
in
times
past
haue
seen
you
young
and
foolish
,
should
now
in
your
age
,
see
you
graue
and
sage
.
For
there
is
nothing
that
so
much
forgetteth
the
lightnesse
and
follyes
of
youth
,
as
doth
grauity
and
constancie
in
Age.
When
the
Knight
runneth
his
carriere
,
they
blame
him
not
for
that
the
Horses
mane
is
not
finely
combed
:
but
at
the
end
of
his
race
he
shold
see
his
horse
amended
,
and
looked
vnto
:
What
greater
confusion
can
be
to
any
person
,
or
greater
slaunder
to
our
mother
Rome
,
then
to
see
that
which
now
a
dayes
therein
we
see
?
That
is
to
say
:
that
the
old
which
can
scarcely
creepe
through
the
streetes
,
to
beholde
the
playes
and
games
as
young
men
,
which
search
for
nought
else
but
onely
pompe
and
vanitie
?
It
grieueth
mee
to
speake
it
,
but
I
am
much
more
ashamed
to
see
,
that
the
olde
Romaines
do
daylie
cause
the
white
haires
to
be
plucked
out
of
their
heads
,
because
they
would
not
seeme
old
,
to
make
their
beard
small
,
to
seem
yong
,
wearing
their
hosen
very
close
,
their
shyrts
open
before
:
the
gowne
of
the
Senatour
embrodered
,
the
Romane
signe
richly
enamelled
,
the
coller
of
golde
at
the
necke
,
as
those
of
Dace
:
Fringes
in
their
gownes
,
as
those
of
Saphire
,
hoops
in
their
hattes
,
as
the
Greekes
,
and
pearls
on
their
fingers
,
as
those
of
India
.
What
wilt
thou
I
tell
thee
more
,
then
I
haue
tolde
thee
?
but
that
they
weare
theyr
Gownes
long
and
large
,
as
those
of
Tharento
,
and
they
weare
That
old
men
are
ouercome
by
yong
desires
,
I
doe
not
maruel
,
for
that
brutish
Lust
is
as
naturall
,
as
the
daylie
foode
:
but
the
olde
men
(
being
olde
men
)
should
be
so
dissolute
:
herewith
men
iustly
ought
to
be
offended
.
For
the
olde
men
couetous
,
and
of
Flesh
vicious
,
both
offend
the
Gods
,
and
slaunder
the
commonwealth
.
Oh
how
many
I
haue
knowne
in
Rome
,
who
in
their
youth
haue
been
highly
praysed
and
esteemed
,
and
after
wardes
through
giuing
themselues
to
very
much
lightnes
in
their
age
,
haue
bin
of
all
abhorred
.
And
the
worst
of
all
is
,
that
they
haue
lost
all
theyr
credite
,
their
parents
,
their
fauour
,
and
their
poore
innocent
Children
theyr
profit
?
For
many
times
the
Gods
permit
,
that
the
Fathers
committing
the
offences
,
the
paines
should
fall
vpon
their
owne
children
.
The
renowmed
Gaguino
Cato
,
who
discended
from
the
hie
linage
of
the
sage
Catoes
,
was
fiue
yeares
Flamen
priest
,
and
administrator
to
the
Vestall
virgins
,
three
yeers
Pretor
,
two
yeeres
Censor
,
one
yeere
Dictator
,
&
fiue
times
Consull
,
being
75.
yeares
olde
,
he
gaue
himself
to
follow
,
serue
and
to
desire
Rosana
,
and
daughter
of
Gneus
Cursius
,
a
Lady
of
truth
verie
young
and
faire
,
and
of
many
desired
,
and
much
made
of
:
time
afterwards
passing
away
,
and
God
Cupid
doing
his
office
,
the
loue
was
so
kindled
inwardly
in
the
heart
of
this
olde
man
,
that
hee
ranne
almost
mad
:
So
that
after
hee
had
consumed
all
his
goods
in
seruing
her
dayly
,
he
sighed
,
and
nightly
hee
wept
,
onely
for
to
see
her
.
It
chaunced
that
the
saide
Rosana
fell
sicke
of
a
burning
ague
,
wherewith
shee
was
so
distempered
,
that
shee
could
eate
no
meat
,
but
greatlie
desired
to
eates
grapes
:
and
sithens
there
were
none
ripe
at
Rome
,
Gaguino
Cato
sent
to
the
riuer
of
Rheyn
,
to
fetch
some
,
being
farre
,
and
many
miles
distant
from
thence
,
And
when
the
thing
was
spredde
through
Rome
,
and
that
all
the
people
knew
it
,
and
the
Senate
vnderstanding
the
folly
of
him
:
the
Fathers
Truely
it
grieued
mee
sore
to
see
it
,
and
also
I
had
great
paines
in
writing
it
:
For
I
saw
the
Father
dye
in
infamie
,
and
his
children
liue
in
pouertie
:
I
beleeue
that
all
those
which
shall
heare
this
example
,
and
all
those
which
shall
reade
this
writing
,
shall
finde
the
fact
of
this
amorous
olde
man
,
both
vile
and
filthy
,
and
they
will
allow
the
sentence
of
the
Senate
which
they
gaue
against
him
for
good
and
iust
.
I
sweare
,
that
if
Gaguino
Cato
had
had
as
manie
young
men
in
his
banishment
as
he
left
olde
men
Louers
that
followed
his
example
in
Rome
:
there
should
not
be
cast
away
so
many
men
,
neyther
so
many
women
euill
married
.
It
chanceth
oft
times
,
that
when
the
olde
men
(
specially
being
noble
and
valiant
)
are
aduertised
of
their
seruants
,
are
rebuked
of
their
parents
,
are
prayed
of
their
friends
,
and
accused
of
their
enemies
to
bee
dishonest
in
such
a
place
,
they
answere
,
That
they
are
not
in
loue
,
but
in
iest
.
When
I
was
very
young
,
no
lesse
in
wisedome
,
then
in
age
,
one
night
in
the
Capitoll
I
met
with
a
neighbour
of
mine
,
the
which
was
so
old
,
that
hee
might
haue
taken
me
for
his
nephew
:
to
whom
I
sayde
these
words
:
Lord
Fabritius
,
are
you
also
in
You
see
that
my
age
suffereth
me
not
that
I
should
be
a
louer
,
if
I
should
bee
,
it
is
but
in
sport
.
Truly
I
maruelled
to
meete
him
at
that
houre
,
and
I
was
ashamed
to
haue
such
an
answere
.
In
olde
men
of
great
age
and
grauity
such
request
cannot
be
called
loue
,
but
griefe
,
not
pastime
,
but
losse
of
time
,
not
mocrie
,
but
villanie
:
for
of
loue
in
iest
,
ensueth
infamy
indeed
.
I
aske
you
Claude
and
Claudine
,
what
a
thing
is
it
,
to
see
an
olde
man
bee
in
loue
?
Truely
it
is
no
other
,
but
as
a
garland
before
the
Tauerne
doores
:
where
al
men
think
that
there
is
wine
,
and
they
sell
nought
else
but
vineger
.
They
are
egges
white
without
,
&
rotten
within
,
they
are
golden
pilles
,
the
tast
wherof
are
very
bitter
,
and
as
emptie
boxes
in
shops
,
which
haue
newe
writings
on
them
,
or
as
a
new
gate
,
and
within
in
the
house
is
full
of
filth
and
cobwebs
.
Finally
,
the
old
Louer
is
a
knight
of
Exchetes
,
which
helpeth
to
lose
money
,
and
can
deliuer
no
man
from
perill
.
Let
this
word
be
noted
,
and
alwayes
in
your
memory
committed
,
That
the
olde
man
that
is
vitious
,
is
but
as
a
Leeke
which
hath
the
head
white
,
and
the
tale
greene
.
Mee
thinketh
that
you
ought
to
breake
the
wings
of
time
,
since
that
you
haue
feathers
to
flye
withall
:
deceyue
not
your selfe
,
nor
your
friends
and
neighbours
,
saying
,
that
there
is
time
for
all
.
For
the
amendment
is
in
your
hands
,
but
time
is
in
the
hands
of
God
to
dispose
.
Let
vs
come
now
to
remedy
this
great
dammage
,
doe
what
you
can
by
the
day
of
youth
,
and
deferre
it
not
vntill
the
night
of
age
,
for
ill
cutteth
the
knife
,
when
the
edge
thereof
is
dulled
:
and
ill
can
hee
gnawe
the
bones
which
is
accustomed
to
eate
the
flesh
.
I
tell
you
,
and
aduertise
you
,
that
when
the
olde
and
rotten
houses
beginne
to
fall
,
vnderset
not
them
with
rotten
wood
,
but
with
hard
timber
.
I
meane
with
the
vpright
thoughts
of
accounts
,
which
we
ought
to
giue
the
Gods
of
our
life
,
and
to
men
of
our
renowne
.
For
I
say
,
that
if
the
Vine
bee
gathered
of
our
vertues
,
wee
ought
to
graffe
againe
the
amendment
:
and
if
the
shreds
of
our
gatherings
be
drye
and
withered
through
our
peruerse
workes
,
wee
ought
to
set
them
againe
with
new
mould
and
good
desires
.
The
Gods
are
so
gentle
to
serue
,
and
so
good
to
content
,
that
if
for
all
the
seruices
we
owe
them
,
and
for
the
gifts
which
they
giue
vs
,
we
cannot
pay
them
in
good
works
:
they
demaund
no
more
in
pauement
but
good
wils
.
Finally
,
I
say
,
that
if
thou
Claude
and
Claudine
haue
offered
the
meale
of
youth
to
the
world
,
offer
now
the
bloud
of
age
to
the
Gods
.
I
haue
written
longer
then
I
had
thought
to
haue
done
.
Salute
all
my
neighbours
,
specially
Drusio
the
Patrician
,
and
noble
Roman
widow
.
I
remember
that
Gobrine
your
neece
did
mee
a
pleasure
,
that
day
of
the
Feast
of
the
mother
Berecinthia
,
wherfore
I
send
two
thousand
Sesterces
,
one
thousand
to
helpe
to
marry
her
:
and
the
other
thousand
to
helpe
for
to
releeue
your
pouerty
.
My
wife
Faustine
is
sicke
,
and
I
send
you
another
1000.
Sesterces
to
giue
to
the
Vestall
virgins
,
to
pray
to
the
Gods
for
her
.
My
wife
sendeth
to
thee
Claudine
a
Cofer
:
by
the
immortall
Gods
I
sweare
vnto
thee
,
I
cannot
tell
what
is
in
it
.
I
beseech
the
Gods
sithence
you
are
aged
to
giue
you
a
good
death
,
and
to
me
and
Faustine
,
they
suffer
vs
to
leade
a
good
life
.
Marcus
of
mount
Celio
with
his
own
hand
writeth
this
.
CHAP.
XXIII
.
Princes
ought
to
take
heede
that
they
be
not
noted
of
auarice
,
for
that
the
couetous
man
is
both
of
God
and
man
hated
.
THe
great
Alexander
King
of
Macedony
,
and
Darius
the
vnfortunate
The
miserable
King
Darius
,
as
he
Plutarch
in
his
Apothegmes
declareth
,
that
after
King
Darius
was
dead
,
and
Alexander
had
triumphed
ouer
all
the
Orientall
parts
,
a
man
of
Thebes
being
in
the
market
place
of
Athens
,
setting
forth
the
fortune
of
Alexander
for
the
sundry
Countryes
which
hee
had
conquered
,
and
describing
the
euill
fortune
of
Darius
,
for
the
great
number
of
men
which
hee
had
lost
,
a
Philosopher
with
a
loude
voyce
sayd
,
O
man
of
Thebes
,
thou
art
greatly
deceyued
,
to
think
that
one
prince
loseth
many
seigniories
,
and
that
the
other
Prince
winneth
many
Realmes
.
For
Alexander
the
Great
,
wann
nought
but
stones
and
couerings
of
Cities
:
for
with
his
liberality
hee
had
already
gotten
the
good
wils
of
the
Citizens
:
and
on
the
contrary
,
the
vnfortunate
Darius
did
not
lose
but
stones
,
and
the
couertures
of
Cities
,
for
with
his
couetousnesse
and
auarice
hee
had
now
lost
all
the
hearts
of
those
of
Asia
.
And
further
,
this
Philosopher
sayde
vnto
him
,
that
Princes
which
will
enlarge
their
estates
,
and
amplifie
their
realmes
in
their
conquests
,
ought
first
to
winne
the
hearts
,
and
to
bee
noble
and
liberall
;
and
afterwards
to
send
their
armies
to
conquer
the
Forts
,
and
wals
,
for
otherwise
little
auayleth
it
to
winne
the
stones
,
if
the
hearts
do
rebell
.
Whereby
a
man
may
gather
,
that
that
which
Alexander
wanne
,
he
wanne
by
liberality
and
stoutenesse
:
and
that
which
King
Darius
lost
,
he
lost
for
being
miserable
and
couetous
.
And
let
vs
not
maruell
hereat
,
for
that
Princes
and
great
Lordes
which
are
ouercome
with
auarice
,
I
doubt
whether
euer
they
shall
see
themselus
Conquerours
of
many
realmes
.
The
vice
of
auarice
is
so
detestable
,
so
euil
,
If
a
vertuous
man
would
prepare
himselfe
to
thinke
on
the
great
trauel
,
and
little
rest
that
this
cursed
vice
beareth
with
him
,
I
thinke
that
none
would
be
vicious
therein
.
Though
the
couetous
man
had
no
other
trauell
,
but
alwayes
to
goe
to
bed
with
daunger
,
and
to
rise
vp
with
care
:
Mee
thinketh
that
it
is
a
trouble
sufficient
for
such
a
one
when
he
goeth
to
bed
,
thinketh
that
hee
should
bee
killed
in
his
bedde
,
or
that
sleeping
his
coffers
should
be
rifled
:
and
from
that
time
he
riseth
,
hee
is
alwayes
tormented
with
feare
to
lose
that
which
he
hath
wonne
,
and
carefull
to
augment
that
little
too
much
.
The
diuine
Plato
in
the
first
booke
of
his
Common-wealth
sayde
these
words
.
The
men
be
made
rich
,
because
they
neuer
learned
to
bee
rich
:
for
he
which
continually
,
and
truly
will
become
rich
,
first
ought
to
abhorre
couetousnesse
,
before
he
begin
to
occupie
himselfe
to
locke
vppe
goods
.
For
the
man
which
setteth
no
bond
to
his
desire
shall
alwayes
haue
little
though
hee
see
himselfe
Lord
of
the
world
.
The
sentence
of
the
Stoyckes
doth
satisfie
my
mind
much
,
whereof
Aristotle
in
his
politikes
,
maketh
mention
,
where
he
sayth
:
That
vnto
great
affayres
,
are
alwayes
required
great
riches
:
and
there
is
no
extreame
pouertie
,
but
where
there
hath
beene
great
aboundance
,
If
wee
admonish
worldlings
not
to
be
vicious
,
they
will
alwayes
haue
excuses
to
excuse
themselues
,
declaring
why
they
haue
been
vicious
:
the
vice
of
Auarice
excepted
,
to
whome
,
and
with
whom
they
haue
no
excuse
.
For
,
if
one
vaine
reason
be
ready
to
excuse
,
there
are
two
thousand
to
condemne
them
.
Let
vs
put
example
in
all
the
principall
vices
,
and
wee
shall
see
how
this
onely
of
Auarice
remaineth
condemned
,
and
not
excused
?
If
we
reason
why
a
noble
Prince
or
great
Lord
is
hautie
and
proude
?
He
will
aunswere
that
hee
hath
great
occasion
.
For
the
naturall
disposition
of
men
is
,
rather
to
desire
to
commaund
with
trauell
,
then
to
serue
with
quyetnes
and
rest
.
If
we
reproue
any
man
that
is
furious
,
and
giuen
to
anger
:
hee
will
aunswere
vs
,
that
we
maruell
not
,
since
we
maruell
not
of
the
proude
:
For
that
the
enemy
hath
no
more
authority
to
trouble
any
man
,
then
the
other
to
take
reuenge
of
him
.
If
we
blame
him
for
that
he
is
fleshly
and
vicious
:
he
will
answer
vs
,
that
hee
cannot
abstaine
from
that
sinne
:
For
,
if
any
man
can
eschew
the
actes
,
he
fighteth
continually
with
vncleane
thoughts
.
If
wee
say
that
anie
man
is
negligent
,
hee
will
answere
vs
,
that
he
deserueth
not
to
be
blamed
:
For
,
the
vilenes
of
our
nature
is
such
,
that
if
we
do
trauell
it
,
immediately
it
is
wearie
:
and
if
we
rest
it
,
immediately
it
reioyceth
.
If
wee
rebuke
any
man
that
is
a
glutton
,
hee
will
answere
vs
,
that
without
eating
and
drinking
,
wee
cannot
liue
in
the
world
:
for
the
Diuine
Word
hath
not
forbidden
man
to
eate
with
the
mouth
,
but
the
vncleane
thoughts
which
come
from
the
heart
.
As
of
these
few
vices
we
haue
declared
,
so
may
wee
excuse
all
the
residue
:
but
to
the
vice
of
couetousnesse
,
none
can
giue
a
reasonable
excuse
.
For
with
money
put
into
the
coffer
,
the
soule
cannot
profite
,
nor
the
bodie
reioyce
.
Boetius
in
his
booke
of
consolation
said
,
That
Money
is
good
,
not
when
wee
haue
it
in
possession
,
but
when
wee
want
Wee
may
say
of
these
rich
and
couetous
men
,
that
if
they
heape
and
keepe
,
they
say
it
is
for
deere
and
drye
yeares
,
and
to
relieue
theyr
parents
and
friends
.
We
may
aunswer
them
,
that
they
doe
not
heape
vp
to
remedie
the
poore
in
like
necessityes
,
but
rather
to
bring
the
Common-wealth
to
greater
pouerty
.
For
then
they
sell
all
things
deere
,
and
put
out
their
money
to
great
vsurie
:
so
that
this
couetous
man
doth
more
harme
with
that
he
doth
lend
them
,
then
the
drie
:
yeare
doth
,
with
that
it
hath
taken
from
them
.
The
noble
and
vertuous
men
ought
not
cease
to
doe
well
,
for
feare
of
dry
yeares
:
For
,
in
the
ende
if
one
deare
yeare
come
,
it
maketh
al
deere
:
and
at
such
a
time
,
and
in
such
a
case
,
he
onely
may
be
called
happie
,
which
for
being
free
and
liberall
in
Almes
,
shall
reioyce
that
his
table
should
be
costly
?
Let
all
couetous
men
beware
,
that
for
keeping
of
much
goods
,
they
giue
not
to
the
diuell
theyr
soules
:
For
,
it
may
bee
that
before
the
deare
yeare
commeth
to
sel
their
Corne
,
their
bodyes
shal
be
layd
in
the
graue
.
Oh
what
good
doeth
GOD
to
the
Nobles
,
giuing
them
liberal
harts
:
and
what
ill
lucke
haue
couetous
men
(
hauing
as
they
haue
)
their
harts
so
hard
laced
:
For
if
couetous
men
did
taste
how
sweet
and
necessarie
a
thing
it
is
to
giue
,
they
could
keepe
little
for
themselues
.
Now
sithens
the
miserable
and
couetous
men
haue
not
the
heart
to
giue
to
their
friendes
,
to
depart
to
their
parents
,
to
succour
the
poore
,
to
lend
to
their
neighbours
,
nor
to
sustaine
the
Orphanes
,
It
is
for
to
bee
thought
that
they
will
spend
it
on
themselues
.
Truly
I
say
no
more
,
for
there
are
men
so
miserable
,
and
so
hard
of
that
they
haue
,
that
they
thinke
that
as
euill
spent
,
which
among
themselues
they
spend
:
as
that
which
one
robbeth
from
them
of
their
goods
.
How
CHAP.
XXIIII
.
The
Author
followeth
his
matter
,
and
with
great
reasons
discommendeth
the
vices
of
couetous
men
.
ONe
of
the
thinges
And
with
all
this
shee
giueth
him
not
licence
to
enioy
them
,
but
rather
suffereth
him
,
that
as
without
reason
hee
hath
made
himselfe
Lord
of
an
other
mans
,
of
right
hee
should
bee
made
slaue
of
his
owne
:
thereby
a
man
may
know
,
of
how
greater
excellency
vertuous
pouerty
is
,
then
the
outragious
couetousnesse
:
for
so
much
as
to
the
poore
,
God
doth
giue
contentation
of
that
little
hee
hath
,
&
from
the
rich
man
he
taketh
contentation
of
the
great
deale
hee
possesseth
,
So
that
to
the
couetous
man
wee
see
troubles
encrease
howerly
,
and
the
gaine
commeth
vnto
him
but
monethly
.
Let
vs
compare
the
rich
and
couetous
man
to
the
poore
potter
,
and
wee
shall
see
who
shall
profite
most
,
eyther
the
potter
with
his
pots
that
he
maketh
of
the
earth
,
or
else
the
couetous
with
his
money
,
which
he
hath
in
the
earth
.
Though
I
make
no
answere
to
this
,
yet
answer
herein
hath
already
been
made
,
that
the
one
is
much
better
at
ease
with
the
earth
,
then
the
other
is
with
the
good
:
For
the
Potter
getteth
his
liuing
by
selling
pots
,
and
the
couetous
man
loseth
his
soule
by
keeping
riches
.
I
humbly
require
the
high
Princes
and
also
I
beseech
the
great
Lordes
,
and
further
I
admonish
the
other
nobles
and
Plebeians
,
alwayes
to
haue
this
word
in
memory
.
I
say
and
affirme
,
that
the
more
strongly
the
man
keepeth
,
and
locketh
his
treasure
,
Men
ought
to
take
great
pitty
of
a
couetous
man
,
who
by
his
own
will
Oh
vnhappie
are
the
gluttons
,
and
much
more
the
couetous
:
for
the
tast
of
one
consisteth
only
in
the
throate
,
&
the
felicitie
of
the
other
consisteth
Wee
haue
now
seene
how
the
couetous
weare
simple
apparell
,
keepe
a
poore
Table
,
and
dwell
in
a
filthie
house
:
and
yet
they
lesse
regard
those
things
that
touch
their
honor
.
For
,
if
they
had
their
eares
as
open
to
heare
,
as
they
haue
their
hearts
bent
at
eache
houre
to
gather
and
heape
vp
:
they
should
heare
how
they
are
called
mysers
,
vsurers
,
niggards
,
pinchpennies
,
oppressors
,
cruell
,
vnthankefull
,
and
vnfortunate
.
Finally
I
say
,
that
in
the
comon-wealth
they
are
so
hated
,
that
all
men
had
rather
lay
hands
vpon
their
bodyes
to
kill
them
,
then
tongues
on
their
renowme
,
to
defame
them
.
The
couetous
man
is
of
all
other
the
most
vnlucky
.
For
,
if
he
fall
at
strife
with
any
,
he
shal
find
no
one
friend
that
will
come
to
visit
him
in
his
house
:
but
he
shal
haue
a
hundred
thieues
which
wil
rob
him
of
his
goods
.
For
to
reuenge
a
couetous
enemy
,
a
man
neede
desire
nought
else
but
that
he
liue
long
:
for
,
hee
is
more
tormented
in
his
life
with
his
owne
couetousnes
,
then
he
can
be
otherwise
with
any
pennance
.
If
rich
men
would
say
vnto
me
,
that
they
doe
not
reioice
to
haue
faire
houses
,
sithens
they
haue
them
,
neither
of
curious
apparell
,
since
they
may
weare
it
,
nor
of
daintie
meates
,
sithens
they
may
eate
them
,
and
that
that
which
they
doe
,
is
not
to
be
couetous
,
but
for
that
they
are
good
Christians
.
In
so
iust
a
thing
,
reason
would
my
pen
should
cease
:
but
I
am
sorry
,
they
so
little
esteem
things
touching
their
honour
,
and
much
lesse
the
matters
touching
their
conscience
.
If
the
auaritious
say
,
hee
keepeth
goods
to
do
almes
,
I
doe
not
beleeue
it
:
for
dayly
we
see
,
if
a
poor
man
aske
him
alms
,
hee
answereth
them
immediatly
,
God
helpe
you
,
for
hee
hath
neither
purse
nor
money
.
The
couetous
Hee
which
of
pure
couetousnesse
and
misery
,
suffereth
himselfe
to
dye
for
hunger
and
colde
:
I
thinke
hee
hath
small
deuotion
for
to
giue
almes
,
and
much
lesse
to
doe
any
man
good
.
If
the
couetous
man
say
vnto
vs
,
that
that
which
hee
keepeth
,
is
for
none
other
cause
but
for
to
build
a
sumptuous
Chappell
,
and
to
leaue
of
them
some
memory
:
To
this
I
answere
,
That
if
such
a
one
doeth
it
with
his
owne
proper
swette
,
and
maketh
restitution
of
all
the
euill
that
he
hath
done
,
it
shall
be
sanctified
,
and
of
all
good
men
commended
:
but
if
the
couetous
wil
that
many
liue
in
great
pouerty
,
onely
to
make
a
rich
tombe
,
God
doth
not
command
that
,
neyther
dooth
the
Church
admit
it
:
for
sacrifice
done
to
God
with
the
cries
of
others
is
not
acceptable
.
If
the
couetous
tell
vs
,
that
thogh
they
heape
treasures
,
it
is
not
but
at
their
death
to
distribute
it
vnto
the
poore
,
and
to
be
brought
honestly
to
the
ground
:
I
say
that
I
commend
this
purpose
,
so
his
entent
bee
accordingly
performed
:
but
I
am
sorry
the
couetous
man
should
thinke
hereby
to
merite
,
and
that
hee
should
thus
discharge
the
wickednesse
of
his
life
,
for
the
distribution
of
a
little
money
after
his
death
.
I
would
thinke
it
more
sure
,
that
Princes
&
great
Lords
should
spend
their
goods
to
marry
poore
maydens
being
Orphans
in
their
life
,
then
to
commaund
money
to
bee
dealt
after
their
death
.
For
oft
times
the
heyres
or
their
executors
,
the
body
interred
,
doe
little
performe
the
will
of
the
Testator
:
and
much
lesse
obserue
the
Legacies
bequeathed
,
though
it
be
to
the
vtter
vndoing
of
the
poore
Orphanes
.
O
what
guerdon
and
commendation
deserueth
he
that
iustly
and
truely
dischargeth
the
Legacies
of
the
dead
,
and
of
the
surplus
(
if
any
be
)
or
with
their
owne
,
releeue
the
Orphanes
,
and
marry
the
poore
maydens
,
keeping
them
from
the
vices
of
the
worlde
.
Suppose
that
a
couetous
man
chanceth
to
traffique
at
Medine
in
Spaine
,
at
Lions
in
France
,
at
Lisbone
in
Portingall
,
at
London
in
England
,
at
Antwarpe
in
Flaunders
,
at
Millaine
in
Lombardy
,
at
Florence
in
Italy
,
at
Palermo
in
Scicill
,
at
Prage
in
Bohemie
,
and
at
Buda
in
Hungarie
:
Finally
,
vith
his
eyes
he
hath
seene
all
Europe
,
and
by
traffique
he
hath
knowledge
of
all
Asia
.
Admit
now
that
in
euery
place
he
hath
gotten
goods
,
and
that
which
he
hath
gotten
,
was
not
with
whole
conscience
,
but
acording
to
the
companies
,
so
hath
the
offences
beene
diuers
.
In
this
case
,
if
at
the
houre
of
death
when
the
couetous
man
diuideth
his
money
betweene
the
children
,
hee
might
also
deuide
his
offences
,
so
that
he
dispossessing
himselfe
of
the
goods
,
might
thereby
bee
free
from
the
offences
,
then
it
were
well
.
But
alas
it
is
not
so
,
for
the
wicked
children
liue
triumphing
on
the
earth
with
the
goods
,
and
the
miserable
father
goeth
weeping
to
hell
with
his
sinnes
.
CHAP.
XXV
.
Of
a
letter
which
the
Emperor
Marcus
Aurelius
wrote
to
his
friend
Cincinnatus
,
who
beeing
a
Romane
Knight
became
a
marchant
of
Capua
,
wherein
hee
toucheth
those
Gentlemen
which
take
vpon
them
the
trade
of
Marchanaize
against
their
vocation
.
It
is
diuided
into
three
Chapters
,
MArke
the
Emperour
with
his
brother
Annius
Verus
,
felow
in
the
Empire
,
wisheth
to
thee
Cincinnatus
That
in
no
affayres
thou
canst
be
so
occupied
,
that
it
bee
a
lawfull
let
,
not
to
communicate
,
or
write
vnto
thy
friend
:
For
we
may
well
call
the
time
which
wee
liue
,
to
bee
well
employed
,
which
is
spent
in
the
seruice
of
God
,
and
in
the
conuersation
of
our
friends
.
All
the
residue
that
we
waste
in
talking
,
trauelling
,
sleeping
,
eating
&
resting
,
wee
ought
not
to
write
it
in
the
booke
of
life
,
but
in
the
Register
of
death
:
For
albeit
that
in
such
semblable
works
the
body
is
refreshed
,
yet
therewith
the
heart
cannot
be
comforted
.
I
sweare
vnto
thee
therefore
my
friend
,
that
it
is
impossible
that
man
take
any
contentation
of
any
worldly
thing
,
where
the
heart
is
not
at
rest
:
for
our
comfort
is
not
in
the
sinewes
or
in
the
bones
of
the
body
,
but
in
the
liuely
power
of
the
soule
,
It
is
long
sithence
that
you
and
I
haue
knowne
together
,
it
is
long
time
likewise
that
I
loued
thee
,
and
thou
me
:
and
sith
wee
are
so
true
olde
friends
,
it
is
but
reason
,
that
with
good
works
wee
doe
renue
our
friendship
.
For
falsly
they
vsurpe
the
name
of
friendshippe
,
which
are
not
conuersant
one
with
the
other
,
no
more
then
if
they
were
strangers
.
The
man
which
speaketh
not
to
me
,
which
writeth
not
to
mee
,
which
seeth
me
not
,
which
visiteth
me
not
,
which
giueth
me
not
,
and
to
whome
I
giue
not
.
I
would
not
hee
were
my
enemy
:
but
it
little
auaileth
mee
that
hee
cal
mee
friend
,
for
particular
friendship
consisteth
not
in
abundance
,
but
that
friends
do
open
their
harts
,
and
talke
with
their
persons
.
Peraduenture
thou
wilt
say
,
that
the
great
distance
which
is
from
Rome
to
that
Country
,
hath
been
occasion
to
diminish
our
friendshippe
:
for
the
noble
hearts
are
on
fire
with
the
presence
of
that
they
loue
,
and
haue
great
pain
with
the
absence
of
that
they
desire
.
I
answere
,
that
the
farther
the
delicious
wines
are
sent
,
from
the
place
where
they
grow
,
the
greater
strength
they
haue
.
I
meane
,
that
herein
true
Tell
mee
I
pray
thee
Cincinnatus
,
sithence
alwayes
thou
hast
found
mee
a
diligent
friend
in
thy
seruice
,
why
doest
thou
mistrust
my
faithfull
good
will
?
The
greene
leaues
outwardly
doe
shew
that
the
tree
inwardly
is
not
drie
,
I
meane
,
that
the
good
workes
outwardly
doe
declare
the
feruentnes
of
the
heart
inwardly
.
If
thou
Cincinnatus
presumest
to
bee
a
true
friend
of
thy
friend
,
I
will
thou
know
this
rule
of
friendship
which
is
:
where
perfect
loue
is
not
,
there
wanteth
alway
faithfull
seruice
:
and
for
the
contrary
he
that
perfectly
loueth
,
assuredly
shall
be
serued
.
I
haue
beene
,
am
and
will
be
thine
,
therfore
thou
shalt
doe
me
great
iniurie
,
if
thou
art
not
mine
.
CHAP.
XXVI
.
The
Emperour
proceedeth
in
his
Letter
,
&
declareth
what
vertues
men
ought
to
vse
,
and
the
vices
which
they
ought
to
eschew
.
IN
times
past
,
I
beeing
yong
and
thou
olde
,
I
did
succour
thee
with
money
,
Now
for
the
good
that
I
wish
thee
,
and
for
that
which
I
owe
to
the
Law
of
friendshippe
,
I
will
presently
giue
thee
a
counsell
,
whereby
thou
maiest
know
what
a
good
man
ought
to
doe
,
to
bee
beloued
of
God
,
and
feared
and
loued
of
men
.
If
thou
wilt
quietly
leade
thy
life
in
this
miserable
World
,
retaine
this
well
in
memory
which
I
write
vnto
thee
,
First
,
the
good
deeds
thou
hast
receyued
of
any
,
those
shalt
thou
remember
:
and
the
wrongs
thou
hast
sustained
,
them
shalt
thou
forget
.
Secondarily
,
esteeme
much
thy
owne
little
,
and
weigh
not
the
much
of
an
other
.
Thirdly
,
the
company
of
the
good
alwaies
couet
,
and
the
conuersation
of
the
euill
dayly
flye
.
Fourthly
,
to
the
great
shew
thy selfe
graue
,
and
to
the
small
more
conuersant
.
Fiftly
,
to
those
which
are
present
,
do
alwaies
good
works
:
and
of
those
that
be
absent
,
alwaies
speake
good
words
.
Sixtly
,
weigh
little
the
losse
of
fortune
,
and
esteeme
much
things
of
honour
.
The
seuenth
,
to
winne
one
thing
,
neuer
aduenture
thou
manie
:
nor
for
many
things
doubtful
do
not
aduenture
any
one
thing
certaine
.
Finally
,
and
lastly
,
I
pray
thee
,
and
aduertise
thee
that
thou
haue
no
enemie
,
and
that
thou
keepe
but
one
friend
.
He
which
among
the
good
,
will
bee
counted
for
good
,
none
of
these
things
hee
ought
to
want
,
I
know
well
that
thou
wilt
haue
great
pleasure
to
see
these
my
counsels
well
written
:
but
I
ensure
thee
,
I
shal
haue
greater
pleasure
to
see
them
in
thy
decdes
well
obserued
:
For
by
writing
to
giue
good
counsell
,
it
is
easie
:
but
by
workes
to
follow
the
same
,
is
maruellous
hard
.
My
faithfull
friendship
to
thee
plighted
,
and
thy
great
ability
considered
,
caused
mee
alwayes
for
thee
in
Rome
to
procure
honourable
offices
,
and
by
my
sute
thou
hast
beene
Edite
,
and
Tribune
,
and
master
of
the
horses
,
wherein
thou
behauedst
thy selfe
with
such
wisedome
,
that
all
the
Senate
therefore
yeelded
mee
most
hearty
thanks
,
I
procuring
them
for
thee
,
and
thou
for
thy selfe
winning
such
perpetuall
renowme
.
One
thing
of
thee
I
vnderstand
,
which
with
good
will
I
would
not
haue
knowne
,
and
much
lesse
that
any
such
thing
by
thee
should
haue
bin
committed
:
that
is
to
say
;
That
thou
leauing
thy
Office
of
Pretorship
in
the
ware
by
Lande
,
hast
taken
vpon
thee
the
traffique
of
a
Marchaunt
by
sea
:
so
that
those
which
in
Rome
knew
thee
a
knight
,
doe
see
thee
now
in
Capua
,
a
Marchaunt
.
My
pen
indyting
this
my
letter
,
for
a
time
stood
in
suspence
for
no
other
cause
,
but
onely
to
see
what
thing
in
thee
first
I
might
best
blame
:
either
the
noble
office
which
thou
didst
forsake
,
or
the
vile
and
base
estate
which
thou
hast
chosen
.
And
though
thou
be
so
much
bereaued
of
thy
sences
,
yet
call
to
minde
thy
auncient
predecessours
which
died
in
the
warres
,
onely
to
leaue
theyr
children
,
and
nephews
armed
knights
:
and
that
thou
presently
seekest
to
loose
thy
libertie
throgh
thy
couetousnes
,
which
they
wan
by
their
valiantnes
.
I
thinke
I
am
not
deceyued
,
that
if
thy
predecessors
were
reuiued
,
as
they
were
ambicious
of
honour
,
so
would
they
bee
greedy
to
eate
thee
in
morsels
,
sinues
,
bones
&
all
.
For
the
children
which
vniustly
take
honour
from
their
Fathers
,
of
reason
ought
to
loose
their
liues
.
The
Castles
,
Townes
,
houses
,
mountaines
,
woods
,
beastes
,
Iewells
,
and
siluer
,
which
our
predecessors
haue
left
vs
,
in
the
end
by
long
continuance
do
perish
:
and
that
which
causeth
vs
to
haue
perpetuall
memorie
of
them
,
is
,
the
good
renowme
of
theyr
life
.
And
therefore
if
this
bee
true
,
it
is
a
great
shame
for
their
parentes
to
haue
such
children
,
in
whome
the
renowme
of
their
predecessours
doth
end
.
In
the
flourishing
time
of
Cicero
the
Orator
,
when
by
his
counsel
the
whole
Common-wealth
was
gouerned
,
hee
being
then
of
power
,
both
in
knowledge
,
and
of
money
:
Salust
saide
vnto
him
in
his
Inuectiue
,
that
hee
was
of
base
stocke
:
wherevnto
hee
aunswered
:
Great
cause
haue
I
to
render
thankes
vnto
the
Gods
,
that
I
am
not
as
thou
art
,
by
whom
thy
high
Linage
is
ended
:
Thou
makest
mee
to
muse
a
little
,
my
friende
Cincinnatus
,
that
thou
wilt
harme
thy
familiars
,
and
suffer
straungers
to
liue
in
peace
.
Thou
seekest
to
procure
death
to
those
which
giue
vs
life
:
and
to
deliuer
from
death
,
those
which
take
our
life
.
To
Rebells
thou
giuest
rest
,
and
to
the
peace-makers
,
thou
giuest
anoyance
.
To
those
which
take
from
vs
our
owne
thou
wilt
giue
,
and
to
those
which
giueth
vs
of
theirs
,
thou
wilt
take
.
Thou
condemnest
the
innocents
,
and
the
condemned
,
thou
wilt
deliuer
.
A
defender
of
thy
countrey
thou
wilt
not
bee
,
but
a
tyraunt
of
thy
Common-wealth
.
To
all
these
things
aduentureth
he
,
which
leaueth
weapons
,
and
falleth
to
Marchandise
.
With
my self
oft
times
I
haue
mused
,
what
occasion
should
mooue
thee
to
forsake
Chiualrie
,
wherein
thou
hadst
such
honour
,
and
to
take
in
hand
marchaundise
,
where
of
followeth
such
in
famie
?
I
say
,
that
it
is
as
much
shame
for
thee
to
haue
gone
from
the
warres
as
it
is
honor
for
those
which
are
born
to
office
in
the
common-wealth
.
My
friend
Cincinnatus
,
my
end
tendeth
not
to
condemne
marchaundise
nor
marchaunts
,
nor
to
speake
euill
of
those
which
trafficke
,
by
the
trade
of
buying
and
selling
.
For
,
as
without
the
valiant
knights
,
warres
cannot
bee
atchieued
:
so
likewise
without
the
diligent
marchants
,
the
commonwealth
cannot
be
maintained
?
I
cannot
imagine
for
what
other
cause
thou
shouldest
forsake
the
warres
,
and
trafficque
marchandise
,
vnlesse
it
were
,
because
thou
now
being
old
and
wantest
force
to
assault
men
openly
in
the
straytes
:
shouldst
with
more
ease
sitting
in
thy
chayre
,
robbe
secretly
in
the
market-place
.
O
poore
Cincinnatus
,
sithens
thou
buiest
cheap
&
sellest
deare
,
promisest
much
,
&
performest
little
:
thou
buiest
by
one
measure
,
and
sellest
by
another
,
thou
watchest
that
none
deceyue
thee
,
and
playest
therein
as
other
marchants
accustome
.
And
to
conclude
,
I
sweare
,
that
the
measure
wherewith
the
Gods
shall
measure
thy
life
,
shall
bee
much
iuster
then
that
of
thy
merites
.
Thou
hast
taken
on
thee
an
office
,
wherewith
,
the
which
they
companions
in
many
daies
haue
robbed
,
thou
in
one
houre
by
deceit
dost
get
,
and
afterwards
the
time
shall
come
,
when
all
the
goods
which
thou
hast
gotten
,
both
by
truth
,
and
falshood
,
shall
bee
lost
,
not
onely
in
an
houre
which
is
long
,
but
in
a
moment
which
is
but
short
.
Whether
wee
giue
much
,
we
haue
much
,
we
may
do
much
,
or
we
liue
much
,
yet
in
the
end
the
gods
are
so
iust
,
that
all
the
euill
we
do
commit
shall
be
punished
,
and
for
all
the
good
wee
worke
,
we
shall
be
rewarded
,
so
that
the
Gods
oftentimes
permit
,
that
one
alone
shall
scourge
many
,
and
afterwards
the
long
time
punisheth
all
.
CHAP.
XXVII
.
The
Emperour
concludeth
his
letter
,
and
perswadeth
his
friend
Cincinnatus
to
despise
the
vanities
of
the
world
,
and
sheweth
though
a
man
bee
neuer
so
wise
,
yet
he
shall
haue
need
of
another
mans
counsell
.
IF
I
knew
thy
wisedome
esteemed
the
world
,
and
the
vanities
thereof
,
so
Vertuous
men
oft
times
doe
erre
,
not
because
they
would
fall
,
but
for
that
the
things
are
so
euill
of
disgestion
,
that
the
vertue
they
haue
,
sufficeth
not
to
tell
them
what
thing
is
necessary
for
their
profit
.
For
the
which
cause
it
is
necessary
,
that
his
will
bee
brideled
,
his
wit
fyned
,
his
opinion
changed
,
his
memory
sharpened
,
and
aboue
all
,
now
and
then
,
that
hee
forsake
his
owne
aduise
,
and
cleaue
vnto
the
counsell
of
an
other
.
Men
which
couet
to
make
high
,
sumptuous
,
faire
and
large
buildings
,
haue
great
care
that
the
foundation
thereof
bee
surely
layed
:
for
where
the
foundations
are
not
sure
,
there
the
whole
buildings
are
in
great
danger
.
The
manners
and
conditions
of
this
world
,
(
that
is
to
say
)
the
prosperous
estates
whereupon
the
children
of
vanity
are
set
,
are
founded
of
quicke-sand
:
in
that
sort
,
that
bee
they
neuer
so
valiant
,
prosperous
and
mighty
,
a
little
blast
of
winde
doth
stirre
them
,
a
little
heat
of
prosperity
doth
open
them
,
a
shower
of
aduersity
doth
wet
them
,
and
vnawares
death
striketh
them
all
flat
to
the
ground
.
Men
seeing
they
cannot
bee
perpetuall
,
do
procure
to
continue
themselues
,
in
raising
vp
proud
buildings
,
&
leauing
to
theyr
children
great
estates
:
wherein
I
count
them
fooles
,
no
lesse
then
in
things
superfluous
:
for
admit
the
pillers
be
of
gold
,
the
beames
of
siluer
,
and
that
those
which
ioyne
them
bee
kings
,
&
those
which
build
them
noble
,
&
in
that
mining
they
consume
a
1000.
yeares
before
they
can
haue
it
out
of
the
ground
,
or
that
they
can
come
to
the
bottomes
:
I
sweare
vnto
them
,
that
they
shall
finde
no
stedy
rocke
,
nor
liuely
mountain
,
where
they
may
build
their
house
sure
,
nor
to
cause
their
memory
to
bee
perpetuall
.
The
immortall
Gods
haue
participated
all
things
to
the
mortal
men
,
immortality
onely
reserued
,
&
therefore
they
are
called
immortall
,
for
so
much
as
they
neuer
dye
,
and
wee
others
It
is
a
tedious
and
long
worke
to
weaue
a
cloth
:
yet
when
in
many
daies
it
is
wouen
,
in
one
moment
it
is
cut
.
I
meane
,
that
it
is
much
folly
to
see
a
man
with
what
toyle
hee
enricheth
himselfe
,
and
into
what
perill
he
putteth
himself
to
win
a
state
of
honour
:
and
afterwards
when
wee
thinke
litle
we
see
him
perish
in
his
estate
,
leauing
of
him
no
memory
.
O
my
friend
Cincinnatus
,
for
the
loue
that
is
betweene
vs
,
I
desire
thee
,
and
by
the
immortall
Gods
I
do
coniure
thee
,
that
thou
giue
no
credit
to
the
world
which
hath
this
condition
,
to
hide
much
copper
vnder
little
gold
,
vnder
the
colour
of
one
truth
,
hee
telleth
vs
a
thousand
lyes
,
and
with
one
short
pleasure
he
mingleth
tenne
thousand
displeasures
.
He
beguileth
those
to
whom
he
pretendeth
most
loue
,
and
procureth
great
damages
to
them
,
to
whom
he
giueth
most
goods
,
hee
recompenseth
them
greatly
which
serue
him
in
iest
,
and
to
those
which
truly
loue
him
,
he
giueth
mockes
for
goods
.
Finally
,
I
say
,
that
when
wee
sleepe
most
sure
,
he
waketh
vs
with
greatest
perill
.
Eyther
thou
knowest
the
world
with
his
deceit
,
or
not
:
if
thou
knowest
him
not
,
why
dost
thou
serue
him
,
if
thou
dost
know
him
,
why
dost
thou
follow
him
?
Tell
mee
,
I
pray
thee
,
wouldest
not
thou
take
the
theefe
for
a
foole
,
which
would
buy
the
rope
,
wherewith
hee
should
bee
hanged
,
and
the
murtherer
that
would
make
the
sword
wherewith
hee
should
bee
beheaded
,
and
the
robber
by
the
hie-way
,
that
would
shew
the
well
wherein
hee
should
be
cast
?
and
the
traytor
that
should
offer
himselfe
in
place
for
to
be
quartered
?
the
rebel
that
shold
disclose
himselfe
to
be
stoned
?
Then
I
swear
vnto
thee
,
that
thou
art
much
more
a
foole
which
knowest
the
world
,
and
will
follow
it
,
and
serue
it
.
One
thing
I
will
tell
thee
,
which
is
such
,
that
thou
neuer
oughtest
to
forget
it
,
that
is
to
say
that
we
haue
great
need
of
faith
,
not
to
beleeue
the
vanities
which
we
see
,
then
to
beleeue
the
great
malice
which
with
our
eares
we
heare
.
I
returne
to
aduise
thee
,
to
read
and
consider
this
word
which
I
haue
spoken
,
for
it
is
a
sentence
of
profound
mistery
.
Doest
thou
thinke
Cincinnatus
,
that
Rich
men
haue
little
care
to
get
great
riches
?
I
let
thee
know
that
the
goods
of
this
world
are
of
such
condition
,
Oh
how
manie
haue
I
knowne
in
There
can
bee
nothing
more
iust
,
then
that
all
those
which
haue
beguyled
others
with
deceyte
in
their
life
,
should
bee
found
deceyued
in
their
vaine
imaginations
after
theyr
death
.
Iniurious
should
the
Gods
be
,
if
in
all
the
euils
that
the
euill
propound
to
doe
,
they
should
giue
them
time
and
place
to
accomplish
the
same
.
But
,
the
gods
are
so
iust
and
wise
,
that
they
dissemble
with
the
euill
,
to
the
ende
they
should
beginne
,
and
follow
the
things
according
to
theyr
owne
wills
and
fantasies
:
and
afterwardes
at
their
best
time
,
they
cut
off
their
liues
,
to
leaue
them
in
greater
torment
.
The
Gods
should
bee
very
cruell
,
and
to
them
it
should
bee
great
griefe
to
suffer
,
that
that
which
the
euill
haue
gathred
,
to
the
preiudice
of
many
good
,
they
shold
enioy
in
peace
many
yeres
.
Mee
thinketh
it
great
follie
,
to
knowe
that
we
are
borne
weeping
and
to
see
that
wee
dye
sighing
:
and
yet
for
all
this
,
wee
dare
liue
laughing
?
I
would
aske
of
the
world
and
his
worldlings
,
sithens
that
we
enter
into
the
world
weeping
,
and
go
out
of
the
world
sighing
:
why
wee
should
liue
laughing
?
For
,
the
rule
to
measure
all
parts
,
ought
to
be
equall
.
Oh
Cincinnatus
,
who
hath
beguyled
thee
?
to
the
ende
that
for
one
bottle
of
water
of
the
Sea
of
this
worlde
for
thy
pleasure
,
thou
wilt
blister
thy
hand
with
the
rope
of
cares
,
and
bruse
thy
bodie
in
the
anckor
of
troubles
:
and
aboue
all
to
aduenture
thine
own
honour
,
for
a
glasse
of
water
of
another
man
.
By
the
faith
of
a
good
man
,
I
sweare
vnto
thee
,
that
for
all
that
great
quantitie
of
Water
thou
drawest
,
for
that
great
deale
of
money
thou
hast
,
thou
remainest
as
much
deade
for
thyrste
,
drinking
of
that
water
,
as
when
thou
wert
without
water
in
the
cup.
Consider
nowe
thy
yeares
,
if
my
counsell
thou
wilt
accept
,
thou
shalt
demaund
death
of
the
Gods
,
to
rest
thee
as
a
vertuous
man
:
and
not
riches
With
the
teares
of
mine
eyes
I
haue
bewayled
manie
in
Rome
,
when
I
saw
them
depart
out
of
this
worlde
:
and
thee
I
haue
bewayled
,
and
do
bewaile
(
my
friend
Cincinnatus
)
with
drops
of
bloud
,
to
see
the
return
into
the
world
The
credite
thou
hadst
in
the
Senate
,
the
bloud
of
thy
predecessours
,
my
Friendship
,
the
authoritie
of
thy
person
,
the
honour
of
thy
parentage
:
the
slaunder
of
thy
Common-wealth
,
ought
to
withdraw
thee
from
so
great
couetousnesse
.
Oh
poore
Cincinnatus
,
consider
the
white
honored
haires
which
doe
fall
,
ought
to
be
occupied
in
the
noble
armies
:
sithens
thou
art
noble
of
bloud
,
valiant
in
person
,
auncient
of
yeares
,
and
not
euill
willed
in
the
Common-wealth
.
For
,
thou
oughtest
to
consider
,
that
more
worth
is
reason
,
for
the
pathway
of
men
which
are
good
:
then
the
common
opinion
,
which
is
the
large
high
way
of
the
euill
.
For
,
if
it
be
narow
to
go
on
the
one
side
,
there
is
no
dust
wherewith
the
eyes
be
blinded
,
as
in
the
other
.
I
will
giue
thee
a
counsell
,
and
if
thou
feelest
thy selfe
euill
,
neuer
count
thou
mee
for
friend
.
Lust
no
more
after
the
greasie
fatte
of
temporal
goods
,
since
thou
hast
short
life
:
For
wee
see
daily
manie
,
before
they
come
to
thy
age
dye
,
but
wee
see
fewe
after
thy
age
liue
.
After
this
counsell
I
will
giue
thee
an
aduise
,
that
thou
neuer
trust
present
prosperitie
:
For
,
then
alway
thou
art
in
daunger
of
some
euill
Fortune
:
If
thou
art
mounted
into
such
pricking
thornes
as
a
foole
:
me
thinketh
thou
oughtest
to
discend
as
a
Sage
.
And
in
this
sort
all
will
say
amongst
the
people
,
that
Cincinnatus
is
descended
,
but
not
fallen
.
My
Letter
I
will
conclude
,
and
the
conclusion
thereof
see
well
thou
note
,
that
is
to
say
:
That
thou
and
thy
Trade
shall
bee
cursed
:
where
you
other
merchaunts
will
liue
poore
,
to
dye
rich
.
Once
againe
I
returne
to
curse
you
,
for
the
couetousnes
of
an
euill
man
is
alwayes
accomplished
,
My
wife
Faustine
doeth
salute
thee
,
and
she
was
not
a
litle
troubled
when
she
knew
thou
wert
a
Marchaunt
,
and
that
thou
keepest
a
shop
in
Capua
.
I
send
thee
a
Horse
to
ride
vppon
,
and
one
of
the
most
richest
Arras
of
Trypolie
,
to
hang
thy
house
withall
,
a
precious
ring
,
and
a
a
pommel
of
a
sword
of
Alexandrie
:
And
all
these
things
I
do
not
send
thee
,
for
that
I
know
thou
hast
neede
thereof
:
but
rather
not
to
forget
the
good
custome
I
haue
to
giue
.
Pamphile
thy
aunt
and
my
neighbour
is
dead
,
and
I
can
tell
thee
,
that
in
Rome
dyed
not
a
woman
of
a
long
time
,
which
of
her
left
such
renowme
:
for
so
much
as
she
forgot
all
enmities
:
shee
succoured
the
poore
,
she
visited
the
banished
,
she
entertained
friends
,
and
also
I
hearde
say
,
that
shee
alone
did
light
all
the
temples
.
Prescilla
thy
cousin
hath
the
health
of
body
,
thogh
for
the
death
of
her
mother
her
heart
is
heauie
.
And
without
doubt
she
hath
reason
:
for
the
onely
sorrowes
which
the
Mothers
suffer
to
bring
vs
forth
,
though
with
drops
of
bloud
we
shold
bewaile
them
,
yet
wee
cannot
recompence
them
.
The
Gods
be
in
thy
custodie
and
preserue
mee
,
with
my
wife
Faustine
,
from
all
euill
Fortune
.
Marke
of
Mount
Celio
,
with
his
owne
hand
.
CHAP.
XXVIII
.
¶
The
Authour
perswadeth
Princes
and
great
Lordes
to
flye
couetousnes
and
Auarice
,
and
to
become
bountifull
and
liberall
,
which
vertue
is
euer
pertinent
to
the
royall
person
,
&c.
PIsistratus
,
the
renowmed
Tyrant
among
the
Athenians
,
since
his
friends
coulde
not
endure
the
cruelties
that
he
committed
,
eache
one
returned
to
his
owne
house
,
and
vtterly
forsook
him
.
The
which
when
the
Tyraunt
saw
,
hee
layd
all
his
treasure
and
Garments
on
a
heape
together
,
and
went
to
visite
his
friends
,
to
whome
with
bitter
teares
hee
spake
Plutarchus
in
his
Apothegmes
saith
:
that
this
Tyraunt
Pisistratus
was
verie
rich
,
and
extreame
couetous
:
so
that
they
write
of
him
,
that
the
golde
and
siluer
which
once
came
into
his
possession
,
neuer
man
saw
it
afterwards
:
but
if
hee
had
necessitie
to
buy
anie
thing
,
if
they
would
not
present
it
vnto
him
willinglie
,
hee
would
haue
it
by
force
.
When
he
was
dead
,
the
Athenians
determined
to
weigh
him
and
his
treasure
:
the
case
was
maruellous
,
that
the
gold
and
siluer
hee
had
weied
more
then
his
dead
body
sixe
times
.
At
that
time
in
Athens
there
was
a
Philosopher
called
Lido
,
of
whom
the
Athenians
demaunded
,
what
they
should
doe
with
the
treasure
That
if
those
which
are
liuing
,
did
know
any
siluer
or
gold
which
the
tyrant
tooke
from
them
,
it
should
bee
restored
againe
immediately
:
and
doe
not
maruell
hereat
,
that
I
doe
not
require
it
to
bee
put
in
the
common
treasure
:
For
God
will
not
permit
that
the
Common
wealth
bee
enriched
with
the
theft
of
tyrants
:
but
with
the
swet
of
the
Inhabitants
.
If
any
goods
remaine
which
doe
not
appeare
from
whom
they
haue
beene
taken
,
me
thinketh
that
they
ought
to
bee
distributed
among
the
poore
:
for
nothing
can
bee
more
iust
then
that
which
the
goods
wherewith
the
tirant
hath
empouerished
many
,
with
the
selfe
same
wee
should
enrich
some
.
As
touching
his
buriall
,
me
thinketh
hee
ought
to
bee
cast
out
to
the
fowles
to
bee
eaten
,
and
to
the
dogs
to
be
gnawne
.
And
let
no
man
thinke
this
sentence
to
bee
cruell
:
for
we
are
bound
to
do
no
more
for
him
at
his
death
,
then
hee
did
for
himselfe
in
his
life
,
who
being
so
ouercome
with
auarice
that
he
would
neuer
disburse
so
much
money
,
as
should
buy
him
seuen
foot
of
earth
wherein
his
graue
should
bee
made
,
And
will
you
know
,
that
the
Gods
haue
done
a
great
good
to
all
Greece
to
take
life
from
this
tirant
:
First
,
it
is
good
,
because
much
goods
are
dispersed
,
which
heretofore
lay
hid
,
and
serued
to
no
purpose
.
Secondly
,
that
many
tongues
shal
rest
:
for
the
treasures
of
this
Tirant
,
made
great
want
in
the
Common-wealth
,
and
our
tongues
the
greatest
part
of
the
day
were
occupied
,
to
speake
euill
of
his
person
.
Me
thinketh
this
Philosopher
hath
touched
two
things
,
which
the
couetous
man
doth
in
the
common-welth
,
that
is
to
say
,
that
drawing
much
golde
and
siluer
to
the
hidden
Treasure
,
hee
robbeth
the
marchandize
wherewith
the
people
doe
liue
:
The
other
damage
is
,
that
as
hee
is
hated
of
all
,
so
he
causeth
rancour
and
malice
in
the
hearts
of
all
:
for
he
maketh
the
rich
to
murmur
,
and
the
poore
to
blaspheme
.
One
thing
I
reade
of
in
the
lawes
of
the
Lumbardes
,
worthy
(
of
truth
)
to
Agesilaus
the
renowmed
king
of
the
Lacedemonians
,
beeing
asked
of
a
man
of
Thebes
,
what
word
was
most
odible
to
be
spoken
to
a
King
:
and
what
word
was
that
that
could
honor
him
most
?
hee
aunswered
.
The
Prince
with
nothing
so
much
ought
to
bee
annoyed
,
as
to
say
vnto
him
that
hee
is
rich
,
and
of
nothing
hee
ought
so
much
to
reioyce
,
as
to
be
called
poore
.
For
,
the
glory
of
the
good
Prince
consisteth
not
in
that
hee
hath
great
treasures
:
but
in
that
hee
hath
giuen
great
recompences
.
This
word
without
doubt
,
of
all
the
world
was
one
of
the
most
royallest
and
worthyest
to
be
committed
vnto
me
morie
,
Alexander
,
Pyrrhus
,
Nicanor
,
Ptholomeius
,
Pompeius
,
Iulius
Caesar
,
Scipto
,
Hanniball
,
Marcus
Porlius
,
Augustus
,
Cato
,
Traian
,
Theodose
,
Marcus
Aurelius
:
&c.
All
these
Princes
haue
bin
very
valiaunt
and
vertuous
:
but
adding
hereunto
also
,
the
Writers
which
had
written
the
deeds
that
they
did
in
their
liues
,
haue
mentioned
also
the
pouertie
which
they
had
at
their
death
.
So
that
they
are
no
lesse
exalted
,
for
the
riches
they
haue
spent
,
then
for
the
prowesses
they
haue
done
.
Admit
that
men
of
meane
estate
be
auaritious
,
and
Princes
&
great
Lords
Sithens
Princes
and
great
Lordes
will
that
men
doe
count
them
Noble
,
vertuous
,
and
valiaunt
,
I
would
fayne
know
what
occasion
they
haue
to
be
niggards
and
hard
?
If
they
say
,
that
that
which
they
keepe
is
to
eate
,
herein
there
is
no
reason
:
for
in
the
end
,
where
the
rich
eateth
least
at
his
table
,
there
are
many
that
had
rather
haue
that
which
remaineth
,
then
that
which
they
prouide
to
eate
in
their
houses
.
If
they
say
that
that
which
they
keepe
is
to
apparrell
them
,
herein
also
they
haue
as
little
reason
:
for
the
greatnes
of
Lordes
consisteth
not
in
that
they
should
bee
sumptuously
apparrelled
,
but
that
they
prouide
that
their
seruants
goe
not
rent
not
torne
.
If
they
say
it
is
to
haue
in
their
chambers
precious
iewels
,
in
their
hals
rich
Tapestry
,
as
little
would
I
admit
this
answere
:
for
all
those
which
enter
into
Princes
Pallaces
,
doe
behold
more
if
those
that
haunt
their
chambers
bee
vertuous
,
then
that
the
Tapestries
be
rich
.
If
they
say
it
is
to
compasse
their
Cities
with
walles
,
or
to
make
fortresses
on
their
frontiers
:
so
likewise
is
this
answere
among
the
others
very
cold
.
For
good
Princes
ought
not
to
trauell
,
but
to
be
well
willed
,
and
if
in
If
they
say
vnto
vs
that
which
they
heape
is
for
the
wartes
in
like
manner
,
that
is
no
iust
excuse
:
For
if
such
warre
bee
not
iust
,
the
Prince
ought
not
to
take
it
in
hand
,
nor
the
people
thereunto
to
condiscend
:
but
if
it
be
iust
,
the
common-wealth
then
and
not
the
Prince
shall
beare
the
charges
thereof
.
For
in
iust
warres
,
it
is
not
sufficient
that
they
giue
vnto
the
Prince
all
their
goods
,
but
also
they
must
themselues
in
person
hazzard
theyr
liues
.
If
they
tell
vs
that
they
keepe
it
to
giue
and
dispose
for
theyr
soules
,
at
their
dying
day
:
I
say
it
is
not
onely
for
want
of
wisedome
,
but
extreame
sollie
.
For
,
at
the
houre
of
death
princes
ought
more
to
reioyce
,
for
that
they
haue
giuen
,
then
for
that
at
that
time
they
giue
.
Oh
how
Princes
and
great
Lordes
are
euill
counselled
,
since
they
suffer
themselues
to
be
slaundered
for
being
couetous
,
onely
to
heape
a
little
cursed
treasure
.
For
experience
teacheth
vs
,
no
man
can
be
couetous
of
goods
,
but
needs
he
must
be
prodigall
of
honour
,
and
abandon
libertie
.
Plutarche
,
in
the
Booke
which
hee
made
of
the
fortunes
of
Alexander
,
saith
:
That
Alexander
the
great
had
a
priuate
seruant
,
called
Perdicas
:
the
which
seeing
that
Alexander
liberally
gaue
all
that
which
by
great
trauell
hee
attained
:
on
a
day
he
said
vnto
him
:
Tell
mee
,
most
Noble
Prince
,
sithens
thou
giuest
all
that
thou
hast
vnto
others
,
what
wilt
thou
haue
for
thy selfe
?
Alexander
answered
.
The
glorie
remaineth
vnto
mee
,
of
that
I
haue
wonne
and
gotten
:
and
the
hope
of
that
which
I
will
giue
and
winne
.
And
further
he
said
vnto
him
,
I
will
tell
thee
Perdicas
:
If
I
knew
that
men
thought
,
that
all
that
which
I
take
were
for
couetousnes
,
I
sweare
vnto
thee
by
the
God
Mars
,
that
I
would
not
beate
downe
one
corner
in
a
Towne
:
and
to
winne
all
the
world
,
I
would
not
go
one
dayes
iourney
.
My
intention
is
,
to
take
the
glorie
vnto
my selfe
,
and
to
diuide
the
goods
amongst
others
.
These
words
so
high
,
were
worthy
of
a
valiant
and
vertuous
Prince
,
as
of
Alexander
which
spake
them
.
If
that
which
I
haue
read
in
books
doe
not
beguile
mee
,
and
that
which
with
these
eyes
I
haue
seen
:
to
become
rich
,
it
is
necessarie
that
a
man
giue
:
For
that
Princes
and
great
lords
,
who
naturally
are
giuen
to
bee
liberall
,
are
alwayes
fortunate
to
haue
.
It
chaunceth
oft
times
,
that
some
man
giuing
a
little
,
is
counted
liberal
,
and
another
giuing
much
,
is
counted
a
niggard
:
the
which
proceedeth
of
this
,
that
they
know
not
,
that
liberalitie
and
niggardnesse
consisteth
not
in
giuing
much
or
little
:
but
to
knowe
well
how
to
giue
.
For
,
the
rewardes
and
recompences
,
which
out
of
time
are
distributed
,
doe
neyther
profite
them
which
receyue
them
,
neyther
agree
to
him
which
giueth
them
.
A
couetous
man
giueth
more
at
one
time
,
then
a
noble
and
free
heart
doeth
in
twentie
:
thus
saith
the
prouerbe
,
It
is
good
comming
to
a
niggardes
feast
.
The
difference
betweene
the
liberality
of
the
one
,
and
the
misery
of
the
other
is
,
that
the
noble
and
vertuous
doth
giue
that
he
giueth
to
many
:
but
the
niggard
giueth
that
hee
giueth
,
to
one
onely
.
Of
the
which
vnaduisement
,
princes
ought
carefully
to
beware
.
For
if
in
such
case
one
man
alone
should
be
found
,
which
would
commende
his
liberality
,
there
are
ten
thousand
which
would
condemne
his
couetousnes
.
It
happeneth
ofte
times
to
princes
and
great
Lordes
,
that
indeede
they
are
free
to
recompence
,
but
in
giuing
,
they
are
very
vnfortunate
.
And
the
cause
is
,
that
they
giue
it
not
to
vertuous
persons
and
wel
conditioned
,
but
to
those
which
are
vnthankefull
,
and
doe
not
acknowledge
the
benefite
receyued
.
So
that
in
giuing
to
some
,
they
they
haue
not
made
them
their
friends
,
and
in
not
giuing
vnto
others
,
they
haue
made
them
their
Enemyes
.
It
sufficeth
not
vnto
Princes
and
great
Lordes
,
to
haue
a
great
desire
to
giue
,
but
to
know
,
when
,
how
,
or
where
,
and
to
whom
they
ought
to
giue
:
For
if
they
bee
accused
,
otherwise
to
heape
vp
treasures
,
they
ought
also
to
be
condemned
for
that
they
doe
giue
.
When
a
man
hath
lost
all
that
he
hath
in
play
,
in
Whores
,
in
Banquets
,
and
other
semblable
vices
:
It
is
but
reason
they
bee
ashamed
:
but
when
they
haue
spent
it
,
like
noble
,
stout
,
and
liberall
men
,
they
ought
not
to
bee
discontented
;
for
the
wise
man
ought
to
take
no
displeasure
for
that
he
loseth
,
but
for
that
hee
euill
spendeth
:
and
hee
ought
to
take
no
pleasure
for
that
hee
giueth
,
but
for
that
he
giueth
not
well
.
Dion
the
Grecian
in
the
life
of
the
Emperour
Seuerus
sayth
,
That
one
day
in
the
Feast
of
the
God
Ianus
,
when
hee
had
giuen
diuers
rewardes
and
sundry
gifts
,
as
well
to
his
owne
seruants
,
as
to
str●ngers
,
and
that
he
was
greatly
commended
of
all
the
Romanes
,
he
sayde
vnto
them
.
Doe
you
thinke
now
(
Romans
)
that
I
am
very
glad
for
the
gifts
,
rewards
,
and
recompences
which
I
haue
bestowed
:
and
freely
giuen
,
and
that
I
am
very
glorious
for
the
prayses
you
haue
giuen
mee
?
by
the
God
Mars
I
sweare
vnto
you
,
and
let
the
God
Ianus
bee
so
mercifull
vnto
vs
all
this
yeare
,
that
the
pleasure
I
CHAP.
XXIX
.
The
Author
followeth
his
intention
,
and
perswadeth
Gentlemen
and
those
that
professe
Armes
,
not
to
abase
themselues
for
gaines
sake
,
to
take
vpon
them
any
vile
function
or
office
.
PLutarch
in
his
Apothegmes
sayeth
,
that
King
Ptolomeus
the
first
,
was
a
One
day
all
the
Nobles
of
his
Realme
of
Egypt
assembled
together
,
and
desired
him
very
earnestly
,
that
hee
would
bee
more
moderate
in
giuing
:
for
they
sayd
,
through
his
prodigality
,
the
whole
Realme
was
empouerished
.
The
king
answered
:
You
others
of
Egypt
are
maruellously
deceiued
,
that
the
poore
and
needy
prince
is
troubled
.
In
this
I
dare
say
vnto
you
,
that
the
poore
and
needie
Prince
ought
to
thinke
himselfe
happie
:
For
good
Princes
ought
more
to
seeke
to
enrich
others
,
then
to
heape
vp
Treasures
for
themselues
.
Oh
happie
is
the
Common-wealth
which
deserueth
to
haue
such
a
prince
,
and
happy
is
that
tongue
,
which
could
pronounce
such
a
sentence
.
Certainly
Suetonius
Tranquillus
in
the
booke
of
Caesars
,
sayth
:
that
Titus
the
Emperour
one
night
after
supper
,
from
the
bottome
of
his
heart
fetched
a
heauie
sighe
:
and
hee
being
demaunded
of
those
which
were
at
his
table
,
why
hee
sighed
so
sore
?
hee
aunswered
.
Wee
haue
lost
at
this
day
my
Friendes
.
By
the
which
wordes
the
Emperour
meant
,
that
he
counted
not
that
day
amongst
Truly
this
Noble
Prince
was
both
valiaunt
and
mightie
,
since
hee
sighed
and
had
displeasure
,
not
,
for
that
which
in
many
dayes
hee
had
giuen
,
but
because
that
one
day
he
had
failed
to
giue
any
thing
.
Pelopa
of
Thebes
,
was
a
man
in
his
time
,
very
valiaunt
,
and
also
Rich
,
and
sith
hee
was
fortunate
in
getting
,
and
liberall
in
spending
:
one
asked
him
,
why
hee
was
so
prodigall
to
giue
?
he
aunswered
.
If
to
thee
it
seemeth
that
I
giue
much
,
to
mee
it
seemeth
yet
I
should
giue
more
:
sithens
the
goods
ought
to
serue
me
,
and
not
I
to
honor
them
.
Therefore
,
I
will
that
they
call
mee
the
spender
of
the
goods
,
and
not
the
stewardes
of
the
house
.
Plutarche
in
his
Apothegmes
,
saith
:
that
K.
Darius
flouting
at
K.
Alexander
,
for
beeing
poore
,
sent
to
know
where
his
Treasures
were
for
such
great
Armyes
?
To
whom
Alexander
the
great
aunswered
.
Tell
King
Darius
,
that
hee
keepeth
in
his
coffers
,
his
treasours
of
mettall
:
and
that
I
haue
no
other
Treasours
,
then
the
hearts
of
my
Friendes
.
And
further
tell
Those
which
of
theyr
naturall
inclination
are
shamefast
,
and
in
estate
Noble
,
they
ought
aboue
all
things
to
flye
the
slaunder
of
couetousnes
:
For
,
without
doubt
greater
is
that
honour
which
is
lost
,
then
the
goods
that
are
gotten
.
If
Princes
and
great
Lordes
,
of
their
owne
naturall
inclination
be
liberall
,
let
them
followe
their
nature
:
but
if
perchaunce
of
their
own
nature
they
are
enclyned
to
couetousnes
:
let
them
enforce
their
will
.
And
if
they
will
not
doe
it
,
I
tell
them
which
are
present
,
that
a
day
shall
come
,
when
they
shall
repent
.
For
,
it
is
a
generall
rule
,
that
the
disordinate
couetousnes
,
doe
raise
against
themselues
all
venemous
tongues
.
Thinke
that
when
you
watch
to
take
mens
goods
,
that
others
watch
in
like
manner
to
take
your
honor
.
I
doe
not
thinke
that
your
life
can
be
sure
:
For
,
there
is
no
law
that
doeth
ordaine
,
nor
pacience
that
can
suffer
,
to
see
my
neighbour
liue
in
quiet
by
the
sweat
of
my
browes
.
A
poore
man
esteemeth
as
much
a
cloake
,
as
the
rich
man
doeth
his
delicious
life
:
Therefore
it
is
a
good
consequent
,
that
if
the
Rich
man
take
the
gowne
from
the
poore
,
the
poore
man
ought
to
take
the
life
from
the
rich
.
Phocion
amongst
the
Greekes
was
greatly
renowmed
:
and
this
,
not
so
much
for
that
hee
was
sage
,
as
for
that
hee
did
despise
all
worldly
riches
:
vnto
whome
,
when
Alexander
the
great
(
king
of
Macedonte
,
)
had
sent
him
an
hundred
markes
of
siluer
,
he
said
vnto
those
that
brought
it
:
Why
doth
Alexander
sende
this
Money
vnto
me
,
rather
then
to
other
Phylosophers
of
Greece
?
They
aunswered
him
:
Hee
doth
send
it
vnto
thee
,
for
that
thou
art
the
least
couetous
,
and
most
vertuous
.
Then
aunswered
this
Phylosopher
,
Tell
Alexander
,
that
though
he
knoweth
not
what
belongeth
vnto
a
Prince
,
yet
I
knowe
well
what
pertayneth
to
a
Phylosopher
.
For
,
the
estate
and
office
of
Phylosophers
is
,
to
despise
the
treasurs
of
Princes
:
and
the
office
of
Princes
,
is
to
aske
counsell
of
Phylosophers
.
And
further
Phocion
said
:
You
shall
say
also
to
Alexander
,
That
in
that
hee
hath
sent
mee
,
hee
hath
not
shewed
himselfe
a
pittyfull
Friend
,
but
a
cruell
Enemie
:
for
esteeming
mee
an
honest
man
(
such
as
hee
thought
I
was
)
he
should
haue
holpen
me
to
haue
been
such
.
These
wordes
were
worthie
of
a
wise
man
.
It
is
great
pittie
,
to
see
valiaunt
and
Noble
men
to
be
defamed
of
couetousnes
,
and
onely
for
to
get
a
fewe
goods
,
hee
abaseth
himselfe
to
vile
offices
:
which
appertaine
rather
to
meane
persons
,
then
to
noble
men
and
valiaunt
knights
.
Whereof
insueth
,
that
they
liue
infamed
,
and
all
their
friends
slandered
.
Declaring
further
I
say
,
that
it
seemeth
great
lightnes
,
that
a
knight
should
leaue
the
honorable
estate
of
chiualrie
,
to
exercise
the
handycrafte
of
Husbandrie
:
and
that
the
Horses
should
bee
chaunged
into
Oxen
,
the
speares
to
mattockes
,
and
the
weapons
into
ploughes
:
Finally
,
they
doe
desire
to
toyle
in
the
fields
,
and
refuse
to
fight
in
the
Frontiers
.
Oh
,
how
much
some
Knightes
of
our
time
haue
degenerated
,
from
that
their
fathers
haue
bin
in
times
past
:
for
their
predecessors
did
aduance
themselues
of
the
Infidells
,
which
in
the
the
fields
they
slew
,
and
their
children
brag
of
their
Corne
and
Sheepe
they
haue
in
their
grounds
,
Our
auncient
knights
were
not
wont
to
sigh
,
but
when
they
saw
themselues
in
great
distresse
,
and
their
successors
weepe
nowe
,
for
that
it
rayned
not
in
the
moneth
of
May.
Their
Fathers
did
striue
which
of
them
could
furnish
most
men
,
haue
moste
weapons
,
and
The
Auncients
striued
who
should
keepe
most
men
:
but
these
worldlings
at
this
day
striue
,
who
can
haue
greatest
reuenues
.
Wherefore
I
say
,
since
the
one
doeth
desire
as
much
to
haue
great
Rents
,
as
the
others
did
delight
to
haue
many
weapons
:
It
is
as
thogh
Fathers
should
take
the
Sword
by
the
pomell
,
and
the
children
by
the
scabberd
All
the
good
arts
are
peruerted
,
and
the
arte
of
Chiualrie
aboue
all
others
is
despised
:
And
not
without
cause
,
I
called
it
an
art
:
for
the
ancient
philosophers
consumed
a
great
time
to
write
the
lawes
that
the
knights
ought
to
keepe
.
And
as
now
the
order
of
the
the
Carthaginians
seemeth
to
bee
most
streight
,
so
in
times
past
,
the
order
of
Knighthood
was
the
streightest
.
To
whom
I
sweare
,
that
if
they
obserued
the
order
of
chiualry
,
as
good
&
gentle
Knights
:
there
remained
no
time
vacant
for
them
in
life
to
bee
vitious
,
nor
wee
should
accuse
them
at
theyr
death
as
euil
christians
.
The
true
and
not
fayned
Knight
,
ought
not
to
bee
prowde
,
malicious
,
furious
,
a
glutton
,
coward
,
prodigall
,
niggard
,
a
lyer
,
a
blasphemer
,
nor
negligent
.
Finally
,
I
say
,
that
all
those
ought
not
to
bee
iudged
as
Knights
,
which
haue
golden
spurs
,
vnlesse
he
hath
therewith
an
honest
life
.
O
if
it
pleased
the
King
of
Heauen
,
that
Princes
would
now
a
daies
examine
as
straightly
those
,
which
haue
cure
of
soules
,
as
the
Romanes
did
those
which
had
but
charge
of
armies
.
In
old
time
they
neuer
dubbed
any
man
Knight
,
vnlesse
hee
were
of
noble
bloud
,
proper
of
person
,
moderate
in
speech
,
exercised
in
the
war
,
The
Author
hereof
is
Blondus
in
the
booke
De
Italia
illustrata
.
If
Plinie
deceyue
vs
not
in
an
Epistle
,
&
Plutarch
in
his
Politikes
,
Seneca
in
a
Tragedy
,
and
Cicero
in
his
Paradoxes
:
There
was
nothing
wherein
the
Ancients
were
more
circumspect
,
then
in
electing
of
their
knights
:
now
it
is
not
so
,
but
that
one
hauing
money
to
buy
a
Lordship
,
immediately
he
is
made
Knight
:
it
is
not
to
fight
against
the
enemies
in
the
field
,
but
more
freely
to
commit
vices
,
and
oppresse
the
poore
in
the
towns
.
To
the
end
he
may
be
a
good
Christian
,
hee
ought
to
thinke
vpon
Iesus
crucified
,
&
to
be
a
good
knight
,
he
ought
alwayes
to
behold
the
armes
of
his
shield
,
the
which
his
Grandfather
,
or
great
Grandfather
wanne
.
For
they
they
shall
see
,
that
they
wanne
them
not
beeing
in
their
houses
:
but
in
shedding
of
the
bloud
of
their
enemies
in
the
Frontiers
.
CHAP.
XXX
.
Of
a
Letter
which
the
Emperour
wrote
to
Mercurius
his
neighbour
,
a
Marchant
of
Samia
,
wherein
men
may
learne
the
daungers
of
those
which
traffique
by
sea
and
also
see
the
couetousnesse
of
them
that
trauell
by
land
.
MArcus
Aurelius
Emperor
of
Rome
,
born
in
mount
Celio
,
wisheth
to
thee
I
vnderstand
that
the
messenger
that
went
,
and
the
other
that
came
,
met
in
Capua
:
the
one
carried
my
desire
for
thee
,
and
the
other
brought
thy
letter
for
me
.
And
if
as
diligently
thou
haddest
read
mine
,
as
I
attentiuly
haue
heard
thine
:
thou
shouldest
thereby
plainely
know
,
that
my
heart
was
as
full
of
sorrow
,
as
thy
spirite
was
full
of
paine
.
I
was
very
glad
,
&
great
thanks
I
yeeld
thee
,
that
thou
sendest
to
comfort
me
in
my
feuer
tertian
,
&
thy
visitation
came
at
the
same
houre
that
it
left
mee
.
But
if
the
Goddes
did
leaue
this
fact
in
my
hands
,
euen
as
they
thought
it
good
to
fixe
the
feuer
in
my
bones
:
I
would
not
leaue
thee
without
comfort
,
nor
giue
place
to
the
feuer
to
returne
againe
.
Oh
how
great
is
our
pride
,
and
the
misery
of
mans
life
.
I
speake
this
because
I
do
presume
to
take
many
Realmes
from
other
,
&
yet
I
haue
not
the
power
to
plucke
the
feuer
out
of
my
owne
bones
.
Tell
mee
I
pray
thee
(
Mercurius
)
what
profite
is
it
to
vs
to
desire
much
,
to
I
count
that
suspitious
frendshippe
where
the
hearts
are
so
diuided
,
as
the
wils
are
feuered
:
for
there
are
diuers
in
Rome
great
friends
in
words
,
which
dwell
but
x.
house
,
a
sunder
,
&
haue
their
hearts
ten
thousand
miles
distant
.
When
thou
wentst
from
Rome
,
and
I
came
from
Samia
,
thou
knowest
the
agreement
which
we
made
in
Capua
,
whereof
I
trust
thou
wilt
not
deceiue
me
now
,
but
that
I
am
another
,
thou
here
,
and
that
thou
shouldest
be
another
,
I
there
:
so
that
my
absence
with
thy
presence
,
and
thy
presence
with
mine
absence
bee
alwayes
together
:
By
relation
of
thy
messenger
,
I
vnder
stood
that
thou
hast
lost
much
goods
but
as
by
thy
letter
I
was
enformed
,
the
anguish
of
thy
person
was
much
greater
.
As
we
vnderstand
here
thou
didst
send
a
shippe
laden
with
marchandize
to
Greece
,
and
the
Mariners
and
Factors
desiring
more
to
profite
by
their
wisedome
,
then
to
accomplish
thy
couetousnesse
:
did
cast
the
marchandize
into
the
sea
,
and
onely
they
trauelled
to
saue
their
persons
,
In
deede
in
so
straight
and
perillous
a
case
,
thou
hast
no
reason
to
accuse
them
,
nor
yet
they
are
bound
to
satisfie
thee
:
for
no
man
can
commit
greater
folly
,
then
for
the
goods
of
others
to
hazard
his
owne
proper
life
.
Pardon
mee
(
Mercury
)
I
pray
thee
for
that
I
haue
spoken
,
and
also
for
that
I
will
say
,
which
is
,
that
for
so
much
as
the
Mariners
and
Factors
were
not
thy
children
,
nor
thy
Kinsemen
,
nor
thy
friends
,
so
that
thy
marchandize
might
haue
come
to
the
hauen
safe
,
thou
hast
little
passed
,
if
they
had
all
been
drowned
in
the
deepe
gulfe
of
the
sea
.
Further
,
I
say
,
though
I
would
not
say
it
,
and
thou
much
lesse
heare
it
,
that
according
to
the
litle
care
which
you
other
couetous
men
haue
,
of
the
children
and
Factors
of
others
,
and
according
to
the
disordinate
loue
which
you
haue
to
your
proper
goods
:
whereas
thou
weepest
bitterly
for
the
losse
of
thy
goods
,
though
thou
hadst
seene
all
the
Mariners
drowned
,
thou
wouldest
not
haue
shedde
one
teare
:
For
Romane
marchants
weepe
rather
for
ten
crownes
lost
,
which
they
cannot
recouer
,
then
for
ten
men
dying
,
the
which
tenne
crownes
would
haue
saued
.
Mee
thinketh
it
is
neyther
iust
nor
honest
,
that
thou
doe
that
which
they
tell
mee
thou
doest
,
to
complain
of
thy
Factors
,
and
accuse
thy
Mariners
,
onely
to
recouer
of
the
poore
men
by
land
that
which
the
fishe
haue
in
their
possession
in
the
sea
:
For
as
thou
knowest
no
man
is
bound
to
chaunge
health
,
life
nor
the
renowme
of
their
persons
,
for
the
recouery
of
goods
.
Alas
What
pittie
haue
I
on
thee
Mercurie
?
in
that
the
shippe
was
loaden
with
thy
marchandise
:
and
the
worst
of
all
is
:
that
according
to
my
vnderstanding
,
and
thy
feeling
,
the
Pyrates
haue
not
caste
such
farthells
into
the
Sea
,
as
thoughts
haue
burdened
and
oppressed
thy
heart
.
I
neuer
saw
man
of
such
condition
as
thou
art
,
for
that
thou
seest
the
ship
,
(
vntill
such
time
)
as
they
cast
the
marchandise
ouer
the
boord
,
could
not
sayle
safely
:
and
yet
thou
doest
lode
thy selfe
with
riches
,
to
goe
to
thy
graue
.
O
grieuous
and
cursed
riches
,
with
the
which
neyther
in
the
deepe
Seas
,
neither
yet
in
the
maine
land
,
our
persons
are
in
safeguarde
:
Knowing
thy
property
,
I
would
rather
bind
my selfe
to
seeke
thy
Leade
and
tinne
,
then
thy
heart
so
wounded
.
For
,
in
the
ende
,
If
perhaps
thou
shouldst
dye
,
and
the
Surgions
with
the
sharpe
rasours
should
open
thy
stomacke
,
I
sweare
vnto
thee
,
by
the
Mother
Berecynthia
,
(
which
is
the
mother
of
all
the
Gods
of
Rome
)
that
they
should
rather
finde
thy
heart
drowned
with
the
lead
,
then
in
life
with
thy
bodie
.
Now
thou
canst
not
be
sicke
of
the
Feuer
tertain
as
I
am
,
for
the
heat
within
thy
body
,
and
the
pain
in
thy
head
,
would
cause
thee
to
haue
a
double
quartaine
:
and
of
such
disease
thou
canst
not
bee
healed
on
thy
bed
,
but
in
the
ship
:
not
on
land
,
but
on
the
sea
:
not
with
phisitions
,
but
with
pirats
.
For
the
physitions
would
carry
away
the
money
,
and
the
pirats
would
shew
thee
where
thy
leade
fell
.
Trouble
not
thy selfe
so
much
Mercury
,
for
though
thou
hast
not
thy
lead
with
thee
in
the
land
,
it
hath
thee
with
it
in
the
sea
,
and
thou
oughtst
inough
to
comfort
thy selfe
:
for
whereas
before
thou
hadst
it
in
thy
coffers
,
thou
hast
it
presently
in
thy
intrailes
.
For
,
there
thy
life
is
drowned
,
where
thy
leade
is
cast
.
O
Mercury
,
now
thou
knowest
,
that
the
day
that
thou
didst
recommende
thy
goods
to
the
vnknown
rocks
,
and
thy
shippe
to
the
raging
Seas
,
and
thy
outragious
Auarice
vnto
the
furious
windes
,
how
much
that
thy
factors
went
desiring
thy
profit
and
gaine
,
so
much
the
more
thou
mightest
haue
bin
assured
of
thy
losse
.
If
thou
hadst
had
this
consideration
,
and
hadst
vsed
this
diligence
,
thy
desire
had
bin
drowned
,
&
thy
goods
escaped
.
For
,
men
that
dare
aduenture
theyr
goods
on
the
Seas
,
they
ought
not
to
be
heauy
for
that
is
lost
,
but
they
ought
to
reioice
for
that
that
is
escaped
,
Socrates
,
the
auncient
and
great
philosopher
,
determined
to
teach
vs
,
not
by
words
,
but
by
workes
,
in
what
estimation
Finally
,
in
this
worthy
fact
,
hee
shewed
so
great
courage
,
that
no
couetous
man
but
would
haue
reioiced
,
to
haue
found
so
much
on
the
land
,
as
this
phylosopher
did
delight
to
haue
cast
into
the
Sea
.
That
which
Socrates
did
was
much
,
but
greater
ought
we
to
esteeme
that
he
said
,
which
was
this
:
Oh
yee
deceytfull
goods
,
I
will
drowne
you
,
rather
then
you
should
drowne
mee
.
Since
Socrates
feared
,
and
drowned
his
owne
proper
goods
,
why
doe
not
the
couetousfeare
to
robbe
the
goods
of
other
?
This
wise
philosopher
wold
not
trust
the
fine
gold
:
and
thou
doest
trust
the
harde
lead
.
Drawe
you
two
lots
,
Socrates
of
Athens
,
and
thou
of
Samia
,
see
which
of
you
two
haue
erred
,
or
done
well
:
hee
to
carry
gold
from
the
land
to
the
sea
,
to
bring
golde
to
the
land
.
I
am
assured
,
that
the
auncient
Romanes
would
say
,
that
it
is
he
:
but
the
couetous
of
this
present
Worlde
would
say
,
that
it
is
thou
.
That
which
in
this
case
I
thinke
is
,
that
thou
in
praysing
it
,
dost
disprayse
thy selfe
,
and
Socrates
in
dispraysing
it
,
of
all
is
praysed
and
esteemed
.
CHAP.
XXXI
.
The
Emperour
followeth
his
matter
,
&
concludeth
his
Letter
,
greatly
reprouing
his
friend
Mercurius
for
that
hee
tooke
thought
for
the
losse
of
his
goods
.
Hee
sheweth
him
the
nature
of
fortune
,
and
describeth
the
conditions
of
the
couetous
man
.
THis
messenger
told
mee
,
that
thou
art
very
sad
,
that
thou
I
am
sorry
thou
cryest
in
the
night
;
for
it
is
a
sign
of
folly
,
a
token
of
small
patience
,
the
point
of
no
wise
man
,
and
a
great
proofe
of
ignorance
:
for
at
the
houre
when
all
the
worlde
is
couered
with
darkenesse
,
thou
alone
dost
discouer
thy
hart
with
exclamations
.
I
am
sorry
that
thou
art
vexed
with
the
Gods
,
saying
,
that
they
are
cruell
:
Forsomuch
as
if
they
haue
taken
any
thing
from
thee
for
thy
pride
,
they
should
restore
it
againe
for
thy
humility
:
for
as
much
as
we
offend
the
Gods
through
the
offence
so
much
do
wee
appease
them
with
patience
.
O
my
friend
Mercurius
,
knowest
thou
not
that
the
patience
which
the
Gods
haue
in
dissembling
our
faults
,
is
greater
,
then
that
which
men
haue
in
suffering
their
chastisements
?
for
wee
others
vniustly
do
offend
them
,
and
they
iustly
punish
vs
.
I
am
sorry
that
with
thy
exclamations
and
complaints
thou
slaunderest
thy
neighbours
:
for
as
thou
knowest
,
one
neighbour
alwayes
enuieth
another
,
in
especially
the
poore
the
rich
.
And
according
to
my
counsell
,
thou
shouldest
dissemble
thy
paine
,
and
take
all
things
in
good
part
:
for
if
perhaps
thy
riches
haue
caused
thy
sorrow
,
thy
patience
will
moue
them
to
compassion
.
I
am
sorry
thou
complainest
of
thy
fortune
:
For
Fortune
(
sith
she
is
known
of
all
)
doth
not
suffer
her self
to
be
defamed
of
one
:
and
it
is
better
to
thinke
with
Fortune
how
thou
mayest
remedy
it
,
then
to
thinke
with
what
griefe
for
to
complaine
.
For
there
are
diuers
men
which
to
publish
their
paine
are
very
carefull
,
but
to
seeke
remedy
,
are
as
negligent
.
O
poore
innocent
Mercurius
,
after
so
long
forgetfulnesse
,
art
thou
more
aduised
to
complain
of
fortune
againe
,
and
darest
thou
defie
fortune
,
with
whom
all
wee
haue
peace
?
Wee
vnbend
our
bowes
,
and
thou
wilt
charge
thy
launces
:
thou
knowest
not
what
warr
meaneth
,
and
yet
thou
wilt
winne
the
victory
:
all
are
deceyued
,
and
wilt
thou
alone
goe
safe
?
what
wilt
thou
more
I
say
vnto
thee
:
since
I
see
thee
commit
thy selfe
vnto
Fortune
?
Doest
thou
know
,
that
it
is
shee
that
beateth
downe
the
high
walles
,
and
defendeth
the
Towne-ditches
?
Knowest
thou
not
,
that
it
is
shee
that
peopleth
the
vnhabitable
deserts
,
and
dispeopleth
the
peopled
Cities
?
Knowest
thou
not
,
that
it
is
shee
that
of
enemies
maketh
friends
:
and
of
friendes
enemies
?
Knowest
thou
not
,
that
it
is
she
that
conquereth
the
Conquerours
:
Knowest
thou
not
that
it
is
shee
that
of
traytors
maketh
faithfull
,
and
of
faithfull
suspitious
.
Finally
,
I
will
thou
know
,
that
Fortune
is
shee
which
turneth
realmes
,
breaketh
armies
,
abasheth
Kings
,
rayseth
Tyrants
,
giueth
life
to
the
dead
,
and
burieth
the
liuing
:
doest
thou
not
remember
,
that
the
second
King
of
the
Lacedemonians
had
ouer
his
gates
such
words
:
The
Pallace
here
behold
where
men
doe
striue
,
By
fruitlesse
toyle
to
conquere
what
they
can
,
And
fortune
eke
that
Princes
fancies
rine
,
By
his
vnbrideled
will
that
alwayes
wanne
.
Certainely
these
words
were
hie
,
and
proceeded
of
a
high
vnderstanding
.
And
if
in
this
case
I
may
bee
beleeued
,
they
ought
to
be
well
noted
of
wise
men
,
and
not
written
before
the
gates
,
but
imprinted
within
the
hearts
.
Better
knew
he
Fortune
then
thou
,
since
hee
tooke
himselfe
for
one
disinherited
,
and
not
as
heire
:
and
when
hee
lost
any
thing
as
thou
,
hee
knew
that
hee
receyued
it
by
loane
,
and
not
that
it
was
his
owne
.
Men
in
this
life
are
not
so
much
deceyued
for
any
thing
,
as
for
to
thinke
that
the
temporall
goods
should
remaine
with
them
during
life
.
Now
that
God
doth
suffer
it
,
now
that
our
wofull
fortune
doth
deserue
it
,
I
see
no
greater
mishapps
fall
vnto
any
,
then
vnto
them
which
haue
the
greatest
estates
and
riches
:
so
that
truly
wee
may
boldly
say
,
that
hee
alone
which
is
shut
in
the
graue
,
is
in
safeguard
from
the
vnconstancie
of
fortune
.
Thy
messenger
hath
tolde
mee
further
,
that
this
sommer
thou
preparedst
thy selfe
to
Rome
,
and
now
that
it
is
Winter
thou
wilt
sayle
to
Alexandria
.
O
thou
vnhappy
Mercurie
,
tell
me
I
pray
thee
,
how
long
it
is
,
sithence
thou
lost
thy
sences
:
for
asmuch
as
when
this
life
doth
end
,
thy
auarice
beginneth
a
new
:
thou
foundest
two
Cities
very
meete
for
thy
traffique
,
that
is
to
say
,
Rome
which
is
the
scourge
of
all
vertues
,
and
Alexandria
,
By
the
faith
of
a
good
man
I
doe
sweare
vnto
thee
,
that
if
perchaunce
thou
buyest
any
thing
of
that
which
is
heere
,
or
sellest
ought
of
that
thou
bringest
from
thence
:
thou
shalt
haue
greater
hunger
of
that
thou
shalt
leaue
then
contentation
of
that
thou
shalt
bring
.
Thou
doest
not
remember
that
wee
are
in
Winter
,
and
that
thou
must
passe
the
sea
,
in
the
which
if
the
Pirates
doe
not
deceiue
mee
,
the
surest
tranquility
,
is
a
signe
of
the
greatest
torment
.
Thou
mightest
tell
mee
that
thy
shippes
should
returne
without
fraught
,
and
therefore
they
shall
sayle
more
surely
.
To
this
I
aunswere
thee
,
that
thou
shalt
send
them
more
loden
with
couetousnes
,
then
they
shall
returne
loden
with
silkes
.
O
what
a
good
change
should
it
bee
,
if
the
auarice
of
Italy
could
bee
chaunged
for
the
silke
of
Alexandria
.
I
sweare
vnto
thee
,
that
in
such
case
thy
silke
wold
fraught
a
ship
&
our
auarice
wold
lode
a
whole
nauy
That
couetousnes
is
great
,
which
the
shame
of
the
World
dooth
not
oppresse
:
neyther
the
feare
of
death
doth
cause
to
cease
.
And
this
I
say
for
thee
,
that
sithens
in
this
daungerous
time
thou
durst
sayle
,
eyther
wisdome
wanteth
,
or
else
auarice
and
couetousnesse
surmounteth
.
To
satisfie
mee
,
and
to
excuse
thee
with
those
which
speake
to
me
of
thee
,
I
cannot
tell
what
to
say
vnto
them
,
but
that
God
hath
forgotten
thee
,
and
the
seas
do
know
thee
.
I
pray
thee
,
what
goest
thou
to
seeke
?
since
thou
leauest
the
gouernement
of
thy
house
,
and
saylest
in
Alexandrie
?
Peraduentur
thou
goest
to
the
gulfe
Arpin
,
where
the
mariners
cast
in
thy
lead
?
Take
heede
Mercury
,
and
consider
well
what
thou
doest
,
for
peraduenture
where
as
thou
thinkest
for
to
take
from
the
fish
the
hard
lead
,
thou
maiest
leaue
vnto
them
thy
soft
flesh
,
I
haue
knowne
many
in
Rome
,
which
for
to
recouer
one
parte
of
that
they
haue
lost
,
haue
lost
all
that
which
was
left
vnto
them
.
O
my
friende
Mercury
,
note
,
note
;
Note
well
this
last
word
,
whereby
thou
shalt
know
,
what
it
is
that
you
couetous
men
doe
I
cannot
write
any
more
vnto
thee
,
because
the
Feuer
doth
so
vehemently
vexe
mee
.
I
pray
thee
pray
to
the
Gods
of
Samia
for
me
:
for
medicines
little
profite
,
if
the
Gods
bee
angry
with
vs
.
My
wife
Faustine
saluteth
thee
,
and
shee
sayeth
,
that
shee
is
sorry
for
thy
losse
:
she
sendeth
thee
a
rich
iewell
for
Fabilla
thy
daughter
,
and
I
doe
send
thee
a
Commission
,
to
the
end
they
shall
giue
thee
a
ship
in
recompence
of
thy
leade
.
If
thou
saylest
with
it
,
come
not
by
Rhodes
;
for
we
haue
taken
it
from
their
Pirates
.
The
Gods
bee
in
thy
custody
,
and
giue
mee
and
Faustine
a
good
life
with
ours
,
and
a
good
name
among
straungers
:
I
doe
not
write
vnto
thee
with
mine
owne
hand
,
for
that
my
sicknesse
doth
not
permit
it
.
CHAP.
XXXII
.
That
Princes
and
Noble
men
ought
to
consider
the
misery
of
mans
Nature
,
and
that
brute
beasts
are
in
som
points
(
reason
set
apart
)
to
bee
preferred
vnto
men
.
MIdas
the
auncient
King
of
Phrygia
,
was
in
his
gouernment
a
cruell
Tyrant
,
and
contented
not
himselfe
to
play
the
Tirant
in
his
owne
proper
Countrey
,
but
also
maintained
Rouers
on
the
Sea
,
and
theeues
in
the
land
to
robbe
straungers
,
This
King
Mydas
was
well
known
in
the
Realmes
of
the
Orient
,
and
in
such
sort
,
that
a
friend
of
his
of
Thebes
sayde
vnto
him
these
words
.
I
let
thee
to
know
K.
Mydas
,
that
all
those
of
thy
owne
Realme
doe
hate
thee
,
and
all
the
other
Realmes
of
Asia
doe
feare
thee
:
and
not
for
this
that
thou
canst
do
much
,
but
for
the
crafts
and
subtilties
which
thou
vsest
:
By
reason
whereof
all
strangers
,
and
all
thine
owne
haue
made
a
vow
to
God
neuer
to
laugh
during
the
terme
of
thy
life
,
nor
yet
to
weepe
after
thy
death
.
Plutarch
in
the
booke
of
Politiques
sayeth
,
that
when
this
King
Mydas
was
borne
,
the
Ants
brought
corne
into
his
cradell
,
and
into
his
mouth
:
and
when
the
nurse
wold
haue
taken
it
from
him
,
hee
shut
his
mouth
,
and
would
not
suffer
any
person
to
take
it
from
him
.
They
beeing
all
amazed
with
this
strange
sight
,
demaunded
the
Oracle
what
this
betokened
:
who
aunswered
,
That
the
childe
should
In
the
Schooles
of
Athens
at
that
time
nourished
a
Philosopher
called
Sylenus
,
who
in
letters
and
purenesse
of
life
was
highly
renowned
.
And
as
King
Mydas
was
knowne
of
many
,
to
haue
great
treasures
:
so
this
Philosopher
Silenus
was
no
lesse
noted
for
despising
them
.
This
Philosopher
Silenus
trauelling
by
the
borders
of
Phrygia
,
was
taken
by
the
theeues
which
robbed
the
Country
,
and
being
brought
before
King
Mydas
,
the
King
sayd
vnto
him
:
Thou
art
a
Philosopher
,
and
I
am
a
King
,
thou
art
my
prisoner
,
&
I
am
thy
Lord
:
I
will
that
immediately
thou
tell
mee
,
what
ransome
thou
canst
giue
mee
to
redeeme
thy
person
:
for
I
let
thee
to
know
,
that
I
am
not
contented
any
Philosopher
should
perish
in
my
Country
,
because
you
other
Philosophers
say
,
that
you
will
willingly
renounce
the
goods
of
the
World
,
since
you
cannot
haue
it
.
The
Philosopher
Silenus
answered
him
,
Mee
thinketh
(
King
Mydas
)
that
thou
canst
better
execute
tyranny
then
to
talke
of
Philosophy
,
for
we
make
no
account
that
our
bodies
bee
taken
,
but
that
our
willes
bee
at
liberty
.
Thy
demaund
is
very
simple
,
to
demaund
ransome
of
me
for
my
person
,
When
King
Mydas
heard
these
words
,
hee
gaue
him
licence
to
say
these
two
things
swearing
vnto
him
to
heare
him
with
as
much
patience
,
as
was
possible
.
The
Philosopher
Silenus
hauing
licence
to
speake
freely
,
taking
an
instrument
in
his
hands
,
began
to
play
and
sing
in
this
wise
:
The
Senate
of
the
Gods
when
they
forethought
On
earthly
Wightes
to
still
some
royall
grace
,
For
then
the
tender
babes
both
wante
to
know
The
deere
delight
that
life
doth
after
hale
,
And
eke
the
dread
,
that
grisly
death
doth
shew
,
Ere
Charons
bote
,
to
Stigian
shore
doth
sayle
.
THese
two
things
the
Philosopher
proued
with
so
high
and
naturall
reasons
,
that
it
was
a
maruellous
matter
to
see
with
what
vehemency
Sylenas
the
Philosopher
sang
them
,
and
with
what
bitternesse
Mydas
the
Tyrant
wept
.
Without
doubt
the
sentences
were
maruelous
profound
,
which
the
Philosopher
spake
,
and
great
reason
had
the
king
to
esteeme
it
so
much
:
For
if
wee
doe
prepare
our selues
to
consider
whereof
wee
are
,
and
what
we
shall
be
,
that
is
to
say
,
That
wee
are
of
earth
,
and
that
we
shall
returne
to
earth
:
We
would
not
cease
to
weepe
,
nor
sigh
.
One
of
the
greatest
vanities
which
I
finde
among
the
children
of
vanity
is
,
that
they
employ
themselues
to
For
man
giuing
his
mind
to
thinke
on
strange
things
,
commeth
to
forget
his
owne
proper
.
Oh
if
we
would
consider
the
corruption
whereof
wee
are
made
,
the
filth
whereof
wee
are
engendred
,
the
infinit
trauell
wherewith
we
are
born
,
the
long
tediousnes
wherewith
we
are
nourished
,
the
great
necessities
,
and
suspitions
wherein
wee
liue
,
and
aboue
all
,
the
perill
wherein
wee
dye
:
I
sweare
and
affirme
,
that
in
such
consideration
wee
finde
a
thousand
occasions
to
wish
death
,
and
not
one
to
desire
life
.
The
children
of
vanity
are
occupyed
many
yeares
in
the
Schooles
,
to
learne
Rethorike
,
they
exercise
themselues
in
Philosophy
,
they
heare
Aristotle
,
they
learne
Homere
without
booke
,
they
study
Cicero
,
they
are
occupied
in
Xenophon
,
they
hearken
Titus
Liuius
,
they
forget
not
Aulus
Gelius
,
and
they
know
Ouid
:
yet
for
all
this
I
say
,
that
we
cannot
say
,
that
the
man
knoweth
little
,
which
doth
know
himselfe
.
Eschines
the
Philosopher
sayde
well
,
that
it
is
not
the
least
,
but
the
chiefest
part
of
Philosophy
to
know
O
miserable
,
and
fraile
nature
of
man
,
the
which
taken
by
it selfe
,
is
little
worth
,
and
compared
with
an
other
thing
is
much
lesse
:
For
man
seeth
in
brute
beastes
many
things
,
which
hee
doth
enuy
:
and
the
beasts
doe
see
much
more
in
men
,
whereon
if
they
had
reason
,
they
would
haue
compassion
.
The
excellencie
of
the
soule
layde
aside
,
and
the
hope
which
we
haue
of
eternall
life
,
if
man
doe
compare
the
captiuity
of
men
to
the
liberty
of
beasts
,
with
reason
we
may
see
,
that
the
beasts
doe
liue
a
peaceable
life
,
and
that
which
men
doe
lead
is
but
a
long
death
.
If
we
prepare
our selues
to
consider
,
from
the
time
that
both
man
and
beast
come
into
this
world
,
vntill
such
time
as
they
both
dye
,
and
in
how
many
thinges
the
beasts
are
better
then
men
:
with
reason
we
may
say
,
that
nature
like
a
pittifull
mother
hath
shewed
her selfe
to
beasts
,
and
that
she
doth
handle
vs
an
vniust
stepmother
.
Let
vs
beginne
therefore
to
declare
more
particularly
the
originall
of
the
one
,
and
the
beginning
of
the
other
,
and
wee
shall
see
how
much
better
the
brute
beasts
are
endowed
,
and
how
the
miserable
men
are
disinherited
.
CHAP.
XXXIII
.
The
Author
followeth
his
purpose
,
and
excellently
compareth
the
misery
of
men
,
with
the
liberty
of
beasts
.
WE
ought
deeply
to
consider
,
that
no
wilde
nor
tame
beast
is
so
long
before
hee
come
to
his
shape
,
as
the
miserable
man
is
:
who
with
corruption
of
bloud
and
vile
matter
is
nine
moneths
hid
in
the
wombe
of
his
mother
.
Wee
see
the
We
must
note
also
,
that
the
houre
wherein
the
beast
is
brought
foorth
:
though
it
know
not
the
Sier
which
begate
it
,
at
the
least
it
knoweth
the
damme
which
brought
it
forth
which
is
apparant
for
so
much
as
if
the
mother
haue
milke
,
the
youngling
forthwith
doth
seeke
her
teates
:
and
if
perchaunce
the
haue
no
milke
,
they
goe
afterwards
to
〈◊〉
themselues
vnder
her
wings
.
Of
the
miserable
man
it
is
not
so
,
but
the
day
that
hee
is
borne
,
he
knoweth
not
the
Nurse
,
that
giueth
him
sucke
,
neyther
the
Father
which
hath
begotten
him
,
the
mother
which
hath
borne
him
,
nor
yet
the
Mid-wife
which
hath
receyued
him
:
moreouer
hee
cannot
see
with
his
eies
,
heare
with
his
eares
,
nor
iudge
with
the
taste
,
and
knoweth
neyther
what
it
is
to
touch
or
smell
:
so
that
wee
see
him
,
to
whome
the
Seigniory
ouer
all
brute
beasts
and
other
things
(
that
are
created
)
partayneth
to
bee
borne
the
most
vnable
of
all
other
creatures
.
We
must
consider
also
,
that
thogh
the
beast
be
neuer
so
little
,
yet
it
can
seeke
for
the
teates
of
his
mother
to
sucke
,
or
to
wander
in
the
fieldes
to
feede
,
or
to
scrape
the
dunghilles
to
eate
,
or
else
it
goeth
to
the
fountains
and
riuers
to
drinke
,
and
that
he
learneth
not
by
the
discourse
of
time
,
or
that
any
other
beast
hath
taught
it
;
but
as
soone
as
it
is
borne
,
so
soone
doth
it
know
what
thing
is
necessarie
for
it
.
The
miserable
man
is
not
born
with
so
many
present
commodities
:
he
cannot
eate
,
drinke
,
nor
goe
,
make
himself
ready
,
aske
,
nor
yet
complain
and
that
which
is
more
,
hee
knoweth
not
scarsely
how
to
sucke
;
for
the
mothers
oft
times
would
giue
to
their
children
(
if
they
could
)
the
bloud
of
their
heart
:
and
yet
they
cannot
cause
them
to
take
the
milke
of
their
brests
.
O
great
misery
of
mans
nature
,
forsomuch
as
the
brute
beasts
,
as
soone
as
they
are
come
forth
of
their
mothers
wombe
can
know
and
seeke
:
but
when
Finally
,
I
say
,
there
is
no
beast
,
which
hath
neede
with
his
hands
to
make
any
garment
,
nor
yet
to
borrow
it
of
another
.
Of
all
this
the
miserable
man
is
depriued
,
who
is
borne
all
naked
,
and
dyeth
all
naked
,
not
carrying
with
him
one
onely
garment
:
and
if
in
the
time
of
his
life
he
will
vse
any
garment
,
hee
must
demaund
of
the
beasts
,
both
leather
and
wooll
:
&
thereunto
he
must
also
put
his
whole
labour
and
industry
.
I
would
aske
Princes
and
great
Lords
,
if
when
they
are
borne
,
they
bring
with
them
any
apparrell
:
and
when
they
dye
,
if
they
carry
with
them
any
treasure
?
To
this
I
answere
no
:
but
they
dye
as
they
are
borne
,
as
well
the
rich
as
the
poore
,
and
the
poore
as
the
rich
.
And
admit
that
in
this
life
fortune
doth
make
difference
betweene
vs
in
estates
,
yet
nature
in
time
of
our
birth
,
and
death
,
doth
make
vs
all
equall
.
We
must
also
thinke
and
consider
,
that
for
so
much
as
nature
hath
prouided
the
beasts
of
garments
,
shee
hath
hath
also
taken
from
them
the
care
of
what
they
ought
to
eate
:
for
there
is
no
beast
that
doth
eyther
plow
,
sow
or
labour
,
but
doth
content
her selfe
,
and
passeth
her
life
eyther
with
the
flyes
of
the
ayre
,
with
the
Corne
that
shee
findeth
in
the
high-wayes
,
with
the
hearbes
in
the
fieldes
,
with
the
Ants
of
the
Earth
,
with
the
grapes
of
the
vine
,
or
with
the
fruites
which
are
fallen
.
Finally
(
I
say
)
that
without
care
all
beasts
take
their
rest
,
as
if
the
day
following
they
should
haue
no
neede
to
eate
.
Oh
,
what
a
great
benefite
should
GOD
doe
to
the
miserable
man
,
if
he
had
taken
from
him
the
trauell
to
apparrell
himselfe
,
and
the
care
to
search
for
things
to
eate
.
But
what
shall
the
poore
miserable
man
doe
,
that
before
he
eateth
,
hee
must
tyll
,
sow
,
hee
must
reape
,
and
thresh
the
Corne
,
hee
must
Also
in
other
things
the
silly
beasts
doe
excell
vs
:
For
,
in
the
Flowers
,
in
the
leaues
,
in
the
hearbes
,
in
the
straw
,
in
the
Oates
,
in
the
bread
,
in
the
flesh
,
or
in
the
fruits
which
they
eate
,
or
in
the
waters
which
they
drinke
,
they
feele
no
paine
,
although
it
be
not
sweet
:
nor
take
no
displeasure
,
thogh
theyr
meates
be
not
sauorie
.
Finally
,
such
as
Nature
hath
prouided
them
,
without
disguysing
,
or
making
themselus
better
,
they
are
contented
to
eate
.
Man
could
loose
nothing
,
if
in
this
point
he
agreed
with
beasts
:
but
I
am
very
sorrie
that
there
are
many
vicious
and
prowd
men
,
vnto
whom
nothing
wanteth
,
eyther
to
apparell
,
or
eate
:
but
they
haue
too
much
to
maintaine
themselues
,
and
herewith
not
contented
,
they
are
such
Drunkards
,
to
taste
of
diuers
wines
,
and
such
Epicures
,
to
eate
of
sundry
sorts
of
meates
,
that
oft
times
they
spend
more
to
dresse
them
,
then
they
did
cost
the
buying
.
Now
when
the
Beasts
are
brought
foorth
,
they
haue
knowledge
,
both
of
that
that
is
profitable
,
and
also
of
that
which
is
hurtfull
for
them
.
For
we
see
this
,
that
the
sheep
doth
fly
the
wolfe
,
the
catte
flieth
the
dogge
,
the
ratte
flieth
the
catte
,
and
the
chicken
the
kyte
:
so
that
the
beasts
in
opening
the
eyes
,
doe
immediately
knowe
the
friendes
,
whom
they
ought
to
followe
,
and
the
Enemies
whome
they
ought
to
flye
.
To
the
miserable
man
,
was
vtterly
denyed
this
so
great
priuiledge
.
For
,
in
the
worlde
there
hath
bin
many
beastly
Oh
miserable
creatures
that
we
are
:
which
liue
in
this
wicked
world
;
For
,
wee
know
not
what
is
hurtfull
for
vs
,
what
we
ought
to
eate
,
from
what
we
ought
to
abstaine
,
nor
yet
whom
wee
should
hate
:
wee
doe
not
agree
with
those
whome
wee
ought
to
loue
,
wee
know
not
in
whome
to
put
our
trust
,
from
whom
we
ought
to
flie
,
nor
what
it
is
we
ought
to
choose
,
nor
yet
what
wee
ought
to
forsake
.
Finally
,
I
say
,
that
when
wee
thinke
oft
times
to
enter
into
a
sure
Hauen
,
within
three
steps
afterwards
,
wee
fall
headlong
into
the
deepe
Sea
.
Wee
ought
also
to
consider
,
that
both
to
wilde
and
tame
beasts
,
nature
hath
ginen
arms
or
weaponsto
defend
themselues
,
and
to
assault
their
enemyes
,
as
it
appeareth
:
For
,
that
to
byrds
shee
hath
giuen
wings
,
to
the
Harts
swifte
feete
,
to
the
Elephants
tuskes
,
to
the
Serpents
scales
,
to
the
Eagles
tallons
,
to
the
Fawkon
a
beake
,
to
the
Lyons
teeth
,
to
the
Bulles
hornes
,
and
to
the
Beares
pawes
.
Finally
I
say
,
that
she
hath
giuen
to
the
Foxes
subtiltie
,
to
know
how
to
hyde
themselues
in
the
Earth
,
and
to
the
Fishes
little
finnes
,
how
to
swimme
in
the
water
.
Admit
that
the
wretched
men
haue
few
enemyes
,
yet
in
this
they
are
none
otherwise
priuiledged
then
the
beasts
:
for
we
see
(
without
teares
it
cannot
be
told
)
that
the
beasts
which
for
the
seruice
of
Man
were
created
:
with
the
selfe
same
beasts
,
men
are
now
a
dayes
troubled
and
offended
.
And
to
the
ende
it
seeme
not
wee
should
talke
of
pleasure
,
let
euery
man
bethinke
with
himselfe
,
what
it
is
that
we
suffer
with
the
Beasts
of
this
life
:
For
,
the
Lyons
doe
feare
vs
,
the
Wolues
deuoure
our
sheep
,
the
dogges
do
byte
vs
,
the
Cats
scratche
vs
,
the
Beare
doeth
teare
vs
,
the
Serpents
poyson
vs
,
the
Bulls
hurt
Oh
poore
and
miserable
man
,
who
for
to
sustaine
this
wretched
life
,
is
enforced
to
begge
all
things
that
he
needeth
of
the
Beasts
.
For
the
beasts
do
giue
him
wooll
,
the
beasts
doe
drawe
him
water
,
the
beasts
doe
carrie
him
from
place
to
place
,
the
beasts
doe
plough
the
Lande
,
and
carryeth
the
corne
into
their
barnes
.
Finally
I
say
,
that
if
the
man
receyue
any
good
,
hee
hath
not
wherewith
to
make
recompence
:
and
if
they
doe
him
any
euill
,
hee
hath
nought
but
the
tongue
to
reuenge
.
Wee
must
note
also
,
that
though
a
man
loade
a
beast
with
strypes
,
beate
her
,
and
driue
her
by
the
fowle
wayes
,
though
hee
take
her
meate
from
her
,
yea
,
though
her
younglings
dye
:
yet
for
none
of
all
these
she
is
sad
,
or
sorrowfull
,
and
much
lesse
doth
weepe
:
and
though
she
should
weep
,
she
can
not
.
For
beasts
little
esteme
their
life
,
and
much
lesse
feare
death
.
It
is
not
so
of
the
vnhappy
and
wretched
man
,
which
cannot
but
bewaile
the
vnthankfulnesse
of
theyr
friendes
,
the
death
of
their
Children
,
the
wants
which
they
haue
of
necessaries
,
the
cases
of
aduersitie
which
doe
succeed
them
,
the
false
witnes
which
is
brought
against
them
,
and
a
thousand
calamityes
which
doe
torment
their
hearts
.
Finally
I
say
,
that
the
greatest
comforts
that
men
haue
in
this
life
,
is
to
make
a
riuer
of
water
with
the
teares
of
their
Eyes
,
Let
vs
enquire
of
Princes
and
great
Lordes
,
what
they
can
doe
when
they
are
borne
:
whether
they
can
speake
as
Orators
,
if
they
can
runne
as
Postes
,
if
they
can
gouern
themselues
as
kings
if
they
can
fight
as
men
of
Warre
,
if
they
can
labour
as
labourers
,
if
they
can
worke
as
masons
,
if
they
knowe
to
teach
as
maisters
?
These
litle
children
would
answer
,
that
they
are
not
onely
ignorant
of
all
that
wee
demaund
of
them
,
but
also
that
they
cannot
vnderstand
it
,
Let
vs
returne
to
aske
them
,
what
it
is
that
they
knowe
,
since
they
know
nothing
of
that
we
haue
demaunded
them
?
They
will
answer
,
that
they
can
doe
no
other
thing
,
but
weepe
at
their
byrth
,
and
sorrow
at
theyr
death
.
Though
all
those
(
which
saile
in
this
so
perillous
Sea
)
doe
reioyce
and
take
pleasure
,
and
seeme
to
sleepe
soundly
:
yet
at
the
last
there
cometh
the
winde
of
aduersitie
,
which
maketh
them
all
know
their
follies
.
For
,
if
I
be
not
deceiued
,
and
if
I
know
any
thing
of
this
world
:
those
which
I
haue
seene
at
the
time
of
their
birth
take
ship
weeping
:
I
doubt
whether
they
will
take
Land
in
the
graue
laughing
?
Oh
vnhappy
life
!
(
I
should
say
rather
death
)
which
the
mortalls
take
for
life
:
wherein
afterwards
we
must
spend
and
consume
a
great
time
,
to
learne
all
Artes
,
Sciences
,
and
offices
:
and
yet
notwithstanding
,
that
whereof
we
are
ignorant
,
is
much
more
then
that
which
wee
knowe
.
Wee
forget
the
greatest
part
,
saue
only
that
of
weeping
,
which
no
man
needeth
to
learne
:
for
wee
are
borne
,
and
liue
weeping
,
and
vntill
this
present
wee
haue
seene
none
to
die
in
ioy
.
Wee
must
note
also
that
the
beasts
doe
liue
and
dye
,
with
the
inclinations
wherwith
they
were
borne
:
that
is
to
say
,
that
the
Wolfe
followeth
the
sheepe
:
and
not
the
birdes
:
the
hound
followeth
the
hares
,
and
not
the
rattes
:
the
sparrow
flyeth
at
the
birdes
,
and
not
at
the
fish
,
the
spider
eateth
the
flyes
,
and
not
the
herbes
.
Finally
,
I
say
,
that
if
wee
let
the
beast
search
his
meate
quietly
,
we
shall
not
see
him
giuen
to
any
other
thing
.
The
contrary
of
all
this
hapneth
to
men
,
the
which
though
nature
hath
created
feeble
,
yet
Gods
intention
was
not
they
should
bee
malitious
:
but
I
am
sorry
,
since
they
cannot
auoyd
debility
,
that
they
turne
it
into
malice
.
The
presumption
which
they
haue
to
bee
good
,
they
turne
to
pride
:
and
the
desire
they
haue
to
be
innocent
,
they
turne
into
enuy
.
The
fury
which
they
should
take
against
malice
,
they
turne
into
anger
,
and
the
liberality
they
ought
to
haue
with
the
good
,
they
conuert
into
auarice
:
The
necessity
they
haue
to
eate
,
they
turne
into
gluttonie
:
and
the
care
they
ought
to
haue
of
their
conscience
,
they
turne
into
negligence
.
Finally
,
I
say
,
that
the
more
strength
beasts
haue
,
the
more
they
serue
,
and
the
lesse
men
are
worth
,
so
much
the
more
thankes
haue
they
of
God
:
The
innocency
of
the
brute
beastes
For
in
the
end
,
if
hee
bee
conuersant
with
a
beast
,
yee
haue
not
but
to
beware
of
her
:
but
if
yee
bee
in
company
with
a
man
,
there
is
nothing
wherin
yee
ought
to
trust
him
:
Wee
must
note
also
,
that
it
was
neyther
seene
or
read
,
that
there
was
any
beast
that
took
care
for
the
graue
:
but
the
beasts
being
dead
,
some
were
torne
in
peeces
with
Lions
,
other
dismembred
by
the
bears
,
others
gnawn
with
dogs
,
other
remain
in
the
fields
:
other
are
eaten
of
men
,
and
other
by
the
Ants.
Finally
,
the
entrailes
of
the
one
,
are
the
graues
of
others
.
It
is
not
so
of
the
miserable
man
,
the
which
consumeth
no
small
treasure
to
make
his
Tombe
,
which
is
the
most
vainest
thing
that
is
in
this
miserable
life
:
for
there
is
no
greater
vanity
nor
lightnes
in
man
,
then
to
be
esteemed
for
his
goodly
and
sumptuous
sepulture
,
and
little
to
weigh
a
good
Life
.
I
will
sweare
,
that
at
this
day
all
the
dead
doe
sweare
,
that
they
care
little
if
their
bodies
be
buried
in
the
deepe
Seas
,
or
in
the
golden
Tombes
,
or
that
the
cruell
beasts
haue
eaten
them
,
or
that
they
remaine
in
the
fieldes
without
a
graue
:
so
that
their
soules
may
be
among
the
celestiall
Companies
.
Speaking
after
the
Lawe
of
a
Christian
,
I
durst
say
,
that
it
profiteth
little
the
body
to
be
among
the
painted
and
carued
stones
,
when
the
miserable
soule
is
burning
in
the
fierie
flames
of
hell
.
O
miserable
creatures
,
CHAP.
XXXIIII
.
The
Emperour
Marcus
Aurelius
writeth
this
letter
to
Domitius
a
Citizen
of
Capua
to
comfort
him
in
his
exile
,
beeing
banished
for
a
quarrell
betwixt
him
and
another
about
the
running
of
a
horse
,
very
comfortable
to
those
that
haue
beene
in
fauour
and
now
fallen
in
disgrace
.
MArke
the
Romane
Emperour
,
borne
at
Mount
Celio
,
to
thee
Domitius
of
The
first
,
that
the
man
which
oweth
nothing
,
cannot
say
that
hee
is
poore
:
For
the
day
that
I
owe
money
to
another
,
another
,
and
not
The
second
,
which
Plato
sayde
,
is
that
among
all
temporall
goods
there
is
none
more
greater
,
nor
greater
felicity
then
the
treasure
of
health
:
For
the
man
which
is
persecuted
with
sicknes
,
with
riches
can
haue
no
contentation
.
In
the
time
of
our
olde
Fathers
,
when
Rome
was
well
corrected
,
they
did
not
onely
ordaine
the
things
of
their
Common-wealth
:
but
also
they
prouided
for
that
which
touched
the
health
of
euerie
person
.
So
that
they
watched
to
cure
the
body
,
and
they
were
circumspect
to
destroy
vices
.
In
the
time
of
Gneus
Patroclus
and
Iulius
Albus
,
they
say
that
the
City
of
Rome
was
ordinarily
visited
with
sicknesse
:
Wherefore
first
they
did
forbid
,
that
in
the
moneth
of
Iuly
and
August
,
there
should
bee
no
stewes
for
Women
:
For
the
bloud
of
the
young
was
corrupted
in
Veneriall
acts
.
The
third
,
that
no
man
shoulde
bring
any
fruit
from
Salon
or
Campania
to
sell
,
during
these
two
moneths
in
Rome
:
For
the
delicate
Ladies
of
Rome
for
extreame
heate
,
and
the
poore
for
their
pouerty
,
did
not
eate
in
sommer
but
fruites
:
and
so
the
market
places
were
full
of
fruites
,
and
the
houses
full
of
Agues
.
The
thirde
,
they
did
defend
that
no
inhabitant
should
bee
so
hardy
,
to
walke
after
the
Sunne
was
set
:
For
the
young
men
,
through
the
lightnesse
they
vsed
in
the
nights
,
took
diseases
which
vexed
them
in
the
dayes
.
The
fourth
,
they
did
prohibit
that
no
man
should
bee
so
hardy
to
sell
openly
in
Rome
,
wine
of
Candie
or
Spaine
.
For
,
in
the
great
heate
of
the
summer
,
as
the
Sunne
is
very
hote
,
so
the
wine
as
poyson
doth
kill
young
men
.
The
fifth
,
that
they
should
purge
the
priueyes
,
and
make
cleane
the
streetes
and
Houses
:
For
,
of
the
corruption
of
the
ayre
,
is
engendred
the
plague
among
the
people
.
When
Rome
was
rich
,
when
Rome
prospered
,
all
these
things
were
obserued
in
the
common-wealth
.
But
since
Catilina
the
tyraunt
did
rebell
,
since
Octauius
Augustus
,
and
Marcus
Antonius
did
robbe
it
:
since
Caligula
and
Nero
did
defame
it
:
they
cared
little
whether
they
entred
into
Rome
,
to
sell
the
wine
of
Spaine
or
Candia
.
For
,
they
feared
more
the
knife
of
the
enemyes
,
then
the
heate
of
the
summer
.
Great
reason
had
the
Auncients
,
to
forbid
those
things
in
Rome
,
For
to
say
the
trueth
,
they
are
not
healthfull
.
When
I
was
young
in
Rome
,
my
head
did
not
ake
,
with
talking
in
the
night
,
nor
I
did
feele
my
bloud
chased
with
drinking
wine
:
Then
I
was
not
troubled
to
ieatte
,
in
the
heate
in
the
summer
,
nor
I
was
annoyed
to
go
bare-legged
in
the
winter
.
But
nowe
that
I
am
olde
,
there
is
no
heate
but
offendeth
me
,
nor
colde
but
pearseth
mee
.
For
men
through
much
euill
rule
in
their
youth
,
come
to
grieuous
diseases
in
their
age
.
Oh
if
mortall
men
,
after
that
they
be
olde
,
could
at
any
time
worke
with
the
Gods
,
that
they
should
become
young
againe
:
I
sweare
vnto
thee
,
by
the
faith
of
a
good
man
,
that
they
would
behaue
themselues
so
well
,
that
the
world
should
not
againe
deceyue
them
.
Since
men
haue
been
vicious
in
their
youth
,
I
do
not
maruell
thogh
they
are
full
of
diseases
when
they
are
old
.
For
,
how
can
he
loue
his
health
,
which
hateth
vertue
?
All
that
which
I
haue
spoken
here
before
is
to
the
end
you
may
knowe
and
belieue
that
I
am
sicke
,
and
that
I
cannot
write
vnto
thee
so
long
as
I
would
,
and
as
thou
desirest
:
so
that
hereof
it
followeth
,
that
I
shall
bewayle
thy
paine
,
and
thou
shalt
be
grieued
with
my
gowt
.
I
vnderstod
here
how
at
the
feast
of
the
God
Ianus
,
through
the
running
of
a
horse
,
great
strife
is
raised
betweene
thee
and
thy
neighbor
Patricius
:
And
the
brute
was
such
,
that
they
haue
confiscated
thy
goods
,
battered
thy
house
,
banished
thy
children
,
and
depriued
thee
from
the
Senate
for
tenne
yeares
.
And
further
,
they
banished
thee
out
of
Capua
for
euer
,
and
haue
put
thy
fellow
in
the
prison
Mamortine
:
Thinke
not
that
I
speake
this
,
that
thou
shouldest
be
offended
:
for
according
to
the
often
chaunges
which
fortune
hath
shewed
in
mee
,
it
is
long
since
I
knew
what
sorrow
meant
:
For
truly
the
man
which
is
sorowful
,
sigheth
in
the
day
,
watcheth
in
the
night
,
delyteth
not
in
companie
,
and
with
onely
care
hee
resteth
.
The
light
he
hateth
,
the
darknes
he
loueth
,
with
his
bitter
teares
hee
watereth
the
Earth
,
with
heauy
sighs
he
pierceth
the
Heauens
,
with
infinit
sorrowes
he
remembreth
that
that
is
past
,
and
foreseeth
nothing
that
which
is
to
come
.
He
is
displeased
with
him
that
doeth
comfort
him
,
and
hee
taketh
rest
to
expresse
his
sorrowes
.
Finally
,
the
vnfortunate
man
is
contented
with
nothing
,
and
with
himselfe
continually
hee
doeth
chafe
.
Beleeue
mee
Domitius
,
that
if
I
haue
wel
touched
the
conditions
of
the
sorrowfull
man
,
it
is
for
no
other
cause
,
but
for
that
my
euill
fortune
hath
made
me
taste
them
all
.
And
hereof
it
commeth
,
that
I
can
so
well
discribe
them
:
for
in
the
end
,
in
things
which
touch
the
sorrowes
of
the
spirite
,
and
the
troubles
of
the
body
,
there
is
great
difference
from
him
that
hath
read
them
,
&
from
him
that
hath
felt
them
.
If
thou
diddest
feele
it
there
,
as
I
doe
feele
it
here
,
it
is
sufficient
to
giue
thee
and
thy
friendes
great
dolour
,
to
thinke
that
for
so
small
a
trifle
thou
shouldst
vndoe
thee
,
and
al
thy
parentage
:
and
speaking
with
the
truth
,
I
am
very
sorry
to
see
thee
cast
away
:
but
much
more
it
grieueth
me
,
to
see
thee
drow
ned
in
so
little
water
.
When
men
are
noble
,
and
keepe
their
hearts
high
,
they
ought
to
take
their
enemies
agreeable
to
their
Estates
.
I
meane
,
that
when
a
Noble
man
shall
aduenture
to
hazard
his
person
and
his
goods
,
he
ought
to
do
it
for
a
matter
of
greate
importance
:
For
in
the
end
,
more
defamed
is
hee
that
ouercommeth
a
Labourer
,
then
he
which
is
ouercome
with
a
knight
:
O
how
variable
is
Fortune
,
and
in
how
short
space
doth
happen
an
euil
fortune
?
in
that
which
now
I
will
speake
?
I
doe
condemne
my selfe
,
and
accuse
thee
.
I
complaine
to
the
Gods
,
I
reclaime
the
dead
,
and
I
call
the
liuing
,
to
the
end
they
may
see
,
how
that
before
our
eyes
wee
suffer
the
griefes
,
and
know
them
not
,
with
the
hands
wee
touch
them
,
and
perceyue
them
not
,
wee
goe
ouer
them
&
see
them
not
:
they
sound
in
our
eares
,
and
wee
heare
them
not
:
dayly
they
doe
admonish
vs
,
and
wee
doe
not
beleeue
them
.
Finally
,
we
feele
the
perill
,
where
there
is
no
remedy
for
our
griefe
:
for
as
experience
doth
teach
vs
,
with
a
little
blast
of
wind
,
the
fruit
doth
fal
,
with
a
little
sparke
of
fire
the
house
is
kindled
,
with
a
little
rocke
the
shippe
is
broken
,
at
a
little
stone
the
foote
doth
stuinble
,
with
a
litle
hooke
they
take
great
fish
,
and
with
a
litle
wound
dyeth
a
great
person
.
For
all
that
I
haue
spoken
,
I
doe
meane
that
our
life
is
so
frayle
,
and
fortune
so
fickle
,
that
in
that
parte
where
wee
are
surest
harnessed
,
wee
are
soonest
wounded
.
And
Seneca
writing
to
his
mother
Albina
,
which
was
banished
from
Rome
,
sayde
these
words
.
Thou
Albina
art
my
mother
,
and
I
thy
sonne
,
thou
art
aged
,
and
I
am
young
:
I
neuer
beleeued
in
fortune
,
though
shee
would
promise
to
bee
in
peace
with
mee
.
And
further
hee
sayde
,
All
that
which
is
in
mee
,
I
count
it
at
the
disposition
of
Fortune
,
as
well
of
riches
,
as
of
prosperity
:
And
I
keepe
them
in
such
a
place
,
that
at
any
boure
in
the
night
when
shee
listeth
,
shee
may
carry
them
away
,
and
neuer
wake
me
.
So
that
thogh
shee
carry
those
out
of
my
Cofers
,
yet
shee
should
not
robbe
mee
of
this
in
my
Entrals
,
Without
doubt
such
wordes
were
maruellous
pithie
,
and
very
decent
for
such
a
a
wise
man
.
The
Emperour
Adrian
my
Lord
,
did
weare
a
ring
of
gold
on
his
finger
,
which
hee
sayd
was
of
the
good
Drusius
Germanicus
;
and
the
words
about
the
ring
in
Latine
letters
sayd
thus
:
Illis
est
grauis
fortuna
quibus
est
repentina
:
Fortune
to
them
is
most
cruell
,
whom
suddenly
shee
assaulteth
.
We
see
oftentimes
by
experience
that
in
the
fystula
which
is
stopped
,
and
not
in
that
place
which
is
open
,
the
Surgeon
maketh
doubt
.
In
the
shallow
water
,
and
not
in
the
deepe
seas
,
the
Pilot
despayreth
.
The
good
man
of
Armes
is
more
afraide
of
the
secret
ambushmnt
,
then
in
the
open
battell
.
I
meane
,
that
the
valiaunt
men
ought
to
beware
,
not
of
straungers
but
of
his
owne
,
not
of
enemies
but
of
friends
,
not
of
the
cruell
warre
,
but
of
the
fained
peace
,
not
of
the
vniust
damage
but
of
the
priuy
euil
.
O
how
many
men
wee
haue
seene
,
whom
the
mishaps
of
fortune
could
neuer
change
,
and
yet
afterwards
hauing
no
care
she
hath
made
them
fall
.
I
aske
now
what
hope
can
man
haue
,
which
will
neuer
trust
to
the
prosperity
of
fortune
:
since
for
so
light
a
thing
,
we
haue
seen
such
trouble
in
Capua
,
and
so
great
losse
of
thy
person
and
goods
?
If
wee
know
fortune
,
we
would
not
make
so
great
complaint
of
her
.
For
speaking
the
truth
,
as
shee
is
for
all
,
and
would
content
all
,
though
in
the
end
shee
mocke
all
,
she
giueth
I
let
thee
know
,
that
knowing
that
of
fortune
which
I
know
,
I
feare
not
the
turmoyles
of
her
trauels
,
neither
doth
her
lightnings
or
thunders
astonish
me
nor
yet
will
I
not
esteeme
the
pleasantnesse
of
her
goodly
fayre
flatteries
.
I
will
not
trust
her
sweete
reioysings
,
neyther
wil
I
make
account
of
her
friendships
,
nor
I
will
ioyne
my selfe
with
her
enemies
,
nor
I
will
take
any
pleasure
of
that
shee
giueth
mee
,
neyther
griefe
of
that
shee
taketh
from
mee
;
nor
I
will
haue
respect
when
she
telleth
me
truth
,
nor
I
doe
not
regard
it
,
though
she
tell
me
a
lye
.
Finally
,
I
would
not
laugh
for
that
shee
asketh
me
,
nor
I
will
weepe
for
that
she
sendeth
mee
.
I
will
now
tell
thee
(
my
friend
Domitius
)
one
thing
,
and
heartily
I
desire
thee
for
to
keepe
it
in
memory
:
Our
life
is
so
doubtfull
,
and
fortune
is
so
sodaine
,
that
when
shee
threatneth
shee
striketh
not
alwayes
,
neyther
doth
shee
threaten
alwayes
when
shee
striketh
.
The
man
which
presumeth
to
bee
sage
,
and
in
all
things
well
prouided
goeth
not
so
fast
,
that
at
euery
steppe
hee
is
in
danger
of
falling
,
nor
so
softly
,
that
in
long
time
hee
cannot
arriue
at
his
iorneyes
end
:
for
false
fortune
gauleth
in
stead
of
striking
,
and
in
steade
of
gauling
striketh
.
Therefore
since
in
yeares
I
am
older
then
thou
,
and
haue
more
experience
of
affayres
:
if
thou
hast
marked
that
I
haue
tolde
thee
,
thou
wilt
remember
well
that
which
I
will
say
vnto
thee
,
which
is
,
that
that
part
of
thy
life
is
troublesome
,
which
vnto
thee
seemeth
to
be
most
sure
.
Wilt
thou
that
by
example
I
tell
thee
all
that
,
which
by
words
I
haue
spoken
?
Behold
Hercules
of
Thebes
,
who
escaped
so
many
dangers
both
by
sea
and
land
,
and
afterwards
came
to
dye
in
the
armes
of
a
harlot
.
Agamemnon
the
great
Captaine
of
the
Greekes
,
in
the
x.
yeares
which
hee
warred
against
Troy
,
neuer
had
any
perill
,
and
afterwards
in
the
night
,
they
killed
him
entring
into
his
owne
house
.
The
inuincible
Alexander
the
Babylon
,
Pompeius
the
Great
,
dyed
not
in
the
conquest
of
his
enemies
:
and
afterwards
his
friend
Ptolomeus
slew
him
.
The
couragious
Iulius
Caesar
in
52.
battels
could
not
bee
ouercome
,
and
afterwardes
in
the
Senate
,
they
slewe
him
with
23.
wounds
.
Hannibal
,
the
terrible
Captaine
of
Carthage
,
slewe
himselfe
in
one
moment
(
which
the
Romanes
could
not
do
in
17.
yeares
)
onely
because
he
would
not
come
into
the
hands
of
his
enemies
.
Asclipius
medius
,
brother
of
great
Pompeius
,
in
20.
yeeres
that
he
was
a
Rouer
on
the
seas
,
neuer
was
in
any
perill
:
afterwards
drawing
water
out
of
a
well
,
was
drowned
therein
.
Ten
Captains
whom
Scipio
had
chosen
in
the
conquest
of
Affricke
,
ieasting
on
a
bridge
,
fell
into
the
water
,
and
there
were
drowned
.
The
good
What
wilt
thou
more
I
say
vnto
thee
,
but
that
Lucia
my
sister
hauing
a
needle
on
her
breast
,
and
her
childe
betweene
her
armes
;
the
childe
laying
his
hand
vpon
the
needle
,
and
thrust
it
into
her
breast
,
whereby
the
mother
dyed
.
Gneus
Ruffirius
,
which
was
a
very
wise
man
,
and
also
my
Kinsman
,
one
day
combing
his
white
hayres
,
strake
a
tooth
of
the
combe
into
his
heade
,
wherewith
hee
gaue
himselfe
a
mortall
wound
;
so
that
in
short
space
after
his
life
had
end
,
but
not
his
doctrine
nor
memory
.
How
thinkest
thou
Domitius
:
By
the
immortal
Gods
I
do
sweare
vnto
thee
,
that
as
I
haue
declared
to
thee
this
small
number
,
so
I
could
recite
thee
other
infinite
.
What
mishappe
is
this
after
so
many
fortunes
?
what
reproch
after
such
glory
?
What
perill
after
such
surety
,
what
euill
lucke
after
such
good
successe
,
what
darke
night
after
so
cleare
a
day
,
what
euill
entertainement
after
so
great
labour
:
what
sentence
so
cruell
after
so
long
processe
?
O
what
inconuenience
of
death
after
so
good
beginning
of
life
?
Being
in
their
steade
,
I
cannot
tell
,
what
I
would
,
but
I
had
rather
chuse
vnfortunate
life
and
honorable
death
then
an
infamous
death
and
honourable
life
.
That
man
which
will
bee
counted
for
a
good
man
,
and
not
noted
for
a
brute
beast
,
ought
greatly
to
trauell
to
liue
well
,
and
much
more
to
dye
better
:
for
the
euill
death
maketh
At
the
beginning
of
my
Letter
,
I
wrote
vnto
thee
,
how
that
the
gowte
troubleth
mee
euill
in
my
hand
.
I
say
it
were
to
much
to
write
any
longer
:
and
though
the
Letter
bee
not
of
my
owne
hand
;
these
two
dayes
the
loue
that
I
beare
thee
,
and
the
griefe
that
holdeth
me
,
haue
striued
together
.
My
will
desireth
to
write
,
and
my
fingers
cannot
hold
the
penne
.
The
remedy
hereof
is
,
that
since
I
haue
no
power
to
doe
what
I
would
as
thine
:
thou
oughtest
to
accept
what
I
can
,
as
mine
.
I
say
no
more
herein
,
but
as
they
tell
mee
thou
buildest
now
a
house
in
Rhodes
:
wherefore
I
do
send
thee
a
thousand
sexterces
to
accomplish
the
same
.
My
wife
Faustine
saluteth
thee
,
who
for
thy
paine
is
sore
grieued
:
They
tell
vs
thou
hast
beene
hurt
,
wherefore
she
sendeth
thee
a
weight
of
the
Balme
of
Palestine
.
Heale
thy
face
therewith
,
to
the
end
the
scarres
of
that
wound
doe
not
appeare
.
If
thou
findest
greene
Almonds
,
&
new
nuts
,
Faustine
desireth
thee
that
thou
wilt
send
her
some
.
By
another
man
shee
sendeth
a
gowne
for
thee
,
and
a
kirtle
for
thy
wife
.
I
conclude
,
and
doe
beseech
the
immortall
Gods
to
giue
thee
all
that
I
desire
for
thee
,
&
and
that
they
giue
me
all
that
thou
wishest
me
.
Though
by
the
hands
of
others
I
write
vnto
thee
,
yet
with
my
heart
I
loue
thee
.
CHAP.
XXXV
.
That
Princes
and
Noble
men
ought
to
bee
aduocates
for
widdowes
,
Fathers
of
Orpnans
,
and
helpers
of
those
which
are
comfortlesse
.
MAcrobius
in
the
3.
booke
of
the
Saturnals
sayeth
,
That
in
the
noble
Citie
of
Athens
,
there
was
a
temple
called
Misericordia
,
which
the
Athenians
kept
so
well
watched
and
locked
,
that
without
leaue
&
licence
of
the
Senate
,
no
man
might
enter
in
.
There
were
the
Images
of
pittifull
Princes
onely
,
and
none
entered
in
there
to
pray
,
but
pittifull
men
.
The
Athenians
abhorred
always
seuere
and
cruell
deeds
,
because
they
would
not
be
noted
cruell
.
And
thereof
commeth
this
manner
of
saying
,
that
the
greatest
iniurie
they
could
say
vnto
a
wan
was
,
That
hee
had
neuer
entred
into
the
Schoole
of
the
Philosophers
to
learne
,
nor
into
the
Temple
of
Misericordia
to
pray
:
So
that
in
the
one
,
they
noted
him
for
simple
,
and
in
the
other
they
acused
him
for
cruell
.
The
Historiographers
say
,
that
the
most
noble
linage
that
was
at
that
time
,
was
of
a
King
of
Athens
,
the
which
was
exceeding
rich
and
liberall
O
how
much
more
did
that
statute
of
the
sayde
pittifull
King
shine
in
that
Temple
,
who
nourished
the
Orphanes
:
then
the
Ensignes
which
are
set
vp
in
the
Temples
of
the
Captains
which
had
robbed
the
widows
.
All
the
auncient
Princes
,
I
say
,
those
that
haue
beene
noble
and
valiant
,
&
that
haue
not
had
the
name
of
Tyrants
,
though
in
some
thinges
they
were
noted
:
yet
they
alwayes
haue
beene
praysed
,
esteemed
,
and
commended
to
be
mercifull
and
gentle
:
so
that
they
recompenced
the
fiercenesse
and
cruelty
which
they
shew
to
their
enemies
,
with
the
mercy
and
clemency
which
they
vsed
to
the
Orphans
.
Plutarch
in
his
Politiques
sayeth
,
that
the
Romanes
among
themselues
ordained
,
that
all
that
which
remayned
of
banquets
and
feastes
,
which
were
made
at
mariages
and
triumphs
should
bee
giuen
to
Widdows
and
Aristides
the
Philosopher
in
an
Oration
hee
made
of
the
excellency
of
Rome
,
sayth
:
That
the
Princes
of
Persia
had
this
custome
,
neuer
to
dine
nor
suppe
,
but
first
the
Trumpets
should
blow
at
their
gates
,
the
which
were
more
loude
,
then
harmonius
.
And
it
was
to
this
end
,
that
all
the
Widdowes
and
Orphanes
shoulde
come
thither
:
for
it
was
a
Law
amongst
them
,
that
all
that
which
was
left
at
the
royall
tables
,
should
bee
for
the
poore
and
indigent
persons
.
Phalaris
the
Tirant
writing
to
a
friend
of
his
,
sayde
these
wordes
:
I
haue
receyued
thy
briefe
Letter
,
with
the
rebuke
likewise
which
thou
gauest
me
therein
,
more
bitter
then
tedious
,
And
admit
that
for
the
time
it
grieued
mee
,
yet
after
I
came
to
my selfe
,
I
receyued
thereby
great
comfort
.
For
in
the
ende
,
one
louing
rebuke
of
his
friends
is
more
worth
then
a
fayned
flattery
of
his
enemie
,
Amongst
the
things
whereof
thou
accusest
mee
,
thou
sayest
that
they
take
mee
for
agreat
tyraunt
,
because
I
disobey
the
Gods
,
spoyle
the
Temples
,
kyll
the
Priestes
,
pursue
the
innocents
,
robbe
the
people
,
and
the
worst
of
all
,
that
I
doe
not
suffer
mee
to
be
entreated
,
nor
permit
that
any
man
be
conuersaunt
with
mee
.
To
that
they
say
I
disobey
the
Gods
,
in
very
deede
they
say
true
.
For
if
I
did
all
that
the
Gods
would
I
should
doe
I
should
doe
little
of
that
men
doe
aske
mee
.
For
as
much
as
they
say
I
robbe
the
Temples
:
there
vnto
also
I
graunt
:
For
the
immortall
Gods
doe
demaund
rather
of
vs
pure
hearts
,
then
that
wee
should
buylde
their
Temples
.
:
For
that
they
say
I
kill
the
priests
,
I
confesse
also
that
it
is
true
.
For
they
are
so
dissolute
,
that
I
thinke
I
doe
more
seruices
to
the
Gods
to
put
them
to
death
,
then
they
doe
in
doing
their
Sacrifices
while
they
liue
.
For
that
they
say
I
robbe
the
Temples
,
I
also
confesse
it
:
For
I
defending
it
as
I
doe
from
Enemyes
,
it
is
but
meete
and
reasonable
they
finde
me
and
my
Seruants
:
For
that
they
say
I
suffer
me
not
to
be
entreated
,
it
is
true
:
For
daily
and
hourely
they
aske
mee
so
many
vniust
and
vnreasonable
things
,
that
for
them
and
for
mee
it
is
better
to
denye
them
,
then
for
to
graunt
them
.
For
that
they
say
that
I
am
not
conuersant
with
any
:
I
confesse
it
is
true
,
for
euer
when
they
come
into
my
Pallace
,
it
is
not
so
much
to
doe
mee
seruice
,
as
to
aske
some
particular
thing
for
their
profite
.
For
that
they
say
I
am
not
pittifull
among
the
miserable
,
and
will
not
heare
the
Widdowes
and
Orphanes
,
in
no
wise
to
that
I
will
agree
:
For
I
sweare
vnto
thee
,
by
the
immortall
Gods
,
that
my
gates
were
neuer
shut
to
Widdowes
and
Orphanes
.
Pulto
in
the
life
of
the
Emperour
Claudius
sayth
,
that
once
a
poore
widdow
came
before
Claudius
the
Emperour
with
weeping
eyes
,
to
desire
him
of
iustice
.
The
good
Prince
being
moued
with
compassion
,
did
not
onely
weepe
as
shee
:
but
with
his
owne
hands
dried
her
teares
.
And
as
there
was
about
the
Emperour
many
Noble
Romaines
,
one
amongst
them
,
saide
thus
vnto
him
:
The
authority
&
grauitie
of
Romaine
Princes
,
to
heare
their
Subiects
in
iustice
sufficeth
onely
:
though
they
drye
not
the
teares
of
theyr
faces
.
This
Emperour
Claudius
aunswered
,
Good
Princes
ought
not
to
bee
contented
,
to
doe
no
more
then
iust
ludges
:
but
in
doing
iustice
a
man
must
know
that
they
are
pittiful
.
For
oftentimes
those
which
come
before
Princes
,
doe
returne
more
contented
with
the
loue
they
shewe
them
:
then
with
the
Iustice
they
minister
vnto
them
:
And
further
he
saide
.
For
as
much
as
you
say
:
That
it
is
of
small
authority
,
&
also
of
lesse
grauitie
,
that
a
Prince
doe
weepe
with
a
widdowe
,
and
with
his
hands
wipe
her
eyes
:
I
aunswere
thee
,
that
I
desire
rather
to
bee
partaker
of
the
griefes
with
my
Subiectes
,
then
to
giue
them
occasion
to
haue
their
eyes
full
of
teares
.
Certainely
these
wordes
are
worthie
to
bee
noted
,
and
no
lesse
followed
.
Admit
that
clemencie
in
all
things
deserueth
to
bee
praised
:
yet
much
more
ought
it
to
be
commended
,
when
it
is
executed
on
women
.
And
if
generally
in
all
,
much
more
in
those
which
are
voyde
of
health
and
comfort
.
For
,
Women
are
quickly
troubled
,
and
with
greater
difficultie
comforted
.
Plutarche
and
Quintus
Curtius
say
,
that
good
entertainment
which
Alexander
the
great
,
shewed
vnto
the
wise
and
children
of
king
Darius
(
after
hee
was
vtterly
vanquished
)
exalted
his
clemencie
:
in
such
sort
,
that
they
gaue
rather
more
glorie
to
Alexander
,
for
the
pittie
and
honesty
which
hee
vsed
with
the
children
,
then
for
the
victorie
he
had
of
the
Father
.
And
when
the
vnhappie
King
Darius
knewe
the
clemencie
and
pittie
,
which
the
good
King
Alexander
vsed
towards
his
wife
and
his
children
,
hee
sent
vnto
him
his
Embassadors
,
to
the
ende
that
on
his
behalfe
,
they
should
thanke
him
for
that
that
is
past
,
and
should
desire
him
,
that
hee
would
so
continue
in
time
to
come
:
Saying
,
that
it
might
chaunce
,
that
the
Gods
and
Fortune
,
would
mittigate
theyr
wrath
against
him
.
Alexander
aunswered
vnto
the
Embassadours
these
wordes
:
Yee
shall
say
in
my
behalfe
to
your
king
Darius
,
For
,
I
ought
to
employe
my
clemencie
vnto
Women
,
which
can
doe
nought
but
weepe
:
and
my
puissant
power
Princes
shall
feele
,
which
can
doe
nought
else
but
wage
battell
,
&c.
Truely
those
wordes
were
worthie
of
such
a
Prince
.
Manie
haue
enuie
at
the
surname
of
Alexander
,
which
is
great
.
And
he
is
called
Alexander
the
great
,
because
if
his
heart
was
great
in
the
enterprises
hee
tooke
vppon
him
,
his
courage
was
much
more
greater
in
Citties
and
Realmes
which
he
gaue
.
Manie
haue
enuie
at
the
renowme
which
they
giue
Pompeyus
:
because
they
call
him
great
:
for
,
this
excellent
Romaine
,
made
himselfe
conquerour
of
xxii
.
Realmes
,
and
in
times
past
hath
bin
accompanyed
with
xxv
.
Kings
.
Manie
haue
enuie
at
the
renowme
of
Scipto
the
Africane
,
because
hee
ouercame
and
conquered
the
great
and
renowmed
cittie
of
Carthage
:
the
which
citty
in
riches
was
greater
then
Rome
,
in
Armes
and
power
,
it
surmounted
all
Europe
.
Many
haue
enuie
at
Scipio
the
Asian
,
who
was
called
Asian
because
he
subdued
the
prowd
Asia
:
the
which
vntill
his
time
was
not
,
but
as
a
church-yarde
of
Romaines
.
Many
haue
great
enuie
at
the
immortall
name
of
Charles
the
great
,
because
being
as
he
was
(
a
little
king
)
he
did
not
only
vanquish
and
triumph
ouer
many
Kings
and
Realms
:
but
also
forsooke
the
royall
Sea
of
his
owne
Realme
.
I
doe
not
maruell
that
the
prowde
Princes
haue
enuie
against
the
vertuous
and
valiant
Princes
:
but
if
I
were
as
they
,
I
would
haue
more
Enuie
at
the
renowm
of
Anthoninus
the
Emperour
,
then
of
the
name
and
renowme
of
all
the
Princes
in
the
worlde
.
If
other
Princes
haue
attained
such
prowd
names
,
it
hath
bin
for
that
they
robbed
many
Countreys
,
spoyled
many
Temples
,
committed
much
tiranny
,
dissembled
with
many
Tyrants
,
pesecuted
diuers
Innocents
,
and
because
they
haue
taken
from
diuers
good
men
,
not
onely
their
goods
,
but
also
theyr
liues
:
For
,
the
world
hath
such
an
euill
propertie
,
that
to
exalte
the
name
of
one
onely
,
he
putteth
downe
500.
Neyther
in
such
enterprises
,
nor
yet
with
such
Titles
wanne
the
Emperour
Anthoninus
Pius
,
his
good
name
and
renowme
.
But
,
if
they
call
him
Authoninus
the
pittifull
,
it
is
because
hee
knewe
not
,
but
to
bee
the
Father
of
Orphanes
:
and
was
not
praysed
,
but
because
Of
this
most
excellent
Prince
is
read
,
that
he
himselfe
did
heare
,
and
iudge
the
complaints
and
proces
in
Rome
,
of
the
Orphanes
:
And
for
the
poore
,
and
Widdowes
,
the
gates
of
his
Pallace
were
alwayes
open
:
So
that
the
porters
which
hee
kept
within
his
Pallace
,
were
not
for
to
let
the
Entrie
of
the
poore
:
but
for
to
let
,
and
keepe
backe
the
rich
.
The
Hystoriographers
,
oftentimes
say
,
that
this
good
Prince
sayde
:
That
the
good
and
vertuous
Princes
,
ought
alwayes
to
haue
theyr
Hearts
open
,
for
the
poore
,
and
to
remedie
the
Widdowes
,
and
Father-lesse
,
and
neuer
to
shutte
their
Gates
against
them
.
The
God
Apollo
sayeth
:
that
the
Prince
which
will
not
speedily
iudge
the
causes
of
the
poore
,
the
Gods
will
neuer
permit
that
hee
be
well
obeyed
of
the
rich
.
O
high
and
worthie
wordes
,
that
it
pleased
not
the
God
Apollo
,
but
our
Liuing
GOD
,
that
they
were
written
in
the
hearts
of
Noble
Princes
.
For
,
nothing
can
be
more
vniust
or
dishonest
,
then
that
in
the
pallaces
of
Princes
and
great
Lordes
,
the
rich
and
the
fooles
should
be
dispatched
,
and
the
Widdowes
and
Orphanes
friendes
,
should
haue
no
audience
?
Oh
happie
:
and
not
once
,
but
an
hundreth
times
treble
happie
is
hee
,
that
will
haue
commiseration
:
remembring
the
poore
afflicted
,
and
oppressed
;
and
open
his
hande
to
comforte
and
relieue
them
:
and
doeth
not
shutte
his
coffers
from
helping
them
:
vnto
him
(
I
assure
and
promise
)
that
at
the
streight
day
of
iudgement
,
the
proces
of
his
life
shall
be
iudged
with
mercie
and
pittie
.
CHAP.
XXXVI
.
¶
That
the
troubles
,
griefes
,
and
sorrowes
of
Widdowes
are
much
greater
then
those
of
Widowers
:
wherefore
Princes
and
Noble-men
ought
to
haue
more
compassion
vpon
the
Women
then
on
men
.
IT
is
great
pity
to
see
a
Noble
and
vertuous
man
sorrowful
,
alone
,
and
a
widower
,
if
especially
he
liued
contented
when
he
was
married
.
For
if
hee
will
not
marrie
,
he
hath
lost
his
sweete
companie
:
and
if
he
thinke
to
marrie
another
,
let
him
be
assured
hee
shall
scarcely
agree
with
his
seconde
wife
.
There
is
much
sorow
in
that
house
,
where
the
woman
that
gouerned
it
is
Both
heauy
and
lamentable
are
the
thoughtes
of
the
widdower
:
For
,
if
hee
thinketh
to
marry
,
it
grieueth
him
to
giue
his
children
a
stepmother
.
If
he
cannot
be
marryed
,
hee
feeleth
greater
paine
,
seeing
him
all
the
day
to
remaine
alone
:
so
that
the
poore
miserable
man
sigheth
for
his
Wife
hee
hath
lost
,
and
weepeth
for
her
whome
he
desireth
to
haue
.
Admit
that
this
bee
true
,
there
is
great
difference
from
the
cares
and
sorrows
of
women
,
to
that
of
men
.
A
thing
very
cleare
:
for
so
much
as
the
widdower
lawfully
may
go
out
of
his
house
,
hee
may
go
to
the
fields
,
he
may
talke
with
his
Neighbours
,
hee
may
be
occupyed
with
his
friendes
,
hee
may
follow
his
sutes
,
and
also
he
may
be
conuersant
,
and
refresh
himselfe
in
honest
places
.
For
,
commonly
men
are
not
so
sorrowfull
,
in
taking
the
death
of
their
wiues
,
as
the
wiues
are
,
in
taking
the
death
of
their
Husbands
.
All
this
is
not
spoken
in
the
disfauour
of
wise
and
sage
men
,
whom
we
see
make
small
streams
,
with
the
teares
of
their
eyes
,
for
the
death
of
their
wiues
.
But
for
many
other
vaine
and
lightmen
:
which
the
9.
dayes
(
of
the
Funerall
past
)
a
man
doth
see
without
any
shame
,
to
goe
throughout
their
streets
,
beholding
the
ladies
and
Dam
sells
,
which
are
in
the
windowes
.
Truely
the
wofull
women
which
are
honest
,
vse
not
such
lightnesse
.
For
,
whiles
they
are
widdows
,
it
is
not
lawfull
for
them
to
wander
abrode
,
to
go
out
of
their
houses
,
nor
to
speake
with
strangers
,
nor
practise
with
her
owne
,
nor
bee
conuersaunt
with
her
Neighbours
,
Oh
how
wofull
?
O
how
grieuous
?
O
how
sorrowfull
is
the
state
of
Widdows
?
For
somuch
as
if
a
Widdow
goe
out
of
her
house
,
they
take
her
for
dishonest
.
If
shee
will
not
come
out
of
her
house
,
she
loseth
her
goods
:
If
she
laugh
a
litle
,
they
count
her
light
.
If
shee
laugh
not
,
they
count
her
an
hypocrite
.
If
she
go
to
the
Church
,
they
note
her
for
a
gadder
.
If
she
go
not
to
the
Church
,
they
say
she
is
vnthankfull
to
her
late
husband
.
If
she
go
ill
apparelled
,
they
account
her
a
niggard
.
If
she
go
cleanly
&
handsom
,
they
say
now
she
wold
haue
a
new
husband
.
If
she
doe
maintaine
herselfe
honestly
,
they
note
her
for
presumptuous
.
If
she
keepe
company
,
immediately
they
suspect
her
house
.
Finally
I
say
,
that
the
poore
miserable
Widdowes
shall
finde
a
thousand
which
iudge
their
liues
,
and
they
haue
not
one
that
will
remedie
their
paine
.
Much
looseth
that
Woman
which
loseth
her
Mother
,
which
hath
borne
her
or
her
Sisters
,
which
shee
loueth
,
or
the
friends
which
she
knoweth
,
or
the
goods
which
she
hath
heaped
vp
:
But
I
say
and
affirme
,
that
there
is
no
greater
losse
in
the
worlde
vnto
a
woman
,
then
the
losse
of
a
good
Husband
.
For
in
other
losses
,
there
is
but
one
onely
losse
:
but
in
that
of
the
Husband
,
all
are
lost
together
.
After
that
the
wife
doth
see
her
louing
Husband
in
the
graue
,
I
woulde
aske
her
;
What
good
could
remaine
with
her
in
her
house
?
Since
wee
know
,
that
if
her
husband
were
good
,
hee
was
the
Hauen
of
all
her
Troubles
,
Finally
,
hee
was
the
onely
faithfull
steward
of
her
house
,
and
the
good
father
of
all
her
children
and
familie
.
Whether
Familie
remaineth
or
not
,
whether
children
remaineth
or
not
,
in
the
one
,
and
in
the
other
,
trouble
and
vexation
remayneth
most
assuredly
,
to
the
poore
Widdow
.
If
perchaunce
shee
remaine
poore
,
&
haue
no
goods
,
let
euery
man
imagine
what
her
life
can
bee
?
For
the
poor
,
miserable
,
and
vnhappy
woman
,
eyther
will
aduenture
her
person
to
get
,
or
will
loose
her
honestie
to
demaunde
.
An
honest
woman
,
a
Noble
and
worthy
woman
,
a
delicate
woman
:
a
sweete
woman
:
a
woman
of
renowme
:
a
woman
that
ought
to
haue
care
to
maintaine
Children
and
familie
,
ought
to
haue
great
reason
to
be
full
of
anguish
&
sorrow
:
to
see
,
that
if
she
will
maintaine
her selfe
with
the
Needle
,
shee
shall
not
haue
sufficiently
to
finde
her
bread
and
water
.
If
she
gaine
with
her
bodie
,
shee
looseth
her
soule
;
If
shee
must
demaund
of
others
,
shee
is
ashamed
.
If
shee
fulfill
the
testament
of
her
Husband
,
she
must
sell
her
Gownes
.
If
shee
will
not
pay
his
debtes
,
they
cause
her
to
bee
brought
before
the
iudges
.
As
women
naturally
are
tender
,
what
heart
will
suffer
them
to
endure
such
inconueniences
?
and
what
Eyes
can
abstayne
to
shed
infinite
teares
?
If
perchaunce
goods
do
remaine
to
the
miserable
widdow
,
she
hath
no
little
care
to
keepe
them
?
She
is
at
great
charges
and
expences
,
to
sustaine
and
maintaine
her selfe
,
in
long
suite
about
her
lands
,
much
trouble
When
I
came
vnto
this
passage
,
a
great
while
I
kept
my
penne
in
suspence
,
to
see
whither
I
ought
to
teach
this
matter
,
or
no
:
(
that
is
to
say
)
that
oftentimes
the
poore
Widdowes
put
openly
the
demaund
of
their
goods
:
and
the
Iudges
doe
secretly
demaund
the
possession
of
their
person
.
So
that
first
,
they
doe
iniurie
to
her
honor
,
before
they
do
minister
iustice
to
her
demaunds
.
Though
perchaunce
shee
hath
no
childe
,
yet
therefore
shee
remaineth
not
without
any
comfort
:
and
for
that
the
parents
of
her
Husband
doe
spoyle
her
of
her
goods
.
For
,
in
this
case
their
heires
oftentimes
are
so
disordered
,
that
for
a
worne
cloake
,
or
a
broken
shirt
,
they
wil
trouble
and
vexe
the
poore
widdowe
.
If
perchance
the
miserable
widdow
haue
children
:
I
say
,
that
in
this
case
shee
hath
double
sorrow
:
For
,
if
they
are
young
,
shee
endureth
much
paine
to
bring
them
vp
:
so
that
each
houre
and
moment
theyr
Mothers
liue
in
great
sorrows
,
to
bethinke
them
only
of
the
life
&
death
of
their
children
.
If
perhaps
the
Children
are
olde
,
truely
the
griefes
which
remaine
vnto
them
are
no
lesse
.
For
so
much
as
the
greatest
part
of
them
are
either
proud
disobedient
,
malicious
,
negligent
,
Adulterers
,
gluttons
,
blasphemers
,
false
lyars
,
dull-headed
,
wanting
witte
,
or
sickly
.
So
that
the
ioy
of
the
woefull
Mothers
is
,
to
bewaile
the
deaths
of
their
well
beloued
Husbands
,
and
to
remedy
the
discordes
of
theyr
youthfull
children
.
If
the
troubles
which
remaine
vnto
the
careful
mothers
with
their
sonnes
be
great
:
I
say
that
those
which
they
haue
with
their
Daughters
,
bee
much
more
.
For
if
the
Daughter
be
quicke
of
wit
,
the
Mother
thinketh
that
shee
shall
be
vndone
,
If
shee
be
simple
,
she
thinketh
that
euery
man
will
deceyue
her
.
If
she
be
faire
,
shee
hath
enough
to
doe
to
keepe
her
.
If
shee
be
deformed
,
she
cannot
marrie
her
.
If
she
be
well
mannered
,
she
will
not
let
her
go
from
her
.
If
shee
be
euill
mannered
,
she
cannot
endure
her
.
If
she
be
too
solitary
,
she
hath
not
wherewith
to
remedy
her
.
If
she
be
dissolute
,
she
will
not
suffer
her
to
bee
punished
.
Finally
,
if
she
put
her
from
her
,
she
feareth
she
shal
be
slaundered
.
If
she
leaue
her
in
her
house
,
she
is
afraid
she
shal
be
stollen
.
What
shall
the
wofull
poor
widdow
doe
,
seeing
herselfe
burdened
with
daughters
,
and
enuironed
with
sonnes
,
and
neyther
of
them
of
sufficient
age
:
that
there
is
any
time
to
remedy
them
:
nor
substance
to
maintaine
them
?
Admit
that
shee
marrie
one
of
her
sonnes
,
and
one
daughter
,
I
demand
therfore
if
the
poor
widdow
wil
leaue
her
care
&
anguish
?
truly
I
say
no
:
thogh
she
chuse
rich
personages
,
&
wel
disposed
,
she
cannot
scape
,
but
that
day
that
shee
replenished
her selfe
with
daughters
in
law
,
the
same
day
she
chargeth
her
heart
with
sorrows
,
trauels
and
cares
.
O
poore
widdowes
,
deceyue
not
your selues
,
and
doe
not
imagine
that
hauing
married
your
sonnes
and
daughters
,
from
that
time
forwardes
,
yee
shall
liue
more
ioyfull
and
contented
:
For
that
layde
aside
,
which
their
Nephewes
doe
demaund
them
,
and
that
their
sonnes
in
Law
do
rob
them
;
when
the
poore
olde
woman
thinketh
to
be
most
surest
,
the
young
man
shall
make
a
claim
to
her
goods
:
what
daughter
in
Law
is
there
in
this
world
,
who
faithfully
loueth
her
stepmother
?
And
what
sonne
in
Law
is
there
in
the
world
,
that
desireth
not
to
bee
heyre
to
his
father
in
Lawe
?
Suppose
a
poore
widdow
to
be
fallen
sicke
,
the
which
hath
in
her
house
a
sonne
in
Law
,
and
that
a
man
aske
him
vpon
his
oath
,
which
of
these
two
things
hee
had
rather
haue
:
eyther
to
gouerne
his
mother
in
Law
,
with
hope
to
heale
her
,
or
to
bury
her
,
with
hope
to
inherite
her
goods
?
I
sweare
,
that
such
would
sweare
,
that
he
could
reioyce
more
to
giue
a
ducket
for
the
graue
,
then
a
penny
for
a
Physition
to
cure
and
heale
her
.
Seneca
in
an
Epistle
sayeth
,
That
the
Fathers
in
Law
naturally
do
loue
their
daughters
in
Law
,
and
the
sons
Other
troubles
chaunce
dayly
to
these
poore
widdowes
,
which
is
,
that
when
one
of
them
hath
one
onely
sonne
whom
she
hath
in
steade
of
a
husband
,
in
stead
of
a
brother
,
in
steade
of
a
sonne
,
shee
shall
see
him
dye
:
whom
sith
shee
had
his
life
in
such
great
loue
,
shee
cannot
though
she
would
,
take
his
death
with
patience
:
so
that
as
they
bury
the
deade
body
of
the
innocent
childe
,
they
burie
the
liuely
heart
of
the
woefull
and
sadde
mother
.
Then
let
vs
omit
the
sorrowes
which
the
mothers
haue
when
their
children
dye
,
and
let
vs
aske
the
mothers
what
they
feele
when
they
are
sicke
?
They
will
aunswere
vs
,
that
alwayes
,
and
as
oftentimes
as
their
children
bee
sicke
,
the
death
of
their
husband
then
is
renued
,
imagining
that
it
will
happen
so
vnto
them
as
it
hath
done
vnto
others
.
And
to
say
the
truth
,
it
is
no
maruell
if
they
doe
feare
.
For
,
the
vine
is
in
greater
perill
when
it
is
budded
,
then
when
the
grapes
are
ripe
.
Other
troubles
oftentimes
increase
to
the
poore
widdowes
,
the
which
amongst
others
,
this
is
not
the
least
:
I
would
haue
declared
,
(
or
to
say
better
,
briefly
touched
)
the
trauells
of
widdowes
,
to
perswade
Princes
that
they
remedie
them
,
and
to
admonish
Iudges
to
heare
them
,
and
to
desire
all
vertuous
men
to
comfort
them
.
For
,
the
Charitable
worke
of
it selfe
is
so
Godly
,
that
hee
deserueth
more
which
remedyeth
the
troubles
of
the
one
onely
:
then
I
which
write
their
miseries
altogether
.
CHAP.
XXXVII
.
Of
a
letter
which
the
Emperour
Marcus
Aurelius
wrote
to
a
Romane
Lady
,
named
Lauinia
comforting
her
for
the
death
of
her
husband
.
MArcus
of
mount
Celio
,
Emperour
of
Rome
,
chiefe
Consull
,
Tribune
of
the
people
,
high
Bishop
appointed
against
the
Daces
,
wisheth
health
and
comfort
to
thee
Lauinia
,
noble
and
worthy
Romane
matron
,
the
late
wife
of
the
good
Claudinus
.
According
to
that
thy
person
deserueth
,
to
that
which
vnto
thy
husband
I
ought
,
I
thinke
well
that
thou
wilt
suspect
that
I
weigh
thee
little
:
for
that
vnto
thy
great
sorrowes
,
complaints
,
and
lamentations
,
are
now
arriued
my
negligent
consolations
.
When
I
remember
thy
merites
which
cannot
fayle
,
and
imagine
that
thou
wilt
remember
my
good
will
,
wherewith
alwayes
I
haue
desired
to
serue
thee
:
I
am
assured
,
that
if
thy
suspition
accuse
mee
,
thy
vertue
and
wisdome
will
defend
me
:
For
speaking
the
truth
,
though
I
am
the
last
to
comfort
thee
:
yet
I
was
the
first
to
feele
thy
sorrowes
.
As
ignorance
is
the
cruell
scourge
My
intention
to
tell
thee
this
,
was
,
because
that
I
knew
that
which
I
would
not
haue
knowne
,
and
haue
heard
that
which
I
would
not
haue
heard
,
that
is
to
say
,
that
the
dayes
and
troubles
of
Claudinus
thy
husband
are
ended
,
and
now
thy
sorrowes
(
Lauinia
his
wife
)
doe
beginne
.
It
is
now
a
good
while
that
I
haue
known
of
the
death
of
the
good
Claudinus
my
friend
,
and
thy
husband
,
though
I
did
dissemble
it
.
And
by
the
God
Mars
I
sweare
vnto
thee
,
that
it
was
not
for
that
I
would
not
bewaile
him
,
but
because
I
would
not
discomfort
thee
:
For
it
were
extreame
cruelty
,
that
shee
which
was
so
comfortlesse
,
and
sorrowfull
,
for
the
absence
of
so
long
time
:
should
bee
killed
with
my
hand
,
through
the
knowledge
of
the
death
of
her
so
desired
husband
.
It
were
too
vnkind
and
vnseemely
a
thing
,
that
shee
,
of
whom
I
haue
receyued
so
many
good
works
,
should
receiue
of
me
so
euill
newes
.
The
auncients
of
Carthage
held
for
If
in
this
case
the
Law
of
the
Carthaginians
was
inst:
then
I
ought
to
be
excused
,
though
I
haue
not
told
this
heauie
newes
.
For
as
oft
as
we
see
him
,
who
hath
brought
vs
any
euill
tidinges
:
our
sorrowes
by
his
sight
,
is
renewed
againe
.
Since
Claudinus
thy
Husband
dyed
,
I
haue
not
had
one
houre
of
rest
,
for
to
passe
the
time
away
:
for
feare
least
such
woefull
and
sorrowfull
newes
,
should
come
to
thy
knowledge
.
But
now
that
I
know
that
thou
knowest
it
.
I
feele
double
paine
.
For
now
I
feele
his
death
,
my
care
,
and
thy
want
of
consolation
:
and
the
dammage
by
his
death
shall
followe
the
Romaine
Empire
.
Thou
hast
lost
a
noble
Romaine
,
valiaunt
in
bloud
,
moderate
in
prosperities
,
pacient
in
aduersities
,
couragious
We
finde
seldome
times
so
many
vertues
assembled
in
one
man
.
For
saying
the
truth
,
if
a
man
doe
narrowly
examine
the
vices
of
manie
,
which
presume
to
be
very
vertuous
:
I
sweare
that
he
should
finde
more
to
reproue
,
then
to
praise
.
Since
thou
hast
lost
so
good
a
Husband
,
and
I
so
faithfull
a
Friend
:
wee
are
bound
,
thou
to
bewaile
so
great
a
losse
,
and
I
,
to
sigh
for
so
good
a
companion
.
And
this
I
do
not
desire
for
Claudine
,
who
now
resteth
among
the
Gods
:
but
for
vs
others
,
which
remaine
in
daunger
of
so
many
euills
.
For
the
dead
doe
rest
,
as
in
the
sure
Hauen
:
and
we
others
doe
faile
,
as
yet
in
raging
Sea
.
O
thou
heauy
heart
,
how
doe
I
see
thee
,
betweene
the
Bell
and
the
clappers
(
that
is
to
say
)
that
thou
wantest
the
companie
of
the
good
:
and
art
enuironned
with
the
flocke
of
euill
.
For
the
which
occasion
I
doubt
often
times
,
whether
I
may
first
bewaile
the
euill
which
liue
:
or
the
good
which
are
dead
?
because
in
the
ende
,
the
euill
men
do
offend
vs
more
,
which
we
finde
:
then
doth
the
good
men
which
we
loose
.
It
is
a
great
pittie
to
see
the
good
and
vertuous
men
dye
:
but
I
take
it
to
be
more
sorrow
to
see
the
euill
and
vitious
men
liue
.
As
the
diuine
Plato
sayeth
,
the
gods
to
kill
the
good
which
serue
them
,
and
to
giue
long
life
to
the
euill
which
offend
them
,
is
a
mysterie
so
profound
,
that
daily
wee
doe
lament
it
,
and
yet
wee
can
neuer
attayne
to
the
secretes
thereof
.
Tell
me
I
pray
thee
Lauinia
,
knowest
thou
not
now
,
that
the
Gods
are
so
mercifull
,
with
whom
we
go
when
we
dye
,
and
that
men
are
so
wicked
,
with
whom
we
be
whiles
we
liue
:
that
as
the
euill
were
borne
to
dye
:
so
the
good
dye
to
liue
.
For
the
good
man
though
hee
dye
,
liueth
:
and
the
euill
man
though
he
liue
dyeth
,
I
sweare
vnto
thee
by
the
Mother
Berecynthia
,
and
so
the
God
Iupiter
do
preserue
mee
,
that
I
speake
not
this
,
which
I
will
speake
fainedly
:
which
is
,
that
considering
the
rest
that
the
dead
haue
with
the
Gods
,
and
seeing
the
sorrowes
and
troubles
wee
haue
here
with
the
liuing
:
I
say
and
affirme
once
againe
,
that
they
haue
greater
compassion
of
our
life
,
then
wee
others
haue
of
their
death
.
Though
the
death
of
men
were
as
the
death
of
beasts
,
that
is
to
say
,
that
ther
were
no
Furyes
nor
diuels
,
which
should
torment
the
euill
,
and
that
the
Gods
should
not
rewarde
the
good
:
yet
wee
ought
to
be
comforted
,
to
see
our
friends
die
,
if
it
were
for
no
other
,
but
to
see
them
deliuered
,
from
the
thraldome
of
this
world
.
The
pleasure
that
the
Pilot
hath
to
bee
in
sure
Hauen
,
the
glorie
that
the
captaine
hath
to
see
the
day
of
victorie
,
the
rest
that
the
Traueller
hath
to
see
his
journey
ended
,
the
contentation
that
the
workeman
hath
,
to
see
his
work
come
to
perfection
,
all
the
same
haue
the
dead
,
seeing
themselues
out
of
this
miserable
life
.
If
men
were
borne
alway
to
liue
,
it
were
reason
to
lament
them
,
when
we
see
them
dye
:
but
since
it
is
true
that
they
are
borne
to
dye
,
I
would
say
,
since
needes
dye
wee
must
,
that
wee
I
am
assured
that
Clandine
thy
Husband
,
remembring
that
which
in
this
life
hee
hath
passed
and
suffered
,
and
seeing
the
rest
that
hee
hath
in
the
other
:
though
the
Gods
would
make
him
Emperour
of
Rome
,
he
would
not
be
one
day
out
of
his
graue
.
For
returning
to
the
worlde
,
hee
should
dye
againe
,
but
being
with
the
Gods
,
hee
hopeth
to
liue
perpetually
.
Ladie
Lauinia
,
most
earnestly
I
desire
thee
,
so
vchemently
not
to
pierce
the
heauens
with
thy
so
heauie
sighes
,
nor
yet
to
wette
the
earth
with
thy
so
bitter
teares
:
since
thou
knowest
that
Claudine
thy
husband
is
in
place
where
there
is
no
sorrowe
,
but
mirth
,
where
there
is
no
paine
,
but
rest
:
where
hee
weepeth
not
,
but
laugheth
,
where
hee
sigheth
not
,
but
singeth
,
where
he
hath
no
sorrowes
,
but
pleasures
,
where
hee
feareth
not
cruell
death
,
but
enioyeth
perpetuall
life
.
Since
therefore
this
is
true
,
it
is
but
reason
the
widdow
appease
her
anguish
,
considering
that
her
husband
endureth
no
paine
.
Oftentimes
with
my selfe
I
haue
thought
,
what
the
Wddowes
ought
to
imagine
,
when
they
see
themselues
in
such
cares
and
distresse
.
And
after
my
count
made
,
I
finde
that
they
ought
not
to
thinke
of
the
companie
past
,
nor
wofull
sollitarines
wherein
they
are
presently
,
and
much
lesse
they
ought
to
thinke
on
the
pleasures
of
this
world
:
but
rather
to
remember
the
rest
in
the
world
to
come
For
the
true
widdowe
ought
to
haue
her
conuersation
among
the
liuing
:
and
her
desire
to
be
with
the
dead
.
If
till
this
present
thou
hadst
paine
and
trouble
,
to
looke
for
thy
Husband
to
come
home
:
haue
thou
now
ioy
,
Licinius
and
Posthumius
thy
vnkles
,
tolde
mee
that
thou
art
so
sorrowfull
,
that
thou
wilt
receiue
no
comfort
:
but
in
this
case
I
thinke
not
that
thou
bewailest
so
much
for
Claudinus
:
that
alone
doest
thinke
thou
hast
lost
him
:
For
since
wee
did
reioyce
together
in
his
life
,
wee
are
bound
to
weepe
together
at
his
death
.
The
heauie
and
sorrowfull
hearts
,
in
this
worlde
feele
no
greater
griefe
:
then
to
see
others
reioyce
at
their
sorrowes
.
And
the
contrary
heereof
is
,
that
the
wofull
and
afflicted
heart
feeleth
no
greater
ioy
,
nor
rest
in
extream
mishappes
of
Fortune
,
then
to
thinke
that
others
haue
sorrow
and
griefe
of
their
paine
.
When
I
am
heauie
and
comfortles
,
I
greatly
ioy
to
haue
my
friend
by
me
:
and
my
heart
doth
tell
me
,
that
what
I
feele
,
hee
feeleth
:
So
that
all
which
my
Friend
with
his
eyes
doeth
bewayle
,
and
all
that
which
of
my
griefes
he
feeleth
,
the
more
wherewith
hee
burdeneth
himselfe
,
and
the
more
thereof
he
dischargeth
me
.
The
Emperour
Octauian
Augustus
,
(
the
Hystories
say
)
on
the
riuer
of
Danuby
,
found
a
kinde
of
people
which
had
this
straunge
custome
,
that
with
eyes
was
neuer
seene
,
nor
in
bookes
at
any
time
neuer
read
:
which
was
,
that
two
Friendes
assembled
,
and
went
to
the
aulters
of
the
Temples
,
and
there
one
friend
confederate
with
another
:
so
that
theyr
hearts
were
marryed
,
as
man
and
wife
are
marryed
:
touching
their
bodies
,
swearing
,
and
promising
there
to
the
gods
,
neuer
to
weepe
,
nor
to
take
sorrow
,
for
any
mishappe
that
shold
come
to
their
persons
.
So
that
my
friend
should
come
to
lament
and
remedy
my
troubles
,
as
if
they
had
bin
his
owne
:
and
I
should
lament
and
remedie
his
,
as
if
they
had
bin
mine
.
Oh
glorious
world
,
O
age
most
happie
,
O
people
of
eternall
memorie
!
wherein
men
are
so
geentle
,
&
friends
so
faithfull
:
that
theyr
owne
trauells
they
forgot
,
and
the
sorrows
of
strangers
they
bewayled
.
O
Rome
without
Rome
,
O
time
euill
spent
,
O
time
to
vs
others
euill
employed
,
O
wretches
that
alwaies
are
carelesse
,
now
a
dayes
the
stomacke
and
intrailes
,
are
so
seuered
from
the
good
,
and
the
hearts
so
ioyned
with
the
euill
:
that
men
forgetting
I
labour
to
giue
thee
life
:
and
thou
seekest
to
procure
my
death
.
Thou
weepest
to
see
mee
laugh
,
and
I
laugh
,
to
see
thee
weepe
.
I
procure
that
thou
doe
not
mount
,
and
thou
seekest
that
I
might
fall
.
Finally
,
without
the
profite
of
anie
,
wee
cast
our selues
away
:
and
without
gaine
,
we
doe
reioyce
to
ende
our
liues
.
By
the
faith
of
a
good
man
I
sweare
vnto
thee
(
Lady
Lauinia
)
that
if
thy
remedy
were
in
my
handes
,
as
thy
griefe
is
in
my
heart
:
I
would
not
be
sorrie
for
thy
sorrowes
,
neyther
thou
so
tormented
for
the
death
of
thy
husband
.
But
alas
,
though
I
miserable
man
haue
the
heart
to
feele
thy
anguish
,
yet
I
want
the
power
to
remedie
thy
sorrowes
.
CHAP.
XXXVIII
.
¶
The
Emperor
proceedeth
in
his
letter
,
and
perswadeth
widdows
to
put
theyr
willes
to
the
will
of
God
,
and
exhorteth
them
to
liue
honestly
.
SInce
thy
remedie
,
&
my
desire
cannot
be
accomplished
,
because
it
is
a
thing
O
Ladie
Lauinia
,
I
desire
thee
earnestly
,
and
as
a
Friend
I
counsell
and
admonish
thee
,
and
with
all
my
heart
I
require
thee
,
that
thou
esteeme
that
for
well
done
,
which
the
Gods
haue
done
:
that
thou
conforme
thy selfe
to
the
will
of
the
Gods
,
and
that
thou
will
nought
else
,
but
as
the
Gods
will
.
For
they
onely
knowe
they
erre
not
:
wherfore
they
haue
assaulted
thy
husband
with
so
sudden
death
,
and
vnto
thee
his
wife
,
haue
lent
so
long
life
.
The
Gods
beeing
as
they
are
,
so
mighty
,
and
so
sage
,
what
is
hee
that
can
be
iudge
of
their
profound
iudgements
.
The
Gods
knowe
right
well
those
which
serue
them
:
and
those
which
offend
them
:
those
which
loue
them
,
and
those
which
hate
them
:
those
that
praise
them
,
and
those
that
blaspheme
them
:
those
that
yeelde
them
thanks
,
and
those
which
are
vnthankefull
.
And
I
tell
thee
further
,
that
oftentimes
the
Gods
are
serued
more
with
them
which
are
buryed
in
the
graues
,
then
with
those
which
goe
weeping
through
the
Temples
.
Wilt
thou
now
enter
into
account
with
the
Gods
?
thou
oughtst
to
note
and
consider
,
that
they
haue
left
thee
Children
to
comfort
thy selfe
,
they
haue
left
thee
goods
,
wherewith
thou
mayest
auoyde
pouertie
,
they
haue
left
thee
Friends
,
by
whome
thou
shalt
be
fauoured
,
they
haue
left
thee
parents
,
of
whom
thou
art
beloued
,
they
haue
left
thee
a
good
name
for
to
be
esteemed
:
and
health
,
wherewith
thou
mayest
liue
.
Finally
I
say
,
that
small
is
that
which
the
Gods
take
from
vs
,
in
respect
of
that
they
leaue
vs
.
After
one
sort
we
ought
to
behaue
our selues
with
men
,
and
after
another
wee
ought
to
serue
the
Gods
.
For
to
men
sometimes
it
is
requisite
,
to
shew
a
countenance
for
to
humble
them
:
but
to
the
Gods
it
is
necessary
,
to
lye
flat
on
the
grounde
with
thy
stomacke
to
honour
them
.
And
if
the
Oracle
of
Apollo
doe
not
deceyue
vs
,
the
Gods
are
sooner
with
humilitie
,
(
wherewith
wee
worship
them
)
appeased
:
then
with
presumptuous
Sacrifices
(
which
wee
offer
vnto
them
)
contented
.
Since
thou
art
widdow
(
Lady
Lauinia
)
and
art
a
wise
and
vertuous
Woman
:
beseech
the
Gods
to
preserue
thy
children
,
to
defend
thy
renowme
,
and
not
to
seuer
thy
Friendes
from
thee
,
and
that
thou
scatter
not
thy
goods
:
to
preserue
thy
person
in
health
,
and
aboue
all
,
to
bee
in
theyr
fauour
.
Thou
canst
not
winne
,
nor
loose
so
much
in
all
thy
life
,
as
the
Gods
can
giue
,
or
take
from
thee
in
one
houre
.
Would
to
GOD
the
widow
knew
,
how
little
shee
winneth
among
men
,
and
how
much
she
loseth
among
the
Gods
,
when
shee
is
not
pacient
in
aduersitie
:
For
impatience
oftentimes
prouoketh
the
Gods
to
wrath
.
We
see
it
in
mans
bodie
by
experience
,
that
there
are
sundrie
diseases
,
which
are
not
cured
with
wordes
spoken
:
but
with
the
hearbs
therevnto
applyed
.
And
in
other
diseases
,
the
contrary
is
seene
,
which
are
not
cured
with
costly
medicines
,
but
with
comfortable
wordes
.
The
ende
of
this
comparison
tendeth
to
this
effect
,
that
all
the
afflicted
harts
should
know
,
that
somtimes
the
the
hart
is
more
comforted
with
one
benefite
which
they
doe
:
then
with
an
hundred
words
which
they
speake
,
And
at
an
other
time
,
the
sorrowfull
hart
is
more
lightned
with
one
worde
of
his
friendes
mouth
:
then
with
all
the
seruice
of
others
in
the
worlde
.
Oh
wretch
that
I
am
:
for
,
as
in
the
one
,
and
in
the
other
,
I
am
destitute
,
So
in
all
I
do
want
.
For
,
considering
thy
greatnes
,
and
weyghing
my
little
knowledge
,
I
see
my selfe
very
vnable
:
For
,
that
to
comfort
thee
,
I
want
science
:
and
for
to
helpe
thee
I
want
riches
.
But
I
cease
not
to
haue
great
sorrow
:
if
sorrow
in
payment
may
be
receyued
.
That
which
with
my
person
I
can
doe
,
neyther
with
paper
or
iuke
I
will
requite
.
For
the
man
which
with
word
only
comforteth
(
in
effect
being
able
to
remedy
)
declareth
himselfe
to
haue
beene
a
fayned
Friend
in
times
past
:
and
sheweth
,
that
a
man
ought
not
to
take
him
for
a
faithfull
friend
in
time
to
come
.
That
which
the
Romaines
with
the
The
renowme
of
Romaine
widdowes
is
very
dayntie
:
For
of
their
honestie
or
dishonestie
,
dependeth
the
good
renowme
of
their
person
,
the
honour
of
their
parents
,
the
credite
of
their
children
,
and
the
memory
of
the
dead
.
For
this
therfore
,
it
is
healthfull
counsell
,
for
wise
men
to
speake
few
words
to
widowes
,
and
to
doe
infinite
good
works
.
What
auaileth
it
wofull
widowes
,
to
haue
their
Cofers
filled
with
letters
and
promises
,
and
their
eares
stuffed
with
words
,
and
flatteries
?
If
hitherto
thou
hast
taken
mee
for
thy
neighbour
,
and
parent
of
thy
husband
,
I
beseech
thee
henceforth
that
thou
take
mee
for
a
husband
in
loue
,
for
father
in
counsell
,
for
brother
in
seruice
,
and
for
aduocate
in
the
Senate
.
And
all
this
so
truly
shall
be
accomplished
,
that
I
hope
thou
wilt
say
:
that
which
in
many
I
haue
lost
,
in
Marcus
Aurelius
alone
I
haue
found
.
I
know
well
(
as
thou
doost
in
like
maner
)
that
when
the
hearts
with
sorrowes
are
ouerwhelmed
,
the
spirits
are
vexed
and
troubled
,
the
memory
is
dulled
,
the
flesh
doth
tremble
,
the
spirit
doth
change
,
and
reason
is
withdrawne
.
And
since
that
presently
sorrow
and
care
,
in
thy
house
doe
remaine
:
let
the
gods
forsake
me
,
if
I
abandon
thee
,
let
them
forget
mee
,
if
I
remember
thee
not
.
But
as
Claudine
remained
thine
,
wholly
till
the
houre
of
death
:
so
Marcus
Aurelius
will
euermore
be
thine
,
during
his
life
.
Since
I
loue
thee
so
entirely
,
and
thou
trustest
me
so
faithfully
,
and
that
thou
with
sorrowes
art
so
replenished
,
and
my
heart
with
care
so
oppressed
:
let
vs
admit
,
that
thou
Lady
Lauinia
,
hast
the
aucthority
to
command
me
in
thy
affaires
,
and
I
licence
to
counsell
&
aduertise
thee
of
things
,
touching
thy
honour
and
person
.
For
oftentimes
the
widowes
haue
more
neede
of
a
meane
remedy
,
then
of
a
good
counsell
:
I
earnestly
desire
thee
to
leaue
the
lamentation
I
will
shew
thee
(
Lady
Lauinia
)
a
thing
that
befell
in
Rome
,
to
the
end
thou
thinke
not
I
talke
at
pleasure
.
In
the
olde
time
,
in
Rome
there
was
a
noble
&
worthy
Romane
Lady
,
wife
of
the
noble
Marcus
Marcellus
,
whose
came
was
Fuluia
.
And
it
happened
so
,
that
this
woman
seeing
her
husband
buried
in
the
field
of
Mars
,
for
the
great
priese
she
had
,
she
scratched
her
face
,
shee
ruffled
her
haire
,
shee
tore
her
gowne
,
and
fell
downe
to
the
earth
in
a
sound
,
by
the
reason
whereof
two
Senatours
kept
her
in
their
armes
,
to
the
end
she
should
torment
her selfe
no
more
.
To
whom
Gneus
●l●uius
the
Censour
said
.
Let
Fuluia
goe
out
of
your
hands
,
she
will
this
day
doe
all
the
penance
of
widowes
Speaking
the
truth
,
I
know
not
whether
this
Romane
spake
with
the
Oracle
,
or
that
hee
were
a
Diuine
:
but
I
Marcus
Marceilus
was
:
I
would
that
so
vnlucky
a
chance
had
not
happened
vnto
her
,
which
was
:
that
whiles
the
bones
of
her
husband
were
a
burning
,
she
agreed
to
be
married
to
another
:
and
which
was
more
,
to
one
of
the
Senatours
that
lifted
her
vp
by
the
armes
,
she
gaue
her
hand
,
as
a
Romane
to
a
Romane
,
in
token
of
a
faithfull
marriage
.
The
case
was
so
abhominable
,
that
of
all
men
it
was
dispraised
that
were
present
:
and
gaue
occasion
that
they
neuer
credite
widowes
afterwards
.
I
doe
not
speake
it
(
Lady
Lauinia
)
for
that
I
thinke
thou
wilt
do
so
.
For
by
the
faith
of
a
good
man
,
I
sweare
vnto
thee
,
that
my
heart
neither
suspected
i●
,
nor
yet
the
aucthority
of
so
graue
a
Romane
doth
demand
it
:
for
to
thee
onely
the
fault
should
remaine
,
and
to
me
the
wonder
.
Heartily
I
commend
vnto
thee
thy
honesty
,
which
to
thy selfe
thou
oughtest
,
and
the
care
which
behooueth
so
worthy
and
notable
a
widow
.
For
if
thou
art
tormented
,
with
the
absence
of
the
dead
:
thou
oughtest
to
comfort
thee
,
with
the
reputation
of
the
liuing
.
At
this
present
I
will
say
no
more
to
thee
,
but
that
thy
renowne
among
the
present
be
such
,
and
that
they
speake
of
thee
so
in
absence
:
that
to
the
euill
,
thou
giue
the
bridell
to
be
silent
:
and
to
the
good
,
spurres
to
come
and
sefue
thee
.
For
the
widow
Lauinia
.
Marcus
of
mount
Celio
,
with
his
owne
hand
.
CHAP.
XXXIX
.
That
Princes
and
Noble
men
ought
to
despise
the
world
,
for
that
there
is
nothing
in
the
world
but
plaine
deceit
.
PLato
,
Aristotle
,
Pythagoras
,
Empedocles
,
Democrates
,
Seleucus
,
Epicurus
,
Diogenes
,
Thales
,
and
Methrodorus
,
had
among
them
so
great
contention
to
describe
the
Epicurus
sayd
,
that
it
was
round
as
a
ball
,
Empedocles
saide
,
that
it
was
not
as
a
bowle
,
but
as
an
egge
.
Chilo
the
Philosopher
(
in
the
high
Mount
Olimpus
)
disputed
that
the
world
was
as
men
are
:
that
is
to
say
,
that
hee
had
an
intellectable
and
sensible
soule
.
Socrates
in
his
Schoole
sayeth
,
and
in
his
doctrine
wrote
that
after
37
thousand
yeares
,
all
things
should
returne
as
they
had
beene
before
:
That
is
to
say
,
that
he
himselfe
should
bee
borne
anew
,
and
should
be
nourished
and
should
reade
in
Athens
.
And
Dennis
the
Tytant
should
returne
to
play
the
Tyrant
in
Syracuse
.
Iulius
Caesar
to
rule
Rome
,
Hannibal
to
conquer
Italy
,
and
Scipio
to
make
warre
against
Carthage
,
Alexander
to
fight
against
King
Darius
,
and
so
foorth
in
all
others
past
.
In
such
and
other
vaine
questions
and
speculstions
,
the
auncient
Philosophers
consumed
many
yeares
.
They
in
writing
many
bookes
haue
troubled
their
spirites
,
consumed
long
time
,
trauelled
many
Countryes
,
and
suffered
innumerable
dangers
,
and
in
the
end
they
haue
set
forth
few
truthes
and
many
lyes
.
For
the
least
part
of
that
they
knew
not
,
was
much
greater
then
all
that
which
they
euer
knew
.
When
I
tooke
my
penne
in
my
hand
to
write
the
vanity
of
the
world
:
my
intention
was
not
to
reproue
this
material
world
,
the
which
of
the
four
Elements
is
compounded
:
that
is
to
say
,
of
the
earth
that
is
cold
and
drie
:
of
the
water
that
is
moist
and
cold
:
of
the
ayre
that
is
hote
and
moist
,
of
fire
that
is
drie
and
hote
:
so
that
taking
the
world
in
this
sort
,
there
is
no
reason
why
we
should
complaine
and
lament
of
it
,
since
that
without
him
we
cannot
liue
corporally
,
When
the
Painter
of
the
world
came
into
the
world
,
it
is
not
to
be
beleeued
,
that
he
reproued
the
water
which
bare
him
,
when
hee
went
vpon
it
:
nor
the
ayre
that
ceased
to
blow
in
the
sea
,
nor
the
earth
that
trembled
at
his
death
,
nor
the
light
which
ceased
to
light
,
nor
the
stones
which
brake
in
sunder
,
nor
the
fish
which
suffered
themselues
to
bee
taken
,
not
the
trees
which
suffered
themselues
to
be
drie
,
nor
the
monuments
that
suffered
themselues
to
bee
opened
:
For
the
creature
acknowledged
in
his
Creator
omnipotency
,
and
the
Creator
founded
in
the
creature
due
obedience
.
Oftentimes
,
and
of
many
persons
wee
heare
say
,
O
woefull
world
,
O
miserable
world
,
O
subtill
world
,
O
world
vnstable
,
and
vnconstant
!
And
therefore
it
is
reason
wee
know
what
the
world
is
,
whereof
the
world
is
,
from
whence
this
world
is
,
whereof
this
world
is
made
,
and
who
is
lord
of
this
world
?
since
in
it
all
things
are
vnstable
,
all
things
are
miserable
,
all
The
world
wherein
wee
are
borne
,
where
we
liue
,
and
where
we
die
,
differeth
much
from
the
world
whereof
we
doe
complaine
:
for
the
world
against
whom
wee
fight
,
suffereth
vs
not
to
be
in
quyet
one
howre
in
the
day
.
To
declare
therefore
my
intention
,
this
wicked
World
is
no
other
thing
,
but
the
euill
life
of
the
Worldlings
,
the
Earth
is
the
desire
,
the
fire
the
couetise
,
the
water
the
inconstancie
,
the
ayre
the
folly
the
stones
are
the
pride
,
the
flowers
of
the
Trees
the
thoughts
,
the
deepe
Sea
,
the
heart
.
Finally
I
say
,
that
the
Sunne
of
this
world
is
the
prosperity
,
and
the
moon
is
the
continuall
change
.
The
Prince
of
this
so
euill
a
world
is
the
diuell
,
of
whom
IESVS
CHRIST
laid
;
The
prince
of
this
world
shall
now
be
cast
out
:
and
this
the
Redeemer
of
the
World
sayeth
:
For
,
he
called
the
worldlings
and
their
worldly
liues
the
world
:
For
since
they
be
seruants
of
sinne
,
of
necessity
they
must
be
subiects
to
the
diuell
.
The
pride
,
the
auarice
,
the
enuie
,
the
blasphemie
,
the
pleasures
,
the
leachery
,
the
negligence
,
the
gluttony
,
the
ire
,
the
malice
,
the
vanity
,
&
the
follie
.
This
is
the
worlde
against
which
wee
fight
all
our
life
,
and
there
the
good
are
princes
of
vices
,
and
the
vices
are
Lordes
of
the
vicious
.
Let
vs
compare
the
trauels
which
we
suffer
of
the
Elements
,
with
those
which
wee
endure
of
the
vices
,
and
wee
shall
see
,
that
little
is
the
perill
wee
haue
on
the
sea
and
the
land
,
in
respect
of
that
which
encreaseth
our
euill
life
.
Is
not
he
in
more
danger
that
falleth
throgh
malice
into
pride
,
then
hee
which
by
chaunce
falleth
from
a
high
rocke
?
Is
not
hee
who
with
enuie
is
persecuted
,
in
more
danger
then
he
that
with
a
stone
is
wounded
?
Are
not
they
in
more
perill
that
liue
among
vitious
men
,
then
others
that
liue
among
brute
and
cruell
beasts
.
Doe
not
those
which
are
tormented
with
the
fire
of
couetousnes
,
suffer
greater
danger
than
those
which
liue
vnder
the
mount
Ethna
.
Finally
,
I
say
,
that
they
be
in
greater
perils
,
which
with
high
imaginations
are
blinded
,
them
the
trees
which
with
the
importunate
winds
are
shaken
.
And
afterwards
this
world
is
our
cruell
enemy
,
it
is
a
deceitfull
friend
,
it
is
that
which
alwayes
keepeth
vs
in
trauell
,
it
is
that
which
taketh
from
vs
our
rest
,
it
is
that
that
robbeth
vs
of
our
treasure
,
it
is
that
Hee
is
the
inuentor
of
all
vices
,
&
the
scourge
of
all
vertues
.
It
is
hee
which
entertaineth
all
his
in
flatterie
,
and
sayre
speech
.
This
is
hee
which
bringeth
men
to
dissention
,
that
robbeth
the
renowme
of
those
that
bee
dead
,
and
putteth
to
sacke
the
good
name
of
those
that
bee
aliue
.
Finally
,
I
say
,
that
this
cursed
World
is
hee
,
which
to
all
ought
to
render
account
,
and
of
whom
none
dare
aske
account
.
Oh
vanitie
of
vanities
,
where
all
walke
in
vanitie
,
where
all
thinke
vanitie
,
where
all
cleaue
to
vanitie
,
where
all
seemeth
vanity
:
and
yet
this
is
little
to
seeme
vanitie
,
but
that
indeede
it
is
vanitie
.
For
,
as
false
witnesse
should
he
beare
,
that
would
say
,
That
in
this
Worlde
there
is
any
thing
Assured
,
Healthfull
,
and
True
:
as
hee
that
would
say
,
that
in
Heauen
there
is
any
vnconstant
,
variable
,
or
false
thing
.
Let
therefore
vaine
Princes
see
how
vaine
their
thoughts
bee
:
and
let
vs
desire
a
vaine
Prince
to
tell
vs
how
he
hath
gouerned
with
him
the
vanityes
of
the
world
?
For
,
if
hee
belieue
not
that
which
my
pen
writeth
,
let
him
be
leeue
that
which
his
person
proueth
.
The
words
written
in
the
booke
of
Ecclesiastes
are
such
.
I
Dauids
Sonne
that
swayes
the
Kingly
seate
,
With
hungrie
thyrst
,
haue
throwne
amid
my
brest
:
A
vaine
desire
to
proue
what
pleasures
great
In
fleeting
Lise
haue
stable
foote
to
rest
.
To
taste
the
sweete
that
might
suffise
my
will
,
With
rayned
course
to
shunne
the
deeper
way
,
Whose
streames
of
high
delight
,
should
so
distill
,
As
might
content
my
restlesse
thoughts
to
stay
.
For
loe
,
Queene
Follyes
Impes
through
vaine
beleefe
So
proudly
shape
their
search
of
tickle
reatch
That
though
desert
auayles
the
waue
of
griefe
,
To
Science
toppe
their
clymbing
will
doth
stretch
.
And
so
to
drawe
some
nice
delighting
ende
Of
Fancyes
toyle
that
feasted
thus
my
thought
:
I
largely
waighed
my
wasted
boundes
to
bende
,
To
swelling
Realmes
,
as
Wisedomes
Dyall
wrought
.
I
Royall
Courtes
haue
reached
from
the
soyle
To
serue
to
lodge
my
huge
attending
traine
:
Each
pleasaunt
house
that
might
be
heapt
with
toyle
I
reared
vp
,
to
weelde
my
wanton
rayne
.
I
causde
to
plante
the
long
vnused
vines
,
To
smooth
my
taste
with
treasure
of
the
Grape
:
I
sipped
haue
the
sweete
inflaming
Wines
,
Olde
rust
of
care
by
hidde
delight
to
scape
.
Fresh
Arbours
I
had
closed
to
the
skyes
,
A
shrowded
space
to
vse
my
fickle
Feete
:
Rich
Gardeins
I
had
dazling
still
mine
Eyes
,
A
pleasaunt
plot
,
when
dayntie
Foode
was
meete
.
High
shaking-trees
by
Arte
I
stroue
to
sette
,
To
fraight
desire
with
Fruits
of
liking
taste
:
When
boyling
flame
of
Summers-Sunne
did
heate
,
The
blossom'de
Boughes
his
shooting
beames
did
waste
.
From
Rocky
hilles
I
forced
to
be
brought
Colde
siluer
Springs
to
bayne
my
fruitfull
grounde
:
Large
throwne-out
Ponds
,
I
laboured
to
be
wrought
,
Where
numbers
huge
of
swimming
Fish
were
found
:
Great
compast
Parkes
I
gloryed
long
to
plant
And
wylde
Forrests
,
where
swarmed
Heards
of
Deere
Thousands
of
Sheepe
,
ne
Cattell
could
not
want
,
With
new
encrease
to
store
the
wasted
yeere
,
Whole
rowtes
I
kept
of
seruile
wights
to
serue
Defaultes
of
Princely
Courtes
with
yrke
some
toyle
Whose
skilfull
hand
from
cunning
could
not
swarue
,
Their
sway
was
most
to
decke
my
dayntie
soyle
.
The
learned
weights
of
Musickes
curious
art
I
trayned
vp
,
to
please
mee
with
their
play
Whose
sugred
tunes
so
sayled
to
my
heart
As
flowing
griefe
,
agreed
to
eble
away
.
The
tender
Maydes
,
whose
stalke
of
growing
yeares
Yet
reached
not
to
age
his
second
rayne
Whose
royall
am
s
,
were
swallowed
in
no
cares
But
burnt
by
loue
,
as
Beautyes
lotte
doth
gaine
.
Loe
I
enioyde
to
feede
my
dulled
spirite
With
strained
voyce
of
sweete
alluring
song
But
yet
to
mount
the
Stage
of
more
delight
I
ioyed
to
see
theyr
comely
Daunces
long
.
The
hilles
of
massie
Golde
that
I
vp
heapt
So
hugie
were
by
hoord
of
long
excesse
,
That
clottered
clay
with
prouder
price
was
kept
In
sundry
Realmes
,
when
ruthfull
neede
did
presse
,
In
some
I
say
my
bodyes
rowling
guyde
Did
gaze
for
nought
,
but
subiect
lay
to
sight
:
My
iudge
of
sounds
wisht
nothing
to
abyde
,
But
was
instild
to
kindle
more
delight
.
The
clother
of
my
corps
yet
neuer
felt
That
pleasde
him
ought
but
aye
it
toucht
againe
My
sicher
of
sauours
,
if
ought
be
smelt
,
That
might
content
,
his
would
was
neuer
vaine
.
The
greedy
sighes
of
my
deuoured
brest
Trauelled
in
thought
to
conquere
no
delight
,
But
yeelded
streight
as
wyer
to
the
wrest
To
office
such
,
as
wanton
will
be
hight
.
But
when
the
doore
of
by
abused
eyen
,
Where
hoysed
vp
with
lookes
and
lookes
againe
And
that
my
eager
hands
,
did
aye
encline
To
touch
the
sweete
,
that
season
still
their
paine
.
When
wanton
tast
,
was
fed
with
each
conceyt
That
strange
deuise
brought
forth
from
flowing
wit
When
restlesse
will
was
ballast
with
the
weight
,
Of
princely
reach
,
that
did
my
compasse
fit
.
I
saw
by
search
,
the
sory
vnstable
bloome
:
The
blasted
fruit
,
the
flitting
still
delight
,
The
fickle
ioy
,
the
oft
abused
doome
,
The
slipper
stay
,
the
short
contented
sight
Of
such
as
set
their
heauen
of
singing
life
In
pleasures
lappe
,
that
laugh
at
their
abuse
Whose
froward
wheele
,
with
frowning
turne
is
ryse
To
drowne
their
blisse
,
that
blindely
slept
with
vse
.
For
loe
,
the
course
of
my
delighting
yeares
That
was
embraste
in
armes
of
Fancies
past
When
wisedomes
Sunne
,
through
follies
clowds
appeares
Doth
blush
to
heare
the
count
that
pleasures
cast
.
So
now
I
see
the
masse
of
huge
delight
With
flattering
face
doth
promise
but
decay
Whose
flitting
foote
,
entyced
one
to
flight
His
restles
wings
,
doe
seeke
to
sore
away
.
Loe
thus
he
slippes
,
reclaimde
with
endles
paine
,
Possest
a
while
,
departing
soone
againe
Thus
sayeth
the
sage
Salomon
,
talking
of
the
things
of
the
world
:
the
which
as
he
spake
of
the
world
,
so
had
hee
proued
it
in
deede
,
in
his
owne
person
.
Crediting
,
as
it
is
reason
to
such
high
doctrine
,
I
cannot
tell
what
my
pen
can
write
more
in
this
case
:
since
hee
saith
,
that
after
he
had
all
proued
,
Oh
Noble
Princes
and
great
Lords
,
I
beseeche
you
,
and
in
the
Name
of
IESVS
CHRIST
,
I
exhort
you
,
with
great
discretion
,
to
enter
into
this
deepe
Sea
:
since
this
order
is
so
disordered
,
that
it
bringeth
all
disorders
,
and
euill
customs
.
For
all
those
which
shall
trauell
by
the
way
,
when
they
shall
thinke
to
goe
moste
sure
in
the
midst
of
their
iourney
,
they
shal
finde
themselues
to
be
lost
.
None
ought
to
agree
with
the
world
,
for
that
hee
might
liue
secure
in
his
house
:
for
day
and
night
to
all
worldlings
hee
hath
his
gates
open
,
making
their
entrie
large
and
sure
.
But
let
vs
beware
we
enter
not
,
and
much
more
that
wee
loade
not
our selues
with
his
vices
,
and
be
delighted
with
his
pleasures
.
For
,
since
we
doe
waxe
worse
and
that
wee
are
entred
therein
,
though
wee
doe
repent
,
by
no
way
wee
finde
the
sure
comming
out
,
but
that
first
wee
must
well
pay
for
our
lodging
.
I
maruell
not
though
the
Worldlings
at
euery
moment
be
deceyued
:
since
superficiously
they
beholde
the
So
that
vnder
the
greatest
poynt
of
the
Dye
,
which
is
the
vi
.
is
hidden
the
least
,
which
is
the
Ase
,
I
would
counsell
Noble-Princes
,
and
great
Lords
,
that
they
would
not
beleeue
the
world
,
nor
his
Flatterers
,
and
much
lesse
beleeue
themselues
nor
their
vaine
imaginations
.
The
which
for
the
most
part
doe
thinke
that
after
they
haue
traueled
,
&
heaped
vp
great
treasure
,
they
shal
enioy
but
their
own
trauel
,
without
the
trouble
of
any
man
,
or
that
any
man
doe
go
againe
them
.
Oh
how
vaine
is
such
thought
,
and
how
often
doth
it
change
contrarie
?
The
world
is
of
such
an
euill
conditition
,
that
if
hee
let
vs
rest
,
our
first
sleepe
,
as
well
vs
,
as
that
which
wee
haue
gotten
,
immediately
in
the
morning
,
yea
oftentimes
,
an
houre
from
thence
,
he
awaketh
vs
with
a
new
care
and
now
he
hath
prepared
for
vs
some
meane
,
to
occupie
our selues
about
some
other
trouble
.
CHAP.
XL.
¶
The
Authour
followeth
his
intention
,
and
speaketh
vehemently
against
the
deceyts
of
the
World
.
THe
Emperor
Traiane
said
one
day
to
his
maister
(
which
was
Plutarche
,
the
great
philosopher
)
Feeble
,
and
miserable
is
our
nature
,
but
in
the
ende
wee
cannot
deny
,
that
for
our
trauells
we
may
finde
remedie
in
it
,
which
seemeth
to
be
true
.
For
so
much
if
the
sunne
doth
annoy
vs
,
we
retire
to
the
shadow
.
If
we
are
grieued
going
on
foote
,
wee
doe
remedy
it
going
on
Horsebacke
.
If
the
sea
be
dangerous
,
we
sayle
with
ships
.
If
the
colde
doe
vexe
vs
,
we
approche
neere
the
Fire
.
If
thyrst
doth
trouble
vs
,
we
do
quench
it
with
drinke
.
If
the
raine
doth
wet
vs
,
wee
goe
into
houses
.
If
the
plague
be
in
one
place
,
wee
flie
into
another
.
If
we
haue
enemies
,
we
comfort
ourselues
with
our
friends
.
Finally
I
say
,
that
there
is
no
sorrow
,
nor
trauell
,
but
that
a
man
hath
found
some
rest
and
remedie
.
This
presupposed
to
be
true
(
as
it
is
truth
indeed
)
now
I
aske
al
the
worldlings
,
if
they
haue
found
any
remedie
against
the
troubles
and
deceytes
of
this
world
?
If
I
be
not
deceyued
,
and
if
I
vnderstand
any
thing
of
this
world
the
remedie
which
the
worlde
giueth
for
the
troubles
,
certainly
are
greater
trauells
,
then
the
trauels
themselues
:
so
that
they
are
salues
,
that
doe
not
heale
our
wounds
,
but
rather
burn
our
flesh
.
When
the
diseases
are
not
very
olde
rooted
,
nor
daungerous
,
it
profiteth
more
oftentimes
to
abide
a
gentle
feauer
:
then
to
take
a
sharpe
purgation
:
I
mean
,
that
the
world
is
such
a
deceiuer
,
and
so
double
,
that
he
doeth
contrary
to
that
he
punisheth
.
That
is
to
say
,
that
if
hee
doe
perswade
vs
to
reuenge
an
iniurie
:
it
is
to
the
end
that
in
reuenging
that
one
,
wee
should
receiue
a
thousand
inconueniences
.
And
wheras
we
thinke
it
taketh
from
vs
,
it
increaseth
infinite
.
So
that
this
cursed
guyde
,
maketh
vs
to
belieue
it
leadeth
vs
vpon
the
drye
land
among
our
friends
:
causeth
vs
to
fall
into
the
Ambushments
of
our
enemyes
.
Noble
Princes
&
great
Lords
,
in
the
thoughts
they
haue
,
and
in
the
words
that
they
speake
,
are
greatly
esteemed
:
and
afterwardes
in
the
workes
which
they
doe
,
and
in
the
affayres
they
trauell
,
are
as
little
regarded
.
The
contrarie
of
all
this
doeth
the
wicked
world
,
who
with
all
those
hee
I
say
much
,
in
saying
that
wee
sell
it
good
cheap
:
but
in
a
maner
I
shold
say
better
,
that
wee
giue
it
willingly
.
For
fewe
are
those
in
number
which
carrie
away
wages
of
the
world
:
and
infinite
are
those
which
doe
serue
it
,
onely
for
a
vaine
hope
.
Oh
Noble
Princes
and
great
Lordes
,
I
counsell
and
require
you
,
that
you
doe
not
trust
the
world
,
neither
in
word
,
deed
,
nor
promise
,
though
hee
sweare
and
sweare
againe
,
that
he
will
keepe
all
he
hath
promised
with
you
.
Suppose
that
the
world
doth
honor
you
much
,
flatter
you
much
,
visite
you
oft
,
offer
you
great
treasures
,
and
giue
you
much
:
yet
it
is
not
because
hee
will
giue
it
you
by
little
and
little
,
but
that
afterwards
he
might
take
it
all
from
you
againe
in
one
day
.
For
it
is
the
olde
custome
of
the
world
,
that
those
which
aboue
all
men
hee
hath
set
before
:
now
at
a
turne
,
they
are
furthest
behind
.
What
may
wee
haue
in
this
O
filthy
world
,
that
when
thou
doest
receiue
vs
,
thou
dost
cast
vs
off
:
when
thou
dost
assemble
vs
,
thou
dost
seperate
vs
:
when
thou
seemest
to
reioyce
vs
,
thou
makest
vs
sad
:
when
thou
pleasest
vs
,
how
thou
displeasest
vs
:
when
thou
exaltest
vs
,
how
thou
humblest
vs
:
and
when
thou
doest
chastise
vs
,
how
thou
reioycest
.
Finally
I
say
,
that
thou
hast
thy
drinkes
so
impoysoned
,
that
wee
are
without
thee
,
with
thee
,
and
hauing
the
thiefe
within
the
house
,
wee
goe
out
of
the
dores
to
seeke
him
.
Though
:
men
be
diuers
in
gestures
:
yet
much
more
are
they
variable
in
their
appetites
.
And
sith
the
world
hath
experience
of
so
many
yeares
,
it
hath
appetites
prepared
for
all
kinde
of
people
.
For
the
presumptuous
he
procureth
honours
,
to
the
auaricious
he
procureth
riches
,
and
to
those
which
are
gluttons
,
hee
Note
Princes
,
and
great
Lords
,
note
noble
men
,
though
a
Prince
doe
see
himselfe
Lord
of
all
the
world
,
hee
ought
to
thinke
that
of
no
value
is
the
seignory
,
vnlesse
he
himselfe
be
vertuous
.
For
little
it
profiteth
that
he
be
Lord
of
the
vicious
:
which
is
himselfe
the
seruant
of
all
vices
.
Many
say
that
the
world
doth
beguile
them
:
and
other
say
that
they
haue
no
power
against
the
world
.
To
whom
we
may
answere
.
That
if
at
the
first
temptations
wee
would
haue
resisted
the
world
:
it
is
vnpossible
that
so
oftentimes
it
durst
assault
vs
.
For
of
our
small
resistance
,
commeth
his
so
great
audacity
.
I
cannot
tell
if
I
shall
dissemble
,
I
shall
hold
my
peace
,
or
whether
I
shall
say
that
I
would
say
,
since
it
greeueth
my
heart
so
much
,
onely
to
thinke
of
it
.
For
I
feele
my
eyes
readier
to
lament
it
,
then
my
fingers
able
to
write
it
,
It
is
so
,
that
euery
man
suffereth
himselfe
to
be
gouerned
so
of
the
world
,
as
if
God
were
not
in
heauen
,
and
he
had
not
promised
to
bee
a
good
Christian
here
in
Little
is
that
which
I
haue
spoken
,
in
respect
of
that
I
will
speake
:
which
is
that
the
world
hath
made
vs
now
so
ready
to
his
law
,
that
from
one
houre
to
another
,
it
changeth
the
whole
state
of
this
life
.
So
that
to
day
he
maketh
vs
hate
that
,
which
yesterday
we
loued
,
he
maketh
vs
complaine
of
that
,
which
we
commended
:
hee
maketh
vs
to
bee
ofended
now
with
that
,
which
before
we
did
desire
:
hee
maketh
vs
to
haue
mortall
enemies
of
those
,
which
before
were
our
speciall
friends
.
Finally
I
say
,
that
the
world
maketh
vs
to
loue
that
in
our
life
,
which
afterwards
wee
bewaile
at
the
houre
of
death
.
If
the
world
did
giue
vnto
his
minions
,
any
perfect
and
accomplished
thing
:
it
were
somewhat
that
for
a
time
a
man
should
remaine
in
the
seruice
of
his
house
:
But
since
that
in
the
world
all
things
are
granted
not
during
life
,
but
as
lending
,
which
ought
to
bee
rendred
the
day
following
:
I
know
not
what
man
is
so
very
a
foole
,
that
in
the
world
doth
hope
for
any
perpetuall
thing
?
For
all
that
he
giueth
,
hee
giueth
with
such
condition
,
that
they
shall
render
it
vnto
him
when
hee
shall
demaund
it
:
and
not
at
the
discretion
of
him
that
doth
possesse
it
.
Peraduenture
the
world
can
giue
vs
perpetuall
life
?
I
say
certainly
no.
For
in
the
sweetest
time
of
all
our
life
,
then
sodainly
we
are
assaulted
of
cruell
death
.
Peraduenture
Therefore
since
that
in
this
miserable
world
there
is
no
health
perpetuall
,
nor
life
perpetuall
,
nor
riches
perpetuall
,
nor
ioy
perpetuall
.
I
would
knowe
what
it
is
that
the
worldlings
would
of
the
world
,
since
they
know
that
it
hath
no
good
thing
to
giue
them
,
but
onely
by
lending
,
or
by
vsurie
?
If
it
be
vsurie
,
there
is
no
gaine
of
money
:
but
rather
returne
,
with
restitution
of
vices
.
O
children
of
vanity
,
O
maisters
of
lightnesse
,
since
it
is
so
,
that
ye
now
determine
to
followe
and
serue
the
world
:
looke
not
of
the
world
to
haue
any
thing
,
but
things
of
the
world
.
In
it
is
nothing
but
pride
,
enuie
,
leacherie
,
hate
,
ire
,
blasphemy
,
auarice
,
and
folly
.
And
if
ye
aske
if
he
haue
in
his
gouernance
any
vertuous
thing
,
hee
will
answere
you
,
that
hee
doth
neuer
sell
such
merchandize
in
his
shop
.
Let
no
man
thinke
that
the
world
can
giue
vs
that
,
which
it
hath
nor
for
it selfe
.
And
if
wee
will
chaunge
any
thing
with
it
,
and
it
with
vs
:
hee
is
so
subtill
to
sell
,
and
so
curious
to
buye
,
that
that
which
hee
taketh
shall
be
of
great
measure
,
and
that
which
hee
selleth
vs
,
shal
want
much
weight
.
CHAP.
XLI
.
¶
Of
a
Letter
which
the
Emperour
Marcus
Aurelius
wrote
vnto
his
friend
Torquatus
,
to
comfort
him
in
his
banishment
,
which
is
notable
,
for
all
men
to
learne
the
vanities
of
this
World
.
MArcus
Emperour
of
Rome
,
companion
in
the
Empire
,
with
his
Brother
Annius
Verus
,
to
thee
Torquatus
,
of
the
citie
of
Vestall
virgines
,
about
three
moneth
since
,
I
receyued
a
Letter
of
thine
:
the
which
was
in
such
sorte
,
that
neyther
mine
eyes
for
that
time
could
make
an
ende
to
read
it
,
or
since
I
haue
had
the
heart
to
answer
it
.
For
in
the
incōnueniences
of
our
friends
,
if
we
haue
no
facultie
nor
might
for
to
remedie
it
,
at
the
least
we
are
bound
to
bewayle
it
.
Thy
sorrow
maketh
me
so
heauie
,
thy
paine
doeth
trouble
mee
so
much
,
I
am
so
carefull
of
thy
anguish
,
so
tormented
with
thy
griefe
,
that
if
the
Gods
had
giuen
power
to
wofull
men
to
imparte
theyr
sorrowes
,
as
they
haue
giuen
to
rich
men
to
imparte
their
goods
:
by
the
faith
I
owe
to
God
,
I
sweare
,
that
as
I
am
the
greatest
of
thy
Friendes
,
I
would
bee
hee
which
should
take
the
most
parte
of
thy
griefes
.
I
know
right
well
,
and
as
well
as
he
that
hath
proued
it
,
that
asmuch
difference
as
there
is
betweene
the
ba●ke
and
the
tree
,
the
marow
and
the
bone
,
the
corne
and
the
straw
,
the
gold
,
and
the
drosse
,
the
trueth
and
the
dreams
:
so
much
is
there
to
heare
the
Trauells
of
another
,
and
to
taste
his
own
.
Notwithstanding
,
comfort
thy selfe
,
my
friend
Torquatus
:
for
where
the
friends
bee
true
,
the
goods
and
the
euills
are
common
betwixt
them
.
Oftentimes
with
my selfe
I
haue
maruelled
,
to
what
ende
or
intention
,
the
immortall
Gods
haue
giuen
Trauell
,
and
torments
to
men
,
since
it
is
in
their
powers
to
make
vs
liue
without
them
.
I
see
no
other
thing
,
why
the
mishaps
ought
paciently
to
bee
suffered
:
but
because
in
those
,
wee
know
who
are
our
faithfull
friendes
.
In
battell
the
valiant
man
is
knowne
,
in
tempestuous
weather
the
Pylot
is
known
,
by
the
Touch-stone
the
gold
is
tryed
,
For
my
friende
doth
not
enough
to
make
me
merrie
,
vnles
also
he
doth
take
part
of
my
sorrow
.
I
haue
heard
say
here
,
and
now
by
thy
letter
I
haue
seene
,
how
they
haue
banished
thee
from
Rome
,
and
confiscated
thy
goods
,
and
that
for
pure
sorow
thou
art
sicke
in
thy
bed
:
wherof
I
maruel
not
that
thou
art
sicke
,
but
to
be
as
thou
art
aliue
.
For
saying
to
thee
the
Trueth
,
where
the
heart
is
sore
wounded
,
in
shorte
space
it
hath
accustomed
to
yeelde
vp
vnto
the
bodie
.
I
see
well
,
that
thou
complaynest
,
and
thou
hast
reason
to
complain
,
to
see
thy selfe
banished
from
Rome
,
and
thy
goods
confiscate
,
to
see
thy selfe
out
of
thy
countrey
,
without
any
parentage
:
yet
therfore
thy
sorrowes
ought
not
to
be
so
extreame
,
that
thou
shouldst
put
thy
life
in
hazzard
.
For
hee
alone
ought
to
haue
licence
,
and
also
is
bounde
to
hate
life
,
which
doeth
not
remember
that
hee
hath
serued
the
Gods
,
nor
hath
done
any
profite
to
men
.
If
the
affayres
of
the
Empire
did
not
occupie
me
,
and
the
Emperiall
Maiestie
did
not
withdraw
me
:
I
would
immediately
Tell
me
my
friend
Torquatus
,
what
is
it
thou
sufferest
there
,
that
I
do
not
lament
here
?
It
may
be
that
sometime
thou
laughest
,
but
I
alwayes
weepe
:
sometimes
thou
comfortest
thy selfe
,
but
I
am
alwayes
sad
.
It
may
be
that
thou
lightnest
thy
paine
:
but
I
am
in
sighing
.
It
may
bee
that
sometimes
thou
castest
from
thee
sorrow
:
but
for
mee
I
cannot
receyue
consolation
.
It
may
bee
that
thou
hopest
remedie
of
long
life
:
but
for
mee
I
finde
no
remedie
more
healthfull
,
then
present
death
.
Finally
(
I
say
)
that
here
I
feele
all
that
thou
feelest
there
:
and
furthermore
,
I
suffer
all
that
,
which
as
a
friend
I
ought
to
suffer
here
:
so
that
both
our
paynes
are
made
one
moste
cruell
sorrowe
,
wherewith
my
woefull
life
is
tormented
.
I
would
greatly
desire
to
come
and
see
thee
,
and
to
help
to
disburden
thee
of
this
charge
.
And
since
it
is
vnpossible
that
thou
shalt
finde
some
comfortable
wordes
:
For
,
thou
knowest
,
that
if
the
true
Friendes
cannot
doe
that
which
they
ought
:
yet
they
doe
accomplish
it
,
in
doing
that
they
can
.
If
my
memory
deceyue
me
not
,
it
is
well
two
and
thirty
yeares
since
we
two
haue
known
together
in
Rome
,
during
the
which
,
Fortune
hath
made
here
betweene
vs
diuers
alterations
,
in
the
which
time
I
neuer
saw
thee
one
day
contented
.
For
if
thou
were
sad
,
nothing
did
make
thee
merrie
,
but
wert
as
a
man
without
taste
:
:
and
if
thou
were
ioyfull
,
thou
esteemedst
it
little
,
as
a
man
being
troubled
.
Therefore
if
the
trueth
be
so
(
as
indeed
it
is
)
that
in
trauells
thou
were
loden
with
sorrows
,
and
in
prosperities
thou
wert
euill
content
,
so
that
of
nothing
in
the
world
thou
takest
any
taste
:
why
is
it
(
my
friend
Torquatus
)
that
now
again
thou
art
in
despaire
,
as
if
thou
camest
new
into
this
world
?
Thou
didst
reioyce
thy selfe
xxxii
.
yeares
,
with
the
Triumphes
and
prosperitie
of
Rome
:
and
thou
complainest
onely
of
three
moneths
,
that
Fortune
hath
been
contrary
vnto
thee
.
O
Torquatus
,
Torquatus
,
dost
thou
Oh
how
many
haue
I
seene
go
out
of
their
prosperities
,
with
the
charges
of
another
man
,
and
theyr
owne
proper
vices
:
so
that
the
vaine-glory
and
the
fayling
prosperities
endured
fewe
dayes
:
but
the
griefe
of
that
they
haue
lost
,
and
the
enmities
which
they
haue
recouered
,
endure
many
yeares
.
The
contrary
of
all
this
commeth
to
vnfortunate
men
,
which
escape
out
of
their
tribulations
,
spoyled
of
vices
,
enuironed
with
vertues
,
persecutors
of
euills
,
zealous
of
good
,
friends
of
all
,
and
enemyes
of
none
:
contented
with
theirs
,
and
not
desiring
others
.
Finally
,
they
are
escaped
wisely
from
the
snare
,
and
haue
gathered
the
Rose
,
not
hurting
themselues
with
the
prickes
.
What
wilt
thou
that
I
say
more
vnto
thee
,
but
that
the
most
Fortunate
ate
vanquished
in
peace
:
and
the
vnfortunate
are
conquerors
in
warre
.
One
of
the
Sentences
which
moste
haue
contented
me
,
of
those
which
the
Auncients
haue
spoken
,
is
this
,
of
the
diuine
Plato
,
That
those
which
are
in
prosperity
haue
no
lesse
need
of
good
counsell
,
then
the
vnhappy
haue
of
remedie
;
For
no
lesse
doe
they
trauell
,
which
goe
alwayes
in
the
plaine
way
,
then
those
which
mount
on
the
sharpe
craggy
mountaine
.
According
to
that
I
haue
gathered
of
thy
letter
,
mee
seemeth
that
when
we
hope
most
rest
,
greatest
trauel
hath
succeeded
to
thee
.
And
hereof
I
doe
not
maruell
,
nor
thou
oughtest
not
be
offended
:
for
as
experience
teacheth
vs
,
when
the
trees
haue
the
blossoms
,
then
they
are
most
subiect
to
the
frost
:
and
when
glasses
are
drawne
out
of
the
furnace
they
breake
.
The
Captaines
hauing
won
the
victorie
,
doe
die
.
When
they
will
put
the
key
in
the
dore
,
the
house
doth
fall
.
The
Pirates
perish
within
the
kenning
of
land
,
By
that
I
haue
spoken
,
I
meane
,
that
when
wee
thinke
to
haue
made
peace
with
fortune
,
then
shee
hath
a
new
demaund
ready
forged
.
All
new
changes
of
Fortune
,
causeth
all
wayes
new
paine
to
the
person
:
but
often
times
it
is
cause
of
more
great
fortresse
:
for
the
tree
beareth
not
so
much
fruit
where
it
first
grew
,
as
there
where
againe
it
is
planted
:
and
the
sauours
are
more
odoriferous
,
when
they
are
most
chafed
.
I
meane
that
men
of
high
thoughts
,
the
more
they
are
wrapped
in
the
frownings
of
Fortune
,
the
more
valiant
and
stout
they
shew
themselues
.
The
man
vtterly
is
foolish
,
or
hath
great
want
of
vnderstanding
,
who
hopeth
at
any
time
to
haue
perfect
rest
,
imagining
that
the
World
will
giue
no
assault
vpon
him
:
but
that
the
time
shall
come
,
wherein
hee
shall
bee
without
care
and
feare
.
This
miserable
life
is
of
such
condition
,
that
dayly
our
yeares
doe
diminish
,
and
our
troubles
encrease
.
O
Torquatus
,
by
the
immortall
Gods
I
doe
desire
thee
,
and
in
the
faith
of
a
friend
I
doe
require
thee
,
thou
being
borne
in
the
world
,
nourishing
thy selfe
in
the
world
,
liuing
in
the
world
being
conuersant
in
the
world
,
being
a
child
of
the
world
,
and
following
the
world
,
what
didst
thou
hope
of
the
world
but
things
of
the
world
?
Peraduenture
,
thou
alone
wilt
eate
the
flesh
without
bones
,
giue
battell
without
perill
,
trauell
without
paine
,
and
sayle
by
the
sea
without
daunger
.
I
meane
,
that
●s
vnpossible
for
mortall
men
to
liue
in
the
world
,
vnlesse
The
wise
men
,
and
those
which
of
their
estates
are
carefull
,
are
not
contented
to
see
,
nor
superficialy
to
know
the
things
:
but
rather
waigh
them
profoundly
.
I
say
this
,
because
if
thou
knewest
thy
debelity
,
and
knewest
fortune
,
and
her
chaunge
,
if
thou
knewest
the
men
,
and
their
malices
,
if
thou
knewest
the
world
and
his
flatteries
,
thou
shouldest
winne
no
little
honour
,
where
as
otherwise
thou
mayes
chance
to
get
infamie
.
Wee
are
now
come
to
so
great
folly
,
that
wee
will
not
serue
the
Gods
which
haue
created
vs
,
nor
abstaine
from
the
World
which
persecuteth
vs
:
And
the
best
is
,
that
hee
not
willing
vs
(
but
rather
reiecting
vs
)
we
say
,
that
of
our
owne
willes
wee
will
loue
and
serue
him
:
and
yet
knowing
that
those
which
longest
haue
serued
the
world
,
do
goe
out
of
his
house
,
most
bitterly
lamenting
.
Oftentimes
I
stay
for
to
thinke
,
that
according
to
the
multitude
of
men
which
follow
the
world
(
beeing
alwayes
euill
handled
of
the
World
)
if
the
World
did
pray
them
as
hee
doth
annoye
them
,
if
hee
did
comfort
them
,
as
he
doth
torment
them
,
if
he
kept
them
,
as
he
banisheth
them
,
if
he
exalted
them
,
as
he
abuseth
them
,
of
he
receyued
them
,
as
he
expelleth
them
,
if
he
did
continue
them
as
he
consumeth
them
:
I
thinke
that
the
Gods
should
not
be
honoured
in
heauen
,
nor
the
temples
worshipped
in
the
earth
.
O
Torquatus
my
friend
,
that
which
I
will
now
say
of
thee
,
thou
mayest
say
of
mee
:
that
is
to
say
,
how
much
wee
put
our
confidence
in
fortune
,
how
lewdly
wee
passe
our
dayes
,
and
how
much
wee
are
●inded
in
the
world
:
yet
for
all
that
we
credite
his
word
as
much
,
as
though
hee
had
neuer
mocked
any
.
CHAP.
XLII
.
Marcus
Aurelius
goeth
on
with
his
Letter
,
and
by
strong
and
high
reasons
perswadeth
all
that
line
in
the
world
,
not
to
trust
the
world
,
nor
any
thing
therein
.
TEl
l
mee
I
pray
thee
Torquatus
,
what
wilt
thou
hear
more
?
What
wilt
thou
see
more
?
and
Presuppose
that
these
he
the
conditions
of
the
world
.
The
truth
is
,
that
if
there
bee
any
worldling
who
complayneth
to
be
euill
content
with
the
world
,
shall
he
therefore
chaunge
his
stile
?
Truly
no
and
the
reason
is
,
that
if
perchaunce
one
worldling
should
goe
out
the
house
of
the
world
,
there
are
x.
thousand
vanityes
at
his
Gate
:
I
know
not
what
wise
man
will
liue
in
the
World
,
with
such
conditions
,
since
the
vices
wherewith
wee
doe
reioyce
our selues
are
very
fewe
,
in
respect
of
the
torments
which
we
suffer
.
I
say
not
that
we
doe
heare
it
by
heare-say
,
and
reade
them
in
bookes
:
but
wee
see
with
our
owne
eyes
,
the
one
to
consume
and
wast
the
goods
:
others
by
misfortune
to
fall
and
lose
their
credite
,
others
to
fall
and
loose
their
honour
,
and
others
to
loose
their
life
:
and
all
these
miseryes
seene
,
yet
neuertheles
,
euery
man
thinketh
to
be
free
by
priuiledge
,
where
there
is
none
priuiledged
.
Oh
my
deare
Friend
Torquatus
,
of
one
thing
I
assure
thee
,
which
is
:
that
the
men
which
are
born
of
women
are
so
euill
a
generation
,
and
so
cruell
is
the
world
wherein
we
liue
,
and
Fortune
so
empoysoned
,
with
whome
wee
frequent
:
that
we
cannot
escape
without
beeing
spurned
with
his
feete
,
bitten
with
his
Teeth
,
torne
with
his
nayles
,
or
empoysoned
with
his
venome
.
Peraduenture
thou
mayest
say
vnto
mee
that
thou
hast
seene
some
in
Rome
which
haue
liued
longtime
,
Fortune
neuer
beeing
against
him
.
To
this
I
answere
thee
,
that
thou
oughtst
rather
to
haue
pittie
vppon
him
,
then
enuie
:
For
it
is
not
for
his
profite
,
but
for
his
great
hinderance
.
For
the
World
is
The
healthfull
men
dye
rather
of
a
short
disease
in
fewe
dayes
,
then
the
drye
and
feeble
men
doe
,
with
a
disease
of
many
yeares
.
By
this
comparison
I
meane
,
that
since
man
cannot
escape
,
nor
liue
without
trauell
:
it
is
much
better
,
that
by
little
and
little
he
tasteth
them
,
then
they
enter
al
at
one
time
into
his
house
.
Oh
how
much
ought
the
man
to
be
hated
of
the
immortall
Gods
:
who
knoweth
not
what
trauell
meaneth
in
this
world
?
For
hee
onely
ought
to
feare
Fortune
,
who
knoweth
not
Fortunes
force
.
Since
the
Gods
would
permit
,
and
thy
mishap
hath
beene
such
,
that
thou
hast
found
more
daunger
,
where
thou
thoughtst
most
surety
,
as
a
man
euillfortuned
:
it
is
reason
that
wee
applye
vnto
thee
some
newe
ware
,
to
the
end
thou
lose
not
thy
good
renowm
,
since
thou
hast
lost
thy
euill
goods
.
Tell
mee
I
pray
thee
(
Torquatus
)
why
doest
thou
complayne
as
a
man
sicke
?
why
cryest
thou
as
a
foole
?
why
sighest
thou
as
a
man
in
despaire
?
and
why
doest
thou
weepe
as
a
Childe
?
Thou
art
come
out
of
the
way
:
And
thou
complainst
to
haue
lost
thy
way
.
Thou
sailest
by
the
broyling
Seas
:
and
thou
wonderest
that
the
Waues
doe
assault
thee
.
Thou
hast
ascended
the
steepe
and
craggie
Mountaines
:
and
thou
complainest
that
thou
art
weary
.
Thou
walkest
by
the
thornes
,
and
wilt
not
that
thy
gowne
be
torne
.
Didst
thou
thinke
on
the
top
of
the
high
Mountaine
to
liue
most
sure
?
By
that
I
haue
spoken
,
I
will
aske
what
diligent
seruice
thou
hast
done
to
the
world
,
that
thou
wouldst
the
Gods
of
heauen
should
recompence
thee
?
Wouldest
thou
of
Fortune
a
safe
conduct
,
shee
being
(
as
shee
is
)
enemie
of
manie
,
Nature
being
not
able
to
giue
it
,
the
which
is
mother
of
all
?
Oh
my
Friend
Torquatus
,
that
which
that
pittifull
Nature
cannot
promise
It
is
vnpossible
that
the
Sea
should
always
promise
vs
surety
,
and
the
heauens
clearenesse
,
the
Summer
deawes
,
and
the
Winter
,
Frosts
.
Marke
well
,
my
Friende
Torquatus
,
that
all
naturall
things
are
subiect
to
chaunge
euery
yeare
:
but
all
the
Worldlings
ought
to
endure
,
to
Eclipse
euery
moment
.
Since
the
naturall
Gods
cannot
alwayes
be
in
one
mans
custodie
,
being
necessarie
,
it
is
iust
that
the
goods
of
Fortune
perish
,
since
they
are
superfluous
.
Vniust
should
the
Gods
bee
,
if
that
which
is
to
the
damage
of
so
manie
,
they
had
made
perpetuall
:
and
that
which
is
to
the
profite
of
all
,
they
had
made
mortall
.
I
will
no
more
reduce
to
thy
memorie
,
the
prosperities
which
thou
hast
had
in
times
past
:
before
that
we
treate
how
Fortune
handleth
thee
at
this
present
.
The
deceytfull
Fortune
,
when
at
thy
gate
she
sold
her
Marchandise
,
knowing
that
shee
soldevnto
thee
,
and
thou
being
ignorant
of
that
thou
boughtst
:
she
gaue
thee
fruitfull
ground
,
and
afterwards
made
it
vnto
thee
painefull
.
Shee
hath
giuen
thee
sower
for
sweet
,
and
the
sweete
shee
hath
returned
to
the
sower
.
Shee
hath
giuen
thee
the
euill
for
the
good
:
and
where
that
thou
hast
solde
her
good
,
shee
returneth
vnto
thee
euill
.
Finally
shee
hath
beguyled
thee
in
the
iust
price
,
thou
not
supposing
that
thou
hadst
receyued
any
damage
.
Wee
can
doe
no
lesse
in
this
case
but
to
haue
compassion
vpon
thee
:
yet
though
they
condemne
malicious
Fortune
for
selling
,
they
will
note
thee
simple
in
buying
.
For
in
the
shoppe
of
Fortune
,
all
Marchandize
are
suspicious
.
Oh
vnhapie
that
we
are
,
I
say
those
which
meddle
with
the
Word
:
for
in
his
Market
they
see
nought
but
lyes
,
and
wee
doe
not
trust
but
in
the
ouerthrowes
of
our
renowme
:
which
are
not
paide
,
but
with
the
cost
of
our
life
.
And
the
factours
of
that
Fayre
,
giue
vs
nothing
by
weyght
or
measure
:
for
they
are
a
sort
of
vacabondes
:
And
the
worst
of
all
is
,
knowing
that
they
ought
to
lose
with
Fortune
,
all
seeke
to
buye
at
her
shoppe
.
Giue
thy selfe
to
the
Worlde
,
loue
the
world
much
,
serue
the
world
well
,
followe
the
world
well
,
and
feele
the
world
well
:
For
,
in
the
ende
of
thy
I
would
enter
into
count
,
not
with
the
Worlde
,
which
in
the
ende
is
the
world
:
but
with
the
worldlings
which
are
in
loue
with
the
world
.
For
,
in
thè
ende
,
eyther
it
is
good
or
euill
.
If
the
world
be
good
for
them
,
whereof
doe
they
complaine
?
If
he
be
euill
,
why
do
they
follow
him
?
They
cannot
(
though
they
would
)
denie
one
of
the
two
errours
,
wherein
the
worldlings
fall
:
that
is
to
say
,
that
they
serue
an
euill
maister
,
or
that
they
murmure
of
a
good
lord
.
Now
tell
mee
,
my
Friend
Torquatus
,
what
didst
thou
hope
,
since
thou
madest
so
long
time
a
countenaunce
to
the
world
?
Two
and
thyrtie
yeares
thou
hast
serued
the
worlde
,
and
hast
been
in
his
fauour
:
wherefore
it
were
now
high
time
,
that
between
thee
and
him
were
some
discord
.
For
between
the
Grand-fathers
and
the
Nephews
,
between
the
Father
and
the
children
,
between
the
vnkles
and
the
nephews
,
daylie
we
see
great
strifes
:
And
didst
thou
thinke
,
that
betweene
thee
and
Fortune
,
perpetuall
peace
should
be
?
Shee
gaue
not
to
Belus
,
king
of
the
Assyrians
,
but
lx.
yeares
of
prosperity
.
To
the
queene
Semiramis
,
sixe
onely
.
To
Label
King
of
the
Lacedemonians
,
To
the
great
Alexander
of
Macedony
,
fowre
.
To
the
great
Amilcar
,
King
of
Carthage
,
two
.
To
our
Iulius
Caesar
,
one
:
and
to
infinite
others
,
shee
gaue
not
one
.
If
the
world
were
pacient
,
he
should
be
no
world
,
if
the
world
were
constant
,
hee
should
bee
no
world
,
if
the
world
were
sober
,
hee
should
bee
no
world
,
if
the
world
were
true
,
he
shold
be
no
world
,
if
the
world
were
corrigible
,
he
should
be
no
world
.
Finally
I
say
,
that
for
nought
else
the
world
is
world
,
but
because
there
is
nothing
in
him
worthy
to
be
beloued
:
and
many
things
in
it
deserueth
to
bee
reproued
.
If
thou
wert
wise
,
and
knewst
any
thing
of
the
world
,
in
all
the
discourse
of
those
xxxii
.
yeares
,
thou
hadst
not
eaten
without
care
,
nor
hadst
gone
without
guyles
,
and
hadst
not
spoken
without
suspicion
,
nor
slept
without
assault
,
nor
trusted
any
friende
.
For
the
Warre
,
men
doe
bethinke
them
all
wayes
wherein
their
enemies
doe
beguile
them
,
wherein
they
themselues
may
fayle
,
and
wherein
fortune
may
let
them
.
I
know
not
if
it
be
that
the
world
of
himselfe
bee
happy
,
or
that
the
Worldlings
are
fooles
:
For
if
one
stranger
,
one
neighbour
,
or
our
proper
brother
doth
enuy
vs
,
we
will
neuer
(
thogh
he
do
require
vs
)
pardon
him
,
and
wee
cease
not
to
follow
the
world
,
though
wee
know
he
persecuteth
vs
.
So
that
wee
draw
our
swords
against
flies
:
and
will
kil
the
Elephants
with
needles
.
There
is
no
greater
ill
in
the
world
,
then
to
thinke
all
things
in
the
world
are
in
extremitie
:
for
if
wee
be
abased
,
we
sigh
alwais
to
mount
,
&
if
we
be
high
,
we
weepe
alwayes
for
feare
of
falling
.
Such
ouerthrowes
hath
the
world
,
and
his
snares
are
so
secret
,
that
we
are
no
sooner
shipped
but
wee
see
both
our
hands
and
feete
entangled
with
vices
:
by
the
which
our
libertie
is
brought
into
such
extreme
and
cruell
captiuitie
,
that
wee
bewayle
our
mishaps
with
roaring
voyce
as
brute
beasts
,
but
as
men
wee
dare
not
once
vtter
them
.
I
know
not
whereof
this
commeth
,
for
some
I
see
which
willingly
fall
,
and
other
I
see
which
would
recouer
themselues
.
I
see
diuers
that
would
bee
remedyed
,
and
I
see
all
do
complaine
,
but
in
the
end
I
see
no
man
that
doth
amend
.
These
things
I
haue
written
vnto
thee
,
for
no
other
thing
,
but
because
from
henceforth
thou
shouldst
liue
more
circumspectly
:
for
as
thou
know
est
,
I
say
nothing
,
whereof
I
haue
not
long
experience
.
The
colt
which
thou
hast
sent
mee
is
prooued
verie
good
,
especially
for
that
he
leapeth
very
well
,
and
for
the
careere
hee
is
exceeding
ready
,
and
hath
a
comely
grace
.
I
send
thee
two
thousand
sexterces
,
wherewith
thou
mayst
releeue
thy
necessities
.
Finding
opportunitie
,
as
touching
thy
banishment
I
will
speake
to
the
Senate
in
thy
behalfe
.
I
say
no
more
to
thee
,
but
that
the
consolations
of
the
gods
,
and
the
loue
of
the
gods
be
with
thee
Torquatus
.
The
malice
of
the
euill
,
and
the
ire
of
the
furies
,
bee
absent
from
mee
Marcus
.
My
wife
Faustine
saluteth
thee
and
in
her
behalfe
,
and
mine
,
recommend
vs
to
thy
faire
daughter
in
law
Solophonia
,
and
thy
daughter
Amilda
.
Marke
of
Mount
Celio
,
writeth
to
thee
Torquate
,
with
his
owne
hand
.
CHAP.
XLIII
.
Princes
and
Nobles
ought
not
to
beare
with
Iuglers
,
Iesters
,
Parasites
,
and
common
Players
,
nor
with
any
such
kinde
of
raskals
,
and
loyterers
.
And
of
the
lawes
which
the
Romaines
made
in
this
behalfe
.
LIcurgus
Promotheus
,
Solon
,
and
Numa
Pompilius
famous
inuentors
and
ordayners
of
Lawes
,
shewed
the
subtilty
of
their
wits
,
and
the
zeale
which
they
had
to
their
people
,
in
ordaining
many
Lawes
which
they
taught
:
not
onely
what
they
ought
to
doe
:
but
that
which
they
ought
to
flye
.
For
the
good
and
expert
Physitions
doe
deserue
more
prayse
for
to
preserue
vs
before
we
are
sicke
:
then
to
heale
vs
after
that
wee
are
diseased
.
Plutarch
in
his
Apothegmes
Sextus
Cheronensis
in
the
life
of
Nero
saith
:
When
the
Romaines
and
the
Greekes
had
warres
together
,
and
that
the
Embassadours
of
those
two
Nations
were
at
controuersie
,
which
of
them
should
haue
the
Rhodians
to
bee
their
Friends
?
The
Greeke
Embassadour
sayd
to
the
Romain
:
Yee
ought
not
to
make
your selues
equall
.
O
Romains
,
with
the
Greekes
,
since
the
truth
is
,
that
ye
came
from
Rome
to
Greece
to
seeke
Lawes
.
The
Romaine
Embassadour
aunswered
him
:
I
graunt
thee
,
that
from
Rome
we
sent
to
seeke
Lawes
in
Greece
,
but
thou
wilt
not
denye
,
that
from
Greece
you
haue
brought
the
vices
to
Rome
.
I
say
vnto
thee
the
truth
,
that
without
comparison
,
greater
damage
haue
the
vices
done
vnto
vs
,
then
your
Lawes
hath
profited
vs
.
Plutarch
in
an
Epistle
hee
wrote
to
Traiane
,
saide
these
words
:
Thou
writest
vnto
me
(
most
noble
Prince
)
that
thou
art
occupyed
in
ordayning
newe
Lawes
:
but
in
my
opinion
it
had
beene
much
better
,
that
thou
hadst
kept
,
and
caused
to
be
kept
the
olde
.
For
,
little
profiteth
it
to
haue
the
Bookes
full
of
good
Lawes
,
and
that
the
Common-wealth
bee
full
of
euill
customes
.
I
haue
seene
very
fewe
Princes
but
to
make
Lawes
they
had
abilitie
sufficient
:
and
to
keepe
them
,
they
haue
felte
in
themselues
great
debilitie
,
and
weakenesse
.
Hereof
we
haue
example
:
For
,
Nero
was
he
which
made
the
best
Lawes
in
Rome
:
and
that
afterwards
of
life
was
most
corrupt
.
For
,
the
Gods
oftentimes
permit
,
that
by
the
handes
of
some
euill
men
,
the
others
should
bee
constrained
to
bee
good
.
Plutarche
saith
further
.
If
thou
wilt
(
Noble
Prince
)
trust
thine
owne
vnderstanding
,
in
my
poore
counsell
,
in
fewe
wordes
,
I
would
recyte
vnto
thee
all
the
ancient
lawes
.
I
wil
send
thee
very
briefe
and
sweete
Lawes
:
not
to
the
ende
thou
shouldest
publish
them
in
Rome
:
but
to
the
ende
thou
keepe
them
in
thy
house
.
For
since
thou
hast
made
Lawes
for
all
,
I
will
make
Lawes
for
thee
.
The
first
Law
is
,
that
thou
behaue
thy selfe
in
such
sort
,
that
thou
bee
not
detected
of
any
notable
vice
:
For
,
if
the
Prince
bee
vertuous
in
his
Pallace
,
none
dare
be
dissolute
in
his
house
.
The
second
Lawe
is
,
that
equally
thou
keepe
Iustice
,
as
well
to
him
which
liueth
farre
off
,
as
to
him
which
is
neere
about
thee
:
For
,
it
is
much
better
that
thou
depart
of
thy
goods
to
thy
Seruants
,
then
that
thou
shouldest
giue
that
Iustice
,
which
appertaineth
to
others
.
The
third
Law
is
,
that
thou
delight
in
word
and
deede
to
be
true
:
and
that
they
take
thee
not
in
this
defaulte
to
speake
too
much
:
For
Princes
which
in
theyr
words
are
vncertaine
,
and
in
theyr
promises
doubtfull
shall
be
hated
of
theyr
Friends
,
and
mocked
of
their
enemyes
.
The
fourth
Law
is
,
that
thou
bee
very
gentle
of
behauiour
and
conditions
,
and
not
forgetfull
of
seruices
done
:
For
vnthankfull
Princes
are
hated
of
GOD
,
and
despised
of
men
.
The
fifth
Lawe
is
:
that
as
a
Pestilence
thou
driue
and
chase
awày
from
thee
all
cunning
Sycophantes
and
Flatterers
:
For
,
such
with
theyr
euill
life
,
doe
disturbe
a
whole
Common
wealth
:
and
with
theyr
Flatteryes
doe
obscure
and
darken
thy
Renowme
.
If
thou
(
most
Noble
Prince
)
wilt
obserue
these
fiue
Lawes
:
thou
shalt
neede
to
make
no
more
Lawes
.
For
,
there
is
no
neede
of
other
Lawes
,
in
the
Common
wealth
,
then
to
see
that
the
Prince
bee
of
good
life
,
&c.
This
wrote
Plutarche
to
the
Emperour
Traian
:
and
euery
vertuous
man
ought
to
haue
them
writen
in
his
hart
.
I
was
willing
to
touch
this
Historie
,
onely
to
shewe
the
profite
of
this
last
Law
,
where
it
sayeth
:
that
Princes
admit
into
their
conuersation
no
Flatterers
:
of
whom
it
is
reason
wee
talke
of
now
.
For
so
much
as
there
are
diuers
men
,
with
whom
they
lose
theyr
time
,
and
spend
their
goods
.
When
Rome
was
well
ordered
,
two
Officers
were
greatly
esteemed
to
the
Romaines
:
The
one
was
the
maisters
of
Fence
,
which
were
as
men
that
fought
&
tourned
,
and
many
times
in
that
fight
they
were
slaine
.
And
the
cause
to
inuent
this
play
,
was
:
to
the
The
man
which
hath
once
passed
a
Fourd
in
the
water
,
though
it
be
in
the
night
,
dare
passe
it
againe
:
But
hee
which
hath
neuer
passed
it
ouer
,
although
it
be
in
the
day
,
dare
not
once
aduenture
it
.
I
mean
,
that
the
Romanes
were
very
Sage
,
to
shewe
vnto
theyr
children
the
dangers
,
before
they
did
put
them
therein
.
For
,
this
is
the
difference
betweene
the
fearfull
hart
,
and
the
couragious
stomacke
:
in
that
the
one
flyeth
from
a
distaffe
,
and
the
other
is
not
afraid
of
a
sword
.
The
second
Office
which
was
esteemed
in
Rome
was
,
that
of
the
Iugglers
,
Ieasters
,
Comediants
,
and
of
such
others
,
which
inuented
playes
and
pastimes
:
and
the
Romaines
deuised
these
sports
,
to
reioyce
the
people
:
&
in
especially
men
of
warre
,
whom
they
feasted
at
their
going
foorth
,
and
much
more
at
their
comming
home
.
For
the
Romains
thinking
that
they
should
be
with
such
glorie
receyued
:
went
with
determination
,
either
to
winne
the
victorie
,
or
to
dye
in
battell
.
The
ancients
and
true
Romains
had
such
care
for
the
Common-wealth
of
their
people
,
that
they
consented
that
Ieasters
should
ieast
,
Iugglers
should
iuggle
,
and
the
Players
of
Enterludes
shold
play
:
But
this
was
not
through
abundance
of
vanitie
,
nor
for
want
of
grauitie
,
but
to
take
from
the
Plebeians
But
now
I
am
very
sorrie
that
indifferently
Rich
and
poore
,
great
and
small
,
doe
play
Comedyes
,
runne
the
Bulles
,
make
iousts
,
ordeyne
bankets
,
weare
deuises
,
feast
the
Ladyes
,
spend
in
bankets
,
and
inuent
Feastes
.
The
which
things
altogether
,
doe
redound
to
the
damage
of
the
Commonwealth
,
to
the
waste
of
the
goods
,
and
to
the
corruption
of
the
manners
:
For
,
the
particular
pastimes
doe
increase
new
vices
to
breede
in
men
.
These
Players
did
serue
in
Rome
to
make
pastime
,
at
the
great
Feastes
of
their
Gods
:
For
since
Romaines
were
great
worshippers
of
their
Gods
,
and
so
carefull
of
their
Temples
,
they
sought
to
feast
them
all
the
wayes
they
could
inuent
.
Truly
this
was
done
by
the
diuine
sufferance
:
for
their
Gods
being
laughing-stocks
(
as
indeed
they
were
)
the
liuing
GOD
would
they
should
be
serued
,
honoured
,
and
feasted
,
by
Ieastures
and
mocks
.
Blondus
in
the
third
booke
De
Roma
triumphante
,
mentioneth
that
which
I
haue
spoken
,
and
sayth
,
That
the
Romanes
were
no
lesse
curious
to
giue
lawes
to
the
Iuglers
and
iesters
which
went
mocking
vp
and
downe
Rome
,
then
to
the
captaines
which
were
fighting
in
the
warre
:
For
though
they
did
permit
Iesters
,
players
and
suglers
,
to
exercise
The
first
Law
was
,
which
they
commanded
that
they
should
all
bee
knowne
and
examined
,
to
see
if
they
were
honest
men
,
wise
and
sage
:
for
the
more
their
offices
were
vaine
,
so
much
the
more
they
prouided
,
that
they
were
giuen
to
wise
men
.
The
second
Law
commanded
to
examine
them
,
to
see
if
they
were
able
and
comely
to
exercise
their
offices
:
and
indeed
in
this
case
,
as
well
as
in
the
other
,
they
had
reason
,
as
very
a
foole
as
hee
which
for
harkening
to
a
foole
not
pleasant
,
as
the
foole
himselfe
.
The
third
law
was
that
they
did
not
permit
any
Romane
Iugler
for
to
exercise
such
feates
,
vnlesse
hee
had
some
other
craft
:
so
that
if
they
occupyed
the
Holy
dayes
to
play
and
shew
pastime
in
the
streetes
,
the
other
dayes
they
should
work
at
home
at
their
houses
.
The
fourth
Law
was
,
that
no
Iugler
nor
Vice
should
be
so
hardy
in
his
ostentation
to
speake
any
malices
:
&
indeed
it
was
a
Law
very
necessary
:
For
oftentimes
they
are
few
which
doe
reioyce
at
their
mockeries
:
and
many
which
doe
complaine
of
theyr
malices
.
The
fift
Law
was
,
that
no
Iugler
nor
Iester
should
bee
so
bold
to
make
any
pastimes
in
any
particular
Houses
but
in
open
places
:
for
otherwise
those
which
spake
them
became
hardy
,
and
those
which
heard
them
were
vicious
.
The
Romanes
not
contented
to
haue
made
these
Lawes
ordayned
that
the
Iuglers
for
no
pastimes
shewed
,
or
any
other
thing
spoken
should
Wee
ought
greatly
to
praise
the
prouidence
of
the
Romanes
,
which
haue
prescribed
a
kinde
of
life
for
the
Iesters
to
liue
,
euen
as
they
did
to
other
men
of
Rome
,
and
to
the
Captaines
of
warre
.
And
in
this
place
no
lesse
then
in
an
other
graue
thing
,
they
shewed
their
wisedome
:
For
a
Gouernour
of
a
Common-wealth
trauelleth
more
to
correct
fools
,
then
to
gouerne
the
sage
.
CHAP.
XLIIII
.
How
some
Iesters
were
punished
by
the
Auncients
,
and
of
the
Iesters
,
and
Loyterers
of
our
time
.
IVlius
Capitolinus
in
the
booke
of
the
manners
of
the
ancients
sayth
,
that
in
times
past
,
the
Iesters
and
Iuglers
were
greatly
esteemed
.
And
wee
will
not
deny
but
that
they
had
reason
,
since
with
them
they
honoured
the
gods
they
tooke
their
pleasures
,
they
reioyced
their
feasts
,
they
were
very
quicke
men
,
not
importunate
,
nor
couetous
.
The
Iester
hath
no
grace
,
vnlesse
immediately
a
man
putteth
his
hand
to
the
purse
.
We
find
some
fragments
of
an
Oration
which
Cicero
made
in
the
Senat
,
greatly
reprouing
the
Senators
,
and
all
the
people
,
because
they
so
willingly
gaue
eare
to
this
Iester
,
who
stirred
vp
sedition
among
the
Commons
,
his
name
was
Roscio
,
who
was
so
greatly
esteemed
in
Rome
,
that
the
Romaines
did
more
willingly
heare
that
which
hee
sayde
in
his
Iests
,
then
that
which
Cicero
spake
in
good
earnest
.
This
Iester
Roscio
and
Cicero
striued
which
of
them
both
were
of
greater
wit
,
Roscio
for
presenting
a
thing
with
diuers
iests
,
or
Cicero
pronouncing
waighty
matters
in
earnest
.
When
I
read
in
Iulius
Capitolinus
that
which
I
haue
spoken
,
I
will
not
cease
to
confesse
my
innocency
,
for
that
I
could
not
then
keepe
my selfe
from
laughing
,
to
see
that
Roscio
being
Prince
of
folly
,
did
presume
to
On
this
execution
of
these
loyteterers
,
sprang
diuers
dissentions
among
the
people
:
For
the
Princes
which
were
good
,
cast
them
out
,
and
those
which
were
euill
called
them
in
:
So
that
one
of
the
tokens
which
were
in
Rome
,
to
know
a
vertuous
or
vitious
Prince
,
was
to
see
if
hee
maintayned
Iesters
,
Iuglers
or
vagabonds
among
the
people
.
Plutarch
in
his
Apothegmes
sayeth
,
that
the
Lacedemonians
did
neuer
Permit
any
iugler
or
Iester
to
be
in
the
Common-wealth
.
And
when
one
And
when
they
prayed
the
good
Emperor
Traian
,
that
it
would
please
him
to
heare
him
,
he
answered
.
It
is
not
for
the
authority
of
a
graue
and
vertuous
Prince
,
that
in
his
presence
any
such
vaine
thing
should
be
shewed
:
For
in
such
a
case
,
hee
should
be
no
lesse
noted
of
lightnesse
,
then
the
other
accused
of
folly
.
And
further
he
sayde
,
Before
princes
a
man
should
not
be
so
hardy
to
speake
dishonest
wordes
,
nor
shewe
light
representations
.
And
in
such
case
as
much
paine
deserue
they
which
moue
him
thereto
:
as
those
which
doe
represent
them
:
For
a
man
ought
not
to
put
before
Princes
the
things
which
should
allure
them
to
vices
,
but
things
which
should
moue
them
to
vertues
.
Certainely
these
words
were
worthy
of
such
a
personage
.
Suetonius
Tranquillus
in
the
life
of
Augustus
declareth
,
that
in
Rome
there
was
a
Iester
very
pleasant
,
and
of
an
excellent
wit
,
called
Epifanius
,
who
one
day
vpon
a
Holy
day
to
shew
the
Emperour
some
pleasure
,
and
hoping
to
haue
a
good
reward
,
went
to
the
Pallace
at
one
time
in
the
attire
of
a
Page
,
and
another
time
in
the
habite
of
a
Romane
Matrone
:
and
so
truely
counterfeyted
euery
thing
,
that
it
seemed
not
to
be
him
,
but
the
selfe
same
person
her
represented
.
The
Emperour
Augustus
was
greatly
displeased
with
that
the
Iester
had
done
,
and
commaunded
forthwith
that
hee
should
be
whipt
three
times
about
the
Theater
.
And
when
hee
complained
,
that
the
Emperor
commaunded
vacabonds
to
be
whipped
once
,
and
he
thrice
:
the
Emperour
Augustus
answered
,
Once
they
shall
whippe
thee
,
for
the
iniurie
thou
diddest
to
the
Roman
matron
whom
thou
diddest
sepresent
.
The
second
time
they
shall
whipp
thee
for
the
presumption
that
thou
hast
to
represent
it
before
my
person
.
The
third
for
the
time
that
thou
hast
made
diuers
lose
for
beholding
and
hearing
thee
:
For
Iesters
doe
not
deserue
so
much
punishment
in
the
Iestes
and
mockeries
they
doe
say
,
as
for
the
time
which
they
lose
,
and
cause
others
to
lose
.
Certainely
,
the
punishment
which
was
giuen
to
the
Iester
,
was
very
iust
,
and
exceeding
good
were
the
words
which
Augustus
sayde
.
There
was
an
other
in
the
time
of
Augustus
,
whose
name
was
Pilas
,
And
when
the
Emperour
had
banished
all
the
Iesters
and
Iuglers
from
Rome
,
this
Pilas
was
so
pleasant
and
merry
with
all
persons
,
that
with
great
instance
they
besought
the
Emperour
to
reuoke
that
sentence
.
And
the
request
indeed
was
so
great
,
as
if
it
had
beene
for
a
Philosopher
,
they
could
not
haue
done
more
.
For
vaine
and
light
men
,
employ
rather
that
they
haue
on
him
,
who
bringeth
vnto
them
some
folly
,
then
on
one
which
teacheth
and
correcteth
their
life
.
The
Emperour
condiscended
to
the
request
of
the
people
,
on
such
condition
,
that
they
should
giue
a
Master
and
Tutor
vnto
Pilas
that
should
chastice
and
correct
him
as
a
foole
;
saying
,
That
since
Sages
tooke
fooles
to
be
their
Masters
,
that
the
fooles
also
should
haue
Sages
for
theyr
Masters
.
The
case
was
that
one
day
he
that
had
the
charge
of
Pilas
,
did
rebuke
him
for
certaine
lightnes
that
he
had
done
,
whereat
Pilas
was
exceeding
wroth
with
him
:
The
which
the
Emperour
vnderstaunding
,
commanded
he
should
be
whipt
and
banished
for
euer
.
When
Augustus
gaue
this
sentence
they
say
,
he
said
these
words
:
Rome
hath
been
mighty
&
puissant
inough
,
to
make
her
enemies
stoope
,
and
now
shee
is
not
able
to
banish
Iesters
and
fooles
.
And
that
that
is
worst
of
all
,
they
haue
presumption
to
vexe
vs
,
and
wee
haue
not
courage
to
reproue
them
.
The
Lacedemonians
had
great
reason
,
and
also
the
Romanes
,
to
rid
their
common-wealth
of
Iesters
:
for
they
are
idle
,
vitious
,
dishonest
,
malicious
,
and
preiudicial
to
the
common-wealth
:
these
Iesters
and
Iuglers
are
idle
:
seeing
that
more
then
others
they
eate
the
sweate
of
others
.
They
are
vitious
,
for
they
cannot
exercise
their
offices
but
in
vices
,
and
in
treating
with
vitious
men
.
They
are
dishonest
,
for
they
get
not
to
eate
by
doing
good
works
,
but
by
speaking
dishonest
words
.
They
are
malitious
,
for
they
haue
accustomed
when
they
loue
not
a
man
,
immediatly
to
speake
euill
of
him
:
They
are
vnprofitable
for
the
common
wealth
for
they
mocke
vs
and
sell
vs
vaine
words
,
and
wee
pay
them
good
money
.
The
world
is
come
to
so
great
But
what
shall
wee
say
,
that
for
the
most
part
the
Lords
are
so
vaine
,
and
the
Iesters
so
presumptuous
and
arrogant
,
that
the
Lords
haue
more
care
to
content
them
,
then
they
haue
to
please
the
Lords
.
In
the
house
of
a
Lord
,
a
foole
at
the
end
of
the
yeare
will
aske
more
then
any
other
of
those
which
are
most
auncient
,
so
that
the
follies
of
the
one
are
more
acceptable
then
the
seruices
of
all
.
It
is
shame
to
speake
it
,
and
no
lesse
for
to
write
it
,
that
the
children
of
vanity
are
so
vaine
,
that
they
bribe
a
foole
or
a
Iester
no
lesse
in
these
dayes
,
to
the
entent
he
may
bee
a
meane
for
them
vnto
the
Prince
,
then
they
did
in
times
past
desire
Cicero
,
to
make
an
Oration
for
them
before
the
Senate
.
It
is
for
want
of
vnderstanding
,
and
through
the
vilety
of
the
person
,
oppression
of
the
heart
,
and
disprayse
of
renowne
,
to
be
desirous
by
the
means
of
fooles
,
to
attaine
to
any
thing
:
For
he
can
haue
no
great
wisdom
which
putteth
his
hope
in
the
fauour
of
a
foole
.
What
remaineth
for
me
to
say
,
when
I
haue
sayde
that
which
I
will
say
?
And
it
is
,
that
if
a
Iester
or
foole
say
openly
to
some
Lord
,
God
saue
your
life
,
my
good
Lord
.
Oh
hee
is
a
Noble
man
indeed
,
he
will
not
sticke
to
giue
him
a
gowne
of
silke
:
and
entring
into
a
Church
,
hee
would
not
giue
a
poore
man
a
halfe
penny
.
O
what
negligence
is
there
of
Princes
?
O
what
vanity
of
Lordes
?
since
they
forsake
the
poore
and
wise
,
to
enrich
the
Iesters
and
fooles
:
they
haue
enough
for
the
world
,
and
not
for
Iesus
Christ
:
they
giue
to
those
that
aske
for
his
Louers
sake
,
and
not
to
those
which
aske
for
the
health
of
the
soule
.
Hee
ought
not
to
doe
so
:
for
the
Knight
which
is
a
Christian
,
and
not
a
worldling
,
ought
rather
to
will
that
the
poore
doe
pray
for
him
at
the
houre
of
death
,
then
that
the
fooles
and
Iesters
should
prayse
him
in
his
life
.
What
doth
it
profite
the
soule
,
or
the
body
,
that
the
Iesters
do
praise
thee
for
a
cote
thou
hast
giuen
them
:
and
that
the
poore
accuse
thee
for
the
bread
thou
hast
denied
them
?
Peraduenture
Giue
as
yee
will
,
diuide
as
yee
list
,
for
at
the
houre
of
death
,
as
much
as
yee
haue
laughed
with
the
fooles
,
for
that
yee
haue
giuen
them
,
so
much
shall
yee
weepe
with
the
poore
,
for
that
you
haue
denyed
them
.
At
the
houre
of
death
it
shall
bee
grieuous
paines
to
him
that
dyeth
,
to
see
the
flesh
of
the
Orphanes
all
naked
,
and
to
he
holde
counterfaite
fooles
loden
with
their
garments
.
Of
one
thing
I
am
amazed
,
that
indifferently
euery
man
may
become
a
foole
,
and
no
man
let
him
;
and
the
worst
of
all
is
,
if
once
a
foole
become
couetous
,
all
the
world
afterwards
cannot
make
him
to
bee
in
his
right
sences
.
Truely
such
one
which
hath
no
reason
to
bee
a
foole
,
at
the
least
he
hath
good
occasion
:
since
hee
getteth
more
to
eat
playing
,
then
the
others
doe
by
working
.
O
what
negligence
of
the
Princes
,
and
what
smal
respect
of
the
Gouernours
of
the
Common
wealth
is
this
?
that
a
yong
The
Romanes
did
not
permit
in
their
Common
wealthes
,
olde
stale
Iesters
,
nor
wee
Christians
ought
to
retaine
into
our
houses
idle
loiterers
:
Yee
ought
to
know
,
that
more
offendeth
And
so
in
like
manner
,
greater
offence
commit
they
which
lose
their
times
with
fooles
that
haue
no
grace
,
then
with
Iesters
which
haue
good
wits
:
for
it
may
be
permitted
sometime
,
that
the
Sage
man
for
the
recreation
of
his
Spirits
,
doe
frequent
the
company
of
some
pleasant
man
.
CHAP.
XLIV
.
Of
a
Letter
which
the
Emperour
wrote
to
Lambertus
his
friend
,
Gouernour
of
Hellespont
,
certifying
him
that
he
had
banished
from
Rome
all
fooles
,
and
loytering
Players
:
and
is
diuided
into
three
Chapters
:
a
notable
Letter
for
those
that
keepe
counterfeyte
fooles
in
their
houses
.
MArcus
Aurelius
onely
Emperour
of
Rome
,
Lord
of
Asia
,
confederate
with
Europe
,
friends
of
Affricke
,
and
enemy
of
the
wars
,
wisheth
health
to
thee
Lambert
,
Gouernor
of
the
Isle
of
Helespont
.
With
the
furres
which
thou
didst
send
mee
,
I
haue
caused
my
gowne
to
be
furred
,
and
am
girded
with
the
girdle
which
thou
didst
present
me
,
and
am
greatly
contented
with
thy
hounds
:
For
all
is
so
good
,
that
the
body
doth
reioyce
to
possesse
it
,
and
the
eyes
to
beholde
it
,
and
also
the
heart
to
render
thanks
for
it
.
Where
I
did
aske
a
few
things
of
thee
in
iest
,
thou
hast
sent
me
many
in
earnest
,
wherein
not
as
a
seruant
but
as
a
friend
thou
hast
shewed
thy selfe
:
For
the
office
of
noble
and
worthy
hearts
,
is
to
offer
to
their
friends
,
not
onely
that
which
they
demaund
,
but
that
also
which
they
doe
thinke
they
will
demaund
.
Truly
thou
hast
better
measured
thy
seruices
by
thy
noblenesse
:
then
I
thee
demaund
by
my
couetousnesse
:
For
if
thou
doest
remember
,
I
did
demaund
of
thee
onely
12.
skinnes
,
and
thou
hast
sent
mee
12.
dozen
.
I
tolde
thee
that
I
desired
6.
hounds
for
to
hunt
,
&
thou
hast
sent
mee
12.
of
the
best
that
can
bee
found
in
the
Isle
.
In
such
sort
,
that
I
had
honour
,
and
thou
hast
wonne
renowne
:
For
in
the
little
I
haue
demaunded
,
thou
shalt
see
my
little
couetousnesse
:
and
in
the
much
thou
hast
sent
mee
,
they
shall
perceiue
thy
great
liberalitie
.
I
esteeme
highly
that
which
thou
hast
sent
mee
,
and
I
beseech
the
Gods
send
thee
good
lucke
.
For
thou
knowest
wee
may
render
thankes
for
the
benefits
receiued
,
but
we
haue
not
the
power
to
requite
the
gentlenesse
shewed
.
For
the
man
which
dare
receiue
of
another
any
gift
,
doth
bind
himselfe
to
be
his
slaue
.
I
cannot
bee
thy
slaue
,
for
I
am
thy
friend
,
and
thereof
thou
oughtest
to
reioyce
,
more
then
another
.
For
being
a
seruant
,
I
should
serue
thee
with
feare
,
but
being
a
friend
,
I
will
profite
thee
with
friendship
.
Therefore
to
declare
the
chiefe
occasion
wherefore
I
write
vnto
thee
at
this
present
,
I
say
,
I
send
thee
three
Of
one
thing
I
maruell
much
,
and
also
I
affirm
,
that
the
Gods
be
offended
,
since
the
earthquakes
ouerthrew
the
houses
,
the
great
waters
carry
away
the
bridges
,
the
frost
freese
the
vines
,
the
corrupt
ayre
infecteth
the
Wise
men
:
and
yet
there
is
no
plague
that
consumeth
the
fooles
?
O
how
vnhappy
art
thou
Rome
,
vnto
him
that
O
what
seruice
thou
shouldst
do
to
the
Gods
,
and
profite
to
our
mother
Rome
.
if
for
three
ships
of
fools
,
thou
didst
send
vs
one
barke
onely
of
wise
men
?
I
would
not
say
,
(
but
I
will
not
cease
to
say
)
that
I
haue
seene
fooles
,
that
I
haue
heard
many
follies
,
but
I
neuer
saw
so
great
fooles
,
nor
heard
such
extreme
folly
,
as
that
of
some
noble
Romanes
and
Italians
,
who
thinke
it
a
great
act
to
keepe
a
foole
in
their
house
.
I
iudge
him
to
be
a
greater
foole
,
that
desireth
to
keepe
a
foole
,
then
the
foole
himselfe
:
for
a
foole
hath
a
semblance
of
the
sage
,
after
hee
accompanieth
with
a
Sage
:
but
the
Sage
sheweth
himselfe
a
foole
,
after
hee
accompanieth
with
a
foole
.
Why
doe
men
seeke
things
of
mockerie
?
since
all
that
is
in
the
World
is
mockerie
?
Why
seeke
wee
fooles
,
since
all
that
we
say
,
is
nothing
but
folly
?
Why
doe
wee
reioyce
with
those
that
flatter
vs
,
since
there
are
none
that
say
one
onely
truth
?
Why
doe
we
seeke
fained
fooles
,
since
that
all
,
or
the
most
part
of
vs
all
,
are
very
fooles
?
I
see
diuers
in
Rome
,
the
which
though
they
company
with
honest
men
,
are
dissolute
,
companying
with
Sages
they
are
simple
,
treating
with
wise
men
,
they
are
without
consideration
,
and
being
conuersant
with
fooles
,
they
thinke
to
be
sage
:
if
we
keepe
company
with
pittifull
.
wee
shall
be
pittifull
.
If
wee
be
conuersant
with
the
cruell
,
The
famous
tyrant
Dionysius
the
Syracusane
,
which
was
in
Scicill
,
sayde
vnto
the
Philosopher
Diogenes
.
Tell
mee
Diogenes
,
what
kinde
of
men
ought
we
to
haue
in
our
houses
:
and
with
what
persons
ought
wee
to
diuide
our
goods
?
Diogenes
answered
him
.
The
wise
man
which
will
liue
in
peace
with
the
Common
wealth
,
and
that
will
not
see
his
goods
euill
employed
,
ought
not
to
giue
to
eate
,
nor
to
accompany
with
any
,
but
with
the
aged
persons
which
should
counsell
them
,
&
with
the
young
which
should
serue
them
,
with
friends
which
should
fauour
them
,
and
with
the
poore
,
to
the
end
they
should
prayse
them
.
Dennis
the
tirant
greatly
commended
that
which
Diogenes
the
Philosopher
told
him
:
but
hee
could
neuer
profit
with
that
counsell
:
for
as
he
shewed
himself
a
tyrant
in
robbing
:
so
he
shewed
himselfe
also
vndiscreet
in
spending
.
Presuppose
that
which
Diogenes
the
Philosopher
spake
were
true
,
that
is
to
say
,
that
we
ought
to
Wee
see
by
this
answere
,
it
is
not
iust
to
giue
to
eate
,
eyther
to
Iesters
,
Parasites
,
Flatterers
,
Loyterers
or
fooles
.
First
,
mee
seemeth
,
that
a
man
ought
not
to
thinke
that
fooles
are
capable
to
giue
counsell
,
since
they
haue
it
not
for
themselues
:
for
it
should
bee
great
folly
to
vse
men
as
Sages
,
which
of
their
owne
will
haue
made
themselues
fooles
.
The
second
,
mee
seemeth
that
it
is
a
vaine
thing
to
thinke
,
that
the
Iesters
should
serue
as
seruants
:
For
these
vnhappy
people
,
to
flye
trauel
onely
,
haue
taken
vpon
them
this
office
so
slaunderous
.
Thirdly
,
it
seemeth
to
bee
a
shamefast
thing
,
and
of
great
inconuenience
that
any
Noble
and
sage
man
should
determine
to
haue
any
Flatterer
or
Iester
for
his
familiar
friend
:
for
such
ought
not
,
nor
cannot
be
counted
among
the
true
friends
,
since
they
loue
vs
not
for
the
vertue
we
possesse
,
but
for
the
goods
which
we
haue
.
Fourthly
,
me
thinketh
it
a
vaine
thing
to
thinke
,
that
vnder
the
colour
of
pouerty
it
should
be
iust
,
to
giue
meate
to
Iesters
or
Loyterers
;
for
we
cannot
say
,
that
such
are
poore
,
for
that
they
want
riches
,
but
that
folly
aboundeth
in
them
.
Since
therfore
a
man
is
defamed
to
haue
such
Iesters
,
Flatterers
,
for
friends
,
and
that
for
beeing
seruants
they
are
vnable
,
and
without
witte
to
aske
them
counsell
:
mee
thinketh
it
a
great
folly
to
spend
his
goods
on
such
loyterers
:
For
as
their
intentions
to
the
Gods
onely
are
manifest
,
and
to
men
secret
:
so
there
is
nothing
wherein
the
good
do
approue
,
and
manifest
their
intentions
to
bee
good
or
euil
,
more
then
in
the
words
which
they
speake
,
and
in
the
Companies
which
they
keepe
.
CHAP.
XLVI
.
Marcus
Aurelius
goeth
forward
with
his
letter
,
and
declareth
how
he
found
the
sepulchres
of
many
learned
Philosophers
in
Helespont
,
whereunto
hee
sent
all
these
Loyterers
.
I
Will
thou
know
Lambert
that
thy
Isle
is
consecrated
with
the
bones
of
many
excellent
men
the
which
were
banished
by
sundry
tyrannous
Princes
of
Rome
.
The
Ancients
greatly
commend
that
Isle
,
because
there
are
therein
stones
called
Amatists
,
tame
Deere
,
faire
women
,
familiar
wolues
,
swift
dogs
of
feet
,
&
pleasant
fountaines
.
Yet
notwithstanding
,
I
will
not
cease
to
commend
these
things
which
reioyce
those
that
bee
present
,
and
In
the
citie
of
Corinthe
(
where
thou
art
resident
at
this
present
)
in
the
middest
of
the
Market-place
,
thou
shalt
find
the
graue
of
the
phylosopher
Panimio
,
to
whome
the
straight
friendship
auayled
little
,
which
he
had
with
Ouide
:
but
the
enmitie
greatly
endammaged
him
which
hee
had
with
Augustus
the
Emperour
.
Two
myles
from
Theadfonte
,
at
the
foote
of
the
In
the
gate
of
Argonauta
,
harde
by
the
water
,
on
the
top
of
a
high
Rocke
,
thou
shalt
finde
the
bones
of
Celliodorus
the
philosopher
,
who
obserued
all
the
auncient
lawes
:
and
was
a
great
enemy
of
those
which
brought
in
new
customes
and
statutes
.
This
good
Phylosopher
was
banished
,
in
the
prosperity
and
furie
of
the
Marians
:
not
for
the
euils
they
found
in
him
,
but
for
the
vices
hee
reproued
in
them
.
In
the
fields
Heliny
,
there
was
a
great
tombe
,
within
the
which
were
the
bones
of
Selleno
the
phylosopher
,
who
was
as
well
learned
in
the
vii
.
Liberall-arts
,
as
if
hee
himselfe
had
first
inuented
them
.
And
hee
was
banished
by
the
Emperour
Nero
:
for
because
he
perswaded
this
cruell
Emperour
to
bee
mercifull
,
and
pittifull
.
In
the
fieldes
Helini
,
out
of
the
Woods
,
towardes
the
west
parte
,
thou
shalt
finde
the
graue
of
the
phylosopher
Vulturnus
:
a
man
in
Astrologie
profoundly
learned
,
which
little
auayled
him
in
the
time
of
his
banishment
.
For
hee
was
banished
by
Marcus
Antonius
:
not
for
that
Marcus
Antonius
would
haue
banished
him
(
for
hee
was
not
offended
by
him
)
but
because
his
loue
Qu.
Cleopatra
hated
him
,
as
her
mortall
enemie
.
For
Women
of
an
euill
life
,
doe
commonly
reuenge
their
angrie
hearts
,
with
the
death
of
their
especiall
friends
.
Diuers
other
Tombes
in
that
isle
I
saw
,
the
names
whereof
though
in
wryting
I
haue
them
:
yet
at
this
present
I
cannot
call
them
to
memorie
.
Now
I
tell
thee
Lambert
,
that
I
visiting
those
graues
,
theyr
Disciples
did
not
beare
them
greater
obedience
,
when
thee
were
aliue
,
then
I
did
reuerence
now
they
are
dead
.
And
it
is
true
also
,
that
in
al
that
time
mine
eyes
were
as
much
wet
with
teares
,
as
their
bones
were
couered
with
earth
.
These
worthy
and
learned
Phylosophers
were
not
banished
,
for
any
mischiefes
by
their
persons
committed
,
nor
for
any
slaunders
they
had
done
in
the
common-wealths
:
but
because
the
deeds
of
our
fathers
deserued
that
they
should
be
taken
from
their
companie
:
and
we
their
children
were
not
worthie
,
to
haue
the
bones
of
such
famous
and
renowmed
Sages
in
our
custodie
.
I
cannot
tell
,
if
the
enuie
I
haue
to
that
isle
bee
greater
:
or
the
pittie
I
haue
of
this
miserable
Rome
:
for
the
one
is
immortall
by
the
graues
of
the
dead
,
and
the
other
is
defamed
with
the
bad
life
of
the
liuing
.
I
desire
thee
hartily
as
a
friend
,
and
doe
commaund
thee
as
a
seruant
,
that
thou
keepe
the
Priuiledges
,
which
I
gaue
to
that
Isle
,
without
breaking
any
one
.
For
,
it
is
very
iust
,
that
such
cities
,
peopled
with
such
dead
,
should
be
priuiledged
of
the
liuing
:
By
this
Centurion
,
thou
shalt
knowe
all
things
which
are
chaunced
amongst
the
prisoners
.
For
,
if
I
should
wryte
vnto
thee
all
the
whole
matter
as
it
was
done
:
I
ensure
thee
,
vnto
mee
it
would
be
much
paine
to
wryte
it
,
and
vnto
thee
great
trouble
to
read
it
.
It
suffiseth
presently
to
say
,
that
the
day
of
the
great
solemnitie
of
the
Mother
Berecynthia
,
a
For
,
as
thou
now
knowest
,
the
Cittizens
are
come
to
so
great
follie
:
that
he
which
was
on
that
day
most
drunk
,
they
sayde
that
hee
had
offered
vnto
the
Gods
greatest
sacrifices
.
I
am
yet
afrayde
to
remember
the
crueltyes
,
which
that
day
I
saw
with
mine
owne
eyes
:
But
I
am
much
more
ashamed
of
that
which
they
talke
of
vs
in
straunge
Realmes
.
For
,
the
Noble
and
worthie
hearts
,
doe
not
account
it
so
much
,
to
receyue
a
great
wound
:
as
to
take
it
of
a
cowardly
man
.
There
is
great
difference
betweene
the
Nettes
wherewith
they
vse
to
take
Byrdes
,
and
no
lesse
is
there
betweene
the
hookes
,
wherewith
they
take
Fish
.
I
meane
,
that
the
knife
which
cutteth
the
Flesh
,
differeth
much
from
the
knife
which
hurteth
the
heart
.
For
,
the
hurts
of
the
bodie
,
with
Surgeons
helpe
may
bee
healed
:
but
the
Gods
onely
are
the
physitions
of
the
perills
of
the
heart
.
I
behelde
and
saw
Rome
,
which
was
neuer
vanquyshed
by
valiaunt
men
,
at
that
day
ouercome
by
loyterers
.
Rome
which
could
neuer
bee
won
by
those
of
Carthage
,
is
now
wonne
by
Iesters
,
Players
and
Vacabonds
:
Rome
which
triumphed
of
all
the
Realmes
,
is
now
vanquished
of
the
loyterers
,
Iesters
and
idle
persons
.
Finally
,
wee
saw
that
Rome
which
in
times
past
gaue
lawes
to
the
barbarous
,
is
now
become
the
slaue
of
fooles
:
In
this
case
I
haue
beene
so
troubled
,
that
I
cannot
tell
what
to
say
,
and
lesse
what
I
write
vnto
thee
:
One
thing
comforteth
me
,
that
since
Rome
and
her
Romanes
doe
not
reioyce
themselues
but
with
fooles
,
that
shee
and
her
children
be
not
punished
but
by
the
hands
of
fooles
.
I
thinke
not
that
in
this
case
the
Gods
do
any
wrong
,
if
Rome
which
laughed
thorough
mockery
at
the
players
,
doe
weepe
one
day
with
the
loyterers
in
good
earnest
.
Thou
mightst
demaund
me
Lambert
,
since
wee
other
Princes
are
bound
to
maintaine
equall
iustice
with
all
:
wherefore
wee
doe
dissemble
many
offences
which
others
haue
done
in
earnest
,
and
yet
wee
will
not
pardon
those
Iesters
,
since
al
that
they
haue
inuented
,
was
for
mirth
and
pastime
?
I
promise
thee
,
though
their
offences
were
great
indeed
,
yet
I
doe
not
banish
them
so
much
for
the
bloud
they
haue
shed
,
as
for
the
good
orders
which
they
haue
peruerted
.
Once
againe
I
returne
to
say
vnto
thee
,
that
I
haue
not
banished
them
so
much
for
because
they
were
occasion
The
end
of
these
Iestes
,
Scoffers
,
Iuglers
,
idle
men
,
and
those
kind
of
raskalr
,
is
alwayes
to
perswade
men
that
they
speake
continually
in
mockeries
,
treat
continually
in
mockeries
,
and
to
ridde
them
of
their
sorrowes
,
and
all
this
is
but
to
deceiue
them
of
their
goods
.
In
the
which
case
I
say
,
and
so
pleased
it
the
gods
,
that
they
shoulde
content
themselues
with
the
goods
,
without
robbing
vs
of
our
wisedome
.
When
Scipio
the
Affrican
had
ended
the
warres
of
Affricke
,
he
went
thorow
Rome
,
accompanied
not
with
valiant
Captaines
,
but
with
the
Players
,
Iesters
,
and
Iuglers
.
The
which
a
Philosopher
seeing
,
sayde
vnto
him
these
words
.
O
Scipio
,
according
to
the
much
they
haue
talked
of
thee
,
and
the
little
I
see
in
thee
,
it
had
beene
better
thou
hadst
dyed
in
Affricke
,
then
to
come
to
Rome
:
for
thy
high
Acts
in
thy
absence
did
astonish
vs
,
and
thy
lightnes
in
thy
presence
doth
offend
vs
.
To
thee
it
is
great
infamie
,
and
to
the
sacred
Senate
little
honesty
,
that
thou
hauing
conquered
so
mighty
Princes
in
Affricke
,
shouldst
goe
accompanied
with
fooles
and
mad
men
in
Rome
.
I
let
thee
to
vnderstand
,
that
thy
Life
had
not
then
so
much
perill
among
thy
enemies
,
as
thy
honour
hath
at
this
present
among
fooles
.
These
words
were
very
good
,
although
CHAP.
XLVII
.
The
Emperour
endeth
his
Letter
,
and
sheweth
the
cause
and
time
,
why
,
and
when
these
Iesters
and
Iuglers
were
admitted
into
Rome
.
AFter
that
these
Loyterers
&
vagabonds
shall
land
in
thy
Isle
thou
shalt
let
them
goe
at
liberty
,
and
shalt
take
none
of
their
goods
:
but
thou
shalt
aduertise
them
that
they
be
not
so
hardy
to
exercise
their
craftes
nor
feates
:
For
if
they
doe
the
contrary
thou
mayest
make
them
lose
their
life
in
thy
Isle
,
which
I
haue
conditionally
pardoned
here
in
Rome
.
One
thing
I
commaund
thee
,
and
I
beseech
thee
forget
it
not
,
that
is
to
say
,
that
thou
compell
them
to
labour
,
and
that
in
no
meanes
thou
suffer
them
to
bee
idle
.
For
idlenes
is
the
mother
of
all
vices
in
the
person
,
and
the
causer
of
all
slanders
which
arise
in
the
common
Since
wee
knowe
not
but
to
labour
,
and
the
loyterers
knowe
not
but
to
loyter
:
I
would
say
,
that
with
more
reason
they
might
say
,
that
we
were
not
sage
,
then
wee
might
say
,
that
they
are
fooles
.
For
wrongfully
are
they
called
fooles
,
which
by
craft
eate
the
sweat
of
others
:
seeing
the
little
regarde
wee
haue
to
these
Loyterers
,
and
considering
how
much
we
presume
:
by
the
faith
of
a
good
man
I
sweare
vnto
thee
Lambert
,
that
with
greater
reason
they
should
mocke
our
workes
,
then
wee
others
should
laugh
at
their
words
:
for
they
profite
more
with
our
goods
,
then
we
doe
of
their
folly
.
In
the
251.
of
the
foundation
of
Rome
a
sore
plague
came
into
Italy
.
The
which
being
ended
,
they
determined
to
tell
not
the
thousands
of
men
that
were
dead
,
but
the
small
number
of
those
which
remained
aliue
.
Rome
afterwards
being
so
solitarie
,
and
Italy
so
desolate
,
onely
to
reioyce
the
people
,
and
to
the
end
the
Cities
should
not
remaine
vnhabited
:
the
first
Theaters
were
inuented
,
and
then
first
were
these
players
receyued
:
For
vntill
that
time
the
Romans
knew
no
other
thing
,
but
to
offer
sacrifice
to
their
gods
in
the
temples
,
and
to
fight
against
their
enemies
in
the
fields
.
O
lamentable
thing
to
heare
,
that
this
plague
lasted
onely
24.
monethes
,
and
the
rage
and
folly
of
these
players
and
idle
men
hath
endured
more
then
53.
yeares
.
Would
to
the
immortall
gods
that
the
plague
had
ended
those
few
which
remaine
,
before
this
cursed
generation
had
broght
so
abominable
customes
into
Rome
:
For
much
better
had
it
beene
for
our
mother
Rome
,
that
she
had
wanted
inhabiters
,
then
such
raskals
should
haue
come
and
dwelled
therein
.
I
know
Lambert
,
that
those
persons
doe
greatly
complaine
of
mee
,
&
that
the
complaints
which
they
do
in
the
beginning
,
shall
not
haue
an
ende
there
:
but
I
care
not
much
for
the
complaints
of
the
euil
which
do
serue
for
no
other
thing
but
to
reproue
the
Iustices
which
are
ministred
vnto
them
by
the
good
.
The
Princes
in
that
they
command
and
the
Iudges
in
that
they
execute
,
ought
not
much
to
esteeme
the
complaints
of
all
those
which
say
they
haue
wrong
:
Prouided
that
the
cause
bee
iustified
,
and
that
vnder
the
colour
of
iustice
they
do
not
wrong
in
deed
.
In
the
flatteries
which
they
tell
vs
concerning
our
glory
,
and
in
the
slanders
which
they
speake
of
vs
,
concerning
our
reproach
,
wise
men
ought
well
to
note
the
nature
of
the
person
which
speaketh
it
,
whether
that
bee
true
which
hee
speaketh
,
and
what
moueth
him
to
tell
it
:
For
as
it
is
a
shame
for
to
bee
rebuked
of
a
man
,
which
is
honest
:
so
it
is
no
small
infamie
to
be
praysed
of
those
which
are
euill
.
Since
the
time
I
was
borne
,
I
neuer
saw
any
thing
lesse
profitable
in
the
commonwealth
,
nor
more
vaine
,
neither
worse
inuentions
,
nor
colder
recreations
then
these
are
,
which
these
iesters
,
plaiers
,
and
iuglers
doe
inuent
.
What
thing
can
bee
more
monstrous
then
to
see
the
folly
of
a
foole
,
bring
diuers
wise
men
out
of
their
wits
?
What
greater
mockerie
can
there
be
,
then
that
all
doe
thinke
that
the
iests
of
a
foole
ought
to
bee
reioyced
What
greater
shame
can
Rome
receyue
then
this
,
when
it
shall
bee
sayde
in
time
to
come
,
that
Iuglers
,
Players
,
Parasites
,
Iesters
,
and
Flatterers
,
haue
wonne
more
with
their
iugling
,
playing
,
(
iesting
and
flattering
,
then
diuers
Captaines
with
their
weapons
and
triumphes
?
Beholde
therefore
Lambert
,
what
difference
there
is
betweene
Captames
and
Loyrerets
.
For
when
the
one
went
through
Rome
,
sowing
their
follyes
from
gate
to
gate
:
the
others
went
from
realm
to
realme
,
consuming
their
goods
,
aduenturing
their
liues
,
fighting
against
the
barbarous
people
,
&
shedding
their
owne
proper
bloud
.
And
in
the
hindermost
parte
of
Spaine
,
when
those
of
Seuill
had
warre
with
the
Gaditanes
,
it
chanced
that
euen
in
the
middest
of
the
time
those
of
Seuill
wanted
money
,
and
two
Parasites
offered
themselues
for
2
years
When
the
Amazones
were
Ladies
of
Asia
,
then
they
built
the
great
temple
of
the
goddesse
Diana
.
And
as
the
histories
account
,
only
with
that
they
tooke
away
from
a
player
,
was
builte
this
noble
Temple
.
If
the
histories
of
the
Egyptians
do
not
deceyue
me
,
King
Ca●mus
,
who
with
a
1000.
gates
built
the
great
City
of
Thebes
,
for
such
a
building
,
so
high
and
monstrous
a
City
,
all
his
subiects
together
gaue
him
not
so
much
,
as
two
Parasites
did
alone
.
When
the
good
Emperour
Augustus
renued
the
walles
of
Rome
,
&
made
them
of
hard
stone
,
which
before
that
time
were
onely
of
earth
,
and
bricke
,
towards
such
a
costly
Worke
,
he
had
more
of
two
Parasites
which
were
drowned
,
then
of
all
the
City
beside
.
I
beeing
in
the
City
of
Corinthe
,
saw
an
auncient
Tombe
,
wherein
the
Corinthians
say
their
first
King
was
buried
.
And
the
Historiographers
say
,
that
this
King
was
a
great
wrastler
,
other
say
,
hee
was
a
Parasite
:
others
say
,
hee
was
a
Iugler
,
but
howsoeuer
it
was
,
he
was
first
a
Iester
,
and
obtained
a
Realme
in
earnest
.
Behold
Lambert
,
how
they
are
neglected
of
the
gods
,
and
fauoured
of
fortune
,
and
in
how
little
estimation
the
goods
of
this
life
ought
to
bee
esteemed
,
since
som
by
counterfaiting
the
fooles
,
leaue
of
them
as
great
memory
of
their
folly
,
as
the
others
doe
by
their
wisedome
.
There
is
one
thing
onely
of
these
loyterers
that
pleaseth
me
,
that
is
to
say
,
that
in
his
presence
they
make
euery
man
laugh
with
the
follyes
they
speake
,
and
after
that
they
are
gone
,
all
remaine
sadde
for
the
money
they
The
Senate
saluteth
thee
,
and
do
send
thee
the
propagation
of
the
gouernement
for
the
next
yeare
.
In
the
Calends
of
Ianuary
thou
shalt
say
,
Gaude
foelix
.
My
wife
Faustine
commendeth
her
to
thee
,
and
sendeth
thee
for
thy
daughter
a
rich
girdle
:
In
payment
of
thy
seruices
,
I
do
send
thee
two
rich
Iewels
,
two
light
horses
,
and
one
laden
with
4000.
Sexterces
.
Marcus
of
Mount
Celio
with
his
owne
hand
writeth
vnto
thee
.
CHAP.
XLVIII
.
That
Princes
and
Noble
men
ought
to
remember
that
they
are
mortall
,
and
must
dye
,
wherein
are
sundry
notable
consolations
against
the
feare
of
death
.
CLeobolus
and
Biton
,
were
the
sonnes
of
a
renowmed
woman
,
the
which
was
Nunne
to
the
goddesse
Iuno
:
&
when
the
day
of
that
solemne
feast
was
celebrated
,
her
children
prepared
a
Chariot
,
wherein
their
mother
should
goe
to
the
Temple
:
For
the
Greekes
had
this
custome
,
the
day
that
the
Priestes
went
to
offer
any
sacrifice
,
eyther
they
were
carried
on
mens
armes
,
or
in
Chariots
.
They
adorned
their
temples
so
well
,
they
esteemed
their
Sacrifices
so
much
,
and
did
so
much
honour
their
Priests
,
that
if
any
Priest
did
set
his
foot
on
the
ground
,
that
day
they
did
not
permit
him
to
offer
any
sacrifices
to
the
Gods
.
It
chanced
as
this
Nunne
went
in
her
Chariot
,
and
her
children
Cleobolus
&
Biton
with
her
,
the
beasts
which
drew
the
Chariot
,
suddenly
fell
down
dead
,
ten
miles
from
the
Temple
of
the
goddesse
Iuno
.
The
children
seeing
the
beasts
dead
,
and
that
their
The
Goddesse
Iuno
answered
her
,
that
shee
was
contented
to
require
the
other
Gods
,
and
that
they
would
doe
it
.
And
the
reward
was
,
that
for
this
noble
fact
the
gods
ordained
,
that
Cleobolus
and
Biton
should
sleepe
one
day
well
,
and
in
the
morning
,
when
they
should
wake
,
they
should
dye
.
The
mother
pittifully
bewayling
the
death
of
her
children
,
and
complaining
of
the
gods
,
the
Goddesse
Iuno
sayde
vnto
her
;
Thou
hast
no
cause
why
to
complaine
,
since
wee
haue
giuen
thee
that
thou
hast
demaunded
,
&
hast
demaunded
that
which
wee
haue
giuen
thee
.
I
am
a
goddesse
,
and
thou
art
my
seruant
,
and
therefore
the
gods
haue
giuen
to
thy
children
the
thing
,
which
they
count
most
dear
,
which
is
death
:
For
the
greatest
reuenge
which
among
the
gods
wee
can
take
of
our
enemies
,
is
to
let
them
liue
long
:
and
the
best
thing
that
we
keep
for
our
friends
,
is
to
make
them
to
die
quickely
.
The
author
of
this
historie
is
called
Hisearchus
in
his
politikes
,
and
Cicero
in
his
first
booke
of
his
Tusculanes
.
In
the
Isle
of
Delphos
,
where
the
oracle
of
the
god
Apollo
was
,
there
was
a
sumptuous
Temple
,
the
which
for
want
of
reparation
fell
downe
to
the
ground
,
as
oftentimes
it
chanceth
to
high
and
sumptuous
buildings
,
which
from
time
to
time
are
not
repaired
:
For
if
the
walles
,
dungeons
,
Castels
,
and
strong
houses
could
speak
,
as
well
would
they
complaine
for
that
they
doe
not
renue
them
,
as
the
olde
men
doe
for
that
wee
doe
not
cherish
them
.
Triphon
and
Agamendo
,
were
two
noble
Personages
of
Greece
,
and
counted
for
sage
and
rich
men
,
the
which
went
vnto
the
Temple
of
Apollo
,
and
built
it
new
againe
,
as
well
with
the
labour
of
their
persons
,
as
with
the
great
expences
of
their
goods
.
When
the
building
was
atchieued
,
the
god
Apollo
sayde
vnto
them
,
that
hee
remembred
well
their
good
seruice
,
wherefore
he
would
they
should
demaund
him
any
thing
in
rewarde
of
their
trauell
,
and
with
a
good
will
it
should
be
granted
:
for
the
gods
vse
for
a
little
seruice
to
giue
a
great
reward
.
Triphon
and
Agamendo
aunswered
vnto
the
god
Apollo
,
that
for
their
good
will
,
for
their
trauell
,
and
for
their
expences
,
they
demaunded
no
other
reward
,
but
that
it
would
please
him
to
giue
them
the
best
thing
that
might
bee
giuen
vnto
man
,
and
that
vnto
them
were
most
profite
,
saying
:
That
the
miserable
men
haue
not
the
power
to
eschew
the
euill
,
nor
wisedome
to
chuse
the
good
,
The
god
Apollo
answered
,
that
he
was
contented
to
pay
them
their
seruice
which
they
had
done
,
and
for
to
Is
not
hee
simple
,
which
is
sorry
for
that
hee
is
come
into
the
Hauen
?
is
not
hee
simple
,
that
giueth
the
battell
,
and
fighteth
for
that
hee
hath
got
the
victorie
?
Is
not
he
stubborne
which
In
the
time
of
Adrian
the
Emperour
,
a
Phylosopher
called
Secundus
,
(
being
meruellously
learned
)
made
an
oration
at
the
funerall
of
a
Noble
Romaine
Matrone
,
(
a
Kins-woman
of
the
Emperours
)
who
spake
exceedingly
much
euill
of
life
,
and
maruellous
much
good
of
death
.
And
when
the
Emp
:
demanded
him
what
death
was
?
The
phylosopher
aunswered
thus
:
Death
is
an
eternall
sleepe
,
a
dissolution
of
the
bodie
,
a
terror
of
the
rich
,
a
desire
of
the
poore
,
a
thing
inhetitable
,
a
pilgrimage
vncertaine
,
a
Theefe
of
men
,
a
kinde
of
sleeping
,
a
shadow
of
life
,
a
separation
of
the
liuing
,
a
companie
of
the
dead
,
a
resolution
of
all
trauels
,
and
the
end
of
all
ydle
desires
.
Finally
,
Death
is
the
scourge
of
all
euill
,
and
the
chiefe
reward
of
the
good
.
Truely
this
Phylosopher
spake
very
well
,
and
hee
should
not
doe
euill
,
which
profoundly
would
consider
,
that
hee
had
spoken
.
Seneca
in
an
Epistle
,
declareth
of
a
Phylosopher
whose
name
was
Bessus
:
to
whom
,
when
they
demanded
what
euill
a
man
can
haue
in
Death
,
since
men
feare
it
so
much
?
Hee
aunswered
.
If
any
damage
or
feare
is
in
him
who
dyeth
:
it
is
not
for
the
feare
of
death
:
but
for
the
vice
of
him
which
dyeth
.
Wee
may
agree
to
that
the
Phylosopher
saide
:
that
euen
as
the
deafe
cannot
iudge
harmony
,
nor
the
blind
colours
:
so
likewise
they
cannot
say
euill
of
death
,
especially
he
which
neuer
tasted
it
.
For
,
of
all
those
which
are
dead
,
none
returned
again
to
complaine
of
Death
:
and
of
these
fewe
that
liue
,
all
complaine
of
life
.
If
any
of
the
dead
returned
hither
to
speak
with
the
liuing
,
and
as
they
If
there
were
any
harme
in
secrete
death
,
it
were
reason
to
haue
some
feare
of
death
?
But
though
a
man
that
neuer
saw
,
heard
,
felt
nor
tasted
death
,
doeth
speake
euill
of
Death
,
should
wee
therefore
feare
Death
?
Those
ought
to
haue
done
some
euill
in
their
life
,
which
doe
feare
&
speake
euill
of
death
.
For
,
in
the
last
houre
,
in
the
streight
iudgement
,
the
good
shal
be
known
,
&
the
euill
discouered
.
There
is
no
Prince
nor
Knight
,
rich
nor
poore
,
whole
nor
sicke
,
lucky
nor
vnluckie
,
which
I
see
with
their
vocations
to
be
contented
,
saue
onely
the
dead
:
which
in
theyr
graues
are
in
peace
&
rest
,
and
are
neither
couetous
proud
,
negligent
,
vain
,
ambicious
,
nor
dissolute
.
So
that
the
state
of
the
dead
ought
to
bee
best
,
since
wee
see
none
therein
to
bee
euill
contented
.
And
since
therefore
those
which
are
poore
,
●oe
seek
the
meanes
wherwith
to
endch
themselues
:
those
which
are
sad
,
rio
seeke
wherby
to
reioyce
,
and
those
which
are
sicke
,
to
seeke
to
be
healed
:
why
is
it
,
that
those
which
haue
such
feare
of
Death
,
doe
seeke
remedie
against
that
feare
?
In
this
case
I
would
say
,
that
he
which
will
not
feare
to
die
,
let
him
vse
himself
well
to
liue
.
For
the
guyltles
taketh
away
feare
from
death
.
The
diuine
Plato
demaunded
Socrates
how
hee
behaued
himselfe
in
life
:
and
how
he
would
behaue
himselfe
in
death
?
He
answered
,
I
let
thee
know
,
Truely
these
wordes
are
worthie
of
such
a
man
.
Men
of
stout
harts
suffer
maruellously
,
when
the
swear
of
theyr
trauell
is
not
rewarded
,
when
they
are
faithful
,
and
their
rewards
aunswereth
nothing
to
their
true
seruice
:
when
for
their
good
seruices
,
their
Friends
become
vnthankefull
to
them
,
when
they
are
worthy
honour
,
and
that
they
preferre
them
to
honorable
room
and
office
.
For
the
noble
and
valiant
harts
doe
not
esteeme
to
loose
the
rewarde
of
their
labour
:
but
thinke
much
vnkindenesse
,
when
a
man
doeth
not
acknowledge
theyr
trauells
.
Oh
happie
are
they
that
dye
:
For
,
without
inconuenience
,
and
without
paine
euery
man
is
in
his
graue
.
For
,
in
this
Tribunall
,
iustice
to
all
is
so
equally
obserued
,
that
in
the
same
place
where
wee
haue
deserued
life
,
in
the
same
place
we
merited
death
.
There
was
neuer
nor
neuer
shall
be
iudge
so
iust
,
nor
in
iustice
so
vpright
,
that
giueth
reward
by
weight
,
and
paine
by
measure
:
but
that
somtimes
they
chasten
the
innocent
,
&
absolue
the
guiltie
:
they
vexe
the
faultlesse
,
and
they
dissemble
with
the
culpable
.
For
,
little
auaileth
it
the
playntife
to
haue
good
iustice
:
if
conscience
want
to
the
iudge
that
should
minister
it
.
Truely
it
is
not
so
in
Death
,
but
all
ought
to
account
themselues
happie
.
For
he
which
shall
haue
good
iustice
,
shall
bee
sure
on
his
parte
to
haue
the
sentence
.
When
great
Cato
was
Censor
in
Rome
,
a
famous
Romaine
dyed
,
who
shewed
at
his
death
a
maruellous
courage
:
and
when
the
Romains
praised
him
for
that
hee
had
so
great
vertue
,
and
for
the
words
he
had
spoken
,
Cato
the
Censor
laughed
at
that
they
sayd
,
for
that
they
praised
him
.
And
he
being
Wee
cannot
say
,
but
that
Cato
the
Censor
spake
as
a
wise
man
:
since
daylie
we
see
,
shamefast
and
vertuous
persons
suffer
hunger
,
cold
,
thyrst
,
trauell
,
pouerty
,
inconuenience
,
sorrows
,
enmities
,
and
mishaps
:
of
the
which
things
wee
were
better
to
see
the
ende
in
one
day
,
then
to
suffer
them
euery
houre
.
For
it
is
lesse
euill
to
suffer
an
honest
death
,
then
to
endure
a
miserable
life
.
Oh
how
small
consideration
haue
men
to
thinke
,
that
they
ought
to
dye
but
once
:
Since
the
truth
is
,
that
the
day
when
wee
are
born
,
and
come
inthis
worlde
,
is
the
beginning
of
our
death
:
and
the
last
day
is
when
we
do
cease
to
liue
.
If
death
bee
no
other
but
an
ending
of
life
,
then
reason
perswadeth
vs
to
thinke
,
that
our
infancie
dyeth
,
our
childhood
dyeth
,
our
manhoode
dyeth
,
and
our
Age
shall
dye
:
wherof
we
may
consequently
conclude
that
we
dye
euery
yeare
,
euery
day
,
euery
houre
,
and
euery
moment
.
So
that
thinking
to
leade
a
sure
life
,
we
taste
a
new
death
.
I
know
not
why
men
feare
so
much
to
dye
,
since
that
from
the
time
of
their
birth
,
they
seeke
none
other
thing
but
death
.
For
time
neuer
wanteth
for
any
man
to
dye
:
neyther
I
knew
any
man
that
euer
fayled
of
this
way
.
Seneca
in
an
Epistle
declareth
,
that
as
a
Romaine
Woman
lamented
the
death
of
a
Childe
of
hers
,
a
Phylosopher
saide
vnto
her
:
Woman
,
why
I
tell
thee
true
Woman
,
that
as
thou
doest
not
lament
for
the
one
,
no
more
thou
oughrest
to
bee
sorrie
for
the
other
.
For
without
the
determination
of
the
Gods
,
we
cannot
shorten
death
:
and
much
lesse
lengthen
our
life
.
So
Plinie
saide
in
an
Epistle
,
that
the
chiefest
law
which
the
Gods
haue
Two
Phylosophers
disputing
before
the
great
Emperor
Theodose
:
the
one
saide
that
it
was
good
to
procure
death
:
and
the
other
likewise
sayde
,
it
was
a
necessary
thing
to
hate
life
:
The
good
Theodose
taking
him
by
the
hand
sayd
:
All
wee
mortalles
are
so
extreame
in
hating
and
louing
:
that
vnder
the
colour
to
loue
and
hate
life
,
wee
leade
an
euill
life
.
For
,
we
suffer
so
many
trauells
for
to
preserue
it
,
that
sometimes
it
were
much
better
to
loose
it
.
And
further
hee
sayde
:
Diuers
vaine
men
are
come
into
so
great
follyes
,
that
for
feare
of
Death
,
they
procure
to
hasten
death
.
And
hauiwg
consideration
to
this
,
me
seemeth
that
wee
ought
not
greatly
to
loue
life
,
nor
with
desperation
to
seeke
Death
.
For
the
strong
and
valiant
men
ought
not
to
hate
Life
,
so
long
as
it
lasteth
:
nor
to
bee
displeased
with
death
when
hee
commeth
.
All
commended
that
which
the
Emperour
Theodose
spake
,
as
Paulus
Dyacon
:
saith
in
his
life
.
Let
euery
man
speake
what
he
will
,
and
let
the
Phylosophers
counsell
what
they
lift
,
in
my
poore
iudgment
,
hee
alone
shall
receyue
death
without
paine
,
who
long
before
is
prepared
to
receyue
the
same
.
For
,
sudden
death
is
not
onely
bitter
vnto
him
which
tasteth
it
,
but
also
it
seareth
him
that
hateth
it
.
Lactantius
saide
,
that
in
such
sorte
man
ought
to
liue
,
as
if
from
hence
an
houre
after
he
should
dye
.
For
those
men
which
will
haue
Death
before
their
eyes
,
it
is
vnpossible
that
they
should
giue
place
to
vaine
thoughts
.
In
my
opinion
,
and
also
by
the
aduise
of
Apuleius
It
is
as
much
follie
to
flie
from
that
which
we
cannot
auoyd
:
as
to
desire
that
wee
can
not
attaine
.
And
this
is
only
spoken
for
those
that
would
flye
the
voyage
of
death
which
is
necessarie
:
and
desire
to
come
againe
,
which
is
vnpossible
.
Those
that
trauell
by
long
wayes
,
if
they
want
any
thing
,
they
borrow
it
of
their
companie
.
If
they
haue
forgotten
ought
,
they
returne
to
seeke
it
at
their
lodging
,
or
else
they
write
vnto
their
friends
a
letter
.
But
I
am
sorrie
,
that
if
wee
once
dye
,
they
will
not
let
vs
returne
again
,
we
cannot
speake
,
and
they
will
not
agree
we
shall
write
:
but
such
as
they
shall
finde
vs
,
so
shall
wee
bee
iudged
.
And
that
which
is
most
fearfull
of
all
,
the
execution
and
sentence
is
giuen
in
one
day
.
Let
Noble
Princes
and
great
Lords
beleeue
mee
in
this
:
Let
them
not
leaue
that
vndone
til
after
their
death
:
which
they
may
doe
,
during
their
life
.
And
let
them
not
trust
in
that
they
commaund
:
but
in
that
whiles
they
liue
they
doe
.
Let
them
not
trust
in
the
workes
of
an
other
:
but
in
theyr
owne
good
deedes
.
For
in
the
end
one
sigh
shall
be
more
worth
then
all
the
friendes
of
CHAP.
XLIX
.
¶
Of
the
death
of
Marcus
Aurelius
the
Emperour
,
and
how
there
are
fewe
Friendes
which
dare
say
the
truth
to
sicke
men
.
THe
good
Emperor
Marcus
Aurelius
;
now
beeing
aged
,
not
onely
for
the
yeares
he
had
:
but
also
for
the
great
trauells
hee
had
in
the
warres
endured
:
It
chaunced
,
that
in
the
xviii
.
yeare
of
his
Empire
,
and
lxxij
.
yeares
from
the
day
of
his
birth
,
and
of
the
foundation
of
Rome
,
fiue
hundreth
xliii
.
beeing
in
the
warre
of
Pannonie
(
which
at
this
time
is
called
Hungaria
)
besieging
a
famous
cittie
called
Vendeliona
,
suddenly
a
disease
of
the
palsey
tooke
him
,
which
was
such
,
that
hee
lost
his
life
,
and
Rome
her
Prince
,
the
best
of
life
,
that
euer
was
borne
therein
.
Among
the
Heathen
princes
some
had
more
force
then
he
,
others
possessed
more
riches
then
hee
,
others
were
as
aduenturous
as
hee
,
and
some
haue
knowne
as
much
as
hee
:
but
none
hath
bin
of
so
excellent
and
vertuous
a
life
,
nor
so
modest
as
hee
.
For
,
his
life
being
examined
to
the
vttermost
,
ther
are
many
princely
vertues
to
follow
,
and
fewe
vices
to
reproue
.
The
occasion
of
his
death
was
,
that
that
in
going
one
Night
about
his
Campe
,
suddenly
the
disease
of
the
palsey
tooke
him
in
his
arme
:
so
that
from
thence
forwards
hee
could
not
put
on
his
gowne
,
nor
draw
his
sword
,
and
much
lesse
carrie
a
staffe
.
The
good
Empreour
being
so
loaden
with
yeres
,
and
no
lesse
with
cares
the
sharpe
Winter
approching
more
and
more
,
great
aboundance
of
water
After
that
he
had
proued
all
medicines
and
remedyes
that
could
bee
found
,
and
all
other
things
,
which
vnto
so
great
and
mightie
Princes
were
accustomed
to
be
done
,
he
perceyued
in
the
end
,
that
all
remedie
was
past
.
And
the
reason
heereof
was
,
because
his
sicknes
was
exceeding
vehement
,
and
hee
himselfe
very
aged
,
the
Ayre
vnwhol-some
,
and
aboue
all
,
because
sorrowes
and
cares
oppressed
his
hart
.
Without
doubt
greater
is
the
disease
that
proceedeth
of
sorrowe
,
then
that
which
proceedeth
of
the
Feuer
quartaine
.
And
thereof
fensueth
,
that
more
easily
is
hee
cured
,
which
of
corrupt
humours
is
full
:
then
hee
which
with
profound
,
thoughts
is
oppressed
.
The
Emperour
then
beeing
sicke
in
his
chamber
,
and
in
such
sort
that
hee
could
not
exercise
the
feates
of
armes
:
as
his
men
ranne
out
of
their
Campe
to
skyrmish
,
and
the
Hungarians
in
like
manner
to
defend
:
the
fight
on
both
sides
was
so
cruell
,
through
the
great
effusion
of
bloud
,
that
neither
the
Hungarians
had
cause
to
reioyce
,
nor
yet
the
Romaines
to
be
merrie
.
Vnderstanding
the
euill
order
of
his
,
and
especially
that
v.
of
his
Captaines
were
slaine
in
the
conflict
,
and
that
he
for
his
disease
could
not
bee
there
in
person
:
such
sorrows
pierced
his
hart
,
So
that
the
heat
was
much
,
the
rest
was
small
,
the
sighes
were
continuall
,
and
the
thyrst
very
great
:
the
meate
little
,
and
the
sleepe
lesse
:
and
aboue
all
his
face
wrinckled
,
and
his
lips
very
blacke
.
Sometimes
he
cast
vp
his
eyes
,
and
at
other
times
he
wrong
his
hands
:
alwayes
hee
was
silent
,
and
continually
hee
sighed
.
His
tongue
was
swollen
,
that
hee
could
not
spit
:
and
his
eyes
very
hollow
with
weeping
.
So
that
it
was
a
great
pittie
to
see
his
death
:
and
no
lesse
compassion
,
to
see
the
confusion
of
his
pallace
,
and
the
hinderance
of
the
warre
.
Many
valiant
captains
,
many
noble
Romaines
,
many
faithfull
seruants
,
and
many
old
friends
,
at
all
these
heauines
were
present
.
But
none
of
them
durst
speake
to
the
Emperour
Marke
,
partly
for
that
they
tooke
him
to
be
so
sage
,
that
they
knewe
not
what
counsell
to
giue
him
:
and
partely
for
that
they
were
so
sorrowful
,
that
they
could
not
refraine
their
heauie
teares
.
For
,
the
louing
and
true
Friendes
,
in
their
life
ought
to
bee
beloued
:
and
at
theyr
death
to
be
bewailed
.
Great
compassion
ought
men
to
haue
of
those
which
dye
,
not
for
that
we
see
them
dye
:
but
because
there
are
none
that
telleth
them
what
they
ought
to
doe
.
Noble
Princes
and
great
Lords
are
in
greater
perill
when
they
dye
,
then
the
Plebeyans
.
For
the
counseller
dare
not
tell
vnto
his
Lorde
at
the
houre
of
death
,
that
which
hee
knoweth
:
and
much
lesse
will
tell
him
how
he
ought
to
die
,
and
what
things
hee
ought
to
discharge
whiles
hee
is
aliue
.
Manie
goe
to
visite
the
sicke
,
that
I
would
to
GOD
they
went
some
other
where
.
And
the
cause
heereof
is
,
that
they
see
the
sicke
mans
eyes
hollowe
,
the
flesh
dryed
,
the
armes
without
flesh
,
the
colour
enflamed
,
the
ague
continuall
,
the
paine
great
,
the
tongue
swollen
,
nature
consumed
,
and
besides
all
this
,
the
house
destroyed
:
and
yet
they
say
vnto
the
sicke
man
,
Be
of
good
cheere
,
I
warrant
you
,
you
shall
liue
.
As
young
men
naturallie
desire
to
liue
,
and
as
death
to
all
olde
men
is
dreadfull
:
so
though
they
see
themselues
in
that
distresse
,
yet
they
refuse
Oh
if
those
which
doe
this
,
knewe
what
euill
they
doe
.
For
to
take
away
my
goods
,
to
trouble
my
person
,
to
blernish
my
good
name
,
to
slaunder
my
parentage
,
and
to
reproue
my
life
,
these
works
are
of
cruell
enemies
:
but
to
bee
occasion
to
lose
my
soule
,
it
is
the
works
of
the
diuell
of
hell
.
Certainly
hee
is
a
Diuell
which
deceyueth
the
sicke
with
flatteryes
:
and
that
in
steed
to
helpe
him
to
dye
well
,
putteth
him
in
vain-hope
of
long
life
.
Herein
hee
that
sayeth
it
,
winneth
little
:
and
he
that
beleeueth
it
,
aduentureth
much
.
To
mortall
men
it
is
more
meete
to
giue
counselles
to
reform
their
consciences
with
the
truth
:
then
to
hazard
their
houses
with
lyes
.
With
our
friends
wee
are
ashamelesse
in
their
life
,
and
also
bashfull
at
their
death
.
The
which
ought
ought
not
to
be
so
:
For
,
if
our
Fathers
were
not
dead
,
and
that
wee
did
not
daylie
see
these
that
are
present
die
:
mee
thinketh
it
were
a
shame
,
and
also
a
feare
,
to
say
to
the
sicke
that
hee
alone
should
die
:
But
since
thou
knowest
as
well
as
he
,
and
he
knoweth
as
well
as
thou
,
that
all
doe
trauell
in
this
perillous
iourney
:
what
shame
hast
thou
to
say
vnto
thy
friend
,
that
hee
is
now
at
the
last
point
?
If
the
dead
should
now
reuiue
,
how
would
they
complain
of
their
friends
?
Certainly
oftentimes
we
see
by
experience
,
that
those
which
are
prepared
,
and
are
ready
for
to
dye
,
doe
escape
:
and
those
which
thinke
to
liue
,
doe
perish
.
What
should
they
doe
,
which
goe
to
visite
the
sicke
,
perswade
them
that
they
make
their
.
Testaments
,
that
they
confesse
their
sinnes
,
that
they
discharge
their
conscience
,
that
they
receyue
the
Communion
:
and
that
they
do
reconcile
themselues
to
their
enemies
.
Certainely
,
all
these
things
charge
not
the
launce
of
death
,
nor
cut
not
the
threed
of
life
.
I
neuer
saw
blindenesse
so
blinde
,
nor
ignorance
so
ignorant
,
as
to
be
ashamed
to
counsell
the
sicke
,
that
they
are
bound
to
do
when
they
are
whole
.
As
we
haue
sayd
here
aboue
.
Princes
and
great
Lords
,
are
those
aboue
all
others
,
that
liue
and
dye
most
abusedly
.
And
the
onely
cause
in
this
,
that
as
their
Seruants
haue
no
hearts
to
perswade
them
,
when
they
are
merrie
:
so
haue
they
no
audacity
to
tell
them
truth
,
when
they
are
in
perill
.
For
such
seruants
care
little
,
so
that
their
masters
bequeath
them
any
thing
in
their
willes
,
whether
they
die
well
,
or
liue
euill
.
O
what
miserie
and
pitie
is
it
,
to
see
a
Prince
,
a
Lord
,
a
gentleman
,
and
a
rich
person
die
,
if
they
haue
no
faithfull
friend
about
them
,
to
helpe
them
to
passe
that
paine
?
And
not
without
a
cause
I
say
,
that
he
ought
to
be
a
faithfull
friend
.
For
many
in
our
life
do
gape
after
our
goods
,
&
few
at
our
deaths
are
sory
for
our
offences
.
The
wise
and
sage
men
,
before
nature
compelleth
them
to
die
,
of
What
losest
a
wisest
man
to
haue
his
will
well
ordained
?
in
what
aduenuenture
of
honour
is
any
man
before
death
,
to
reconcile
himselfe
to
his
enemies
:
and
to
those
whom
he
hath
borne
hate
and
malice
?
What
loseth
he
of
his
credite
,
who
in
his
life
time
restoreth
that
,
which
at
his
death
they
will
command
him
to
render
?
wherein
may
a
man
shew
himselfe
to
bee
more
wise
,
then
when
willingly
hee
hath
discharged
that
,
which
afterwards
by
processe
they
will
take
from
him
?
O
how
many
Princes
,
and
great
Lords
are
there
,
which
onely
not
for
spending
one
day
about
their
testament
,
haue
caused
their
children
and
heires
,
all
the
dayes
of
their
life
to
bee
in
trauerse
in
the
Law
?
So
that
they
supposing
to
haue
left
their
children
wealthy
,
haue
not
left
them
,
but
for
Atturneyes
and
Counsellers
of
the
law
.
The
true
and
vnfained
Christian
,
ought
euery
morning
so
to
dispose
his
goods
,
and
correct
life
,
as
if
he
shold
dye
the
same
night
.
And
at
night
in
like
manner
he
ought
to
commit
himselfe
to
GOD
:
as
if
he
hoped
for
no
life
vntill
morning
.
For
,
to
say
the
truth
,
to
sustaine
life
,
there
are
infinite
trauels
:
but
to
meete
with
death
,
there
is
but
one
way
.
If
they
will
credite
my
wordes
,
I
would
counsell
no
man
in
such
estate
to
liue
,
that
for
any
thing
in
the
worlde
he
should
vndoe
himselfe
.
The
Riche
and
the
poore
,
the
great
and
the
smal
,
the
Gentlemen
,
and
the
Plebeyans
,
all
Princes
and
great
Lords
,
ought
also
to
be
perfect
,
to
ende
before
they
ende
,
to
dye
before
they
die
,
and
to
be
mortified
,
before
they
bee
mortified
.
If
they
doe
this
with
themselues
,
they
shall
as
easily
leaue
their
life
,
as
if
they
channged
from
one
house
to
another
.
For
the
most
parte
of
men
delight
to
talke
with
leysure
,
to
drinke
with
leysure
,
to
eate
with
leysure
,
and
to
sleepe
with
leysure
,
but
they
die
in
haste
:
Not
without
cause
,
I
say
they
die
in
haste
,
since
wee
see
them
receiue
the
sacrament
of
the
Supper
of
the
Lord
in
haste
,
male
their
willes
by
force
,
and
with
speede
to
confesse
and
receyue
.
So
that
they
take
it
,
and
demaund
it
so
late
,
and
so
without
reason
:
that
often
times
they
haue
loste
their
Sences
,
and
are
readie
to
giue
vp
the
spirite
,
when
they
bring
it
vnto
them
.
What
auaileth
the
Ship-master
,
after
the
ship
is
sunke
?
what
doe
weapons
,
after
the
battell
is
lost
?
What
auaileth
pleasures
after
men
are
dead
?
By
this
which
I
haue
spoken
,
I
will
demaund
what
it
auayleth
the
sicke
?
being
heauie
with
sleepe
,
and
berefte
of
their
sences
,
to
call
for
Confessors
,
vnto
whome
they
confesse
their
sinnes
?
Euill
shall
hee
bee
confessed
,
which
hath
no
vnderstanding
to
repent
himselfe
?
What
auaileth
it
to
call
the
confessor
to
vnderstand
the
secrets
of
his
Conscience
,
when
the
sicke
man
hath
lost
his
speech
?
Let
vs
not
deceyue
our selues
,
saying
in
our
age
,
we
will
amend
hereafter
:
and
make
restitution
at
our
death
.
For
,
in
mine
opinion
,
it
is
not
the
poynt
of
wise
men
,
nor
of
good
Christians
,
to
desire
so
much
time
to
offend
,
and
they
will
not
espie
any
to
amend
.
Would
to
GOD
,
that
the
third
parte
of
the
precious
time
which
men
occupie
in
sinne
,
were
employed
about
the
I
am
very
sorrie
with
my
heart
,
that
they
so
wickedly
spend
and
passe
their-life
,
in
vices
and
pleasures
,
as
if
there
were
no
GOD
,
vnto
whom
they
shold
render
account
for
their
offences
.
All
worldlings
willingly
doe
sinne
,
vpon
a
vaine
hope
onely
in
Age
to
amend
,
and
at
death
to
repent
:
But
I
would
demaund
him
that
in
this
hope
sinned
:
what
certainty
he
hath
in
age
of
amendment
,
and
what
assurance
he
hath
to
haue
long
warning
before
hee
die
:
Since
we
see
by
experience
,
there
are
moe
in
number
which
dye
young
,
then
olde
:
it
is
no
reason
wee
should
commit
so
many
sinnes
in
one
day
,
as
that
wee
should
haue
cause
to
lament
afterwards
all
the
rest
of
our
life
.
And
afterwards
to
bewayle
the
sins
of
our
long
life
,
we
desire
no
more
but
one
space
of
an
houre
.
Considering
the
the
Omnipotencie
of
the
Diuine
mercie
it
sufficeth
:
yea
,
and
I
say
,
that
the
space
of
an
houreis
to
much
to
repent
vs
of
our
wicked
life
:
but
I
would
counsel
all
,
since
the
sinner
for
to
repent
taketh
but
one
houre
,
that
that
be
not
the
last
houre
.
For
,
the
sighes
and
repentance
,
which
proceed
from
the
bottome
of
the
heart
,
penetrate
the
high
Heauens
:
but
those
which
come
of
necessity
,
doeth
not
pierce
the
bare
seeling
of
the
House
.
I
allow
and
commende
,
that
those
which
visit●
the
sick
,
do
counsell
them
to
examin
their
consciences
,
to
receiue
the
Communion
,
to
pray
vnto
GOD
,
to
forgiue
their
enemyes
,
and
to
recommend
themselues
to
the
deuoute
prayers
of
the
people
,
and
to
repent
them
of
their
sinnes
.
Finally
I
say
,
that
it
is
very
good
to
doe
all
this
:
But
yet
I
say
,
it
is
better
to
haue
done
it
before
.
For
,
the
diligent
and
careful
Pyrate
,
prepareth
for
the
Tempest
,
when
the
Sea
is
calme
.
Hee
that
deepely
would
consider
,
how
little
the
goods
of
this
life
are
to
be
esteemed
:
Let
him
go
to
see
a
rich
man
when
hee
dyeth
,
and
what
he
doeth
in
his
bed
.
And
he
shall
finde
that
the
wife
demandeth
of
the
poore
husband
her
dowrie
,
the
Daughter
the
Those
that
shall
heare
or
read
this
,
ought
to
consider
,
that
that
which
they
haue
seene
done
at
the
death
of
their
neighbours
:
the
same
shall
come
vnto
them
,
when
they
shall
be
sicke
at
the
poynt
of
death
.
For
,
so
soone
as
the
Rich
shutteth
his
eyes
,
forthwith
there
is
great
strife
betweene
the
children
for
his
goods
.
And
this
strife
is
not
to
vnburthen
his
soule
:
but
which
of
them
shall
inherite
most
of
his
possessions
,
In
this
case
,
I
will
not
my
pen
trauell
any
further
,
since
both
rich
and
poore
doe
daylie
see
the
experience
hereof
.
And
in
thigs
verie
manifest
,
it
sufficeth
onely
for
wise
men
to
be
put
in
memorie
,
without
wasting
any
more
time
to
perswade
them
.
Now
the
Emperor
Marcus
Aurelius
had
a
secretarie
verie
wise
,
&
vertuous
,
through
whose
hands
the
affaires
of
the
Empire
passed
.
And
when
this
secretarie
saw
his
Lord
and
Master
so
sicke
,
and
almost
at
the
houre
of
death
,
and
that
none
of
his
parents
or
friends
durst
speake
vnto
him
:
he
plainly
determined
to
doe
his
dutie
,
wherein
hee
shewed
verie
well
the
profound
knowledge
hee
had
in
wisedome
,
and
the
great
good
wil
he
bare
to
his
Lord
.
This
Secretary
was
called
Panutius
,
the
vertues
and
life
of
whom
Sextus
Cheronensis
in
the
life
of
Marcus
Aurelius
declareth
.
CHAP.
L.
Of
the
Comfortable
words
which
the
Secretary
Panutius
spake
to
the
Emperour
Marcus
Aurelius
at
the
houre
of
his
death
.
O
My
Lord
and
Master
,
mytongue
cannot
keepe
silence
,
For
if
the
gods
would
haue
granted
me
my
request
,
for
the
lengthning
of
thy
life
one
day
,
I
would
giue
willingly
my
whole
life
.
Whither
the
sorrow
bee
true
or
fayned
,
it
needeth
not
I
declare
vnto
thee
with
wordes
,
since
thou
mayest
manifestly
discerne
it
by
my
countenance
.
For
mine
eyes
with
teares
are
wet
,
and
my
heart
with
sighes
is
very
heauie
.
I
feele
much
the
want
of
thy
companie
.
I
feele
much
the
dammage
,
which
(
of
thy
death
)
to
the
whole
commonwealth
shall
ensue
.
I
feele
much
thy
sorrowe
which
in
thy
pallace
shall
remaine
.
I
feele
much
for
that
Rome
this
day
is
vndone
:
but
that
which
aboue
all
things
doth
most
torment
my
heart
,
is
to
haue
seene
thee
liue
as
wise
,
and
now
to
see
thee
dye
as
simple
.
Tell
me
I
pray
thee
my
Lord
,
why
do
men
learne
the
Greeke
tongue
?
trauell
to
vnderstand
the
Hebrew
:
sweate
The
end
why
men
ought
to
studie
,
is
to
learne
to
liue
well
.
For
there
is
no
truer
science
in
man
,
then
to
know
how
to
order
his
life
well
.
What
profiteth
it
me
to
know
much
,
if
thereby
I
take
no
profite
?
what
profiteth
me
to
know
straunge
Languages
,
if
I
refrain
nor
my
tongue
from
other
mens
matters
?
what
profiteth
it
to
studie
many
bookes
,
if
I
studie
not
but
to
begyule
my
friendes
?
what
profiteth
it
to
know
the
influence
of
the
starres
:
and
the
course
of
the
Elements
:
if
I
cannot
keepe
my selfe
from
vices
?
Finally
I
say
,
that
it
little
auayleth
to
to
bee
a
master
of
the
Sage
,
if
secretly
hee
bee
reported
to
bee
a
follower
of
fooles
.
The
chiefe
of
all
Phylosophie
consisteth
to
serue
GOD
,
and
not
to
offend
men
.
I
aske
thee
,
most
Noble
Prince
,
what
auaileth
it
the
Pilot
to
know
the
Arte
of
Sayling
,
and
after
in
a
Tempest
by
negligence
to
perish
?
What
auaileth
it
the
valiaunt
Captaine
,
to
talke
much
of
Warres
,
and
afterwards
he
knoweth
not
how
to
giue
the
Battell
?
What
auayleth
it
the
guyde
to
tell
the
nearest
way
,
and
afterwards
in
the
middest
to
loose
himselfe
?
All
this
which
I
haue
spoken
,
is
saide
for
thee
my
Lord
:
For
,
what
auayleth
it
that
thou
beeing
in
health
,
shouldest
sigh
for
death
?
since
now
when
hee
doeth
approche
,
thou
weepest
because
thou
wouldest
not
leaue
life
?
One
of
the
things
wherein
the
wise
man
sheweth
his
wisdome
,
is
to
know
What
Prince
so
high
,
or
what
Plebeyan
so
base
hath
there
been
,
or
in
the
world
shall
euer
be
,
the
which
hath
so
little
(
as
thou
)
regarded
life
:
and
so
highly
commended
death
?
What
things
haue
I
written
(
beeing
thy
Secretarie
)
with
mine
owne
hand
,
to
diuers
Prouinces
of
the
world
:
where
thou
speakest
so
much
good
of
death
,
that
sometimes
thou
madest
mee
to
hate
life
?
What
was
it
to
see
that
letter
which
thou
wrotest
vnto
the
noble
Romaine
,
Claudinaes
widdowe
,
comforting
her
of
the
death
of
her
Husband
,
which
dyed
in
the
warres
?
Wherein
shee
aunswered
:
that
she
thought
her
trouble
comfort
,
to
deserue
that
thou
shouldst
write
her
such
a
Letter
.
What
a
pittifull
and
sundry
letter
hast
thou
written
to
Antigonus
,
on
the
death
of
thy
childe
Verissimus
,
thy
sonne
so
much
desired
?
Whose
death
thou
tookest
so
,
that
thou
exceedest
the
limits
of
Phylosophie
?
but
in
the
ende
with
thy
princely
vertues
,
thou
didst
qualifie
thy
woful
sorows
.
What
Sentences
so
profound
,
what
wordes
so
well
couched
didst
thou
write
in
that
booke
intituled
The
remedy
of
the
sorrowfull
,
the
which
thou
didst
send
from
the
warre
of
Asia
,
to
the
Senatours
of
Rome
:
and
that
was
to
comfort
them
after
a
sore
plague
.
And
how
much
profite
hath
thy
doctrine
done
since
:
with
what
new
kinde
of
consolation
hast
thou
comforted
Helius
Fabatus
the
Sensour
,
when
his
son
was
drowned
in
the
riuer
?
where
I
do
remember
,
that
when
we
entred
into
his
house
,
we
found
him
weeping
:
and
when
wee
went
from
thence
,
wee
lest
him
laughing
.
I
doe
remember
that
when
thou
wentst
to
visite
Gneus
Rusticus
in
his
last
disease
,
thou
didst
speake
to
him
so
effectuously
,
that
with
the
vehemency
of
thy
words
,
thou
madest
the
teares
to
runne
downe
his
cheekes
.
And
I
demanding
him
the
occasions
of
his
lamentations
,
he
said
:
The
Emperor
This
thy
faithfull
friend
being
readie
to
die
,
and
desiring
yet
to
liue
,
thou
sendest
to
offer
sacrifices
to
the
gods
,
not
for
that
they
should
graunt
himselfe
,
but
that
they
should
hasten
his
death
.
Herewith
I
being
astonied
,
thy
noblenesse
to
so
satisfie
my
ignorance
,
sayd
vnto
mee
in
secret
these
wordes
.
Maruell
not
Panutius
to
see
me
offer
sacrifices
to
hasten
my
friends
death
:
and
not
to
prolong
his
life
:
for
there
is
nothing
that
the
faithfull
friend
ought
so
much
to
desire
to
true
friend
,
as
to
see
him
ridde
from
the
trauels
of
the
earth
,
and
to
enioy
the
pleasures
of
heauen
.
Why
thinkest
(
thou
most
noble
Prince
)
that
I
reduce
all
these
things
to
thy
memory
,
but
for
to
demaund
thee
how
it
is
possible
,
that
I
which
haue
heard
thee
speake
so
well
of
death
,
doe
presently
see
thee
so
vnwilling
to
leaue
life
?
since
the
gods
commaund
it
,
thy
age
willeth
it
,
thy
disease
doth
cause
it
,
thy
feeble
nature
doth
permit
it
,
the
sinfull
Rome
doth
deserue
it
,
and
the
sickle
fortune
agreeth
,
that
for
our
great
miserie
thou
shouldest
die
.
Why
therefore
sighest
After
that
thou
hast
sayled
,
and
in
the
sayling
,
thou
hast
passed
such
perill
,
when
the
gods
doe
render
thee
in
the
safe
Hauen
,
once
againe
thou
wilt
runne
into
the
raging
Sea
,
where
thou
scapest
the
victorie
of
life
,
and
thou
dyest
with
the
ambushments
of
death
.
Threescore
and
two
yeeres
hast
thou
fought
in
the
Field
,
and
neuer
turned
thy
backe
:
and
fearest
thou
now
,
beeing
enclosed
in
the
Graue
?
Hast
thou
not
passed
the
pykes
,
and
bryers
,
wherein
thou
hast
beene
enclosed
:
and
now
thou
tremblest
,
being
in
the
sure
way
?
Thou
knowest
what
dammage
it
is
,
long
to
liue
,
and
now
thou
doubtest
of
the
profit
of
death
,
which
ensueth
.
It
is
now
many
yeeres
since
death
and
thou
haue
beene
at
defyance
,
as
mortall
enemies
:
and
now
to
lay
thy
hands
on
thy
Weapons
,
thou
flyest
and
turnest
thy
backe
.
Threescore
and
two
yeeres
are
past
,
since
thou
wert
bent
against
fortune
and
now
thou
closest
thy
eyes
,
when
thou
oughtest
ouer
her
to
triumph
.
By
that
I
haue
told
thee
,
I
meane
,
that
since
wee
doe
not
see
thee
take
death
willingly
at
this
present
:
we
do
suspect
that
thy
life
hath
not
in
times
past
beene
very
good
:
For
the
man
which
hath
no
desire
to
appeare
before
the
gods
,
it
is
a
token
he
is
loaden
with
vices
.
What
meanest
thou
most
noble
Prince
?
why
weepest
thou
as
an
infant
,
and
complainest
as
a
man
in
despaire
?
If
thou
weepest
because
thou
dyest
:
I
answer
thee
,
that
thou
laughest
as
much
when
thou
liuedst
.
For
of
too
much
laughing
in
the
life
,
proceedeth
much
wayling
at
the
death
.
Who
hath
alwaies
for
his
heritage
,
This
cannot
be
called
life
,
but
a
long
death
:
and
with
reason
wee
will
call
this
life
death
,
since
a
thousand
times
we
hate
life
.
If
an
ancient
man
did
make
a
shew
of
his
life
,
from
time
he
is
come
out
of
the
intrailes
of
his
mother
,
vntill
the
time
hee
entreth
into
the
bowels
of
the
earth
,
and
that
body
would
declare
al
the
sorrowes
that
he
hath
passed
and
the
heart
discouer
all
the
ouerthrows
of
fortune
,
which
he
hath
suffered
:
I
imagine
the
gods
would
maruell
,
and
men
would
wonder
at
the
body
which
hath
endured
CHAP.
LI.
Panutius
the
Secretarie
continueth
his
exhortation
,
admonishing
all
men
willingly
to
accept
death
,
&
vtterly
to
forsake
the
world
and
all
his
vanities
.
SInce
life
is
now
condemned
for
euill
,
there
remaineth
nought
else
,
but
to
approoue
death
to
be
good
.
Oh
if
it
pleased
the
immortall
gods
,
that
as
I
oftentimes
haue
heard
the
disputation
of
this
matter
:
so
now
that
thou
couldest
therewith
profite
.
But
I
am
sorry
that
to
the
Sage
and
wise
man
,
counsell
sometimes
(
or
for
the
most
part
)
wanteth
.
None
ought
to
cleaue
much
to
his
owne
opinion
,
but
sometimes
he
should
follow
the
counsell
of
the
third
person
:
For
the
man
which
in
all
things
will
follow
his
owne
aduise
,
ought
well
to
be
assured
that
in
all
,
or
the
most
part
,
hee
shall
erre
.
O
my
Lord
Marke
,
sith
thou
art
sage
,
liuely
of
spirit
,
of
great
experience
,
and
ancient
,
didst
not
thou
thinke
,
that
as
thou
hadst
buried
many
,
so
likewise
some
should
burie
thee
?
What
imaginations
were
thine
to
thinke
,
that
seeing
the
ende
of
their
dayes
,
others
should
not
see
the
end
of
thy
yeares
?
Since
thou
diest
rich
,
honorably
accompanied
,
olde
,
and
aboue
all
,
seeing
thou
diest
in
the
seruice
of
the
commonwealth
,
why
fearest
thou
to
enter
into
thy
graue
?
Thou
hast
alwaies
beene
a
friend
,
as
much
to
know
things
past
,
as
those
which
were
hid
and
kept
secret
.
Since
thou
hast
prooued
what
honours
and
dishonours
deserue
,
riches
and
pouertie
,
prosperitie
and
aduersitie
,
ioy
and
sorrow
,
loue
and
fear
,
vices
and
pleasures
:
mee
seemeth
that
nothing
remaineth
to
know
,
but
that
it
is
necessarie
to
know
what
death
is
.
And
also
I
sweare
vnto
thee
(
most
noble
Lord
)
that
thou
shalt
learne
more
in
one
houre
,
what
death
is
,
then
in
an
hundred
yeares
what
life
meaneth
:
Since
thou
art
good
,
and
presumest
to
be
good
,
and
hast
liued
as
good
,
is
it
better
that
thou
die
,
and
goe
with
so
many
good
;
then
that
thou
scape
,
and
liue
amongst
so
many
euill
?
That
thou
feelest
death
,
I
maruell
nothing
at
all
,
for
thou
art
a
man
:
but
I
doe
maruell
that
thou
dissemblest
it
not
,
since
thou
art
discreet
Many
things
doe
the
sage
men
feele
,
What
other
thing
is
death
,
but
a
trap
or
doore
wherewith
to
shut
the
shop
,
wherein
all
the
miserie
,
of
this
wofull
life
are
vendible
?
What
wrong
or
preiudice
doe
the
gods
vnto
vs
,
when
they
call
vs
before
them
,
but
from
an
old
decayd
house
,
to
change
vs
to
a
new
builded
Pallace
?
And
what
other
thing
is
the
graue
,
but
a
strong
fort
,
wherin
we
shut
our selues
from
the
assaults
of
life
,
and
broyles
of
fortune
:
Truely
wee
ought
to
bee
more
desirous
of
that
wee
finde
in
death
,
then
of
that
wee
haue
in
life
.
If
Helia
Fabricia
thy
wife
doe
greeue
thee
,
for
that
thou
leauest
her
yong
,
doe
not
care
:
for
shee
presently
hath
little
care
of
the
perill
wherein
thy
Deceiue
not
thy selfe
in
thinkeing
that
the
Empresse
thy
wife
is
yong
,
and
that
she
shall
finde
none
other
Emperor
with
whom
again
she
may
marrie
.
For
such
,
and
the
like
,
will
change
the
cloth
of
gold
,
for
gownes
of
skinnes
.
I
meane
,
that
they
would
rather
the
young
shepheard
in
the
field
,
then
the
olde
Emperour
in
his
royall
pallace
.
If
thov
takest
sorrow
for
the
children
whom
thou
leauest
I
know
not
why
thou
shouldst
do
so
?
For
truely
if
it
greeue
thee
now
,
for
that
thou
diest
:
they
are
more
displeased
for
that
thou
liuest
.
The
sonne
that
desireth
not
the
death
of
his
father
,
may
be
counted
the
onely
Phenix
of
this
world
,
for
if
the
father
bee
poore
,
he
wisheth
him
dead
for
that
he
is
not
maintained
;
and
if
hee
rich
he
desireth
his
death
to
enherite
the
sooner
.
Since
therefore
it
is
true
(
as
indeed
it
is
)
it
seemeth
not
wisedome
that
they
sing
,
and
thou
weepe
.
If
it
greeue
thee
to
leaue
these
goodly
pallaces
,
and
these
sumptuous
buildings
,
deceiue
not
thy selfe
therein
.
For
by
the
god
Iupiter
I
sweare
vnto
thee
,
that
since
that
death
doth
finish
thee
,
at
the
end
of
threescore
and
two
yeeres
:
time
shall
consume
these
sumptuous
buildings
in
lesse
then
40.
If
it
greeue
thee
to
forsake
the
company
of
thy
friends
and
neighbors
,
for
them
also
take
as
little
thought
,
since
for
thee
they
will
not
take
any
at
all
.
For
amongst
the
other
compassions
that
they
ought
to
haue
of
the
dead
,
this
is
true
,
that
scarcely
they
are
buried
,
but
of
their
friends
and
neighbours
they
are
forgotten
.
If
thou
takest
greatest
thought
for
that
thou
wilt
not
die
,
as
the
other
Emperours
of
Rome
are
dead
:
me
seemeth
that
thou
oughtest
also
to
cast
this
sorrow
from
thee
:
for
thou
knowest
right
well
,
that
Rome
hath
accustomed
to
bee
so
vnthankefull
to
those
which
serue
her
:
that
the
great
Scipio
also
would
not
be
buried
therein
.
If
it
greeue
thee
to
die
,
to
leaue
so
great
a
Seignory
,
as
to
leaue
the
Empire
,
I
cannot
thinke
that
such
vanity
be
in
thy
head
:
for
temperate
and
reposed
men
,
when
they
escape
from
semblable
offices
,
doe
not
thinke
that
they
lose
honour
,
but
that
they
be
free
of
a
trouble
some
charge
.
Therefore
if
none
of
all
these
things
moue
thee
to
desire
life
,
what
should
let
thee
that
throgh
thy
gates
enter
not
death
it
greeueth
men
to
dy
for
one
of
these
Knowest
not
thou
(
most
noble
Prince
)
that
the
long
night
commeth
the
middest
morning
.
Doest
thou
not
know
,
that
after
the
moist
morning
there
cometh
the
cleare
Sun
?
Knowest
not
thou
that
after
the
cleare
Sun
commeth
the
cloudy
Element
.
Doest
thou
not
know
that
after
the
darke
myst
,
there
commeth
extreme
heate
:
And
after
the
heate
,
commeth
the
horrible
thunders
:
and
after
the
thunders
,
the
sodaine
lightnings
:
and
after
the
perilious
lightnings
commeth
the
terrible
haile
:
Finally
I
say
,
that
after
the
tempestuous
and
troublesome
time
,
commonly
commeth
cleare
and
faire
weather
.
The
order
that
time
hath
to
make
By
that
I
haue
spoken
,
I
meane
,
if
death
had
called
thee
when
thy
life
was
sweetest
:
though
thou
hadst
not
had
reason
to
haue
complayned
,
yet
thou
mightest
haue
desired
to
haue
altered
it
:
For
it
is
a
greater
griefe
,
to
say
vnto
a
yong
man
that
he
must
die
,
and
forsake
the
world
.
What
is
this
(
my
Lord
)
now
that
the
wall
is
decaied
ready
to
fall
,
the
flower
is
an
hered
the
grape
doth
rot
,
the
teeth
are
loose
the
gowne
is
worne
,
the
lance
is
blunt
the
knife
is
dull
,
and
dost
thou
desire
to
returne
into
the
world
,
as
if
thou
hadst
neuer
knowne
the
world
?
These
threescore
and
two
yeeres
thou
hast
liued
in
the
proportion
of
this
body
,
and
wilt
thou
now
that
the
yron
fetters
haue
rot
thy
legges
,
desire
yet
to
lengthen
thy
daies
,
in
this
so
wofull
prison
?
They
that
will
not
be
contented
to
liue
threescore
yeeres
and
fiue
The
Emperour
Augustus
Octauian
saide
:
That
alter
men
had
liued
fiftie
yeeres
,
either
of
their
owne
will
they
ought
to
dye
;
or
else
by
force
they
should
cause
themselues
to
bee
killed
.
For
at
that
time
,
all
those
which
haue
any
humaine
felicitie
,
are
at
the
best
.
Those
which
liue
aboue
that
age
,
passe
their
daies
in
grieuous
torments
.
As
in
the
death
of
children
,
in
the
losse
of
goods
,
and
importunitie
of
sonne
in
lawes
,
in
maintaining
processes
,
in
discharging
debts
,
in
fighing
for
that
is
past
,
in
bewayling
that
that
is
present
,
in
dissembling
iniuries
,
in
hearing
woful
newes
,
and
in
other
infinite
trauels
.
I
So
that
it
were
much
better
,
to
haue
their
eyes
shut
in
the
graue
:
then
their
hearts
and
bodies
aliue
,
to
suffer
O
my
Lord
Marke
,
knowest
thou
not
,
that
by
the
same
way
whereby
goeth
death
,
death
cometh
?
Knowest
not
thou
in
like
manner
that
it
is
62.
yeers
that
life
hath
fled
from
death
:
&
that
there
is
another
time
asmuch
,
that
death
goeth
seeking
thy
life
?
and
death
going
from
Illiria
where
he
left
a
great
plague
,
&
thou
departing
from
thy
pallace
ye
two
haue
now
met
in
Hungarie
?
Knowest
not
thou
,
that
where
thou
leapedst
out
of
thy
mothers
intrailes
to
gouerne
the
land
,
immediately
death
leaped
out
of
his
grauè
to
seeke
thy
life
?
Thou
hast
alwayes
presumed
,
not
onely
to
bee
honored
,
but
also
to
be
honorable
,
if
it
bee
so
,
since
thou
honouredst
the
Embassadors
of
Princes
which
did
send
them
the
more
for
their
profite
,
then
for
thy
seruice
,
why
dost
thou
not
honor
thy
messenger
,
whom
the
gods
send
more
for
thy
profite
,
then
for
their
seruices
?
Doest
thou
not
remember
well
,
when
Vulcan
my
sonne
in
law
poysoned
me
,
more
for
the
couetousnesse
of
my
gods
,
then
any
desire
that
hee
had
of
my
life
?
thou
Lord
that
diddest
come
to
comfort
mee
in
my
chamber
,
and
toldst
me
that
the
gods
were
cruell
to
slay
the
yong
,
and
were
pitiful
to
take
the
old
from
this
world
.
And
thou
saidst
further
these
wordes
:
Comfort
thee
Panutius
,
for
if
thou
wert
borne
to
the
,
now
thou
drest
to
liue
.
Since
therefore
(
noble
Prince
)
that
I
tell
thee
that
which
thou
toldst
me
,
and
counsell
thee
the
same
which
thou
counsellest
me
:
I
render
to
thee
that
which
thou
hast
giuen
me
.
Finally
of
these
vines
I
haue
gathered
these
cluster
of
grapes
.
CHAP.
LII
.
The
answer
of
the
Emperour
Marcus
to
Panutius
his
Secretarie
,
wherein
he
declareth
that
he
tooke
no
thought
to
forsake
the
world
:
but
all
his
sorow
was
to
leaue
behind
him
an
vnhappie
child
to
inherit
the
Empire
,
PAnutius
blessed
be
the
milke
which
thou
hast
sucked
in
Dacia
,
the
bread
which
thou
hast
eaten
in
Rome
,
the
larning
which
thou
hast
learned
in
Greece
,
and
the
bringing
vppe
which
thou
hast
had
in
my
pallace
.
For
thou
hast
serued
as
a
good
seruant
in
life
,
and
giuest
mee
good
counsell
as
a
trustie
friende
at
death
.
I
command
Commodus
my
son
to
recompence
thy
seruice
,
and
I
beseech
the
immortall
gods
,
that
they
acquite
thy
good
counsels
.
And
not
without
good
cause
I
charge
my
son
with
the
one
,
and
requrie
the
gods
of
the
other
.
For
the
payment
of
many
seruices
,
one
man
alone
may
doe
;
but
to
pay
one
good
counsell
,
it
is
requisite
to
haue
all
the
gods
.
The
greatest
good
that
a
friend
can
doe
to
his
friend
,
is
in
great
and
waightie
affaires
,
to
giue
him
good
and
wholesome
counsell
.
And
not
without
cause
I
say
wholesome
:
For
commonly
it
chaunceth
,
that
those
which
thinke
with
their
counsell
to
remedy
vs
,
doe
put
vs
oftentimes
in
greatest
perils
.
All
the
trauells
of
life
are
hard
,
but
that
of
death
is
the
most
hard
and
terrible
.
Al
are
great
,
but
this
is
the
greatest
.
All
are
perillous
,
but
this
is
most
perrillons
.
All
in
death
haue
ende
except
the
trauell
of
death
,
whereof
wee
Certainly
Panutius
,
thou
hast
spoken
vnto
mee
as
a
wise
man
:
but
for
that
thou
knowst
not
my
griefe
,
thou
couldst
not
cure
my
disease
,
for
my
sore
is
not
there
,
where
thou
hast
layde
the
plaister
.
The
fistula
is
not
there
where
thou
hast
cutte
the
flesh
.
The
opilation
is
not
there
;
where
thou
hast
layd
the
oyntments
.
There
were
not
the
right
veines
,
where
thou
didst
let
me
bloud
.
Thou
hast
not
yet
touched
the
wound
,
which
is
the
cause
of
all
my
griefe
.
I
meane
that
thou
oughtest
to
haue
entred
further
with
mee
to
haue
knowne
my
griefe
better
.
The
sighes
which
the
heart
fetcheth
(
I
say
those
which
come
from
the
heart
)
let
not
euerie
man
think
which
heareth
them
,
that
he
can
immedialy
vnderstand
them
:
For
as
men
cannot
remedie
the
anguishes
of
the
spirit
,
so
the
gods
likewise
would
not
that
they
should
know
the
secrets
of
the
heart
.
Without
feare
or
shame
many
dare
say
,
that
they
know
the
thought
of
others
,
wherein
they
shew
themselues
to
bee
more
fooles
,
then
wise
.
For
since
there
are
many
things
in
me
wherein
I
my selfe
doubt
:
how
can
a
stranger
haue
any
certaine
knowledge
therein
.
Thou
accusest
me
Panutius
,
that
I
feare
death
greatly
,
the
which
I
deny
:
but
to
feare
it
as
man
,
I
doe
confesse
:
For
to
deny
that
I
feare
not
death
,
should
bee
to
denie
that
I
am
not
of
flesh
.
We
see
by
experience
,
that
the
Elephants
do
feare
the
Lyon
,
the
Beare
the
Elephant
,
the
wolfe
the
Beare
,
the
Lambe
the
Wolfe
,
the
Rat
the
Cat
,
the
Cat
the
Dog
,
the
Dog
the
man
:
Finally
the
one
and
the
other
do
feare
for
no
other
thing
,
but
for
feare
that
one
killeth
not
the
other
.
Then
since
bruite
beasts
refuse
death
,
the
which
though
they
die
,
feare
not
to
fight
with
the
suries
,
nor
hope
not
to
rest
with
the
gods
:
so
much
the
more
ought
we
to
feare
death
,
which
die
in
doubt
,
whether
the
furies
will
teare
Thinkest
thou
Panutius
,
that
I
doe
not
see
well
my
vine
is
gathered
,
and
that
it
is
not
hid
vnto
me
,
that
my
palace
falleth
in
decay
?
I
know
well
,
that
I
haue
not
but
the
kernell
of
the
Raison
,
&
the
skin
:
and
that
I
haue
not
but
one
sigh
of
all
my
life
,
vntill
this
time
.
There
was
great
difference
betweene
me
and
thee
,
&
now
there
is
no
great
difference
betwixt
me
and
my selfe
.
For
about
the
ensign
,
thou
dost
place
the
army
.
In
the
riuers
,
thou
castest
thy
nets
;
within
the
parkes
thou
huntest
the
buls
:
in
the
shadow
thou
takest
cold
.
By
this
I
meane
,
that
thou
talkest
so
much
of
death
,
because
that
thou
art
sure
of
thy
life
.
O
miserable
man
that
I
am
,
for
in
short
space
,
of
all
that
is
life
I
haue
possessed
:
with
mee
I
shall
carrie
nothing
but
onely
my
winding
sheete
.
Alasse
how
shall
I
enter
into
the
field
,
not
where
of
fierce
beasts
I
shall
bee
assaulted
:
but
of
the
hungrie
wormes
deuoured
.
Alasse
I
see
my selfe
in
that
distresse
,
from
whence
my
fraile
flesh
cannot
escape
.
And
if
any
hope
remaine
,
it
is
in
thee
O
death
.
When
I
am
sicke
,
I
would
not
that
hee
that
is
whole
should
comfort
me
.
When
I
am
sorrowfull
,
I
would
not
that
he
which
is
merrie
should
comfort
me
.
When
I
am
bannished
I
would
not
that
hee
which
is
in
prosperitie
should
comfort
mee
.
When
I
am
at
the
houre
of
death
,
I
would
not
that
hee
should
comfort
me
,
which
is
not
in
suspition
of
life
.
But
I
would
that
the
poore
should
comfort
me
in
pouertie
,
the
sorrowfull
in
my
sorrowes
,
the
banished
in
my
banishment
,
and
he
which
is
in
as
great
danger
of
his
life
,
as
I
am
now
at
the
point
of
death
.
For
there
is
no
counsell
so
healthfull
,
nor
true
,
as
that
of
the
man
which
is
in
sorrow
,
when
he
counselleth
another
,
which
is
likewise
tormented
himselfe
.
If
thou
considerest
well
this
sentence
,
thou
shalt
finde
that
I
haue
spoken
a
thing
profound
,
wherein
notwithstanding
my
tongue
is
appeased
.
For
in
my
opinion
euill
shall
hee
be
comforted
,
which
is
weeping
with
him
,
that
continually
laugheth
.
I
say
this
to
the
ende
thou
know
,
that
I
know
it
;
and
that
thou
perceiue
that
I
perceiue
it
.
And
because
thou
shalt
not
liue
deceiued
,
as
to
my
friend
I
will
disclose
the
secret
:
and
thou
shalt
see
,
that
smal
is
the
sorrow
which
I
haue
,
in
respect
of
the
great
,
which
I
haue
cause
to
haue
.
For
if
reason
had
not
striued
with
sensualtie
,
the
sighes
ended
my
life
,
and
in
a
pond
of
teares
,
they
had
made
my
graue
.
The
things
which
in
mee
thou
hast
seene
,
which
abhore
meate
,
to
banish
sleepe
,
to
loue
care
,
to
bee
annoyed
with
company
,
to
take
rest
in
sighes
,
and
to
take
pleasures
in
teares
:
may
easily
declare
vnto
thee
,
what
torment
is
in
the
sea
of
my
heart
,
when
such
tremblings
doe
appeare
in
the
earth
of
my
body
.
Let
vs
now
come
to
the
purpose
,
and
we
shal
see
why
my
bodie
is
without
consolation
,
and
my
heart
ouercome
with
sorrowes
:
for
my
feeling
greatly
exceeds
my
complaining
,
because
the
body
is
so
delicate
,
that
in
scratching
it
,
it
complaineth
:
and
the
heart
is
so
stout
and
valiant
,
that
though
it
be
hurt
,
yet
it
dissembleth
.
O
Panutius
,
I
let
thee
know
,
that
the
occasion
why
I
take
death
so
grieuously
,
is
because
I
leaue
my
sonne
This
I
say
by
the
Prince
my
sonne
,
for
that
hee
hath
bene
euill
in
my
life
,
I
doe
imagine
that
he
will
bee
worse
after
my
death
.
Since
thou
(
as
well
as
I
)
knowst
the
euill
conditions
of
my
sonne
,
why
doest
thou
maruell
at
the
thoughts
and
sorrowes
of
the
father
?
My
son
Commodus
in
yeares
is
yong
,
and
in
vnderstanding
yonger
.
Hee
hath
an
euill
inclination
,
and
yet
hee
will
not
enforce
himselfe
against
the
same
,
hee
gouerneth
himselfe
by
his
owne
sence
,
and
in
matters
of
wisedome
he
knoweth
little
:
of
that
hee
should
be
ignorant
,
hee
knoweth
too
much
:
and
that
which
is
worst
of
all
,
he
is
of
no
man
esteemed
.
Hee
knoweth
nothing
of
things
past
,
nor
occupieth
him
about
any
thing
present
.
Finally
,
for
that
which
mine
eyes
haue
seene
,
I
say
,
and
that
which
within
my
heart
I
haue
suspected
I
iudge
:
that
shortly
the
person
of
my
sonne
shall
be
in
hazard
,
and
the
memory
of
his
father
perish
.
O
how
vnkindely
haue
the
gods
vsed
themselues
toward
vs
,
to
command
vs
to
leaue
our
honour
in
the
hands
of
our
children
?
for
it
should
suffice
,
that
wee
should
leaue
them
our
goods
:
and
that
to
our
friends
we
should
commit
our
honor
.
But
yet
I
am
sorry
,
for
that
they
consume
the
goods
in
vices
:
and
lose
the
honour
for
to
bee
vitious
.
The
gods
being
pittifull
as
they
are
,
since
they
giue
vs
the
authoritie
to
diuide
our
goods
:
why
do
they
not
giue
vs
leaue
to
make
our
wils
of
the
honor
.
My
sonnes
name
being
Commodus
in
the
Romain
tongue
,
is
as
much
to
say
,
as
profite
:
but
as
he
is
,
wee
will
be
content
to
bee
without
little
profite
,
which
he
may
do
to
some
,
so
that
we
may
bee
excused
of
the
great
damage
,
which
he
is
likely
to
doe
to
all
.
For
I
suppose
hee
will
be
the
scourge
of
men
,
and
the
wrath
of
God
.
He
entreth
now
into
the
pathway
of
youth
,
alone
without
a
guide
.
And
for
that
he
hath
to
passe
by
the
high
and
dangerous
places
:
I
feare
lest
hee
bee
lost
,
in
the
wood
of
vices
.
For
the
children
of
Princes
and
O
Panutius
,
giue
attentiue
eare
to
that
I
say
vnto
thee
.
Seest
thou
not
that
Commodus
my
sonne
is
at
libertie
,
is
rich
,
is
yong
,
and
is
alone
?
By
the
faith
of
a
good
man
,
I
sweare
vnto
thee
,
that
the
least
of
these
windes
would
ouerthrow
,
not
onely
a
young
tender
Ash
,
but
also
a
mightie
strong
Oake
.
Riches
,
youth
,
pride
,
and
liberty
are
foure
plagues
which
poyson
the
Prince
,
replenish
the
common
wealth
with
filth
,
kill
the
liuing
,
and
defame
the
dead
.
Let
the
olde
men
beleeue
me
,
and
the
young
men
marke
mee
well
what
I
say
,
that
where
the
gods
haue
giuen
many
gifts
,
it
is
necessary
they
haue
many
vertues
to
sustaine
them
.
The
gentle
,
the
peaceable
,
the
counterfeit
,
the
simple
,
and
the
fearefull
,
doe
not
trouble
the
common
wealth
:
but
those
whom
nature
hath
giuen
most
gifts
.
For
as
experience
teacheth
vs
,
with
the
fairest
women
the
stewes
are
furnished
,
the
most
proper
personage
are
vnshamefast
,
the
most
stout
and
valiant
are
murderers
,
the
most
subtill
are
theeues
,
and
men
of
clearest
vnderstanding
,
oft
times
become
most
fooles
.
I
say
,
and
say
againe
,
I
affirme
,
and
affirme
againe
,
I
sweare
and
sweare
againe
,
Note
well
Panutius
note
,
that
the
man
which
from
his
infancy
hath
alwayes
the
feare
of
the
gods
before
his
eyes
,
and
the
shame
of
men
,
saieth
truth
to
all
,
and
liueth
in
preiudice
to
none
:
and
to
such
a
tree
,
though
euill
fortune
do
cleaue
,
the
flower
of
his
youth
doe
wither
,
the
leaues
of
theyr
fauours
drie
,
they
gather
the
fruites
of
his
trauels
,
they
cut
the
bough
of
his
offices
,
they
bow
the
highest
of
his
branches
downewards
;
yet
in
the
end
though
of
the
windes
hee
be
beaten
,
hee
shall
neuer
be
ouercome
.
O
happy
are
those
Fathers
,
vnto
whom
the
Gods
haue
giuen
quicke
children
,
wise
,
fayre
,
able
,
light
,
and
valiant
:
but
all
these
giftes
are
but
meanes
to
make
them
vicious
.
And
in
such
case
,
if
the
Fathers
would
bee
gouerned
by
my
counsell
,
I
would
rather
desire
that
members
should
want
in
them
,
then
that
vices
should
abound
.
Of
the
most
fairest
children
which
are
borne
in
the
Empire
,
my
sonne
Commodus
the
Prince
is
one
:
But
I
would
to
the
immortall
Gods
,
that
in
face
hee
resemble
the
blackest
of
Ethiope
:
and
in
manners
,
the
greatest
Philosopher
of
Greece
:
For
the
glory
of
the
Father
is
not
,
nor
ought
not
to
bee
,
in
that
his
child
is
fayre
of
complexion
,
and
handsome
of
person
Wee
will
not
call
him
a
pittifull
Father
,
but
a
great
enemy
,
who
exalteth
forth
his
child
for
that
he
is
faire
,
and
doth
not
correct
him
,
though
hee
be
vicious
.
I
durst
say
,
that
the
father
which
hath
a
child
endued
with
many
goodly
gifts
,
and
that
hee
doth
employ
them
all
to
vices
:
such
a
child
ought
not
to
bee
borne
in
the
world
,
and
if
perchance
he
were
borne
,
hee
ought
immediately
to
be
buried
.
CHAP.
LIII
.
The
Emperour
Marcus
Aurelius
concludeth
his
matter
,
and
sheweth
that
sondry
young
Princes
for
being
vicious
haue
vndone
themselues
,
and
empouerished
their
Realms
.
O
What
great
pitty
is
it
to
see
how
the
father
buyeth
his
child
of
the
gods
with
sighes
,
how
the
mother
deliuers
than
with
pain
,
how
,
they
both
nourish
them
with
trauels
,
how
they
watch
to
sustain
them
,
how
they
labour
to
remedy
them
,
&
afterwards
they
haue
so
rebelled
,
and
be
so
vicious
,
that
the
miserable
Fathers
oftentimes
do
die
not
for
age
,
but
for
the
griefes
wherewith
their
children
torment
them
.
I
doe
remember
,
that
the
Prince
Commodus
my
sonne
beeing
young
,
and
I
aged
(
as
I
am
)
with
great
paines
we
kept
him
from
vices
:
but
I
feare
,
that
after
my
death
hee
will
hate
vertues
.
I
remember
many
yong
Princes
,
which
of
his
age
,
haue
inherited
th'
Empire
of
Rome
:
who
haue
bin
of
so
wicked
a
life
,
that
they
haue
deserued
to
loose
both
honour
and
life
..
I
remember
Dennys
,
the
famous
tyraunt
of
Scycile
:
of
whom
is
saide
,
that
as
great
reward
hee
gaue
to
those
that
inuented
vices
,
as
our
Mother
Rome
did
,
to
those
which
conquered
realms
:
Such
worke
could
not
be
,
but
of
a
tyraunt
to
take
them
for
most
familiar
,
which
are
most
vicious
.
I
remember
foure
young
Princes
,
which
gouerned
the
Empyre
,
but
not
with
such
valiauntnes
as
the
great
Alexander
:
that
is
to
say
,
Alexander
,
Antiochus
,
Very
happie
was
Alexander
in
life
,
and
they
vnhappy
after
his
death
.
For
all
that
which
with
glorious
triumphs
hee
wanne
,
with
vile
vices
they
lost
.
So
that
Alexander
deuided
betweene
them
foure
,
the
worlde
:
and
afterwards
it
came
into
the
handes
of
moe
then
foure
hundreth
.
I
doe
remember
,
that
king
Antigonus
little
esteemed
that
,
which
cost
his
Lorde
Alexander
much
.
Hee
was
so
light
in
the
behauiour
of
his
person
,
and
so
defamed
in
the
affayres
of
the
Common-wealth
:
that
for
mockerie
and
contempt
,
in
the
steed
of
a
crown
of
golde
,
hee
bare
a
garland
:
in
the
steed
of
a
scepter
,
hee
carryed
nettles
in
his
hand
:
and
of
this
sort
and
manner
he
sate
to
iudge
among
his
counsellors
,
&
vsed
to
talke
with
strangers
.
This
yong
Prince
doth
offend
me
much
,
for
the
lightnes
he
committed
:
but
much
more
I
maruell
at
the
grauitie
of
the
Sages
of
Greece
,
which
suffered
him
.
It
is
but
meete
hee
be
partaker
of
the
paine
,
which
condescended
to
the
faulte
.
I
do
remember
Caligula
the
fourth
Emperor
of
Rome
,
who
was
so
young
and
foolish
,
that
I
doubt
of
these
two
things
,
which
was
greatest
in
his
time
,
That
is
to
say
:
The
disobedience
that
the
people
bare
to
their
Lorde
,
or
the
hate
which
the
Lord
bare
to
his
people
.
For
,
that
vnhappie
creature
was
so
disordered
in
his
manners
:
that
if
all
the
Romaines
had
not
watched
to
take
life
from
him
:
hee
would
haue
watched
to
take
life
from
them
.
This
Caligula
wore
a
brooche
of
I
remember
the
Emperour
Tiberius
,
th'
adoptiue
sonne
of
the
good
Caesar
Augustus
,
which
was
called
Augustus
:
because
hee
greatly
augmented
the
Empyre
.
But
the
good
Emperor
did
not
so
much
augment
the
state
of
his
Common-wealth
,
during
his
life
,
as
Tyberius
did
diminish
it
,
after
his
death
.
The
hate
and
malice
which
the
Romain
people
bare
to
Tiberius
in
his
life
,
was
manifestly
discouered
after
the
time
of
his
death
.
For
the
day
that
Tyberius
dyed
(
or
better
to
say
,
when
they
killed
him
)
the
Romaine
people
made
great
processions
,
and
the
Senators
offered
great
presents
in
the
temples
,
and
the
priests
gaue
great
Sacrifices
to
their
Gods
:
and
all
to
the
end
their
gods
shold
not
receiue
the
soule
of
this
Tyraunt
amongst
them
,
but
that
they
would
sende
it
to
be
kept
among
the
Furyes
of
hell
.
I
remember
Patrocles
(
2.
K.
of
Corinth
)
inherited
the
realm
at
xxii
.
yeres
of
his
age
,
who
was
so
disordred
of
his
flesh
,
so
indiscret
in
his
doings
,
so
couetous
of
goods
,
&
such
a
coward
of
his
person
,
that
wher
his
father
had
possessed
the
Realm
40.
yeres
,
the
sonne
did
not
possesse
it
thirtie
moneths
.
I
remember
Tarquine
the
prowde
,
who
though
among
eight
Knights
of
Rome
was
the
last
,
and
comlyest
of
gesture
,
valiaunt
in
Armes
,
Noblest
of
bloud
,
and
in
giuing
most
liberall
:
yet
he
employed
all
his
gifts
and
grace●
which
the
Gods
had
giuen
him
euill
.
For
,
hee
employed
his
beautie
to
ryot
,
and
his
forces
to
tyrannie
.
For
,
through
the
treason
&
villanie
,
which
hee
committed
with
the
Romaine
Lucretia
,
he
did
not
only
lose
the
realme
,
and
flying
saued
his
life
:
but
also
for
euer
was
banished
,
and
all
his
Linage
likewise
.
I
remember
the
cruell
Emperour
Nero
,
who
liued
,
inherited
,
and
dyed
young
:
and
not
without
a
cause
(
I
say
)
that
hee
liued
and
dyed
young
.
For
,
in
him
was
graffed
the
stocke
of
the
noble
&
worthie
Caesars
:
and
in
him
was
renued
the
memory
of
those
tyrants
:
To
whom
thinkest
thou
Panutius
this
Tyrant
would
haue
giuen
life
,
since
he
with
his
owne
hand
gaue
his
Mother
her
death
?
Tell
mee
(
I
pray
thee
)
who
thinkest
thou
hath
made
that
cursed
heart
,
who
slewe
his
Mother
,
out
of
whose
The
day
that
the
Emperour
Nero
slewe
his
mother
,
an
Orator
said
in
the
Senate
:
Iure
interficienda
erat
Agrippina
,
qua
tale
portentum
peperit
in
populo
Romano
.
Which
is
to
say
,
iustly
deserued
Agrippina
to
bee
put
to
death
,
which
brought
forth
so
straunge
a
Monster
,
amongst
the
Romaine
people
.
Thou
oughtst
not
therefore
to
maruell
(
Panutius
)
at
the
nouelties
which
thou
hast
seene
in
mee
:
For
in
these
three
dayes
that
I
haue
been
troubled
in
my
minde
,
and
altered
in
my
vnderstanding
:
all
these
things
are
offered
vnto
me
,
and
from
the
bottome
of
my
hart
I
haue
digested
them
.
For
the
carefull
men
are
not
blinded
,
but
with
their
owne
imaginations
.
All
these
euill
conditions
which
these
Princes
had
scattred
amongst
them
(
of
whom
I
haue
spoken
)
doe
meete
together
,
in
my
Sonne
Commodus
.
For
,
if
they
were
young
,
he
is
young
:
if
they
were
rich
,
hee
is
rich
:
if
they
were
free
,
he
is
free
:
if
they
were
bold
,
he
is
bolde
:
if
they
were
wilde
,
he
is
wilde
:
if
they
were
euill
,
certainely
I
doe
not
thinke
that
hee
is
good
.
For
,
wee
see
manie
young
Princes
,
which
haue
beene
well
brought
vp
,
and
well
taught
:
yet
when
they
haue
inherited
,
and
come
to
their
Lands
,
they
become
immediately
vicious
and
dissolute
.
What
hope
haue
wee
of
those
,
which
from
their
infancie
are
dissolute
and
euill
enclined
?
Of
good
wine
I
haue
made
oft
times
strong
vivineger
:
but
of
pure
vineger
,
I
haue
neuer
seene
good
wine
.
This
childe
keepeth
mee
betweene
the
sailes
of
Feare
,
and
the
Ancker
of
hope
:
hoping
he
shall
be
good
,
since
I
haue
taught
him
well
,
and
fearing
he
shall
be
euill
,
because
his
mother
Faustine
hath
nourished
him
euill
.
And
that
which
is
the
worst
,
that
the
yong
childe
of
his
owne
nature
,
is
inclined
to
all
euill
,
I
am
moued
to
say
thus
much
,
for
that
I
see
his
naturall
inclination
increase
:
and
that
which
was
taught
him
diminish
.
For
the
which
occasion
,
I
doubt
that
after
my
death
,
my
sonne
shall
returne
to
that
,
wherin
his
mother
hath
nourished
him
:
and
not
to
that
,
wherein
I
haue
taught
him
.
O
how
happy
had
I
beene
,
if
neuer
I
had
had
childe
,
or
not
to
be
bounde
to
leaue
him
the
Empire
:
For
I
would
chuse
then
,
among
the
children
of
the
good
Fathers
:
&
would
not
be
bound
to
such
a
one
,
whom
the
gods
haue
giuen
me
.
One
thing
I
aske
thee
Panutius
,
whom
wouldest
thou
call
most
fortunate
?
Vespatian
,
which
was
naturall
father
of
Domitius
,
or
Nerua
,
the
adopted
father
of
the
good
Traiane
:
both
those
two
,
(
Vespatian
and
Nerua
)
were
good
Princes
,
but
of
children
,
Domitian
was
the
head
of
all
mischiefe
:
and
Traiane
was
the
mirrour
of
all
goodnesse
.
So
that
Vespatian
in
that
he
had
children
,
was
vnhappy
,
and
Nerua
in
that
hee
had
none
,
was
most
fortunate
.
One
thing
I
will
tell
thee
Panutius
,
the
which
by
thee
considered
,
thou
wilt
little
esteeme
life
,
and
shalt
lose
the
feare
of
death
.
I
haue
liued
threescore
and
two
yeares
,
wherein
I
haue
read
much
,
hard
much
,
seene
,
desired
,
attained
,
possessed
,
suffered
,
and
I
haue
much
reioyced
my selfe
.
And
in
the
end
of
all
this
,
I
see
my selfe
now
to
die
,
and
I
must
want
my
pleasures
,
and
my selfe
also
.
Of
all
that
I
haue
had
,
possessed
,
attained
,
and
whereof
I
haue
enioied
,
I
haue
only
two
things
to
say
,
paine
for
that
I
haue
offended
the
gods
,
and
sorrow
for
the
time
which
I
haue
wasted
in
vices
.
There
is
great
difference
between
Great
care
hath
the
heart
to
seeke
the
goods
,
and
they
passe
great
troubles
to
heape
vp
them
together
,
and
great
diligence
must
bee
had
in
keeping
them
,
and
also
much
wit
to
encrease
them
:
but
without
comparison
,
it
is
greater
griefe
to
depart
from
them
.
O
what
paine
intollerable
,
and
griefe
it
is
to
the
wise
man
,
seeing
himselfe
at
the
point
of
death
,
to
leaue
the
sweet
of
his
family
,
the
maiestie
of
his
Empire
,
the
honour
of
his
present
,
the
loue
of
his
friends
,
the
payments
of
his
debts
,
the
deserts
of
his
seruants
and
the
memory
of
his
predecessors
,
in
the
power
of
so
euill
a
childe
,
the
which
neither
deserueth
it
,
nor
yet
will
deserue
it
.
In
the
ninth
Table
of
our
auncient
Lawes
,
are
written
these
words
:
Wee
ordaine
and
commaund
,
that
the
father
which
shall
be
good
according
to
the
opinion
of
all
,
may
disherite
his
sonne
,
who
according
to
the
opinion
of
all
is
euill
.
The
Law
said
further
.
The
childe
which
hath
disobeyed
his
father
,
robbed
any
holy
Temple
,
iniuried
any
widdow
,
fled
from
any
battle
,
and
committed
any
treason
to
a
straunger
,
that
hee
should
bee
banished
from
Rome
,
and
dsinherited
from
his
fathers
goods
.
Truly
the
law
was
good
,
thogh
by
our
offences
it
bee
forgotten
.
If
my
breath
faile
mee
not
as
it
doth
faile
me
(
for
of
troth
I
am
greatly
pained
)
I
would
declare
vnto
thee
how
many
Parthes
,
Medians
,
Egyptians
,
Assirians
,
Caldeans
,
Indians
,
Hebrewes
,
Greekes
,
and
Romaines
,
haue
left
their
children
poore
beeing
able
to
haue
left
them
rich
,
for
no
other
cause
,
but
for
that
they
were
vitious
.
And
to
the
contrary
,
other
beeing
poore
,
haue
left
them
rich
,
for
that
they
were
vertuous
.
By
the
immortall
gods
I
sweare
vnto
thee
,
that
when
they
came
from
the
warre
of
Parthia
,
and
triumphed
in
Rome
,
and
confirmed
the
Empire
to
my
sonne
,
if
then
the
Senate
had
not
withstood
mee
,
I
had
left
Commodus
my
sonne
poore
with
his
vices
,
&
wold
haue
made
heir
of
all
my
Realmes
,
some
vertuous
man
.
I
let
thee
know
Panutius
,
that
fiue
things
oppresse
my
heart
sore
,
to
the
which
I
wold
rather
see
remedy
my selfe
,
then
to
command
other
to
remedie
it
.
The
first
,
for
that
in
my
life
time
I
cannot
determine
the
processes
,
that
the
vertuous
widdow
,
Drusia
hath
with
the
Senate
.
Because
since
she
is
poore
,
and
deformed
,
there
is
no
man
that
will
giue
her
iustice
.
The
second
,
because
I
die
not
in
Rome
.
And
this
for
none
other
cause
,
than
that
which
the
sound
of
the
trumpet
should
bee
proclaimed
,
that
all
those
which
haue
any
quarrel
,
or
debt
against
me
,
and
my
family
,
should
come
thither
to
be
paid
,
or
satisfied
of
their
debts
and
demands
.
The
third
,
that
as
I
made
foure
tyrants
The
fourth
,
for
that
I
haue
not
caused
the
temple
to
bee
finished
which
I
did
beginne
for
all
the
gods
.
For
I
might
haue
sayde
vnto
them
after
my
death
,
that
since
for
all
them
I
haue
made
one
house
:
it
were
not
much
that
any
of
them
shuld
receiue
one
into
his
,
which
passe
this
life
in
the
fauour
of
the
gods
,
and
without
the
hatred
of
men
.
For
dying
after
this
sort
,
men
shall
susteine
our
honours
:
and
the
gods
shall
prouide
for
our
soules
.
The
fifth
,
for
that
I
leaue
in
life
for
my
onely
heire
,
Commodus
the
Prince
,
yet
not
so
much
for
the
destruction
which
shall
come
to
my
house
:
as
for
the
great
dammage
which
shall
succeed
in
the
commonwealth
.
For
the
true
Princes
ought
to
take
the
dammages
of
their
persons
light
,
and
the
dammages
of
the
commonwealth
for
the
most
grieuous
.
O
Panutius
,
let
therefore
this
be
the
last
word
which
I
will
say
vnto
thee
,
that
is
to
say
,
that
the
greatest
good
that
the
gods
may
giue
to
the
man
that
is
not
couetous
,
but
vertuous
,
is
to
giue
him
good
renowme
in
life
:
and
afterwardes
a
good
heire
at
our
death
.
Finally
,
I
say
,
that
if
I
haue
any
thing
to
do
with
the
gods
,
I
require
,
and
beseech
them
,
that
if
they
should
be
offended
,
Rome
slandered
,
my
renowme
defamed
,
and
my
house
diminished
,
for
that
my
sonne
be
of
an
euill
life
:
that
they
will
take
from
him
life
,
before
they
giue
me
death
,
CHAP.
LIIII
.
Of
the
words
which
the
Emperour
Marcus
Aurelius
spake
vnto
his
sonne
Commodus
at
the
houre
of
death
,
necessary
for
all
young
gentlemen
to
vnderstand
.
SInce
the
disease
of
Marcus
Aurelius
was
so
extreme
that
euery
houre
of
his
life
he
was
assaulted
with
death
:
after
he
had
talked
a
long
time
with
Panutius
his
Secretarie
,
he
commanded
his
sonne
Commodus
to
be
wakened
,
who
as
a
yong
man
slept
soundly
in
his
bed
.
And
being
come
before
his
presence
,
all
those
which
were
there
,
were
moued
immediatly
with
compassion
,
to
see
the
eyes
of
the
father
all
swollen
with
weeping
:
and
the
eyes
of
the
childe
,
closed
with
ouermuch
sleepe
.
They
could
not
waken
the
childe
,
he
was
so
carelesse
:
and
they
could
not
cause
the
good
father
sleepe
,
he
tooke
so
great
thought
.
All
those
which
were
there
,
seeing
how
the
father
desired
the
good
life
of
the
sonne
,
and
how
little
the
sonne
wayed
the
death
of
his
father
had
compassion
of
the
olde
person
,
and
bare
hate
to
the
wicked
childe
.
Then
the
good
Emperour
casting
his
eyes
on
high
,
and
directing
his
words
to
his
sonne
sayde
.
When
thou
wert
a
childe
,
I
tolde
thy
masters
how
they
ought
to
bring
thee
vp
,
and
after
that
thou
diddest
waxe
greater
,
I
tolde
thy
Gouernors
how
they
should
counsell
thee
:
And
now
I
will
tell
thee
,
how
thou
with
them
,
which
are
few
,
and
they
with
thee
beeing
one
,
ought
to
gouerne
and
maintaine
the
Common-wealth
.
If
thou
esteeme
much
that
which
I
will
say
vnto
thee
,
my
sonne
:
Know
thou
,
that
I
will
esteeme
much
more
then
thou
wilt
beleeue
me
:
for
more
easily
doe
wee
olde
men
suffer
your
iniuries
,
then
yee
other
young
men
doe
receyue
our
counsels
.
Wisdome
wanteth
to
you
for
to
beleeue
vs
,
yet
wee
want
not
boldnesse
to
dishonour
you
.
And
that
which
is
worst
,
the
aged
in
Rome
,
were
wont
to
haue
a
chayre
of
wisdome
&
sagenesse
:
but
now
a
dayes
the
young
men
count
it
a
shame
and
folly
.
The
world
at
this
day
is
so
changed
,
from
that
it
was
wont
to
bee
in
times
past
:
that
all
haue
the
audacity
to
giue
counsell
,
and
few
haue
the
wisedome
to
receyue
it
,
so
that
they
are
a
thousand
which
tell
counsels
,
and
there
is
not
one
that
buyeth
wisedome
.
I
beleeue
well
,
my
sonne
,
that
according
to
my
fatall
Destenies
,
and
thy
euill
manners
,
little
shall
that
auayle
which
I
shall
tell
thee
:
for
since
thou
wouldest
not
credit
these
words
which
I
spake
vnto
thee
in
my
life
:
I
am
sure
that
thou
wilt
little
regard
them
after
my
death
.
But
I
doe
this
,
more
to
satisfie
my
desire
,
and
to
accomplish
that
which
I
owe
vnto
the
Common-wealth
,
then
for
that
I
hope
for
any
amendment
of
thy
life
.
For
there
is
no
griefe
that
doth
so
much
hurt
a
person
,
as
when
hee
himselfe
is
cause
of
his
owne
paine
.
If
any
man
doth
mee
an
iniurie
,
if
I
lay
my
hands
vpon
him
,
or
speake
iniurious
words
vnto
him
,
my
heart
is
forthwith
satisfied
:
but
if
I
doe
iniurie
to
my selfe
,
I
am
he
which
wrongeth
,
and
am
wronged
,
for
that
I
haue
none
on
whom
I
may
reuenge
my
wrong
,
and
I
vexe
and
chase
with
my selfe
.
If
thou
my
sonne
bee
euill
,
after
that
thou
hast
enherited
the
Empire
,
my
mother
Rome
wil
complaine
of
the
gods
which
haue
giuen
thee
so
many
euill
inclinations
.
Shee
will
complaine
of
Faustine
thy
mother
which
hath
brought
thee
vp
so
wantonly
,
she
will
complaine
of
thee
which
hast
no
will
to
resist
vice
:
but
shee
shall
haue
no
cause
to
complaine
of
the
olde
man
thy
Father
,
who
hath
not
giuen
thee
good
counsels
.
For
if
thou
hadst
beleeued
that
which
I
tolde
thee
,
men
would
reioyce
to
haue
thee
for
theyr
Lord
,
and
the
Gods
to
vse
thee
as
their
Minister
.
I
cannot
tell
my
sonne
,
if
I
bee
deceyued
,
but
I
see
thee
so
depriued
of
vnderstanding
,
so
vncertaine
in
thy
words
,
so
dissolute
in
thy
manners
,
so
vniust
in
iustice
,
in
that
thou
desirest
so
hardy
,
and
in
thy
duty
so
negligent
,
that
if
thou
change
and
alter
not
thy
manners
,
men
will
hate
thee
,
and
the
Gods
will
forsake
thee
.
O
if
thou
knewest
my
sonne
,
what
a
thing
it
is
to
haue
men
for
their
enemies
,
and
to
be
forsaken
of
the
gods
:
by
the
faith
of
a
good
man
I
sweare
vnto
thee
,
that
thou
wouldest
not
onely
hate
the
Seigniorie
of
Rome
,
but
with
thy
handes
also
thou
wouldest
destroy
thy selfe
:
For
men
which
haue
not
the
Gods
mercifull
,
and
the
men
friendly
,
doe
eate
the
bread
of
griefe
,
and
drinke
the
teares
of
sorrow
.
I
am
sure
thy
sorrow
is
not
so
great
to
see
the
night
doth
end
my
life
,
as
is
that
pleasure
which
thou
hast
,
to
see
that
in
short
space
thou
shalt
bee
Emperour
of
Rome
.
And
I
do
not
maruell
hereat
,
for
where
sensuality
raigneth
,
reason
is
banished
,
and
constrained
to
flye
.
Many
loue
diuers
things
,
because
of
truth
they
know
them
not
:
the
which
if
they
did
know
,
without
doubt
they
would
hate
them
.
Thogh
men
loue
in
mockerie
,
the
Gods
and
men
hate
vs
in
earnest
.
In
all
things
wee
are
so
doubtfull
,
and
in
all
our
works
so
disordred
,
that
at
some
time
our
vnderstanding
is
dull
,
and
loseth
the
edge
:
and
another
time
,
it
is
more
sharpe
then
it
is
necessary
.
Thereby
I
meane
,
that
the
good
we
will
not
heare
,
and
much
lesse
wee
will
learne
it
,
but
of
the
euill
wee
know
,
more
then
behoueth
vs
,
or
necessitie
requireth
.
I
will
counsell
thee
,
my
sonne
by
words
,
that
which
in
sixtie
two
years
,
I
haue
learned
by
science
and
experience
.
And
since
thou
art
as
yet
so
young
,
it
is
reason
that
thou
beleeue
him
which
is
aged
;
For
since
wee
Princes
are
the
mirrour
of
all
,
euery
man
doth
behold
vs
,
and
wee
other
doe
not
behold
our selues
.
This
day
or
to
morrow
,
thou
shalt
enherite
the
Romane
Empire
,
and
thinke
that
inheriting
the
same
,
thou
shalt
bee
Lord
of
the
world
.
Yet
if
thou
knewest
how
many
cares
and
perils
,
commaunding
bringeth
with
it
.
I
sweare
vnto
thee
,
that
thou
wouldest
rather
choose
to
obey
all
,
then
to
command
one
.
Thou
thinkest
my
sonne
,
that
I
leaue
thee
a
great
Lord
,
for
to
leaue
thee
the
Empire
,
which
is
not
so
:
for
all
they
haue
neede
but
of
thee
,
and
thou
alone
hast
neede
of
all
Thou
thinkest
I
leaue
thee
much
treasure
,
leauing
thee
the
great
reuenues
of
the
Empire
,
that
which
also
is
as
little
:
for
though
a
Prince
haue
treasures
in
aboundance
,
yet
if
hee
want
friends
,
hee
hath
great
want
of
treasures
.
Thou
thinkest
also
my
sonne
,
that
I
leaue
thee
to
bee
obeyed
of
all
,
and
that
none
dare
againe
say
thee
.
Truly
it
ought
not
to
bee
so
:
for
it
is
more
meete
for
the
Prince
(
which
deserueth
to
preserue
his
life
,
and
augment
his
honour
)
to
bee
conformable
to
the
will
of
all
,
then
to
desire
that
all
should
bee
agreeable
to
him
:
For
thou
,
my
sonne
,
that
knowest
not
what
truth
is
,
lyes
will
not
grieue
thee
:
for
as
much
,
as
thou
knowest
not
what
rest
is
,
the
broyles
and
motions
of
the
people
shall
not
vex
thee
;
For
that
thou
knowest
not
what
friends
meane
,
thou
shalt
esteeme
it
little
to
haue
enemies
:
for
if
thou
wert
patient
,
reposed
,
true
and
a
louing
man
,
thou
wouldest
not
onely
refuse
the
Empire
of
Rome
,
but
also
thou
wouldst
curse
the
father
which
would
leaue
thee
such
inheritance
.
I
would
know
,
if
thou
knowest
it
not
,
that
in
leauing
thee
the
Empire
,
I
doe
leaue
thee
not
riches
,
but
pouerty
,
not
rest
,
but
trauel
,
not
peace
but
war
,
not
friends
but
enemies
:
not
pleasures
but
displeasures
.
Finally
,
in
peace
I
do
leaue
thee
,
where
alwayes
thou
shalt
haue
somwhat
to
bewayle
:
&
though
thou
wouldest
,
thou
shalt
not
laugh
:
I
aduertise
,
admonish
,
and
also
exhort
thee
my
son
,
to
think
all
which
I
leaue
thee
is
vanity
,
lightnes
,
folly
,
and
a
disguised
mockery
.
And
if
thou
beleeuest
it
is
in
mockry
,
henceforth
I
know
thou
art
deceiued
;
I
haue
liued
longer
then
thou
,
haue
read
more
,
and
with
pain
haue
gon
further
then
thou
.
And
in
the
end
I
find
my selfe
mocked
:
hopest
,
thou
to
liue
surely
,
and
escape
without
fraude
?
when
thou
shalt
think
to
haue
the
Empire
in
rest
,
then
shall
arise
a
prouince
in
Africa
or
Asia
,
the
losse
should
come
to
great
damage
,
&
to
recouer
it
,
great
charges
wold
ensue
.
When
thou
thinkest
to
recouer
Friends
,
then
shall
strange
enimies
inuade
thee
.
So
that
in
flattering
,
and
reioycing
our
Friendes
,
wee
can
not
keepe
them
;
and
in
flying
,
and
reiecting
them
,
wee
cannot
defend
our selues
.
When
thou
shalt
thinke
to
be
in
greatest
ioy
,
then
shall
some
care
oppresse
thy
hart
.
For
Princes
which
haue
and
possesse
much
,
the
newes
which
giue
them
pleasure
,
are
very
seldome
:
but
the
things
which
annoy
them
,
come
hourely
.
When
thou
shalt
thinke
to
haue
libertie
,
to
doe
what
thou
wilt
,
then
shalt
thou
bee
most
restrayned
.
For
,
the
good
and
well
ordered
Princes
,
ought
not
to
goe
whither
their
wanton
desires
moueth
them
:
but
whither
it
is
most
lawfull
and
decent
for
the
honour
of
their
Estates
:
When
thou
shalt
thinke
that
none
dare
reproue
thee
,
for
that
thou
art
For
,
it
is
an
olde
custome
among
Courtyers
,
to
spend
freely
,
and
to
couet
greedily
.
Therefore
if
thou
dost
credite
these
things
,
I
knowe
not
who
is
so
foolish
,
that
for
his
enheritance
desireth
such
sorrow
.
For
,
admit
that
any
man
come
to
the
Empire
,
without
comparison
the
rest
is
more
worth
,
which
the
Fmpyre
taketh
from
him
:
then
all
the
pleasures
which
it
giueth
him
?
If
the
Empyre
of
Rome
were
as
well
corrected
and
ordered
,
as
in
olde
time
it
was
accustomed
to
be
:
though
it
were
great
paine
to
gouerne
it
,
yet
it
were
more
honour
to
keepe
it
,
but
it
is
so
rooted
in
vices
,
and
so
many
Tyrants
are
entred
therein
,
that
I
would
take
them
more
wise
,
to
iudge
it
is
a
mockery
,
then
those
which
embrace
it
as
an
honour
.
If
thou
knewst
what
Rome
is
worth
,
what
Rome
hath
,
what
Rome
may
,
and
what
Rome
is
,
I
sweare
vnto
thee
,
that
thou
wouldest
not
labour
much
to
be
lord
thereof
.
For
though
Rome
with
walls
be
strongly
compassed
:
yet
of
vertuous
Citizens
is
greatly
vnprouided
.
If
the
inhabitants
be
great
,
the
vices
are
without
number
.
Finally
I
say
,
that
the
stones
which
are
in
the
buyldings
,
in
one
day
may
be
counted
:
but
the
euills
which
are
The
diuine
Plato
sayd
verie
well
:
That
much
more
ought
the
great
cities
to
glorifie
,
to
haue
vertuous
Citizens
,
then
to
haue
proud
and
sumptuous
buildings
.
Beware
,
beware
my
sonne
,
that
the
inconstancie
of
youth
,
and
the
libertie
which
thou
hast
to
possesse
,
and
gouerne
the
Empire
,
cause
thee
not
to
vndo
thy selfe
.
For
he
is
not
counted
free
which
in
liberty
is
borne
,
but
he
that
dieth
in
libertie
.
O
how
many
I
haue
read
,
heard
,
and
also
seene
which
are
borne
slaues
and
afterwards
haue
died
free
:
and
this
for
that
they
were
vertuous
.
And
how
many
I
haue
seene
die
slaues
beeing
borne
free
onely
for
being
vitious
,
so
that
their
libertie
remaineth
,
where
noblenesse
is
resident
.
Princes
which
haue
great
Realmes
,
of
necessitie
shall
haue
occasion
to
punish
many
excesses
:
wherfore
it
is
requisite
that
they
be
couragious
.
And
beleeue
mee
my
Sonne
,
that
they
ought
not
to
take
courage
vpon
them
,
because
they
bee
mightie
and
puissant
:
but
because
they
are
vertuous
.
For
,
to
punish
these
excesses
of
others
,
that
good
life
is
more
requisite
,
then
is
the
great
authortitie
of
the
Empire
.
A
vertuous
Prince
ought
to
leaue
no
vice
vnpunished
:
For
the
good
,
to
follow
good
,
and
the
euill
for
feare
of
his
correction
,
dare
not
commit
any
offence
in
the
Common-wealth
.
He
that
liueth
like
a
wise
man
,
is
hardy
to
giue
punishment
:
but
hee
that
liueth
in
feare
,
dare
not
almost
speake
.
For
,
the
man
which
dare
bee
so
hardie
,
to
punish
an
other
,
for
the
selfe
same
faulte
,
and
transgression
for
the
which
hee
deserueth
to
be
punished
:
of
the
Gods
hee
is
iustly
hated
,
and
of
men
despised
.
Let
Princes
take
it
for
an
assured
thing
,
that
they
shall
neuer
haue
the
loue
of
the
people
,
the
libertie
of
the
Common-wealth
,
the
order
of
their
house
,
the
contentation
of
their
Friendes
,
the
subiection
of
their
enemies
,
and
the
obedience
of
their
people
:
but
with
manie
Teares
shed
on
the
earth
,
and
with
manie
prowesses
of
his
person
.
To
a
vertuous
Prince
,
all
doe
render
:
and
against
the
vicious
Prince
.
all
the
earth
doth
rebell
.
Now
if
thou
wilt
bee
vertuous
,
heare
what
thing
vertue
is
.
Vertue
is
a
Castle
,
which
neuer
is
taken
:
a
Riuer
which
is
not
passed
ouer
:
a
Sea
,
which
is
not
sayled
:
a
Fire
,
which
neuer
is
quenched
:
a
Treasure
,
that
neuer
is
wasted
,
an
Armie
,
that
neuer
is
ouerthrowne
:
a
Chaunge
,
which
neuer
wearieth
:
a
Spye
,
which
euer
returneth
:
a
signe
,
which
beguyleth
no
man
:
a
way
very
straight
:
a
Friend
,
that
succoureth
all
necessities
:
a
Surgion
,
that
immediately
healeth
:
and
a
Renowne
which
neuer
perisheth
.
If
thou
knewest
(
my
Sonne
)
what
thing
it
is
to
be
good
,
thou
wouldst
be
the
best
of
the
world
.
For
the
more
vicious
a
man
is
,
so
much
the
more
hee
is
intangled
in
vices
:
and
how
In
the
hystories
of
the
warres
of
the
Tarentines
,
I
found
that
renowmed
Pyrrus
(
king
of
the
Epyrots
)
did
weare
in
a
ring
these
words
written
,
It
is
too
little
punishment
for
a
vicious
man
,
to
take
his
life
from
him
:
and
it
is
too
small
reward
for
a
vertuous
man
to
giue
him
the
seigniorie
of
all
the
whole
earth
.
Truly
,
these
wordes
were
worthy
of
such
a
man
.
What
thing
can
bee
begunne
of
a
vertuous
man
,
whereof
wee
hope
not
to
see
the
end
,
and
come
to
good
proofe
?
I
am
deceyued
,
if
I
haue
not
seene
in
my
dayes
,
many
men
,
which
were
base
borne
,
vnfitte
for
sciences
,
voide
of
vices
in
the
Common
welth
,
poore
of
goods
,
and
vnknowne
of
birth
,
which
with
all
these
base
conditions
haue
learned
so
many
vertues
,
that
it
seemed
great
rashnesse
to
beginne
them
,
and
afterwards
for
being
vertuous
onely
,
they
haue
founde
the
effects
such
as
they
thought
it
.
By
the
immortall
Gods
I
sweare
vnto
thee
,
and
so
the
God
Iupiter
take
me
into
his
holy
house
,
and
confirme
thee
my
sonne
in
mine
:
if
I
haue
not
knowne
a
Gardner
and
a
Porter
in
Rome
,
which
for
beeing
vertuous
,
were
occasion
to
cast
fiue
rich
Senators
out
of
the
Senate
.
And
the
cause
to
make
the
one
to
gaine
,
and
the
other
to
lose
,
was
that
to
the
one
they
would
not
pay
the
pots
,
and
to
the
other
his
apples
:
For
at
that
time
more
was
hee
punished
,
which
tooke
an
apple
from
a
poore
man
,
then
hee
which
beat
downe
a
rich
mans
house
.
All
this
I
haue
tolde
thee
my
son
,
because
vice
abaseth
the
hardy
prince
,
and
vertue
giueth
courage
to
the
bashfull
.
From
two
things
I
haue
alwayes
kept
my selfe
,
That
is
to
say
;
not
to
striue
against
open
iustice
,
nor
to
contend
with
a
vertuous
person
.
CHAP.
LV.
The
Emperour
Marcus
Aurelius
followeth
his
purpose
,
and
among
other
wholesome
counsels
,
exhorteth
his
son
to
keepe
wise
and
sage
men
about
him
,
for
to
giue
him
counsel
in
al
his
affayrs
HItherto
I
haue
spoken
to
thee
generally
,
but
now
I
wil
speake
vnto
thee
particularly
,
and
by
the
immortall
gods
I
coniure
thee
,
that
thou
bee
very
attentiue
to
that
I
will
say
:
For
talking
to
thee
as
an
aged
Father
,
it
is
reason
thou
heare
mee
as
an
obedient
childe
.
If
thou
wilt
enioy
long
life
,
obserue
well
my
doctrine
:
For
the
gods
will
not
condiscend
to
thy
hearts
desires
,
vnlesse
thou
receyue
my
wholesome
counsels
.
The
disobedience
and
vnfaithfulnesse
which
children
haue
to
their
fathers
,
is
all
their
vndoing
:
for
oftentimes
the
gods
do
pardon
the
offences
that
are
done
vnto
them
:
and
do
not
pardon
the
disobediences
which
the
children
bare
to
their
Fathers
.
I
doe
not
require
thee
my
sonne
,
that
thou
giue
mee
money
,
since
thou
art
poore
.
I
doe
not
demaund
that
thou
trauell
since
thou
art
tender
.
I
doe
not
demaund
the
reuengement
of
mine
enemies
,
since
I
haue
none
.
I
doe
not
demaund
that
thou
serue
me
since
I
dye
.
I
doe
not
demaund
the
Empire
,
since
I
leaue
it
vnto
thee
.
Onely
I
demaund
,
that
thou
gouerne
thy selfe
well
in
the
Common
wealth
,
&
that
the
memory
of
my
house
bee
not
lost
through
thee
.
If
thou
esteeme
much
that
I
leaue
vnto
thee
so
many
realms
,
I
thinke
it
better
to
leaue
to
thee
many
good
counsels
,
wherewith
thou
mayest
preserue
thy selfe
,
sustaine
thy
person
,
and
maintaine
thine
honour
:
For
if
thou
hast
presumption
not
to
profite
with
my
counsell
,
but
to
trust
to
thine
owne
mind
,
before
my
flesh
be
eaten
with
wormes
,
thou
shalt
be
ouercome
with
thy
enemies
.
My
sonne
,
I
haue
beene
young
,
light
,
bold
,
vnshamefast
,
proud
,
enuious
,
couetous
,
an
adulterer
,
furious
,
a
glutton
,
slothfull
,
and
ambitious
,
and
for
that
I
haue
fallen
into
so
great
excesses
,
therfore
I
giue
thee
such
good
aduise
:
for
that
man
which
in
his
youth
hath
beene
very
worldly
,
from
him
in
age
proceedeth
ripe
counsell
.
That
which
vntill
this
time
I
haue
counselled
thee
,
&
that
which
to
my
Beware
my
sonne
,
that
they
note
thee
not
to
vse
great
extremities
:
for
the
end
and
occasion
why
I
speake
it
,
is
because
thou
shouldst
know
,
if
thou
knowest
not
,
that
it
is
as
vndecent
a
thing
for
a
Prince
,
vnder
the
colour
of
granitie
,
to
bee
ruled
and
gouerned
wholie
by
olde
men
,
as
vnder
semblance
of
pastime
,
alwaies
to
accompanie
himselfe
with
the
yong
:
It
is
no
generall
rule
,
that
all
young
men
are
light
,
nor
all
old
men
sage
:
And
thou
must
according
to
my
aduise
,
in
such
case
vse
it
thus
:
if
any
old
Once
againe
,
I
returne
to
aduertise
thee
(
my
sonne
)
that
in
no
wise
thou
vse
extremitie
:
for
if
thou
beleeue
none
but
young
,
they
will
corrupt
thy
manners
with
lightnesse
,
and
if
thou
beleeue
none
but
the
old
,
they
will
depraue
thy
iustice
through
couetousnesse
,
What
thing
can
bee
more
monstrous
,
then
that
the
prince
which
commaundeth
all
,
should
suffer
him
to
be
commaunded
of
one
alone
?
Beleeue
me
sonne
,
in
this
case
that
the
gouernements
of
many
,
are
seldome
times
gouerned
well
by
the
The
Gouernour
of
the
Common-wealth
which
committeth
all
the
gouernment
to
old
men
,
deserueth
very
little
,
and
hee
that
trusteth
all
young
,
is
light
:
Hee
that
gouerneth
it
by
himselfe
alone
,
is
beyond
himselfe
:
and
he
which
by
himselfe
and
others
doth
gouerne
it
,
is
a
wise
Prince
,
I
know
not
whether
these
sentences
are
of
the
same
Pompeius
,
or
that
hee
gathered
them
out
of
some
book
,
or
that
any
Philosopher
had
told
him
them
,
or
some
friend
of
his
had
giuen
him
them
.
I
meane
,
that
I
had
them
written
with
his
hands
,
and
truly
they
I
aduertise
thee
(
my
son
)
that
when
thou
takest
counsel
,
thou
behold
with
thy
eyes
the
inconuenience
,
as
well
as
the
remedies
which
they
shall
offer
vnto
thee
:
for
the
true
counsell
consisteth
not
,
to
tell
what
they
ought
to
doe
,
but
to
declare
what
thereof
is
like
to
succeede
.
When
thou
shalt
enterprise
(
my
son
)
great
and
weighty
affayres
,
as
much
oughtest
thou
to
regard
the
little
dammages
for
to
cutte
them
off
in
time
,
as
the
great
mishaps
to
remedy
them
.
For
oftenttmes
it
chanceth
,
that
for
the
negligence
of
taking
vp
a
gutter
,
the
whole
house
falleth
to
the
ground
.
Notwithstanding
,
I
tell
thee
,
thou
take
counsell
,
I
meane
not
,
that
thou
oughtest
to
be
so
curious
,
as
for
euery
trifle
to
cal
thy
counsell
:
for
there
are
many
thinges
of
such
quality
,
that
they
would
bee
immediately
put
in
execution
:
and
they
doe
endammage
themselues
,
attending
for
counsell
.
That
which
by
thine
own
authority
thou
mayest
dispatch
without
the
dammage
of
the
Common-wealth
,
referre
it
to
no
other
person
:
and
herein
thou
shalt
be
iust
,
and
shalt
doe
iustice
conformable
:
for
considering
that
thy
seruice
dependeth
onely
of
them
,
the
reward
which
they
ought
to
haue
,
ought
to
depend
onely
on
thee
.
I
remember
that
when
Marius
the
Consull
came
from
the
warres
of
Numedia
,
he
diuided
all
the
treasure
hee
brought
among
his
souldiers
,
not
putting
one
jewell
into
the
common
Treasurie
.
And
when
hereof
hee
was
accused
,
for
that
he
had
not
demaunded
licence
of
the
Senat
:
he
answered
them
.
It
is
not
iust
I
take
counsell
with
others
,
for
to
giue
recompence
to
those
,
which
haue
not
taken
the
opinions
of
others
to
serue
me
.
Thou
shalt
find
my
sonne
,
a
kind
of
men
,
which
are
very
hard
of
money
,
and
exceeding
prodigal
of
counsell
.
There
are
also
diuers
lenders
,
which
without
demaunding
them
,
doe
offer
to
giue
it
.
With
such
like
They
ought
to
haue
great
compassion
of
the
Prince
,
for
the
most
that
follow
him
,
serue
him
not
for
that
they
loue
him
,
but
for
the
gifts
and
rewards
which
they
hope
to
haue
of
him
.
And
this
seemeth
to
be
true
,
for
the
day
that
Princes
shall
cease
to
giue
them
,
the
selfe
same
day
beginne
they
for
to
hate
him
.
So
that
such
seruants
,
wee
cannot
call
friends
of
our
persons
,
but
couetous
of
our
goods
.
That
thou
loue
my
sonne
,
the
one
aboue
the
other
,
thou
mayest
right
well
:
but
I
aduertise
thee
,
that
thou
,
nor
they
do
make
any
semblance
,
in
such
sort
that
all
doe
know
it
:
for
if
thou
doest
otherwise
,
they
will
murmur
at
thee
,
&
will
all
persecute
thee
.
Hee
incurreth
into
no
small
perill
,
nor
hath
no
little
trouble
,
which
is
aboue
all
of
the
Prince
beloued
,
and
of
the
people
hated
.
For
then
hee
is
hated
and
persecuted
of
all
:
and
yet
more
damage
ensueth
vnto
him
:
of
the
enmity
of
all
:
then
doth
of
the
loue
of
the
Prince
alone
:
for
sometimes
,
the
gods
permitting
it
,
and
his
behauior
deseruing
it
,
the
prince
doth
cease
to
loue
him
,
and
therewith
his
enemies
beginne
to
persecute
him
:
From
the
time
I
knew
what
meaned
to
gouerne
a
Common
weale
,
I
haue
alwayes
determined
,
neuer
to
keepe
man
in
my
house
one
day
after
I
knowe
him
to
bee
an
enemie
to
the
Common-wealth
.
In
the
yeare
of
the
Foundation
of
Rome
,
649.
Lucius
Lucullus
the
Senatour
going
to
the
warres
against
Mythridates
,
by
chaunce
found
a
tablet
of
coppper
,
in
the
cittie
called
Trigane
:
the
which
was
at
the
gate
of
the
king
of
that
Prouince
.
And
on
the
same
was
engrauen
certaine
Caldean
letters
,
the
which
in
effect
saide
these
words
:
The
Prince
is
not
sage
,
who
will
put
The
Prince
is
not
sage
,
that
for
to
enrich
one
alone
,
seeketh
to
empouerish
all
:
For
it
is
a
thing
intollerable
,
that
one
doe
labour
the
fields
,
and
the
other
doe
gather
the
fruite
.
The
Prince
is
not
iust
,
which
will
satisfie
the
couetousnes
of
one
,
more
then
the
seruices
of
all
:
For
there
is
mean
to
pay
the
seruices
of
the
good
,
and
there
is
no
Riches
to
satisfie
the
couetousnes
of
the
euill
.
The
prince
is
a
foole
that
despiseth
the
counsell
of
all
,
and
trusteth
in
the
opinion
of
one
.
For
though
there
bee
in
a
great
Ship
,
but
one
pilot
,
yet
it
needeth
many
mariners
.
Bolde
is
the
Prince
,
which
to
loue
one
onely
,
wil
be
hated
of
all
:
For
noble
Princes
ought
to
think
it
much
profite
,
to
be
beloued
,
and
much
more
displeasure
to
be
hated
.
These
were
the
words
which
were
written
in
that
tablet
,
worthy
of
eternall
memory
.
And
I
will
tell
thee
further
in
this
case
,
that
Lucullus
the
Senatour
sent
on
the
one
part
that
Tablet
of
copper
,
where
these
wordes
were
:
&
on
the
other
part
,
the
coffers
wherein
he
had
brought
the
riches
,
to
the
end
the
Senate
should
chose
one
,
and
leaue
the
other
.
The
Senate
despising
the
riches
and
Treasours
,
chose
the
Tablet
of
counsells
.
CHAP.
LVI
.
The
Emperour
followeth
his
matter
,
and
exhorteth
his
Sonne
vnto
certaine
particular
things
worthy
to
be
engraued
in
the
hearts
of
men
.
VNtil
now
I
haue
spoken
as
a
father
to
his
Sonne
,
that
which
toucheth
thy
profit
.
Now
I
will
tell
thee
what
thou
shalt
doe
after
my
death
,
for
my
seruice
.
And
if
thou
wilt
bee
the
true
Sonne
of
thy
Father
,
the
things
which
I
haue
loued
in
my
life
,
shall
be
of
thee
esteemed
after
my
death
:
Do
not
resemble
many
Children
,
which
after
theyr
Fathers
haue
closed
their
Eyes
,
doe
remember
them
no
more
.
For
in
such
case
,
though
indeede
the
Fathers
be
dead
and
buryed
:
yet
they
are
alwaies
liuing
,
to
complaine
to
the
Gods
of
their
children
.
Though
it
seemeth
not
to
be
slaunderous
,
yet
it
is
more
perilous
to
contend
with
the
dead
,
then
to
iniure
the
liuing
.
And
the
reason
is
for
that
the
liuing
may
reuenge
,
and
are
for
to
answere
,
Thou
oughtst
to
thinke
(
my
Sonne
)
that
I
haue
begoten
thee
,
I
haue
nourished
thee
,
I
haue
taught
thee
,
I
haue
trymmed
thee
,
I
haue
chastised
thee
,
and
I
haue
exalted
thee
.
And
for
this
onely
consideration
,
though
by
death
I
am
absent
:
it
is
not
reason
that
thou
euer
forget
me
:
For
the
true
,
and
not
vnthankefull
Childe
,
ought
the
same
day
to
bury
his
Father
in
his
tender
hart
,
when
others
haue
laide
him
in
the
harde
graue
.
One
of
the
visible
chasticements
Loue
the
gods
,
and
thou
shalt
bee
beloued
.
Serue
them
,
and
thou
shalt
bee
serued
:
Feare
them
,
and
thou
shalt
be
feared
,
honour
them
,
and
thou
shalt
be
honoured
,
Doe
their
commaundements
,
and
they
will
giue
thee
thy
hearts
desire
:
for
the
gods
are
so
good
,
that
they
doe
not
onely
receiue
in
account
that
which
we
do
:
but
also
that
which
we
desire
to
doe
.
I
commend
vnto
thee
(
my
sonne
)
the
reuerence
of
the
Temples
,
that
is
to
say
,
that
they
be
not
in
discord
,
that
they
be
cleane
and
renued
,
that
they
offer
therin
the
sacrifice
accustomed
:
For
wee
doe
not
this
honour
,
to
the
substance
wherewith
the
Temples
are
made
:
but
to
the
gods
,
to
whome
they
are
consecrated
.
I
commend
vnto
thee
the
veneration
of
Priests
,
&
Behold
,
my
sonne
,
that
to
serue
the
Gods
,
honour
the
Temples
,
and
reuerence
the
Priests
,
it
is
not
a
thing
voluntary
,
but
verie
necessarie
for
Princes
:
For
so
long
endured
the
glorie
of
the
Greekes
,
as
they
were
worshippers
of
their
goods
,
and
carefull
of
their
temples
.
The
vnhappy
realm
of
Carthage
was
nothing
more
cowardly
,
nor
lesse
rich
,
then
that
of
the
Romanes
,
but
in
the
ende
of
the
Romaines
,
they
were
ouercome
:
because
they
were
great
louers
of
their
treasures
,
and
little
worshippers
of
their
Temples
.
I
commend
vnto
thee
(
my
sonne
)
Helia
thy
stepmother
,
and
remember
,
though
she
be
not
thy
mother
,
yet
shee
hath
beene
my
wife
.
That
which
to
thy
mother
Faustine
thou
oughtest
for
bringing
thee
into
the
world
,
the
selfe
same
thou
oughtest
to
Helia
,
for
the
good
entertainement
she
hath
shewed
thee
.
And
indeed
,
oftentimes
I
beeing
offended
with
thee
,
shee
maintained
thee
,
and
caused
me
to
forget
:
so
that
shee
by
her
good
wordes
,
did
winne
againe
that
,
which
thou
by
thy
euill
workes
didst
lose
.
Thou
shalt
haue
my
curse
if
thou
vsest
her
euill
:
and
thou
shalt
Be
thou
not
so
hardy
to
take
them
from
her
:
for
in
taking
them
from
her
,
thou
shalt
shew
thy
wickednes
,
and
in
leauing
them
her
,
thy
obedience
,
and
in
giuing
her
more
,
thy
bounty
and
liberality
.
Remember
(
my
sonne
)
that
shee
is
a
Romane
woman
,
young
,
and
a
widdow
,
and
of
the
house
of
Traiane
my
Lord
,
&
that
shee
is
thy
mother
adoptatiue
,
and
my
naturall
wife
:
and
aboue
all
,
for
that
I
leaue
her
recommended
vnto
thee
.
I
commend
vnto
thee
my
sons
in
law
,
whom
I
will
thou
vse
as
parents
and
friends
.
And
beware
,
that
thou
be
not
of
those
which
are
brethren
in
words
,
and
cousins
in
workes
:
Bee
thou
assured
that
I
haue
willed
so
much
good
to
my
daughters
,
that
the
best
which
were
in
all
the
Countries
,
I
haue
chosen
for
their
persons
.
And
they
haue
beene
so
good
,
that
if
in
giuing
them
my
daughters
,
they
were
my
sonnes
in
law
:
in
loue
I
loued
them
as
children
.
I
commend
vnto
thee
my
sisters
and
daughters
,
whom
I
leaue
thee
all
married
,
not
with
strange
Kings
,
but
with
naturall
Senators
.
So
that
all
dwell
in
Rome
where
they
may
doe
thee
seruices
,
and
thou
mayest
giue
them
rewards
and
gifts
.
Thy
sisters
haue
greatly
inherited
the
beauty
of
thy
mother
Faustine
:
and
haue
taken
little
nature
of
their
Father
Marke
.
But
I
sweare
vnto
thee
that
I
haue
giuen
them
such
husbands
,
and
to
their
husbands
,
such
and
so
profitable
counsailes
,
that
they
would
rather
lose
their
life
then
agree
to
any
thing
touching
their
dishonour
.
Vse
thy
sisters
in
such
fort
that
they
be
not
out
of
fauour
,
for
that
their
aged
Father
is
dead
,
and
that
they
become
not
proud
for
to
see
their
brother
Emperour
.
Women
are
of
a
very
tender
condition
:
for
of
small
occasion
they
doe
complaine
,
and
of
I
sweare
vnto
thee
(
my
sonne
)
that
for
the
seruice
of
the
gods
,
and
for
the
renowne
of
men
:
she
is
more
sure
in
the
temple
with
the
Vestall
Virgins
,
then
thou
art
in
the
Senate
with
thy
Senators
.
I
suppose
now
that
at
the
end
of
the
iourney
shee
shall
find
her selfe
better
to
be
enclosed
,
then
thou
at
liberty
.
I
leaue
vnto
her
in
the
prouince
of
Lucania
,
euery
yeare
sixe
thousand
sexterces
:
trauell
to
augment
them
for
her
,
and
not
to
diminish
them
.
I
commend
vnto
thee
Drusia
the
Roman
widdow
,
who
hath
a
processe
in
the
Senate
:
For
in
the
times
of
the
commotions
past
her
husband
was
banished
,
and
proclaymed
Traytor
.
I
haue
great
pitty
of
so
noble
and
worthy
a
widdow
:
for
it
is
now
three
monethes
since
shee
hath
put
vp
her
complaint
,
&
for
the
great
warres
I
could
not
shew
her
iustice
.
Thou
shalt
finde
my
sonne
)
that
in
35.
yeares
I
haue
gouerned
in
Rome
,
I
neuer
agreed
that
any
widow
should
haue
any
sute
before
me
aboue
eight
dayes
:
Be
carefull
to
fauour
and
dispatch
the
orphans
and
widdows
:
for
the
needy
widdow
,
in
what
place
soeuer
they
be
,
do
incur
into
great
danger
.
Not
without
cause
I
aduertise
thee
,
that
thou
trauell
to
dispatch
them
so
soone
as
thou
mayest
:
and
to
administer
iustice
vnto
them
:
for
throgh
the
prolonging
of
beautifull
womens
suites
,
their
honour
and
credite
is
diminished
:
so
that
their
businesse
being
prolonged
,
they
shall
not
recouer
so
much
of
their
goods
as
they
shall
lose
of
their
renowme
.
I
commend
vnto
thee
(
my
sonne
)
my
olde
seruants
,
which
with
my
yong
yeeres
,
and
my
cruell
wars
,
with
my
great
necessities
,
with
the
cumbrance
of
my
body
,
and
my
long
disease
,
haue
had
great
trouble
:
and
as
faithful
seruants
oftentimes
to
ease
me
,
haue
annoyed
themselues
.
It
is
conuenient
since
I
haue
profited
of
their
life
,
that
they
should
not
lose
by
my
death
.
Of
one
thing
I
assure
thee
,
that
though
my
body
remaine
with
the
worms
in
the
graue
:
yet
before
the
gods
I
will
remember
them
.
And
herein
thou
shalt
shew
thy selfe
to
be
a
good
child
,
when
thou
shalt
recompence
those
which
haue
serued
thy
Father
well
.
All
Princes
which
shall
do
iustice
Keepe
,
keepe
these
things
(
my
sonne
)
in
thy
memory
:
and
since
particularly
I
doe
remember
them
at
my
death
,
consider
how
heartily
I
loued
them
in
my
life
.
CHAP.
LVII
.
The
good
Marcus
Aurelius
Emperour
of
Rome
,
endeth
his
purpose
and
life
:
And
of
the
last
words
which
he
spake
to
his
sonne
Commodus
,
and
of
the
table
of
Counsels
which
he
gaue
him
.
WHen
the
Emperor
had
ended
his
particular
recommendations
The
Emperour
taking
the
Table
in
his
handes
,
casting
his
eyes
vnto
his
Sonne
,
said
these
words
:
Thou
seest
my
sonne
,
how
from
the
turmoyles
of
Fortune
I
haue
escaped
,
and
how
I
into
miserable
destinies
of
death
do
enter
,
where
by
experience
I
shall
know
what
shall
be
after
this
life
.
I
meane
not
now
to
blaspheme
the
Gods
,
but
to
repent
my
sinnes
.
But
I
would
willinglie
declare
why
the
Gods
haue
created
vs
:
since
there
is
such
trouble
in
life
,
and
paine
in
death
.
Not
vnderstanding
why
the
Gods
haue
vsed
so
great
crueltie
with
creatures
.
I
see
it
now
,
in
that
after
lxij
.
yeares
,
I
haue
sayled
in
the
daunger
and
perill
of
this
life
:
now
they
commaund
mee
to
land
,
and
harbour
in
the
graue
of
death
.
Now
approcheth
the
houre
wherein
the
band
of
Matrimonie
is
loosed
,
the
threede
of
Life
vntwined
,
the
key
Remembring
mee
of
that
I
haue
done
in
my
life
,
I
desire
no
more
to
liue
:
but
for
that
I
knowe
not
whether
I
am
carryed
by
death
.
I
feare
and
refuse
his
darts
.
Alas
what
shall
I
doe
,
since
the
Gods
tell
mee
not
what
I
shall
do
?
What
counsell
shall
I
take
of
any
man
,
since
no
man
will
accompanie
mee
in
this
iourney
?
Oh
what
great
disceipt
?
Oh
what
manifest
blindnes
is
this
,
to
loue
one
thing
all
the
dayes
of
our
life
,
and
to
cary
nothing
with
vs
after
our
death
?
Because
I
desired
to
be
rich
,
they
let
me
dye
poore
:
Because
I
desired
to
liue
with
companie
,
they
let
me
die
alone
.
For
such
shortnes
of
life
,
I
know
not
what
hee
is
,
that
will
haue
a
house
:
since
the
narrow
graue
is
our
certaine
mansion
place
?
Belieue
mee
my
sonne
,
that
manie
things
past
doe
grieue
mee
sore
:
but
with
nothing
so
much
I
am
troubled
,
as
to
come
so
late
to
the
knowledge
of
this
life
:
For
if
I
could
perfectly
belieue
this
,
neyther
should
men
haue
cause
to
reproue
me
,
neyther
yet
I
now
such
occasion
to
lament
me
Oh
how
certaine
a
thing
is
it
,
that
men
when
they
come
to
the
point
of
death
,
doe
promise
the
Gods
,
that
if
they
prerogue
their
death
,
they
will
amend
their
life
?
but
notwithstanding
:
I
am
sorry
that
we
see
them
deliuered
from
death
,
without
any
manner
of
amendment
of
life
.
They
haue
obtained
that
,
which
of
the
Gods
they
haue
desired
:
and
haue
not
performed
that
which
they
haue
prornised
.
They
ought
assuredly
to
thinke
,
that
in
the
sweetest
time
of
their
life
,
they
shall
be
constrained
to
Be
thou
assured
(
my
Sonne
)
that
I
haue
seene
ynough
,
hearde
,
selte
,
tasted
,
desired
,
possessed
,
eaten
,
slept
,
spoken
,
and
also
liued
ynough
.
For
,
vices
giue
as
great
troubles
to
those
which
follow
them
much
:
as
they
do
great
desire
to
those
which
neuer
proued
them
.
I
confesse
to
the
immortall
Gods
,
that
I
haue
no
desire
to
liue
:
yet
I
ensure
thee
,
I
would
not
die
.
For
,
life
is
so
troublesome
that
it
wearyeth
vs
:
and
Death
is
so
doubtfull
,
that
it
feareth
vs
.
If
the
Gods
deferred
my
death
,
I
doubt
whether
I
should
reforme
my
life
?
And
if
I
do
not
amend
my
life
,
nor
serue
the
gods
better
,
nor
profit
the
commonwealth
more
:
and
if
that
euery
time
I
am
sick
,
it
should
grieue
mee
to
dye
:
I
say
it
is
much
better
for
mee
now
to
accept
death
,
then
to
wish
the
lengthening
of
my
life
.
I
say
the
life
is
so
troublesom
,
so
fickle
,
so
suspicious
,
so
vucertaine
,
and
so
importunate
.
Finally
I
say
,
it
is
a
life
without
life
:
that
hee
is
an
obstinate
foole
,
which
so
much
desireth
it
.
Come
that
that
may
come
:
for
finally
,
notwithstanding
that
I
haue
spoken
,
I
willingly
commit
selfe
into
the
hands
of
the
gods
,
since
of
necessitie
I
am
therunto
constrained
:
For
it
proceedeth
not
of
a
little
wisedome
,
to
receiue
that
willingly
,
which
to
doe
wee
are
constrained
of
necessitie
.
I
will
not
recommend
my selfe
to
the
Priests
,
nor
cause
the
Oracles
to
be
visited
,
nor
promise
any
thing
to
the
temples
,
nor
offer
sacrifices
to
the
gods
,
to
the
end
they
should
warrant
me
from
death
,
and
restore
mee
to
life
:
but
I
will
demaund
and
require
them
,
that
if
they
haue
created
Thou
shalt
know
my
sonne
,
that
in
in
the
tenth
yeare
of
my
Empire
,
a
great
warre
arose
against
the
vnrulie
people
of
Persia
,
where
by
euill
lucke
it
was
appointed
for
mee
,
in
person
to
giue
the
battell
:
the
which
wonne
,
and
all
their
Countrey
destroyed
,
I
returned
by
the
olde
City
of
Thebes
in
Egypt
,
to
see
if
I
could
finde
any
antiquitie
of
those
in
times
past
.
In
the
house
of
an
Egyptian
Priest
,
I
found
a
little
table
which
they
hanged
at
the
gate
of
the
Kinges
pallace
the
day
of
his
Coronation
.
And
this
poore
Priest
tolde
mee
,
that
that
which
was
in
his
table
,
was
written
by
a
king
of
Egypt
,
named
Ptholomeus
Arasides
.
I
beseech
the
immortall
god
,
my
sonne
,
that
such
bee
thy
works
,
as
the
words
of
this
table
require
.
As
Emperour
,
I
leaue
thee
heyre
of
many
Realmes
:
and
as
a
father
I
giue
thee
this
Table
of
Counsels
.
The
words
which
the
Fathers
do
teach
vnto
the
children
at
the
last
houre
,
the
children
ought
to
keepe
continually
in
their
memory
.
Let
this
therefore
be
my
last
word
,
with
the
Empire
thou
shalt
be
feared
through
out
all
the
World
:
and
with
the
counsels
of
this
Table
thou
shalt
bee
loued
of
all
Nations
.
This
talke
being
ended
,
and
the
table
giuen
,
the
Emperour
turned
his
eyes
,
lost
his
sences
,
and
for
the
space
of
a
quarter
of
an
houre
,
lay
languishing
in
extreame
paine
,
and
within
a
while
after
yeelded
vp
the
Ghost
.
In
this
table
were
certaine
Greeke
Letters
which
weere
in
meeter
,
and
in
our
tongue
signifie
thus
.
A
Table
left
by
the
Emperour
Marcus
Aurelius
to
his
Soune
Commodus
.
ONn
Honours
stall
,
I
doe
no
Tirant
heaue
,
band
for
that
I
did
relieue
,
Whose
needy
state
doth
stoppe
in
Croesus
swaye
,
The
greatest
gods
whose
heauenly
wracke
doth
grieue
,
The
prowdest
crownes
was
aye
my
present
state
.
The
end
of
the
thirde
Booke
.