Staffords heauenly dogge: or The life, and death of that great cynicke Diogenes, whom Lertius stiles Canem Cœlestem, the heauenly dogge, by reason of the heauenly precepts he gaue Taken out of the best authors, and written to delight great hearts, and to raise as high as heauen the minds that now grouell on the earth, by teaching them how to ouercome all affections, and afflictions. Stafford, Anthony. This text is an enriched version of the TCP digital transcription A12820 of text S117802 in the English Short Title Catalog (STC 23128). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 55 KB of XML-encoded text transcribed from 54 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A12820 STC 23128 ESTC S117802 99853012 99853012 18371 2240951424

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Early English books online. (EEBO-TCP ; phase 1, no. A12820) Transcribed from: (Early English Books Online ; image set 18371) Images scanned from microfilm: (Early English books, 1475-1640 ; 1293:4) Staffords heauenly dogge: or The life, and death of that great cynicke Diogenes, whom Lertius stiles Canem Cœlestem, the heauenly dogge, by reason of the heauenly precepts he gaue Taken out of the best authors, and written to delight great hearts, and to raise as high as heauen the minds that now grouell on the earth, by teaching them how to ouercome all affections, and afflictions. Stafford, Anthony. [24], 112, [8] p. : ill. (metal cut) Printed by George Purslowe, for Iohn Budge, and are to be sold at the great south-doore of Paules: and at Brittaines Burse, London : 1615. The first leaf and the last four leaves are blank except for rule border on F9-10. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Lacking frontispiece. Beginning-p. 5 from the Bodleian Library copy spliced at end. eng Diogenes, d. ca. 323 B.C. eebo Staffords heauenly dogge: or The life, and death of that great cynicke Diogenes, whom Laertius stiles Canem Cœlestem, the heauenly dogge, by reason of Stafford, Anthony 1615 108 9788 7 0 0 0 0 40 12267.06 F The rate of 12267.06 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-11 Assigned for keying and markup 2006-04 Keyed and coded from ProQuest page images 2006-05 Sampled and proofread 2006-05 Text and markup reviewed and edited 2006-09 Batch review (QC) and XML conversion

If I were not DIOGENES I would wish my selfe ALEXANDER

STAFFORDS Heauenly Dogge : OR The life , and death of that great Cynicke DIOGENES , whom Laertius stiles Canem Coelestem , the Heauenly Dogge , By reason of the Heauenly precepts he gaue . Taken out of the best Authors , and written to delight great hearts , and to raise as high as Heauen the minds that now grouell on the earth , by teaching them how to ouercome all affections , and afflictions .

LONDON , Printed by George Purslowe , for Iohn Budge , and are to be sold at the great South-doore of Paules : and at Brittaines Burse . 1615.

TO THE HONORAble , my all-worthy , and no lesse deare friend , Sir IOHN WENTWORTH Knight , Baronet .

APplause attended mine eie , noble Friend , when I first read in a pleasing writer , Amicos primum esse deligendos , deinde diligendos , that friends are first to bee chosen , then to bee loued . Notwithstanding my applause , with mee it fell out otherwise when I first saw you , who passed through mine eye into my heart , where you shall euer sit . Yet was not my affection so sottish , but that ( disdaining to haue Foolish for an Epithete , ) it went to my iudgement for approbation , which in a short space satisfied it to the full of your compleate Worth . And ( as I remember ) the foundation on which my iudgement encouraged my affection to build , was , the loue I discerned in you to those better studies , & to Schollers , the best of men . I saw that as GOD had giuen you an ability of minde ; so you ( not vnthankefull ) sought to pollish that excellent part . Neither did you thinke it inough to beautifie your Soule , but withall tooke a course to conforme it to Reason , and to fortifie it against the forces of false Fortune . To that purpose you made choyse of Seneca , and other authors that might furnish you as well with the Helmet , as with the Feather . Of the same nature , and , I dare say , of the same height is this Booke , and therefore will deserue your reading . It treateth of a strange , inimitable man , who had nothing , yet neuer knew aduersity . His happines was euer the same , and he euer himselfe . The cruell effects of Fortunes malice could neuer make him change his minde , nor his countenance . And so he liued , as if shee had stood at his award , and not hee at hers . To you I dedicate this deare Dogge , together with my hart . That , which made me set your Name before it , was my ambition , the mawe of which will be full , when I shall haue the honour to be reputed your friend , which ( vpon ocasion ) I will proue my selfe to bee , with the hazzard of my life . In death I will professe my loue to Sir IOHN WENTWORTH , and till then rest

His fixed friend , and seruant Antony Stafford .
TO THE MODEST READER .

THe wisest of Kings , and men , saies , that of writing Bookes there is no end . True , saies a late , but witty comment , there is no end of writing Bookes which are written to no end . The exposition seemes good , and agreeable to the meaning of Salomon , ( who in my opinion , which I write , not maintaine ) in all probability meaneth such Bookes when he saies , that much reading is awearinesse to the flesh : for certainely there are authors , of which a man can neuer reade so much but he will still desire more , according to that of Lipsius vpon Epictetus , Pluris facio cum relego , semper vt novum , & cum repetiui repetendum . Amongst those Bookes which neuer can be read inough ( next to the sacred ) the morall take place , which are written to an end as noble as are their effects admirable . These are they which make vs men indeed , without which ( as saith singular Seneca ) men would be but maiusculi pueri . O my Reader ! let vs neuer abandon morality , vnlesse we meane to banish all ciuility , and giue our selues ouer to sensuality . Neither let vs scorne these things , because the Heathen writ them ; for set the three supernaturall workes aside , taught vs in our Creede , Creation , Redemption , and Sanctification ; and tell me , good Reader , in what we excell them . In what goe we beyond them ? nay , in what come we not short of them ? Are we not content with their knowledge ? doe we not see the whole life of a moderne schollar spent onely to expound one of them ? God grant that we ( who haue receiued from them all their naturall helps , and in a higher degree haue beene diuinely taught from aboue by Truth , and Life it selfe all truth , and goodnesse ) be not found vnthankfull for those humane gifts . If we proudly ( vnder the pretence of learning diuinity ) despise the studies of humanity , we shall do like him that greedily plucking a fruite , throwes away the leaues that both adorned , and defended it . Let vs then admire , Reader , let vs then reuerence the Ancients , from whose Ocean of knowledge haue flowed these Riuerets of ours . And amongst all let vs not bestow more wonder vpon any , then vpon the Heauenly Dogge this Booke treates of ; whom , if I cannot stile the most learned , certainely I may call the happiest of the Heathen . His carriage was so strange and austere , and his life so voide of perturbation , that I wonder the superstitious people of his time did not adore him as a God , or ( at least ) as a Semo . A Tubbe confined his body , but his minde the bounds of the World could not limit . I know not thy degree of admiration , Reader , but I vow , that if Diogenes were now at Corinth with ioy to Corinth I would hie me , and kisse his feete . I had rather go thither to see him that hath the minde , then a furlong to see him that hath onely the fortune of a King . If this treatise giue not a perfect modell of his worth , I craue no pardon , Reader ; since I thinke any bastard , languishing language vnable to expresse his excellencies . As for his Oration to Alexander , I thinke thou wilt thinke it not his owne . They had many enteruiews , and therfore , no doubt , much conference ; at all which hauing guessed , some part thereof I may haue bit . I confesse , Diogenes made it not , yet many things in it are his owne , and Possibility saies they might haue beene spoken to Alexander . Suppose the Oration were mine own , I should in this imitate no worse a man then diuine Plato , who in most of his writings makes Socrates speake for him ; or Epictetus , who speakes more then a little in the person of this olde Cynicke . Some things I haue borrowed of other Philosophers , which if thou happenest to discouer , carpe not at it , but thank my iudgement , that for thee did select them . Thinke not the Spider ( which produceth a cobwebbe out of her owne body ) better then the Bee which gathereth her hony abroade . Yet I acknowledge my selfe to be of his minde , who held that a man should haue somthing à se , as well as in se , and therefore haue not so much tyred my wit with translation , as I haue refreshed it with contemplation . Whatsoeuer is borrowed , or mine owne , I here make thine ; for which my hope expectes thankes . Though thou deny to stroke , I trust thou wilt not strike my Dogge , which neuer yet bit honest man . Thou canst not deale so vngently with him ; for I know that either his head , his body , or his taile will please thee , if modest thou art , and not preiudicious . I know there are Coltes who will venture to row in waters wherein ( to vse the seafaring phrase ) they cannot liue , that is ; they will censure things they cannot see into ; not vnlike to that German clowne , who vndertooke to be very ready in the ten commandements , and being asked by the Minister which was the first commandement , answered ; Thou shalt not eate . These I would wish to read Ballads , & books Balladicall , works not befitting a wit that dwels with the Seraphins and Cherubins . Notwithstanding their sinister opinions , I affirme that he , who cannot pick somthing out of this booke worthy the reading , is vnworthy to read it . To thee , modest Reader , I present my book , offer my seruice , and promise the fruites of my future studies .

Farewell .
STAFFORDS Heauenly DOG : Or the life and death of that great Cynicke Diogenes , who by Laertius is stiled Canis coelestis , the Heauenly Dogge , and Iouis filius , the sonne of Iupiter .

HEe that was before the beginning , made nothing since the beginning , which hee thought worthy to participate of reason but man . The happy estate man was created in . God let al other creatures see their beeing ; to man hee gaue to know his being , that is , how he came to bee , and to what end hee was made . He suffered the beasts to see the things themselues ; to man he granted to know the causes of them , both how , and why they were . The wandring ambitious spirit of man , not content with this free gift of his maker , sought yet to know more , and by that meanes came to know lesse . Mans Fall . No sooner did hee disobey God , but a sinnefull mist so dimmed the eies of his intellect , that of little he could iudge aright . What hee did then know , was but as a dreame of what he knew before . Whereas he might haue bequeathed to his Successors Freedome and Innocency , he left Obscurity to their vnderstandings , and Slauery to their wils . So that man ( who was formed a sacred , stable , innocent , perfect creature ) is now iustly stiled , The dreame of a shadow , the son of Calamity , the example of Imbecility , the spoyle of Time , the sport of fortune , the image of Change . In a word , A little filth digested into forme .

God repayres the ruines of mans mind two sundry wayes . All that miserable man now knowes , is , that hee knowes nothing . And vndoubtedly , his knowledge would not farre surmount that of beasts , did not hee that is mercy , and bounty it selfe , deale mercifully and bountifully with him two sundry wayes . The first way . First , when by the omnipotent , and absolute power of his Godhead , he imparteth knowledge of things vnto his creatures freely , without much study and labour of the party so indued . So was Solomon taught by God the knowledge of all things in the world . The Apostles likewise were taught sundry languages from aboue without any study at all ; and vnto Saint Iohn in particular , the knowledge of things to come was reuealed from God by his Angell .

These kinds of gifts , & these sorts of knowledge , as they bee most diuine , and certain , immediately proceeding by influence from God aboue : so be they not common , euery where , in all places , or in all persons to bee found .

The second way . The second way , God hath shewed vs to repaire the aforesaid ruines of the mind , is more vsuall , euery day practised , and necessarily followed ; to wit , the study of Philosophy , to which the Arts giue entrance ; the onely ordinary meane which God hath left vnto vs from time to time , in all ages , in all nations , to restore memory , to enlighten understanding , and direct will for the finding out of solitary Truth , who goes still alone , and the refuting of Errour , the damme of all diseas'd opinions . The excellency of the former science , which comes by inspiration , though the treatise of it bee more noble , and the contemplation of it more pleasing then of the latter , I will not here handle , it being , perhaps , a ground too hard for a deeper Diuine then my selfe to plow vp . Of the latter then onely I will treate , and yet not of al that ( what wit can compasse it all ? ) but of that part onely , the necessary vse whereof shall most commend it . That is , ac - tus ? No. Socrates ? No. Seneca ? No. Though these bee men somewhat aboue men , greater then the greatnesse of their fame , whose meanest actions exclude all exceptions , yet I will not make them my guides in the Morall path I am to treade .

The Names of these men sufficiently commend them , their deeds prayse them aboue the power of my words . I , who in all things am a vowed aduersary of the opinionated Vulgars , wil picke me out a Tutour , whom the giddy headed Rout neuer nameth but in derision , yet deserues to bee had in great estimation . Who may this bee ? Diogenes the Cynicke . A man , Diogenes praysed . who certainly neuer saw his equall for greatnesse and constancy of mind , and yet with the common sort is in so vile repute , that euery scuruy , sordid fellow they nickname with Diogenes , and bring him vp in their bald , witlesse Prouerbs . And ( which is a thing remarkable ) hee that loathes their saucy , senselesse conuersation , & stands amongst them , as iudgement , the Ariadne in the labyrinth of life . The Prouerbe goes , that hee , who would finde Piety , must seeke her farre enough from the Court ; & I dare depose , that hee who would trace out Verity , must runne farre remote from the grosse-headed Multitude . This course tooke Diogenes , who though hee affected Populum , the people , yet hee hated Plebem ; the plebeians , and wished for a gulfe betweene him and them . It is a thing memorable of him , that standing on a day in the market place , and crying with a loude voyce , Heus homines : He , men , many of the ignorant frie came about him , whom he beat away with his staffe , and sayd , Homines , non purgamenta vocau● : I called men , and not cleansings .

Comming out of a bath , one asked him , whether many men were within : he said no ; but being questioned if a great throng were there , he said , yes . Being demaunded , why the charity of the people extended it selfe to the lame and the blind , and not to Philosophers : Because well as an issue-male at the hands of Iupiter .

Thus hee taught , thus he derided , The loue of Diogenes to the wise . thus hee scorned the rude ones . On the contrary , the polisht , and learned spirits hee had in as much admiration , as the former in detestation . Laertius writes , that when he came to Athens , hee went to visite Antisthenes , from whom hauing receyued a shamefull repulse , he yet tarried , neyther would depart ; at which Antisthenes angred , lifted vp his staffe to strike him : Diogenes nothing moued thereat , bowing downe his head , bade him strike , telling him , he could not driue him away with the hardest staffe he could finde , so long as hee discoursed of any thing , whereby his vnderstanding might bee bettered . O thou glory of Greece ! did pouerty according to thine owne confession driue thee to study Philosophy , & shall not stripes now driue thee from it ?

Pause here a while , Reader , & if thou beest yong , learne here to loue learning ; and if in age thou art , let this example comfort quisition . One saying , there was no such thing as Motion ; he rose vp & walked . In this he pointed at the sottishnesse of those , that deny things vniuersally granted . Spado a rich knaue , writ ouer the portall of his house these words : Nihil hic ingrediatur mali : Let nothing euill enter here : Alas , said Diogenes , Where shall the Master of the house goe in ? Who sees not in this place the pretended purity of Spado pointed at , and laughed at ? A neat briske young man spurred him a question , to whom Diogenes answered , that hee would not resolue him , til he had felt whether hee were a man or a woman . Here an effeminate dresse not be fitting a man , is reproued . He resembled a rich Buzzard to a sheepe , with a golden Fleece . Seeing many women hanged on an Oliue tree , I would , saies hee , All trees bore such fruit . Being questioned what hee would take to receiue a blow on the pate , he answered , An Helmet . Being demanded , what Wine he loued best , he said Another mans . Comming to Myndum , seeing great gates , and a little City ; he thus exclaimed : O men of Myndum , shut your gates , lest your City goe out . He gibed at beggary , that would obserue state . To a bad , sluggish wrastler , newly turned Physition , he said ; Those that threw thee vpon the ground , thou wilt now throw into it .

Xeniades asking him , how he would be buried ; hee answered , Vpon his face ; and made this his reason , that the world would shortly bee turned topsie turuy , and then should he be buried on his back , his tayle would come to be vppermost . Here hee mockes also the Macedonians Here he scoffes at those , that before death haue a great care of buriall . He praysed those that were about to take wiues , but neuer tooke them ; that were about to sayle , but neuer sayled .

Being demanded what was the fittest houre to dine at ; he replyed , that a rich mans houre was , when hee would , and a poore mans , when he could get it .

Many more of these ingenious speeches had he , for which , a very barren wit may finde fitte applications : but I will not here set them downe , lest the length offend , and the number take away the sweetnesse . Besides , I should much wrong Diogenes , who hath yet better stuffe in him , and more worthy the dwelling vpon . I will therefore now arriue at the Port , where all Diogenes vertues lie at anchor . At anchor , said I ? Yes surely , Vertue neuer tooke a deeper root in any mind , then in that of Diogenes . By reiteration of actions , he had gained so strong a habite for euery vertue , that they were of proofe to abide the battery of Fortune . He was no Statist ; and therefore of his prudency , and iustice , I shall not need to make relation . Hee had not so much as need of that part of Iustice , which wee call Commutatiue : for hee neither bought , nor borrowed any thing .

Socrates going on a time into the Market , pondring the infinity of things vendible , cried out ; Yee Gods , how many things I want not ! Diogenes might better haue said so , his drinke being water , his food roots , his house a tubbe . Certainly , had he wanted a nurse , no beast on earth but might haue bragged of as choyse keeping . Nature was his Cooke , and prouided him no sauce but hunger . His Temperancie . Can his Temperancy better be expressed ? His Continency . As for his Continency ( in which he is held defectiue ) I can read but one thing in all his life , which can eclypse it ; and vndoubtedly , had hee thought it a breach of Continency , hee had neuer acted that . It is a thing to me strange , that Diogenes so great a teacher of Modesty , should him selfe be incontinent .

He was so ioyfull a beholder of Modesty , that seeing once a youth blush , he said , Trust to it , my Sonne , this is the colour of Vertue . Hearing a comely youth to vse vndecent speeches , hee thus rebuked him : Fie , Sonne , His loue of Modestie . doe not you blush to draw a Leaden sword out of an yuory Scabbard ? Speake Enuy , could Modesty herselfe haue spoken more ? To a young man too curious in his dressing , hee gaue this checke : If thou goest to men , all this is in vaine ; if to women , t is wicked .

His patience . His Patience next presents it selfe , which in him was so great , that beleefe wil reiect it , as a thing incredible . His pouerty , his old age , his banishment , the hisses of the people , the whooping of boyes , he bore with such a calme of mind , that a man would haue thought his discontents had contented him . Hauing receiued a blow on the head from one , all his reuenge lay in these words : Truly , I neuer thought till now , my head had beene armed with an helmet .

Thus he ouercame himselfe , and conquer'd his aduersary , who was ouercome by anger . They hit him in the teeth with his stamping of false coyne in his youth ; to whom , this was his answere : In my youth I piss'd apace , but now softly . The worst speeches they could giue him , stirred not vp his wrath , but his contempt . Hee sayes himself , that this Worlds most miserable creature , is an old Man poor . How wee should beleeue thee , Diogenes , I know not : for thou thy selfe art poore , thou thy selfe art aged , & yet thy felicity admits no equiparation , nay , hardly a comparison . To shew Fortune , that shee hath not crosses enow to load thee , thou plaiest the Voluntary , and makest thy burthen more weighty , induring more then the hard-hearted Goddesse would haue thee , putting thy self to a penance , which shee neuer enioyned . I call you to witnes all that now breathe ; was there euer ( without a measure of grace ) such a patterne of patience ? Hee renders Fortune backe , part of her allowance , as if it were too large . Shee giues him a dish , hee throwes it in her face ; and seeing a boy drinke water out of the hollow of his hand , he does the like , neuer vsing his dish more . What , sayes he , & shal a boy excel Diogenes in humility ? His Humilitie . No , Diogenes , no boy shal surpasse thee in Humility , in Magnanimity no man . Thou couldst neuer haue been thus humble , His Magnanimity . hadst thou not beene Magnanimous .

Aristotle here staies my hand , and teacheth mee , that Magnitudo animi magnis in rebus ( vt nomen ipsum declarat ) elucet : The Magnitude of the mind ( as the name it selfe declares ) appeares in great things , & therefore Magnanimity cannot bee ascribed to Diogenes . Yes Aristotle , I will conuince thee with a sentence of thine owne , & by it proue , that Magnanimity was in Diogenes . These are thy wordes : Magno animo habendus is , qui magna se mereri existimat , idque suo merito : He is to be accounted Magnanimious , that thinks he deserues much , his merite answering his estimation . That Diogenes knew his owne deserts , and was neerer the ouer then the vndervalew of himselfe , the whole course of his life will discouer .

When he was taken & sold , it was demanded of him , what hee could do : to which he answerd , that he knew how to command men ; and therefore turning himselfe to the Cryer ; Proclaime , sayes he , if any man will buy him a Master , &c. He told Xeniades , who bought him , that though hee was his Slaue , yet he must be obeyed ; For , sayes hee , a physitian & a Pilot , though they be seruants both , yet they rule all . Being inuited to supper , he denied his presence , and made this his reason ; that hee had not yet receyued thanks for his last company .

He was so far from a low opinion of himselfe , that hee thought his fellowship was richly worth a thanksgiuing . Some counselling him to seeke out his seruant run away , hee told them , it would be ridiculous , if Manes could liue without Diogenes , and Diogenes could not liue without the helpe of Manes .

Going from Lacedemon towards Athens , one encountring him on the way , questioned with him from whence hee came , and whither he went : to whom he returnd this answere , that he came from men , and was going to women . His bigge hart could not smother his scorne of womanish persons , nor his approbation of the manly . He denied himselfe to be a Slaue ; for , sayes he , Lions serue not their Keepers , but the Keepers the Lyons . Hee thought himselfe to bee the same amongst men , that the Lyon was amongst the beasts ; & that though Fortune kept him from the exercise of his authority , yet he was indeed their Emperour ; & therefore a feare , and a reuerence was due vnto him . Neyther was this onely Stoicall Magniloquēcy : hee did the great things he spake . Though Fortune allotted him the portion of a Slaue , yet did he vndergo no office seruile . The worst of his office was , to teach ; a function , then which none is more Noble and Royall . What higher happinesse can Inuention find out , then to bee able to teach reason to Creatures rationall ? We seeing those not to want their prayse , that haue the gift of teaching a Dogge , a Horse , or a Hawke .

If then the prestancy of instructing be such ; surely Diogenes ( with whom it was so frequent ) may in name , but not in deed bee a Slaue . A Prince hee was rather , who gaue lawes and precepts worthy a Prince , his mind being a fountain , in whose went himselfe in person to visite him .

In the suburbes of Corinth , at a place called Cranium , hee found him layed al along in the Sun : but when the good olde man saw so many comming towards him , hee somewhat raysed vp himselfe , & fixed his eyes ful vpon Alexander . He that in warre so furious , was here as courteous , and asked the Cynicke , if hee lacked any thing : Yes , said he , that I doe , That thou stand out of my Sun a little . Alexander had the Magnanimity of this man in so great admiration , that hee was ready to wish a transformation of Alexander into Diogenes : but when hee remembred his immortall race ; his selfe-loue made him think that thought base ; and yet to his deriding followers he sayde , that if hee had not been Alexander , he could haue wished himselfe Diogenes . I cannot blame him : for if he , that approcheth neerest in knowledge to the Deity , deserue amongst men the principality : Surely then Diogenes shall be the superiour of Alexander .

spirit , one World is too narrow to containe , whom the riches in , & vpon all earth cannot content : Behold here , ( beyond thy hope ! ) a sight ; a happy man , the resolution of whose mind no externall thing can shake . Without enuy , Passion an enemy to Vertue . without feare , without hope I liue , being subiect to as little passion as any , the gods excepted .

See here the vniuersall happinesse of this Vniuerse contracted into a Tubbe , which I no sooner goe out of , but all the ground I walke on , is mine owne . My foote treads on not anothers earth ; all belongs to Diogenes . Mine eye cannot discouer any thing , I am not Lord of . Nature made all things in this inferiour world for the vse of Diogenes . Nothing on the earthes surface , nothing in her entrailes , that is not mine . I dare call the Sun mine , the Stars mine , nay , Iupiter himselfe , mine . If ( according to thy vaine supposition ) he were thy Father , yet so precious in his sight thou couldst not be , as is Diogenes . There is an affinity and a friendship betweene good men , and the gods , whose goodnesse they imitate . If then thou bee the Sonne of this Almighty uoyding of any thing . Vertue makes me rich , and pouerty secure . What is it I lacke ? Am I not voyde of feare ? Am I not free ? Who euer saw me frustrated of my wishes ? Could Fortune euer yet force mee to accuse the gods of iniustice , or men of falshood ? How often hath shee put me to the racke , and yet could neuer make mee confesse her Deity ? All my actions are generous , bold , honest , and endure the light . It may be Nature , being hasty , was not curious in the frame of my body , but made me all at one sitting , not gracing my visage with her purest colours . What of that ? The fairenesse of the mind is to be preferred before that of the body . In this Tunne of filth , a mind as fayre as the Sunne I carry about . My conscience is my guarde , Vertue my Armour ; by the former backed , by the latter armed , I am inuincible . I loue honesty simply , for it self without hope of reward , or feare of punishment . Others haue houses to keepe them from the rage of the wind and weather , whereas I lye at the Signe of the Moone , and the seuen Starres ; hauing nothing but mine innocency to defend mee from the heauens cruelty .

I need not blush at any one of my actions : I make the people my spectators , & my Iudges . I approue my selfe to God ; the censures of men , The censure of man not to bee regarded . I regard not , nor care I , if all my thoughts were registred . What is good , I applaud : what is euill , I reprehend in whome soeuer I finde it . Thus it often fals out , that my Patients beate me , and will not attend the cure of their bad affections . My mind alters not , notwithstanding their stubbornenesse : but I still endeuour to teach those that correct me ; and with the fondnesse of a Father loue them .

Liberty , ( the very sound of which allures all men ( whom many haue sought ) through fire , through bloud , through famine , yet could not find her ) shines in this brest of mine , where shee is so surely seated , that from thence the power of al earth cannot hale her . Thou ( who hast conquerd Climates , and brought so many kingdoms to obedience ) with the strength of althine host , canst not force the mind of Diogenes .

T is possible thou mayest conquer al this Hemisphere , and lead it against that other , but impossible thou shouldst compell Diogenes . Man is called a little World . Thou hast already terrified all the great World ; but this little world with all thy forces thou canst not affright . Stile not thy selfe Conquerour , before thou hast ouercome Diogenes . What canst thou lay vpon me that I cannot vndergoe with an vpright shoulder ? I can as freely suffer as thou canst punish . Make Diogenes acknowledge himselfe miserable , and then thy victory is complete . Which way canst thou vexe me ? An exile I here already stand , and wilt thou banish mee hence too ? Doe so ; confine mee to what place thou wilt , and that is part of my Country . I am not a Citizen of Athens , nor of Corinth , but of the World . The whole world is a wise mans Country . I am free of this capacious Circumference , and therefore cannot bee sent from home .

Any place habitable for man or beast I can liue in . Thou canst not send me thither where I shall not tread vpon some earth , drink some water . Hauing heauen ouer , and earth vnder me , I cannot doe amisse . The basest Souldier of thine army was neuer driuen by Necessity to that hardnesse , which I voluntary put my age , The lees of Life ; for on my neuer violated word , my later dayes are as pleasing to mee , as were my first . Sure some woman first broached that opinion , who had rather bee strucken dead , then strucken in yeares . I haue not a Character of age but my haire . My sight is quicke , my ioynts nimble , my backe strong , my heart good . No man that sees me would think that the earths lappe were my best Lodging .

Thou seest by this time , great Alexander , that thou canst not send mee out of mine owne Country , or if thou couldst , yet that I am so armed against the miseries of an exile , that banishment to me would rather be a iourney of pleasure , then of penance . But thou wilt say , that thy power extends it selfe farther , and that thou art Master of my life . I graunt it , thou art so . What of that ? Hee is not a Philosopher that this can moue . It would trouble me no more to lay downe my life , then it would do thee to take it .

Yea good Gods ! what a sight it is to behold an austere , Hee is no Philosopher that feares death . bushbearded Philosopher ( who feares a razor , as much as a rope ) quake at the name of death , euen as a treuant boy does at the name of his Tutor ? Such a one was old Antisthenes , whom I hearing exclaime , and say , Who shall free me of my griefes ? I forthwith gaue him a dagger , and told him , that could ease him : to which he made reply , that he desired to be rid of his griefes , not of his life . I cannot abstaine from extremity of laughter , when I ruminate Homers Mars , whom he describes beaten , and howling so , that the clamours of ten thousand men could not drowne the noise hee made .

Perhaps he wanted Venus there to wipe his face , to stroke his head , and to drie his n'eyes . Though he was a god , and could not die , yet he could not contemne paine , A good man feares not death , but to deserue it . which a weak woman in trauaile can endure . A lofty spirit indeede feares not death , but to deserue it : and verely , he deserues it , that cannot suffer it .

He that abhorreth death telleth vs , that hee hath yet done nothing to make himselfe liue heereafter , and therefore would yet bee , because hee neuer yet was .

An earthly body is too in hers . Alexander condemnes Diogenes to die , and Nature Alexander .

Take this old head off , & see if not vndaunted I stand the stroke , and why ? because I know thou art but natures Executioner . I will stare my headsman in the face with as much confidence , as if he came to barbe mee . Necessity is to be obeied . What I must , that I will do , without so much as a repine , or a struggle . I am not ignorant that Necessity & Fate are twins ; what Fate decrees , that Necessity exacts . I professe to thee , I would neither eate , nor drinke , but that Necessity will haue it so , neither would I die , did not Necessity will it : but , Necessity bidding , I will as willingly die , as either eate , or drinke . And if I should not , Nothing horrible in Death . stripes were my due , since I see nothing horrible in death .

No euill can happen to him in this life , that truely comprehends , that in the priuation of life there is no euill . Those , who compare death to sleepe , shew vs the little harme is in it . Death is nothing to him that contemplates it aright ; for while we are , Death is absent , & when death is come , we are then departed .

So that it is a false opinion of deaths cruelty , and not death it selfe that torments vs . Certainely , had Nature written the day of each mans death in his forehead , al the world would haue died with thought , and not one haue liued to his assigned day .

No death miserable , but that of profane men . There is no death miserable , but that which giues an end to a profane life , the wicked leauing their infamy as an inheritance to their posteritie . Blessed is hee , and next to the Gods happy , that dies , his head begirt with a Garland of glorious actions , whose sweet sauour shall perfume the world . Thus shall I die , who haue liued with more innocency then Men , and with approbation of the Gods . Destroy then my body , victorious man , make it a subiect of dishonour , and shame , nay , exercise all imaginable villany vpon it , and thou shalt see me stand like one elected by Ioue , to trie how much humane Nature can suffer . All thy torments cannot alter the temper of my mind , nor can any punishment displease mee .

Is it thy will the rage of fire consume mee ? with a thankefull heart I accept it , thinking it better to hau● my body consume in an Element noble , and borne with Heauen it selfe , then to haue putrifaction , and corruption prey vpon it . Wilt thou drowne mee ? Though this bee the most terrible of deaths , because the substance of the Soule ( as some thinke ) is fiery , and therefore abhorrs to be quenched , yet it shall nothing at all ap●ale me . I had as liefe the Fishes should deuoure me , as the Wormes . All paines , all deaths are to mee indifferent .

As a strong constitution can away with heates , and coldes , and all such annoyances : so a good disposition can withstand the malice , and the fury of Tyrants , together with all such afflictions . Thou canst prouide no torture , mighty Monarch , against which my minde is not forearmed .

Thus much on the passiue part ; now on the Actiue . Leauy Diogenes an Army of men , and see if he do not , as well as thou , teach them the military Discipline , and bee to them an example of Valour . But what shall draw mee into the field ? An Ambition to be stiled Monarch of the World ? standing ; for I had rather giue my body to the ground , then giue ground . In this cause I would not care to die with conquering , so by death I might conquer .

Here should my prowesse proclaime to my Souldiers , that Fortune is sometime wanting to the valiant , but euer to cowards . In this quarrell were Alexander my foe , I would single him out , and fist to fist encounter him , though I knew destruction to be the certaine wages of his sword . I would then make it apparant to Alexander , that a Philosophers courage cannot fall , though his Body cannot stand , A Philosophers courage falleth not with his body . and that though it be the taske of one man to take Diogenes prisoner , yet millions of men cannot subdue his soule .

Nay ( which more is ) Fortune ( to whose will thou and thine army are subiect ) could neuer yet cause the mind of Diogenes to stoop . That blind Queene of this Ball , who is aboue thee , and Kings , is vnder mee . My mind is not deiected , but erected against Fortunes worst . If thy pride will let thee learne , I will teach thee too how to lay her prostrate at thy feete . Listen and his last gaspe will grone out loue . In death hee will loue me , and I him after it . His memorie shal be as deare to mee , as euer was his presence . But graunt it to bee a crosse deseruing griefe , no more to taste the sweetnesse of my friends conuersation . How then ? Must I therefore breake out into immoderate whining ? No. Fortune hath yet left mee Philosophy to moderate betwixt me and sorrow . Philosophy telles mee that my friend was borne subiect to that fatall law of Nature , which as it allowes an entrance into life ; so it commands a departure out .

The earth neuer produced any thing that was not reduced to that first , The first minute of ●ife , wee march to meet death predominant Element . The first minute of our life , wee lake our iourney towards death , which some finish in that minute , some in an houre , in a yeare some , and all once . Hee that endeth soonest his pilgrimage , is in my opinion most in grace with Prouidence . As wee prize our meate , not according to the quantity , but the quality of it : so should we life ; not according to the length , but the sweetnesse of the same .

Iupiter I haue often called port him , that his curses shall ayme at , though they cannot hit Iupiter . He will dare to say that the soule of his Loue grudged to leaue her body , as being loth to leaue a true heauen to goe to a supposed . Exclaime he will against death , and call for his fatall stroke , bidding death to be pittilesse towards him , since to her he was not pittifull . He will say that Nature , to auoide the imputation of a lyer , let death seize her , Nature hauing in her promised more to the World , then shee could performe . In contempt hee will mention the flinty wisedome of vs Cynicks , and sweare that wee are as void of vertues , as of affections ▪ and by way of argument will avouch , that no Vertue makes a man lose his vnderstanding . But were hee conuersant in our Schooles , hee should there learne that a man , A wise man submits his minde to God , al other things to his minde . who vnderstands himselfe aright , will subiect his mind to God , all other things to his mind , and not lose his vnderstanding for the losse of a woman . Wee could teach him that they are fooles , who will not lay downe for their owne sake , the griefe which they haue taken for anothers .

in thy brest , not in the field . It is not bloud , not famine , not warre that can bring peace to thine owne conscience . The feliciis false that depends on things externall . If on Externall things depend thine inward content , with those externall things thy content will vanish . If thy quiet of soule be procured by things without thee , Fortune ( of these things the Mistresse ) will command all the thoughts within thee . Thy mirth , and thy sadnesse shall bee at her appointment . Is there a beauty on which thy thoughts seede ? That beauty she will blast . Is there an eie , the very thought whereof enlightens thy minde ? That eye shall bee extinguisht . Lies all thy pleasures in thy possessions ? Within one houre Fortune will lay all thy wealth in anothers lappe . Art thou now one of the earths mightiest Kings ? Anon thou shalt be rancked amongst Slaues . Thus shall thy minde bee as changeable as is all mutable Fortune .

Liue then another while vnder the gouernment of Vertue , and belieue me ( whom in al things thou seest to be aboue Fortune ) that thy ioyes shal farre exceede the number of thy daies . But a subiect of thy stomacke , not inflame thy blood . The fulnesse of wickednesse hath often followed repletion of the grape . If to liue ioyfully , and blessedly be thy wish , haue a care thy attendants be honest .

The company of the honest to be imbraced . Honest they shall bee , if thou banish the vicious , and retaine the vertuous . In the flight of the one , villany and slauery will depart thy Court , and with the good that tarry with thee , goodnesse , and liberty will remaine . It is better to haue one true , honest attendant , then a flocke of fooles , and knaues . Listen no longer to flatterers , whose soothings are pernicious . As a Wolfe is like a dogge , yet they are of farre different natures : so is a flatterer like a friend , though their intents bee diuers .

Suffer not Sycophants to perswade thee to the erecting of thy Statues , nor let Apelles drawe thee any more , but , that Cittie which thou meanest to grace with thine Image , there striue to make the memory of thee a Monument of Gentlenesse , of Mercie , of Iustice , of Liberalitie .

As the Sun attends not on the prayers of mortals , but rises of his owne accord , shines freely , and is of all all-hailed : So neither do thou respect the praises , the applauses , and inuocations of the people , but doe good freely , without solicitation ; so shalt thou be as welcome to thy subiects , as is the Sun to Mortalitie . If thou beest not thus gracious , and thus good , thou art not worthy to be a Prince ; and therefore resigne thine office to mee . I will make it manifest to thee , that a Philosopher can preuaile more with perswasion , then thou by violence . But me thinks I heare thy insolent tongue bid mee betake my selfe to the gouernment of my Tubbe , the onely Kingdome I was borne to . He is most miserable , that cannot gouerne his passion and confine his d●sires . Mocke on , most miserable of mortals , who canst neither gouerne thy passions , nor confine thy desires ; Diogenes despises thy derision . This Caske I dwell in , is to my minde as ample , as all thy Dominions are to thine .

As hee that is borne in Persia , will not couet to liue in Greece , but in Persia set vp his rest : So I beeing born in Pouerty , with pouerty am contented , nor does my highest thought ayme at abundance .

For Alexander to say he is better then Diogenes , because hee is richer , is as much , as if one horse should say to another , I am better then thou , because I haue more Prouender , more hay , and finer trappings : or as if one bird should say to another , I am to bee preferd before thee , because I haue finer feathers and a neater nest .

As it is the swiftnesse of the wing , & the foote , which commends the Hawke and the Horse : so is it the quicknesse of capacity that commends the man . In this ability of soule , if Alexander surpasse Diogenes , The ability of soule , is that which commends the man . Alexander shall haue the vpper hand . But in that , Diogenes cannot be excelled ; and therefore will neuer yeild to Alexander the precedency . Get thee gone then to those that worshippe thee as a God ; for I thinke thee not a compleate man . Tell thy Idolaters , thou didst meet with a man that prooued himselfe happy , and thee miserable .

And if they aske thee who ? Say it was Diogenes , who neither feared thee , nor Fortune . God and mine innocency protect mee against thee , and her . My uours , The body is subiect to many inconueniences . to tyrants , to fire , to water , and to all things in strength aboue it ; but nothing is aboue the heauenly part , but heauen , and the almighty maker of all things , Iupiter . If then thou hast nothing that can ennoble , and enrich my soule , keepe all to thy selfe ; for concerning my body I am not solicitous . So base a thing is the body , that had not Nature giue to euery man a selfe loue , each man would haue sought his owne destruction , rather then haue his soule dwell in so loath some a lodging . This he shall soone apprehend , that does but imagine what a trouble , and vexation it would be vnto him for a week only to dresse , and mundifie any mans body but his owne . With what indignation he would rubbe anothers teeth , and cleanse other parts , which nature of necessity must foule . The loue we beare our selues , makes vs beare with our i●firmities . It is then the loue we beare our selues , which makes vs beare with our infirmities . If then it be true , that in our bodies we are subiect to so many diseases , to so many discommodities ; and that it is the diuine Mistresse of this clayie mansion that giues vs freedome , I wil seeke to polish and adorne the latter , but bestow little cost on the former . Why ? this Phylosopher , Diogenes had a greater spirit then Alexander . whose mind was greater then the Monarks to whom his speech was directed . He that looks into their deaths ( the onely touchstone to finde a counterfeit courage ) shall see Diogenes die like a man , and great Alexander like a little child .

Hee that had made so many Nations patiently put on the yoake of seruitude , became himselfe such a slaue to feare , that hee sent to death all those that did but mention Augury , The superstition of Alexander . and trembled at the whistling of the winds . Euery ordinary accident was to him ominous , and any noise he heard , he thought to be the voyce of death . His end was much like that of Lewis the 11. The ends of Alexander and of Lewis the eleuenth of France much alike . of France , who in his latter daies suspected the faith of his old seruants , cooped himselfe vp in an Iron cage , & secluded himselfe from all society . He gaue his Phisitian 10000. Crownes a moneth , to prolong his too well beloued life . He commanded the obseruation of solemne daies , fasts and prayers , not so much for the saluation of his soule , as for the preseruation of his putrified part : not the eternity , yet it seemes that death was more afraid of him , Death was more afraid of Diogenes , then he of it . then he of it , in that hee was faine to seeke it . So some report , and that , by keeping in his breath , hee let out his Soule . Others ( with more probability ) denie that his death was violent , and describe the manner of it . By this latter Narration wee shall learne , that though he layed not violent hands on himselfe , yet hee shooke hands with death , and welcomed him as the only Phisitian that could cure him of all his aches . He cryed when he came into the world , because he was a child : but , being a man , he scornes to howle at his going out .

There was no more motion , no more reluctation of Nature in his death , then in the sleep of others . A little before life left him , a short slumber vsherd death , out of which being awaked , his Phisitian asked him how he did , & enquired whether or no his pain lessened ; The admirable answer of Diogenes to 〈◊〉 Physition . to whom he answered , that anon it wold diminish ; for hee had entertained the one brother already , and looked tam stertere noctem ,

Diogenes halfe asleepe , halfe awake , answered thus , Qui popules moderatur , & ampla negotia tractat .

This answere expressed to the full the worth , and office of Diogenes , who taught the people to obey , and Kings to rule aright . Their vertues compared . Alexander surpassed Diogenes in strength , wherein a horse surpasses Alexander ; Diogenes excelled Alexander in knowledge , wherein the gods excelled not Diogenes . Diogenes greater than the gods he worshipped . He was , indeede , greater then the gods hee worshipped , who were of mortall race as hee was , and had not so much desert to claime a Deitie as he had . Alexander could not temper his passions , but in his anger put to death Philotas , and slew Clitus as braue a Souldier as himselfe , and all for remembring him , that hee was the sonne of Philip. Diogenes made his affections conformable to his will , and his will to reason . Alexander sought to shun ineuitable death ; Diogenes met it boldly . The Sunne in the space of twelue houres

Notes, typically marginal, from the original text
Notes for div A12820-e740