❧
Of
the
Perturbations
in
generall
.
Chap.
1.
MYnding
to
discourse
of
the
affections
,
or
perturbations
in
man
,
necessary
it
is
some
what
briefly
to
speake
of
them
in
generall
,
according
to
the
straunge
opinions
of
two
sectes
of
Philosophers
,
namelye
,
the
Stoikes
,
and
Peripatetions
,
and
the
rather
because
they
haue
bene
the
Fathers
and
protectours
of
Philosophie
.
Which
as
they
were
of
two
sectes
in
generall
pointes
of
humane
wisdome
,
so
are
they
of
two
sortes
,
concerning
the
motions
of
the
minde
.
Lactantius
de
vero
cultu
.
Cap.
15
or
better
preci●e
▪
the
Peripatetions
in
this
point
too
prodigall
.
For
(
as
termeth
them
Lactantius
)
furious
and
mad
are
the
Stoikes
,
which
are
so
farre
from
tempering
them
,
that
they
woulde
cut
of
,
and
as
it
were
gelde
men
of
those
thinges
which
are
grafted
and
planted
in
them
by
nature
.
Which
what
other
thing
is
it
,
then
from
Hartes
feare
:
from
Snakes
poyson
:
fearcenesse
from
wyld
Beasts
,
from
tame
quietnes
to
take
awaye
?
for
looke
what
particular
and
speciall
thinges
are
geuen
to
wylde
Beastes
,
those
are
to
bée
founde
in
one
man
altogether
.
And
if
true
it
be
which
Phisitions
affyrme
,
that
cherefulnesse
hath
abiding
in
the
Splene
,
anger
in
the
Gaule
,
luste
in
the
Lyuer
,
and
feare
in
the
harte
,
then
easier
is
it
to
slay
▪
then
to
plucke
any
thing
out
of
the
bodie
,
that
is
to
alter
the
naturel
&
disposition
of
man
.
But
these
wyse
men
perceaue
not
that
when
they
take
vices
out
of
man
,
they
take
vertue
also
,
which
only
they
would
,
should
haue
the
rule
and
gouernment
of
him
.
For
if
it
be
the
part
or
propertie
of
vertue
,
in
the
mydst
of
anger
to
brydle
&
suppresse
that
vnruly
affection
(
which
they
can
not
deny
)
then
must
he
néeds
be
without
vertue
,
which
is
without
anger
:
and
if
is
be
vertue
to
contain
the
insatiable
desire
of
the
flesh
within
his
bounds
,
then
must
he
needes
lacke
vertue
,
which
is
without
the
lust
which
he
should
asswage
:
&
againe
if
it
be
a
part
of
vertue
to
bridle
the
desire
from
coueting
that
which
is
another
mans
,
then
can
he
haue
no
vertue
which
hath
not
that
in
the
suppressing
of
which
the
vse
and
office
of
vertue
consisteth
.
And
therefore
except
there
bée
passions
and
perturbations
in
man
,
ther
is
no
place
for
vertue
.
Euen
as
there
is
no
victorie
,
where
as
there
is
no
aduersary
.
And
therfore
how
precise
in
their
opinion
the
Stoikes
haue
bene
,
it
may
easily
appeare
.
Now
the
Perip
.
saye
that
a
man
shoulde
be
affectioned
,
but
yet
modicè
meanly
,
and
in
his
passions
kéepe
a
measure
:
As
though
that
then
he
should
fall
into
none
offence
.
But
,
as
he
offendeth
aswell
which
goeth
softlye
,
as
he
which
runneth
,
if
they
both
wander
and
be
out
of
the
waye
:
euen
so
is
he
aswell
to
bée
reprehended
,
which
is
subiect
to
perturbations
,
though
it
be
but
in
measure
,
as
he
which
immoderatly
doth
serue
them
,
if
both
be
vnlawfull
.
For
as
directly
to
walke
is
good
,
and
to
goe
astraye
daungerous
:
so
to
be
moued
with
affections
to
a
good
purpose
is
commendable
,
but
to
an
yll
ende
and
purpose
altogether
damnable
.
For
a
more
illustration
,
the
burning
desyre
of
the
fleshe
,
though
it
bée
without
measure
,
as
long
as
it
is
in
lawfull
Mariage
,
is
without
blame
:
but
if
it
once
desire
another
mans
wyfe
,
though
it
be
not
in
such
burning
,
and
vehement
wyse
is
a
most
horrible
crime
.
And
therfore
to
be
angrie
,
to
couet
,
to
lust
,
is
no
offence
,
but
to
be
an
angrie
,
a
couetous
,
and
a
lecherous
man
,
deserueth
great
reproche
.
For
he
which
is
an
angrye
man
,
is
moued
,
when
he
should
not
:
and
he
which
is
couetous
,
desyreth
which
he
ought
not
:
and
the
lecherous
hunteth
after
that
which
is
vnlawfull
.
So
that
neyther
can
we
saye
with
the
Stoikes
,
that
a
man
ought
not
,
neither
with
the
Peripatetions
,
that
one
shoulde
somewhat
sharply
without
any
respect
serue
his
affections
:
when
as
necessarye
it
is
that
perturbations
should
raigne
for
the
illustration
of
vertue
,
and
to
haue
them
but
a
lytle
,
if
it
be
not
in
respect
of
vertue
,
and
to
a
good
entent
is
much
to
bée
reprehended
.
And
therefore
as
that
water
which
is
alwayes
standing
,
and
neuer
runneth
,
must
néedes
bée
noysome
and
infectious
:
so
that
man
,
which
is
neuer
moued
in
mind
,
can
neuer
be
eyther
good
to
himselfe
,
or
profitable
to
others
.
But
haue
them
we
must
,
and
vse
them
we
maye
(
and
that
aboundauntly
)
in
honest
wyse
.
And
therefore
the
ende
of
our
affections
,
make
them
eyther
good
,
and
so
to
be
commended
:
or
bad
,
&
therefore
to
be
dispraised
.
And
thus
briefly
of
the
perturbations
in
general
,
and
of
the
vse
of
them
.
¶
What
are
Perturbations
.
Chap.
2.
WE
maye
define
perturbations
according
to
Zenons
opinion
,
¶
Of
Pleasure
,
and
her
partes
.
Chap.
3.
Cicero
in
his
seconde
booke
De
finibus
sayeth
,
Cicero
de
finibus
,
lib.
2
Au.
Gelius
.
Pleasure
is
a
certaine
pleasant
mouing
in
the
sense
.
Aulus
Gelius
sayth
,
it
is
a
certain
exultation
,
or
an
exc●eding
reioysing
,
sprong
of
the
euents
of
things
desired
.
This
Pleasure
Aristotle
makes
of
two
sortes
:
one
to
come
of
honest
and
good
things
,
the
other
of
dishonest
:
and
according
to
these
two
sortes
,
it
hath
two
appellations
geuen
to
it
by
the
Latins
.
For
in
respecte
of
honest
thinges
,
it
is
called
Voluntas
,
¶
Of
Ilwyll
.
Chap.
4.
Diogenes
.
Heraclitus
.
Timon
Atheniensis
.
Heraclitus
,
and
Timon
of
Athens
vnciuile
persons
:
and
for
theyr
straunge
manners
,
termed
haters
of
men
.
It
is
reported
of
Phocion
the
Athenian
,
¶
Of
Delectation
.
Chap.
5.
NOwe
followeth
Delectation
,
¶
Of
Oblectation
.
Cap.
6.
A
Familiar
companion
of
Delectation
,
Scythians
.
Sardanapalus
.
With
this
vice
the
Scythians
were
so
ouercome
,
that
in
beastlynesse
,
they
exceeded
the
brutish
kinde
.
With
this
vice
was
Sardanapalus
so
brought
into
slauery
,
that
he
could
not
be
one
minute
without
pleasure
,
whose
poesie
was
Ede
,
bibe
,
lude
post
mortem
nulla
voluptas
,
whiche
maye
bee
thus
interpreted
,
Eate
drink
,
and
passe
the
time
with
play
,
For
mirth
is
none
,
when
life
is
fled
away
.
But
most
shamefullye
,
dyd
certayne
Kinges
and
Princes
of
Asia
,
Asian
King●
submitte
them selues
to
this
,
more
then
brutishe
Oblectation
.
For
theyr
custome
was
before
any
Maide
of
theyr
Dominions
could
be
maryed
:
fyrst
to
haue
a
syght
of
them
,
and
,
if
it
were
theyr
pleasures
,
to
take
from
them
the
flowre
of
theyr
Virginity
.
And
the
better
to
be
delyghted
▪
they
had
so
warely
enacted
,
that
none
durst
marrie
where
hée
fancied
,
except
fyrst
he
had
craued
a
speciall
warrant
from
the
Kinges
person
.
It
is
therefore
the
duetie
of
euerye
well
disposed
person
,
by
al
meanes
possible
,
to
flye
al
prouocations
to
this
Oblectation
:
and
especially
at
the
begynning
to
sée
to
himself
,
for
if
they
once
come
to
a
custome
,
they
wyll
easilye
come
to
a
habite
and
hauing
got
an
habite
in
pleasure
,
impossible
it
is
almost
to
put
it
awaye
and
to
be
endued
with
vertue
.
¶
Insultation
.
Chap.
7.
NExt
vnto
Oblectation
,
followeth
Insultation
,
Iulius
Caesar
,
though
much
reprehended
in
respect
of
the
ciuile
discorde
betwéene
him
&
Pompey
,
Iulius
Caesar
.
yet
is
he
greatly
adorned
with
commendations
,
for
seuere
punishing
the
most
cruell
murtherers
of
his
capital
Pompey
.
And
so
Hanniball
because
of
Marcellus
,
and
Alexander
in
respect
of
Darius
,
¶
Of
Boasting
.
Chap.
8.
MVch
lyke
vnto
Insultation
is
vaine
Boasting
,
and
it
is
according
to
the
minde
of
Cicero
,
Zeuxis
that
notable
Painter
,
when
he
had
finished
the
Picture
of
Atalanta
,
Zeuxis
.
Atlantaes
picture
.
being
stroken
with
admiration
of
his
owne
worke
,
brake
into
these
words
,
&
writt
the
same
vnder
the
Table
:
I
warrant
any
Painter
wyl
sooner
enuie
then
imitate
my
dooing
.
O
foolish
Zeuxis
,
who
heareth
these
thy
wordes
&
doth
not
condempne
thée
of
foolyshnesse
?
Pompeius
the
sonne
of
Pompey
the
great
,
hauing
on
the
Seas
put
to
flyght
his
enemies
would
needes
for
that
exployte
of
his
,
be
called
not
,
¶
Of
Prodigalitie
.
Chap.
9.
PRodigality
is
next
,
another
notable
part
of
Pleasure
.
The
Stoikes
cal
the
same
a
dissolution
or
a
too
much
loasing
of
vertue
.
Cestos
.
Incests
.
and
Jncestus
without
a
girdle
.
There
are
which
call
this
Prodigality
,
Luxuriousnesse
,
&
men
affected
with
the
same
Luxuriousnes
:
And
one
Fabius
,
which
because
of
his
great
expences
,
Fabius
●urges
.
Apicious
.
was
named
Fabius
Gurges
:
And
so
was
Apicius
,
who
after
he
had
by
banquetting
and
good
chéere
,
spent
his
whole
patrimonie
,
at
length
because
he
would
not
leade
a
poore
and
miserable
lyfe
,
tooke
a
halter
and
hong
him selfe
.
¶
Of
Ambition
.
Chap.
10.
Cornelius
Tacitus
agréeth
,
and
sheweth
the
cause
and
endes
of
Ambition
after
this
manner
.
The
desire
of
principalitie
hath
bene
of
long
time
in
the
minds
of
men
:
it
then
brake
out
and
increased
,
when
Princes
began
to
enlarge
theyr
dominions
.
For
when
aucthoritie
was
but
small
,
equalitie
was
accoumpted
of
:
but
when
they
began
to
conquer
kingdoms
,
to
subiect
the
whole
worlde
,
when
they
enuied
the
felicite
of
common
weales
,
and
desired
the
euersion
&
ouerthrowe
of
all
:
then
euen
among
them selues
(
meaning
the
Romaines
)
beganne
this
Ambition
also
,
sometime
the
people
against
the
Senatours
contended
,
some
time
troublesome
Tribunes
,
woulde
beare
the
sway
,
by
and
by
the
Consuls
,
after
them
sprang
C.
Marius
,
and
tyrannical
Sylla
,
C.
Marius
.
Sylla
.
which
would
alter
the
whole
state
of
Rome
,
and
raigne
at
theyr
pleasure
:
after
them
came
Pompey
&
Caesar
,
Caesar
,
Pompey
.
who
could
not
abide
to
be
in
subiection
to
any
:
for
it
is
written
,
that
one
(
Pompey
)
could
abide
no
equal
,
and
the
other
(
Caesar
)
would
suffer
no
superior
:
Both
(
as
Tullie
wryting
to
his
friende
Atticus
,
sayth
)
did
seeke
not
the
profiting
&
commodity
of
their
countrey
,
but
their
priuate
commoditie
.
And
therfore
true
is
the
saying
of
Themistocles
(
touching
himselfe
and
Aristides
,
Themistocles
.
Aristides
.
who
enuied
each
other
to
the
death
,
and
would
rule
without
controlement
)
except
he
(
speaking
to
the
Athenians
)
except
ye
cast
me
and
Aristides
out
of
your
Citie
,
into
the
bottome
of
the
Sea
,
ye
shall
neuer
haue
a
quiet
Athens
.
And
so
truely
it
may
be
sayde
,
except
ambitions
persons
be
cut
from
euery
commmon
weale
,
impossible
it
is
to
be
without
ciuile
&
continuall
discord
.
This
ambition
Theophrastus
amongst
men
doth
detest
,
¶
Of
Lust.
Chap.
11.
WE
haue
spoken
alreadye
of
Pleasure
,
Lust
what
.
&
her
companions
,
now
wyl
we
lykewise
declare
what
Lust
is
,
and
who
are
in
subiection
vnder
her
.
It
is
defined
to
be
eyther
a
desire
raised
against
reason
:
or
a
wilde
and
vnbridled
appetite
,
which
,
in
whomsoeuer
it
raignes
so
kylleth
all
good
motions
,
that
vertue
can
haue
no
place
in
the
minde
of
him
.
It
is
a
wylde
and
vnruly
colt
,
&
néedeth
a
skilfull
ryder
:
else
wyl
it
breake
other
mennes
hedges
,
and
spoile
good
&
vertuous
plants
:
it
wyll
make
a
man
to
haue
neither
care
of
his
owne
good
name
,
nor
consideration
of
the
shame
whiche
his
posterity
shal
haue
by
his
wicked
liuing
.
Diogenes
sayde
,
that
this
Lust
was
the
towre
of
mischiefe
.
¶
Of
Needynes
.
Chap.
12.
NEedynesse
is
called
of
the
Stoikes
,
Needinesse
,
what
.
an
insatiable
coueting
,
or
a
desyre
without
all
measure
immoderate
.
And
then
it
appeareth
,
when
as
wée
,
hauing
enioyed
our
desyre
,
seeme
to
bee
nothing
the
better
for
it
.
And
it
is
termed
of
Plato
Couetousnesse
.
The
Stoiks
wryte
,
that
this
Needinesse
commeth
not
of
great
penurie
,
but
of
great
abundaunce
.
For
he
which
possesseth
much
,
néedeth
much
.
And
therefore
,
where
lytle
is
,
litle
is
the
care
,
and
litle
ought
for
to
be
coueted
.
The
elder
Cato
was
wont
to
say
,
that
he
stoode
in
néede
of
many
thinges
,
Cato
senior
and
yet
he
coueted
nothing
.
And
sayde
he
,
if
there
is
,
which
I
maye
vse
,
I
vse
it
,
if
not
,
I
am
he
which
can
vse
and
enioye
my selfe
lawfully
.
M●n
obiect
vnto
mée
,
that
I
néede
many
thinges
,
and
I
tell
them
that
they
knowe
not
howe
to
lack
.
And
notable
is
that
sentence
:
Couetousnesse
is
the
desire
,
M.
Cato
,
in
his
Oration
which
he
made
for
the
reformation
of
manners
:
M.
Cato
.
sayde
,
that
Prodigallitie
and
Couetousnesse
were
the
two
plagues
which
ouerthrew
great
and
famous
kingdomes
.
This
Perturbation
of
the
minde
,
doeth
not
onely
bring
Princes
into
contempte
with
the
people
,
but
also
causeth
a
speedie
reuenge
.
Platoes
counsayle
is
verie
good
which
sayth
,
De
Repub.
would
haue
both
plenty
and
pouerty
to
bee
banished
out
of
his
common
weale
,
the
one
because
it
causeth
Pleasure
,
Idlenesse
,
and
Ambition
:
the
other
because
it
maketh
abiectes
,
seditious
,
and
men
geuen
to
all
filthy
lucre
.
Therefore
wyl
we
here
conclude
and
saye
with
Solon
,
that
riches
ought
to
be
gotten
,
but
yet
after
honest
meanes
,
not
couetously
,
that
is
by
wicked
artes
.
Malè
parta
,
malè
dilabuntur
,
Ill
gotten
goodes
,
are
ill
spent
,
sayth
Tullie
.
¶
Of
Anger
,
Wrath
,
Palenes
,
Hatred
,
and
Discorde
.
Cap.
13.
ANger
is
defined
after
two
sortes
,
either
according
to
her
nature
,
Anger
what
or
according
to
her
effect
.
Those
which
expound
the
nature
of
it
say
,
it
is
a
heate
of
blood
,
and
inflaming
of
the
same
,
euen
to
the
innermost
part
of
man
.
According
to
the
effect
it
is
thus
defined
:
Anger
is
a
lust
or
desire
to
punishe
,
or
to
be
reuenged
on
him
,
which
seemeth
to
haue
hurt
vs
.
Lact.
lib.
de
vero
cultu
.
that
the
anger
of
Superiours
towardes
their
inferiours
,
that
is
,
of
Magistrates
towardes
wicked
violatours
of
the
lawe
,
is
good
and
profitable
for
a
common
weale
,
but
when
inferiour
personnes
are
moued
with
the
same
one
against
another
,
then
is
it
both
daungerous
and
damnable
:
daungerous
because
that
if
they
shoulde
be
resisted
,
it
must
néedes
followe
that
some
be
hurt
or
slaine
,
from
whence
ryseth
part
taking
,
dissention
,
and
warre
:
and
damnable
,
because
it
is
against
the
commaundement
of
God
,
who
wylleth
vs
to
be
in
loue
and
charitie
with
all
men
.
Great
care
haue
wyse
men
had
for
the
subduing
of
this
affection
.
Clinias
.
Theodosius
Clinias
by
playing
on
the
Harpe
,
and
Theodosius
by
reciting
the
Alphabete
,
dyd
forget
their
anger
.
Ciceroes
counsayle
deserueth
to
be
remembred
,
which
is
:
Ciceros
ad
Q.
Fratrem
.
I
doo
not
here
contende
,
that
as
at
all
tyme
,
so
especially
in
this
our
age
it
is
a
harde
thing
to
alter
the
minde
,
and
sodainly
to
plucke
awaye
that
which
by
custome
is
come
to
an
habite
:
but
this
I
admonish
you
,
that
if
you
can
not
auoide
it
,
that
before
your
minde
bee
occupied
with
anger
,
then
reason
coulde
foresee
it
shoulde
be
occupied
,
you
ought
so
to
frame
your selfe
,
and
daily
haue
this
in
minde
,
Anger
should
be
resisted
.
And
when
anger
most
doth
moue
you
,
then
shoulde
you
most
carefullie
kéepe
the
tongue
:
which
thing
to
doo
,
seemeth
to
mee
as
great
a
vertue
,
as
not
to
bee
angrie
at
all
.
For
at
no
tyme
to
be
angrie
is
not
onely
a
great
poynt
of
grauitie
,
but
of
gentlenesse
,
but
for
to
temper
both
talke
and
thought
,
when
you
are
angrie
,
or
else
to
holde
your
peace
,
and
to
suppresse
the
motion
and
griefe
of
minde
,
although
it
be
not
of
perfect
wisdome
,
yet
is
it
a
token
of
a
rare
wytte
:
Hitherto
Cicero
.
The
next
and
thirde
in
order
is
Palenes
,
Here
it
is
not
impertinent
to
distinguish
Hatred
from
Anger
:
for
they
may
seeme
to
be
all
one
,
and
to
haue
the
same
nature
:
Arist.
lib.
2●
cap.
8.
Rhetorx
ad
Theodecten
.
The
difference
betweene
hatred
and
anger
.
but
Aristocle
doth
as
notably
as
learnedly
,
shew
the
difference
betwéene
them
.
For
(
saith
he
)
Anger
springeth
from
an
iniurie
done
vnto
vs
:
but
hatred
oftentymes
is
conceiued
of
none
occasion
.
For
by
and
by
,
as
sone
as
we
conceyue
an
yll
opinion
of
any
man
,
at
the
same
tyme
we
beginne
to
hate
.
Againe
,
we
are
angrie
with
some
perticular
persons
,
with
this
man
,
or
that
man
?
but
hatred
most
commonly
is
against
a
whole
company
:
as
euery
man
that
hath
the
feare
of
God
before
his
eyes
,
hateth
all
droonkardes
,
théeues
,
whoremongers
,
and
generally
,
all
wicked
men
lewdly
bent
.
Againe
,
tyme
can
aswage
anger
,
but
hatred
once
rooted
,
can
not
be
(
or
verie
hardly
)
pluckt
from
the
hart
.
Moreouer
,
he
which
is
angrie
desireth
to
bring
vexation
and
griefe
,
to
him
whome
he
is
offended
withall
:
but
he
which
hateth
seeketh
to
destroy
.
An
angrie
man
wyll
be
known
:
but
an
hater
cares
not
much
for
that
.
The
thing
which
an
angry
man
wyll
doo
,
may
be
sensibly
perceiued
:
but
the
hurts
which
a
hater
doth
,
can
not
by
sense
be
knowne
,
as
iniustice
,
sclander
,
and
such
like
.
Besides
,
griefe
doth
accompany
Anger
,
but
Hatred
is
without
griefe
,
and
paste
al
shame
.
Furthermore
Anger
is
driuen
away
by
reuenge
,
but
hatred
no
calamitie
can
put
away
.
To
conclude
,
he
which
is
angrie
desireth
to
haue
him
vexed
,
with
whome
he
is
angrie
,
but
he
which
hateth
,
desireth
his
death
,
whome
he
doth
hate
.
Alecto
▪
one
of
the
furies
of
hell
,
the
worlde
,
and
all
things
else
shall
perishe
.
All
these
affections
in
this
Chapter
contained
,
so
depende
one
of
the
other
,
as
if
they
were
lynked
together
with
a
chaine
.
And
therefore
they
ought
very
warely
to
be
suppressed
,
least
they
bring
vs
into
a
mad
estate
.
And
that
the
more
wyllingly
it
may
be
done
,
I
wyll
declare
the
effectes
of
one
,
which
in
respect
of
other
is
not
so
hurtfull
,
that
by
the
same
,
the
other
which
can
hurt
more
,
may
be
the
better
auoyded
,
which
is
Anger
.
It
is
written
,
&
experience
proues
the
same
,
Alexander
Magnus
.
Clito.
Alexander
in
his
anger
,
caused
his
trusty
and
most
faithfull
Clito
most
cruelly
to
be
slaine
:
Aeschylus
&
sophocles
.
there
was
sometime
no
smal
contencion
,
in
which
by
the
sentence
&
iudgement
of
those
which
were
present
Sophocles
was
preferred
.
Aeschylus
toke
the
same
so
gréeuously
,
that
for
very
anguishe
of
minde
,
he
coulde
neither
abide
the
presence
of
his
friendes
,
nor
any
body
else
,
but
fledde
presently
into
Sicilia
,
where
obscurely
he
liued
,
and
at
length
by
thought
dyed
miserablie
.
The
lyke
¶
Of
loue
.
Chap.
14.
THe
greatest
,
and
most
burning
affection
is
Loue.
Theseus
,
&
Ariadnes
.
Iason
,
and
Medea
.
For
had
not
Theseus
of
Ariadnes
,
and
Iason
of
Medea
bene
much
estemed
,
theyr
names
at
this
daye
had
not
bene
remembred
,
neither
had
they
by
victories
gotten
such
renowne
.
Chrysippus
is
of
their
opinion
,
and
he
sayth
,
that
Loue
is
the
bonde
of
friendship
,
neyther
doth
he
thinke
it
shoulde
be
dispraised
,
sith
bewty
&
fayrenesse
,
are
,
as
it
were
,
the
flowre
of
vertue
.
The
Mistresse
of
this
Loue
is
delight
,
Ah
ego
ne
possum
tales
sentire
labores
?
Quàm
mallem
in
gelidis
montibus
esse
lapis
?
As
though
he
should
saye
:
Ah
silly
soule
can
I
sustaine
,
And
still
these
labours
beare
?
Naie
I
for
stone
on
top
of
hyll
,
Would
God
were
placed
there
.
Another
sayth
lykewise
.
Durius
in
terris
nihil
est
,
quod
viuat
▪
amante
Nec
modò
si
sapias
,
quod
minus
esse
velis
,
Which
thus
may
be
interpreted
.
If
thou
art
wyse
,
then
nothing
lesse
,
Then
loue
thou
wylt
desire
:
A
harder
thing
is
not
then
is
,
Of
Loue
the
burning
fire
.
This
Loue
as
it
vexeth
the
mind
,
so
it
casteth
the
body
into
sicknesse
,
we
sée
the
same
dayly
confirmed
,
with
infinite
examples
.
But
I
wyll
recite
but
one
or
two
.
On
a
tyme
Demetrius
,
sonne
to
Antigonus
,
Demetrius
.
Antigonus
.
being
sore
sick
of
this
diseas
,
his
Father
came
to
visite
him
,
and
as
he
was
entring
into
his
chamber
,
met
an
harlot
of
rare
bewtie
,
with
whose
loue
Demetrius
was
tormented
:
then
Antigonus
being
entred
,
and
wylled
him
to
bee
of
good
chéere
,
he
tooke
him
by
the
arme
to
féele
his
pulses
.
But
Demetrius
tolde
him
that
he
was
somewhat
better
,
for
euen
nowe
the
Feuer
lefte
him
.
Then
the
King
smyling
,
sayde
,
you
saye
true
my
sonne
,
for
I
met
her
euen
now
at
the
chamber
doore
.
Selencus
lykewise
,
King
of
Syria
,
It
is
reported
that
the
cause
of
the
ciuile
dissention
betweene
Themistocles
,
Stesilia
,
Themistocles
,
Aristides
.
&
Aristides
,
was
the
loue
of
Stesilia
that
harlot
:
whose
beawtie
being
vanished
,
(
their
hatred
was
such
)
as
neuer
coulde
they
be
reconciled
,
and
made
friendes
,
but
exercised
capitall
malice
,
betw●ene
them selues
,
euen
to
the
death
.
And
it
is
thought
that
the
priuie
hatred
of
Cato
against
Caesar
,
Seruilia
,
Caesar
and
Cato
.
began
about
the
harlot
Seruilia
,
whome
both
loued
entierely
,
and
continued
betwéene
them
as
long
as
they
liued
.
Now
what
shame
Loue
brings
,
let
vs
behold
.
Semiramis
,
which
by
her
noblenesse
and
vertue
,
L.
Vitellius
,
lykewise
being
(
except
for
this
one
faulte
)
a
right
honest
man
,
L.
Vitellius
.
and
of
great
estimation
,
by
reason
of
a
fond
Loue
which
he
bare
to
a
maide
,
so
defamed
him selfe
,
as
he
was
a
laughing
stocke
vnto
his
neighbours
and
acquaintaunce
For
he
coulde
not
be
content
with
enioying
her
at
his
pleasure
,
but
must
also
openly
euerie
day
playe
with
her
and
annoint
her
browes
,
and
vaines
most
vainely
.
So
that
more
shame
by
his
fondnesse
,
then
honour
by
his
innocencie
he
got
vnto
himselfe
.
The
Kinges
of
Assyria
,
Kinges
of
Assiria
.
are
they
not
worthely
for
the
loue
of
women
condemned
of
wantonnesse
?
for
,
delighting
in
the
company
of
women
,
them selues
neuer
aunswere
any
Embassadour
sent
vnto
them
,
but
by
messengers
they
aunswere
all
,
they
sitting
,
playing
,
and
dallying
with
Concubines
at
their
pleasure
.
So
that
this
blinde
Cupid
not
onely
doeth
bring
vnquietnesse
to
the
minde
,
and
sicknesse
to
the
bodie
:
but
also
createth
hatred
among
men
,
and
bringeth
shame
to
those
which
are
vnmeasurably
troubled
with
the
same
.
And
is
this
all
?
Noe
forsooth
.
Ex
ducibus
tauros
saepè
Cupido
facit
:
It
makes
valiaunt
Captaines
,
most
vyle
captiues
:
and
those
which
are
subduers
of
the
stoutest
,
to
be
in
subiection
to
the
most
effeminate
abiectes
.
It
was
no
small
reproche
to
Hannibal
in
Salapia
,
Thais
.
Persepolis
▪
caused
that
most
populous
and
riche
Cittie
Persepolis
to
be
burned
,
and
was
not
onely
a
commaunder
,
but
also
a
committer
of
that
shameful
fact
▪
for
he
was
seene
to
runne
about
with
burning
fagottes
,
ready
to
consume
that
which
was
not
yet
set
on
fire
.
A
straunge
thing
,
that
a
man
of
a
woman
:
an
honest
man
of
an
harlot
:
a
most
noble
Prince
,
of
so
notable
a
strumpet
,
whose
onely
care
was
not
to
profite
,
but
to
plague
:
not
good
,
but
vngratiousnesse
and
mischiefe
,
should
be
so
ouercome
,
as
at
her
request
,
without
any
offence
to
consume
,
and
set
on
fyre
so
glorious
a
Cittie
,
which
at
all
tymes
might
haue
bene
a
great
succour
vnto
him
,
&
profite
to
all
the
world
Yet
Loue
conquered
him
,
and
caused
him
in
his
heate
,
to
doo
that
which
afterward
he
did
not
a
lytle
repent
.
Strange
be
the
effects
of
Loue
,
which
I
haue
already
recited
,
but
more
strange
are
which
they
folow
.
Strange
it
is
,
that
it
should
cause
such
a
desyre
of
any
,
but
more
strange
of
harlots
:
wicked
it
is
,
that
men
in
such
sort
shoulde
wishe
the
company
of
any
,
but
more
wicked
of
their
kinred
:
Horrible
it
is
to
commit
incest
,
but
more
horrible
in
such
sort
to
fancie
Beasts
,
and
senselesse
things
:
Diuillish
it
is
to
destroy
a
cittie
,
but
more
then
diuillishe
,
to
euert
citties
,
to
betraye
countreies
,
to
cause
seruaunts
to
kyll
their
maisters
,
parentes
theyr
children
,
children
their
parentes
,
wiues
their
husbandes
,
and
to
turne
all
things
topsy turuy
,
and
yet
it
doth
so
,
as
shal
be
declared
.
Wicked
it
is
,
vnlawfully
to
wish
or
couet
the
company
of
any
,
but
more
wicked
to
commit
incest
.
Therefore
,
who
,
can
too
much
dispraise
that
Semiramis
,
of
whome
I
made
mention
euen
nowe
,
who
by
Loue
enforced
,
Now
with
what
words
shal
I
inueygh
against
those
which
haue
bene
enflamed
not
with
women
,
but
with
men
?
As
was
Anacreon
with
Batyllus
,
whome
hee
compared
with
Iupiter
him selfe
:
Xenophon
,
Clinias
.
Xenophon
craued
at
the
handes
of
Iupiter
,
that
if
it
were
his
pleasure
,
that
he
but
once
shoulde
haue
the
sight
of
Clinias
,
and
afterward
be
blinde
,
or
not
sée
him
,
and
euer
haue
the
vse
of
séeing
,
he
woulde
rather
haue
the
sight
of
Clinias
,
and
euer
be
blinde
,
then
not
beholde
him
,
and
neuer
be
blinde
.
Horrible
is
this
kinde
of
Loue
,
but
more
,
to
fancie
in
such
vnmeasurable
sort
,
Semiramis
.
Pesiphae
.
Cyparissus
.
Aristomachus
.
Pub.
Pilatus
.
vnreasonable
Beasts
.
As
dyd
Semiramis
an
Horse
:
and
beastly
Pesiphae
a
Bull
:
and
Cyparissus
an
Hart
:
and
Aristomachus
Bees
.
But
most
horrible
was
the
Loue
of
Publius
Pilatus
,
which
miserably
dyd
delight
in
the
Loue
of
the
image
of
Helene
,
By
this
affection
was
Troy
,
and
many
other
excellent
Cities
vtterly
destroyed
.
By
this
Loue
did
Scylla
betray
both
her
Father
and
her
countrey
.
Troy
.
Scylla
.
This
Loue
caused
the
Tarentines
to
come
in
seruitude
with
the
Romaines
:
This
Loue
caused
L.
Pedanius
Secundus
Tarentines
.
●
.
Pedanius
●●cundus
.
to
be
kylled
of
his
owne
seruaunts
,
because
he
tooke
pleasure
in
that
partie
which
was
his
delight
.
This
Loue
caused
Semiramis
(
which
I
haue
so
often
named
)
to
murther
her
owne
familiar
friendes
,
It
caused
Catiline
,
for
the
loue
of
Orestilla
,
to
kyll
his
owne
sonne
,
begotten
of
another
woman
,
Catilme
.
Orestilla
.
because
she
would
not
ioyne
mariage
with
him
,
as
long
as
his
sonne
lyued
.
It
caused
Laodice
,
wyfe
vnto
Ariartes
King
of
Cappadocia
,
her
husbande
being
dead
,
Laodice
.
Ariartes
.
for
the
Loue
of
a
knaue
,
which
in
her
husbands
time
she
kept
,
to
murther
fiue
of
her
owne
sonnes
,
least
if
they
shoulde
lyue
,
the
adulterer
whome
she
loued
,
shoulde
be
put
from
his
kingdome
.
But
contrary
to
her
thinking
,
one
was
lyuing
which
tooke
reuengement
.
It
caused
the
same
Laodice
,
not
onely
in
such
sort
,
to
murther
her
natural
children
,
but
also
with
poyson
to
destroy
the
King
her
husbande
.
Therefore
this
being
spoken
touching
this
affection
Loue
,
it
is
meete
that
great
heede
be
had
for
the
suppressing
of
it
,
least
it
grow
to
a
monster
,
and
bring
forth
deuillishe
fruite
,
as
is
declared
.
Leucates
mons
.
which
is
a
notable
remedie
to
aswage
Loue
.
From
this
rocke
lepped
fyrst
of
all
Cephalus
,
Cephalus
.
Degonetes
.
for
the
loue
of
Degonetes
,
which
he
loued
without
measure
.
The
same
Sappho
is
reported
to
haue
done
,
because
she
could
not
purchase
the
sight
of
her
beautifull
Phaon
.
Cicero
lib.
4
Tusc.
quest
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
But
Ciceroes
counsayle
to
asswage
Loue
is
good
,
and
to
be
followed
.
His
wordes
be
these
:
To
a
man
tormented
with
Loue
,
this
salue
shoulde
be
ministred
.
First
he
shoulde
be
tolde
howe
lyght
a
thing
,
howe
vaine
,
and
to
bee
contemned
Loue
is
.
Then
shoulde
his
minde
be
brought
to
some
other
studies
,
cares
,
cogitations
,
and
busines
.
Finally
,
by
chaunginge
of
the
place
,
euen
as
sicke
men
are
vsed
,
it
should
be
cured
.
Lykewise
,
men
woulde
that
by
some
newe
Loue
,
the
olde
infixed
,
as
one
nayle
by
another
,
shoulde
be
dryuen
awaye
.
But
the
chiefest
waye
to
alter
the
minde
of
a
Louer
,
is
to
admonishe
him
what
a
furie
it
is
:
for
of
all
Perturbations
of
the
minde
,
there
is
none
more
vehement
,
and
outragious
,
then
is
Loue
,
by
which
,
whordome
,
deflowring
,
adulterie
,
and
incest
are
committed
,
eyther
of
them
much
to
be
reprehenhed
.
Hitherto
Cicero
.
Notable
is
the
example
of
Spurina
,
a
young
man
of
rare
and
superexcellent
fayrenesse
,
His
meaning
was
verie
good
,
and
worthy
to
bee
noated
of
all
:
and
hee
maye
stryke
a
shame
vnto
all
suche
as
by
ill
and
wicked
meanes
,
séeke
to
allure
and
entrappe
well
disposed
persons
,
and
those
which
without
such
enticementes
,
would
be
the
seruaunts
of
God
.
But
of
this
Perturbation
sufficient
.
¶
Of
Desire
,
and
Longing
.
Chap.
15.
THe
last
part
of
Luste
,
is
Longing
.
which
is
an
immoderate
desyre
of
a
thing
wished
for
.
Longing
what
.
And
hereof
it
is
sayde
,
that
euen
hastening
is
a
lingring
,
to
him
which
longeth
.
Cicero
,
defines
it
after
this
manner
,
and
sayth
it
is
a
Lust
to
sée
that
which
is
not
present
,
and
before
vs
.
This
affection
amongst
others
is
most
lyght
,
and
inuadeth
none
of
the
grauer
sort
,
but
either
women
,
weake
,
or
effeminate
persons
.
Then
euery
thing
is
most
estéemed
,
when
either
it
beginneth
to
want
,
or
we
altogether
lacke
it
.
Wine
seemeth
then
to
be
most
delectable
,
when
the
cups
are
emptie
:
and
the
latter
fruite
is
sweeter
then
the
former
.
Women
perswade
them selues
,
if
their
husbands
being
absent
,
they
can
not
heare
from
them
,
that
without
all
peraduenture
,
they
are
eyther
dead
,
or
in
great
miserie
.
Hereof
is
Penelope
brought
for
an
example
,
Smyrna
,
Rhodes
,
Colophon
,
Salamis
,
Ius
,
Argos
,
Athens
.
namely
,
Smyrna
,
Rhodes
,
Colophon
,
Salamis
,
Ius
,
Argos
,
and
Athens
,
made
warre
for
his
bones
,
and
then
euery
one
coulde
chalenge
him
for
theirs
,
and
be
desirous
,
that
his
fame
should
bring
renowme
to
them
.
The
vnfinished
picture
of
Tyndarides
to
Nichomachus
,
Nichomachus
.
Timomachus
.
Apelles
.
and
of
Medea
to
Timomachus
:
and
of
Venus
to
Apelles
,
dyd
strike
a
greater
desire
,
then
if
they
had
bene
perfectly
consummate
.
But
of
this
affection
we
wyl
speake
no
more
,
but
onely
this
,
that
it
is
vnméete
for
a
wise
man
(
whose
part
is
to
beare
patiently
,
which
must
needes
be
borne
)
to
be
subiecte
to
this
Perturbation
.
¶
Of
Feare
and
Sorrowe
,
two
Perturbations
,
which
trouble
our
mindes
,
through
an
opinion
of
euyll
towardes
vs
.
Chap.
16.
IN
our
begynning
,
we
deuided
Perturbations
into
two
sorts
,
either
in
respect
or
iudgement
of
Good
,
or
of
Euyll
.
In
respect
of
Good
,
were
Lust
and
Pleasure
,
in
opinion
of
Euyll
,
Feare
,
&
Sorrowe
.
Of
the
former
we
haue
alreadie
spoken
sufficiently
:
nowe
let
vs
in
lyke
sort
illustrate
,
and
make
plaine
those
which
followe
.
And
first
we
wyll
speake
of
Feare
,
and
of
his
partes
.
Metus
quasi
motus
animi
.
A
mouing
of
the
mind
.
For
it
séemeth
that
the
minde
is
fled
,
and
the
bodie
muche
terrefied
,
when
some
Euyll
happeneth
▪
or
is
towardes
vs
.
Feare
hath
many
parts
,
but
especially
Slothfulnesse
,
Bashfulnesse
,
Terror
,
Dreade
,
Trembling
,
Astonishment
,
Conturbation
,
&
Fearefulnesse
:
As
vnméete
for
euery
man
.
The
Stoikes
with
whom
the
auncient
Academikes
agree
,
doo
say
,
that
there
be
three
good
affections
,
agreeing
to
vertue
,
to
wyt
Gladnesse
,
Wyll
,
and
Héede
.
Tiberius
Caesar
,
Tib.
Caesar.
muche
to
be
spoken
against
,
for
that
for
the
least
winde
and
tempest
,
he
would
hyde
him selfe
,
and
durst
not
shewe
his
face
.
It
is
the
greatest
token
of
victorie
,
when
a
Captaine
is
couragious
,
and
it
bringeth
a
stomacke
to
souldiors
,
when
they
beholde
theyr
guides
not
to
be
dastardes
,
but
manfully
to
stande
vnto
it
.
Alexander
was
wont
to
ouercome
the
fortune
of
his
foes
by
audacitie
,
Dolus
non
decet
fortem
.
whose
endeuor
is
by
snares
to
entrap
.
And
therefore
so
farre
am
I
from
imitating
suche
kinde
of
men
,
that
in
open
fielde
I
wyll
encounter
:
It
is
not
my
purpose
,
that
by
subtiltie
and
wylynesse
my
fame
should
be
obscured
.
And
therefore
I
had
rather
to
repent
mée
of
my
ill
fortune
,
then
to
be
ashamed
of
the
victorie
.
Nowe
of
the
partes
of
Feare
,
amongste
the
which
Slothfulnesse
,
is
first
.
¶
Of
Slothfulnesse
.
Chap.
17.
●lothfulnes
what
.
Demosthenes
.
SLothfulnesse
according
to
Cicero
,
is
a
feare
of
labor
,
to
ensue
.
And
therfore
the
same
Cicero
wryteth
,
that
if
Demosthenes
had
séene
any
cittizen
vp
before
him
,
and
at
worke
,
it
would
much
haue
gréeued
him
,
for
he
was
no
sluggarde
,
neyther
did
he
fauor
any
so
bent
:
which
made
him
proue
so
rare
an
example
of
a
perfecte
Orator
.
This
diligence
as
it
helpeth
and
prospereth
al
enterprises
,
so
contrariwise
,
slothfulnesse
marreth
euerie
thing
.
And
therefore
,
although
euery
man
ought
for
to
shun
the
same
,
The
〈◊〉
Slothfulnesse
ryseth
oftentimes
of
too
much
abundaunce
of
any
thing
.
As
for
example
,
we
see
the
Sabies
,
because
they
haue
in
great
abundaunce
al
kinde
of
riches
,
and
marchantes
bring
them
golde
and
siluer
for
theyr
wares
,
by
which
meanes
they
proue
very
rich
,
without
all
care
and
labour
,
slothfully
they
spende
their
tyme
.
Herodotus
maketh
mention
of
a
certaine
idle
people
,
And
certaine
it
is
,
that
most
commonly
where
abundaunce
is
,
there
is
most
negligence
:
and
where
nature
hath
bene
friendely
,
there
is
a
certaine
vaine
opinion
,
which
causeth
slothfulnesse
.
¶
Of
Bashfulnesse
.
Chap.
18.
THe
next
companion
of
Slothfulnesse
is
Bashfulnesse
.
Bashfulnes
what
.
The
which
is
defined
of
the
Stoikes
to
be
a
feare
,
of
ignominie
:
or
as
A.
Gellius
sayeth
,
it
is
a
feare
of
iust
reprehension
:
or
as
another
learned
man
defineth
,
it
is
a
vehement
motion
of
the
minde
,
●lying
shame
,
desiring
commendation
.
Cicero
calleth
it
the
best
ruler
of
the
Lustes
,
when
it
is
raysed
by
the
care
and
studie
of
honestie
.
I●
becommeth
yong
men
verie
well
and
is
a
token
of
a
good
wit
,
and
disposition
.
Cato
the
elder
was
greatly
delighted
with
such
,
Cato
senior
.
as
at
the
least
faulte
woulde
blushe
.
And
so
was
Diogenes
the
Cynike
.
¶
Of
Terror
.
Chap.
19.
THe
thirde
parte
of
Feare
,
is
called
Terror
.
Terror
what
.
Which
the
Stoikes
write
to
be
a
certaine
feare
,
springing
from
the
imagination
of
an
vnaccustomed
thing
.
Cicero
saieth
,
it
is
a
Feare
much
troubling
,
by
which
it
commeth
to
passe
,
that
from
Bashfulnesse
,
rednesse
of
color
,
but
from
this
Terror
palenesse
,
and
cracking
of
the
téeth
,
doth
aryse
.
We
may
fetche
the
begynning
of
this
worde
from
the
Greekes
,
if
we
alter
but
a
fewe
letters
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
to
feare
,
with
shaking
of
the
body
,
and
with
palenesse
of
the
face
.
This
affection
becommeth
not
a
constant
,
and
valiaunt
man
,
who
shoulde
alwayes
bee
reddie
to
suffer
all
things
patiently
,
without
signe
of
a
troubled
mind
.
Q.
Mutius
Sceuola
,
Q
Mutius
●ceuola
.
whiche
neyther
for
the
armed
crewe
of
lustie
souldiours
,
nor
for
the
austere
lookes
of
cruell
Sylla
,
which
by
his
countenaunce
,
seemed
to
threaten
extréeme
punishment
to
all
the
Romaines
,
coulde
once
be
terrefied
,
but
boldly
,
and
sloutlye
,
euen
to
the
face
of
Sylla
(
which
requested
of
the
Senate
,
that
Marius
shoulde
be
proclamed
an
enemie
to
the
state
)
aunswered
,
I
wyll
not
permit
Sylla
,
through
desire
of
prolonging
my
dayes
,
that
Marius
,
whiche
hath
saued
not
onely
this
cittie
,
¶
Of
Dreade
.
Chap.
20.
THe
Stoikes
saye
,
that
Dreade
is
a
feare
of
some
euyll
imminent
,
Dreade
what
.
and
at
hande
.
And
because
it
goeth
before
an
effecte
,
they
call
it
a
Foregriefe
:
because
that
,
that
same
Feare
troubleth
the
minde
before
any
euyll
doo
happen
.
To
haue
this
Dreade
is
a
token
of
an
abiect
minde
,
&
seruile
disposition
.
For
it
causeth
a
man
not
to
vse
those
benefits
whiche
God
hath
abundantly
bestowed
vpon
him
:
&
it
maketh
vs
not
to
enioy
our
riches
for
feare
we
should
lacke
,
nor
other
commodities
of
this
life
,
through
a
feare
of
death
.
This
infirmity
of
weaknesse
of
the
mind
causeth
vs
,
that
when
we
haue
long
wished
for
,
and
laboured
earnestly
to
the
attayning
of
some
thing
,
when
we
haue
gotten
the
same
,
not
for
to
enioye
it
,
for
feare
of
loasing
,
and
lacking
of
it
.
This
Perturbation
can
not
,
neither
ought
for
to
bée
in
a
wise
man
,
whose
property
is
with
a
quiet
minde
to
suffer
al
things
,
and
whome
prosperity
cannot
enflame
with
disdaine
,
nor
aduersitie
ouerthrow
,
but
according
to
the
rule
of
reason
,
those
things
which
he
possesseth
,
he
enioyeth
,
&
those
which
he
hath
not
,
he
doth
not
greatly
couet
.
Yet
belongeth
it
vnto
euerie
man
,
to
haue
a
forecaste
.
The
knowledge
of
〈◊〉
to
〈◊〉
,
●hy
〈◊〉
to
God
,
not
geuen
to
man
.
●ope
what
.
and
vnderstanding
of
his
aduersitie
,
he
would
be
senselesse
,
and
by
a
certaine
feare
in
anguishe
of
minde
,
consume
him selfe
.
Againe
,
if
that
diuine
propertie
of
knowing
thinges
to
come
,
were
ingrafted
in
the
minde
of
man
,
who
is
he
that
would
haue
Hope
(
which
is
an
opinion
of
goodnesse
to
come
)
a
rare
and
most
excellent
vertue
,
and
praysed
not
onely
of
diuines
exceedingly
,
but
worthely
commended
euen
of
Heathen
Philosophers
?
Alexander
Magnus
.
who
liberally
bestowing
many
thinges
vpon
his
friendes
,
vpon
a
tyme
Perdiccas
spake
vnto
him
,
on
this
manner
:
¶
Of
Trembling
.
Chap.
21.
NOwe
followeth
Trembling
,
Trembling
what
.
whose
companion
is
Astonishment
,
which
is
a
very
soddaine
motion
of
the
minde
,
ioygned
with
an
amazednesse
of
the
same
,
a
stammering
of
the
tongue
,
and
a
ceasing
from
labour
and
pains
.
It
is
called
in
Latin
Pauor
,
which
is
deriued
from
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
Cessare
fac●o
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
ease
,
and
sodainly
to
stande
styll
,
which
appeareth
in
the
nature
of
Trembling
.
It
maye
also
be
fetcht
from
an
olde
Latin
word
Pauire
,
which
signifieth
to
hide
,
and
hereof
commeth
our
English
worde
Pauement
.
As
we
see
in
boyes
,
women
,
&
weker
persons
,
when
they
are
stroken
with
any
Feare
,
or
Trembling
,
to
hide
theyr
faces
,
eyther
with
a
handkercher
,
or
some
thing
else
.
But
this
is
done
at
no
tyme
without
great
griefe
of
minde
.
Timanthes
that
notable
painter
,
Timanthes
▪
Iphigenia
▪
when
he
had
finished
the
picture
of
Iphigenia
,
in
colors
set
forth
Calchas
to
be
sorrowfull
for
the
same
,
Q.
Curtius
was
wont
to
saye
,
Q
Curtius
.
that
they
doo
best
beare
iniuries
,
which
most
diligently
doo
couer
&
hyde
them
.
M.
Crassus
hauing
behaued
himself
in
wicked
sort
toward
the
Parthians
,
M.
Crassus
.
when
he
sawe
both
his
sonnes
heads
fastened
to
a
speare
,
to
be
carried
about
,
and
his
armie
cruelly
on
euery
side
to
be
slaine
,
withdrew
him selfe
secreetely
into
an
obscure
place
,
and
there
lamenting
his
couetousnesse
,
rashnesse
,
&
ambition
,
hyd
himselfe
a
great
whyle
,
&
so
repented
him
of
his
folly
and
wickednesse
.
Brutus
also
being
past
all
hope
of
ouercomming
his
capitall
&
deadly
Antonie
.
¶
Of
Conturbation
.
Chap.
22.
COnturbation
is
defined
of
Cicero
to
be
a
feare
much
troubling
vs
,
Conturbation
what
▪
for
it
makes
our
cogitations
,
we
being
in
a
great
perplexitie
,
doubtfull
,
and
drawes
the
minde
into
diuers
cogitations
.
The
Stoikes
say
that
Conturbation
is
a
feare
making
the
minde
effeminate
,
and
causing
all
our
actions
to
be
done
with
great
difficulty
and
hardnesse
.
All
wise
men
espetially
,
should
be
frée
from
this
Conturbation
.
For
it
is
an
affection
,
contrary
vnto
Fortitude
,
without
which
nothing
can
be
accomplished
worthely
,
and
with
commendation
.
I
wyll
bring
forth
the
example
of
one
,
by
whiche
all
other
,
whiche
haue
any
charge
,
and
are
in
aucthoritie
,
may
iudge
what
inconueniences
doo
happen
,
by
hauing
troubled
mindes
.
It
is
thought
that
the
whole
glorie
of
a
battayle
consisteth
in
the
pollicie
of
a
captaine
.
For
if
true
it
be
which
Ephicrates
wryt
,
An
armie
is
as
it
were
a
lyuing
creature
,
Rex
〈◊〉
Tygranes
.
though
ambitiously
he
would
be
called
king
of
kinges
,
yet
was
he
of
so
troubled
a
minde
,
as
any
strange
newes
would
straight
coole
his
hautynesse
.
●s
it
appeared
.
For
on
a
tyme
when
as
the
Romanes
by
ambassadors
,
had
sent
him
theyr
mindes
plainly
,
it
so
troubled
him
that
he
coulde
not
abyde
the
sight
of
the
messengers
,
but
caused
them
against
all
ryght
,
and
lawe
of
armes
,
cruelly
to
be
put
to
death
:
which
made
him
not
onely
to
be
more
assaulted
of
his
enemies
,
but
also
to
be
dispised
of
his
owne
subiects
,
and
caused
him
to
come
into
seruitude
and
subiection
.
As
Tygranes
for
his
vnquietnesse
and
cruelty
,
is
brought
for
an
example
to
be
shunned
:
so
Darius
constancie
,
is
worthy
to
be
followed
.
¶
Of
Fearefulnesse
.
Chap.
23.
M.
Varro
,
is
when
the
mind
being
moued
,
doeth
as
it
were
forsake
the
body
,
and
is
sent
abroade
.
Some
saie
it
hath
his
appellation
from
that
heate
whiche
commeth
into
our
faces
by
the
sense
,
and
perceiuing
of
feareful
things
.
Cicero
wryteth
that
this
fearfulnesse
is
a
continuall
feare
.
And
hereof
it
commeth
that
he
is
called
fearefull
,
which
standeth
in
feare
of
euery
small
thing
,
and
as
we
say
in
our
tongue
,
which
feareth
his
owne
shaddowe
,
which
neuer
sleepeth
securely
,
neuer
resteth
quietly
,
which
is
inconstant
,
and
seemeth
nowe
to
be
cruel
,
and
a
threater
,
nowe
gentle
,
and
quiet
,
nowe
bolde
,
and
couragious
,
by
and
by
,
weake
and
effeminate
.
The
most
fearefull
of
all
men
(
as
Herodotus
wryteth
)
are
the
Garamantines
for
they
are
afraide
of
euery
thing
,
Two
sortes
of
men
are
aboue
all
others
,
subiect
vnto
Fearefulnesse
:
Caesar
Caligula
,
another
tyraunt
,
●o
was
terrefied
,
with
straunge
sights
and
ougly
shewes
,
&
at
no
tyme
he
slept
one
night
quietly
and
in
rest
.
But
as
before
I
sayde
,
This
kinde
of
Feare
,
neyther
troubleth
,
or
very
seldome
one
vertuously
bent
,
and
of
good
conuersation
.
By
which
opinion
Theodorus
Byzantius
being
led
,
Thedorus
Byzantius
.
affirmed
that
no
wise
men
were
molested
with
such
apparitions
in
the
night
,
but
onely
boyes
,
women
,
weake
,
or
wicked
folkes
,
whose
mindes
being
sore
occupied
by
some
strange
,
&
stronge
imagination
suppose
to
see
,
that
which
indede
they
doo
not
,
but
are
merely
deluded
by
their
owne
conceipte
.
Examples
of
the
latter
maye
be
Vitellius
Caesar.
Visions
,
Galba
.
whiche
appeared
vnto
Galba
,
lamenting
that
he
had
offred
and
consecrated
the
money
(
which
she
had
geuen
him
a
lyttle
before
)
vnto
Venus
,
and
therefore
with
bitter
words
she
threatned
to
take
it
from
him
againe
:
for
within
short
space
afterwarde
by
the
sould●ors
of
Otho
he
was
murthered
.
Lykewise
vnto
Tiberius
Caesar
,
there
appeared
in
a
vision
in
the
night
,
Tib.
Caesar.
the
image
of
Apollo
,
which
saide
vnto
him
,
that
notwithstanding
he
had
purposed
to
set
vp
,
and
erect
his
image
in
a
Temple
,
which
he
had
new
builded
at
Syracusas
,
yet
he
woulde
not
haue
it
so
,
and
therefore
he
came
to
admonishe
him
,
for
the
aduoyding
of
a
greater
inconuenience
,
not
to
place
the
same
according
vnto
his
former
determination
.
It
often
falleth
out
that
dreames
,
Antipater
:
Alexander
hearing
that
,
forgot
his
dreame
,
as
he
which
had
not
power
so
much
as
to
suspecte
,
Cic
lib.
2.
de
Diuinatione
ad
finem
.
Hannibal
.
Cicero
telleth
that
Hannibal
by
dreame
,
was
foretold
of
al
his
wars
.
For
on
a
time
being
in
a
sléepe
,
it
séemed
vnto
him
that
he
was
called
into
counsaile
with
the
Gods
:
and
being
come
,
he
was
wylled
by
Iupiter
,
to
gather
an
armie
,
&
inuade
Italie
,
and
he
should
haue
a
prudent
and
pollitike
captaine
,
whose
counsayle
in
all
his
affayres
he
might
folow
.
The
captaine
being
ioygned
with
Hannibal
,
commaunded
him
in
any
case
not
to
looke
backe
.
But
Hannibal
with
ambition
inflamed
,
woulde
not
obey
his
counsayle
,
but
styll
looked
backe
.
Then
appeared
a
great
and
sauadge
beast
,
accompanied
with
many
serpentes
,
whethersoeuer
it
w●nt
,
ouerthrowing
and
destroying
all
things
vtterly
.
Hannibal
wondring
at
the
same
,
asked
of
God
what
that
monster
signified
,
it
was
aunswered
,
that
it
foreshewed
the
destruction
of
Italie
,
and
he
was
warned
againe
not
for
to
looke
backe
,
but
according
to
his
commission
,
to
goe
forewarde
in
his
enterprise
.
Which
examples
recited
,
if
they
be
true
,
then
maye
some
credite
he
geuen
to
dreames
.
But
to
my
purpose
.
¶
Of
Sorrowe
,
the
last
of
all
Perturbations
.
Chap.
24.
WE
are
nowe
come
to
the
last
of
the
fowre
springes
or
fountaines
of
Perturbations
,
which
is
Sorrow
:
¶
Of
Pittie
,
or
Compassion
.
Chap.
25.
Misericordia
,
misereri
.
Miseratio
,
miserari
.
and
thereof
comes
Miserari
,
and
none
haue
that
but
weake
and
effeminate
persons
.
There
is
a
thirde
kinde
of
Pittie
,
which
springeth
from
the
recordation
of
a
grefe
and
trouble
passe
.
For
the
secure
consideration
,
either
of
our
myseries
,
which
we
haue
bene
afflicted
withal
our selues
,
delighteth
vs
as
very
wel
Maro
,
Fòrsan
et
hoc
òlim
meminisse
iuuabit
,
Perhaps
to
remember
this
hereafter
wyll
doo
good
:
and
Euripides
to
the
lyke
sense
,
Dulce
est
meminisse
malorum
,
The
memory
of
miseries
is
a
pleasant
thing
:
The
Academikes
.
and
they
followe
Plato
the
prince
and
protector
of
philosophie
,
whose
iudgementes
is
that
not
onely
a
wyse
man
,
but
euery
man
ought
to
take
remorse
at
the
miseries
of
others
,
Cicero
greatly
commendes
Caesar
for
his
great
pittie
and
mercifulnesse
,
in
these
wordes
:
Cicero
in
Oratione
pro
rege
Deiota●o
.
I
ought
not
C.
Caesar
(
as
in
the
lyke
troubles
men
are
wont
)
to
endeuor
my selfe
by
wordes
,
to
moue
you
vnto
pittie
,
it
were
a
vaine
labour
,
for
of
your
owne
accorde
,
without
any
perswasion
therevnto
,
you
are
wont
to
succour
the
afflicted
and
miserable
.
Xenocrates
was
so
pittifull
as
he
would
ayde
and
defende
euen
brute
beastes
,
Philippus
●acedonia
.
oftentymes
was
wont
to
saye
,
that
a
King
ought
to
remember
alwayes
,
that
he
was
a
mortall
man
,
and
subiect
to
many
thousand
calamities
,
but
by
mercy
and
pittie
,
was
made
lyke
the
immortal
God
.
A
worthy
saying
,
and
deserueth
to
be
written
in
letters
of
golde
,
in
the
chambers
of
euery
man
,
espetially
of
those
which
any
waye
are
better
then
other
men
:
whereby
they
maye
thinke
that
onely
Pittie
,
and
mercifulnesse
brings
them
credite
,
both
with
God
and
man
.
From
this
good
King
Phillip
,
did
not
his
sonne
Alexander
degenerate
for
hauing
by
conquest
ouercom
Darius
,
Alexander
magnus
he
had
in
his
subiection
all
which
did
belong
vnto
Darius
,
and
so
might
vse
them
at
his
plesure
.
But
his
pitty
was
such
as
hée
abstained
from
all
such
as
his
verie
enemye
made
most
accompte
of
,
as
hys
wife
,
and
other
hir
handmaids
:
and
dyd
not
onely
not
offer
any
violence
vnto
her
,
or
any
of
them
,
but
also
on
paine
of
death
commaunded
,
that
none
in
any
case
after
any
sort
shoulde
iniurie
them
.
Which
thing
when
his
enemie
Darius
vnderstoode
,
so
moued
him
,
Titus
,
Vespasianus
.
sonne
of
the
Emperour
Vespasian
,
had
to
be
accomted
mercifull
.
And
it
appeared
in
nothing
more
,
then
not
onely
in
pardoning
two
traytours
,
which
was
a
token
of
an
excellent
good
nature
,
but
also
in
sending
worde
to
one
of
their
mothers
,
that
her
sonnes
offence
was
forgeuen
,
which
was
a
signe
of
a
great
care
to
be
accompted
merciful
.
The
delight
of
mankinde
.
Lykewise
,
Antonius
an
Emperour
,
(
which
for
his
iustice
,
got
the
name
of
a
good
man
,
and
was
called
aboue
all
others
,
Antonius
Pius
,
Antonius
Pius
.
for
his
pittie
and
mercifulnesse
)
was
reported
espetally
(
as
neuer
any
of
the
Emperours
before
him
dyd
)
to
haue
raigned
&
ruled
without
effusion
of
blood
.
And
surely
the
nature
of
mercy
and
compassion
is
such
,
And
thus
much
concerning
the
firste
parte
of
Sorrowe
,
called
Pittie
,
in
as
fewe
wordes
concerning
the
necessitie
thereof
,
as
myght
bée
.
The
next
is
called
Enuie
,
whose
nature
and
propertie
shall
nowe
be
declared
.
¶
Of
Enuie
.
Chap.
26.
THe
second
part
of
Sorrow
is
Enuie
,
which
is
defined
of
Zeno
to
be
a
Sorrowe
taken
at
the
welfare
,
Enuie
what
.
or
prosperitie
of
another
man
,
which
nothing
at
all
hurtes
him
which
enuieth
.
This
Enuie
is
compared
vnto
the
Canker
.
Therfore
did
Politian
write
very
pleasantly
vnto
an
enuious
man
,
Policianus
lib
1.
Epistola
〈◊〉
.
after
this
manner
:
Thou
enuiest
all
thinges
to
all
men
,
except
enuie
.
And
the
same
lykewise
thou
doest
enuie
in
another
man
,
which
is
more
enuious
then
thy selfe
.
So
doth
not
he
enuie
that
in
thee
,
which
notwithstanding
thou
canst
not
abide
in
him
.
And
this
the
nature
of
the
enuious
.
What
you
are
I
wyll
not
vtter
,
least
I
make
you
more
miserable
,
then
you
are
nowe
.
For
if
I
should
make
you
knowne
,
your
very
name
also
you
woulde
not
abide
.
It
is
the
part
of
this
enuie
,
lyke
as
fire
,
to
couet
the
highest
places
,
Aristides
Iustus
.
So
lykewise
Aristides
,
which
for
his
vertues
,
was
called
Iust
,
was
not
without
enemies
,
and
enuious
persons
.
For
in
recompence
of
al
paines
and
troubles
sustained
both
by
lande
and
sea
,
to
the
encreasing
of
his
countreys
fame
,
yet
through
some
enuious
folkes
he
was
(
I
say
)
notwithstanding
all
his
vertues
and
benefites
bestowed
,
as
a
most
vnprofitable
member
cut
from
the
body
of
his
contrey
.
And
not
only
those
two
lights
and
examples
of
vertue
,
Themistocles
,
and
Aristides
were
brought
into
misery
,
but
also
the
whole
state
of
Athens
into
perpetuall
slauery
,
Romanes
,
Thebanes
,
Rome
.
Thebes
.
and
many
other
countreyes
of
great
renowme
.
This
Enuie
is
compared
in
some
respect
(
of
olde
&
auncient
diuines
)
vnto
the
Sunne
.
For
as
the
nature
of
the
Sunne
is
to
obscure
and
darken
thinges
whiche
are
cleare
and
manifest
:
and
likewise
lighten
,
and
illustrate
that
which
is
obscure
:
so
enuie
endeuoreth
to
obscure
the
glory
of
those
which
are
famous
,
and
in
aucthoritie
.
So
that
none
are
subiecte
vnto
the
talke
of
the
enuious
,
but
such
as
either
by
welth
,
riches
,
renowne
,
auctority
,
or
vertue
are
better
then
the
rest
,
and
none
are
in
their
bookes
,
but
those
which
are
cowards
,
dastards
,
wicked
&
obscure
persons
.
Cic.
oratione
prima
in
Catilinam
,
Tullie
hath
a
notable
sentence
,
worthy
to
be
had
in
continual
remembrance
of
all
such
as
are
well
disposed
,
his
wordes
be
these
:
I
haue
alwayes
bine
of
this
minde
,
that
I
haue
thought
enuie
gotten
by
vertue
,
to
be
no
obscuring
of
my
name
,
but
an
illustrating
of
the
same
.
Amongst
all
enuious
persons
(
which
haue
bene
for
number
infinite
)
none
hath
bene
so
much
reprehended
for
the
same
,
as
was
,
Timon
of
Athens
.
Timon
of
Athens
.
For
he
coulde
away
with
none
,
but
onely
with
Alcebiades
:
Alcebiades
▪
and
being
asked
of
Apemantus
,
why
enuiyng
all
others
,
he
so
fauoured
him
,
aunswered
,
that
therefore
he
dyd
loue
and
accompt
of
him
,
because
he
perceiued
the
disposition
of
Alcebiades
to
be
such
as
he
should
in
tyme
be
a
scourge
to
the
Athenians
,
&
a
cause
of
many
troubles
which
they
should
come
into
.
And
,
as
he
was
,
so
are
all
they
which
are
enuious
,
they
can
lyke
of
none
but
such
as
are
causers
,
and
helpers
to
bring
those
which
are
at
rest
,
and
as
it
were
in
felicitie
,
into
miseries
.
But
I
wyll
not
spende
more
wordes
about
this
Perturbation
Enuie
,
for
which
I
haue
spoken
may
sufficiently
set
forth
her
nature
.
I
wyll
therefore
come
to
a
very
familiar
companion
of
hers
,
which
is
Emulation
.
¶
Of
Emulation
.
Chap.
27.
Emmulation
what
.
EMulation
,
Cicero
defineth
to
bée
a
griefe
of
the
minde
,
because
one
doeth
enioye
that
,
which
we
are
desirous
to
haue
.
This
Emulation
hath
a
great
affinity
with
Enuie
(
whose
nature
we
haue
expressed
)
and
hereof
it
comes
,
that
he
which
doth
Emulate
,
labours
with
tooth
and
nayle
,
to
get
all
praise
and
glorie
whiche
another
hath
already
vnto
him selfe
.
No
better
example
of
this
Emulation
,
Alexander
Magnus
.
than
Alexander
the
great
,
for
looke
what
any
of
his
familiars
dyd
excell
in
,
that
did
he
by
al
meanes
seeke
to
attaine
.
And
therfore
it
is
sayd
,
that
he
did
Emulate
in
Lysimachus
skilfulnesse
of
warre
,
in
Seleucus
an
inuincible
corage
,
Lysimachus
seleucus
.
Antiagonus
Attalus
.
Ptolomie
▪
Sylla
and
Marius
.
a
rare
ambition
in
Antigonus
,
in
Attalus
a
diuine
maiestie
,
in
Ptolomie
a
happie
successe
in
all
enterprises
.
Syllaes
emulation
of
Marius
felicitie
,
was
the
cause
of
ciuile
dissention
among
the
Romanes
.
For
when
Bocchus
king
of
Mauritania
▪
had
betrayed
Ingurtha
vnto
Marcius
,
Bocchus
.
Ingurtha
.
that
so
he
might
purchase
vnto
him
the
fauour
&
good
wyl
of
the
Romane
people
:
Sylla
being
sent
ambassador
into
Mauritania
,
brought
Ingurtha
being
sent
vnto
Marius
to
Rome
,
and
there
,
not
as
desired
,
deliuered
him
vnto
Marius
,
but
as
his
prisoner
by
pollicie
ouercome
,
kepte
him
,
and
both
openly
euery
where
,
and
among
his
friends
priuately
,
bragged
of
his
good
fortune
.
Which
Emulation
of
his
dyd
so
strike
Marius
at
the
harte
,
as
neuer
they
coulde
be
reconciled
againe
into
friendship
.
And
therefore
Emulalation
,
except
it
be
ruled
&
gouerned
by
the
raines
of
reason
,
is
the
cause
of
much
dissension
,
&
troubles
in
a
common
weale
.
It
bringeth
likewise
infamie
vnto
those
which
are
infected
with
the
same
,
when
they
wyll
contende
and
challenge
theyr
betters
.
As
it
dyd
vnto
Marsyas
,
which
would
(
him
selfe
being
rude
and
vnskylfull
in
Musike
)
contend
with
Apollo
,
Thamyras
Batula
.
would
needes
trye
maisteries
with
the
Muses
themselues
,
in
playing
on
the
Harpe
,
but
being
vanquished
,
and
conuict
of
vnskylfulnes
,
was
for
his
bolde
attempt
,
bereft
of
both
his
eyes
,
and
so
was
made
a
blind
fidler
,
and
was
in
derision
named
Barula
.
So
that
this
Emulation
whiche
I
haue
already
spoken
of
,
is
a
thing
of
all
men
to
be
detested
,
for
it
causeth
not
onely
inconueniences
and
troubles
in
common
weales
:
but
brings
al
such
as
are
poysoned
with
the
same
,
into
contempt
with
all
men
.
But
there
is
an
other
Emulation
,
which
is
good
and
commendable
.
And
it
is
a
studie
,
and
endeuouring
by
imitation
,
to
be
lyke
another
man
,
and
yet
not
moued
thervnto
by
enuie
and
simultation
,
but
through
the
desire
of
vertue
.
Euen
as
Theseus
did
Emulate
the
déeds
of
Hercules
,
Cic.
in
orat
.
pro.
M.
Marcello
.
speaking
in
praise
of
Marcellus
before
Caesar
to
saye
,
that
he
was
an
imitatour
,
and
dyd
emulate
the
manners
of
Caesar.
Themistocles
in
his
youth
was
gegeuen
to
all
kinde
of
wickednesse
,
Aristotle
,
Plato
.
and
the
Academikes
in
Philosophie
:
and
Cicero
Demosthenes
in
Rhetorike
:
and
Virgil
Homer
in
Poetrie
:
Cicero
,
Demosthenes
.
Virgil
,
Homer
.
Euagoras
.
Agesilaus
.
so
should
Kings
in
peace
emulate
and
put
before
theyr
eyes
Euagoras
,
&
Agasilaus
,
as
notable
examples
of
good
gouernment
:
and
captaines
in
warre
imitate
the
graue
wisedome
of
Q.
Fabius
Maximus
:
the
wonderfull
expedition
of
Scipio
Africanus
:
Q.
Fabius
Maximus
.
●cipio
,
Africanus
.
Paulus
,
Aemylius
.
the
notable
pollicie
of
Paulus
Aemylius
,
and
the
inuincible
courage
of
C.
Marius
,
and
so
by
emulation
to
haue
that
altogether
in
themselues
,
which
were
particularly
in
euerie
one
of
them
.
So
that
emulation
is
naught
,
and
necessarie
:
naught
when
it
springes
of
an
ambitions
enuie
:
and
necessarie
when
it
ryseth
of
a
vertuous
studdie
,
and
therefore
to
be
estéemed
of
all
good
wittes
,
which
might
excell
euen
those
,
which
haue
bene
most
excellent
.
¶
Of
Obtrectation
.
Chap.
28.
AFter
Enuie
,
and
Emulation
,
is
next
placed
Obtrectation
,
a
strange
affection
,
Obtrectation
what
.
and
is
defined
of
Zeno
to
be
a
sorrowfulnesse
conceiued
,
because
another
would
enioy
that
which
we
lykewise
,
our selues
haue
.
Cicero
sayth
,
it
is
a
Ielosie
:
and
in
defining
thereof
,
he
dissenteth
not
from
the
Stoikes
,
Ani●●al
sociale
,
and
should
labour
to
illustrate
his
contrey
by
al
meanes
possible
,
which
he
can
neuer
do
,
which
can
not
abide
that
to
be
in
another
,
which
is
in
him selfe
:
neither
to
speake
the
truth
,
is
he
a
reasonable
creature
,
which
wyll
not
wishe
,
that
euery
good
thing
should
be
most
vsed
?
for
true
is
that
saying
of
the
Peripatetions
,
Bonum
quo
communius
eo
melius
:
A
good
thing
the
more
common
,
the
more
commendable
.
And
yet
we
sée
in
this
our
age
,
not
a
fewe
which
hauing
rare
and
excellent
gifts
,
can
not
abide
to
communicate
them
with
others
,
perhaps
for
feare
lest
others
in
their
giftes
,
shoulde
excell
them
:
and
so
put
a
candle
vnder
a
bushel
,
from
which
none
can
receiue
light
.
And
not
only
in
our
time
,
but
afore
long
time
agoe
,
hath
this
Obtrectation
bene
embraced
.
Hortensius
.
Cicero
.
As
betweene
Hortensius
&
Cicero
about
eloquence
:
neither
of
them
could
abide
other
whyle
they
liued
,
because
both
being
princes
of
eloquence
,
both
grudged
at
the
same
,
&
grieued
them
at
the
harts
,
for
eythers
glory
.
And
yet
Hortensius
being
dead
,
Cicero
dyd
with
many
prayses
,
mightely
commend
him
:
and
when
he
dyd
bewaile
his
death
,
he
sayd
:
Hortensius
death
now
greueth
me
,
because
,
that
not
as
many
haue
supposed
,
I
haue
loste
an
aduersary
,
&
an
obscurer
of
my
praises
,
but
rather
a
companion
&
partner
of
my
glorious
labor
.
Aschines
.
Demosthenes
.
as
appereth
by
their
orations
made
against
eache
other
,
whereby
bitterly
they
make
inuasions
,
and
if
they
coulde
(
so
vehement
are
theyr
wordes
)
neither
shoulde
haue
had
any
commendations
ascribed
vnto
them
.
Againe
as
Cicero
had
besids
Hortensius
Salluste
:
so
had
Demosthenes
besides
Aeschines
,
Demades
,
which
enuied
his
rare
giftes
,
¶
Of
Freating
.
Chap.
29.
P.
Rutilius
,
P.
Rutilius
.
which
when
he
heard
that
his
brother
presuming
to
obtain
the
dignitie
of
a
consull
in
Rome
,
had
taken
the
repulse
for
verie
anguishe
of
minde
,
with
freating
left
this
worlde
,
and
died
.
Another
which
was
a
sophiste
,
and
professed
the
arte
of
Logike
,
being
one
of
great
fame
,
Theophra●tus
.
Stilpo
.
and
in
that
facultie
had
no
péere
in
those
dayes
,
entring
disputation
with
Stilpo
,
one
of
great
fame
for
his
profound
knowledge
,
and
being
driuen
by
the
same
Stilpo
to
a
Dum
blanke
,
or
Non
plus
,
in
an
easie
question
,
tooke
the
same
so
greeuously
at
the
harte
,
as
presently
that
great
and
vnreasonable
fréeting
,
dispoyled
him
not
onely
of
wyt
and
reason
,
but
of
all
sense
and
fealing
.
But
these
fewe
wordes
maye
so
sufficiently
declare
this
affection
Freatinge
,
to
bée
altogeather
vnméete
for
a
reasonable
creature
.
¶
Of
Sadnesse
.
Chap.
30.
ANother
parte
of
Sorrowe
,
is
called
Sadnesse
:
Tristitia
quasi
,
Terra●stitia
,
vt
Solstitium
.
&
thereof
is
thought
to
be
Terraestitia
,
euen
as
Solstitium
hath
his
beginning
a
Solis
s●atione
,
from
the
standing
or
quiet
resting
of
the
Sunne
.
Melancholike
persons
are
most
subiect
to
this
Perturbation
:
and
therefore
Aristotle
sayth
,
that
they
are
continually
vexed
,
both
in
mind
and
boddie
,
they
are
very
seldome
well
at
ease
,
but
stande
in
neede
of
the
Phisition
,
because
they
disgest
theyr
meate
very
ill
:
and
he
sayeth
moreouer
,
that
they
are
strong
in
imaginations
,
and
for
sharpnesse
of
wit
they
excell
.
The
Poets
faine
Prometheus
,
Prometheus
.
Caucasus
.
to
be
tyed
on
the
top
of
the
mountaine
Caucasus
,
&
an
Egle
to
be
gnawing
of
his
harte
.
Wherby
they
signifie
no
other
thing
,
but
the
great
sadnesse
of
Prometheus
,
gotten
by
the
contemplating
the
Starres
and
Planets
.
For
Prometheus
was
a
learned
man
,
and
verie
skilfull
in
Astronomie
,
and
therefore
because
of
his
great
dilligence
bestowed
in
searching
the
causes
of
the
motions
of
the
heauens
,
and
the
nature
of
thinges
,
he
is
thought
with
cares
,
studie
,
and
sadnesse
,
to
be
consumed
.
The
hart
shoulde
not
be
eaten
:
Theyr
meaning
was
,
that
cares
,
and
sadnesse
,
shoulde
not
consume
the
harte
by
vnquieting
the
minde
:
We
see
those
which
be
geuen
to
sadnes
,
to
be
proane
to
al
wickednesse
,
as
enuie
,
deceipt
,
couetousnesse
,
lecherie
,
and
such
lyke
vices
:
and
moreouer
,
they
are
delyghted
in
no
good
exercise
,
for
the
most
parte
,
but
desire
to
be
idle
,
and
doo
nothing
.
Which
the
Astronomers
considering
,
write
,
that
they
are
vnder
the
gouerment
of
Saturne
,
an
hurtful
,
slothfull
planet
,
C.
Caesar
,
declared
him selfe
to
hate
&
detest
those
which
by
nature
were
pale
,
C.
Caesar.
and
sad
.
And
therfore
on
a
tyme
,
as
he
was
merely
iesting
,
with
many
of
his
famyliars
,
but
espetially
with
one
of
a
pleasant
countenance
,
and
of
constitution
of
boddie
verie
grosse
,
another
perceiuing
his
great
familiarity
,
came
vnto
him
,
and
wylled
him
to
talke
not
so
friendly
,
but
to
take
héede
of
him
,
for
without
doubt
he
sayd
,
if
he
vsed
his
company
and
familiarity
,
no
good
would
come
thereof
.
Then
Caesar
smyling
,
sayde
,
that
he
,
feared
not
those
of
merie
countenance
,
but
those
lowring
and
sad
persons
,
meaning
Brutus
,
and
Cassius
,
whiche
in
deede
afterwardes
,
Brutus
.
Cassius
,
were
not
onely
the
procurers
,
but
the
committers
of
his
cruell
murthering
.
Myson
also
,
whome
some
accoumpt
among
the
seuen
wyse
men
of
Gréece
,
¶
Of
Pensiuenesse
.
Chap.
31.
NOt
vnlyke
to
Sadnesse
,
is
Pensiuenesse
,
Lentulus
.
Cethegus
.
he
had
commaunded
Lentulus
,
and
Cethegus
to
be
punished
)
he
was
of
such
an
abated
corage
,
as
hauing
changed
his
garment
,
weeping
,
and
miserablie
pensiue
,
as
he
was
going
,
fell
at
the
feete
of
euery
one
which
he
met
▪
A
strange
thing
that
he
which
by
eloquence
,
coulde
turne
the
hardest
harte
into
pittie
,
shoulde
by
his
pensiuenesse
,
be
a
laughing
stocke
vnto
all
men
.
But
as
Cicero
was
,
such
was
Demosthenes
in
eloquence
,
¶
Of
Mourning
.
Chap.
32.
MOurning
Cicero
calleth
a
Sorrowe
,
conceiued
of
the
death
of
him
,
And
that
not
without
good
consideration
,
for
reason
hath
geuen
vs
this
knowledge
,
that
theyr
deaths
whose
life
,
hath
bene
good
,
and
without
any
notorious
crime
,
shoulde
alwayes
be
a
comfort
vnto
vs
,
by
a
continuall
remembrance
,
so
farre
shoulde
we
be
from
mourning
for
them
.
Againe
,
patiently
shoulde
that
be
borne
,
which
no
strength
can
ouercome
,
I
recite
these
examples
to
the
shame
(
almost
)
of
all
Christians
,
which
when
they
see
or
heare
of
the
vertuous
death
of
theyr
children
,
wyll
notwithstanding
,
not
thanke
God
therefore
,
but
as
if
they
had
bene
the
veryest
thée●es
that
might
bée
,
pittiously
lament
and
morne
for
theyr
leauing
this
worlde
.
Well
,
being
in
so
good
a
matter
,
I
wyll
bring
one
example
more
,
that
so
we
maye
eyther
be
ashamed
of
our
selues
,
or
the
better
styrred
to
beare
patiently
the
death
of
those
whiche
wée
estéeme
,
and
make
accoumpte
of
.
To
Horatius
Puluillus
,
a
man
of
great
aucthoritie
,
and
for
his
vertue
,
Horatius
Puluillus
.
chiefest
Prieste
in
Rome
,
dedicatinge
a
Temple
vnto
Iupiter
,
worde
was
brought
that
his
Sonne
had
lefte
this
worlde
.
But
he
being
for
his
wisedome
as
reuerende
,
as
for
his
dignitie
honorable
,
because
he
woulde
not
séeme
to
prefer
a
priuate
thing
,
before
a
publike
:
or
a
prophane
matter
,
before
his
diuine
exercise
,
gaue
no
signe
of
any
griefe
,
but
persisted
in
his
godly
attempt
.
This
example
of
Horatius
,
maye
strike
a
perpetuall
shame
into
the
faces
of
them
,
which
,
though
they
bee
in
counsayle
,
concerning
waightie
matters
,
or
in
doing
neuer
so
godlie
exercise
,
if
newes
bee
brought
them
that
theyr
sonne
,
or
theyr
friende
bée
dead
,
they
wyll
both
forsake
theyr
waightye
businesse
,
and
cutte
of
theyr
godlye
prayers
,
and
by
teares
make
all
to
vnderstande
,
that
theyr
sonne
,
or
theyr
friende
is
departed
:
wherby
they
séeme
to
make
more
accoumpt
of
one
,
then
of
many
:
of
a
priuate
person
,
then
of
the
publyke
state
,
of
a
sonne
,
before
theyr
saluation
▪
For
this
matter
,
these
shall
suffice
,
and
therefore
this
Perturbation
,
Mourning
,
with
the
sentence
of
Plinie
,
Plinius
secundus
.
shall
be
concluded
,
which
very
wisely
telleth
,
which
death
should
be
mourned
for
,
in
these
wordes
:
In
mine
opinion
(
sayeth
he
)
theyr
death
comes
not
vntymely
,
which
endeuour
to
get
them
by
vertue
immortalitie
.
For
those
which
are
geuen
to
the
belly
:
and
to
all
kinde
of
pleasures
,
as
though
they
should
enioy
this
worlde
but
euen
a
day
,
they
cut
of
the
causes
of
lyfe
:
but
those
which
thinke
vpon
theyr
posteritie
,
and
are
studious
to
leaue
some
notable
thing
in
the
worlde
,
thereby
to
haue
their
memory
continue
,
those
he
sayeth
,
can
not
die
vntimely
,
or
out
of
season
,
because
theyr
fame
brings
them
into
continuall
remembraunce
.
And
we
should
thinke
that
those
dye
not
vntymely
,
which
dye
vertuously
,
and
mourne
for
them
,
but
such
as
dye
wickedly
,
and
lament
theyr
death
.
¶
Of
Troublesomnesse
.
Chap.
33.
THis
part
of
Sorrowe
,
Cice.
lib
1.
de
finibus
bonorum
et
malorum
.
Cicero
sayth
,
Our
elders
haue
named
our
labours
not
to
be
auoided
,
by
a
most
sad
worde
Aerumna
.
And
therefore
they
haue
named
those
labours
and
paines
,
which
necessarily
must
be
taken
,
by
the
the
name
of
Troublesomnesse
,
thereby
to
geue
to
vnderstande
,
that
nothing
ought
be
lefte
vndone
,
be
it
neuer
so
troublesome
,
of
any
man
,
if
it
appertain
to
the
profite
,
and
commoditie
of
many
.
For
no
dolor
nor
daunger
ought
we
to
shun
and
auoide
,
if
thereby
we
may
doo
good
.
And
therefore
Scipio
reading
the
bookes
of
Xenophon
,
Scipio
.
Xenophon
de
iustitutione
Cyri.
dyd
greatly
commende
that
place
of
Xenophon
,
where
he
sayde
,
that
no
paines
or
labors
should
seeme
grieuous
at
any
tyme
to
a
captain
or
soldior
,
for
the
glory
whiche
theyr
prowes
shoulde
purchase
,
might
take
away
all
remembrance
of
labour
passed
.
Therefore
it
is
the
parte
of
euery
man
according
to
his
calling
,
to
refuse
no
labor
,
neyther
to
commit
that
by
slothfulnesse
he
be
accoumpted
too
nice
,
and
him
that
wyl
take
no
paines
to
the
benefiting
of
others
.
And
yet
is
it
meete
,
that
in
our
businesse
we
doo
the
same
discretelye
,
least
otherwise
we
appeare
eyther
foolishe
or
fanaticall
.
Therefore
this
Perturbation
is
good
,
and
to
be
embraced
,
as
that
which
putteth
vs
in
minde
,
not
to
be
carelesse
in
our
callinges
,
but
careful
to
discharge
our selues
,
and
painfull
in
profiting
others
,
considering
that
in
so
dooing
we
doo
not
onely
oftentimes
enriche
our selues
in
this
world
,
but
also
get
a
name
euerlasting
.
¶
Of
Lamentation
.
Chap.
34.
AMong
Perturbations
,
as
there
bée
some
good
,
¶
Of
Carefulnesse
.
Chap.
35.
CArefulnesse
according
to
Ciceroes
opinion
,
¶
Of
Molestation
and
Afflictation
.
Chap.
36.
¶
Of
Desperation
.
Chap.
37.
THe
last
of
all
Perturbations
,
is
Despaire
,
Brutus
and
Cassius
.
Antonius
.
Cleopatra
.
as
dyd
Antonie
,
when
he
heard
that
Cleopatra
had
killed
her selfe
:
for
hearing
the
same
,
he
brake
into
these
words
:
Die
Antonie
,
what
lookest
thou
for
?
Fortune
hath
taken
her
from
thée
,
by
whome
thou
desyredst
to
prolong
thy
dayes
,
and
therefore
it
shal
neuer
be
sayd
,
that
such
a
captaine
as
I
haue
bene
accompted
,
wyll
be
stained
of
a
woman
in
stoutnesse
of
mindes
and
therewithall
goared
him selfe
vpon
a
sworde
,
and
so
most
desperatly
forsooke
this
worlde
.
And
therefore
as
Lactantius
hath
written
,
if
he
bee
a
wicked
homicide
,
Lactantius
de
falsa
sapientia
.
Cap.
18.
which
is
the
slaier
of
a
man
,
then
is
he
the
same
which
kylleth
him selfe
,
because
he
kylleth
a
man
.
Nay
,
a
most
horrible
&
damnable
offence
is
it
to
be
iudged
,
whose
reuengement
belongeth
only
vnto
God
:
for
as
we
came
into
this
worlde
,
not
of
our
owne
accorde
,
but
by
the
leaue
and
permission
of
God
,
so
ought
we
to
leaue
this
world
,
not
at
our
plesure
,
but
when
it
shall
please
God
to
call
vs
away
.
And
therefore
(
as
Plato
sayd
very
well
)
as
in
this
worlde
,
he
which
without
licence
of
one
in
aucthoritie
wyll
breake
a
prison
,
though
he
be
not
guiltie
,
yet
for
his
boldnesse
procureth
his
owne
death
,
and
that
presently
:
so
in
the
worlde
to
come
,
shall
be
perpetually
be
punished
,
which
contrary
to
the
wyll
and
tyme
prescribed
of
God
,
wyll
part
the
soule
from
the
boddy
,
and
set
it
at
libertie
.
Thus
briefly
haue
I
declared
both
howe
many
,
and
what
are
the
Perturbations
.
FINIS
.
❧
Of
Morall
vertues
.
Lib.
2.
¶
Of
the
chiefest
felicitie
.
Chap.
1.
WE
haue
alreadie
declared
how
a
man
may
easely
subdue
his
coltishe
affections
,
and
make
them
to
abyde
vnder
the
yoake
of
reason
,
so
that
he
knoweth
what
to
auoide
as
capitall
and
deadly
enemies
to
his
good
endeuours
.
It
wyl
not
therefore
be
a
misse
nowe
to
prescribe
what
he
shoulde
with
tooth
&
nayle
,
with
all
care
and
diligence
seeke
to
attaine
,
and
in
them
as
in
a
sure
hauen
rest
himselfe
,
where
he
may
bée
saulfe
from
the
troublesome
tempestes
,
which
this
wretched
worlde
shall
rayse
to
his
destruction
.
Epicures
.
Aristippus
.
others
the
beastly
pleasure
of
the
boddie
,
as
dyd
Aristippus
:
others
a
good
constitution
of
the
boddie
,
and
perpetuall
health
,
without
sicknesse
,
as
dyd
Metrodorus
:
Calliphon
.
Dinomachus
.
Diodorus
.
Hieronimus
▪
Herillus
.
Stoikes
.
Zeno.
some
to
be
frée
from
sorrow
and
griefe
of
mind
,
as
Diodorus
and
Hieronimus
:
some
learning
,
and
profounde
knowledge
,
as
Herillus
:
some
to
liue
honestly
,
and
to
follow
vertue
,
as
the
Stoikes
:
some
not
to
decline
from
the
lawe
of
nature
,
as
Zeno
:
some
in
the
goodes
of
nature
,
fortune
,
and
the
minde
,
Aristotle
.
Peripatecions
.
as
dyd
Aristotle
,
and
the
Peripatecions
.
So
that
howe
many
sectes
,
so
many
sentences
,
and
howe
many
men
,
so
many
opinions
.
But
in
this
diuersitie
,
we
wyll
chiefly
allowe
the
iudgement
of
the
Peripatecions
,
and
so
neyther
thinke
with
Aristippus
and
Metrodorus
,
that
the
boddie
,
and
delight
thereof
is
the
chiefest
thing
,
and
most
to
be
desired
:
neyther
with
the
Stoikes
and
Epicures
,
that
good
qualites
of
the
minde
onely
,
but
ioyntly
in
the
externall
,
corporall
,
and
mentall
goodes
:
and
then
is
a
man
most
happie
in
this
life
,
when
perfectly
he
enioyeth
all
those
.
This
felicitie
is
defined
of
Aristotle
to
be
eyther
a
vertuous
prosperitie
:
Aristoteles
.
lib.
1.
Rhetor
.
ad
Theodecten
.
Cap.
14
or
a
florishing
estate
,
ioyned
with
an
honest
conuersation
:
or
else
a
waye
sufficiently
of
it selfe
,
teaching
howe
to
lyue
well
:
or
a
lyfe
endued
with
all
kinde
of
pleasure
,
quiet
,
and
glorious
:
Finally
hée
is
thought
and
defined
,
in
this
worlde
to
bée
happie
and
blessed
,
which
for
his
substaunce
is
riche
,
for
the
constitucion
of
his
boddie
is
healthfull
,
and
wanteth
not
those
thinges
whiche
both
may
kéepe
the
same
when
he
hath
it
,
or
recouer
the
same
,
when
he
wanteth
it
.
Out
of
those
definicions
,
Hee
that
is
desyrous
to
haue
a
full
vnderstandinge
of
euerye
one
of
these
,
ought
to
make
recourse
to
the
greate
volumes
of
lerned
Philosophers
,
which
haue
at
large
explicated
them
.
Yet
wyll
we
not
altogeather
let
them
passe
,
but
of
euery
one
speake
somewhat
orderly
.
¶
Of
the
goodes
of
Fortune
.
Chap.
2.
THe
Philosophers
,
&
other
vnfaithfull
heathens
,
considering
the
mutability
of
all
thinges
,
and
the
small
assuraunce
that
man
hath
of
any
thing
,
haue
supposed
this
world
to
bee
gouerned
by
some
blinde
or
beastly
God
.
Their
kingdome
is
not
of
this
worlde
:
if
the
vitious
be
puffed
with
plentie
,
or
placed
in
all
kinde
of
prosperitie
,
the
good
shoulde
perswade
them selues
,
that
though
they
florishe
,
yet
a
tyme
wyll
come
,
when
a
straighte
accoumpt
shall
be
asked
,
and
those
wicked
stewards
shal
be
throwne
headlong
into
that
lake
which
burneth
continually
with
fire
and
brimstone
,
where
is
weeping
&
gnashing
of
teeth
.
Yet
wyl
we
somwhat
follow
the
Philosophers
(
&
yet
so
as
our
opinion
shal
be
that
there
is
a
God
,
&
that
nothing
happeneth
by
chaunce
,
or
fortune
vnto
man
,
but
by
the
espetiall
prouidence
of
almighty
God
)
and
with
the
ruder
sort
we
wyl
consider
what
are
the
goodes
of
Fortune
:
which
are
in
number
infinite
.
For
they
are
all
such
earthly
things
,
Isocrates
ad
Demonicum
.
where
he
sayth
,
That
riches
do
rather
styrre
to
vices
,
then
pricke
to
vertue
▪
Crates
Thebanus
&
cast
them
awaye
,
as
did
Crates
of
Thebes
,
which
thought
he
could
not
,
possesse
riches
,
and
reason
at
once
:
as
did
Moninus
,
which
scattred
money
in
the
streetes
,
Aristippus
.
Democritus
.
as
did
Aristippus
Democritus
&
others
.
And
yet
I
am
not
ignorant
that
Isocates
counsayle
is
,
we
should
gather
wealth
,
both
to
relieue
our
owne
want
,
and
also
to
succor
the
necessity
of
others
:
That
Terence
saith
,
riches
are
according
to
their
vse
,
good
,
Terentius
in
Hea●t
.
Actus
.
primi
scena
secunda
.
Lactantius
de
salsa
Sapientia
.
Cap.
23.
if
they
be
well
vsed
:
bad
,
if
they
be
abused
:
I
know
also
that
Lactantius
,
called
Democritus
a
foolishe
man
,
for
leauing
his
patrimonie
,
and
substance
at
sixe
and
seuen
:
and
that
he
iudged
Crates
(
and
such
lyke
)
a
mad
man
,
for
flinginge
his
substaunce
and
treasure
into
the
sea
,
with
whiche
he
might
haue
relieued
manies
want
.
Of
this
point
,
because
my
desire
is
to
be
short
,
I
wyll
speake
no
more
,
but
wyl
leaue
the
sentence
to
the
iudgement
of
the
wyse
,
Aristot●les
.
lib.
1.
Rhetor
ad
Theod.
Cap.
16.
A
true
friende
.
whose
care
is
to
pleasure
his
friende
in
all
honest
things
,
moued
thervnto
,
by
a
méere
good
wyll
,
which
he
beareth
vnto
him
.
Now
he
which
hath
many
such
friendes
,
is
coumpted
to
bée
lykewise
in
Fortunes
bookes
.
But
of
true
friendship
,
we
shall
haue
occasion
to
speake
more
,
when
we
shall
describe
the
nature
of
Iustice
.
Thirdly
,
he
is
sayd
to
haue
good
Fortune
which
is
borne
of
a
noble
house
,
Themistocles
.
Tymodemus
.
which
obiected
to
him
that
were
it
not
,
that
he
were
an
Athenian
,
his
name
would
be
obscure
.
Thou
sayest
true
,
aunswered
he
,
for
if
I
were
thy
countreyman
,
my
vertues
should
neuer
be
rewarded
,
and
if
thou
wert
my
countreyman
,
thou
shouldest
neuer
be
so
much
as
talken
of
,
for
thou
hast
no
good
qualities
.
Whereby
he
seemeth
to
infer
that
an
obscure
countrey
bringeth
no
credite
to
a
man
,
be
he
neuer
so
vertuous
:
and
a
noble
countrey
illustrateth
no
man
,
which
is
not
of
good
behauior
.
On
the
other
part
to
come
of
noble
parentage
,
and
not
to
be
endued
with
noble
qualities
,
is
rather
a
defamation
,
then
a
glory
.
And
therefore
true
is
that
sentence
of
Cicero
,
Cicero
,
pro
Sexto
Roscio
.
Noble
men
,
except
they
be
vigilant
,
honest
,
valiant
,
and
mercifull
(
notwithstanding
their
byrth
)
must
néedes
geue
place
vnto
them
,
which
are
adorned
with
these
goodly
vertues
.
And
to
the
lyke
purpose
,
enueighing
against
Catiline
,
he
sayth
,
Cicero
in
Catilinam
Thy
naughty
life
Catiline
,
hath
so
obscured
the
glorie
of
thy
predicessors
,
that
although
they
haue
bene
famous
,
yet
by
thee
they
wyll
come
into
obliuion
,
and
neuer
be
spoken
of
,
wherefore
neuer
cast
mee
in
the
teeth
,
of
my
basenesse
of
byrth
,
for
better
is
it
by
vertue
and
good
deedes
to
get
renowme
both
to
mée
and
my
posterite
,
than
as
thou
doest
,
to
depende
vpon
the
opinion
of
a
noble
house
,
and
so
by
idlenesse
,
and
wicked
liuing
,
to
shame
both
your selfe
,
and
to
extinguish
theyr
fame
.
So
Cicero
.
By
which
it
appeareth
howe
foolishe
,
and
fanaticall
they
shew
them selues
,
which
wyl
boast
of
theyr
gentiltie
,
and
thinke
others
in
respecte
of
them selues
,
no
better
then
slaues
,
or
abiectes
of
none
accoumpte
,
when
as
in
déede
none
are
more
abiects
then
them selues
,
because
depending
vppon
their
pettie
gree
,
they
neglect
those
thinges
which
are
the
tokens
of
a
true
gentleman
.
Nobility
therfore
of
birth
to
a
vertuous
man
,
bringeth
great
glory
:
to
a
vitious
,
rayseth
perpetuall
reproche
:
other
Nobilitie
in
this
lyfe
by
vertue
attained
,
is
to
be
supposed
no
small
token
of
an
happie
life
.
It
is
written
of
Dionysius
,
Erasmus
in
Vidua
sua
.
The
consideration
of
which
made
Erasmus
to
saye
,
that
it
was
no
small
treasure
to
haue
a
good
name
:
and
yet
is
it
more
frayle
then
any
glasse
.
For
nothing
is
soner
lost
,
and
nothing
harder
to
be
recouered
.
And
most
commonly
,
he
whiche
by
good
behauior
deserues
to
bée
best
thought
of
,
it
falleth
out
,
that
he
is
most
defamed
.
But
true
is
that
of
Tullie
:
Cicero
pro
,
Q.
Roscio
.
Euen
as
fire
cast
into
the
water
,
is
quickly
quenched
,
&
put
out
:
so
a
false
and
hote
accusation
against
an
honest
lyfe
&
conuersation
,
doth
not
long
continue
,
but
is
extinguished
.
And
a
rumor
raysed
of
nothing
(
sayth
Erasmus
)
sone
of
his
own
accord
vanisheth
:
Erasmus
in
vidua
.
and
the
ende
of
it
is
nothing
else
,
but
to
make
the
innocencie
of
him
whiche
is
slandered
to
be
more
wondred
at
,
and
commended
.
Cicero
lykewise
writeth
very
notably
hereof
,
Cicero
pro.
P.
Quinct.
10.
and
sayth
:
That
if
a
mans
good
name
be
not
polluted
,
though
he
haue
nothing
else
,
yet
that
stands
him
in
more
steede
,
then
the
possession
of
great
riches
Wherefore
we
may
very
wel
say
,
that
he
hath
good
fortune
,
which
is
free
from
the
slanderous
tongue
,
and
whose
good
name
is
not
called
into
reprehension
,
by
the
wicked
endeuors
of
malicious
persons
.
A
man
is
lykewise
saide
to
be
happie
,
when
he
is
honored
of
men
.
This
honor
is
called
the
reward
of
vertue
.
M.
Marcellus
building
a
temple
,
which
he
called
the
temple
of
Honor
,
M.
Marcellus
.
Honor.
.
dyd
so
place
&
situate
the
same
,
as
none
could
haue
entraunce
therevnto
,
except
first
he
came
through
Vertues
temple
.
Signifying
thereby
,
that
the
way
to
honor
,
is
by
vertue
only
,
not
by
fauor
,
money
,
nor
other
meanes
.
And
hereof
it
is
that
in
déede
we
honor
only
such
as
either
haue
,
or
maye
doo
vs
some
great
benefite
.
And
therefore
the
Athenians
honored
Aristigeton
,
and
Harmodius
,
Aristogeton
.
Harmodius
for
kylling
a
tyrant
:
and
the
Romanes
dyd
erect
images
to
all
suche
as
had
gotten
renowme
to
theyr
countrey
:
and
generally
all
such
are
honored
of
euery
man
,
which
haue
or
may
doo
him
good
.
Cicero
sayth
,
Cicero
lib.
1.
Epi.
ad
Q.
Fratrem
.
that
those
haue
excellent
wittes
,
which
are
pricked
with
the
desire
of
glory
.
And
we
finde
it
most
true
,
that
none
haue
proued
excellent
in
any
thing
,
except
first
he
were
styrred
therevnto
by
a
burning
desire
of
Honor.
.
Honor
alit
artes
.
For
(
that
I
maye
ommit
all
lyberall
artes
which
would
be
of
no
price
,
except
their
were
a
preferment
)
who
is
he
whiche
in
other
thinges
can
prosper
without
an
hope
of
attayning
honor
▪
and
praise
of
men
?
Great
and
exceeding
be
the
prayses
of
Themistocles
,
and
Fabius
Maximus
,
Themistocles
.
Fabius
Maximus
.
but
such
commendation
was
geuen
them
,
when
the
studie
of
Honor
had
entred
into
their
mindes
,
not
before
.
For
they
were
afore
of
most
wicked
conuersation
,
but
when
the
shame
of
the
world
had
troubled
them
,
and
they
were
pricked
with
desyre
of
glory
,
they
proued
two
such
fellowes
,
as
in
Athens
was
none
lyke
vnto
Themistocles
,
and
Fabius
by
his
vertues
got
vnto
him
another
name
,
Fabius
Gurges
.
and
was
called
not
Gurges
(
as
before
)
but
Maximus
,
both
verie
honorable
,
and
very
well
esteemed
in
their
contrie
.
This
Honor
,
as
the
rewarde
of
well
doing
,
ought
not
onely
to
be
desired
,
but
sought
for
,
but
yet
not
by
al
meanes
,
or
yll
meanes
,
but
we
must
come
to
the
same
(
as
I
saide
before
)
by
vertue
,
shee
must
be
our
guide
,
and
bringe
vs
to
the
place
of
honor
.
It
hath
bene
sought
for
of
manye
,
and
yet
none
purchase
the
same
,
and
are
truly
honored
of
the
wise
,
but
onely
the
vertuous
.
For
when
as
they
hunt
after
the
same
immoderatly
,
God
hath
promised
that
he
which
serueth
him
shall
haue
a
wife
,
as
fruitfull
as
the
vine
,
and
that
his
children
shall
stande
lyke
Oliue
braunches
round
about
his
table
.
Finally
what
a
blessing
it
is
to
haue
children
,
let
them
iudge
which
want
.
I
haue
heard
that
the
chiefest
cause
of
debate
,
among
many
folkes
is
most
commonly
barrennes
:
and
some
are
so
desirous
of
them
,
that
many
thousandes
they
woulde
geue
,
to
haue
but
one
.
By
whiche
it
appeareth
what
a
great
blessing
it
is
to
haue
many
children
,
espetially
if
they
be
vertuous
:
else
were
it
better
to
haue
none
.
For
,
as
we
commonly
saye
,
Better
vnborne
,
then
vntaught
.
To
haue
them
well
mannered
,
consisteth
in
the
power
of
parentes
,
for
if
they
wyll
,
they
maye
be
endued
with
all
vertues
.
Which
made
Solon
to
enacte
that
those
parentes
in
their
olde
age
,
Cicero
actione
.
4.
in
Verrem
.
Timarchides
.
for
that
being
of
wicked
lyfe
,
and
conuersation
him selfe
,
yet
he
was
not
ashamed
,
to
haue
his
sonne
of
tender
yeares
to
be
a
viewer
,
and
a
witnesse
of
his
wicked
lyuing
.
And
as
vehemently
he
doeth
inueigh
against
Verres
for
the
same
faulte
,
Cicero
act.
6
in
Verré
.
because
he
cared
not
howe
his
sonne
spent
his
tyme
,
whether
among
harlottes
,
or
honest
persons
.
Notable
is
the
example
of
Iulia
,
daughter
vnto
Augustus
the
Emperour
,
¶
Of
the
goodes
of
Nature
.
Chap.
3.
BEfore
I
recite
which
are
the
goodes
of
Nature
,
I
wyll
first
shewe
,
what
is
signified
by
this
worde
Nature
:
else
wyll
my
wordes
rest
in
great
ambiguitie
,
and
my
meaning
wyll
hardly
be
perceyued
.
The
Philosophers
take
the
same
diuerslie
.
Natura
fini●a
,
et
sufinita
.
Sometyme
they
distinguishe
the
same
,
and
saye
there
is
a
Nature
which
is
endlesse
,
infinite
:
and
there
is
a
finite
,
a
nature
which
hath
an
ende
.
The
endlesse
nature
is
that
which
of
it selfe
,
Natura
a
t●rans
.
makes
and
createth
all
thing
,
and
very
darkly
they
call
it
Naturam
naturantem
,
a
Nature
naturating
,
that
is
,
creating
all
thinges
:
which
in
deede
is
nothing
else
but
God
.
Here
do
the
Philosophers
shewe
great
follie
,
and
defile
them selues
with
vnspeakeable
blasphemie
,
Lactantius
de
salsa
Sapientia
.
Cap.
28
when
they
wyll
ascribe
the
name
of
Nature
vnto
him
,
which
is
aboue
Nature
.
For
if
Nature
be
deriued
of
nascendo
(
as
the
learned
do
saye
)
from
springing
or
being
borne
,
howe
can
he
be
called
Nature
,
which
is
without
beginning
,
and
was
neuer
borne
?
for
in
so
doing
,
by
name
they
confesse
him
to
haue
a
begining
,
&
so
consequently
shall
haue
an
ende
,
which
in
deede
hath
bene
from
euerlasting
,
and
shall
continue
for
euer
,
then
which
,
what
can
be
more
wicked
?
The
finite
Nature
is
that
which
hath
an
ende
,
and
may
be
comprehended
.
Crotone
●lub●iu●
▪
This
healthfulnesse
of
place
caused
the
Athenians
to
excell
the
other
Grecians
in
excellencie
of
wit.
Plutarch
,
Marsilius
,
Ficinus
and
others
(
if
they
vnderstande
the
Latin
tongue
)
which
haue
written
at
large
,
and
learnedly
thereof
.
Another
of
the
goodes
of
Nature
,
is
the
strength
of
bodie
.
Stoute
in
boddie
,
are
such
to
whome
nature
hath
geuen
bones
and
strength
,
Abraham
.
Thobie
committed
,
Thobias
.
Iob
Abraham
▪
Iob
loste
,
Abraham
lefte
.
This
money
,
the
other
substance
,
the
last
house
,
landes
,
and
kinred
.
On●
in
hope
,
an●●ther
in
patience
:
the
other
wyllingly
.
The
first
by
taking
compassion
of
the
poore
:
the
seconde
by
suffering
the
persecutor
:
the
thirde
,
by
obeying
the
commaunder
.
Lactantius
de
〈…〉
lib
▪
1.
〈◊〉
.
9.
that
he
is
not
valianter
which
kylleth
a
Lion
,
then
he
which
mortifieth
his
wyld
concupiscences
:
that
he
is
not
stouter
which
bringeth
vnder
foote
rauening
fowles
,
then
he
which
bridleth
his
raginge
affections
:
nor
hée
whiche
ouercommeth
a
mightie
Amazone
:
then
he
which
vanquisheth
his
outragious
lust
fighting
against
his
good
fame
and
honestie
:
nor
that
he
is
more
couragious
,
whiche
subdueth
wilde
coltes
,
then
he
which
expelleth
wilde
concupiscence
,
and
vices
out
of
his
harte
,
which
are
more
hurtfull
,
because
they
are
domesticall
,
then
those
which
may
be
shunned
and
eschued
.
By
whiche
it
appeareth
,
that
be
onely
is
to
be
accoumpted
valiant
,
which
is
temperate
,
moderate
,
and
of
good
conuersation
,
be
he
notwithstanding
of
no
great
strength
.
And
this
in
comparison
,
(
for
in
respecte
of
this
conqueror
of
his
internal
,
and
infernall
foes
,
the
other
against
forraine
enemies
)
is
not
so
much
as
to
bée
accoumpted
worthy
of
praise
:
For
strengthe
without
a
stomache
,
is
nothing
,
and
he
which
hath
it
,
is
iudged
but
a
babler
.
Both
going
together
,
bringeth
a
good
opinion
.
As
to
haue
health
and
strengthe
of
boddie
,
so
to
bee
of
a
good
stature
,
is
nombred
among
the
giftes
of
Nature
.
Sturmius
describeth
a
man
verie
notably
,
Of
all
these
,
except
the
last
,
we
haue
spoken
,
and
therefore
because
without
them
,
all
other
thinges
are
nothing
:
all
other
Goods
are
Euyls
,
we
wyll
immed●atly
make
manifest
the
Goodes
and
giftes
of
the
minde
.
¶
Of
the
Goods
of
the
minde
.
Chap.
4
NOwe
are
we
come
to
the
goodes
of
the
minde
,
which
in
deede
are
onely
good
,
and
sufficiently
good
of
them selues
.
The
other
to
wit
,
the
Goods
of
Nature
&
Fortune
,
are
so
far
good
,
as
when
they
serue
to
good
purpose
:
and
are
handemaides
wayting
vppon
vertue
,
not
ministers
to
vices
:
and
therefore
they
are
not
simply
&
sufficiently
of
them selues
good
,
but
by
reason
of
theyr
good
vsage
.
Cicero
tels
howe
there
appeared
vnto
Hercules
two
maydens
diuersly
apparelled
,
of
diuers
nature
:
Cicero
li.
1.
Officio
.
Hercules
.
Vertue
.
the
one
plaine
&
simple
:
the
other
gorgeously
decked
and
very
fine
.
Each
of
them
promised
according
to
their
hability
rewards
vnto
him
▪
if
he
chused
according
to
their
mindes
:
The
plaine
and
simple
sayde
:
if
hee
would
entertaine
her
,
he
shoulde
in
this
worlde
bée
wretched
,
and
of
small
accoumpte
,
but
afterwarde
his
felicite
should
be
great
,
&
his
same
euerlasting
.
The
other
braue
Dame
sayde
,
Cicero
act.
2.
in
Ve●rem
.
that
Sweet●r
and
more
comfortable
are
the
pleasures
of
the
minde
,
then
the
delyghts
of
the
fleshe
.
To
declare
the
excellencie
of
this
Vertue
,
the
auncient
Romanes
called
theyr
Iupiter
,
Optimus
,
Maximus
:
Plutarch●
in
vita
Aristidis
.
And
againe
Plutarche
sayde
,
that
for
thrée
thinges
God
is
iudged
most
glorious
,
for
his
immortalitie
,
for
his
Omnipotencie
,
&
for
his
Vertue
:
&
yet
sayth
he
,
of
all
these
his
vertue
is
most
to
be
wondered
at
.
And
so
we
maye
saye
that
man
is
adorned
with
three
thinges
,
with
the
Goodes
of
Nature
,
Fortune
,
and
the
Minde
,
and
yet
of
all
these
the
Goodes
of
the
minde
are
moste
excellent
.
And
he
which
is
Optimus
,
the
best
man
,
shall
excell
him
which
is
Maximus
of
greatest
power
,
riches
,
and
aucthoritie
.
So
that
he
which
commeth
nighest
vnto
God
in
vertue
,
is
the
most
happiest
of
al
others
:
and
the
fardest
from
vertue
,
the
fardest
from
felicitie
.
¶
Of
Contemplation
.
Chap.
5
OF
the
two
felicities
which
the
Philosophers
defende
,
Ephesian
Heraclitus
such
a
one
,
which
made
this
prowde
aunswere
vnto
Kinge
Darius
,
¶
Of
Ciuile
or
actiue
felicitie
.
Cha.
6.
PLato
,
séeing
Archytas
Tarentinus
bent
altogether
to
contemplation
,
Plato
.
Archytas
,
Tarentinus
.
and
comparing
that
with
ciuile
vertues
,
dyd
dehorte
him
from
the
same
,
His
reason
which
he
vsed
was
,
because
no
man
was
borne
to
him self
,
but
a
péece
of
his
birth
,
his
countrey
,
a
part
his
parents
,
&
a
part
his
friends
,
and
neyghbors
callenged
,
so
that
if
he
considered
his
estate
thoroughly
,
and
discharged
his
dutie
as
he
ought
,
very
lytle
tyme
he
shoulde
finde
,
which
he
might
saye
was
reserued
to
him selfe
alone
.
Animal
sociale
,
a
felow
creature
,
because
of
all
other
thinges
he
is
or
shoulde
be
delighted
with
company
.
Which
made
Cicero
to
saye
,
that
nothing
was
more
acceptable
before
God
,
Greece
,
Thales
.
Which
being
earnestly
geuen
to
the
beholding
of
the
starres
,
Thales
Milesias
..
not
seeing
that
which
was
before
his
feete
,
fell
into
a
great
hole
.
Which
when
an
olde
woman
sawe
,
she
brake
into
a
great
laughter
,
and
sayde
,
you
in
deede
are
a
wyse
man
Thales
,
which
wyll
geue
your selfe
to
contemplation
,
and
neglect
thinges
before
your
eyes
:
who
wyll
not
exclame
against
Epimenides
,
¶
The
definitions
of
Vertue
,
and
her
partes
.
Chap.
7.
PYthagoras
defineth
vertue
to
be
a
naturall
harmonye
to
which
all
honeste
thinges
do
aunswere
.
That
in
good
things
nothing
is
eyther
wanting
or
superfluous
.
The
consideration
of
whiche
made
the
Pythagorians
to
saye
,
¶
Of
Prudence
,
and
her
partes
.
Cha.
8.
PRudence
or
wisedome
,
according
to
the
mindes
of
diuers
Philosophers
,
The
Poets
,
¶
Of
Reason
.
Chap.
9.
THe
firste
and
moste
principall
parte
of
wisdome
is
reason
,
Cicero
lib.
2
de
Finibus
.
And
he
prefers
the
same
aboue
all
other
gifts
which
man
is
endued
with
all
,
and
that
worthely
:
Especially
in
his
bookes
de
Finibus
he
hath
a
notable
place
in
the
prayse
of
Reason
,
his
wordes
are
these
:
Men
,
although
by
many
other
thinges
,
yet
chiefly
by
this
one
,
doo
most
differ
from
beasts
,
for
that
they
haue
Reason
of
nature
,
and
a
mind
geuen
them
which
is
sharpe
,
liuely
,
and
noting
many
thinges
at
once
most
readely
,
which
doth
beholde
,
both
the
causes
,
and
euent
of
thinges
,
it
compareth
one
thing
with
another
,
and
ioyneth
that
which
is
separate
,
and
tyeth
that
which
is
to
come
with
thinges
present
,
and
doth
consider
the
state
of
our
lyfe
,
which
we
haue
to
lyue
:
the
same
reason
makes
a
man
to
loue
men
,
and
to
lyue
with
them
charitably
,
not
in
worde
or
deede
to
disagree
,
that
so
from
a
domisticall
friendship
they
may
step
to
a
ciuile
,
to
a
general
good
wyll
towards
all
men
:
and
as
Plato
writ
vnto
Archytas
,
the
same
Reason
makes
a
man
to
remember
that
he
is
not
borne
to
himselfe
only
,
but
also
for
his
parentes
,
friendes
,
contrey
,
and
for
other
mens
causes
,
so
that
lyttle
tyme
he
hath
to
bestowe
for
his
priuate
profite
,
but
all
his
labors
,
and
studie
,
shoulde
be
conferred
to
the
profiting
of
others
.
Much
more
Tullie
bringeth
forth
in
praise
of
Reason
,
which
for
breuity
sake
I
passe
ouer
,
and
the
rather
because
his
words
are
not
so
fit
&
proper
for
this
part
,
for
here
we
vnderstande
not
reason
so
largely
as
it
shall
be
that
thing
,
whereby
a
man
differeth
from
a
beast
,
but
rather
more
stricktly
for
a
reasoning
of
the
minde
,
as
it
were
pro
and
con
,
¶
Of
Vnderstanding
.
Chap.
10.
VNderstanding
,
which
otherwise
may
be
called
Iudgement
,
or
discretion
consisteth
in
two
thinges
,
in
discerning
trueth
from
falsehood
,
&
in
taking
heede
lest
the
mind
he
ouermuch
delighted
,
&
so
deceiued
by
vaine
pleasures
of
the
body
.
Nothing
weakneth
this
vnderstanding
,
Ouid
sayeth
,
Ouid.
lib.
1
de
Remedio
amoris
.
that
the
waye
to
extinguishe
the
burning
passion
of
loue
,
is
to
beware
of
idlenesse
,
as
the
very
thing
which
ministreth
matter
to
the
encreasing
of
that
hote
affection
.
And
Cicero
sayeth
,
that
idlenesse
is
the
nource
of
all
wickednesse
.
Well
,
as
idlenesse
,
and
slothfulnesse
doo
make
the
braine
vnfit
for
the
meditation
of
that
which
is
good
,
Iouianus
Pontanus
,
that
he
which
ruleth
others
,
Iouianus
Pontanus
.
ought
to
be
frée
from
all
affections
:
for
Anger
suffreth
not
a
man
to
see
that
which
is
expedient
:
Hatered
hasteneth
to
vniustice
:
Loue
weakeneth
the
iudgement
:
Luste
offereth
wrong
:
Greife
styrreth
to
reuengement
:
Euill
manners
come
by
euill
company
.
Isocrates
counsayleth
Demonicus
,
whose
felicitie
hée
wished
as
his
owne
,
Isocrates
ad
Demoni●●●
▪
that
he
shoulde
to
all
men
shewe
a
good
countenance
,
but
he
should
enter
familiarity
with
none
,
but
such
as
were
of
good
conuersation
.
For
the
company
of
the
wicked
wyl
contaminate
a
man
,
&
make
him
bolde
in
naughtinesse
.
True
is
that
saying
,
He
which
toucheth
pitche
wyll
be
defiled
therewith
.
Nowe
how
much
euyll
company
weakes
our
vnderstanding
,
it
is
no
hard
thing
to
perceyue
.
For
howe
can
the
wit
be
sharpned
by
them
,
whose
onely
tyme
is
spent
in
banishing
out
of
minde
all
shamefastnesse
?
Howe
can
they
iudge
of
vertue
and
godlinesse
,
which
chuse
to
lyue
in
al
vngratiousnes
,
and
refuse
,
&
that
wilfully
all
counsayle
of
the
minde
,
and
wyllingly
confirme
them selues
in
naughtines
.
Therfore
to
haue
a
good
vnderstanding
,
it
is
necessary
that
we
auoide
,
and
that
carefully
all
impedimentes
to
the
same
,
idlenesse
,
euyll
affections
,
and
wicked
company
:
and
so
shall
wée
finde
that
Minerua
,
which
is
reported
to
springe
out
of
Iupiters
braine
.
¶
Of
Circumspection
.
Cha.
11.
CIrcumspection
followeth
,
which
is
defined
to
be
an
espetiall
care
of
the
minde
,
Q.
Cepio
,
Q
Cepio
.
which
neglecting
the
good
counsayle
of
his
fellowe
in
office
Cn.
Metellus
,
Cn.
Metellus
.
cast
awaye
of
the
Romanes
in
one
battaile
.80
.
thousande
.
But
for
his
labor
he
was
condemned
to
perpetuall
imprisonment
.
C.
Flaminius
,
C.
Flaminius
.
also
by
the
request
of
the
people
created
Consull
,
was
so
puffed
and
swolne
with
pride
,
that
all
his
studie
was
to
seeke
occasions
of
warre
:
and
hauing
attayned
his
desire
,
and
was
elected
chiefe
captaine
of
the
Romane
soldiors
,
became
so
carelesse
and
voyde
of
circumspection
,
that
by
the
snares
of
Hanniball
he
was
entrapped
,
and
all
his
men
eyther
taken
▪
or
put
to
slight
.
But
as
rashe
captaines
voide
of
circumspection
,
haue
brought
shame
to
them selues
,
and
defamation
to
theyr
countrey
:
so
wyse
and
circumspecte
haue
brought
as
much
honor
to
them selues
and
countrey
.
As
we
reade
of
Fabius
Verruscosus
(
whiche
for
his
vertues
was
called
Maximus
)
which
by
circumspection
,
Fabius
Maximus
.
dyd
so
abate
the
hauty
courage
of
that
victorious
Hanniball
,
as
among
his
friendes
and
companions
he
woulde
saye
,
that
he
neuer
knewe
what
warre
ment
,
before
he
had
occasion
to
encounter
with
Fabius
.
Afterwarde
was
by
the
Romane
Senate
sent
vnto
Fab.
Maximus
,
Marcellus
which
lykewise
was
a
terror
vnto
Hanniball
.
Marcellus
.
Fabius
Clypeus
,
Marcellus
enfis
,
Romani
imperij
.
And
therefore
as
he
acknowledged
Fabius
to
be
his
maister
,
and
to
teache
him
to
guide
an
armie
,
so
dyd
he
confesse
him selfe
to
stand
in
feare
of
Marcellus
.
Whose
wisdome
and
circumspection
was
of
the
Romanes
so
wel
noted
as
one
of
them
,
Fabius
was
called
the
buckler
,
the
other
Marcellus
the
sworde
(
to
cut
of
the
enemies
)
of
the
people
of
Rome
.
So
that
as
Cepio
and
Flaminius
,
for
theyr
temerity
,
haue
bene
odious
:
so
Fabius
,
and
Marcellus
for
their
circumspection
haue
bene
glorious
in
the
eyes
of
all
men
.
And
as
to
them
,
so
hath
it
,
or
maye
happen
vnto
others
.
The
causes
bringing
circumspection
are
fowre
:
to
wit
Feare
:
Care
,
¶
Of
Prouidence
.
Chap.
12.
AN
espetiall
parte
of
Prudence
,
is
Prouidence
,
Minos
.
Rhadamanthus
.
Lycurgus
.
Numa
Pompilius
.
and
to
haue
a
diuine
nature
,
as
were
Minos
,
Rhadamanthus
,
Lycurgus
,
Numa
Pompilius
and
others
,
which
by
a
singular
foresight
,
brought
the
rude
multitude
vnto
a
ciuile
kind
of
lyuing
.
For
perceiuing
that
of
them selues
they
were
but
men
,
and
that
mans
aucthoritie
among
the
ignorant
was
lytle
worth
,
fained
eache
of
them
to
haue
had
familiaritie
with
some
God
:
and
therefore
Minos
affirmed
that
he
had
consulted
with
Iupiter
:
Iupiter
,
Minos
,
Rhadam
.
Apollo
,
Lycurgi
.
Egeria
Numae
.
Vesta
,
Amolpis
.
Mercurius
,
Minyae
.
Rhadamanthus
with
the
same
Iupiter
:
Lycurgus
with
Apollo
:
Numa
Pompilius
,
with
Egeria
Nimphe
:
Amolpis
with
Vesta
:
Minyas
with
Mercurie
,
and
by
theyr
counsayle
had
geuen
lawes
to
theyr
profite
,
if
they
obeyed
them
.
Which
prouidence
of
theyrs
preuailed
,
and
made
the
people
to
come
vnder
lawes
,
when
otherwyse
they
woulde
not
.
Great
and
many
haue
bene
the
praises
of
this
Prouidence
,
and
certainly
too
much
in
commendation
thereof
can
not
be
spoken
Epicurus
standing
in
admiration
of
this
vertue
▪
thought
the
same
worthy
of
honor
and
veneration
,
as
the
mistresse
,
and
commander
of
the
well
ordering
of
this
worlde
.
Epaminundas
,
But
certainly
to
haue
a
prouidence
,
to
tell
thinges
to
come
,
by
a
secreete
gift
of
nature
,
is
a
goodly
thing
,
and
such
men
aboue
others
ought
to
bee
admitted
into
the
consultation
of
great
matters
:
Marry
these
blinde
Sothsaiers
,
¶
Of
Docilitie
.
Cha.
29.
DOcilitie
or
a
good
capacitie
is
a
certaine
vertue
of
the
minde
,
M.
Antonius
.
Such
another
was
M.
Antonius
.
For
at
Rome
,
he
woulde
lyue
lyke
a
Roman
▪
and
woulde
séeme
a
right
senator
:
In
Aegipt
,
who
was
more
licenciously
bente
?
or
coulde
playe
his
parte
in
wickednesse
more
kindly
then
he
?
But
this
kinde
of
capacitie
can
not
be
commended
.
For
we
coumpt
not
that
a
go●d
wit
which
wyll
easely
attaine
to
the
perfection
of
wickednesse
(
for
that
shoulde
bée
verie
harde
to
learne
)
but
vertue
and
godlinesse
.
Vice
,
and
vngratiousnesse
is
quickly
learned
,
and
should
not
be
learned
:
as
that
wherevnto
the
dullest
is
readdiest
to
engrafte
:
Vertue
and
godlinesse
is
hardly
learned
,
and
shoulde
be
learned
:
and
that
the
sharpest
of
wit
,
is
very
dull
to
conceaue
.
Wherefore
as
Themistocles
aunswered
one
which
promised
a
thing
to
confirme
his
memory
:
Cicero
pro
P.
Quinctio
Cicero
hath
a
notable
place
,
in
which
he
sheweth
that
noble
persons
haue
the
best
capacities
,
his
wordes
be
these
:
Noble
men
,
whether
they
geue
them selues
to
goodnesse
,
¶
Of
Heed●
.
Chap.
14.
NOwe
are
we
come
to
another
thing
without
which
none
may
be
eyther
named
or
iudged
a
wyse
and
prudent
man
.
Cic.
lib.
4.
Tusculan
.
quest
.
It
is
named
in
Latin
Cautio
,
in
our
tongue
we
call
it
Heede
.
Whose
nature
is
(
according
to
Cicero
)
with
iudgement
to
decline
from
thinges
hurtfull
.
Wherefore
this
is
a
moste
necessarie
thing
,
as
for
all
men
,
so
espetially
for
him
whose
profession
is
by
fortitude
of
minde
to
defende
his
countrey
▪
I
meane
a
captaine
.
Examples
we
haue
many
,
and
that
of
most
triumphant
and
victorious
fellowes
,
which
haue
embraced
this
as
an
espetial
thing
,
most
méete
for
him
,
in
whose
prudence
remaineth
eyther
the
sauing
or
destroying
,
not
onely
of
many
a
thousand
valiant
soldiors
,
but
also
famous
and
noble
townes
,
castels
and
contreys
.
And
therfore
we
reade
that
Caesar
was
alwayes
so
heedefull
,
C.
Marius
.
and
by
no
snares
of
the
enemie
,
would
be
brought
from
a
thing
once
determined
.
Oftentymes
he
was
prouoked
of
his
enemies
in
such
sort
to
ioyne
battayle
,
as
had
he
not
bene
of
a
confirmed
iudgement
,
he
woulde
haue
satisfied
theyr
mindes
.
On
a
tyme
he
was
sent
by
the
Senate
,
to
fight
against
one
Biorex
,
a
King
of
the
Cimbrians
,
Popilius
Siloe
,
(
which
for
his
great
prowes
was
so
termed
of
his
enemies
)
and
hauing
placed
his
armie
vppon
the
top
of
an
hyll
,
Popilius
Siloe
.
and
lyngring
because
of
his
weakenesse
,
Siloe
cryed
vnto
him
and
sayde
,
If
thou
beeste
a
man
of
thine
hands
Marius
,
and
hast
any
harte
,
come
downe
,
and
fyght
with
mée
.
But
that
callenge
nothing
preuayled
with
Marius
,
for
he
aunswered
:
If
thou
art
such
a
fellowe
as
thou
art
accoumpted
to
bée
,
compell
mée
perforce
to
come
downe
,
otherwyse
I
promise
thée
,
it
is
not
my
minde
vntyll
I
see
tyme
and
place
▪
as
I
desire
to
fight
and
encounter
.
Which
heede
of
his
made
Siloe
and
all
his
crue
,
to
come
vnder
the
subiection
of
the
Romanes
.
Not
lyke
those
mad
braines
,
whiche
thinke
theyr
●●edite
is
crakt
,
and
that
among
men
they
are
déemed
but
cowards
,
if
when
they
are
chalenged
,
they
goe
not
into
the
field
.
And
therfore
contrary
vnto
Héede
is
Temerity
,
C.
Caesar
,
Sertorius
,
and
Marius
,
are
opposed
Otho
an
Emperor
,
C.
Curio
&
others
no
lesse
defamed
for
their
temerity
,
Otho
.
C.
Curio
.
then
they
were
mightily
extolled
for
theyr
Héede
and
wisedome
.
Otho
by
his
greate
rashnesse
so
foyled
him selfe
,
&
defaced
the
glory
of
the
Romanes
,
that
it
was
almost
extinguished
.
And
therfore
being
ashamed
of
himself
,
desperately
dispatched
himself
▪
&
had
rather
die
in
such
sort
,
then
liue
in
shame
.
Curio
by
his
hastinesse
,
dyd
not
onely
himself
to
be
slain
,
but
his
whole
armie
also
to
bée
vtterly
destroyed
.
For
fighting
against
Vtica
,
which
was
defended
by
Accius
Varus
,
Vtica
Accius
Varus
▪
an
embassador
of
Pompey
,
worde
was
brought
him
that
king
Iuba
was
comming
against
him
with
an
huge
armie
,
¶
Of
Warynesse
.
Chap.
15.
THe
Perip●tecions
,
and
also
the
auncient
Academikes
to
those
aboue
recited
parts
of
Prudence
,
ad
fiue
more
,
to
wit
,
Warynesse
,
Craftynesse
,
Subtiltie
,
and
Equity
,
so
that
it
consisteth
in
eleuen
partes
,
which
orderly
shal
be
manifested
.
And
first
of
Warynesse
,
which
in
Latin
is
called
Sagacitas
.
Sagaces
canes
,
because
they
can
smell
out
a
thing
,
&
that
quickly
.
Also
,
he
that
telleth
of
a
thing
before
it
happen
is
sayde
to
presage
.
Sagaces
canes
,
as
I
sayde
before
.
So
that
a
wyse
man
is
then
coumpted
sage
,
and
wary
,
when
he
rightly
doth
iudge
of
thinges
which
are
to
be
done
hereafter
.
For
Sagacitie
pertayneth
to
those
thinges
which
we
are
about
to
doo
,
by
smelling
them
out
.
Those
which
haue
this
gifte
of
smelling
out
thinges
imminent
,
are
much
to
bee
reuerenced
.
¶
Of
Wylynesse
,
Craftynesse
,
and
Subtiltie
.
Chap.
16.
HAuing
declared
the
nature
of
Warynesse
,
we
are
now
come
to
the
rest
.
Of
which
because
they
haue
great
affini●ie
,
and
séeme
to
haue
but
one
,
and
the
same
signification
,
we
wyl
but
m●ke
one
chapter
.
The
difference
betwee●●
Craftynesse
,
and
Wylynesse
,
is
,
because
the
one
is
in
dexteritie
of
wit
,
Cicero
.
lib.
3
de
Natura
Deor
.
and
Craftynesse
in
counsayling
,
and
in
our
affaires
is
perceaued
.
Example
of
the
firste
we
haue
many
,
as
are
all
doubtful
speeche
of
men
,
and
all
the
oracles
of
Apollo
,
which
diuersly
might
be
vnderstoode
.
As
was
that
of
Apollo
,
Apollo
.
Craesus
▪
to
Craesus
which
consulting
whether
hee
mighte
passe
the
riuer
Halys
or
no
,
this
aunswere
was
made
him
that
hée
passinge
Halys
,
should
make
shipwrack
of
much
welth
:
(
which
being
doubtfull
,
and
might
be
vnderstoode
eyther
of
the
losse
of
his
owne
or
enemies
wealth
)
perswaded
himselfe
that
he
might
safely
aduenture
,
and
that
his
going
should
bée
the
cause
of
the
losse
of
his
enemyes
goods
:
but
hée
was
deceaued
,
and
throughe
a
vaine
confidence
sustained
the
damage
of
all
his
wealth
,
his
enemies
being
saulfe
.
Of
the
latter
,
may
Rhascus
,
and
Rhascopolis
two
brethren
,
Rhascus
and
Rhascopolis
.
bée
examples
.
For
when
the
Romane
armie
(
wherof
part
was
conducted
by
Cassius
,
the
other
by
Antonius
)
would
come
through
their
dominions
,
Cassius
.
Antonius
.
doubting
the
worst
for
faufegard
of
them selues
,
they
consulted
howe
they
might
with
the
fauor
of
the
Romanes
,
haue
the
rule
of
their
contries
:
their
consultation
tooke
this
effecte
,
that
they
should
faine
them selues
deadly
foes
,
and
sworne
enemies
eache
to
other
,
yea
,
and
gather
eache
of
them
an
armie
:
and
one
of
them
to
take
parte
with
Cassius
,
the
other
with
Antonius
,
that
so
he
that
was
vanquished
shoulde
be
saued
by
his
brother
.
There
is
another
which
hath
a
great
affinitie
with
these
former
.
Hanniball
▪
Hanniball
maye
be
an
example
hereof
.
On
a
tyme
being
ouercome
by
Iulius
a
consull
of
Rome
▪
sent
worde
secreetely
to
the
senate
of
Carthage
to
know
theyr
minds
,
whether
it
were
best
to
set
vppon
the
Romanes
or
no
,
worde
was
returned
,
that
they
thought
it
best
,
with
all
speede
to
gather
his
men
together
,
and
againe
●o
wage
battayle
.
Hanniball
by
long
pra●●ice
&
great
experience
,
knewe
(
notwithstanding
his
coloring
)
what
was
●est
to
be
done
,
and
therefore
he
thought
good
to
staye
for
a
tyme
and
not
sodainly
geue
the
onset
.
The
Senators
pondring
his
wordes
,
dyd
not
so
muche
,
as
in
countenance
contrary
him
,
but
wyllingly
went
into
his
opinion
.
This
ciuile
wisdome
d●e●h
not
onely
bewtify
a
mans
honestie
,
and
makes
him
in
all
things
which
he
takes
in
hand
heedefull
and
circumspect
,
but
also
encreaseth
our
eloquence
,
and
maketh
vs
to
speake
with
great
attention
of
these
which
heare
vs
:
and
then
it
leaueth
the
name
of
Subtiltie
,
and
is
called
Ciuilitie
,
because
that
by
a
ciuile
accompanying
of
our
neyghbors
,
we
attaine
by
custome
,
a
certaine
kinde
of
pleasant
talke
.
But
to
come
nigher
to
our
purpose
.
It
maye
seeme
straunge
,
that
wee
ascribe
vnto
Prudence
,
the
most
principall
of
the
vertues
,
Wylynesse
,
Craftinesse
,
and
Subtiltie
,
whiche
are
coumpted
vices
,
vnfitting
for
a
wyse
man
▪
For
who
doeth
not
execrate
and
abhorre
him
,
whose
dealinges
are
not
plaine
,
and
simple
,
but
craftie
and
subtile
?
Apelles
.
Antigonus
.
which
painting
the
image
of
Antigonus
(
whiche
had
but
one
eye
)
because
the
deformitie
of
his
blindnes
should
not
be
perceiued
,
he
made
him
to
stand
of
the
one
side
,
and
&
so
by
art
seemed
to
be
a
worthy
person
,
to
want
no
gift
of
nature
?
Or
who
doth
not
like
of
those
craftie
deuises
which
Physitions
oftentimes
doo
vse
,
¶
Of
Equitie
and
Righteousnesse
.
Chap.
17.
THe
last
part
of
Prudence
is
called
Equitie
.
Socrates
.
Antonius
.
Xantippe
.
and
Antonius
an
Emperor
,
that
I
may
leaue
others
.
Xantippe
,
the
wife
of
Socrates
,
sayd
that
her
husband
alwaies
kepte
one
countenance
,
shée
could
neuer
sée
him
by
his
countenance
at
any
tyme
ouer
sad
,
or
exceeding
merry
.
The
lyke
is
reported
of
Antonius
Caesar.
Consideratores
cuius
sectae
erane
Pyrrho
,
et
Aristo
.
There
was
a
sect
of
Philosophers
named
Sceptici
,
which
in
the
quietnesse
of
mind
put
the
greatest
felicity
,
&
thought
him
to
be
most
happie
,
which
in
a
constant
sobernesse
,
excelled
other
men
.
But
I
leaue
to
speake
any
more
hereof
,
because
I
haue
touched
it
in
my
discourse
of
Perturbations
,
where
I
spake
of
Pleasure
,
&
shal
talke
more
of
this
hereafter
among
the
vertues
,
when
I
shall
explicate
the
nature
of
true
Fortitude
.
And
thus
much
brieflye
of
Prudence
,
iudged
of
the
Philosophers
the
most
excellent
vertue
,
and
therefore
first
placed
,
the
next
is
Temperance
,
whose
nature
shall
nowe
he
described
.
¶
Of
Temperance
,
and
her
partes
.
Chap.
18.
NOwe
are
we
to
describe
,
Cicero
in
partionibus
Ora●orijs
.
Vertues
of
what
sorts
Cicero
deuideth
all
vertues
in
two
sorts
,
and
calleth
them
eyther
vertues
of
knowledg
,
or
of
conuersation
.
Those
of
knowledge
he
calleth
Prudence
,
&
Wisdome
:
wisedome
hee
sayeth
onely
consisteth
in
contemplation
:
Prudence
in
the
knowledge
of
common
matters
.
And
that
he
calleth
in
diuerse
considerations
Domesticall
,
and
ciuile
.
Domesticall
when
euerie
priuate
man
doth
prudently
consider
of
his
owne
affayres
:
and
Ciuile
when
we
bende
our selues
to
the
profiting
of
the
weale
publike
.
To
our
conuersation
he
sayth
,
doeth
belong
Temperance
,
onely
vnder
which
he
comprehendeth
Iustice
,
and
Fortitude
,
as
branches
of
the
same
Temperaunce
,
and
vnder
those
he
containeth
all
those
vertues
of
which
hereafter
we
shall
speake
.
But
mée
thinkes
he
doeth
not
properly
talke
of
Temperance
,
as
one
of
the
fowre
principall
vertues
,
but
rather
as
they
doo
consist
in
a
meane
,
betwéene
two
mischiefes
.
But
Temperance
is
otherwyse
to
bee
vnderstoode
.
For
the
learned
haue
deuided
vertue
into
fowre
partes
principally
,
to
wit
,
Prudence
,
Temperance
,
Fortitude
,
and
Iustice
,
whiche
they
woulde
neuer
haue
done
,
had
not
Temperance
some
espetial
consideration
as
the
other
haue
.
And
this
is
gathered
by
the
definitions
,
and
dueties
of
Temperance
.
It
is
defined
to
be
a
vertuous
habite
of
the
minde
,
¶
Of
Modestie
.
Chap.
19.
MOdestie
is
a
vertue
,
teaching
a
man
howe
to
rule
his
affections
,
and
in
all
his
actions
to
keepe
a
meane
.
Philippus
Macedoniae
.
For
by
this
vertue
he
tooke
in
good
part
those
bytter
words
of
dogged
Diogenes
,
Of
no
lesse
modestie
was
the
sonne
of
the
same
Philip
,
Alexander
the
great
,
for
hauinge
louingly
desired
the
same
Diogenes
,
What
wyse
man
woulde
thus
aunswere
a
noble
Prince
,
desirous
to
profite
in
the
studie
of
vertue
?
Or
what
man
of
power
woulde
patiently
beare
such
contemptuous
wordes
,
of
so
vile
an
abiecte
?
And
yet
suche
was
the
rare
modestie
of
good
Alexander
,
that
he
bare
with
his
rudenesse
,
and
sayde
nothing
.
Greater
then
Alexanders
,
was
that
of
Antigonus
:
for
after
that
he
was
by
Q.
Scipio
,
depriued
of
his
kingdome
,
and
placed
ouer
a
very
lyttle
Nation
,
Tiberius
Caesar.
to
set
great
taskes
,
and
to
demaunde
many
subsidies
of
his
subiectes
,
Naye
sayde
this
good
Emperor
,
It
is
the
parte
of
a
good
shephearde
,
to
shere
his
shéepe
,
not
to
sley
them
,
and
so
to
sley
them
.
He
was
of
that
modest
nature
that
he
would
not
,
no
not
at
the
sute
of
his
freinds
violate
the
office
of
a
prince
.
Being
in
so
good
a
matter
I
wyl
proceede
in
reciting
a
fewe
more
examples
of
those
which
by
this
vertue
haue
purchased
goodwyll
of
men
by
report
of
good
wrighters
.
Who
doth
not
wonder
at
(
but
who
wyll
imitate
)
that
exceeding
modestie
of
C.
Marius
,
C.
Marius
.
which
by
the
people
of
Rome
(
in
reward
of
his
vertues
)
being
appoynted
twise
to
triumph
would
not
so
do
alone
,
but
diuided
the
glorye
betwéene
him
and
Catulus
fellow
officer
with
him
?
Dio
Syracusanus
.
by
modestie
hath
got
immortalit●y
.
It
is
reported
of
him
that
he
was
of
so
good
a
nature
,
that
after
hée
was
placed
in
the
throne
of
a
king
,
and
ruled
the
Syracusans
:
he
woulde
neuer
change
,
his
accustomed
fare
and
apparell
which
he
was
wont
to
were
being
a
student
in
the
vniuersity
.
To
kepe
him
in
the
same
vertuous
mind
,
his
master
Plato
wrote
vnto
him
,
That
it
was
his
part
and
office
to
thinke
him selfe
so
long
to
be
glorious
in
the
sight
of
all
men
,
as
long
as
he
was
gratious
vnto
Philosophers
,
which
only
addicted
them selues
to
the
knowledge
and
contemplation
of
good
things
,
Cato
Seuerus
.
are
shewed
)
a
harlot
,
being
before
his
comminng
naked
in
the
sight
of
all
the
standers
by
,
sodainly
couered
her
bare
and
woul●
not
gesture
it
any
more
:
and
being
demaunded
why
she
was
so
ashamed
,
sayde
,
Cato
is
in
presence
.
By
which
it
appereth
that
the
true
modesty
of
an
honest
man
,
striketh
more
shame
,
then
the
sight
of
many
wicked
&
immodest
persons
can
stir
to
filthynsse
.
To
conclude
this
part
of
Temperance
(
because
I
haue
more
to
speake
of
,
and
may
not
stand
much
vpon
one
thing
)
the
Persians
to
imprint
a
deepe
consideration
of
modesty
in
their
childrens
minds
,
¶
Of
Shamefastnesse
.
Chap.
20.
THe
next
part
of
Temperance
is
Shamfastnes
,
whiche
is
a
ceraine
natural
Blushing
,
Qui
malè
agit
odit
lucem
)
they
are
not
of
our
disposition
,
but
through
a
certaine
reuerence
:
Againe
▪
by
it
we
can
not
abyde
to
see
that
which
is
vnseemely
,
or
to
heare
any
dishonestie
:
not
because
our
conscieence
doo
perswade
vs
that
we
are
guilty
of
those
vices
,
which
we
heare
and
sée
,
but
because
it
stryketh
a
terror
vnto
chaste
eares
to
beholde
that
which
is
odious
,
or
to
heare
that
which
wyll
corrupt
good
manners
.
Such
a
one
was
Socrates
,
which
coulde
abyde
no
filthy
talke
,
Wee
reade
of
Theseus
,
Demosthenes
.
Cicero
.
Cicero
among
the
Roman
orators
so
excellent
,
but
onely
this
vertue
?
for
knowing
well
enough
what
they
might
attaine
vnto
,
if
they
would
be
studious
,
and
againe
considering
that
to
neglecte
those
giftes
wherewith
they
were
endued
withall
,
was
altogether
impious
,
hauing
this
in
minde
,
I
saye
,
euen
with
conscience
moued
,
and
shame
of
them selues
,
dyd
with
tooth
and
nayle
,
endeuor
to
amende
those
faultes
which
were
in
them
,
and
lykewise
to
adorne
those
vertues
wherewith
they
were
endued
withall
:
and
so
proued
by
paines
,
perfecte
patrones
of
pure
eloquence
.
Tarquinius
Priscus
prince
of
the
Romanes
,
Tarquinius
Priscus
.
began
suche
a
péece
of
worke
,
as
the
lyke
for
magnificall
buyldinge
,
was
not
extante
in
all
the
worlde
,
nor
hardly
coulde
he
conceaued
in
the
minde
of
man
.
This
worke
was
so
long
before
it
coulde
be
finished
,
and
so
daungerous
in
doing
,
as
many
werryed
with
turmoyles
,
desperately
cast●
violent
handes
vppon
them selues
,
and
so
had
rather
to
ende
theyr
liues
,
then
with
suche
a
endlesse
,
and
infinite
labor
consume
them selues
.
When
Tarquinius
hearde
thereof
,
hée
caused
the
dead
carkasses
of
those
desperate
men
to
be
set
vppon
gibbets
,
to
the
vewe
of
all
commers
bye
,
in
the
market
place
.
Which
pollicie
of
his
,
turned
the
mindes
of
his
workmen
,
and
through
thinking
least
their
bodies
after
theyr
death
should
be
made
spectacles
to
their
brethren
,
and
a
praye
for
birdes
,
altred
thyr
minds
,
and
refused
no
paines
afterwarde
to
the
hastening
of
his
building
foreward
.
But
of
this
no
more
,
because
of
the
same
,
in
my
former
booke
of
Perturbations
were
I
spake
of
Blushing
,
I
made
mention
.
¶
Of
Abstinencie
,
and
Continencie
.
Cha.
21.
OF
the
two
next
vertues
(
Abstinencie
,
and
continencie
)
we
wyll
make
but
one
Chapter
,
because
they
seeme
to
haue
small
difference
in
sense
,
though
in
sounde
they
haue
,
and
yet
both
in
sound
,
and
sense
they
differ
somewhat
.
Continencie
is
a
kéeping
of
our selues
from
those
thinges
which
are
not
to
bée
coueted
.
Paulus
Aemylius
,
and
L.
Mummius
:
P.
Aemylius
.
L.
Mummius
.
Amabaeas
.
of
Continencie
Amabaeas
a
Musicon
,
Bellerophon
,
Xenocrates
,
and
Scipio
.
The
abstinencie
of
P.
Aemylius
,
was
perceyued
when
hée
had
subdued
citties
.
For
notwithstanding
,
he
had
in
his
handes
the
possession
of
many
famous
citties
,
and
might
doo
with
the
substance
in
them
what
he
woulde
,
yet
dyd
hée
conuert
none
of
those
goodes
to
his
priuate
commoditie
,
but
gaue
commaundement
vnto
his
men
,
to
conueigh
them
to
the
common
treasure
house
of
Rome
,
and
there
shoulde
remaine
readdie
,
to
supply
the
wante
of
his
natiue
countrey
,
if
necessity
requyred
.
L.
Mummius
for
the
same
qualitie
,
L.
Mummius
.
is
lykewise
commended
.
And
that
this
was
truely
reported
of
him
,
it
is
manifest
,
because
that
in
Delos
,
being
a
banished
man
▪
he
dyed
most
poorely
:
which
he
woulde
haue
séene
vnto
,
had
he
not
bene
right
abstinent
,
and
contemned
all
worldly
mucke
,
in
respecte
of
his
honestie
.
Againe
of
the
other
side
,
as
these
are
notable
patrones
of
Abstinencie
,
so
those
before
recited
are
as
famous
for
theyr
Continencie
,
in
contayning
from
the
sinfull
desires
,
of
the
rebelious
fleshe
.
Wonderfull
and
strange
(
I
wyll
not
saye
to
be
imitated
)
was
that
Continencie
of
Amabaeas
,
●ellerophō
.
Antea
.
Pretus
.
the
wife
of
Kinge
Pretus
to
lye
with
her
,
dyd
altogeather
refuse
the
same
,
and
contayned
him selfe
from
violating
the
bed
of
his
Lorde
,
at
whose
handes
hee
had
founde
much
curtesie
.
The
lyke
is
reported
in
the
holy
scripture
of
Ioseph
.
But
feare
of
death
caused
that
Continencie
.
But
let
vs
proceede
,
(
for
of
this
matter
we
spake
before
when
we
talked
of
Luste
,
in
our
former
booke
)
If
so
rare
examples
,
not
onely
of
true
and
faithfull
friendship
,
but
of
pure
boddies
,
and
vnpolluted
mindes
were
Ioseph
and
Bellerophon
,
for
not
corrupting
theyr
Quéenes
,
and
wiues
to
theyr
friendes
,
then
how
much
are
Xenocrates
&
Scipio
to
be
extoled
,
Well
,
Scipio
was
no
Philosopher
,
by
profession
,
but
a
warri●r
,
This
continencie
of
Scipio
,
passeth
all
the
rest
.
For
who
woulde
thinke
that
a
warrier
,
from
a
woman
:
a
lustie
young
man
,
from
a
bewtifull
mayden
:
a
conqueror
,
from
a
captiue
hauing
tyme
,
place
,
and
permission
(
so
that
without
controlement
of
any
man
,
he
might
haue
vsed
her
)
woulde
containe
him selfe
,
all
thinges
falling
so
in
the
nicke
?
And
yet
this
noble
warrier
,
lustie
youth
,
and
victorious
conqueror
,
entred
not
familiaritye
with
this
woman
,
this
bewtifull
mayden
,
and
captiue
,
because
shee
had
geuen
her
troth
to
another
.
O
vnspeakeable
vertue
,
and
most
wonderfull
continencie
of
this
noble
Scipio
,
whiche
so
preferred
honestie
before
lecherie
:
chastitie
before
incontinencie
:
and
a
faythfull
promise
,
before
sinfull
pleasure
.
I
maye
not
in
Rhetorical
manner
enlarge
this
matter
(
and
yet
too
muche
can
not
be
spoken
to
his
prayse
)
and
therefore
I
leaue
it
.
By
this
then
it
appeareth
,
that
betwéene
Continencie
,
and
Abstinencie
▪
there
is
great
similitude
,
Marcus.
Messalina
was
so
incontinent
,
that
shée
coulde
not
content
her selfe
(
I
wyll
not
saye
,
with
her
husbande
,
If
I
shoulde
recite
what
I
haue
red
of
this
notorious
and
notable
strumpet
,
I
shoulde
not
obserue
the
preceptes
of
those
two
virtues
Modesty
and
Shamefastnes
,
immediatly
in
the
former
chapters
declared
.
But
Temperance
wyls
me
to
stay
my
hand
,
and
tels
me
it
is
a
sinne
to
wright
that
whiche
with
out
shame
she
did
commit
.
The
incontinencie
of
Popilia
also
was
such
,
The
Corinthians
for
this
Incontinencie
,
haue
bene
euyll
spoken
of
.
The
Babylonians
also
were
greatly
spotted
with
this
vice
of
Incontinencie
:
The
Tyrrhenians
are
more
incontinent
then
any
.
But
what
stande
I
vppon
this
pointe
?
Or
what
good
nature
can
abide
to
heare
them
recyted
without
blushing
?
and
therefore
I
contayne
my selfe
from
speaking
any
more
of
Incontinencie
.
¶
Of
Chastetie
.
Chap.
22.
IN
this
chapter
we
meane
to
talke
of
Chastety
,
and
that
which
is
called
in
Latin
Pudicitia
together
,
because
in
signification
they
are
almost
one
,
and
therefore
not
seldome
they
are
confounded
.
Such
affinitie
they
haue
that
howe
to
expresse
this
worde
Pudicitia
in
English
otherwise
I
knowe
not
,
then
by
the
name
of
Chastety
.
Hereby
is
perceaued
the
barrennes
of
our
toung
whiche
oftentymes
geues
to
many
thinges
one
appellation
.
Well
,
in
sense
there
is
a
difference
.
For
by
Chastety
is
vnderstoode
a
generall
chastisment
of
all
the
troublesome
perturbations
.
And
therefore
doth
Varro
take
a
chaste
man
,
both
for
him
that
is
religious
,
and
godly
man
:
and
also
for
him
whiche
is
an
abstinent
man
,
and
him
which
is
of
good
conuersation
.
Againe
,
we
take
him
or
that
to
be
chaste
whiche
is
pure
and
vncorrupte
.
And
therefore
we
say
him
to
haue
chast
eares
,
which
cannot
abide
to
heare
that
which
is
dishonest
.
And
he
is
saide
to
to
talke
chastly
which
talketh
properly
of
any
thing
,
whose
wordes
are
pure
without
affectation
,
or
vsuall
in
common
spéeche
,
or
approued
of
the
beste
.
Nowe
,
Pudicitia
is
more
stricte
,
Which
appeareth
by
the
great
care
,
whiche
in
tymes
past
women
haue
had
of
keeping
theyr
good
name
,
supposing
them selues
,
hauing
that
to
be
well
enough
,
though
they
had
nothing
,
and
againe
without
that
,
though
they
had
all
thing
,
yet
was
it
coumpted
of
them
as
nothing
.
This
made
Lucretia
not
for
to
care
for
this
worlde
,
Spartanae
virgines
.
being
sent
for
theyr
health
sake
,
to
the
Messanians
,
among
whome
after
they
had
soiorned
a
whyle
,
they
were
marueylouslye
prouoked
vnto
whoredome
,
but
they
calling
into
minde
the
pretiousnesse
of
Maidenhoode
,
rather
choase
to
bée
slaine
,
then
once
would
,
condescende
to
theyr
desires
:
so
that
of
those
fiftie
,
not
one
was
founde
which
woulde
yéelde
her selfe
to
the
luste
of
the
Messanians
.
We
reade
also
of
a
Theban
mayde
,
which
being
much
allured
vnto
copulation
by
Nicanor
,
Methridates
a
king
of
Pontus
,
being
ouercome
of
the
Romanes
,
C.
Marius
had
subdued
and
slaine
theyr
husbandes
,
and
they
by
theyr
sute
could
not
obtaine
to
bée
ascribed
among
the
Vestall
virgins
,
shortly
after
,
eache
of
them
tooke
anhaulter
,
and
so
(
doubtinge
least
they
shoulde
not
kéepe
them selues
frée
from
the
assaultes
of
carnall
men
)
honge
them selues
.
Pythagoras
had
a
daughter
excellent
well
learned
,
Armenia
.
Tigranes
.
For
being
once
at
a
banquet
with
her
husbande
,
at
the
house
of
King
Cyrus
,
Hiero
Syracusanus
.
because
of
his
stinking
breath
:
aunswered
that
before
that
tyme
,
he
neuer
knewe
so
much
:
being
returned
home
,
be
fell
a
chiding
with
his
wyfe
,
because
shee
neuer
woulde
séeke
remedie
therefore
,
or
at
the
least
geue
him
to
vnderstande
of
the
same
.
His
wife
aunswered
him
in
this
manner
.
Haue
patience
my
husbande
,
for
truely
,
I
alwayes
dyd
perswade
my selfe
,
that
all
men
had
the
same
disease
,
else
be
assured
you
shoulde
haue
had
intelligence
,
and
also
be
cured
therof
.
Ptolomeus
Tryphon
was
such
,
Ptolomeus
Tryphon
.
that
he
woulde
not
so
much
as
talke
with
a
woman
,
least
by
her
bewtie
hée
should
bée
allured
vnto
Venerie
.
And
therefore
on
a
tyme
perceauing
a
bewtifull
dame
to
come
towardes
him
,
for
communication
sake
:
Hée
sayde
vnto
her
,
that
his
sister
warned
him
from
speaking
vnto
any
fayre
woman
,
and
therefore
desired
her
to
holde
him
excused
.
He
might
bée
iudged
,
by
his
wordes
of
some
not
to
bée
very
wyse
:
but
whatsoeuer
his
wordes
séeme
to
bée
,
his
meaninge
was
good
,
and
woulde
as
muche
as
in
him
laye
,
shunne
all
occasions
of
future
griefe
.
And
thus
muche
for
this
part
of
Temperance
.
¶
Of
Honestie
.
Cha.
23.
HOnesty
,
or
that
which
is
Honeste
is
diuersly
defined
of
diuers
men
.
Cice.
lib.
2.
de
Finibus
.
and
geues
the
same
definicion
.
By
which
it
is
euident
,
that
honestie
is
eyther
vertue
it selfe
or
a
thing
done
by
vertue
altogether
.
And
therefore
we
define
Honesty
in
this
wise
,
and
say
,
that
it
is
a
free
election
of
the
minde
to
doo
those
things
which
are
agréeing
to
the
rule
of
vertue
.
Contrary
to
this
Honestie
,
is
fylthinesse
or
dishonestie
.
Cicero
sayeth
,
Cice.
lib.
4.
de
Finibus
.
that
nothing
can
make
men
so
miserable
,
as
wickednesse
and
impietie
.
And
therefore
applying
the
same
his
wordes
vnto
himselfe
,
in
another
place
he
sayth
,
Cice.
lib.
2.
Epist.
ad
Atticum
.
That
he
doth
nothing
but
warre
against
dishonest
and
wicked
persons
.
Whereby
he
seemeth
to
preferre
Temperance
before
Prudence
,
spirituall
matters
before
corporall
,
and
the
consolation
of
the
soule
,
before
the
commodities
of
the
boddie
.
And
therein
hee
doeth
not
swerue
from
that
which
God
in
his
holy
scripture
commaundeth
,
and
Saint
Paule
earnestly
doth
exhort
vnto
.
Quintilian
also
in
this
point
sheweth
him selfe
to
be
the
faithful
seruaunt
of
God
:
for
he
sayth
,
Quin.
lib.
1
cap.
20.
de
institutione
oratoria
.
that
the
diuine
prouidence
hath
geuen
this
gifte
vnto
man
,
that
by
honestie
he
maye
best
profite
.
Nowe
if
any
be
delighted
with
honestie
,
let
him
geue
eare
as
to
these
nowe
mentioned
,
so
to
heathen
(
I
had
almost
sayd
heauenly
,
and
I
maye
saye
very
well
heauenly
)
Isocrates
.
(
For
I
haue
exhortations
out
of
Gods
booke
:
For
it
were
a
labor
infinite
to
recite
them
,
&
pertaining
to
a
professed
diuine
,
not
to
mee
in
this
matter
,
which
depend
only
vpon
those
things
wherewith
man
by
nature
is
adorned
,
and
therefore
the
exhortations
,
and
examples
of
wise
Philosophers
,
endued
onely
with
naturall
reason
I
meane
to
recite
)
who
writeth
in
this
wyse
:
Isocrates
ad
Demonicum
.
To
honestie
you
shall
be
maruelouslye
bent
,
if
you
doo
but
remember
the
pleasures
comming
from
the
same
to
be
continual
,
not
transitory
:
and
againe
,
if
you
consider
the
pleasures
springing
from
dishoneste
thinges
to
be
mingled
with
griefe
and
vexation
.
The
pleasure
passeth
,
but
the
paine
abideth
.
This
honestie
of
the
auncient
Grecians
was
had
in
such
price
,
that
they
dyd
flie
all
occasion
of
euyll
,
and
that
by
publike
aucthoritie
.
And
therefore
they
banished
out
of
theyr
citties
all
Poets
and
Players
,
because
that
in
theyr
Enterludes
they
did
both
speake
that
which
was
not
seemely
,
Cicero
,
Quintilian
,
and
Isocrates
,
and
with
the
auncient
Grecians
flie
all
occasions
of
dishonestie
.
There
was
sometyme
a
pretie
dialogue
betwéene
Socrates
a
Philosopher
,
and
Callistes
an
harlot
.
Callistes
woulde
proue
that
shée
excelled
Socrates
.
Lactantius
de
diuino
praemio
.
Cap.
5.
This
point
wee
wyll
not
prolong
but
with
the
saying
of
Lactantius
conclude
the
same
.
His
words
be
these
:
He
whose
desire
is
to
lyue
well
(
in
the
worlde
to
come
)
for
euer
,
shal
for
a
time
liue
wretchedly
,
and
be
troubled
with
many
molestations
,
as
longe
as
he
shall
be
in
this
earth
a
pilgrime
,
that
so
hee
maye
receaue
a
diuine
,
and
euerlasting
comfort
.
And
he
which
choseth
to
lyue
well
for
a
tyme
shall
for
euer
lyue
vnquietly
:
for
he
shal
be
damned
by
the
iudgement
of
God
.
His
words
are
plaine
,
and
showes
that
honesty
is
ioyned
with
misery
,
wickednesse
with
all
kind
of
felicity
:
but
misery
which
for
honesty
we
suffer
,
shal
be
turned
to
euerlasting
comfort
,
and
that
felicity
gotten
by
dishonesty
,
into
perpetuall
¶
Of
Moderation
.
Cap.
24.
A
Companion
of
Honestie
is
Moderation
,
Pomponius
Atticus
abooue
al
men
is
praised
,
Pomponius
Atticus
.
for
his
singuler
moderation
in
all
his
matters
.
Especially
because
in
all
the
ciuill
dissention
betwéene
Caesar
and
Pompey
,
he
alone
as
ignorant
,
or
at
the
least
was
not
troubled
.
He
tooke
no
parte
and
therfore
was
wel
liked
of
the
Conqueror
.
Whose
rare
moderation
if
others
in
his
time
had
set
before
their
eyes
,
their
perils
had
not
béen
so
great
,
nor
the
common
wele
of
Rome
so
ouerthrowen
.
This
vertue
bringeth
with
it
another
vertue
whiche
is
called
Suffering
,
P.
Syrus
,
P.
Syrus
.
a
man
shuld
bear
and
not
blame
,
which
cannot
be
auoyded
:
and
that
of
Epictetus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
beare
and
forbeare
.
M.
Bibulus
,
Hannibal
M.
Bibulus
one
of
Roome
,
the
other
of
Carthage
.
Hanniball
by
Moderating
him self
got
such
an
habit
,
that
notwithstanding
his
armye
was
compounded
of
men
of
many
Countries
,
yet
did
he
so
guide
and
gouerne
them
,
that
to
sée
them
chide
among
them selues
was
a
great
wunder
,
and
(
as
we
say
)
might
be
cronicled
:
the
like
for
moderation
and
wel
guiding
his
armie
,
we
shall
not
read
of
any
as
we
doo
of
him
.
Again
M.
Bibulus
was
of
that
moderation
that
he
would
neuer
be
mooued
:
his
nature
was
then
moste
of
all
made
manifest
vnto
the
world
when
he
without
rash
reuenging
,
tooke
the
death
of
his
two
Sonnes
against
all
equitie
murthered
.
For
when
Cleopatra
had
sent
the
murtherers
of
his
sonnes
vnto
him
,
willing
him
to
vse
them
as
he
would
,
refused
it
,
and
sent
them
back
,
saying
,
that
his
priuate
cause
he
ought
not
for
to
reuenge
,
neither
did
it
pertain
vnto
him
,
and
therfore
disired
that
they
might
be
sent
vnto
the
Senate
of
Roome
,
which
might
according
to
law
pronounce
Iudgement
.
One
example
I
wil
bring
foorth
more
,
because
of
the
worthynes
therof
.
It
is
reported
of
King
Philip
gouernour
of
the
Macedonians
,
Of
Sparingnes
or
Hardnes
.
Cap.
25.
NExt
vnto
moderation
is
Sparingnes
,
Cicero
in
partitionibus
Orat.
of
Fortitude
:
&
to
come
to
our
purpose
,
couetousnes
,
of
sparingnes
.
And
therfore
as
Tullie
saith
,
we
ought
to
be
very
careful
lest
those
vices
deceiue
vs
,
which
séeme
to
accompany
the
vertues
,
and
so
take
one
thing
for
another
.
Wherfore
we
wil
shew
the
great
ods
,
whiche
are
betwéene
these
two
things
sparingnes
and
Couetousnes
,
their
difference
in
their
names
and
signification
may
be
espied
:
Cato
seni
or
.
that
is
to
say
by
tilling
his
ground
,
and
good
husbandry
.
One
of
which
brought
abundance
of
all
frute
:
the
other
taught
how
to
vse
it
.
Which
Cato
,
though
he
had
many
vertues
,
whiche
made
him
to
be
well
thought
of
,
among
the
Romaines
,
yet
by
none
he
got
so
much
commendation
,
as
by
good
husbandry
,
and
sparing
from
idle
and
vain
expences
.
Againe
,
for
this
vertue
was
the
lesser
Scipio
much
commended
,
Scipio
minor
.
Pomponius
Atticus
.
and
he
that
reades
the
life
of
Pomponius
Atticus
,
shall
finde
most
of
his
praises
to
spring
of
his
sparingnes
,
which
neuer
would
haue
béen
ascrybed
vnto
him
and
the
rest
,
were
it
a
vice
and
to
be
eschued
,
But
as
these
for
their
sparing
haue
béen
wel
reported
of
,
so
for
immoderate
spending
haue
others
especially
,
Lucullus
,
The
Office
of
this
sparing
fellowe
is
to
obserue
a
measure
in
his
dooings
,
¶
Of
Sobrietie
.
Cap.
26.
THE
last
,
though
not
the
least
of
all
the
partes
of
Temperaunce
is
called
Sobernes
:
Nonius
Marcellus
)
we
call
him
a
sober
man
,
whose
minde
is
not
ouercome
,
but
hath
the
vse
of
wit
and
senses
,
&
contrarywise
we
call
him
drunken
whose
hed
,
hands
nor
feet
cannot
discharge
their
dutie
.
This
vertue
is
called
in
Latin
Sobrietas
quasi
sine
ebri●tate
,
Alexan.
Magnus
.
Alexander
Magnus
thought
he
could
not
better
celebrate
the
memory
of
Calanus
(
whome
he
looued
entirely
)
then
by
appointing
games
for
drinking
.
Xenocrates
.
Micerinus
To
these
I
wil
ad
one
Micerinus
an
Egiptian
,
whiche
béeing
certified
by
the
Oracle
that
his
dayes
were
but
fewe
which
he
had
to
consume
in
this
worlde
,
thought
to
disapoint
the
determinate
purpose
of
the
almightie
Gods
,
and
therfore
béeing
before
a
great
drincker
,
afterwarde
tooke
more
pleasure
in
the
same
,
but
the
end
of
this
wretch
was
miserable
.
Cicero
the
Sonne
of
that
famous
Orator
took
such
delight
in
drunkennesse
,
Cive
.
filius
M.T.
Ci.
as
he
was
ashamed
if
any
passed
him
therin
,
and
because
he
was
not
of
power
to
reuenge
him self
for
the
death
of
his
father
vpon
M.
Antonius
,
he
thought
by
emulating
Antonies
drunkennes
,
M.
Antonius
.
and
excelling
him
therein
,
he
had
brought
him
into
contempt
among
the
people
,
as
Plinie
writeth
of
him
.
Besides
these
haue
bèen
celebrated
of
historiographers
for
their
drunkennes
,
Dionysius
which
by
ouermuch
drink
lost
his
eyes
,
Teberius
Caesar
preferred
to
a
Pretorship
,
for
no
other
thing
but
because
of
his
excellencie
in
drunkennes
.
Now
séeing
we
haue
shewed
some
which
for
their
excessiue
drinking
haue
béene
famouse
,
let
vs
also
shew
some
discommodyties
therof
to
make
it
the
more
odious
.
It
is
writ●en
that
this
vice
droue
all
consideration
of
Iustice
out
of
the
minde
of
Phillip
King
of
the
Macedonians
,
Spargapises
.
Thomir
.
Babilon
.
sonne
vnto
Thomiris
the
Queene
of
Scithia
,
fel
into
the
hands
of
his
capitall
foes
and
lost
many
goodly
Souldiers
.
And
Babilon
whiche
otherwise
was
inuincible
,
by
this
horrible
vice
fell
into
the
handes
of
her
enemyes
.
Now
seeing
the
examples
and
knowing
the
discommodities
whiche
haue
happened
by
drunkennes
,
let
vs
harken
vnto
the
counsaile
of
wise
men
and
obey
the
lawes
made
against
this
vice
by
prudent
Magistrates
.
Anacharsis
was
wunt
to
say
that
nothing
could
make
this
vice
more
to
be
abhorred
,
Lex
.
Romuli
.
that
if
a
Woman
were
found
or
seen
drunk
,
she
should
leese
her
life
therfore
.
For
he
supposed
drunckennes
to
be
the
beginning
of
dishonestie
and
whordome
,
and
therfore
did
appoint
so
cruel
a
punishment
,
that
by
the
auoyding
of
that
,
whordome
might
not
be
exercised
among
his
people
.
Faunus
a
Romain
was
an
executor
of
this
law
,
Aelianus
li.
2.
de
varia
hist.
But
of
their
minde
we
are
not
,
but
would
haue
men
to
vse
the
same
somtime
,
&
that
moderately
.
For
as
Anacharsis
was
wunt
to
say
,
the
Vine
hath
thrée
Grapes
,
Caesar.
Vespasian
.
Of
Caesar
,
Cato
said
,
that
of
all
those
which
sought
the
ouerthrowe
of
Roome
,
neuer
any
sober
man
went
about
the
same
but
only
Caesar
.
And
Vespasian
the
Emperour
was
of
such
sobrietie
,
that
he
would
drink
nor
eate
but
once
in
a
day
,
&
that
with
great
modestie
.
This
sobernes
of
dyet
brings
commodities
,
M.
Valerius
Coruinus
.
M.
Valerius
Coruinus
(
so
called
.
I
suppose
because
he
liued
the
yeeres
of
a
Crowe
,
whiche
is
reported
by
those
which
write
the
nature
of
Birds
,
to
liue
an
hundred
yéeres
)
also
liued
frée
from
sicknes
an
hundred
yéeres
,
the
cause
of
his
great
felicitie
is
thought
to
be
his
good
dyet
whiche
he
kept
,
and
great
sobernes
which
he
vsed
whersoeuer
he
came
.
But
he
whiche
passed
all
men
(
that
euer
I
read
of
)
for
his
vertue
was
Masinissa
King
of
the
Numidians
.
¶
Of
Fortitude
and
her
partes
.
Cap.
27.
NOw
are
we
to
speake
of
Fortitude
whose
prayses
are
no
fewer
then
those
ascrybed
vnto
Prudence
and
Temperance
.
And
that
deseruedly
,
And
therefore
more
commendations
,
glory
,
and
triumphing
hath
been
ascrybed
vnto
those
indued
with
this
vertue
,
then
any
of
the
others
.
But
why
doo
I
make
comparison
?
who
for
Temperance
?
who
for
chaste
modest
abstinence
,
Thermopylas
.
Leonidas
.
whiche
with
a
few
Lacedemonians
,
and
a
small
crew
of
the
Locresians
,
did
withstand
a
number
almoste
infinit
of
the
Persians
;
so
long
as
he
and
all
his
Souldiers
were
bereft
of
life
,
whose
names
togither
with
Leomidas
,
were
grauen
in
marble
pillers
to
be
séene
of
all
posterities
.
It
were
a
long
and
a
very
great
laboure
to
recite
the
triumphes
in
number
many
,
in
sight
straunge
,
for
cost
sumptuous
,
appointed
to
valiant
and
victorious
Captains
.
Nay
some
haue
stood
in
such
admiration
of
them
,
that
they
haue
thought
them
worthy
not
only
suche
honor
as
we
haue
recited
,
but
also
immortalitie
.
And
therfore
the
Athenians
,
Castor
.
Pollux
.
Hercules
.
Bacchus
.
Castor
and
Pollux
,
Thebans
,
Hercules
,
Indians
,
Bacchus
,
only
for
their
noble
hartis
and
stout
courage
are
numbred
among
the
Gods
,
and
so
called
them
:
and
also
did
appoint
alters
,
and
sacryficed
vnto
them
euen
as
if
they
had
been
borne
of
immortall
séed
because
they
shewed
them selues
vigilant
in
seeing
to
them selues
,
Arist.
li.
1.
Retor
.
ad
Theodectē
.
ca.
22.
Aristotle
in
a
certain
place
,
calleth
it
a
meane
betwéene
feare
and
holdenes
,
and
therfore
he
sayeth
it
may
séeme
to
be
a
knowledge
of
dreadful
things
,
whiche
may
terrifie
a
man
without
this
knowledge
.
In
a nother
place
he
calles
it
a
vertue
by
which
many
and
meruailous
things
are
doone
,
not
rashly
without
discretion
,
but
according
to
lawes
,
&
as
far
foorth
as
they
will
permit
.
Cice.
lib.
1.2.3.4
.
&
5
Tuscula
▪
quest
.
Cicero
defines
Fortitude
to
be
an
affection
of
the
minde
in
labours
,
troubles
,
and
torments
,
frée
from
feare
at
all
times
.
All
which
definitions
wil
nothing
els
,
but
that
Fortitude
shal
be
a
vertue
of
the
minde
,
aduenturing
nothing
rashly
with
out
consideration
,
neither
fearing
any
thing
in
a
good
cause
whether
it
be
death
or
any
thing
els
,
séeme
it
neuer
so
terrible
.
By
which
it
appéereth
that
Fortitude
consists
betwéen
two
extremities
,
fear
,
and
folishboldenes
,
which
doo
either
make
a
man
to
doo
that
which
he
should
not
,
or
not
to
doo
that
whiche
he
should
.
For
feare
wil
not
let
a
man
doo
what
he
should
,
¶
Of
Magnanimitie
.
Cap.
28.
MAgnanimitie
is
a
certain
excellencie
of
the
minde
,
M.
Marcellus
(
of
whome
before
I
made
mention
)
declared
by
the
erecting
of
the
temple
of
honor
,
M.
Marc.
vnto
which
none
could
haue
entraunce
,
except
first
he
came
through
Vertues
Temple
.
Now
the
better
to
knowe
this
fellowe
,
it
is
good
to
consider
the
partes
of
which
Magnanimitie
dependꝭ
,
and
what
be
the
properties
of
this
Magnanimus
.
First
his
nature
is
in
a
good
cause
,
and
for
the
looue
of
vertue
only
without
hope
or
desire
of
recompence
,
Alcibiad●s
●●bulae
.
He
cannot
be
likened
vnto
those
pictures
of
Alcibiades
,
fair
without
,
and
filthy
within
.
He
wil
not
be
compared
to
the
mermaidꝭ
▪
which
sing
swéetly
,
but
for
a
pray
.
He
is
easely
intreated
either
to
run
or
ride
to
pleasure
his
freend
.
If
any
man
sue
vnto
him
he
is
not
straunge
,
or
wil
not
he
with
in
,
but
spéedyly
satisfie
their
demaunds
.
He
thinks
he
should
not
be
desired
vnto
any
thing
,
neither
dooth
hee
looue
to
request
a
thing
at
any
bodies
hand
.
He
knowes
well
inough
that
to
beg
a
thing
at
a
frendꝭ
hand
,
is
to
bye
it
,
neither
dooth
he
forget
the
sentence
of
Euripides
,
that
it
is
no
smal
gréef
to
a
good
nature
to
try
his
frend
.
And
therfore
he
is
more
prepared
to
bestowe
,
then
his
fréend
is
to
beg
,
considering
with
the
rest
this
of
Seneca
,
that
how
much
the
longer
we
are
in
pleasuring
,
so
much
we
loose
of
good
wil.
In
exacting
a
dutie
he
is
neuer
hastie
,
for
it
is
a
pleasure
vnto
him
to
haue
men
in
his
det
.
He
looueth
to
emulate
the
best
,
as
for
others
he
wil
not
so
much
as
put
them
before
his
eyes
.
If
he
be
surpassed
in
any
good
thing
,
he
is
ashamed
.
He
is
of
the
best
nature
,
and
therfore
as
nigh
as
he
can
,
hee
will
be
the
best
man
.
He
will
for
get
an
iniury
offered
no
man
sooner
,
perswading
him self
that
more
honestie
he
shall
get
by
forbearing
,
then
by
reuenging
.
And
therfore
he
dooth
apply
the
counsail
of
Cicero
vnto
Lentulus
to
him self
,
where
he
saieth
,
that
iniuryes
of
men
wil
illustrate
his
innocencie
,
and
all
good
sayings
of
prudent
men
giuen
to
the
like
purpose
,
he
carefully
committeth
to
his
remembrance
.
Again
if
he
be
fallen
out
with
any
man
,
he
is
not
wel
vntil
he
be
reconciled
again
,
and
therfore
if
he
haue
molested
any
man
willingly
or
otherwise
,
with
spéed
he
wil
submit
him self
and
craue
pardon
,
if
any
man
trouble
or
misuse
him
,
he
is
redy
to
forgiue
.
He
will
hurt
no
man
wilfully
,
either
by
woord
or
déed
,
for
he
iudgeth
it
the
parte
of
a
seruile
minde
and
beastly
,
not
of
a
man
,
to
offer
an
iniury
or
disquiet
any
man
with
out
a
cause
.
He
wil
not
backbite
,
Of
this
vertue
was
Alexander
called
Magnus
,
and
we
call
him
Alexander
the
great
.
And
he
is
said
to
haue
vertue
,
and
to
reigne
in
deede
,
whiche
in
his
countenaunce
beares
a
maieste
,
and
in
all
his
dooings
dooth
so
behaue
him self
,
as
none
without
great
reuerence
dare
demaund
any
thing
at
his
hands
,
and
wil
admit
none
into
his
familiarity
,
but
such
as
are
of
greate
wisdome
and
perfect
good
behauiour
.
The
want
of
this
vertue
woorketh
much
mischeefe
,
when
a
Prince
hath
not
this
maiestie
and
magnanimitie
,
Galba
Impecator
.
the
cause
of
Galba
the
Emperors
destruction
was
because
he
lacked
this
Magnanimitie
and
suffred
him self
to
be
gouerned
according
to
the
minds
of
thrée
wicked
men
in
whose
company
he
did
muche
delight
which
brought
shame
to
him
,
&
confusion
to
his
people
.
Therfore
is
it
the
praise
of
euery
Prince
studiously
to
laboure
to
get
this
excellent
vertue
Magnanimitie
,
contrary
to
this
vertue
is
weaknes
of
minde
,
whiche
the
Gréekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whose
nature
is
clene
opposit
vnto
that
which
we
haue
now
spoken
of
,
which
again
to
reporte
were
vain
and
superfluous
,
and
therefore
we
leaue
it
.
Now
to
the
next
.
¶
Of
Trust
or
Hope
.
Cap.
29.
TRust
or
Confidence
is
a
certaine
presaging
or
perswasion
,
C.
Caesar
beeing
sent
of
him
to
Roome
to
vnderstand
how
all
things
went
with
him
,
C.
Castrinus
another
Captain
of
Caesars
was
wunderfull
,
C.
Castrinus
.
for
when
the
Pharsalian
fight
was
at
hand
,
and
the
time
appointed
that
Caesar
and
his
enemyes
should
incounter
,
he
came
vnto
Castrinus
,
and
demaunded
of
him
what
he
thought
of
that
battaile
,
whether
he
hoped
they
should
vanquish
or
no.
Then
Castrinus
giuing
foorth
his
hand
vnto
Caesar
said
.
Take
hart
vnto
thée
Caesar
for
thou
shalt
foile
thy
foes
,
&
shalt
commend
me
for
my
valiantnes
,
either
aliue
or
dead
,
whiche
fel
out
as
Castrinus
did
say
.
For
bothe
Caesar
did
get
the
battail
,
and
in
a
solemne
oration
did
greatly
commend
Castrinus
for
his
valiant
death
.
Notable
was
the
stomack
and
the
confidence
of
Androclidas
,
Bonus
Genius
,
and
th'
other
euil
called
Malus
Genius
:
Genius
bonus
malus
.
by
which
they
say
that
a
man
may
ether
liue
wel
and
vertuously
,
or
euil
and
wickedly
:
vertuously
by
listening
to
the
good
angel
(
for
so
also
haue
they
béen
called
)
wickedly
by
obeying
the
suggestiās
of
the
naughtie
familiar
.
But
noble
youths
ought
to
take
greate
héed
lest
by
to
much
Confidence
they
fall
into
perils
,
and
hurt
them selues
,
which
confidence
is
then
called
by
the
name
of
Ouerboldenes
,
&
is
an
extreme
enemy
to
Fortitude
,
aswel
as
fearfulnes
on
the
other
side
.
Alexan.
der
.
If
that
Alexander
the
great
had
not
had
this
ouer
boldenes
,
his
dayes
had
béen
prolonged
.
For
béeing
counsailed
by
the
Chaldeans
not
for
to
take
his
iorney
to
Babylon
,
for
if
he
did
they
said
his
daies
should
be
shortned
,
because
of
contemning
their
woords
:
And
again
béeing
come
nigh
vnto
Babylon
,
&
seeing
the
Crowes
&
Rauens
in
the
aire
fighting
before
his
face
,
of
which
some
fel
at
his
feet
prognosticating
his
end
,
and
putting
him
in
minde
of
that
whiche
was
tolde
him
by
the
Chaldeans
,
yet
did
not
the
fight
and
sight
of
them
any
whit
terfie
him
,
but
boldely
in
contempt
of
words
and
wunders
entred
the
cittie
,
where
after
few
dayes
he
perished
by
poyson
,
giuen
vnto
him
by
those
whome
he
took
for
his
déer
and
frusty
fréends
.
By
whose
example
we
haue
to
learne
not
to
muche
to
hope
for
continual
prosperitie
alwaies
but
to
listen
and
obey
the
good
counsail
of
graue
men
.
Iulius
Caesar
the
behau●or
,
Accius
po●ta
.
the
straunge
behauior
of
the
Poet
Ae●ius
towards
him
.
For
when
Caesar
came
into
the
Colledge
of
poets
,
and
euery
onrose
out
of
their
places
in
token
of
obedy●ence
to
his
person
,
onely
Accius
sat
stil
and
would
not
rise
:
but
Caesar
not
a
whit
stomached
him
therfore
.
For
he
knew
very
well
that
he
did
it
not
in
contempt
of
his
maiestie
,
but
only
through
a
conceit
of
excellencie
.
For
he
thought
himself
chéefest
among
the
Poets
and
in
that
place
as
good
as
Caesar.
That
confidence
gotten
by
an
opinion
of
excellencie
,
Apelles
▪
made
Apelles
to
take
vp
king
Alexander
as
short
.
For
Alexander
comming
oftentimes
into
his
woorkhouse
,
would
finde
much
faulte
with
one
thing
or
other
,
which
Apelles
marked
very
well
and
was
not
a
little
mooued
so
to
be
reprehended
of
an
ignorant
man
,
one
which
could
not
iudge
of
coulors
,
and
therefore
on
a
time
he
said
vnto
him
.
I
meruaile
Alexander
how
you
wil
continually
be
finding
faulte
,
when
you
see
my
boyes
laugh
you
to
scorne
for
your
vndiscrete
woords
.
Which
Alexander
tooke
patiently
and
considered
that
Apelles
spake
not
without
a
cause
.
But
this
confidence
except
it
be
guided
by
modestie
,
and
procéede
from
iudgement
,
it
runnes
into
a
foule
vice
and
is
then
called
Arrogancy
.
The
like
arrogancy
was
in
that
notable
Painter
Zeuxes
,
Zeuxes
▪
whiche
through
an
opinion
of
excellencie
,
said
moste
foolishly
,
that
he
had
in
minde
suche
a
péece
of
woork
,
&
so
would
set
foorth
Helen
in
her
liuely
coulors
as
neither
Homer
by
eloquence
,
nor
any
man
by
imagination
should
conceiue
the
like
.
But
for
to
root●
this
vice
out
of
the
mindis
of
men
,
the
Poets
fained
a
notable
example
of
Thamyras
,
whiche
they
say
,
¶
Of
Securitie
.
Cap.
30.
SEcuritie
is
an
other
parte
of
Fortitude
,
Elysiicam
pi.
●usulae
fortunatae
.
Sertorius
.
and
he
saith
they
are
in
the
Ilands
of
Atlas
,
whiche
we
call
the
Fortunate
or
happy
Ilands
.
Sertorius
the
Emperour
hearing
the
fame
of
those
Ilands
,
was
altogither
minded
to
leaue
his
Empire
,
and
consume
his
dayes
in
them
:
in
whiche
minde
if
he
had
remayned
,
Pompeius
Magnus
.
neither
so
much
Roman
blood
had
béen
shed
nor
had
he
dyed
so
miserably
.
Alexander
one
a
time
asked
of
an
Athenian
Oratour
what
he
could
wish
him
to
take
in
hand
,
Therfore
is
it
the
parte
of
euery
man
to
séek
this
vertue
and
part
of
Fortitude
,
if
we
desire
to
haue
the
good
wil
of
men
,
and
be
glorified
after
this
life
.
¶
Of
Magnificence
.
Cap.
31.
ANother
notable
parte
of
this
Fortitude
is
Magnificence
,
Isocra
.
ad
Nicocles
.
In
apparel
he
wold
haue
him
to
be
moste
glorious
,
but
he
would
haue
him
to
shew
foorth
and
declare
his
magnificence
,
in
bestowing
his
goodis
and
riches
vpon
those
things
which
bring
a
perpetuall
commoditie
,
but
his
munificence
in
purchasing
and
procuring
faithful
freends
.
And
these
two
things
magnificence
and
munificence
are
supposed
to
be
the
two
speciall
vertues
of
a
Prince
.
And
to
th'
attaining
of
either
of
them
,
and
bothe
of
them
haue
many
labored
.
Iulius
Caesar
to
be
counted
magnificall
,
Iulius
Caes
made
many
and
sumptuous
Libraries
,
M.
Varro
in
commission
to
go
throughout
the
dominions
of
Roome
to
prouide
the
woorks
of
the
best
learned
to
fornish
them
.
But
that
famous
and
right
magnificall
péece
of
woorke
afterwarde
was
by
fire
consumed
.
Then
afterwarde
the
Emperor
Domitian
caused
to
be
redyfied
and
new
builded
.
M.
Agrippa
,
began
by
Tarquinius
Priscus
▪
Tarquin
.
Priscus
.
were
so
for
cost
magnificall
,
for
labour
endles
,
as
many
beeing
weried
with
intollerable
paines
,
ended
their
liues
with
halters
(
wherof
also
we
made
mention
in
the
second
part
of
Temperance
called
Shamefastnes
.
)
He
also
erected
a
Temple
vnto
Iupiter
and
many
things
els
did
he
of
great
magnificence
.
But
those
Caues
whiche
he
made
,
Caues
.
Cloacae
.
Sylla
.
passed
all
other
things
.
Sylla
to
declare
his
princely
minde
made
a
Stage
in
Rome
of
great
sumptuousnes
,
&
was
one
of
the
moste
magnificall
things
in
Roome
.
Many
roman
Consuls
also
made
many
goodly
things
for
the
commoditie
of
all
the
inhabitantꝭ
of
Rome
,
and
called
them
by
their
proper
names
.
And
heérof
came
the
market
place
of
Liuius
,
Forum
Liuij
,
Iulij
,
Pompilij
,
Cornelii
,
Sempronii
,
of
Iulius
,
of
Pompilius
,
of
Cornelius
,
of
Sempronius
,
and
other
woorkis
right
wunderful
for
cost
and
woorkmanship
.
But
in
all
the
world
there
was
seuen
things
which
for
stately
building
passed
all
others
,
and
therfore
were
called
the
vij
.
wunders
of
the
world
.
Sepulchr
.
Mausoli
Artemesia
.
3
The
third
was
the
sepulcre
or
tumb
of
Mausolus
,
which
his
wife
Artemesia
did
erect
for
the
great
loue
she
bare
vnto
him
.
The
excellencie
of
this
monument
did
Satyrus
&
Pythius
ancient
and
cunning
builders
,
Satyrus
Pythius
.
moste
learnedly
celibrate
in
many
euolumes
.
The
fourth
were
the
Pyramides
in
Aegypt
,
Sepulchrum
Adriani
.
7
,
The
last
was
the
Sepulchre
or
tumb
of
Adrianus
builded
in
Cyzicus
,
a
woork
so
magnificall
,
as
,
except
those
before
mentioned
it
was
a
gasing
stock
to
all
other
buildings
in
the
worlde
.
It
were
an
infinit
thing
and
a
vain
labour
to
recite
the
sumptuous
and
magnificall
buildings
,
which
are
celebrated
by
the
eloquence
of
learned
men
.
It
shall
suffice
therfore
that
I
haue
some
what
declared
what
Princes
and
others
in
fore
time
haue
had
to
be
counted
magnifical
,
&
such
waies
to
get
a
perpetuall
name
among
all
posterities
.
But
no
way
to
be
spoken
of
among
men
is
better
,
then
to
be
in
fauour
with
learned
men
,
whose
writings
can
raise
a
more
credit
then
any
raising
of
building
or
magnificall
péece
of
woork
.
And
therfore
shall
a
Prince
be
more
famous
by
getting
trustie
freends
,
then
building
goodly
houses
,
and
by
Munificence
then
by
magnificence
.
Alexander
.
Aristotle
.
Dionysius
.
Plato
.
Dionysius
of
Plato
,
and
other
gratious
Princes
of
other
good
men
.
It
is
reported
that
the
greatest
care
whiche
Alexander
had
was
to
get
him
the
goodwil
of
many
,
if
he
could
of
all
.
He
had
once
fallen
out
with
one
Protheas
a
Iester
,
but
by
intreatie
of
fréends
,
was
content
to
banish
all
malice
out
of
minde
,
and
be
reconciled
.
Scipio
Africanus
(
whose
vertues
we
haue
somewhat
spoken
of
before
)
did
not
a
little
indeuor
to
haue
this
vertue
,
Cicero
ꝓ
〈◊〉
.
Plaucio
.
And
therfore
Cicero
did
say
,
that
though
he
were
desirous
to
be
endewed
with
all
vertues
:
Yet
none
of
them
did
he
more
hunt
after
then
to
seem
,
Also
for
this
vertue
did
King
Pyrrhus
passe
all
the
other
of
his
time
(
as
those
which
write
of
him
doo
say
)
for
all
his
diligence
was
chéefely
imploied
in
rewarding
them
to
whome
he
was
any
thing
bound
.
¶
Of
Constancie
.
Cap.
32.
NOw
that
we
knowe
what
is
good
and
to
be
desired
,
and
also
what
is
it
and
to
be
despised
,
Pomponius
Atticus
,
Pomponius
Atticus
.
so
praised
for
his
great
constancie
.
For
he
vnder
the
conduct
of
Lucullus
fighting
against
Mithridates
,
&
béeing
sorely
wounded
was
taken
and
brought
before
the
King
:
Anaxarchus
.
Nicocreon
.
But
the
constancie
of
Anaxarchus
was
more
straunge
,
for
béeing
taken
of
Nicocreon
,
a
moste
cruell
of
all
other
Tyrants
,
and
afterwarde
hearing
that
by
the
commaundement
of
the
Tyrant
he
should
in
a
morter
he
brused
and
broken
into
péeces
,
said
moste
constantly
vnto
him
in
this
manner
:
Bruse
and
breake
this
body
of
mine
at
thy
pleasure
O
Tyrant
,
yet
shalt
thou
neuer
diminish
any
whit
of
Anaxarchus
.
Then
the
Tyrant
because
he
could
not
abide
his
bolde
spéech
,
commaunded
that
his
tung
should
be
cut
out
of
his
mouth
.
But
Anaxarchus
laughing
at
his
madnes
,
thought
he
should
neuer
haue
his
minde
,
and
therefore
he
bit
out
his
owne
toung
▪
and
spit
the
same
by
mamocks
vppon
the
tyrants
face
.
How
wunderful
was
the
Constancie
of
C.
Marius
,
which
to
recouer
his
helth
did
not
only
giue
him selfe
to
be
sawed
a
sunder
,
C.
Marius
but
stood
so
quietly
while
it
was
a
dooing
,
as
if
not
he
but
an
other
man
had
felt
the
pain
.
What
shuld
I
heer
make
mention
of
Leena
that
Harlot
,
M.
Regulus
,
which
he
said
was
not
so
commended
because
he
had
béen
twise
Consul
&
once
had
gloriously
triumphed
,
M.
Regulus
.
as
for
keeping
his
faith
giuen
to
the
Carthagenians
,
&
suffering
his
eye
lids
to
be
cut
of
,
and
so
to
stand
against
the
Sun
vntil
he
dyed
.
But
of
this
no
more
only
for
the
better
knowing
of
this
vertue
,
with
Lactantius
we
wil
say
that
Constancye
except
it
be
in
trueth
,
Lactantius
de
vero
cultu
.
cap.
14.
and
in
a
good
cause
is
impudencie
.
Now
to
that
which
foloweth
.
¶
Of
Suffering
.
Cap.
33.
OF
Suffring
we
spake
before
when
we
spake
of
the
parte
of
Temperance
,
which
is
called
Moderation
,
&
therfore
in
the
explicating
therof
,
now
we
wil
be
the
more
bréef
.
C.
Marius
C.
Marius
is
reported
very
quietly
without
any
signe
of
a
troubled
minde
to
beare
the
labors
which
belong
to
a
Captain
.
In
all
things
sauing
authoritie
he
would
be
like
a
common
Soldior
:
he
would
fare
no
better
then
they
did
,
his
bed
was
no
easier
then
the
rest
of
his
men
:
in
all
paines
that
should
be
taken
he
would
be
formoste
.
By
whiche
his
familarnes
,
humblenes
,
and
quiet
bearing
of
thingꝭ
,
he
so
did
win
the
harts
of
the
common
people
,
as
it
was
commonly
said
in
euery
mans
mouth
,
that
the
Romans
should
neuer
end
their
war
begun
,
except
C.
Marius
were
made
general
Captain
:
whiche
beeing
blazed
at
Roome
,
from
a
bace
condition
he
was
created
Consul
.
The
like
vertue
had
Sertorius
,
for
he
culd
so
wel
away
with
the
warriers
life
,
Sertorius
alter
Hanniball
.
that
the
Celtibrians
noble
fighters
,
and
couragious
fellowes
did
prefer
him
before
all
the
Captaines
that
then
were
liuing
,
and
commonly
called
him
another
Hanniball
.
As
these
haue
béene
famous
,
for
this
vertue
,
so
(
others
whiche
to
recite
were
long
,
Fabius
Maximus
and
for
breuitie
sake
I
omit
)
especially
Fabius
Maximus
could
suffer
best
.
He
was
wunt
to
say
that
it
was
his
parte
which
gouerned
others
,
not
with
woords
and
whips
to
wax
cruell
against
male
factors
,
but
with
suffring
and
gentlenes
to
draw
them
to
his
minde
.
For
he
said
it
was
an
absurd
thing
to
doo
that
vnto
men
whiche
hee
woulde
not
doo
to
beasts
.
Of
Patience
.
Cap.
34.
PAtience
is
defined
of
Cicero
to
be
a
voluntary
aduenturing
of
hard
thinges
for
the
desire
of
vertue
.
Xenocrates
also
for
his
patience
was
Arist.
li.
1.
ca.
23.
rhetor
.
ad
the
odecten
.
Of
which
opinion
Aristotle
is
.
And
Cicero
in
his
offices
defines
him
to
be
an
honest
man
,
which
will
profit
as
many
as
he
can
,
and
will
hurt
none
except
he
be
iniured
him
self
.
Whose
woords
Lactantius
dooth
very
notablely
refute
in
this
wise
.
Lactantius
de
vero
cultu
.
cap.
18.
O
what
a
simple
and
true
sentence
hath
Cicero
corrupted
with
adding
but
of
two
woords
:
for
what
need
was
there
to
ad
,
except
he
be
iniured
?
but
only
to
ingraft
wickednes
in
the
minde
of
an
honest
man
,
and
to
make
him
be
without
patience
,
whiche
is
the
greatest
of
all
vertues
?
He
saith
a
good
man
may
hurt
,
if
he
be
iniured
.
But
when
he
dooth
hurt
it
must
néeds
follow
that
he
lose
the
name
of
a
good
man
.
For
it
is
no
lesse
euil
to
requite
than
it
is
to
offer
an
iniurie
.
For
from
whence
doo
fraies
,
fighting
and
contentions
arise
,
but
only
because
that
wicked
men
laying
aside
all
Patience
,
séeke
occasion
to
mooue
troubles
and
tumults
?
Now
if
against
their
madnes
,
a
man
wil
set
patience
(
then
which
vertue
nothing
dooth
better
become
a
man
)
all
troubles
wil
easely
be
extinguished
,
and
quencheth
the
same
euen
as
water
putteth
out
fire
.
But
if
Impatience
be
set
a
against
misuse
,
it
is
so
far
from
beeing
quenched
,
that
it
ministreth
matter
of
continuall
debate
,
and
euen
as
it
were
Oile
poured
into
fire
it
raiseth
such
a
flame
,
as
not
a
riuer
,
but
the
effusion
of
much
blood
can
extinguish
the
same
.
And
therefor
very
necessary
is
patience
,
whiche
prudent
Cicero
would
take
from
a
vertuous
man
.
This
only
vertue
is
the
cause
that
no
euils
be
doone
:
and
if
euery
man
had
this
gift
,
no
wickednesse
nor
deceit
would
be
in
the
world
.
And
therefore
what
can
be
more
contrary
to
the
nature
of
an
honest
man
,
then
to
submit
him selfe
to
Angre
that
can
dispoile
him
not
onely
of
the
name
of
a
good
man
,
but
also
will
not
suffer
him
to
be
called
a
man
.
For
as
Tullie
him self
saith
,
and
truely
,
to
hurt
another
,
For
he
which
bendeth
him self
to
reuenge
dooth
prepare
him selfe
to
imitate
his
dooings
of
whome
he
is
moles●ed
.
So
he
whiche
imitateth
an
euill
man
cannot
be
a
good
man
in
any
sorte
.
And
therfore
by
these
two
woordis
he
takeꝭ
from
a
good
man
two
of
the
chéefest
vertues
,
and
will
not
haue
a
wise
man
to
haue
Innocency
and
Patience
.
Hetherto
Lactantius
,
whose
woords
togither
with
those
afore
mentioned
examples
,
may
sufficiently
set
foorth
bothe
the
very
nature
of
this
vertue
,
and
confute
all
those
whiche
wil
not
alowe
of
Patience
.
Of
Stabilitie
.
Cap.
35.
THe
last
of
the
partes
of
Fortitude
,
is
Stabilitie
,
a
vertue
moste
méet
for
him
which
would
be
a
valiant
man
.
Seuerus
Pertinax
,
which
neuer
they
would
haue
doon
had
not
the
same
béen
a
good
woord
.
Seuerus
Pertinax●
And
yet
those
Latinists
whiche
write
of
the
true
nature
of
woords
,
take
the
same
in
the
wurst
parte
for
an
obstinate
continuing
in
a
naughtie
matter
,
or
for
a
depending
of
ones
brain
in
an
error
against
the
minde
of
many
.
So
that
Pertinacie
shal
be
one
of
the
extremes
of
Stabilitie
,
and
the
other
is
Leuitie
.
Wherof
one
teacheth
how
to
be
to
firme
in
a
naughtie
cause
,
A.
Vitellius
.
As
A.
Vitellius
a
moste
victorious
Emperor
of
all
others
.
Hee
would
say
and
vnsay
with
one
breath
,
as
wauering
in
all
his
dooings
as
a
wethercock
.
Also
Sextus
Pompeius
,
for
this
vice
was
much
defamed
.
Sextus
Pompeius
.
It
is
written
of
him
that
he
was
lucky
in
ouercomming
his
foes
.
But
as
often
as
he
perceiued
his
enemyes
to
be
put
to
flight
,
then
was
he
carelesse
and
would
not
perseuer
in
that
which
he
had
well
begun
,
and
therefore
sometimes
he
was
plagued
:
for
his
conquered
enemyes
gathering
them selues
togither
would
vnwares
set
vpon
him
,
and
so
take
reueng
of
their
former
foile
.
Pyrrhus
for
many
vertues
was
extolled
with
diuine
commendations
,
Of
Iustice
.
Cap.
36.
WE
are
now
come
to
the
last
enemie
of
wickednes
,
whiche
is
Iustice.
For
as
the
Poets
by
the
name
of
one
of
the
Muses
vnderstand
all
:
so
attaine
one
of
the
vertues
perfectly
,
and
you
knowe
all
:
Plato
de
legibus
,
Nay
(
if
Plato
may
in
in
this
thing
be
credited
)
of
all
the
giftis
of
God
Iustice
is
principal
.
And
therfore
in
many
places
he
calleth
God
the
author
,
cause
,
and
beginning
of
Iustice
.
This
Iustice
was
fayned
of
the
Poets
to
be
a
virgin
,
and
to
reign
among
men
,
to
whose
precepts
as
long
as
they
listned
,
they
possessed
all
things
quietly
,
and
a
golden
worlde
.
Deseruit
properé
terras
iustissima
virgo
Et
Iouis
in
regno
caelique
in
parte
resedit
:
This
righteous
maiden
forsooke
this
world
and
returned
to
the
kingdome
of
Iupiter
:
so
that
since
her
departure
we
in
this
world
haue
had
in
sted
of
looue
,
hatred
:
for
peace
,
troubles
:
and
for
an
happie
life
,
a
miserable
estate
.
By
whiche
sentence
of
the
Poets
,
no
other
thing
is
ment
,
but
that
Iustice
is
a
diuine
and
celestiall
vertue
,
which
if
men
would
embrace
,
they
might
liue
quietly
from
troubles
and
happely
to
their
harts
desire
.
Tullie
confirmes
that
of
Plato
and
the
Poets
,
Cicero
de
legibus
.
and
saith
,
that
of
all
thingꝭ
contained
in
the
Books
and
volumes
of
Philosophie
nothing
is
more
to
be
commended
,
then
that
which
giueth
vs
to
vnderstand
we
are
borne
to
Iustice
.
But
the
excellencie
of
this
vertue
wil
be
the
better
perceiued
,
if
we
cal
into
remembrance
of
how
many
kindes
iustice
dooth
consist
.
The
Philosophers
make
foure
sortes
of
Iustice
,
Now
the
Stoiks
did
not
onely
thinck
Iustice
to
be
naturall
,
but
they
thought
vertue
in
generall
to
be
nought
els
but
an
obsolute
and
perfect
nature
.
And
they
iudged
(
as
in
the
beginning
of
this
Book
we
tolde
)
the
chéefest
happines
not
to
swarue
from
the
lawes
of
nature
.
And
the
ancient
Academicks
to
this
purpose
defined
iustice
to
be
nothing
els
but
a
perfect
knowledge
of
good
and
euil
agréeing
to
naturall
reason
.
By
the
which
two
kindes
of
Iustice
,
we
sée
that
Iustice
is
often
times
referred
aswel
to
our selues
,
as
vnto
others
.
So
that
they
are
much
deceiued
whiche
say
,
that
Iustice
of
all
vertues
is
anothers
good
,
and
dooth
those
things
all
togither
whiche
are
not
profitable
to
him
which
dooth
them
,
but
vnto
others
to
whome
they
are
doon
:
and
that
it
is
no
Iustice
to
helpe
our selues
.
But
that
opinion
is
against
the
authoritie
of
Aristotle
,
and
reason
,
whiche
any
will
graunt
if
he
〈◊〉
enter
into
his
owne
conscience
but
a
litle
.
Now
to
Ciuil
Iustice
:
Pomponius
Laetus
saith
,
Isocrates
ad
Dimonicum
.
florish
&
are
practised
of
all
men
,
and
those
which
he
contemneth
,
are
obscure
and
of
no
price
.
Which
made
Isocrates
to
counsail
his
King
to
cherish
those
which
were
studious
of
good
letters
,
&
to
make
much
of
profitable
occupations
,
but
vnprofitable
and
seruile
(
as
vnmeet
for
a
common
we
le
)
he
should
reiect
,
and
nothing
regarde
,
Persians
.
Xerxes
.
but
onely
because
that
Xerxes
their
King
was
so
delighted
therewith
?
Or
what
made
the
Roman
gentlemen
in
the
time
of
Nero
,
to
be
so
lasciuiously
bent
,
¶
Of
Innocencie
.
Cap.
37.
INnocencie
(
according
to
the
Peripatecions
)
is
an
habit
of
the
minde
,
Lactan.
de
Iusticia
ca.
9.
&
.
32
And
as
he
saith
,
such
is
the
vilde
nature
of
the
rude
and
common
people
,
as
they
make
smallest
account
of
them
which
are
best
disposed
:
and
those
they
extole
to
the
Skyes
,
Cicero
ꝓ
M.
Fonteio
.
which
can
by
wurse
meanes
come
either
to
riches
or
promocion
.
Cicero
confirmes
the
same
in
a
certain
oration
of
his
moste
eloquently
:
his
place
though
it
be
somwhat
long
,
yet
wil
I
recite
because
of
the
worthines
therof
:
his
woords
are
these
.
M.
Aemylius
Scaurus
a
moste
worthy
man
of
our
cittie
was
accused
of
M.
Brutus
,
M.
Aemylius
Scau
.
whose
orations
are
extant
,
by
which
it
is
apparant
that
many
things
were
spoke
against
M.
Scaurus
but
falcely
as
all
men
knowe
.
How
much
did
Aquilius
hear
in
his
iudgement
?
How
much
L.
Cotta
?
finally
P.
Rutilius
?
whiche
although
he
were
condemned
,
M.
Aquilius
.
L.
Cotta
.
P.
Rutilius
.
yet
in
mine
opinion
he
is
to
be
numbred
among
the
best
&
moste
innocent
men
.
That
holy
and
temperate
man
heard
many
things
in
his
troubles
which
tended
to
his
defamation
,
and
made
him
to
be
suspected
of
lust
and
incontinencie
.
There
is
an
oration
of
C.
Gracchus
a
man
in
my
iudgement
of
all
others
moste
ingenious
and
eloquent
,
in
whiche
oration
are
manye
things
vttered
against
L.
Piso
,
L.
Piso
Frug●
.
but
against
what
kinde
of
man
?
Forsooth
of
such
integritie
of
life
,
as
in
those
dayes
(
when
it
was
wunder
to
sée
a
wicked
man
,
nay
none
could
be
found
for
conuersacion
dishonest
)
yet
he
of
all
others
alone
was
called
by
the
name
of
a
good
husband
.
Which
when
Gracchus
willed
to
be
called
before
the
assembly
,
and
he
which
should
haue
gone
,
asked
what
Piso
he
should
fetch
(
because
there
were
many
of
that
name
)
?
Thou
compellest
me
now
said
Gracchus
to
say
,
mine
enemie
that
good
husband
,
So
that
he
whome
his
vtter
and
capitall
enemie
could
not
otherwise
discribe
without
he
had
praised
him
before
,
C.
Gracchus
.
whiche
by
that
name
giuen
vnto
him
for
his
vertues
was
bothe
knoween
who
he
was
:
and
also
what
kinde
of
man
,
yet
notwithstanding
was
falsely
slaundered
and
made
to
answere
vnto
many
wicked
accusations
,
and
to
cléere
him self
before
the
whole
court
,
of
many
euil
reportes
.
M.
Fonteius
in
two
accions
hath
béen
meruailously
accused
,
M.
Fonteius·
and
yet
nothing
is
prooued
,
wherby
he
may
be
thought
either
incontinent
,
a
brabler
,
vnmerciful
,
or
a
molester
of
any
man
.
His
accusers
are
so
far
from
declaring
any
notorious
vice
of
his
,
that
for
their
liues
they
cannot
finde
faulte
with
,
or
blame
any
thing
whiche
he
hath
at
any
time
spoken
.
Now
if
his
enemyes
either
had
asmuch
boldenes
to
lie
,
or
ingeniousnes
to
fain
,
as
they
haue
wil
to
oppresse
,
and
libertie
to
inuente
,
certainly
Fonteius
at
this
time
should
not
haue
better
fortune
in
hearing
their
opprobrious
talke
,
then
those
of
whome
before
I
made
mention
.
Hetherto
Cicero
.
By
whiche
it
appéereth
that
the
vertuous
and
well
disposed
,
are
odious
to
the
wicked
,
Cicero
ꝓ
L.
Muraena
.
&
haue
béen
,
yea
in
those
dayes
,
when
as
godlines
was
most
exercised
.
But
what
may
we
thinck
to
be
the
cause
of
this
deadly
and
cruel
hatred
?
shall
we
think
that
veritie
and
trueth
brings
hatred
?
Or
that
the
wicked
be
ashamed
of
them selues
(
through
giltienes
of
conscience
)
and
would
in
no
case
that
there
might
be
any
to
reprehend
them
for
their
detestable
behauiour
,
and
therefore
conceiue
inwarde
malice
againg
them
?
Or
rather
iudge
that
bothe
truethe
and
integritie
causeth
this
contempt
and
crueltie
of
the
wicked
against
the
innocent
?
But
let
the
righteous
reioice
in
their
integritie
of
life
and
vnpolluted
conscience
.
For
(
as
Tullie
saith
)
all
of
vs
are
willing
and
wil
make
haste
to
repel
dangers
(
which
are
imminent
against
the
innocent
)
and
though
we
be
in
hart
or
secretly
enemies
yet
in
such
troubles
,
when
it
stands
vpon
the
credit
or
life
of
a
man
,
we
wil
shew
the
parte
of
moste
loouing
and
faithfull
freends
.
Cicero
ꝓ
posio
.
For
(
as
the
same
Cicero
in
an
other
place
affirmeth
)
as
fire
cast
into
waters
is
by
and
by
put
out
&
waxeth
colde
:
so
a
falce
accusation
though
it
burne
and
be
neuer
so
hot
,
against
a
chaste
and
vncorrupt
conuersation
,
is
quickly
consumed
and
vanisheth
ere
one
beware
without
hurting
any
whit
.
Cicero
ꝓ
Clurentio
For
(
as
the
same
Cicero
saith
in
an
other
place
very
notablie
)
the
truth
by
the
maliciousnes
of
many
oppugned
,
and
(
as
it
were
)
drowned
often
times
,
when
it
is
supposed
neuer
to
be
seene
again
,
dooth
swim
aloft
,
and
is
apparant
to
the
eyes
of
all
men
,
and
this
defence
of
Innocencie
béeing
stopped
of
the
malignant
,
taketh
breath
and
hart
againe
to
the
ouerthrowe
of
her
enemies
.
Now
let
vs
confirme
this
which
hath
béen
spoken
by
storyes
and
examples
.
Perseus
.
Gorgon
.
Seraphians
.
The
Poets
fain
that
when
Perseus
did
shew
Gorgons
hed
vnto
the
Seraphians
,
they
were
straight
way
turned
into
stones
,
whiche
Perseus
was
reported
to
haue
doon
to
reuenge
the
death
of
his
innocent
mother
,
Cicero
saith
,
that
if
in
complaining
of
the
misuse
of
the
Romans
,
Cice.
act.
6
in
verrem
.
he
should
by
speaking
so
strain
him self
,
as
his
strength
should
fail
him
and
yéeld
vp
the
Ghost●
,
that
death
of
all
others
would
séem
vnto
him
moste
pleasant
and
honourable
.
So
that
innocencie
neither
can
lack
praises
,
patrons
,
nor
reuengers
.
It
may
for
a
time
be
oppressed
,
but
it
wil
rise
againe
:
it
may
bee
obscured
,
but
it
will
shine
again
:
Quin.
li.
1
cap.
20.
de
institution●
orato●ia
.
it
may
be
ouerwhelmed
,
but
it
can
neuer
be
drowned
.
Quintilian
saith
very
wel
that
Prouidence
,
meaning
God
,
hath
giuen
especially
this
vnto
man
,
that
by
honestie
he
should
receiue
moste
comfort
.
And
Tullie
saith
that
the
remembrance
of
a
good
conscience
,
Cice.
li.
6.
epistolarum
familiarum
is
a
comforte
in
aduersitie
.
And
therfore
this
vertue
,
if
it
were
aswel
practised
in
woork
and
conuersation
,
as
it
is
praised
in
woord
and
orations
,
lesse
impietie
towardes
God
,
lesse
enmitie
among
men
,
lesse
iniuring
one
another
,
there
would
be
.
For
euery
man
should
consider
that
he
is
borne
to
help
and
not
to
hurt
:
to
profit
and
not
displeasure
his
fellow
neighbours
:
if
not
for
fear
of
punishment
in
this
world
and
euerlasting
pain
in
the
worlde
to
come
,
yet
because
he
is
Animal
sociale
,
a
creature
whose
nature
is
not
to
be
without
companie
and
neighborhood
,
whiche
hurtful
persons
in
that
which
in
them
lyeth
,
would
not
haue
as
appéereth
by
their
killing
,
vndooing
,
or
molesting
their
fellow
Cittizens
.
But
I
may
not
stand
long
vpon
any
particular
thing
,
and
therfore
I
wil
cut
of
the
commending
of
this
Innocent
man
,
onely
with
Plato
I
say
,
¶
Of
Freendship
.
Cap.
38.
PYt●●goras
defines
Fréendship
to
be
an
equall
agreeing
togither
.
Cicero
saith
,
Of
these
two
with
a
little
addition
we
wil
make
a
ful
definition
of
fréendship
in
this
wise
.
Fréendship
is
a
naturall
good-will
of
well
disposed
persons
,
caused
through
likenes
of
manners
and
motions
of
the
minde
,
fancying
eche
other
for
nothing
els
but
onely
for
the
increase
of
vertue
,
not
for
any
pleasure
or
profit
.
This
definition
shal
be
verified
in
that
which
followeth
.
Of
Naturall
freendship
.
Cap.
39.
THe
naturall
Fréendship
shal
be
declared
by
the
deuision
of
the
same
.
Simon
Atheniensi●
For
béeing
for
det
cast
into
prison
,
where
he
died
miserably
,
&
by
reason
of
the
seuere
lawes
,
could
not
be
brought
out
of
prison
&
buried
,
except
first
the
money
were
paied
:
and
hauing
not
wherwithall
to
discharge
the
det
,
Simon
went
to
the
Prison
,
and
caused
those
irons
whiche
were
vpon
his
father
,
to
be
laid
vpon
him self
,
and
so
deliuered
him
,
and
remained
in
prison
suretie
for
the
money
.
Astapus
Amphonius
.
Astapus
and
Amphonius
two
yung
men
bare
suche
looue
towards
their
parents
,
that
their
Cittie
beeing
burned
they
tooke
them
vpon
their
shoulders
and
caried
them
through
the
midst
of
the
fire
.
Metellus
Pius
,
&
was
called
Metellus
Pius
,
as
we
would
say
godly
Metellus
.
For
his
father
beeing
banished
his
Countrie
(
this
Metellus
beeing
but
a
childe
)
he
went
to
the
Senate
,
and
humbly
beseeched
them
in
moste
pittiful
sorte
,
that
his
father
might
be
sent
for
home
and
called
from
banishment
.
The
looue
of
our
Countrie
and
Prince
should
be
great
.
For
(
as
Plato
and
Cicero
doo
say
)
no
man
is
borne
for
him selfe
,
but
a
parte
of
our
birth
our
Countrie
,
a
parte
our
Parents
,
a
parte
our
freends
chalenge
as
due
vnto
them
.
For
as
lawes
are
giuen
for
the
commoditie
of
all
▪
not
that
a
few
may
be
inriched
and
the
rest
beggered
,
euen
so
should
euery
true
subiect
prefer
a
common
profit
before
a
priuate
,
and
an
vniuersall
before
a
peculiar
.
Of
this
matter
we
shall
héerafter
in
the
end
of
this
Booke
speake
,
and
therefore
now
wil
we
be
the
more
breef
.
Only
we
wil
say
that
a
betraier
of
his
Contrie
is
little
more
to
be
reprehended
them
he
which
caring
not
for
the
common
profit
,
onely
bends
all
his
indeuor
to
the
inriching
of
him self
not
caring
how
many
he
brings
to
beggery
.
By
which
it
appeereth
that
he
of
all
others
is
muche
to
be
commended
,
which
in
defence
and
benefitting
of
his
Contrie
,
will
neither
care
for
lim
,
lands
,
nor
life
,
but
prefers
the
prosperitie
of
his
Countrie
before
all
other
things
.
Cicero
li.
3
de
finibus
And
this
according
to
Ciceros
minde
.
Which
consideration
haue
many
in
foretime
ingrafted
in
their
mindes
.
And
therfore
the
Emperor
Otho
when
he
saw
that
either
he
must
leue
his
Empire
,
There
was
a
temple
at
Athens
called
Leocorium
,
Theopa
,
Eubula
and
Praxithea
,
Theopa
.
Eubula
.
Praxithea
which
for
the
preseruation
of
Athens
were
offred
vnto
Minerua
.
For
the
Oracle
had
said
that
the
town
could
not
florish
except
they
were
killed
.
By
the
praise
of
which
it
appéereth
,
how
great
their
shame
is
which
haue
no
care
at
al
whether
their
contrie
florish
or
come
to
decay
.
Now
it
appéereth
how
vnworthy
of
all
men
they
are
to
receiue
any
benefit
of
a
countrie
,
whiche
for
a
little
profit
or
preferment
,
wil
seek
to
bring
the
same
into
seruitude
.
Of
whiche
some
(
were
it
not
that
I
had
reserued
their
names
,
because
they
are
famous
,
vnto
a
more
fit
place
in
the
end
of
this
Booke
where
I
shall
talke
of
Faithfulnes
)
I
would
recite
,
but
I
must
be
bréef
.
Héere
might
be
mooued
a
question
,
whether
the
looue
of
our
parents
,
or
of
our
King
and
contrie
be
greater
.
Many
reasons
might
be
brought
to
the
confirmation
of
either
parte
,
as
of
th'
one
we
receiue
life
,
by
the
other
we
kéep
life
:
Oppianicus
,
Domitius
,
Medea
.
Nero
,
Periander
,
Herod
,
the
father
of
Atalanta
,
and
others
.
Cicero
ꝓ
A.
Cluentio
.
Domitius
I
say
,
was
content
for
money
to
forsake
his
children
,
as
Tullie
dooth
reporte
.
Domitius
detested
his
sonne
Nero
(
a
man
as
it
prooued
,
worthy
to
be
detested
)
for
no
other
cause
,
but
because
be
had
begotten
him
vpon
Agrippina
.
Medea
,
Medea
.
Nero.
beeing
forsaken
of
Iason
,
murthered
her
owne
sonnes
.
Nero
killed
his
owne
wife
,
some
say
,
with
spurning
her
.
Periander
Herod
.
The
like
is
reported
of
Periander
.
Herod
was
so
destitute
of
all
fatherly
affection
,
that
he
commaunded
his
owne
and
only
childe
to
be
murthered
among
that
generall
killing
of
Innocents
in
Iurie
.
Aegypt
,
Ariobarzanes
of
Cappadocia
,
Seleucus
of
Syria
,
Claudius
and
Augustus
Emperors
,
and
others
.
Ptolomie
Ariobarzanes
.
Seleucus
.
Ptolomie
,
Ariobarzanes
,
and
Selucus
,
put
them selues
out
of
Princely
authoritie
,
to
prefer
their
sonnes
.
But
such
ouer
kindnes
is
not
to
be
liked
of
,
for
it
is
the
cause
of
much
mischéefe
,
and
oftentimes
hasteneth
their
deaths
.
Historiographers
write
that
Prusias
the
king
of
Bithinia
,
Darius
.
Artaxerxes
.
Eucratides
.
who
had
displaced
himself
to
make
him
King
.
Also
Eucratides
King
of
the
Bactrians
,
after
he
had
vanquished
and
put
to
flight
Demetrius
King
of
the
Iewes
,
was
slaine
by
his
owne
sonnes
,
whom
he
had
left
to
guide
and
gouerne
his
people
in
his
absence
.
Princes
therefore
ought
to
haue
great
care
how
they
depose
them selues
out
of
princely
throne
,
&
leaue
the
tuition
of
their
people
,
vnto
others
,
when
as
many
of
their
owne
children
haue
been
so
wel
rewarded
.
Now
to
the
last
parte
of
this
naturall
freendship
.
Reason
willeth
that
as
first
we
should
abooue
all
thinges
looue
God
,
Tiberius
Caesar
,
Nero
,
Artaxerxes
,
Ptolomie
&
other
most
vnnatural
wretches
?
Tiberius
Caesar.
It
is
written
of
Tiberius
,
that
he
murthered
his
sonnes
,
killed
his
kinsemen
,
slew
his
deere
fréends
,
and
afterwarde
thought
him self
an
happy
man
,
because
like
Priamus
he
remained
after
the
death
of
his
kin
.
Priamus
Nero.
Ataxerxes
.
Ptolomie
Lysimachus
.
Philip.
Cleopatra
Nero
slewe
his
mother
and
his
maister
.
Artaxerxes
his
sister
.
Ptolomie
also
his
sister
,
&
his
sisters
sonnes
called
Lysimachus
and
Philip.
Another
Ptolomie
also
moste
vnnaturally
murthered
his
owne
Sonne
,
begotten
of
his
sister
Cleopatra
.
Therfore
how
necessarie
and
abooue
all
this
naturall
freendship
is
to
be
sought
for
,
it
is
apparant
.
Without
which
we
can
neither
serue
God
,
neither
our
Parents
&
kinsefolke
,
to
whme
especially
we
ar
bound
,
with
a
more
straight
chain
and
surer
link
than
to
any
others
.
¶
Of
Ciuil
freendship
.
Cap.
40.
CIuile
Freendship
is
of
thrée
sortes
.
The
first
is
a
common
or
generall
good
will
,
S.
Roscio
.
that
he
which
would
cut
of
this
common
freendship
,
did
euen
as
it
were
go
about
to
take
the
Sun
from
the
world
.
And
in
a
certaine
Oration
of
his
he
hath
a
pretie
place
to
the
praising
of
this
Fréendship
,
where
he
saith
,
that
those
citizens
whiche
will
not
willingly
helpe
one
another
,
doo
in
that
whiche
in
them
lieth
,
go
about
to
ouerthrowe
the
common
estate
of
a
common
weale
,
and
to
disturbe
the
fellowship
of
this
life
.
For
saith
he
,
nature
hath
not
so
made
vs
,
that
of
our selues
we
can
doo
all
things
without
the
aide
of
others
,
and
one
is
more
apt
to
one
thing
then
an
other
.
And
therfore
goodwil
is
gotten
,
that
so
by
helping
one
another
according
to
their
calling
the
common
profit
may
be
sought
for
.
Cu.
Plancio
.
there
is
none
more
certain
token
of
true
fréendship
,
then
is
consent
and
communicating
of
our
cogitations
one
with
another
.
This
fréendship
is
only
between
honest
and
wel
disposed
persons
.
Amicorum
paria
.
In
all
Grecia
béeing
so
populous
a
Contrie
,
there
was
scarce
three
copel
that
were
faithful
fréends
.
It
was
a
rare
thing
in
those
dayes
,
when
so
few
were
celebrated
for
their
vnfained
fréendship
,
but
much
more
wunderful
is
it
in
these
dayes
.
For
who
wil
be
content
to
lose
his
life
for
his
Damon
,
Damon
.
Pytheas
.
as
did
Pytheas
?
Or
who
wil
say
he
is
Orestes
,
when
he
is
Pylades
,
for
the
sauegarde
of
his
fréend
?
Nay
,
Orestes
.
Pylades
.
that
is
a
great
thing
:
who
wil
in
these
daies
almost
for
go
his
goods
(
doo
I
say
all
his
goods
?
)
nay
,
who
wil
forgo
but
parte
of
his
goods
,
to
●a●ue
his
fréend
from
misery
?
Such
fréendis
are
as
rare
as
were
those
Grecian
fréendis
.
Wel
this
fréendship
is
not
popular
,
it
is
peculiar
vnto
few
:
for
many
cannot
be
in
perfect
fréendship
togither
:
goodwill
there
may
be
,
but
vnfained
Fréendship
cannot
be
.
For
as
a
kingdom
cannot
haue
many
gouernors
,
nor
one
wife
many
husbands
&
looue
them
,
and
be
looued
of
them
entirely
:
so
one
cannot
looue
many
,
and
be
loued
again
hartely
without
hypocrisey
.
For
as
mightie
fluds
,
Vis
vnita
fortior
,
at
partes
in
plures
secta
peribit
,
Strength
is
then
weakned
when
it
is
diuided
.
Cicero
writing
to
his
fréend
Atticus
,
Cicero
ad
Atticum
.
li.
1
epistolarum
declareth
the
want
of
a
true
fréend
,
the
place
though
it
be
long
,
yet
because
of
the
worthinesse
therof
I
wil
recite
.
Knowe
you
my
fréend
that
at
this
time
there
is
nothing
that
I
stand
more
in
néede
of
,
then
that
man
to
whome
I
may
vnfolde
the
secrets
of
my
hart
&
fréely
communicate
(
as
if
I
were
alone
)
those
things
which
any
way
trouble
me
,
whose
wisdom
is
great
,
with
whom
I
may
talke
boldely
and
familiarly
with
out
faining
,
without
dissembling
,
without
biding
any
thing
from
him
.
My
brother
and
most
plain
.
simple
&
faithful
Metellus
is
absent
,
no
man
but
a
shore
▪
and
aire
,
and
mere
solitarines
.
Metellus
.
Atticus
.
And
you
(
my
Atticus
)
which
oftentimes
with
louing
talke
and
graue
counsail
haue
lightned
my
hart
of
many
sorowes
,
which
hast
béene
in
publike
offices
a
partener
,
and
priuy
to
all
my
priuat
affaires
,
and
a
partaker
of
all
my
thoughts
&
consultations
,
where
art
thou
?
Alas
(
séeing
the
want
of
thée
and
Metellus
)
I
am
now
so
destitute
that
all
the
ioy
&
plesure
I
haue
,
is
which
my
wife
,
my
daughter
&
my
hony
swéete
Cicero
,
offer
vnto
me
.
For
the
ambitious
fained
and
fickle
freendship
(
in
our
court
)
hath
a
certain
outward
shew
,
but
at
home
,
and
my
hart
it
dooth
not
delight
.
And
therfore
when
my
house
in
the
morning
is
wel
filled
,
and
when
we
go
to
the
cou●te
compassed
aboute
with
flocks
of
fréends
,
And
certainly
to
a
faithfull
fréend
nothing
can
be
compared
.
For
he
,
when
all
is
gone
wil
continue
.
And
if
you
respecte
either
pleasure
or
profit
:
he
is
moste
to
be
wished
.
For
what
pleasure
is
greater
then
to
haue
one
with
whome
we
may
talke
merilie
:
&
without
fear
vtter
euen
the
very
secretis
of
our
hartis
?
Again
what
profit
is
like
a
fréend
to
whome
in
necessitie
we
may
flye
for
succour
,
in
aduersitie
is
a
bulwoork
against
inuasions
,
and
a
refuge
of
whom
we
may
be
bolde
,
whiche
is
one
man
continually
?
And
come
welth
,
come
wo
,
come
prosperitie
,
come
aduersitie
,
is
no
chaungeling
?
Now
to
that
which
followeth
.
The
last
kinde
of
fréendship
is
called
Sociall
or
Fellowly
fréendship
.
The
cause
of
which
fréendship
is
only
perfect
,
Cicero
.
li.
1
de
natura
Deorum
:
et
li.
2.
de
finibus
.
is
charie
and
déere
:
which
fréendship
if
we
imbrace
onely
for
our
owne
sakes
and
profit
,
not
for
his
whome
we
looue
and
beare
good
will
vnto
,
then
is
it
not
to
be
called
Amitie
,
but
a
certain
chopping
and
chaunging
of
good
wil
for
gaines
,
and
fréendly
woords
,
for
profit
and
commoditie
.
After
which
sorte
we
should
looue
our
féeldes
and
pasture
ground
,
and
our
beasts
&
cattell
,
because
we
hope
to
receiue
profit
of
them
,
but
the
fréendship
among
men
should
be
free
without
hope
of
reaping
earthly
commoditie
.
But
if
we
only
beare
goodwill
in
hope
to
receiue
gain
,
if
there
be
no
kindenes
whiche
is
cause
of
fréendship
,
and
makes
the
same
of
her
owne
nature
,
or
for
none
other
cause
to
be
desired
,
there
is
no
dout
,
but
that
we
may
prefer
groues
and
lands
before
freends
.
For
they
bring
moste
profit
to
their
owners
.
And
therefore
it
is
méet
that
he
which
would
be
counted
my
true
and
faithfull
fréend
,
should
looue
me
for
mine
owne
sake
,
not
for
my
goods
&
riches
.
And
again
Cicero
in
his
second
book
De
Finibus
,
declareth
the
nature
of
this
freendship
in
these
woords
:
what
place
hath
fréendship
,
or
who
can
be
a
freend
vnto
any
man
which
dooth
not
loue
his
fréend
only
for
his
fréends
sake
?
And
to
Looue
(
from
whence
fréendship
is
deriued
)
what
other
thing
is
it
,
And
therefore
true
is
that
saying
of
a
learned
man
,
It
is
hard
in
prosperitie
to
knowe
whether
our
fréends
doo
looue
vs
for
our
owne
sakes
,
or
for
our
goods
:
¶
Of
Hospitalitie
.
Cap.
41.
AS
the
Naturall
and
Ciuill
fréendships
had
their
partes
,
Cicero
in
Officiis
.
Hospitalitie
is
wel
commended
of
Theophrastus
.
For
it
is
a
glorious
thing
to
haue
the
houses
of
noble
men
open
,
for
noble
gests
to
enter
.
If
he
had
said
it
had
béen
a
glorious
thing
that
noble
mennes
houses
should
be
a
receptacle
and
place
of
reléef
vnto
poor
men
oppressed
with
miseries
,
he
had
spoken
very
wel
,
but
saying
they
should
be
open
to
noble
men
,
suche
as
themselues
are
,
he
seemeth
to
breke
the
preceptis
of
Iustice
.
For
hospitalitie
should
be
only
for
the
releef
of
suche
as
are
pinched
with
pouertie
,
which
noble
men
are
not
troubled
with
:
for
in
any
place
they
may
haue
to
their
desire
all
things
.
Again
a
iust
man
wil
doo
nothing
but
that
which
is
a
benefit
:
but
it
is
no
benefit
,
which
is
doon
in
hope
to
be
wel
rewarded
afterwards
.
As
they
doo
intertain
men
because
themselues
at
their
plesure
may
haue
the
like
at
their
hands
,
whom
they
haue
so
wel
entertained
.
So
that
this
kinde
of
hospitalitie
is
nether
good
because
it
is
not
towards
them
which
indeed
should
be
releued
,
neither
is
it
a
benefit
,
Lactantius
de
vero
cultu
cap.
12.
&
therfore
it
is
muche
to
be
dispraised
as
Lactantius
also
affirmeth
.
The
second
is
a
couetous
,
a
kinde
of
Hospitalitie
only
for
lucre
,
not
for
any
looue
at
all
.
And
such
are
Tauerners
,
Inholders
,
and
such
like
,
which
receiue
men
onely
for
profit
.
This
kinde
of
Hospitalitie
in
some
respect
is
good
&
necessary
.
For
notwithstanding
their
vnsatiable
desire
of
worldly
goods
,
which
they
haue
that
keep
them
,
yet
cannot
trauailers
and
straungers
be
without
them
:
but
do
reioice
that
for
money
they
may
haue
meat
and
rest
to
releeue
them selues
.
The
third
is
a
curteous
Hospitalitie
,
&
I
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Gréeks
doo
say
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
kinde
of
Hospitalitie
,
when
men
doo
receiue
straungers
only
for
curtesie
and
good
wil
,
not
for
any
hope
of
praise
or
desire
of
profit
.
Of
this
dooth
Massurius
Sabinus
make
mention
where
he
saith
,
Massurius
Sabinus
.
that
the
manner
was
among
the
ancient
,
that
the
first
place
was
giuen
alwais
to
the
Magistrate
,
the
second
to
a
straunger
,
the
third
to
clients
,
the
fourth
to
kinsemen
,
the
fift
to
neighbors
,
and
therby
it
appéereth
that
straungers
were
muche
made
of
,
&
louingly
in
treated
.
Caesar
in
his
Commentaries
dooth
muche
commend
the
Germans
for
their
curtesie
towards
Alians
and
straungers
,
Scipio
.
Massinissa
.
brought
such
profit
to
the
Romans
,
as
he
of
some
writers
is
called
a
third
preseruer
of
the
citie
of
Rome
from
destruction
,
and
therfore
is
ioined
companion
with
elder
and
yunger
Scipio
.
Which
he
did
because
of
the
great
fréendship
that
he
found
at
their
handis
,
béeing
a
straunger
at
Rome
.
But
yet
many
béeing
loouingly
entertained
in
straung
contries
haue
required
those
of
whome
they
were
welcommed
,
in
most
villanous
maner
.
T.
Sempronius
,
Gracchus
T.
Sempronius
Grachus
,
withall
his
armie
were
betraied
in
to
the
hands
of
their
enemies
the
Carthagians
,
which
put
them
to
death
,
by
the
meanes
of
on
Flauius
,
whome
Sempronius
had
so
much
made
of
.
S.
Paules
Epistle
to
the
Hebrues
it
is
commaunded
by
the
spirit
of
God
,
that
we
should
not
be
forgetful
of
Hospitalitie
.
The
second
is
charitie
,
The
last
is
,
because
we
must
of
necessitie
.
For
hee
that
receiueth
them
,
receiueth
Christe
:
and
he
whiche
careth
not
for
them
whome
he
dooth
sée
,
how
can
he
looue
him
whome
he
dooth
not
see
?
Christ
saith
,
he
that
receiueth
not
you
receiueth
not
me
.
And
S.
Iames
writeth
that
he
shall
haue
iudgement
without
mercie
,
which
is
void
of
mercie
.
And
therfore
let
vs
take
heed
lest
if
we
be
negligent
or
carelesse
in
receiuing
such
straungers
,
that
after
this
life
the
kingdome
of
God
(
a
receptacle
for
all
such
as
fear
god
)
be
barred
from
vs
.
And
let
vs
so
behaue
our selues
,
that
in
the
day
of
iudgement
when
all
flesh
shall
rise
again
to
receiue
according
to
their
deserts
,
we
doo
heare
that
terrible
saying
of
Christe
,
I
was
comfortlesse
and
you
cared
not
for
me
.
Wherefore
for
these
causes
recited
,
or
for
hope
of
rewarde
,
or
els
for
fear
of
punishment
,
let
vs
doo
good
vnto
all
,
especially
suche
as
are
of
the
householde
of
faith
,
the
seruants
of
God
.
Now
let
vs
prosecute
our
purpose
,
and
speake
of
that
whiche
foloweth
.
¶
Of
Concorde
Cap.
42.
WIth
Fréendship
hath
Concorde
greate
affinitie
.
M.
Varro
saith
is
deriued
from
consenting
of
many
harts
togither
.
Discorde
is
clene
contrary
.
For
by
it
the
people
can
agrée
in
no
thing
.
The
praises
of
Concorde
are
many
and
singular
.
For
some
call
it
a
tower
of
strength
,
inuincible
against
all
inuasions
.
Others
affirme
that
no
other
thinge
is
ment
by
those
towers
of
Adamant
(
which
the
Poets
talke
of
)
but
the
looue
of
citizens
,
Turres
adamātinae
who
by
no
force
,
strength
,
or
pollicie
can
be
ouer
come
,
as
long
as
they
in
harte
holde
togither
,
and
by
discorde
shrink
not
away
from
their
brethern
.
Menenius
Agrippa
vnto
the
dissentious
people
of
Rome
,
Menenius
Agrippa
.
bending
them selues
against
the
senators
.
In
which
he
brought
many
strong
and
good
reasons
to
the
turning
of
their
mindes
from
discorde
:
but
his
chéefest
was
fetcht
from
a
fable
of
the
members
of
mans
body
.
Which
he
brought
foorth
(
as
Fenestella
and
others
doo
testifie
)
in
this
maner
.
Erasmus
de
quaerimo
ma
pacis
.
Again
by
the
consideration
of
our selues
we
are
driuen
to
the
praising
and
practising
of
concorde
.
For
what
is
more
contrary
then
the
soule
&
the
body
?
and
yet
nature
hath
so
framed
them
,
that
take
the
soule
from
the
body
,
&
the
body
is
but
a
dead
carcase
.
And
therfore
if
we
would
liue
,
an
vnitie
must
be
betwéene
them
.
For
seperation
of
either
bringꝭ
distruction
to
one
.
Again
the
helth
of
our
body
what
other
thing
is
it
,
than
a
consent
of
diu●●s
qualities
:
of
which
if
one
shold
rule
more
than
another
then
〈◊〉
néeds
follow
that
many
and
dangerous
diseases
doo
arise
?
Of
the
same
discord
,
con●s
those
mortall
diseases
which
we
are
so
plaged
withall
oftentimes
.
And
therfore
if
we
wold
haue
our
bodely
helth
,
we
need
must
séek
for
a
temperature
of
those
elements
of
which
all
thingꝭ
are
compounded
.
Finally
if
we
compare
our
estate
with
brute
beasts
,
we
shall
finde
that
without
Concorde
we
are
most
miserable
.
For
vnto
the
other
creatures
God
hath
giuen
one
thing
or
other
for
defence
against
their
enemies
,
but
man
is
naked
,
bothe
without
strength
,
&
agilitie
in
comparison
of
them
,
and
no
other
way
can
help
or
defend
him self
without
succor
of
other
.
By
all
which
it
is
apparent
that
without
concorde
man
is
moste
miserable
.
He
whiche
is
desirous
to
reade
more
of
this
mattter
,
may
doo
wel
to
peruse
the
oration
of
Erasmus
de
Querimonia
pacis
.
Now
as
the
naturall
bodye
of
man
(
as
wee
haue
prooued
bothe
by
that
of
Agrippa
)
and
other
arguments
without
concorde
cannot
long
continue
:
so
neither
the
ciuil
body
,
when
the
members
be
not
in
quiet
and
at
concorde
.
Examples
to
confirme
the
same
are
infinit
,
of
which
I
wil
recite
one
or
two
.
We
reade
that
Syracusa
by
the
contention
of
two
yung
men
about
an
harlot
,
Iewes
,
Romans
Caesar.
Sylla
.
Cynna
.
Marius
.
And
the
Romans
which
afore
by
concorde
became
the
Lords
of
the
earth
,
after
(
through
Caesars
ambition
,
Syllaes
rablement
,
Cynnaes
slaughter
,
&
the
cruel
murthering
of
the
people
of
Rome
by
Marius
rebellion
)
they
became
,
which
had
béen
glorious
,
moste
odious
vnto
the
world
.
Wherfore
at
this
time
I
wil
recite
no
more
examples
,
only
with
that
of
Cicero
I
conclude
in
this
maner
:
Wherfore
euen
for
Gods
sake
,
The
common
wele
hath
many
woundes
,
muche
conspiracie
there
is
,
many
wicked
&
pernicious
counsails
are
taken
,
no
forrain
inuasions
,
no
King
,
no
people
,
or
nation
is
to
be
feared
(
against
such
we
are
good
inough
)
it
is
an
hidden
secret
and
domisticall
mischéef
,
which
troubles
vs
and
brings
a
terror
.
To
the
auoyding
of
whiche
,
euery
man
should
put
to
his
hand
,
and
remedie
the
same
carefullye
.
¶
Of
Godlines
.
Cap.
43
Hermes
Tresmegistus
,
calles
it
a
knowing
of
God
.
Somwhat
we
touched
this
before
speaking
of
naturall
fréendship
,
&
talked
therof
when
we
declared
what
was
celestiall
iustice
.
Lactantius
de
falsa
sapientia
cap.
10
whiche
when
Lactantius
put
before
his
eies
,
he
said
,
that
he
was
in
dout
whether
the
studiousnes
of
Bées
,
were
perfect
prudence
or
no.
Again
how
doo
the
Ants
,
or
Emets
labor
in
summer
,
that
in
the
winter
they
may
liue
without
penurie
.
It
were
a
long
and
an
endlesse
thing
to
recite
the
nature
of
all
creatures
.
By
this
which
I
haue
mentioned
,
it
may
appéere
that
those
things
wherin
man
doth
moste
glory
,
as
most
peculier
vnto
him
,
brute
creatures
doo
communicate
.
So
that
either
he
must
haue
some
other
thing
more
peculiar
,
or
els
he
cannot
say
this
am
I
indued
withall
abooue
all
things
els
.
And
that
is
the
knowledge
of
God
.
No
creature
hath
any
intelligence
at
all
of
God
or
goodnes
.
And
that
is
it
whiche
Tullie
saith
:
Of
so
many
creatures
there
is
none
besides
man
,
which
hath
any
vnderstanding
of
God
:
Cic.
Tus.
quaest.
li.
1
and
among
men
there
is
no
people
so
vnciuil
and
voide
of
humanitie
,
which
dooth
not
knowe
there
is
a
God
,
although
what
maner
of
God
he
be
,
they
are
ignorant
.
So
that
Religion
it
is
only
which
discerneth
a
man
properlie
from
other
creatures
.
Porphyrius
.
lib
3.
de
sacrificiis
.
Porphyrius
dooth
affirme
,
that
euery
thing
endued
with
sense
and
memorie
is
a
resonable
creature
,
and
hath
not
only
spéeche
,
but
wisdome
in
their
dooings
,
and
can
bothe
conceale
&
reueale
their
meaning
.
And
he
saith
,
if
all
bee
not
vnderstood
it
is
no
meruel
:
for
we
vnderstand
not
the
language
of
many
nations
,
except
we
haue
spent
some
time
in
lerning
of
them
.
And
moreouer
he
affirmeth
,
that
in
time
past
men
had
the
perfect
vnderstanding
of
the
sounds
and
voyces
of
beasts
.
Whiche
Virgil
witnesseth
,
speaking
of
Helias
the
prophet
.
And
such
men
were
Calchas
and
Mopsus
,
Calchas
.
Mopsus
.
Tyresias
.
Thales
.
Apollonius
.
and
Tyresias
,
and
Thales
,
and
Apollonius
.
But
to
come
to
our
purpose
,
certain
it
is
that
no
creature
except
man
,
did
euer
knowe
there
was
a
God
,
and
no
people
are
so
barbarous
but
will
confesse
the
same
.
And
therfore
the
Poets
to
prouoke
men
to
the
feare
of
God
,
fained
after
this
life
good
men
to
inioy
all
kinde
of
prosperitie
,
to
want
nothing
but
according
to
their
harts
delight
to
consume
their
time
:
againe
the
wicked
to
be
plagued
with
all
kinde
of
miserie
,
at
no
time
to
take
rest
,
but
continually
to
be
tormented
with
perpetuall
paines
.
Elysi●
campi
.
Also
they
fained
the
Elysian
feeld●
places
of
all
ioy
and
happines
for
suche
as
had
obserued
the
lawes
of
reason
,
ingrafted
in
the
mindes
of
all
men
.
Héerof
came
that
of
the
ancient
poet
Musaeus
,
Musaeus
poeta
.
which
said
that
for
godly
and
valiant
men
was
prepared
a
drink
for
taste
moste
comfortable
,
for
continuance
euerlasting
,
which
they
should
vse
after
this
life
.
And
for
the
wicked
ones
,
whose
delight
is
in
wickednes
and
impietie
,
said
Deiphilus
a
comicall
Poet
,
was
prepared
places
of
vn●●st
and
suche
as
should
gréeuously
torment
them
in
the
world
to
come
.
All
whiche
fictions
of
the
poets
,
was
to
nother
end
but
for
the
increase
of
godlines
.
Of
whiche
vertue
had
the
Cretensians
suche
a
care
,
Aeneas
hauing
licence
▪
to
take
of
his
substance
(
Troie
béeing
destroied
)
what
he
had
moste
minde
vnto
▪
forsooke
all
,
Deos
penat●●
,
Gods
of
wood
,
or
siluer
,
whiche
wore
in
his
house
.
The
first
precept
that
Isocrates
gaue
vnto
Prince
Demonicus
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Fear
God
.
Plato
▪
saith
Plato
should
be
to
the
increase
of
Godlinesse
.
It
is
reported
likewise
that
one
Pherecydes
an
Assyrian
,
Cicero
de
deumatione
lib.
1.
Rare
and
few
are
those
men
,
whiche
call
them selues
from
the
world
,
and
are
taken
with
an
earnest
desire
of
heauenly
things
.
To
conclude
this
Chapter
and
to
shewe
what
is
true
godlynes
and
religion
.
It
is
requisit
that
we
haue
the
vnderstanding
of
this
wil
of
God
by
his
woord
,
¶
Of
Humanitie
.
Cap.
44.
HVmanitie
is
a
vertue
which
ought
to
be
obserued
of
all
such
as
will
be
called
humane
or
curteous
.
The
Athenians
counted
this
vertue
of
humanitie
and
affection
one
to
another
,
As
by
publike
authoritie
among
the
Lacedemonians
and
Athenians
it
was
commended
,
so
priuatly
of
many
vertuous
and
godly
Princes
it
hath
béene
sought
for
.
And
therfore
Scipio
(
of
whom
we
haue
made
so
honourable
mention
oftentimes
)
was
commonly
wunt
to
say
,
Aelianus
de
varia
Historia
.
lib.
14.
that
either
any
man
would
giue
suche
a
commaundement
or
any
men
abide
the
same
,
Aelianus
reporteth
it
.
As
Tyrants
are
far
from
humanitie
:
so
all
those
whiche
doo
glory
in
the
effusion
of
blood
.
Humaniti●e
teacheth
vs
to
abandon
crueltie
▪
to
loue
&
cherish
one
another
,
euen
because
we
are
men
of
one
nature
resonable
and
by
that
reason
gentle
with
out
crueltie
▪
not
f●●r●e
without
mercie
as
are
beasts
sauage
&
vnreasonable
.
This
vertue
the
Gréekes
●all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
a
moste
sig●●ficant
woord
,
whiche
is
as
it
were
,
looue
of
mankind
.
It
hath
many
braunches
and
properties
pertaining
to
it
(
all
to
r●●ite
were
a
long
l●bor
)
some
I
muste
néedes
for
illustrations
sake
,
for
it
is
pitiful
and
taketh
compassion
on
the
afflicted
.
Cimon
Athemensis
He
would
releeue
the
poore
,
comfort
the
imprisoned
,
and
doo
good
vnto
all
whiche
were
oppressed
,
especially
suche
as
did
belong
vnto
him
,
or
had
dwelt
with
him
any
long
time
.
Not
like
that
elder
Cato
,
Cato
senior
.
Vngratfulnes
.
whose
manner
was
to
sel
his
olde
seruants
whiche
had
serued
him
a
long
time
,
as
we
doo
beastis
,
he
would
not
kéep
them
,
a
foule
blot
for
so
famous
a
man
.
The
lack
of
this
vertue
also
brought
infamie
vnto
Pericles
.
Myson
.
Timon
.
Heer
for
the
better
conceiuing
of
this
vertue
,
I
wil
ad
the
counsail
of
Lactantius
,
Lactantius
de
vero
cultu
.
cap
,
12.
and
so
end
this
chapter
:
his
woords
are
these
.
He
whiche
hath
not
abundantly
to
bestowe
vpon
the
poore
,
let
him
giue
according
to
his
habilitie
,
and
according
as
he
dooth
excel
in
riches
,
let
him
excéede
in
Liberalitie
.
Of
Gratefulnes
.
Cap.
45.
GRatefulnes
,
according
to
the
iudgement
of
Cicero
,
is
a
vertue
not
only
the
greatest
,
To
the
stirring
of
men
to
Gratefulnes
the
better
,
of
the
Poets
were
famed
certain
virgins
which
were
called
Graces
,
Graces
Vng●●es
.
Agl●ia
.
T●●●eia
Euphrosyne
.
which
were
in
number
three
,
theire
names
were
Aglaia
,
Thaleia
,
&
Euphrosyne
all
naked
&
linked
togither
.
There
number
signifieth
thrée
distinct
things
to
be
considered
in
benefitis
:
to
giue
,
to
receue
,
to
recompence
.
By
their
names
are
vnderstood
the
endꝭ
and
effectis
of
such
as
giue
and
receiue
good
turnes
.
A
giuer
must
spéedily
without
lingring
,
and
chéerfully
with
a
good
will
doo
a
good
turne
,
otherwise
it
leeseth
his
grace
:
and
he
which
would
be
pleasured
,
had
rather
bye
it
ful
déerly
,
than
beg
it
importunely
.
The
barenes
of
the
Graces
is
also
a
signification
of
his
dutie
which
wil
be
a
benefactor
.
For
he
must
not
only
doo
the
same
willingly
and
spéedily
,
but
also
simply
and
to
a
good
purpose
.
For
he
which
conferreth
a
benefit
,
for
any
other
intent
then
for
meere
goodwil
is
no
benefactor
,
but
a
malefactor
.
And
therefore
saieth
Aiax
,
mentioned
of
Euripides
,
T
Pomponius
Atticus
.
T.
Pomponus
Atticus
(
as
Cornelius
Nepos
writeth
of
him
)
would
neuer
forget
a
good
turne
:
&
those
benefits
which
he
had
doone
,
he
would
so
long
remember
,
as
he
to
whome
it
was
doone
:
was
thankfull
.
M●ntor
.
P●enius
.
Tychus
.
Mentas
.
Chilo
.
Phenius
,
Tychius
,
Mentas
and
others
whiche
in
his
miseries
had
reléeued
him
.
Such
another
was
Chilo
a
Lacedemonian
,
for
he
was
wunt
to
say
that
he
neuer
was
vngrateful
in
all
his
life
to
any
man
.
The
Grecians
to
Hippocrates
shewed
them selues
grateful
,
Grecians
.
Hippocrates
.
for
hauing
foretolde
a
plage
to
come
,
&
cured
many
dangerous
diseases
,
in
token
of
gratefulnes
,
they
appointed
those
honors
&
feasts
to
him
whiche
they
celebrated
in
honor
of
Hercules
▪
Venus
.
Phaon·
Venus
was
not
vngrateful
vnto
Phaon
for
his
plesuring
her
,
not
knowing
who
she
was
for
she
gaue
him
a
box
of
such
a
precious
ointment
that
béeing
anointed
therwith
all
,
he
should
to
the
sight
of
men
appéere
moste
beautiful
.
But
what
doo
I
recite
so
many
men
,
when
as
vnreasonable
and
moste
cruel
beasts
are
not
forgetfull
of
a
good
turne
.
It
is
reported
that
in
Patra
a
citie
of
Achia
there
was
a
yung
dragon
nurished
&
brought
vp
,
Aelianus
de
va●●a
Historia
.
l●b
.
13.
I●●ratitu●e
.
Cicero
ad
A●●●cum
epist.
li.
●
.
This
dooth
Aelianus
make
mention
of
.
Contrary
to
this
vertue
is
Ingratitude
,
a
vice
of
all
other
moste
to
be
abhorred
.
And
therfore
saith
Cicero
,
I
neuer
knewe
a
more
vngratefull
thinge
in
whiche
vice
all
wickednes
is
contained
.
And
in
Latin
there
is
a
pretie
saying
,
Omnia
dixeris
,
si
ingratum
dixeris
,
you
can
not
call
him
worser
than
call
him
vngrateful
.
Wherfore
to
put
menne
in
minde
of
Gratfulnes
,
Cicero
ꝓ
Cn.
Plancio
.
Although
I
desire
to
haue
all
vertues
within
me
,
yet
is
there
nothing
that
I
would
rather
,
then
that
may
seeme
and
be
grateful
.
For
this
vertue
is
not
only
of
all
others
the
moste
excellent
,
but
also
the
mother
of
the
rest
.
What
is
Pietie
,
but
onely
a
gratefull
goodwil
towards
our
parents
?
Who
are
good
citizens
?
who
in
war
,
who
in
peace
deserue
well
of
their
contrie
,
but
those
which
beare
in
remembrance
the
benefits
of
their
contrie
?
who
are
holy
?
who
are
religious
,
but
those
which
with
minde
fulnes
,
ascribe
those
honors
vnto
the
immortall
Gods
which
belong
vnto
them
?
What
comforte
can
there
be
in
this
life
without
fréedship
?
Again
,
what
fréendship
can
there
be
among
vngrateful
persons
?
Who
is
among
vs
all
liberally
brought
vp
,
in
whose
minde
dooth
not
continually
remaine
his
parents
,
his
maisters
,
&
instructors
?
yea
&
that
very
place
where
somtime
he
was
taught
&
brought
vp
?
who
at
any
time
either
had
,
or
dooth
possesse
,
such
riches
that
may
be
kept
with
out
the
help
of
many
?
whiche
verilie
,
remembrance
and
thankfulnes
béeing
remooued
,
cannot
be
at
all
.
Truely
I
am
perswaded
that
nothing
dooth
so
properly
belong
vnto
a
man
,
as
not
only
by
a
benefit
,
but
also
insignification
of
beneuolence
not
to
be
bound
vnto
any
.
And
more
ouer
I
think
nothing
so
vnséemly
,
so
wilde
&
beast
like
,
as
to
commit
that
,
wherby
you
may
séem
not
only
vnworthy
of
a
benefit
,
but
also
vanquished
and
ouercome
.
Hetherto
Cicero
with
whose
wordis
I
conclude
.
Of
Gentlenes
.
Cap.
46.
FAcilitie
or
Gentlenes
is
a
vertue
méet
for
all
men
.
No
let
vs
place
before
our
eyes
examples
of
Gentlenes
,
Iulius
Caesar
.
and
by
them
beholde
the
worthynes
therof
.
Iulius
Caesar
was
wunt
to
say
,
that
of
all
miseries
,
the
gretest
was
in
olde
age
▪
to
remember
his
practised
cruelties
,
and
therfore
to
auoide
that
remembrance
he
would
neuer
exercise
the
same
.
Alexander
magnus
.
Alexander
Magnus
did
asmuch
abhorre
crueltie
as
any
man
,
it
appéered
in
the
denying
the
request
of
his
owne
mother
,
when
she
desired
him
to
execute
an
innocent
.
M.
Antonius
Pius
.
M.
Antonius
for
his
vertue
called
Pius
,
was
of
so
good
nature
,
that
he
would
admit
into
his
familiaritie
and
that
oftentimes
,
those
which
for
condition
were
very
bace
,
but
yet
the
wisest
men
:
and
would
of
them
secretly
demaund
what
the
vulgar
sorte
of
men
commonly
did
think
of
him
:
if
they
had
tolde
him
of
his
vices
,
he
would
amend
them
:
if
of
his
vertues
,
he
would
increase
them
.
Ptolomie
a
king
of
Aegypt
was
of
the
same
nature
:
for
he
would
refuse
no
mans
company
that
was
for
Iudgement
wise
,
Darius
(
to
end
reciting
of
examples
)
did
much
labor
to
be
counted
a
mercifull
Prince
:
Well
,
I
will
conclude
with
Cicero
,
Cicero
li.
1
epist.
ad
Q.
Fratrem
.
and
say
,
that
to
be
abstinent
,
to
bridle
our
affections
,
to
punnish
euil
dooers
,
to
kéepe
and
obserue
the
lawes
iustly
,
to
be
easye
in
learning
out
matters
,
in
hearing
and
admitting
men
,
is
more
noble
then
painful
.
For
to
doo
those
things
dooth
consist
rather
in
a
willingnes
of
minde
,
then
in
the
labor
of
the
body
.
¶
Of
Faithfulnes
.
Cap.
47.
WE
wil
conclude
these
vertues
with
Faithfulnes
.
This
vertue
(
as
is
said
before
)
is
not
onely
the
foundation
of
Iustice
according
to
Ciceros
minde
,
but
also
of
all
other
vertues
.
For
without
this
,
what
is
Prudence
,
but
Deceitfulnes
?
what
Temperance
,
but
Luxuriousnes
?
what
Fortitude
,
but
Cowardnes
?
And
Iustice
her self
what
is
she
but
Cruelnes
?
The
ancient
,
in
times
past
,
he
athens
and
Philosophers
,
Cicero
episto.
12.
libro
7.
epistol●rū
famil
▪
Cicero
maketh
mention
of
a
straunge
kinde
of
swearing
,
writing
to
Trebatius
,
vsed
among
certain
.
For
their
maner
was
to
take
Iupiters
stone
in
their
hands
and
speake
these
woords
:
Euen
as
I
cast
this
stone
away
,
so
let
Iupiter
cast
me
out
of
the
societie
of
all
good
men
,
if
willingly
I
breake
promise
.
Medians
.
Arabians
The
Medians
and
Arabians
likewise
had
their
kinde
of
swering
.
For
as
oft
as
they
plighted
their
faith
to
any
,
they
would
prick
one
of
their
fingers
,
and
eche
of
them
shoulde
lick
it
,
signifying
therby
that
their
blood
should
be
shed
,
which
kept
not
couenants
.
The
Arabians
in
dooing
therof
,
would
call
vp
on
Bacchus
and
Vranias
,
Bacchus
.
Vranias
.
and
take
them
to
witnes
.
By
Bacchus
they
supposed
all
holy
orders
and
rites
to
be
present
.
For
Bacchus
is
as
it
were
the
president
of
all
sacrifices
and
alwaies
was
true
of
promise
.
By
Vranias
they
vnderstood
all
the
celestiall
powers
,
the
Gods.
For
Vranias
signifieth
an
harmonie
of
consent
of
all
the
Heauens
.
This
béeing
spoken
of
the
manner
of
some
in
taking
othes
,
let
vs
bring
foorth
examples
of
such
as
haue
béene
found
faithfull
,
and
are
celebrated
for
the
same
of
good
writers
.
Such
another
was
Alexander
(
not
seldome
times
,
Alexander
.
Parmenio
because
of
his
wunderful
vertues
recited
)
for
béeing
by
Parmenio
(
a
fit
man
to
counsaile
such
a
prince
)
willed
on
a
time
to
breake
his
faith
and
promise
,
answered
,
If
I
were
Parmenio
,
I
would
doo
as
thou
haste
counsailed
me
,
but
it
is
not
lawfull
for
Alexander
in
any
case
to
doo
so
.
He
knewe
very
wel
that
nothing
brought
such
reproche
and
shame
to
a
Prince
,
as
to
be
faithlesse
.
But
of
all
men
and
all
nations
vnder
the
Sun
,
was
none
comparable
to
the
Romans
,
The
Romans
béeing
in
warre
with
the
Carthagenians
,
Duellius
Cornelius
Asina
.
Hamilcar
made
one
Duellius
Cornelius
Asina
,
chéefe
Capitaine
,
whiche
vpon
certain
conditions
,
made
truce
with
Hamilcar
,
and
thereupon
resorted
eche
to
other
loouingly
:
but
the
Carthagenians
(
as
they
were
and
haue
beene
counted
Faedifragi
,
It
happened
after
that
the
Carthagenians
béeing
sorely
foyled
in
battaile
,
were
inforced
to
send
Legats
to
Rome
to
intreate
for
peace
.
Hamilcar
was
chosen
Embassador
,
but
he
calling
vnto
minde
their
il
intreating
of
Cornelius
Asina
,
refused
to
go
.
Then
they
chose
Hanno
,
Ptolomie
a
King
of
Aegypt
(
not
knowing
by
heare say
,
Aemylius
Lepidus
to
gouerne
him
and
his
Realme
,
Aemylius
Lepidus
.
whiche
did
not
onely
carefully
sée
vnto
the
yung
Prince
,
but
mightely
augmented
his
kingdome
,
and
béeing
come
to
age
willingly
resigned
vp
the
same
.
Examples
of
particular
men
haue
béene
such
as
the
like
we
shall
not
read
of
any
.
S.
Pompeius
Antonius
Octauius
.
S.
Pompeius
entring
league
with
Antonius
and
Octauius
,
inuited
them
on
a
time
to
a
banquet
.
Béeing
at
the
same
Menodorus
chéefe
Admirall
of
Pompeius
Nauy
,
M.
Attilius
Regulus
got
him
more
glory
then
all
his
triumphs
.
M.
Attilius
Regulus
As
these
are
celebrated
and
with
praises
lifted
vp
to
the
Heauens
for
their
faithfulnes
,
so
haue
their
béene
as
many
defamed
for
their
vnfaithfulnes
and
vnder
that
are
comprehended
liers
,
Cicero
ꝓ
L.
Flacco
.
so
deceiue
their
enemies
.
Such
were
the
Grecians
,
whome
Cicero
in
a
certain
Oration
after
this
manner
discribeth
:
Periurie
.
Aegyptians
.
was
neuer
of
them
regarded
.
The
Aegyptians
could
in
no
case
abide
periurie
,
and
therfore
if
any
were
found
in
the
fault
,
he
lost
his
life
without
redemption
.
The
Potes
also
fain
certain
by
the
Gods
appointed
,
with
gréeuous
torments
to
punish
forsworne
persons
:
Palalicidij
.
Gaudentius
Merula
de
Memorabilibus
,
lib.
3.
cap.
3
Aleos
.
Olochas
.
such
executioners
were
called
Pallicidij
.
Gaudentius
Merula
dooth
reporte
,
that
in
Bythinia
there
is
a
riuer
called
of
some
Aleos
,
of
others
Olochas
,
of
whiche
if
a
forsworne
man
doo
taste
,
his
intrals
by
and
by
are
set
en
fire
,
and
so
dyeth
miserably
.
If
this
were
in
euery
citie
throughout
the
worlde
,
lesse
impietie
,
lesse
periurie
would
be
practised
of
men
.
I
reade
moreouer
of
other
rewardes
of
periurie
,
wherof
I
wil
recite
one
or
two
.
One
Tremelius
by
this
became
not
onlie
odious
to
all
men
,
Tremilius
Scropha
,
It
is
to
be
wished
that
all
forsworne
persons
,
either
might
drink
of
that
water
before
mentioned
,
or
might
by
some
name
become
odious
or
haue
that
plague
continually
(
for
oftentimes
no
dout
they
haue
)
which
Polymachus
was
tormented
with
all
.
Héere
it
will
not
bee
amisse
to
recite
that
excellent
place
of
Tullie
,
Cicero
ꝓ
Q.
Roscio
shewing
the
difference
betwéene
a
lyer
,
and
a
forswearer
of
him self
:
his
woords
be
these
.
But
what
difference
is
there
betweene
a
lyer
and
a
forswerer
?
He
which
vseth
to
lye
,
hath
accustomed
to
forsweare
.
Whome
soeuer
I
can
get
to
lie
,
I
can
easely
intrete
to
forsweare
him self
.
For
who
soeuer
hath
once
gone
from
the
trueth
wil
not
make
a
greter
conscience
to
be
led
to
periurie
,
then
he
was
to
lying
.
The
difference
betweene
a
lyer
and
a
forswerer
.
For
who
in
praier
to
the
Gods
,
is
not
mooued
with
a
trust
of
his
owne
conscience
?
And
therfore
what
punishment
of
the
immortall
Gods
to
periurie
,
the
same
should
be
appointed
for
lying
.
For
the
Gods
are
wunt
to
be
angry
with
men
,
not
so
much
for
the
framing
of
woords
(
in
which
an
othe
is
comprehended
)
as
for
the
malice
by
which
baits
&
snares
be
laid
.
The
last
enemie
to
Faithfulnes
is
Treason
,
The
betrayers
of
Pompeie
vnto
Caesar
of
all
other
men
,
were
moste
odious
vnto
him
,
and
therefore
caused
them
to
be
slain
.
Cassius
.
Brutus
.
A.
Trebonius
.
Dolabella
.
C.
Octauius
.
Lentulus
Spinther
.
Augustus
Cicero
.
Antonius
Those
traytors
which
conspired
Caesars
death
,
neuer
prospered
.
Cassius
and
Brutus
which
were
the
chéefe
hasteners
of
his
death
,
killed
them selues
when
they
had
thought
to
haue
liued
at
most
quietnes
.
A.
Trebonius
another
which
conspired
his
death
was
murthered
of
Dolabella
,
C.
Octauius
,
and
Lentulus
,
Spinther
of
Augustus
,
Cicero
of
Antonius
,
and
almoste
none
of
an
infinit
of
those
conspirators
,
but
of
one
or
other
suffred
a
moste
shameful
and
odious
death
.
Scylla
did
betray
her
owne
father
vnto
Minos
through
hope
he
would
be
her
husband
,
but
came
it
so
to
passe
?
Scylla
.
Minous
.
Nay
he
cast
her
hedlong
into
the
bottome
of
the
Sea
and
drowned
her
therfore
.
Who
would
be
a
Traitor
?
Tarpeia
for
looue
of
golde
did
betray
the
Capitoll
of
Roome
vnto
King
Tatius
King
of
the
Sabines
.
Tarpeia
.
Tatius
.
And
had
she
that
which
was
promised
?
yea
.
And
inioyed
the
same
to
her
desire
?
Nay
,
but
with
receit
of
them
receiued
hir
deadly
wound
.
Who
would
be
a
Traitor
?
One
did
betray
his
Prince
Attalius
to
Theodorus
in
hope
of
promotion
.
Aattalius
.
Theodrus
.
And
came
he
to
it
?
Nay
,
but
was
promoted
to
the
gallouse
.
A
good
rewarde
,
and
yet
worthy
inough
for
a
Traitor
.
Then
who
would
be
a
traitor
?
Nay
,
read
ouer
books
,
peruse
Chronicles
,
studie
Historiographers
,
and
you
shall
not
finde
one
of
many
thousands
,
whiche
hath
prospered
.
For
as
Tullie
saith
very
notably
.
No
wise
man
at
any
time
wil
trust
a
traitor
.
Cicer.
act.
2.
in
Vcrem
.
And
he
is
worthilie
hated
of
all
men
,
which
beares
not
a
faithful
hart
vnto
his
contriemen
:
And
who
is
it
hauing
receiued
a
bene
fit
of
a
traitor
,
And
who
will
not
with
Antigonus
make
much
of
a
traitor
going
aboute
to
pleasure
him
:
Thus
haue
I
bothe
spoken
of
the
Pe●turbacions
,
&
also
of
the
vertues
,
though
not
in
such
sorte
as
I
would
,
yet
as
well
as
for
the
time
whiche
I
haue
bestowed
in
writing
therof
,
as
wel
as
for
my
poore
and
small
habilitie
I
could
.
The
whiche
if
God
graunt
me
leasure
according
to
my
minde
:
may
bothe
in
better
woords
be
set
out
to
delight
,
and
in
better
order
to
profit
,
in
the
meane
time
I
haue
to
request
your
worship
to
take
this
in
good
worth
,
and
to
think
that
an
extemporall
thing
cannot
be
compared
with
that
whiche
is
laboured
,
neither
a
first
copie
,
with
a
second
or
third
.
The
giuer
of
all
goodnes
,
God
almightie
,
Finis
,
et
Laus
Deo.