PART
OF
LUCIAN
MADE
ENGLISH
FROM
THE
ORIGINALL
.
In
the
Yeare
1638.
By
IASPER
MAYNE
then
Master
of
Arts
,
and
one
of
the
Students
of
Christ
Church
.
To
which
are
adjoyned
those
other
Dialogues
of
Lucian
as
they
were
formerly
translated
by
Mr
Francis
Hicks
.
OXFORD
,
Printed
by
H.
Hall
.
for
R.
Davis
.
1663.
TO
HIS
EXCELLENCY
,
WILLIAM
MARQVESSE
OF
NEWCASTLE
,
Knight
of
the
most
Illustrious
Order
of
the
Garter
,
and
one
of
the
Lords
of
His
Majesties
most
Honourable
Privy
Councell
.
May
it
please
Your
Excellency
,
THese
Pieces
of
LUCIAN
,
which
(
as
your
Excellency
can
beare
mee
witnesse
)
were
Translated
for
your
private
Entertainment
above
five
and
twenty
yeares
since
,
like
Fugitive
servants
broken
forth
out
of
your
Closet
,
do
now
returne
to
you
in
a
more
Publike
way
.
And
truly
,
My
Lord
,
whether
it
were
Malice
or
Mistake
I
know
not
,
but
they
were
here
in
this
place
taken
for
Wanderers
;
And
when
they
went
to
the
Presse
,
met
the
Whipping-post
in
their
way
,
by
the
over
severe
persecution
of
some
needlesly
morose
.
I
need
not
tell
your
Excellency
,
that
Translations
compared
with
their
Originals
are
commonly
pictures
of
very
differing
shapes
;
Or
that
the
Conversion
of
the
meanest
Author
from
one
Tongue
into
another
is
so
hard
a
Taske
,
that
the
undertaker
may
as
well
contrive
a
Marriage
between
two
disagreeing
Elements
;
or
beget
a
friendship
between
Fire
and
Snow
,
as
reconcile
the
severall
proprieties
in
which
the
severall
.
Tongues
speake
.
For
as
the
Painter
who
would
draw
a
man
of
a
bald
head
,
rumpled
fore-head
,
copper
nose
,
pigge
eyes
,
and
ugly
face
,
drawes
him
not
to
Life
,
nor
doth
the
businesse
of
his
Art
,
if
he
draw
him
less
deformed
,
or
ugly
then
he
is
;
Or
as
he
who
would
draw
a
faire
,
amiable
Lady
,
limbes
with
an
erring
pencill
,
and
drawes
a
Libell
,
not
a
Face
,
if
he
give
her
not
her
just
features
,
and
perfections
:
So
in
the
Translation
of
Bookes
,
He
who
makes
a
dull
Author
,
Elegant
and
quick
;
or
a
sharp
,
elegant
Author
flat
,
rustick
,
rude
and
dull
,
by
contrary
wayes
commits
the
same
sinne
,
and
cannot
be
said
to
translate
,
but
to
transforme
.
Now
of
all
Authours
,
I
know
none
more
hard
to
be
render'd
like
Himselfe
then
Lucian
:
whose
Greeke
is
not
of
one
uniforme
Webbe
,
like
Plato
,
Thucidides
,
Polibius
,
or
Eunapius
;
but
of
such
a
new
,
and
particular
Stile
,
and
Composition
,
that
his
best
Interpreters
into
Latine
,
Erasmus
,
Sr
Thomas
Moore
,
Melancthon
,
and
some
others
,
after
all
their
learned
diligence
have
but
made
him
speake
like
a
raw
Traveller
from
one
Country
to
another
,
and
to
expresse
his
mind
imperfectly
in
the
broken
language
of
the
place
.
The
sharpnesse
of
his
wit
,
the
salt
of
his
Expressions
,
the
humour
of
his
stile
,
and
the
Ayre
of
His
conceptions
,
which
in
all
his
Writings
have
a
secret
,
charming
mixture
,
will
require
a
pen
dipt
often
in
the
standish
,
and
the
very
Soul
and
Genius
of
the
Author
transmigrated
into
the
Quill
and
Fancy
of
the
Translatour
.
How
great
a
Rhetoritian
,
and
Orator
he
was
,
appeares
by
his
Orations
.
Some
of
which
for
the
weight
of
his
Arguments
,
the
Distribution
,
and
close
pursuit
of
the
parts
,
the
Roundnesse
of
his
periods
:
the
rare
Art
in
the
choyce
of
his
words
,
and
Transitions
,
naturally
sliding
into
one
another
,
and
musically
tyed
together
,
in
a
full
floud
,
and
torrent
of
perswasion
:
and
yet
like
an
even
,
un-interrupted
stream
,
every
where
like
himselfe
,
without
Inaequalities
,
or
swellings
,
may
,
without
disparagement
to
such
great
Princes
in
that
Art
,
stand
in
competition
with
the
best
Orations
in
Demosthenes
,
or
Isocrates
;
And
do
farre
exceed
any
thing
spoken
by
Gorgius
,
Leontinus
,
or
Aeschines
,
who
in
their
Times
were
called
the
Eloquence
of
Greece
.
'T
is
true
,
His
Subject
,
like
Quintilian's
in
his
Declamations
,
is
sometimes
Poeticall
,
and
Fayned
.
But
so
free
from
Impossibilities
,
both
for
the
matter
,
and
the
Dresse
,
the
same
skill
which
made
him
plead
for
the
Dis-inherited
Sonne
,
in
any
reall
Court
of
Iustice
would
have
sent
him
victorious
from
the
Bar
,
and
have
made
the
Iudges
side
with
his
defended
Truth
.
Perhaps
some
,
who
(
without
Rivals
)
do
think
themselves
great
Oratours
,
may
differ
from
me
in
Opinion
.
But
surely
more
out
of
Pride
,
and
Kindnesse
to
their
own
Meteor-compositions
,
then
justice
to
Lucian
:
who
,
had
he
seen
a
self-conceited
Preacher
goe
up
buskind
into
the
Pulpit
,
and
there
in
a
Tragicall
stile
,
and
voyce
as
Cothurnall
,
entertain
his
Hearers
with
a
Romantick
showre
of
words
,
which
promised
Demonstration
,
the
great
Mountain
of
Discourse
,
but
brought
forth
an
abortive
,
poor
,
topicall
Mouse
;
If
he
should
hear
a
Text
of
Scripture
transformed
into
a
Chaos
,
pursued
without
just
order
,
&
stuffed
with
Bombast
,
&
confusion
;
sometimes
flying
aloft
into
a
thin
cloud
of
Non-sence
,
as
if
the
Preacher
aymed
at
some
high
preferment
in
the
Moon
;
or
else
had
stolne
his
Sermon
from
Lucian's
true
History
,
which
speaks
of
Ants
&
Gnats
as
big
as
Elephants
,
and
Whales
;
and
describes
Battles
fought
by
two
Armies
in
the
Sun
;
sometimes
puft
up
into
such
bubbles
of
Expression
,
as
sound
big
to
the
eare
,
but
are
but
bubbles
to
the
eye
,
he
would
doubtless
send
such
Garagantua
,
tumid
Orators
to
the
Doctor
who
cured
his
Lexiphanes
of
his
Fustian
disease
,
who
upon
the
taking
of
a
purge
was
deliver'd
of
a
Tympany
,
and
made
to
vomit
all
his
tuffe
,
affected
words
,
his
Anodynes
,
Efforts
,
and
Exertions
up
againe
.
But
I
do
not
wonder
that
such
Opiniators
should
be
sick
of
this
Disease
:
who
having
succeded
a
canting
Generation
of
men
,
whose
Rhetorick
was
as
rude
,
&
mechanick
as
their
persons
,
do
defile
the
English
Tongue
with
their
Republick
words
,
which
are
most
immusicall
to
the
Eare
,
and
scarce
significant
to
a
Monarchicall
understanding
.
Words
which
are
the
meer
Excrements
of
Language
;
which
proceeded
from
the
late
Body
politick
of
this
Vncivilized
Nation
,
and
were
not
allowed
their
legitimate
concoxion
,
but
broke
forth
into
the
World
with
Brutishness
,
and
Rebellion
Coyned
,
&
minted
by
those
Seditious
,
Rump
Grammarians
,
who
did
put
their
own
impressions
to
the
Kings
Silver
,
and
so
committed
Treason
against
their
Prince
,
and
their
own
rude
stamp
and
sense
to
their
Goth
and
Vandall
words
;
and
so
committed
Treason
against
His
good
people
.
Quem
penes
Arbitrium
est
&
Ius
&
Normaloquendi
.
Indeed
it
would
make
a
man
,
who
hath
a
true
Taste
in
Rhetorick
,
and
knowes
from
what
fountains
the
waters
are
to
be
drawn
,
what
ancient
Examples
in
that
Art
are
to
be
followed
,
and
what
just
measure
of
Oyle
is
to
be
powr'd
into
his
Lamp
,
who
will
speak
with
success
,
fall
into
a
fit
of
Indignation
,
when
he
hears
a
rumbling
fellow
,
to
whom
a
Trope
or
Figure
is
unknowne
,
much
more
the
Laws
which
give
power
and
strength
to
a
Discourse
,
start
up
a
Rhetorician
with
no
other
furniture
but
Face
,
Impudence
,
and
Noyse
.
And
affront
the
ears
of
his
hearers
with
a
lump
&
heap
of
such
indigested
stuffe
,
as
hath
no
other
excuse
but
that
he
spew'd
it
unpraemeditated
.
Such
fellowes
are
only
eloquent
by
faction
;
and
nothing
can
preserve
them
from
being
like
the
tumultuary
Orator
,
who
bespoke
a
set
of
friends
still
to
vote
his
speeches
good
.
How
exactly
skiled
in
all
sorts
of
Philosophy
he
was
,
and
how
fit
to
sit
down
in
the
chaire
,
and
be
the
Iudge
of
Controversies
,
your
Excellency
may
perceive
by
his
curious
,
and
Logicall
examination
of
all
Sects
,
In
his
Hermotemus
.
From
whence
I
know
not
whether
Lactantius
did
not
borrow
his
Christian
Arguments
to
prove
,
that
as
they
all
grosly
erred
in
their
Notion
of
true
Happiness
,
(
concerning
which
there
were
as
many
Opinions
,
as
there
were
severall
Schooles
and
Sects
)
so
they
were
all
no
less
mistaken
in
their
Notion
of
Truth
.
Both
,
like
the
Oracle
,
concluding
Socrates
to
be
the
VVisest
man
for
saying
,
That
he
only
knew
this
one
Truth
,
that
he
truly
knew
nothing
.
As
for
his
Wit
(
a
thing
never
yet
perfectly
defined
)
He
hath
had
this
previledge
beyond
most
other
Writers
,
That
as
it
never
wanted
a
solid
Ground
and
Foundation
in
Matter
,
so
after
so
many
Ages
't
is
still
Fresh
and
currant
.
Aristophanes
,
in
a
Comicall
way
,
was
doubtless
one
of
the
greatest
wits
of
his
Time
.
And
the
like
might
be
said
of
Menander
,
if
Time
,
which
devours
its
children
,
had
left
us
more
thē
his
Fragments
,
to
judg
him
by
:
yet
their
wit
being
only
fitted
to
the
Humours
and
Persons
of
their
own
present
Times
,
for
the
most
part
entred
with
the
Prologue
,
and
expired
with
the
Epilogue
of
their
Comoedies
.
And
is
now
wit
to
none
but
those
,
who
have
taken
the
paines
to
be
acquainted
with
the
Manners
of
that
Age
;
And
can
raise
Laughter
to
themselves
from
the
help
of
a
Scholiast
,
to
tell
them
,
why
Socrates
was
made
ridiculous
for
being
a
grave
man
,
or
Cleon
for
being
a
Knight
,
and
Senator
of
Athens
.
The
truth
is
,
some
kinds
of
wit
are
like
some
kinds
of
Garments
,
which
hold
fashion
for
a
while
,
but
grow
old
in
the
wearing
,
and
are
left
off
in
compliance
to
a
newer
mode
.
Or
as
't
is
with
small
wines
,
which
taste
quick
upon
the
place
where
they
grow
,
but
pawle
,
and
dye
,
by
the
way
,
if
they
be
transported
by
Sea
into
another
Country
.
Men
of
vulgar
Iudgments
,
and
sanguine
aâry
cōprehensions
,
think
all
wit
cōsists
in
the
sudden
breaking
of
a
Iest
,
or
the
quickness
of
an
Epigram
,
or
the
Tooth
of
a
Satyre
,
or
the
Newness
of
a
Saying
,
which
was
not
heard
before
:
but
these
are
but
the
lighter
Ingredients
of
wit
,
which
like
Squibs
,
flash
,
and
blaze
,
and
perish
in
the
kindling
.
To
make
wit
lasting
,
and
long
lived
,
a
well
weighed
mixture
of
Reason
is
required
;
A
working
Invention
to
contrive
,
and
design
,
a
quick
fancy
to
give
the
Edge
,
and
a
sharpe
Iudgement
to
apply
,
and
to
shape
,
and
square
all
this
to
present
Subject
,
and
Occasion
.
In
all
which
this
Author
was
so
great
a
Master
,
that
his
Compositions
will
be
as
lasting
as
the
World
.
And
his
Images
have
already
out-liv'd
the
Statues
of
Phidias
,
and
Lysippus
,
though
to
give
them
Immortality
,
they
were
carved
,
and
wrought
in
Marble
,
and
Corinthian
Brasse
.
Notwithstanding
all
these
Excellencies
,
set
off
with
as
great
a
variety
of
wit
and
matter
,
as
can
possibly
match
profit
with
delight
;
some
Vineger
men
,
at
whose
Births
sure
Saturne
raign'd
,
and
convey'd
his
leaden
Influence
into
their
Morosity
and
Manners
,
are
not
content
in
their
dull
,
pedantick
way
to
persecute
all
wit
,
as
vitious
,
and
profane
,
but
seem
wholy
to
incline
to
Sr
Iohn
Sucklin's
opinion
,
who
made
a
rich
Alderman
of
London
to
have
the
greatest
wit
,
for
being
perfectly
well
gifted
in
the
Art
of
getting
Money
.
And
these
are
they
,
My
Lord
,
who
have
most
wretchedly
endeavour'd
to
change
the
fabulous
Tradition
,
which
goeth
of
Lucian's
Death
into
true
story
;
That
returning
from
a
Feast
he
was
torne
in
pieces
by
Dogs
.
For
first
,
among
their
other
Ignorant
aspersions
,
they
have
not
stuck
to
call
him
Atheist
:
But
is
it
not
strange
they
should
accuse
Him
of
Atheism
,
who
so
ingeniously
drove
Idolatry
out
of
the
World
?
Before
whose
wit
the
Heathen
Images
fell
to
the
Ground
,
as
Dagon
did
before
the
Arke
of
God
in
the
Scripture
?
Who
did
the
business
of
S.
Paul
,
and
the
rest
of
the
Apostles
,
by
taking
their
Divinity
from
God's
of
wood
and
stone
?
Who
stopt
the
mouthes
of
Oracles
,
quencht
the
fires
upon
their
Altars
,
turn'd
their
Temples
into
Deserts
,
undisguised
their
Delusions
,
and
taught
the
cosen'd
World
that
they
payd
deare
for
Lyes
and
Cheats
?
Was
he
an
Atheist
who
would
not
allow
their
Iupiter
to
be
the
Thunderer
in
Heaven
,
whose
Sepulcher
and
Cradle
were
to
be
seen
in
Creet
?
Who
thought
no
Religion
was
due
to
a
Venus
made
of
Ivory
;
or
to
an
Aesculapius
which
was
the
Creature
of
a
Smith
?
Who
laught
at
Gods
made
of
the
same
Materials
with
their
Altars
;
And
thought
an
Apollo
hewn
out
of
a
Tree
not
fit
to
be
Worship't
,
but
to
Kindle
an
Oblation
.
If
for
this
they
call
him
Atheist
,
they
cannot
acquit
themselves
from
being
Infidels
,
and
Heathens
.
They
might
as
well
affirme
that
Clemens
of
Alexandria
,
Arnobius
,
Iustin
Martyr
,
St
Austin
,
and
as
many
Fathers
of
the
Church
,
as
armed
their
Pens
against
the
Superstitions
of
those
Times
,
were
bred
in
Lucian's
Schoole
:
and
like
Him
,
were
Atheists
too
.
Since
they
onely
in
a
sober
way
proved
such
Gods
to
be
no
Gods
:
He
exposed
them
to
the
scorne
and
contempt
of
those
who
did
adore
them
.
So
that
for
my
part
,
I
know
not
to
whose
writings
wee
more
owe
our
Christianity
,
where
the
true
God
hath
succeeded
such
a
multitude
of
false
,
whether
to
their
grave
confutations
,
or
to
his
facetious
wit
.
Next
,
they
object
That
hee
is
too
Satyricall
,
and
puts
too
much
Gall
into
his
Inke
.
'T
is
much
to
be
suspected
That
They
who
thus
object
,
are
guilty
of
the
Follies
,
Hypocrisies
,
and
Crimes
,
which
he
with
so
much
pleasant
wit
labours
to
reforme
.
For
if
they
were
innocent
,
why
should
they
read
his
Workes
with
such
trembling
apprehensions
,
as
if
he
were
risen
from
the
dead
to
pluck
off
their
Disguises
,
and
say
,
Ye
are
the
men
I
meane
?
Why
should
any
man
who
is
not
like
the
Fantasticke
Gentleman
,
who
thought
the
bare
having
of
a
great
Library
,
which
hee
understood
not
,
nor
ever
meant
to
studie
,
would
make
him
a
great
Scholar
,
quarrell
with
a
dead
Author
,
and
speake
hardly
of
his
Ashes
,
for
telling
a
story
of
one
sick
of
this
Disease
,
who
bought
Epictetus
Candlesticks
in
hope
it
would
make
him
a
Philosopher
?
Or
of
one
who
at
an
excessive
price
bought
Orpheus
Harpe
,
thinking
it
would
enable
him
to
draw
Beasts
and
Trees
like
Him
,
and
without
learning
of
the
Art
,
would
make
him
a
rare
Musitian
?
Why
should
they
be
troubled
with
his
Description
of
a
Feast
,
where
a
company
of
Wrangling
Philosophers
met
;
who
began
the
meale
with
a
grave
Discourse
of
Vertue
;
then
drank
themselves
drunke
in
praise
of
Sobriety
and
Fasting
;
Then
,
as
their
wine
inspired
them
,
proceeded
to
hard
Notions
;
Then
by
vertue
of
a
bigger
Glasse
to
a
comparison
of
Sects
;
From
a
comparison
of
Sects
to
most
rude
,
un-manlike
Raylings
;
which
concluded
in
a
Civil
Warre
,
where
Platters
were
made
weapons
,
and
were
changed
to
pewter
Syllogismes
,
throwne
at
one
anothers
Heads
?
Was
he
too
much
a
Satyrist
,
who
called
such
a
meale
as
this
,
by
the
name
of
the
Battle
fought
betweene
the
Lapithae's
and
Centaures
?
Or
was
his
Character
too
Keene
of
such
Hypocriticall
pretenders
,
for
saying
,
that
they
were
meere
aequivocall
Good
men
,
whose
Phylosophy
and
Vertue
lay
in
their
sowre
lookes
,
their
artificiall
Gravity
,
their
long
beards
,
and
formall
Gownes
?
Did
he
bait
his
Hooke
with
too
much
Gall
,
who
baited
it
with
Gold
,
by
which
he
makes
whole
Sholes
of
such
grave
dissembling
men
,
place
Happinesse
in
Wealth
,
and
swimme
Captives
to
his
Angle
?
If
such
Truths
as
these
deserve
the
name
of
Satyre
,
I
must
confesse
hee
was
the
best
Satyrist
in
the
World
.
But
can
they
who
thus
reproach
him
with
the
sharpnesse
of
his
wit
,
say
he
was
an
Enemy
to
any
thing
but
Vice
?
Was
there
ever
a
fairer
Picture
drawne
of
a
truly
Learned
,
Vertuous
man
then
his
Demonax
?
Or
could
Demosthenes
himselfe
speake
more
in
praise
of
his
Owne
Eloquence
,
then
Lucian
hath
done
for
him
?
Or
was
there
ever
such
a
Picture
of
Beauty
mixt
with
Vertue
,
as
he
drew
of
the
Lady
,
which
gave
the
Title
to
his
Images
?
Yet
some
sowre
formalists
,
who
only
want
the
long
beards
of
his
two
faced
Philosophers
,
to
be
as
Pedantick
,
and
perhaps
as
learned
as
They
,
have
not
onely
without
wit
disparaged
Lucian's
wit
,
which
hath
beene
the
Delight
and
Admiration
of
all
Ages
,
but
have
grinned
at
Mee
for
being
his
Translatour
.
'T
is
not
a
worke
proper
for
a
Divine
,
say
they
.
'T
is
well
St
Chrysostome
lives
not
in
our
Dayes
.
For
if
I
be
thus
censured
for
turning
a
few
pieces
of
him
into
English
,
what
punishment
did
he
deserve
,
who
,
being
a
Father
of
the
Church
,
with
a
very
pious
Theft
,
converted
severall
parts
of
him
into
Homilies
and
Sermons
?
But
to
assure
their
Wisdomes
that
they
have
barkt
in
the
darke
,
without
the
help
of
Moon-shine
to
direct
them
in
their
Snarling
,
your
Excellency
knowes
,
I
was
no
Divine
,
but
a
young
Student
of
this
Colledge
,
when
these
Sheets
past
through
my
Pen.
But
Lucian
wrote
against
the
Christians
.
'T
is
more
tolerably
spoken
,
and
with
lesse
Ignorance
then
his
,
who
said
,
Lucian
was
an
Aerian
,
and
wrote
against
Bishops
.
He
might
as
well
have
sayd
,
that
he
wrote
in
Defence
of
Antichrist
;
Or
that
by
the
same
Figure
of
wild
Anticipation
,
He
was
an
Arminian
,
because
,
In
his
Iupiter
confuted
,
he
wrote
against
Stoicisme
,
in
the
point
of
Fate
,
and
Absolute
Decree
.
The
truth
is
,
these
men
have
taken
popular
error
for
their
Guide
.
For
if
they
will
give
credit
to
the
Iudgement
of
Philander
,
Micyllus
,
Opsopaeus
,
Cognatus
,
and
some
others
,
who
by
the
difference
of
Wit
and
Style
,
could
discover
a
Spurious
Author
from
a
true
:
the
Dialogues
in
which
the
Christians
are
reproacht
,
were
none
of
his
.
Or
if
they
were
,
How
am
I
to
be
accused
,
vvho
have
not
made
them
English
,
but
have
left
them
lockt
up
in
their
owne
untranslated
Greeke
?
But
he
Wrote
an
Obscoene
Lucius
,
and
Meretricious
Dilaogues
,
not
fit
for
the
Eyes
or
Eares
of
a
Chaste
,
or
Christian
Reader
.
These
too
I
have
left
with
their
owne
Curtaine
drawne
before
them
,
and
have
not
held
a
Candle
to
the
Mysterious
doings
of
a
Stewes
.
The
truth
is
,
My
Lord
,
in
this
Translation
I
am
guilty
but
of
one
great
Offence
,
which
these
sharpe-sighted
Men
have
most
grosly
overseene
.
And
that
is
,
not
an
Offence
against
them
,
but
against
your
Excellency
,
for
not
Translating
more
.
Which
I
had
done
,
if
the
late
barbarous
Times
had
not
broke
into
my
Study
.
And
by
raising
a
Rebellion
against
Learning
,
and
their
Prince
,
had
not
called
You
away
to
lead
an
Army
in
the
Field
.
Where
I
reasonably
supposed
,
that
in
the
Head
of
a
Campe
,
you
could
not
finde
leisure
for
such
Divertisements
as
these
.
But
when
a
Powerfull
Enemy
was
in
view
,
and
ready
to
joyne
Battle
,
would
have
thought
it
a
very
incongruous
Recreation
to
read
such
Bookes
as
these
with
your
Sword
and
Helmet
on
;
or
to
Issue
forth
your
Orders
with
a
Lucian
in
your
hand
.
For
the
clearing
,
therefore
,
of
the
many
Obligations
,
which
beyond
all
requitall
you
have
often
layd
upon
mee
,
I
beseech
you
to
accept
of
my
Will
for
the
Deed
;
Nor
to
dispise
this
Sacrifice
,
because
the
Sheepe
is
taken
from
another
man's
Fold
,
or
because
the
Sheafe
grew
in
another
man's
Field
.
But
to
put
the
greater
value
upon
this
meane
Addresse
,
which
to
show
mee
gratefull
,
hath
put
mee
into
the
Number
of
those
very
poore
people
,
who
are
fayne
to
borrow
the
Money
with
which
they
pay
their
Debts
.
Your
Excellencie's
reall
Honourer
,
and
much
obliged
Servant
IASPER
MAYNE
.
Christ
Church
.
Aug:
10
,
1663.
An
Answer
to
one
that
said
,
You
are
PROMETHEUS
in
your
Speeches
.
PROMETHEUS
am
I
then
?
If
good
Sir
,
you
say
so
,
because
my
works
have
Earth
in
them
,
I
allovv
the
Comparison
,
and
confesse
my selfe
like
him
;
nor
refuse
to
be
call'd
a
potter
;
though
my
Clay
be
much
baser
,
and
almost
as
barbarous
and
course
,
as
that
which
lies
in
the
street
.
But
if
over
praysing
my
speeches
for
curious
,
and
artificial
,
you
entitle
them
to
the
wisest
of
the
Titans
,
take
heed
lest
some
body
say
,
you
speak
Ironie
;
and
that
you
attire
an
Attick
flout
in
a
Commendation
.
But
where
,
I
pray
,
am
I
so
curious
?
Or
in
which
of
my
writings
perceive
you
this
overpolisht
Promethean
Wisedome
?
'T
is
enough
for
me
that
they
are
not
wholy
composed
of
Earth
;
or
fit
to
be
rewarded
with
Caucasus
.
But
with
how
much
more
Justice
may
you
be
compared
to
Prometheus
,
who
are
so
fam'd
for
your
pleadings
,
and
for
making
Warres
against
the
Truth
?
Yours
are
living
,
breathing
works
,
and
carry
a
heat
with
them
,
which
hath
flame
in
it
;
wherein
you
truely
imitate
Prometheus
,
only
here
's
the
difference
;
most
of
you
work
not
in
Clay
,
but
raise
golden
pieces
.
I
,
who
addresse
my selfe
to
the
Multitude
,
and
glory
in
their
Attention
shew
forth
only
some
certain
dead
Images
;
And
,
as
I
said
before
,
like
puppet-makers
,
and
potters
,
busie
my selfe
in
clay
;
having
neither
life
nor
motion
in
my
doings
,
but
making
my
Recreation
and
Play
my
businesse
.
I
cannot
then
,
but
consider
,
whether
you
call'd
me
not
Prometheus
,
as
the
Comoedian
call'd
Cleon
,
when
he
said
Cleon
was
an
after
game
Prometheus
.
Or
as
the
Athenians
call'd
all
those
who
made
pots
and
pans
,
and
wrought
in
clay
,
Prometheus
;
alluding
,
I
suppose
,
to
their
materials
,
and
the
baking
of
their
vessels
in
the
fire
.
If
this
be
the
meaning
of
your
Prometheus
,
you
have
aimed
your
dart
aright
,
and
have
tipt
it
with
an
Attick
sharpnesse
,
and
point
.
Since
my
works
are
as
frail
,
and
brittle
as
their
pots
,
and
are
ready
to
shiver
and
break
upon
the
least
dash
of
a
stone
.
But
some
man
,
for
my
encouragement
,
will
say
,
in
comparing
my
doings
to
Prometheus
,
you
have
praysed
their
Novelty
,
as
following
no
Copie
,
or
Example
.
As
he
when
there
were
yet
none
,
first
invented
,
and
framed
Men
;
shaping
and
trimming
his
new
Creatures
so
,
as
to
be
quick
of
Motion
,
and
graceful
in
Aspect
.
Wherein
though
he
were
the
Artificer
,
yet
Minerva
assisted
;
who
inspired
the
Clay
,
and
breathed
a
Soul
,
and
life
into
the
Workmanship
.
Thus
may
some
man
say
,
and
give
a
fair
construction
to
your
Words
.
And
perhaps
this
was
your
meaning
.
But
this
satisfies
me
not
,
if
I
be
thought
a
Broacher
of
Novelties
;
since
nothing
can
be
named
more
ancient
then
that
Originall
by
which
my
works
are
drawn
.
Yet
if
they
wanted
Gracefulnesse
,
or
Beauty
,
I
should
both
blush
for
them
,
and
,
would
have
you
know
,
should
tread
them
under
foot
.
Who
am
not
so
taken
with
Noveltie
,
as
not
to
despise
it
,
if
it
come
mis-shapen
.
Since
,
should
I
think
otherwise
,
I
were
worthy
to
be
torn
by
sixteen
Vultures
;
Not
understanding
how
much
the
Deformity
of
things
is
increased
by
their
strangenesse
.
Ptolomy
,
therefore
the
sonne
of
Lagus
,
having
brought
two
strange
things
into
Egypt
,
a
Bactrian
Camel
all
over
black
;
And
a
man
equally
divided
into
two
Colours
,
one
halfe
exactly
black
,
the
other
exceeding
white
;
and
having
assembled
the
Aegyptians
in
the
Theater
,
and
entertain'd
them
with
many
other
shovves
;
at
last
presented
the
Camel
,
and
party
colour'd
man
,
thinking
to
raise
their
wonder
by
the
sight
.
But
they
much
frighted
at
the
Camel
,
were
ready
to
runne
away
in
Tumult
:
Though
he
were
deckt
all
over
with
gold
,
had
trappings
of
purple
,
and
a
bridle
inlaid
with
Jewels
;
The
wealth
or
Treasure
perhaps
of
some
Darius
,
or
Cambyses
,
or
Cyrus
.
But
at
sight
of
the
man
many
laught
:
Others
turn'd
away
their
faces
,
as
from
some
Prodigie
.
Whereupon
Ptolomy
perceiving
,
that
they
took
not
as
he
intended
,
and
that
the
Aegyptians
were
not
at
all
amazed
with
their
strangenesse
,
bu●
rather
preferr'd
things
comely
and
well
featur'd
,
caused
them
to
be
removed
,
not
having
the
man
afterwards
in
such
value
as
before
:
And
suffering
the
Camel
to
die
neglected
,
he
gave
the
two-colour'd
man
to
one
Thespis
a
Minstrell
for
playing
well
at
a
drinking
.
So
I
may
well
fear
lest
my
works
show
like
a
Camel
before
the
Aegyptians
:
However
some
men
may
admire
their
bridle
,
and
purple
.
For
that
they
are
compounded
of
two
excellent
things
,
Dialogue
,
and
Comedy
,
is
not
enough
to
give
them
Elegancy
,
and
forme
,
unlesse
there
be
agreement
,
and
measure
,
and
harmony
in
the
Mixture
.
For
from
two
Excellencies
may
arise
a
disfigured
composition
,
as
is
ordinarily
reported
of
Centaures
;
which
you
will
not
call
an
amiable
creature
,
but
rather
a
Creature
of
Contempt
:
If
we
may
believe
painters
,
who
alwaies
limbe
them
amidst
their
drunkennesse
,
and
slaughters
.
What
then
?
may
there
not
spring
a
well
favour'd
Compound
,
from
two
beauties
mixt
?
As
when
Wine
is
mingled
with
hony
,
may
I
not
say
both
are
sweetly
tempered
?
I
will
not
earnestly
affirme
my
writings
to
be
such
;
But
fear
lest
their
Composition
have
corrupted
their
beauty
.
For
Dialogue
and
Comedy
,
have
not
alwaies
been
friends
,
and
matcht
together
,
Since
that
kept
at
home
,
and
delighted
in
solitary
walks
,
and
maintain'd
discourse
but
with
some
few
;
whereas
this
wholy
giving
over
it selfe
to
Bacchus
,
lived
in
the
Theater
,
and
ther●
raised
sport
,
and
laughter
,
darted
jests
,
and
danced
to
the
pipe
in
numbers
:
Sometimes
speaking
in
Anapaests
;
it
scoft
at
those
who
studied
Dialogue
,
calling
them
men
of
anxious
Contemplations
,
and
Romancers
of
high
matters
,
and
the
like
;
observing
only
one
way
of
presentment
,
which
was
to
jeer
them
,
and
with
a
Dyonisian
Liberty
to
bring
them
in
,
sometimes
walking
in
the
Ayre
,
and
conversing
with
Clouds
;
sometimes
measuring
the
jumps
,
and
skippings
of
Fleas
;
as
men
who
disputed
light
,
Aery
matters
too
subtly
.
On
the
other
side
Dialogue
held
reverend
disputes
of
the
nature
of
things
,
and
of
virtues
of
Philosophers
;
so
that
,
according
to
the
Proverb
of
the
Musitians
,
there
was
twice
the
distance
of
all
Gamut
,
from
the
highest
note
to
the
lowest
and
basest
,
between
them
;
And
yet
have
I
dared
to
unite
things
of
this
distance
,
and
to
raise
agreement
from
things
disagreeing
,
and
not
well
enduring
fellowship
:
And
from
hence
have
reason
to
feare
,
lest
I
seem
to
have
attempted
something
like
to
your
Prometheus
,
in
mingling
a
woman
with
a
man
,
and
do
therefore
undergoe
your
Arraignment
.
Nay
,
lest
I
have
enterprized
something
worse
,
and
conzened
my
Hearers
by
inviting
them
to
bones
cover'd
with
fat
,
and
drest
a
Comick
Laughter
in
the
Gravitie
of
a
Philosopher
.
As
for
Thee
very
;
of
all
things
you
can
never
charge
that
upon
my
writings
.
From
whom
should
I
steal
?
unlesse
there
be
some
one
,
not
yet
come
to
my
knowledge
,
who
hath
written
of
Chimaera's
,
and
Gyants
.
Besides
,
what
would
would
you
have
me
do
?
'T
is
good
to
pursue
an
Enterprize
once
begun
;
since
to
change
purposes
belongs
;
to
Epimetheus
,
not
Prometheus
.
An
Epistle
to
Nigrinus
.
Lucian
to
Nigrinus
wisheth
prosperity
.
OVVles
to
Athens
,
sayes
the
Proverb
;
as
if
't
were
ridiculous
to
carry
Owles
thither
,
where
is
such
plentie
.
So
for
me
to
write
,
and
send
my
book
to
Nigrinus
accompanied
with
power
and
force
of
vvords
,
vvere
to
fall
under
the
ridiculous
Proverb
,
and
to
send
Ovvles
indeed
.
My
purpose
being
only
to
acquaint
thee
,
hovv
I
am
,
and
hovv
thy
Speeches
have
left
such
deep
Impressions
in
me
,
I
dissent
from
Thucydides
saying
,
that
Ignorance
makes
men
bold
,
and
consideration
fearfull
:
Since
't
is
manifest
that
not
Ignorance
alone
,
but
the
desire
and
love
of
Conversation
and
Speech
is
the
cause
of
this
my
boldnesse
.
Farevvell
.
Nigrinus
,
or
the
Manners
of
Philosophers
.
The
Speakers
.
Lucian
and
a
Philosopher
.
LUcian
.
Hovv
venerable
,
and
exalted
you
are
return'd
?
neither
vouchsafing
to
look
on
us
any
more
,
or
to
afford
us
your
Company
,
or
to
mingle
discourses
vvith
us
,
but
are
of
a
suddain
transformed
into
One
vvho
contemnes
all
men
.
I
vvould
gladly
knovv
of
you
,
hovv
you
arriv'd
to
this
Insolence
,
and
upon
vvhat
reasons
?
Philos.
What
Reasons
can
there
be
,
my
friend
,
but
felicitie
?
Luci
:
Hovv
say
you
?
Philos:
Marry
,
that
beyond
my
Expectations
I
am
return'd
prosperous
and
happy
,
and
to
borrovv
an
Expression
from
the
Stage
,
thrice
happy
.
Luci
:
O
Hercules
!
in
so
short
a
Time
?
Philosoph
:
T
is
even
so
.
Lucian
.
But
what
else
is
there
which
makes
you
so
proud
,
as
not
to
allow
us
to
rejoyce
at
your
good
fortune
,
or
to
hear
the
truth
of
your
whole
Story
?
Philosoph
:
Is
't
not
a
thing
to
be
admired
,
think
you
,
for
a
slave
to
returne
free
,
a
begger
rich
,
a
fool
wise
,
and
a
mad-man
recover'd
?
Lucian
.
Yes
surely
:
Yet
I
understand
not
clearly
what
you
drive
at
.
Philosoph
:
I
went
into
the
City
,
then
,
to
find
a
Surgeon
for
my
Eyes
;
whose
pain
very
much
increased
,
and
grew
upon
me
.
Lucian
.
All
this
I
know
;
and
wisht
you
might
light
upon
a
skilfull
one
.
Philos:
Having
purposed
also
,
of
a
long
time
to
bestow
a
visit
upon
Nigrinus
,
the
Platonick
Philosopher
,
rising
early
,
I
went
to
Salute
him
,
and
knocking
at
his
door
,
a
boy
carryed
in
the
Message
,
and
I
was
sent
for
in
.
At
my
first
Entrance
,
I
found
him
with
a
book
in
his
hand
,
beset
round
with
the
Images
of
the
ancient
Wise-men
.
In
the
midst
of
the
room
stood
a
table
bestrewed
with
Geometricall
Diagrammes
,
&
figures
;
and
a
Sphere
resembling
the
Universe
.
Saluting
me
very
friendly
,
he
askt
me
how
I
did
;
I
having
made
him
an
account
,
for
return
,
askt
him
how
he
did
,
and
whether
his
resolution
held
for
another
voyage
into
Greece
.
He
no
sooner
began
to
speak
,
and
to
open
his
mind
,
but
his
words
fell
upon
me
in
such
a
showre
of
Ambrosia
,
that
me-thought
(
if
ever
there
were
any
)
I
was
among
Homers
ancient
Syrens
,
and
Nightingales
.
So
Divinely
he
uttered
himselfe
,
when
falling
into
the
praise
of
Philosophy
,
and
the
Child
thereof
,
Liberty
,
he
laught
at
those
things
which
the
vulgar
esteeme
good
;
Riches
,
Glory
,
Kingdomes
,
and
Honour
,
Gold
also
,
and
Purple
;
and
those
other
things
prized
commonly
by
the
most
,
and
till
then
by
me
.
Which
I
received
with
an
attentive
and
open
mind
,
saw
not
for
the
present
,
the
thing
to
which
I
might
compare
my selfe
:
but
was
cast
into
a
Distraction
;
sometimes
greiving
to
hear
those
things
most
precious
to
me
,
Riches
,
Gold
and
Glory
disproved
;
almost
weeping
at
their
Confutation
;
now
again
accounting
them
bale
and
contemptible
.
Much
joyed
,
though
,
that
I
now
began
to
look
through
the
clouds
,
and
Gloominesse
of
my
former
life
:
wherefore
wholy
forgetting
the
cure
of
my
eyes
,
as
a
vanity
,
my
mind
by
little
and
little
began
to
be
very
sharp
sighted
,
which
till
then
I
carried
about
with
me
blind
;
till
passing
on
,
I
became
the
thing
whereof
you
accuse
me
;
a
Man
advanced
,
and
carried
aloft
by
his
discourse
,
and
unable
ever
since
to
submit
to
small
contemplations
.
For
that
happen'd
to
me
concerning
Philosophy
,
which
is
reported
to
have
happen'd
to
the
Indians
concerning
Wine
;
who
being
naturally
hot
,
upon
their
first
taste
of
a
liquor
so
enflaming
,
presently
grew
mad
,
and
were
twice
as
much
enraged
as
other
men
.
Just
so
doe
I
appear
to
you
,
drunk
and
reeling
with
all
discourses
;
though
this
is
not
to
be
drunk
,
but
discreet
and
sober
.
Lucian
.
I
would
faine
,
(
if
it
may
be
without
your
trouble
)
hear
his
discourses
reported
,
securing
them
from
my
disdain
,
being
such
a
hearer
as
is
both
a
friend
to
your selfe
,
and
one
who
hath
heretofore
spent
time
in
such
lofty
studies
.
Philosoph
:
I
obey
your
desires
Sir
,
since
according
to
that
halfe
verse
in
Homer
,
you
petition
One
already
willing
;
who
,
if
you
had
not
prevented
me
,
had
voluntarily
craved
your
attention
.
For
I
desire
to
make
you
a
witnesse
to
others
,
that
I
am
not
mad
without
reason
;
it
being
my
delight
to
exercise
,
and
make
repetitions
to
my selfe
,
though
no
body
be
present
;
and
twice
or
thrice
a
day
solitarily
to
revolve
what
I
heard
.
And
as
lovers
supplie
the
absence
of
those
they
love
with
the
remembrance
of
their
Words
or
Actions
,
and
fixing
their
thoughts
upon
them
,
couzen
their
Longings
with
their
memory
,
as
if
those
they
loved
were
present
;
framing
to
themselves
imaginarie
Dialogues
,
and
takeing
pleasure
in
those
things
which
they
then
seem
to
hear
,
as
when
they
were
at
first
spoken
;
and
applying
their
minds
to
the
remembrance
of
things
past
,
busie
themselves
as
if
they
lay
before
them
:
so
I
take
no
small
satisfaction
in
recollecting
those
absent
discourses
of
Philosophy
which
I
once
heard
;
and
like
Sea-men
,
or
Travellers
in
the
dark
,
do
steer
my
Course
by
this
Candle
,
alwaies
imagining
that
man
to
be
present
to
my
Actions
,
and
as
it
were
still
hearing
his
discourse
;
sometimes
raising
my
Contemplation
,
methinks
I
have
his
face
in
my
eyes
,
and
his
words
in
my
eares
;
so
truly
did
he
verifie
that
of
the
Comedian
,
and
left
a
sting
in
his
Hearers
.
Lucian
.
Spare
further
Prefaces
,
admired
Sir
,
and
begin
your
storie
;
for
you
doe
not
a
little
torment
and
tire
my
expectation
.
Philosoph
:
You
say
true
,
my
friend
,
and
what
is
fit
;
But
first
I
pray
have
you
seen
an
ill
Tragick
or
Comick
Actor
;
those
I
mean
who
are
hist
,
who
spoiling
good
Poems
with
bad
Actions
,
are
at
last
pluckt
off
the
stage
,
though
the
play
,
perchance
,
deserve
Bayes
and
Clappes
?
Lucian
.
I
know
many
such
;
But
why
aske
you
?
Philosoph
:
Because
I
fear
lest
I
seem
to
you
to
imitate
them
;
whilest
giveing
no
right
order
to
my
rehearsall
,
I
corrupt
his
meaning
by
my
weaknesse
,
and
wrong
the
Play
by
repetition
.
As
for
my selfe
your
disallowance
will
not
much
trouble
me
;
But
I
should
be
sorry
a
good
argument
should
suffer
in
my
delivery
,
or
grow
disfigured
under
my
performance
.
Remember
then
,
that
through
my
whole
Narration
the
Actors
faults
be
not
laied
upon
the
Poet
,
but
remove
him
far
from
the
stage
,
as
not
concerned
by
that
which
is
done
in
the
Theater
.
I
,
in
the
meane
time
,
will
give
you
a
taste
what
a
player
I
am
for
my
memory
;
otherwise
not
at
all
differing
from
a
messenger
in
a
Tragedy
.
Wherefore
if
I
report
any
thing
imperfectly
,
think
that
which
was
left
out
,
best
;
and
that
the
Poet
would
have
told
it
with
more
advantage
:
and
then
if
you
hisse
me
,
I
shall
not
much
care
.
Lucian
.
An
excellent
exordium
,
by
Mercury
,
and
continued
like
a
Rhetorician
.
You
would
adde
now
,
that
you
stayed
not
long
with
him
,
and
that
you
come
unprovided
to
speak
,
and
that
't
were
better
hear
him
make
his
own
report
;
and
that
you
brought
not
away
all
,
but
as
much
as
was
possible
for
you
at
that
time
to
binde
up
in
your
memory
.
Were
you
not
about
to
say
thus
?
I
shall
therefore
hold
you
excused
,
and
desire
you
to
think
you
have
Spun
a
sufficient
preface
to
your
Story
:
Since
I
,
for
my
part
,
am
ready
to
give
you
my
applause
;
whereas
if
you
tire
me
longer
,
I
shall
remember
my
vexation
by
the
way
,
and
hisse
aloud
.
Philosoph
:
Surely
't
was
in
my
purpose
to
say
as
much
as
you
have
past
over
;
and
to
have
added
,
besides
,
that
to
deliver
things
in
this
order
,
and
to
draw
them
into
the
like
continued
web
,
is
to
me
impossible
;
since
striving
to
make
him
speak
with
my
voice
,
I
should
once
more
be
like
those
players
,
who
sustaining
the
person
of
Agamemnon
,
or
Creon
,
or
Hercules
,
and
being
richly
drest
,
and
looking
majestickly
,
and
straining
to
speak
bigge
,
come
off
in
a
slender
,
treble
,
womanish
voice
,
much
smaller
then
that
of
Hecuba
,
or
her
daughter
Polyxena
:
least
therefore
their
Accusations
become
mine
,
by
acting
a
part
too
great
for
me
,
and
thereby
disgraceing
my
properties
,
I
will
speak
in
my
owne
naked
person
;
least
where
I
slippe
,
that
Divine
personage
,
whom
I
represent
,
should
fall
with
me
.
Lucian
.
This
fellow
will
never
leave
vexing
me
with
similitudes
taken
from
Tragedies
,
and
the
stage
.
Philosoph
.
I
have
done
,
and
now
come
to
the
matter
.
The
entrance
to
this
discourse
,
then
,
was
a
Commendation
of
Greece
,
and
of
the
students
at
Athens
,
who
were
equally
bred
to
Philosophy
,
and
want
;
neither
vainly
delighted
with
the
sight
of
the
Citizens
;
nor
so
taken
with
strangers
as
by
their
new
fashions
to
corrupt
their
education
;
But
if
any
came
among
them
so
disposed
,
they
by
little
and
little
transformed
him
,
and
untaught
him
his
former
manners
;
and
wrought
him
into
a
purer
kind
of
behaviour
and
carriage
.
I
remember
he
told
a
story
of
one
of
those
spanglers
,
and
glittering
men
,
who
came
to
Athens
very
brave
,
and
gallant
,
numerously
attended
,
and
variously
apparelled
;
who
supposed
himselfe
to
be
much
aemulated
by
all
the
Athenians
,
and
thought
a
Demi-god
▪
but
appeared
to
those
a
man
much
to
be
pittied
;
who
presently
began
to
instruct
him
,
not
harshly
,
or
openly
disswading
him
to
live
in
a
free
Citty
,
as
he
pleased
.
But
after
he
began
to
be
troublesome
to
their
Schooles
,
and
Bathes
,
thronging
all
Passengers
with
his
Crowd
of
followers
,
one
in
a
concealed
low
voice
,
scarce
able
to
reach
him
,
would
say
,
I
was
affraid
least
this
gallant
would
have
been
smoother'd
at
washing
:
Another
,
the
Bathes
have
enjoyed
a
long
peace
,
what
need
of
such
an
Army
then
?
He
in
the
mean
time
over-heard
things
as
they
were
,
and
took
in
Instruction
.
Again
when
he
took
off
his
Imbroideries
,
and
purple
,
pleasantly
jeering
his
Flowers
,
and
colours
,
some
would
say
,
The
spring
is
come
:
others
,
From
whence
flew
this
peacock
?
others
,
Perhaps
these
feathers
were
his
mothers
,
and
the
like
.
And
so
passing
their
scoffes
on
other
things
,
sometimes
they
would
flout
the
multitude
of
his
Rings
:
sometimes
the
superfluous
curling
of
his
haire
:
sometimes
the
Luxury
of
his
Diet
,
till
insensibly
he
grevv
discreet
,
and
being
thus
publickly
reformed
,
departed
much
better
then
he
came
.
Hovv
little
they
are
ashamed
to
professe
poverty
,
appears
by
a
passage
vvhich
he
recounted
to
me
,
vvhich
happen'd
publickly
at
the
celebration
of
the
Athenian
Games
;
vvhere
one
of
the
Town
was
apprehended
and
brought
before
the
Judge
of
the
sports
,
for
coming
to
the
shovv
in
a
died
suit
;
vvhich
vvhen
the
rest
savv
,
they
pittied
the
man
,
and
besought
his
pardon
;
and
vvhen
the
crier
proclaimed
,
he
had
broke
the
Law
,
which
allowed
no
spectators
so
apparell'd
,
as
if
they
had
before
consulted
,
they
all
cryed
out
with
one
voice
,
that
liberty
should
be
granted
to
one
so
arrayed
,
seeing
he
had
no
more
cloathes
.
Such
passages
as
these
he
much
extol'd
;
as
also
the
freedome
of
the
place
,
the
frugality
of
their
Diet
,
the
Calmes
,
and
tranquillity
of
the
people
which
they
possesse
un-envied
.
Assuring
me
withall
,
that
their
life
was
agreeable
to
their
Philosophie
;
and
was
able
to
preserve
manners
in
their
purity
;
and
that
to
a
vertuous
man
,
and
one
who
had
learn'd
to
despise
Riches
,
and
had
resolved
to
order
his
life
by
these
things
which
were
naturally
honest
,
no
place
afforded
such
suiteable
Conversation
.
But
to
a
man
that
loved
wealth
,
and
took
delight
in
Gold
,
and
measured
happinesse
by
his
power
,
and
purple
;
who
never
tasted
liberty
,
or
made
tryall
of
freedome
,
or
beheld
Truth
,
but
was
bred
up
in
flatteries
,
and
servitude
,
vvho
sacrificed
his
soule
in
obedience
to
pleasure
,
and
loved
luxurious
feastes
,
or
excesse
of
wine
,
or
use
of
women
,
filling
himselfe
with
Impostures
,
Cousenage
,
and
lies
:
As
also
to
him
who
took
pleasure
in
light
Musicke
,
or
in
loose
lascivious
songs
,
the
conversation
of
this
place
was
most
proper
.
For
here
every
street
,
and
market
place
is
stored
with
the
things
which
they
most
affect
;
and
men
are
free
to
take
in
pleasure
at
all
their
gates
and
senses
,
their
eyes
,
their
eares
,
their
smell
,
their
palate
,
their
Imbracements
,
and
Touch
;
which
running
in
one
eternall
,
muddy
,
troubled
stream
,
drownes
and
overflowes
all
passages
;
Adultery
,
and
covetousnesse
,
and
perjury
,
and
such
a
tribe
of
pleasures
,
meeting
there
together
in
one
chanell
:
whence
the
soule
being
over-whelmed
by
a
deluge
,
modestie
,
vertue
,
and
justice
become
utterly
unjoynted
,
and
lost
;
leaving
the
place
void
and
empty
,
and
in
their
stead
a
thirst
,
and
spring
of
vices
of
severall
kinds
and
formes
.
This
character
he
gave
me
of
this
City
,
the
nurse
and
mistresse
of
such
vertues
.
I
therefore
,
said
he
,
no
sooner
set
sail
from
Greece
,
and
arrived
neer
my
owne
shoare
,
when
recollecting
my
thoughts
I
askt
my selfe
the
reason
of
my
returne
;
Applying
that
verse
of
Homer
to
my selfe
,
O
most
unhappy
Wight
,
why
leaving
Phoebus
light
,
(
Greece
you
must
suppose
,
and
the
happinesse
,
and
the
liberty
of
those
parts
)
art
thou
come
back
?
that
thou
mayest
behold
the
disorder
of
this
place
,
Sycophants
,
proud
salutes
,
prolonged
suppers
,
flatterers
,
murthers
,
expectation
of
dead
mens
wills
,
and
dissembled
friendshippe
?
or
what
wilt
thou
doe
,
who
canst
neither
reforme
,
nor
yet
practice
the
bad
Customes
of
the
place
?
Reasoning
thus
with
my selfe
?
as
Iupiter
did
Hector
,
so
I
withdrew
my selfe
from
the
pikes
,
and
slaughters
,
and
skirmishes
of
the
World
;
resolving
ever
after
to
keep
at
home
,
and
proposing
to
my selfe
this
womanish
,
or
(
as
some
may
call
it
)
dastardly
course
of
life
.
I
hold
discourses
with
Philosophie
,
Plato
,
and
truth
:
And
placeing
my selfe
as
if
I
were
in
some
populous
Theater
,
I
look
downe
from
aloft
upon
the
Carriage
of
affaires
abroad
;
partly
as
they
are
able
to
stirre
recreation
,
and
provoke
laughter
,
partly
as
they
are
able
to
prove
the
Constancie
of
a
resolute
man
.
For
if
it
be
seemly
to
speak
in
praise
of
vice
,
you
cannot
imagine
where
the
exercise
of
vertue
is
greater
,
or
where
mindes
undergoe
stronger
trials
,
then
amid'st
the
manners
of
this
City
.
For
't
is
no
small
victory
to
resist
so
many
temptations
,
so
many
charming
spectacles
,
and
attracting
allurements
:
But
like
Ulysses
to
sail
by
them
,
not
with
hands
bound
,
(
which
were
cowardly
)
nor
with
eares
stopt
with
wax
,
but
with
attention
,
and
loose
,
requires
a
mind
sublimated
,
and
raised
above
them
.
You
will
admire
Philosophie
,
if
you
set
it
in
comparison
with
such
madnesse
;
and
contemne
the
Goods
of
fortune
,
beholding
,
as
it
were
in
a
Scene
,
or
varying
Comedie
,
a
servant
sometimes
to
come
forth
a
master
,
a
rich
man
to
become
poor
;
And
on
the
contrary
,
a
beggar
to
become
a
Lord
,
or
Prince
;
one
man
to
be
a
friend
,
another
an
enemy
,
a
third
an
exile
.
But
the
thing
most
deplorable
is
,
that
though
fortune
plainly
testify
that
the
businesses
of
mortals
are
her
pastime
;
and
though
men
daiely
see
that
nothing
is
stable
,
and
fixt
,
yet
they
still
itch
after
riches
,
and
great
place
,
and
still
walke
on
in
the
pursuit
of
succeslesse
hopes
.
Now
whereas
I
told
you
't
was
fit
to
laugh
and
raise
mirth
from
ordinary
Occurrences
,
so
I
will
give
you
some
examples
.
Is
't
not
good
Comedie
to
see
rich
men
display
their
purple
,
brandish
their
rings
,
and
bewray
so
much
folly
?
But
the
great
vanity
of
all
is
,
that
they
salute
those
they
meet
by
others
mouthes
,
and
account
it
a
great
favour
to
vouchsafe
them
a
look
.
Others
more
venerable
,
and
expecting
Adoration
,
are
not
to
be
saluted
a
far
off
,
nor
after
the
Persian
manner
,
but
are
to
be
approach't
with
a
low
obeysance
;
And
in
fashioning
your
addresse
before
you
come
neer
,
you
are
to
signifie
the
humility
of
your
mind
,
by
the
posture
of
your
body
;
and
then
are
permitted
to
kisse
their
breast
or
hand
:
which
in
those
who
were
never
so
favoured
,
stirres
a
matter
of
emulation
,
and
regard
,
whilest
you
,
all
the
while
,
deliver
your selfe
over
to
be
cousen'd
.
Where
I
cannot
but
praise
their
inhumanity
,
for
not
saluting
us
with
their
mouth
.
Much
more
ridiculous
are
those
their
retainers
,
and
clients
,
who
rising
at
mid-night
,
fetch
a
Compasse
,
and
walke
about
the
Citty
;
and
after
all
are
excluded
by
the
servants
;
and
suffer
themselves
to
be
called
dogges
,
flatterers
,
and
the
like
.
The
reward
of
their
tedious
Circuit
,
is
a
troublesome
supper
,
and
the
cause
of
many
mischiefes
;
where
eating
much
,
and
drinking
more
then
is
fit
,
and
speaking
many
things
not
to
be
named
,
at
last
finding
fault
and
discontent
they
depart
,
either
blaming
their
entertainment
,
or
disrespect
,
or
the
basenesse
of
the
invitation
:
Bespewing
the
Lanes
also
,
and
Allies
,
as
they
passe
;
or
quarrelling
in
vile
baudy-houses
;
whereby
most
of
them
the
next
day
are
fain
to
keep
their
beds
,
and
to
send
for
Chirurgeons
;
others
,
most
absurdly
,
scarce
refrain
making
visits
in
their
sicknesse
.
I
,
in
the
mean
time
,
hold
these
who
thus
flatter
,
much
more
miserable
and
lost
,
then
those
who
are
flattered
:
as
being
the
principall
authors
of
the
others
pride
.
For
when
they
admire
their
plenty
,
and
extoll
their
wealth
,
and
every
morning
beset
their
doors
,
and
in
their
ordinary
accostments
salute
them
as
their
Masters
,
what
must
the
others
think
of
themselves
?
Whereas
,
if
by
common
agreement
they
would
forbeare
,
though
it
were
but
a
while
,
this
voluntary
servitude
,
do
you
not
think
the
rich
would
come
a
begging
to
poor
mens
doors
,
and
make
suit
to
them
not
to
let
their
Felicity
lie
without
spectators
,
and
witnesses
?
or
the
bravery
of
their
tables
,
and
magnificence
of
their
Buildings
,
to
stand
uselesse
and
unregarded
?
For
none
are
so
enamoured
of
their
treasures
,
as
to
think
themselves
therefore
happy
because
they
have
them
;
since
possession
would
give
little
value
to
stately
palaces
,
Chests
of
Gold
,
and
boards
of
Ivorie
,
were
there
not
some
body
to
admire
them
.
'T
were
fit
therefore
,
for
the
Abatement
of
their
estimation
and
power
,
to
encounter
rich
men
with
contempt
;
since
humouring
of
them
increases
their
folly
.
But
for
men
unletter'd
,
and
openly
professing
ignorance
,
to
doe
thus
,
may
perhaps
be
thought
tolerable
.
That
which
most
deserves
a
Satyre
,
is
,
that
those
who
make
profession
of
Philosophy
,
doe
things
yet
more
ridiculous
.
How
think
you
,
am
I
troubled
in
my
soule
,
when
I
see
a
man
of
reverend
years
mingle
himselfe
with
a
troop
of
flatterers
,
and
give
his
attendance
to
some
great
officer
,
and
at
supper
to
mix
discourse
with
other
retainers
,
yet
the
more
taken
notice
of
for
his
habits
sake
?
Though
I
stomack
most
that
they
change
not
their
garb
,
as
well
as
act
all
the
other
parts
in
the
Play
.
For
as
for
those
things
which
passe
at
such
invitations
,
to
which
of
the
flatterers
are
they
to
be
compared
?
Doe
they
not
eate
with
much
lesse
moderation
?
Are
they
not
much
more
apparently
drunk
?
They
alwaies
rise
last
,
and
strive
to
carrie
away
more
then
others
:
And
if
there
be
any
one
of
them
of
a
finer
education
,
many
times
he
will
offer
to
sing
.
These
things
he
observed
as
ridiculous
,
particularly
also
taxing
those
who
taught
Philosophy
for
reward
,
and
sold
vertue
,
as
it
were
,
in
the
market
;
calling
their
Schools
shops
,
and
shambles
;
and
thinking
it
most
reasonable
,
that
he
who
taught
others
to
despise
wealth
,
should
first
render
himselfe
above
gaine
:
since
it
was
his
owne
ordinary
course
,
not
only
to
instruct
those
who
would
learne
gratis
,
but
if
need
were
to
supply
their
wants
out
of
his
generous
contempt
of
riches
;
being
so
farre
from
coveting
things
which
did
not
concerne
him
,
as
not
to
bend
his
cares
to
the
preservation
of
those
things
which
were
his
owne
;
for
many
years
not
once
vouchsafeing
to
visit
a
farme
which
he
had
neer
the
City
.
For
first
,
he
made
question
whether
he
might
call
it
his
owne
:
proceeding
I
suppose
by
this
distinction
,
that
by
nature
we
are
not
Lords
of
any
thing
;
but
that
by
law
,
and
succession
,
we
obtain
an
uncertain
possession
,
and
use
of
things
;
and
are
for
a
little
time
called
owners
;
and
when
our
set
terme
is
expired
,
that
then
they
passe
on
to
another
,
who
bares
that
name
.
Many
other
exemplary
things
he
had
in
him
worthy
of
imitation
;
the
plainnesse
of
his
diet
,
the
moderation
of
his
exercise
,
the
gravity
of
his
person
,
the
decency
of
his
apparell
,
but
above
all
the
equall
temper
,
and
sweetnesse
of
his
behaviour
.
His
manner
was
to
admonish
such
as
resorted
to
him
,
not
to
deferre
their
amendment
,
(
as
many
do
;
who
set
themselves
certain
feasts
,
and
solemne
times
,
from
whence
to
beginne
to
leave
off
lying
,
and
to
do
things
which
are
honest
)
maintaining
that
the
imbracements
of
vertue
ought
to
be
without
delay
.
He
also
condemned
those
Philosophers
very
much
,
who
placed
the
exercise
of
vertue
in
accustoming
their
young
Schollers
to
the
labours
,
and
hardnesses
which
they
were
to
resist
;
commanding
them
sometimes
to
be
bound
,
and
whipt
;
others
,
somewhat
more
elegant
,
used
to
cut
prints
in
their
flesh
with
a
rasour
:
whereas
,
said
he
,
't
were
much
better
to
beget
an
hardinesse
and
courage
in
their
soules
first
;
that
way
of
education
being
still
to
be
preferred
,
which
partly
regards
the
minde
,
partly
the
body
,
partly
the
learners
age
,
and
former
course
of
breeding
;
it
being
a
great
fault
in
Tutors
to
taske
their
Schollers
beyond
their
abilities
;
since
many
too
hard
set
have
died
under
their
impositions
.
One
I
knew
,
said
he
,
who
having
tasted
their
cruell
discipline
,
at
the
first
hearing
of
more
rationall
discourses
(
as
if
he
had
then
come
to
himselfe
)
irrecoverably
forsook
them
,
and
lived
ever
after
very
contentedly
.
Here
he
past
on
,
and
speaking
of
other
professions
,
at
last
fell
upon
the
disturbances
,
and
Justlings
of
the
Citty
;
not
omitting
the
Theater
,
the
horse-race
,
Horsemens
statues
,
names
of
great
horses
,
and
the
Crackes
made
of
them
in
by-Corners
.
For
,
said
he
,
there
is
not
a
more
usuall
madnesse
then
that
of
Horse-race
;
wherewith
also
many
who
weare
the
countenance
of
vertue
are
infected
.
After
this
entring
,
as
it
were
,
upon
another
Act
of
the
play
,
he
toucht
upon
those
passages
which
fall
out
at
funeralls
,
and
making
of
wills
:
Adding
,
moreover
,
that
the
Romans
in
all
their
life
time
uttered
but
one
true
word
,
meaning
in
their
wills
;
so
that
the
Testator
never
enjoyes
the
benefit
of
his
owne
truth
.
I
could
not
refraine
laughter
,
when
he
proceeded
,
and
said
,
the
Romans
desired
to
have
their
ignorance
buried
with
them
,
and
yet
proclaimed
their
stupidity
by
their
wills
;
whilest
some
command
those
cloathes
of
best
value
worn
by
them
in
their
life
time
to
be
burnt
with
them
;
Others
leave
so
many
servants
to
attend
their
graves
;
Others
give
order
for
the
crowning
of
their
pillars
with
chaplets
;
prolonging
their
folly
beyond
their
funeralls
;
and
leaving
it
to
conjecture
what
they
did
alive
,
when
they
provide
for
such
monuments
after
their
death
.
For
these
are
they
,
said
he
,
who
buy
only
that
meat
which
costs
most
,
who
at
their
entertainments
drink
wine
with
musick
,
and
Odours
;
who
in
the
midst
of
winter
crown
themselves
with
roses
,
which
they
prize
from
their
unseasonablenesse
,
and
scarcity
;
disdayning
those
as
worthlesse
which
are
of
a
timely
and
naturall
growth
.
These
are
they
who
drink
perfumes
:
where
,
by
the
way
,
he
carp't
at
those
who
knevv
not
hovv
to
order
,
and
use
their
pleasures
;
but
sinned
by
the
preposterous
shuffling
,
and
confusion
of
them
;
suffering
them
utterly
to
trample
upon
and
vvaste
the
soule
;
being
,
according
to
that
saying
of
the
Tragedy
,
themselves
hurried
beyond
the
mark
.
This
he
said
,
vvas
a
meere
soloecisme
in
pleasure
;
Imitating
Momus
,
I
believe
,
in
his
reprehension
.
For
as
he
found
fault
vvith
God
for
making
a
Bull
,
and
not
placeing
his
hornes
before
his
eyes
;
so
he
blamed
those
vvho
vvore
Garlands
,
and
knevv
not
their
right
place
;
For
,
said
he
,
if
they
delight
in
the
Ayre
,
or
sent
of
violets
,
and
roses
,
they
should
vveare
them
just
under
their
noses
,
and
neer
the
place
of
breathing
as
may
be
,
that
the
smell
may
strike
their
sense
the
stronglier
.
He
laught
also
at
those
vvho
spent
their
studies
in
the
contrivance
of
curious
entertainments
;
affecting
unknovvn
sauces
,
and
variety
of
dishes
,
and
putting
themselves
to
so
much
charge
and
trouble
for
the
love
of
a
short
transitory
pleasure
.
For
he
made
it
a
clear
case
,
that
all
their
paines
vvere
laid
out
upon
the
bredth
of
four
fingers
,
vvhich
,
said
he
,
is
the
measure
of
the
longest
throat
;
For
they
cannot
enjoy
the
pleasures
of
their
dainties
before
they
eat
them
;
nor
differ
they
in
taste
,
though
never
so
costly
,
from
courser
fare
after
they
have
eaten
them
.
It
remaines
,
then
,
that
after
their
great
sums
,
they
bought
meerly
that
short
pleasure
which
they
took
in
the
passage
and
going
down
.
And
they
are
justly
punisht
,
said
he
,
for
their
ignorance
,
who
understand
not
those
true
pleasures
which
Philosophy
bestowes
on
the
industrious
.
He
discourst
to
me
,
also
,
many
things
concerning
Bathes
:
How
vainly
they
are
frequented
;
what
affronts
are
there
offer'd
;
how
some
are
carried
thither
upon
their
servants
shoulders
,
as
it
were
to
their
funeral
.
One
thing
ordinarily
practised
in
the
City
,
but
most
usuall
in
Bathes
,
he
much
inveighed
against
:
That
is
,
to
have
some
servants
go
before
to
warne
them
to
look
to
their
footing
,
as
they
are
to
passe
over
some
hole
,
or
by
some
place
which
jets
out
;
most
absurdly
instructing
them
how
they
are
to
tread
.
A
thing
in
his
judgment
much
to
be
complained
of
:
that
since
they
did
not
dine
or
suppe
with
others
mouthes
or
hands
,
nor
hear
with
others
eares
,
yet
being
in
perfect
sense
they
should
imploy
others
eyes
to
see
for
them
,
and
be
guided
by
directions
scarce
fit
to
be
given
to
men
blind
or
lame
;
and
this
at
mid-day
,
in
the
open
street
,
when
as
they
themselves
have
the
managing
of
the
state
.
This
and
much
more
he
briefly
past
over
,
and
so
ended
his
discourse
.
I
all
the
while
listening
to
him
like
one
entranced
,
and
still
fearing
he
should
give
over
.
For
he
was
no
sooner
silent
,
but
that
befell
me
which
happen'd
to
the
people
of
Corcyra
.
Long
fixt
I
mine
eyes
upon
him
like
one
inchanted
;
Then
suffering
in
my selfe
a
great
confusion
,
and
Tumult
,
first
I
fel
into
a
cold
sweat
,
next
labouring
to
speak
,
I
sunk
down
,
and
was
unable
:
my
voice
failed
,
and
my
tongue
denied
its
office
;
and
to
conclude
,
for
want
of
other
expression
,
I
fell
a
crying
.
For
his
discourse
did
not
lightly
raze
my
skin
,
or
leave
in
me
a
casuall
impression
;
but
the
stroke
was
deep
,
and
home
,
and
his
speech
so
rightly
aymed
,
that
,
as
I
may
so
say
,
it
entred
,
and
cleft
my
very
soule
.
For
if
,
under
correction
,
I
may
now
passe
my
judgment
of
Philosophicall
discourses
,
this
is
my
opinion
of
them
:
The
mind
of
every
ingenious
man
is
like
a
loft
delicate
Butt
;
many
Archers
there
are
in
the
world
,
who
carry
quivers
filled
with
discourses
of
all
sorts
;
yet
all
doe
not
hit
the
marke
:
But
some
drawing
their
Bow
too
hard
,
give
too
much
force
to
their
Shaft
,
which
flies
home
,
indeed
,
but
stickes
not
;
but
through
too
much
strength
passes
through
the
Butt
,
leaving
a
great
gappe
and
wound
in
the
Soule
.
Others
again
on
the
contrary
through
the
weaknesse
of
their
Armes
,
and
slacknesse
of
their
Bow
,
shoot
not
home
;
but
their
Arrowes
languishing
in
their
flight
,
fall
down
many
times
in
the
mid-way
:
Or
if
they
chance
to
reach
the
marke
,
they
doe
but
superficially
touch
it
,
and
leave
no
impression
;
as
not
being
discharged
with
might
enough
.
But
a
good
Archer
indeed
,
and
like
him
I
spoke
of
,
will
exactly
consider
whether
the
Butt
be
not
too
soft
,
or
too
hard
for
his
Arrow
:
(
for
there
are
some
Markes
not
to
be
pierced
)
and
as
he
makes
his
discovery
,
dipping
his
Shaft
(
not
in
poyson
,
like
the
Scythians
,
nor
in
harmfull
juyces
,
like
the
Cretans
,
but
)
in
poignant
,
and
soveraigne
Medicines
,
he
discharges
;
allowing
such
just
aim
to
his
shot
,
as
to
pierce
and
not
passe
through
,
but
to
remain
and
stick
,
till
the
vertue
of
the
dart
,
diffusing
it selfe
,
over-spread
and
season
the
whole
mind
.
And
this
is
that
which
at
once
stirres
the
delight
,
and
teares
of
the
hearers
.
As
it
then
befell
me
,
when
I
felt
his
Balsam
gently
creep
over
my
Soule
.
I
applyed
therefore
unto
him
that
verse
:
Still
shoot
,
if
unto
men
thy
darts
prove
rayes
.
For
as
those
who
hear
a
Phrygian
Cornet
winded
,
doe
not
all
run
mad
;
but
those
onely
who
are
possest
with
their
Goddesse
,
upon
the
sound
of
the
charme
,
fall
into
their
former
distractions
:
so
all
who
hear
Philosophers
doe
not
depart
astonisht
and
wounded
,
but
those
only
between
whose
Soules
and
Philosophie
,
there
is
some
sympathy
and
alliance
.
Lucian
.
What
reverend
,
admirable
,
Divine
things
,
my
good
friend
,
have
you
delivered
!
who
are
(
now
I
confesse
)
return'd
full
of
Ambrosia
,
and
Myrtle
:
wherefore
all
the
time
of
your
discourse
my
Soule
felt
commotions
too
,
and
I
now
grieve
you
have
done
so
soon
;
and
can
use
your
words
and
say
,
I
am
wounded
.
Nor
let
it
stirre
your
wonder
:
for
those
,
you
know
,
who
are
bitten
by
mad
Dogges
,
run
not
only
mad
themselves
,
but
if
they
in
their
fury
bite
others
,
they
whom
they
bite
run
mad
too
.
For
the
rage
conveying
it selfe
with
the
wound
,
one
infection
begets
another
,
and
spreads
at
last
into
a
stream
,
and
large
succession
of
madnesse
.
Philosoph
:
You
confesse
your selfe
toucht
then
?
Lucian
.
I
doe
,
and
request
you
to
finde
out
some
common
remedy
for
us
both
.
Philosoph
:
We
must
doe
then
as
Telephus
did
.
Lucian
.
How
's
that
?
Philosoph
:
Aske
our
cure
of
him
,
who
gave
us
our
wound
.
The
Kings
Fisher
,
or
a
Discourse
of
TRANSFORMATIONS
.
The
Speakers
,
Chaerephon
and
Socrates
.
CHAEREPHON
.
What
sound
is
this
,
Socrates
,
which
strikes
our
eares
from
yonder
promontory
,
and
Cliffe
?
hark
how
sweet
't
is
:
what
musicall
creature
may
this
be
?
Socrates
.
A
sea-Fovvle
,
Chaerephon
,
call'd
the
Kings-fisher
,
wholy
made
up
of
Complaints
,
and
woes
;
of
whom
there
goes
an
ancient
Fable
.
For
't
is
reported
,
that
being
once
a
Woman
,
Aeolus
the
Graecians
daughter
,
and
that
loosing
her
Husband
Ceyx
the
Trachinian
,
descended
of
Hesperus
the
Evening-starre
,
a
beatifull
sonne
of
a
bright
Father
,
when
she
was
yet
a
Girle
,
out
of
extreame
love
,
she
much
lamented
his
death
;
And
thereupon
,
by
the
power
of
some
God
,
was
put
into
feathers
;
and
hath
ever
since
in
the
shape
of
a
Bird
flown
about
the
Sea
in
search
of
him
.
Chaerephon
.
A
Kings-Fisher
call
you
her
?
I
never
heard
her
before
;
and
therefore
to
me
she
seemed
some
outlandish
fowle
.
Truely
she
sings
in
a
very
mournfull
tune
;
pray
,
Socrates
,
what
manner
of
Bird
is
it
?
Socrates
.
Not
great
,
Chaerephon
,
unlesse
it
be
for
the
great
honour
she
hath
received
from
the
Gods
for
her
love
to
her
husband
.
For
all
the
while
she
sits
,
though
in
the
middest
of
winter
,
the
world
enjoyes
Halcyon
daies
,
of
a
different
calmenesse
from
other
times
;
whereof
this
day
is
one
.
See
you
not
how
clear
the
Heavens
are
?
and
how
the
Sea
without
wave
or
billow
,
resembles
for
smoothnesse
a
mirrour
,
or
Glasse
.
Chaerephon
.
True
.
This
is
,
indeed
,
a
Halcyon
day
;
and
yesterday
was
such
another
.
But
for
Gods
sake
tell
me
,
Socrates
,
may
I
give
credit
to
what
you
said
,
in
the
beginning
,
that
women
have
been
raised
out
of
Birds
;
or
that
Birds
have
been
transform'd
into
women
?
It
sounds
to
me
altogether
impossible
.
Socrates
.
O
my
friend
,
Chaerephon
,
we
are
but
purblind
Judges
of
what
is
possible
,
and
impossible
.
For
we
pronounce
according
to
the
ignorant
,
faithlesse
,
dull
abilities
of
men
;
And
therefore
,
many
things
in
themselves
easie
,
seem
to
us
difficult
;
and
many
things
in
themselves
attainable
,
seem
to
us
not
to
be
attained
:
And
this
befalls
us
sometimes
through
unexperience
,
sometimes
through
the
infancy
of
our
mindes
.
For
compared
to
the
first
cause
every
man
,
though
never
so
old
,
is
but
a
child
;
And
compared
to
Aeternity
our
whole
life
is
but
a
childhood
,
and
spanne
.
How
then
can
they
who
know
not
the
power
of
the
Gods
discourse
of
them
,
or
precisely
tell
what
is
possible
,
and
what
is
not
?
you
saw
the
storme
,
Chaerephon
,
about
three
daies
since
,
what
lightnings
,
and
Thunders
,
and
tempestuous
winds
were
there
?
some
man
would
tremble
at
the
thought
of
them
,
fearing
least
the
whole
world
would
have
fallen
to
ruine
:
yet
you
see
it
ended
in
a
wonderfull
Calme
,
which
lasts
yet
.
Which
,
then
,
think
you
is
the
harder
,
and
more
unlikely
,
to
raise
a
stillnesse
out
of
a
blustring
tempest
,
and
to
cast
faire
weather
over
the
world
,
or
to
change
the
shape
of
a
Woman
into
the
forme
of
a
Bird
?
we
see
children
every
day
raise
severall
figures
,
and
shapes
,
from
wax
or
clay
.
Then
certainly
to
God
,
who
is
too
great
and
excellent
to
be
brought
into
Comparison
with
our
performances
,
all
these
things
are
most
familiar
,
and
easy
.
How
much
bigger
is
the
Heaven
then
you
,
can
you
tell
?
Chaerephon
.
No
,
Socrates
,
nor
any
man
els
:
such
comparisons
are
not
to
be
known
,
or
taken
measure
of
.
Socrates
.
Well
then
!
do
we
not
see
the
vast
disproportions
of
some
men
compared
with
others
,
and
how
they
differ
in
their
impotencies
,
or
strength
?
what
wondrous
difference
is
there
between
a
man
of
mature
age
,
and
a
child
five
or
ten
dayes
old
,
both
for
their
infirmity
,
and
might
;
as
also
for
all
the
Actions
of
life
,
whither
they
be
the
defence
of
those
our
walls
so
often
assaulted
,
or
any
other
performances
either
of
body
or
mind
?
which
things
cannot
possibly
enter
into
the
apprehension
of
a
child
?
Then
,
for
greatnesse
of
strength
,
a
grown
man
carries
no
proportion
,
or
measure
,
to
a
child
;
vvho
vvith
one
hand
can
easily
overcome
millions
of
them
.
For
naturally
men
are
born
of
an
age
at
first
altogether
unexpert
,
and
unfit
for
action
.
If
,
then
,
one
man
so
much
excell
another
;
hovv
much
the
Gods
excell
us
,
they
may
consider
vvho
have
abilities
for
such
contemplations
.
It
vvill
,
therefore
,
I
doubt
not
,
seem
credible
to
most
,
that
as
much
as
the
whole
world
exceeds
Socrates
,
and
Chaerephon
in
magnitude
and
space
,
so
much
doe
they
exceed
us
in
power
and
providence
,
and
wisdom
.
Many
things
,
therefore
,
to
you
and
me
,
and
such
as
we
are
,
seem
impossible
,
which
to
others
are
easie
.
For
to
winde
a
Cornet
well
to
those
who
cannot
play
,
and
to
read
or
write
to
those
who
are
ignorant
of
Grammar
,
showes
more
impossible
then
to
make
women
of
Birds
,
or
Birds
of
women
.
Nature
,
we
see
,
finding
in
a
Comb
of
Wax
a
shapelesse
worme
,
without
Legges
or
Feathers
,
gives
it
Winges
,
and
feet
,
and
enamelling
it
with
great
diversity
of
fair
coloures
,
produceth
a
Bee
,
the
wise
Architect
of
Divine
honey
:
out
of
dumb
senselesse
egges
she
formes
severall
sortes
of
flying
,
walking
,
swimming
Creatures
,
assisted
(
as
't
is
thought
)
by
the
Sacred
influence
of
the
skie
.
We
therefore
,
poor
mortalls
and
infants
,
who
can
neither
comprehend
great
matters
,
nor
understand
small
,
but
doubt
of
most
things
,
even
of
those
which
concern
our selves
,
can
say
little
concerning
the
power
of
the
immortall
Gods
,
or
of
their
transformations
of
Kings-Fishers
,
or
nightingales
.
Onely
as
the
Glory
of
the
Fable
hath
bin
Conveyed
to
me
from
my
Ancestors
,
so
will
I
,
to
the
praise
of
thy
songes
,
O
thou
bird
of
mourning
,
convey
it
to
posterity
;
and
will
often
repeat
thy
vertuous
love
of
thy
Husband
to
my
Wives
Xantippe
,
and
Mirto
;
not
forgetting
the
honour
bestowed
upon
thee
by
the
Gods
:
and
doe
you
Chaerephon
,
doe
the
like
.
Chaerephon
.
'T
is
fit
I
should
Socrates
,
since
all
your
words
carry
double
perswasions
,
and
are
able
to
instruct
both
sexes
.
Socrates
.
Now
then
,
't
is
time
we
bid
the
Kings-fisher
farewell
,
and
returne
into
the
City
.
Chaerephon
.
'T
is
so
,
and
therefore
let
us
goe
.
Prometheus
or
Caucasus
.
The
speakers
.
Mercury
,
Vulcan
,
Prometheus
.
Mercury
.
LOok
Vulcan
,
yonder
's
Caucasus
,
to
which
wee
are
to
nail
this
wretched
Titan
:
let
's
finde
out
some
eminent
place
,
uncovered
with
Snow
,
where
we
may
the
firmelier
chain
him
,
and
where
he
may
hang
most
open
to
passengers
.
Vulcan
.
You
say
well
Mercury
:
For
if
we
chain
him
to
some
low
place
,
neer
the
earth
,
his
creatures
,
men
,
will
come
in
to
his
succour
;
and
if
we
fasten
him
to
the
Hilltoppe
he
will
not
be
seen
below
:
wherefore
,
if
you
think
fit
,
let
's
crucifi●
him
here
in
the
middle
of
the
hill
,
which
hangs
over
this
valley
,
and
let
him
stretch
one
Arme
that
way
,
and
the
other
this
.
Mercury
.
'T
is
well
contrived
,
for
here
the
Rock
is
craggie
,
and
inaccessible
,
and
inclining
to
a
precipice
;
and
the
ascent
so
narrow
,
that
you
can
hardly
stand
tiptoe
;
and
every
way
fittest
for
his
Crosse
:
make
no
delayes
therefore
Prometheus
,
but
mount
and
suffer
your selfe
to
be
fasten'd
.
Prometheus
.
Vulcan
,
Mercury
,
pitty
me
,
who
without
desert
am
thus
unfortunate
.
Mercury
.
Pitty
thee
Prometheus
?
why
is
't
not
enough
for
thee
to
be
bound
to
Caucasus
,
unlesse
Jupiter
doom
both
us
to
the
same
punishment
,
for
disobeying
his
Decree
?
Stretch
forth
thy
right
hand
:
unmanacle
him
Vulcan
,
and
nail
him
,
and
be
sure
to
give
strength
to
your
Hammer
.
Now
reach
out
thy
other
hand
,
that
he
may
fasten
that
too
:
well
done
.
An
Eagle
will
fly
hither
presently
,
and
will
prey
upon
thy
Liver
,
and
then
thou
wilt
be
fully
rewarded
for
thy
rare
and
most
ingenious
peece
of
work-manship
.
Prometheus
.
O
Iapetus
,
Saturne
,
and
mother
Earth
,
what
tortures
doe
I
feel
,
who
never
offended
or
committed
fault
.
Mercury
.
Dids't
thou
never
offend
,
Prometheus
?
Who
at
a
division
of
sacrifices
,
dids't
deale
so
unequally
and
deceitfully
,
and
stealing
the
best
for
thy selfe
,
left'st
nothing
for
Jupiter
but
Bones
cover'd
with
fat
;
As
I
remember
Hesiod
tells
the
story
so
:
Next
thou
madest
men
,
a
most
slie
and
fallacious
creature
;
but
especially
women
:
But
above
all
thou
stolest
Fire
,
the
most
pretious
treasure
of
the
Gods
,
and
bestowed'st
it
upon
men
.
And
after
all
these
offences
,
can'st
thou
say
thou
art
causelesly
fasten'd
?
Prometheus
.
Methinks
,
Mercury
,
you
as
well
as
the
Poet
doe
accuse
the
innocent
;
when
you
charge
me
with
things
,
for
which
if
I
had
Justice
done
me
,
I
should
be
allowed
a
pension
.
If
therefore
,
your
leasure
serve
you
,
I
will
gladly
wipe
off
your
accusations
,
by
showing
how
unjustly
Jupiter
hath
given
sentence
upon
me
.
Doe
you
,
in
the
mean
time
,
being
both
eloquent
of
speech
,
and
skilfull
in
the
lawes
,
make
his
defence
as
if
he
held
equall
Scales
,
in
dooming
me
to
be
here
crucified
neer
the
Caspian
streights
,
upon
this
Caucasus
;
where
I
am
a
miserable
spectacle
to
all
the
Scythians
.
Mercury
.
Thou
spendest
wordes
in
vaine
,
Prometheus
,
and
to
no
purpose
;
yet
say
on
.
For
since
I
am
otherwise
enjoyn'd
to
tarry
till
the
Eagle
alight
,
and
feed
upon
thy
Liver
,
't
will
not
be
amisse
to
fill
up
the
time
with
listening
to
thy
Sophistry
,
wherein
thou
art
most
expert
.
Prometheus
.
First
,
then
,
Mercury
,
doe
you
aggravate
your
charge
as
much
as
you
can
;
and
as
well
as
you
can
defend
your
fathers
justice
.
In
the
mean
time
,
Vulcan
,
be
you
Judge
between
us
.
Vulcan
.
So
help
me
,
Jupiter
,
I
will
rather
be
thy
accuser
.
Doe
you
remember
how
you
stole
my
Fire
,
and
left
my
Forge
cold
?
Prometheus
.
Divide
the
accusation
between
you
then
,
and
doe
you
say
all
you
can
against
my
Theft
,
let
Mercury
plead
against
my
Creation
of
men
,
and
division
of
the
sacrifice
:
you
seem
to
be
both
your
Arts-masters
,
and
very
able
to
speak
.
Vulcan
.
Mercury
shall
speak
for
mee
;
who
am
not
for
your
pleadings
,
and
Law
Cases
,
but
imploy
my selfe
about
the
Anvill
,
and
Forge
.
For
he
is
an
Orator
,
and
hath
studied
Rhetorick
.
Prometheus
.
I
believe
Mercury
hath
little
to
say
against
Theevery
,
and
will
not
charge
me
with
a
thing
,
whereof
himselfe
is
the
Author
.
If
you
have
,
Mercury
,
't
is
time
you
produce
your
Accusation
.
Mercury
.
It
would
aske
a
long
speech
,
Prometheus
,
and
much
preparation
to
repeate
all
your
offences
:
It
shall
suffice
me
to
recount
onely
their
heads
.
First
,
being
permitted
to
cast
Lots
for
a
Sacrifice
,
you
kept
the
best
for
your selfe
,
and
cheated
the
King
;
next
,
you
made
men
,
which
was
not
fit
;
lastly
you
stole
Fire
from
us
,
and
bore
it
to
them
:
wherein
,
in
my
opinion
,
you
did
very
indiscreetly
,
to
provoke
Jupiter
,
who
is
such
a
friend
to
men
.
Now
if
you
deny
this
,
for
your
greater
convincement
,
't
will
be
fit
I
enlarge
my selfe
,
and
try
to
make
the
truth
of
things
yet
plainer
.
If
you
confesse
that
you
made
a
false
Division
of
the
Sacrifice
,
and
that
you
formed
men
,
and
stole
Fire
,
my
Accusation
will
be
full
,
and
I
should
but
trifle
to
say
more
.
Prometheus
.
Whither
you
have
not
spoken
trifles
all
this
vvhile
,
vve
shall
see
anon
;
I
,
since
you
think
you
have
made
such
a
full
accusation
,
vvill
strive
,
as
vvell
as
I
can
,
to
dissolve
it
:
First
,
then
,
lend
me
your
attention
concerning
the
Sacrifice
.
I
call
Heaven
to
witnesse
whether
in
making
my
defence
,
I
blush
not
for
Jupiter
,
to
think
he
should
be
so
poor
spirited
,
and
whining
,
as
for
one
small
Bone
,
which
came
to
his
share
,
to
send
hither
so
ancient
a
God
,
as
I
am
,
to
be
crucified
;
not
remembring
of
what
assistance
I
have
been
to
him
,
nor
weighing
how
childish
the
ground
of
his
displeasure
is
,
to
be
angry
,
and
fret
,
because
he
had
not
the
greater
piece
.
Nor
do
I
think
,
Mercury
,
that
cheats
of
Entertainment
are
to
be
remembred
,
but
that
all
faults
committed
at
feasts
are
to
be
reckon'd
sport
;
and
that
he
was
to
leave
his
anger
behind
him
at
the
Table
.
But
to
bury
his
hate
till
the
next
day
,
and
to
lay
up
a
past
injury
,
and
keep
it
in
fresh
memory
,
is
neither
Kingly
,
nor
like
a
God
.
For
take
away
from
Banquets
wit
,
breaking
of
Jests
,
putting
of
Tricks
,
Jeeres
,
Comicall
abuses
,
and
laughter
,
and
nothing
will
remaine
but
drunkennesse
,
surfets
and
silence
;
Things
dull
and
unpleasant
,
and
misbecoming
a
Feast
.
I
,
therefore
,
could
not
imagine
Iupiter
could
have
remembred
things
the
next
day
;
much
lesse
have
proved
so
Cholerick
,
or
taken
matters
so
haynously
,
if
in
the
division
of
a
little
flesh
,
one
should
make
sport
with
him
,
and
make
triall
whither
he
knew
how
to
choose
the
better
part
.
But
put
the
worst
,
Mercury
,
that
I
gave
him
not
the
lesser
piece
,
but
deceived
him
of
all
;
must
he
therefore
(
according
to
the
proverb
)
bring
heaven
and
earth
together
,
and
project
fetters
,
Crosses
,
whole
mountaines
,
and
Eagles
to
devoure
my
liver
?
Look
if
such
proceedings
as
these
do
not
betray
great
weaknesse
,
and
poornesse
of
Spirit
,
and
inclination
to
revenge
.
If
he
do
thus
for
a
little
beefe
,
what
would
he
have
done
for
the
losse
of
a
whole
Oxe
?
Mortall
men
deal
much
discreetlier
in
the
like
cases
,
then
so
;
who
should
be
proner
to
,
wrath
then
the
Gods
.
For
never
any
yet
crucified
his
Cook
,
for
dipping
his
finger
in
the
sauce
,
and
licking
it
;
or
for
cutting
a
slice
of
beefe
from
the
spit
,
and
eating
it
:
but
rather
pardon'd
him
;
or
if
he
were
very
angry
,
gave
him
only
a
cuffe
on
the
eare
,
or
a
blow
on
the
cheek
.
But
never
any
was
crucified
for
things
of
this
light
nature
.
And
thus
much
be
spoken
concerning
the
flesh
;
a
matter
unworthy
of
my
defence
,
but
much
unworthier
of
his
complaint
.
I
proceed
to
speak
next
of
my
workmanship
,
and
Creation
of
men
:
which
falling
under
a
twofold
charge
,
I
know
not
,
Mercury
,
of
which
you
acuse
me
most
;
whither
because
it
was
not
fit
for
men
to
be
made
at
all
,
but
to
have
laine
unformed
,
and
the
Earth
to
have
remained
unoccupied
;
or
because
they
should
have
been
made
otherwise
,
and
of
another
shape
,
and
Figure
.
I
shall
easily
reply
to
both
;
and
will
first
endeavour
to
prove
that
the
production
of
men
is
no
hurt
or
dammage
to
the
Gods
;
next
that
't
is
of
much
more
convenience
and
advantage
to
them
,
then
that
the
earth
should
lie
desolate
,
and
unpeopled
,
whereby
it
will
plainly
appear
,
whither
I
have
offended
in
my
gracefull
formation
of
men
,
the
only
creature
of
a
divine
and
heavenly
race
.
For
the
earth
was
a
rude
,
shapelesse
thing
,
grown
over
with
thickets
,
and
dark
woods
:
the
Gods
had
neither
Altars
,
nor
Temples
,
nor
Images
,
nor
statues
;
who
are
now
every
where
adored
with
much
reverence
.
I
therefore
(
for
't
was
ever
my
care
to
provide
for
the
common
,
and
to
advance
the
honour
of
the
Gods
,
and
to
project
things
of
ornament
and
beauty
)
did
cast
with
my selfe
,
whither
I
could
do
better
then
take
a
peece
of
clay
,
and
forme
Creatures
like
us
Gods
,
in
visage
and
figure
.
For
this
,
methought
,
was
wanting
to
our
Divinitie
;
that
there
was
not
a
contrary
,
or
foyle
,
which
set
in
Comparison
with
us
;
might
set
off
our
felicity
:
which
neverthelesse
was
to
be
some
mortall
thing
,
though
otherwise
most
ingenious
,
understanding
,
and
sensible
of
the
best
things
.
At
length
,
according
to
that
saying
of
the
Poet
,
mixing
earth
with
water
,
and
working
it
into
a
soft
mortar
,
I
framed
men
;
requesting
Pallas
to
assist
me
in
my
work
.
This
is
my
great
offence
against
the
Gods
:
and
how
great
my
punishment
is
you
see
,
only
because
,
forsooth
,
I
raised
creatures
out
of
Clay
,
and
gave
motion
to
a
thing
which
before
moved
not
.
And
as
if
the
Gods
were
the
lesse
Gods
,
because
there
are
mortalls
on
earth
,
therefore
Iupiter
is
thus
displeased
,
thinking
the
number
of
the
Gods
diminish't
by
the
production
of
men
:
unlesse
he
be
affraid
least
they
should
attempt
a
rebellion
,
and
make
warre
upon
the
Gods
,
as
the
Giants
did
.
'T
is
plain
then
,
Mercury
,
that
there
is
no
fault
either
in
me
,
or
my
workmanship
.
If
you
can
show
any
though
never
so
small
,
I
will
be
silent
,
and
will
think
I
suffer
deservedly
.
But
that
the
Gods
are
hereby
much
benefitted
,
you
may
easily
learn
,
if
you
be
hold
the
Earth
no
longer
untill'd
or
unmanured
,
but
adorned
with
Cities
,
Agricultures
,
and
generous
plantations
;
the
Sea
navigated
;
Ilands
inhabited
;
Altars
every
where
erected
,
sacrifices
offered
,
Temples
and
solemnities
frequented
;
streets
fill'd
with
Iupiter
,
and
markets
with
men
.
Had
I
made
this
Creature
for
my selfe
only
,
I
had
bin
the
wealthiest
of
all
the
Gods
.
But
I
wrought
for
the
publick
,
and
for
the
rest
;
especially
for
Iupiter
,
Apollo
,
and
you
Mercury
;
whose
Temples
are
every
where
to
be
seen
,
but
not
one
for
Prometheus
.
Can
you
,
then
,
at
all
perceive
,
that
I
have
considered
my selfe
,
and
have
diminisht
or
taken
from
the
Common
?
Tell
me
,
Mercury
,
can
you
think
possessions
desireable
without
a
spectatour
;
or
any
peece
of
workmanship
pleasant
,
or
delightfull
to
the
owner
,
if
not
seen
and
praised
?
which
I
therefore
say
,
because
if
men
had
not
been
made
,
the
beautie
of
the
Universe
had
lackt
a
witnesse
,
and
we
should
have
possest
riches
neither
admired
by
others
,
nor
valued
by
our selves
:
Nor
should
we
have
wherevvithall
to
comfort
our selves
,
or
understand
hovv
happy
vve
are
,
did
vve
not
see
others
voide
of
our
condition
.
Thus
great
things
seem
great
by
their
comparison
vvith
lesse
.
But
you
,
vvho
ought
to
have
honoured
me
for
this
publick
service
,
have
revva●ded
my
endeavours
and
studies
vvith
a
Crosse.
But
,
say
you
,
there
are
great
malefactors
among
them
,
Adulterers
,
Rebells
,
men
that
marry
their
sisters
,
and
plot
against
their
parents
.
As
if
there
vvere
not
the
like
among
us
,
and
that
heaven
might
not
be
accused
as
well
as
the
Earth
,
for
producing
us
.
But
,
you
will
say
,
there
is
a
burden
cast
upon
us
to
take
care
of
their
affaires
.
For
the
same
reason
a
shepheard
may
count
it
a
Burden
that
he
hath
a
flock
,
because
he
is
troubled
to
look
after
it
.
Though
,
indeed
,
this
very
trouble
be
season'd
with
pleasure
,
and
this
care
be
delightfull
in
the
exercise
.
Besides
,
how
should
we
spend
our
time
,
if
there
were
none
to
busie
our
providence
?
Sit
idle
,
and
do
nothing
but
drink
Nectar
,
and
stuffe
our selves
with
Ambrosia
?
But
that
which
vexes
me
most
is
,
that
you
inveigh
most
against
me
for
making
women
,
and
yet
love
them
,
and
are
still
descending
to
them
,
sometimes
like
Bulls
,
sometimes
like
Satyres
,
sometimes
like
swannes
,
and
are
content
to
make
them
Goddesses
.
But
,
say
you
,
't
was
fit
men
should
be
made
,
but
after
another
manner
,
and
not
like
us
.
What
other
patterne
should
I
propose
to
my selfe
,
then
that
which
I
knew
to
be
most
excellent
?
unlesse
I
should
have
made
a
witlesse
,
beastly
,
rustick
creature
.
Besides
,
had
they
not
been
as
they
are
,
how
should
they
sacrifice
to
us
,
or
give
us
due
honours
?
You
,
when
you
are
invited
to
Hecatombes
,
can
saile
sometimes
the
whole
length
of
the
Ocean
,
to
the
faultlesse
Aethiopians
.
But
you
crucifie
the
Author
of
your
honours
,
and
sacrifices
.
And
let
this
suffice
to
be
spoken
concerning
men
.
I
now
passe
on
to
the
haynous
stealth
of
fire
.
Answere
me
without
delay
in
the
behalfe
of
the
Gods
,
have
we
lost
any
fire
since
it
came
among
men
?
you
cannot
say
we
have
;
since
't
is
the
nature
of
this
Element
not
to
decrease
by
communication
,
nor
is
one
flame
extinguish't
by
the
kindling
of
another
.
'T
is
plain
envy
,
then
,
to
forbid
the
necessary
use
of
those
things
which
take
nothing
from
us
;
whereas
it
becomes
the
Gods
to
be
gratious
,
givers
of
good
things
,
and
free
from
all
envie
.
But
suppose
I
had
stoln
all
your
fire
,
and
conveyed
it
to
the
Earth
,
I
had
not
vvrong'd
you
much
;
for
you
need
it
not
,
being
neither
cold
,
nor
accustomed
to
boyle
your
Ambrosia
,
nor
used
to
the
supply
of
an
Artificiall
light
;
but
to
men
fire
is
necessary
,
as
for
other
uses
,
so
especially
for
their
sacrifices
;
not
able
else
to
perfume
your
temples
,
or
to
send
you
up
clouds
of
incense
,
or
burne
their
oblations
on
your
Altars
.
Besides
,
I
observe
you
are
much
delighted
with
their
smoke
,
and
much
pleased
with
the
smell
,
when
a
cloud
of
perfume
ascends
to
heaven
;
you
condemne
then
what
you
desire
.
Lastly
I
wonder
you
forbid
not
the
Sun
to
shine
,
whose
fire
is
much
diviner
,
and
hotter
then
mine
;
or
that
you
blame
him
not
for
spending
your
treasure
.
I
have
said
.
If
I
have
spoken
amisse
,
I
would
have
you
,
Mercurie
,
and
Vulcan
,
correct
or
disprove
me
,
and
I
will
make
a
second
reply
.
Mercury
.
'T
is
hard
,
Prometheus
,
to
contend
with
so
generous
a
Sophister
.
But
you
may
be
glad
Iupiter
heard
you
not
;
who
doubtlesse
had
sent
sixteen
Vultures
to
devoure
your
entrailes
,
so
grievously
have
you
accused
him
in
your
own
defence
.
I
marvaile
,
being
a
prophet
,
you
did
not
foresee
your
punishment
.
Prometheus
.
I
did
,
Mercury
;
and
do
also
presage
that
ere
long
a
friend
of
yours
shall
come
from
Thebes
,
and
shall
shoot
the
eagle
,
which
you
say
is
to
light
upon
me
.
Mercury
.
I
wish
to
see
it
,
Prometheus
;
and
that
you
were
releast
,
and
making
merry
with
us
again
,
but
not
dividing
a
sacrifice
.
Prometheus
.
Be
confident
I
shall
once
more
feast
with
You
,
and
Iupiter
for
his
no
small
happinesse
shall
release
me
.
Mercury
.
What
mean
you
?
speak
clearly
.
Prometheus
.
You
know
Thetis
,
Mercury
.
But
I
forbeare
to
say
more
;
't
is
better
to
keep
thee
secret
,
till
it
bring
me
a
reward
for
my
punishment
.
Mercury
.
Do
as
you
think
best
Prometheus
:
let
us
depart
,
Vulcan
;
the
Eagle
is
coming
:
expect
you
a
while
,
Prometheus
,
for
the
Theban
Archer
,
you
spake
of
,
to
come
and
ease
you
of
the
Fowles
tortures
.
A
Dialogue
between
Prometheus
and
Jupiter
.
Promet
.
RElease
me
now
,
Iupiter
,
for
I
have
been
miserably
tortured
.
Iupiter
.
Release
thee
,
saist
thou
,
who
deservest
more
shackles
,
and
that
all
Caucasus
should
be
laid
upon
thy
head
,
and
that
thy
liver
should
not
only
be
gnawn
by
sixteen
Vultures
,
but
that
thine
eyes
should
be
digged
out
,
for
making
such
Creatures
as
men
,
and
women
,
and
for
stealing
fire
?
I
forbeare
to
mention
the
cheat
you
put
upon
me
,
at
the
division
of
flesh
,
allotting
me
bones
covered
with
fat
,
and
keeping
the
best
for
your selfe
.
Prometheus
.
But
I
have
felt
sufficient
punishment
,
having
thus
long
been
chained
to
Caucasus
,
and
fed
an
eagle
,
the
cruellest
,
and
worst
of
fowles
,
with
my
liver
.
Iupiter
.
This
is
the
least
part
of
what
you
ought
to
suffer
.
Prometheus
.
But
you
shall
not
release
me
gratis
,
Iupiter
.
I
will
reveale
a
secret
which
much
concernes
you
.
Iupiter
.
You
play
the
sophister
with
me
,
Prometheus
.
Prometheus
.
What
shall
I
get
by
it
?
if
I
deceive
you
,
you
know
where
Caucasus
stands
,
and
want
no
fetters
.
Iupiter
.
First
tell
me
what
ransome
you
will
give
me
?
Prometheus
.
If
I
tell
you
where
you
are
now
going
,
will
you
believe
my
other
Divinations
?
Iupiter
.
How
can
I
choose
?
Prometheus
.
You
are
going
then
to
lie
vvith
Thetis
.
Iupiter
.
Well
;
and
vvhat
more
?
hitherto
you
have
guest
right
.
Prometheus
.
Have
nothing
to
do
Iupiter
,
with
that
sea
Goddesse
;
For
if
she
conceive
by
thee
,
the
child
will
just
deale
with
thee
,
as
thou
dealst
with
Saturne
.
Iupiter
.
Not
expell
me
my
Kingdome
,
I
hope
?
Prometheus
.
I
wish
he
may
not
,
Iupiter
But
your
copulation
with
her
threatens
as
much
.
Iupiter
.
Farewell
Thetis
,
then
.
Vulcan
,
Prometheus
,
shall
strike
off
thy
shackles
.
A
Dialogue
between
Jupiter
and
Cupid
.
Cupid
.
IF
I
have
offended
pardon
me
,
Iupiter
,
who
am
yet
a
child
and
lack
wit
.
Iupiter
.
Art
thou
a
child
,
Cupid
,
who
art
much
older
then
Iapetus
?
or
being
so
aged
and
cunning
as
thou
art
,
wouldst
thou
be
thought
a
child
because
thou
hast
not
a
beard
,
or
gray
hayres
?
Cupid
.
As
old
as
thou
saist
I
am
,
wherein
have
I
wronged
thee
,
that
thou
goest
about
to
bind
me
?
Iupiter
.
Consider
,
thou
Varlet
,
if
it
be
a
small
matter
to
make
me
thy
pastime
,
since
there
is
nothing
into
which
thou
hast
not
transformed
me
,
a
Satyre
,
a
Bull
,
a
Showre
of
gold
,
a
Swanne
,
an
Eagle
:
and
yet
never
madest
any
woman
love
me
againe
;
no
not
my
own
wife
.
But
I
was
still
faine
to
Court
them
in
borrowed
shapes
,
and
to
disguise
my
●elfe
.
And
those
who
were
enamoured
of
a
Bull
,
or
Swanne
,
if
they
saw
me
in
my
likenesse
,
died
for
feare
.
Cupid
.
And
justly
.
Forthy
presence
,
Iupiter
,
is
too
glorious
for
mortalls
.
Iupiter
.
How
come
Branchus
,
and
Hyacinthus
,
then
to
love
Apollo
?
Cupid
.
But
Daphne
fled
from
him
,
for
all
his
bright
haire
and
smooth
chinne
.
If
,
therefore
,
thou
wouldst
be
loved
,
shake
not
thy
target
,
and
carry
no
lightning
;
But
make
thy selfe
amiable
,
by
letting
thy
locks
on
both
sides
hang
curled
and
encircled
with
a
mitre
;
weare
purple
robes
,
golden
shooes
,
and
dance
gracefully
to
the
pipe
,
or
flute
,
and
thou
shalt
see
more
will
follow
thee
,
then
frantick
women
Bacchus
.
Iupiter
.
No
more
,
Boy
.
I
would
not
thus
effeminate
my selfe
to
be
beloved
.
Cupid
.
Then
you
must
leave
off
wenching
,
Iupiter
.
'T
is
no
hard
matter
.
Iupiter
.
I
will
not
;
and
yet
I
will
enjoy
with
lesse
trouble
;
and
so
for
this
time
do
let
thee
goe
.
A
Dialogue
between
Apollo
and
Vulcan
.
Vulcan
.
APollo
,
have
you
seen
Maia's
new
born
child
,
what
a
pretty
infant
't
is
,
and
smiles
upon
every
body
,
and
promises
much
to
expectation
?
Apollo
.
Call
you
him
an
Infant
,
Vulcan
,
or
imagine
he
will
prove
good
,
who
for
his
Jugling
is
elder
then
Iapetus
?
Vulcan
.
Whom
could
he
cheat
,
being
but
newly
born
?
Apollo
.
Aske
Neptune
,
whose
Trident
he
stole
;
or
Mars
who
lost
his
sword
out
of
his
scabbard
;
I
could
tell
you
too
,
how
he
robb'd
me
of
my
bow
and
arrowes
.
Vulcan
.
One
new
born
to
do
this
,
scarce
able
to
goe
,
and
in
his
swadling
clouts
?
Apollo
.
Observe
him
,
if
ever
he
come
to
your
shop
Vulcan
.
Vulcan
.
He
hath
been
here
alreadie
.
Apollo
.
And
have
you
all
your
Tooles
?
none
lost
?
Vulcan
.
Not
one
,
Apollo
.
Apollo
.
But
search
diligently
.
Vulcan
.
By
Jove
,
I
misse
my
tongs
.
Apollo
.
But
you
shall
find
them
among
his
clouts
.
Vulcan
.
Are
his
fingers
so
quick
,
as
if
he
studied
the
every
in
the
womb
?
Apollo
.
Do
you
not
marke
how
talkative
and
voluble
he
is
?
He
will
needs
be
our
messenger
.
Yesterday
he
call'd
Cupid
to
him
,
and
in
wrestling
,
I
know
not
how
,
trip'd
up
his
heeles
.
And
while
Venus
praised
him
,
and
would
have
hugg'd
him
for
his
victory
,
he
stole
her
girdle
;
whereat
Iupiter
laughing
he
filch't
his
scepter
.
And
had
it
not
been
too
heavy
and
fiery
,
had
stolne
his
lightning
also
.
Vulcan
.
This
is
a
nimble
youth
,
indeed
.
Apollo
.
He
is
a
Musician
too
.
Vulcan
.
How
d'
you
know
?
Apollo
.
He
found
a
dead
Tortoise
some
where
,
and
made
a
Lute
of
it
;
so
ordering
and
disposing
the
pins
,
laying
barres
and
covering
them
with
a
belly
,
then
applying
strings
,
that
he
plaies
most
harmoniously
;
even
to
my
envy
,
who
have
alwaies
exercised
my
harp
.
His
mother
sayes
he
stayes
not
in
heaven
by
night
,
but
that
he
may
be
nimming
,
goes
down
to
hell
,
and
pilfers
thereto
.
He
vvas
borne
with
wings
,
and
hath
made
himselfe
a
rodde
,
of
strange
force
,
wherewith
he
musters
souls
,
and
leads
the
dead
.
Vulcan
.
I
gave
it
him
in
stead
of
a
Rattle
.
Apollo
.
And
for
recompence
he
stole
your
tongues
.
Vulcan
.
'T
is
well
remembred
.
I
le
fetch
them
again
;
and
see
if
I
can
finde
them
,
as
you
say
,
amonge
his
Clouts
.
A
Dialogue
between
Jupiter
,
and
Vulcan
.
Vulcan
.
WHat
am
I
to
do
now
,
Iupiter
?
here
I
am
come
at
your
command
,
and
have
brought
an
Axe
sharp
enough
to
cleave
a
stone
at
a
blow
.
Iupiter
.
'T
is
well
done
,
Vulcan
;
prythee
strike
hard
,
and
cleave
my
head
asunder
.
Vulcan
.
D'
you
think
I
am
mad
?
speak
truely
,
therefore
,
what
you
will
have
me
do
.
Iupiter
.
Divide
my
scull
,
I
say
.
If
thou
refuse
,
thou
shalt
perceive
this
is
not
the
first
time
I
have
been
angry
:
strike
with
all
thy
might
,
therefore
,
and
make
no
dela●es
;
For
I
am
ready
to
die
with
the
torments
which
whirle
my
head
about
.
Vulcan
.
Take
heed
Iupiter
,
I
hurt
you
not
,
For
my
Axe
is
sharp
,
and
will
not
;
like
Lucina
,
be
your
midwife
without
blood
.
Iupiter
.
Strike
boldly
,
Vulcan
,
I
know
what
's
fit
.
Vulcan
.
Against
my
will
,
then
,
since
you
are
not
to
be
disobeyed
,
have
at
your
scull
.
What
's
this
?
An
armed
wench
?
I
blame
you
not
Iupiter
,
for
storming
,
being
molested
with
such
a
head
Ache
,
and
lodging
in
your
brain
a
Girle
alive
,
and
armed
;
your
head
was
not
a
head
,
but
a
Camp
.
Look
she
capers
,
and
dances
the
Matachine
;
clashes
her
buckler
,
and
shakes
her
speare
,
as
if
she
were
divinely
possest
;
nay
,
which
is
more
she
is
grown
handsome
,
and
full
statured
of
a
suddaine
;
blew
eyed
,
but
her
helmet
turnes
that
to
beauty
:
wherefore
Iupiter
,
as
the
reward
of
my
midwiferie
,
let
her
be
my
wife
.
Iupiter
.
Thou
dost
ask
impossibilities
,
Vulcan
;
she
resolves
to
live
a
Virgin
:
how
ever
I
will
not
be
thy
hinderance
.
Vulcan
.
'T
is
all
I
desire
,
leave
the
rest
to
me
.
I
will
ravish
her
away
with
me
.
Iupiter
.
Do
if
thou
canst
;
but
I
know
thou
lovest
an
Impossible
.
A
Dialogue
between
Jupiter
,
Aesculapius
,
and
Hercules
.
Iupiter
.
CEase
Aesculapius
,
and
Hercules
,
to
quarrell
like
mortalls
;
such
discords
misbecome
the
meetings
of
the
Gods
.
Hercules
.
Shall
this
quacksalver
then
,
Iupiter
,
sit
down
before
me
?
Aesculapius
.
Yes
,
Sir
,
being
your
better
.
Hercules
.
Wherein
,
good
Thunderstruck
?
Because
Iupiter
for
your
knavery
once
slew
you
with
lightning
,
and
afterwards
out
of
pitty
restored
you
your
immortality
?
Aesculap
.
Have
you
forgot
,
Hercules
,
how
you
your selfe
were
burnt
in
Oeta
,
that
you
lay
fire
in
my
dish
?
Hercules
.
Le
ts
compare
the
Actions
of
our
lives
;
I
am
Iupiters
Sonne
,
have
undergone
famous
labours
,
vanquisht
monsters
,
and
subdued
barbarous
men
:
thou
root-scraper
,
and
Mountebank
,
able
perchance
to
administer
Physick
to
sick
folke
,
art
not
famous
for
any
manly
performance
.
Aesculap
.
'T
is
true
,
Sir
,
I
have
only
cured
your
scalds
,
when
you
came
up
to
us
halfe
burnt
,
and
your
body
almost
turn'd
to
oinders
by
your
Coate
,
and
woodpile
.
Yet
't
is
something
that
I
never
was
a
serving-man
,
like
you
;
and
that
I
never
spunne
at
a
distaffe
,
as
you
did
in
Lydia
,
when
you
wore
a
scarlet
petticoate
,
and
suffer'd
your
mistresse
Omphale
to
correct
you
with
her
golden
slipper
;
and
that
in
a
fit
of
madnesse
I
slew
not
my
wife
,
and
children
.
Hercules
.
Stoppe
your
fowle
language
,
Sir
,
or
your
immortality
shall
not
secure
you
,
for
I
will
cast
you
down
headlong
from
heaven
,
and
dash
out
your
braines
so
as
Phoebus
shall
not
cure
them
.
Iupiter
.
Give
over
,
I
say
,
and
disturb
not
the
feast
;
or
I
will
banish
you
both
from
the
Table
.
'T
is
fit
,
Hercules
,
Aesculapius
should
sit
before
you
,
who
died
before
you
.
A
Dialogue
between
Juno
and
Jupiter
.
Iuno
.
I
should
blush
,
Iupiter
,
to
have
such
a
Sonne
,
so
effeminate
and
lost
in
wine
:
who
weares
a
Miter
,
lies
with
mad
women
,
more
womanish
then
they
;
dances
after
Timbrels
,
Pipes
,
and
Cimbales
;
and
resembles
every
body
more
then
you
his
Father
.
Iupiter
.
This
Miter-wearer
,
and
wencher
,
Iuno
,
not
only
subdued
Lydia
,
and
the
Inhabitants
of
Tmolus
;
as
also
the
Thracians
;
but
went
against
the
Indians
,
with
his
female
Army
,
took
their
Elephants
,
possest
their
Countrey
,
and
brought
away
their
King
,
who
made
resistance
,
captive
.
And
all
this
he
did
revelling
and
dancing
,
and
carrying
roddes
twined
with
Ivye
,
and
drunk
,
as
you
say
,
and
beside
himselfe
.
But
those
who
reviled
him
,
or
blasphemed
his
rites
,
either
he
punish't
with
shackles
of
Vines
,
or
caused
to
be
dismembred
,
by
their
mothers
,
like
Fawnes
.
Are
not
those
valiant
Acts
,
and
worthy
of
me
his
Father
?
Nor
let
it
be
any
disparagement
that
he
mingled
Maskes
,
and
Revellings
with
his
Conquests
;
But
rather
consider
what
he
would
do
sober
,
who
can
do
thus
drunk
.
Iuno
.
Me
thinks
,
Husband
,
you
should
have
made
a
panegyrick
of
his
invention
of
Grapes
,
and
wine
.
Though
you
see
how
men
reele
when
they
are
drunk
,
and
incline
to
quarrels
,
and
forget
themselves
in
their
drink
▪
and
how
that
Icarius
,
to
whom
he
first
taught
the
use
of
Vines
,
was
kill'd
by
his
Companions
,
and
slaine
with
pitch-forkes
.
Iupiter
.
This
is
nothing
to
the
purpose
:
For
't
is
not
Wine
,
or
Bacchus
which
do
this
,
but
the
excesse
of
wine
,
and
drink
taken
in
beyond
fit
measure
.
But
whosoever
drinkes
moderately
is
cheered
,
and
made
the
merrier
.
And
as
for
Icarius
it
wrought
not
so
upon
any
of
his
Company
.
But
you
show
your
jealousie
,
Iuno
,
and
spleen
to
Semele
,
when
you
accuse
Bacchus
of
those
things
which
are
most
commendable
.
A
Dialogue
between
Venus
and
Cupid
.
Venus
.
VVHy
,
Love
,
dost
thou
Conquer
all
the
other
Gods
,
Iove
,
Neptune
,
Apollo
,
Iuno
,
and
me
thy
mother
,
and
spare
Minerva
;
towards
whom
thy
Torch
is
flamelesse
,
thy
quiver
empty
,
thou
without
a
Bow
,
and
unable
to
shoot
?
Cupid
.
I
am
afraid
of
her
,
mother
;
she
is
so
terrible
,
of
such
a
sterne
countenance
,
and
of
such
a
manly
grimnesse
;
so
that
when
I
draw
my
bow
,
and
aime
at
her
,
she
shakes
her
plume
,
and
so
astonishes
me
,
that
I
begin
to
tremble
,
and
my
arrow
drops
out
of
my
hand
.
Venus
.
Is
not
Mars
more
terrible
?
and
yet
thou
hast
disarm'd
and
conquer'd
him
.
Cupid
.
He
willingly
meets
my
shafts
,
and
invites
them
,
Mother
;
but
Minerva
perpetually
frownes
.
I
once
unawares
brought
my
Torch
neer
her
.
If
you
approach
me
,
quoth
she
,
by
my
Father
,
i
le
thrust
you
through
with
my
javelin
,
or
take
you
by
the
legge
,
and
hurle
you
down
to
hell
,
or
peece-meale
you
.
Many
such
threats
came
from
her
.
Besides
she
looks
fiery
,
and
weares
on
her
Brest
a
Gorgons
head
,
hair'd
with
snakes
,
which
much
affrights
me
,
and
makes
me
run
away
at
the
sight
.
Venus
.
Thou
saist
thou
fearest
Minerva
,
and
her
Gorgon
,
But
fearest
not
Ioves
lightning
.
But
how
come
the
Muses
impenetrable
,
and
beyond
your
shafts
?
Do
they
shake
their
Crests
too
,
and
weare
their
Gorgons
.
Cupid
.
These
I
reverence
,
mother
,
for
they
are
venerable
,
and
are
allwaies
busied
in
contemplations
,
or
songs
;
so
that
many
times
I
frequent
their
company
,
taken
with
their
Musick
.
Venus
.
You
spare
these
,
then
,
because
of
their
Gravity
;
but
why
wound
you
not
Diana
?
Cupid
.
To
satisfie
you
in
a
word
,
I
can
never
find
her
but
alwaies
wandring
in
mountaines
.
Besides
,
she
loves
a
Cupid
of
her
own
already
.
Venus
.
What
Cupid
?
my
Boy
.
Cupid
.
Marry
,
to
hunt
,
and
shoot
wild
beasts
,
stagges
and
Fawnes
;
which
is
her
whole
study
.
But
as
for
her
brother
,
though
he
be
an
Archer
,
and
shoot
well
.
Venus
.
Yet
thou
,
my
Boy
,
hast
shot
him
often
.
A
Dialogue
between
Mars
,
and
Mercury
.
Mars
.
DId
you
heare
,
Mercury
,
what
proud
,
absurd
threats
fell
from
Iupiter
?
I
,
said
He
,
if
it
please
me
,
will
let
down
a
chain
from
Heaven
,
at
which
,
pull
you
never
so
hard
,
you
shall
never
draw
me
down
:
But
if
I
list
to
pluck
,
I
will
not
only
draw
you
,
but
the
Earth
,
and
Sea
aloft
;
with
many
the
like
brags
,
which
you
heard
as
well
as
I.
For
my
part
I
should
not
denie
him
to
be
superiour
,
and
stronger
then
any
one
:
But
that
singly
he
should
excell
so
many
,
as
that
we
should
not
be
able
to
weigh
against
him
,
though
we
took
the
Earth
and
Sea
into
our
scale
,
is
past
my
beliefe
.
Mercury
.
Good
words
,
Mars
,
't
is
not
safe
to
speak
thus
;
least
your
petulancie
procure
your
punishment
.
Mars
.
D'
you
think
,
I
would
speak
thus
to
any
but
your selfe
,
whom
I
know
to
be
no
teltale
.
'T
was
not
in
my
power
to
conceale
from
thee
,
how
ridiculous
,
me-thought
,
his
threatning
was
.
For
I
remembred
,
how
not
long
since
,
when
Neptune
,
Iuno
,
and
Pallas
,
being
but
three
,
conspired
to
imprison
,
and
cast
him
into
chaines
,
how
fearfully
he
varied
himselfe
through
all
shapes
:
And
if
Thetis
out
of
pitty
,
had
not
call'd
that
hundred
handed
Briareus
to
his
aide
,
they
had
bound
him
for
all
his
Thunder
and
Lightning
.
Mercury
.
No
more
,
Mars
:
't
is
neither
safe
for
you
to
talke
thus
,
nor
me
to
heare
.
A
Dialogue
between
Jupiter
and
the
Sun
.
Iupiter
.
WHat
hast
thou
done
,
thou
most
wicked
of
all
the
Titans
?
who
ha
st
utterly
ruined
the
world
by
trusting
thy
Chariot
to
a
witlesse
boy
,
who
hath
burnt
some
things
by
falling
too
neere
the
Earth
,
and
starved
others
with
cold
,
by
with-drawing
their
Fire
from
them
;
And
in
a
word
hath
left
nothing
undisturbed
,
and
undisorder'd
.
So
that
had
not
I
,
beholding
his
Carreers
,
Thunder-struck
him
,
not
a
man
had
bin
left
.
And
this
skilfull
Coachman
and
Driver
,
was
of
your
sending
forth
.
Sun
.
I
was
to
blame
,
Iupiter
;
yet
pray
be
not
angry
,
since
I
was
over-borne
by
my
Sonnes
importunity
.
Alas
how
could
I
foresee
the
mischiefe
which
followed
.
Iupiter
.
Did
you
not
know
what
skill
your
place
requires
?
And
that
upon
the
least
aberration
of
your
Wheeles
all
perishes
?
You
knew
not
neither
the
fiercenesse
of
your
Horses
,
and
that
they
are
to
be
hard
reyned
.
For
give
them
Bridle
,
they
presently
alter
course
;
just
as
they
hurried
him
sometimes
to
the
left
hand
,
sometimes
to
the
right
,
sometimes
quite
contrary
,
now
up
,
now
downe
,
as
they
list
themselves
,
he
not
knowing
how
to
manage
them
.
Sun
.
I
knew
all
this
,
and
withstood
him
a
good
while
,
and
denied
him
my
Teem
.
But
when
he
joyned
teares
to
his
petition
,
&
Clymene
his
Mother
with
him
,
I
set
him
fast
in
the
Box
,
and
taught
him
how
to
drive
;
telling
him
how
high
he
was
to
mount
,
and
how
low
he
was
to
fall
;
as
also
how
to
reyne
his
horses
,
and
curbe
their
furies
▪
I
told
him
also
the
danger
should
he
drive
wrong
:
But
he
,
child
as
he
was
,
having
mounted
so
much
fire
,
and
beholding
such
a
vast
dungeon
beneath
him
,
could
not
choose
but
be
amazed
;
whilest
the
horses
missing
their
usuall
driver
despised
the
Boy
,
and
fell
a
wandring
,
and
wrought
all
this
mischiefe
.
He
letting
go
the
reynes
,
and
fearfull
,
I
believe
,
to
fall
,
tooke
hold
of
the
Chariot
:
but
he
hath
suffer'd
already
,
and
my
sorrow
Iupiter
is
punishment
enough
for
me
.
Iupiter
.
Enough
for
such
an
attempt
?
Well
,
I
pardon
you
for
once
;
But
offend
so
againe
,
and
send
forth
such
another
Deputy
,
and
you
shall
feele
how
much
hotter
my
lightning
is
than
your
fire
.
Let
his
sisters
also
bury
him
neere
the
Po
,
where
he
fell
,
and
let
them
be
turn'd
into
Poplars
,
and
weep
Amber
over
him
.
Be
it
your
businesse
to
mend
your
Chariot
,
(
for
the
Axle
is
broken
,
and
one
of
the
wheeles
is
crackt
)
and
having
coupled
your
horses
againe
drive
your selfe
:
and
remember
this
Accident
.
A
Dialogue
between
a
Cyclops
and
Neptune
.
Cyclops
.
O
Father
,
how
am
I
serv'd
by
my
wicked
Guest
,
who
first
made
me
drunke
,
then
assaulting
me
in
my
sleep
put
out
my
eye
!
Neptune
.
Who
was
't
that
dared
this
Polyphemus
?
Cyclops
.
First
he
said
his
name
was
No-body
;
but
after
his
escape
,
when
he
was
out
of
shot
,
he
call'd
himselfe
Vlysses
.
Neptune
.
I
know
who
you
meane
;
he
lives
at
Ithaca
,
and
sailed
now
from
Troy
.
But
how
could
he
attempt
this
,
being
such
a
Coward
?
Cyclops
.
Coming
home
from
my
stock
,
I
found
a
great
Troop
in
my
Cave
,
in
all
likelyhood
lurking
to
steale
my
sheep
:
whereupon
I
bolted
my
doore
,
made
of
a
huge
rocke
,
and
kindled
a
fire
.
No
sooner
began
the
wood
,
which
I
brought
from
the
mountaine
,
to
cast
a
flame
,
but
they
prepared
to
hide
themselves
.
But
I
apprehending
some
of
them
,
devour'd
them
as
thieves
.
In
the
meane
time
that
subtle
Companion
,
No-body
,
or
Vlysses
,
which
you
will
,
gave
me
a
venemous
potion
to
drinke
,
very
sweet
and
fragrant
,
but
most
treacherous
,
and
turbulent
in
operation
.
For
I
had
no
sooner
drunk
,
but
me-thought
my
Cave
went
round
,
and
I
was
no
longer
my selfe
;
and
at
last
fell
into
a
deep
sleep
:
he
sharpening
a
Barre
and
stirring
the
fire
,
put
out
my
eye
,
and
ever
since
,
Neptune
,
I
have
been
blinde
.
Neptune
.
You
slep't
soundly
,
my
sonne
,
that
the
losse
of
your
sight
could
not
rowse
you
.
But
how
scap't
Vlysses
?
Me-thinkes
he
should
not
be
able
to
roll
away
the
rocke
from
the
doore
.
Cyclops
.
I
removed
it
,
that
I
might
the
easier
catch
him
going
out
.
And
planting
my selfe
at
the
hole
,
I
grop't
with
my
hands
,
letting
onely
my
sheep
passe
,
remitting
my
businesse
to
my
Ramme
.
Neptune
.
Now
I
know
his
Device
:
he
past
under
thee
among
them
unperceived
.
But
me-thinkes
you
might
have
call'd
in
other
Cyclops
.
Cyclops
.
I
did
,
and
they
came
,
and
ask't
me
the
traytors
name
.
And
when
I
told
them
,
No-Body
,
they
thought
me
madde
and
departed
:
and
so
the
Caitiffe
cosen'd
mee
with
a
false
name
.
But
that
which
grieves
me
most
is
,
that
upbraiding
me
with
my
hurt
,
he
told
me
my
Father
Neptune
should
not
cure
me
.
Neptune
.
Take
courage
,
sonne
,
I
will
revenge
thee
.
And
and
he
shall
know
,
that
though
I
cannot
heale
eyes
bored
out
,
yet
't
is
in
my
povver
to
save
or
drown
those
that
sayle
.
He
is
yet
at
Sea
.
A
Dialogue
between
Alpheus
and
Neptune
.
Neptune
.
VVHat
's
the
reason
,
Alpheus
,
that
of
all
the
rivers
which
fall
into
the
Sea
,
you
onely
,
contrary
to
the
courses
of
the
rest
,
grow
not
salt
,
nor
mingle
waters
,
or
diffuse
your self
;
but
gliding
through
the
Ocean
preserve
your
streame
fresh
,
untainted
,
and
pure
;
in
some
places
,
I
know
not
how
,
diving
like
a
sea
pye
,
or
Heron
,
and
rising
againe
in
other
places
,
and
showing
your selfe
?
Alpheus
.
These
are
love
tricks
,
Neptune
;
Therefore
blame
me
not
,
you
have
loved
in
your
time
.
Neptune
.
Is
't
a
woman
you
love
,
Alpheus
,
or
a
Nymph
,
or
some
sea
Goddesse
?
Alpheus
.
None
of
these
Neptune
,
but
a
Fountaine
.
Neptune
.
Where
springs
it
?
Alpheus
.
In
the
Island
of
Sicily
;
they
call
it
Arethusa
.
Neptune
.
I
know
it
:
believe
mee
,
Alpheus
,
you
have
not
made
an
unlovely
choyce
.
'T
is
a
cleare
spring
,
and
flowes
in
a
pure
Chrystall
;
and
receives
thus
much
ornament
from
the
pibbles
among
which
it
rises
,
that
it
showes
like
a
poole
of
silver
over
them
.
Alpheus
.
I
see
you
know
it
,
Neptune
;
To
it
am
I
now
going
.
Neptune
.
Goe
;
and
be
happy
in
your
love
:
but
first
tell
me
one
thing
,
where
did
you
see
Arethusa
,
you
being
an
Arcadian
,
and
she
rising
neere
Syracuse
?
Alpheus
.
You
hinder
my
journey
,
Neptune
,
by
your
impertinent
questions
.
Neptune
.
You
say
well
;
passe
on
to
your
beloved
;
and
when
you
rise
againe
from
the
Sea
,
mingle
with
your
fountaine
in
one
Channell
,
and
become
one
Streame
.
A
Dialogue
betweene
Menelaus
and
Proteus
.
Menelaus
.
THat
you
should
be
converted
into
water
,
Proteus
,
is
not
incredible
,
for
you
are
a
Sea
God
;
or
into
a
tree
,
may
be
borne
withall
;
or
sometimes
into
a
Lyon
,
is
not
utterly
beyond
beliefe
:
But
how
,
living
in
the
Ocean
,
you
can
transforme
your selfe
into
a
flame
,
is
a
thing
which
I
admire
,
but
believe
not
.
Proteus
,
Marvaile
not
,
Menelaus
,
for
all
those
changes
I
under-goe
.
Menelaus
.
I
have
seen
you
.
But
,
then
,
me-thought
(
as
I
may
say
to
you
)
you
jugled
onely
by
drawing
false
presentments
over
your
tricks
,
and
casting
a
mist
before
your
spectators
eyes
;
not
that
you
truly
were
what
you
appeared
.
Proteus
.
What
jugling
could
there
be
in
things
so
plainly
done
?
Have
not
you
seene
with
your
eyes
open
into
how
many
shapes
I
have
transformed
my selfe
?
If
you
will
not
believe
that
sense
,
but
will
still
thinke
you
saw
a
delusion
,
or
some
Aëry
appearance
cast
before
you
,
when
I
next
turne
my selfe
into
fire
,
apply
,
generous
Sir
,
your
sense
of
touch
to
me
,
and
then
you
will
perceive
whether
I
be
true
fire
,
or
fire
in
show
.
Menelaus
.
That
would
be
no
safe
triall
,
Proteus
.
Proteus
.
In
my
opinion
,
Menelaus
,
you
never
saw
a
Polypus
;
nor
understand
the
transformation
of
that
fish
.
Menelaus
.
A
Polypus
I
have
seen
,
but
would
gladly
learn
it's
transformation
from
you
.
Proteus
.
To
whatsoever
rock
it
fastens
,
or
spreads
its
finnes
,
it
becomes
like
;
and
throwing
off
its
owne
,
assumes
the
colour
of
the
stone
;
thereby
lying
concealed
from
fishermen
,
not
at
all
differing
,
or
varying
in
appearance
from
the
rocke
.
Menelaus
.
So
the
report
goes
:
but
yours
,
Proteus
,
is
a
Paradoxe
much
unlikelier
.
Proteus
.
I
know
not
,
Menelaus
,
whom
you
will
believe
,
who
will
not
believe
your
owne
eyes
.
Menelaus
.
I
saw
what
I
saw
;
yet
't
is
a
thing
to
me
prodigious
,
how
you
should
become
fire
and
water
.
A
Dialogue
betweene
Neptune
,
and
a
Dolphin
.
Neptune
.
T
Is
wel
done
of
you
Dolphins
,
that
you
are
such
friends
to
men
.
For
heretofore
you
carryed
the
son
of
Inus
ashore
the
Isthmus
,
after
he
and
his
mother
were
cast
downe
from
the
Scironian
Cliffe
;
now
thou
hast
wasted
a
Musitian
of
Methymna
,
over
to
Taenarus
,
keeping
his
Furniture
,
and
Harp
,
and
hast
not
suffer'd
him
to
perish
by
the
Saylers
.
Dolphin
.
Wonder
not
,
Neptune
,
that
we
succour
men
thus
;
we
of
Men
were
made
Fishes
.
Neptune
.
'T
is
a
thing
I
blame
Bacchus
for
,
that
having
overcome
you
in
a
Sea
fight
,
he
transform'd
you
;
whereas
it
had
beene
enough
to
have
taken
you
prisoners
,
and
to
have
subdued
you
as
he
did
others
.
But
how
,
good
Dolphin
,
came
Arion
to
be
thus
endangered
?
Dolphin
.
Periander
(
as
I
imagine
)
delighted
with
his
skill
sent
for
him
often
.
He
being
enrich't
by
the
King
,
desired
to
saile
home
to
Methymna
,
to
show
his
riches
,
shipping
himselfe
with
a
crue
of
Pyrates
,
who
knew
he
carryed
much
gold
and
silver
about
him
:
when
they
came
about
the
middle
of
the
Arches
,
the
Saylers
conspired
against
him
.
Well
,
quoth
he
(
for
I
heard
all
swimming
neere
the
Ship
)
since
you
intend
to
kill
me
,
permit
me
in
my
bravest
furniture
to
play
mine
owne
funerall
Elegie
,
and
voluntarily
to
cast
my selfe
into
the
Sea
.
They
consented
.
And
he
taking
his
robe
,
and
playing
most
ravishingly
,
cast
himselfe
over-board
,
with
a
purpose
to
drowne
himselfe
.
But
I
receiving
him
,
and
getting
him
on
my
back
swam
with
him
to
the
Promontory
.
Neptune
.
I
applaud
your
love
to
Musicke
;
'T
was
a
fit
reward
for
your
Attention
.
A
Dialogue
between
Diogenes
and
Pollux
.
Diogenes
.
I
Charge
you
,
Pollux
,
assoone
as
you
are
risen
(
for
to
morrow
I
perceive
't
is
your
course
to
returne
to
life
)
that
if
you
see
Menippus
the
dogge
,
(
whom
you
shall
find
in
the
Schooles
at
Corinth
,
or
in
the
Lycaeum
at
Athens
,
laughing
at
Philosophers
wrangling
with
one
another
,
)
you
tell
him
,
that
if
he
have
laught
enough
at
the
passages
of
the
upper
world
,
I
desire
him
to
come
downe
into
the
Lower
;
where
he
shall
have
much
more
to
laugh
at
.
For
there
our
proceedings
,
which
he
laughs
at
,
are
doubtfull
to
him
,
and
he
meets
with
this
frequent
objection
,
Who
knowes
what
shall
befall
us
after
the
end
of
this
Life
.
But
here
tell
him
,
he
shall
never
want
sport
▪
But
laugh
as
I
do
,
as
often
I
see
rich
men
,
great
Officers
,
and
Tyrants
humble
and
unrespected
,
and
not
to
be
distinguisht
but
by
their
unmanly
degenerous
howlings
,
at
the
remembrance
of
their
life
past
.
Tell
him
this
,
and
bid
him
bring
a
knapsacke
with
him
fil'd
with
beanes
,
and
a
supper
(
if
he
can
find
one
)
made
for
Hecate
in
some
crosse
way
;
or
an
egge
,
left
after
a
lustration
;
or
the
like
.
Pollux
.
I
le
deliver
your
Message
,
Diogenes
;
But
for
my
better
knowledge
of
him
,
what
kind
of
man
is
't
?
Diogenes
.
A
little
,
crabbed
,
old
man
,
enclining
to
baldnesse
;
wearing
a
torne
Gowne
,
pervious
to
all
winds
,
and
varied
with
patches
of
severall
colours
.
He
alwayes
laughs
,
especially
at
self-conceited
Philosophers
.
Pollux
.
'T
will
be
easie
to
find
one
of
this
Character
.
Diogenes
.
Will
you
carry
a
Message
from
mee
to
those
arrogant
Philosophers
too
?
Pollux
.
Speak
your
Errand
,
it
shall
not
be
any
trouble
to
serve
you
.
Diogenes
.
In
short
,
then
,
Counsell
them
to
trifle
no
longer
,
nor
to
dispute
of
wholes
,
nor
cast
one
another
into
Dilemma's
or
horned
syllogismes
,
nor
give
forme
and
mood
to
Crocodiles
;
nor
breed
their
minds
to
such
drie
barren
studies
.
Pollux
.
But
they
will
say
I
am
ignorant
and
unbred
thus
to
condemne
their
wisdome
.
Diogenes
.
Bid
'em
,
then
,
from
me
Live
scornd
.
Pollux
.
So
much
I
shall
tell
them
.
Diogenes
.
Say
to
Rich
men
in
my
name
,
Why
ye
fooles
do
you
treasure
up
your
gold
?
and
why
do
you
torment
your selves
,
by
counting
your
use
money
,
and
laying
talent
to
talent
,
who
are
shortly
to
come
hither
but
with
a
penny
fare
in
your
mouth
?
Pollux
.
I
shall
tell
them
this
also
.
Diogenes
.
Tell
the
spruce
Gallants
,
and
Hectors
,
Megillus
the
Corinthian
,
I
mean
,
and
Damoxenus
the
Wrastler
,
that
here
is
no
use
of
golden
haire
,
black
eyes
,
or
red
cheeks
;
or
of
bigge
sinewes
,
or
strong
shoulders
.
Pollux
.
It
shall
not
be
burdensome
to
deliver
this
also
.
Diogenes
.
Bid
the
poor
who
are
many
,
driven
from
their
estates
,
and
groaning
under
their
wants
,
that
they
neither
weep
nor
howle
,
but
that
they
consider
the
equality
of
this
place
,
and
that
they
shall
see
the
richest
here
as
poor
as
they
.
And
if
you
think
fit
tell
the
Lacedemonians
,
that
they
are
grown
loose
and
effeminate
.
Pollux
.
Pray
excuse
me
for
the
carriage
of
your
message
to
my
Countreymen
,
Diogenes
;
your
errands
to
the
rest
I
will
deliver
.
Diogenes
.
Leave
them
out
,
then
,
it
you
think
good
;
and
convey
my
speeches
to
the
rest
.
Pluto
,
or
a
Complaint
against
Menippus
.
The
Speakers
,
Croesus
,
Pluto
,
Menippus
,
Midas
,
Sardanapalus
.
Croesus
.
T
Is
not
possible
for
us
to
endure
,
Pluto
,
this
insufferable
Barker
Menippus
to
be
of
our
company
.
Therefore
remove
him
hence
,
or
we
will
depart
some
where
else
.
Pluto
.
What
hurt
can
he
do
to
you
,
being
dead
as
you
are
?
Croesus
.
When
we
howl
,
and
sigh
at
the
memory
of
our
pleasures
in
the
other
world
,
Midas
of
his
gold
,
Sardanapalus
of
his
Luxury
,
I
of
my
treasures
;
he
laughs
and
upbraides
us
,
calling
us
slaves
,
and
base
villains
:
sometimes
he
drowns
our
howlings
with
singing
,
and
in
a
word
he
is
very
troublesome
.
Pluto
.
What
say
you
to
this
,
Menippus
?
Menippus
.
T
is
all
true
.
These
men
I
hate
as
degenerous
and
lost
;
who
think
it
not
enough
to
have
lived
wickedly
,
but
remember
and
dwell
upon
the
thought
of
those
things
above
.
Therefore
I
delight
to
plague
them
with
themselves
.
Pluto
.
But
you
do
ill
;
for
they
lament
no
small
losses
.
Menippus
.
Are
you
mad
too
,
Pluto
,
that
you
approve
their
whinings
?
Pluto
.
No
,
Sir
.
But
I
would
not
have
you
divide
your selves
.
Menippus
.
Know
this
,
O
ye
worst
of
Lydians
,
Phrygians
and
Assyrians
,
that
I
will
never
leave
you
;
but
wheresoever
you
go
I
will
follow
,
vexing
you
,
and
singing
,
and
laughing
.
Croesus
.
Is
not
this
plaine
Contumelie
?
Menippus
.
No.
That
was
contumelie
which
you
usually
practiced
,
suffering
your selves
to
be
adored
,
and
abusing
free
people
;
not
at
all
remembring
your
mortalitie
:
wherefore
hovvle
,
novv
you
have
lost
all
.
Croesus
.
Where
are
my
rich
and
Numerous
possessions
?
Midas
.
Hovv
much
gold
do
I
misse
?
Sardanapalus
.
And
I
hovv
much
pleasure
?
Menippus
.
So
,
this
I
like
:
vveep
on
;
I
le
joyne
vvith
you
,
and
sing
the
old
sentence
,
Know
thy selfe
.
A
fit
dittie
to
be
mingled
vvith
your
mournings
.
A
Dialogue
between
Pluto
and
Mercury
.
Pluto
.
DO
you
know
old
Eucrates
the
usurer
,
who
has
not
one
child
,
but
five
thousand
Gapers
after
his
estate
?
Mercury
.
The
Sicyonian
you
mean
;
what
of
him
?
Pluto
.
Let
him
live
,
Mercury
,
ninety
yeers
more
to
the
ninety
he
hath
lived
allready
,
and
longer
if
it
be
possible
.
But
fetch
hither
his
flatterers
,
young
Charinus
,
and
Damon
,
and
the
rest
.
Mercury
.
That
would
shew
very
preposterous
.
Pluto
.
Rather
very
just
.
For
why
do
they
pray
so
earnestly
for
his
death
,
but
that
they
may
enjoy
his
estate
?
But
that
which
is
yet
most
base
,
is
that
at
that
very
time
when
they
wish
his
Death
,
they
grossely
observe
,
and
Court
him
;
And
when
he
is
sick
,
all
men
know
what
they
desire
,
yet
they
vow
sacrifices
for
his
recovery
.
In
a
word
,
they
have
severall
wayes
of
flattery
.
Wherefore
let
him
be
immortall
,
and
let
them
die
first
,
and
loose
their
gapings
.
Mercury
.
Well
,
being
such
knaves
their
punishment
shall
be
ridiculous
:
But
methinks
he
lures
them
on
pretty
handsomly
,
and
feeds
them
with
hopes
;
allwaies
dissembling
,
as
if
he
were
about
to
die
,
when
he
is
much
lustier
then
his
Flatterers
.
They
in
the
mean
time
dividing
the
inheritance
among
them
,
are
fed
vvith
the
Image
of
a
Phantastick
happinesse
:
Pluto
.
Let
him
therefore
,
like
Iolaus
,
cast
off
his
old
age
,
and
grovv
young
again
.
But
let
them
in
the
midd'st
of
their
hopes
,
be
snatch
avvay
as
it
vvere
in
a
golden
dream
,
and
like
evill
men
die
evill
deaths
.
Mercury
.
Enough
Pluto
.
I
vvill
send
them
to
you
one
after
another
.
I
think
they
are
seaven
.
Pluto
.
Call
forth
their
souls
,
Mercury
;
and
let
him
send
them
every
one
hither
before
him
:
but
let
him
of
an
old
man
become
a
youth
.
A
Dialogue
between
Terpsion
,
and
Pluto
.
Terpsion
.
IS
this
Justice
,
Pluto
,
that
I
should
die
,
who
am
but
thirty
yeers
old
,
and
that
Thucritus
,
who
is
almost
an
hundred
,
should
live
?
Pluto
.
Great
Justice
,
Terpsion
;
For
though
he
lives
,
yet
he
wishes
none
of
his
friends
dead
;
whereas
you
all
the
time
you
lived
,
laid
nets
for
his
estate
.
Terpsion
.
Was
't
not
fit
,
being
an
old
man
,
and
no
longer
able
to
use
his
riches
,
he
should
die
,
and
leave
them
to
those
that
are
younger
?
Pluto
.
You
make
new
lawes
,
Terpsion
,
that
when
a
man
can
no
longer
use
his
riches
with
pleasure
,
he
ought
to
die
.
Fate
and
Nature
decree
otherwise
.
Terpsion
.
I
accuse
them
,
therefore
,
of
disorder
.
For
the
businesse
ought
to
run
in
this
succession
:
The
most
aged
to
die
first
,
then
those
who
are
next
in
years
;
And
not
to
be
inverted
,
or
he
to
live
who
is
decrepit
,
hath
but
three
teeth
left
,
scarce
sees
,
is
supported
by
four
servants
,
distills
at
nose
,
hath
eyes
filled
with
rheume
,
hath
lost
all
sense
of
pleasure
,
and
is
laught
at
by
boyes
as
a
living
sepulchre
;
and
the
most
beautifull
,
and
lustiest
young
men
to
die
.
This
is
to
make
rivers
run
backwards
.
At
least
't
were
fit
we
knew
the
date
of
old
mens
lives
,
that
they
might
not
cousen
us
as
they
do
.
But
now
the
old
Proverb
is
brought
to
passe
,
the
Cart
leads
the
Oxe
.
Pluto
.
These
things
are
wiselier
carried
,
Terpsion
,
then
you
are
aware
of
.
For
what
ailes
you
,
that
you
yawne
after
other
mens
fortunes
,
and
enslave
your selves
to
childlesse
old
men
?
you
do
,
therefore
,
but
make
your selves
ridiculous
,
and
they
bury
you
first
;
which
to
many
is
metter
of
great
pleasure
;
for
just
as
you
pray'd
for
their
deaths
,
so
much
delight
is
it
to
others
to
have
you
die
first
.
For
you
have
introduced
a
new
Art
,
to
make
love
to
old
women
,
and
old
men
,
especially
to
those
who
have
no
children
neglecting
those
that
have
;
whilest
many
of
those
who
are
courted
by
you
,
well
acquainted
with
your
aimes
,
if
they
chance
to
have
children
,
pretend
to
hate
them
,
that
they
may
have
observers
.
At
length
those
who
had
for
a
long
time
wasted
themselves
in
gifts
,
are
shut
out
of
the
will
,
and
the
sonne
,
as
there
is
good
reason
,
enjoyes
all
:
the
rest
cheated
of
their
hopes
gnash
their
teeth
.
Terpsion
.
You
speak
truth
.
Thucritus
hath
almost
quite
eaten
my
estate
;
still
making
me
believe
he
would
die
.
And
as
often
as
I
came
to
visit
him
,
he
would
groan
,
and
sob
inwardly
,
and
counterfeit
a
noise
like
an
abortive
chick
in
the
shell
;
wherefore
by
how
much
the
neerer
I
thought
him
to
his
grave
,
so
many
gifts
the
more
did
I
send
him
;
least
his
other
flatterers
should
exceed
me
in
presents
:
many
nights
have
my
cares
taken
my
sleep
from
me
,
numbring
and
disposing
my
fortunes
.
And
indeed
care
,
and
watching
were
the
causes
of
my
death
:
whilest
he
having
swallowed
my
bait
,
assisted
at
my
funerall
,
and
went
before
my
beer
laughing
.
Pluto
.
Maist
thou
live
eternally
,
Thucritus
,
to
grow
rich
,
and
laugh
at
such
men
.
And
maist
thou
not
die
,
till
thou
have
sent
hither
all
thy
flatterers
before
thee
.
Terpsion
.
It
would
be
a
pleasure
to
me
too
,
Pluto
,
if
Chariades
should
die
before
Thucritus
.
Pluto
.
Take
comfort
,
Terpsion
;
Phido
,
Melantus
,
and
all
the
rest
shall
die
before
him
of
their
Cares
.
Terpsion
.
This
I
like
.
Live
eternally
Thucritus
.
A
Dialogue
between
Zenophantes
,
and
Callidemides
.
Zenoph
.
BUt
how
died
you
,
Callidemides
?
you
know
I
,
being
Dinias
parasite
,
did
over-eat
my selfe
,
and
was
choak't
with
a
surfet
:
you
stood
by
when
I
died
.
Callid
.
I
did
,
Zenophantes
.
I
died
unexpectedly
:
you
know
old
Ptaeodorus
.
Zenoph
.
You
mean
the
rich
Usurer
,
who
hath
no
child
,
whose
house
you
alwaies
frequented
.
Callid
.
I
alwaies
observ'd
him
,
and
flatter'd
my selfe
with
his
death
:
but
when
I
saw
my
expectation
prolonged
,
and
that
he
began
to
be
older
then
Tython
,
I
contrived
a
compendious
way
to
gain
his
estate
.
For
having
bought
poyson
,
I
dealt
with
his
Butler
,
that
when
Ptaeodorus
next
call'd
for
drink
(
and
he
usually
drinks
deeply
)
he
should
steal
it
into
the
bowle
,
having
it
ready
,
and
give
it
him
;
which
if
he
did
,
I
swore
to
make
him
a
freeman
.
Zenoph
.
And
what
happen'd
?
For
me
thinks
you
are
about
to
tell
a
strange
story
.
Callid
.
We
went
to
bath
our selves
,
where
his
Boy
held
two
cuppes
;
one
for
Ptaeodorus
,
which
held
the
poyson
,
the
other
for
me
.
But
mistaking
,
I
know
not
how
,
he
gave
the
poyson
to
me
,
and
the
sound
cup
to
Ptaeodorus
:
who
presently
drunk
it
off
;
when
at
the
instant
I
fell
down
dead
,
and
excused
his
funerall
with
my
own
.
Why
do
you
smile
Zenophantes
?
you
do
not
well
to
laugh
at
your
friend
.
Zenoph
.
You
have
suffer'd
things
to
he
laught
at
,
Callidemides
.
But
how
lookt
the
old
man
at
your
fall
?
Callid
.
First
he
was
frighted
with
the
Accident
.
But
being
inform'd
,
I
believe
,
how
things
were
,
he
laught
at
what
the
Butler
had
done
.
Zenoph
.
You
did
ill
to
make
such
short
contrivances
,
for
a
thing
which
would
in
ordinary
course
much
safelier
have
happen'd
,
had
you
made
lesse
hast
.
A
Dialogue
between
Cnemon
and
Damnippus
.
Cnemon
.
VVHy
this
is
the
old
Proverb
right
,
the
Fawn
beats
the
Lion
.
Damnip
.
At
what
do
you
chafe
,
Cnemon
?
Cnemon
.
At
what
do
I
chafe
,
do
you
aske
?
I
have
left
an
heire
against
my
will
,
and
am
cousen'd
,
wretch
that
I
am
,
and
have
undone
my
children
.
Damnip
.
How
I
pray
?
Cnemon
.
A
little
before
my
death
,
I
applyed
my selfe
much
to
the
rich
,
childlesse
Hermolaus
;
who
took
my
Addresses
not
distastfully
:
and
to
show
my selfe
a
wise
fellow
,
I
made
my
will
,
and
publisht
it
,
and
left
all
my
estate
to
him
;
expecting
that
out
of
imitation
he
should
do
the
like
to
me
.
Damnip
.
And
what
was
your
successe
?
Cnemon
.
What
he
wrote
in
his
will
,
I
know
not
;
but
I
died
suddenly
by
the
fall
of
a
house
:
since
which
time
Hermolaus
possesses
my
estate
,
like
a
Pike
which
carries
away
the
hook
with
the
bair
.
Damnip
.
Nay
,
you
the
Angler
and
all
:
wherefore
you
made
a
ginne
for
your selfe
.
Cnemon
.
It
seemes
so
,
and
therefore
I
now
mourne
.
A
Dialogue
between
Charon
,
Mercury
,
a
company
of
dead
men
,
Menippus
,
Charmoleus
,
Lampichus
,
Damasias
,
a
Philosoper
,
and
a
Rhetorician
.
Charon
.
HEare
how
the
case
stands
with
you
:
My
Boat
,
as
you
see
,
is
small
,
and
rotten
,
and
leakes
in
many
places
;
And
therefore
if
it
be
not
equally
trimmed
,
't
will
overturne
.
And
yet
so
many
of
you
together
are
come
hither
,
every
one
with
a
great
burden
;
which
if
you
bring
in
with
you
,
you
will
repent
it
,
especially
those
who
cannot
swimme
.
The
Dead
.
How
shall
we
do
then
for
safe
waftage
?
Charon
.
I
le
tell
you
,
you
must
enter
naked
,
and
leave
your
carriages
upon
the
shoare
.
And
t
is
well
if
the
Boat
receive
you
all
so
.
Be
it
your
charge
,
Mercurie
,
to
admit
none
but
such
as
are
slender
,
and
cast
away
their
Luggage
:
stand
therefore
at
the
ladder
,
and
receive
them
with
choice
,
and
compell
them
to
enter
stript
.
Mercury
.
I
will
obey
your
Directions
.
Who
is
the
first
?
Menippus
.
I
am
Menippus
.
Looke
Mercury
I
have
cast
my
wallet
and
staffe
into
the
lake
:
as
for
gown
,
't
was
well
I
brought
none
.
Mercury
.
Enter
Menippus
,
thou
best
of
men
,
and
take
the
first
and
highest
place
in
the
Boat
;
from
whence
thou
may'st
see
the
rest
.
But
what
spruce
youth
is
this
?
Charmoleus
.
I
am
Charmoleus
,
the
lovely
Megarian
,
who
took
two
talents
for
a
kisse
.
Mercury
.
Cast
off
your
beauty
,
and
lippes
with
their
kisses
,
your
long
haire
too
,
red
cheeks
,
and
whole
skinne
?
'T
is
well
;
you
are
now
fit
,
enter
▪
But
what
grimme
Sir
is
that
,
arrayed
in
Purple
,
and
a
Crown
on
his
head
?
Lampichus
.
I
am
Lampichus
,
Tyrant
of
Gela.
Mercury
.
Why
thus
loaden
?
Lampichus
.
Lampichus
.
Should
a
Prince
come
naked
?
Mercury
.
Mercury
.
A
prince
should
not
,
but
a
dead
man
should
.
Therefore
put
off
your
ornaments
.
Lampichus
.
There
lie
my
riches
.
Mercury
.
But
you
must
cast
off
your
pride
;
and
statelinesse
too
,
Lampichus
.
For
if
these
enter
with
you
,
they
will
overcharge
the
Boat
.
Lampichus
.
Let
me
keep
but
my
crown
and
robe
.
Mercury
.
By
no
means
,
you
must
forsake
them
.
Lampichus
.
There
then
:
what
more
?
you
see
I
have
cast
away
all
.
Mercury
.
You
must
cast
off
your
cruelty
too
,
and
folly
,
and
insolence
,
and
fury
,
and
the
like
.
Lampichus
.
See
,
I
am
naked
.
Mercury
.
Now
enter
.
What
grosse
fleshy
fellow
are
you
?
Damasias
.
I
am
Damasias
the
wrastler
.
Mercury
.
So
methought
,
I
have
seen
you
often
at
wrastling
.
Damasias
.
True
,
Mercury
;
receive
me
therefore
naked
.
Mercury
.
You
are
not
naked
,
my
friend
,
who
are
clothed
with
all
this
flesh
;
put
it
off
therefore
:
for
if
you
put
but
one
foot
into
the
boat
,
you
sink
it
.
Cast
away
your
Crowns
,
and
praises
too
.
Damas.
See
,
I
am
naked
,
and
slender
,
like
other
Ghosts
.
Mercury
.
You
are
now
of
a
fit
lightnesse
;
therefore
enter
.
Do
you
Crato
throw
away
your
wealth
,
as
also
your
effeminatenesse
,
and
pleasures
;
and
bring
not
vvith
you
your
Epitaphes
,
and
titles
of
your
Ancestors
:
leave
behind
you
too
your
pedigree
,
and
reputation
,
and
panegyricks
bestowed
upon
you
by
the
Citty
,
to
which
you
have
been
a
benefactour
;
the
inscriptions
of
your
statues
also
.
And
speak
not
of
the
great
tombe
they
have
raised
for
you
,
for
these
things
gather
vveight
from
their
remembrance
.
Crato
.
Well
,
I
will
put
them
off
,
because
I
cannot
helpe
it
.
Mercury
.
Blesse
me
!
vvhat
armed
?
vvhy
do
you
carry
that
Trophie
?
Crato
.
Because
I
conquer'd
and
atchiev'd
it
,
Mercury
,
and
vvas
therefore
honoured
by
the
Citty
.
Mercury
.
Leave
your
armes
to
the
Earth
;
there
's
only
peace
in
Hell
,
and
no
need
of
Trophies
there
.
But
vvhat
venerable
shade
is
that
,
of
a
grave
presence
,
vvho
knits
his
browes
out
of
contemplation
,
and
weares
such
a
long
beard
?
Menippus
.
A
Philosopher
,
Mercury
;
or
rather
a
jugler
,
and
cheater
:
pray
strippe
him
,
and
you
will
see
many
things
very
ridiculous
hid
under
his
gown
.
Mercury
.
Lay
aside
your
gown
,
Sir
,
and
all
things
else
.
O
Iupiter
!
what
arrogance
,
ignorance
,
contention
,
vain-glory
▪
endlesse
questions
,
thornie
disputes
,
intricate
notions
,
fruitlesse
labours
,
whimseyes
,
trifles
,
and
curious
follies
,
he
carried
about
him
?
Besides
gold
,
and
pleasures
,
and
impudence
,
and
choller
,
and
wantonnesse
,
and
luxurie
.
These
things
scape
not
my
knowledg
,
Sir
,
though
you
should
strive
to
conceal
them
.
Cast
off
your
lying
,
also
,
and
your
pride
,
and
your
conceit
that
you
are
better
then
others
.
For
if
you
enter
thus
burdened
,
a
pinnace
will
scarce
carry
you
.
Philosoph
.
I
cast
then
all
off
,
since
't
is
your
pleasure
.
Menippus
.
Let
him
put
off
his
beard
too
,
Mercury
;
which
you
see
is
both
long
,
and
slovenly
,
and
weighs
at
least
five
pound
.
Philosopher
.
But
who
shall
cut
it
?
Mercury
.
Menippus
shall
shave
you
with
the
axe
that
mends
the
boat
,
laying
your
beard
upon
the
sides
of
the
ladder
.
Menippus
.
Not
so
,
Mercury
,
't
will
be
more
ridiculous
if
you
lend
me
a
saw
.
Mercury
.
An
Axe
will
serve
.
Menippus
.
So
,
you
now
look
more
like
a
man
,
having
cast
off
your
stink
;
shall
I
clip
your
eye-browes
too
?
Mercury
.
Yes
,
for
these
he
used
to
raise
to
the
toppe
of
his
forehead
,
when
he
strained
himselfe
.
What
,
dost
thou
cry
?
varlet
,
and
art
afraid
of
death
?
enter
then
.
Menippus
.
He
still
hath
one
thing
strong
about
him
.
Mercury
.
What
,
Menippus
.
Menippus
.
Flattery
,
Mercury
,
which
when
he
lived
,
stood
him
in
much
stead
.
Philosoph
.
Do
you
then
,
Menippus
,
cast
off
your
liberty
,
and
boldnesse
of
speech
;
your
jollity
also
,
and
jeering
.
Mercury
.
By
no
means
:
keep
them
still
;
for
they
are
light
,
and
of
easy
portage
,
and
will
advance
our
passage
.
Do
you
,
Pleader
,
cast
away
your
tedious
speeches
,
and
your
Retortions
;
your
similitudes
also
,
and
periods
,
and
barbarismes
,
and
other
burdens
of
language
.
Rhetor.
'T
is
done
.
Mercury
.
'T
is
well
.
Now
set
from
the
shore
,
and
le
ts
pull
up
the
ladder
,
weigh
anchor
,
and
spread
the
sayle
.
Do
you
,
Ferry-man
,
guide
the
sterne
;
and
let
's
be
merry
.
Why
howle
you
ye
vain
people
?
especially
,
you
Philosopher
?
because
you
lost
your
beard
?
Philosoph
.
No.
But
because
I
thought
the
soule
had
bin
immortall
.
Menippus
.
He
lies
:
he
weeps
for
something
else
.
Mercury
.
For
what
?
Menippus
.
Marry
,
because
he
can
be
no
more
invited
to
costly
suppers
;
and
cannot
steale
forth
by
night
unespied
,
and
muffling
himselfe
in
his
gown
,
go
over
his
circle
of
whore-houses
,
and
in
the
morning
cheat
his
pupils
,
with
his
lecture
of
wisedome
,
and
take
their
money
.
These
are
the
things
that
grieve
him
.
Philosopher
.
Art
not
thou
troubled
,
Menippus
,
because
thou
art
dead
?
Menippus
.
How
can
I
,
who
hasten'd
to
meet
death
before
I
was
call'd
?
But
hark
,
do
you
not
hear
a
great
noise
from
the
earth
.
Mercury
.
Yes
,
Menippus
,
in
more
then
one
place
.
'T
is
a
company
met
together
,
who
make
themselves
merry
at
Lampichus
death
;
The
women
also
surround
,
and
follow
his
wife
,
and
the
boyes
throw
stones
at
his
children
.
Others
in
Sicyonia
clappe
Diophantus
the
Orator
,
for
making
a
funerall
Oration
upon
Crato
.
Damasias
mother
also
with
other
women
make
a
lamentation
for
him
:
No
body
bewailes
thee
,
Menippus
;
thou
liest
unmolested
.
Menippus
.
Not
so
,
you
shall
presently
hear
the
dogges
dolefully
barking
,
and
the
Crowes
beating
their
wings
when
they
come
to
bury
me
.
Mercury
.
Thou
art
a
valiant
fellow
,
Menippus
.
So
,
we
are
arrived
at
the
shore
:
go
all
you
straight
forward
to
the
Court
of
Justice
.
I
and
the
Ferry-man
will
fetch
others
.
Menippus
.
Farewell
,
Mercury
,
wee
'l
passe
on
.
What
will
become
of
you
my
friends
?
you
must
all
be
arraigned
;
and
they
say
there
are
grievous
punishments
here
;
Wheels
,
and
Vultures
,
and
restlesse
stones
:
every
mans
life
shall
be
open'd
and
ript
up
.
A
Dialogue
between
Crates
,
and
Diogenes
.
Crates
.
DId
you
know
rich
Moerichus
,
Diogenes
?
he
that
was
so
wondrous
rich
,
and
came
from
Corinth
;
who
had
whole
fleets
laden
with
Merchandise
;
whose
cousen
Aristeas
being
also
very
wealthy
,
used
to
repeat
that
peece
of
Homer
,
Do
you
kill
me
,
or
let
me
kill
you
.
Diogenes
.
The
two
that
alwaies
courted
one
another
,
Crates
?
Crates
.
Yes
,
for
their
estates
:
being
both
alike
aged
,
they
publish't
their
wills
.
In
which
Moerichus
,
if
he
died
first
,
left
Aristeas
heire
to
all
he
had
,
and
Aristeas
did
the
like
if
he
died
before
Moerichus
.
This
was
recorded
.
They
continued
their
Courtship
,
and
strived
,
who
should
excell
in
flattery
.
The
presagers
,
whether
they
took
their
conjectures
from
the
starres
,
or
from
their
dreams
,
as
the
Chaldaeans
do
,
nay
Apollo
himselfe
also
sometimes
gave
the
victory
to
Aristeas
,
sometimes
to
Moerichus
:
so
that
the
Ballance
sometimes
inclined
to
one
,
sometimes
to
the
other
.
Diogenes
.
What
was
the
event
,
Crates
?
't
is
a
thing
worthy
my
hearing
.
Crates
.
They
both
died
upon
one
day
,
and
their
estates
descended
to
Eunomius
,
and
Thrasycles
their
two
Kinsmen
,
not
at
all
presaging
so
great
a
fortune
.
For
sayling
from
Sicyonia
to
Cyrrha
,
a
contrary
winde
and
tempest
tooke
them
in
the
middle
of
their
Course
,
and
sunk
them
.
Diogenes
.
They
were
rightly
served
.
But
we
in
our
life
time
did
no
such
things
to
one
another
;
neither
did
I
ever
pray
for
the
death
of
Antisthenes
,
that
I
might
inherit
his
staffe
,
though
t
were
a
strong
one
,
and
made
of
a
Crabtree
.
Nor
do
I
think
,
Crates
,
that
you
wisht
me
dead
,
that
you
might
inherit
my
Tubbe
,
or
Scrip
,
or
two
quarts
of
Lupines
.
Crates
.
I
had
no
need
of
those
things
,
Diogenes
,
neither
had
you
.
As
much
of
Antistenes
descended
to
you
,
as
you
had
use
of
;
and
as
much
from
you
to
me
,
as
I
had
use
of
:
which
was
much
more
,
and
more
pretious
then
the
Persian
Monarchy
?
Diogenes
.
What
do
you
meane
.
Crates
.
Wisdome
,
Contentment
,
truth
,
liberty
,
and
freedome
.
Diogenes
.
I
remember
I
succeeded
Antisthenes
in
those
wealthy
vertues
;
and
left
them
amplified
to
you
.
Crates
.
Others
neglected
such
possessions
,
and
never
courted
us
for
our
estates
;
but
had
their
eyes
fasten'd
upon
Gold
.
Diogenes
.
And
good
reason
.
For
they
could
receive
no
such
things
from
us
;
but
being
torne
with
pleasure
,
like
old
rotten
purses
,
what
ever
wisdome
,
or
liberty
,
or
truth
,
is
put
into
them
,
presently
droppes
out
and
runs
through
,
the
bottome
being
not
able
to
hold
it
.
Resembling
Danaus
Daughters
,
who
powre
water
into
a
vessel
full
of
holes
.
But
gold
they
retaine
with
tooth
and
naile
,
and
all
the
strength
they
have
.
Crates
.
We
,
therefore
,
even
here
enjoy
our
Treasures
:
they
bring
but
one
single
penny
with
them
,
and
leave
that
too
with
the
Ferryman
.
A
Dialogue
between
Alexander
,
Hannibal
,
Minos
,
Scipio
.
Alexander
.
'T
Is
fit
I
be
prefer'd
before
you
,
Lybian
,
being
the
better
man
.
Hannibal
.
No
,
Sir
,
'T
is
fit
I
should
be
prefer'd
.
Alexander
.
Let
Minos
judge
.
Minos
.
Who
are
you
?
Alexander
.
This
is
Hannibal
,
the
Carthaginian
;
I
am
Alexander
the
Sonne
of
Philippe
.
Minos
.
Afore
Jove
,
both
famous
men
.
But
about
what
is
your
contention
?
Alexander
.
About
taking
place
.
He
saies
he
was
a
greater
Commander
then
I.
I
,
as
all
the
world
knowes
,
not
only
excell'd
this
fellow
,
but
all
men
els
in
Warres
.
Minos
.
Both
therefore
speak
for
your selves
as
well
as
you
can
:
and
do
you
begin
,
Lybian
.
Hannibal
.
I
am
glad
Minos
,
that
I
have
here
learnt
the
Greek
Tongue
,
that
herein
also
Alexander
may
not
excell
me
.
I
say
,
then
,
that
those
men
are
most
worthy
of
renown
,
who
from
small
Originals
,
have
arrived
to
great
Atchievements
,
and
by
their
own
power
have
made
themselves
worthy
of
Empire
.
With
a
small
Troope
I
made
an
inrode
into
Spain
at
first
,
as
Lievetenant
under
my
brother
;
where
I
was
held
fit
for
the
greatest
imployments
and
counted
the
best
souldier
.
For
there
I
conquered
the
Iberians
,
and
overcame
the
Gaules
,
and
Hesperians
;
and
having
march't
over
great
mountaines
neer
the
Po
,
I
over
ran
and
demolish't
diverse
cities
,
wasted
all
the
Champion
Countrey
of
Italy
,
and
led
my
army
to
the
suburbes
of
Rome
;
and
slew
so
many
Romans
in
one
day
,
that
we
measured
their
Rings
by
Bushels
,
and
made
Bridges
over
rivers
with
dead
bodies
:
And
all
this
I
did
,
neither
call'd
the
sonne
of
Ammon
,
nor
faining
my selfe
a
God
,
nor
telling
my
mothers
dreams
.
But
confessing
my selfe
to
be
a
man
,
I
fought
against
tryed
,
experienced
Captaines
,
and
joyned
battle
with
stout
and
warlike
souldiers
;
not
with
Medes
,
or
Armenians
,
who
flie
before
they
are
pursued
,
and
yeeld
the
victory
to
any
man
of
a
bold
spirit
.
Whereas
Alexander
,
succeding
his
Father
in
his
Kingdome
,
enlarged
it
,
indeed
,
but
by
the
current
of
Fortune
;
who
when
he
had
overcome
,
and
taken
the
miserable
Darius
in
the
plaines
of
Arbela
,
contrary
to
the
custome
of
his
Ancestors
,
would
have
been
adored
:
And
corrupting
himselfe
with
the
Persian
Luxury
,
he
slew
his
friends
at
Banquets
,
and
assisted
at
their
murthers
.
I
had
the
rule
of
my
Countrey
too
;
yet
when
they
called
me
home
,
because
a
great
fleet
of
enemies
sailed
towards
Lybia
,
I
speedily
obeyed
,
and
render'd
my selfe
a
private
man
:
and
when
I
was
afterwards
condemned
,
bore
the
sentence
contentedly
.
And
this
I
did
,
being
but
a
Barbarian
,
and
not
bred
to
the
Greek
Discipline
:
who
never
read
Homer
,
like
him
,
nor
was
instructed
by
Aristotle
;
but
was
led
by
my
own
excellent
Genius
.
And
these
are
the
things
wherein
I
pronounce
my selfe
better
then
Alexander
.
But
if
he
think
himselfe
my
superiour
,
because
he
hath
encircled
his
head
with
a
Crown
:
perchance
such
ornaments
may
seeme
venerable
to
his
Macedonians
;
but
it
followes
not
that
therefore
he
should
be
preferred
before
a
valiant
and
Warlike
Captain
,
who
still
went
more
by
Counsell
then
Fortune
.
Minos
.
He
hath
made
a
generous
speech
for
himselfe
,
and
not
to
be
expected
from
a
Lybian
.
What
say
you
to
this
,
Alexander
?
Alexander
.
'T
is
fit
,
Minos
,
I
should
make
no
reply
to
such
a
bold
fellow
:
since
fame
can
sufficiently
instruct
thee
how
great
a
Prince
I
was
,
and
how
great
a
Thiefe
he
:
Yet
consider
how
farre
I
excell
him
,
who
began
my
Atchievements
,
with
my
youth
;
when
succeeding
in
a
troubled
and
distracted
State
,
I
tooke
revenge
of
my
Fathers
Murtherers
.
Afterwards
,
striking
a
terrour
into
all
Greece
by
my
conquest
of
Thebes
,
they
chose
me
their
Generall
:
nor
was
I
content
to
straighten
my selfe
within
the
Kingdome
of
Macedonia
left
me
by
my
Father
,
but
projected
the
victory
of
all
the
world
.
Thinking
it
poor
not
to
raigne
over
the
Universe
,
with
a
small
Army
I
entred
into
Asia
,
and
in
a
great
battle
wonne
Lydia
,
Ionia
,
and
Phrygia
.
And
conquering
all
as
I
march't
,
I
came
to
Issus
,
where
Darius
with
an
Army
consisting
of
Myriads
expected
me
.
After
this
,
Minos
,
you
may
remember
how
many
thousand
shades
I
sent
you
in
one
day
:
The
Ferry-man
saies
his
Boat
was
not
sufficient
,
but
that
he
was
faine
to
joyne
boards
together
,
and
waft
them
over
upon
planks
.
And
this
I
did
,
still
exposing
my selfe
first
to
danger
,
and
offering
my selfe
to
wounds
.
And
that
I
may
not
recount
to
you
,
what
I
did
at
Tyre
,
and
in
the
fields
of
Arbela
,
I
went
as
farre
as
India
,
and
made
the
Ocean
the
period
of
my
empire
;
tooke
their
Elephants
;
and
brought
away
Porus
Captive
.
Passing
over
Tanais
,
in
a
great
horse
fight
I
vanquish't
the
Scythians
,
a
people
not
to
be
contemned
:
Rewarded
my
followers
,
and
revenged
my selfe
of
my
foes
.
If
men
thought
me
a
God
,
they
are
to
be
pardoned
,
being
perswaded
from
the
greatnesse
of
my
Actions
.
After
all
,
I
died
a
King
.
Whereas
Hanniball
died
Banish't
in
the
Court
of
Prusias
the
Bythinian
;
A
fit
death
for
so
deceitfull
,
and
perjured
a
fellow
.
For
I
forbeare
to
tell
how
he
overcame
the
Italians
,
not
by
valour
,
but
by
cousenage
,
perfidiousnesse
,
and
stratagems
.
There
being
nothing
just
,
or
cleare
in
all
that
enterprize
.
But
whereas
he
objects
to
me
my
Luxury
,
he
forgets
what
he
did
at
Capua
;
where
he
had
his
Mistresses
,
and
like
an
admired
souldier
voluptuously
squander'd
away
the
opportunities
of
warre
.
Had
not
I
,
out
of
my
contempt
of
the
Westerne
parts
,
turned
my
march
to
the
east
,
what
great
matter
had
I
atchieved
?
Have
taken
Italy
,
perchance
without
bloud
,
or
have
subdued
Lybia
,
to
the
utmost
coasts
of
Africk
.
These
were
Countries
below
my
Conquests
,
being
already
terrified
by
my
fame
,
and
acknowledging
me
for
their
Lord
.
I
have
said
:
give
sentence
,
Minos
.
And
let
these
few
Atchievements
pick't
out
of
many
suffice
.
Scipio
.
Stay
,
Minos
,
till
you
have
heard
me
too
.
Minos
.
What
are
you
,
Brave
Sir
?
or
from
whence
come
you
?
Scipio
.
I
am
the
Romane
Scipio
,
who
overthrew
Carthage
,
and
in
many
great
Battles
subdued
Lybia
.
Minos
.
What
would
you
say
more
?
Scipio
.
Marry
,
that
I
am
inferiour
to
Alexander
,
but
greater
then
Hanniball
,
who
conquered
,
and
pursued
him
,
and
compelled
him
to
a
dishonorable
flight
.
He
is
therefore
very
impudent
to
compare
himselfe
with
Alexander
,
with
whom
I
,
who
vanquisht
him
,
presume
not
to
rank
my selfe
in
comparison
.
Minos
.
Afore
Iove
thou
speakest
rightly
,
Scipio
:
wherefore
I
pronounce
Alexander
to
be
first
,
next
to
him
you
Scipio
;
and
,
if
you
please
,
let
Hanniball
be
third
,
since
he
is
not
utterly
to
be
despised
.
A
Dialogue
between
Diogenes
and
Alexander
.
Diogenes
.
HOw
now
,
Alexander
,
are
you
dead
too
like
all
us
?
Alexander
.
You
see
I
am
,
Diogenes
:
nor
is
it
strange
,
being
a
mortall
man
,
I
should
die
.
Diogenes
.
Did
Iupiter
Ammon
lye
then
,
when
he
said
you
were
his
Son
;
or
were
you
in
earnest
the
Son
of
Phillip
?
Alexander
.
Of
Philip
it
seems
:
had
I
been
descended
of
Iupiter
,
I
had
been
Immortall
.
Diogenes
.
But
there
went
a
report
of
your
Mother
Olympia
,
that
a
Dragon
should
couple
with
her
,
and
be
seen
in
her
Chamber
;
and
that
from
thence
she
should
conceive
,
and
bring
forth
you
;
and
that
Philip
was
deceived
to
think
himself
your
Father
.
Alexander
.
I
have
heard
such
a
Report
;
but
now
I
see
that
neither
my
Mother
,
nor
the
Priests
of
Iupiter
are
to
be
credited
.
Diogenes
.
Yet
their
lye
stood
you
,
Alexander
,
in
good
stead
in
your
Enterprises
:
for
many
were
struck
with
an
opinion
of
your
Divinity
.
But
tell
me
,
pray
,
to
whom
have
you
left
your
great
Empire
?
Alexander
.
I
know
not
,
Diogenes
.
I
had
no
more
leisure
to
dispose
it
,
then
just
at
my
Death
to
give
my
Ring
to
Perdiccas
.
But
why
laugh
you
,
Diogenes
?
Diogenes
.
How
can
I
choose
?
Have
you
forgot
what
the
Grecians
did
,
when
at
your
entrance
into
your
Kingdome
,
they
flatter'd
and
chose
you
their
Prince
,
and
General
against
the
Barbarians
:
and
how
some
placed
you
among
the
twelve
Gods
,
built
Temples
,
and
Sacrificed
to
you
,
as
the
Son
of
the
Dragon
?
But
tell
me
,
where
have
the
Macedonians
buried
you
?
Alexander
.
I
have
lain
these
three
dayes
at
Babylon
.
But
Ptolemy
,
my
Armour
bearer
,
hath
promis'd
,
as
soon
as
the
Tumults
now
on
foot
will
give
him
leisure
,
to
carry
me
into
Aegypt
,
and
bury
me
there
;
that
I
may
become
one
of
the
Aegyptian
Gods
.
Diogenes
.
Shall
I
not
laugh
,
Alexander
,
when
I
see
you
play
the
fool
in
Hell
,
and
hope
to
be
made
some
Anubis
,
or
Osiris
?
Throw
off
your
Ambition
,
Divine
Sir
,
for
't
is
not
possible
for
any
,
who
have
once
past
over
the
Infernal
Lake
,
and
entred
the
mouth
of
the
Cave
,
to
return
;
neither
is
Aeacus
invigilant
,
or
Cerberus
to
be
contemn'd
.
I
would
therefore
gladly
learn
of
you
,
how
you
bear
the
remembrance
of
the
felicity
you
left
above
;
your
Guards
,
and
Squires
,
and
Peers
,
your
Treasures
and
Countries
which
adored
you
:
Babylon
also
,
and
Bactria
;
besides
your
Elephants
,
Honour
,
and
Glory
,
when
you
were
carried
in
Triumphs
,
your
head
bound
about
with
a
white
Coronet
,
and
your self
clothed
with
Purple
:
doe
you
not
relent
at
the
memory
of
these
things
?
why
weepest
thou
,
Fool
?
did
not
your
wise
Master
Aristotle
teach
you
,
not
to
account
any
of
the
gifts
of
Fortune
stable
?
Alexander
.
Call
you
him
Wise
,
who
was
the
basest
of
Flatterers
?
there
's
none
knows
so
much
of
Aristotle
,
as
●
;
what
suits
he
made
,
and
what
letters
he
wrot
to
me
,
and
how
he
abused
my
Ambition
to
Learning
,
soothing
and
extolling
me
,
sometimes
for
my
Beauty
,
as
if
it
been
a
piece
of
the
highest
Good
;
sometimes
for
my
Actions
and
Treasure
;
maintaining
that
Riches
were
Good
,
that
he
might
,
I
believe
,
with
the
lesse
shame
refuse
them
.
He
was
a
Jugler
,
Diogenes
,
and
Cheater
.
All
that
I
gained
by
his
wisdome
is
to
grieve
for
those
things
you
mentioned
,
as
for
the
greatest
goods
.
Diogenes
.
He
teach
you
a
cure
for
your
sorrovv
.
Since
there
grovvs
no
Hellebore
here
,
drink
as
great
a
draught
of
Lethe
,
as
you
can
,
and
you
vvill
never
after
be
troubled
for
Aristotle's
goods
.
But
look
,
yonder
comes
Clitus
,
and
Callisthenes
,
and
many
others
to
dismember
you
,
and
revenge
themselves
for
vvhat
they
suffered
:
vvherefore
vvade
over
to
the
other
Bank
,
and
drink
soundly
as
I
bid
you
.
A
Discourse
of
Followers
,
and
such
as
are
imployed
for
Reward
.
HOw
shall
I
,
my
Friend
,
describe
to
you
the
First
and
the
Last
,
as
they
say
,
of
those
miseries
,
which
they
are
fain
to
suffer
and
undergo
,
who
are
in
pay
,
and
retain
to
the
Friendship
of
Rich
men
?
if
I
may
call
Servitude
,
Friendship
.
For
I
know
many
,
and
almost
all
the
evills
which
befall
them
.
Not
from
my
own
experience
,
(
for
I
was
never
forced
to
make
tryal
,
nor
may
I
ever
,
O
ye
Gods
)
but
many
who
have
been
cast
upon
that
course
of
life
,
have
made
descriptions
to
me
:
some
,
whilst
they
yet
felt
the
thraldome
,
deploring
the
many
and
great
indignities
they
endured
:
others
,
as
if
they
had
broke
prison
,
recounting
with
some
pleasure
what
they
had
suffered
,
much
rejoycing
to
repeat
the
mischiefs
they
had
escaped
.
These
are
the
more
to
be
credited
,
having
been
admitted
into
the
secrets
and
mysteries
of
the
Course
,
and
seen
all
from
the
beginning
to
the
end
.
I
hear
them
therefore
not
carelesly
,
or
without
attention
,
but
as
men
who
report
an
unlookt
for
deliverance
from
some
Shipwrack
;
like
those
Saylers
,
whom
we
see
in
our
Temples
with
shorn
heads
,
who
will
tell
you
of
waves
,
and
billows
,
and
steep
swellings
of
the
Sea
,
and
tossings
,
and
broken
Masts
,
and
torn
Tackling
;
but
above
all
of
the
Twinne
Brothers
,
Castor
and
Pollux
,
(
two
necessary
persons
in
the
Tragedy
,
)
or
some
other
God
unexpectedly
sitting
on
their
Sayles
,
or
standing
at
the
Sterne
,
who
guided
their
Ship
to
some
peaceable
Shore
,
where
it
no
sooner
arrived
,
but
by
easie
and
gentle
degrees
sunk
,
whilst
they
by
the
favour
and
protection
of
their
God
,
safely
landed
themselves
.
Many
such
Tragical
passages
will
they
report
to
raise
your
Charity
,
presuming
to
receive
the
more
,
if
they
appear
not
only
distrest
,
but
affected
by
the
Gods
.
But
they
who
speak
of
their
Domestick
tempest
,
and
waves
,
and
,
as
I
may
say
,
of
their
third
,
fift
,
and
tenth
Billows
:
and
how
they
first
launcht
into
a
calme
Sea
,
and
what
they
suffer'd
in
their
voyage
;
Thirsty
,
Sea-sick
,
and
overcome
with
the
salt
water
:
lastly
,
how
their
unhappy
Ship
dasht
against
an
hidden
Rock
,
or
some
sharp
Promontory
;
and
how
they
,
wretches
,
were
miserably
fain
to
swimme
to
land
naked
,
with
the
losse
of
all
they
had
.
When
I
hear
such
complaints
as
these
,
they
seem
to
me
to
conceal
many
things
for
shame
,
as
men
willing
to
have
them
forgotten
.
But
I
,
framing
my
conjectures
from
such
and
the
like
discourses
,
have
found
out
the
discommodities
of
such
Attendances
,
which
it
shall
be
no
trouble
to
me
,
my
Friend
Timocles
,
to
decipher
to
you
.
For
,
me
thinks
,
I
have
perceived
you
of
a
long
time
bending
to
that
course
of
life
.
For
when
not
long
since
we
fell
upon
this
Argument
,
one
of
the
company
praised
this
Mercenary
course
,
calling
them
thrice
happy
who
had
dependance
on
great
persons
at
Rome
,
where
they
might
feast
shot-free
,
lodge
magnificently
,
travail
with
all
accommodation
and
pleasure
,
and
lie
along
if
they
please
in
an
Ivory
Sedan
.
Moreover
,
to
be
paid
for
their
friendship
and
well-being
,
is
no
small
felicity
;
so
that
without
Sowing
or
Tillage
,
all
things
spring
to
them
voluntarily
.
At
this
,
or
the
like
Discourse
,
I
saw
how
you
gap't
,
and
presently
held
open
your
mouth
for
the
Bait
to
drop
in
.
Least
therefore
you
should
hereafter
blame
me
,
or
should
say
,
that
when
I
saw
you
about
to
swallow
the
Hook
with
the
Bait
,
I
saved
you
not
,
or
pluckt
not
out
the
hook
before
it
was
fastend
in
your
throat
;
or
did
not
forewarne
you
,
but
staid
,
till
it
stuck
and
were
fixt
in
you
;
and
when
I
saw
you
intangled
and
caught
without
any
redresse
,
stood
by
only
and
wept
:
least
,
I
say
,
you
should
make
these
objections
,
not
by
me
to
be
answered
,
should
I
not
give
you
some
premonitions
,
take
with
you
this
brief
Character
,
and
consider
at
your
leisure
,
before
you
be
wrapt
and
infolded
in
it
,
into
what
a
mouthlesse
Net
you
are
to
enter
.
Feel
the
tongue
and
point
of
the
hook
with
your
fingers
,
and
apply
for
tryall
the
sharp
Trident
to
your
cheek
;
which
if
you
find
not
sharp
,
and
not
to
be
escaped
without
wounds
,
but
forceably
attracting
and
irresistably
holding
what
they
catch
,
reckon
me
among
Cowards
and
Beggars
:
and
take
you
the
boldnesse
to
be
caught
,
and
like
a
Sea-cob
swallow
the
whole
bait
.
Now
though
this
discourse
be
intended
for
you
,
yet
't
will
concern
not
only
Philosophers
,
and
as
many
as
propose
to
themselves
a
life
of
Virtue
,
but
Grammarians
also
,
and
Orators
,
and
Musitians
,
and
as
many
as
live
by
their
Learning
,
and
teach
for
reward
.
Since
all
are
of
condition
alike
,
then
,
and
the
same
things
happen
to
all
,
't
is
plain
that
Philosophers
are
not
exempted
,
but
are
of
worse
condition
,
if
they
endure
the
same
things
which
others
do
;
and
if
these
who
have
them
in
pay
,
hold
them
but
in
equal
reverence
.
But
vvhat
discoveries
soever
my
discourse
make
by
the
vvay
,
they
are
first
in
fault
vvho
offer
such
indignities
,
next
they
vvho
endure
them
.
But
I
am
blamelesse
,
unlesse
Liberty
and
Freedome
of
narration
be
a
fault
.
As
for
those
of
vulgar
quality
,
as
unskilful
Flatterers
,
men
of
poor
and
abject
spirits
,
't
is
belovv
me
to
dehort
them
from
such
courses
;
or
if
I
should
,
'
t
vvere
to
no
purpose
.
Nor
is
it
fit
I
should
condemn
them
for
not
forsaking
their
Hire
,
though
much
affronted
by
them
;
being
made
and
cut
out
,
and
formed
for
such
Imployments
.
Besides
they
have
no
other
course
to
turn
themselves
to
;
so
that
if
any
man
should
take
it
from
them
,
they
vvould
presently
be
void
of
businesse
,
turn
slothfull
,
needy
,
and
unprofitable
.
To
such
no
Imployment
seems
base
or
disgracefull
,
though
it
be
,
as
they
say
,
to
hold
a
Chamber-pot
.
For
they
are
at
first
entertain'd
to
bear
contempts
,
and
't
is
their
art
to
dissemble
,
and
wink
at
what
they
suffer
.
But
I
cannot
but
distast
such
submissions
in
men
of
Learning
and
parts
,
and
am
to
endeavour
their
conversion
and
restitution
to
Liberty
:
which
I
shall
be
the
better
able
to
effect
,
if
I
examine
the
reasons
why
some
enslave
themselves
to
that
kind
of
life
,
and
shew
their
weaknesse
&
infirmity
;
whereby
they
will
be
disarmed
of
their
Defence
,
and
of
the
ground
on
which
they
build
their
voluntary
Bondage
.
Most
men
then
,
if
they
can
pretend
poverty
,
and
the
want
of
things
necessary
,
think
they
have
got
a
sufficient
colour
and
veile
for
their
entrance
into
that
life
;
and
think
it
excuse
enough
to
say
they
do
nothing
which
deserves
not
pardon
,
if
they
seek
to
free
themselves
from
poverty
,
a
thing
to
the
life
of
man
most
intolerable
▪
pressing
upon
all
occasions
that
piece
of
Theognis
,
Want
kills
all
men
;
and
such
other
affrightments
from
poverty
,
as
the
most
obscure
and
abject
Poets
have
delivered
.
And
truly
if
by
such
dependances
I
should
see
them
releas'd
from
their
necessities
,
I
would
not
so
earnestly
dispute
with
them
about
Liberty
.
But
as
the
Orator
said
,
being
of
Sick
mens
diet
,
how
can
they
possibly
clear
themselves
from
having
given
themselves
ill
counsel
,
the
reason
of
their
course
still
remaining
?
For
they
still
suffer
want
and
need
supplies
,
unable
to
lay
up
,
or
keep
any
thing
over
:
but
when
they
are
paid
their
wages
,
(
if
yet
they
be
paid
)
't
is
spent
presently
,
and
hardly
defrayes
their
ordinary
charges
.
'T
were
good
therefore
not
to
invent
such
refuges
,
as
cherish
and
assist
poverty
,
but
such
as
take
it
away
:
which
perchance
was
the
meaning
of
Theognis
,
when
he
said
,
Poverty
was
to
be
cast
headlong
from
a
steep
Cliff
into
the
Sea
.
But
if
any
man
who
serves
for
wages
,
and
is
still
needy
and
poor
,
think
this
the
way
to
avoid
Poverty
,
he
deceives
himself
.
Others
,
say
they
,
would
not
at
all
fear
Poverty
,
if
like
other
men
they
could
sustain
themselves
by
their
labours
;
but
having
bodies
weakned
either
by
age
or
sicknesse
,
they
are
fain
to
betake
themselves
to
the
easie
life
of
Serving-men
.
Let
us
see
then
whither
they
say
truth
;
and
whither
their
wages
come
to
them
easily
,
and
not
through
harder
tasks
then
other
labourers
.
'T
were
indeed
to
be
wisht
,
that
without
toil
or
sweat
Silver
would
flow
upon
them
.
But
this
is
so
far
from
Truth
,
that
no
imployments
are
fuller
of
labour
,
and
sweat
,
and
require
more
vigour
&
strength
of
body
;
which
is
every
day
wasted
by
a
thousand
businesses
,
and
tired
to
the
utmost
.
But
of
this
I
will
treat
in
due
place
,
when
I
come
to
speak
of
other
grievances
.
For
the
present
it
shall
be
enough
to
have
shown
,
that
their
pretences
,
are
false
.
I
come
next
to
speak
of
the
true
cause
(
but
unacknowledged
)
which
makes
men
enter
themselves
into
great
families
,
that
is
,
that
they
may
enjoy
pleasure
,
cherish
large
and
ample
Hopes
,
admire
the
abundance
of
Gold
and
Silver
,
fare
deliciously
;
and
partake
the
other
happinesses
of
life
,
and
without
controule
drink
Gold
.
These
are
the
things
which
entice
men
,
and
make
them
of
freemen
slaves
;
not
the
want
of
necessaries
,
as
they
pretend
,
but
the
thirst
of
superfluities
,
and
itch
of
abundance
:
much
like
slie
,
and
cheating
mistresses
,
who
entertaine
their
wretched
,
and
unfortunate
lovers
and
inflame
them
with
a
pretty
disdaine
,
to
Court
,
and
observe
them
,
and
yet
after
their
long
service
scarce
allow
them
a
short
kisse
,
well
knowing
that
Love
is
dissolved
by
fruition
;
which
they
therefore
keep
lock't
up
,
and
impart
sparingly
,
cherishing
in
their
lovers
some
faint
hopes
,
least
despaire
should
lessen
their
flame
,
or
unedge
their
desires
;
They
therefore
are
alwaies
affable
,
make
faire
promises
,
that
they
will
performe
,
and
be
thankfull
and
acknowledge
their
costly
presents
.
'Till
at
length
both
grow
old
,
ere
they
be
aware
,
and
become
unfit
;
the
one
to
Court
,
the
other
to
be
Courted
;
so
that
their
whole
life
hath
vapoured
away
in
hopes
.
But
to
undergoe
any
course
for
the
love
of
pleasure
is
not
altogether
blame-worthy
,
but
someway
pardonable
in
him
who
is
inclined
to
it
,
and
pursues
all
waies
to
compasse
it
;
Though
I
must
needs
say
,
't
is
both
base
and
unmanly
to
give
himselfe
for
it
:
For
the
pleasure
which
arises
from
libertie
,
is
much
greater
.
Yet
as
I
say
before
,
They
deserve
pardon
,
if
they
attaine
the
pleasure
they
aime
at
;
But
for
the
bare
expectation
of
pleasure
to
undergoe
so
many
incumbrances
,
is
,
in
my
judgement
,
ridiculous
:
especially
seeing
how
certaine
,
manifest
,
and
unavoydable
,
their
pains
are
;
and
how
the
thing
they
expect
,
which
is
pleasure
,
after
a
long
attendance
flies
from
them
;
And
,
if
they
shut
not
their
eyes
to
truth
,
is
never
likely
to
approach
them
.
Ulysses
companions
having
tasted
of
the
inchanted
bowle
,
neglected
all
things
els
,
and
preferd
their
present
delight
before
vertue
;
having
some
little
reason
to
forget
what
was
decent
,
their
soules
being
possest
by
pleasure
.
But
should
some
thirsty
man
stand
by
when
another
drinks
of
such
a
bowle
,
out
of
meere
hope
to
get
a
tast
,
and
yet
get
none
,
and
fo
forget
what
is
fit
and
decent
,
He
were
most
ridiculous
and
worthy
Homers
whipping-post
.
These
,
or
the
like
,
are
the
Causes
which
carry
men
into
dependances
,
and
suffer
rich
men
to
put
them
to
what
imployment
they
list
.
To
which
we
may
adde
,
that
some
think
it
a
glory
to
retaine
to
illustrious
persons
,
and
persons
of
Honour
;
as
being
thereby
advanced
above
the
condition
of
the
Vulgar
.
For
my
part
I
would
not
belong
to
the
greatest
prince
,
or
be
seen
in
his
retinue
,
if
no
other
preferment
accompanied
my
neernesse
to
him
.
This
,
then
,
being
the
foundation
of
servitude
,
let
us
consider
next
,
what
they
feele
,
and
endure
,
before
they
compasse
their
ends
;
and
what
are
the
calamities
of
their
life
;
and
lastly
,
what
is
the
Catastrophe
of
their
Tragedie
.
First
they
cannot
say
that
though
their
imployments
be
burdensome
,
they
are
made
easy
by
custome
,
and
require
no
great
trouble
;
or
that
to
a
willing
minde
businesse
doth
it selfe
:
many
wearisome
walks
are
to
be
made
,
their
doores
every
morning
to
be
visited
,
you
the
saluter
to
attend
,
though
you
are
lock't
out
,
or
thrust
from
the
doore
sometimes
,
if
you
grow
bold
,
or
pressing
,
by
the
Porter
,
who
speaks
broken
Syriack
,
and
are
faine
to
bribe
a
Lybian
Nomenclator
to
remember
your
name
.
Then
you
must
weare
Cloathes
above
your
Abilitie
,
for
the
credit
of
him
you
serve
,
and
make
choice
of
such
colours
as
he
delights
in
;
and
which
differ
not
in
Lyverie
from
his
.
Lastly
,
you
must
alwaies
follow
,
or
goe
before
,
thrust
and
justled
by
the
other
servants
,
and
as
it
were
make
one
in
a
show
,
or
Triumph
;
Whilest
your
Patron
for
many
daies
not
once
lookes
upon
you
:
or
if
it
be
your
good
fortune
to
be
seene
or
call'd
by
him
,
and
that
he
by
chance
speak
to
you
,
then
you
beginne
to
sweat
,
your
eyes
dazell
,
your
joynts
shake
,
the
standers
by
laugh
at
your
confusion
;
especially
when
he
shall
aske
you
who
was
king
of
Achaia
,
and
you
make
answere
he
had
a
Thousand
ships
:
which
good
natures
will
call
modesty
;
bold
men
,
cowardlinesse
;
unbred
men
,
ignorance
;
whereupon
you
,
having
made
a
dangerous
encounter
of
his
Familiarity
,
depart
much
accusing
your
bashfulnesse
.
And
when
you
have
lost
many
nights
sleep
,
and
past
over
many
bloudy
daies
,
not
to
recover
a
Helen
,
or
to
Conquer
a
Priamus
,
or
Troye
,
but
for
the
hopes
of
five
groats
;
if
by
chance
you
light
upon
some
assistant
God
in
a
Tragedy
,
you
are
examined
whither
you
be
skill'd
in
the
Mathematicks
,
a
question
frequent
in
the
mouthes
of
rich
men
,
who
are
,
therefore
,
much
praised
,
and
celebrated
:
whilest
you
out
of
astonishment
think
he
gives
sentence
upon
you
,
and
calls
your
life
in
question
.
This
thought
comming
crosse
your
minde
,
that
no
man
will
receive
you
,
if
you
be
disallowed
or
rejected
by
him
,
you
must
needs
be
cast
into
a
thousand
distractions
,
out
of
envy
to
those
who
are
examined
with
you
,
and
who
stand
in
competition
with
you
for
your
place
:
imagining
you
have
answered
imperfectly
,
and
tost
between
your
Hopes
,
and
feares
,
you
watch
his
countenance
,
and
if
he
show
any
dislike
of
your
Replies
,
you
are
undone
;
If
he
hear
you
with
approbation
,
you
take
heart
,
and
revive
your
hopes
.
Besides
,
it
cannot
be
but
that
many
should
withstand
your
desires
,
and
should
strive
to
remove
you
,
and
place
others
in
your
Roome
,
and
should
dart
at
you
underhand
.
Consider
too
what
a
sight
't
is
to
see
a
man
with
a
long
beard
,
and
a
white
head
examined
what
a
Scholler
he
is
;
and
to
some
to
appeare
to
have
profitted
,
to
others
not
.
In
the
mean
time
your
former
life
and
age
past
is
curiously
searcht
into
.
And
if
any
acquaintance
,
or
neighbour
,
upon
some
light
provocation
,
shall
accuse
you
of
adulterie
,
or
the
like
,
he
is
heard
as
a
witnesse
produced
from
Iupiter's
Table-book
.
If
all
report
well
of
you
,
they
will
be
suspected
,
thought
vain
,
and
hired
by
you
:
you
must
therefore
have
great
luck
,
and
meet
with
no
rubs
,
or
you
will
never
compasse
your
aims
.
But
put
the
case
that
fortune
be
your
friend
,
and
that
your
Lord
approve
of
your
parts
,
and
that
his
best
friends
,
upon
whose
authority
in
such
tryals
he
most
relies
,
strive
not
to
divert
him
:
suppose
too
you
have
his
wives
allowance
,
be
not
thwarted
by
the
Steward
,
and
that
no
man
blemish
your
former
Behaviour
,
but
that
,
as
they
say
,
all
things
concurre
to
make
a
gratefull
Sacrifice
;
you
have
conquer●d
,
happy
Sir
,
and
have
won
the
Garland
;
you
have
taken
Babylon
as
soon
,
or
the
Castle
of
Sardis
,
and
may
as
well
possesse
Amalthaeas
Horn
,
or
milk
the
Fowls
.
For
suppose
the
time
now
come
,
that
you
receive
recompence
answerable
to
your
Service
;
and
that
your
Garland
prove
not
a
Garland
of
fraile
Oken
leaves
,
nor
your
wages
contemptible
,
but
that
it
be
seasonably
paid
you
without
much
suit
,
and
that
you
be
preferr'd
before
your
fellow
attendants
:
moreover
,
that
you
be
releas'd
from
your
troublesome
visits
,
attendances
in
the
dirt
,
and
watchings
,
and
,
according
to
the
common
Proverb
,
be
allowed
to
sleep
with
your
feet
stretcht
out
,
and
for
the
future
be
imployed
only
in
those
easie
businesses
,
for
which
you
were
at
first
hired
,
and
taken
in
;
which
is
but
reasonable
,
Timocles
;
nor
would
a
man
grudge
to
bear
an
easie
yoke
,
which
were
portable
,
and
guilt
;
yet
will
you
faile
much
,
if
not
altogether
,
of
your
expectation
.
For
there
are
a
thousand
things
in
such
dependances
,
which
mis-become
an
ingenious
man
:
which
,
as
you
hear
from
me
in
order
,
judge
whither
they
be
to
be
born
by
any
man
who
hath
but
tasted
of
Learning
.
I
will
begin
from
your
first
entertainment
,
from
whence
you
may
make
a
judgment
of
your
future
usage
.
First
,
a
neat
Serving-man
is
sent
to
invite
you
to
Supper
;
whom
you
are
to
fee
,
and
,
least
you
be
thought
uncivill
,
are
to
clap
into
his
hand
at
least
a
Crown
:
which
he
refuses
with
,
Pray
excuse
me
,
I
cannot
take
it
,
Hercules
forbid
;
but
is
at
length
perswaded
,
and
being
gone
laughs
at
you
.
You
presently
put
on
your
best
cloaths
,
trimme
,
and
wash
your self
;
and
fear
to
be
the
first
commer
:
for
that
is
clownish
,
as
to
come
last
is
troublesome
.
Having
watcht
therefore
for
fit
opportunity
,
you
enter
;
and
you
are
honourably
bid
welcome
.
Then
comes
one
to
you
,
and
bids
you
sit
down
above
the
rich
man
that
invited
you
,
between
his
two
old
friends
:
but
you
,
as
though
you
were
newly
entred
into
Iupiter's
Temple
,
admire
all
things
,
and
are
astonisht
at
every
thing
you
see
done
,
which
appears
strange
,
and
unusuall
to
you
.
In
the
mean
time
the
eies
of
all
the
Servants
are
upon
you
,
and
the
other
Guests
observe
how
you
carry
your self
.
Nor
are
you
unwatcht
by
the
rich
man
,
who
before
hand
charged
the
waiters
to
mark
what
by-glances
or
looks
you
cast
upon
his
Wife
,
or
Boies
:
whilst
the
rest
that
are
invited
seeing
you
for
want
of
experience
amazed
at
what
passes
,
smile
at
you
,
and
conjecture
that
you
were
never
invited
before
;
and
that
you
were
never
till
then
used
to
a
Napkin
.
Whereupon
you
out
of
distraction
fall
a
sweating
,
and
though
you
be
thirsty
dare
not
call
for
Drink
,
lest
you
be
thought
a
Tipler
:
and
of
all
the
variety
of
dishes
which
stand
in
order
before
you
,
know
not
to
which
you
are
first
or
last
to
move
your
hand
;
but
are
fain
to
observe
him
that
sits
next
to
you
,
and
to
learn
in
what
order
you
are
to
cut
;
and
so
pass
over
your
meat
distracted
in
your
mind
,
and
struck
at
all
that
's
done
.
Sometimes
you
admire
the
rich
man
for
his
Plate
,
and
Ivory
,
and
pleasures
;
then
again
you
deplore
your
own
unhappinesse
,
in
that
you
possesse
nothing
,
and
yet
live
:
another
thought
presently
flatters
you
,
what
a
desirable
life
you
shall
lead
to
have
the
fruition
of
all
those
pleasures
,
and
equally
to
enjoy
them
;
and
how
all
your
Suppers
will
be
Bacchanals
.
Besides
,
the
wayters
laughing
at
you
in
private
,
will
make
pleasant
descriptions
to
you
of
the
sweetnesse
of
your
future
conversation
,
and
tell
you
that
you
will
be
alwaies
singing
those
verses
in
Homer
:
No
marvaile
if
the
Trojans
and
Greeks
strong
Did
their
laborious
war
and
siege
prolong
For
so
much
happinesse
.
—
At
length
you
are
invited
to
drink
a
Health
:
and
one
taking
a
great
Bowle
begins
to
you
,
by
the
name
of
Tutor
,
or
some
such
like
compellation
;
you
receive
the
cup
of
him
,
and
know
not
what
answer
to
return
,
and
so
for
want
of
experience
are
thought
rustick
,
and
unbred
.
Besides
,
that
drinking
to
you
stirs
the
envy
of
all
the
inviters
old
retainers
,
who
are
gall'd
at
your
sitting
down
before
them
too
;
that
being
but
a
new
commer
,
you
should
be
preferr'd
before
men
who
served
a
prentiship
:
presently
therefore
they
begin
thus
to
mutter
among
themselves
.
This
only
was
wanting
to
other
Indignities
,
that
we
should
be
placed
after
those
who
are
newly
entred
into
the
family
.
None
but
Grecians
are
respected
at
Rome
;
and
what
is
there
in
them
why
they
should
take
place
of
me
?
Is
their
Service
more
then
ours
,
because
they
can
prate
?
Did
you
not
mark
,
sayes
another
,
how
much
he
drank
?
how
he
devoured
all
the
meat
that
stood
before
him
?
an
unbred
,
famisht
fellow
,
who
never
dreamt
of
white
bread
,
or
Pheasants
,
or
Partridges
,
and
yet
he
left
us
nothing
but
the
bones
.
Peace
,
Fools
,
sayth
a
third
,
within
this
week
you
shall
see
him
esteemed
no
more
then
one
of
us
.
He
is
now
prized
and
valued
like
a
pair
of
new
Sho●s
;
but
when
he
is
worn
a
while
,
and
hath
been
in
the
dirt
,
he
will
be
neglected
and
cast
aside
,
like
us
,
and
make
a
dinner
for
the
Rats
.
These
and
the
like
speeches
are
tost
among
them
,
who
from
that
time
project
complaints
and
accusations
against
you
,
and
all
the
Discourse
of
the
meal
is
of
you
:
who
not
used
to
such
meetings
,
having
overdrunk
your self
in
sweet
,
loosning
wine
,
find
your
belly
work
,
and
are
not
well
.
Neither
can
you
in
good
manners
depart
before
the
company
,
nor
can
you
with
safety
stay
.
In
the
meane
time
,
while
the
drinking
is
continued
,
and
one
discourse
falls
into
another
,
and
one
show
is
presented
after
another
,
(
for
you
must
stay
to
see
all
)
you
are
not
a
little
tormented
,
and
neither
marke
what
is
done
,
nor
heare
what
is
sung
,
or
plaid
by
one
of
his
Ingles
.
But
are
to
praise
all
out
of
necessity
,
though
you
wish
the
house
would
fall
with
an
Earthquake
,
or
that
some
body
would
proclaime
it
to
be
on
fire
,
that
the
feast
might
be
dissolved
.
You
have
the
Character
,
my
friend
,
of
your
first
and
most
pleasant
entertainment
:
which
to
me
is
not
so
pleasant
as
Onyons
,
and
bay
salt
,
of
which
I
may
eat
freely
,
and
as
much
,
or
little
as
I
please
.
I
omit
to
tell
you
of
the
rawnesse
,
and
crudities
of
your
stomach
,
and
of
your
vomits
in
the
night
.
Next
morning
you
are
to
bargain
what
wages
you
are
to
have
by
the
year
,
and
Covenants
are
agreed
upon
in
the
presence
of
two
or
three
of
your
masters
friends
.
Before
whom
he
first
bids
you
sit
down
,
and
then
thus
begins
.
You
see
what
my
estate
is
,
how
free
from
pompe
,
which
I
enjoy
without
any
ostentation
,
in
a
moderate
and
vulgar
way
;
I
would
have
you
,
therefore
,
believe
that
all
things
shall
be
common
between
us
.
For
't
were
ridiculous
that
I
should
trust
you
with
the
best
part
of
my
possessions
,
my
life
,
or
children
,
(
if
he
have
any
)
and
not
in
an
equall
measure
make
you
master
of
my
Fortunes
.
But
because
we
are
to
come
to
certainties
,
I
shall
complie
with
your
moderation
,
and
frugalitie
.
For
I
understand
no
desire
of
gain
drew
you
to
my
house
,
but
other
considerations
,
as
your
affection
to
me
,
and
the
honour
of
your
Relation
,
yet
something
I
will
allow
you
;
and
I
should
be
glad
your selfe
would
set
the
proportion
:
but
consider
first
the
gifts
I
shall
bestow
upon
you
at
good
times
,
which
shall
not
be
omitted
,
though
they
fall
not
within
our
bargaine
;
and
you
know
there
are
many
revolutions
in
the
yeer
;
These
therefore
consider'd
,
set
to
your selfe
some
reasonable
price
,
or
hire
;
For
I
know
you
men
of
learning
despise
money
.
By
this
Prologue
he
besieges
you
with
Hopes
,
and
renders
you
pliant
,
and
flexible
to
his
ends
.
You
,
who
before
fancied
to
your selfe
Talents
,
and
Millions
,
and
whole
Farmes
,
and
palaces
,
secretly
perceive
his
sordidnesse
:
yet
believe
and
think
his
promises
,
that
all
things
shall
be
common
,
are
unfayling
Oracles
;
not
discerning
that
they
proceeded
meerly
from
his
lippes
,
and
not
from
his
heart
.
At
last
out
of
Modesty
you
referre
the
summe
to
him
,
which
he
refuses
to
name
;
But
desires
one
of
his
friends
,
there
present
,
to
deal
between
you
,
and
to
designe
a
price
,
neither
too
great
for
him
to
spare
,
out
of
his
other
necessary
disbursments
,
nor
yet
too
small
for
you
to
receive
.
Here
his
old
friend
,
bred
up
with
him
in
flatttery
,
askes
you
,
if
you
think
not
your selfe
the
most
happy
man
in
the
Citty
,
that
you
have
lighted
upon
the
good
fortune
,
so
much
coveted
by
others
,
to
be
admitted
into
dependance
by
such
a
person
?
To
have
the
use
of
one
of
the
greatest
Families
in
Rome
?
which
,
if
you
have
your
modesty
,
is
more
then
Croesus
wedges
,
or
Midas
wealth
.
I
know
some
,
sayes
he
,
of
good
quality
,
who
would
give
money
,
only
for
the
credit
of
the
Relation
,
to
belong
to
him
and
to
be
seen
about
him
,
as
his
followers
or
Friends
.
I
cannot
,
therefore
,
sufficiently
extoll
your
happinesse
,
who
are
to
have
pay
to
your
good
fortune
.
In
my
Judgment
,
therefore
,
unlesse
you
be
a
spendthrift
,
so
much
is
enough
;
And
then
sets
some
small
price
,
farre
below
your
expectation
;
which
neverthelesse
you
must
accept
contentedly
,
since
there
is
no
escape
for
you
now
out
of
the
Net
.
Grudgingly
,
therefore
,
you
thrust
your
head
into
the
bridle
;
yet
carry
your selfe
gentle
,
not
being
much
troubled
,
or
gall'd
,
till
you
be
a
little
accustomed
to
him
.
They
abroad
,
in
the
mean
while
,
emulate
you
,
seeing
you
within
the
pale
,
and
making
your
entrance
without
controule
,
and
made
one
of
the
Family
;
whilest
you
know
no
reason
why
you
should
appear
so
happy
in
their
eyes
,
but
only
that
you
flatter
and
rejoyce
your selfe
with
the
hopes
and
amendment
of
your
fortune
,
which
every
day
lessens
and
goes
backward
.
At
length
as
it
were
in
a
doubt
,
full
light
,
you
begin
to
perceive
that
all
your
wealthy
hopes
were
but
golden
bubbles
;
but
that
your
Toyles
are
reall
,
unavoidable
,
and
perpetuall
.
But
you
will
ask
me
what
those
toyles
are
?
and
tell
me
,
that
you
discerne
no
such
troubles
in
such
dependances
,
or
such
intolerable
imployments
as
I
speak
of
.
Heare
,
therefore
,
Gallant
Sir
,
and
weigh
not
only
the
trouble
,
but
the
basenesse
,
dishonour
,
and
servilitie
of
such
imployments
.
For
first
from
the
time
you
are
entertained
,
you
are
to
forget
your
liberty
,
and
parentage
;
and
are
to
resolve
,
when
you
enter
into
such
relations
,
to
leave
your
descent
,
freedome
,
and
Ancestors
at
the
doore
.
For
Liberty
cannot
have
admission
with
you
,
who
are
received
into
such
low
and
ungenerous
imployments
.
A
servant
,
therefore
,
however
you
are
troubled
at
the
name
,
a
servant
you
are
necessarily
to
be
,
not
of
one
,
but
many
;
and
are
to
wait
uncover'd
from
morning
to
night
for
contemptible
wages
.
Besides
,
not
being
bred
of
a
child
to
service
,
but
coming
to
the
trade
late
,
and
well
stricken
in
years
,
you
will
hardly
please
,
or
be
much
valued
by
your
Master
.
For
the
remembrance
of
your
former
Liberty
will
corrupt
you
,
and
prompt
you
to
a
relapse
sometimes
,
and
make
your
Thraldome
much
the
heavier
:
Unlesse
you
think
you
are
at
liberty
because
you
had
not
Pyrrhias
,
or
Zopyrio
for
your
Father
;
or
were
not
sold
,
like
a
Bithynian
,
by
some
big
voiced
Crier
.
But
,
good
Sir
,
to
stand
every
new
Moon
with
Pyrrhias
,
and
Zopyrio
,
and
hold
out
your
hand
like
other
servants
,
to
receive
what
shall
be
given
,
is
sale
.
For
he
needs
no
Crier
who
is
his
own
Cryer
,
and
of
himself
makes
long
suit
for
a
Master
.
If
therefore
,
you
base
fellow
,
(
for
I
cannot
but
say
so
to
one
who
professeth
Philosophy
)
a
Pyrate
should
take
you
at
Sea
,
or
if
some
Robber
should
enslave
you
,
you
would
deplore
your self
▪
as
one
who
became
unfortunate
beside
your
merit
.
Or
if
one
should
apprehend
you
,
and
say
you
are
his
Servant
,
you
would
invoke
the
Lawes
,
use
all
endeavours
to
free
your self
,
expresse
great
disdaine
,
and
in
a
loud
voice
call
the
Earth
and
Gods
to
your
assistance
.
And
yet
for
all
you
are
of
an
age
,
in
which
had
you
been
born
a
Slave
,
't
were
time
for
you
to
look
towards
Liberty
;
and
though
you
have
been
bred
to
virtue
,
and
wisdome
,
for
a
few
farthings
you
sell
your self
;
never
regarding
the
excellent
Discourses
utter'd
by
Plato
,
Chrysippus
,
and
Aristotle
,
in
the
praise
of
Liberty
,
and
dispraise
of
Servitude
:
nor
are
you
ashamed
to
be
reckoned
with
Flat●erers
,
Hirelings
,
and
Buffoones
;
or
among
so
many
Romanes
to
go
attired
like
a
stranger
,
or
to
speak
Latine
barbarously
,
or
to
go
to
tumultuous
,
promiscuous
Suppers
,
where
the
company
is
mixt
and
troublesome
;
and
there
to
passe
ridiculous
praises
,
to
drink
immoderately
,
and
next
morning
at
the
sound
of
a
Bell
to
rise
,
break
your
sweet
sleep
,
and
trudg
up
and
down
with
yesterdaies
dirt
yet
about
your
heels
.
Do
you
feel
such
a
penury
of
Beans
,
or
Herbs
,
or
have
fountains
left
off
to
run
,
that
despair
should
drive
you
to
this
course
?
No
such
matter
,
neither
want
of
beans
or
water
,
but
your
desire
of
Juncats
,
and
delicate
fare
,
and
odoriferous
wines
drew
you
,
and
like
a
Pike
your
greedinesse
justly
fasten'd
a
hook
in
your
Gills
:
&
so
you
suffer
the
reward
of
your
licorousnesse
;
and
like
a
Monkey
chained
to
a
post
by
the
neck
,
make
sport
to
the
Beholders
;
whilst
you
are
much
pleased
to
have
Figs
and
Comfits
thrown
to
you
.
But
Liberty
and
Freedom
,
Stock
or
Pedigree
,
are
vain
,
empty
names
,
and
of
which
you
keep
no
remembrance
.
Yet
the
course
were
to
be
liked
,
if
it
had
only
this
inconveniency
of
basenesse
,
to
make
a
Freeman
a
Slave
,
and
brought
not
other
servile
Imployments
with
it
.
But
consider
whither
your
taskes
be
more
tolerable
then
those
which
are
enjoyn'd
to
Dromo
,
or
Tibius
.
As
for
your
Learning
,
for
which
you
say
he
took
you
in
,
he
little
regards
it
:
for
according
to
the
Proverb
,
what
agreement
can
there
be
between
an
Asse
and
an
Harp
?
Do
you
not
observe
how
they
are
possest
with
the
desire
of
Homer's
Wisdome
,
Demosthenes
Eloquence
,
and
Plato's
high
Discourses
?
and
yet
should
a
man
take
out
of
their
minds
their
thoughts
and
cares
of
Gold
,
and
Silver
,
nothing
would
remain
but
Pride
,
Effeminatenesse
,
Luxury
,
Lasciviousnesse
,
Cruelty
,
and
Ignorance
;
to
all
which
you
are
uselesse
.
But
because
you
have
a
large
Beard
,
and
are
of
a
venerable
aspect
,
and
weare
a
decent
Greek
Mantle
,
and
all
men
know
you
to
be
a
Grammarian
,
or
Orator
,
or
Philosopher
;
he
thinks
it
is
for
his
reputation
to
mingle
such
a
one
with
those
who
go
before
him
,
to
grace
and
set
out
his
traine
:
And
from
hence
gains
the
opinion
of
a
Patron
of
the
Grecian
Arts
,
and
of
a
Friend
to
Learning
,
so
that
you
are
not
hired
for
excellency
of
parts
,
or
Discourse
,
but
for
your
Beard
and
Gown
.
And
therefore
are
alwaies
to
be
seen
in
his
company
,
and
never
to
be
from
him
,
but
are
to
rise
early
every
morning
to
present
your self
,
and
appear
in
your
attendance
,
and
not
break
your
rank
.
He
sometimes
laying
his
hand
upon
you
,
prates
any
thing
by
chance
,
and
makes
shew
to
those
he
meets
,
that
in
passage
through
the
streets
he
forgets
not
the
Muses
,
but
imployes
the
small
leisure
of
his
walke
in
honest
conferences
:
whilst
you
most
wretchedly
sometimes
going
apace
,
sometimes
softly
,
sometimes
up
,
sometimes
down
,
(
for
such
you
know
are
the
passages
of
the
City
)
sweat
,
and
put
your self
out
of
breath
.
At
length
he
strikes
into
a
house
,
to
talk
with
some
friend
,
whom
he
went
to
visit
;
where
,
for
want
of
a
place
to
sit
down
,
you
are
fain
to
read
a
Book
,
to
passe
away
the
time
.
After
this
,
having
neither
eaten
nor
drunk
that
day
,
discommodiously
washt
,
and
at
an
unseasonable
hour
,
about
midnight
perhaps
,
you
go
to
supper
;
and
are
no
longer
reverenced
,
or
regarded
by
the
rest
.
But
if
there
be
a
new
comer
,
you
are
set
below
him
,
and
thrust
into
some
obscure
Corner
,
where
you
sit
as
a
Spectator
only
of
what
is
brought
to
Table
;
and
like
a
dog
gnaw
the
bones
which
descend
to
you
,
or
out
of
hunger
suck
some
withered
Sallet
,
refused
by
those
who
sit
above
you
.
Nor
is
this
all
your
disgrace
;
you
are
not
allowed
a
whole
Egge
to
your self
,
nor
is
it
thought
fit
that
you
should
be
attended
still
like
the
other
Guests
,
and
Strangers
,
(
for
that
was
your
fond
conceit
)
nor
is
the
same
Fowl
set
before
you
and
others
.
But
before
your
Lord
stands
a
crammed
,
juicy
one
;
before
you
,
a
young
starved
,
tastlesse
one
:
which
is
indeed
no
fowl
,
but
an
affront
and
reproach
.
Many
times
,
if
another
want
meat
,
one
of
the
wayters
takes
away
that
which
was
set
before
you
,
and
looking
upon
you
,
tells
you
,
you
are
one
of
the
house
.
If
at
any
time
a
Pigge
be
cut
up
,
or
a
Venison
pasty
,
you
had
need
have
the
Carver
your
friend
,
or
you
will
divide
with
Prometheus
,
and
nothing
but
bones
will
come
to
your
share
.
For
that
a
dish
should
stand
before
him
who
sits
above
you
,
till
he
be
cloyed
,
and
should
passe
by
you
in
an
instant
,
it
is
not
to
be
endured
by
one
that
hath
any
ingenuity
,
or
but
so
much
Gall
as
an
Hart.
I
have
not
told
you
,
that
when
the
rest
drink
the
oldest
and
best
,
you
are
to
drink
the
fulsome
,
pall'd
Wine
:
and
therefore
are
carefull
to
drink
in
a
Silver
,
or
guilt
Bowle
,
lest
the
colour
should
betray
what
a
contemptible
Guest
you
are
.
Yet
this
were
also
to
be
endured
,
might
you
drink
your
full
:
but
if
you
call
often
,
the
wayter
will
not
hear
you
.
There
are
many
other
things
which
will
vex
you
;
but
especially
to
see
an
●ngle
or
Dancing-Master
,
or
an
Alexandrian
Jester
,
who
writes
Farces
,
preferr'd
before
you
.
For
how
can
you
expect
to
take
equall
place
with
them
whose
qualities
are
more
delightfull
,
&
who
carry
love-letters
in
their
bosoms
.
You
,
therefore
,
sit
in
some
hole
at
supper
,
&
hiding
your self
for
shame
,
secretly
sigh
,
as
't
is
fit
,
&
bewaile
your selfe
,
&
accuse
your
fortune
,
for
not
allowing
you
a
sprinkling
of
their
favours
;
and
could
gladly
wish
your self
a
Poet
to
write
amourous
Ditties
,
or
had
the
gift
to
sing
those
which
were
made
by
others
;
seeing
for
what
qualities
others
are
prized
and
esteemed
before
you
:
nor
would
you
refuse
for
a
need
to
act
a
Magician
,
or
Fortune●teller
,
and
presage
,
like
them
,
great
Fortunes
,
Empires
,
and
mighty
Riches
.
When
therefore
you
see
men
of
such
condition
esteemed
,
and
much
made
of
,
you
could
even
find
in
your
heart
to
be
one
of
them
,
to
preserve
your self
from
disesteem
,
and
contempt
.
But
because
you
are
not
so
happy
as
to
be
framed
for
such
Arts
,
you
must
of
necessity
give
way
,
and
silently
mutter
your
grievances
,
and
neglects
to
your self
.
For
if
some
whispering
Tell-tale
Servant
complaine
of
you
,
that
you
praised
not
your
Mistresses
Page
for
dancing
,
or
singing
well
,
you
are
in
no
small
danger
.
You
are
therefore
like
a
thirsty
Land-frog
,
to
cry
aloud
,
that
you
may
appear
the
most
forward
,
and
remarkable
in
your
commendations
.
And
sometimes
when
the
rest
are
silent
,
you
are
to
have
in
a
readinesse
some
fained
Panegyrick
,
well
powdered
with
Flattery
.
Next
,
t
is
a
thing
most
ridiculous
,
that
hungry
,
and
thirsty
,
as
many
times
you
are
,
you
should
anoynt
your self
,
and
weare
a
Chaplet
:
for
then
me
thinks
you
look
like
a
Pillar
erected
over
some
ancient
Carcasse
,
adorned
with
Offerings
to
the
Dead
;
who
though
they
be
anoynted
and
crowned
,
yet
neither
eat
nor
drink
the
viands
set
before
them
.
Besides
,
if
you
light
upon
a
Master
who
is
jealous
,
and
who
keeps
handsome
Boies
,
or
hath
a
young
Wife
,
and
that
he
find
you
no
stranger
to
Venus
,
or
the
Graces
,
t
is
matter
for
a
Quarrell
,
and
your
danger
is
not
contemptible
.
For
Kings
have
many
eares
and
eyes
,
and
do
not
only
see
Truths
,
but
alwaies
adde
something
over
,
least
they
be
thought
to
connive
.
You
are
therefore
to
sit
as
if
you
were
at
a
Persian
Supper
,
with
a
downcast
look
,
and
to
beware
,
lest
some
Eunuch
catch
you
darting
glances
upon
one
of
your
Master's
Concubines
;
or
lest
another
Eunuch
holding
a
bent
Bow
shoot
an
arrow
through
your
Cheeks
,
whilst
you
are
drinking
,
for
casting
your
eyes
aside
.
After
you
are
risen
from
Supper
,
you
are
no
sooner
asleep
,
but
at
the
first
Cock-crowing
you
awake
,
and
say
to
your self
,
O
me
most
unfortunate
wretch
,
what
conversation
have
I
left
,
what
friends
,
what
a
quiet
life
,
what
untroubled
sleeps
,
and
free
Walks
,
to
cast
my self
headlong
into
a
Dungeon
!
And
wherefore
,
O
ye
Gods
,
have
I
entred
into
this
course
?
or
what
splendid
reward
doth
it
bring
me
?
'T
is
not
possible
the
commodities
of
this
life
should
countervaile
those
I
forsook
,
when
I
enjoyed
my
liberty
,
and
had
all
things
in
my
own
power
.
Now
,
as
they
say
,
I
am
led
like
a
tame
Lyon
up
and
down
in
a
string
,
neither
knowing
(
which
makes
my
case
most
miserable
)
how
to
give
content
,
or
able
to
make
my self
gratious
;
being
ignorant
,
and
unskilfull
,
compared
to
those
men
who
make
the
Arts
of
pleasure
their
businesse
.
Besides
,
I
am
distastfull
,
and
not
fit
for
great
Feasts
,
being
unable
to
raise
laughter
;
which
makes
my
Master
look
discontentedly
upon
me
because
when
he
would
be
very
merry
,
I
carry
my self
tetricall
,
and
grave
;
in
a
word
,
I
shall
never
be
able
to
piece
with
him
.
For
if
I
endeavour
to
preserve
my
reverence
,
I
am
thought
severe
,
and
to
be
avoided
:
If
I
laugh
,
or
strive
to
shew
a
cheerfull
countenance
,
he
presently
grows
disdainfull
,
and
spawles
at
me
;
so
that
,
me
thinks
,
I
act
a
Comicall
part
in
a
Tragicall
dresse
.
Lastly
,
what
kind
of
life
shall
I
leave
for
my self
,
after
I
have
spent
my
present
age
in
the
service
of
another
?
In
the
midst
of
this
Soliloquie
,
the
Bell
rings
,
and
you
are
to
return
to
your
former
task
of
walking
and
waiting
,
Having
first
anointed
your
thighes
,
and
knees
,
to
enable
you
for
your
race
.
Then
you
have
the
same
supper
,
and
at
the
same
houre
;
Till
at
length
your
unaccustomed
diet
,
watchings
,
and
tirings
by
degrees
undermine
you
,
and
introduce
a
Consumption
,
or
Ptissick
,
or
paine
of
the
Bowells
,
or
some
excellent
Gowt
:
which
you
valiantly
resist
,
and
many
times
when
you
are
to
keep
your
bed
,
cannot
be
allowed
;
but
your
sicknesse
is
thought
a
pretence
to
avoid
businesse
.
Hence
it
comes
to
passe
,
that
you
are
alwaies
paler
then
others
,
and
look
like
one
ready
to
die
.
And
thus
much
be
spoken
of
your
sufferings
,
in
the
City
.
When
you
are
to
Travel
any
where
,
among
other
things
,
which
I
omit
,
you
are
by
your
place
,
and
lot
,
to
tarry
for
the
waggon
,
and
to
come
wet
,
and
last
into
the
Inne
;
where
for
want
of
Room
you
are
lodged
with
the
Cooke
,
or
your
Mistresses
barber
upon
the
straw
.
I
'le
tell
you
a
passage
which
Thesmopolis
the
Stoick
told
me
of
himselfe
,
very
ridiculous
,
but
not
incredible
,
or
such
as
may
not
happen
to
any
other
.
He
lived
with
a
wealthy
delicate
,
proud
Lady
,
in
the
Citty
,
who
had
occasion
to
take
a
journey
;
where
he
said
the
first
contemptible
accident
,
he
ever
suffer'd
,
was
,
being
a
Philosopher
,
to
sit
next
in
the
Coach
to
her
page
,
whom
she
kept
shaven
both
chinne
and
thighes
,
and
carried
with
her
(
it
seemes
)
for
her
Credit
.
He
told
me
his
name
was
Chelidonius
,
or
swallow
.
Now
judge
you
what
a
sight
it
was
for
a
severe
,
grave
,
ancient
man
,
with
a
white
beard
(
which
you
know
Thesmopolis
wore
at
full
length
)
to
be
placed
next
to
an
effeminate
Boy
,
whose
eyes
were
painted
,
and
lasciviously
roll'd
in
his
head
,
and
his
neck
wantonly
bent
to
one
side
;
who
more
deserved
to
be
call'd
Vulture
for
his
naked
chinne
then
swallow
;
and
who
,
had
he
not
been
at
his
entreaty
disswaded
,
would
have
worne
his
head
in
a
bagge
.
Innumerable
he
said
were
the
disturbances
which
he
suffer'd
from
the
page
,
who
all
the
way
sung
,
and
prattled
,
and
,
if
he
had
not
restrained
him
,
would
have
danced
in
the
Coach
.
He
told
me
,
also
,
of
a
certain
charge
,
laid
upon
him
by
the
Lady
;
who
calling
to
him
,
Thesmopolis
,
quoth
she
,
if
you
love
me
,
you
must
not
deny
me
a
favour
,
which
I
shall
ask
of
you
,
nor
expect
I
shall
ever
request
a
greater
.
He
,
as
't
was
fit
,
promised
to
obey
her
request
.
Then
,
quoth
she
,
I
pray
,
because
I
take
you
to
be
an
honest
,
carefull
,
good
natured
man
,
take
my
little
bitch
Myrrhina
into
the
Coach
,
and
keep
her
for
me
,
and
see
she
lacks
nothing
;
For
she
is
very
bigge
with
puppies
,
and
is
even
ready
to
whelp
,
and
my
other
servants
are
such
Knaves
,
that
upon
the
way
they
have
neither
care
of
her
,
nor
indeed
of
me
:
you
shall
therefore
not
a
little
obliege
me
,
if
you
will
take
care
of
a
dogge
so
deare
and
pretious
to
me
.
Thesmopolis
,
at
her
earnest
entreaty
being
almost
ready
to
crie
,
received
the
Bitch
.
Here
,
then
,
was
a
spectacle
most
ridiculous
,
to
see
a
little
dogge
peeping
under
his
gown
,
just
below
his
Beard
,
and
bepissing
him
sometimes
(
Though
Thesmopolis
dissembled
it
)
and
barking
in
a
small
voice
(
for
such
dogges
are
most
in
fashion
)
and
licking
the
yesterdaies
fat
which
stuck
upon
the
Philosophers
chinne
.
The
Page
,
who
sate
next
him
,
having
not
unwittily
at
supper
played
upon
others
of
the
company
,
at
last
broke
a
jest
upon
Thesmopolis
;
All
I
can
say
,
quoth
he
,
of
Thesmopolis
is
only
this
,
that
of
a
Stoick
he
is
become
a
Cynick
.
For
I
heare
when
the
little
Bitch
pupp't
in
his
Gown
.
These
are
the
Mockeries
,
or
rather
the
affronts
,
which
they
fasten
upon
those
who
live
with
them
,
rendring
them
by
little
and
little
tame
and
patient
of
contempts
.
I
knew
a
Carcharian
Orator
,
who
being
commanded
at
a
supper
to
make
an
Oration
,
declaimed
not
by
an
houre
glasse
,
but
by
a
Rundler
of
wine
,
very
eloquently
,
gravely
,
and
roundly
,
and
with
the
acclamation
of
those
who
in
the
mean
time
drank
,
and
received
two
hundred
Drachmes
for
his
performance
.
Now
such
impositions
are
some
way
tolerable
;
But
if
he
to
whom
you
belong
,
be
either
given
to
Poëtry
,
or
History
,
and
be
accustomed
to
repeat
his
own
works
at
supper
,
how
are
you
troubled
to
praise
and
flatter
,
and
invent
new
waies
of
commendation
?
There
are
some
,
who
will
be
admired
for
their
Beauty
;
whom
you
must
call
Adonis
,
and
Hyacinthus
,
though
they
have
a
nose
a
Cubit
long
.
For
if
you
commend
them
not
,
presently
you
are
committed
to
Dionysius
Dungeon
,
as
one
who
wish
them
ill
,
and
carry
plots
against
them
.
You
must
call
them
Sages
,
and
Orators
too
;
who
though
they
utter
solecismes
,
yet
they
will
be
thought
to
make
speeches
full
of
Attick
flowers
,
and
Hymettian
Honey
,
which
ought
to
become
patternes
afterwards
for
men
to
speak
by
.
But
perhaps
the
carriage
of
the
men
is
to
be
born
with
;
but
then
the
women
affect
too
to
have
learned
men
in
pay
,
who
shall
retaine
to
them
,
attending
upon
their
Sedans
;
And
think
nothing
conduceth
so
much
to
their
other
bravery
;
and
pompe
,
as
to
be
called
Learned
Philosophers
,
and
better
makers
of
verses
then
Sappho
.
And
for
the
raising
of
such
an
opinion
,
they
are
still
accompanied
by
pensionary
Rhetoricians
,
Grammarians
,
and
Philosophers
,
who
most
ridiculously
read
to
them
,
either
while
they
are
dressing
themselves
,
or
curling
their
haire
,
or
at
meale
time
;
for
at
other
times
they
are
not
at
leasure
.
Sometimes
,
whilest
the
Philosopher
is
in
the
midst
of
his
Discourse
,
the
Chambermayde
enters
,
and
delivers
a
letter
to
her
Lady
from
her
Lechour-servant
;
whereupon
the
learned
discourse
of
chastity
breaks
off
,
till
she
have
wrote
an
answer
,
and
returne
to
her
Lecture
.
After
a
long
time
,
at
the
Feast
of
Saturne
,
perchance
,
or
Minerva
,
if
some
thread-bare
Cloak
,
or
motheaten
garment
,
be
sent
you
,
you
must
recieve
it
as
a
great
present
;
And
the
servant
first
privy
to
his
masters
intention
,
who
runs
and
acquaints
you
with
his
bounty
,
is
not
to
be
sent
away
without
a
reward
for
his
newes
.
The
next
morning
,
at
least
thirteen
more
bring
you
the
same
message
;
every
one
reporting
what
he
said
to
his
Master
,
how
he
put
him
in
mind
of
it
,
and
that
being
intrusted
with
the
businesse
he
chose
the
most
advantagious
;
who
though
they
all
returne
fed
,
yet
grumble
that
you
gave
them
no
more
.
Next
,
your
whole
pension
comes
not
to
above
six
Crownes
,
which
if
you
demand
you
are
thought
impudent
,
and
troublesome
,
and
,
therefore
,
before
you
can
receive
it
,
you
must
insinuate
and
flatter
,
and
court
the
steward
;
which
is
one
step
of
servitude
more
;
nor
is
he
to
be
neglected
who
is
your
patrons
friend
,
and
of
his
Counsells
.
And
when
you
have
re-received
your
salary
,
you
are
presently
to
pay
it
again
to
your
Taylor
,
or
Physitian
,
or
Shoomaker
;
so
that
your
rewards
not
only
come
late
,
unseasonable
,
and
to
no
purpose
,
but
great
envy
is
kindled
upon
you
,
and
by
degrees
the
servants
begin
to
hatch
complaints
against
you
;
especially
finding
their
masters
eares
open
to
entertaine
them
:
who
by
this
time
,
perhapps
,
sees
you
worne
out
with
businesse
,
and
unfit
for
imployment
,
and
troubled
with
the
Gowt
;
And
having
gotten
the
most
flowry
and
vigorous
part
of
your
age
,
and
wasted
your
bodily
strength
,
and
worne
you
out
like
a
torne
garment
,
he
looks
about
for
some
dunghill
where
to
cast
you
,
and
entertaines
another
more
able
to
drudg
;
accusing
you
with
the
enticements
of
his
page
,
or
alleaging
that
being
an
old
man
,
you
defloured
his
maid
,
or
laying
some
such
crime
to
your
charge
;
for
which
in
the
night
time
you
are
thrust
out
of
doores
by
the
neck
,
forsaken
of
all
,
poore
,
and
carry
nothing
away
with
your
age
but
an
incomparable
Gowt
;
And
having
by
length
of
time
forgotten
your
first
course
of
life
and
made
your
belly
as
large
as
a
sack
,
it
becomes
an
insatiate
and
never
to
be
contented
mischiefe
.
Your
stomach
will
expect
it
's
usuall
repletions
,
and
grow
enraged
at
denials
.
Besides
no
bodie
will
afterwards
entertaine
you
,
being
of
a
spent
age
,
and
become
like
an
ancient
decaied
horse
,
whose
very
skinne
is
of
no
use
.
The
pretence
,
also
,
for
which
you
were
put
away
,
carrying
some
possibility
,
will
brand
you
for
an
adulterer
,
or
a
poysoner
,
or
the
like
:
So
that
your
accuser
,
though
he
say
nothing
,
will
be
believed
against
you
,
who
are
a
Greek
,
of
a
light
behaviour
,
and
prepared
for
any
mischief
.
For
such
they
account
us
all
,
and
not
without
good
cause
.
For
if
I
be
not
deceived
,
the
reason
why
they
hold
such
an
Opinion
of
us
is
,
because
most
of
us
who
are
taken
into
Families
,
for
want
of
better
knowledg
,
profess
Magick
,
and
Charms
,
and
the
Art
to
provoke
Love
,
and
to
reconcile
Enemies
;
which
we
call
Learning
,
and
set
it
off
with
a
grave
Gown
,
and
a
venerable
Beard
.
Hence
it
comes
to
passe
,
that
they
have
the
like
esteem
of
all
,
as
they
have
of
those
whom
they
judg
to
be
the
best
;
especially
when
they
observe
our
Flattery
,
both
at
Feasts
,
and
in
our
Carriage
at
other
times
,
and
our
extream
basenesse
,
to
submit
our selves
to
waies
of
gain
.
And
therefore
,
not
without
cause
,
when
they
have
turned
them
off
,
they
mortally
hate
them
,
and
seek
all
the
waies
they
can
to
destroy
them
:
as
men
who
are
able
to
divulge
all
the
secrets
of
their
life
,
having
inwardly
known
them
,
and
seen
them
naked
;
a
point
which
pricks
them
to
the
quick
:
For
as
you
have
seen
some
fair
Books
,
whose
Covers
are
enamell'd
,
and
guilt
without
,
but
contain
within
Thyestes
eating
his
children
at
a
Banquet
,
or
Oedipus
lying
with
his
mother
,
or
Tereus
deflowring
two
Sisters
:
so
these
men
are
very
glorious
,
and
sightly
without
,
but
within
hide
many
a
Tragedy
under
their
purple
;
whom
if
you
rip
open
,
and
unwrap
,
you
will
find
them
lined
with
much
Tragicall
stuffe
,
not
unlike
that
of
Euripides
,
or
Sophocles
.
However
without
,
they
shew
guilt
and
enamell'd
.
Their
Consciousnesse
therefore
breeds
their
hatred
,
and
makes
them
seek
the
ruine
of
those
who
fall
from
them
;
as
men
who
are
able
to
represent
them
on
the
Stage
,
and
give
their
true
description
.
For
a
Conclusion
then
,
like
Cebes
,
I
will
draw
you
the
picture
of
this
kind
of
life
in
a
small
Table
;
that
by
looking
towards
it
,
you
may
know
whither
it
be
to
be
entred
into
or
no.
I
could
wish
some
Apelles
,
or
Parrhasius
,
or
A●tion
,
or
Euphranor
,
would
limme
it
:
but
because
such
excellent
and
exact
Painters
are
not
now
to
be
found
,
I
will
,
as
well
as
I
can
,
give
you
a
slender
Image
and
Draught
of
it
.
Let
there
,
then
,
be
drawn
a
high
guilded
house
,
not
situated
on
any
low
place
,
but
aloft
on
a
hill
;
and
let
the
ascent
to
it
be
so
steep
,
inaccessible
,
and
slippery
,
that
those
who
many
times
hope
to
aspire
to
the
top
,
tumble
down
,
and
break
their
necks
.
Within
,
let
Riches
dwell
,
of
a
bright
and
amiable
aspect
.
Let
their
Lover
,
having
with
much
adoe
climbed
up
,
and
attained
the
door
,
at
first
sight
grow
amazed
.
And
let
Hope
(
whom
you
may
also
imagine
to
be
well
favoured
,
and
diversly
drest
)
take
him
in
this
astonishment
by
the
hand
,
and
lead
him
in
,
and
from
his
first
entrance
go
before
him
:
then
let
other
women
receive
him
,
namely
,
Deceit
,
and
Servitude
,
and
deliver
him
over
to
labour
.
And
let
Labour
after
long
exercise
deliver
the
Wretch
over
to
Old
age
,
diseased
,
and
wittherd
in
his
face
,
and
colour
.
Lastly
,
let
Contempt
hurry
him
to
Despaire
;
&
from
that
time
let
Hope
vanish
,
and
forsake
him
,
&
fly
away
.
Then
let
him
be
cast
out
,
not
at
the
Golden
Porch
,
at
which
he
entred
,
but
at
some
Back-door
,
or
dark
Out-let
,
naked
,
hungry
,
pale
,
aged
,
with
one
hand
covering
his
shame
,
with
the
other
choking
himself
.
At
his
ejection
let
helplesse
Weeping
and
Repentance
meet
him
,
and
double
his
misery
.
And
let
the
Picture
here
end
.
Now
do
you
,
Timocles
,
having
well
weighed
my
discourse
,
consider
,
whither
you
be
content
to
enter
at
the
Golden
Door
,
and
be
dishonourably
thrust
out
at
the
Postern
.
And
what
course
soever
you
undertake
,
remember
the
saying
of
a
Wise
man
;
God
is
not
to
be
blamed
,
but
your
own
Choice
.
A
Defence
of
those
who
are
imployed
for
Reward
.
I
Have
long
considered
with
my self
,
Excellent
Sabinus
,
what
you
thought
or
said
,
when
you
read
my
Book
,
concerning
those
who
are
imploied
for
reward
.
For
I
am
verily
perswaded
you
could
not
forbear
laughing
in
the
perusall
.
Though
you
made
some
objections
by
the
way
,
which
I
will
now
answer
agreeably
to
my
writings
.
If
my
Divination
faile
me
not
,
me
thinks
I
hear
you
say
;
Is
this
he
who
wrote
those
things
,
and
inveighed
so
bitterly
against
this
course
of
life
,
and
yet
unmindfull
of
his
own
Satyr
,
upon
the
turning
of
the
shell
,
as
they
say
,
hath
voluntarily
put
himself
into
an
eminent
and
illustrious
Service
?
What
Midas
,
or
Croesus
,
or
streams
of
Gold
,
could
once
tempt
him
to
forsake
his
dear
Liberty
,
bred
up
with
him
of
a
child
?
Yet
though
he
be
not
far
from
Aeacus
,
and
have
one
foot
in
Charons
boat
,
now
submits
he
himself
to
be
tost
,
and
drawn
,
as
if
he
were
fastned
by
the
neck
with
a
golden
Collar
,
or
some
great
mans
chain
of
Corral
?
Surely
there
is
a
wide
difference
between
this
new
course
and
his
writings
.
Rivers
me
thinks
do
now
run
backwards
,
and
the
order
of
things
is
inverted
.
Recantations
are
made
for
the
worse
;
and
all
this
change
is
not
for
the
fruition
of
a
Helen
,
or
the
conquest
of
a
Troy
,
but
meerly
that
a
good
discourse
may
be
subverted
by
an
ill
choice
.
Thus
,
in
all
likelihood
,
do
you
say
to
your self
;
and
are
,
it
may
be
,
ready
to
give
more
seasonable
and
friendly
counsell
,
and
such
as
becomes
an
honest
man
,
and
a
Philosopher
.
If
therefore
I
personate
you
right
,
I
shall
think
my self
happy
,
and
will
sacrifice
to
Eloquence
:
if
not
,
do
you
supply
my
defects
.
'T
is
time
then
we
shift
the
Scene
,
and
that
I
be
a
Mute
,
and
patiently
for
my
cure
submit
my selfe
to
be
lanced
,
or
if
you
think
fit
,
feared
by
you
;
and
that
you
apply
your
medicines
,
and
have
your
knife
,
and
burning
Iron
in
readiness
.
Taking
your
Cue
,
then
,
to
speak
,
thus
you
accost
me
:
Heretofore
,
my
friend
,
your
Book
(
as
it
well
deserved
)
was
much
valued
,
and
,
as
the
report
goes
,
was
well
received
both
by
the
multitude
,
and
by
as
many
of
the
learned
as
read
it
,
or
took
it
into
their
hands
.
For
your
composition
is
faultlesse
,
your
narration
various
,
and
such
as
both
shews
your
experience
in
businesse
,
and
your
perspicuity
in
the
delivery
.
But
above
all
,
as
your
writings
are
generally
usefull
,
so
especially
to
Schollers
,
who
from
hence
are
taught
not
to
enter
themselves
rashly
into
Services
.
But
when
you
shall
alter
your
opinion
,
and
prefer
the
contrary
course
,
and
bid
a
long
farewell
to
Liberty
,
and
practice
that
ignoble
Iambick
,
That
where
gaine
may
be
had
,
you
are
to
serve
against
nature
,
take
heed
no
man
over
hear
you
reading
your
own
works
,
or
meeting
with
them
compare
your
present
life
with
your
writings
.
Pray
also
to
Infernall
Mercury
,
to
besprinkle
those
who
have
heretofore
heard
of
them
,
with
the
water
of
Oblivion
:
lest
,
like
Bellerophon
in
the
Corinthian
Tragedy
,
you
prove
to
have
written
a
Book
against
your self
.
For
my
part
,
I
cannot
see
with
what
face
you
can
defend
your self
against
your
Accusers
;
especially
if
they
should
merrily
praise
your
writings
,
and
the
liberty
of
them
,
and
see
you
the
Author
waiting
,
and
voluntarily
submitting
your
neck
to
the
yoke
:
since
they
might
probably
enough
entitle
some
more
generous
person
to
your
Book
,
and
say
you
are
but
the
Iay
,
who
triumph
in
borrowed
feathers
;
or
if
it
be
yours
,
that
you
have
done
like
Salaethus
,
who
imposing
a
sharp
Law
upon
the
Crotonians
against
Adulterers
,
for
which
he
was
much
reverenced
,
was
not
long
after
caught
in
the
Act
of
incest
,
with
his
brothers
wife
.
So
some
man
may
not
unfitly
compare
you
to
Salaethus
;
But
that
he
was
more
excusable
,
who
(
as
he
urged
for
himselfe
)
was
drawn
by
his
affection
,
and
did
voluntarily
cast
himselfe
into
the
fire
:
upon
which
reason
the
Crotonians
out
of
pitty
gave
him
his
choice
of
Banishment
.
Whereas
you
much
more
absurdly
,
having
written
an
exact
description
,
and
inveighed
against
the
servile
condition
of
those
,
who
retain
to
great
persons
,
and
cast
themselves
into
fetters
,
where
they
act
and
suffer
a
thousand
Calamities
,
in
your
extreame
age
,
when
you
are
almost
beyond
the
threshold
,
have
made
choice
of
an
ignoble
servitude
,
and
are
ready
to
triumph
in
it
.
By
how
much
,
therefore
,
the
more
eminent
,
and
advanced
you
shew
,
by
so
much
the
more
are
you
laught
at
,
as
one
whose
life
contradicts
your
writings
.
Nor
shall
I
need
to
urge
any
other
complaint
against
you
,
then
that
of
the
excellent
Tragedian
;
I
hate
that
wise
man
who
is
not
wise
for
himselfe
.
Your
Accusers
,
perhappes
,
will
not
lack
other
examples
to
compare
you
to
.
Some
will
liken
you
to
Actors
in
a
Tragedy
,
who
are
Agamemnon
or
Creon
,
or
Hercules
upon
the
Stage
;
but
in
the
Tiring
house
when
they
have
put
off
their
properties
,
are
Polus
,
or
Aristodemus
,
fellowes
hired
to
act
,
and
many
times
hist
,
whip't
and
pluckt
off
the
stage
at
the
mercy
of
the
Theatre
.
Others
will
resemble
you
to
an
Ape
,
which
they
say
Cleopatra
had
;
which
being
taught
to
dance
,
a
great
while
footed
it
very
comely
,
and
gracefully
,
and
maintained
her
postures
with
great
admiration
,
and
kept
time
and
measure
with
them
who
sung
,
and
plaid
a
Hymenaeall
galliard
:
Till
at
length
perceiving
a
Fig
,
or
an
Almond
a
farre
off
,
she
tore
of
her
vizard
,
and
leaping
to
the
Fig
bid
●arewell
to
the
fiddles
,
and
dances
,
and
fell
to
eating
.
So
you
,
may
some
man
say
,
who
are
no
player
,
but
a
learned
Author
,
and
excellent
Lawgiver
,
at
the
sight
of
a
Fig
have
shown
your selfe
an
Ape
,
and
a
Philosopher
but
from
the
teeth
outward
;
who
conceale
some
things
,
and
speak
other
;
and
leave
it
to
mens
suspicion
to
conjecture
,
that
what
you
say
or
are
praised
for
,
hath
but
only
touch't
your
lipps
,
and
never
wet
your
Palate
.
Your
punishment
hath
followed
you
therefore
;
who
,
when
you
had
audaciously
insulted
over
other
mens
wants
,
not
long
after
as
good
as
sold
your
own
Liberty
by
a
Crier
.
And
Adrastia
was
at
your
back
,
laughing
at
your
Brags
,
and
contempts
of
those
indignities
which
you
despised
in
other
men
:
Because
she
foresaw
,
being
a
Goddesse
,
that
you
would
in
time
fall
upon
their
course
;
and
because
you
did
not
first
spit
in
your
own
bosome
,
before
you
blamed
those
who
through
the
many
changes
of
fortune
have
been
cast
upon
that
condition
.
Suppose
Eschines
,
after
his
accusation
of
Timarchus
should
have
offended
and
have
been
questioned
for
the
same
fault
:
would
it
not
have
stird
the
Laughter
of
the
Spectators
to
see
him
inveigh
against
Timarchus
,
for
a
crime
of
youth
,
and
being
an
old
man
commit
the
same
himselfe
?
Lastly
,
you
are
like
the
Apothecary
,
who
boasted
much
of
his
medicine
against
the
Cough
,
and
promised
to
cure
men
at
one
taking
,
and
was
all
the
while
shaken
with
a
Cough
himselfe
.
This
and
much
more
,
may
such
an
Accuser
,
as
you
,
say
,
in
an
Argument
so
spatious
,
and
replenish't
with
objections
.
'T
is
time
then
,
I
now
turne
my selfe
to
my
Apology
,
and
Defence
,
wherein
my
best
way
(
who
suffer
voluntarily
,
and
have
submitted
my
back
to
the
whippe
,
nor
deny
it
to
be
a
disparagement
)
will
be
,
perhappes
,
to
flie
to
the
common
excuse
,
and
pretend
Fortune
and
Fate
,
and
with
their
pardon
to
desire
my
reprehenders
to
consider
that
we
are
not
our
own
Lords
,
but
are
swayed
against
our
inclinations
by
some
superior
power
,
or
one
of
the
destinies
,
and
are
therefore
excusable
in
all
things
which
we
either
do
or
speak
.
But
this
way
of
defence
is
too
Vulgar
for
you
,
my
friend
,
to
allow
of
;
Though
I
have
Homer
for
my
Advocate
,
and
those
Verses
from
him
,
No
man
could
ever
yet
his
fate
eschew
:
Assoone
as
we
are
borne
fate
rules
our
clue
.
Laying
aside
,
therefore
,
an
Apology
so
unreasonable
,
if
I
say
,
that
I
was
neither
inticed
by
gaine
or
any
such
like
expectation
,
to
undertake
my
present
attendance
,
but
that
meerly
out
of
my
admiration
of
the
wisedome
,
valour
,
and
noblenesse
of
the
person
to
whom
I
belong
,
desired
to
be
imployed
in
his
affaires
;
I
fear
least
to
your
former
accusation
you
will
think
I
flatter
,
and
catch
me
,
as
they
say
,
driving
one
naile
with
another
,
or
a
lesser
fault
with
a
greater●
since
flattery
of
all
vices
is
the
most
servile
,
and
therefore
the
worst
.
What
remaines
,
then
,
if
neither
of
these
Defences
be
allowable
,
but
that
I
confesse
my selfe
unable
to
make
any
sound
defence
at
all
?
One
Anchor
more
,
perhappes
,
I
have
never
yet
cast
,
or
wet
,
which
is
to
pretend
old
age
,
sicknesse
,
and
beyond
both
these
poverty
,
vvhich
persvvades
men
for
it's
avoydance
,
to
do
or
suffer
all
things
.
And
here
I
might
seasonably
call
in
Medea
in
Euripides
to
my
assistance
,
and
vvith
a
little
detorsion
make
her
speak
for
me
in
lambicks
,
and
say
,
The
things
I
am
about
to
do
are
ill
,
But
that
my
poverty
withstands
my
will
.
As
for
that
peece
of
Theognis
,
't
is
knovvn
vvithout
my
quotation
;
vvho
saies
,
They
are
not
to
be
blamed
,
who
,
to
avoid
poverty
,
cast
themselves
into
the
deep
sea
,
or
fall
headlong
from
a
steep
rock
.
These
are
the
colours
vvhich
another
in
my
case
would
bring
into
his
Apology
;
of
which
not
one
,
I
confesse
,
is
specious
,
or
well
favoured
.
But
be
confident
of
me
,
my
friend
,
that
I
will
not
make
use
of
one
of
them
.
For
Argos
was
never
so
opprest
with
famine
,
as
to
consult
about
the
ploughing
of
the
sands
of
Arabia
;
Nor
am
I
so
utterly
unprovided
of
an
answer
,
as
to
flee
to
such
poore
starting
holes
,
for
my
defence
.
Consider
,
therefore
,
I
pray
,
the
great
difference
between
one
hired
into
a
Rich
mans
family
,
to
serve
,
and
undergoe
the
drudgeries
,
set
down
in
my
book
,
and
one
who
receives
pension
from
his
Prince
to
look
after
publick
affaires
,
and
imploies
his
parts
in
the
service
of
the
state
.
Consider
this
,
I
pray
,
and
weigh
these
two
conditions
apart
,
and
you
will
find
that
they
differ
,
as
the
Musitians
say
,
the
whole
Gamut
:
And
that
there
is
as
much
resemblance
between
these
two
courses
of
life
,
as
between
lead
and
silver
,
brasse
and
Gold
,
wild
poppy
and
a
rose
,
a
man
and
an
ape
.
'T
is
true
both
receive
pay
,
and
are
under
another
;
But
then
there
is
a
vast
disproportion
in
their
imployments
.
The
one
undergoes
a
downright
servitude
,
and
is
no
better
then
a
Mercenary
houshold
Drudg
:
whereas
the
other
who
handles
publick
matters
,
and
bestowes
his
Labour
upon
Citties
,
and
whole
nations
,
is
not
to
be
blamed
,
or
to
be
drawn
into
resemblance
or
made
sha●er
with
the
other
in
accusation
,
because
both
receive
pay
.
For
then
all
great
officers
are
to
be
deposed
,
nor
should
the
Governors
of
Provinces
,
Rulers
of
Citties
,
and
Captaines
,
or
Generalls
,
of
Troops
,
and
Armies
,
be
honourably
thought
of
,
because
there
is
a
reward
set
to
their
imployment
.
One
exception
,
therefore
,
ought
not
to
have
the
force
of
a
generall
disgrace
;
nor
are
we
to
place
all
those
who
take
reward
in
equall
rank
.
Briefly
,
I
said
not
in
my
book
,
that
all
that
took
payment
were
of
a
miserable
condition
,
but
only
pittied
those
who
under
the
pretence
of
their
Learning
were
entertained
,
and
enslaved
by
great
Families
.
My
imployment
,
my
friend
,
is
utterly
different
.
For
though
we
be
equall
in
our
Domestick
dependances
,
yet
abroad
I
share
in
Government
with
the
Emperour
,
and
cooperate
my
part
.
For
,
if
you
mark
well
,
no
small
portion
of
the
Kingdome
of
Aegypt
is
under
my
government
:
who
ordain
their
formes
of
Judicature
,
and
impose
orders
upon
the
people
;
and
take
records
of
what-ever
is
done
,
or
spoken
,
and
judge
of
the
pleadings
of
their
Lawyers
:
and
not
only
keep
the
Decrees
of
my
Prince
with
all
fidelity
,
after
the
safest
and
exactest
manner
,
but
deliver
them
to
the
people
to
be
a
perpetuall
rule
to
their
obedience
.
Nor
is
my
reward
private
,
but
from
the
Prince
;
nor
contemptible
,
but
paid
by
talents
.
And
hereafter
if
matters
hit
right
,
I
cherish
no
vain
empty
hopes
to
be
made
Ruler
of
some
Province
,
or
to
have
some
Princely
Imployment
cast
upon
me
.
I
will
yet
take
the
liberty
to
clear
my self
from
the
Accusations
thrown
upon
me
by
a
more
ample
Defence
;
And
dare
tell
you
that
No
man
doth
businesse
unrewarded
,
no
not
those
of
highest
imployment
:
I
will
not
except
Princes
themselves
.
I
speak
not
now
of
their
Customes
,
and
Tributes
,
which
are
yearly
paid
by
their
Subjects
;
but
of
their
greater
rewards
,
their
Praises
,
publick
Reverence
,
and
veneration
for
their
good
Deeds
.
As
also
Statues
,
Temples
,
and
Altars
,
erected
to
them
by
their
Subjects
:
all
which
are
payments
for
the
providence
and
care
,
which
they
sustain
in
looking
after
the
Publick
,
and
studying
the
common
good
.
So
that
if
you
will
compare
small
things
with
great
,
and
beginning
at
the
top
of
the
Heap
,
descend
by
all
the
Grains
whereof
it
is
composed
,
you
will
see
,
that
we
below
differ
from
those
aloft
,
but
as
the
lesse
from
the
greater
,
being
all
Mercenaries
alike
.
If
therefore
I
had
enacted
a
Law
that
none
should
suffer
themselves
to
be
Imployed
at
all
,
I
might
very
well
seem
my self
a
Transgressor
.
But
if
there
be
no
one
such
passage
in
my
whole
Book
,
and
that
it
becomes
every
vertuous
man
to
be
imployed
,
how
can
he
better
busy
himself
,
then
in
assisting
his
friends
in
the
best
Imployments
,
&
in
giving
some
clear
publick
tryall
of
himself
,
with
what
fidelity
,
care
,
and
sweetnesse
,
he
can
discharge
those
affaires
which
are
put
into
his
hands
,
lest
he
fulfill
the
saying
of
Homer
,
and
be
an
unprofitable
load
to
the
Earth
?
Besides
,
I
would
have
my
Reprehenders
remember
,
that
when
they
blame
me
,
they
accuse
not
a
wise
man
,
(
if
yet
there
be
any
wise
man
to
be
found
)
but
one
from
among
the
people
,
who
hath
applied
himself
to
learning
,
and
therein
attained
some
laudable
proficiency
,
but
never
was
practised
to
those
sublime
vertues
,
approachable
only
to
great
Schollers
.
Nor
am
I
sorry
for
it
,
since
I
never
yet
met
with
the
person
,
who
in
all
things
answered
the
Character
of
a
Wise
man
.
In
the
mean
time
I
cannot
but
marvaile
,
if
you
should
dislike
my
present
course
of
life
;
who
long
since
know
what
great
gains
came
in
to
me
,
when
I
was
a
pleader
;
at
that
time
when
you
went
to
see
France
,
and
the
Western
Ocean
,
and
met
with
me
,
who
was
then
reckoned
among
the
most
high
priced
Orators
.
This
Apology
,
my
Friend
,
have
I
,
amid'st
a
thousand
Imployments
,
made
to
you
,
as
one
who
shall
not
slightly
value
your
favourable
and
full
acceptance
.
For
as
for
others
,
though
they
all
should
conspire
in
their
Accusations
,
my
protection
shall
be
the
old
Proverb
;
Hippoclides
cares
not
.
The
Tyrant-Slayer
.
The
Argument
.
One
got
into
a
Fortresse
,
where
a
Tyrant
lived
,
with
a
purpose
to
kill
him
.
But
,
not
finding
him
,
kill'd
his
Son
,
and
left
the
sword
in
his
body
.
The
Tyrant
coming
in
,
and
seeing
his
Son
dead
,
with
the
same
sword
kills
himself
.
He
that
slew
the
Son
demands
the
reward
of
a
Tyrant-slayer
▪
THough
,
O
ye
Judges
,
I
have
in
one
day
slain
two
Tyrants
;
one
aged
and
feeble
,
the
other
young
and
vigorous
,
and
so
the
more
apt
to
succeed
in
his
Fathers
oppressions
;
yet
I
stand
here
to
demand
but
one
recompence
for
both
.
Of
all
those
that
ever
kill'd
Tyrants
,
I
am
the
first
who
have
freed
you
from
two
with
one
wound
,
and
have
slain
the
Son
with
my
Sword
,
the
Father
with
his
Affection
to
his
Son
:
who
hath
made
us
ample
satisfaction
for
those
things
he
hath
done
,
in
living
to
see
his
Son
first
murthered
,
and
then
(
a
thing
till
now
strange
)
forced
to
be
the
Tyrant-slayer
to
himself
.
His
Son
dyed
by
my
hand
,
and
being
dead
,
became
my
Engine
to
a
second
Murther
:
who
in
his
life
time
partaked
with
his
father
in
his
Injustice
,
and
at
his
death
,
as
well
as
he
could
,
became
his
Parricide
.
'T
is
I
then
,
who
have
put
an
end
to
his
Tyranny
;
and
't
is
my
Sword
which
hath
wrought
your
deliverance
.
However
I
inverted
the
order
of
my
slaughter
,
and
atchieved
their
murthers
an
unusuall
way
;
killing
him
who
was
the
stronger
,
and
ablest
to
defend
himself
with
my
own
hand
,
and
leaving
my
bare
sword
to
dispatch
the
other
.
I
expected
therefore
from
you
something
extraordinary
,
and
that
my
rewards
should
in
number
equall
those
I
have
destroyed
:
seeing
I
have
not
only
freed
you
from
your
present
calamities
,
but
from
all
fears
of
future
,
and
have
establisht
you
in
a
firme
liberty
;
there
being
no
heir
left
of
your
mischiefs
.
But
on
the
contrary
,
after
such
glorious
atchievements
,
I
am
not
only
in
danger
to
be
dismissed
by
you
unrewarded
,
but
am
the
only
man
who
am
denyed
the
recompence
designed
me
by
those
Laws
I
have
preserved
.
He
,
therefore
,
that
withstands
my
demand
,
in
my
judgment
doth
it
not
with
reflection
upon
the
publick
,
but
out
of
sorrow
to
those
who
are
slain
,
and
revenge
to
him
who
was
the
author
of
their
death
.
Afford
me
therefore
your
attention
,
Judges
,
whilst
I
decipher
to
you
(
though
you
know
them
already
)
the
miseries
of
a
Tyranny
:
for
thereby
you
will
both
discern
the
greatnesse
of
my
benefit
,
and
increase
your
joies
from
the
apprehension
of
those
calamities
from
whence
you
are
releast
.
First
then
,
we
felt
not
a
single
Tyranny
(
as
it
many
times
befalls
others
)
nor
were
enslaved
in
a
single
bondage
,
nor
subjected
to
the
desires
of
one
Master
;
but
of
all
others
,
who
ever
suffer'd
the
like
,
in
stead
of
one
Tyrant
had
two
over
us
,
and
were
miserably
distracted
by
severall
oppressions
.
The
Father
indeed
was
the
more
moderate
,
and
hardlier
to
be
enraged
,
slacker
in
his
punishments
,
and
slower
in
his
lusts
;
his
age
having
at
length
mitigated
his
violence
,
and
cast
a
bridle
on
his
desires
.
Nay
at
the
very
first
,
as
it
was
said
,
he
was
contrary
to
his
own
inclination
put
upon
his
unlawfull
practices
by
his
Son
;
being
not
himself
Tyrannicall
,
but
only
in
complyance
with
him
:
for
how
extreme
dear
his
Son
was
to
him
,
appeared
by
his
death
.
His
Son
was
to
him
all
things
;
him
he
obeyed
,
oppress'd
whom
he
commanded
,
punisht
as
he
appointed
,
and
observed
him
in
all
things
.
In
a
word
,
the
Son
was
Tyrant
over
the
Father
,
and
the
Father
was
but
an
Officer
to
his
Sons
lusts
.
And
though
the
young
man
,
by
reason
of
his
age
,
let
the
old
enjoy
the
Honour
,
and
esteemed
not
the
name
of
the
Kingdome
;
yet
he
,
in
truth
,
was
the
head
▪
Tyrant
.
And
though
the
Father
fortified
and
secured
his
power
by
him
,
yet
the
Son
alone
enjoyed
the
fruits
of
the
others
Injustice
.
He
it
was
who
ordered
the
Guard
,
appointed
Garrisons
,
cut
off
those
who
affected
the
Crown
,
and
feared
Conspirators
.
He
it
was
,
who
made
Eunuchs
,
violated
Wedlocks
,
and
deflowred
Virgins
.
All
Slaughters
,
Banishments
,
Exactions
,
Torturs
,
and
Injuries
,
were
his
bold
Contrivances
:
whilst
the
old
man
only
obeyed
,
and
countenanced
,
and
applauded
the
wicked
enterprises
of
his
Son
.
This
made
our
calamities
insupportable
.
For
when
the
desires
of
the
mind
are
backt
by
supream
power
,
they
admit
no
limits
of
Irregularity
.
But
that
which
grieved
us
most
,
was
,
that
we
foresaw
a
perpetuall
Slavery
growing
upon
us
,
and
the
common
wealth
likely
to
descend
in
a
succession
,
from
one
Master
to
another
,
and
the
people
in
a
direct
way
to
be
made
the
Inheritance
of
a
wicked
Tyrant
.
Whereas
it
hath
been
no
small
comfort
to
men
in
our
case
,
to
be
able
to
discourse
,
and
say
among
themselves
,
This
Tyrant
will
not
alwaies
live
,
he
will
dye
in
time
,
and
we
shall
ere
long
be
free
:
vvhich
fell
not
under
our
hopes
.
For
vve
had
in
our
eyes
a
Successor
in
the
Tyranny
,
vvhich
made
none
of
our
Citizens
dare
to
put
in
practice
my
adventure
,
though
they
were
valiant
,
and
had
my
attempt
in
their
designe
,
and
wishes
:
But
Liberty
was
despaired
of
by
all
,
and
the
Tyranny
seemed
inexpugnable
,
though
many
had
inclinations
to
the
enterprize
.
This
daunted
me
not
,
nor
was
I
dishearten'd
by
the
difficulty
of
the
Action
,
nor
frighted
with
the
danger
.
But
unassisted
,
and
single
,
I
went
against
a
strong
and
numerous
Tyranny
;
or
rather
not
single
,
but
assisted
by
my
sword
,
which
shared
in
my
slaughter
of
the
Tyrant
.
Having
death
before
my
eyes
,
and
the
publick
Liberty
purchased
by
my
death
before
my
apprehension
.
First
then
encountring
the
outer
Guard
,
and
not
easily
putting
the
keepers
to
flight
,
and
killing
him
that
came
next
,
and
offered
to
make
resistance
,
I
reacht
at
length
the
toppe
of
my
adventure
,
the
only
strength
of
the
Tyranny
,
and
the
spring
head
of
all
our
miseries
.
And
rushing
into
the
keeper
of
the
Castle
,
after
a
valiant
defence
,
and
resistance
of
many
thrusts
,
and
wounds
I
slew
him
.
At
which
instant
the
Tyranny
ceast
,
and
my
enterprize
had
an
end
.
And
from
that
time
we
recovered
our
Liberty
.
No
impediment
remained
but
an
old
,
solitary
man
,
unarmed
,
deprived
of
his
Guard
,
especially
of
his
great
Protector
,
and
unworthy
to
fall
by
a
valiant
hand
.
I
,
therefore
,
most
equall
Judges
,
made
this
discourse
to
my selfe
;
All
things
are
fallen
out
succesfully
,
I
have
atchieved
my
enterprize
,
and
accomplish't
my
designes
.
But
how
shall
he
that
survives
be
slain
?
He
is
unworthy
of
me
,
or
my
hand
,
and
if
after
my
other
glorious
,
valiant
,
and
generous
exploit
,
I
should
kill
him
,
he
would
shame
my
victory
:
we
must
,
therefore
,
find
out
some
publick
executioner
for
him
.
But
let
him
be
first
tortured
,
least
he
gaine
by
his
punishment
;
let
him
see
,
and
be
rackt
at
the
sight
of
my
sword
,
to
which
I
leave
the
farther
accomplishment
of
my
designe
.
Having
thus
consulted
with
my selfe
,
I
left
the
place
.
He
,
just
as
I
presage
,
kill'd
himselfe
,
and
put
an
end
to
the
Tragedy
.
Hither
,
then
,
am
I
come
,
and
have
brought
a
Democracy
with
me
,
and
do
bid
you
take
courage
,
and
proclaime
a
generall
Liberty
to
all
.
From
henceforth
enjoy
the
benefit
of
my
performances
.
The
Fort
you
see
is
dispeopled
of
Tyrants
;
There
is
none
left
to
bare
sway
.
'T
is
in
your
power
now
to
preferre
,
sentence
,
or
contradict
,
according
to
the
Lawes
.
All
which
you
are
to
ascribe
to
me
,
and
my
valour
,
and
that
one
slaughter
which
the
Father
could
not
possibly
survive
:
I
cannot
,
therefore
,
but
in
Justice
require
a
reward
,
answerable
to
my
attempt
:
not
that
I
am
covetous
of
gain
,
or
sordid
in
my
desires
,
or
one
who
would
obliege
my
country
to
pay
,
but
because
I
am
willing
to
confirme
by
my
reward
,
and
not
suffer
my
enterprize
to
die
and
passe
away
ingloriously
,
as
imperfect
and
unworthy
of
recompence
.
But
here
my
adversary
may
reply
,
and
say
,
't
is
not
reasonable
I
should
be
honoured
,
or
rewarded
,
who
have
not
slain
a
Tyrant
,
nor
accomplisht
the
Lawe
,
since
something
is
imperfect
in
my
atchievement
,
which
should
make
me
capable
of
recompence
.
Let
me
ask
him
,
what
more
he
can
require
of
me
?
Was
it
not
my
plot
?
Enter'd
I
not
the
Fort
?
Did
I
not
kill
?
procured
I
not
your
Liberty
?
Doth
any
man
rule
or
domineer
over
you
?
are
you
threaten'd
by
any
Master
?
hath
any
one
of
your
oppressors
escap't
me
?
You
cannot
gainsay
me
,
but
must
confesse
,
that
you
now
enjoy
a
full
peace
;
your
lawes
are
restored
;
your
liberty
is
apparent
;
a
Democracy
is
setled
;
your
marriages
are
unviolated
;
your
sonnes
unprostituted
;
your
Virgins
safe
;
and
the
Citty
free
to
celebrate
the
publique
felicity
.
And
who
is
the
cause
,
and
contriver
of
all
this
?
who
removed
your
Calamities
,
and
procured
your
welfare
?
If
there
be
any
who
deserves
to
be
honoured
before
me
,
I
will
decline
my
satisfaction
,
and
resigne
to
him
my
reward
.
But
if
I
alone
did
all
,
attempted
,
put
my selfe
in
hazard
,
scaled
the
Castle
,
slew
,
tormented
,
and
made
one
the
engine
to
kill
the
other
;
why
should
he
detract
from
my
atchievement
?
or
stirre
the
disaffection
of
the
people
against
me
?
But
I
slew
not
the
Tyrant
,
and
therefore
have
no
right
to
the
reward
provided
by
the
law
.
Tell
me
,
what
difference
is
there
between
killing
him
,
and
being
the
occasion
of
his
death
?
Certainly
,
none
at
all
.
Nor
was
the
intention
of
the
Law-maker
any
other
,
then
meerly
to
aime
at
Liberty
,
popular
goverment
,
and
the
removall
of
Usurpers
;
And
thereunto
to
propose
honours
,
and
rewards
:
which
you
cannot
deny
to
have
been
by
me
atchieved
.
For
I
slew
him
,
without
whom
the
other
could
not
live
;
the
slaughter
was
mine
.
I
gave
the
wound
,
he
only
lent
the
hand
.
Question
not
then
overcuriously
the
manner
of
his
death
,
nor
examine
how
he
died
,
but
whither
he
be
dead
,
and
whither
dead
by
my
meanes
.
Otherwise
by
your
inquiries
you
may
detract
from
one
who
deserves
well
of
the
state
,
because
he
slew
not
the
Tyrant
with
a
sword
,
but
with
a
stone
,
or
a
logge
,
or
some
other
way
.
What
if
I
had
besiedged
the
Tyrant
,
and
starved
him
to
Death
?
Had
it
not
been
a
legall
murther
,
because
I
slew
him
not
with
my
own
hand
?
or
would
you
say
I
had
not
satisfied
the
Law
,
though
I
slew
him
a
more
cruell
vvay
?
The
only
thing
,
therefore
,
you
are
novv
to
make
enquirie
of
is
this
,
vvhat
usurper
is
left
?
What
seeds
of
fear
?
What
impression
of
Thraldome
?
If
all
be
clear
,
and
calme
,
't
is
a
peece
of
envy
and
detraction
in
any
man
,
for
vvant
of
one
slight
circumstance
in
an
Action
,
to
deny
vertue
,
and
valour
its
revvard
.
I
remember
the
Lavves
distinguish
(
if
I
have
not
forgot
their
vvords
through
a
long
bondage
)
of
a
double
cause
of
Death
;
if
one
man
kill
another
vvith
his
ovvn
hand
;
or
if
he
kill
him
not
himselfe
or
vvith
his
ovvn
hand
,
but
be
the
contriver
,
or
occasion
of
his
Death
.
And
hath
equally
provided
a
punishment
alike
for
both
.
Decreeing
very
justly
that
in
such
cases
the
attempt
shall
be
equall
to
the
Fact
;
and
passing
by
the
manner
of
the
Murther
as
superfluous
.
You
think
fit
,
then
,
that
he
who
shall
thus
kill
another
,
shall
be
punisht
as
a
manslayer
,
and
not
have
his
pardon
:
and
will
you
not
allow
me
,
who
have
in
like
manner
saved
my
country
,
the
rewards
agreeable
to
one
of
such
desertes
?
You
cannot
say
I
slew
him
unwittingly
,
and
that
my
successe
was
fortunate
beyond
my
expectation
.
For
what
could
daunt
me
having
slaine
the
stronger
?
Why
did
I
leave
my
sword
in
the
wound
,
but
because
I
presaged
what
would
afterwards
come
to
passe
?
Unlesse
you
will
say
that
he
who
is
dead
was
no
Tyrant
,
nor
carried
the
name
of
one
;
and
that
you
would
not
have
awarded
me
any
great
recompence
for
the
exploit
,
if
I
had
kill'd
him
.
But
you
cannot
say
so
.
A
Tyrant
,
then
,
being
slaine
will
you
not
reward
the
Author
,
and
occasion
of
his
Death
?
O
subtlety
!
Do
you
possesse
your
Liberty
,
and
yet
question
hovv
he
vvas
slaine
?
Or
do
you
yet
require
more
of
him
,
vvho
hath
restored
your
popular
government
?
But
the
Lavv
,
say
you
,
enquires
precisely
vvhat
is
done
,
and
considers
not
curiously
the
manner
and
means
of
the
Action
.
But
vvhat
?
shall
not
he
that
but
expells
a
Tyrant
be
revvarded
?
He
ought
in
Justice
,
having
introduced
Freedome
instead
of
Bondage
.
But
my
fact
is
not
a
bare
expulsion
,
or
banishment
,
nor
have
I
left
them
any
hopes
of
future
recovery
,
or
restitution
;
But
an
utter
taking
avvay
,
and
destruction
of
the
vvhole
Linage
;
and
an
eternall
extirpation
of
all
our
miseries
.
Examine
then
,
if
you
please
,
my
whole
enterprize
from
the
beginning
to
the
end
,
and
see
whither
any
thing
required
by
the
Law
have
been
omitted
,
and
wherein
I
have
come
short
of
being
the
killer
of
a
Tyrant
.
First
,
to
such
an
attempt
is
required
boldnesse
of
courage
,
and
such
an
affection
to
ones
Country
,
as
refuseth
not
to
encounter
dangers
for
the
common
good
,
or
to
purchase
the
publick
safety
with
the
losse
of
a
private
life
.
Have
I
failed
hitherto
?
was
I
daunted
,
or
did
I
sluggishly
break
through
the
perills
,
with
which
I
foresaw
I
was
to
skirmish
?
You
cannot
say
I
did
.
Here
,
then
,
stay
a
little
and
consider
,
whither
barely
to
intend
,
and
project
such
an
exploit
were
not
glorious
;
and
whither
for
my
meer
designe
,
I
may
not
justly
claime
the
recompence
of
a
good
Patriot
;
or
if
I
had
failed
of
my
will
,
and
another
comming
after
me
had
killd
the
Tyrant
,
tell
me
,
had
it
been
unreasonable
for
you
to
reward
me
?
or
if
I
should
say
,
My
dear
Countreymen
I
purposed
,
intended
,
attempted
,
show'd
my
good
will
,
and
am
only
worthy
to
be
rewarded
;
what
would
you
answer
?
But
this
is
not
all
I
can
say
;
I
scaled
the
Fort
,
Countreymen
,
and
encircled
my selfe
with
a
thousand
dangers
,
before
I
slew
the
Prince
.
For
I
would
not
have
you
think
it
an
easy
,
or
slight
adventure
,
for
one
man
singly
to
break
through
a
Troop
,
to
vanquish
a
guard
,
and
to
put
such
a
multitude
to
flight
:
But
to
account
it
the
Toppe
,
and
pinnacle
of
the
exploit
.
For
a
Tyrant
is
no
hard
thing
to
be
encountred
,
and
overcome
,
but
those
who
guard
,
and
defend
the
Tyranny
;
which
who
so
conquers
hath
finisht
his
enterprize
,
and
left
little
else
to
be
atchieved
.
I
,
then
,
had
never
approacht
the
Tyrants
,
had
I
not
first
vanquish't
and
overcome
their
Guards
,
and
attendants
.
Upon
which
part
of
my
adventure
,
before
I
go
farther
,
let
me
dwell
a
little
.
I
vanquisht
their
guards
,
I
say
,
and
overcame
their
attendants
,
and
left
the
Tyrant
naked
,
disarmed
,
and
undefended
.
Am
I
yet
,
think
you
worthy
of
Honour
,
or
do
you
require
his
slaughter
too
?
if
you
do
,
I
can
satisfie
your
expectation
.
Behold
the
Bloud
with
which
I
am
yet
sprinkled
,
since
the
valiant
,
and
stout
murther
of
a
youth
of
flourishing
age
,
feared
by
all
,
by
whom
the
Tyrant
was
secured
from
Treasons
,
and
who
was
his
confidence
,
and
a
greater
protection
to
him
then
his
Guards
.
And
am
I
not
yet
,
think
you
,
worthy
of
reward
,
but
shall
I
after
all
my
great
Actions
,
be
sent
away
dishonourably
?
what
if
I
had
slaine
but
one
of
his
Guard
,
or
an
attendant
on
his
person
,
or
some
favourite
servant
?
Had
it
not
been
a
glorious
Act
to
ascend
a
Fort
,
and
in
the
midst
of
a
Garrison
to
kill
a
near
friend
of
the
Tyrants
?
Consider
next
him
who
was
slaine
.
'T
was
the
sonne
of
the
Tyrant
;
or
rather
the
crueller
Tyrant
of
the
two
;
A
master
more
insufferable
,
to
revenge
proner
,
in
his
injuries
more
furious
;
and
above
all
the
only
heire
of
his
father
,
and
like
to
prolong
our
Calamities
by
his
succession
.
Suppose
I
had
only
slaine
him
,
and
that
the
Tyrant
had
saved
himselfe
by
flight
.
I
demand
a
reward
for
that
Action
.
What
say
you
?
will
you
deny
me
?
was
't
not
he
you
dreaded
?
was
not
he
your
cruel
,
intolerable
master
?
If
I
have
not
yet
done
enough
,
consider
the
heart
and
utmost
of
my
exploit
;
that
which
my
Gainsayer
requires
of
me
,
I
have
gloriously
atchieved
,
and
through
anothers
vvound
have
slaine
the
Tyrant
;
not
at
one
single
blovv
(
vvhich
perhaps
after
so
much
injustice
he
could
have
vvisht
)
but
by
a
slovv
,
and
lingring
griefe
,
prostrating
before
his
eyes
the
thing
most
deare
to
him
,
his
sonne
,
I
meane
,
vitious
,
but
in
the
spring
of
his
age
,
and
flourishing
,
and
,
like
his
father
,
wallowing
in
his
own
bloud
,
and
Gore
.
These
are
the
right
wounds
of
parents
,
these
the
swords
of
him
who
would
truely
kill
a
Tyrant
;
And
this
is
the
death
which
cruell
Tyrants
are
to
suffer
;
and
this
is
a
revenge
fit
for
so
many
oppressions
.
To
die
presently
,
as
it
were
in
a
short
swoone
,
and
behold
no
tormenting
spectacle
,
is
a
punishment
too
unworthy
of
a
Tyrant
.
I
was
not
ignorant
,
Judges
,
I
was
not
ignorant
,
nor
any
man
else
,
how
passionately
he
was
affected
towards
his
sonne
,
and
how
he
resolved
not
to
survive
him
a
minute
.
All
parents
are
affectionate
to
their
children
;
But
he
had
a
stronger
and
juster
reason
,
having
but
him
only
to
uphold
,
and
preserve
the
Tyrannie
;
To
ward
,
and
shield
him
from
conspiracies
,
and
fix
the
scepter
in
his
hand
.
'T
was
in
my
foresight
,
therefore
,
that
if
his
affection
did
not
,
his
despaire
would
presently
kill
him
;
assone
as
he
consider'd
,
that
having
lost
his
safety
with
his
sonne
,
he
had
no
encouragement
to
live
longer
.
In
one
Troope
I
presented
to
his
apprehension
his
naturall
affection
,
griefe
,
despaire
,
feare
,
and
terrors
for
the
future
.
These
were
the
forces
I
raised
against
him
,
and
drove
him
to
that
fatall
execution
of
himselfe
.
In
revenge
to
you
he
died
childlesse
,
tortured
,
lamenting
,
and
shedding
teares
.
His
sorrow
indeed
was
not
long
▪
but
enough
for
a
father
.
But
that
which
is
yet
most
cruell
,
he
fell
by
his
own
hand
:
A
death
much
more
miserable
,
and
bitter
,
then
if
another
had
been
the
author
.
Here
is
my
sword
,
who
claimes
it
?
whose
weapon
ever
was
it
but
mine
?
who
carried
it
into
the
fort
?
who
ever
used
it
before
the
Tyrant
?
or
who
sent
it
to
him
?
O
Blade
?
thou
partner
,
and
successor
,
in
my
great
exploits
,
after
so
many
perills
,
and
so
many
slaughters
,
are
we
neglected
,
and
held
unworthy
of
reward
?
should
I
demand
a
recompence
for
my
sword
only
,
and
should
say
,
Countreymen
,
when
the
Tyrant
had
a
mind
to
kill
himselfe
,
and
for
the
time
wanted
a
weapon
,
my
sword
supplied
him
,
and
became
the
instrument
of
all
your
Liberties
;
you
would
certainly
decide
some
honour
,
or
reward
to
the
Blade
.
Nay
would
you
not
have
been
thankfull
to
the
master
of
so
publick
an
instrument
,
and
have
enrolled
him
among
those
who
have
been
benefactors
to
their
Countrey
?
would
you
not
have
laid
up
my
sword
in
your
Temples
,
and
have
sacrificed
to
it
as
to
the
Gods
?
Consider
,
with
me
,
I
pray
,
what
in
likelyhood
the
Tyrant
did
,
or
said
before
he
killed
himselfe
.
After
I
had
stabbed
his
sonne
,
and
thrust
him
through
with
many
wounds
,
in
the
most
open
,
and
remarkeable
places
of
his
body
,
the
more
to
torment
his
father
,
with
the
spectacle
,
and
rack
him
with
the
sight
,
he
pittifully
cried
out
and
invok't
his
father
,
unable
to
assist
,
or
rescue
him
,
being
both
old
and
feeble
,
and
having
but
just
sight
enough
left
to
behold
the
Calamities
of
his
house
.
I
,
in
the
meane
time
,
the
contriver
of
the
whole
Tragedy
,
conveyed
my selfe
away
,
and
left
him
a
wounded
body
,
stage
,
sword
,
and
all
things
else
for
the
finishing
of
my
part
.
He
entring
,
and
seeing
his
only
sonne
gasping
,
and
welring
in
his
bloud
,
strugling
with
death
,
having
received
wounds
all
over
,
and
many
of
them
mortall
,
fell
into
this
exclamation
:
O
my
dear
sonne
!
we
are
destroyed
,
butcherd
,
and
slaine
as
Tyrants
.
Where
is
the
Murtherer
?
For
whom
reserves
he
me
?
or
what
intends
he
to
do
with
me
,
who
am
already
slaine
in
Thee
?
doth
he
despise
to
kill
me
by
reason
of
my
age
?
or
is
it
to
prolong
my
punishment
,
and
lengthen
my
death
,
and
spinne
out
my
slaughter
?
Thus
saying
,
he
lookes
about
for
a
weapon
,
(
being
himselfe
unarmed
,
as
still
having
his
sonne
for
his
defence
)
which
was
there
ready
for
him
,
prepared
before
,
and
left
by
me
for
the
ensuing
Tragedy
.
Having
drawn
forth
the
sword
out
of
the
wound
,
Thou
hast
halfe
slaine
me
already
,
said
he
,
now
kill
me
outright
.
Be
thou
the
reliefe
and
succour
of
a
forlorne
father
;
assist
my
decrepit
hand
with
thy-edge
,
and
stabbe
me
,
whilest
I
am
yet
a
Prince
,
and
deliver
me
from
my
sorrowes
.
Would
I
had
received
thy
first
stroke
,
and
had
died
first
:
Though
I
had
died
as
a
Tyrant
,
yet
I
had
left
a
revenger
;
whereas
now
I
die
not
only
without
a
sonne
,
but
without
one
to
kill
me
.
Having
thus
said
,
he
stabbed
himself
,
trembling
and
unable
to
thrust
home
;
having
a
desire
,
but
not
strength
enough
for
the
attempt
.
How
many
punishments
were
here
?
how
many
wounds
?
how
many
deaths
?
how
many
slaughters
?
how
many
Garlands
due
?
To
Conclude
,
then
,
you
have
all
seen
the
sonne
prostrated
,
and
slaine
;
no
small
,
or
easy
atchievement
.
You
have
seen
the
father
fallen
on
his
sonne
,
and
mingling
blouds
together
.
Both
the
triumph
of
my
sword
,
and
made
one
sacrifice
to
your
Liberty
,
and
my
Conquest
.
You
have
seen
my
sword
lying
betwixt
them
,
and
approving
it selfe
worthy
of
me
its
master
,
and
witnessing
how
faithfully
it
dispatcht
my
businesse
:
which
had
been
lesse
from
my
hand
,
and
increast
its
glory
from
the
strangenesse
.
Lastly
,
I
am
he
who
have
removed
the
Tyranny
,
though
the
carriage
and
progresse
of
the
atchievement
,
like
so
many
parts
in
a
Tragedy
,
were
divided
among
many
.
The
chiefest
part
●
acted
;
the
next
,
the
Son
;
the
third
,
the
Father
:
my
Sword
was
Engine
and
Servant
to
us
all
.
The
Dis-inherited
Son
.
The
Argument
.
A
Dis-inherited
Son
learnt
Physick
,
and
caring
his
Father
of
a
Phrenzy
,
after
he
was
given
over
by
other
Physitians
,
was
restored
to
favour
.
Afterwards
being
commanded
to
cure
his
Step-Mother
of
the
like
Phrenzy
,
and
refusing
,
he
is
dis-inherited
the
second
time
.
He
defends
himself
.
THat
which
my
Father
hath
now
done
,
O
ye
Judges
,
is
neither
new
nor
strange
;
nor
is
this
the
first
time
he
hath
been
carried
away
by
his
displeasure
;
but
hath
heretofore
made
use
of
this
Law
,
and
is
practised
in
his
proceedings
against
me
at
this
Tribunall
.
All
that
is
new
in
my
present
Misfortune
is
,
that
having
committed
noe
offence
,
fit
to
be
brought
into
Accusation
,
I
am
in
danger
to
be
punisht
for
my
Art
;
because
it
cannot
in
all
things
obey
his
impossible
commands
.
Then
which
what
can
be
more
unreasonable
?
For
he
requires
that
my
Skill
should
be
as
great
as
his
Injunctions
,
and
that
I
should
work
Cures
,
not
as
my
Profession
is
able
,
but
as
he
is
pleased
to
impose
.
I
could
,
therefore
,
wish
there
were
not
only
Receipts
in
Physick
to
recover
people
distracted
,
but
those
also
who
are
without
cause
inclined
to
passion
:
that
so
I
might
cure
my
Father
of
one
disease
more
;
who
being
perfectly
freed
from
one
Distraction
,
is
carried
by
his
anger
into
another
.
And
to
make
my
c●se
the
more
deplorable
,
he
is
recovered
to
every
body
else
;
only
against
me
,
who
recover'd
him
,
he
still
retains
his
fury
.
You
see
how
I
am
rewarded
for
my
Cure
,
who
am
cast
off
by
him
,
and
made
a
Stranger
to
his
Family
the
second
time
.
As
if
he
had
only
restored
me
for
a
while
,
that
to
my
greater
infamy
he
might
often
banish
me
his
house
.
To
those
cures
which
fall
within
the
compasse
of
my
skill
,
I
expect
not
to
be
commanded
;
who
voluntarily
,
and
unsent
for
,
wrought
his
recovery
:
but
where
the
Malady
carries
despair
with
it
,
I
would
not
willingly
be
an
undertaker
.
Of
all
others
I
have
good
reason
not
to
attempt
the
cure
of
this
woman
:
considering
what
I
am
likely
to
suffer
from
my
Father
,
if
I
miscarry
;
who
,
for
not
daring
to
adventure
upon
her
,
am
dis-inherited
.
I
cannot
therefore
,
O
ye
Judges
,
but
bewaile
my
Step-Mother
in
the
case
she
is
in
;
for
she
was
a
vertuous
woman
:
next
my
Father
,
who
suffers
in
her
Madnesse
;
but
especially
my self
,
who
am
thought
disobedient
,
because
I
cannot
effect
what
I
am
required
,
both
for
the
greatnesse
of
the
disease
,
and
the
smallnesse
of
my
skill
.
To
be
dis-inherited
,
then
,
for
not
undertaking
a
cure
,
which
I
am
not
able
to
effect
,
I
hold
most
unjust
:
and
desire
you
to
judge
from
these
present
proceedings
,
upon
what
grounds
I
was
cast
off
heretofore
.
Though
I
doubt
not
but
for
the
clearing
of
them
,
my
Behaviour
and
life
have
long
since
been
my
Defence
.
To
those
things
whereof
I
am
now
accused
,
I
will
answer
as
well
as
I
can
;
having
first
briefly
acquainted
you
with
the
state
of
my
case
.
At
that
time
,
when
my
Father
ceas'd
not
to
proclaime
me
for
a
stubborn
,
rebellious
,
disobedient
Son
,
the
disgrace
of
my
Parents
,
and
infamy
of
my
house
,
I
thought
it
best
,
not
to
make
only
a
short
Defence
,
but
leaving
his
house
,
thought
my
best
remedy
and
appeal
would
be
to
my
future
carriage
,
and
life
;
when
it
should
appear
how
free
I
was
form
his
aspersions
,
and
in
what
honest
studies
I
imployed
my self
,
and
what
vertuous
company
I
kept
.
For
I
then
foresaw
,
and
had
it
in
my
suspicion
,
that
my
Father
being
of
no
very
sound
mind
,
would
at
some
time
or
other
without
my
desert
grow
furious
,
and
hatch
false
accusations
against
me
.
And
some
there
were
who
construed
those
proceedings
,
as
the
beginning
of
his
Distraction
;
and
judged
his
causelesse
hatred
of
me
,
his
froward
carriage
,
his
meditated
railings
,
hard
censures
,
clamorous
fits
of
anger
,
and
extreme
inclination
to
Choller
,
as
so
many
threats
,
and
forerunning
darts
of
an
approaching
Phrenzy
.
Wherefore
I
thought
it
would
concern
me
to
learn
Physick
with
all
speed
:
and
thereupon
went
to
Travell
,
and
acquainting
my self
with
the
most
approved
Physitians
of
other
Countries
,
with
much
labour
and
diligent
study
I
learned
the
Art
.
At
my
return
I
find
my
Father
plainly
distracted
,
and
given
over
by
other
Physitians
,
who
do
not
sound
,
or
make
any
exact
judgment
of
diseases
.
I
,
therefore
,
as
it
became
a
pious
Son
,
neither
remembred
my
Abdication
,
nor
staid
to
be
sent
for
;
having
,
indeed
,
nothing
personall
to
lay
to
his
charge
,
since
his
ill
dealings
with
me
,
were
not
his
own
,
but
the
faults
of
his
disease
.
Offering
,
therefore
,
my self
,
as
I
said
,
unsent
for
,
I
proceeded
not
presently
to
his
cure
;
which
had
been
to
depart
form
my
usuall
practice
,
and
from
the
lawes
of
our
Profession
,
by
which
we
are
taught
first
to
examine
whither
the
disease
be
cureable
,
or
incureable
,
and
exceed
the
limits
of
our
Art
.
And
then
if
it
be
undertakeable
,
we
apply
remedies
,
and
imploy
our
whole
studies
about
the
recovery
of
the
Patient
.
But
if
we
find
the
Malady
too
strong
,
and
not
to
be
conquer'd
,
we
forbear
to
prescribe
at
all
;
but
observe
their
ancient
Rule
,
who
were
the
Inventors
and
Fathers
of
the
Art
,
who
forbid
us
to
medle
with
overgrowne
diseases
.
Finding
,
therefore
,
my
Father
nor
past
hope
,
nor
his
distemper
past
cure
,
having
first
weighed
all
circumstances
,
I
undertook
him
,
and
confidently
gave
him
Physick
.
Many
of
the
standers
by
suspecting
my
prescription
,
spake
in
disparagement
of
the
cure
,
and
were
ready
to
call
me
into
question
:
my
Step-Mother
also
was
present
,
fearfull
,
and
distrustfull
,
not
of
hate
to
me
,
but
care
to
him
;
whom
she
perfectly
knew
so
ill
disposed
,
having
long
converst
,
and
been
a
witnesse
to
his
Distemper
:
yet
I
not
at
all
discouraged
(
knowing
his
Symptomes
did
not
lye
,
and
that
my
Art
could
not
deceive
me
)
at
fit
times
stole
a
cure
into
him
.
Though
some
,
who
were
my
friends
,
disswaded
me
from
undertaking
;
lest
miscarrying
in
my
attempt
,
I
should
draw
a
fresh
accusation
upon
my selfe
,
and
be
thought
to
have
poisoned
my
Father
,
in
remembrance
of
my
Injuries
.
In
a
word
,
in
a
short
time
he
recovered
,
and
grew
sober
again
,
and
had
the
perfect
use
of
his
understanding
.
His
neighbors
and
friends
marvelled
,
my
Step-Mother
applauded
me
,
and
publickly
congratulated
,
me
,
for
my
good
successe
;
him
,
for
his
recovery
.
He
also
(
for
so
much
I
can
witnesse
for
him
)
without
any
delay
,
or
consultation
with
any
body
,
no
sooner
understood
things
from
those
who
were
present
,
but
cancell'd
his
Abdication
,
made
me
his
Son
againe
,
calling
me
his
Preserver
and
Benefactor
?
confessing
he
had
now
received
an
exact
T●yall
of
me
,
and
excusing
himself
for
what
had
formerly
past
.
This
much
rejoyced
many
of
the
company
,
those
especially
who
were
honest
.
Though
it
grieved
others
,
for
whom
the
rejection
of
a
Son
made
more
then
the
Reconcilement
:
so
that
all
were
not
a
like
affected
.
But
I
could
see
some
change
colour
,
and
appear
troubled
in
their
looks
,
and
angry
in
their
countenance
,
the
sure
marks
of
Envy
,
and
discon●tent
.
We
in
the
mean
time
,
as
't
was
fit
,
enterchanged
joyes
and
embraces
,
being
now
reconciled
to
one
another
.
Not
long
after
,
O
ye
Judges
,
my
Mother
in
law
fell
sick
of
a
cruell
and
desperate
Distemper
.
For
,
as
I
observed
from
her
first
surprize
,
it
was
not
a
slight
,
or
superficiall
kind
of
Madnesse
,
but
an
ancient
and
inveterate
,
which
had
long
lodged
in
her
soule
;
and
having
got
the
victory
,
then
broke
forth
,
and
discover'd
it selfe
.
We
have
many
other
signes
to
know
who
are
incurably
madde
,
but
the
common
one
I
observed
in
her
,
which
is
this
;
that
to
all
others
she
is
quiet
,
and
calme
,
and
as
long
as
they
are
present
falls
into
no
ragings
:
But
if
she
see
a
Physitian
,
or
but
hear
his
voice
,
she
presently
falls
a
raving
at
him
,
which
is
an
infallible
signe
that
she
is
irrecoverably
distemper'd
.
All
I
could
do
,
was
to
bemone
and
pitty
her
,
as
it
well
became
me
,
who
without
her
merit
became
thus
distracted
.
Yet
my
father
out
of
his
want
of
skill
(
for
he
neither
knowes
the
spring
nor
cause
,
nor
growth
of
the
distemper
)
commands
me
to
cure
her
,
and
to
prescribe
her
his
potion
:
supposing
it
to
be
the
same
kind
of
madnesse
,
and
the
like
disease
to
his
,
and
a
distraction
of
the
same
nature
,
and
the
same
way
cureable
.
And
when
I
tell
him
,
that
which
is
most
true
,
that
't
is
not
possible
to
restore
her
,
and
confesse
my selfe
overmaster'd
by
the
disease
;
he
fumes
,
and
chides
,
and
saies
I
refuse
of
purpose
,
and
deny
her
my
help
,
and
so
makes
the
weaknesse
of
my
Art
a
Crime
.
Agreeing
herein
with
all
others
opprest
with
sorrow
,
that
they
grow
angry
to
hear
truth
plainly
and
freely
told
them
.
I
,
then
,
as
vvell
as
I
can
,
vvill
make
my
defence
,
and
ansvver
both
for
my selfe
,
and
profession
:
and
vvill
take
my
beginning
from
the
Lavv
,
by
vvhich
he
vvould
disinherit
me
;
vvhere
it
shall
appeare
,
that
his
povver
is
not
the
same
as
'
t
vvas
before
.
For
the
Lavvgiver
,
my
good
father
,
hath
not
given
this
povver
to
all
,
nor
intended
that
all
sonnes
should
be
disinherited
,
as
oft
as
the
father
list
,
or
upon
vvhat
discontents
he
lift
.
But
as
he
hath
allowed
parents
in
some
cases
to
be
displeased
,
so
he
hath
provided
that
children
without
their
Desert
shall
not
be
rejected
.
And
for
this
reason
,
he
permits
not
punishments
to
be
Arbitrary
,
or
without
judiciall
Trials
;
but
hath
appointed
a
Tribunall
,
and
Judges
,
to
determine
things
without
prejudice
,
or
passion
.
For
he
saw
that
many
men
were
many
times
moved
to
anger
upon
unjust
grounds
:
one
out
of
his
beliefe
to
a
false
report
,
another
upon
the
misinformation
of
a
servant
,
or
a
malicious
wife
:
He
thought
it
not
fit
,
therefore
,
that
matters
should
passe
without
Legall
examination
,
or
that
children
without
any
defence
should
presently
be
condemned
;
But
the
houreglasse
is
set
up
,
reasons
are
shown
,
and
nothing
is
left
undiscussed
.
All
the
power
,
therefore
,
which
a
father
hath
,
is
to
appeal
to
you
,
O
ye
Judges
:
The
power
to
Judge
whither
his
complaint
be
reasonable
belonges
to
you
:
Consider
not
then
,
yet
a
while
,
what
my
crime
is
,
for
which
my
Father
is
displeased
;
but
consider
,
first
,
whither
he
have
authority
to
disinherit
me
again
,
having
once
cast
me
off
;
used
the
power
of
the
Law
;
accomplish't
the
Dominion
of
a
parent
;
and
after
all
this
received
me
into
his
family
,
and
cancell'd
his
Abdication
.
For
my
part
,
I
cannot
but
think
it
most
unreasonable
,
that
the
punishments
of
children
should
be
numberlesse
,
or
that
their
Doomes
should
be
infinite
,
and
their
fears
perpetuall
:
Or
that
the
Law
should
permit
parents
,
sometimes
to
Cashiere
,
afterwards
to
recall
their
Act
,
then
again
put
it
in
force
;
and
so
shuffle
and
tosse
the
Law
up
and
down
as
they
see
occasion
.
'T
was
fit
,
indeed
,
the
Law
for
the
first
time
,
should
make
the
parent
Lord
of
his
childes
punishment
,
and
should
give
authority
to
his
displeasure
.
But
when
the
parent
hath
once
spent
his
authority
,
and
sufficiently
used
the
law
for
satisfaction
of
his
anger
,
and
hath
once
again
restored
his
sonne
,
out
of
his
perswasion
of
his
amendment
;
he
ought
to
be
constant
to
his
pacification
,
and
not
fall
back
,
or
alter
his
resolutions
,
or
make
void
his
Act.
At
Nativities
,
whither
he
that
is
born
will
prove
well
or
ill
,
I
suppose
cannot
fall
under
any
certain
knowledge
.
And
for
that
reason
't
is
permitted
to
parents
,
to
cast
off
those
who
degenerate
from
their
descent
.
But
when
a
Father
,
not
constrained
,
but
out
of
his
own
authority
and
choice
,
shall
approve
,
and
restore
his
sonne
,
what
device
can
he
have
for
his
inconstancy
,
or
what
farther
use
is
there
of
Lawes
?
For
thus
will
the
Lawmaker
say
;
If
your
sonne
were
vitious
,
and
worthy
of
rejection
,
why
did
you
restore
him
?
why
did
you
receive
him
again
into
your
house
?
why
did
you
frustrate
the
Law
?
You
were
free
,
and
Lord
of
your
own
Actions
.
You
are
not
to
play
with
the
Lawes
,
as
you
list
,
nor
are
statutes
to
vary
with
your
Changes
;
nor
Acts
of
state
to
be
sometimes
of
force
,
sometimes
invalid
,
or
Magistrates
to
sit
as
witnesses
only
,
nay
as
officers
of
your
pleasure
,
to
punish
or
absolve
at
your
Discretion
.
You
begat
your
sonne
once
,
and
gave
him
education
once
;
and
,
therefore
,
't
is
once
permitted
you
to
reject
him
,
provided
you
do
it
upon
just
reasons
.
But
to
assume
an
endlesse
,
perpetuall
,
frequent
,
and
arbitrary
power
to
your selfe
,
is
above
the
Commission
of
a
father
.
Wherefore
,
O
ye
Judges
,
be
it
farre
from
you
to
grant
,
that
having
made
a
voluntary
reconciliation
,
and
dissolved
his
first
sentence
,
and
made
voyde
his
displeasure
,
he
should
have
Liberty
to
revive
his
past
punishment
,
or
have
recourse
to
the
Dominion
of
a
Father
,
which
is
longe
since
expired
,
unpriviledged
,
forcelesse
,
and
spent
.
Consider
,
also
,
the
practices
of
other
Courts
,
where
Judges
sentence
by
Lot
,
which
if
any
man
think
unjust
,
the
Law
allowes
him
to
appeal
to
another
Court
.
But
if
any
voluntarily
assigne
their
own
Judges
,
and
referre
their
cause
to
Umpires
,
't
is
otherwise
.
For
their
Decisions
,
which
at
first
might
have
been
refused
,
after
they
are
once
chosen
Arbitrators
,
are
in
Justice
to
be
stood
to
.
So
you
,
my
father
,
(
in
whose
choice
it
was
whither
you
would
have
restored
me
,
till
I
had
been
thought
worthy
of
my
Ancestors
)
out
of
your
beliefe
of
my
reformation
,
having
once
restored
me
,
cannot
again
disinherit
me
.
For
by
your
own
Testimony
I
have
been
judged
unworthy
of
the
like
rejection
,
and
acknowledged
worthy
of
your
favour
.
You
are
not
,
therefore
,
to
repent
of
your
restitution
,
but
to
confirme
your
reconcilement
,
after
your
severall
judgments
and
two
sentences
:
one
when
you
ejected
me
,
the
other
when
you
revok't
your
purpose
,
and
took
me
again
into
your
Family
;
Cancelling
your
former
Decrees
,
and
establishing
future
.
Be
constant
then
to
your
own
Acts
,
and
make
good
your
own
Ordinances
.
Since
your
purposed
,
profest
,
and
oblieged
your selfe
to
be
one
,
be
still
a
Father
.
Were
I
not
a
naturall
,
but
an
adopted
sonne
,
I
should
think
't
were
not
lawfull
for
you
again
to
disinherit
me
.
For
what
was
once
in
your
power
to
do
or
not
do
,
being
once
done
,
is
not
in
your
power
to
be
recalled
.
How
can
it
,
then
,
be
reasonable
to
expell
often
,
or
to
deprive
a
naturall
sonne
of
his
relation
,
having
by
a
voluntary
election
and
decree
calld
him
back
from
expulsion
?
Suppose
I
were
your
servant
,
and
you
upon
your
suspicion
of
some
misdemeanors
should
cast
me
into
●etters
,
and
afterwards
out
of
your
perswasion
of
my
innocence
should
make
me
a
free
man
.
Do
you
think
't
were
Lawfull
the
next
time
you
are
displeased
to
make
me
againe
your
servant
?
T
is
not
in
your
power
.
The
Lawes
decree
that
such
Acts
shall
be
firme
,
and
for
ever
inviolable
.
Though
,
then
,
I
have
many
reasons
to
prove
that
a
father
having
once
cast
off
his
sonne
,
and
afterwards
recall'd
his
rejection
,
cannot
again
cast
him
off
,
yet
what
I
have
said
is
sufficient
.
Next
,
consider
,
I
pray
,
what
kind
of
sonne
he
disinherits
.
I
forbeare
to
tell
you
,
that
he
did
cast
of
one
unletter'd
before
,
but
a
Physitian
now
,
(
for
I
seek
not
refuge
from
my
Art
;
)
or
that
I
was
then
a
youth
,
but
am
now
a
grown
man
,
and
have
given
proof
that
I
have
done
nothing
unbeseeming
my
age
.
For
these
would
seem
slight
pleas
.
For
heretofore
when
I
was
cast
off
,
as
I
had
committed
no
offence
,
so
I
had
deserved
no
great
favour
.
Now
I
am
expel'd
a
preserver
and
benefactor
.
And
what
greater
peece
of
ingratitude
can
there
be
,
then
for
one
newly
saved
by
my
skill
,
and
delivered
from
a
dangerous
distemper
,
to
reward
his
cure
with
such
dealings
;
and
without
any
reckoning
at
all
to
forget
his
recovery
,
&
to
banish
him
who
dutifully
obeyed
,
when
he
was
unjustly
cast
off
;
&
not
only
forgot
his
expulsion
,
but
cured
the
expeller
,
&
setled
him
in
his
right
mind
again
?
For
't
is
no
small
or
vulgar
benefit
,
O
ye
Judges
,
I
conferred
upon
him
,
yet
am
thus
ill
rewarded
.
And
though
he
were
senselesse
of
his
distraction
,
yet
you
all
know
what
he
did
,
and
suffer'd
,
and
how
ill
he
was
affected
when
I
undertook
him
;
and
when
other
Physitians
gave
him
over
,
and
his
own
Servants
fled
from
,
nor
durst
come
near
him
,
I
recovered
him
as
you
see
,
and
inabled
him
to
accuse
me
,
and
discourse
of
the
Laws
.
Or
if
you
require
an
Example
,
My
Father
,
when
,
not
long
since
,
you
were
just
crazed
,
as
your
wife
is
now
,
I
reduced
you
to
your
Wits
again
.
'T
is
not
equall
then
,
that
my
Duty
should
be
thus
recompenced
▪
or
that
your
Recovery
should
be
my
Ruine
.
The
greatnesse
of
my
Benefits
will
clearly
appear
from
those
things
whereof
you
accuse
me
.
For
if
you
hate
me
,
because
I
do
not
cure
your
Wi●e
extremely
crazed
,
and
at
the
point
of
Expiration
,
why
do
you
not
much
rather
love
me
for
releasing
you
of
the
like
Distemper
,
and
confesse
your self
obliged
for
your
delivery
from
such
Distractions
?
But
you
,
against
all
equity
,
no
sooner
come
to
your self
,
but
presently
question
me
;
and
are
no
sooner
recover'd
,
but
you
fall
to
your
old
punishments
,
return
to
your
former
hatred
,
and
proceed
by
the
same
law
.
Is
this
your
fair
Requitall
of
my
Skill
,
or
meritorious
Recompence
of
my
Administrations
,
to
recover
only
for
the
undoing
of
your
Physitian
?
Will
you
permit
him
,
O
ye
Judges
,
to
punish
his
Preserver
?
to
expell
the
Author
of
his
safety
?
to
hate
him
,
who
gave
him
his
understanding
?
and
to
take
Revenge
of
his
Recoverer
?
you
will
not
,
if
you
be
Friends
to
Justice
.
Had
I
at
this
present
committed
some
heinous
Offence
,
yet
my
former
obligations
upon
him
were
such
,
that
the
memory
and
apprehension
of
them
ought
to
have
excused
me
,
and
have
gained
his
pardon
:
especially
vvhere
the
benefit
is
so
great
,
as
to
be
put
in
Ballance
with
all
after
Accidents
:
as
mine
was
to
him
whom
I
saved
,
and
who
owes
his
whole
life
to
me
;
whose
gift
it
is
that
he
is
,
is
sober
,
and
understands
;
especially
,
when
all
other
Physitians
despaired
of
him
,
and
confest
themselves
too
weak
for
his
Cure
.
And
to
raise
the
merit
of
my
benefit
yet
one
story
higher
,
at
that
time
when
I
was
not
his
Son
,
and
had
no
necessary
tye
upon
me
,
but
was
free
,
and
a
stranger
,
and
discharged
of
my
naturall
obligation
,
yet
I
neglected
him
not
,
but
came
voluntarily
,
unsent
for
,
and
of
my
own
accord
;
succoured
,
relieved
,
cured
,
restored
,
observed
him
as
my
own
Father
;
purged
my self
from
my
Abdication
,
allayed
his
displeasure
by
my
application
;
abrogated
the
Law
by
my
piety
,
purchased
my
readmission
into
his
family
by
the
greatness
of
my
Benefit
;
declared
my
Fidelity
towards
my
Father
in
a
time
of
perill
;
insinuated
my self
into
him
by
my
Art
,
and
shewed
my self
a
naturall
Son
in
the
midst
of
his
calamities
.
What
travailes
,
and
toiles
,
think
you
,
did
I
undergo
,
who
continually
visited
,
attended
,
watcht
my
opportunities
;
sometimes
giving
way
to
my
Fathers
ragings
,
sometimes
applying
my
skill
according
to
the
pawses
,
and
intermissions
of
the
disease
?
'T
is
the
hardest
and
most
dangerous
part
in
Physick
,
to
cure
,
or
be
neer
men
so
affected
,
who
many
times
as
they
are
inraged
by
their
Fit
,
discharge
their
Fury
upon
the
standers
by
.
Yet
I
,
not
at
all
daunted
,
or
affrighted
,
attended
him
;
and
after
a
long
and
various
conflict
with
his
disease
,
at
last
I
vanquisht
it
by
Physick
.
Nor
let
any
man
who
hears
me
,
presently
say
,
What
a
great
piece
of
work
't
is
to
administer
a
Purge
?
Many
things
are
first
to
be
done
:
way
is
to
be
made
for
the
Potion
,
the
Body
to
be
prepared
for
the
Reception
,
and
to
be
carefully
ordered
;
sometimes
taken
down
and
macerated
,
sometimes
raised
by
fit
diet
;
sometimes
to
be
put
into
gentle
motion
and
exercise
;
sometimes
to
be
cast
into
a
reposednesse
,
sleep
,
and
left
solitary
:
to
which
courses
in
other
diseases
the
Patient
in
many
times
obedient
.
But
men
distracted
by
reason
of
the
liberty
of
their
minds
,
are
unruly
,
and
intractable
,
dangerous
to
their
Physitian
,
and
obstinate
against
his
prescriptions
:
whereby
,
many
times
,
when
the
Cure
is
almost
finisht
,
and
we
are
almost
Master
of
our
Hopes
,
some
small
error
gives
new
force
to
the
distemper
,
perverts
all
our
former
proceedings
,
sets
back
the
Cure
,
and
defeats
our
Art
.
After
all
these
undertakings
then
,
after
my
wrestling
with
an
enragement
so
dangerous
,
and
my
conquest
of
the
most
invincible
disease
of
all
other
,
will
you
yet
give
him
power
to
disinherit
me
,
and
permit
him
to
interpret
the
Lawes
,
as
he
pleases
,
against
his
Preserver
,
and
suffer
him
to
make
war
with
Nature
?
I
,
out
of
obedience
to
Nature
,
O
ye
Judges
,
have
cured
&
saved
my
Father
,
when
his
Injuries
were
upon
me
.
If
he
,
therefore
,
taking
the
advantage
of
the
Law
,
as
he
saies
,
ruine
a
Son
so
deserving
,
&
cut
him
off
from
his
Family
,
he
is
a
Child-hater
,
I
a
Lover
of
my
Parent
:
I
fulfill
&
imbrace
the
laws
of
Nature
,
he
breaks
&
violates
them
.
O
Father
unjustly
displeased
!
O
Son
more
unjustly
observant
!
for
I
cannot
but
,
compell'd
by
my
Father
,
blame
my self
,
that
being
in
his
hatred
,
I
love
him
undeservedly
,
and
beyond
his
merit
.
Nature
commands
Parents
to
love
their
Children
,
more
then
Children
to
love
their
Parents
:
yet
this
man
wilfully
shuts
his
eyes
against
the
Lawes
,
which
forbid
the
expulsion
of
faultlesse
children
;
and
contemns
Nature
,
which
hath
planted
in
Parents
such
strong
affection
to
those
whom
they
beget
.
For
notwithstanding
I
have
the
greater
Title
to
his
affection
towards
me
,
yet
he
neither
makes
the
greater
return
,
nor
yet
(
which
is
lesse
)
takes
example
by
me
,
or
imitates
the
expression
of
mine
to
him
:
but
rather
(
which
is
the
height
of
calamity
)
hates
me
for
my
affection
,
expells
me
for
my
piety
,
injures
me
for
my
Merits
,
disinherits
me
by
those
Lawes
which
were
made
for
my
relief
.
O
war
,
where
the
Lawes
are
made
to
combate
Nature
!
Things
are
not
as
you
suppose
,
my
Father
,
you
misinterpret
just
Laws
,
which
are
not
to
fight
with
naturall
affection
.
They
conspire
,
and
are
of
mutuall
assistance
in
their
protection
from
Injuries
.
In
wronging
one
that
deserves
well
,
therefore
,
you
commit
an
offence
,
both
against
Nature
,
and
the
Lawes
,
which
of
themselves
are
equall
,
just
,
and
favourable
;
but
that
you
draw
them
from
their
institution
,
and
arme
them
against
one
Son
as
against
a
multitude
of
Offenders
,
and
presse
fresh
punishments
from
them
,
which
are
willing
to
exact
no
more
then
the
obedience
of
Children
to
their
Parents
;
nor
were
at
all
made
against
the
Innocent
.
But
,
certainly
,
they
allow
men
to
sue
others
,
who
are
not
thankfull
to
their
Benefactors
.
In
stead
of
thanks
,
then
,
to
punish
for
benefits
received
,
is
worth
your
consideration
,
whether
there
can
be
a
greater
piece
of
Injustice
.
By
this
time
,
then
,
I
hope
't
is
clear
,
that
't
is
not
in
his
power
to
disinherit
the
second
time
,
who
hath
once
exercised
that
power
,
and
taken
the
full
advantage
of
the
Law
;
nor
is
it
reasonable
to
cast
off
one
,
to
whom
he
is
so
much
engaged
for
courtesies
;
or
to
deprive
him
of
his
family
.
Let
me
now
proceed
to
the
cause
of
my
expulsion
,
and
examine
the
quality
of
my
Offence
:
where
't
will
be
fit
I
once
more
have
recourse
to
the
Intention
&
mind
of
the
Law-maker
.
Here
,
should
I
a
while
grant
it
to
be
in
your
power
to
disinherit
as
often
as
you
please
;
nay
should
I
grant
you
this
authority
over
me
,
from
whom
you
have
received
great
Benefits
:
you
cannot
simply
,
and
for
every
light
cause
proceed
to
Expulsion
.
For
the
Law-maker
doth
not
say
upon
whatsoever
complaint
of
the
Father
let
the
Son
be
expelled
;
as
if
his
bare
will
,
or
accusation
were
enough
.
For
then
what
need
were
there
of
your
Tribunall
?
but
it
bids
you
,
O
ye
Judges
,
enquire
whether
the
Fathers
displeasure
have
any
weighty
,
or
just
ground
,
or
no.
And
this
for
the
present
I
desire
you
to
consider
.
I
will
begin
from
what
hapned
upon
his
recovery
.
He
no
sooner
,
then
,
came
to
himself
,
but
his
first
act
was
to
cancell
his
Abdication
;
acknowledging
me
for
his
Preserver
,
Restorer
,
and
what
not
?
There
was
no
Offence
,
I
suppose
,
in
all
this
.
Afterwards
,
what
can
he
complaine
of
?
what
respect
,
or
observance
of
a
Son
did
I
omit
?
when
did
I
ever
lye
abroad
?
what
unseasonable
meetings
,
or
drinkings
can
you
object
?
who
ever
complain'd
of
my
Intemperance
,
or
quarrell
with
a
Pimp
?
No
body
.
Now
these
are
the
chief
disorders
for
which
the
Law
permits
Expulsion
.
But
my
Step-Mother
fell
sick
.
Was
that
my
fault
?
or
am
I
to
be
punisht
for
her
Phrenzy
?
No
,
say
you
.
Why
then
?
Because
being
commanded
to
cure
her
,
you
refused
;
and
therefore
deserve
to
be
cast
off
for
your
disobedience
to
your
Father
.
Give
me
leave
a
while
,
Judges
,
to
open
to
you
those
things
wherein
I
could
not
obey
him
,
and
for
which
I
am
undutifull
.
First
,
then
,
let
me
in
short
tell
you
,
that
the
Law
allowes
him
not
to
enjoyne
what
he
list
,
nor
am
I
bound
in
necessity
to
obey
all
his
Impositions
whatsoever
.
For
some
Commands
may
be
refused
,
though
others
are
allowed
their
punishments
.
As
if
my
Father
should
be
sick
,
and
I
should
forsake
him
;
or
should
commit
the
businesse
of
his
house
to
me
,
and
I
should
neglect
it
;
or
enjoyn
me
to
look
to
his
country
affairs
,
and
I
should
refuse
▪
These
,
and
the
like
,
were
just
colours
and
pretences
for
the
complaints
of
a
Father
.
Other
things
,
concerning
their
Arts
,
or
the
exercise
of
them
,
are
left
to
the
liberty
of
the
Children
,
especially
where
the
Parent
is
not
endammaged
.
If
a
Father
should
say
to
his
Son
,
who
is
a
Painter
,
Limne
this
piece
,
and
not
that
;
or
being
a
Musitian
,
should
bid
him
play
one
Lesson
,
and
not
another
;
or
should
say
to
him
being
a
Carver
,
Worke
me
this
Statue
,
and
not
that
;
would
any
man
think
it
fit
he
should
dis-inherit
his
Son
for
denying
to
submit
his
Art
to
his
Directions
?
I
believe
not
.
By
how
much
then
Physick
is
more
honourable
,
and
usefull
for
the
life
of
men
,
by
so
much
ought
the
Professors
to
be
the
more
free
.
Since
't
is
but
Justice
,
that
an
Art
for
its
Exercise
and
use
,
should
be
priviledged
,
and
not
inforced
,
or
commanded
,
being
a
thing
sacred
,
profest
by
the
Gods
,
and
studied
by
wise
men
;
and
therefore
not
to
be
prostituted
to
the
Law
,
and
made
lyable
to
the
fear
and
punishment
of
the
Magistrate
,
much
lesse
to
the
pleasure
,
threats
,
or
anger
of
an
illiterate
Parent
.
If
then
I
had
boldly
,
and
openly
said
to
you
,
I
will
not
cure
her
,
though
I
can
;
I
have
learnt
my
skill
only
for
my self
,
and
you
my
Father
,
to
all
others
I
will
be
unexpert
:
what
Tyrant
is
so
cruell
as
to
force
me
against
my
will
to
use
my
Art
?
Offices
of
skill
,
if
I
be
not
deceived
,
are
to
be
obteined
by
Courtship
,
and
intreaties
,
not
by
Lawes
,
Quarrellings
,
and
Courts
of
Justice
.
A
Physitian
is
to
be
perswaded
,
not
compell'd
;
to
come
voluntarily
,
not
to
be
drawn
by
terror
;
nor
to
be
forced
to
a
Cure
,
but
willingly
to
undertake
it
.
An
Art
,
then
,
is
free
from
the
Authority
of
a
Father
,
or
the
payment
of
Tribute
;
Common
wealths
having
decreed
Honours
,
Precedencies
,
Immunity
from
Taxes
,
and
priviledges
to
Physitians
.
Thus
might
I
say
in
defence
of
my
Art
,
though
you
had
taught
me
,
or
had
spent
much
care
,
and
cost
in
my
study
of
it
;
and
though
this
cure
were
possible
,
and
yet
I
should
refuse
it
.
Consider
,
then
,
the
Injustice
of
your
dealing
,
who
deny
me
the
liberty
,
and
use
of
that
,
which
is
purely
my
own
.
I
learnt
this
Art
when
I
was
not
your
Son
,
nor
subject
to
your
lawes
;
yet
I
learnt
it
for
your
cure
.
You
were
the
first
,
who
reap'd
benefit
by
it
,
though
you
contributed
nothing
to
the
Acquisition
.
What
Tutor
had
you
in
pay
?
what
laid
you
out
in
Receipts
?
nothing
at
all
:
but
poor
,
and
distressed
as
I
was
,
only
by
the
pitty
of
my
Teachers
,
I
attained
my
skill
.
All
the
allowance
I
had
from
you
towards
my
studies
,
was
Sorrow
,
Solitude
,
Poverty
,
Hatred
of
my
Acquaintance
,
and
avoidance
of
my
Kindred
.
For
these
good
deeds
you
would
have
me
imploy
my
skill
,
and
would
be
Master
of
that
Knowledge
which
I
got
when
you
were
not
my
Master
.
Let
it
suffice
,
that
heretofore
I
have
voluntarily
and
no
way
obliged
,
bestead
you
;
when
I
could
not
,
after
I
had
done
,
demand
so
much
as
Thanks
for
my
pains
.
'T
is
not
fit
my
Benefit
should
ever
after
prove
my
necessity
:
or
because
I
once
befriended
you
with
my
Will
,
you
should
from
thence
take
occasion
to
enjoyn
me
tasks
against
it
;
or
that
it
should
be
drawn
into
a
custome
,
that
when
a
Physitian
hath
wrought
one
Cure
,
he
should
for
ever
be
bound
to
cure
as
many
as
the
party
cured
should
enjoyn
.
For
then
we
should
make
our
Patients
our
Lords
,
and
enslave
our selves
,
and
our
reward
should
be
to
serve
and
obey
them
in
all
their
Commands
.
Then
which
,
what
can
be
more
unequall
?
Because
I
recovered
you
from
a
dangerous
distraction
,
do
you
therefore
think
you
have
authority
of
my
Skill
?
Thus
might
I
plead
for
my selfe
,
had
my
Father
commanded
me
something
possible
,
and
I
had
not
precisely
,
and
necessarily
obey'd
him
.
But
now
,
I
pray
,
consider
the
nature
of
his
Imposition
.
Because
sayes
he
you
cured
me
of
my
Lunacy
,
and
my
Wife
is
taken
with
the
same
Distemper
,
(
for
so
he
thinks
,
)
and
is
given
over
by
other
Physitians
,
as
I
was
;
and
because
you
have
given
a
clear
Tryall
,
that
you
can
heal
all
Infirmities
,
cure
her
also
,
and
ease
her
of
her
distraction
:
which
being
barely
so
spoken
,
especially
before
a
man
unlearned
,
or
unskilld
in
the
profession
,
would
sound
very
reasonable
.
But
if
you
will
give
me
leave
to
speak
for
my
Art
,
I
shall
desire
you
to
consider
that
we
are
not
omnipotent
,
nor
are
the
natures
of
all
Diseases
alike
,
nor
their
cure
the
same
;
nor
have
our
Prescriptions
in
all
the
like
powerfull
successe
.
And
then
the
difference
will
appear
between
an
unwillingnesse
to
cure
,
and
a
disability
.
Wherefore
lend
me
a
while
your
attentions
,
whilst
I
play
the
Philospher
,
and
present
you
with
a
discourse
of
things
,
neither
unpleasant
,
fruitlesse
,
or
impertinent
to
my
profession
.
First
then
,
the
Natures
and
tempers
of
all
Bodies
are
not
the
same
,
though
plainly
arising
from
the
same
elements
.
But
some
partake
more
one
element
,
●ome
lesse
:
which
I
speak
with
application
to
the
Bodies
of
men
,
which
are
not
alike
,
or
the
same
in
all
,
either
in
Temper
,
or
Constitution
;
but
differ
both
in
magnitude
,
and
forme
.
Whence
it
necessarily
falls
out
,
that
the
diseases
bred
in
them
sometimes
are
slight
,
and
meet
their
Cures
,
sometimes
are
desperate
,
especially
in
those
bodies
which
easily
take
in
Infection
,
and
are
afterwards
as
strongly
distemper'd
by
it
.
He
,
therefore
,
who
thinks
all
Feavers
,
or
Consumptions
,
or
Ptifficks
,
or
Distractions
to
be
alike
in
all
bodies
,
is
neither
of
those
who
are
wise
,
nor
discursive
,
nor
experienced
in
these
matters
.
That
which
is
easily
cureable
in
one
,
is
not
so
in
another
.
For
example
,
the
same
Corn
sown
in
severall
grounds
;
in
a
champion
,
deep
,
moist
,
sunny
,
windlesse
,
and
well
manured
field
,
springs
up
in
a
full
eare
,
and
yeilds
a
glad
and
abundant
harvest
.
But
't
is
otherwise
in
a
mountanous
,
rocky
,
sunless
,
h●lly
country
,
according
to
the
diversity
of
Soyles
.
So
diseases
,
according
to
the
soyles
where
they
are
received
,
prove
either
fruitfull
,
and
grow
;
or
wither
,
and
pine
.
Yet
my
Father
passing
all
this
over
without
consideration
,
thinks
all
distractions
in
all
bodies
alike
,
and
their
cure
the
same
.
But
for
an
addition
to
all
,
I
have
yet
said
,
that
a
womans
body
differs
much
from
a
mans
,
both
for
diversity
of
distemper
,
and
hope
or
dispaire
of
Cure
is
not
hard
to
be
known
.
For
the
bodies
of
men
are
well
knit
,
and
sinewy
,
accustomed
to
labours
,
motion
,
and
exercises
abroad
:
but
the
bodies
of
women
are
washy
,
loose
,
bred
in
the
shade
,
pale
for
want
of
bloud
,
scarcity
of
heat
,
and
superfluity
of
cold
humors
;
and
are
therefore
more
lyable
to
diseases
then
men
,
more
impatient
of
Physick
,
and
more
disposed
to
phrenzies
.
For
having
in
them
much
cholerick
,
light
,
provocative
matter
,
and
small
strength
of
body
,
they
eas●ly
slide
into
distempers
.
'T
were
unreasonable
,
therefore
,
to
require
of
a
Physitian
the
same
Medicine
for
both
,
seeing
how
much
they
differ
from
their
very
births
,
both
in
their
whole
manner
of
life
,
all
their
actions
,
exercises
,
and
studies
.
When
you
speak
of
madnesse
,
thefore
,
adde
withall
,
that
't
is
a
womans
madnesse
.
And
confound
not
severall
distractions
under
one
and
the
same
name
;
But
distinguish
them
,
as
nature
hath
:
and
then
consider
how
farre
they
severally
admit
cures
.
We
Physitians
,
as
I
said
before
,
have
first
regard
to
the
complexion
,
and
temper
of
the
patient
,
and
do
examine
what
humour
he
most
partakes
of
;
whither
he
be
cold
or
hot
;
young
,
and
vigorous
,
or
decayed
and
acient
;
of
great
,
or
little
stature
;
grosse
or
slender
;
and
the
like
:
which
he
that
shall
exactly
consider
,
is
worthy
to
be
credited
,
either
when
he
despaires
of
a
cure
,
or
undertakes
it
.
For
there
are
numberlesse
kinds
of
phrenzies
,
springing
from
numberlesse
causes
,
of
diverse
compellations
.
To
dote
,
and
to
be
beside
ones
selfe
,
is
not
the
same
;
And
't
is
one
thing
to
rave
,
't
is
another
thing
to
be
crazed
.
Though
all
these
names
be
but
higher
or
lower
degrees
of
the
same
distemper
.
Besides
,
men
have
one
cause
of
their
distraction
,
women
another
.
Again
,
among
men
,
the
cause
in
young
men
is
different
from
that
in
old
:
their
ragings
spring
most
commonly
from
su●fers
;
the
others
from
their
importunate
spleen
,
and
frowardnesse
,
which
they
many
times
discharge
upon
their
family
;
and
which
first
makes
them
disquiet
,
then
by
degrees
converts
into
distraction
.
But
infinite
are
the
distempers
in
women
,
which
makes
them
so
easily
runne
madde
;
Though
the
chiefe
be
their
extreame
hatred
,
or
envy
at
the
successe
of
their
enemy
;
sometimes
griefe
,
and
for
the
time
anger
:
Any
of
which
,
after
a
long
growth
,
and
nourishment
,
end
in
madnesse
.
This
,
my
father
,
is
your
wives
case
;
who
in
likelihood
hath
contracted
her
phrenzye
,
from
a
long
sadnesse
.
For
she
showes
no
signes
of
envy
,
no
not
in
her
fits
.
And
,
therefore
,
is
not
to
be
cured
by
the
skill
of
any
Physitian
.
If
any
will
undertake
,
and
recover
her
,
my
disobedience
will
deserve
your
hatred
.
Though
thus
much
I
must
tell
you
,
that
though
her
distraction
were
not
quite
so
desperate
,
but
that
there
were
some
hope
of
recovery
,
yet
would
I
not
willingly
meddle
with
her
,
nor
venture
to
give
her
Physick
;
for
fear
of
my
successe
,
and
the
ill
reports
of
people
.
You
see
't
is
the
generall
opinion
,
that
all
children
are
odious
to
their
stepmothers
,
though
never
so
good
natured
;
who
are
thought
peculiarly
to
inherit
the
distemper
common
to
all
women
kind
:
which
might
breed
a
suspicion
in
some
,
if
the
disease
should
prove
incurable
,
and
my
prescriptions
faile
,
that
I
jugled
,
and
dealt
treacherously
in
my
Administrations
.
But
with
your
wife
,
my
father
,
thus
stands
the
case
,
and
I
speak
from
my
experience
,
she
will
not
be
better
,
should
she
take
a
thousand
purges
.
'T
were
,
therefore
,
folly
to
undertake
her
:
unlesse
you
be
earnest
with
me
to
loose
my
labour
,
and
have
a
mind
to
pull
disgrace
upon
me
.
Let
me
still
be
the
envy
of
those
of
my
profession
.
And
if
you
will
again
expell
me
,
though
I
be
forsaken
of
all
,
yet
shall
there
be
duty
in
my
wishes
.
But
suppose
,
(
which
the
Gods
forbid
)
your
distraction
should
return
,
(
for
distempers
of
that
nature
upon
the
least
provocation
grow
again
,
)
what
am
I
to
do
then
?
You
know
well
I
would
cure
you
then
also
;
nor
will
I
ever
neglect
the
obligation
imposed
upon
me
by
nature
,
nor
forget
my
Originall
,
and
descent
.
But
whither
after
you
are
again
recover'd
,
I
may
believe
your
reconciliation
,
Judge
you
.
In
the
meane
time
doing
as
you
do
,
you
invite
your
disease
,
and
refresh
your
madnesse
.
You
were
but
yesterday
,
or
the
day
before
recover'd
from
your
distemper
,
and
you
now
rage
againe
,
raise
clamour
,
and
,
which
is
worst
,
fall
into
choller
,
give
way
to
your
Hatred
,
and
recall
the
Lawes
.
O
,
my
Father
,
these
were
the
entrances
to
your
former
madnesse
.
Alexander
,
Or
the
false
Prophet
.
PErhaps
,
my
dear
Celsus
,
you
think
you
have
set
me
a
light
,
and
easy
task
,
when
you
enjoyn
me
to
send
you
Alexander
of
Abonwall
,
the
impostor's
life
,
Trickes
,
Adventures
,
and
cousenages
,
written
in
a
book
.
But
he
,
who
shall
exactly
describe
them
all
,
shall
find
it
an
enterprize
as
hard
as
to
write
the
deeds
of
Alexander
the
sonne
of
Philippe
:
the
one
being
as
eminent
for
his
villanie
,
as
the
other
for
his
valour
.
Yet
upon
condition
you
will
read
me
with
pardon
,
and
supply
the
defects
of
my
narration
with
your
own
Additions
,
I
will
undertake
the
work
:
and
will
endeavour
to
purge
,
if
not
all
,
yet
as
much
of
Augea's
Oxstall
,
as
I
can
,
by
carrying
forth
some
few
Baskets
full
of
filth
;
that
from
thence
you
may
guesse
how
great
and
unmeasurable
the
Dung
was
,
which
three
thousand
Oxen
were
able
to
make
in
so
many
years
.
Though
I
cannot
,
in
the
mean
time
,
but
blush
both
for
you
and
my selfe
.
For
you
,
who
think
fit
a
person
so
wicked
should
be
committed
to
memory
,
and
writing
:
For
my selfe
,
for
imploying
my
labour
in
the
History
and
Actions
of
a
fellow
not
worthy
to
be
read
by
Schollars
,
but
to
be
seen
in
some
populous
and
ample
Theatre
dismembred
by
Apes
,
and
Foxes
.
Yet
if
any
shall
accuse
us
,
we
can
defend
our selves
by
example
.
For
Arrianus
,
Epictetus
Schollar
,
a
man
much
reverenced
at
Rome
,
who
spent
his
whole
life
in
study
,
shall
in
like
case
be
our
Apology
.
For
he
refused
not
to
write
the
life
of
Tilliborus
the
Thiefe
.
But
I
am
to
speake
of
a
Thiefe
much
more
famous
,
and
cruell
:
who
robbed
not
in
woods
,
or
mountains
,
but
in
Cities
;
nor
made
Mynia
only
,
or
Ida
his
walk
,
or
beset
some
few
wild
places
of
Asia
,
but
(
as
I
may
so
say
)
overspread
the
whole
Romane
Empire
with
his
Robberies
.
First
,
then
,
I
will
give
you
a
draught
of
his
person
,
and
dravv
his
picture
to
you
as
vvell
as
I
can
;
though
I
be
no
very
skilfull
Painter
.
For
his
Bodily
character
,
he
vvas
tall
of
stature
,
vvell
set
,
of
a
goodly
aspect
,
and
,
to
say
truth
,
of
a
Divine
presence
:
vvhite
of
Complexion
,
his
Beard
not
thick
:
his
Hair
partly
native
,
partly
artificiall
,
but
so
resembling
the
naturall
,
that
many
took
it
for
his
ovvn
.
His
eyes
sparkling
,
and
expressing
a
Divine
possession
,
or
rapture
:
his
voice
svveet
,
and
clear
.
In
a
vvord
,
for
his
Lineaments
,
Shape
,
and
Figure
,
he
vvas
every
vvay
faultlesse
:
but
for
his
Soule
and
Mind
,
Let
me
,
O
Hercules
,
thou
expeller
of
mischiefs
,
and
thou
,
O
Iupiter
,
preventer
of
sad
Accidents
,
and
Castor
and
Pollux
,
ye
Tvvin-Protectors
frō
Shipvvrack
,
rather
fall
into
the
hands
of
Enemies
,
then
have
to
do
vvith
him
.
For
in
vvit
,
projects
,
and
sharpnesse
,
he
exceeded
all
others
:
he
had
curiosity
,
quickness
of
apprehensiō
,
memory
,
&
aptness
to
all
the
Sciences
in
excesse
.
All
vvich
he
imployed
to
the
vvorst
;
&
furnish'd
vvith
those
naturall
helps
,
quickly
became
the
Top
of
all
the
famous
Rogues
that
ever
vvere
,
&
excell●d
the
Cercopians
,
Euribatus
,
Phrynondas
,
Aristodemus
,
and
So●stratus
.
For
vvriting
upon
a
time
to
his
Son
in
lavv
Rutilianus
,
his
modestest
expression
vvas
the
comparing
of
himself
vvith
Pythagoras
.
Nay
with
Pythagoras
,
pardon
,
though
he
vvere
a
vvise
man
,
and
of
a
Divine
understanding
,
had
he
lived
till
novv
,
he
had
(
I
believe
)
been
thought
but
a
Child
to
him
:
vvhich
I
desire
you
not
to
take
as
spoken
in
disparagement
of
Pythagoras
,
as
if
I
compared
them
together
for
the
resemblance
of
their
Actions
.
But
let
any
man
summe
,
and
compute
the
vvorst
,
and
most
reproachfull
things
vvhich
passe
in
slander
of
Pythagoras
(
to
vvhich
I
cannot
give
any
credit
as
Truths
)
they
vvill
not
make
the
least
part
of
Alexander's
Impostures
.
For
you
are
to
present
him
to
your
Imagination
as
one
;
the
temper
of
vvhose
Soule
vvas
various
,
compounded
of
Lyes
,
Deceits
,
Perjuries
,
and
Juglings
;
active
,
daring
,
flexible
,
industrious
to
pursue
projects
,
persvvasive
,
apt
to
gaine
beliefe
,
and
to
act
vertue
,
and
to
professe
that
vvhich
he
had
least
in
designe
.
No
man
,
therefore
,
but
at
first
acquaintance
departed
with
this
opinion
of
him
,
that
he
was
of
all
men
the
most
excellent
,
just
,
severe
,
and
farthest
from
Tricks
.
Then
his
aimes
were
alwaies
high
,
not
petty
,
or
poor
,
and
his
mind
alwaies
bent
to
great
enterprizes
.
When
he
was
yet
a
Boy
,
being
,
as
I
have
heard
,
and
as
far
as
I
can
judge
of
the
Springe
by
the
Stubble
,
of
very
beautifull
lineaments
,
he
prostituted
,
and
let
himself
out
to
as
many
as
would
hire
him
.
Among
others
,
he
was
entertained
by
one
of
those
Impostors
,
who
professe
Magick
,
and
Inchantments
,
the
Art
to
provoke
Love
,
bewitch
Enemies
,
find
Treasures
,
and
obtein
Inheritances
,
who
,
perceiving
him
Toward
,
and
apt
to
act
a
part
in
his
Imployments
,
and
as
much
enamoured
of
his
devices
,
as
he
was
of
his
Feature
,
taught
him
his
Art
;
and
from
that
time
used
him
as
his
Officer
,
Prentice
,
and
Servant
.
His
profession
in
publick
was
Physick
,
having
learnt
of
Thoon
the
Egyptian's
Wife
,
many
Receipts
to
cure
,
many
to
kill
,
all
which
he
afterwards
bequeathed
to
the
other
as
his
Heir
.
This
enamoured
Doctor
was
by
birth
a
Cappadocian
,
and
one
of
those
who
accompanied
,
and
converst
with
Apollonius
Tyaneus
,
through
all
the
passages
of
his
Tragedy
.
You
see
,
then
,
what
man
I
describe
to
you
,
for
his
School
,
and
Company
.
After
his
Masters
death
,
Alexander
,
whose
Beard
was
now
grown
,
being
reduced
to
great
poverty
,
and
unable
by
his
handsome
shape
,
which
now
began
to
wither
,
to
maintaine
himself
,
betook
himself
to
no
small
designes
:
but
joyning
acquaintance
with
a
certaine
Byzantine
Chronographer
,
(
naturally
the
greatest
Impostor
that
ever
yet
entred
upon
the
course
)
whose
name
,
if
I
be
not
deceived
,
was
Cocconas
,
went
about
with
him
,
practising
Cheats
,
and
fleecing
Grosse
men
;
for
so
do
these
Juglers
in
their
Canting
language
call
the
Vulgar
.
Among
the
rest
,
lighting
upon
one
Macetis
a
rich
woman
,
well
stricken
in
years
,
yet
desirous
to
be
thought
lovely
,
they
pickt
a
maintenance
from
her
,
and
attended
her
from
Bithynia
into
Macedonia
.
For
she
dwelt
at
Pella
,
a
flourishing
Country
under
the
Macedonian
Kings
,
now
inhabited
only
by
a
few
obscure
Villagers
.
Here
beholding
Dragons
of
a
wonderfull
greatnesse
,
and
yet
so
gentle
,
and
tame
,
that
they
were
fed
by
women
,
lay
with
Children
,
sufferd
themselves
to
be
trod
,
and
crush'd
without
reluctancy
,
and
like
Infants
suck'd
milk
from
the
Brest
,
(
for
many
such
there
are
in
that
country
,
from
whence
in
likelyhood
sprung
the
fable
,
that
when
Olympias
conceived
Alexander
,
she
had
copulation
with
a
Dragon
)
they
for
a
small
summe
bought
one
of
the
fairest
;
And
,
in
the
expression
of
Thucidides
,
From
hence
began
the
war
.
For
these
two
most
wicked
,
adventrous
men
,
and
prepared
for
any
mischievous
attempt
,
entring
into
Conspiracy
,
easily
perceived
that
the
two
great
Tyrants
over
the
life
of
man
were
Hope
,
and
Fear
.
And
that
he
that
could
imploy
them
to
advantage
,
might
suddenly
grow
rich
.
For
they
savv
,
that
both
to
him
vvho
vvas
troubled
vvith
Fear
,
and
him
vvho
nourisht
Hopes
,
Prophecie
,
and
Presage
,
vvas
most
necessary
,
and
desireable
.
Thus
Delphos
anciently
increased
its
riches
vvith
its
fame
.
Thus
Delos
also
,
and
Claros
,
and
the
Priests
of
Apollo
grevv
vvealthy
;
men
being
dravvn
to
their
Temples
by
the
forementioned
Tyrants
,
Hope
,
and
Fear
,
vvith
desires
to
foreknovv
future
events
;
for
vvhich
they
sacrificed
Hecatombes
,
and
offered
golden
plates
.
Having
vvell
discours'd
,
and
tost
the
Plot
,
they
resolved
to
erect
an
Oracle
;
confident
,
that
if
their
designe
prospered
,
they
should
in
short
time
enrich
,
and
make
themselves
happy
:
vvhose
successe
vvas
aftervvards
far
greater
then
they
at
first
expected
,
and
indeed
beyond
their
hope
.
Their
next
consultation
,
therefore
,
vvas
,
vvhere
they
should
lay
their
Scene
,
and
hovv
they
should
begin
their
enterprise
.
Cocconas
thought
Chalcedon
to
be
the
fittest
place
;
being
a
country
of
Merchants
,
and
bordering
upon
Thrace
,
and
Bithynia
,
and
not
far
from
Asia
,
and
Galatia
,
and
other
neighbouring
people
.
But
Alexander
rather
preferr'd
his
own
country
:
affirming
(
as
the
truth
was
)
that
the
first
broaching
of
such
an
Adventure
required
dull
,
simple
men
,
and
easie
of
entertainment
:
such
as
are
the
Paphlagonians
,
who
dwell
at
Abonwall
,
who
for
the
most
part
are
superstitious
,
and
grosse
,
that
if
but
a
Sive-prophet
appear
among
them
,
with
a
Fidler
,
Trumpetter
,
or
one
that
plaies
on
a
Cymball
in
his
company
,
they
presently
flock
together
,
and
gape
at
him
,
and
admire
him
,
like
some
Divine
person
dropt
from
Heaven
.
After
some
controversie
,
at
last
Alexander
overcame
:
yet
to
Chalcedon
they
went
(
a
City
,
as
they
thought
,
conducible
to
such
a
designe
)
where
,
in
Apollo's
old
Temple
they
buried
some
brazen
Meddals
,
which
prophesied
,
that
ere
long
Aesculapius
,
and
his
Father
Apollo
should
come
into
Pontus
,
and
dwell
at
Abonwall
.
These
Meddals
thus
purposely
found
,
presently
cast
a
rumor
throughout
all
Bythinia
,
and
Pontus
,
but
especially
among
the
people
of
Abonwall
;
who
presently
decreed
to
build
a
Temple
,
and
began
to
lay
the
foundation
.
Cocconas
was
left
at
Chalcedon
,
where
he
wrote
ambiguous
,
doubtfull
,
crosse
Oracles
:
and
shortly
after
dyed
of
the
sting
of
a
Serpent
.
Whereupon
Alexander
was
sent
for
,
who
came
in
curl'd
haire
,
clad
in
a
changeable
Cassock
of
Purple
,
and
white
;
over
which
was
cast
a
white
Ephod
,
holding
a
Sickle
,
like
Perseus
,
from
whom
he
derived
himselfe
by
the
Mothers
side
.
The
stupid
Paphlagonians
in
the
meane
time
,
though
they
knew
both
his
Parents
to
be
of
obscure
and
base
quality
,
yet
gave
credit
to
an
Oracle
which
said
,
Phoebus
friend
,
Podalirius
bloud
you
see
,
One
who
from
Perseus
draws
his
Pedigree
.
This
Podalirius
was
naturally
so
lecherous
,
and
given
to
women
,
that
he
was
enticed
by
Alexander's
mother
from
Tricca
into
Paphlagonia
.
There
was
another
Oracle
,
as
if
written
by
some
Sybill
,
foretelling
,
That
neere
Sinope
,
on
the
Euxine
sand
,
Not
farre
from
Tyrsis
should
a
Prophet
land
,
Whose
medicinall
name
should
these
foure
numbers
hold
,
One
,
thrice
ten
,
five
,
and
twenty
three
times
told
.
A
while
after
Alexander
,
with
his
puppet-play
,
in
great
bravery
,
and
pomp
,
arrived
in
his
owne
Country
;
where
he
sometimes
counterfeited
him selfe
possest
,
and
foamed
at
mouth
;
which
was
easie
for
him
to
doe
,
having
first
chewed
sope
weed
roote
,
with
which
wooll
is
scoured
.
His
foaming
shew'd
to
the
spectators
both
divine
,
and
terrible
.
Before
his
arrivall
he
made
a
linnen
head
to
his
Dragon
,
visaged
like
a
Man
,
and
painted
like
one
,
which
open'd
,
and
shut
the
mouth
,
with
horse
haire
:
having
also
,
like
other
Dragons
,
a
blacke
forked
tongue
,
which
was
also
stir'd
,
and
moved
by
haire
.
This
Dragon
he
had
in
readinesse
,
and
fed
secretly
,
with
a
purpose
,
when
he
saw
occasion
,
to
produce
him
;
and
to
assigne
him
his
part
in
the
play
;
or
rather
to
make
him
the
chiefe
Actor
.
When
't
was
almost
time
to
begin
,
he
contrived
this
plot
:
comming
by
night
to
the
foundation
of
the
Temple
newly
digged
,
where
stood
water
,
either
risen
from
some
spring
,
or
fallen
in
some
shower
,
and
bringing
with
him
a
hollow
goose
egge
,
which
held
a
little
serpent
,
newly
hatcht
,
he
sanke
and
buried
it
in
the
mudde
,
and
so
departed
.
Next
morning
running
naked
into
the
market-place
,
with
only
a
golden
towell
about
his
soynes
,
carrying
also
his
sickle
in
his
hand
,
and
shaking
his
loose
bayre
,
like
one
possest
by
the
mother
of
the
Gods
,
he
got
upon
an
Altar
,
and
proclaimed
the
happinesse
of
the
Citty
,
which
was
presently
to
discover
the
foretold
Deity
.
The
spectators
,
which
were
all
the
men
,
women
,
and
children
of
the
Citty
drawne
together
,
were
amazed
,
fell
to
their
prayers
,
and
adored
him
,
whilest
he
uttering
some
unsignificant
words
,
in
Hebrew
perhaps
,
or
the
Phoenician
Language
,
much
more
astonisht
them
who
understood
nothing
he
said
,
but
onely
that
he
often
named
Apollo
,
and
Aesculapius
.
From
hence
he
distractedly
ran
to
the
newly
begun
Temple
,
and
to
the
pitt
,
and
spring
,
digged
there
to
lay
the
foundation
;
and
descending
into
the
water
,
in
a
lowd
voyce
,
sung
the
praises
of
Apollo
,
and
Aesculapius
,
and
invited
the
God
to
enter
with
good
fortune
into
the
Citty
.
Demanding
also
a
shovell
,
which
was
reacht
him
,
he
no
sooner
dipt
it
in
the
water
,
but
brought
up
wrapt
in
water
,
and
mud
together
,
the
egge
,
which
inclosed
the
God
;
indiscernably
stopt
,
and
cemented
with
white
waxe
,
and
chalke
,
which
taking
in
his
hand
,
,
now
,
quoth
he
;
I
will
show
you
Aesculapius
.
They
stupidly
wondred
,
what
would
be
the
event
,
and
much
admired
the
egge
found
in
the
water
.
Till
he
breaking
it
in
the
hollow
of
his
hand
,
tooke
out
the
young
snake
.
Which
when
they
saw
stirre
,
and
ros●
it selfe
about
his
fingers
,
they
presently
gave
a
great
shout
,
and
saluted
it
as
a
God
,
and
congratulated
the
good
fortune
of
the
Citty
:
every
one
also
conceiving
a
petition
,
and
prayed
to
him
for
wealth
,
riches
,
health
,
and
the
like
.
He
speedily
ran
home
againe
,
carrying
w●●h
him
his
new
hatcht
Aesculapius
,
borne
now
the
second
time
,
whereas
men
are
borne
but
once
.
Hatcht
,
I
say
,
not
by
some
Coronis
,
or
Daw
(
which
was
his
mothers
name
)
but
by
some
Goose.
All
the
people
followed
,
divinely
inspired
,
and
distracted
with
their
hopes
.
He
for
some
dayes
kept
at
home
,
hoping
as
indeed
it
came
to
passe
)
the
same
would
draw
great
confluence
of
Paphlagonians
.
When
the
Citty
began
to
be
filled
with
people
,
voyd
both
of
understanding
,
and
braines
,
and
no
way
resembling
men
who
lived
by
bread
,
nor
differing
at
all
from
beasts
,
but
onely
in
shape
;
he
,
sitting
in
a
little
roome
,
upon
a
Couch
,
attired
like
a
Priest
,
held
his
Pellaean
Aesculapius
in
his
bosome
;
which
was
,
as
I
said
before
,
of
a
faire
,
and
goodly
magnitude
.
For
winding
him
sometimes
about
his
necke
(
which
he
patiently
suffer'd
)
and
letting
onely
his
tayle
hang
downe
,
and
hiding
his
head
under
his
arme
,
he
trayled
upon
the
ground
:
sometimes
from
under
another
part
of
his
Cassock
,
he
would
let
the
linnen
head
peep
out
,
which
was
verily
thought
to
be
the
Serpent's
.
For
you
are
to
fancie
the
house
where
he
made
his
presentments
,
neither
stately
,
nor
over
lightsome
:
then
the
presse
of
people
,
which
thronged
to
see
him
,
squeezing
and
crowding
one
another
,
and
anticipating
the
show
with
their
astonishment
.
For
comming
with
rais'd
expectations
,
it
must
needs
seem
a
miracle
to
them
,
to
see
a
little
,
small
serpent
,
in
a
few
dayes
become
a
great
Dragon
;
faced
like
a
man
,
and
withall
so
gentle
.
No
spectators
stay'd
long
,
but
before
they
had
an
exact
view
,
were
thrust
out
by
new
commers
,
who
continually
resorted
.
Just
against
the
doore
,
where
they
entred
,
stood
open
another
doore
,
to
let
them
out
.
In
imitation
of
the
course
practiced
by
the
Macedonians
,
when
Alexander
lay
sick
,
and
ready
to
dye
,
and
great
troops
prest
into
the
Pallace
to
see
him
,
and
take
their
last
farewell
.
'T
is
reported
of
this
Cheater
,
that
he
many
times
made
these
presentments
,
especially
to
strangers
which
were
rich
.
And
to
say
truth
,
my
deare
Celsus
,
you
are
to
pardon
those
dull
unletter'd
Paphlagonians
,
if
they
were
cousen'd
when
they
touch't
the
Dragon
,
(
which
Alexander
permitted
to
as
many
as
would
)
and
saw
a
head
by
a
false
doubtfull
light
,
so
artificially
opening
and
shutting
the
mouth
,
that
▪
t
would
require
a
Democritus
or
Epicurus
,
or
Metrodorus
,
or
some
other
of
a
hard
,
flinty
faith
towards
such
things
,
not
to
believe
,
or
to
make
a
true
conjecture
of
what
he
saw
.
And
if
he
could
not
find
out
the
mystery
,
yet
to
come
with
a
perswasion
that
the
wayes
,
and
secrets
of
the
Imposture
,
were
above
his
discovery
,
though
all
he
saw
were
a
Delusion
,
and
Impossible
to
be
done
.
In
short
time
,
Bithynia
,
Galatia
,
and
Thrace
were
drawne
to
the
spectacle
,
upon
the
report
of
those
who
confidently
affirmed
,
they
saw
the
God
newly
hatch't
,
and
touch't
him
after
he
was
in
few
dayes
growne
very
great
,
and
that
he
had
the
face
of
a
man
:
Pictures
also
,
and
Images
,
and
Statues
were
taken
of
him
,
some
carved
in
Silver
,
others
in
Brasse
.
At
last
they
gave
him
a
name
,
and
call'd
him
Glycon
,
warn'd
in
a
verse
by
a
divine
Oracle
,
thus
utter'd
by
Alexander
,
I
Glycon
am
from
Jove
Third
,
Mortalls
light
.
It
now
began
to
be
time
(
which
was
the
great
hinge
of
the
Plott
)
that
he
was
to
give
Oraculous
answers
,
and
to
Prophecy
.
Alexander
,
therefore
,
taking
his
pattern
from
Antilochus
in
Cilicia
,
who
after
the
death
of
his
father
Amphiaraus
at
Thebes
,
being
banish't
his
Countrey
,
went
into
Cilicia
,
where
he
lost
not
by
his
change
,
but
prophecyed
to
the
Cilicians
,
and
tooke
monyes
for
his
predictions
.
Taking
I
say
,
his
coppy
from
him
,
he
told
all
commers
that
his
God
would
shortly
give
Oracles
,
and
assigned
a
day
,
bidding
every
one
write
,
what
they
had
a
desire
to
learne
,
or
know
in
a
little
booke
,
and
to
winde
it
about
with
thred
,
and
seale
it
with
wax
,
clay
,
or
the
like
:
And
that
he
taking
the
bookes
,
and
presenting
them
before
the
Tripod
,
(
for
by
this
time
an
Oracle
was
built
,
and
a
Curtaine
hung
up
)
would
call
them
in
order
by
a
Cryer
,
or
Priest
,
and
as
he
was
instructed
by
his
Deity
,
would
restore
to
every
man
his
scrowle
,
sealed
,
as
it
was
,
with
an
exact
answer
subscribed
by
his
God
,
to
every
pet●tion
.
Which
Device
,
to
such
a
man
as
you
,
or
(
without
ostentation
)
as
I
am
,
were
palpable
,
and
easy
to
be
found
out
,
but
appeared
to
blunt
men
,
and
as
they
say
,
to
such
as
blew
not
their
noses
,
a
very
prodigie
,
and
wonder
.
For
having
invented
severall
wayes
to
open
the
Seales
,
he
read
the
contents
,
and
framing
agreeable
answers
,
bound
up
the
papers
againe
,
and
returned
them
sealed
,
to
the
great
admiration
of
the
receivers
:
who
thus
reasoned
with
themselves
.
How
could
he
know
what
I
gave
him
,
lockt
under
seales
so
impossible
to
be
counterfeited
,
if
he
were
not
a
God
,
who
knowes
all
things
?
You
will
aske
mee
now
what
art
he
used
.
'T
is
worth
your
hearing
,
that
you
may
be
instructed
against
such
juglings
.
His
first
way
,
my
deare
Celsus
,
was
to
heat
a
needle
,
with
which
melting
the
waxe
under
it
he
tooke
off
the
seale
;
and
having
read
the
inside
,
with
the
same
needle
melted
the
waxe
which
was
upon
the
outside
of
the
thred
,
and
clapt
on
the
seale
againe
entire
.
His
next
way
was
by
Collyrium
,
a
thing
Compounded
of
Berytian
pitch
,
lime
,
specular
stone
pounded
,
waxe
,
and
masticke
;
which
he
warming
at
the
fire
,
and
applying
to
the
seale
,
first
annointed
with
tallow
,
brought
away
the
impression
;
and
as
soone
as
it
was
cold
and
hard
,
having
nearly
open'd
the
paper
,
and
read
it
,
applying
his
stamp
to
fresh
waxe
,
gave
it
a
print
,
as
it
were
,
with
a
stone
seale
,
exactly
resembling
the
Originall
.
His
third
device
was
,
to
mingle
chalke
,
with
the
ordinary
glue
,
with
which
letters
are
sealed
;
which
he
wrought
into
a
waxe
,
and
applying
it
soft
to
the
print
,
presently
tooke
it
off
;
which
aftervvards
grovving
as
hard
as
horne
or
Iron
,
he
used
for
a
seale
.
Many
other
contrivances
he
had
,
vvhich
I
cannot
stand
to
report
,
lest
I
seeme
tedious
;
especially
since
you
in
your
Commentaries
concerning
Magicians
,
vvhich
are
excellent
usefull
,
and
able
to
make
their
Readers
vvife
,
have
delivered
many
more
passages
of
this
nature
.
Oracles
,
then
,
he
gave
and
Divinations
;
vvhich
vvith
great
Art
,
and
Subtlety
he
still
drest
in
probable
colours
.
Giving
to
some
Questions
Oblique
,
and
intricate
ansvvers
.
To
others
,
ansvvers
darke
and
unintelligible
.
A
course
,
as
he
thought
,
most
suitable
to
an
Oracle
:
some
he
frighted
,
and
encouraged
others
,
as
he
found
it
made
for
his
profit
.
To
some
he
prescribed
Medecines
,
and
dyets
,
being
(
as
I
said
before
)
variously
skill'd
in
receipts
.
Among
vvhich
he
chiefly
extold
Cytmides
,
vvhich
is
the
fayn'd
name
of
a
playster
made
of
Beares
grease
.
The
ansvver
to
hopes
,
successes
,
and
successions
in
Inheritances
,
he
still
put
off
to
another
time
;
Adding
though
,
that
they
should
accomplish
their
expectations
,
vvhen
he
thought
fit
,
and
when
his
Priest
Alexander
should
pray
or
petition
for
them
.
The
rate
set
upon
every
Oracle
was
a
Drachme
&
two
pence
:
which
you
are
not
,
my
friend
,
to
call
a
small
gaine
,
rising
yearly
to
70.
or
80.
thousand
Drachmes
.
Some
men
out
of
their
greedinesse
,
and
thirst
of
satisfaction
,
paying
for
ten
,
some
for
fifteen
Answers
.
What
he
received
he
kept
not
wholly
to
himselfe
,
or
treasured
up
,
but
maintained
many
associates
,
and
servants
,
some
were
emissaries
,
some
projected
Oracles
;
some
subscribed
Answers
;
some
made
and
applyed
the
Seales
;
some
interpreted
;
all
were
more
or
lesse
sharers
according
to
their
place
,
or
imployment
.
His
Emissaries
he
sent
into
farre
Countries
,
who
did
spread
the
fame
of
the
Oracle
among
the
Nations
;
and
reported
that
he
foretold
future
events
,
recall'd
fugitive
servants
,
discover'd
Theeves
,
and
Robbers
,
revealed
where
treasures
were
to
be
digg●d
,
cured
all
diseases
;
and
raised
some
from
the
dead
.
Whereupon
followed
great
resort
,
and
confluence
from
all
parts
;
Sacrifices
were
offer'd
,
and
double
presents
made
to
the
Priest
,
and
Disciple
of
the
God
.
For
now
an
Oracle
to
this
purpose
was
divulged
:
Honour
my
Priest
and
Servant
,
I
you
charge
;
Gayne
I
despise
,
yet
let
his
gaynes
be
large
.
At
length
,
when
many
recovering
their
wits
from
a
deep
intoxication
,
conspired
against
him
,
especially
those
who
were
of
Epicurus
sect
,
and
the
whole
cheat
and
pageant
by
little
and
little
began
to
be
open'd
,
he
threatned
them
with
terrible
misfortunes
;
and
sayd
,
that
Pontus
was
now
overspread
with
Atheists
,
and
Christians
,
vvho
vvere
not
afraid
to
speake
blasphemies
of
him
,
charging
those
,
vvho
came
to
consult
him
,
as
they
expected
the
favour
of
the
God
,
to
drive
them
avvay
vvith
stones
.
Upon
Epicurus
himselfe
he
past
this
Oracle
,
vvhen
one
enquired
vvhat
he
did
in
Hell
;
He
sits
in
mire
(
said
he
)
in
leaden
fetters
chained
.
Can
you
yet
vvonder
at
the
spreading
of
the
Oracle
,
vvhen
you
heare
vvhat
sage
and
learned
enquiries
vvere
put
up
?
His
quarrell
to
Epicurus
vvas
irreconcileable
,
and
not
vvithout
cause
.
For
vvith
vvhom
in
reason
should
a
Jugler
,
Friend
to
Monsters
,
and
enemy
to
truth
,
make
vvarre
,
but
vvith
Epicurus
,
a
man
perfectly
studied
in
the
nature
of
things
,
and
alone
able
to
distinguish
vvhat
vvas
truth
in
them
?
The
follovvers
of
Plato
,
Chrysippus
,
and
Pythagoras
,
he
counted
his
friends
,
and
vvas
in
deep
,
peace
vvith
them
.
Onely
intractable
Epicurus
(
as
he
call'd
him
)
vvas
perfectly
in
his
hatred
:
and
good
reason
;
For
he
vvould
have
converted
those
things
into
laughter
,
and
sport
.
Of
all
the
Citties
of
Pontus
,
therefore
,
he
most
hated
Amastris
,
because
he
heard
those
vvho
came
vvith
Lepidus
,
and
many
others
of
the
like-breeding
lived
ther●
:
vvhich
vvas
the
reason
vvhy
he
never
gave
Oracle
to
any
that
came
from
thence
.
But
endeavouring
upon
a
time
to
give
an
Oracle
to
the
Proconsul's
brother
,
he
vvas
ridiculously
disappointed
,
neither
able
to
invent
a
fit
one
himselfe
,
nor
any
for
the
present
to
compose
one
for
him
.
For
intending
to
bid
him
,
for
the
cure
of
a
paine
in
his
stomacke
,
eat
a
hogges
foot
drest
vvith
Mallovves
,
he
thus
utter'd
the
prescription
;
Take
Malwickes
in
〈◊〉
di●ine
hogge
Syrrupe
steept
.
Many
times
(
as
I
said
before
)
he
shovv'd
his
Dragon
to
those
vvho
desired
the
sight
;
not
all
,
but
his
tayle
,
and
some
more
of
his
body
:
still
keeping
his
head
in
his
bosome
invisible
.
And
that
he
might
the
more
astonish
the
multitude
,
he
promised
they
shoud
heare
his
God
speake
,
and
give
Oraales
vvithout
an
Interpreter
.
For
that
purpose
vvithout
much
difficulty
,
he
so
order'd
the
vvind-pipe
of
a
Crane
,
that
being
dravvne
through
the
Artificiall
head
,
another
stood
behind
the
curtaine
,
and
speaking
through
the
Artery
,
gave
ansvvers
to
the
Questions
;
conveying
the
voyce
through
the
linnen
Aesculapius
.
These
vvere
call'd
Selfe-Oracles
,
and
vvere
not
spoken
to
all
promiscuously
,
but
onely
to
those
who
were
rich
,
bravely
clad
,
and
offer'd
well
.
The
answer
which
Severianus
received
concerning
his
expedition
into
Armenia
was
a
selfe-Oracle
,
who
was
encouraged
to
make
an
Invasion
after
this
manner
,
Thou
Medes
,
and
Parthians
,
with
quick
war
shalt
waste
,
Then
back
to
Rome
,
and
Tybers
streams
shalt
haste
,
Wearing
a
Chaplet
,
which
bright
beames
shalt
cast
.
Vpon
which
perswasion
,
after
the
studpid
Gaule
had
made
an
incursion
,
and
was
with
his
army
slaine
by
Othryades
,
that
Oracle
was
dasht
out
of
the
Catalogue
,
and
this
other
insetted
;
Make
no
warre
with
Armenians
,
'T
is
best
,
Lest
a
man
,
in
a
womans
garments
drest
,
Thee
with
his
bow
,
of
life
and
light
devest
.
His
plot
herein
was
by
after
Oracles
craftily
to
heale
the
former
which
miscarryed
.
For
many
times
a
little
before
their
death
he
promised
recovery
to
sick
persons
;
After
whose
deaths
he
had
this
recanting
Oracle
in
readinesse
;
Henceforth
aske
no
cure
for
thy
helplesse
paine
,
Death
is
at
hand
,
to
thinke
to
scape
is
vaine
.
Learning
by
intelligence
that
some
at
Claros
,
Didymae
,
and
Male
,
were
famous
for
such
divinations
,
he
made
friendship
with
them
,
and
sent
many
thither
,
saying
;
To
Claros
goe
,
and
heare
my
Fathers
voyce
.
Againe
,
At
Male
Amphilochus
shall
you
resolve
.
Thus
much
of
the
Scene
lay
within
his
owne
Coasts
,
though
in
it
Ionia
,
Cilicia
,
Paphlagonia
,
and
Galatia
had
parts
.
But
when
the
fame
of
the
Oracle
once
pierced
Italy
,
and
arrived
at
Rome
,
every
one
strived
to
be
first
.
Some
presently
went
in
person
,
others
sent
;
especially
Senators
,
and
such
as
bore
great
offices
in
the
State
.
The
first
of
note
,
and
reputation
,
was
Rutilianus
,
a
man
otherwise
honest
,
and
prudent
,
and
approved
in
many
Romane
battles
for
his
valour
:
but
indiscreetly
superstitious
towards
the
Gods
;
of
whom
he
had
taken
in
such
improbable
perswasions
,
that
wheresoever
he
saw
a
stone
anointed
,
or
crowned
,
he
fell
downe
,
and
worshipt
,
and
made
long
prayers
to
it
,
and
petitioned
for
good
fortune
.
He
,
therefore
,
hearing
what
was
reported
of
this
Oracle
,
almost
resolved
to
leave
his
Army
,
and
make
a
voyage
to
Abonwall
.
But
however
sent
thither
messengers
after
messengers
.
They
who
were
sent
,
being
servants
of
small
capacity
,
and
easily
deceived
,
at
their
returne
reported
what
they
had
seene
;
and
some
things
which
they
feyned
to
have
seene
,
and
heard
;
much
enlarging
their
relation
,
the
more
to
endear
themselves
to
their
Master
.
Much
was
the
unfortunate
old
man
enflamed
,
and
cast
into
a
violent
phrenzy
,
who
going
about
to
all
his
friends
(
of
which
he
had
store
,
and
powerfull
)
told
what
he
heard
from
his
messengers
,
besides
some
additions
of
his
owne
.
The
report
presently
fill'd
,
and
astonish't
the
Citty
;
especially
many
of
the
Court
,
who
presently
sent
to
be
instructed
in
their
affaires
Alexander
received
the
messengers
very
affably
;
and
returned
them
with
presents
,
and
gifts
of
great
value
:
who
not
onely
reported
their
answers
,
but
sung
the
prayses
of
the
God
;
telling
prodigious
lyes
,
both
of
him
and
his
Oracles
.
One
plot
he
had
in
ordinary
practise
,
too
ingenious
,
and
subtle
for
a
vulgar
Cheater
:
which
was
to
open
the
Tickets
which
were
sent
,
and
if
,
in
the
reading
,
he
found
any
thing
unsafe
,
or
dangerous
,
he
kept
,
and
never
restored
them
,
with
a
purpose
to
keep
the
Inquirers
obnoxious
,
and
to
awe
them
with
their
owne
feares
,
when
they
reflected
upon
their
enquiries
.
Foreseeing
that
men
of
great
riches
,
and
quality
,
would
aske
the
most
dangerous
questions
.
From
these
,
therefore
,
he
exacted
great
rewards
,
knowing
themselves
caught
in
his
net
.
I
will
repeat
to
you
some
of
the
Oracles
he
gave
to
Rutilianus
,
who
consulting
the
Oracle
what
Tutor
he
should
choose
for
the
education
of
his
sonne
by
his
first
wife
,
who
was
now
growne
ripe
for
the
Arts
,
was
thus
answered
;
Pythagoras
,
and
he
who
Battles
sings
.
A
few
dayes
after
the
child
dyed
;
and
he
was
much
troubled
to
defend
himselfe
to
those
who
accused
him
of
an
Oracle
so
apparently
confuted
.
But
Rutilianus
being
a
religious
man
,
prevented
him
,
and
excused
the
Oracle
;
Interpreting
the
meaning
of
the
God
to
be
,
that
no
living
Tutor
should
be
chosen
,
but
Homer
,
and
Pythagoras
,
long
since
dead
,
with
whom
his
sonne
in
hell
probably
held
conversation
:
and
who
now
can
blame
Alexander
for
cheating
such
men
?
Inquiring
another
time
whose
soule
he
possest
;
'T
was
replyed
:
First
thou
Achilles
,
then
Menander
wast
,
Next
thy selfe
;
shalt
a
Sun-beame
be
at
last
;
An
hundred
fourescore
summers
once
being
past
.
But
he
died
of
Melancholy
at
threescore
and
ten
,
and
tarryed
not
for
the
promise
of
the
God
;
though
this
were
a
selfe
Oracle
.
Another
time
enquiring
about
his
marriage
,
he
received
this
answer
:
VVed
Alexanders
daughter
borne
o'
th'
Moone
.
For
there
went
a
stale
report
,
that
the
daughter
he
had
was
begotten
of
the
Moone
,
who
grew
enamoured
of
him
,
as
he
lay
asleepe
.
A
thing
usuall
with
her
to
love
beautifull
men
in
their
slumbers
.
Rutilianus
,
like
a
wise
man
,
presently
sent
to
the
wench
,
and
proceeded
to
a
wedding
,
though
he
was
a
Sexagenary
Bridegroome
,
bedded
her
,
and
sacrificed
whole
Hecatombes
to
the
Moone
his
Mother-in-Law
.
Reckoning
himselfe
now
among
the
Gods
.
Alexander
,
in
the
mean
time
,
having
intelligence
how
the
report
tooke
in
Italy
,
applyed
his
mind
to
greater
matters
:
and
dispersed
Emissaries
through
all
the
Romane
Empire
;
who
scatterd
Oracles
;
forewarning
Citties
to
take
heed
of
Plagues
,
Combustions
,
and
Earth-quakes
:
For
the
eversion
whereof
he
promised
infallible
remedies
.
In
the
time
of
Pestilence
,
the
Oracle
he
sent
to
all
Nations
,
which
was
a
selfe-one
,
was
comprehended
in
this
one
verse
;
Phoebus
th'
unshorne
infectious
clouds
expells
.
Which
was
every
where
written
upon
doores
,
as
a
charme
against
the
Plague
.
But
the
successe
was
contrary
.
For
it
happened
that
those
houses
which
had
the
Inscription
were
most
depopulated
:
which
I
bring
not
into
observation
,
as
if
the
verse
encreased
the
Infection
,
but
so
it
fell
out
by
chance
;
and
many
,
it
may
be
,
relying
on
the
Charme
,
were
carelesse
and
negligent
of
their
dyet
,
using
no
remedies
against
the
Plague
,
but
th●
Oracle
;
but
thought
the
Syllables
would
protect
them
,
and
unshorne
Apollo
with
his
dart
would
dispell
the
Contagion
.
At
Rome
he
had
many
Spyes
,
who
were
of
the
conspiracy
,
who
certified
him
of
every
mans
purposes
,
what
doubts
,
and
enquiries
they
would
propose
,
and
what
resolutions
they
desired
:
which
,
before
they
came
,
gave
him
time
to
provide
Answers
.
And
these
were
his
plots
upon
the
Italians
.
Lastly
,
he
instituted
certaine
ceremonies
and
rites
,
especially
the
carriage
of
Tapers
in
solemne
procession
for
three
dayes
successively
.
The
first
day
,
in
Imitation
of
the
Athenians
,
was
made
this
proclamation
;
If
any
Atheist
,
or
Christian
or
Epicurean
,
become
as
a
Spye
to
these
solemnities
,
let
him
depart
:
But
let
such
as
reverence
the
Gods
be
initiated
in
our
mysteries
:
whereupon
division
was
presently
made
;
And
Alexander
in
front
cryed
out
,
away
with
the
Christians
,
and
the
whole
multitude
in
a
lowd
Acclamation
ecchoing
him
,
cryed
,
Away
with
the
Epicureans
.
Then
was
Acted
Latona's
Delivery
,
and
Apollo's
Birth
;
then
his
mariage
with
Coronis
,
and
the
birth
of
Aesculapius
.
The
second
day
was
Acted
Glycons
Epiphany
,
and
Birth
.
The
third
day
Podalirius
mariage
with
Alexander's
mother
;
whose
name
was
Dadis
;
and
the
Tapers
were
then
lighted
;
the
whole
Solemnity
ended
with
the
Moone
's
and
Alexander's
love
,
and
the
nativity
of
Rutilianus
Bride
.
In
which
Alexander's
part
was
to
hold
a
Torch
,
and
,
like
another
Endymion
,
to
personate
himselfe
asleep
;
Then
from
the
roofe
,
as
from
her
orbe
,
descended
to
him
one
Rutilia
,
representing
the
Moone
;
A
beautifull
woman
,
and
wife
to
a
great
Officer
about
Caesar
,
who
courted
Alexander
,
and
was
courted
by
him
againe
;
openly
,
and
before
her
besotted
husband's
eyes
exchanging
kisses
,
and
embraces
;
and
had
the
Tapers
been
away
had
perchance
acted
out
the
whole
part
.
After
this
,
putting
on
his
properties
of
a
Priest
,
in
deepe
silence
he
enter'd
,
and
then
sang
in
a
loud
voyce
,
lô
Glycon
.
To
which
many
Paphlagonians
,
well
throated
,
who
followed
him
,
in
high
shooes
,
and
stunk
of
Garlicke
,
replyed
,
lô
Alexander
.
Many
times
,
as
he
danced
in
Procession
,
his
Cassock
of
purple
flew
open
,
and
revealed
a
golden
thigh
;
covered
,
I
believe
,
with
some
gilt
skinne
,
which
glitter'd
against
the
Torches
:
which
raised
a
great
dispute
between
two
foolishly
wise
,
whether
he
were
informed
by
Pythagoras
soule
,
since
he
had
a
golden
thigh
,
or
by
a
soule
like
his
.
The
doubt
was
brought
to
Alexander
,
and
was
thus
decided
by
Prince
Glycon
;
Pythagoras
soule
felt
often
Transmigration
;
But
my
Priests
soule
had
sacred
generation
,
Dropt
by
my
father
for
mens
preservation
.
Againe
:
Soules
,
from
Jove's
lightning
cast
,
returne
to
Jove
.
He
used
to
forbid
the
unnaturall
use
of
Boyes
as
a
heynous
sinne
;
though
his
prohibition
were
attended
with
this
plot
.
He
commanded
the
Citties
of
Pontus
,
and
Paphlagonia
,
every
third
yeare
to
dedicate
so
many
of
their
sonnes
to
his
God
,
to
sing
his
praises
;
and
those
to
be
approved
and
selected
by
him
,
of
noble
birth
,
delicate
age
,
and
beautifull
feature
.
Which
hee
keeping
in
a
kind
of
Seraglio
,
like
so
many
bought
Captives
,
variously
abused
,
and
prostituted
to
his
lust
.
He
made
a
Law
,
also
,
that
none
above
the
age
of
eighteene
,
should
touch
his
mouth
,
or
salute
him
with
a
kisse
.
To
such
,
therefore
,
he
onely
vouchsafed
his
hand
,
reserving
his
lips
only
for
those
who
were
handsome
:
who
from
thence
were
called
the
admitted
within
the
kisse
.
In
this
manner
he
cousen'd
simple
people
,
corrupted
their
wives
,
and
prostituted
their
children
:
who
accounted
it
a
great
matter
,
and
much
to
be
wisht
,
if
he
would
cast
a
glance
upon
their
wives
.
But
if
he
would
vouchsafe
them
a
kisse
,
they
thought
deluges
of
good
fortune
would
flow
into
their
houses
.
Some
there
were
who
bragg'd
they
had
conceived
by
him
,
which
was
confirm'd
by
the
testimony
of
their
husbands
.
I
will
report
to
you
a
Dialogue
which
past
between
Glycon
,
and
a
Tyanean
Priest
,
whose
wisdome
you
may
perceive
by
his
Questions
.
I
read
it
in
golden
letters
in
the
Priests
house
at
Tion
.
Tell
me
,
sayd
he
,
Prince
Glycon
,
who
art
thou
?
I
am
,
answered
he
,
the
lesser
Aesculapius
.
Distinguisht
from
the
former
?
Speake
'T
is
not
lawfull
for
thee
to
know
.
How
many
yeares
wilt
thou
stay
among
us
,
and
give
Oracles
?
A
thousand
and
three
.
Whither
wilt
thou
goe
then
?
To
Bactra
,
and
the
Regions
about
it
.
For
't
is
fit
the
Barbarians
should
should
enjoy
my
presence
.
Have
the
Divinations
at
Didymae
,
Clare
and
Delphos
,
Apollo
for
their
Author
,
or
are
they
false
,
counterfet
Oracles
?
'T
is
not
lawfull
for
thee
to
know
.
What
shall
I
be
after
this
life
?
First
a
Camell
,
then
a
Horse
,
then
a
wise
man
,
and
a
Prophet
equall
to
Alexander
.
This
was
the
Dialogue
between
Glycon
and
the
Priest
:
whom
at
last
,
knowing
him
to
be
a
friend
to
Lepidus
,
he
sent
away
with
this
Oracle
wrapt
up
in
this
verse
,
Believe
not
Lepidus
,
his
fates
are
dire
.
For
(
as
I
said
before
)
he
much
feared
Epicurus
,
as
an
Anti-plotter
,
and
Anti-juggler
to
his
cheats
.
A
certaine
Epicurean
,
therefore
,
not
a
little
endanger'd
himselfe
for
confuting
him
in
a
publique
Assembly
:
where
setting
upon
him
in
a
loud
voyce
,
he
said
,
Thou
Alexander
didst
perswade
a
Paphlagonian
to
accuse
his
servants
before
the
Prefect
of
Galatia
,
for
the
suspected
murther
of
his
son
,
who
went
to
schoole
at
Alexandria
;
yet
the
young
man
lives
,
and
is
safely
come
home
,
but
the
servants
are
executed
,
and
by
this
meanes
have
bin
cast
to
wild
beastes
.
The
occasion
was
this
.
The
youth
,
sayling
a
good
way
up
into
Aegypt
against
streame
,
was
perswaded
from
thence
to
sayle
on
to
India
.
After
a
long
stay
,
his
unfortunate
servants
supposing
him
either
drowned
in
the
Nile
,
or
slain
by
theeves
,
(
of
which
there
was
then
store
)
returned
home
,
and
reported
he
was
lost
;
whereupon
the
Oracle
was
consulted
,
and
they
condemned
:
presently
after
return'd
the
youth
,
and
reported
his
voyage
.
He
had
scarce
done
speaking
,
but
Alexander
,
much
provok't
by
his
confutation
,
and
unable
to
heare
truth
longer
,
commanded
the
multitude
to
stone
him
,
as
they
meant
to
avoyd
the
wicked
name
of
Atheists
,
and
Epicureans
:
which
they
presently
attempted
.
But
one
Demostratus
,
who
sojourned
in
Pontus
,
interposed
himselfe
,
and
rescued
him
from
Lapidation
;
who
had
else
bin
deservedly
slaine
:
for
why
would
he
offer
to
be
the
only
discreet
man
among
so
many
distracted
,
and
expose
himselfe
to
the
madnesse
of
the
Paphlagonians
?
you
see
what
he
got
by
it
.
Alexanders
custome
was
,
the
day
before
he
gave
Oracles
,
to
call
in
order
those
who
had
given
in
their
Inquiries
,
and
a
cryer
standing
without
the
curtaine
,
ask't
him
if
he
were
pleased
to
answer
them
.
And
if
he
gave
this
reply
from
within
to
any
man's
name
,
To
the
crowes
with
him
,
none
afterwards
received
such
a
one
into
their
house
,
or
admitted
him
,
as
they
say
,
either
to
their
fire
or
water
.
But
he
was
forced
to
wander
up
and
downe
forreine
Countries
,
as
an
Atheist
,
a
man
hated
of
the
Gods
,
and
an
Epicurean
,
which
was
the
height
of
infamy
.
He
did
one
thing
very
ridiculous
.
Having
got
Epicurus
select
Sentences
,
which
,
you
know
,
is
his
best
Booke
,
and
the
Abridgement
of
his
whole
Philosophy
,
he
carryed
them
into
the
middest
of
the
Market
place
,
and
burning
them
,
in
stead
of
the
Author
,
cast
the
ashes
into
the
Sea
,
with
this
Oracle
,
The
purblind
old
man's
workes
I
doome
to
the
flame
.
Not
considering
of
what
use
,
and
instruction
that
booke
was
to
the
Readers
;
and
how
it
quieted
,
settled
,
and
freed
their
minds
from
vaine
feares
,
phantasmes
,
prodigious
apprehensions
,
empty
hopes
,
and
swelling
desires
,
and
planted
vertue
in
their
stead
;
truly
clearing
,
and
purging
the
soule
,
not
with
a
Taper
,
or
Brush
,
or
such
other
trifles
,
but
with
right
reason
,
liberty
,
and
truth
.
Among
his
other
Pranks
,
you
shall
heare
now
one
of
the
greatest
the
Rascall
ever
play'd
.
Having
,
by
Rutilianus
procurement
,
gain'd
no
small
reputation
in
Caesar's
Court
,
in
the
heat
of
the
German
warre
,
when
Marcus
was
to
joyne
battle
with
the
Bohemians
,
he
divulged
an
Oracle
,
which
commanded
two
Lyons
to
be
cast
alive
in
Danubius
,
with
many
odours
,
and
perfumes
,
and
magnificent
sacrifices
.
But
't
is
best
to
repeat
the
Oracle
as
't
was
deliver'd
;
Into
Danubius
,
when
most
swolne
,
and
vast
,
Let
two
of
Cybel's
wood
bred
Teeme
be
cast
,
VVith
fragrant
flowers
crown'd
,
which
in
India
grew
,
Then
Conquest
,
Peace
,
and
Triumph
shall
ensue
.
All
things
being
performed
as
the
Oracle
directed
,
the
Lyons
swamme
over
to
the
enemies
shoare
;
which
the
barbarous
people
tooke
for
forreine
dogges
or
wolves
,
and
chased
them
away
with
clubbes
.
But
a
great
defeat
,
and
slaughter
befell
us
,
to
the
losse
of
twenty
thousand
men
:
presently
after
,
the
like
befell
us
at
Aquileia
;
where
we
had
almost
lost
the
Citty
.
He
coldly
vvrested
the
Delphicke
Oracle
,
vvhich
vvas
delivered
to
Croesus
,
to
this
Accident
,
and
said
,
the
God
did
indeed
foretell
a
great
victory
,
but
explain'd
not
himselfe
vvhether
it
should
befall
the
Romans
,
or
the
enemy
.
When
the
Citty
of
Abonwall
began
at
length
to
be
so
surcharged
vvith
the
great
confluence
,
and
resort
of
people
,
which
came
to
consult
the
Oracle
;
that
it
was
not
able
to
supply
them
with
victuals
,
he
invented
a
new
kind
of
Oracles
;
which
were
call'd
night
Oracles
.
For
taking
their
Tickets
,
and
sleeping
with
them
,
he
gave
such
answers
as
he
said
his
God
revealed
to
him
in
his
dreame
;
which
,
for
the
most
part
,
were
darke
,
ambiguous
,
and
confused
;
especially
if
the
Ticket
were
exactly
sealed
.
For
then
,
without
the
danger
of
opening
,
he
subscribed
any
thing
by
chance
,
which
was
obscure
,
and
agreeable
to
an
Oracle
.
To
these
kind
of
Answers
belonged
certaine
Interpreters
;
who
received
no
small
rewards
,
from
those
who
askt
their
expositions
,
and
farmed
their
places
of
Alexander
;
to
whom
they
every
one
paid
yearly
an
Attick
Talent
.
Sometimes
,
when
none
came
,
or
were
sent
to
enquire
,
he
gave
voluntary
Oracles
,
to
astonish
the
simple
people
,
of
which
this
was
one
;
The
page
,
to
thee
most
deare
,
at
home
unspyed
,
Commits
adultery
with
thy
faire
cheekt
Bride
.
'T
is
but
a
just
revenge
of
sinne
with
sinne
,
He
Cuckolds
thee
,
who
hath
thy
pathick
bin
.
Drowsie
Charmes
,
also
,
they
in
secret
places
,
To
make
thee
stupid
to
their
loose
Imbraces
,
Under
thy
bed
,
neere
to
the
wall
have
laid
,
Assisted
by
Calypto
,
thy
wives
maid
.
What
Democritus
would
not
be
troubled
to
have
names
,
and
places
thus
punctually
discribed
?
And
yet
would
not
smile
assoone
as
he
knew
the
plot
?
He
many
times
gave
answers
to
barbarous
people
,
though
they
enquired
in
their
owne
language
;
in
Syriack
,
perchance
,
or
French
.
But
his
manner
vvas
,
vvhen
he
could
not
easily
find
one
of
that
Country
,
to
take
the
Ticket
,
and
to
keep
it
,
till
he
met
vvith
an
Interpretter
;
vvhich
made
a
long
space
sometimes
betvveene
the
Inquirie
,
and
Ansvver
;
A
Scythian
once
received
this
Oracle
;
Morphi
Ebargulis
,
into
the
shade
,
Chnenchichranc
,
his
light
shall
fade
.
Another
time
,
vvhen
no
body
appear'd
,
or
vvas
present
,
he
gave
this
ansvver
in
Prose
;
Returne
,
he
that
sent
thee
is
this
day
slain
by
his
neighbour
Diocles
,
assisted
by
three
theeves
,
Mangus
,
Celer
,
and
Bubulus
,
who
are
caught
,
and
fetter'd
.
Novv
heare
some
of
the
Oracles
vvhich
vvere
given
to
mee
.
One
of
my
questions
vvas
,
(
vvhich
I
sealed
openly
and
exactly
)
vvhether
Alexander
vvere
bald
.
To
vvhich
this
night
ansvver
vvas
subscribed
;
Sabar
,
Dalachi
,
Malach
,
he
was
another
Attis
.
Another
of
my
Questions
vvas
,
(
vvhich
I
vvrote
in
severall
Tickets
)
and
sent
under
severall
names
,
vvhere
Homer
vvas
borne
.
In
one
paper
,
deceived
by
my
Boy
,
vvho
,
being
askt
for
vvhat
he
came
,
told
him
,
he
came
for
a
cure
of
the
paine
in
his
side
,
he
vvrote
;
Take
Beares
grease
,
mingled
with
Latona's
Dew
.
In
another
paper
,
being
told
by
the
Messenger
,
he
came
to
enquire
vvhether
I
vvere
best
goe
into
Italy
by
land
or
sea
;
He
gave
this
ansvver
,
nothing
at
all
to
Homer
,
Returne
borne
by
thy
feete
,
not
by
thy
sayles
.
Many
such
tricks
I
put
upon
him
,
inclosing
sometimes
the
same
enquiry
in
eight
severall
notes
;
to
which
I
feined
as
many
names
,
and
sent
them
by
eight
severall
messengers
,
with
as
many
groates
,
and
what
more
was
to
be
paid
:
he
perswaded
by
his
gaine
,
and
the
Inscription
of
the
notes
,
to
this
one
Question
,
in
which
I
ask't
when
Alexander
the
Impostor
should
be
discover'd
,
gave
eight
severall
answers
,
as
farre
distant
as
heaven
and
earth
,
senslesse
withall
,
and
hard
to
be
understood
:
which
comming
afterwards
to
his
knowledge
,
and
because
I
formerly
disswaded
Rutilianus
from
marriage
,
and
from
giving
any
credit
to
his
Oracles
,
he
hated
mee
,
as
he
had
reason
,
and
accounted
me
his
mortall
enemy
.
Vpon
a
time
,
therefore
,
Rutilianus
enquired
of
the
Oracle
something
concerning
me
,
and
was
thus
answered
;
He
spends
his
night
with
whores
,
in
obscure
stewes
.
And
,
to
say
truth
,
he
deservedly
hated
mee
.
Afterwards
,
having
intelligence
of
my
comming
to
the
Citty
,
and
that
I
was
Lucian
(
now
I
brought
two
Souldiers
in
my
company
,
one
armed
with
a
Lance
,
the
other
with
a
Halberd
,
lent
mee
by
the
Governour
of
Cappadocia
,
my
especiall
friend
,
for
my
sa●e
conduct
to
the
Sea
)
He
with
much
civility
,
sent
for
mee
:
when
I
came
,
I
found
many
with
him
,
and
by
good
fortune
brought
my
Souldiers
with
mee
.
He
,
as
his
manner
was
,
reach't
me
out
his
hand
to
kisse
;
which
I
respectfully
taking
,
and
offering
to
kisse
,
gave
it
such
a
bite
,
as
almost
maim'd
him
.
The
standers
by
presently
attempted
to
beat
,
and
choke
mee
,
as
an
irreligious
person
;
having
before
taken
it
very
ill
that
I
did
salute
him
by
the
name
of
Alexander
,
not
of
a
Prophet
.
But
he
very
generously
interposing
himselfe
,
appeased
them
,
and
promised
by
the
help
and
power
of
his
God
to
heale
my
distraction
,
who
,
said
he
,
is
able
to
asswage
,
and
winne
those
who
are
most
tempestuous
against
him
.
Then
putting
them
all
out
of
the
roome
,
he
began
to
expostulate
with
mee
,
telling
mee
he
knew
vvhat
counsell
I
had
given
to
Rutilianus
;
and
asking
mee
how
he
had
deserved
such
carriages
from
mee
,
seeing
it
was
in
his
power
to
contrive
great
matters
for
mee
?
I
was
much
overcome
with
his
friendly
behaviour
;
considering
in
what
danger
I
was
;
And
after
some
small
stay
went
out
with
him
reconciled
.
The
sudden
alteration
strucke
deepe
astonishment
into
the
beholders
.
Not
long
after
,
I
resolved
to
take
ship
;
and
being
alone
with
Zenophon
,
and
having
sent
my
father
,
and
my
other
company
before
to
Amastris
,
he
sent
me
great
gifts
,
and
presents
,
and
offer'd
to
provide
me
a
ship
,
and
marriners
to
row
mee
,
which
I
accepted
as
proceeding
from
a
cleare
,
and
honest
intention
.
But
when
we
came
into
the
middle
of
the
Sea
,
I
saw
the
Pilot
weepe
,
and
earnestly
contest
with
the
Saylers
;
which
were
no
very
good
presages
of
my
safety
.
The
truth
is
,
they
were
hired
by
Alexander
to
throw
us
over
board
:
which
had
they
done
,
he
had
amply
revenged
himselfe
upon
mee
.
But
he
that
wept
prevailed
with
them
not
to
execute
their
designe
;
who
in
these
words
addrest
himselfe
to
mee
,
I
have
lived
,
as
you
see
,
to
the
age
of
threescore
yeares
,
a
religious
,
innocent
life
;
and
will
not
now
at
this
great
age
,
having
wife
and
children
,
defile
my
hands
with
murther
.
Intimating
for
what
purpose
he
tooke
us
into
the
ship
,
and
what
plot
Alexander
had
layd
.
Having
set
us
ashore
at
Aegiali
,
made
so
famous
by
Homer
,
he
sayled
backe
againe
.
Not
long
after
sayled
by
the
Bosphoran
Embassadours
,
sent
by
their
King
Eupater
with
the
Tribute
mony
which
was
yearly
paid
into
Bithynia
;
To
whom
after
I
had
told
our
danger
,
and
escape
,
they
courteously
tooke
us
into
their
ship
,
and
transported
us
safe
to
Amastris
.
So
neare
my
death
was
I.
From
that
time
I
tooke
Armes
against
him
,
and
raised
all
my
forces
to
revenge
my self
;
who
before
this
Trechery
hated
him
,
and
accounted
him
my
enemy
for
the
wickednesse
of
his
life
,
and
manners
.
Nor
had
I
failed
to
question
him
,
and
joyned
vvith
others
in
his
accusation
,
especially
vvith
the
Schollers
of
Timocrates
the
Her●clean
Philosopher
,
had
not
the
Governour
of
Bithynia
,
and
Pontus
,
vvith
much
intercession
,
and
intreaty
dissvvaded
us
,
vvho
out
of
his
respect
to
Rutilianus
profest
he
could
not
punish
him
,
though
his
Impostures
vvere
never
so
plainly
prooved
:
vvhereupon
I
supprest
,
and
suffer'd
my
revenge
to
coole
,
dispairing
of
my
successe
before
a
Judge
so
partiall
.
Of
vvhom
,
to
his
other
bold
attempts
,
Alexander
adventured
to
aske
leave
,
that
Abonwall
might
change
its
name
,
and
be
called
Ionople
;
and
obtained
povver
also
to
coyne
mony
,
stampt
vvith
the
Image
of
Glycon
,
on
the
one
side
,
and
of
Alexander
on
the
other
,
holding
the
Badge
of
his
Grandfather
Aesculapius
,
and
Perseus
sickle
,
from
vvhom
he
derived
himselfe
by
the
mother
.
At
last
he
publish't
this
Oracle
concerning
himselfe
;
That
't
was
decreed
by
the
Fates
that
he
should
live
an
hundred
and
fifty
yeares
,
and
that
then
he
should
dye
miserably
struck
with
lightning
.
But
he
dyed
under
seventy
of
a
Gangrene
,
(
as
it
became
Podalirius
sonne
)
vvhich
did
eate
from
his
foote
to
his
thigh
;
and
almost
devoured
by
vvormes
.
At
vvhich
time
hee
vvas
discover'd
to
be
bald
,
by
permitting
his
head
to
be
bathed
by
Physitians
,
for
the
head-ache
:
vvhich
they
could
not
do
,
and
not
pluck
off
his
Perivvigge
.
Thus
ended
the
Tragedy
of
Alexander
,
and
this
vvas
the
Catastrophe
of
the
vvhole
play
.
Through
vvhich
there
seemed
to
run
a
Thred
of
Providence
,
but
all
vvas
casualty
,
and
chance
.
That
vvhich
follovved
vvas
an
Epitaph
upon
him
,
expressing
the
vvorthinesse
of
his
Actions
,
and
Life
,
and
a
contention
among
his
principall
Camerades
,
and
fellovv
Cheaters
,
vvho
referr'd
themselves
to
Rutilianus
vvhich
should
be
preferr'd
,
and
chosen
to
succeed
in
the
Oracle
,
and
vveare
the
Propheticke
Crovvne
,
and
Robe
.
In
vvhich
number
vvas
one
Paetus
of
that
Citty
,
by
profession
a
Physitian
;
vvho
by
such
a
competition
disgraced
both
his
profession
and
vvhite
haires
.
But
Rutilianus
,
the
Master
of
the
Game
,
dismist
them
all
vvithout
Gyrlands
,
and
reserved
the
Propheticke
place
for
himselfe
,
after
his
departure
thence
.
These
few
things
,
of
many
,
my
Celsus
,
have
I
written
both
to
give
you
a
tast
of
the
man
,
and
to
gratifie
you
,
who
are
my
acquaintance
,
and
friend
,
and
whom
I
hold
in
speciall
regard
,
for
your
Wisedome
,
Love
to
Truth
,
Sweetnesse
,
and
moderation
of
Carriage
,
serenity
of
Behaviour
,
and
Affability
toward
those
with
whom
you
Converse
.
As
also
(
a
thing
much
in
your
wishes
)
to
vindicate
Epicurus
;
a
man
of
a
divine
and
inspired
wit
,
who
alone
knew
truth
,
and
honesty
,
and
deliver'd
it
,
and
infused
liberty
into
all
those
who
tasted
his
Conversation
.
Lastly
,
I
doubt
not
but
this
peece
of
my
writings
will
be
of
this
use
to
the
Readers
,
that
't
will
confute
,
and
cleare
false
opinions
,
and
confirme
those
who
are
already
rightly
informed
in
true
.
Toxaris
,
Toxaris
,
or
a
Discourse
of
Friendship
.
The
Speakers
Mnesippus
a
Greeke
,
Toxaris
a
Scythian
.
Mnesipp
.
WHat
say
you
,
Toxaris
?
do
you
Scythians
Sacrifice
to
Orestes
,
and
Pylades
,
and
take
them
for
Gods
?
Toxaris
.
We
Sacrifice
to
them
,
Mnesippus
,
but
hold
them
not
Gods
,
but
good
men
.
Mnesipp
.
Have
you
a
Custome
,
then
,
to
Sacrifice
to
good
men
departed
as
to
Gods
?
Toxaris
.
That
's
not
all
;
we
honour
them
with
Festivals
,
and
solemne
assemblies
too
.
Mnesipp
.
Vpon
what
designe
?
your
oblations
cannot
draw
good
influences
from
them
being
dead
.
Toxaris
.
'T
were
not
amisse
,
if
the
dead
were
propitious
to
us
.
But
we
thinke
we
much
advantage
the
living
by
our
Commemoration
of
excellent
men
;
and
do
therefore
honour
them
dead
;
out
of
our
perswasion
that
many
of
us
will
thereby
be
wrought
into
their
example
.
Mnesipp
.
You
do
well
.
But
why
do
you
so
much
admire
Pylades
and
Orestes
,
and
equall
them
to
the
Gods
,
being
but
strangers
to
you
,
or
,
which
is
more
,
enemies
?
For
being
cast
ashore
by
shipwracke
,
and
apprehended
by
the
Scythians
of
those
times
,
to
be
Sacrificed
to
Diana
,
they
assail'd
their
Keepers
,
forced
the
prison
,
slew
the
King
,
surprized
the
Priest
,
ravisht
away
your
Goddesse
,
and
sayl'd
away
with
her
,
to
the
contempt
and
scorne
of
your
publicke
Scythian
Lawes
.
If
for
this
you
adore
them
,
't
will
be
easie
for
you
to
drawe
many
into
their
Imitation
.
With
reflection
,
therefore
,
upon
this
ancient
passage
,
consider
whether
it
would
be
safe
for
you
that
more
Orestes's
and
Pylades's
should
land
in
Scythia
.
For
methinkes
you
would
thereby
in
short
time
become
irreligious
,
and
Atheists
;
should
your
Gods
,
which
remaine
,
in
like
manner
be
transported
from
your
Country
:
and
should
you
in
their
stead
Deifie
those
who
came
to
transport
them
;
and
reward
their
sacriledge
with
oblations
.
Or
,
if
for
this
you
worship
not
Pylades
and
Orestes
,
but
for
some
other
good
confer'd
upon
you
,
why
,
holding
them
not
anciently
for
Gods
,
do
you
now
give
them
divine
honours
,
as
if
they
were
?
and
why
doe
you
sacrifice
to
them
,
who
themselves
had
like
to
have
beene
made
sacrifices
?
This
to
mee
seemes
ridiculous
,
and
contrary
to
your
former
practice
.
Toxaris
.
These
,
which
you
have
repeated
,
were
their
generous
exployts
,
Mnesippus
.
Who
being
but
two
durst
put
themselves
upon
such
a
bold
attempt
,
as
being
so
farre
distant
from
home
,
to
sayle
the
Pontus
,
a
sea
not
tryed
before
by
any
Graecians
,
but
those
who
made
the
expedition
into
Colchos
in
the
Argo
;
neither
daunted
,
nor
affrighted
with
the
fables
which
goe
of
it
,
or
with
those
names
which
call
it
Inhospitable
,
from
the
savagenesse
,
I
believe
,
of
those
rude
nations
which
inhabit
the
Coasts
.
And
when
they
were
apprehended
,
to
take
courage
from
their
misfortune
,
and
not
to
thinke
a
bare
escape
enough
,
but
to
revenge
their
wrongs
upon
the
King
,
and
to
sayle
away
with
our
Diana
,
how
can
such
valiant
Atchievements
but
raise
Admiration
,
and
deserve
divine
honour
from
all
men
who
have
any
taste
of
vertue
?
Though
we
hold
not
Orestes
and
Pylades
for
Demi-gods
,
and
worthyes
from
those
reflections
.
Mnesipp
.
Say
,
then
,
what
other
brave
or
divine
enterprize
was
wrought
by
them
.
For
as
for
their
navigation
and
travels
,
I
can
show
you
many
Merchants
much
diviner
then
they
.
For
instance
,
the
Phoeincians
,
who
sayle
not
onely
into
Pontus
,
Maeotis
,
and
the
Bosphorus
,
but
measure
all
seas
,
both
Graecian
,
and
Barbarous
,
and
making
,
as
I
may
so
say
,
and
yearly
search
after
all
Coasts
,
and
shoares
,
returne
home
late
in
Autumne
.
Whom
for
the
same
reason
you
may
style
Gods
,
though
perhaps
they
be
but
Hucksters
and
Fish-mongers
.
Toxaris
.
Heare
,
then
,
admired
Sir
,
and
consider
how
much
our
opinion
of
good
men
,
who
are
Barbarians
,
is
nobler
then
yours
.
For
no
famous
monument
of
Orestes
and
Pylades
is
to
be
seene
at
Argos
,
or
Mycenae
.
But
wee
can
show
a
Temple
equally
,
as
't
was
fit
,
built
to
both
,
as
they
were
friends
;
where
sacrifices
are
offer'd
,
and
other
rites
of
honour
are
performed
.
Nor
do
vve
thinke
them
good
men
the
lesse
,
because
they
vvere
forrainers
,
and
not
Scythians
;
nor
do
vve
examine
,
so
they
be
vertuous
,
and
honest
,
from
vvhence
they
are
,
nor
repine
at
great
Actions
,
though
vvrought
by
men
not
our
friends
:
But
rather
applauding
their
adventures
,
entitled
them
to
our selves
by
their
deeds
.
But
that
vvhich
in
those
men
vve
do
vvith
most
admiration
extoll
is
,
that
they
appeared
to
us
a
paire
of
unequall'd
friends
;
and
made
their
example
a
Lavv
to
others
,
Hovv
,
vvith
their
friendship
,
to
partake
in
all
fortunes
too
,
and
thereby
gaine
the
veneration
of
the
best
Scythians
.
Whatsoever
,
therefore
,
they
mutually
suffer'd
for
,
or
with
one
another
,
our
Ancestors
engraven
in
a
pillar
of
Brasse
,
which
they
erected
in
Oreste's
Temple
,
and
made
a
Law
that
their
childrens
first
lesson
and
peece
of
education
should
be
to
remember
what
was
there
carved
.
So
that
it
is
easier
for
them
to
forget
the
name
of
their
father
,
then
be
ignorant
of
the
deeds
of
Orestes
and
Pylades
.
In
the
porch
of
the
Temple
,
also
,
is
to
be
seene
shadowed
in
Antique
Imagery
all
that
is
written
on
the
pillar
.
Orestes
sayling
with
his
friend
,
then
their
ship
broken
,
and
wrack't
against
steepe
rockes
;
then
he
apprehended
,
and
drest
for
Immolation
,
and
both
consecrated
by
Iphigenia
.
On
the
opposite
wall
he
is
drawne
freed
from
his
shackles
,
slaying
Thoas
,
and
many
other
Scythians
;
Then
hoysing
sayles
,
and
conveying
away
Iphigenia
,
and
our
Goddesse
.
Then
the
Scythians
vainly
striving
to
stop
the
floating
Barke
,
by
laying
hold
on
the
Sterne
,
and
labouring
to
get
aboard
.
Lastly
,
Failing
in
their
attempt
,
some
wounded
,
others
for
feare
returning
to
the
shoare
.
But
the
most
remarkable
passage
is
the
mutuall
friendship
they
show'd
in
their
Skirmish
with
the
Scythians
.
For
the
Painter
hath
limbed
them
both
severally
carelesse
of
his
owne
assaylers
,
and
solicitous
only
to
encounter
those
who
beset
the
other
,
and
to
divert
his
darts
;
not
at
all
weighing
his
owne
slaughter
,
so
he
might
save
his
friend
;
and
interposing
his
owne
body
to
receive
those
strokes
which
were
directed
to
the
others
.
This
their
mutuall
assistance
,
and
communion
in
misfortunes
,
Their
fidelity
in
friendship
,
ruth
and
constancy
of
affections
,
appeared
to
us
no
mortall
vertues
,
but
endowments
of
a
mind
advanced
above
the
vulgar
:
who
in
prosperous
times
will
take
resentment
at
their
friends
,
if
they
share
not
in
their
successes
;
But
let
the
wind
blow
a
little
adversly
,
they
fly
away
and
leave
them
solitary
in
their
dangers
.
For
you
must
know
,
that
the
Scythians
prize
nothing
so
much
as
friendship
,
nor
will
a
true
Scythian
think
any
thing
so
glorious
as
to
succour
his
friend
,
and
partake
in
his
distresses
:
And
therefore
among
us
no
infamy
is
so
great
,
as
to
be
held
a
Traytor
in
Friendship
.
The
reason
,
then
,
why
wee
honour
Orestes
,
and
Pylades
,
is
,
because
they
excell'd
in
Scythian
virtues
,
and
were
approved
in
friendship
,
a
thing
most
in
our
admiration
.
From
these
proceedings
of
theirs
we
have
given
them
a
name
,
and
call'd
them
Coraci
;
which
in
our
Language
is
as
much
as
to
say
,
the
Gods
of
friendship
.
Mnesipp
.
Believe
mee
,
Toxaris
,
you
Scythians
are
not
onely
good
Archers
,
and
better
warriers
then
others
,
but
the
best
perswaders
,
and
Oratours
too
.
For
though
I
once
thought
otherwise
,
yet
now
,
methinkes
,
't
is
but
justice
that
you
have
placed
Orestes
and
Pylades
among
the
Gods
.
This
only
I
knew
not
,
that
you
were
a
good
painter
too
.
Trust
mee
,
you
have
most
livingly
described
the
peeces
in
Orestes
Temple
,
as
also
their
Encounters
,
and
wounds
received
for
one
another
.
But
I
thought
friendship
had
not
beene
so
sacred
among
the
Scythians
;
but
that
being
a
people
barbarous
and
wilde
,
they
had
nourisht
mutuall
strifes
,
quarrels
,
and
disagreements
,
and
had
not
held
friendship
with
their
neerest
Alliances
and
Domesticks
;
Being
led
to
this
opinion
by
that
report
,
which
among
others
I
have
heard
,
that
they
eate
their
departed
Ancestors
.
Toxaris
.
Whether
,
as
in
other
things
,
so
in
the
reverence
of
our
Ancestours
we
be
more
religious
,
and
pious
then
you
Greekes
,
for
the
present
I
dispute
not
.
But
that
Scythian
friends
are
much
faithfuller
,
then
Grecians
,
and
that
friendship
is
more
regarded
among
us
then
you
,
I
shall
easily
make
appeare
.
By
the
Gods
of
Greece
,
therefore
,
I
desire
you
not
to
heare
mee
impatiently
,
whilst
I
recount
what
I
observed
during
the
large
time
of
my
conversation
here
.
You
,
indeed
,
seeme
abler
then
others
to
talke
of
friendship
;
but
,
contrary
to
your
high
discourses
,
doe
so
neglect
the
works
of
it
,
that
you
hold
it
sufficient
to
praise
it
,
and
to
show
what
an
ample
vertue
'
t
is
.
But
when
you
should
come
to
use
it
,
you
fall
from
your
words
,
and
taking
wing
,
I
know
not
how
,
shift
your selves
from
the
practice
.
And
when
you
see
such
rare
friendships
presented
on
the
stage
in
a
Tragedy
,
you
applaud
,
and
clap
hands
;
and
when
you
see
them
mutually
engaged
in
one
anothers
dangers
,
many
of
you
shed
teares
:
yet
you
your selves
attempt
nothing
praise
worthy
for
your
friend
.
But
if
he
chance
to
be
distrest
,
presently
,
like
dreames
,
all
the
Tragedy
you
saw
flyes
away
and
vanishes
;
and
leaves
you
like
those
hollow
,
and
dumbe
vizards
,
which
broadly
distend
their
mouth
,
and
gape
widely
,
but
speake
not
the
least
word
:
whereas
wee
,
by
how
much
we
come
short
in
our
discourses
of
Friendship
,
by
so
much
we
excell
you
in
the
practice
.
If
you
like
the
motion
,
therefore
,
let
us
passe
over
those
ancient
friends
which
lived
heretofore
,
and
which
either
you
,
or
we
are
able
to
muster
up
:
because
herein
you
overcome
us
,
being
fortified
by
many
authenticke
authorities
,
especially
Poets
,
who
have
sung
the
friendship
of
Achilles
,
and
Patroclus
,
Theseus
and
Perithous
,
and
others
in
most
excellent
Poem
and
verse
.
And
let
us
select
,
and
produce
some
few
among
our selves
,
and
report
the
deeds
,
I
of
Scythians
,
you
of
Greekes
.
And
let
him
that
overcomes
,
and
produces
the
best
examples
in
friendship
,
be
Conquerour
,
and
divulge
his
conquest
,
as
having
vanquisht
in
a
most
glorious
combate
.
For
my
part
,
if
I
be
worsted
in
the
Duell
,
I
had
much
rather
have
my
right
hand
cut
off
(
the
punishment
among
us
of
the
vanquish't
)
then
be
thought
inferiour
to
any
Grecian
in
Friendship
,
being
my selfe
a
Scythian
.
Mnesipp
.
'T
is
no
small
enterprize
,
Toxaris
,
to
enter
the
Lists
with
such
a
Warriour
as
you
are
,
so
well
appointed
with
darts
and
arrowes
of
Language
,
yet
will
I
not
ingloriously
upon
the
first
encounter
betray
my
Countrey
▪
and
yield
to
you
.
For
't
were
most
absurd
that
two
should
overcome
such
Troopes
of
Scythians
,
as
the
Histories
and
ancient
pictures
which
you
just
now
so
exactly
described
,
testifie
;
and
that
so
many
Greeke
Nations
,
and
Citties
,
should
without
defence
be
vanquish't
by
you
single
;
which
should
I
permit
,
't
were
fit
,
that
not
only
my
right
hand
,
as
your
custome
is
,
but
my
tongue
should
be
cut
out
.
But
by
what
account
shall
wee
proceed
;
by
the
number
of
adventures
in
Friendship
,
or
shall
he
that
can
give
most
instances
of
Friends
be
held
the
Conquerour
.
Toxaris
.
By
no
meanes
:
victory
ought
not
to
be
reckon'd
here
by
multitude
.
But
if
your
examples
appeare
more
excellent
,
and
piercing
then
mine
,
though
their
number
be
equall
,
they
will
with
more
advantage
wound
mee
,
and
I
shall
willingly
mee●e
your
strokes
.
Mnesipp
.
You
say
well
:
let
us
agree
then
upon
the
number
.
Toxaris
,
I
thinke
five
for
each
sufficient
.
Mnesipp
.
So
do
I.
Begin
then
;
but
sweare
first
to
speake
nothing
but
Truths
.
Otherwise
,
't
will
not
be
hard
for
you
to
coyne
such
examples
as
are
not
capable
of
disproofe
,
but
being
sworne
't
were
irreligious
to
distrust
you
.
Toxaris
.
Let
us
both
take
an
oath
,
then
,
if
you
thinke
fit
.
Mnesipp
.
By
which
of
our
Gods
shall
I
sweare
?
doe
you
like
Iupiter
Philius
?
Toxaris
.
I
doe
:
and
will
sweare
in
my
language
by
another
of
my
Country
Gods
.
Mnesipp
.
Be
Iupiter
,
the
Protector
of
Friends
witnesse
,
then
,
that
what
I
shall
now
report
to
you
,
either
I
have
my selfe
seene
,
or
,
upon
the
most
exact
information
to
me
possible
,
I
have
received
from
others
,
and
that
I
will
faine
nothing
of
my selfe
.
First
,
I
will
relate
the
Friendship
of
Agathocles
,
and
Dinias
,
famous
among
the
Ionians
.
This
Agathocles
,
by
birth
a
Samian
,
lived
not
long
since
.
A
man
unequall'd
in
friendship
,
as
he
gave
good
Testimony
,
though
in
other
things
,
as
Pedigree
,
and
greatnesse
of
fortune
,
he
nothing
differ'd
from
the
other
vulgar
Samians
.
He
was
from
his
childhood
friend
to
Dinias
,
the
Ephesian
,
the
sonne
of
Lysio
.
This
Dinias
was
left
exceeding
rich
.
And
as
it
falls
out
with
men
newly
come
to
greatestates
,
had
many
acquaintances
about
him
fit
to
associate
him
in
Potations
and
Drinkings
,
and
conversations
of
Pleasure
;
but
were
mere
strangers
to
Friendship
.
Among
those
was
Agathocles
,
who
converst
and
drunke
with
them
,
not
pleased
with
the
course
.
Nor
did
Dinias
value
him
more
then
his
other
flatterers
.
But
at
length
became
offended
with
his
frequent
reprehensions
,
and
held
him
troublesome
,
for
remembring
him
of
his
Ancestours
,
and
counselling
to
keepe
what
his
father
,
with
much
industry
possest
,
and
left
him
.
So
that
hee
no
longer
admitted
him
to
their
Revellings
,
but
continued
his
disorders
privately
with
them
;
though
with
some
concealment
from
Agathocles
.
It
happen'd
that
the
unfortunate
man
was
perswad●d
by
his
flatterers
that
he
was
beloved
of
Chariclea
,
the
wife
of
Demonax
,
a
man
of
great
Quality
and
Office
,
among
the
Ephesians
;
letters
,
also
,
were
brought
to
him
from
the
woman
,
and
chaplets
halfe
wither'd
,
and
apples
just
tasted
,
and
whatsoever
Bawdes
usually
project
for
the
enticement
of
young
men
,
when
they
would
insinuate
affection
into
them
,
and
inflame
them
with
an
opinion
that
they
are
first
beloved
.
For
such
Arts
prevaile
much
▪
especially
with
such
as
think
themselves
handsome
,
till
unawares
they
fall
into
the
net
.
This
Chariclea
was
a
Courtly
woman
,
but
extraordinarily
a
whore
;
alwaies
his
,
who
approach't
her
upon
the
least
suite
.
If
any
man
but
glanced
at
her
,
she
presently
returned
a
consent
;
so
little
feare
was
there
of
her
denyals
.
But
withall
,
she
was
more
artificially
cunning
then
all
other
whores
,
to
allure
her
servant●
,
and
to
keepe
him
doubtfull
,
till
she
had
wholly
vanquisht
him
.
And
when
he
was
once
caught
,
to
whet
him
on
,
and
enflame
him
sometimes
with
quarrels
,
sometimes
with
enticements
,
soone
after
with
disdaine
,
and
jealousie
,
of
her
inclination
to
another
.
In
a
word
,
she
was
every
way
expert
,
and
practiced
in
the
arts
how
to
deale
with
her
Lovers
.
Her
,
then
,
Dinias
flatterers
projected
for
the
youth
,
and
laid
many
traines
to
kindle
his
love
towards
Chariclea
.
She
,
who
had
already
beene
the
ruine
of
many
such
▪
and
had
acted
innumerable
affections
,
and
like
a
changeable
,
and
exercised
mischiefe
,
had
subverted
many
families
,
having
got
into
her
hands
a
youth
,
simple
,
and
unexperienced
in
such
stratagems
,
suffer'd
him
not
to
escape
her
clutches
,
but
inclining
,
and
ensnaring
him
on
all
sides
,
when
she
had
wholly
caught
him
,
she
herselfe
seemed
taken
in
the
snare
,
and
became
to
miserable
Dinias
the
originall
of
numberlesse
mischiefes
.
For
,
first
,
she
sent
him
letters
,
which
were
frequently
seconded
by
her
maid
,
who
told
him
how
her
Mistris
wept
,
and
broke
her
sleepes
;
Lastly
,
how
she
,
wretched
woman
,
meant
to
strangle
her selfe
for
Love
.
Till
hee
became
perswaded
that
he
was
most
happy
,
amiable
,
and
beyond
measure
affected
by
the
Ephesian
wives
.
At
length
,
with
much
intreaty
,
he
gave
her
a
meeting
,
and
from
that
time
you
may
guesse
how
easily
he
was
to
be
caught
by
a
woman
beautifull
,
of
a
pleasant
behaviour
,
skill'd
to
weepe
when
shee
list
,
and
to
mingle
compassionate
sighs
with
discourses
,
to
twine
about
him
at
his
departures
,
and
to
meete
his
approaches
;
to
adorne
herselfe
in
Dresses
of
most
enticement
,
and
sometimes
to
sing
,
and
play
on
her
Lute
;
All
which
arts
shee
imployed
upon
Dinias
.
But
when
shee
perceived
him
once
perplext
,
and
sufficiently
steept
,
and
melted
in
Love
,
that
shee
might
utterly
ruine
the
wretch
,
shee
contrived
this
plot
:
she
fained
her selfe
with
child
by
him
,
(
a
sure
device
the
more
to
inflame
a
besotted
Lover
)
and
forbore
farther
visits
,
out
of
a
pretence
that
she
was
observed
by
her
husband
▪
who
had
some
Jealousies
of
their
Love
.
He
unable
to
beare
the
separation
,
and
impatient
when
he
savv
her
not
,
vvept
,
and
assembled
his
flatterers
,
and
dolefully
invok't
Charcilea's
name
,
and
embracing
her
statue
made
of
Alablaster
,
made
pittifull
lamentation
.
At
last
,
he
cast
himselfe
downe
,
and
rould
himselfe
upon
the
floore
,
and
fell
into
a
perfect
distraction
.
Hereupon
gifts
vvere
sent
to
her
,
not
in
value
like
her
Apples
,
or
Chaplets
,
but
entire
houses
,
farmes
,
servants
,
embroyder'd
garments
,
and
gold
as
much
as
she
desired
.
What
shall
I
say
more
?
In
short
time
Lysios
family
,
the
most
renovvned
among
the
Ionians
,
vvas
vvasted
and
spent
.
She
having
thus
dravvne
him
dry
,
forsooke
him
,
and
layd
her
engines
for
a
certaine
rich
Cretan
young
Gentleman
,
to
vvhom
she
revolted
and
made
Love
,
vvhich
he
believed
.
Dinias
thus
neglected
not
onely
of
Chariclea
,
but
of
his
flatterers
,
vvho
also
applyed
themselves
to
the
Cretan
Lover
,
addrest
himselfe
to
Agathocles
;
vvho
all
the
vvhile
vvas
a
spectator
of
the
miscarriage
of
his
affaires
.
After
some
expressions
of
shame
,
he
told
him
the
passages
of
his
Love
,
wants
,
the
womans
disdaine
,
and
his
Cretan
Rivall
;
and
in
briefe
,
how
he
could
not
live
without
Chariclea's
conversation
.
He
,
holding
it
at
that
time
unseasonable
to
expostulate
with
Dinias
,
why
of
all
his
friends
he
excluded
him
,
and
preferr'd
his
flatterers
before
him
,
●old
the
onely
house
he
had
,
left
him
in
Samos
by
his
father
,
for
three
Talents
,
and
brought
him
the
price
:
which
he
no
sooner
received
,
but
he
left
off
to
be
obscure
to
Chariclea
,
and
became
once
more
amiable
.
The
maid
was
againe
sent
with
letters
,
and
a
complaint
for
his
strangenesse
.
His
flatterers
also
resorted
to
him
,
with
much
insinuation
,
seeing
he
had
yet
something
to
give
.
Dinias
promised
to
come
to
her
,
and
came
about
the
time
of
the
first
sleep
.
But
,
whither
by
his
voluntary
foreknowledge
,
or
by
designe
with
his
wife
,
for
both
are
reported
,
Demonax
,
Chariclea's
husband
was
within
:
who
rising
,
as
it
were
,
from
an
Ambush
,
commanded
to
shut
the
doores
,
and
to
take
Dinias
;
threatning
fire
,
and
whips
,
and
drawing
his
sword
as
against
an
Adulterer
.
He
seeing
in
what
danger
he
was
,
snatcht
up
a
barre
which
lay
neare
,
and
slew
Demonax
with
a
blow
on
the
head
,
and
next
Chariclea
;
but
not
with
one
blow
,
but
iterated
strokes
which
he
gave
her
,
partly
with
the
barre
,
lastly
with
her
husbands
sword
.
The
servants
in
the
meane
time
stood
speechlesse
,
and
astonish't
at
the
novelty
of
the
enterprize
.
But
endeavouring
at
length
to
apprehend
him
,
he
no
sooner
made
resistance
with
the
sword
but
they
all
fled
.
Dinias
,
after
his
great
atchievement
,
conveyed
himselfe
privately
away
,
and
lodged
till
morning
with
Agathocles
,
where
they
discoursed
what
had
happen'd
;
and
considered
what
might
be
the
issue
.
'T
was
no
sooner
day
but
souldiers
beset
the
house
,
(
for
the
fact
was
by
this
time
divulged
)
and
tooke
Dinias
;
whom
,
not
at
all
denying
the
murthers
,
they
brought
before
the
then
Governour
of
Asia
;
who
sent
him
to
the
great
King
,
who
not
long
after
doomed
him
to
Gyarus
,
one
of
the
Cyclad
Ilands
,
there
to
remaine
banish't
during
his
life
.
Agathocles
,
who
had
assisted
at
his
other
mis-fortunes
,
sayled
with
him
also
into
Italy
,
and
was
the
onely
friend
that
stuck
to
him
at
his
arraignment
,
and
failed
him
in
no
good
office
.
Nay
after
Dinias
was
banish't
,
he
was
not
forsaken
of
his
friend
;
who
voluntarily
sentenced
himselfe
,
associated
him
in
the
Isle
,
and
shared
in
his
banishment
.
At
length
wanting
all
necessary
sustenance
,
and
supplyes
,
he
hired
himselfe
to
certaine
purple
dyers
,
to
dive
for
them
,
and
nourisht
Dinias
with
his
gaines
;
and
attended
him
also
in
a
lingring
sicknesse
;
and
after
his
death
he
refused
to
returne
into
his
owne
Country
,
but
tarried
still
in
the
Isle
;
holding
it
a
reproach
to
forsake
his
friend
though
dead
.
These
were
the
Acts
of
a
Graecian
friend
,
not
of
any
ancient
performance
;
For
I
know
not
well
whether
it
be
more
then
five
yeares
since
Agathocles
dyed
in
the
Island
.
Toxaris
.
I
could
wish
Mnesippus
,
you
had
told
this
story
unsworne
,
that
I
might
not
have
believed
it
.
For
in
Agathocles
you
have
decipher'd
a
Scythian
friend
,
I
feare
you
have
not
such
another
example
.
Mnesipp
.
Heare
,
therefore
,
another
,
Toxaris
;
And
it
shall
be
Euthydicus
of
Chalcis
;
whose
story
was
told
me
by
Simylus
,
a
Pilot
of
Megara
,
who
swore
he
was
witnesse
to
the
whole
passage
.
He
said
,
he
sayled
from
Italy
towards
Athens
,
about
the
setting
of
the
Pleiades
,
and
transported
a
mixt
Company
of
Passengers
.
Among
whom
was
Euthydicus
,
and
with
him
Damon
of
Chalcis
,
who
was
his
friend
,
of
equall
yeares
;
onely
Euthydicus
was
the
lustier
and
stronger
,
Damon
was
pale
,
and
feeble
,
and
appeared
like
one
lately
recovered
from
a
long
sicknesse
.
They
sayled
,
said
Simylus
as
far
as
Sicily
with
prosperous
winds
;
But
upon
their
passage
from
that
Sea
into
the
Ionian
,
they
were
surprized
with
a
great
tempest
;
And
not
to
spin
out
the
Story
vvith
the
descriptions
of
the
vast
risings
,
and
Billovves
,
and
the
other
calamities
of
the
storme
;
vvhen
they
vvere
neere
Zacynthus
,
sayling
vvith
a
naked
yard
,
and
holding
by
the
Tackling
,
the
better
to
receive
the
fury
of
the
vvaves
,
about
midnight
Damon
,
distemper'd
vvith
the
tossing
,
stoopt
dovvne
to
vomit
into
the
sea
,
and
the
ship
,
as
I
guesse
,
at
that
time
shelving
much
on
that
side
vvhere
he
stood
,
and
driven
by
the
storme
,
he
fell
headlong
into
the
sea
,
not
naked
,
vvhich
might
have
advantaged
the
unfortunate
man
in
svvimming
.
Being
almost
stifled
,
he
cryed
out
,
and
vvith
much
labour
raysed
himself
above
the
flood
:
vvhich
Euthydocus
no
sooner
heard
,
vvho
by
good
fortune
vvas
then
naked
on
the
deck
,
but
he
cast
himselfe
into
the
Sea
,
and
laying
hold
on
Damon
then
gasping
,
(
for
by
the
moone-shine
vve
beheld
the
vvhole
adventure
)
he
svvamme
by
him
,
and
held
him
up
.
They
in
the
Ship
strived
to
succour
them
,
out
of
pitty
to
their
mutuall
distresse
;
but
could
not
,
being
ravish't
away
by
the
violence
of
the
winde
.
All
they
could
doe
,
was
to
throw
many
Corkes
,
and
poles
to
them
,
on
which
if
they
could
lay
hold
,
they
might
support
themselves
;
and
after
all
they
let
downe
a
Ladder
of
no
small
length
.
Consider
,
now
I
pray
,
what
stronger
testimony
of
affection
could
any
man
show
to
his
friend
,
then
by
night
to
cast
himselfe
into
a
Tempestuous
sea
,
and
to
partake
in
his
death
.
Lay
,
I
say
,
before
your
imagination
,
the
swelling
of
the
waves
,
the
horrid
murmure
of
the
Billowes
rolling
together
,
the
foame
boyling
round
about
,
the
night
,
and
dispaire
;
then
the
one
beginning
to
be
choakt
,
and
hardly
able
to
beare
himselfe
above
water
,
or
to
reach
out
his
hand
to
his
friend
,
the
other
presently
leaping
overboard
,
and
swimming
by
him
,
and
fearing
lest
Damon
should
perish
before
him
;
and
you
will
perceive
that
this
Euthydicus
whom
I
have
reported
to
you
was
no
degenerous
friend
.
Toxaris
.
Were
they
both
drowned
,
Mnesippus
,
or
did
some
unexpected
deliverance
befall
them
?
for
I
have
all
this
while
assisted
them
with
my
feares
.
Mnesipp
.
Take
courage
Toxaris
,
they
were
both
saved
,
and
do
now
study
Philosophy
at
Athens
.
All
that
Simylus
▪
could
report
was
,
what
he
saw
by
night
,
the
one
tumbling
over-board
,
the
other
leaping
after
him
,
and
both
swimming
together
,
which
was
all
the
spectacle
he
could
have
of
them
in
the
darke
.
The
rest
of
the
escape
is
told
by
Euthydicus
himselfe
;
As
first
,
that
having
lighted
on
some
Corkes
,
they
supported
themselves
by
them
,
and
with
much
difficulty
kept
themselves
floating
;
At
last
,
towards
morning
,
when
they
saw
a
Ladder
let
downe
,
they
swam
to
it
,
and
ascending
the
vessell
,
they
safely
sailed
on
to
Zacynthus
.
Next
to
these
examples
,
not
vulgar
,
as
I
suppose
,
lend
me
your
Attention
to
a
third
,
not
at
all
inferiour
to
the
other
two
.
Eudamidas
,
the
Corinthian
,
held
straight
friendship
with
Aretaeus
of
Corinth
,
and
Charixenus
the
Sicyonian
:
being
himselfe
as
poore
as
they
were
wealthy
▪
At
his
death
he
left
a
will
,
in
the
judgement
of
others
,
perhaps
,
ridiculous
,
though
I
know
not
whether
it
will
appeare
so
to
you
,
who
are
a
good
man
,
and
value
friendship
,
and
therein
deserve
to
be
rankt
with
the
foremost
.
The
purpose
of
it
was
this
.
I
bequeath
to
Aretaeus
my
mother
,
to
be
maintained
,
and
cherisht
in
her
old
age
.
And
to
Charixenus
my
daughter
,
to
be
bestowed
vvith
as
great
a
dovvry
as
he
can
possibly
give
vvith
her
.
Novv
he
had
a
mother
very
aged
;
and
a
daughter
ripe
for
marriage
.
And
if
,
said
he
,
either
of
them
shall
die
in
the
meane
time
,
let
the
other
take
his
burden
.
When
his
vvill
vvas
read
,
they
vvho
knevv
onely
his
poverty
,
and
knevv
not
vvhat
friendship
vvas
betvveene
Eudamidas
and
these
tvvo
men
,
made
it
matter
of
sport
:
and
there
vvas
no
man
vvho
departed
not
smiling
at
the
Legacies
bequeathed
to
rich
Aretaeus
,
and
Charixenus
;
and
saying
,
that
they
vvere
to
pay
Legacies
to
Eudamidas
,
and
that
the
survivers
vvere
to
give
inheritances
to
the
deceast
.
But
the
heires
,
vvho
vvere
thus
left
,
came
assoone
as
they
heard
of
the
vvill
,
and
ratified
it
in
all
the
particulars
.
Onely
Charixenus
survived
him
five
dayes
,
and
dyed
.
Whereupon
Aretaeus
,
the
generous
successor
of
both
,
tooke
upon
him
both
his
ovvne
,
and
the
others
charge
:
and
maintaines
Eudamidas's
Mother
,
and
not
long
since
matcht
his
daughter
;
and
of
the
five
talents
vvhich
he
vvas
vvorth
,
he
gave
tvvo
vvith
his
ovvne
daughter
,
and
tvvo
vvith
his
friend's
,
and
caused
their
marriages
to
be
celebrated
upon
the
same
day
.
And
novv
Toxaris
vvhat
thinke
you
of
this
Aretaeus
?
Hath
he
not
given
a
noble
instance
of
friendship
,
to
inherit
such
Legacies
,
and
not
to
frustrate
his
friends
will
?
Is
he
,
think
you
,
In
just
account
to
be
reckond
among
the
five
?
Toxaris
.
He
is
a
rare
example
.
Yet
I
much
more
admire
the
confidence
of
Eudamidas
in
his
friends
:
whereby
he
gave
proofe
that
he
would
have
done
the
like
for
them
,
though
charged
by
no
will
,
and
had
prevented
others
,
though
hee
had
not
beene
written
heire
to
such
Legacyes
.
Mnesipp
.
You
say
well
.
The
fourth
,
then
,
of
whom
I
shall
speake
is
Zenothemis
,
the
sonne
of
Charmoleus
,
borne
at
Marcelleis
.
He
was
showne
to
mee
in
Italy
,
when
I
was
there
Ambassadour
for
my
Country
.
Hee
seemed
to
be
a
man
of
goodly
presence
,
bigge
,
and
wealthy
.
By
him
in
Coach
as
he
travelled
sate
his
wife
,
every
way
deformed
,
especially
lame
of
her
right
side
,
blind
of
one
eye
,
a
Hagge
perfectly
loathsome
,
and
not
to
be
approacht
.
I
wondring
that
one
so
proper
,
and
beautifull
,
should
have
the
patience
to
wedde
a
woman
so
mishapen
,
hee
who
show'd
him
to
mee
told
mee
the
occasion
of
his
marriage
;
exactly
knowing
all
passages
,
being
himselfe
of
Marcelleis
.
Zenothemis
,
said
he
,
was
friend
to
Menecrates
;
this
ill-featured
womans
father
,
whom
he
equall'd
in
wealth
and
honour
;
though
he
abounded
in
both
.
It
came
to
passe
that
Menecrates
was
ruined
in
his
fortune
,
and
made
uncapable
of
honour
by
the
sentence
of
the
sixe
hundred
,
as
one
that
had
given
Judgement
contrary
to
Law
.
For
so
,
said
he
,
do
wee
of
Marcelleis
punish
those
who
pronounce
corruptly
.
Menecrates
was
much
grieved
,
both
for
his
doome
,
and
that
in
an
instant
of
a
rich
man
hee
was
made
poore
,
and
of
a
great
man
dishonourable
.
But
above
all
his
daughter
troubled
him
most
,
now
marriageable
,
being
eighteene
yeares
old
,
whom
not
with
all
fortunes
which
her
father
before
his
sentence
possest
,
any
,
either
rich
,
or
poore
,
would
vouchsafe
to
marry
,
of
such
affrighting
lineaments
:
was
she
.
She
was
said
too
,
to
have
the
fits
of
the
falling
evill
,
at
every
increase
of
the
Moone
.
When
Menecrates
layd
all
this
open
to
Zenothemis
in
one
complaint
:
hee
bid
him
take
heart
,
and
told
him
that
he
should
neither
want
accommodations
,
nor
his
daughter
a
husband
worthy
her
descent
.
And
so
saying
he
tooke
him
by
the
hand
,
brought
him
to
his
house
,
divided
his
estate
,
which
was
very
great
,
with
him
,
and
made
a
feast
,
where
he
entertained
his
friends
,
and
among
them
Menecrates
,
as
if
he
had
prevailed
with
one
of
them
to
accept
the
wench
in
marriage
.
The
meale
being
ended
,
and
grace
said
,
delivering
to
him
a
full
bowle
,
Take
,
said
he
,
Menecrates
from
thy
sonne
in
law
a
pledge
of
Alliance
;
for
to
day
I
will
marry
Cydimache
thy
daughter
:
I
have
formerly
received
five
and
twenty
Talents
as
her
dowry
.
The
other
replyed
,
the
Gods
forbid
,
It
must
not
be
Zenothemis
,
nor
must
I
be
so
mad
to
suffer
you
,
a
young
man
,
and
amiable
,
to
be
joyned
to
a
deform'd
,
opprobrious
girle
.
Thus
saying
,
the
other
tooke
his
bride
,
led
her
into
his
chamber
,
and
a
while
after
brought
her
forth
unvirgin'd
,
and
from
that
time
lives
most
affectionately
with
her
,
and
carries
her
every
where
,
as
you
see
,
about
vvith
him
;
And
is
so
farre
from
taking
shame
at
his
match
,
that
hee
makes
it
his
glory
to
shovv
hovv
much
he
contemnes
the
beauties
,
or
deformities
of
the
body
;
Riches
also
,
&
opinion
,
and
reflects
onely
on
Menecrates
,
his
friend
:
vvhom
he
thinkes
not
the
lesse
capable
of
his
friendship
for
being
sentenced
by
the
sixe
hundred
.
Though
fortune
have
for
this
requited
him
.
For
a
very
faire
sonne
hath
been
borne
to
him
of
a
very
fowle
mother
.
'T
is
not
long
since
his
father
tooke
him
,
and
carried
him
into
the
Court
crown'd
with
a
green
chaplet
,
and
clad
in
mourning
,
the
better
to
winne
pitty
to
his
Grandfather
.
The
Infant
smiled
upon
the
Judges
,
and
clapt
it's
hands
:
whereupon
the
Court
was
so
taken
with
him
,
that
they
forgave
his
Fine
,
and
restor'd
him
to
his
honours
,
overcome
by
such
an
advocate
.
Thus
much
the
Marcilean
affirm'd
Zenothemis
to
have
done
for
his
friend
:
wherein
you
find
nothing
ordinary
,
or
done
like
you
Scythians
;
who
are
said
to
choose
onely
the
most
beautifull
your
Mistresses
.
I
passe
on
to
the
fift
.
Nor
thinke
I
it
fit
to
speake
of
any
other
and
to
omit
Demetrius
the
Sunian
.
This
Demetrius
sayled
in
company
into
Aegypt
with
Antiphilus
of
Alopece
;
who
was
his
friend
of
a
child
;
and
with
whom
he
grew
up
,
and
was
bred
to
the
study
of
Cynicke
Philosophy
under
Rhodius
the
Sophister
;
Antiphilus
to
Physicke
.
But
at
this
time
Demetrius
went
into
Aegypt
to
see
the
Pyramides
,
and
Memnon's
Statue
.
For
he
had
heard
that
from
their
great
height
they
did
cast
no
shadow
;
and
that
Memnon
at
every
Sun
rising
was
vocall
.
Drawne
,
therefore
,
with
the
desire
of
those
spectacles
,
in
August
hee
sayled
up
the
Nile
,
and
left
Antiphilus
tyred
with
travell
and
heat
;
who
,
in
the
mean
time
,
fell
into
a
misfortune
,
which
required
the
assistance
of
a
generous
friend
.
For
one
Syrus
his
servant
,
so
stiled
from
his
Country
,
by
conspiracy
with
certaine
sacrilegious
thieves
,
broke
into
Anubis
Temple
,
and
stole
the
God
,
two
golden
Chalices
,
a
guilt
Cad●ceus
,
diverse
dogges
heads
of
silver
,
with
other
things
.
All
which
they
left
to
be
kept
by
Syrus
.
Soone
after
being
apprehended
selling
some
things
,
they
confest
all
upon
their
first
torture
upon
the
wheele
.
And
being
carried
to
Antiphilus
lodging
,
they
produced
the
things
stolne
,
secretly
under
a
Couch
.
Syrus
was
presently
bound
,
and
his
master
Antiphilus
ravisht
from
his
Tutor
as
he
was
then
at
Lecture
.
No
man
assisted
him
,
but
they
who
were
but
till
then
his
friends
,
shunned
him
as
a
robber
of
Anubis
Temple
,
and
thought
it
Impiety
either
to
drinke
or
to
eate
with
him
.
His
other
servants
,
who
were
two
,
rifling
all
that
was
in
the
house
betooke
themselves
to
flight
.
Long
time
lay
miserable
Antiphilus
in
shackles
,
of
all
the
malefactors
there
imprisoned
held
the
greatest
.
The
Goaler
,
also
,
an
Aegyptian
,
a
man
superstitious
,
thought
he
pleasured
and
revenged
his
God
by
being
harsh
to
Antiphilus
.
If
at
any
time
he
defended
himselfe
,
and
denyed
the
Fact
,
he
was
held
impudent
,
and
became
so
much
the
more
odious
.
This
drew
on
a
sicknesse
,
and
cast
him
into
a
disease
.
And
no
marvaile
,
lying
nightly
on
the
ground
,
and
not
able
to
extend
his
legges
lockt
up
in
the
stocks
.
For
by
day
he
was
inclosed
in
a
cage
,
and
but
one
of
his
hands
manacled
,
but
by
night
he
lay
wholly
in
fetters
.
Adde
to
this
the
stinke
,
and
ill
ayre
of
the
house
,
arising
from
so
many
close
prisoners
,
thrust
into
a
narrow
roome
,
and
scarce
able
to
breath
;
Then
the
sound
of
Irons
,
and
broken
sleepes
,
all
which
were
grievous
,
and
intolerable
to
one
unpractised
,
and
unaccustomed
to
so
hard
a
kind
of
usage
.
As
hee
thus
languisht
,
and
refused
to
eate
any
meat
,
Demetrius
return'd
,
ignorant
of
what
had
happen'd
.
But
assoone
as
he
knew
how
things
stood
,
he
presently
ran
to
the
prison
,
but
was
not
permitted
entrance
.
It
being
then
night
,
and
the
Goaler
having
long
before
lockt
the
doore
,
and
gone
to
sleepe
,
and
commanded
his
under
keepers
to
watch
.
In
the
morning
,
after
much
intreaty
,
he
was
let
in
;
and
comming
neere
,
't
was
long
before
he
could
finde
Antiphilus
,
so
much
disguised
was
hee
with
his
misfortunes
.
In
search
of
him
,
therefore
,
hee
viewed
every
prisoner
,
like
those
who
seeke
the
wither'd
bodies
of
their
dead
friends
after
a
slaughter
.
So
that
had
he
not
aloud
revealed
himselfe
to
be
Antiphilus
,
the
sonne
of
Denomenes
,
he
had
beene
long
unknowne
who
he
was
;
so
transformed
was
he
by
his
calamities
.
But
assoone
as
he
answered
to
his
Friends
voyce
,
and
,
as
he
came
near
,
strokt
aside
his
hayre
,
which
hung
fowle
,
and
knotted
over
his
face
,
and
discovered
who
he
was
,
both
fell
downe
amazed
at
the
strangenesse
of
the
spectacle
.
After
a
while
,
both
comming
to
themselves
,
Demetrius
enquired
of
him
exactly
how
he
fell
into
that
mishap
.
And
bid
him
take
courage
,
divided
his
mantle
,
and
wore
one
halfe
himselfe
,
the
other
he
gave
to
him
;
and
stript
him
of
his
owne
totter'd
ragges
.
And
from
that
time
giving
him
his
best
assistances
,
he
tooke
care
of
him
,
and
attended
him
.
For
hiring
himselfe
out
from
morning
till
noone
to
certaine
Merchants
,
who
then
lay
in
the
Haven
,
his
gaines
were
not
sma●l
which
he
earn'd
by
carrying
burdens
;
and
still
when
he
returned
from
his
labour
,
part
of
his
gaines
he
gave
to
the
Goaler
to
mollifie
and
make
him
gentle
,
the
rest
plentifully
serv'd
to
supply
his
friend
.
By
day
,
therefore
,
he
kept
Antiphilus
company
,
and
comforted
him
;
and
when
night
came
,
he
reposed
himselfe
not
far
from
the
prison
gate
upon
a
bed
made
of
grasse
and
boughes
.
Thus
a
while
they
lived
;
Demetrius
had
free
accesses
,
which
much
mitigated
the
afflictions
of
Antiphilus
:
Till
at
length
,
upon
the
death
of
a
certaine
thiefe
in
the
prison
,
it
seemes
,
poyson'd
,
the
gates
were
strictlier
kept
,
and
no
man
was
any
more
permitted
to
enter
into
the
house
,
whereat
Demetrius
much
perplext
,
and
troubled
,
and
having
no
other
way
to
relieve
his
friend
,
went
to
the
Magistrate
,
and
accused
himselfe
for
one
of
those
who
broke
into
Anubis
Temple
.
Upon
which
confession
he
was
presently
carryed
to
the
prison
,
and
brought
to
Antiphilus
;
and
with
much
petition
obtained
of
the
Keeper
that
he
might
be
chained
next
to
him
in
the
same
●ives
.
Here
,
then
,
was
a
rare
expression
of
friendship
,
to
dispise
his
owne
miseries
,
and
though
he
were
himselfe
sicke
,
yet
he
tooke
care
that
the
other
might
sleep
quietly
,
and
undisturbed
.
Thus
lessen'd
they
their
misfortunes
by
communion
;
Till
not
long
after
an
Accident
happen'd
which
did
almost
put
a
period
to
their
sufferings
.
For
one
of
the
prisoners
,
having
,
I
know
not
from
whence
,
got
a
file
,
and
made
most
of
the
other
prisoners
of
the
conspiracy
,
filed
asunder
a
chain
to
which
they
were
fasten'd
by
a
row
of
shackles
,
and
let
them
all
loose
.
They
having
easily
slaine
their
Keepers
,
being
but
few
,
issued
forth
in
Tumults
,
and
presently
dispersed
themselves
severall
wayes
as
they
safeliest
might
,
though
many
of
them
were
afterwards
taken
.
Demetrius
and
Antiphilus
remain'd
,
and
stay'd
Syrus
,
ready
to
follow
the
rest
.
Next
morning
,
the
Prefect
of
Aegypt
,
knowing
what
had
happen'd
,
sent
pursuers
after
them
;
and
sending
for
those
who
were
with
Demetrius
releast
them
of
their
shackles
;
much
praysing
them
that
they
onely
refused
to
make
an
escape
.
They
were
not
at
all
pleased
with
their
manner
of
dismission
Demetrius
,
therefore
,
proclam'd
both
himselfe
&
friend
much
injured
,
if
being
taken
for
malefactors
,
they
should
be
thought
worthy
of
pitty
,
or
praise
,
or
releasement
,
because
they
did
not
breake
prison
.
To
conclude
,
therefore
,
they
compelld
the
Judge
more
exactly
to
reexamini
the
business
;
who
finding
them
innocent
,
with
great
praises
of
both
,
and
admiration
of
Demetrius
acquitted
them
.
And
as
a
recompence
for
the
punishment
,
and
shackles
,
which
they
unjustly
suffer'd
,
he
gave
them
large
gifts
;
ten
thousand
drachmes
to
Antiphilus
,
and
twice
so
many
to
Demetrius
.
Antiphilus
is
now
in
Aegypt
.
But
Demetrius
bestowing
his
twenty
thousand
Drachmes
on
his
friend
,
went
into
India
to
the
Brachmans
;
saying
onely
thus
much
to
Antiphilus
at
his
departure
,
that
he
hop't
he
was
excusable
if
he
then
left
him
;
and
that
he
needed
not
mony
as
long
as
he
was
of
a
composition
to
be
content
with
a
little
;
nor
that
hee
any
farther
wanted
a
friend
,
whose
affaires
were
so
well
accomplish't
.
These
were
Graecian
Friends
,
Toxaris
.
And
here
,
had
you
not
in
the
beginning
noted
us
for
high
talkers
,
I
could
repeat
to
you
the
many
excellent
Orations
spoken
by
Demetrius
at
his
Arraignment
,
where
he
made
no
defence
for
himselfe
;
but
spent
teares
and
supplications
for
Antiphilus
;
and
tooke
the
whole
offence
upon
himself
,
till
Syrus
urged
by
scourging
acquitted
both
.
These
few
examples
of
many
famous
,
and
constant
friends
,
as
they
first
offer'd
themselves
to
my
remembrance
,
have
I
reported
to
you
.
'T
is
now
time
that
finishing
my
Narration
,
you
should
begin
yours
,
whom
it
will
concerne
to
produce
Scythians
not
of
inferiour
,
but
of
much
more
eminent
example
,
if
you
intend
your
right
hand
shall
not
be
cut
off
.
Be
constant
to
your selfe
therefore
;
For
't
will
show
most
ridiculous
in
you
,
having
,
so
like
a
Sophister
,
extoll'd
Orestes
and
Pylades
,
to
show
your selfe
a
bad
Oratour
for
your
Country
.
Toxaris
.
You
do
well
,
Mnesippus
,
to
invite
me
to
speake
,
and
not
to
show
your selfe
afraid
,
that
vanquisht
by
my
narrations
,
your
tongue
shall
be
cut
out
.
I
begin
,
then
,
not
like
you
,
with
Trappings
of
speech
,
(
a
thing
unusuall
to
Scythians
)
since
the
realities
of
my
stories
shall
be
more
eloquent
then
the
Historian
.
Nor
are
you
to
expect
from
me
stories
like
yours
,
who
have
magnified
a
man
for
wedding
a
deformed
woman
,
without
a
portion
;
Another
for
giving
two
Talents
in
Marriage
with
his
friends
daughter
;
a
third
for
casting
himselfe
voluntarily
into
shackles
;
knowing
he
was
shortly
after
to
be
releast
.
All
which
are
slight
passages
,
and
have
nothing
high
,
or
manly
in
them
.
I
will
recount
to
you
slaughters
,
warres
,
and
deaths
undergone
for
Friends
;
whereby
you
shall
perceive
how
childish
your
undertakings
are
compared
to
ours
.
Yet
it
is
not
without
cause
that
you
admire
your
own
small
adventures
,
since
living
in
a
firme
,
establisht
peace
,
you
want
those
Heroick
opportunities
,
by
which
friendships
are
to
be
tryed
.
As
you
cannot
judge
in
a
calme
of
the
Abilities
of
a
Pilot
,
which
are
best
discovered
in
a
storme
.
Whereas
we
have
continuall
warres
,
and
do
either
invade
others
,
or
are
invaded
our selves
;
or
joyning
battle
do
fight
for
pastures
,
or
prey
.
Hence
stand
we
most
in
need
of
good
friends
,
whose
Armes
become
unconquer'd
,
and
impregnable
from
the
strictnesse
of
our
friendships
.
First
,
then
,
let
mee
tell
you
,
that
the
Ceremonies
by
which
wee
initiate
friends
,
are
not
,
like
yours
,
perform'd
in
Bowles
,
and
Potations
;
or
with
our
equals
,
or
neighbours
:
but
when
we
see
a
man
valiant
,
and
able
for
great
Actions
,
wee
all
presently
affect
him
;
and
the
same
course
which
you
take
to
win
your
wives
,
do
we
take
to
beget
friends
.
We
court
them
much
,
and
omit
no
application
,
which
may
defeat
us
of
their
friendship
,
or
render
us
despised
.
And
when
choice
is
made
of
a
friend
,
articles
are
next
entred
into
,
and
a
solemne
oath
taken
,
that
they
shall
mutually
live
,
and
,
if
need
be
,
die
,
for
one
another
.
Next
,
having
open'd
a
veine
in
our
hand
,
we
receive
the
blood
in
a
cup
,
in
which
wee
dippe
the
points
of
our
swords
;
then
both
drinke
,
nor
can
any
thing
afterwards
divide
us
.
These
leagues
at
most
consist
of
three
:
wee
account
of
him
who
is
a
friend
to
more
,
as
we
do
of
common
adulterate
wives
,
and
never
thinke
his
a
firme
lasting
friendship
,
which
is
divided
among
many
.
I
will
begin
,
then
,
with
the
late
Deeds
of
Dandamis
.
This
Dandamis
seeing
his
friend
Amizocas
taken
prisoner
in
a
skirmish
with
the
Sarmatians
—
But
first
I
will
take
my
oath
as
we
agreed
in
the
beginning
.
By
this
Ayre
,
and
Sagar
,
I
will
report
no
untruths
,
Mnesippus
,
of
our
Scythian
friendships
.
Mnesipp
:
I
might
very
well
spare
your
oath
,
Toxaris
,
if
you
sweare
by
none
of
the
Gods
.
Toxaris
,
Why
?
Do
not
you
take
the
Winde
,
and
Sagar
for
Gods
?
or
know
you
not
that
to
Mortalls
nothing
is
greater
then
life
and
death
?
wee
sweare
by
those
two
as
often
as
we
sweare
by
the
Winde
the
cause
of
Life
,
and
a
Sagar
the
cause
of
Death
.
Mnesipp
:
If
this
be
a
good
reason
,
you
may
have
many
such
Gods
as
your
Sagar
;
as
a
Dart
,
Speare
,
and
Poyson
,
and
a
Rope
;
for
death
is
a
various
and
numerous
Deity
;
and
is
by
endlesse
wayes
attained
.
Toxaris
.
See
what
a
caviller
,
and
wrangler
you
are
,
thus
to
trouble
,
and
divert
my
discourse
,
who
all
the
while
you
spoke
kept
silence
.
Mnesipp
:
You
deservedly
chide
mee
,
Toxaris
.
Hereafter
,
therefore
,
I
will
not
interrupt
you
.
Proceed
,
therefore
,
in
your
story
;
you
shall
have
mee
as
silent
,
as
if
I
were
absent
,
to
your
Relations
.
Toxaris
.
The
fourth
day
,
then
,
after
Dandamis
,
and
Amizocas
had
joyned
friendship
,
and
confirmed
it
with
a
mutuall
draught
of
blood
,
the
Sarmatians
entred
our
Country
with
ten
thousand
Horse
,
and
thirty
thousand
foote
.
We
,
surprized
with
their
invasion
,
were
put
into
a
distraction
:
some
,
vvho
made
resistance
they
slevv
;
some
they
led
avvay
alive
;
none
scap't
,
but
such
as
svvam
crosse
the
River
,
vvhere
lay
halfe
our
Army
,
and
a
great
part
of
our
vvaggons
.
For
our
Commanders
,
I
knovv
not
for
vvhat
designe
had
at
that
time
lodged
their
Troopes
on
both
sides
of
Tanais
.
They
,
therefore
,
easily
made
their
prey
,
led
avvay
captive
,
ransackt
our
Tents
,
tooke
our
Chariots
vvith
the
men
,
and
ravisht
our
vvives
,
and
concubines
before
our
eyes
.
The
accident
much
troubled
us
.
But
Amizocas
,
as
he
vvas
led
captive
,
and
manacled
,
loudly
invok't
his
friend
,
and
remembred
him
of
the
cuppe
,
and
blood
.
Which
Dandamis
no
sooner
heard
,
but
vvithout
delay
in
the
sight
of
all
he
svvumme
over
to
the
enemies
,
vvho
cast
shovvres
of
darts
at
him
;
and
had
vvith
one
assault
thrust
him
through
had
he
not
cryed
out
Zizis
:
At
the
pronuntiation
of
vvhich
vvord
they
slay
no
man
,
but
receive
him
,
as
yielding
himselfe
to
be
ransomed
.
Being
brought
to
their
Generall
,
he
demanded
his
friend
,
and
he
demanded
his
ransome
,
and
refused
to
give
him
liberty
but
at
an
excessive
price
.
Then
said
Dandamis
,
all
my
possessions
and
fortunes
you
have
taken
from
mee
.
If
naked
,
as
I
am
,
I
can
make
you
satisfaction
,
I
am
ready
.
Make
your
demands
.
Take
mee
,
if
you
please
in
exchange
,
and
abuse
mee
as
you
list
.
'T
were
needlesse
,
replyed
the
Sarmatian
,
to
keepe
thee
who
didst
voluntarily
yield
thy selfe
.
Give
something
which
thou
now
possessest
in
ransome
of
thy
friend
,
and
take
him
.
Dandamis
bid
him
aske
what
he
would
.
He
required
his
eyes
;
which
the
other
presently
submitted
to
be
pluck't
out
.
Which
being
done
,
and
the
Sarmatians
allowing
it
for
a
ransome
,
hee
returned
,
leaning
on
his
friend
,
and
swimming
with
him
back
againe
safely
arrived
at
us
.
This
Action
struck
spirit
into
the
Scythians
,
who
now
thought
themselves
not
vanquisht
,
since
the
thing
by
us
most
valued
was
not
conquered
by
the
enemy
;
but
that
our
courage
,
and
Constancy
to
our
friends
,
was
still
unsubdued
.
The
Sarmatians
,
on
the
contrary
,
were
much
terrified
,
when
they
consider'd
what
men
they
were
to
encounter
upon
preparation
;
though
they
then
overcame
them
by
surprize
.
'T
was
therefore
,
no
sooner
night
,
but
leaving
most
of
their
spoyles
behind
them
,
and
burning
our
Chariots
,
they
betooke
themselves
to
flight
.
Amizocas
in
the
meane
time
,
disdaining
the
use
of
his
eyes
,
after
his
friend
had
lost
his
,
made
himselfe
blinde
.
And
now
sightlesse
,
as
they
are
,
they
are
observ'd
,
and
kept
with
all
honour
at
the
publicke
charge
of
the
Scythians
.
I
doubt
,
Mnesippus
,
whether
you
could
equall
this
example
,
though
I
should
allow
you
to
joyne
ten
more
to
your
five
;
or
if
unsworne
you
should
have
liberty
to
use
what
fictions
you
list
.
I
have
deliver'd
nothing
but
naked
story
,
which
in
your
narration
had
,
I
know
right
well
,
been
painted
with
all
variety
of
circumstances
;
How
affectionate
Dandamis
intreaties
were
;
how
gladly
he
lost
his
eyes
;
what
he
sayd
,
how
he
return'd
,
and
with
what
acclamations
he
was
received
;
with
other
passages
,
wherewith
you
artificially
worke
on
your
hearers
.
Heare
,
next
▪
the
story
of
Belitta
,
Cousin
German
to
Amizocas
,
equall
to
the
former
.
He
beholding
Basthes
his
friend
,
at
a
hunting
,
pluck't
from
his
horse
by
a
Lyon
,
who
infolding
him
in
his
pawes
,
began
to
teare
his
throat
,
alighting
from
his
horse
leapt
upon
the
Lyons
backe
,
forcibly
rayned
backe
his
head
upon
himselfe
,
spurr'd
,
and
provok't
him
,
thrust
his
fingers
into
his
mouth
;
and
laboured
with
all
his
strength
to
free
Basthes
from
his
Jawes
,
till
the
Lyon
leaving
him
halfe
dead
turned
upon
Belitta
;
and
griping
him
in
his
pawes
kill'd
him
,
who
dying
,
had
onely
the
power
to
thrust
his
sword
into
the
Lyons
paunch
,
and
so
all
three
expired
.
Whom
we
have
buried
,
and
erected
two
neighbouring
monuments
,
one
to
the
two
friends
,
the
other
just
opposite
to
the
Lyon
.
My
third
relation
shall
be
of
the
friendship
of
Macentes
,
Lonchatas
,
and
Arsacomas
.
This
Arsacomas
became
enamoured
of
Mazaea
,
daughter
of
Leucanor
,
who
raigned
in
Bosphorus
,
at
that
time
when
he
was
sent
Embassadour
thither
to
demand
the
Tribute
,
which
the
Bosphorans
are
obliged
to
pay
us
;
but
were
then
behind
three
months
beyond
their
accustomed
day
.
For
having
sight
of
Mazaea
at
a
feast
,
a
goodly
,
and
amiable
Lady
,
he
was
enflamed
,
and
much
struck
with
her
.
The
businesse
of
the
tribute
was
now
transacted
,
and
the
King
having
given
him
his
answer
,
and
entertained
him
at
a
banquet
,
was
ready
to
give
him
his
dispatch
.
'T
is
the
custome
in
Bosphorus
that
suiters
wooe
openly
at
Table
,
where
they
declare
their
Quality
,
and
to
what
fortunes
they
can
bring
those
they
desire
to
marry
.
It
happened
that
there
were
many
suitors
then
present
,
both
Kings
,
and
Kings
sonnes
;
Among
whom
were
Tigrapates
,
Prince
of
Themiscyra
,
and
Adyrmachus
,
Duke
of
Maclyna
,
hand
many
others
;
every
wooer
having
revealed
himself
,
and
showne
upon
what
confidence
he
came
thither
a
suiter
,
is
to
feast
with
the
rest
,
and
to
sit
silent
.
The
Feast
ended
,
he
is
to
take
a
cuppe
,
and
to
powre
wine
on
the
Table
,
then
to
addresse
himselfe
to
the
Bride
,
and
to
enlarge
his
owne
praises
,
by
declaring
his
Pedigree
,
wealth
,
and
power
.
Many
having
perform'd
the
Ceremony
,
and
extoll'd
their
Dominions
,
&
estates
,
at
last
Arsacomas
requesting
the
cup
,
spilt
no
wine
(
for
we
hold
it
reproachfull
to
the
God
to
spill
him
)
but
taking
it
off
at
a
draught
,
give
me
thy
,
daughter
Mazaea
,
O
King
,
said
he
,
to
wife
,
who
for
my
riches
,
and
possessions
am
much
to
be
preferr'd
before
these
;
whereat
Leucanor
wondring
,
and
knowing
Arsacomas
to
be
but
a
poore
vulgar
Scythian
,
ask't
him
,
How
many
head
of
Cattle
,
and
wagons
have
you
,
Arsacomas
?
for
herein
you
Scythians
are
onely
rich
.
I
have
,
said
he
,
neither
waggons
nor
flocks
;
but
I
have
two
rare
,
and
excellent
friends
,
such
as
no
Scythian
hath
besides
,
which
raised
their
generall
laughter
,
who
contemned
and
thought
him
drunke
.
In
the
morning
Adyrmachus
was
prefer'd
before
the
rest
,
who
shortly
after
purposed
to
carry
his
Bride
into
Maeotis
to
his
Machlyans
.
At
his
returne
Arsacomas
reported
to
his
two
friends
how
dishonourably
he
was
refused
by
the
King
,
and
laught
at
in
the
banquet
for
his
poverty
.
Though
,
said
he
,
I
told
him
what
great
Treasures
I
had
in
you
Lonchates
,
and
Macentas
,
and
in
your
friendship
,
which
is
much
more
pretious
,
and
powerfull
then
all
the
Bosphoran
forces
,
whereat
he
laught
,
and
dispised
us
Scythians
,
and
gave
his
daughter
in
marryage
to
Adyrmachus
the
Machlyan
,
for
boasting
himselfe
to
have
ten
golden
Cuppes
,
eighty
fourseated
Chariots
,
besides
sheep
and
oxen
in
abundance
;
preferring
before
valiant
men
heards
of
Cattle
,
wrought
bowles
,
and
massie
Chariots
.
Two
things
,
then
,
my
best
friends
,
torment
mee
,
my
love
of
Mazaea
,
and
affront
in
so
publique
an
assembly
,
where
,
I
suppose
,
you
also
equally
injur'd
;
s●nce
every
one
severally
is
interested
in
the
third
par
of
the
dishonour
,
if
we
live
as
vve
begun
at
our
first
conjunction
,
three
made
one
,
and
doe
resent
and
rejoyce
at
the
same
things
.
More
then
so
,
said
Lonchates
,
in
your
sufferings
the
vvhole
injury
vvas
offer'd
to
every
one
of
us
in
particular
.
Hovv
,
then
,
replyed
Macentas
,
shall
vve
order
our
revenge
?
let
us
divide
,
ansvvered
Lonchates
,
the
businesse
among
us
.
I
dare
undertake
to
bring
Leucanors
head
to
Arsacomas
,
be
it
your
taske
to
bring
him
his
daughter
.
I
accept
the
division
,
ansvvered
Lonchates
;
and
do
you
,
said
he
,
Arsacomas
in
the
meane
time
(
for
the
enterprize
must
in
likelihood
engage
us
in
a
vvarre
)
stay
here
,
and
raise
vvhat
Armes
,
Horses
,
and
Forces
you
can
:
which
will
be
no
hard
matter
,
being
your selfe
a
stout
man
,
and
our
Allyes
being
not
few
,
but
especially
if
you
sit
upon
the
oxe
hide
.
The
designe
pleased
;
and
Lonchates
presently
tooke
the
next
way
into
Bosphorus
,
Macentes
to
the
Machlyans
,
both
well
horst
.
But
Arsacomas
stay'd
at
home
;
and
imparted
the
adventure
to
his
equall
●●quaintances
,
and
put
some
Companies
of
his
familiars
into
armes
;
and
lastly
sate
downe
upon
the
oxe
hide
.
Now
our
custome
of
the
hide
is
this
;
when
any
man
is
injured
by
another
,
and
would
redresse
himselfe
,
and
is
unable
to
wage
warre
,
he
sacrificeth
an
oxe
,
whose
flesh
he
divides
into
parcels
,
and
roasts
it
;
then
spreading
the
hide
upon
the
ground
,
sits
on
it
,
holding
his
hands
behind
him
,
like
those
who
are
pinion'd
.
And
this
with
us
is
the
most
passionate
way
of
petitioning
.
Then
the
flesh
of
the
oxe
roasted
being
set
to
the
publike
accesse
,
his
neere
acquaintances
,
and
whosoever
else
will
,
assemble
to
him
,
and
taking
every
one
a
piece
,
and
treading
on
the
hide
with
their
right
foote
,
promise
ayd
according
to
their
abilities
;
one
to
find
five
horse
at
his
owne
charge
,
another
ten
,
another
more
,
another
as
many
Armed
foote
souldiers
,
as
he
can
;
and
he
that
is
poorest
,
himselfe
:
so
that
sometimes
great
troopes
are
gather'd
to
the
hide
,
and
an
Army
thus
raised
is
of
firmest
combination
,
and
as
inviolable
to
the
enemy
,
as
if
they
were
knit
by
Sacrament
;
for
to
tread
upon
the
hide
is
with
us
an
oath
.
Thus
did
Arsacomas
order
matters
;
to
whom
repair'd
about
five
thousand
horsemen
,
and
promiscuously
armed
twenty
thousand
foot
.
Lonchates
,
in
the
mean
time
,
passing
unknowne
into
Bosphorus
got
accesse
to
the
King
then
busie
in
affaires
of
State
;
and
told
him
that
he
came
publikely
sent
by
the
Scythians
,
but
that
the
greatnesse
of
his
message
requir'd
to
be
deliver'd
in
private
.
The
King
bidding
him
speake
his
embassie
.
As
for
their
common
,
dayly
grievances
,
said
he
,
the
Scythians
forbid
that
your
shepheards
any
more
passe
beyond
your
owne
plaines
,
but
feed
their
flocks
within
Tracho
.
Next
,
they
deny
those
theeves
,
whereof
you
accuse
them
for
over-running
your
Country
,
to
have
any
publike
warrant
;
but
say
,
they
rob
for
their
owne
private
gaine
,
and
that
if
any
of
them
be
taken
,
't
is
in
your
power
to
punish
them
.
And
this
I
have
commission
to
tell
you
from
them
.
But
from
my
owne
private
Intelligence
I
do
informe
you
,
that
Arsacomas
,
the
sonne
of
Mariantas
,
who
was
lately
embassadour
here
,
will
shortly
make
a
great
invasion
upon
you
,
the
cause
,
I
guesse
to
be
your
refusall
of
him
when
he
desired
your
daughter
,
which
he
takes
as
a
dishonour
,
and
hath
already
sate
seaven
dayes
upon
the
hide
;
and
contracted
an
Army
not
contemptible
.
I
have
heard
,
sayd
Leucanor
,
that
forces
were
assembled
to
the
hide
,
but
knew
not
that
they
were
raised
against
us
;
or
that
Arsacomas
ruled
the
expedition
.
Against
thee
,
said
Lonchates
,
is
the
preparation
made
.
But
Arsacomas
is
my
enemy
,
and
takes
resentment
that
our
Elders
should
preferre
mee
before
him
;
or
that
I
should
in
all
things
eclipse
his
reputation
;
If
therefore
,
Thou
wilt
contract
thy
other
daughter
Barcetis
to
mee
,
who
am
not
unworthy
of
the
Alliance
,
ere
long
I
will
returne
and
bring
thee
his
head
.
I
do
here
promise
said
the
King
,
exceedingly
frighted
,
knowing
the
cause
of
Arsacomas
quarrell
to
be
the
denyall
of
his
marriage
.
Besides
,
the
Scythians
had
ever
been
dreadfull
to
him
.
Sweare
,
said
Lonchates
,
to
keepe
covenants
,
and
never
to
deny
them
,
which
the
King
preparing
to
do
,
and
being
ready
to
sweare
with
his
hands
lift
up
to
heaven
,
forbeare
thus
openly
,
Sir
,
said
the
other
,
lest
some
of
the
beholders
make
interpretations
of
your
Oath
.
But
let
us
enter
into
this
Temple
of
Mars
,
and
shut
the
doores
,
that
none
may
overheare
you
:
for
if
the
least
revelation
be
made
to
Arsacomas
,
I
feare
,
he
will
begin
the
warre
with
my
sacrifice
,
being
already
fortified
with
no
small
Regiments
.
Let
us
enter
,
said
the
King
;
and
keepe
you
distance
,
nor
let
any
approach
the
Temple
whom
I
shall
not
call
.
Being
enter'd
,
and
the
guard
farre
removed
,
Lonchates
drew
his
Sagar
,
and
stopping
his
mouth
with
the
other
hand
to
suppresse
cryes
,
stabb'd
him
in
the
brest
.
Then
cutting
off
his
head
,
and
carrying
it
under
his
cloacke
,
he
went
forth
,
making
as
if
he
spoke
to
him
all
the
while
,
and
saying
he
would
presently
come
againe
,
as
if
he
had
beene
sent
by
the
King
upon
businesse
.
And
so
returning
to
the
place
where
hee
left
his
horse
tyed
,
mounting
he
rode
back
into
Scythia
.
But
no
pursuit
was
made
after
him
,
because
't
was
long
before
the
Bosphorans
knew
what
was
done
;
and
when
they
knew
they
grew
factious
for
the
Kingdome
.
Thus
accomplish't
Lonchates
his
atchievment
,
and
fulfilled
his
undertaking
by
the
delivery
of
Leucanors
head
to
Arfacomas
.
Macentes
having
intell●gence
by
the
way
of
the
Bosphoran
affaires
,
past
on
to
the
Machlyans
,
and
vvas
the
first
reporter
of
the
Kings
death
.
But
the
people
,
said
he
,
call
on
you
,
Adyrmachus
,
being
his
sonne
in
Lavv
,
to
accept
the
Crovvne
;
By
vvay
of
Anticipation
,
therefore
,
things
favouring
you
by
their
distraction
,
shovv
your selfe
unexpectedly
,
and
assume
the
Empire
.
Let
your
vvife
by
Coach
follovv
after
:
vvhose
presence
,
being
Leucanors
daughter
,
vvill
give
you
a
quick
interest
in
the
vulgar
Bosphorans
.
As
for
me
,
I
am
both
an
Aliance
,
and
of
affinity
to
your
vvife
by
the
mother
.
For
Leucanor
married
Mastera
from
my
Country
:
from
vvhose
brothers
at
Alania
I
am
novv
sent
vvith
commission
to
exhort
you
to
make
all
hasty
dispatch
into
Bosphorus
;
and
not
to
suffer
the
Crovvne
to
fall
on
Eubiatus
,
Leucanors
base
brother
,
a
long
friend
to
the
Scythians
,
and
disaffected
to
the
Alanes
.
Thus
said
Macentes
,
resembling
that
people
both
in
his
habit
,
and
speech
.
for
there
is
onely
this
difference
betvveene
them
,
that
the
Alanes
vveare
not
their
haire
so
long
as
the
Scythians
;
vvhich
Macentes
having
nevvly
cut
,
past
easily
undistinguish't
,
and
gained
credit
to
his
disguise
,
under
vvhich
he
vvas
taken
for
Mastera's
,
and
Mazaea's
kinsman
.
And
novv
,
said
he
,
I
am
ready
,
Adyrmachus
,
as
you
please
to
command
mee
;
either
to
accompany
you
into
Bosphorus
,
or
to
stay
,
and
as
occasion
serves
to
conduct
your
wife
.
I
had
much
rather
,
replyed
Adyrmachus
,
that
being
of
her
alliance
you
would
convey
my
wife
.
For
by
accompanying
mee
into
Bosphorus
you
shall
but
adde
one
horseman
more
to
the
Troope
:
but
in
conducting
my
wife
you
will
serve
in
stead
of
many
.
Things
thus
resolved
,
he
presently
began
his
journey
,
and
left
Mazaea
yet
a
virgin
,
to
be
brought
after
by
Macentes
;
who
by
day
carried
her
in
a
coach
.
But
when
night
came
,
by
designe
with
one
of
his
servants
,
who
followed
him
with
horses
,
he
set
her
on
horse-back
,
and
mounting
himselfe
,
kept
not
any
longer
the
way
towards
Moeotis
,
but
turning
aside
to
the
Mediterranean
,
and
leaving
the
Mitraean
mountaines
on
his
right
hand
,
appeasing
the
young
Lady
the
best
hee
could
,
in
three
dayes
passage
through
the
Machlyans
,
he
arrived
in
Scythia
:
where
his
horse
no
sooner
finish't
his
course
,
but
after
a
short
stand
expired
.
But
Mecentes
delivering
Mazaea
to
Arsacomas
,
Receive
,
said
he
,
from
mee
my
promise
;
and
when
the
other
much
astonisht
at
the
unhop't
for
spectacle
prepared
to
thanke
him
:
Forbeare
,
said
Macentes
,
to
make
me
any
other
then
your selfe
,
For
to
acknowledge
your selfe
obliged
to
mee
for
what
I
have
done
,
is
as
if
my
left
hand
should
give
thankes
to
the
right
,
for
curing
it
wounded
,
and
affording
it
friendly
attendance
.
T
were
,
then
,
most
ridiculous
in
us
,
if
after
a
long
conjunction
,
wee
,
who
as
farre
as
't
is
possible
became
one
,
should
put
great
values
upon
any
thing
adventurously
atchieved
by
a
part
for
the
whole
.
Since
being
but
a
part
,
the
good
wrought
for
the
whole
,
was
wrought
for
the
part
too
.
Thus
said
Macentes
to
Arsacomas
,
preparing
to
give
him
thankes
.
But
when
Adyrmachus
heard
of
the
plot
,
he
broke
off
his
journey
intended
for
Bosphorus
;
for
there
Eubiotus
was
Crowned
,
called
home
from
Sarmatia
,
where
hee
sojourn'd
,
and
returning
to
his
Country
rais●d
a
great
Army
,
and
through
the
mountaines
made
an
invasion
upon
Scythia
.
Shortly
after
he
was
seconded
by
Eubiotus
,
who
led
a
promiscuous
Army
of
Greekes
,
Alanes
,
and
choyce
Sarmatians
,
consisting
of
20000
of
each
,
which
joyned
to
Adyrmachus
Troopes
,
made
an
Army
of
ninety
Thousand
;
whereof
the
third
part
were
Horse
Archers
:
we
on
the
contrary
,
(
I
bearing
a
share
in
the
expedition
,
to
which
I
with
others
assembled
to
the
hide
contributed
an
hundred
well
appointed
horsemen
)
having
gather'd
a
body
,
little
lesse
then
thirty
thousand
,
with
our
Cavalry
attended
their
assault
,
having
Arsacomas
for
our
Generall
.
As
they
made
their
approach
,
we
march't
Counter
,
placeing
our
forces
of
Horse
in
front
.
After
a
long
uncertaine
battle
,
we
were
put
to
the
worst
,
and
our
Squadrons
routed
;
And
at
last
the
Scythians
being
divided
into
two
bodies
,
one
part
fled
,
as
if
apparently
vanquish't
,
but
in
a
kind
of
retreat
,
so
as
the
Alanes
durst
not
pursue
them
farre
,
but
incircling
the
other
part
which
was
the
weaker
,
with
help
of
the
Machlyans
,
made
great
slaughter
with
their
showres
of
Darts
,
and
Arrowes
:
so
that
our
men
thus
besieged
were
very
much
distressed
,
and
many
of
them
threw
away
their
Armes
;
in
which
number
by
chance
were
Lonchates
,
and
Macentes
;
who
more
forward
then
others
to
put
themselves
upon
dangers
,
were
both
wounded
,
Lonchates
with
a
poyson'd
dart
which
burnt
his
thigh
,
Macentes
with
a
stroke
of
a
Battle
axe
on
the
head
,
and
a
halberd
on
the
shoulder
,
which
when
Arsacomas
understood
,
who
was
then
with
us
in
the
other
part
of
the
Army
,
holding
it
dishonourable
not
to
relieve
his
friends
,
putting
spurres
to
his
horse
,
with
loud
cryes
and
his
sword
drawne
he
broke
through
the
enemy
,
nor
could
the
Machlyans
resist
his
fury
,
but
gave
him
passage
.
He
having
brought
off
his
friends
,
and
given
new
courage
to
the
rest
,
rusht
upon
Adyrmachus
,
and
striking
him
on
the
neck
with
his
whineyard
,
cleft
him
downe
to
the
girdle
,
upon
vvhose
fall
the
vvhole
Army
of
the
Machlyans
vvere
disorder'd
,
and
soone
after
the
Alanes
,
and
after
all
the
Grecians
.
So
that
by
an
after
Battle
wee
conquer'd
,
and
pursued
them
with
a
great
slaughter
,
to
which
onely
the
night
gave
a
period
:
next
day
came
Embassadours
from
the
enemy
with
petitions
of
League
.
The
Bosphorans
covenanted
to
pay
double
Tribute
,
the
Machlyans
promised
to
give
Hostages
;
the
Alanes
in
discharge
of
that
invasion
undertooke
to
subdue
the
Syndians
ancient
enemies
to
our
State
.
To
these
Articles
wee
agreed
,
led
chiefly
by
the
consents
of
Arsacomas
,
and
Lonchates
,
who
sway'd
the
rest
,
and
a
peace
was
concluded
.
These
,
Mnesippus
,
are
the
exployts
of
Scythians
for
their
friends
.
Mnesipp
.
They
are
very
Tragicall
,
Toxaris
,
and
sound
like
Romances
;
your
Sagar
,
therefore
,
and
wind
by
which
you
swore
must
grant
easie
pardons
,
and
not
blame
him
much
that
shall
not
believe
you
.
Toxaris
.
Take
heed
,
generous
Sir
,
your
envy
cause
not
your
infidelity
:
yet
shall
not
your
hardnesse
of
faith
divert
mee
from
reporting
the
like
enterprizes
perform'd
by
other
Scythians
of
my
knowledge
.
Mnesipp
.
Be
not
tedious
,
then
,
I
beseech
you
,
excellent
Sir
,
nor
let
your
discourse
be
Errantry
,
or
sometimes
wander
up
and
downe
Scythia
,
and
Machlyna
,
then
passe
over
into
Bosphorus
,
at
last
returne
home
to
the
vexation
of
my
silence
.
Toxaris
.
You
shall
be
obeyed
in
your
impositions
and
I
will
be
briefe
,
lest
your
attention
should
tire
in
following
my
Digressions
.
Heare
then
what
a
friend
of
mine
call'd
Sisinnes
did
for
mee
.
When
I
tooke
my
voyage
for
Athens
,
out
of
my
desire
to
the
Greeke
education
,
I
stroke
in
at
Amastris
,
a
Towne
of
Pontus
,
lying
just
in
passage
to
those
who
saile
from
Scythia
,
and
not
farre
distant
from
Carambe
.
Sisinnes
bore
mee
company
,
my
friend
of
a
child
.
Here
wee
saw
certaine
Merchandizes
brought
into
the
Haven
,
which
carrying
ashore
we
bought
,
not
suspecting
any
mischance
.
In
the
mean
time
,
some
theeves
broke
open
our
trunkes
,
and
stole
all
we
had
,
and
left
us
not
enough
to
supply
us
for
that
day
.
At
our
returne
from
our
Lodging
,
understanding
what
had
happened
,
we
thought
it
not
fit
to
question
the
neighbours
being
many
,
or
our
Hoste
,
out
of
our
feare
to
be
taken
for
Braggarts
,
if
wee
should
have
complain'd
that
foure
hundred
Daricks
,
diverse
suits
of
rich
apparell
,
and
hangings
,
and
whatsoever
else
we
had
,
had
beene
stolne
from
us
.
Wee
consulted
,
therefore
,
what
men
thus
impoverisht
were
to
doe
in
a
strange
place
my
resolution
was
to
kill
my selfe
,
by
falling
on
my
sword
,
before
I
was
cast
upon
base
wayes
of
reliefe
,
either
by
thirst
or
famine
.
But
Sisinnes
by
his
better
counsels
diverted
mee
from
such
a
fact
:
And
said
hee
had
found
a
way
to
sustaine
us
.
That
day
his
gaines
for
carrying
wood
from
the
wharfe
supplyed
us
with
victuals
.
Next
morning
,
as
he
walkt
in
the
market
place
,
hee
saw
(
as
he
tells
the
story
)
a
gallant
show
of
stout
young
Gentlemen
,
who
man
by
man
were
chosen
for
a
prize
set
,
to
enter
combate
the
third
day
following
.
Having
well
instructed
himselfe
in
the
conditions
,
hee
came
to
mee
,
and
said
,
Toxaris
,
hereafter
call
not
your selfe
poore
,
for
three
dayes
hence
I
will
enrich
you
.
Wee
passing
the
time
in
miserable
reliefes
,
at
the
day
of
the
show
came
thither
as
spectators
.
Inviting
mee
abroad
he
carried
me
to
the
Theater
,
as
to
some
delightfull
spectacle
of
the
Graecians
.
Having
seated
our selves
,
we
saw
first
some
wild
beasts
peirced
with
javelins
,
and
hunted
with
dogges
;
others
let
loose
upon
certaine
men
bound
,
whom
wee
guessed
to
be
malefactors
.
When
the
combatants
entred
,
the
cryer
produced
a
young
man
of
vast
size
,
saying
,
if
any
man
will
enter
duell
with
this
Champion
,
let
him
stand
forth
,
and
as
the
reward
of
the
fight
he
shall
receive
ten
thousand
Drachmes
.
Sisinnes
presently
rising
up
,
leapt
our
,
undertooke
the
combate
,
and
required
armes
;
and
receiving
the
mony
deliver'd
it
into
my
hands
;
saying
,
If
I
overcome
,
Toxaris
,
when
we
depart
this
shall
be
our
viaticum
.
If
I
be
slaine
,
bury
mee
,
and
returne
to
Scythia
.
The
words
drew
sighs
from
wee
,
whilst
hee
taking
the
Armour
,
put
it
all
on
but
the
helmet
,
and
fought
bare
headed
.
In
the
first
encounter
he
was
wounded
with
a
reverst
blow
in
the
hamme
;
at
which
much
blood
issued
,
which
halfe
slew
mee
with
feare
;
but
hee
stoutly
observing
his
adversaries
assaults
,
ran
him
through
the
brest
,
whereupon
hee
fell
presently
at
his
feet
.
And
hee
faint
with
his
wound
was
forced
to
sit
downe
upon
his
conquest
;
so
neere
was
he
expiration
.
I
running
to
him
,
rais'd
him
,
and
gave
him
heart
.
And
after
hee
was
declared
victor
,
tooke
him
upon
my
backe
,
and
carried
him
home
:
where
he
lay
a
while
under
cure
,
but
is
now
recover'd
,
and
lives
in
Scythia
,
marryed
to
my
sister
,
onely
he
is
still
lame
of
his
wound
.
This
,
Mnesippus
,
was
not
done
among
the
Machlyans
,
or
in
Alania
,
which
might
give
you
colours
for
your
distrust
.
But
the
Amastrians
have
yet
in
fresh
memory
Sisinnes
combate
.
I
will
conclude
my
first
narration
with
the
story
of
Abauchas
.
This
Abauchas
arrived
at
the
Citty
of
the
Borysthenians
,
and
brought
with
him
his
wife
,
whom
hee
exceedingly
loved
,
and
two
children
,
one
a
sucking
boy
,
the
other
a
girle
,
of
the
age
of
seven
yeares
.
He
had
besides
in
his
company
a
friend
,
one
Gyndanes
,
who
lay
sick
of
a
wound
received
by
the
way
from
certaine
theeves
which
as●aulted
them
.
By
whom
in
the
skirmish
he
was
hurt
in
the
thigh
,
and
disabled
from
standing
by
the
paine
.
One
night
as
they
lodged
in
an
upper
chamber
,
and
were
all
asleepe
,
a
great
fire
happen'd
,
which
shut
them
in
,
and
surrounded
the
house
.
At
which
Abauchas
awaking
,
left
his
children
crying
,
and
thrusting
away
his
wife
,
who
cleaved
to
him
,
and
bidding
her
save
her selfe
,
taking
his
friend
upon
his
shoulders
,
he
carryed
him
downe
,
and
broke
with
him
through
the
flame
untoucht
.
His
wife
bearing
the
little
infant
follovved
,
and
bid
her
daughter
follovv
her
,
but
halfe
burnt
she
vvas
constrained
to
cast
the
child
from
her
armes
,
and
yet
hardly
so
escap't
the
flame
;
her
daughter
also
which
closely
follow'd
was
almost
smother'd
.
Afterwards
,
when
one
objected
to
Abauchas
,
that
he
betray'd
his
wife
,
and
children
,
and
saved
Gyndanes
,
'T
will
not
be
hard
for
mee
,
said
hee
,
to
beget
more
children
;
besides
't
is
doubtfull
how
they
will
prove
:
but
it
must
be
a
long
time
before
I
can
find
such
another
friend
as
Gyndanes
;
of
whose
affection
I
had
so
many
tryalls
.
I
have
sayd
,
Mnesippus
,
and
have
reported
five
examples
of
many
.
'T
is
now
time
to
pronounce
whether
I
be
to
loose
my
right
hand
,
or
you
your
tongue
;
who
shall
be
Judge
?
Mnesipp
.
That
wee
did
not
agree
upon
.
But
I
le
tell
you
what
we
will
doe
;
since
we
have
all
this
while
shot
without
a
marke
;
let
us
upon
a
new
agreement
choose
a
Moderator
,
and
report
before
him
other
examples
of
friendship
.
and
as
the
conquest
is
decided
,
let
either
my
tongue
,
or
your
hand
be
cutt
off
;
or
if
such
decision
be
too
savage
,
since
you
seem
to
be
an
admirer
of
friendship
;
and
since
I
hold
nothing
more
excellent
,
or
desirable
to
men
,
why
should
not
wee
two
combind
betweene
our selves
,
hereafter
become
friends
,
and
for
ever
enterchange
affections
,
being
both
conquerours
,
and
both
receiving
the
highest
reward
,
instead
of
one
tongue
and
one
hand
,
two
apiece
;
foure
eyes
also
,
&
foure
feet
,
&
in
a
word
,
all
things
double
?
For
two
or
three
friends
joyn'd
become
the
Geryon
described
by
writers
to
be
a
man
vvith
sixe
hands
,
and
three
heads
.
But
I
suppose
them
three
men
vvho
did
all
things
in
common
as
it
becomes
friends
.
Toxaras
.
You
say
vvell
,
be
it
so
then
.
Mnesippus
.
To
confirme
our
friendship
,
then
,
vve
need
not
use
a
svvord
,
Toxaris
,
or
blood
.
Our
present
discourse
,
and
sympathy
is
much
more
povverfull
then
your
Cuppe
:
since
such
friendships
require
affection
not
necessity
for
their
ground
.
Toxaris
.
'T
is
true
.
Be
vve
then
mutually
friends
,
and
hostes
,
you
to
mee
here
in
Greece
,
I
to
you
vvhensoever
you
come
into
Scythia
.
Mnesipp
:
Assure
your selfe
,
I
would
take
a
much
longer
voyage
to
gaine
such
a
friend
,
as
you
,
Toxaris
,
by
your
discourse
have
showne
your selfe
.
Anacharsis
,
or
a
Discourse
of
Exercises
.
The
Speakers
Anacharsis
and
Solon
.
Anarcharsis
.
VVHat
Custome
is
this
among
you
,
Solon
?
some
of
your
young
men
mutually
closing
,
trip
up
one
anothers
heeles
;
others
take
their
companion
by
the
Throat
,
and
tosse
him
;
others
tumble
,
and
rowle
themselves
in
the
mire
like
swine
.
But
first
I
observed
that
unclothing
themselves
they
shave
and
annoint
one
another
very
peaceably
;
and
presently
,
I
know
not
upon
what
quarrell
,
they
fall
to
pushing
,
and
to
dash
foreheads
like
rammes
.
Looke
,
yonder
one
having
lift
his
fellow
up
by
the
thighs
,
hurles
him
to
the
ground
,
and
falling
on
him
,
suffers
him
not
to
rise
,
but
drawes
him
into
a
puddle
,
and
screwing
his
legges
up
to
his
belly
,
and
infolding
his
neck
with
his
arme
almost
stifles
him
;
another
beats
him
on
the
backe
;
requesting
him
,
I
suppose
,
not
to
be
chok't
;
nor
care
they
to
loose
their
oyle
,
or
to
be
sullied
;
but
bemiring
,
bedaubing
,
and
putting
themselves
into
a
great
sweat
,
make
mee
sport
,
like
so
many
Eeles
slipping
away
betweene
the
holders
fingers
.
In
like
manner
,
others
here
in
the
Court
yard
,
rowle
not
themselves
in
puddle
,
but
in
the
deep
sand
,
and
tumble
together
into
a
pit
,
where
like
so
many
cocks
they
bedust
one
another
,
to
hinder
dis-imbracements
,
I
suppose
,
&
to
avoyd
slipperynesse
;
and
by
drying
his
body
,
to
strengthen
his
hold
on
his
adversary
.
Others
,
keeping
posture
,
and
dusted
all
over
,
beat
and
kick
one
another
.
See
how
yonder
poore
wretch
sprinkled
with
sand
bleeds
with
a
blow
on
the
face
,
and
is
ready
to
spit
out
his
teeth
;
nor
doth
their
Captaine
(
for
so
I
guesse
him
by
his
purple
)
offer
to
part
them
,
or
compose
the
quarrell
,
but
rather
provokes
them
,
and
praises
the
striker
:
others
,
farre
off
,
with
much
speed
seeme
to
runne
races
,
yet
keepe
the
same
place
,
and
kicke
up
their
heeles
into
the
ayre
.
I
would
,
therefore
,
know
to
what
end
they
doe
thus
.
For
to
mee
these
agitations
seeme
plaine
madnesse
;
nor
shall
any
man
easily
perswade
mee
that
they
,
who
do
thus
,
are
not
distracted
.
Solon
.
'T
is
like
enough
,
Anacharsis
,
that
these
exercises
carry
such
appearances
to
you
,
being
strange
,
and
different
from
your
Scythian
customes
,
and
formes
of
exercises
;
which
to
a
Graecian
spectator
,
would
seeme
as
forraigne
,
and
strange
.
But
censure
fairely
,
I
pray
,
These
are
not
exercises
of
distraction
;
nor
doe
they
beat
,
or
rowle
in
the
mire
,
or
besprinkle
one
another
with
dust
out
of
quarrell
,
but
out
of
a
delightfull
necessity
,
to
encrease
the
strength
,
and
vigour
of
their
bodies
:
nor
doubt
I
but
,
when
you
have
stay'd
a
while
in
Greece
,
you
will
be
one
of
those
who
tumble
in
the
mire
,
and
sand
,
and
will
take
both
pleasure
and
profit
in
the
exercise
.
Anacharsis
.
The
Gods
forbid
,
Solon
,
I
bequeath
such
Recreations
of
profit
to
you
.
Should
one
of
you
offer
mee
such
affronts
,
he
should
feele
I
wore
not
a
sword
in
vaine
.
But
pray
tell
mee
,
what
doe
you
call
these
kind
of
Horse-playes
?
what
name
may
wee
give
to
these
pastimes
?
Solon
.
That
space
yonder
,
Anarcharsis
,
is
call'd
the
Schoole
of
Exercise
,
and
dedicated
to
Apollo
Lycius
:
whose
statue
you
see
leaning
to
a
pillar
,
holding
a
bow
in
the
left
hand
,
and
sustaining
his
head
with
the
right
,
as
taking
his
rest
after
a
long
wearinesse
.
These
exercises
,
which
you
see
performed
in
the
mire
,
wee
call
wrestling
,
as
also
those
in
the
sand
.
Those
that
you
see
thrust
,
and
beate
one
another
are
called
Hurlers
:
we
have
many
other
kinds
of
exercise
,
as
Cuffing
,
Quoites
,
and
Jumping
;
wherein
wee
propose
games
.
In
any
of
which
the
conquerer
is
held
the
most
Generous
,
and
carryes
away
the
prize
.
Anacharsis
.
And
what
are
your
prizes
?
Solon
.
In
the
Olympicke
games
,
wee
give
a
Crowne
of
wild
Olive
;
in
the
Isthmian
of
Pine
;
in
the
Nemean
of
Parsely
;
in
the
Pytihan
,
the
Priests
of
the
God
give
Apples
;
wee
Athenians
give
Oyle
of
Olive
.
Why
do
you
smile
Anacharsis
,
are
these
Trifles
thinke
you
?
Anacharsis
.
Noe
,
you
have
reckon'd
up
rewards
,
Solon
,
very
honourable
,
and
worthy
both
of
their
proposers
for
their
magnificence
,
and
of
the
contenders
,
who
so
earnestly
strive
for
them
.
For
Apples
,
then
,
and
Parslye
,
they
toyle
,
and
endanger
themselves
,
thrusting
and
beating
one
another
:
nor
,
though
they
should
long
,
may
they
without
much
contention
eate
Apples
,
or
be
crown'd
with
Parslye
,
or
Pine
;
unlesse
they
bedaube
their
faces
with
mire
,
or
receive
kicks
in
the
belly
from
their
Antagonists
.
Solon
.
But
wee
,
good
Sir
,
doe
not
barely
looke
upon
the
meannesse
of
the
rewards
,
which
are
but
signes
of
victory
,
and
markes
,
whereby
to
know
the
Conquerours
;
who
preferre
the
glory
which
accompanies
them
above
all
things
else
.
And
,
therefore
,
they
who
seeke
Reputation
from
their
dangers
,
thinke
it
honourable
to
be
kickt
.
For
fame
is
not
purchased
without
labour
;
But
it
behooves
him
that
courts
it
,
to
undergoe
many
difficulties
at
first
,
and
to
pursue
,
and
sweeten
his
end
with
sufferances
,
and
toyles
.
Anachar
:
Call
you
their
end
,
Solon
,
sweet
,
and
gainfull
,
who
are
crown'd
in
publique
Assembly
,
and
extol'd
for
their
victory
,
who
just
before
were
pittied
for
their
patience
?
or
can
they
be
happy
,
who
for
so
much
danger
,
are
paid
with
Apples
,
and
Parsly
?
Solon
.
You
are
still
unexperienced
in
our
Customes
:
ere
long
you
will
change
your
opinion
,
when
you
have
beene
once
at
our
Games
,
and
there
see
a
numberlesse
multitude
gather'd
,
to
the
spectacle
,
the
Theatre
fill'd
with
thousands
,
the
exercisers
shouted
,
and
the
Conquerour
equall'd
to
the
Gods
.
Anachar
:
This
makes
their
case
the
more
deplorable
,
Solon
,
not
to
suffer
such
indignities
before
a
few
,
but
before
so
many
spectatours
,
and
witnesses
of
their
affronts
,
who
pronounce
them
not
happy
till
they
see
them
stream
with
blood
,
or
throttled
by
their
Antagonists
.
And
this
you
call
the
felicity
of
their
conquest
.
But
among
us
Scythians
,
if
any
strike
a
Cittizen
,
or
justle
him
out
of
the
way
,
or
tare
his
garment
,
the
Elders
fine
him
very
deeply
,
though
the
injury
were
offer'd
but
in
the
presence
of
few
,
and
not
in
such
publique
Theatres
as
Isthmus
,
and
Olympia
.
Nor
doe
I
onely
pitty
your
exercisers
for
their
sufferings
,
but
your
spectators
;
who
,
you
say
,
being
of
great
quality
,
resort
from
all
places
to
the
show
.
For
I
cannot
but
wonder
that
they
should
neglect
their
serious
affaires
,
and
find
leasure
for
vanities
.
Nor
can
I
understand
how
it
can
be
a
spectacle
of
pleasure
to
them
,
to
see
men
strucke
,
and
beaten
,
and
throvvne
downe
,
and
trampled
by
one
another
.
Solon
.
Were
this
the
time
,
Anacharsis
,
of
our
Olympick
,
or
Istmian
,
or
Athenian
Games
,
the
things
there
done
would
teach
you
that
our
studies
of
them
are
not
vaine
.
For
no
man
by
my
descriptions
can
so
instill
the
pleasure
of
those
sights
,
as
when
you
your selfe
making
one
of
the
spectators
,
behold
mens
valour
,
the
goodlinesse
of
their
persons
,
their
admirable
dexterity
,
prodigious
skill
,
invincible
strength
,
courage
,
emulation
,
unavoidable
sleights
,
and
indefatigable
desire
of
victory
,
which
I
know
you
would
incessantly
praise
,
shout
,
and
clap
.
Anarchar
:
By
Iupiter
,
Solon
,
I
should
incessantly
flout
,
and
laugh
,
to
see
your
whole
Catalogue
of
vertues
,
bodily
force
,
shape
,
and
courage
mis●imploy'd
,
and
spent
to
no
end
:
when
neither
your
Country
is
endangered
,
nor
your
Coasts
invaded
,
nor
your
friends
injured
.
For
,
to
mee
,
those
whom
you
call
valiant
,
appeare
the
more
ridiculous
for
their
vaine
sufferings
,
afflictions
,
and
defacement
of
their
lineaments
,
and
personage
with
dust
;
and
tramplings
,
that
their
victories
may
be
rewarded
with
Apples
,
and
Pine-leaves
.
I
cannot
,
therefore
,
thinke
of
such
prizes
but
they
are
my
sport
.
But
tell
mee
,
have
all
excercisers
the
same
reward
?
Solon
.
Noe
;
He
onely
that
conquers
.
Anachar
:
Do
the
rest
,
then
,
toyle
for
a
doubtfull
,
uncertaine
victory
,
knowing
there
can
be
but
one
Conquerour
;
And
that
the
conquered
,
who
are
many
,
endure
all
those
beatings
,
and
wounds
to
no
purpose
?
Solon
.
You
seeme
,
Anacharsis
,
to
know
nothing
of
a
well
ordered
Commonwealth
;
otherwise
you
would
not
so
slightly
value
the
best
customes
.
But
whensoever
you
give
your
mind
to
know
how
the
best
State
is
to
be
governed
,
and
how
the
best
Cittizens
are
to
be
made
,
you
will
then
praise
those
exercises
,
and
emulations
so
much
practised
by
us
,
and
will
discerne
the
commodities
mingled
with
those
sweats
,
though
they
now
seeme
labours
in
vaine
.
Anachars
.
I
had
no
other
purpose
,
Solon
,
to
my
journey
from
Scythia
hither
,
in
which
I
measured
much
Land
,
beside
the
tempestuous
Euxine
Sea
,
but
to
learne
the
Graecian
Lawes
,
and
to
instruct
my selfe
in
your
customes
,
and
study
the
best
forme
of
Government
.
Of
all
the
Athenians
,
therefore
,
and
forreiners
,
I
chose
you
by
your
fame
for
my
acquaintance
,
after
I
heard
you
were
a
giver
of
Lawes
,
and
an
inventer
of
excellent
customes
,
and
an
introducer
of
usefull
institutions
,
and
fashioner
of
a
commonwealth
.
You
cannot
therefore
,
more
desire
to
teach
,
and
to
make
mee
your
Scholer
,
then
I
shall
be
ready
,
without
eating
or
drinking
,
to
sit
as
long
as
you
are
able
to
speake
,
and
greedily
attend
your
Lecture
of
Lawes
and
States
.
Solon
.
To
give
you
a
just
account
in
a
briefe
narration
were
not
easie
.
You
shall
,
therefore
,
by
degrees
and
steps
,
know
what
opinions
wee
hold
of
the
Gods
,
of
our
parents
,
of
marryage
,
and
other
things
;
As
also
what
wee
decree
of
our
young
men
,
and
how
wee
breed
them
,
when
they
they
once
begin
to
know
what
is
best
;
and
arrive
at
such
a
strength
of
body
as
to
endure
labours
.
All
which
I
will
unfold
to
you
,
that
you
may
be
instructed
,
why
wee
set
them
those
Games
,
and
compell
them
to
exercise
their
bodies
;
not
meerly
for
the
Games
fake
,
or
the
glory
of
the
prize
(
for
few
attaine
to
it
)
but
for
a
farre
more
excellent
good
,
which
hereby
growes
to
the
whole
Commonwealth
,
and
to
themselves
in
particular
.
For
there
is
a
more
publique
prize
,
and
crowne
proposed
to
all
good
Cittizens
,
not
made
of
Pine
,
or
wild
Olive
,
or
Parsly
,
but
which
comprehends
the
common
happinesse
of
men
;
namely
,
the
private
liberty
of
every
one
,
and
publique
of
the
State
;
besides
riches
,
glory
,
fruition
of
solemne
Assemblies
,
security
of
friends
,
and
whatsoever
Blessings
else
men
would
aske
in
their
prayers
of
the
Gods
.
All
which
are
woven
into
the
Garland
,
I
spoke
of
,
and
accompany
that
prize
,
to
which
those
exercis●s
,
and
labours
lead
.
Anachar
:
Why
then
,
most
venerable
Solon
,
having
rewards
of
such
value
,
did
you
tell
mee
of
Apples
,
and
Parsly
,
and
boughs
of
wild
Olive
,
and
Pine
?
Solon
.
Even
these
,
Anacharsis
,
will
not
be
of
slight
consideration
to
you
after
you
understand
what
I
am
about
to
say
.
For
these
have
the
same
purpose
,
and
end
,
and
are
but
lesser
portions
of
that
ample
and
happy
reward
,
and
Garland
I
mentioned
.
But
my
discourse
,
hath
,
I
know
not
how
,
broke
order
,
to
begin
with
things
done
in
the
Isthmian
,
Olympick
,
and
Nemean
Games
,
I
,
therefore
,
since
my
leisure
and
your
patience
meet
;
will
dravv
things
from
their
first
principles
,
and
lay
for
my
originall
that
publique
reward
to
which
all
these
exercises
aspire
.
Anachar
.
You
shall
do
well
,
Solon
,
if
you
use
no
more
digressions
by
the
way
;
And
thereby
I
shall
the
easier
be
perswaded
not
to
laugh
any
more
when
I
see
one
stalke
Majestically
crowned
with
wild
Olive
,
or
Parsly
.
If
you
please
,
therefore
,
let
us
withdraw
into
yonder
shade
,
where
wee
may
sit
undisturb'd
with
the
noyse
of
the
exercisers
.
For
(
not
to
dissemble
)
I
am
impatient
of
the
scorching
Sun-beames
striking
on
my
bare
head
,
and
left
my
cap
at
home
,
that
I
might
not
be
the
onely
man
seene
among
you
in
a
forraine
Habit.
Besides
,
now
is
the
time
of
the
yeare
that
the
scorching
starre
,
which
you
call
the
Dogge
,
raignes
,
and
burnes
all
things
,
and
renders
the
Ayre
sultry
and
enflamed
;
The
Sun
also
now
at
noone
,
being
verticall
,
casts
an
insupportable
raye
on
our
bodies
.
So
that
I
wonder
,
you
being
an
old
man
,
do
not
,
like
me
swet
,
nor
appeare
molested
with
the
heat
,
nor
looke
about
for
some
cool
place
to
retire
to
,
but
patiently
brook
the
season
.
Solon
.
Those
foolish
exercises
,
Anacharsis
,
and
frequent
tumblings
in
the
mire
,
and
open
contentions
in
the
Sands
do
harden
,
and
fortifie
us
against
the
Sunne
;
nor
need
we
cappes
to
protect
our
heads
from
his
beames
.
But
let
us
withdraw
.
I
expect
not
you
should
consent
or
bind
your
whole
faith
to
every
thing
I
speake
as
Law
,
but
when
you
think
I
speak
amisse
presently
to
contradict
,
and
rectifie
my
discourse
.
For
in
one
of
those
two
I
will
not
faile
,
either
to
make
you
of
my
opinion
,
if
you
meet
with
nothing
to
be
contradicted
,
or
learne
from
you
how
erroneously
I
have
beene
the
author
of
those
customes
;
For
which
the
whole
Citty
of
Athens
will
give
you
ample
thankes
.
Nor
can
you
more
oblige
them
then
by
disciplining
,
and
instilling
righter
opinions
into
mee
.
which
I
will
not
conceale
,
but
will
presently
make
them
publique
,
and
standing
in
open
Assembly
thus
bespeake
the
Citty
.
I
,
O
yee
Athenians
,
have
heretofore
written
Lawes
,
which
I
thought
most
necessary
for
the
State
,
But
this
stranger
(
pointing
at
you
,
Anacharsis
,
)
being
by
Country
a
Scythian
,
yet
a
wise
man
,
hath
otherwise
instructed
mee
,
and
taught
mee
better
principles
,
and
institutions
.
Let
him
,
therefore
,
be
registred
your
Benefactor
,
and
erect
his
brasen
statue
among
the
persons
most
of
honour
in
the
Citty
,
neere
Minerva
.
Hereupon
assure
your selfe
,
Anacharsis
,
the
Athenians
will
not
be
ashamed
to
be
taught
better
rules
by
a
Barbarian
,
and
a
stranger
.
Anachars
.
I
heard
as
much
before
of
you
Athenians
,
that
you
were
great
scoffers
:
For
how
should
I
,
being
a
rude
,
wandring
man
,
living
in
a
waggon
,
and
travailing
from
one
Country
to
another
,
who
never
inhabited
,
or
till
now
saw
a
Citty
,
discourse
of
policy
,
or
teach
men
borne
and
bred
in
an
ancient
State
;
where
for
so
many
successions
they
have
lived
under
the
best
forme
of
government
?
especially
you
,
Solon
,
whose
study
,
they
say
,
it
hath
alwayes
beene
to
lay
the
best
foundations
of
a
Common-wealth
;
and
to
know
under
what
Lawes
it
would
most
flourish
?
'T
is
fit
,
therefore
,
your
Authority
,
being
a
Law-giver
,
should
sway
mee
.
And
,
therefore
,
if
I
oppose
you
,
where
you
seeme
not
to
speake
reason
,
it
shall
be
that
I
may
be
the
firmlier
instructed
.
See
we
are
now
sheltred
in
this
Arbour
from
the
Sunne
;
this
coole
marble
also
offers
us
a
pleasant
,
and
seasonable
seat
.
Begin
your
discourse
then
,
and
say
,
why
you
breed
your
children
to
those
hard
labours
;
or
how
puddles
,
and
exercise
can
make
them
gallant
men
;
or
how
dust
,
and
tumblings
in
the
mire
can
advance
their
vertues
.
This
I
first
desire
to
know
:
you
shall
informe
mee
of
other
particulars
in
their
place
and
order
.
Remember
I
pray
withall
in
the
structure
of
your
narration
that
you
speake
to
a
Barbarian
;
which
I
tell
you
,
that
you
may
neither
involve
,
nor
prolong
your
discourse
.
For
I
shall
be
apt
to
forget
the
beginning
,
if
your
narration
be
too
much
lengthened
.
Solon
.
Your
admonition
will
be
timelier
,
Anacharsis
,
when
you
find
mee
darke
in
my
expressions
,
or
digressing
from
the
purpose
.
It
shall
,
therefore
,
be
in
your
power
to
aske
what
questions
by
the
way
,
and
to
cut
off
what
superfluities
,
you
please
.
But
where
I
am
pertinent
,
and
rove
not
from
the
marke
,
you
must
give
mee
leave
to
be
copious
;
and
to
observe
the
practice
of
my
Country
,
allow'd
of
even
by
the
Areopagus
,
where
matters
of
the
highest
nature
are
decided
.
For
in
that
Court
the
Judges
being
entred
,
and
placed
,
to
determine
of
murthers
,
intended
wounds
,
and
conflagrations
,
Liberty
is
given
both
for
the
accuser
,
and
the
accused
to
speake
by
turnes
,
either
themselves
,
or
by
their
Advocates
,
retain'd
to
plead
for
them
:
who
,
as
long
as
they
speake
to
the
businesse
,
are
heard
with
silence
of
the
Senate
.
But
if
any
shall
offer
by
a
preface
to
render
the
Judges
favourable
,
or
to
draw
pitty
,
or
powerfulnesse
to
his
cause
,
(
which
are
the
ordinary
arts
of
young
Oratours
)
presently
a
Cryer
stands
forth
,
and
enjoynes
him
silence
,
and
suffers
him
not
to
trifle
before
the
Senate
,
or
to
colour
the
businesse
with
eloquence
,
but
to
present
it
naked
to
them
.
So
I
doe
constitute
you
,
Anacharsis
,
the
Areopagite
of
my
present
discourse
;
and
give
you
power
to
heare
mee
according
to
the
Lawes
of
my
Court
;
and
where
you
find
mee
over
Rhetoricall
to
silence
mee
;
but
where
I
speake
agreeable
to
the
businesse
to
suffer
mee
to
enlarge
my selfe
.
For
wee
hold
not
Dialogue
now
in
the
heat
of
the
Sunne
;
And
therefore
let
mee
not
seeme
tedious
,
if
I
prolong
my
narration
,
since
wee
are
now
in
the
thicke
shade
,
and
are
both
vacant
.
Anachar
:
You
speake
reason
,
Solon
,
and
I
give
you
no
small
thankes
,
that
by
this
Digression
you
have
taught
mee
the
the
passages
of
the
Senate
;
which
,
truly
,
are
admirable
,
and
such
as
befit
wise
men
,
who
order
their
suffrages
by
Justice
.
Proceed
,
then
;
and
since
you
have
made
mee
one
of
your
Areopagite
Judges
,
I
will
heare
you
like
one
.
Solon
.
First
,
then
,
you
are
briefly
to
marke
how
wee
define
a
Citty
,
and
Cittizens
.
Wee
take
not
a
Citty
for
the
buildings
,
such
as
are
the
Walls
,
Temples
,
and
houses
:
For
these
are
but
,
as
it
were
,
a
constant
immoveable
body
for
the
receipt
,
and
safety
of
the
Inhabitants
.
All
Authority
is
seated
in
the
Cittizens
;
who
fill
,
order
,
perfect
,
and
preserve
the
other
,
as
the
soule
doth
every
one
of
us
.
Vpon
these
considerations
wee
extend
our
cares
,
as
you
may
observe
to
the
Body
of
the
Citty
,
which
we
adorne
to
the
utmost
show
of
magnificence
,
with
elegant
structures
within
,
and
secured
with
the
strongest
Rampires
,
and
Fortifications
without
.
But
the
chiefest
part
of
our
providence
is
,
that
the
Cittizens
may
have
vertuous
minds
,
and
strong
bodies
:
whereby
being
enabled
for
government
,
they
may
be
mutually
usefull
to
themselves
in
peace
,
and
defend
the
Citty
,
and
preserve
it
free
,
and
happy
,
in
warre
.
Their
first
education
,
therefore
,
wee
assigne
to
their
Mothers
,
Nurses
,
and
Schoolmasters
,
to
breed
them
to
the
Liberall
Arts.
But
when
they
are
growne
up
to
understand
what
vertue
is
,
and
when
modesty
,
bashfulnesse
,
reverence
,
and
desire
of
the
best
things
is
implanted
in
them
,
and
when
their
bodies
,
by
patient
exercises
,
are
confirmed
,
and
strengthened
,
and
brought
to
a
manly
consistency
,
then
wee
teach
,
and
propose
to
them
other
knowledges
of
the
mind
,
and
exercises
of
the
body
:
which
wee
accustome
and
inure
to
other
labours
.
For
wee
thinke
it
not
enough
to
be
borne
,
as
wee
are
,
with
bodies
,
and
soules
;
but
are
to
perfect
both
with
Discipline
and
sciences
:
by
which
naturall
endovvments
being
reduced
to
order
,
are
much
advanced
,
and
defects
are
beautified
,
and
corrected
.
Wee
take
our
patternes
from
husbandmen
,
vvho
vvhen
their
plants
are
lovv
and
tender
,
cover
,
and
digge
about
them
,
to
protect
them
from
the
vvinde
;
But
vvhen
they
are
vvell
grovvne
,
they
cut
off
the
supersfluous
boughs
,
and
exposing
them
to
be
tost
,
and
shaken
by
the
vvindes
,
render
them
the
more
fruitfull
.
The
first
elements
of
our
childrens
education
are
,
musicke
,
Arithmeticke
,
how
to
forme
letters
,
and
exactly
to
pronounce
them
.
Afterwards
,
we
repeat
to
them
the
sayings
of
wise
men
,
ancient
exployts
,
and
usefull
discourses
made
illustrious
by
verse
,
that
they
may
the
better
be
remembred
.
They
hearing
the
deeds
,
and
memorable
Atchievements
of
famous
men
,
are
insensibly
inflamed
,
and
provoked
to
an
imitation
,
that
they
may
be
celebrated
,
and
admired
by
posterity
.
Of
which
nature
are
many
things
deliver'd
by
our
Hesiod
,
and
Homer
.
When
they
are
ripe
for
government
,
and
are
ready
to
be
call'd
to
the
handling
of
publique
Affaires
—
but
this
is
besides
the
purpose
.
For
I
intended
not
at
first
to
show
how
wee
manured
their
minds
,
but
why
wee
thus
imployed
,
and
exercised
their
bodyes
.
I
doe
,
therefore
,
enjoyne
my selfe
silence
,
without
the
reprehension
of
a
cryer
,
or
such
an
Areopagite
as
you
,
who
out
of
modesty
,
I
believe
,
have
all
this
while
heard
mee
trifle
beside
the
purpose
.
Anachars
:
Tell
mee
,
Solon
,
why
your
Areopagus
doth
not
punish
those
who
omit
things
materiall
,
and
passe
them
by
in
silence
?
Solon
.
Pray
make
mee
understand
why
you
aske
this
Question
.
Anachars
:
Because
you
passe
over
the
best
things
,
and
which
I
most
desire
to
heare
,
Namely
the
exercises
of
the
soule
,
and
proceed
to
the
lesse
necessary
labours
and
exercises
of
the
body
.
Solon
.
Herein
I
am
constant
to
my
first
purpose
;
For
should
I
suffer
my
discourse
to
wander
from
the
scope
,
I
should
confound
your
memory
by
my
digressions
:
yet
I
will
give
you
as
briefe
a
draught
as
I
can
of
those
also
.
For
an
exact
description
of
them
,
would
require
a
particular
discourse
.
First
,
then
,
wee
lay
in
our
childrens
minds
excellent
sentences
;
Afterwards
wee
teach
them
the
Common
Lawes
,
which
in
capitall
Letters
are
openly
hung
up
to
be
read
;
commanding
what
is
to
be
done
,
and
what
to
be
avoided
;
That
the
company
of
good
men
is
to
be
used
,
from
whom
they
may
learn
to
speak
what
is
fit
;
to
observe
justice
in
an
equality
of
Conversation
;
not
to
covet
things
dishonest
,
but
to
desire
honest
;
and
not
to
offer
injuries
.
Now
these
men
are
with
us
stiled
Sophists
,
and
Philosophers
:
we
bring
them
,
also
,
into
the
Theater
,
where
wee
publikely
teach
them
by
the
virtues
and
vices
of
former
ages
presented
in
Comoedies
,
and
Tragoedies
,
which
they
are
to
shunne
,
which
to
embrace
;
we
give
liberty
,
also
,
to
our
Comick
Poets
to
personate
,
and
inveigh
against
those
Cittizens
,
whose
lives
are
infamous
,
and
disgracefull
to
the
Commonwealth
;
whereupon
some
grow
reformed
by
Libells
,
and
forsake
their
faults
which
would
hereby
fall
under
the
reprehension
of
the
vulgar
.
Anachars
:
I
understand
you
,
Solon
;
your
Tragoedians
,
and
Comoedians
were
those
who
wore
Socks
,
and
Buskins
,
and
were
changeably
apparell'd
,
and
adorn'd
with
golden
fillets
,
having
on
their
faces
ridiculous
,
wide
gaping
vizards
;
under
which
they
spea●
big
,
and
stalke
,
I
know
not
how
,
unknown
in
their
●●skins
.
At
which
time
,
if
I
erre
not
,
you
celebrated
your
feasts
of
Bacchus
Your
Comoedians
were
not
so
exalted
,
were
lower
shod
,
and
spake
in
a
lesser
tone
,
and
more
like
men
;
only
their
vizards
were
more
ridiculous
,
and
rays'd
the
generall
Laughter
of
the
Theater
.
But
those
Buskin'd
Actors
were
heard
with
a
generall
sadnesse
,
out
of
pitty
,
I
suppose
,
to
the
vveights
,
and
Cloggs
of
their
feet
.
Solon
.
'T
was
not
pitty
to
them
,
Sir
;
but
the
Poet
,
perhaps
,
represented
some
ancient
,
calamitous
story
,
which
cast
into
Tragicall
language
,
and
action
,
moved
the
Teares
of
the
spectators
,
and
hearers
.
'T
is
likely
,
also
,
you
saw
Fidlers
,
and
Singers
placed
together
in
a
Ring
;
neither
are
their
voices
,
and
cornets
,
void
of
profitable
use
;
but
by
such
and
the
like
incitements
,
we
whet
,
and
sharpen
,
and
better
our
soules
.
As
for
our
bodies
,
which
you
next
desire
to
hear
,
we
thus
discipline
them
,
when
they
are
once
compact
,
and
past
their
tenderness
;
First
,
by
going
naked
sometimes
we
expose
them
to
the
Ayre
,
and
so
acquaint
them
with
all
seasons
,
as
neither
to
dissolve
with
heat
,
or
shrink
with
cold
.
Next
,
we
annoynt
and
supple
them
with
oyle
,
to
make
them
the
more
active
and
pliant
.
For
't
were
unreasonable
that
dead
hides
,
and
Leather
softned
by
Oyle
,
and
tanned
,
should
be
lesse
capable
of
ruptures
,
and
last
longer
,
and
that
we
should
think
such
Oyntments
lost
upon
animated
bodies
.
Next
,
we
invent
exercises
of
severall
kinds
,
to
which
we
assigne
severall
Teachers
;
one
for
Fencing
,
another
for
Wrastling
.
That
,
being
accustomed
to
such
exercises
,
we
may
both
know
how
to
defend
our selves
from
blowes
,
and
not
shunne
wounds
through
Cowardlinesse
.
Two
great
advantages
do
hence
arise
;
our
young
men
,
by
not
sparing
their
bodies
are
made
valia●t
against
dangers
;
and
possesse
a
firme
consistency
of
health
,
and
strength
.
For
those
that
wrastle
,
do
thereby
learn
to
fall
safely
,
and
to
rise
nimbly
,
to
cast
off
,
imbrace
,
tosse
,
strangle
,
and
lift
their
adversary
aloft
.
These
,
then
,
are
not
exercises
to
be
neglected
,
whose
chiefe
and
great
end
,
which
they
infallibly
attain
,
is
,
that
bodies
thus
exercised
gain
higher
patiences
,
and
vigour
.
Their
next
end
,
not
inferiour
to
the
other
,
is
,
that
hereby
our
young
men
may
be
experienced
against
the
necessities
,
and
Accidents
of
Warre
.
For
't
is
clear
,
that
a
souldier
by
his
skill
in
wrastling
▪
will
more
easily
overthrow
his
enemy
,
or
being
overthrown
rise
again
himself
.
All
these
personated
combates
,
then
,
we
referre
to
that
greater
of
the
Warre
;
out
of
our
opinion
,
that
men
thus
practiced
are
fittest
for
Armes
,
whose
naked
bodies
we
have
first
by
Oyntments
,
and
labours
,
confirmed
,
and
fortified
,
and
thereby
made
agile
,
and
dextrous
,
and
offensive
to
their
encounterers
.
For
you
may
easily
imagine
what
those
men
would
do
in
Armour
,
who
can
naked
strike
a
terrour
into
the
enemy
;
when
they
see
bodies
neither
overburden'd
with
white
unsupportable
flesh
;
nor
pine'd
with
leanesse
,
and
palenesse
;
like
the
bodies
of
Women
,
which
withering
in
the
shade
,
tremble
,
and
flow
with
sweat
,
and
pant
under
a
helmet
;
especially
if
the
Sunne
,
as
now
it
doth
,
shine
hot
at
Noone
.
For
what
service
can
they
be
fit
,
who
are
impatient
of
thirst
,
and
dust
,
and
faint
at
the
sight
of
bloud
,
and
expire
before
they
come
within
shot
,
or
encounter
of
the
enemy
?
Whereas
our
men
,
dying
their
naturall
rednesse
by
the
Sunne
into
a
brown
,
show
manly
countenances
,
great
Heights
of
spirit
,
and
flames
of
valour
.
Being
by
the
goodnesse
of
their
composition
,
neither
too
grosse
,
nor
too
thinne
,
nor
overclogged
with
weight
,
but
wrought
into
a
measure
by
their
sweats
,
by
which
they
evaporate
the
uselesse
superfluities
of
their
flesh
,
and
retaine
only
that
which
gives
strength
and
vigour
,
without
mixture
of
defects
.
For
the
like
effects
which
winnowers
have
upon
Corne
,
have
those
exercises
on
our
bodies
;
they
blow
away
the
Chaffe
,
and
husks
,
from
which
they
separate
the
pure
graines
,
and
gather
them
into
heapes
.
Hence
comes
it
,
that
we
are
so
sound
,
and
so
able
to
endure
long
Labours
;
Or
that
one
thus
bred
,
is
so
hardly
provok't
to
sweat
,
and
so
rarely
cast
into
a
Distemper
:
As
if
one
should
set
fire
to
Wheat
,
Straw
,
and
Stubble
,
(
for
I
return
to
my
former
comparison
)
I
suppose
the
Stubble
would
presently
be
consumed
,
but
the
Corne
would
by
degrees
,
without
any
great
pyramids
of
flame
,
not
at
one
blaze
,
but
by
insensible
clouds
of
smoke
after
sometime
be
it selfe
burnt
;
so
neither
diseases
,
nor
wearinesse
invading
a
body
thus
exercised
will
easily
infeeble
,
or
overcome
it
;
Being
so
well
prepared
within
,
and
so
impregnably
fortifyed
against
them
without
,
as
,
to
withstand
their
entrance
and
to
encounter
heats
and
colds
without
dammage
of
the
person
.
For
by
those
Laborious
exercises
,
much
heat
being
taken
in
,
and
of
a
long
time
provided
,
and
laid
up
,
as
it
were
,
for
necessary
use
,
it
administers
sudden
supplies
,
and
renders
the
body
indefatigable
.
For
these
praelabours
,
and
Toyles
,
do
not
destroy
the
courage
,
but
encrease
,
and
enlarge
it
by
provocation
;
we
breed
our
young
men
to
races
also
,
and
enable
them
by
custome
to
hold
out
in
long
courses
,
and
by
their
speed
,
and
activity
in
short
.
Nor
do
we
allow
them
to
runne
on
firme
,
equall
ground
,
but
in
deep
sand
,
where
they
can
neither
fix
,
nor
fasten
their
feet
,
but
are
ready
to
slippe
at
every
stride
.
We
teach
them
,
also
,
if
need
be
,
to
leap
Trenches
,
and
other
places
of
hinderance
;
which
they
practise
to
do
with
leaden
weights
in
their
hands
.
Sometimes
,
also
,
they
strive
who
shall
hurle
a
Spear
farthest
.
You
have
seen
,
also
,
another
brazen
weight
in
the
place
of
exercise
,
round
,
and
made
in
the
figure
of
a
little
shield
,
having
neither
handle
,
nor
string
;
which
you
poysed
as
it
lay
in
the
mid'st
,
and
it
felt
massy
,
and
hardly
to
be
taken
hold
of
by
reason
of
the
smoothnesse
.
This
they
sometimes
fling
aloft
into
the
Ayre
;
sometimes
straight
forward
,
striving
who
shall
hurle
farthest
,
and
outthrow
the
rest
▪
which
kind
of
exercise
doth
much
strengthen
their
shoulders
,
and
beget
a
vigorous
spring
in
their
Armes
.
Hear
now
,
venerable
Sir
,
why
they
exercise
in
the
mire
,
and
sand
,
which
to
you
,
at
first
,
seemed
ridiculous
.
The
first
reason
is
,
that
they
may
not
be
thrown
on
the
hard
pavement
,
but
may
fall
softly
without
hurt
;
The
next
reason
is
,
because
their
slipperinesse
by
their
sweating
in
the
mire
is
much
increased
,
which
you
compared
to
Eeles
;
but
't
is
no
matter
of
contempt
,
or
laughter
:
For
hereby
their
strength
and
vigour
is
not
a
little
perfected
,
when
thus
besmeared
they
are
forced
to
take
stronger
hold
of
one
another
to
hinder
escapes
:
For
you
must
not
think
it
easy
to
hold
fast
one
bemired
,
sweating
,
sleekt
with
oyle
,
and
strugling
to
slip
from
your
fingers
.
All
which
slights
do
much
conduce
to
warre
;
whither
a
wounded
friend
be
without
impediment
to
be
fetcht
off
,
or
an
enemy
taken
prisoner
to
be
borne
away
.
Upon
these
considerations
,
we
exceedingly
exercise
them
,
to
the
most
difficult
labours
,
that
they
may
the
more
dextrously
undergoe
the
easier
.
We
practice
them
in
the
dust
for
a
contrary
reason
,
that
they
may
not
slip
from
their
entwinings
.
For
being
inured
in
the
puddle
to
grasp
their
adversary
,
for
all
his
sleeknesse
,
they
learn
to
slippe
out
of
his
hands
themselves
when
they
seem
caught
:
Now
dust
sprinkled
on
distilling
bodies
,
drinks
up
the
sweat
,
and
much
enables
them
not
to
tire
.
'T
is
a
kind
of
crust
to
them
too
,
and
protects
them
from
the
wind
striking
on
their
tender
,
and
naked
flesh
.
Besides
,
it
scoures
off
the
filth
,
and
makes
the
man
much
cleanlier
.
Should
I
,
then
,
bring
in
presence
together
one
of
the
delicate
pale
men
,
who
alwaies
live
in
the
shade
,
and
one
of
those
,
whomsoever
you
shall
choose
,
exercised
in
the
Lyceum
,
and
washt
from
his
Dust
,
and
mire
,
I
would
ask
to
which
you
would
choose
to
be
like
.
I
know
you
would
presently
at
first
sight
,
though
unacquainted
with
the
education
of
either
,
choose
to
be
strong
,
and
solide
,
then
to
be
of
a
broken
,
and
melting
constitution
,
and
pale
with
the
poverty
,
and
retirement
of
your
bloud
to
the
inward
parts
.
These
are
the
exercises
,
Anacharsis
,
to
which
we
breed
our
young
men
;
whereby
,
we
think
,
we
enable
them
to
defend
their
countrey
,
to
secure
us
in
our
liberty
,
and
vanquish
our
invaders
,
and
make
us
terrible
to
our
neighbours
;
who
for
the
most
part
are
subject
to
us
,
and
pay
us
tribute
.
In
times
of
peace
our
use
of
them
is
no
lesse
excellent
,
between
whom
spring
no
base
aemulations
.
Nor
have
they
leisure
to
be
injurious
,
but
spend
their
whole
time
,
and
imployment
in
these
exercises
.
Now
(
as
I
said
before
)
The
common
good
,
and
highest
felicity
of
a
state
consists
in
the
best
preparation
of
youth
,
both
for
Peace
,
and
Warre
,
which
is
only
to
be
effected
by
Studies
of
this
excellent
Nature
.
Anacharsis
.
So
then
Solon
,
when
you
are
invaded
,
you
meet
your
enemies
in
your
Oyntments
,
and
dust
,
and
encounter
their
Armour
with
your
hands
,
and
fists
;
who
in
the
mean
time
struck
with
terrour
fly
from
you
,
fearing
,
least
if
they
should
gape
,
you
should
cast
sand
into
their
mouth
;
or
coming
behind
them
should
trippe
up
their
heeles
,
or
twine
their
legges
about
their
middle
,
and
your
Arme
about
their
neck
and
stifle
them
?
And
though
they
shoot
Arrowes
and
hurle
Darts
at
you
,
yet
you
,
like
so
many
Statues
are
impenetrable
;
being
tainn'd
in
the
sunne
,
and
stored
with
so
much
bloud
.
For
you
are
not
men
of
straw
,
or
stubble
,
to
yield
at
the
first
onset
;
but
are
hardly
brought
to
loose
bloud
,
though
pierrced
with
deep
and
mortall
wounds
.
For
so
you
said
,
if
I
mistake
not
your
resemblance
.
Or
,
perhaps
,
when
you
goe
out
to
battle
,
you
Arme
your selves
like
Comedians
,
and
Tragedians
,
and
put
on
gaping
vizards
,
that
you
may
appear
terrible
,
and
like
so
many
Goblins
to
your
enemies
;
and
wear
high
buskins
,
which
,
if
you
have
occasion
to
flie
,
are
light
;
And
if
you
pursue
your
foes
,
are
unavoidable
,
bringing
you
so
fast
upon
them
.
But
consider
,
I
pray
,
whither
these
fine
slights
,
and
devices
,
be
not
frivolous
,
and
childish
,
and
the
exercises
only
of
young
men
,
void
of
better
imployment
,
and
given
to
sloth
.
For
if
your
ayme
be
to
be
free
,
and
happy
,
you
should
prescribe
true
,
and
reall
exercises
,
and
such
as
are
practised
in
Warre
.
Where
the
Combate
is
not
in
jest
between
Companions
,
but
against
enemies
;
with
whom
they
are
to
fight
,
with
danger
exercising
their
valour
.
Laying
aside
your
dust
,
and
your
oyle
,
therefore
,
teach
your
young
men
the
use
of
their
Bow
,
and
Pike
;
nor
accustome
them
to
slight
darts
,
which
are
carried
away
by
the
wind
;
but
to
massy
speares
,
which
sing
and
whistle
in
their
discharge
;
To
stones
also
which
fill
their
hands
.
Let
them
wear
also
a
Sagar
on
their
side
,
a
shield
in
their
left
hand
,
a
Brest-plate
also
,
and
Helmet
.
For
as
you
now
are
,
you
appear
to
me
saved
by
the
favour
of
some
God
,
who
have
not
all
this
while
perisht
by
the
incursion
of
any
slight
invaders
.
For
put
the
case
,
I
unsheathing
this
short
Sword
,
which
I
wear
at
my
girdle
,
should
singly
set
upon
all
your
young
men
;
doubtlesse
I
should
raise
a
generall
shriek
,
and
take
the
School
,
or
put
them
to
flight
,
none
daring
to
look
back
upon
my
weapon
,
but
standing
behind
statues
,
and
hiding
themselves
behind
pillars
,
they
would
by
their
teares
,
and
affrigh●ments
be
the
Argument
of
my
laughter
.
Then
should
you
see
their
bodies
no
longer
red
,
as
now
they
are
,
but
they
would
presently
wax
pale
,
and
discoloured
with
fear
;
For
a
long
peace
hath
so
soften'd
you
,
that
you
cannot
resolutely
endure
the
sight
of
one
plume
in
an
enemies
Crest
.
Solon
.
The
Thracians
,
Anacharsis
,
Who
under
the
conduct
of
Eumolphus
took
Armes
against
us
,
spoke
not
thus
,
nor
your
Amazones
,
who
having
Hippolyta
for
their
Generall
,
made
an
expedition
against
our
Citty
.
Nor
others
,
who
have
had
trials
of
us
in
Warre
.
For
we
do
not
so
make
our
young
men
exercise
naked
,
as
to
expose
them
to
dangers
unarmed
;
But
when
they
grow
perfect
,
they
afterwards
practice
in
Armour
,
which
by
these
preparations
,
they
much
more
easily
mannage
.
Anachars
.
And
where
is
your
School
where
you
thus
exercise
in
Armour
▪
I
have
survey'd
your
whole
Citty
and
cannot
discover
it
.
Solon
.
When
you
have
converst
longer
among
us
,
Anacharsis
,
you
will
see
every
house
furnisht
with
Armour
,
which
in
times
of
necessity
we
use
;
Crests
also
,
and
Caparisons
,
and
Horses
,
and
Horsemen
,
to
the
fourth
part
of
the
Cittizens
.
To
bare
Armes
,
or
wear
a
Sword
in
time
of
peace
,
we
hold
superfluous
;
and
punish
those
who
needlesly
carry
a
Weapon
,
or
appear
armed
in
publique
:
which
in
you
is
pardonable
,
who
spend
your
whole
lives
in
armes
.
For
dwelling
in
places
unfortified
,
you
cannot
but
lie
open
to
incursions
,
and
create
many
Warres
;
nor
are
you
certain
,
but
that
some
neighbours
may
slay
you
,
as
you
sleep
in
your
Waggons
.
Besides
,
your
mutuall
Distrusts
,
and
association
together
without
any
common
bonds
of
Law
,
or
Government
,
makes
it
necessary
for
you
alwaies
,
to
have
your
Sword
in
readinesse
to
prevent
injuries
.
Anachars
.
Without
cause
,
then
,
Solon
,
to
wear
a
Sword
,
you
hold
it
superfluous
;
and
do
favour
your
Armes
,
least
with
frequent
use
,
they
should
be
worne
out
:
you
lay
them
up
,
therefore
,
in
your
Armories
,
and
bring
them
forth
only
upon
occasion
.
But
in
the
mean
time
,
without
any
imminent
danger
you
commit
the
bodies
of
your
young
men
to
mutuall
beatings
;
who
weaken
themselves
by
sweat
,
not
forced
by
necessity
,
but
vainly
spend
their
courage
in
the
mire
and
dust
.
Solon
.
You
seem
,
Anacharsis
,
to
have
the
same
opinion
of
courage
,
as
you
have
of
wine
,
or
water
,
or
some
such
liquid
thing
,
which
makes
you
imagine
,
that
by
frequent
exercises
,
it
will
insensibly
leak
away
,
as
through
some
broken
vessell
,
and
leave
the
body
empty
,
and
dry
,
having
no
spring
within
to
replenish
it
.
But
herein
you
are
mistaken
.
For
the
more
courage
is
drawn
forth
by
Labours
,
the
more
it
overflowes
.
Like
the
fable
which
you
have
heard
of
Hydra
:
who
having
one
head
cut
off
,
was
presently
supplyed
with
two
.
'T
is
true
,
a
body
originally
unpracticed
,
and
feeble
,
and
wanting
sufficient
naturall
matter
,
is
presently
tyred
,
and
consumed
by
exercise
,
as
we
see
in
fire
,
and
Tapers
;
with
the
same
breath
you
kindle
the
one
,
and
in
an
instant
blow
it
into
a
greater
flame
;
but
extinguish
the
other
,
not
having
competent
strength
of
matter
to
encounter
your
blast
,
or
a
strong
root
to
sustaine
it self
.
Anacharsis
.
I
do
not
well
understand
you
,
Solon
;
your
Similitude
is
too
subtle
for
me
,
and
requires
an
exact
consideration
,
and
a
sharpe
sighted
mind
to
conceive
you
.
But
pray
tell
me
,
why
in
your
Olympick
,
Isthmian
,
Pythian
,
and
other
Games
,
where
,
you
say
,
there
is
such
confluence
of
Spectators
to
behold
your
young
exercisers
,
do
you
not
make
them
contend
in
Armour
;
but
producing
them
naked
,
expose
them
to
kickes
,
and
beatings
,
and
then
reward
the
Conquerors
with
Apples
,
and
Olive
boughes
?
I
would
faine
know
the
reason
of
your
Custome
.
Solon
.
We
think
,
Anacharsis
,
we
hereby
more
inflame
,
and
animate
them
to
such
exercises
,
when
they
see
the
vanquishers
honoured
,
and
shouted
in
a
Ring
of
Graecians
;
And
therefore
,
they
who
thus
contend
naked
,
are
provident
of
their
bodily
habit
,
and
blush
not
to
strip
themselves
;
but
every
one
strives
to
make
himselfe
most
worthy
of
victory
.
Nor
are
they
,
as
I
said
before
,
small
revvards
to
be
cried
up
by
the
Spectators
,
and
held
the
most
honourable
,
to
be
pointed
at
by
passengers
,
and
voiced
the
most
valiant
among
equalls
.
Many
of
the
beholders
,
therefore
,
vvhose
age
is
not
past
exercise
,
depart
not
a
little
enamour'd
vvith
their
vertue
,
and
Labours
.
Should
any
man
,
then
,
banish
the
thirst
of
Glory
from
common
life
,
vvhat
mark
should
vve
have
to
our
desires
,
or
vvho
vvould
covet
to
performe
any
high
Action
?
From
hence
you
may
conjecture
hovv
they
vvould
behave
themelves
in
Warre
,
armed
for
the
defence
of
their
Countrey
,
Children
,
Wives
,
and
Temples
,
who
naked
for
a
wreath
of
wild
Olive
,
or
Apples
,
are
enflamed
with
such
a
serious
desire
of
victory
.
How
would
you
be
affected
,
should
you
see
our
Quayle
,
and
Cockfightings
,
and
our
solemne
studies
of
them
?
perhaps
,
you
would
laugh
;
especially
if
you
knew
that
our
Custome
were
built
upon
a
Law
,
which
commands
all
of
docile
Age
to
be
present
;
and
to
behold
the
Fowles
contend
to
their
utmost
rigour
.
But
't
is
no
argument
for
Laughter
.
For
hereby
an
insensible
contempt
of
Dangers
steales
into
their
soules
,
who
mean
not
to
appear
more
degenerous
,
or
cowardly
,
then
Cocks
.
And
are
hence
taught
,
not
to
yield
to
wounds
,
wearinesse
,
or
other
difficulties
whatsoever
.
Now
to
make
the
like
trialls
of
them
in
Armes
,
and
to
behold
their
mutuall
slaughters
,
were
savage
,
and
inhumane
.
'T
were
great
improvidence
also
to
destroy
those
valiant
men
,
whose
courages
would
be
better
imployed
against
an
enemy
.
Because
,
then
,
you
resolve
,
Anacharsis
,
to
see
other
parts
of
Greece
,
pray
remember
when
you
arrive
at
Lacedaemon
,
that
you
laugh
not
at
them
also
;
nor
think
them
vainly
busied
,
when
met
together
in
the
Theater
at
Ball
you
see
them
strike
one
another
:
or
assembled
in
a
place
surrounded
with
water
,
and
divided
into
Battalions
,
naked
,
as
they
are
,
they
make
a
formall
Warre
upon
one
another
,
till
one
side
,
namely
the
Lycurgians
,
drive
the
other
,
namely
the
Herculeans
out
of
the
Island
,
or
force
them
backward
into
the
mote
,
whereupon
followes
peace
,
and
no
man
is
afterwards
struck
;
especially
when
you
see
them
whipt
at
an
Altar
,
and
streaming
with
bloud
,
their
Fathers
and
Mothers
standing
by
,
not
at
all
moved
with
the
Spectacle
,
but
threatning
them
if
they
shrink
under
their
stripes
,
and
intreating
them
to
hold
out
to
their
utmost
patience
,
and
to
take
courage
from
their
sufferings
.
Hence
many
die
under
the
scourge
,
disdaining
to
faint
in
the
presence
of
their
familiars
,
as
long
as
they
have
life
,
or
to
favour
their
bodies
.
To
whose
honours
you
shall
see
statues
publickly
erected
by
the
Spartans
.
When
,
therefore
,
you
see
this
done
;
think
them
not
madde
,
or
that
they
thus
discipline
their
Children
without
just
cause
,
because
no
Tyrant
is
feared
,
or
enemy
neer
.
For
Lycurgus
their
founder
will
give
you
very
good
reasons
,
why
he
instituted
such
cruell
customes
,
being
neither
enemy
,
nor
carried
by
his
hatred
,
to
the
unprofitable
destruction
of
the
youth
of
the
state
,
but
desirous
to
render
these
,
who
were
to
defend
their
Country
,
stout
,
and
of
courage
above
their
sufferings
.
Or
suppose
Lycurgus
should
say
nothing
,
yet
you
your selfe
know
well
,
that
none
such
taken
in
warre
,
did
amidst
the
tortures
of
the
enemy
,
ever
discover
any
secret
of
the
Spartanes
;
But
smiled
when
they
were
rackt
,
and
strived
with
their
Tormentors
who
should
be
first
tired
.
Anacharsis
.
Was
Lycurgus
himselfe
,
Solon
,
in
his
young
daies
bred
to
the
Whippe
?
Or
without
trialls
of
his
own
was
he
only
the
author
of
the
Discipline
?
Solon
.
He
was
very
old
before
he
wrote
his
Lawes
,
and
came
thither
from
Creet
:
where
he
had
so
journed
a
while
,
because
he
heard
they
had
the
best
Lawes
,
having
Minus
the
Sonne
of
Iupiter
for
their
Lawgiver
.
Anachars
.
Why
,
then
,
Solon
,
do
not
you
imitate
Lycurgus
,
and
whippe
your
Children
?
An
education
wise
,
and
worthy
of
you
.
Solon
.
Because
we
hold
our
own
native
exercises
sufficient
;
and
think
forrain
imitation
below
us
.
Anachars
.
Or
rather
because
you
understand
,
I
suppose
,
how
ridiculous
't
is
to
be
whipt
naked
,
and
to
supplicate
with
erected
hands
;
without
profit
either
to
him
that
is
vvhipt
,
or
to
the
state
.
If
I
come
to
Sparta
,
therefore
,
at
a
time
vvhen
they
discipline
,
they
cannot
but
forthvvith
publiquely
stone
me
;
for
I
shall
laugh
to
see
them
scourged
like
Theeves
,
Pilferers
,
or
such
like
malefactors
.
For
clearly
a
Citty
accustomed
to
such
ridiculous
sufferings
,
in
my
Judgment
should
be
purged
with
Hellebore
.
Solon
.
Think
not
,
generous
Sir
,
being
alone
Orator
,
and
solitary
,
and
no
repliers
present
,
you
have
vanquisht
▪
you
will
meet
those
at
Sparta
who
will
give
probable
satisfaction
.
Since
,
then
,
I
have
made
you
a
just
report
of
our
Customes
,
which
you
have
entertained
with
no
great
approbation
;
Let
me
not
seem
unreasonable
if
I
request
a
brief
report
from
you
,
how
you
Scythians
do
breed
your
children
,
and
by
what
exercises
you
make
them
stout
and
valiant
.
Anacharsis
.
'T
is
but
Justice
,
Solon
.
I
will
,
therefore
make
you
a
narration
of
our
Scythian
Customes
;
not
so
glorious
perhaps
,
or
gratefull
to
you
as
your
own
:
for
we
are
not
so
valiant
as
to
strike
one
another
on
the
cheek
;
yet
such
as
they
are
you
shall
hear
.
Till
to
morrow
,
then
,
if
you
think
fit
,
let
us
break
off
our
Discourse
;
that
in
private
I
may
the
better
recollect
what
you
have
said
,
and
furnish
my
memory
with
what
I
am
to
say
.
Here
,
then
,
put
we
a
period
to
this
conference
,
and
depart
;
For
the
evening
cometh
on
.
A
Discourse
of
sorrowing
for
the
Dead
.
'T
Is
worthy
the
Observation
,
what
many
,
in
their
sorrow
do
,
and
say
;
and
what
is
said
by
those
that
comfort
them
;
how
they
account
some
accidents
intollerable
,
both
to
those
that
mourn
,
and
to
those
that
are
mourned
.
When
(
by
Pluto
and
Proserpina
)
they
not
at
all
understand
,
whither
they
be
evill
,
and
deplorable
,
or
gratefull
,
and
desireable
to
the
sufferers
;
but
make
fashion
and
custome
,
the
rule
of
their
grief
.
For
when
any
body
dies
,
this
is
their
manner
.
But
first
,
I
will
tell
you
what
opinions
they
hold
of
Death
.
Whereby
it
shall
appear
upon
what
grounds
they
are
thus
superfluous
.
The
greater
part
of
people
,
whom
the
wise
call
Idiots
,
building
their
faith
upon
Homer
,
Hesiod
,
and
other
Fablers
,
and
making
their
Poetry
their
Law
,
imagine
a
certain
deep
place
,
or
hell
under
ground
,
large
,
spacious
,
darke
,
and
sunlesse
;
yet
so
lightsome
in
appearance
,
as
to
represent
to
them
every
thing
there
.
In
this
vault
(
as
one
of
them
told
me
the
story
)
raignes
Iupiters
brother
,
call'd
Pluto
;
honour'd
with
that
stile
from
the
store
of
Ghosts
wherewith
he
is
enricht
;
whose
forme
of
Commonwealth
,
and
the
life
of
soules
infernall
is
thus
ordered
.
It
fell
to
him
by
Division
,
and
Lot
,
to
rule
over
the
Dead
▪
which
,
as
he
receives
,
he
binds
in
unavoidable
Chaines
;
and
permits
none
to
return
,
but
some
few
once
in
an
Age
,
upon
weighty
reasons
.
Through
his
Countrey
run
Rivers
,
great
,
and
terrible
from
their
very
Names
,
called
Cocytus
,
and
Phlegeton
,
and
the
like
.
And
what
is
yet
worse
,
the
entrance
to
it
is
the
Lake
of
Acheron
:
which
first
receives
all
Commers
,
and
is
not
to
be
past
,
or
sayled
over
without
a
Ferryman
;
being
for
depth
not
to
be
waded
,
and
for
breadth
not
to
be
swumme
over
.
In
a
word
,
the
Ghosts
of
Fowles
departed
cannot
fly
over
it
.
In
the
Descent
,
seated
in
a
Gate
of
Adamant
,
sits
Aeacus
,
the
Kings
Cousin
German
,
who
commands
the
passage
.
Neere
him
lieth
a
dogge
with
three
heads
,
of
great
fiercenesse
;
who
on
Arrivers
casts
a
gentle
,
and
peacefull
eye
;
but
barkes
at
those
who
endeavour
to
escape
,
and
frights
them
back
into
their
Dungeon
.
Those
that
are
wafted
over
the
Lake
are
received
into
a
spacious
meddow
,
set
with
Daffodills
;
through
which
glides
a
stream
enemy
to
remembrance
,
and
for
that
reason
called
Lethe
.
For
these
are
the
relations
of
them
,
who
have
anciently
return'd
from
thence
;
Alcestis
,
and
Protesilaus
,
two
Thessalonians
;
Theseus
also
,
the
Sonne
of
Aegeus
▪
and
Homers
Vlysses
;
very
reverend
and
credible
witnesses
:
who
surely
drunk
not
of
the
forgetfull
Spring
,
for
then
they
had
not
remembred
such
descriptions
.
Pluto
,
then
,
and
Proserpina
,
as
they
report
,
raigne
there
,
and
have
the
whole
Dominion
of
the
place
.
Though
they
have
many
Attendants
,
and
Ministers
of
state
,
as
Furies
,
Punishments
,
Horrours
,
and
Mercury
,
(
who
is
not
constantly
resident
)
under-rulers
also
,
and
Peeres
,
&
two
Judges
,
Minos
,
and
Rhadamanthus
,
both
of
Creet
,
and
Sonnes
of
Iupiter
.
Who
when
a
Competent
number
of
good
men
,
&
just
,
who
have
lived
a
life
of
vertue
,
are
arrived
,
send
them
like
a
Colony
into
the
Elysian
fields
,
there
to
live
a
life
of
felicitie
.
But
wicked
men
they
deliver
to
the
Furies
,
to
be
conveyed
to
the
region
of
Malefactours
,
there
to
be
punish't
according
to
their
offences
.
In
which
place
what
miseries
do
they
not
suffer
?
tortur'd
and
burnt
,
and
gnawne
by
Vultures
,
and
tost
upon
wheeles
,
and
forced
to
roll
relapsing
stones
against
steep
hills
.
Tantalus
stands
in
a
Lake
,
yet
is
wretchedly
in
danger
to
dye
with
thirst
.
Others
of
a
middle
kind
of
life
(
of
which
there
are
store
)
wander
in
a
meddow
without
bodies
,
being
meere
shades
,
which
touch't
vanish
like
smoake
.
These
are
nourisht
by
our
sacrifices
,
and
oblations
powred
on
their
graves
.
So
that
he
who
hath
no
friend
,
or
Allye
left
on
earth
,
wanders
among
them
famisht
,
and
starved
.
These
dreames
have
made
such
strong
impressions
in
some
,
that
when
one
of
their
friends
dyes
,
first
they
put
a
fare
in
his
mouth
,
which
hee
is
to
give
the
Ferry-man
for
his
wafrage
.
And
do
not
first
consider
whether
the
money
be
currant
,
and
will
passe
below
;
or
whether
with
Ghosts
,
an
Attick
,
or
Macedonian
,
or
Aegina
coyne
beare
most
value
;
or
whether
it
were
not
much
better
to
have
no
fare
at
all
to
give
.
For
so
being
refused
by
the
Ferry-man
,
he
may
be
sent
back
,
and
returne
to
life
againe
.
After
this
,
they
wash
him
,
(
as
if
the
Infernall
marrish
were
not
B●th
enough
for
those
that
come
thither
)
and
embalme
his
body
with
rich
oyntments
,
for
the
expulsion
of
ill
smells
;
then
crowning
him
with
Orient
flowers
,
they
lay
him
out
gloriously
apparrelled
;
lest
,
perhaps
he
should
take
cold
by
the
way
,
or
be
seene
naked
of
Cerberus
;
Then
follow
the
howlings
of
women
,
teares
of
acquaintance
,
percussion
of
brests
,
tearing
of
haire
,
cheekes
bloudyed
,
garments
rent
,
and
heads
sprinkled
with
dust
.
So
that
the
living
are
more
to
be
pittied
then
the
dead
.
For
they
many
times
roll
themselves
on
the
floore
,
and
dash
their
heads
against
the
ground
,
whilst
the
other
,
adorn'd
and
trimm'd
,
and
gloriously
crown'd
,
lyes
aloft
,
and
sublimed
,
like
one
drest
for
a
triumph
.
Lastly
,
his
mother
,
and
father
,
surrounded
with
their
kindred
,
goe
before
him
,
to
whom
turning
sometimes
(
you
must
imagine
him
to
be
some
gallant
young
man
,
for
the
greater
solemnity
of
the
play
)
they
utter
abortive
,
senslesse
sounds
,
to
which
the
dead
party
would
make
answer
,
were
he
able
to
speake
.
For
his
father
,
drawing
out
every
word
vvith
interruptions
,
and
sighes
,
thus
bespeakes
him
.
My
deare
sonne
,
thou
art
lost
,
dead
,
and
before
thy
time
snatcht
from
mee
;
leaving
mee
alone
,
solitary
vvretch
:
Thou
vvast
neither
married
,
nor
hadst
children
,
not
practised
to
the
Camp
,
or
plough
,
or
arrived
to
thy
old
age
;
never
more
,
my
child
,
shalt
thou
feast
,
be
amorous
,
or
drunke
againe
vvith
thy
companions
.
Such
and
the
like
complaints
he
povvres
forth
,
out
of
an
opinion
that
his
sonne
after
death
needs
,
and
desires
such
things
,
but
is
denyed
the
fruition
.
But
vvhy
mention
I
such
trifles
?
Hovv
many
are
there
,
vvho
at
such
funeralls
doe
sacrifice
his
horses
,
concubines
,
and
butlers
,
and
burne
,
and
bury
his
robes
,
and
cloathes
of
ornament
,
vvith
the
deceased
party
,
as
if
hee
vvere
to
use
,
or
enjoy
them
belovv
?
Novv
the
old
man
,
vvho
thus
laments
,
speakes
not
this
,
and
much
more
,
nor
is
thus
tragicall
vvith
reflection
on
his
son
,
(
For
hee
knovves
he
cannot
heare
him
,
though
hee
should
cry
as
loud
as
Stentor
)
or
on
himselfe
,
for
then
his
bare
invvard
thought
,
and
contemplation
,
vvere
sufficient
vvithout
a
voyce
.
For
no
man
needs
to
be
clamorous
to
himselfe
.
It
remaines
,
then
,
that
he
acts
this
distemper
for
the
spectators
sakes
,
since
he
neither
knovves
vvhat
hath
befalne
his
sonne
,
nor
vvhere
he
is
,
nor
vvell
examined
the
course
and
state
of
his
life
.
For
,
then
,
he
could
not
reckon
his
departure
hence
among
calamities
.
Well
,
therefore
,
might
his
son
,
having
obtained
leave
of
Aeacus
,
and
hell
,
to
raise
his
head
a
while
out
from
his
dungeon
,
for
the
quieting
of
his
distracted
father
,
say
thus
to
him
,
Forlorne
man
,
what
meane
thy
clamours
?
Why
dost
thou
trouble
mee
?
cease
to
teare
thy
haire
,
and
to
rent
thy
face
.
Why
art
thou
so
injurious
to
call
mee
miserable
,
and
unfortunate
,
who
am
much
better
,
and
happier
then
thou
?
Is
it
,
thinkest
thou
,
any
calamity
to
mee
,
that
I
am
not
arrived
at
thy
decrepit
age
,
or
have
not
a
bald
head
,
wrinkled
face
,
crumpt
backe
,
and
slack
knees
,
or
am
not
wither'd
,
and
decay'd
by
so
many
Triacades
,
and
Olympiades
of
time
,
or
betray
not
my
follies
before
so
many
witnesses
?
Fond
man
,
What
canst
thou
call
desirable
in
life
,
which
wee
shall
not
afterwards
enjoy
?
perchance
thou
wilt
say
delicious
potations
,
feasts
,
rich
garments
,
and
the
pleasures
of
Venus
;
whose
denials
thou
fearest
are
my
misfortunes
.
Dost
thou
not
understand
how
much
better
't
is
not
to
thirst
,
then
to
drinke
?
or
not
to
be
hungry
,
then
to
eate
?
or
not
to
be
cold
,
then
richly
cloathed
?
Since
,
then
,
I
perceive
thee
ignorant
,
I
will
truly
teach
thee
how
to
grieve
.
Begin
thy
Lamentations
againe
,
and
say
,
My
wretched
child
,
never
more
shalt
thou
thirst
,
never
more
shalt
thou
hunger
,
never
more
shalt
thou
freeze
.
Thou
art
lost
,
unhappy
boy
,
and
hast
escaped
diseases
,
needest
not
hereafter
feare
feavers
,
enemies
,
or
Tyrants
:
Love
shall
no
more
torment
,
nor
venery
tempt
thee
;
nor
shalt
thou
twice
or
thrice
a
day
consume
thy selfe
.
O
calamity
!
Thou
shalt
not
be
scorn'd
,
when
thou
art
old
,
nor
thy
sight
be
thought
troublesome
to
young
men
.
Shouldest
thou
,
O
my
father
,
say
thus
,
would
not
these
complaints
seeme
much
truer
,
and
more
ridiculous
then
the
other
?
Be
not
,
therefore
,
troubled
at
the
consideration
of
our
night
,
and
great
darknesse
;
nor
imagine
mee
stifled
when
I
am
shut
up
in
my
tombe
.
But
thinke
rather
,
that
my
eyes
being
perisht
,
and
burnt
(
if
yet
you
have
burnt
mee
)
need
neither
darknesse
,
nor
light
to
see
by
.
But
suppose
your
owne
private
complaints
reasonable
,
how
am
I
better'd
by
your
howlings
,
or
by
so
many
brests
,
as
it
were
musically
strucke
,
or
by
the
immoderate
Lamentations
of
so
many
women
?
why
doe
you
lay
a
stone
strowed
with
Garlands
on
my
grave
?
or
to
what
end
do
you
powre
wine
upon
mee
?
Do
you
thinke
't
will
distill
to
us
,
and
soke
through
to
Hell
?
As
for
your
funerall
sacrifices
,
you
your selves
,
I
suppose
,
plainly
see
that
the
most
pretious
part
,
which
is
intended
for
us
,
is
carried
up
in
smoke
to
heaven
,
and
profits
not
us
below
.
Nothing
remaines
but
dust
altogether
unusefull
,
unlesse
you
thinke
wee
can
eate
Ashes
.
Pluto's
Kingdome
is
not
so
barren
,
or
unfruitfull
,
nor
are
we
so
voyd
of
Daffodils
,
as
to
translate
your
meales
hither
.
I
sweare
,
therefore
,
by
Tisiphone
,
I
have
had
a
longing
desire
to
exclaime
against
your
Actions
,
and
speeches
,
but
was
hindred
by
the
winding
sheet
,
and
wooll
wherewith
you
stopt
my
utterance
:
He
made
an
end
,
and
then
death
clos'd
his
eyes
.
But
for
Iove's
sake
tell
mee
▪
should
one
departed
returne
,
and
leaning
on
his
elbow
speak
thus
,
would
you
not
think
he
spoke
reason
?
yet
these
senslesse
people
do
both
howle
themselves
,
and
hire
some
Sophister
,
whose
trade
is
lamentation
;
who
mustering
up
many
old
calamities
,
is
imploy'd
as
the
leader
,
and
captaine
of
the
franticke
solemnitie
;
and
where
he
begins
,
they
follow
,
and
make
up
the
ridiculous
consort
.
Their
lamentations
have
all
one
manner
of
folly
;
But
severall
Nations
have
severall
manners
of
funerall
.
The
Greekes
burne
their
dead
;
the
Persians
bury
them
;
the
Indians
anoint
them
with
Lard
;
the
Scythians
eate
them
;
the
Aegyptians
salt
and
powder
them
:
where
I
have
seene
a
dead
body
well
dryed
,
and
season'd
set
at
meale
,
and
made
a
guest
.
Nor
is
it
unusuall
with
an
Aegyptian
,
when
he
lacks
mony
to
supply
his
wants
,
to
pawne
his
father
,
or
brother
for
a
time
.
For
as
for
tombes
,
Pyramides
,
Pillars
,
and
fading
Epitaphs
,
are
they
not
superfluous
,
and
childish
?
Others
ordaine
funerall
Games
,
and
make
Orations
at
Sepulchers
.
As
if
they
pleaded
,
or
gave
testimonials
of
their
dead
friends
to
the
infernall
Judges
.
After
all
comes
in
the
funerall
supper
;
to
which
are
invited
the
deceased
persons
friends
,
who
comfort
his
parents
,
and
perswade
them
to
eate
.
To
which
they
are
not
unwillingly
compell'd
,
having
felt
the
famine
of
three
dayes
before
.
How
long
,
say
they
,
will
you
bewayle
your
deare
losse
?
Trouble
not
his
happy
Ghost
any
longer
with
your
complaints
.
Or
if
you
be
obstinately
resolved
to
mourne
,
you
are
therefore
not
to
starve
your selfe
,
that
you
may
be
able
to
hold
out
with
the
greatnesse
of
your
sorrow
.
Then
for
a
Conclusion
,
they
all
repeat
these
two
verses
of
Homer
;
For
bright
hayr'd
Niobe
remembred
meat
:
And
,
The
Hungry
Greekes
banisht
their
cares
with
meat
.
Whereupon
they
fall
to
;
but
bashfully
at
first
,
out
of
their
feare
,
after
the
death
of
their
dearest
friends
,
to
betray
any
humane
disturbance
.
Many
things
more
ridiculous
then
these
may
hee
observe
,
who
markes
what
is
done
at
mournings
,
since
most
people
thinke
death
the
greatest
of
evills
.
Hercules
of
Gaul
,
or
a
Discourse
of
Eloquence
.
THe
Gauls
in
their
Language
call
Hercules
Ogmius
,
and
paint
the
God
in
a
strange
figure
;
extreamly
old
,
and
decrepit
,
bald
before
,
his
haire
,
which
remaines
,
white
,
his
skinne
wrinkled
,
and
burnt
into
a
deep
tawnie
,
like
aged
saylers
:
you
would
take
him
for
Charon
,
or
some
Infernall
Iapetus
;
and
would
guesse
him
to
be
any
thing
sooner
then
Hercules
.
Yet
in
this
unlikely
shape
he
weares
the
ensignes
of
Hercules
;
a
Lyons
skinne
about
his
shoulders
,
A
massie
clubbe
in
his
right
hand
;
a
quiver
at
his
backe
,
and
a
bent
bow
in
his
left
hand
,
like
an
out-right
Hercules
.
I
thought
at
first
they
had
drawne
him
thus
preposterous
out
of
contempt
of
the
Grecian
Gods
;
and
by
this
uncouth
picture
meant
to
take
revenge
of
him
,
for
his
ancient
entrance
into
their
Country
,
and
the
prey
's
he
tooke
,
when
in
search
of
Geryons
heards
,
he
over-ran
many
westerne
Nations
.
But
I
have
not
yet
told
you
the
greatest
paradoxe
of
the
picture
.
This
aged
Hercules
drawes
a
vast
multitude
of
people
tyed
by
the
eares
with
chaines
,
which
are
slender
wires
,
made
of
gold
,
and
amber
,
like
to
our
most
orient
bracelets
.
Yet
though
they
be
captived
by
such
feeble
threds
,
they
neither
labour
to
escape
,
though
they
easily
might
,
nor
offer
to
make
resistance
,
nor
hang
back
,
or
struggle
with
their
leader
,
but
follow
him
with
pleased
,
cheerfull
,
and
applauding
countenances
;
all
striving
to
make
haste
,
and
slacking
the
cords
out
of
their
desire
of
prevention
,
and
expressing
some
unwillingnesse
to
be
releast
.
It
shall
not
be
troublesome
to
mee
to
describe
to
you
what
to
mee
seemed
most
absurd
.
The
painter
,
wanting
a
place
where
to
fasten
the
ends
of
his
wires
,
having
fill'd
his
right
hand
with
a
clubbe
,
his
left
with
a
bow
,
bored
a
hole
through
the
tip
of
his
tongue
,
at
which
hee
drew
them
linkt
▪
the
God
turning
himselfe
,
and
smiling
on
them
.
Lord
stood
I
fixt
in
the
contemplation
,
wonder
,
doubt
,
and
indignation
of
the
peece
.
till
a
certaine
Gaul
,
who
stood
neere
mee
,
not
ignorant
of
our
learning
,
as
hee
well
show'd
by
his
exact
pronuntiation
of
Greeke
,
whereby
I
tooke
him
to
be
some
Philosopher
of
that
Country
,
said
,
Stranger
,
I
will
unriddle
the
picture
to
you
;
for
it
seemes
to
have
cast
you
into
a
deep
astonishment
.
Wee
Gauls
doe
not
,
like
you
Grecians
,
ascribe
eloquence
to
Mercury
,
but
to
Hercules
;
who
was
much
the
stronger
.
Nor
let
it
be
your
wonder
that
you
see
him
painted
old
,
since
eloquence
of
all
things
else
showes
its
power
most
in
age
.
If
your
Poëts
say
true
:
that
,
In
younger
minds
do
mists
and
clouds
arise
,
But
the
discourses
of
old
age
are
wise
.
Thus
hony
was
said
to
drop
from
your
Nestor's
tongue
;
and
the
Trojan
Oratours
to
utter
fragrant
flowers
;
that
is
,
if
I
mistake
not
,
to
speake
in
a
musicall
voyce
.
Nor
are
you
to
marvaile
that
this
old
Hercules
,
the
embleme
of
eloquence
,
drawes
men
tyed
by
the
eares
to
his
tongue
,
knowing
the
neare
Alliance
betweene
them
.
Nor
ought
it
to
be
his
reproach
,
that
you
see
his
tongue
bored
;
for
I
have
learned
,
said
hee
,
from
your
Comedies
,
which
I
yet
remember
;
That
men
,
in
speaking
verst
,
Have
tongues
bore'd
through
,
and
pierc't
.
Briefly
,
wee
hold
that
Hercules
perform'd
all
his
labours
by
Rhetoricke
;
and
being
a
wise
man
,
subdued
Countries
meerly
by
his
perswasions
:
whose
darts
were
sharpe
,
well
aymed
,
quick
speeches
,
which
pierced
the
hea●ers
soules
,
such
speeches
as
you
call
winged
.
Thus
said
the
Gaul
.
Whereupon
I
walking
off
,
considerd
with
my selfe
,
whether
it
would
become
a
man
of
my
yeares
,
who
had
long
since
abandoned
the
profession
,
againe
to
submit
my selfe
to
the
judgement
of
so
many
censurers
:
when
opportunely
the
remembrance
of
the
picture
gave
mee
encouragement
.
For
till
then
I
was
jealous
,
lest
you
should
thinke
my
course
of
life
childish
,
and
too
youthfull
for
my
Age
;
or
lest
some
Schoole-boy
should
apply
that
piece
of
Homer
to
mee
,
and
say
,
Thy
strength
is
vanisht
,
Age
●ath
made
thee
snow
,
Thy
servants
spent
,
thy
horses
are
growne
slow
,
Alluding
by
that
scoffe
to
my
feet
.
But
as
often
as
I
remember
the
old
Hercules
,
I
am
prepared
for
any
imployment
;
nor
blush
at
my
profession
,
though
I
be
as
antique
as
the
picture
.
Fare
well
,
then
,
my
strength
,
activity
,
shape
,
and
all
other
goods
of
the
body
.
And
let
Cupid
,
if
he
please
,
seeing
mee
with
this
white
chinne
,
fly
by
mee
with
his
glittering
wings
,
more
swift
then
Eagles
.
It
shall
not
trouble
Hippoclides
.
For
now
is
the
time
for
mee
to
grow
young
,
and
vigorous
againe
,
and
to
flourish
in
elocution
,
and
to
draw
as
many
by
the
eares
,
and
ayme
as
many
darts
as
't
is
possible
;
since
I
am
fearlesse
that
thereby
my
quiver
will
be
exhausted
.
You
see
the
refreshments
of
my
old
age
;
who
thus
adventure
to
launch
forth
my
ship
which
hath
layne
long
in
the
Docke
;
and
to
commit
her
once
more
rigged
to
the
mercy
of
the
sea
.
Swell
my
sayles
prosperously
,
O
yee
Gods
,
who
have
so
much
need
of
friendly
&
auspicious
windes
.
Wich
if
you
vouchafe
mee
,
let
another
applye
that
other
peece
of
Homer
to
mee
,
See
what
strong
nerves
looke
through
his
aged
raggs
.
The
Ship
,
or
,
a
Discourse
of
Wishes
.
The
Speakers
,
Lycinus
,
Timolaus
,
Samippus
,
and
Adimantus
.
Lycinus
.
DId
I
not
say
a
corrupted
carkasse
cast
out
would
sooner
scape
Vultures
,
then
a
strange
sight
Timolaus
,
though
hee
were
to
run
himselfe
breathlesse
to
Corinth
?
How
came
you
to
be
such
a
lover
of
showes
,
and
so
indefatigably
inflamed
with
them
?
Timolaus
.
How
should
I
imploy
my
leisure
,
Lycinus
,
when
I
heard
of
a
great
shippe
,
beyond
the
ordinary
burden
,
landed
in
our
port
;
especially
one
of
those
Carickes
which
transporters
Corne
from
Aegypt
into
Italy
?
I
beleeve
you
and
Samippus
had
no
other
motive
for
your
comming
hither
,
but
the
spectacle
.
Lycinus
.
Adimantus
the
Myrrhinusian
came
with
us
too
,
but
is
lost
in
the
Crowde
of
spectators
,
I
know
not
how
.
Hee
accompanyed
us
to
the
shippe
,
&
ascended
with
us
.
for
if
I
mistake
not
,
you
Samippus
went
before
,
Adimantus
followed
you
,
and
him
,
holding
him
with
both
my
handes
,
Till
he
barefoote
guided
mee
shodde
up
the
ladder
,
and
then
I
saw
him
no
more
either
in
the
ship
,
or
below
after
our
descent
.
Samippus
.
Doe
you
not
remember
,
Lycinus
,
that
he
left
us
when
the
handsome
boy
arrayd
in
pure
white
,
whose
haire
equally
divided
on
his
forehead
was
tyed
behind
,
came
forth
of
the
Cabbin
?
If
I
know
Adimantus
well
,
at
sight
of
the
faire
spectacle
hee
bid
farewell
to
the
Aegyptian
Ship-wright
,
who
showed
us
the
Roomes
,
and
after
his
old
fashion
stood
still
,
and
wept
:
for
his
amorous
nature
makes
him
very
prone
to
teares
.
Lycinus
.
Methought
,
Samippus
,
the
boy
was
not
so
ravishingly
handsome
,
as
to
cast
Adimantus
into
an
astonishment
;
who
is
courted
at
Athens
by
so
many
young
men
,
beautifull
,
nobly
borne
,
fluent
of
speech
,
practiced
in
Games
,
and
to
whom
teares
are
no
disparagement
.
For
besides
the
swarthinesse
of
his
complexion
,
he
had
prominent
lippes
,
small
legges
,
a
loose
,
continued
,
running
speech
,
which
was
Greeke
,
indeed
,
but
pronounced
after
the
manner
of
his
Country
,
in
an
ill
sound
,
and
Tone
.
His
haire
,
and
locks
woven
behind
,
show'd
him
to
bee
a
slave
.
Timolaus
.
Their
haire
,
Lycinus
,
is
a
signe
of
nobility
among
the
Aegyptian●
,
which
all
mens
children
of
Quality
weare
brayded
,
till
their
age
of
maturity
.
So
our
Auncestours
of
Pallene
,
when
old
,
cherish't
long
haire
,
which
they
wound
up
in
a
caule
,
stuck
with
golden
Grashoppers
.
Samippus
.
You
doe
well
,
Timolaus
,
to
bring
to
our
remembrance
the
writings
of
Thucidides
,
who
in
his
Preface
to
his
Ionians
,
when
with
others
they
were
transplanted
into
Colonyes
,
speakes
of
our
ancient
luxury
.
Timolaus
.
I
now
remember
,
Samippus
,
Adimantus
left
us
when
wee
stood
so
long
by
the
mast
,
numbring
the
hides
layd
in
heapes
,
and
admiring
the
saylers
running
up
the
Tackling
,
and
downe
againe
,
safely
holding
by
the
sayle
yard
.
Samippus
.
You
say
true
,
what
then
shall
wee
doe
,
stay
heere
,
and
expect
him
?
or
shall
I
goe
backe
againe
to
the
shippe
?
Timolaus
Rather
let
us
goe
on
.
For
't
is
likely
he
is
past
by
,
and
return'd
into
the
Citty
after
he
could
not
finde
us
.
If
hee
be
not
,
he
knowes
the
way
;
nor
if
we
leave
him
behind
is
there
danger
of
his
losse
.
Lycinus
.
But
consider
whether
wee
may
with
civility
depart
and
leave
our
friend
;
yet
if
you
like
the
motion
,
Samippus
,
let
us
goe
on
.
Samippus
.
You
have
my
consent
,
if
the
Schoole
of
exercise
be
yet
open
.
But
among
other
Discourses
,
doe
you
remember
what
large
Descriptions
the
wright
made
of
his
shippe
?
which
hee
said
was
an
hundred
and
twenty
Cubits
in
length
,
the
fourth
part
of
that
in
bredth
;
from
the
Decke
to
the
lowest
Bottome
,
where
the
pumpe
stands
,
twenty
nine
cubitts
.
Hee
told
us
also
the
length
of
the
mast
,
the
greatnesse
of
the
yard
it
bore
,
and
the
vastnesse
of
the
cable
whereto
't
was
fastned
.
How
the
Sterne
rising
in
an
insensible
bent
had
a
golden
goose
for
an
ensigne
,
and
the
forcastle
equally
promiment
,
and
standing
out
at
the
other
end
bore
on
each
side
the
Goddess
Isis
;
who
gave
name
to
the
Carricke
.
The
other
trimmings
,
pictures
,
flame
colourd
sayles
,
Anchors
,
Capstalls
,
Rudders
,
and
Cabbins
next
the
Sterne
,
much
provok't
my
admiration
.
Then
the
multitude
of
saylers
,
which
might
be
compared
to
an
Army
.
Then
't
was
said
to
carry
as
much
corne
as
would
serve
all
the
Inhabitants
of
Attica
a
yeare
for
food
.
And
all
this
prodigious
bulke
is
ruled
by
a
litle
dwarfish
old
man
,
who
steeres
and
wields
it
with
a
slender
pole
.
One
show'd
him
to
mee
,
a
bald
curl'd
fellow
,
his
name
is
Heron.
Timolaus
.
A
rare
man
in
his
Art
,
as
they
report
who
sayl'd
with
him
,
and
a
better
seaman
then
Proteus
.
You
have
heard
by
what
accident
the
shippe
was
driven
hither
,
what
they
suffer'd
in
passage
,
and
how
they
were
preserved
by
a
starre
.
Lycinus
.
Wee
have
not
,
Timolaus
,
but
vvould
gladly
heare
.
Timolaus
.
I
had
the
relation
from
the
Master
,
a
courteous
man
,
and
of
civill
behaviour
,
vvho
told
mee
that
after
they
had
hoysed
sayles
from
Pharos
,
they
vvere
vvith
easie
gales
in
seven
dayes
brought
in
sight
of
Acamas
,
at
vvhat
time
they
were
crost
vvith
a
west
vvind
,
vvhich
carryed
them
as
farre
as
Sidon
.
From
vvhence
in
great
tempest
they
vvere
driven
in
ten
dayes
through
those
straights
upon
the
Chelidonian
Ilands
,
vvhere
they
almost
suffer●d
vvrack
.
I
knovv
by
my
ovvne
experience
,
and
presage
by
those
Ilands
the
roughnesse
of
that
Coast
,
especially
made
tempestuous
by
the
South
,
and
South
vvest
vvindes
.
For
there
the
Pamphilian
Sea
dividing
from
the
Lycian
,
and
the
floods
meeting
severall
vvayes
,
and
breaking
themselves
against
the
Promontory
,
vvhich
consists
of
sharpe
,
broken
rockes
,
made
craggy
by
the
vvaves
,
svvell
into
terrible
billovves
,
vvhich
make
a
dismall
roare
,
and
rise
sometimes
above
the
height
of
their
steepe
rockes
.
Hither
,
hee
said
,
they
vvere
driven
in
a
darke
night
.
At
length
the
Gods
,
compassionate
to
their
cryes
,
revealed
a
fire
to
them
from
Lycia
,
by
vvhich
they
knevv
the
place
.
For
a
starre
,
one
of
the
tvvins
,
sate
upon
their
top-saile
,
and
by
a
left
hand
course
directed
the
vessell
againe
into
the
Sea
,
just
ready
to
dash
against
the
steepe
cliffe
.
From
thence
,
having
once
strayed
from
their
right
course
,
sayling
through
the
Arches
,
the
seventieth
day
after
their
departure
from
Aegypt
,
by
Easterly
side
vvinds
they
vvere
yesterday
driven
into
the
Pyraeum
;
and
cast
thus
lovv
:
who
,
had
they
left
Creet
on
the
right
hand
,
and
sailed
above
Malea
,
had
by
this
time
been
in
Italy
.
Lycinus
.
By
Iupiter
,
Heron
show'd
himselfe
a
most
admirable
pilot
,
and
equall
to
Nereus
,
to
wander
thus
from
his
course
.
But
see
,
is
not
that
Adimantus
?
Timolaus
.
'T
is
hee
.
Le
ts
call
him
.
Adimantus
,
you
Myrrhynusian
,
Strobichus
sonne
.
Lycinus
.
He
is
one
of
the
two
,
either
angry
with
us
,
or
deafe
.
It
can
be
no
other
but
Adimantus
.
I
know
him
by
his
clothes
,
and
gate
,
and
close
notching
:
le
ts
swiften
our
pace
,
and
overtake
him
.
If
wee
had
not
taken
hold
of
your
cloake
,
and
stopt
you
,
Adimantus
,
you
would
never
have
heard
us
:
you
seeme
to
be
in
a
contemplation
,
and
dumpe
,
and
carry
some
magnificent
designe
in
your
countenance
.
Adimantus
.
'T
is
not
dangerous
,
Lycinus
,
but
a
certaine
unusuall
contemplation
,
which
seised
on
mee
by
the
way
,
and
made
mee
not
heare
you
,
whilest
my
sense
was
call'd
away
by
my
consideration
.
Lycinus
.
What
was
it
?
feare
not
to
acquaint
us
;
unlesse
it
be
such
a
secret
,
as
is
not
to
be
utter'd
.
You
know
wee
are
sworne
friends
,
and
have
learnt
to
conceale
.
Adimantus
.
I
shall
blush
to
tell
you
;
so
childish
will
my
thoughts
appeare
to
you
.
Lycinus
.
Is
love
their
object
?
you
may
safely
admit
us
to
your
mysteries
,
who
are
initiated
with
the
same
bright
Taper
.
Adimantus
.
No
such
matter
,
Sir
,
But
I
was
shaping
to
my selfe
great
fortunes
,
which
others
,
perhaps
,
stile
empty
happinesse
;
and
when
I
was
in
the
height
of
my
wealth
,
and
pleasures
you
awoke
mee
.
Lycinus
.
According
to
the
common
proverbe
,
then
,
we
are
to
cry
halfe
Mercury
,
or
Booty
,
and
you
are
to
produce
your
riches
:
For
't
is
but
Justice
that
wee
who
are
your
friends
should
share
in
your
felicity
.
Adimantus
.
Assoon
then
,
as
we
were
ascended
the
ship
,
&
I
had
safely
got
you
up
,
Lycinus
,
you
all
forsooke
mee
,
and
left
mee
measuring
the
greatnesse
of
the
Anchor
;
I
neverthelesse
tooke
a
survey
of
all
things
,
and
askt
one
of
the
Marriners
,
what
revenue
the
shippe
might
one
yeare
with
another
bring
the
master
of
it
:
who
said
in
the
least
computation
twelve
Atticke
Talents
.
At
my
returne
,
therefore
,
I
thus
discourst
with
my selfe
.
Would
some
God
make
this
shippe
mine
,
how
happy
should
I
bee
?
being
enabled
to
obliege
my
friends
,
to
sayle
sometimes
my selfe
,
sometimes
to
send
forth
my
servants
?
with
the
twelve
Talents
would
I
build
a
Pallace
of
the
best
situation
,
a
little
beyond
the
painted
pallace
by
Ilissus
,
and
forsake
my
fathers
house
;
I
would
buy
servants
also
,
rich
apparell
,
coaches
,
and
horses
.
In
this
speculation
meethought
I
sayl'd
,
was
proclaymed
happy
by
those
in
the
shippe
,
reverenced
by
the
saylers
,
and
almost
thought
a
Prince
;
when
as
I
was
setting
things
in
order
in
the
ship
,
and
beholding
the
port
a
farre
off
,
you
,
Lycinus
,
Wrackt
my
whole
treasure
,
and
overwhelmed
my
Burke
,
carryed
by
the
prosperous
gales
of
my
Imagination
and
wishes
.
Lycinus
.
You
were
best
carry
mee
,
therefore
,
before
the
Admirall
,
for
a
pyrate
,
or
Drowne●
,
or
one
that
hath
committed
a
Land
wracke
in
the
way
betweene
the
Haven
and
the
Citty
.
In
the
meane
time
see
how
I
will
comfort
you
for
your
losses
.
Fayne
to
your selfe
the
possession
,
if
you
please
,
of
five
shippes
,
fairer
and
greater
then
the
Aegyptian
,
and
,
which
is
yet
more
,
impossible
to
be
wrackt
;
Let
them
yearly
make
five
returnes
,
and
voyages
from
Aegypt
with
wheat
,
you
plainly
show
fortunate
,
Sir
,
how
insolent
your
behaviour
would
be
.
Who
being
but
the
Master
of
one
Imaginary
ship
you
refused
to
heare
us
,
when
wee
cryed
after
you
;
if
you
had
five
such
weather
proofe
,
you
would
not
,
I
believe
,
vouchsafe
to
looke
upon
your
friends
.
Proceed
you
then
,
wealthy
Sir
,
in
your
navigation
:
wee
will
sit
in
the
port
,
and
aske
those
who
sayle
from
Aegypt
,
or
Italy
,
if
they
saw
the
Isis
,
Adimantus
great
shippe
.
Adimantus
.
See
now
whether
my
feare
to
reveale
my
thoughts
were
not
reasonable
;
knowing
you
would
convert
my
wishes
to
derision
,
and
Satyre
:
whilest
you
goe
backe
▪
therefore
,
I
will
stay
here
in
my
shippe
,
and
proceed
in
my
navigation
;
for
't
is
much
better
to
converse
with
saylers
,
then
to
endure
your
flouts
.
Lycinus
.
It
must
not
bee
;
wee
will
shippe
our selves
with
you
.
Adimantus
.
I
le
ascend
first
,
and
draw
up
the
ladder
.
Lycinus
.
We
will
swimme
after
.
For
you
must
not
thinke
to
enjoy
great
carrickes
,
which
you
neither
bought
,
nor
built
,
and
that
wee
cannot
also
petition
the
Gods
to
enable
us
to
swimme
many
leagues
untired
.
When
not
long
since
wee
row'd
over
to
Aegina
in
a
small
boat
,
and
gave
groats
a
piece
for
our
fare
,
you
disdain'd
not
our
company
in
the
passage
;
yet
now
you
scorne
to
admit
us
,
and
threaten
to
draw
up
the
ladder
:
you
are
growne
haughty
,
Adimantus
,
and
have
forgot
your selfe
;
nor
know
what
Master
of
a
shippe
you
are
,
but
are
exalted
with
your
pallace
built
in
the
most
eminent
place
of
the
Citty
,
and
with
the
multitude
of
your
followers
.
For
Isis
sake
,
therefore
,
at
your
next
returne
from
Aegypt
,
remember
to
bring
us
some
fine
Nile
pickles
,
or
perfumes
from
Canopus
,
or
an
Ibis
from
Memphis
,
or
,
if
your
shippe
be
able
,
one
of
the
Pyramids
.
Timolaus
.
Enough
,
Lycinus
,
you
have
made
Adimantus
blush
,
and
have
overwhelmed
his
ship
with
laughter
,
which
begins
to
leake
,
and
can
no
longer
hold
out
water
.
Since
then
there
is
a
good
space
to
the
Citty
,
let
us
divide
the
way
into
foure
parts
,
and
assigning
every
man
his
reach
,
let
us
severally
put
up
our
vvishes
to
the
Gods
.
So
shall
vvee
not
perceive
the
tediousnesse
of
the
vvalke
,
but
recreate
our selves
like
men
fallen
into
a
pleasant
dreame
,
vvhich
shall
make
us
as
happy
as
vve
please
.
For
it
shall
be
in
every
mans
povver
to
put
measure
to
his
vvish
;
since
the
Gods
are
able
to
accomplish
things
in
their
ovvne
nature
incredible
.
The
thing
most
considerable
herein
vvill
be
the
discovery
hovv
every
man
vvill
employ
his
riches
,
and
vvish
,
and
hovv
he
vvill
alter
vvith
his
fortunes
.
Samippus
.
I
obey
your
faire
proposall
,
Timolaus
,
and
vvill
in
my
turne
vvish
as
I
thinke
fit
.
Adimantus
consent
,
I
believe
,
is
not
to
be
askt
,
vvho
hath
one
foot
in
his
ship
already
,
and
Lycinus
cannot
refuse
.
Lycinus
.
Make
vvee
,
then
,
our
vvishes
,
if
you
please
.
I
vvill
not
hinder
the
common
fortune
.
Adimantus
.
Who
shall
begin
?
Lycinus
.
You
Adimantus
,
and
next
to
you
Samippus
,
then
Timolaus
.
I
vvill
begin
my
vvish
a
little
before
vvee
arrive
at
Dipylum
,
at
our
entrance
upon
the
last
halfe
furlong
,
vvhich
I
vvill
briefly
runne
over
.
Adimantus
.
I
,
then
,
vvill
not
forsake
my
shippe
;
but
,
if
you
please
,
will
amplifie
my
vvish
,
and
be
Mercury
the
God
of
Gaine
,
propitious
to
us
all
.
I
vvould
have
the
shippe
,
then
,
and
all
things
in
it
,
the
Merchandise
,
Merchants
,
women
,
saylers
,
and
whatsoever
else
is
of
desirable
possession
,
mine
.
Samippus
.
You
forget
one
thing
in
the
shippe
.
Adimantus
.
You
meane
the
long
hayr'd
boy
,
Samippus
;
I
would
have
him
mine
too
.
Next
,
I
desire
that
all
the
Graynes
of
Corne
there
might
be
minted
into
gold
coyne
,
and
made
so
many
Darickes
.
Lycinus
.
'T
would
sinke
your
shippe
,
Adimantus
.
For
Wheat
,
and
Gold
are
not
of
equall
weight
.
Adimantus
.
Be
not
envious
,
Lycinus
.
But
when
't
is
your
turne
to
wish
,
transforme
,
if
you
please
,
the
mountaine
Parnes
into
gold
,
I
'le
not
repine
.
Lycinus
.
I
onely
spoke
with
reflection
on
your
safety
;
lest
you
should
all
perish
vvith
your
gold
;
vvhich
vvere
no
great
losse
.
But
your
handsome
boy
,
unable
to
svvim
,
vvould
be
shipvvrackt
too
.
Timolaus
.
Feare
not
Lycinus
,
some
Dolphin
would
convey
him
on
his
back
to
shoare
.
For
can
you
imagine
a
musitian
so
preserved
,
in
recompence
of
his
harmony
,
or
a
dead
youth
transported
by
a
Dolphin
to
Isthmus
,
and
yet
Adimantus
new
servant
to
want
an
amorous
fish
?
Adimantus
.
You
have
learn't
from
Lycinus
,
Timolaus
,
to
mocke
mee
;
though
you
be
the
Author
of
the
proposall
.
Timolaus
.
Wish
more
reasonably
,
then
.
As
to
finde
treasure
under
your
bed
,
whose
conveyance
from
the
ship
to
the
Citty
might
put
you
to
no
trouble
.
Adimantus
.
You
say
well
.
I
would
have
digged
up
from
under
the
stone
Mercury
in
my
hall
as
much
wealth
as
should
arise
to
a
thousand
baskets
of
minted
gold
.
Then
(
as
Hesiod
prescribes
)
would
I
presently
have
variety
of
magnificent
Pallaces
,
and
buy
all
the
Countries
about
the
Citty
,
Isthmus
also
,
Delphos
,
and
Eleusine
,
all
the
Sea
coast
,
and
regions
bordering
upon
Isthmus
;
which
should
be
for
my
places
of
game
,
when
I
made
my
progresse
into
those
parts
,
and
to
the
plains
of
Sicyonia
.
Briefly
,
all
the
well
wooded
,
water'd
,
and
fruitfull
places
of
Greece
should
in
short
time
be
mine
.
The
dishes
wherein
I
eate
should
be
of
massie
gold
;
my
bowles
not
slight
,
like
those
of
Echechrates
,
but
should
severally
weigh
two
talents
.
Lycinus
.
How
then
should
your
Cup-bearer
deliver
to
you
such
heavie
Bowles
filled
?
or
how
could
you
receive
from
him
,
not
a
Cup
,
but
a
weight
equall
to
that
of
Sisyphus
?
Adimantus
.
Good
Sir
,
disturbe
not
my
wish
.
I
will
have
Tables
,
Beddes
,
and
,
if
you
talke
,
wayters
of
gold
.
Lycinus
.
Take
heed
,
lest
,
like
Midas
,
your
bread
and
wine
become
Gold
,
and
lest
you
miserably
perish
by
your
Treasure
,
and
dye
of
a
wealthy
hunger
.
Adimantus
.
Order
your
wishes
better
,
Lycinus
,
when
when
it
comes
to
your
course
to
ask
.
I
would
to
all
this
,
have
purple
Robes
,
most
delicate
fare
,
sleepes
of
pleasure
;
be
saluted
,
and
petitioned
by
my
friends
,
reverenced
&
adored
of
all
:
some
should
every
morning
early
walke
up
and
downe
before
my
doore
,
among
which
I
would
especially
have
Cleaenetus
,
and
Democrates
.
At
whose
approches
,
and
offers
to
enter
,
seven
barbarous
,
biggboned
porters
should
clappe
the
Gate
in
their
face
,
as
they
doe
now
to
others
.
When
I
pleased
to
submit
my selfe
,
like
the
Sun
to
bee
seen
,
upon
some
I
would
not
vouchafe
to
dart
a
looke
.
But
to
a
poor
man
,
or
such
a
one
as
I
was
before
,
bee
affable
,
bid
him
wash
,
and
come
to
supper
.
Rich
men
should
hang
themselves
when
they
saw
my
Chariotts
,
Horses
,
beautifull
Pages
,
to
the
number
of
two
thousand
,
fairliest
chosen
out
of
all
ages
.
Then
my
meales
served
in
gold
plate
,
(
for
Silver
is
base
and
below
mee
)
my
sawces
,
and
oyles
from
Spaine
,
my
wines
from
Italy
;
my
hony
native
,
and
untryed
;
my
provision
,
as
pigges
,
hares
,
and
variety
of
fowles
,
from
all
places
;
my
Pheasants
from
Colchis
,
Peacocks
from
India
,
Turkies
from
Numidia
.
Then
,
my
purveyours
of
all
those
should
bee
Sophisters
,
well
studyed
in
Luxury
and
Sauces
.
When
I
take
the
bowle
to
drinke
to
any
body
,
Hee
who
pledged
mee
should
beare
away
the
Cup.
They
who
are
now
rich
,
compared
to
mee
should
be
so
many
Irus's
,
and
beggars
.
Dionicus
should
no
more
in
ostentation
show
his
silver
Dishes
,
and
Goblets
,
seeing
my
Groomes
imploy
as
much
silver
in
daily
use
.
My
expenses
upon
the
Citty
should
be
these
.
Upon
a
Cittizen
I
would
monthly
bestow
an
hundred
Drachmes
;
upon
a
Sojourner
fifty
:
for
the
publique
ornament
I
would
build
Theaters
,
and
Bathes
;
and
bring
the
Sea
as
farre
as
Dipylum
,
where
I
would
make
a
Haven
,
and
to
which
I
would
cut
a
passage
large
enough
for
my
shippe
to
sayle
in
,
and
to
be
seene
from
the
Keramicke
.
As
for
you
,
my
friends
,
I
would
command
My
Steward
to
measure
to
Samippus
twenty
bushels
of
stampt
gold
.
To
Timolaus
five
pecks
.
To
Lycinus
one
,
and
that
strik
't
,
because
he
is
a
talker
,
and
flouts
my
wishes
.
And
this
is
the
life
I
would
lead
;
I
would
be
above
measure
rich
,
live
delicately
,
and
enjoy
pleasures
of
all
sorts
.
I
have
said
:
Mercury
accomplish
my
desires
.
Lycinus
.
Doe
you
know
,
Adimantus
,
by
what
a
slender
webbe
your
God
of
riches
hangs
;
which
if
once
broken
all
your
great
fortunes
will
vanish
,
and
your
treasures
will
be
transformed
into
coales
?
Adimantus
.
How
meane
you
,
Lycinus
?
Lycinus
.
That
t
is
doubtfull
how
long
you
shall
enjoy
your
wealth
.
For
who
knowes
when
you
sit
downe
at
your
golden
table
;
but
that
while
you
stretch
out
your
hand
to
taste
your
Numidian
Peacocke
,
or
Turkie
,
you
may
breath
out
your
wretched
soule
,
and
leave
all
your
ri●hes
to
Vultures
,
and
Ravens
?
Shall
I
reckon
to
you
some
dead
before
they
could
possesse
their
wealth
?
others
impoverish't
alive
by
some
God
that
envyed
their
estate
?
Have
you
not
heard
how
Croesus
,
and
Polycrates
,
who
were
much
richer
then
you
,
fell
in
an
instant
from
their
great
wealth
?
But
to
omit
those
,
can
you
thinke
your selfe
of
a
constant
and
an
eternall
health
?
See
you
not
hovv
many
rich
men
are
miserably
tortured
vvith
diseases
,
and
paines
?
some
not
able
to
goe
;
others
blinde
,
or
vext
vvith
secret
stitches
vvithin
?
Should
you
be
silent
,
yet
I
knovv
you
vvould
not
accept
your
vvish
doubled
,
and
feele
rich
Phanomachus
cramps
,
or
be
so
vvomanish
as
he
.
I
forbeare
to
reckon
the
Ambushes
,
and
treasons
layd
for
your
vvealth
,
besides
the
danger
of
theeves
,
and
slaughters
,
and
hatred
of
the
multitude
.
Doe
you
yet
perceive
of
vvhat
mischiefes
your
Treasure
is
the
cause
?
Adimantus
.
Still
you
are
my
opposer
,
Lycinus
.
I
vvill
,
therefore
recall
my
peck
of
gold
,
since
you
thus
thvvart
my
vvishes
.
Lycinus
.
You
doe
like
most
rich
men
,
to
revoke
your
promise
.
Propose
you
your
wish
,
Samippus
.
Samippus
.
I
being
an
Arcadian
,
In
land
man
of
Mantinea
,
as
you
know
,
desire
not
a
shippe
,
which
to
show
to
my
Country-men
were
impossible
.
Nor
will
I
draw
downe
the
Gods
to
such
poore
petitions
,
as
to
aske
a
certain
measure
of
Treasure
,
or
Gold
,
since
all
things
,
even
those
which
seeme
most
difficult
,
are
possible
to
them
,
and
since
the
Law
made
by
Timolaus
gives
power
to
aske
all
things
of
them
,
who
will
deny
nothing
;
my
wish
is
to
be
a
King
.
Not
such
a
one
as
was
Alexander
,
the
sonne
of
Philippe
,
or
Ptolemy
,
or
Mithridates
,
or
one
that
raignes
in
a
kingdome
left
him
by
his
father
.
But
I
vvould
begin
my
Empire
from
robbery
;
in
which
course
I
would
have
some
thirty
faithfull
,
resolute
companions
,
and
associates
.
Shortly
after
should
come
in
to
us
successively
three
hundred
,
then
a
thousand
,
not
long
after
ten
thousand
,
till
at
last
wee
made
up
an
Army
of
fif●y
thousand
foote
,
beside
five
thousand
horse
.
Then
would
I
by
comon
suffrage
be
prefer'd
,
and
chosen
Generall
,
as
fittest
to
lead
men
,
and
manage
affaires
.
That
it
might
bee
my
excellency
above
other
Kings
to
be
prefer'd
for
my
vertue
,
to
rule
an
army
;
and
conquer
,
not
succeed
in
an
hereditary
Kingdome
.
For
that
were
a
felicity
like
Adimantus
Treasure
;
and
would
carry
much
lesse
satisfaction
,
then
to
be
the
author
,
and
contriver
of
my
ovvne
greatnesse
.
Lycinus
.
You
have
ask't
no
trifle
,
Samippus
,
but
the
height
of
felicity
,
in
vvishing
to
governe
such
an
Army
,
and
to
be
held
the
vvorthiest
of
fifty
thousand
.
I
thought
Mantinea
could
not
have
bred
such
an
admirable
Prince
,
and
Captaine
.
But
proceed
in
your
Empire
,
and
lead
on
your
Souldiers
,
and
set
your
Horse
and
Foote
Troops
in
Array
.
I
vvould
faine
knovv
vvhether
such
numerous
Regiments
march
out
of
Arcadia
,
or
against
what
miserable
people
you
intend
your
first
expedition
.
Samippus
.
I
would
tell
you
,
Lycinus
,
did
I
not
rather
desire
you
would
march
with
us
.
I
will
make
you
Colonell
of
five
thousand
Horse
.
Lycinus
.
I
thanke
you
for
the
honour
,
most
mighty
Prince
,
and
,
after
the
Persian
manner
,
do
prostrately
adore
you
with
my
hands
behind
mee
,
and
do
reverence
your
erected
Tiara
,
and
Crowne
.
But
desire
you
to
cast
the
Imployment
on
some
man
more
valiant
.
For
I
am
utterly
unskil'd
in
riding
,
and
'till
this
day
never
backt
horse
.
Nor
can
I
but
feare
,
lest
at
sound
of
the
Trumpetter
,
falling
off
,
I
should
be
trampled
in
the
tumult
;
or
left
,
if
my
cour●er
be
fiery
,
taking
the
bridle
betweene
his
teeth
,
he
should
carry
me
into
the
midst
of
the
enemy
:
so
that
to
sit
him
,
&
raine
him
in
,
't
will
be
necessary
I
be
lock't
to
the
saddle
.
Adimantus
.
Let
mee
,
then
,
Samippus
,
lead
your
horse
Troopes
,
and
let
Lycinus
command
your
right
wing
of
Foot
.
For
I
deserve
the
highest
imployment
from
you
,
to
whom
I
gave
so
many
bushels
of
gold
coyned
.
Samippus
.
Let
us
first
aske
the
Horse-men
,
Adimantus
,
whether
they
will
accept
you
for
their
Commander
.
Fellow-souldiers
,
let
them
who
approve
Adimantus
for
their
Colonell
hold
up
their
hand
.
You
have
their
generall
consent
,
Adimantus
.
Bee
you
,
then
,
over
the
Horse
,
Lycinus
over
the
right
wing
,
Timolaus
shall
command
the
left
.
I
will
keepe
in
the
midst
,
after
the
manner
of
the
Persian
Kings
,
when
they
intend
to
assemble
their
Counsellours
.
Make
wee
,
then
,
our
first
march
over
the
mountaines
to
Corinth
,
and
King
Iupiter
assist
us
.
After
we
have
subdued
all
the
parts
of
Greece
(
for
none
will
dare
to
oppose
their
Armes
against
such
numerous
forces
,
but
wee
shall
conquer
without
toyle
)
let
us
shippe
our
Men
and
Horse
,
(
Store
of
victuals
,
and
shipping
,
and
all
things
else
lye
prepared
at
Cenchrea
)
and
let
us
sayle
through
the
Arches
into
Ionia
.
And
having
there
Sacrificed
to
Diana
,
and
taken
their
undefended
Citties
,
and
placed
Governours
in
them
,
let
us
march
into
Syria
,
through
Caria
,
Lyci●●
Pamphylia
,
the
Pisidians
,
and
the
Maritime
and
mountainous
parts
of
Cilicia
,
till
we
come
to
Euphrates
.
Lycinus
.
If
please
you
,
Invincible
Prince
,
leave
mee
Prefect
of
Greece
.
For
I
am
timorous
,
and
would
not
willingly
goe
farre
from
home
,
for
I
perceive
you
mean
to
invade
the
Armenians
,
and
Parthians
too
,
Nations
warlike
,
and
skilfull
Archers
.
Bestow
your
right
wing
,
therefore
,
on
some
other
,
and
make
mee
some
Antipater
of
Greece
,
lest
leading
your
regiment
to
Susa
and
Bactra
,
I
be
slaine
with
a
Dart
,
or
run
through
in
some
place
where
I
am
disarmed
.
Samippus
.
You
put
your selfe
out
of
the
roll
,
like
a
Coward
,
Lycinus
,
and
by
the
Law
are
to
loose
your
head
for
breaking
order
.
Since
,
then
,
wee
are
now
at
Euphrates
,
and
the
river
hath
a
bridge
;
and
the
Countries
behinde
us
,
which
wee
have
past
through
,
are
secured
,
and
have
accepted
Governours
of
my
Imposition
upon
them
severally
;
since
also
some
of
our
Troopes
are
dispatcht
to
the
conquest
of
Phoenicia
,
Palaestine
,
and
Aegypt
,
passe
you
over
first
,
Lycinus
,
with
your
wing
,
I
'le
follow
,
next
after
mee
Timolaus
,
doe
you
Adimantus
in
the
reare
convey
over
your
horse
forces
.
You
see
through
our
whole
march
through
Mesopotamia
,
wee
have
met
with
no
enemy
,
but
the
Inhabitants
have
voluntarily
surrendred
both
themselves
and
their
forts
Wee
no
sooner
approach
Babylon
,
but
are
unexpectedly
received
within
the
walls
,
and
put
in
possession
of
the
Citty
;
the
King
making
his
Rendesvous
at
Cresiphon
hath
heard
of
our
Incursion
;
passing
on
from
thence
unto
Seleucia
,
hee
enlarges
his
preparations
,
and
presseth
more
Horsemen
,
Archers
,
and
Slingers
.
Our
Spies
compute
him
about
an
hundred
thousand
strong
,
of
which
twenty
thousand
hurle
darts
on
horsebacke
:
nor
is
the
Armenian
yet
come
in
,
nor
the
borderers
upon
the
Caspian
sea
,
nor
the
Bactrians
,
but
the
neighbouring
Troopes
onely
,
and
Suburbs
of
the
Kingdome
.
So
●●sily
hath
hee
levyed
a
vast
Army
.
'T
is
time
,
therefore
,
to
consider
what
we
have
to
doe
.
Adimantus
.
My
counsell
is
to
dispatch
our
Foot
Companies
to
Ctesiphon
;
and
our
Horse
Troopes
to
stay
hereto
guard
Babylon
.
Samippus
.
The
neerenesse
of
the
danger
makes
you
a
coward
Adimantus
,
what
is
your
opinion
Timolaus
.
Timolaus
.
To
march
against
the
enemy
with
our
whole
Army
,
and
not
to
give
them
leisure
to
encrease
their
strength
,
by
the
new
Forces
which
from
all
places
are
comming
in
,
but
to
give
them
an
onset
by
the
way
.
Samippus
.
'T
is
well
advised
:
What
thinke
you
Lycinus
?
Lycinus
.
My
counsell
is
,
that
tired
with
walking
this
morning
downe
to
the
Pyraeum
,
and
now
thirty
furlongs
backe
againe
,
the
Sunne
also
now
at
noone
being
hottest
,
we
repose
our selves
among
those
olive
trees
,
and
sit
downe
upon
this
engraven
pillar
.
Afterwards
that
wee
rise
up
and
walke
on
to
the
Citty
.
Samippus
.
Doe
you
take
your selfe
to
be
at
Athens
,
Lycinus
,
when
you
are
sitting
in
a
Councell
of
warre
,
in
the
plaines
before
the
walls
of
Babylon
?
Lycinus
.
Your
pardon
,
Sir
,
I
thought
you
in
your
wits
,
But
I
see
you
are
beside
them
.
Samippus
.
March
wee
on
,
then
,
and
show
your selves
undaunted
with
perils
,
nor
betray
the
courage
of
your
Ancestors
.
You
see
your
enemy
in
present
Array
.
Let
the
word
be
Enyalius
.
At
the
sound
of
the
Trumpet
,
rush
on
with
a
shout
,
clash
Speares
with
shields
,
and
joyne
battle
with
the
enemy
;
Get
within
their
Darts
,
that
wee
may
avoid
their
strokes
,
taking
from
them
their
just
space
and
ayme
:
and
since
wee
now
fight
hand
to
hand
,
Timolaus
,
and
his
left
wing
hath
put
the
Medes
their
Encounterers
to
flight
.
The
battle
about
mee
is
yet
equall
,
for
it
consists
of
Persians
,
and
the
King
is
among
them
.
The
whole
Force
of
the
Barbarian
Horse
is
turned
upon
the
right
wing
.
Behave
you
,
therefore
,
your selfe
stoutly
,
Lycinus
,
and
encourage
those
about
you
to
withstand
the
Impression
.
Lucinus
.
O
dire
misfortune
!
All
the
Horsemen
make
their
assault
upon
mee
,
and
I
am
left
alone
to
encounter
them
.
My
best
course
is
,
since
they
enforce
mee
,
to
run
away
to
the
fencing
schoole
,
and
leave
you
here
in
the
Skirmish
.
Samippus
.
By
no
meanes
.
You
have
in
part
vanquish't
them
.
I
,
as
you
see
,
am
to
enter
combate
with
the
King
,
who
challengeth
mee
,
and
to
refuse
him
were
dishonourable
.
Lycinus
.
By
Iupiter
,
you
will
presently
be
wounded
by
him
;
For
't
is
very
Princely
to
receive
wounds
in
a
Duell
for
a
Kingdome
.
Samippus
.
You
say
true
.
I
have
received
a
slight
wound
;
but
in
no
open
place
of
my
body
,
which
shall
hereafter
betray
any
deform'd
scarre
.
But
do
you
see
how
upon
reencounter
I
have
with
one
thrust
of
my
speare
pierced
both
him
and
his
horse
?
Next
cutting
off
his
head
,
and
taking
off
his
Crowne
,
how
I
am
saluted
King
,
and
publiquely
adored
?
From
the
Barbarians
I
expect
adoration
,
over
whom
I
will
rule
by
the
Graecian
Lawes
;
and
be
stiled
one
Emperour
of
both
.
Afterwards
,
imagine
how
many
Citties
I
will
build
to
my
name
;
how
many
I
will
demolish
,
and
take
by
force
,
if
they
contemne
my
Government
.
But
my
chiefe
persecution
shall
fall
on
rich
Cydias
;
who
being
my
neighbour
,
dispossest
mee
of
my
field
,
and
by
degrees
encroacht
upon
my
borders
.
Lycinus
.
Finish
your
warres
,
Samippus
,
't
is
now
time
after
such
great
Conquests
to
celebrate
your
victories
at
Babylon
with
a
feast
,
(
For
your
Empire
,
I
believe
,
hath
extended
beyond
your
furlong
)
and
that
Timolaus
take
his
turne
,
and
wish
what
he
please
.
Samippus
.
But
how
like
you
my
wishes
Lycinus
?
Lycinus
.
As
much
more
laborious
,
(
most
admired
Prince
)
and
troublesome
then
Adimantus
wishes
▪
since
hee
desired
only
a
life
of
pleasure
,
and
to
entertaine
his
friendes
with
two
Talent
Gobletts
.
But
you
were
hurt
in
a
Duel
,
and
were
cast
into
feares
,
and
anxietyes
night
and
day
;
And
were
not
only
surrounded
with
Affrightments
from
your
enemyes
,
but
with
a
thousand
Domesticke
Treasons
:
Besides
the
envy
,
hatred
,
and
flatteryes
of
those
with
whom
you
convers't
.
Among
whom
you
had
not
a
true
friend
,
but
all
their
affections
were
dissembled
,
and
acted
;
out
of
hope
,
or
feare
.
The
fruition
of
your
very
dreames
was
not
pleasant
.
Only
you
had
Glory
,
purple
garments
,
embroyder'd
with
Gold
,
a
white
fillett
about
your
head
,
and
a
guard
to
goe
before
you
.
The
rest
is
toyle
insupportable
,
joyn'd
with
much
anguish
.
For
you
are
to
entertaine
Embassadours
from
the
enemy
,
or
to
sit
in
judicature
,
or
to
publish
Edicts
to
your
Subjects
.
Then
some
Nation
rebels
;
or
some
Forrayne
invasions
are
made
upon
your
Empire
.
So
that
your
feares
,
and
suspicions
are
perpetuall
.
And
you
appeare
happier
to
all
men
then
to
your selfe
.
Can
that
condition
be
noble
,
wherein
you
feele
the
same
sicknesse
as
peasants
doe
?
nor
doth
a
feaver
distinguish
you
as
a
King
;
nor
death
feare
your
Guards
;
but
making
what
accesses
to
you
,
it
pleaseth
,
carries
you
away
lamenting
,
without
any
reverence
to
your
Crowne
?
Whilest
you
falling
from
your
height
,
and
snatcht
from
your
Throne
,
and
going
the
common
way
of
men
,
and
made
equall
to
the
vulgar
,
by
being
lost
among
the
heard
of
the
departed
,
leave
behind
you
upon
earth
onely
a
high
Tombe
,
or
exalted
Pillar
,
or
Pyramide
rising
in
equall
angles
,
as
so
many
late
,
and
insensible
honours
.
The
Statues
,
and
Temples
,
which
flattering
Citties
raise
to
you
,
your
great
name
also
perish
all
by
degrees
,
and
dye
neglected
.
Or
if
they
be
of
any
long
continuance
,
what
fruition
can
they
afford
to
one
sencelesse
of
them
?
You
see
,
then
,
what
feares
,
perplexities
,
and
toyles
befall
you
alive
;
and
what
shall
befall
you
after
death
.
'T
is
now
your
turne
to
wish
,
Timolaus
,
see
you
aske
discreetlyer
then
these
two
;
as
it
becomes
a
prudent
man
,
and
one
acquainted
with
affaires
.
Timolaus
.
Judge
you
,
then
,
Lycinus
,
what
is
faulty
in
my
wish
,
and
what
to
be
corrected
.
I
desire
not
gold
,
or
Treasure
,
or
sacks
of
Coyne
,
or
Kingdomes
,
and
Warres
,
and
Affrights
of
Empire
,
which
you
deservedly
rejected
.
For
all
these
things
are
unstable
,
and
fraught
with
Treasons
,
and
carry
with
them
more
trouble
then
delight
.
But
I
would
aske
of
Mercury
certaine
Rings
of
those
severall
vertues
.
The
first
should
keepe
mee
in
a
firme
consistency
,
and
health
of
body
;
invulnerable
,
also
,
and
free
from
distempers
.
The
next
should
make
the
wearer
invisible
,
like
that
of
Gyges
.
I
would
have
another
,
which
should
instill
into
mee
the
strength
of
ten
thousand
men
,
and
enable
mee
single
to
carry
a
weight
scarce
to
be
lifted
by
an
Army
.
I
would
have
another
Ring
,
which
should
enable
mee
to
fly
aloft
from
the
ground
.
I
would
also
charme
as
many
as
I
pleased
asleep
.
Doores
also
at
my
approach
should
voluntarily
open
,
the
lockes
flie
backe
,
and
the
bolts
fall
off
;
and
this
to
be
performed
with
one
Ring
.
But
above
all
I
would
have
one
more
powerfull
then
the
rest
,
which
worne
,
should
make
mee
amiable
to
handsome
Boyes
,
Women
,
and
whole
Nations
,
and
should
so
enamour
,
and
enflame
them
,
and
make
mee
so
desirable
,
as
to
be
their
discourse
.
Women
impatient
of
their
desires
should
hang
themselves
,
and
boyes
grow
madde
,
and
account
him
happy
,
on
whom
I
vouchsafe
to
looke
:
And
they
whom
I
neglected
should
pine
away
with
griefe
.
Briefly
,
It
should
render
mee
more
beautifull
then
Hyacinthus
,
or
Hylas
,
or
the
Chian
Phaon
.
And
thus
would
I
be
not
for
a
short
time
,
or
according
to
the
measure
of
the
life
of
man
,
but
a
thousand
yeares
,
renewing
my
youth
after
youth
,
and
still
returning
to
the
age
of
seventeene
;
and
casting
off
my
decayes
like
serpents
.
In
this
state
I
will
lacke
nothing
.
Whatsoever
others
possesse
shall
be
mine
,
by
my
power
to
open
doores
,
lay
the
Keepers
asleepe
,
and
enter
invisible
.
If
there
be
any
thing
in
the
Easterne
,
or
Northerne
parts
of
the
World
,
of
strange
,
and
unusuall
spectacle
,
or
if
there
be
any
thing
pretious
,
or
pleasant
to
be
eaten
,
or
drunke
,
I
would
,
without
sending
for
them
,
my selfe
fly
thither
,
and
enjoy
them
to
a
satiety
.
And
because
a
Griffin
is
a
winged
beast
,
and
the
Phoenix
a
fowle
to
be
seene
in
India
,
and
no
where
else
,
I
would
behold
them
there
.
I
would
also
discover
the
head
of
Nilus
,
and
the
uninhabited
parts
of
the
earth
,
and
the
Antipodes
,
if
there
be
any
such
,
who
inhabit
the
adverse
Hemisphaere
of
the
world
.
Next
,
I
would
know
the
nature
of
the
Starres
,
of
the
Moone
,
and
Sun
himselfe
,
being
praesecur'd
from
their
fires
.
But
my
greatest
delight
should
be
in
the
same
day
to
report
at
Babylon
who
vanquisht
at
Olympia
.
And
if
,
perhaps
,
I
dine
in
Syria
,
to
suppe
in
Italy
.
Then
if
I
had
an
enemy
,
to
take
an
invisible
revenge
of
him
,
and
dash
out
his
braines
with
a
stone
.
On
the
contrary
,
to
bestow
secret
courtesies
on
my
friends
,
and
showre
gold
on
them
in
their
sleepes
.
If
there
were
a
proud
man
,
or
a
rich
disdainfull
Tyrant
,
I
would
take
him
up
some
twenty
furlongs
,
and
then
precipitate
him
.
Then
,
without
controule
might
I
converse
with
faire
boyes
,
and
make
invisible
approaches
,
by
laying
all
asleepe
but
they
onely
.
What
a
spectacle
wee
it
to
hoyer
aloft
in
the
Ayre
,
above
all
shafts
,
and
there
looke
downe
upon
two
Armies
fighting
?
And
if
I
listed
to
joyne
my selfe
to
the
weaker
side
,
and
by
charming
the
Conquerours
to
bestow
victory
on
the
flyers
,
and
recall
them
from
their
flight
.
In
a
word
,
the
whole
life
of
men
should
be
my
recreation
;
All
things
should
be
mine
,
and
others
should
take
mee
for
a
God
.
And
this
is
the
height
of
felicity
,
which
can
neither
fade
,
nor
be
betrayed
,
especially
being
accompanied
with
health
,
and
long
life
.
What
can
you
blame
,
Lycinus
,
in
my
wish
?
Lycinus
.
Nothing
,
Timolaus
,
nor
were
it
safe
to
oppose
a
man
winged
,
and
stronger
then
thousands
.
But
yet
let
mee
aske
you
,
Have
you
among
all
the
Nations
you
have
flowne
over
,
seene
such
another
old
man
,
so
beside
his
right
minde
,
as
to
thinke
himselfe
by
the
power
of
a
small
Ring
enabled
to
remove
mountaines
with
the
top
of
his
finger
?
or
made
amiable
to
all
eyes
,
though
hee
were
bald
,
and
saddle
nosed
?
Againe
,
tell
mee
,
why
one
Ring
may
not
suffice
you
,
but
that
you
must
weare
so
many
,
and
burden
every
finger
of
your
left
hand
,
nay
with
the
over
number
charge
the
right
hand
too
?
Besides
,
you
omit
the
most
necessary
ring
of
all
,
which
you
ought
to
weare
for
the
cure
of
your
folly
,
and
allay
of
your
excessive
insolence
.
Unlesse
Hellebore
simply
taken
purge
better
Timolaus
.
'T
is
at
length
come
to
your
turne
,
Lycinus
,
to
wish
.
Wee
shall
now
see
how
innocent
,
and
unblameable
your
demandes
will
be
,
who
thus
accuse
others
.
Lycinus
.
'T
were
needlesse
for
mee
to
wish
.
Wee
are
now
come
to
Dipylum
;
and
Heroicke
Samippus
by
his
Siege
of
Babylon
,
and
you
Timolaus
by
dining
in
Syria
,
and
supping
in
Italy
,
have
worne
out
my
remaining
furlong
;
for
which
I
thanke
you
.
For
I
should
never
endure
to
enjoy
great
riches
for
a
while
,
and
shortly
after
bee
tormented
with
their
losse
,
and
be
compell'd
to
eate
a
thinne
morsell
of
bread
;
which
will
ere
long
bee
your
case
,
when
your
fantastique
selicitye
,
and
aery
treasures
take
flight
,
and
forsake
you
.
And
you
taking
leave
of
your
wealth
,
and
scepters
,
like
men
awaken'd
out
of
a
sweet
dream
,
find
nothing
at
home
but
dissimilitudes
.
Like
those
Tragedians
,
who
Act
Kinges
;
who
of●
the
stage
are
ready
to
starve
,
though
on
it
they
were
Agamemnons
,
and
Creons
.
You
cannot
,
then
as
't
is
fit
,
but
pine
,
and
vex
at
your
meane
spectacles
at
home
.
Especially
,
you
,
Timolaus
,
when
Icarus
misfortune
lights
on
you
,
and
when
upon
the
melting
of
your
winges
,
you
fall
from
heaven
,
and
walke
againe
on
earth
and
loose
all
your
inchanted
ringes
which
voluntarily
droppe
from
your
fingers
.
It
shall
suffice
mee
instead
of
Treasures
,
and
Babylon
,
sweetly
to
laugh
at
your
wishes
,
especially
being
soe
learned
,
and
made
by
the
praysers
of
Philosophy
.
The
Councell
of
the
Gods
.
The
Speakers
,
Jupiter
,
Mercury
,
and
Momus
.
Iupiter
.
LAy
aside
your
future
murmurs
,
yee
Gods
,
and
vent
not
your
mutuall
whispers
,
and
discontents
in
corners
,
that
soe
many
unwothy
mortalls
are
admitted
to
your
meetings
.
But
when
the
counsell
is
assembled
about
it
,
let
every
one
openly
speake
his
grievance
,
and
make
his
complaynt
.
And
doe
you
Mercury
,
according
to
Law
,
make
Proclamation
.
Mercury
.
Heare
,
and
be
silent
.
If
any
perfect
God
have
ought
to
say
to
this
Senate
,
he
is
permitted
to
speake
.
The
inquiry
is
concerning
the
native
Gods
and
forraigners
.
Momus
.
With
your
leave
,
and
pardon
,
Iupiter
,
I
Momus
am
ready
.
Iupiter
.
That
's
granted
you
already
by
the
proclamation
;
I
need
not
confirme
it
.
Momus
.
First
,
then
,
I
Pronounce
some
of
us
blame-worthy
;
who
are
not
themselves
content
of
men
to
bee
made
Gods
,
but
,
unlesse
they
advance
their
followers
,
and
servants
to
the
same
equall
honours
,
thinke
they
have
done
nothing
great
,
or
sprightfull
.
I
desire
,
therefore
,
Iupiter
,
that
Liberty
of
speech
may
be
given
mee
;
otherwise
my
complayntes
will
bee
imperfect
.
You
all
know
of
what
a
liberall
tongue
I
am
,
and
how
ill
a
dissembler
of
faults
.
For
I
bring
all
things
into
reprehension
,
and
utter
my
minde
freely
,
not
disguising
my
opinion
for
fear
,
or
reverence
of
any
:
which
makes
mee
seeme
troublesome
to
some
,
and
naturally
a
Sycophant
to
others
,
and
am
stiled
the
publique
Informer
.
Since
,
then
,
the
Law
,
Proclamation
,
and
you
your selfe
,
Iupiter
,
allow
mee
freedome
of
Language
,
I
will
speake
nothing
reservedly
.
Many
there
are
,
(
as
I
said
before
)
who
not
content
to
be
admitted
into
our
Senate
,
and
to
enjoy
equall
society
,
though
they
be
halfe
mortall
,
have
brought
their
servants
,
and
associates
into
Heaven
,
and
there
enroll'd
them
:
where
they
now
share
with
us
,
and
partake
sacrifices
,
and
pay
us
not
our
due
tributes
.
Iupiter
,
speake
not
in
riddles
,
Momus
,
but
expresse
your selfe
clearly
,
and
without
clouds
,
and
assigne
names
.
For
hitherto
you
have
throwne
your
speeches
amongst
us
,
and
drawne
many
into
suspicion
,
and
raised
our
jealousies
on
diverse
.
Utter
your selfe
boldly
,
therefore
,
and
feare
not
to
reveale
your selfe
.
Momus
.
Since
you
allow
mee
,
Iupiter
,
freedome
of
utterance
,
(
wherein
you
doe
magnificently
,
and
like
a
Prince
)
I
will
come
to
particulars
,
and
instances
.
First
,
then
,
the
most
generous
,
halfe-mortall
Bacchus
,
not
so
much
as
a
Graecian
by
the
mothers
side
,
but
borne
of
Cadmus
a
Syrophoenician
Merchants
daughter
,
was
no
sooner
install'd
in
his
Immortality
,
but
I
blush
to
tell
you
of
his
behaviour
,
miter
,
drunkennesse
,
and
reeling
.
I
believe
,
you
all
see
how
naturally
effeminate
,
and
womanish
hee
is
,
halfe
madde
,
and
intemperate
from
morning
to
night
.
Hee
,
I
say
,
hath
introduced
his
whole
Linage
upon
us
,
and
is
the
Leader
of
a
Morris
,
and
hath
declared
Pan
,
and
Silenus
,
and
certaine
wild
,
savage
Satyres
,
and
Goat
like
men
,
given
to
dancing
,
and
of
monstrous
shapes
,
for
Gods
.
Of
which
one
hath
hornes
,
and
in
halfe
his
body
downward
resembles
a
Goate
,
and
weares
just
such
a
long
beard
.
Another
is
a
bald
old
man
,
wryenosed
,
riding
for
the
most
part
upon
an
Asse
,
by
birth
a
Lydian
.
The
Satyres
are
prick-eared
,
bald
,
horned
,
much
like
new
calved
Fawnes
,
by
originall
Phrygians
.
They
have
all
tayles
;
and
these
are
Gods
of
the
sober
Gentlemans
creation
.
Nor
are
wee
to
wonder
if
mortall
men
despise
us
,
when
they
behold
such
ridiculous
mishapen
Gods
.
I
forbeare
to
tell
you
,
how
hee
hath
brought
up
two
women
,
one
his
Mistresse
call'd
Ariadne
,
whose
Crowne
hee
hath
placed
among
the
Starres
;
the
other
●carus
the
plough-mans
daughter
▪
Besides
,
what
is
yet
most
ridiculous
,
O
yee
Gods
,
hee
hath
made
Erigones
dog
a
Constellation
also
,
least
shee
should
grieve
to
be
without
her
companion
,
and
whelpe
shee
loved
,
in
Heaven
.
Are
not
these
so
many
scandals
to
us
,
and
arguments
of
our
folly
,
and
others
laughter
?
I
proceed
to
others
.
Iupiter
.
Take
heede
,
Momus
,
you
speake
not
of
Aesculapius
,
and
Hercules
.
For
I
see
whither
your
speech
tendes
.
One
of
them
you
know
is
a
Phisitian
,
and
cures
diseases
,
and
therefore
is
to
be
prefer'd
before
others
.
Then
,
my
sonne
Hercules
hath
purchased
his
imortality
by
no
small
labours
.
Take
heed
,
therefore
,
how
you
accuse
them
.
Momus
.
For
your
sake
,
Iupiter
,
I
spare
them
,
though
I
have
much
to
say
;
among
other
thinges
,
that
they
yet
retaine
their
markes
of
fire
.
But
had
I
liberty
to
speake
of
you
your selfe
,
I
could
say
much
more
.
Iupiter
.
You
have
full
licence
.
But
how
can
you
question
mee
,
who
am
a
native
God
?
Momus
.
I
cannot
heare
so
in
Creet
,
where
they
speake
otherwise
of
you
,
and
show
your
sepulchre
.
But
I
neither
beleeve
them
,
nor
those
Greekes
of
Aegina
,
who
say
you
have
but
a
forged
,
supposititious
Deity
.
The
thinges
which
I
thinke
most
worthy
of
reproofe
,
are
these
.
The
originall
of
these
disorders
,
and
the
cause
how
our
coelestiall
senate
becomes
thus
adulterated
springes
,
Iupiter
,
from
you
.
Who
mingle
with
mortall
women
,
and
descend
to
them
in
varied
shapes
.
Which
makes
us
feare
least
,
mistaken
for
a
Bull
,
you
should
some
time
or
other
be
sacrificed
.
Or
when
you
are
transform'd
into
Gold
,
least
some
smith
should
worke
you
into
one
change
more
,
and
make
a
chaine
,
or
bracelet
,
or
eare-ring
of
a
Iupiter
.
Besides
,
you
have
fill'd
heaven
with
Demi-gods
;
for
so
I
must
call
them
.
And
't
would
be
meere
Argument
of
laughter
,
should
any
man
of
a
suddaine
be
told
,
that
Hercules
is
made
a
God
,
and
that
Eurystheus
,
who
enjoyn'd
him
his
labours
,
is
dead
and
perisht
;
and
that
neerly
adjoyn'd
are
to
be
seene
Hercules
the
servants
Temple
,
and
Eurystheus
the
Masters
Tombe
.
Againe
,
Among
the
Thebans
,
Bacchus
is
made
a
God
;
yet
his
cousins
Pentheus
,
Actaeon
,
and
Learchus
were
of
all
men
the
most
unfortunate
From
the
time
,
then
,
that
you
,
Iupiter
,
open'd
the
Gate
,
and
accompanied
with
mortall
women
,
all
have
followed
your
example
;
not
onely
the
male
Gods
,
but
what
is
yet
worse
,
the
female
too
.
Who
knowes
not
Anchises
,
and
Tithon
,
and
Endymion
,
and
Iason
,
and
others
?
All
which
,
to
avoid
tediousnesse
,
I
passe
over
.
Iupiter
.
Take
heed
Momus
,
you
say
nothing
of
Ganymed
.
I
shall
take
it
ill
,
if
you
displease
the
boy
by
the
disparagement
of
his
Pedigree
?
Momus
.
If
,
then
,
I
must
not
speake
of
the
Eagle
which
you
have
also
placed
in
heaven
,
and
which
sits
upon
your
imperiall
Scepter
,
and
almost
builds
her
nest
on
your
head
,
but
must
for
Ganymed●
sake
be
sparing
;
pray
tell
mee
,
Iupiter
,
how
Attis
,
and
Corybas
,
and
Sabazius
were
advanced
hither
,
or
Mithres
,
the
Mede
,
who
weares
a
Cassock
,
and
Tiara
,
and
hath
not
Greeke
enough
to
pledge
him
that
drinkes
to
him
.
The
Scythians
,
therefore
,
and
Getes
upon
these
apprehensions
have
quite
cast
us
off
;
bestow
Divinity
of
their
owne
,
and
make
what
Gods
they
please
.
So
that
,
without
our
allowance
,
Zamolxis
a
slave
is
registred
a
Deity
.
But
all
these
are
tolerable
,
O
yee
Gods
:
you
Aegyptian
Barker
,
who
are
clad
in
linnen
,
what
are
you
Divine
Doggs-face
?
or
how
come
you
to
be
a
God
?
Besides
,
what
meanes
this
spotted
Bull
of
Memphis
,
which
is
adored
,
and
gives
Oracles
,
and
hath
his
Priests
?
I
blush
to
speakes
of
the
Storke
,
Apes
,
Goats
,
and
other
ridiculous
Deities
,
which
,
I
know
not
how
,
have
ascended
from
Aegypt
up
to
Heaven
:
which
how
,
O
yee
Gods
,
can
you
behold
equally
,
or
more
honour'd
then
your selves
?
Or
how
can
you
endure
,
Iupiter
,
that
they
should
give
you
the
hornes
of
a
Ramme
?
Iupiter
.
Surely
,
the
things
whereof
you
accuse
the
Aegyptians
,
Momus
,
are
very
fowle
:
yet
most
of
them
are
mysteries
,
which
the
prophane
are
not
to
deride
.
Momus
.
Indeed
,
wee
have
need
of
mysteries
,
Iupiter
,
by
which
wee
may
know
Gods
to
be
Gods
,
and
Dogs
to
be
Dogs
.
Iupiter
.
Speake
no
more
of
the
Aegyptians
;
of
whom
we
will
consult
at
leisure
;
proceed
to
the
rest
.
Momus
.
Trophonius
,
Iupiter
,
and
what
most
stirres
mee
,
Amphilochus
,
the
son
of
a
wicked
Matricide
,
gives
Oracles
in
Cilicia
,
false
for
the
most
part
;
with
which
,
for
tvvo
Drachmes
,
he
deceives
the
Inquirers
:
so
that
you
,
Apollo
,
are
no
longer
famous
;
but
every
stone
,
and
altar
vvhich
hath
novv
Oyle
povvred
on
it
,
and
is
Crovvn'd
vvith
roses
,
and
frequented
by
Impostors
,
of
vvhich
there
are
many
,
gives
ansvver
.
The
Statue
of
Polydamas
cures
feavers
at
Olympia
;
and
of
Theagenes
at
Thasus
.
They
sacrifice
to
Hector
in
Troy
;
and
in
the
opposite
Chersonesus
to
Protesilaus
.
Since
our
number
,
then
,
vvas
increased
,
perjury
,
and
sacriledge
have
beene
more
familiarly
practised
;
and
the
vertuous
have
learned
to
contemne
us
.
And
thus
much
be
spoken
of
bastard
,
supposititious
Gods
.
Next
,
I
cannot
but
laugh
,
Iupiter
,
when
I
heare
certaine
strange
names
of
things
,
which
are
not
found
among
us
,
nor
,
indeed
,
can
bee
.
Where
are
the
so-much
spoken
of
Vertue
,
Nature
,
Fate
,
and
Fortune
to
be
seene
?
are
they
not
meere
senslesse
empty
names
of
things
invented
by
vaine
Philosophers
?
which
though
they
have
no
higher
off-spring
then
their
fiction
,
yet
they
make
such
impressions
upon
simple
people
,
that
none
will
now
sacrifice
to
us
,
out
of
their
perswasion
,
that
though
they
should
offer
to
us
a
thousand
Hecatombes
,
yet
things
would
fall
out
according
to
Destiny
,
and
Chance
,
and
according
to
the
thread
of
every
mans
nativity
.
I
would
now
gladly
know
,
Iupiter
,
where
you
ever
saw
Vertue
,
or
Nature
,
or
Fate
.
For
that
you
your selfe
heare
such
words
in
the
disputations
of
Philosophers
,
I
doubt
not
,
unlesse
you
be
deafe
,
and
cannot
heare
their
wranglings
.
I
have
much
more
to
say
,
but
vvill
here
set
my
Period
.
For
I
see
some
troubled
at
my
discourse
,
others
hisse
;
Especially
those
vvho
have
beene
toucht
by
my
freedome
.
For
a
conclusion
,
therefore
,
if
you
please
,
Iupiter
,
I
vvill
read
the
Decree
,
lately
made
for
redresse
of
those
grievances
.
Iupiter
.
Rehearse
it
;
since
thy
complaints
have
not
been
altogether
unreasonable
;
but
that
many
things
are
to
be
reformed
,
and
kept
from
a
farther
grovvth
.
The
Decree
.
The
Speakers
Momus
,
and
Jupiter
,
Momus
.
AT
a
councell
,
lawfully
assembled
,
the
seventh
day
of
this
present
month
,
Iupiter
was
chiefe
,
Neptune
President
,
Apollo
Assistant
,
Momus
scribe
by
Night
,
and
sleepe
pronounc't
this
sentence
.
Whereas
many
Forraigners
,
not
Greekes
onely
,
but
also
Barbarians
,
altogether
unworthy
of
this
State
,
and
Society
,
have
registred
themselves
,
I
know
not
how
,
and
taken
upon
them
to
be
Gods
,
and
fill'd
Heaven
,
so
that
our
meetings
are
crowded
with
the
tumultuous
confluence
of
a
diverse
languaged
rout
,
and
our
Ambrosia
,
and
Nectar
spent
,
and
raised
to
a
Mina
the
quart
by
reason
of
the
multitude
of
drinkers
:
and
whereas
most
immodestly
they
displace
the
Ancient
,
and
true
Gods
,
and
contrary
to
the
Lawes
of
this
Country
,
claime
the
highest
seats
here
,
and
precedency
of
Adoration
on
Earth
:
It
seemes
good
to
the
Councell
,
and
present
assembly
,
that
the
next
winter
Solstice
,
a
Parliament
be
called
in
Olympus
;
and
there
seven
Gods
be
joyn'd
in
a
Committee
for
the
examination
of
usurpations
,
of
which
three
to
be
of
the
old
house
under
Saturne
,
and
foure
or
the
twelve
;
of
which
Iupiter
to
be
one
.
Next
,
they
who
sit
in
Commission
to
be
Legally
sworne
by
Styx
;
and
Herauld
Mercury
,
to
summon
all
those
who
are
to
appeare
in
the
Synod
;
and
they
to
bring
sworne
witnesses
,
and
proofes
of
their
descent
,
and
to
come
forth
one
by
one
.
And
the
Commissioners
,
upon
examination
,
either
to
pronounce
them
Gods
,
or
to
returne
them
to
their
Sepulchers
,
and
the
Monuments
of
their
Ancestors
.
Hee
,
who
once
disallowed
,
and
sentenced
by
the
Commissioners
,
shall
afterwards
attempt
to
enter
Heaven
,
to
be
cast
downe
to
Hell
.
Next
,
every
one
to
attend
his
owne
profession
.
Minerva
not
to
practice
Physicke
,
nor
Aesculapius
to
give
Oracles
,
nor
Apollo
so
variously
to
employ
himselfe
,
but
to
make
his
choyce
whether
he
will
be
an
Oracle
,
or
a
Musitian
,
or
a
Physitian
.
Philosophers
to
bee
admonisht
that
they
fayne
not
new
names
,
nor
trifle
about
things
they
know
not
.
They
who
have
beene
falsly
honoured
with
Temples
and
Sacrifices
,
to
have
their
images
demolisht
,
and
the
Statue
of
Iupiter
,
or
Iuno
,
or
Apollo
,
or
some
other
Legitimate
Gods
to
be
erected
.
Citties
to
build
Tumbes
to
the
rest
,
and
in
stead
of
Altars
to
set
up
Pillars
.
Whosoever
disobeyes
this
decree
,
and
refuseth
to
make
appearance
to
be
sentenced
unheard
.
Iupiter
.
The
Act
,
Momus
,
is
most
just
;
you
who
approve
it
,
hold
up
your
hands
;
or
rather
be
it
ratified
.
For
I
know
many
will
deny
their
suffrages
.
And
so
dissolve
the
Court
;
with
this
charge
that
at
Mercury's
summons
you
all
appeare
,
and
bring
every
one
cleare
proofe
,
and
certaine
evidence
of
his
father
,
and
mothers
name
;
how
he
came
to
be
made
a
God
,
and
also
of
what
stocke
,
and
family
he
is
descended
.
If
any
appeare
not
,
the
Commissioners
shall
not
consider
what
magnificent
Temples
hee
hath
on
Earth
,
or
how
men
esteeme
him
for
a
God
.
The
Images
.
The
Speakers
,
Lycinus
,
and
Polystratus
.
Lycinus
.
IUst
so
as
they
who
were
confounded
at
the
sight
of
the
Gorgons
head
,
was
I
lately
astonisht
at
the
sight
of
a
beautifull
woman
;
and
almost
accomplisht
the
fable
,
by
being
changed
from
a
man
into
a
stone
,
and
congealed
by
the
wonder
.
Polystratus
.
By
Hercules
't
was
a
supernaturall
,
and
very
powerfull
spectacle
,
if
a
woman
did
stupifie
Lycinus
.
You
frequently
suffer
such
Trances
at
the
sight
of
handsome
Boyes
;
and
't
is
much
easier
to
remove
Sipylus
,
then
to
draw
you
from
their
contemplation
:
so
gazingly
fixt
are
you
,
and
many
times
ready
to
dissolve
in
teares
like
Tantalus
daughter
.
But
pray
tell
mee
,
what
petrifying
Medusa
is
this
,
and
from
whence
,
that
I
may
also
see
her
?
I
cannot
thinke
you
will
envie
mee
her
sight
,
or
grow
jealous
,
if
I
cannot
avoyd
Congealment
at
the
spectacle
.
Lycinus
Know
,
then
,
that
if
you
but
see
her
through
a
Casement
,
shee
will
presently
strike
you
dumbe
,
and
render
you
more
immoveable
then
a
statue
.
But
perchance
your
wound
,
if
you
only
see
her
,
will
be
more
gentle
and
slight
.
Let
her
but
see
you
,
and
what
power
will
you
have
to
depart
?
shee
will
draw
you
captived
whither
she
list
,
as
the
Load-stone
draws
Iron
.
Polystratus
.
Faigne
not
,
Lycinus
a
beauty
so
prodigious
.
But
tell
mee
who
shee
is
.
Lycinus
.
I
am
so
farre
from
speaking
Hyperbolies
,
that
I
feare
when
you
see
her
,
shee
will
so
excell
,
that
I
shall
appeare
faint
in
my
prayses
.
But
who
shee
is
I
cannot
tell
you
;
shee
was
numerously
accompanyed
,
and
with
great
pompe
attended
by
a
multitude
of
Eunuches
,
and
wayting
Women
.
In
a
word
her
retinue
was
much
above
a
private
fortune
.
Polystratus
.
Did
you
not
learne
her
name
,
nor
how
she
was
called
?
Lycinus
.
My
Intelligence
of
her
is
only
that
she
is
of
Ionia
:
for
one
of
the
spectators
,
turning
to
him
that
stood
next
,
said
,
Such
are
the
Smyrnaean
beautyes
.
Nor
is
't
a
miracle
that
the
fairest
Citty
should
produce
the
most
beautifull
Women
.
By
which
Boast
of
her
,
I
conceived
the
speaker
also
to
bee
of
Smyrna
.
Polystratus
And
you
,
in
the
meane
time
,
had
this
property
of
a
stone
,
neither
to
follow
her
,
nor
to
aske
him
who
she
was
.
Describe
her
,
therefore
,
to
mee
,
in
the
best
language
you
can
perchance
I
may
that
way
bee
brought
to
her
Knowledge
.
Lycinus
.
Doe
you
know
what
you
aske
?
'T
is
beyond
the
power
of
speech
,
especially
mine
,
to
decipher
so
admirable
a
piece
;
for
which
Apelles
,
Zeuxis
,
or
Parrhasius
,
though
wee
should
joyne
to
them
Phidias
,
and
Alcamenes
,
are
insufficient
.
I
shall
but
deforme
the
Originall
by
my
want
of
skill
.
Polystratus
.
However
,
describe
her
face
,
Lycinus
,
't
will
be
no
dangerous
attempt
,
to
represent
her
picture
to
your
friend
in
its
owne
lineaments
.
Lycinus
.
I
hold
it
much
safer
,
for
the
accomplishment
of
the
worke
,
and
fairer
draught
of
the
woman
,
to
call
into
my
assistance
some
of
the
ancient
Artificers
.
Polystratus
.
How
meane
you
?
Or
how
,
after
so
many
yeares
,
can
you
recall
them
from
the
dead
?
Lycinus
.
Easily
if
you
will
vouchsafe
to
answer
to
my
Questions
.
Polystratus
.
Aske
what
you
please
.
Lycinus
.
You
have
beene
at
Cnidos
,
Polystratus
?
Polystratus
.
Yes
.
Lycinus
.
And
you
have
seene
their
Venus
?
Polystratus
.
'T
is
the
best
piece
Praxitiles
ere
made
.
Lycinus
.
You
have
heard
the
story
,
also
,
which
the
people
report
of
her
;
how
one
enamour'd
of
the
Image
,
and
secretly
left
in
the
Temple
,
to
his
power
committed
with
the
Statue
?
but
more
of
this
some
other
time
.
Since
,
then
,
you
have
seene
her
(
as
you
say
)
answer
mee
to
this
question
.
Have
you
observed
Alcamenes
Statue
in
the
Garden
at
Athens
?
Polystratus
.
I
were
the
dullest
,
and
most
carelesse
of
all
men
,
Lycinus
,
not
to
marke
Alcamenes
fairest
piece
.
Lycinus
.
I
will
not
aske
you
,
Polystratus
,
how
often
you
have
ascended
the
Fort
,
and
there
seene
Sosandra
carved
by
Calamis
.
Polystratus
.
I
have
frequently
seene
her
too
.
Lycinus
.
'T
is
sufficient
.
Which
piece
of
Phidias's
doe
you
praise
most
?
Polystratus
.
Which
should
I
,
but
that
at
Lemnos
?
on
which
hee
doubted
not
to
engrave
his
name
?
and
next
his
Amazon
leaning
on
a
Speare
?
Lycinus
.
These
,
indeed
,
are
his
best
.
Nor
shall
I
neede
more
Artificers
:
take
now
severall
parts
from
all
these
,
and
proportion
them
as
well
as
you
can
,
and
I
will
show
you
all
their
excellencies
collected
in
one
feature
.
Polystratus
.
How
may
that
bee
?
Lycinus
.
Without
difficulty
,
Polystratus
,
If
allowing
the
ability
of
drawing
pictures
to
language
,
wee
allow
it
the
power
also
to
trimme
,
compose
,
and
fit
,
and
with
the
best
proportion
it
can
,
to
observe
mixture
and
variety
too
.
Polystratus
.
You
say
true
.
Pray
show
mee
these
severall
excellencies
joyned
.
I
would
faine
see
how
you
can
dispose
them
;
or
how
,
from
such
disagreeing
parts
,
you
can
raise
one
harmonio●s
piece
.
Lycinus
.
The
picture
,
then
,
which
I
will
present
to
to
your
view
,
shall
be
of
this
composition
.
Give
it
the
head
of
Venus
at
Cnidos
,
and
't
will
require
no
other
parts
of
the
naked
Goddesse
Next
,
you
shall
allow
it
the
haire
fore-head
,
and
vvell
dravvne
eye
brovves
of
the
Goddesse
,
as
they
are
carved
by
Praxiteles
;
as
also
the
sparkle
of
her
eye
,
joyn'd
vvith
such
a
cheerfulnesse
,
and
grace
of
countenance
,
as
Praxiteles
hath
fancyed
them
.
Then
the
breasts
,
and
fore
parts
shall
be
taken
from
Alcamenes
,
and
his
Venus
in
the
garden
;
as
also
the
extremities
of
her
hands
,
the
Arithmeticall
junctures
of
her
wrists
,
and
the
decent
slendernesse
of
her
fingers
,
ending
in
a
beautifull
sharpe
;
the
Ayre
of
the
whole
face
,
the
delicacy
of
the
cheekes
,
and
measure
of
the
nose
shall
be
borrowed
from
Lemnia
and
Phidias
,
who
shall
also
bestow
the
composure
of
the
mouth
and
his
Amazons
necke
.
Sosandra
,
and
Calamis
shall
adorne
it
with
modesty
;
with
which
shall
be
mingled
a
soft
,
unperceiveable
simper
inclining
to
a
smile
.
The
bravery
of
Attire
shall
be
taken
from
Sosandra
,
all
but
of
the
head
,
which
shall
be
bare
;
the
size
and
dimensions
of
her
stature
shall
carry
just
proportion
to
that
of
the
Cnidian
Venus
,
as
Praxiteles
hath
happily
measured
her
.
What
thinke
you
Polystratus
,
will
it
be
a
fair
peece
when
it
is
exactly
finisht
?
Polystratus
.
Can
there
be
yet
any
addition
of
beauty
made
to
your
picture
,
after
such
an
amiable
accumulation
of
parts
?
Lycinus
.
Hitherto
my
discription
hath
beene
rude
;
and
to
all
this
,
my
friend
,
you
are
to
joyne
colour
,
and
decorum
;
that
those
parts
which
are
blacke
be
exactly
black
,
and
those
which
are
white
,
be
execllently
white
;
and
those
which
are
redde
do
out-blush
the
role
.
So
that
the
danger
is
,
since
the
greatest
perfection
is
yet
wanting
,
from
what
paternes
we
shall
derive
it
.
Shall
wee
call
into
our
assistance
the
rarest
paynters
,
to
help
us
to
mingle
colours
,
and
teach
us
how
to
give
them
fit
order
,
and
disposition
?
Bee
it
so
;
let
us
recall
Polygnotus
,
Euphranor
,
Apelles
,
and
Aetion
;
and
let
them
divide
the
worke
.
Let
Euphranor
paynt
the
hayre
,
as
he
hath
drawne
Iuno's
.
Let
Polygnotus
limbe
two
decent
eye-browes
,
and
such
flowry
cheekes
,
as
he
hath
given
to
Cassandra
in
the
Quire
at
Delphos
;
let
him
also
shape
the
garments
so
subtlely
,
that
part
may
sit
close
,
the
rest
may
hang
loose
,
and
appeare
blowne
by
the
winde
.
Let
Apelles
draw
the
rest
of
the
body
by
Pacata
,
on
which
let
him
not
lay
over
much
white
,
but
make
it
temperately
sanguine
.
Let
Aetion
draw
such
lippes
,
as
he
hath
given
to
Roxana
;
but
above
all
,
Let
Homer
,
the
best
of
Painters
,
be
joyned
in
assistance
with
Apelles
,
and
let
the
whole
body
weare
that
colour
which
he
hath
layd
upon
Menelaus
thighs
,
Ivory
dipt
in
Scarlet
.
Let
him
also
frame
the
eyes
,
and
make
them
Oxe-like
;
to
which
let
the
Thebane
Poet
joyne
his
Pencill
,
and
draw
the
liddes
.
Then
let
Homer
adde
a
sweete
cheerfulnesse
,
shoulders
of
snow
,
rosie
fingers
,
and
make
her
fitter
to
be
compared
to
his
golden
Venus
,
then
Briseus
daughter
.
And
so
much
be
taken
from
the
most
learned
Statuaries
,
Painters
,
and
Poets
.
But
the
Grace
,
or
rather
all
the
Graces
,
and
Cupids
,
collected
in
one
Circle
of
beauty
,
arising
from
this
composition
what
Language
can
expresse
?
Polystratus
.
Trust
mee
you
have
decipher'd
as
divine
a
piece
,
Lycinus
,
as
if
dropt
from
Iupiter
,
or
made
by
some
Celestiall
Artificer
.
How
was
shee
busied
when
you
saw
her
?
Lycinus
.
Shee
held
a
Booke
in
her
hands
,
roll'd
into
two
parts
;
one
of
which
shee
seemed
to
have
read
,
and
then
to
read
the
other
.
Onely
betweene
pawses
shee
discoursed
some
thing
to
one
of
her
women
,
which
came
not
to
my
knowledge
,
because
her
voyce
came
not
to
my
hearing
.
But
vvhen
shee
smiled
,
Polystratus
,
she
betrayed
tvvo
rovves
of
teeth
,
so
vvhite
,
so
even
,
and
so
proportion'd
to
one
another
,
that
if
you
have
seene
a
rope
of
Orient
,
and
equally
sized
pearle
,
just
in
such
order
they
grew
.
Onely
they
tooke
a
fresh
lustre
from
the
Crimson
of
her
lippes
,
through
which
they
shined
like
Homer's
polisht
Ivory
.
None
were
broader
,
or
higher
,
or
more
prominent
then
others
,
as
you
see
in
most
women
,
but
were
of
one
equall
ranke
,
colour
,
and
bignesse
,
and
equally
order'd
in
their
rowes
.
Briefly
she
was
a
great
wonder
,
beyond
all
mortall
beauty
.
Polystratus
.
Despaire
not
.
I
know
what
woman
you
meane
,
by
her
description
and
Country
;
and
by
the
Eunuches
,
and
souldiers
,
which
you
said
attended
her
.
Your
remarkable
peece
is
a
Kings
wife
.
Lycinus
.
What
is
her
name
?
Polystratus
.
'T
is
a
most
sweete
,
and
amiable
one
,
Lycinus
;
The
same
with
that
of
Abradatas
faire
wife
.
Have
you
not
often
heard
Xenophon
praise
a
discreet
,
beautifull
woman
?
Lycinus
.
Yes
;
and
am
so
affected
,
that
methinkes
I
see
her
,
as
often
as
I
read
that
passage
in
him
;
and
do
almost
heare
her
discoursing
of
battles
;
and
how
she
armed
her
husband
,
and
behaved
her selfe
when
shee
sent
him
to
the
Warre
.
Polystratus
.
You
then
,
seeing
this
Lady
but
once
in
passage
,
like
a
flash
of
lightning
,
have
hitherto
praised
only
her
vulgar
perfections
,
I
meane
,
her
body
,
and
outward
feature
.
The
perfections
of
her
soule
are
invisible
,
nor
could
you
know
how
much
more
excellent
,
and
divine
,
her
inward
beauties
are
then
her
corporeall
.
But
I
doe
,
who
am
of
her
acquaintance
,
and
have
often
mingled
discourses
with
her
,
and
am
of
the
same
Country
.
For
I
have
(
as
you
well
know
)
ever
praised
sweetnesse
of
carriage
,
and
affability
,
and
height
of
spirit
,
and
wisdome
,
and
education
,
before
beauty
,
as
endowments
much
worthier
to
be
prefer'd
before
those
of
the
body
.
For
't
were
most
unreasonable
,
and
ridiculous
to
admire
the
garment
above
the
wearer
.
The
most
perfect
beauty
,
then
,
(
if
I
may
judge
)
is
,
when
the
vertue
of
the
minde
concurres
with
the
amiable
shape
of
the
body
.
I
can
show
you
some
of
indifferent
features
,
who
are
staynes
to
their
creation
;
In
whom
the
onely
thing
praise-worthy
dyes
,
and
withers
,
blemisht
,
and
disgraced
by
its
desertlesse
conjunction
,
to
so
foule
a
Mistresse
as
their
soule
.
Such
women
to
mee
resemble
Aegyptian
Temples
,
where
the
outward
structure
is
glorious
,
magnificent
,
and
adorn'd
with
pretious
stones
,
gold
,
and
carvings
▪
but
if
you
shall
search
for
the
Deity
within
,
you
shall
finde
an
Ape
,
or
Storke
,
or
Goate
,
or
Cat.
'T
were
easie
to
give
you
many
such
examples
.
Forme
,
and
shape
,
therefore
,
are
not
enough
,
where
the
true
,
and
just
dressings
are
wanting
.
I
do
not
meane
rich
garments
,
and
jewels
,
but
those
better
dressings
before
mentioned
,
of
vertue
,
discretion
,
equall
behaviour
,
affability
,
and
the
rest
comprehended
under
these
.
Lycinus
.
Being
so
able
,
Polystratus
,
to
returne
tale
for
tale
,
as
they
say
,
in
the
like
measure
,
and
over
,
you
may
do
well
to
draw
the
portrayture
of
a
soule
,
that
wee
may
no
longer
fix
our
admiration
on
the
worse
halfe
.
Polystratus
.
You
enjoyne
mee
▪
my
friend
,
no
small
enterprize
:
nor
is
it
all
one
difficulty
to
praise
things
apparent
to
all
,
and
to
make
obscure
things
visible
.
I
shall
need
assistance
too
to
my
Draught
,
not
of
Statuaries
,
or
Painters
,
but
of
Philosophers
,
to
whose
receipts
my
figure
is
to
be
conformed
,
and
fashioned
,
according
to
the
ancient
Imagery
.
Thus
,
then
,
I
begin
.
First
,
her
speech
is
vocall
,
and
cleare
,
and
flowes
sweet●er
then
hony
from
her
tongue
;
so
that
Homer
is
herein
to
give
her
the
precedency
of
his
Pylian
old
man
.
Every
word
is
pronounced
with
most
delicate
Accent
,
neither
too
base
,
or
manly
,
nor
yet
too
treble
,
effeminate
,
or
loose
;
but
like
the
utterance
of
an
unripe
boy
,
pleasant
,
tunefull
,
and
gently
stealing
into
the
sense
:
so
that
when
shee
cea●es
to
speake
,
a
certaine
melody
,
and
relique
of
her
voyce
remaines
,
and
playes
about
the
eare
;
like
a
soft
eccho
,
which
prolongs
the
hearing
,
and
leaves
certaine
delicious
footsteps
of
language
,
full
of
perswasion
in
the
Soule
.
When
shee
sings
her
best
,
especially
to
the
Lute
,
then
't
is
time
for
Halcyons
,
and
Swannes
to
be
silent
.
For
all
things
are
unmusicall
,
compared
to
her
;
Pandions
daughter
harsh
,
and
artlesse
,
with
all
the
variety
of
her
voyce
.
Had
Orpheus
,
and
Amphion
,
who
lead
their
hearers
,
and
drew
things
void
of
sense
to
their
harmony
,
heare
her
,
they
had
,
I
believe
,
forsaken
their
harpes
and
stood
her
silent
Listners
.
For
whence
should
that
Thracian
,
or
the
other
,
who
fed
a
heard
on
Cytheron
,
have
the
skill
so
to
touch
a
harpe
,
as
to
observe
the
exact
proportions
of
Harmony
,
not
to
transgresse
number
,
but
by
seasonable
risings
,
and
falls
,
to
give
measure
to
the
lessons
,
then
the
harpe
to
bear
consort
with
the
voyce
,
and
the
quill
to
keepe
time
with
the
tongue
,
to
which
are
to
be
added
the
right
stroke
of
the
fingers
,
and
flexibility
of
the
joynts
?
It
,
therefore
,
Lycinus
,
you
ever
heare
her
sing
,
you
will
no
more
undergoe
the
transformations
of
a
Gorgon
,
and
passe
from
man
to
stone
;
but
will
feele
raptures
like
those
of
the
Sirens
,
whilest
a
sweet
charme
creeping
over
your
sense
,
takes
from
you
the
remembrance
of
your
Country
and
acquaintance
.
And
though
you
seale
your
eares
,
yet
the
sound
will
insinuate
through
the
waxe
.
Such
is
the
musicke
of
a
Terpsichore
,
or
a
Calliope
,
and
such
is
the
skill
of
a
Melpomene
,
●raught
with
a
thousand
inchantments
of
all
sorts
.
In
a
word
,
methought
I
heard
such
Harmony
,
as
was
fit
to
passe
through
such
lippes
and
te●th
:
since
,
then
,
you
have
seene
her
,
imagine
you
heare
her
too
.
Though
this
excellency
of
her
voyce
,
being
purely
Ionicke
,
with
which
in
her
familiar
discourses
she
mingles
much
of
the
Atticke
elegancy
,
be
the
least
thing
to
be
admired
in
her
;
since
't
is
hereditary
,
and
descended
to
her
from
her
Ancestors
;
nor
could
shee
well
doe
otherwise
,
having
in
her
travels
converst
with
the
Athenians
.
Nor
doe
I
wonder
that
she
delights
in
Poetry
,
and
is
well
studied
in
that
way
,
springing
from
Homer's
Citty
.
Suffice
it
,
Lycinus
,
that
you
have
seene
the
picture
of
her
excellent
voyce
,
though
rudely
drawne
:
Consider
wee
now
her
other
parts
▪
which
I
purpose
not
,
like
you
,
to
decipher
by
a
Collection
taken
from
many
,
and
wrought
into
one
peece
,
(
for
't
were
poore
and
like
vulgar
paynters
,
to
joyne
so
many
various
,
disagreeing
beautyes
in
one
draught
)
but
all
the
vertues
of
the
soule
severally
taken
shall
bee
cast
into
one
exact
coppye
of
the
originall
.
Lycinus
.
You
promise
mee
a
feast
,
Polystratus
,
and
a
variously
furnisht
banquet
,
and
seeme
to
repay
mee
with
overflowing
measure
:
proceed
then
;
for
there
is
nothing
with
which
you
can
more
obliege
mee
.
Polystratus
.
Since
,
then
,
the
knowledge
of
all
good
arts
is
necessary
,
especially
those
of
Contemplation
,
I
shall
present
her
to
you
various
,
and
in
diverse
shapes
,
and
shall
approve
my selfe
not
outdone
by
you
in
Mimature
.
Imagine
her
,
then
,
possest
of
all
the
rare
endowments
which
flow
from
H●licon
;
not
like
Clio
,
and
Polyhymnia
,
and
Calliope
,
and
the
other
Muses
,
who
are
severally
learned
but
in
one
thing
,
but
possest
of
all
,
even
those
of
Mercury
,
and
Apollo
too
:
whatsoever
Poets
have
written
in
ravishing
numbers
,
or
Historians
have
publisht
,
or
Philosophers
extoll'd
,
are
but
the
severall
trimminges
,
and
ornaments
of
my
picture
;
which
are
not
to
be
superficially
colour'd
,
but
to
be
throughly
steept
in
colours
of
Graine
,
iterated
,
and
to
satiety
repeated
.
You
are
to
pardon
mee
,
If
I
cannot
show
an
Archetype
to
this
portrayture
;
Since
in
all
the
Monuments
of
the
Ancient
Literature
,
none
such
is
recorded
.
If
you
thinke
fit
,
therefore
,
let
this
piece
of
her
be
layd
up
as
sacred
;
being
,
in
my
judgement
,
spotlesse
,
and
without
blemish
.
Lycinus
.
You
have
described
her
,
Polystratus
,
most
exactly
,
and
with
all
her
numbers
.
Polystratus
.
I
am
,
next
,
to
decipher
the
Image
of
her
wisedome
,
and
understanding
.
For
which
I
must
borrow
ayde
from
many
examples
,
most
of
them
ancient
,
and
one
Ionicke
.
My
painters
,
and
coadjutors
shall
be
Aeschines
,
friend
to
Socrates
,
and
Socrates
himselfe
;
the
best
resemblers
of
all
those
Artificers
,
who
ever
drew
with
a
Venus
,
and
life
.
Their
Aspasia
,
with
whom
the
admired
Olympius
familiarly
converst
,
as
she
is
by
them
proposed
for
no
mean
example
of
wisdome
,
both
for
her
experience
in
businesse
,
sharpnesse
in
affaires
politicke
,
and
for
the
edge
,
and
piercingnesse
of
her
judgement
,
will
I
in
the
most
exact
resemblance
transferre
from
Miletum
to
my
picture
:
only
here
will
be
the
difference
,
she
is
drawn
in
a
narrow
Tablet
,
this
Image
will
take
up
the
Dimensions
of
a
Colossus
.
Lycinus
.
How
meane
you
?
Polystratus
.
That
though
both
portraitures
be
equall
in
resemblance
,
yet
they
are
not
in
magnitude
.
Nor
did
the
Athenian
Commonwealth
then
carry
any
neere
proportion
to
the
Romane
Greatnesse
now
.
Though
,
then
,
they
agree
in
similitude
,
yet
this
excells
in
largenesse
,
as
being
drawne
in
a
more
spatious
Table
.
To
these
adde
wee
,
for
a
second
,
and
a
third
example
,
Theano
,
and
the
Lesbian
Poetresse
,
and
Diotima
.
Theano
shall
conferre
height
of
mind
;
Sappho
Courtlinesse
of
Behaviour
;
shee
shall
resemble
Diotima
not
onely
for
those
vertues
extold
by
Socrates
,
but
for
her
other
discreet
endowments
too
:
and
so
Lycinus
,
you
have
one
part
more
of
her
picture
.
Lycinus
.
By
Iupiter
,
Polystratus
,
most
admirably
limbd
.
Pray
describe
her
other
perfections
,
namely
,
her
sweetnesse
of
Nature
,
and
affability
,
the
manner
how
she
expresseth
her
pitty
,
and
relieves
the
distrest
.
Polystratus
.
Once
more
,
then
,
I
must
resemble
her
to
Theano
,
Antenors
wife
;
as
also
to
Arete
,
and
her
daughter
Nausicaa
,
and
all
others
who
have
observed
an
equall
temper
in
an
abundant
fortune
.
Next
,
fancy
to
your selfe
the
Idea
of
modesty
,
and
discretion
in
Behaviour
,
and
in
both
she
answers
Homer's
Character
of
Icarius
daughter
.
For
just
such
a
description
hath
he
made
of
Penelope
,
as
I
have
,
for
the
agreement
of
their
names
,
made
of
Abradatas
wife
before
mentioned
.
Lycinus
.
Your
peece
,
Polystratus
,
is
every
way
compleate
,
nor
can
you
easily
finde
more
patterns
,
having
past
through
all
parts
of
the
soule
,
and
commendation
.
Polystratus
.
Not
all
.
Her
greatest
praises
are
yet
behinde
.
I
meane
,
that
in
the
eminent
height
of
honour
in
which
she
is
,
she
is
not
blowne
up
by
her
prosperity
,
nor
puft
beyond
humane
measure
by
her
confidence
in
fortune
;
but
observes
a
moderatiō
of
carriage
which
is
neither
haughty
nor
burdensome
;
receives
those
who
make
their
Adresse
with
a
popular
,
and
equall
sweetnesse
,
affording
both
her
hand
,
and
familiarity
.
For
persons
of
Quality
by
so
much
the
more
winne
upon
their
Approachers
,
by
how
much
being
advanced
above
them
,
they
are
not
tragicall
,
or
unkind
in
their
deportment
.
And
,
therefore
,
they
onely
who
show
their
power
not
in
pride
,
but
benefits
,
are
most
worthy
of
the
goods
of
fortune
,
and
most
easily
avoyd
envy
.
For
none
will
repine
at
his
happinesse
,
whom
they
see
temperate
amidst
his
felicities
,
and
not
like
Homers
Ate
,
stalking
on
the
heads
of
men
,
and
trampling
inferiours
.
A
carriage
not
unusuall
in
men
of
base
spirits
,
though
the
mis-apprehension
of
their
fortune
.
By
which
,
beyond
their
hopes
,
being
suddenly
advanced
,
and
placed
in
a
sublime
,
and
winged
chariot
,
they
keepe
not
within
their
measure
,
or
looke
downe
,
but
straine
to
fly
aloft
,
till
at
length
,
like
Icarus
,
their
waxe
melts
,
and
feathers
droppe
off
,
and
they
,
to
the
laughter
of
the
beholders
,
fall
headlong
into
the
sea
,
and
floud
.
But
they
who
,
like
Daedalus
,
imploy
not
their
wings
to
too
lofty
flights
,
remembring
they
are
joyned
with
waxe
,
but
observe
a
humane
course
,
and
love
to
carry
themselves
not
too
high
from
the
water
,
rather
choosing
to
wet
their
feathers
,
then
betray
them
to
the
Sun
,
fly
in
a
safe
,
and
secure
Region
.
As
this
Lady
,
who
cannot
be
sufficiently
praised
,
did
:
who
receives
this
reward
of
her
vertues
,
to
have
all
men
wish
that
she
may
alwayes
be
upon
this
height
of
the
wing
,
and
that
all
good
things
may
streame
to
her
.
Lycinus
.
So
be
it
,
Polystratus
;
since
her
merits
arise
not
onely
from
her
bodily
gifts
,
which
are
equall
to
Helen
,
but
she
is
much
more
faire
,
and
lovely
in
the
qualities
of
her
minde
.
It
becomes
also
so
great
a
King
,
and
withall
so
serene
,
and
gentle
,
among
his
other
felicities
to
have
the
happinesse
to
have
so
brave
a
woman
borne
in
his
Empire
,
joyn'd
to
him
in
marriage
,
and
to
love
him
.
For
that
woman
can
be
no
vulgar
blessing
,
of
whom
the
speech
of
Homer
may
properly
be
pronounced
,
that
shee
may
contend
with
Venus
for
beauty
,
and
with
Minerva
for
parts
.
For
the
woman
cannot
be
assigned
,
with
whom
she
may
be
compared
,
for
shape
,
for
wit
,
for
minde
,
for
artifice
,
as
Homer
hath
it
.
Polystratus
.
'T
is
true
,
Lycinus
,
If
you
thinke
fit
,
therefore
,
let
us
mingle
Characters
,
and
unite
your
picture
of
her
body
,
with
mine
of
her
soule
:
which
compiled
in
a
booke
,
let
us
exhibit
to
the
generall
admiration
of
the
present
age
,
and
succeeding
.
A
monument
much
more
lasting
then
if
drawne
by
Ap●lles
,
or
Par●hasius
,
or
Polygnotus
;
and
she
her selfe
will
show
much
more
illustrious
limbed
by
the
industry
of
the
Muses
,
then
represented
in
wood
,
waxe
,
or
colours
:
since
that
is
the
best
picture
which
,
with
the
beauties
of
the
body
,
expresseth
the
vertues
of
the
soule
.
A
Defence
of
the
former
Discourse
.
The
speakers
Polystratus
,
Lycinus
.
Polystratus
.
I
Am
sensible
,
Lycinus
,
sayes
the
Lady
,
of
your
great
respects
,
and
the
honour
you
designe
mee
in
your
writings
.
For
no
man
would
have
so
over
praised
mee
,
but
one
who
wrote
with
affection
.
But
the
thing
which
I
would
have
you
know
is
this
.
In
my
disposition
I
am
not
taken
with
Flatterers
,
but
such
men
seeme
to
mee
Impostors
,
and
slaves
by
nature
.
So
that
when
any
man
heaps
Panegyricks
on
mee
,
and
swells
my
praises
into
troublesome
,
immoderate
Hyperboles
,
I
presently
blush
,
and
am
ready
to
stop
my
eares
,
and
take
his
commendations
rather
for
mockeries
,
then
just
Encomiums
.
For
praises
are
no
farther
tolerable
,
then
the
person
praysed
knowes
them
to
be
due
.
All
excesse
is
improper
,
and
fawning
.
I
know
many
,
sayes
she
,
who
delight
to
heare
themselves
commended
,
and
to
have
their
defects
supplyed
by
flatteries
.
As
,
if
they
be
old
,
to
have
one
extoll
their
vigour
;
if
they
be
deformed
,
to
be
prefer'd
for
beauty
before
Nireus
,
and
Phaon
.
Supposing
they
alter
shape
from
their
praises
,
and
waxe
young
againe
,
as
Pelias
believed
.
But
they
are
deceived
.
For
nothing
were
so
pretious
as
Panegyricke
,
if
Hyperboles
could
bestow
whatsoever
they
commend
.
Methinkes
,
therefore
,
sayd
shee
,
their
case
is
much
like
his
,
who
being
naturally
ill-favoured
should
weare
a
beautifull
vizard
:
and
then
grow
proud
of
his
borrowed
lookes
,
though
they
be
ready
to
drop
off
,
and
be
disorder'd
upon
every
encounter
;
and
thereupon
to
expose
him
to
the
more
laughter
,
when
hee
returnes
to
his
owne
face
,
and
appeares
vvithout
his
veyle
.
Or
,
as
if
a
dvvarfe
vvearing
buskins
should
contend
in
stature
vvith
one
a
cubit
higher
.
Hereto
shee
joyn'd
an
example
.
There
vvas
,
sayd
she
,
a
great
Lady
,
of
competent
feature
,
and
handsomenesse
,
but
low
,
and
very
short
of
just
stature
,
praised
by
a
Poet
,
in
songe
,
among
other
perfections
for
her
beauty
,
and
tallnesse
,
who
compared
her
for
length
and
straightnesse
to
a
poplar
tree
;
she
was
much
tickled
,
and
clapt
her
hands
,
as
if
shee
had
received
new
stature
from
the
verses
:
which
the
Poet
,
seeing
her
so
joy'd
with
false
praises
)
often
repeated
to
her
.
Till
a
stander
by
whispering
him
in
the
eare
,
said
,
forbeare
,
Sir
,
lest
you
perswade
the
Lady
she
is
growne
taller
.
A
story
like
this
,
but
much
more
ridiculous
,
shee
reported
of
Stratonice
the
wife
of
Seleucus
,
who
proposed
a
talent
for
the
reward
of
that
Poet
who
most
elegantly
praised
her
hayre
;
though
shee
were
bald
,
and
had
but
few
haires
left
:
yet
bald
as
she
was
,
and
publiquely
known
to
have
been
so
of
a
long
time
,
by
reason
of
a
disease
;
shee
found
some
wretched
Poets
,
who
call'd
her
her
hayres
Hyacinthine
,
and
wove
them
into
curl'd
tresses
,
and
compared
the
thinner
spaces
to
Lovedge
.
Shee
,
therefore
,
laughs
at
all
such
who
thus
expose
themselves
to
flatterers
.
Shee
added
moreover
,
that
many
love
to
be
thus
flatter'd
,
and
deceived
,
not
onely
in
language
,
but
in
pictures
too
:
and
,
therefore
,
choose
those
painters
,
who
will
draw
them
best
featured
.
For
there
are
some
,
sayes
shee
,
who
charge
the
painter
to
dis●semble
their
nose
,
to
adde
blacknesse
to
their
eyes
,
and
whatever
else
they
desire
;
Hence
they
are
not
drawne
,
but
do
honour
to
other
pictures
nothing
like
them
.
These
and
the
like
were
her
expressions
.
Many
things
in
your
description
shee
likes
,
but
resents
one
passage
where
you
resemble
her
to
Iuno
,
and
Venus
.
Such
comparisons
,
shee
sayes
,
are
much
too
high
for
her
,
or
any
mortall
creature
.
Nor
will
shee
allow
you
to
take
Idea
from
such
Heroicke
women
as
Penelope
,
Arete
,
and
Theano
,
much
lesse
from
the
most
excel●ent
Goddesses
.
For
she
sayes
,
she
beares
a
sacred
horrour
,
and
a
superstitious
reverence
to
all
thinges
concerning
the
Gods
.
And
feares
she
should
be
like
Cassiopeia
,
should
she
admit
such
prayses
;
though
she
stood
only
in
comparison
with
sea
Nymphes
,
and
adored
Iuno
and
Venus
.
She
,
therefore
,
bids
you
,
Lycinus
,
either
alter
such
expressions
,
or
shee
will
call
the
Goddesses
to
witnesse
you
wrote
without
her
allowance
.
She
would
have
you
,
also
,
know
,
that
shee
is
much
troubled
your
booke
should
be
made
so
publique
,
comprehending
(
as
now
it
is
)
so
much
irreligion
,
and
blasphemy
against
the
Gods
.
She
thinkes
,
also
,
shee
cannot
excuse
her selfe
from
impiety
,
and
sacriledge
,
should
she
suffer
her selfe
to
be
equall'd
to
Venus
at
Cnidos
,
or
in
the
Gardens
.
Shee
desires
you
,
also
,
to
remember
what
you
sayd
of
her
towards
the
end
of
your
booke
,
where
you
stile
her
moderate
,
not
haughty
,
nor
soaring
above
humane
reach
,
but
observing
humble
flights
;
and
yet
forgetting
your selfe
,
you
advance
her
above
the
heavens
,
and
place
her
among
the
Goddesses
.
Shee
would
not
have
you
thinke
her
more
indiscreet
,
then
Alexander
,
who
when
an
Architect
promised
to
transforme
Athos
,
and
so
to
figure
it
like
him
,
that
the
whole
mount
should
be
his
statue
,
holding
two
Citties
in
his
hands
;
gave
no
countenance
to
such
a
prodigious
undertaking
,
but
holding
the
Attempt
to
be
above
his
performance
,
dismist
the
man
not
probably
able
to
contrive
so
vast
a
Colossus
,
and
bad
him
let
Athos
stand
as
it
was
,
and
not
shrinke
so
great
a
hill
to
the
similitude
of
so
small
a
body
.
Shee
,
therefore
,
much
extols
Alexanders
Magnanimity
,
and
sayes
,
by
this
refusall
he
hath
erected
a
statue
bigger
then
Athos
in
the
mindes
of
those
who
will
bee
his
perpetuall
remembrancers
.
It
being
no
Act
of
meane
spirit
to
contemne
such
a
Paradox
of
honour
.
Shee
praises
,
also
,
your
Imagery
,
and
admires
the
contrivance
of
your
draught
,
but
acknowledges
it
not
to
bee
like
her
,
being
unworthy
of
such
resemblances
,
nor
any
way
neere
them
;
nor
,
indeed
,
any
woman
else
.
Shee
,
therefore
,
returnes
your
honours
with
veneration
of
your
Archetypes
,
and
patternes
:
and
desires
you
would
praise
her
a
more
humane
way
,
and
not
make
her
shooe
too
large
for
her
foot
;
lest
when
shee
meets
you
,
you
silence
her
.
Shee
bid
mee
,
also
,
tell
you
,
that
shee
heares
many
say
(
how
truly
you
know
)
that
conquerours
in
the
Olympicke
Games
,
are
not
licenced
to
have
Images
erected
to
them
bigger
then
their
bodies
;
and
that
the
Judges
take
care
that
none
exceed
the
truth
;
but
exactly
size
their
Statues
to
the
measure
of
the
wrastlers
:
shee
would
therefore
have
you
consider
,
vvhether
if
she
should
allovv
your
false
dimensions
,
the
Judges
vvould
not
demolish
her
picture
.
Thinke
,
therefore
,
Lycinus
,
upon
some
faire
alteration
of
your
booke
,
and
blot
out
your
offences
against
the
Gods
;
vvhich
shee
tooke
vvith
so
much
resentment
,
and
read
vvith
such
horrour
,
that
she
besought
the
Goddesses
to
be
propitious
to
her
.
Nor
vvas
she
to
be
blamed
for
expressing
the
passions
of
her
sexe
.
For
,
to
tell
you
true
,
I
was
minded
to
have
sayd
some
such
thing
my selfe
;
who
at
first
hearing
perceived
nothing
amisse
,
having
my
contemplation
fixt
on
her
descriptions
:
but
since
she
made
her
objections
,
I
begin
to
be
of
her
opinion
;
having
before
suffer'd
in
my selfe
a
deceipt
of
the
sight
;
which
beholding
things
in
too
neere
an
approach
,
and
close
to
the
eye
,
cannot
perfectly
distinguish
;
But
at
a
just
distance
,
and
space
,
all
things
cast
true
appearances
,
and
are
seene
as
they
are
.
To
resemble
a
mortall
woman
,
then
,
to
Venus
,
and
Iuno
,
what
is
't
but
to
detract
from
the
Goddesses
?
For
by
such
comparisons
the
lesse
is
not
advanced
to
the
greater
,
but
the
greater
is
diminisht
,
and
drawne
downe
to
the
lesse
.
As
if
two
should
walke
together
,
one
of
very
tall
,
the
other
of
dwarfish
statute
,
and
you
should
desire
to
match
them
in
equality
,
not
one
to
exceed
the
other
;
the
shorter
by
stretching
himselfe
would
never
reach
the
others
height
,
though
hee
stood
Tiptoe
.
But
if
they
will
appeare
alike
statured
,
the
taller
is
to
stoope
,
and
depresse
himselfe
.
So
it
is
in
Imagery
;
where
a
man
compared
to
a
God
is
not
so
much
made
greater
,
as
the
God
call'd
downe
to
an
inferiour
is
made
lesse
.
Yet
had
your
want
of
earthly
instances
sent
you
to
heaven
for
Coppyes
,
you
had
had
some
excuse
for
your
impiety
:
but
you
having
for
example
the
beauties
of
so
many
women
,
had
no
need
to
liken
her
to
Venus
,
or
Iuno
.
You
are
,
therefore
,
to
your
utmost
to
deliver
your selfe
from
envie
,
Lycinus
:
who
are
not
accustomed
,
nor
otherwise
prone
,
or
easie
to
over-praise
;
yet
now
,
I
know
not
how
,
you
are
suddainly
changed
,
and
fallen
to
excesses
,
and
show
your selfe
as
prodigall
of
your
commendations
,
as
hitherto
you
have
been
sparing
.
Nor
let
it
beget
your
shame
,
to
correct
your
worke
,
though
publisht
;
since
they
report
Phidias
to
have
done
so
,
when
he
drew
Iupiter
for
the
Eleans
:
who
when
hee
first
open'd
his
workmanship
to
the
view
of
Passengers
,
stood
behind
a
curteine
,
and
heard
what
they
blamed
or
praised
.
One
accused
the
nose
,
as
too
bigge
,
another
the
face
as
too
long
;
others
censured
other
parts
;
and
when
the
spectators
were
gone
,
Phidias
shutting
himselfe
up
corrected
,
and
reformed
his
picture
by
the
publique
Judgement
.
Holding
the
opinion
of
so
many
not
to
be
contemned
,
but
that
many
must
necessarily
see
more
then
one
,
though
that
one
were
Phidias
.
Thus
much
shee
gave
mee
in
Commission
to
say
,
which
I
cannot
but
approve
being
your
friend
,
and
so
well
affected
to
you
.
Lycinus
.
Till
now
,
Polystratus
,
I
tooke
you
not
for
such
an
Orator
,
who
by
your
lengthen'd
speech
,
and
accusation
of
my
worke
,
have
left
mee
no
hope
of
an
Apologie
:
yet
of
one
piece
of
Injustice
,
I
must
complaine
,
especially
in
you
,
who
have
sentenced
my
booke
undefended
,
and
no
advocate
assigned
to
it
.
'T
is
easie
,
I
suppose
,
according
to
the
Proverbe
,
for
him
to
winne
the
race
who
runs
alone
;
nor
doe
I
marvell
at
your
conquest
,
vvhere
no
glasse
is
set
up
,
nor
liberty
given
to
plead
:
but
that
vvhich
is
yet
more
unreasonable
,
is
,
that
you
have
made
your
s●lves
the
Accusers
,
and
Judges
too
.
Which
,
therefore
,
vvill
you
,
that
I
patiently
submit
to
your
Decree
,
and
like
the
Himeraean
Poet
,
vvrite
a
Recantation
?
or
vvill
you
give
mee
leave
to
make
an
Appeale
?
Polystratus
.
Take
your
choice
,
so
you
come
prepared
with
a
just
defence
,
which
you
shall
not
make
before
your
Adversaries
,
as
you
call
us
,
but
before
your
friendes
.
I
am
prepared
to
undergoe
the
like
Tryall
.
Lycinus
I
am
something
troubled
,
Polystratus
,
that
I
shall
not
plead
for
my selfe
in
her
presence
(
which
would
have
been
much
to
my
advantage
)
but
make
my
defence
only
at
her
command
,
yet
upon
condition
you
will
bee
as
faithfull
a
reporter
to
her
,
as
you
have
been
from
her
to
me
,
I
will
put
my
cause
on
the
Dice
.
Polystratus
.
Secure
your selfe
Lycinus
,
you
shall
finde
me
no
partiall
conveyer
of
your
answers
,
so
you
contract
them
into
such
a
briefe
,
as
I
may
well
remember
them
.
Lycinus
.
I
should
rather
prolonge
my
defence
to
such
copious
Accusations
;
but
for
your
sake
I
will
abridge
it
.
Tell
her
then
from
mee
.
Polystratus
.
By
no
meanes
,
Lycinus
,
but
expresse
your selfe
as
if
she
were
present
:
under
which
personation
,
I
will
represent
you
to
her
.
Lycinus
.
Since
you
will
have
it
so
Polystratus
,
I
do
suppose
her
present
,
and
to
have
spoken
to
me
whatsoever
you
have
reported
from
her
;
though
it
put
mee
to
the
expence
of
a
second
preparation
.
For
(
not
to
conceale
my
perturbations
from
you
)
you
have
(
I
know
not
how
)
made
the
Attempt
much
more
terrible
to
me
.
who
(
as
you
may
perceive
)
do
sweate
,
and
tremble
at
the
apprehension
of
her
presence
,
which
begetts
a
kinde
of
astonishment
in
me
.
Thus
,
then
,
I
begin
,
since
there
is
now
no
way
left
for
evasion
in
her
presence
.
Polystratus
.
Let
not
so
serene
a
countinance
affright
you
:
you
see
she
is
cheerfull
,
and
mercifully
disposed
;
speake
boldly
,
therefore
▪
Lycinus
.
I
,
most
excellent
of
Ladyes
,
whom
you
charge
for
having
praysed
you
above
just
measure
,
cannot
see
how
I
have
bestowed
more
Panegyricke
on
you
,
then
you
have
heapt
upon
your selfe
by
your
religious
esteeme
,
and
reverence
of
the
Gods
,
which
is
more
to
your
commendation
,
then
all
I
have
sayd
of
you
.
Pardon
me
,
therefore
,
that
I
omitted
this
part
of
your
description
,
which
had
it
fallen
within
the
compasse
of
my
knowledge
,
had
stood
in
the
first
place
:
not
with
a
purpose
to
excell
your
other
prayses
,
but
because
,
I
have
sayd
much
lesse
then
you
deserve
.
Judge
,
therefore
,
what
excellencies
I
have
left
out
,
and
what
available
proofes
of
your
religious
carriage
and
straight
intentions
.
Since
they
who
thus
reverence
the
Gods
,
are
to
be
supposed
vertuous
in
all
their
Actions
towards
men
.
Should
you
,
then
,
enjoyne
mee
to
alter
my
writings
,
and
to
correct
my
portrayture
,
I
should
be
so
farre
from
substraction
,
that
I
should
insert
this
passage
as
the
toppe
and
crowne
of
the
whole
worke
.
Next
,
I
confesse
my selfe
oblieged
to
thanke
you
,
that
when
I
praised
the
moderation
of
your
behaviour
,
as
not
corrupted
,
or
swolne
,
or
puft
up
with
your
present
greatnesse
,
and
fortune
,
you
by
your
dislike
of
my
expressions
,
have
confirmed
,
&
verified
them
.
For
not
greedily
to
catch
at
such
commendations
,
but
to
blush
at
them
,
and
to
thinke
them
above
you
,
is
a
sure
signe
of
a
discreet
,
and
affable
temper
.
You
,
therefore
,
by
your
aversenesse
to
praise
show
your selfe
so
much
the
more
worthy
to
be
praised
;
and
do
almost
fulfill
the
saying
of
Diogenes
,
who
being
asked
which
was
the
readiest
way
to
glory
,
sayd
,
the
contempt
of
it
.
So
should
one
aske
mee
who
most
deserved
praise
,
I
would
say
,
they
who
most
avoid
it
.
But
this
is
Digression
,
and
from
the
purpose
.
That
whereto
I
am
to
make
my
defence
,
is
,
that
in
drawing
your
picture
,
I
have
resembled
you
to
Venus
at
Cnidos
,
and
in
the
Gardens
,
to
Iuno
,
also
,
and
Minerva
.
Comparisons
too
high
and
beyond
your
last
.
To
this
I
might
reply
,
that
the
old
saying
is
,
Poets
and
Painters
are
not
accountable
;
much
lesse
Panegyrists
;
though
their
language
be
Iower
,
and
not
fettered
in
numbers
.
For
praise
is
a
free
thing
,
and
not
to
be
measured
by
the
lawes
of
brevity
,
or
excesse
;
but
makes
this
its
principall
ayme
,
to
commend
the
person
praised
to
the
publique
emulation
and
wonder
.
But
I
will
not
take
that
way
of
defence
,
lest
I
should
seeme
to
you
so
to
doe
for
want
of
other
matter
.
You
know
that
the
lawes
of
Panegyricall
Orations
consist
in
the
Panegyrists
right
use
of
similitudes
,
and
resemblances
;
and
the
height
of
the
Art
is
to
apply
well
:
which
is
atchieved
not
when
like
is
compared
to
like
,
or
to
a
worse
,
but
when
the
thing
praised
is
advanced
by
something
as
transcendent
as
't
is
possible
.
For
example
,
If
one
in
commendations
of
a
Dogge
should
say
hee
were
bigger
then
a
Foxe
,
or
Catt
,
would
you
thinke
such
a
one
skill'd
in
the
Art
of
praysing
?
you
would
not
;
nay
though
hee
should
say
,
hee
were
equall
a
Wolfe
,
hee
had
not
praised
him
much
.
But
the
perfection
of
praise
were
to
compare
a
Dogge
to
a
Lyon
for
size
and
strength
.
As
when
the
Poet
praises
Orions
Dogge
,
calls
him
Lyon-tamer
,
which
is
the
perfection
of
a
Dogges
commendations
.
Again
,
should
any
man
,
desirous
to
praise
Milo
the
Crotonian
,
or
Glaucus
the
Carystian
,
or
Polydamas
,
say
,
they
were
stronger
then
a
woman
,
would
you
not
thinke
him
worthy
to
be
laught
at
for
his
silly
comparison
?
or
if
he
should
say
they
exceeded
other
men
,
't
were
not
praise
enough
.
But
how
doth
the
excellent
Homer
magnifie
Glaucus
?
He
sayes
,
Pollux
had
not
might
enough
to
encounter
him
hand
to
hand
,
nor
Al●mena's
warlike
son
.
Do
you
marke
to
what
Gods
he
compares
him
,
or
rather
preferres
him
before
them
?
yet
Glaucus
tooke
not
resentments
to
be
extoll'd
above
the
stoutest
Gods
;
nor
did
they
take
revenge
either
of
him
or
the
Poet.
as
irreligious
in
his
prelations
;
But
both
were
famous
,
and
had
in
honour
of
the
Greekes
,
Glaucus
for
his
valour
,
the
Poet
for
his
numbers
,
especially
for
that
passage
in
them
.
Wonder
not
,
therefore
,
that
I
,
intending
to
bring
you
into
comparison
,
(
which
is
essentiall
to
a
Panegyrist
)
went
by
the
highest
patternes
,
led
by
the
reasons
of
the
worke
.
But
since
you
in
veigh
against
flattery
,
and
professe
your
hatred
of
flatterers
,
I
am
oblieged
to
make
that
one
degree
more
of
your
praise
but
by
the
way
I
will
define
and
distinguish
the
businesse
of
a
praiser
,
from
the
excesses
of
a
flatterer
.
A
flatterer
,
making
his
profit
the
end
of
his
commendation
,
without
any
regard
to
truth
,
thinkes
hee
cannot
be
hyperbolicall
in
his
praises
,
with
which
he
mingles
many
untruths
and
falshoods
of
his
owne
,
not
blushing
to
stile
Thersites
com●lier
then
Achill●s
;
or
to
call
Nestor
the
youngest
of
all
the
Captaines
that
came
to
Troy
;
and
so
hee
may
gaine
by
his
lying
,
hee
will
sweare
that
Croesus
sonne
is
of
quicker
hearing
then
Melampus
,
and
that
Iphneus
is
quicker
sighted
then
Lynceus
.
Whereas
the
other
in
praising
,
lyes
not
,
nor
inserts
descriptions
utterly
disagreeing
;
but
taking
their
naturall
perfections
though
not
great
,
amplifyes
them
,
and
makes
them
larger
:
not
fearing
when
he
would
decipher
a
horse
naturally
swift
,
and
fleet
,
to
say
,
Hee
could
flye
o're
the
toppes
of
unprest
corne
;
Againe
he
would
not
doubt
to
say
,
The
course
of
horses
swift
as
winde
.
And
if
he
were
to
praise
a
fair
house
magnificently
furnisht
,
he
would
say
,
Such
is
the
Inside
of
the
Olympicke
Hall
.
Which
verse
a
flatterer
for
hope
of
reward
,
would
applye
to
a
swine-heardes
Cottage
:
like
Cynaethus
,
flatterer
to
Demetrius
P●liorcetes
;
who
when
he
had
spent
all
other
waies
of
flattery
,
praised
him
for
his
ptissicke
;
and
sayd
,
he
cought
very
musically
.
Nor
is
it
the
only
marke
of
difference
betweene
them
,
that
flatterers
strive
to
purchase
favour
with
those
they
praise
by
lyes
,
and
that
the
others
praise
truthes
with
advancement
:
but
that
wherein
they
most
differ
,
is
that
the
one
without
choice
heap
together
what
Hyperboles
they
can
;
the
others
use
them
,
but
selected
,
and
confined
to
moderation
.
These
few
distinctions
of
many
have
I
showne
you
betweene
flattery
and
just
praise
;
that
you
may
not
confound
,
but
divide
them
,
and
asigne
them
their
severall
limits
,
and
measure
.
Now
,
then
,
if
you
please
,
apply
both
these
rules
to
my
descriptions
of
you
,
and
see
to
which
side
they
belong
.
Had
the
person
,
which
I
compared
to
the
statue
of
Venus
at
Cnidus
,
been
fowle
,
and
deformed
,
I
might
deservedly
have
beene
thought
a
deceiver
,
and
more
impudent
then
Cyn●ethus
:
but
being
such
a
one
as
wee
all
know
you
to
be
,
my
boldnesse
is
not
altogether
unpardonable
.
But
,
perhaps
,
you
will
say
,
or
rather
have
already
sayd
,
that
you
allow
mee
to
praise
your
beauty
,
but
then
it
ought
to
have
beene
without
envie
,
or
comparison
of
a
fraile
woman
with
Goddesses
.
I
,
most
excellent
Lady
(
for
now
truth
compels
mee
to
speake
)
have
not
compared
you
to
the
originall
Goddesses
,
but
to
their
Coppies
wrought
by
the
best
Artificers
in
stone
,
brasse
,
and
Ivory
.
Nor
can
I
thinke
it
irreligion
for
men
to
draw
resemblances
from
the
workmanship
of
men
;
unlesse
you
take
her
Statue
made
by
Phidias
for
the
true
Pallas
;
or
the
Venus
carved
not
long
since
at
Cnidus
by
Praxiteles
for
the
heavenly
:
which
apprehensions
of
them
were
dishonourable
,
since
I
hold
their
true
portraytures
unexpressible
by
any
humane
imitation
.
But
suppose
I
had
compared
you
to
them
,
I
am
not
singular
,
or
the
first
broacher
of
such
similitudes
;
but
have
for
my
examples
excellent
Poets
,
especially
your
Co-cittizen
Homer
,
whom
I
will
now
raise
from
the
dead
in
my
defence
,
confident
of
your
allowance
of
a
name
so
Classick
.
Let
mee
aske
him
,
then
,
or
rather
you
,
(
who
among
your
other
prayses
,
are
skill'd
in
all
the
best
descriptions
of
his
Poems
)
What
thinke
you
of
that
passage
,
where
speaking
of
the
captived
Briseis
,
he
sayes
,
Bright
as
Golden
Venus
she
bewayl'd
Patroclus
?
and
a
little
after
,
as
if
his
comparison
of
her
to
Venus
were
not
enough
,
he
sayes
:
So
spake
the
woman
Goddess-like
and
wept
.
As
often
as
you
meete
with
such
expressions
,
doe
you
hate
him
,
or
throw
away
his
Iliads
,
or
do
you
allow
the
licentiousnesse
of
his
resemblances
?
If
you
do
not
,
so
many
past
ages
have
;
nor
hath
he
hitherto
found
an
accuser
,
or
one
that
durst
lash
his
Statue
,
or
libell
his
obeliske
,
with
the
inscriptions
of
his
censurable
verses
.
If
he
,
then
,
were
licenced
to
compare
a
barbarous
,
weeping
Lady
to
Glittering
Venus
,
may
not
I
(
ommitting
your
beauty
,
not
to
be
spoken
of
with
your
patience
in
your
hearing
)
compare
a
sprightfull
,
debonaire
Lady
,
to
the
Images
of
the
Gods
,
for
those
things
which
we
mortalls
partake
in
common
with
thē
?
next
,
in
his
Character
of
Agamemnon
,
observe
how
sparing
he
hath
bin
of
the
Gods
,
whose
scatter'd
perfections
he
hath
collected
,
&
cast
into
one
gallant
descriptiō
,
where
he
sayes
,
For
his
eyes
and
head
hee
was
equall
to
Jupiter
,
for
his
courage
to
Mars
,
for
his
breast
to
Neptune
;
dividing
his
parts
by
severall
resemblances
with
the
most
eminent
Gods
.
In
another
place
hee
compares
him
to
mortall-slaughtering
Mars
,
and
compares
others
to
other
Gods
;
Hee
calls
Hector
the
Godlike
Phrygian
,
and
Achilles
frequently
the
God-like
Greeke
.
But
I
returne
to
examples
of
the
other
sex
,
you
know
where
hee
sayes
,
She
is
like
golden
Venus
and
Diana
;
And
Such
is
Diana
hunting
.
Nor
doth
hee
only
compare
them
with
Gods
,
but
likens
Euphorbus
hayre
to
the
Graces
,
though
imbrued
with
bloud
.
In
a
word
,
there
are
so
many
examples
in
Homer
,
that
there
is
scarce
any
part
of
his
Poem
unadorned
with
similitudes
taken
from
the
Gods
.
Either
,
therefore
,
let
such
expressions
bee
blotted
out
,
or
grant
mee
liberty
to
make
the
like
▪
Nay
the
use
of
allusions
,
and
similitudes
,
is
so
uncontrouleable
,
that
Homer
hath
not
doubted
to
bestow
praises
on
Goddesses
borrowed
from
meane
and
inferiour
thinges
;
thus
hee
calls
Iuno
oxe
eyed
,
and
Venus
in
another
place
Violet-sighted
;
who
is
so
smally
verst
in
his
poems
as
not
to
have
read
of
the
rosy-finger'd
Aurora
?
'T
is
no
offence
,
then
,
to
say
,
one
is
shap'd
like
the
Gods
;
but
how
many
have
assumed
their
compellations
,
and
have
stiled
themselves
,
Bacchus's
and
,
Vulcans
,
and
Iupiters
,
and
Neptunes
,
and
Mercuryes
:
The
wife
of
Euagoras
,
King
of
Cyprus
,
was
called
Latona
;
yet
no
Goddesse
was
offended
,
though
able
to
transforme
her
,
like
Niobe
,
into
marble
.
I
forbeare
to
speak
of
the
Aegyptians
,
of
all
people
the
most
scrupulously
superstitious
;
yet
the
names
of
the
Gods
are
in
that
plenty
worne
among
them
,
that
most
of
their
compellations
are
fetcht
from
heaven
.
Be
not
you
,
therefore
,
troubled
at
my
prayses
.
For
if
there
be
any
offence
against
the
Gods
in
my
writings
,
you
are
not
accountable
,
unlesse
one
may
prove
guilty
by
hearing
offences
read
.
The
Gods
will
punish
mee
,
when
they
first
punish
Homer
,
and
the
other
Poets
;
but
they
have
not
yet
taken
revenge
of
the
best
Philosopher
,
for
saying
man
was
the
Image
of
the
Gods
.
I
have
much
more
to
say
,
but
for
Polystratus
sake
do
here
breake
off
,
that
he
may
the
better
report
what
I
have
said
.
Polystratus
.
I
know
not
,
Lycinus
,
whether
I
be
able
:
for
you
have
spoken
long
,
and
beyond
your
Glasse
.
Yet
I
will
trye
the
goodnesse
of
my
memory
.
And
that
my
relation
to
her
may
bee
faithfull
,
I
do
here
stoppe
my
eares
;
least
the
entrance
of
other
things
should
confound
your
method
,
and
I
be
exposed
to
the
hisses
of
the
spectators
.
Lycinus
.
'T
will
concerne
you
,
Polystratus
,
to
act
mee
right
:
and
so
,
having
delivered
you
your
part
,
I
take
my
leave
.
When
the
Judges
give
up
their
Decision
,
I
will
appeare
againe
,
and
see
what
will
bee
the
issue
of
this
controversye
.
Iupiter
Tragoedian
,
or
a
Discourse
of
Providence
.
The
speakers
,
Mercury
,
Minerva
,
Jupiter
,
Juno
,
Neptune
,
Venus
,
the
Colossus
,
Momus
,
Apollo
,
Hercules
,
Hermagoras
,
Timocles
,
Damis
.
Mercury
.
WHy
thus
musing
,
Iupiter
,
and
holding
private
Dialogue
with
your selfe
?
You
looke
pale
,
and
have
got
the
face
of
a
Philosopher
.
Unlocke
your selfe
,
and
make
me
Counseller
to
your
Dumps
:
perhaps
my
trifling
assistance
will
not
prove
contemptible
.
Minerva
.
Say
,
Jove
,
thou
Sire
of
Gods
,
and
things
below
,
I
blew-eyed
Pallas
begge
,
reveale
,
and
show
,
VVhat
new
disturbance
doth
thy
minde
surprize
,
And
from
whence
do
thy
sighs
,
and
palenesse
rise
?
Iupiter
.
'T
is
beyond
the
power
of
language
to
name
the
thing
so
grievous
,
or
the
distemper
,
or
calamity
so
Tragicall
,
with
which
the
nature
of
the
Gods
is
not
burdened
.
Minerva
.
O
Phoebus
!
with
what
Prologue
hee
begins
to
speake
!
Iupiter
.
O
yee
wicked
earth
sprung
race
of
Mortalls
,
and
thou
more
wicked
Prometheus
,
what
evills
doe
I
suffer
?
Minerva
.
What
ayle
you
,
Sir
?
Pray
tell
this
assembly
of
your
friends
.
Iupiter
.
O
my
loud
thunder
,
what
dost
thou
profit
mee
?
Minerva
.
Moderate
your
rage
,
Sir
,
unlesse
you
intend
to
put
us
into
Buskins
too
,
and
to
answer
you
in
lofty
parts
taken
from
Euripides
.
Iuno
.
Do
you
thinke
wee
know
not
the
cause
of
your
distemper
,
Sir
?
Iupiter
.
Thou
canst
not
know
,
scold
never
so
loud
.
Iuno
.
Alasse
,
Sir
,
the
roote
of
your
commotion
is
love
.
Nor
is
it
my
custome
to
scold
;
though
I
have
beene
frequently
injured
in
this
kind
.
You
have
found
some
Danae
,
or
Semele
,
or
Europa
who
hath
kindled
this
distemper
in
you
,
which
you
will
quench
by
turning
your selfe
into
a
Bull
,
or
Satyre
,
or
showre
of
Gold
,
in
which
you
will
descend
into
the
bosome
of
your
Mistresse
.
For
your
sighes
,
and
teares
,
and
change
of
colour
,
are
but
so
many
signes
,
and
confessions
of
your
flames
.
Iupiter
.
Happy
thou
,
who
thinkest
my
disturbance
springs
from
such
a
Toy
as
Love
.
Iuno
.
What
else
can
afflict
Iupiter
?
Iupiter
.
The
state
of
the
Gods
is
in
extreme
danger
,
Iuno
,
and
,
according
to
the
Proverbe
,
it
stands
upon
the
edge
of
a
rasour
whether
we
shall
hereafter
be
worshipt
,
and
receive
sacrifice
,
or
be
utterly
neglected
,
and
held
in
contempt
.
Iuno
.
Hath
the
earth
produced
new
Cyants
?
or
have
the
old
broke
their
chaines
,
and
freed
themselves
from
prison
,
and
tooke
fresh
armes
against
us
?
Iupiter
.
The
Gods
are
safe
from
their
invasion
.
Iuno
.
What
else
worthy
our
feares
,
can
befall
us
?
If
your
distemper
arise
not
from
hence
,
I
see
not
why
you
should
of
a
Iupiter
become
a
Polus
,
or
Aristodemus
.
Iupiter
.
Yesterday
,
Iuno
,
Timocles
the
Stoick
,
and
Damis
the
Epicurean
(
upon
what
occasion
I
know
not
)
disputed
of
Providence
,
in
a
great
Assembly
of
knowing
and
understanding
men
;
which
much
troubles
mee
.
Damis
maintained
there
were
no
Gods
,
who
either
disposed
,
or
tooke
care
of
humane
Affaires
;
but
the
religious
Timocles
argued
for
us
,
till
a
presse
of
people
rushing
in
,
broke
off
the
dispute
without
a
decision
:
onely
they
agreed
to
meet
againe
,
and
finish
the
discussion
.
And
this
is
the
day
on
which
the
suspended
heareis
expect
which
will
conquer
,
and
speake
most
probable
truth
.
Do
you
see
our
danger
,
and
to
what
straights
wee
are
reduced
,
when
Heaven
relyes
upon
the
proofe
of
one
single
man
?
one
of
the
two
must
happen
;
either
we
must
be
despised
,
and
held
onely
empty
names
;
or
be
honoured
as
before
,
i●
Timocles
pre
vaile
.
Iuno
.
Believe
mee
,
these
are
no
slight
dangers
,
no●
were
you
tempestuous
in
vaine
,
Husband
.
Iupiter
.
You
thought
the
cause
of
my
distemper
to
be
some
Danae
,
or
Antiope
.
What
,
then
,
shall
wee
doe
?
Mercury
,
Iuno
,
and
Pallas
,
contribute
your
advice
.
Mercury
.
My
counsell
is
to
call
a
Parliament
,
and
to
referre
the
businesse
to
a
publique
consultation
.
Iuno
.
I
concurre
with
Mercury
.
Minerva
.
I
hold
it
not
fit
you
should
trouble
heaven
,
or
show
your selfe
disquieted
with
the
Accident
;
but
privately
project
that
Timocles
may
overcome
,
and
Damis
may
depart
exploded
from
the
disputation
.
Mercury
.
Such
stratagems
,
Jupiter
,
will
not
bee
concealed
,
the
Philosophers
disputing
so
publiquely
:
besides
,
you
will
bee
thought
a
tyrant
,
not
to
impart
so
weighty
an
Affaire
,
wherein
all
are
interested
.
Iupiter
.
Make
proclamation
,
then
,
and
summon
all
the
Gods
.
Mercury
.
I
obey
you
.
Hoe
,
O
yee
Gods
,
come
to
the
Parliament
:
delay
not
,
but
assemble
your selves
to
consult
of
affaires
of
state
.
Iupiter
.
Do
you
make
such
slight
,
simple
,
and
faint
proclamation
,
Mercury
,
for
a
Parliament
of
this
consequence
?
Mercury
.
What
should
I
say
,
Iupiter
?
Iupiter
.
What
should
you
say
?
I
would
have
you
make
proclamation
in
verse
,
and
in
bigge-voyced
poetry
,
that
the
Assembly
may
bee
the
fuller
.
Mercury
.
'T
is
fit
for
Epicke
writers
,
and
writers
of
Rhapsodyes
.
I
am
not
poetically
given
,
and
shall
therefore
spoyle
the
summons
by
over
or
under
feete
,
and
my
verses
will
bee
scorned
as
inspired
by
displeased
Muses
.
Besides
I
see
many
laugh
at
Apollo
for
his
halting
oracles
,
though
his
obscurity
secure
him
,
and
give
not
the
hearers
leisure
to
examine
his
numbers
.
Iupiter
.
Joyne
,
therefore
,
as
many
of
Homers
verses
together
as
he
usually
summons
us
in
.
You
cannot
but
remember
them
.
Mercury
.
Not
over
readily
.
Yet
I
will
try
.
Be
then
,
no
female
absent
,
or
male
God
,
No
Goddesse
of
the
Sea
,
or
Nymph
o
th'
Floud
;
But
all
to
Jupiters
Great
Councell
come
,
Who
ere
clayme
Sacrifice
,
or
Hecatomb
.
Come
Namelesse
too
,
and
vulgar
Deityes
,
VVho
feed
on
grosse
clouds
which
from
Altars
rise
Iupiter
.
Well
done
,
Mercury
;
and
like
a
perfect
Herauld
.
They
are
already
assembled
,
assigne
them
their
places
,
according
to
their
dignityes
.
Let
the
Golden
sit
first
,
next
to
them
the
Silver
,
then
the
Ivory
,
then
the
brasen
,
then
the
stone
;
and
among
these
let
those
take
place
,
who
have
beene
carved
by
Phidias
,
or
Alcamenes
,
or
Myron
,
or
Euphranor
,
or
the
like
rare
Statuaryes
.
As
for
this
ignoble
,
uncarved
rout
,
let
them
sit
crouded
together
afar
off
,
and
keep
silence
,
and
serve
to
fill
up
the
Assembly
.
Mercury
.
It
shall
be
done
;
and
they
shall
sit
as
you
decree
,
Jupiter
.
But
I
understand
not
whether
a
Deity
of
Gold
,
though
ill
carved
,
and
of
vulgar
,
and
mishapen
sculpture
,
shall
take
place
by
the
talent
,
and
weight
,
of
Myrons
,
or
Polycletus
brasen
,
of
Phidias
,
and
Alcamenes
stone
Gods
,
or
whether
they
shall
sit
by
Imagery
,
and
workemanshippe
.
Iupiter
.
It
ought
to
bee
so
Mercury
;
but
custome
preferres
the
Gods
of
Gold
.
Mercury
.
I
am
instructed
.
You
would
have
them
seated
by
their
wealth
,
not
by
their
excellencyes
,
and
values
.
Come
,
therefore
,
sit
first
yee
Gods
of
Gold
.
You
see
,
Iupiter
,
the
highest
roomes
are
taken
up
only
by
Barbarians
.
All
the
Graecian
,
polite
,
fayre
shapen
,
well
wrought
Deityes
,
are
but
of
stone
,
or
brasse
;
or
if
there
be
any
more
pretious
,
they
are
but
of
Ivory
,
slightly
guilt
,
and
colour'd
over
with
Gold
,
wooden
within
,
and
lodging
whole
swarmes
,
and
commonwealths
of
flyes
.
whereas
Goddesse
Bendis
,
and
Anubis
,
and
next
to
him
Attis
,
and
Mithres
,
are
entirely
of
solid
,
massye
,
pretious
Gold
.
Neptune
.
With
what
Justice
,
Mercury
,
doe
you
place
that
ugly
,
Dogg
faced
Aegyptian
before
mee
,
who
am
Neptune
?
Mercury
.
Because
Lysippus
hath
formed
you
brasen
,
Neptune
,
and
poore
;
The
Corinthians
at
that
time
having
no
Gold
;
But
he
is
made
of
the
wealthiest
met●all
.
You
must
,
therefore
,
bee
a
patient
Spectator
,
and
not
take
indignation
,
if
one
with
such
a
golden
snout
be
prefer'd
before
you
.
Venus
.
Place
me
,
then
,
Mercury
,
in
the
foremost
row
;
for
I
am
golden
.
Mercury
.
Surely
,
Venus
,
I
am
much
mistaken
,
then
,
and
my
sight
failes
mee
,
if
you
be
not
Alabaster
,
hewne
from
the
Quarry
of
Pentelus
,
which
Praxiteles
thought
good
to
worke
into
a
Venus
,
and
then
bestow'd
you
on
the
Cnidians
.
Venus
.
I
have
authentick
Homer
for
my
authority
;
who
up
and
downe
his
Poëms
alwayes
calls
mee
golden
Venus
.
Mercury
.
So
hee
stiles
Apollo
rich
,
and
wealthy
;
yet
you
shall
see
him
presently
sit
among
the
last
,
robb'd
of
his
Rayes
,
and
Coronet
by
theeves
;
and
the
strings
of
his
harp
sacrilegiously
stolne
.
Be
content
,
therefore
,
lest
you
be
thrust
downe
among
the
servants
of
the
Assembly
.
Colossus
.
Who
dare
stand
in
competition
with
mee
,
being
the
Sunne
,
and
of
such
magnitude
?
whom
though
the
Rhodians
have
not
cast
very
ingeniously
,
not
to
admiration
,
yet
they
have
made
sixteen
golden
Gods
by
my
rude
patterne
.
In
reason
,
therefore
,
I
ought
to
be
held
the
wealthiest
.
As
for
my
workmanship
,
and
making
,
't
is
recompenced
by
my
greatnesse
.
Mercury
.
What
shall
I
doe
,
Iupiter
?
this
is
a
difficult
case
.
If
I
consider
his
mettall
,
't
is
brasse
;
But
if
I
consider
how
many
talents
of
brasse
he
weighs
,
't
will
rise
to
above
five
hundred
medimnes
,
and
exceed
a
Knights
estate
.
Iupiter
.
What
makes
He
here
,
thus
to
upbraid
the
others
,
with
their
smalnesse
,
and
disturbe
their
sittings
?
Neverthelesse
,
though
,
most
excellent
Rhodian
,
thou
be
more
honourable
then
the
Gods
of
gold
,
yet
how
canst
thou
take
place
,
except
all
the
others
rise
,
and
make
thee
roome
to
sit
,
whose
each
buttocke
will
take
up
the
whole
wooll-sacke
.
'T
will
be
best
,
therefore
,
for
thee
to
stand
,
and
stoop
down
sometimes
to
our
consultations
.
Mercury
.
Here
's
another
knot
hard
to
be
untyed
,
Bacchus
,
and
▪
Hercules
,
both
of
Brasse
,
of
the
same
worke
,
and
made
by
Lysippus
,
of
the
same
equall
descent
,
being
both
sonnes
to
Iupiter
.
Which
therefore
shall
sit
first
?
for
you
see
they
both
strive
for
place
.
Iupiter
.
Wee
loose
time
,
Mercury
,
and
should
long
since
have
begun
the
consultation
.
Let
them
,
for
the
present
,
sit
promiscuously
,
as
every
one
pleaseth
.
This
shall
be
the
businesse
of
another
meeting
,
where
an
Act
shall
passe
in
what
order
they
shall
take
place
.
Mercury
.
But
doe
you
marke
in
what
tumult
the
Commons
are
,
and
how
they
cry
out
for
their
daily
shares
,
and
distributions
?
Where
is
our
Nectar
?
What
's
become
of
our
Ambrosia
?
Where
are
our
Hecatombs
?
restore
our
Sacrifices
.
Iupiter
.
Silence
them
,
Mercury
;
That
laying
aside
their
trifles
,
they
may
know
wherefore
they
are
Assembled
.
Mercury
.
All
do
not
understand
Greeke
,
Iupiter
.
Nor
have
I
languages
enough
to
speake
to
Scythians
,
Persians
,
Thracians
and
Gawles
.
I
thinke
it
best
,
therefore
,
to
enjoyne
them
silence
by
beckening
with
my
hand
.
Iupiter
.
Doe
soe
.
Mercury
.
Harke
,
they
are
all
as
mute
as
Pythagoreans
.
Begin
your
speech
;
All
their
eyes
are
fixt
upon
you
,
expecting
what
you
will
say
.
Iupiter
.
I
will
not
conceale
my
distemper
from
thee
,
Mercury
,
being
my
sonne
:
Thou
knowest
what
a
confident
and
sterne
voyced
speaker
I
am
.
Mercury
.
I
do
,
and
have
trembled
at
your
speeches
,
especially
when
you
threatned
to
draw
up
from
the
deep
,
the
earth
,
sea
,
Gods
,
and
all
by
letting
downe
your
golden
chaine
.
Iupiter
.
Yet
partly
with
the
Apprehension
of
the
instant
dangers
,
partly
with
the
greatnesse
of
the
Assembly
(
which
Thou
seest
is
numerous
,
and
solemne
)
I
am
confounded
,
and
dasht
,
and
my
tongue
is
fetter'd
and
tyed
.
Besides
,
what
is
yet
worse
;
I
have
forgot
the
preface
,
which
I
made
to
my
speech
,
that
I
might
gaine
the
more
favourable
entrance
into
their
Attentions
.
Mercury
.
You
marre
all
,
Iupiter
,
They
will
presently
suspect
your
silence
,
and
expect
to
heare
some
great
mischiefe
from
your
delay
.
Iupiter
.
Shall
I
then
,
speake
Homers
prooem
to
them
?
Mercury
.
What
is
't
?
Iupiter
.
Listen
to
mee
yee
Gods
,
and
Goddesses
.
Mercury
.
Fye
you
have
cloyd
us
with
such
prefaces
already
:
If
you
will
take
my
counsell
,
perplex
not
your selfe
with
verse
;
but
take
one
of
Demosthenes
Orations
against
Philip
,
and
alter
it
to
your
purpose
,
't
is
the
practice
of
many
moderne
Orators
.
Iupiter
.
Thou
sayest
well
.
'T
is
a
Compendious
way
of
Rhetoricke
,
and
lyes
open
and
prepared
for
those
who
are
unprovided
:
Thus
then
I
begin
.
I
suppose
,
O
yee
men
and
Gods
,
it
will
bee
in
stead
of
great
fortunes
to
you
,
to
heare
me
declare
the
Cause
,
why
I
have
call'd
you
together
.
'T
will
,
therefore
,
become
you
to
lend
mee
cheerfull
attention
.
The
present
occasion
,
doth
almost
vocally
instruct
us
to
make
prevention
of
our
present
dangers
;
with
which
wee
all
seeme
too
coldly
affected
.
I
will
,
therefore
,
borrowing
no
longer
preface
from
Demosthenes
,
clearly
open
to
you
the
reasons
,
why
in
great
perplexitie
I
have
summond
this
Parliament
.
Yesterday
,
you
know
,
Mnesitheus
the
Pilot
offer'd
a
Sacrifice
for
the
preservation
of
his
ship
,
almost
wrackt
neere
the
Promontory
of
Caphareus
.
And
feasted
as
many
of
us
in
the
Piraeum
,
as
he
call'd
to
the
Sacrifice
.
After
the
oblation
,
you
all
departed
severall
wayes
,
as
your
businesse
led
you
.
Onely
I
,
towards
evening
return'd
to
the
Citty
to
walke
in
the
Keramick
;
considering
with
my selfe
Mnesitheus
thrift
,
who
entertain'd
sixteen
Gods
with
the
sacrifice
of
one
ancient
,
decayd
,
rheumatick
Cock
;
and
foure
graines
of
musty
,
wither'd
incense
,
which
vanisht
in
the
kindling
,
and
sent
not
up
smoake
enough
to
touch
the
tip
of
our
noses
,
though
he
vowed
whole
Hecatombes
,
when
his
ship
was
ready
to
dash
upon
the
rocks
,
and
sinke
.
With
these
contemplations
I
was
carried
on
to
the
painted
gallery
,
where
I
saw
a
vast
crowde
of
people
,
some
standing
within
the
Schoole
,
others
without
,
others
very
earnest
and
loud
,
sitting
upon
benches
.
I
guessing
them
,
(
as
indeed
they
were
)
to
be
wrangling
Philosophers
,
drew
neere
to
heare
what
they
said
:
And
wrapping
my selfe
in
a
thick
cloud
,
presently
transformd
my self
into
one
of
them
;
and
stroaking
my
long
beard
perfectly
resembled
a
Philosopher
.
Having
made
my
passage
with
my
elbow
,
I
enter'd
,
unknowne
who
I
was
,
where
I
found
that
Atheist
Damis
,
the
Epicurean
,
and
the
best
of
men
Timocles
the
Stoick
,
hotly
disputing
.
Timocles
had
quite
lost
his
voyce
with
sweating
and
clamour
.
Damis
,
profusely
laughing
,
ceast
not
to
provoke
him
.
Their
vvhole
disputation
vvas
concerning
us
,
vvhom
the
wicked
Damis
affirmed
to
be
void
of
providence
,
and
not
to
reguard
the
affaires
of
men
;
vvhich
is
to
maintaine
us
not
to
be
at
all
.
And
this
he
proved
vvith
great
strength
of
Argument
,
and
the
applause
of
many
On
the
contrary
,
Timocles
,
vvell
studied
in
our
cause
,
encounter'd
,
abhoried
,
and
repelled
his
proofes
.
Much
extolling
our
providence
,
and
shovving
how
wee
rule
,
dispose
,
and
give
order
to
all
thinges
in
the
world
.
Nor
did
hee
want
some
who
praysed
him
.
Onely
hee
was
tired
,
and
spoke
feebly
,
which
turn'd
all
the
eyes
of
the
multitude
upon
Damis
.
But
I
apprehending
our
danger
,
caused
night
to
close
upon
them
,
and
dissolve
the
meeting
:
whereupon
they
divided
,
upon
agreement
the
next
day
to
give
an
issue
to
the
disquisition
.
At
their
departure
I
mingled
my selfe
vvith
the
presse
,
and
heard
them
magnifie
Damis's
Arguments
,
and
extoll
them
above
measure
.
Some
also
there
were
vvho
vvould
not
prejudge
the
opposite
side
,
but
kept
themselves
in
suspense
,
what
Timocles
would
urge
the
next
morning
.
These
are
the
motives
for
which
I
call'd
you
together
;
which
are
not
slight
,
O
yee
Gods
,
if
you
consider
that
all
our
honour
,
glory
,
and
reverence
,
proceed
from
men
.
If
they
,
then
,
be
once
perswaded
,
either
that
there
are
no
Gods
,
or
if
there
be
,
that
they
fall
not
under
our
providence
,
we
shall
no
longer
receive
Sacrifices
,
gifts
,
or
honour
from
the
earth
;
But
shall
here
sit
neglected
in
heaven
,
famisht
,
and
deprived
of
our
Feasts
,
Holydaies
,
Games
,
Oblations
,
and
night
Solemnities
.
I
hold
it
,
therefore
,
fit
that
wee
unanimously
advise
upon
some
remedy
against
those
dangers
;
And
how
Timocles
may
prevaile
,
and
appeare
to
be
in
the
truth
,
and
Damis
may
be
exposed
to
the
laughter
of
the
Auditors
.
I
am
not
confident
that
Timocles
of
himselfe
can
conquer
,
unlesse
we
lend
him
our
assistance
.
Make
legall
proclamations
therefore
,
Mercury
,
that
vvhosoever
will
may
stand
up
and
speake
.
Mercury
.
Hearken
All
,
with
silence
.
If
any
of
the
perfect
Gods
have
ought
to
say
,
hee
is
permitted
to
speake
.
How
's
this
?
Not
one
stand
up
?
Or
are
you
struck
dumb
with
the
feare
of
what
you
have
heard
?
Momus
.
Bee
all
as
speechlesse
as
the
earth
,
and
sea
.
If
you
will
give
mee
liberty
of
utterance
,
Iupiter
,
I
have
many
things
to
say
.
Iupiter
.
Speake
boldly
,
Momus
,
thy
freedome
doth
promise
good
counsell
.
Momus
.
Afford
mee
your
Attentions
,
then
,
All
yee
Gods
.
I
have
long
expected
that
our
affaires
should
be
driven
to
those
straights
,
and
that
many
such
Sophisters
should
spring
up
who
take
the
cause
of
their
boldnesse
from
us
.
Nor
ought
wee
in
equity
to
be
displeased
with
Epicurus
,
or
his
followers
,
and
successors
in
that
Sect
,
for
their
opinions
of
us
.
For
what
apprehension
of
us
can
they
have
,
who
see
such
a
tumult
,
and
disorder
in
things
?
good
men
despised
,
and
afflicted
with
poverty
,
sicknesse
,
and
thraldome
;
corrupt
,
and
wicked
men
held
in
veneration
,
overflowing
with
wealth
,
and
bearing
rule
over
the
Vertuous
?
Some
to
scape
punishment
with
sacriledge
,
others
to
bee
crucifyed
,
and
rackt
for
innocence
?
when
they
see
such
an
unequall
disposition
of
thinges
,
they
may
dispute
whether
there
bee
such
thinges
as
Gods
.
Especially
when
they
heare
such
ambiguous
oracles
as
these
:
Halys
past
;
Thou
an
empire
shalt
dissolve
.
Not
explayning
whither
his
owne
Empire
,
or
the
enemies
Againe
,
Thou
Salamis
shalt
womens
sonnes
destroy
;
Which
held
both
for
Persians
and
Greekes
,
who
,
I
beleeve
,
were
womens
sonnes
.
Againe
,
when
they
read
those
Poems
,
where
wee
are
sayd
to
be
enamourd
,
and
wounded
and
made
servants
,
and
imprisoned
,
and
to
hold
factions
,
and
a
thousand
such
passages
which
are
practiced
among
us
,
who
all
the
while
pretend
to
happinesse
and
immortality
,
how
can
they
choose
but
laugh
,
and
contemne
us
?
yet
wee
are
angry
because
some
men
are
not
stupid
,
but
bring
these
thinges
into
disputation
,
and
take
our
providence
from
us
:
whereas
vvee
guilty
of
such
irregularities
ought
to
be
glad
that
vvee
are
sacrificed
to
at
all
.
And
here
,
Iupiter
,
(
since
vvee
are
alone
,
and
no
man
present
in
this
Assembly
,
but
Hercules
and
Bacchus
,
and
Ganymed
,
and
Aesculapius
vvho
are
novv
denizon'd
Gods
)
ansvver
mee
truly
,
vvhether
earthly
affaires
have
at
any
time
so
enter'd
into
your
care
,
as
to
examine
vvhat
men
are
vvicked
,
and
vvhat
vertuous
?
Had
not
Theseus
travelling
from
Tr●ezon
to
Athens
casually
slaine
the
malefactors
by
the
vvay
,
for
any
hinderance
from
you
,
or
your
providence
,
Sciron
,
and
Pityocamptes
,
and
Cer●yon
,
and
others
,
might
have
lived
,
and
glutted
themselves
vvith
the
slaughter
of
passengers
.
And
had
not
Euristheus
,
a
just
and
provident
Prince
,
out
of
his
love
to
mankind
,
enquired
into
their
grievances
,
and
redrest
them
by
sending
abroad
Hercules
,
then
his
servant
,
an
active
,
stout
,
and
hardy
man
,
Hydra
,
and
the
Stymphalides
,
the
Thracian
horses
,
and
contumelious
drunken
Centaures
,
had
never
enter'd
into
your
consideration
,
Iupiter
.
To
say
truth
,
our
vvhole
employment
is
to
sit
,
and
observe
vvho
offers
sacrifice
,
and
perfumes
our
Altars
.
All
other
things
are
ruled
by
chance
,
and
fall
out
by
accident
:
We
suffer
,
therefore
,
justly
for
the
present
,
and
are
likely
to
suffer
more
hereafter
,
vvhen
men
looking
up
to
us
shall
find
that
't
is
but
losse
to
sacrifice
to
us
,
or
to
send
us
up
oblations
.
Shortly
,
therefore
,
you
vvill
see
the
Epicureans
laugh
at
us
,
such
Philosophers
as
Metrodorus
,
and
Damis
prevaile
,
and
our
defenders
overcome
by
them
.
'T
will
concerne
us
,
therefore
,
to
finish
,
and
heale
these
grievances
,
both
present
,
and
precedent
.
As
for
Momus
there
is
no
feare
that
I
shall
be
lesse
honour'd
,
who
was
never
yet
a
God
of
respect
,
when
you
flourisht
,
and
enjoyed
your
Sacrifices
,
Iupiter
.
Wee
must
priviledge
this
fellows
humour
,
O
yee
Gods
,
which
is
alwayes
bitter
,
and
Satyricall
.
'T
is
easie
for
every
body
,
sayes
the
excellent
Demosthenes
,
to
find
fault
,
complaine
,
and
rayle
;
but
to
show
a
way
how
to
settle
the
present
distemper
,
is
the
work
of
a
wise
Counsellour
:
which
I
expect
from
you
though
he
be
silent
.
Neptune
.
I
,
as
you
all
know
,
live
under
water
,
and
have
my
kingdome
to
my self
,
in
the
deep
;
vvhere
,
as
vvell
as
I
can
,
I
protect
passengers
,
transport
shippes
,
and
allay
stormes
:
yet
out
of
my
regard
to
the
publique
cause
,
I
hold
it
fit
that
Damis
,
before
he
enter
into
a
second
dispute
,
bee
destroyed
,
either
by
a
thunderbolt
,
or
some
other
vvay
,
least
hee
overcome
;
(
for
you
say
,
Iupiter
,
hee
is
eminently
persvvasive
)
vvhereby
others
may
perceive
,
that
vvee
are
able
to
punish
those
vvho
urge
impious
Arguments
against
us
.
Iupiter
.
Are
you
in
jest
,
Neptune
,
or
have
you
forgot
,
that
such
revenges
are
not
in
our
power
,
but
that
the
destinies
decree
who
shall
dye
by
lightning
,
who
by
the
sword
,
who
by
a
feaver
,
who
by
a
consumption
.
Did
I
hold
the
scales
,
doe
you
thinke
I
would
have
suffer'd
those
sacrilegious
theeves
to
have
scapt
from
Olympia
unthunderstruck
,
who
cut
off
two
of
my
lockes
weighing
sixe
pound
a
piece
.
Or
would
you
have
connived
at
the
fisherman
of
Oreus
,
who
stole
your
Trident
at
Geraestus
?
Besides
,
't
will
argue
our
passion
,
melancholy
,
and
feare
of
Damis
Syllogismes
;
as
if
wee
slew
him
out
of
our
distrust
that
he
would
vanquish
Timocles
:
which
were
to
get
the
better
,
only
in
an
undefended
cause
.
Neptune
.
I
thought
I
had
contrived
a
compendious
way
to
victory
.
Iupiter
.
Your
contrivance
,
Neptune
,
is
as
grosse
as
a
Tunyes
,
to
slay
an
adversary
before
his
time
,
and
to
destroy
him
unconvinced
,
leaving
the
question
controvertible
,
and
undecided
.
Neptune
.
Doe
you
project
better
,
since
my
counsell
is
contemptible
.
Apollo
.
Did
the
Law
permit
young
,
unbearded
Gods
,
to
give
advice
,
perhaps
I
might
say
something
usefull
to
the
present
businesse
.
Momus
.
In
deliberations
of
this
weight
,
we
are
not
to
speake
by
age
,
but
by
the
common
Interest
.
For
't
were
ridiculous
if
in
extreame
perills
wee
should
stand
upon
niceties
of
Law
.
Besides
,
you
Apollo
,
are
a
legitimate
speaker
,
and
have
long
since
past
your
nonage
,
and
beene
enrolled
of
the
twelve
,
and
should
have
been
of
the
board
in
Saturnes
time
.
Let
not
your
youth
,
therefore
,
bee
your
excuse
,
but
speake
your
minde
freely
,
nor
bee
abasht
that
you
are
a
beardlesse
speaker
;
your
sonne
Aesculapius
having
so
long
a
one
.
Besides
,
't
will
now
become
you
to
give
some
proofe
of
your
wisdome
,
least
you
appeare
to
have
sate
all
this
while
idle
at
Helicon
,
and
to
have
Philosophized
with
the
Muses
.
Apollo
.
You
are
not
to
grant
licences
,
Momus
,
but
Iupiter
.
At
whose
command
I
may
,
perhappes
,
say
something
worthy
the
Muses
,
and
my
retirement
at
Helicon
.
Iupiter
.
Speake
my
sonne
,
you
have
liberty
.
Apollo
.
Doubtlesse
Timocles
is
a
vertuous
man
,
a
lover
of
the
Gods
,
and
exactly
studyed
in
the
Stoick
Learning
;
which
makes
him
so
stored
with
pupils
,
by
whom
hee
receives
a
large
revenew
;
so
perswasive
is
he
to
his
scholers
in
private
.
But
in
publique
he
is
so
timorous
and
of
such
a
silly
,
and
harsh
delivery
,
that
he
still
raises
the
derision
of
the
auditory
by
his
disconnections
,
and
tautologies
,
and
Nonplusses
.
And
thus
he
is
when
he
most
labours
to
bee
eloquent
;
Though
otherwise
he
be
of
a
sharp
judgment
,
and
subtile
apprehension
,
as
they
report
,
who
are
ve●st
in
the
Stoick
Arguments
:
which
he
through
imbecility
spoyles
,
and
confoundes
in
the
exposition
,
and
urging
,
not
clearly
expressing
his
drift
,
but
proposing
his
meaning
enigmatically
,
and
giving
darke
answers
to
the
opposite
questions
.
Hence
his
hearers
laugh
at
as
much
as
they
doe
not
understand
.
For
nothing
more
advances
a
disputation
,
then
to
urge
clearly
;
and
to
the
capacity
of
the
Auditors
.
Momus
.
You
doe
well
,
Apollo
,
to
praise
perspicuity
,
though
you
little
practice
it
in
your
Oracles
;
where
you
are
dark
,
and
knotty
,
and
securely
cast
forth
many
thinges
so
ambiguous
to
your
hearers
,
that
they
need
another
Apollo
to
expound
them
.
But
give
your
advice
,
how
may
wee
cure
the
Imperfection
of
Timocles
speech
?
Apollo
.
By
joyning
a
Coadjutor
to
him
,
Momus
,
who
shall
take
his
Arguments
,
and
presse
them
with
a
better
grace
.
Momus
.
Counsel
worthy
your
beard
,
and
a
schoole-master
;
To
place
a
Co-disputant
in
such
an
assembly
of
Philosophers
,
to
interpret
to
the
Auditors
whatsoever
Timocles
shall
urge
,
and
Damis
to
dispute
single
.
Besides
,
should
he
use
a
Co-adjutor
,
privately
to
whisper
his
arguments
into
his
eare
,
and
he
speak
rhetorically
more
then
he
understandes
,
it
must
needs
raise
the
laughter
of
the
schooles
:
some
other
course
therefore
,
is
to
be
thought
upon
.
In
the
mean
time
,
you
,
methinkes
,
who
take
upon
you
to
be
a
prophet
,
and
have
such
an
ample
revenew
comming
in
by
your
predictions
,
that
sometimes
they
have
offer'd
sowes
of
gold
,
should
in
this
time
of
danger
tell
us
by
your
Art
which
of
the
disputers
will
prevaile
.
For
being
a
Presager
,
you
cannot
but
know
things
future
.
Apollo
.
How
can
I
,
Momus
,
having
neither
Tripod
,
nor
perfume
,
nor
presaging
fountaine
here
,
like
that
of
Castalia
?
Momus
.
See
how
you
Wave
my
demand
,
and
to
what
straights
you
are
driven
.
Iupiter
.
Answer
him
,
Sonne
,
and
give
not
the
railer
occasion
to
detract
or
slander
thee
,
as
if
thy
skill
lay
in
a
Trivet
,
and
Spring
,
and
Incense
,
without
which
thy
Art
failes
thee
.
Apollo
.
I
should
better
obey
,
Father
,
at
Delphos
,
or
Colophon
?
amidst
my
Oracles
,
as
my
custome
is
:
yet
unfurnisht
as
I
am
,
I
will
endeavour
to
foretell
you
whose
shall
be
the
victory
.
But
perhaps
you
will
take
exceptions
unlesse
I
speake
in
verse
.
Momus
.
No
matter
so
you
speake
things
which
need
not
a
Comment
,
or
Interpreter
.
No
sheep
,
or
tortoyse
is
now
boyled
in
Lydia
;
you
know
about
what
affaire
you
are
consulted
.
Iupiter
.
What
gastly
terrours
precede
Oracles
?
See
,
his
colour
changes
,
his
eyes
rowle
,
his
haire
bristles
,
his
gate
is
frantick
.
All
things
testifie
a
divine
possession
,
and
are
full
of
mystery
and
horrour
.
Apollo
.
Unto
Propheticke
Phoebus
lend
your
eares
,
About
a
strife
rais'd
by
loud
Sophisters
;
VVho
arm'd
with
fables
,
dart
disputes
;
and
Noyse
:
And
fill
the
streets
with
Syllogismes
,
and
voyce
.
But
when
the
Vultur
in
his
crooked
clawes
Shall
graspe
the
locust
,
and
showre
telling
dawes
,
Have
clackt
their
last
,
the
Mules
shall
then
prevaile
;
But
th'
Asse
shall
his
fleet
colts
with
hornes
assaile
.
Iupiter
.
Why
do
you
laugh
so
profusely
,
Momus
?
our
present
affaires
are
above
sport
.
Cease
,
Mischiefe
,
or
thou
wilt
be
choakt
with
laughter
.
Momus
.
How
can
I
choose
Iupiter
,
at
such
a
cleare
,
and
intelligible
Oracle
?
Iupiter
.
It
seemes
you
can
interpret
,
then
,
what
hee
sayd
.
Momus
.
'T
is
so
plaine
,
that
wee
need
not
a
Themistocles
.
For
the
Oracle
sayes
expresly
that
the
utterer
is
a
cheater
,
and
that
wee
are
pack
Asses
,
and
Mules
for
beleeving
him
,
and
have
not
so
much
wit
as
Grashoppers
.
Hercules
.
Pardon
mee
Father
,
Iove
,
if
I
,
an
assumed
God
,
speake
my
opinion
;
When
they
are
met
for
disputation
;
If
Timocles
have
the
better
We
will
let
the
arguments
goe
on
;
But
if
it
happen
otherwise
,
I
,
if
you
please
,
will
shake
the
Schoole
,
and
cast
it
on
Damis
,
that
he
shall
never
more
impiously
reproach
us
.
Momus
.
O
Hercules
,
Hercules
,
how
wildly
,
and
Boeotian
like
hast
thou
spoken
,
to
destroy
so
many
innocents
with
one
offendour
,
and
demolish
a
schoole
,
with
Marathon
,
Miltiadës
,
and
Cynaegirus
?
After
whose
ruine
,
how
shall
the
Rhetoricians
make
their
speeches
,
being
deprived
of
their
greatest
argument
,
and
helpe
?
Besides
,
in
your
life-time
,
perhaps
you
might
have
performed
such
an
exploit
.
But
since
you
were
made
a
God
you
have
learnt
,
I
beleeve
,
that
such
accidents
are
reserved
onely
for
the
Fates
,
and
exempted
from
our
power
.
Hercules
.
When
I
slew
the
Lyon
,
and
Hydra
,
then
was
I
but
instrument
to
the
Destinies
?
Iupiter
.
'T
is
so
.
Hercules
.
If
one
should
now
affront
mee
,
or
robbe
my
Temple
,
or
demolish
my
Statue
,
might
I
not
crush
him
;
though
the
sisters
had
not
anciently
decreed
so
?
Iupiter
.
By
no
meanes
.
Hercules
.
With
your
leave
,
then
,
Iupiter
,
be
it
spoken
.
(
for
I
,
as
the
Poet
sayes
,
am
a
blunt
fellow
,
and
call
a
spade
a
spade
)
If
our
case
be
so
,
I
will
take
farewell
of
my
honours
,
smoke
of
incense
,
and
blood
of
sacrifices
here
,
and
go
down
to
hell
,
armed
wi●h
my
naked
bow
,
where
the
shades
will
dread
mee
for
the
savages
I
have
slayne
.
Iupiter
.
So
,
here
's
a
home
witnesse
,
as
they
say
.
You
have
just
taught
Damis
what
to
say
.
But
what
brasen
faire-shapte
,
well
carved
,
hasty
messenger
comes
yonder
,
with
an
antique
bend
about
his
head
?
'T
is
thy
brother
,
Mercury
,
The
Rhetorician
who
stands
in
the
paynted
gallery
,
see
how
fullyed
he
is
with
being
so
often
cast
▪
what
brings
thee
hither
post
,
my
sonne
?
Any
newes
from
the
Earth
?
Hermagoras
.
Great
newes
,
Iupiter
,
and
well
deserving
of
my
dispatch
.
Iupiter
.
Speak
it
,
if
it
be
any
thing
wee
knew
not
before
.
Hermagoras
.
As
I
was
just
now
under
the
brasiers
hands
,
who
soder'd
my
breast
to
my
back
,
and
carved
a
ridiculous
corselet
about
my
body
,
and
with
like
art
stampt
his
Copper
marke
upon
mee
,
I
saw
a
tumultuous
crowd
of
people
thronging
about
.
Two
bawling
ill
lookt
,
contentious
Sophisters
,
Damis
,
and
—
Iupiter
.
No
more
,
Hermagoras
,
of
your
tragicall
newes
:
I
know
whom
you
mean
.
But
tell
mee
how
long
have
they
been
at
skirmish
?
Hermagoras
.
They
do
but
yet
hurle
darts
at
a
distance
,
and
cast
reproaches
at
one
another
.
Iupiter
.
All
wee
can
now
doe
,
yee
Gods
,
is
to
bow
downe
our
eares
,
and
listen
to
them
.
Let
the
Porter
Houres
therefore
,
remove
the
bolts
,
dispell
the
clouds
,
and
set
open
the
doores
of
Heaven
.
Good
Hercules
!
what
a
multitude
of
hearers
are
met
together
?
I
doe
not
like
Timocles
,
hee
trembles
,
and
is
so
daunted
,
that
hee
will
betray
our
cause
,
and
confesseth
himselfe
manifestly
unable
to
encounter
Damis
.
Let
us
,
therefore
,
the
best
we
can
assist
him
with
our
prayers
,
and
wishes
,
silently
,
and
to
our selves
,
least
Damis
heare
us
.
Timocles
.
Darest
thou
maintaine
,
thou
sacrilegious
Damis
,
that
there
are
no
Gods
,
nor
any
providence
over
men
?
Damis
.
No.
But
first
answer
mee
,
why
thou
art
perswaded
there
are
.
Timocles
.
Nay
first
,
answer
mee
,
Thou
lewd
fellow
.
Damis
.
Not
till
thou
answer
mee
.
Iupiter
.
Thus
farre
our
man
hath
the
better
,
and
hath
given
the
lowder
onset
.
To
him
Timocles
,
raile
at
him
;
For
therein
lyes
thy
strength
;
Though
at
Argumentation
hee
be
able
to
stop
thy
mouth
,
and
make
thee
as
silent
as
a
fish
.
Timocles
.
By
Minerva
I
will
not
give
the
first
answer
.
Damis
.
Well
,
Timocles
,
your
oath
shall
prevaile
.
Propose
your
question
,
but
without
ill
language
,
I
pray
.
Timocles
.
Tell
mee
then
,
Thou
Miscreant
,
dost
thou
hold
that
the
Gods
have
no
providence
?
Damis
.
I
do
.
Timocles
.
That
's
very
fine
indeed
;
do
all
things
fall
out
,
then
,
without
providence
?
Damis
.
Yes
.
Timocles
.
And
is
the
care
of
the
Universe
not
order'd
by
the
Gods
?
Damis
.
Noe.
Timocles
.
Are
things
,
then
,
carried
by
Accident
and
blind
chance
?
Damis
.
They
are
.
Timocles
.
Can
you
,
good
people
,
heare
these
things
with
patience
and
not
stone
this
blasphemer
?
Damis
.
Why
doe
you
provoke
the
people
against
mee
,
Timocles
?
or
what
are
you
,
that
you
should
be
thus
tempestuous
for
the
Gods
?
when
they
hearing
mee
formerly
(
if
yet
they
can
heare
)
were
not
all
displeased
,
nor
made
mee
a
wretched
example
.
Timocles
.
They
doe
heare
thee
,
Nay
they
doe
heare
thee
,
Damis
,
and
will
punish
thee
hereafter
.
Damis
.
When
will
they
have
leisure
to
punish
mee
,
who
,
you
say
,
are
taken
up
with
such
serious
imployments
,
as
the
disposition
and
ordering
of
the
numberlesse
affaires
of
the
world
?
so
that
they
have
not
yet
had
time
to
revenge
themselves
on
thee
for
thy
perjuries
,
and
other
offences
?
Excuse
mee
if
thy
own
provocations
draw
bad
language
from
mee
,
who
cannot
see
what
greater
proofe
of
their
providence
the
Gods
can
shew
▪
then
to
destroy
such
a
sinner
as
thou
art
.
But
't
is
plain
they
are
travelled
from
home
over
the
sea
to
the
devout
Aethiop●ans
.
For
they
use
frequently
to
goe
thither
for
entertainment
,
and
sometimes
without
invitation
.
Timocles
.
What
shall
I
say
to
so
much
impudence
,
Damis
?
Damis
.
Marrye
,
that
which
I
have
long
desired
to
heare
,
how
you
became
perswaded
that
the
Gods
have
a
providence
.
Timocles
.
I
tooke
my
first
perswasion
from
the
order
of
things
;
observing
the
Sunne
alwayes
to
move
in
the
same
Circle
,
as
also
the
Moone
,
then
the
revolution
of
times
,
the
springing
of
the
Plants
,
the
generation
of
beasts
,
and
these
so
regularly
disposed
,
as
to
be
able
to
feed
,
move
,
apprehend
,
walke
,
build
,
contrive
defences
.
All
which
seeme
to
mee
as
so
many
demonstrations
of
providence
.
Damis
.
You
run
away
with
the
question
,
Timocles
,
nor
have
you
yet
proved
whether
providence
move
those
wheeles
or
noe
.
That
such
things
are
done
,
I
grant
,
but
whether
ruled
by
the
hand
of
providence
I
hold
not
necessary
to
be
beleeved
.
'T
is
true
there
is
an
orderly
rising
,
and
course
of
things
,
but
you
call
this
order
necessity
Then
you
grow
Cholericke
if
you
be
not
obey'd
in
your
opinion
,
when
you
make
an
enumeration
of
things
,
and
thinke
your
praises
of
them
are
so
many
demonstrations
that
all
their
revolutions
and
changes
are
the
effects
of
providence
.
Hitherto
,
therefore
,
your
answer
hath
bin
frivolous
,
give
a
better
.
Timocles
.
Methinkes
they
need
not
a
higher
proofe
;
yet
I
will
produce
others
:
Answer
mee
,
then
,
Dost
thou
take
Homer
to
bee
the
best
Poet
?
Damis
.
Yes
.
Timocles
.
I
build
my
faith
,
then
,
on
his
authority
:
he
plainly
mentioneth
a
providence
of
the
Gods
.
Damis
.
Most
admired
Sir
,
Wee
all
grant
that
Homer
was
an
excellent
Poet
,
but
not
that
he
or
any
other
Poet
is
of
authority
sufficient
in
this
case
.
For
truth
,
I
beleeve
,
was
not
their
ayme
,
but
the
delight
of
their
hearers
.
And
,
therefore
,
they
sung
in
verse
,
and
mixt
fables
with
their
numbers
,
having
only
pleasure
for
their
end
.
But
I
would
faine
know
by
what
place
of
Homer
you
were
most
perswaded
.
By
that
where
speaking
of
Iupiter
,
he
sayes
,
his
daughter
,
and
brother
,
and
wife
,
took
counsel
to
bind
him
,
and
had
not
Thetis
out
of
compassion
calld
in
Briareus
to
his
ayd
,
our
great
Iupiter
had
bin
fettered
,
and
hurryed
to
prison
?
Out
of
his
gratitude
for
which
rescue
,
at
Thetis
suite
,
he
deceived
Agamemnon
,
and
sent
him
a
false
dream
,
that
many
of
the
Graecians
might
be
destroyed
.
Where
observe
that
he
was
not
able
by
a
bolt
of
thunder
to
consume
Agamemnon
,
unlesse
he
had
shown
himself
a
deceiver
too
.
Or
perhaps
,
you
are
most
swayed
by
the
description
,
how
Diomedes
assisted
by
Pallas
wounded
Venus
,
and
Mars
himselfe
.
And
how
,
a
little
after
,
the
Gods
held
a
conflict
,
and
warre
among
themselves
,
males
with
females
,
where
Pallas
overcomes
Mars
,
weakened
,
I
suppose
,
by
the
wound
hee
received
from
Diomed
:
And
'gainst
Latona
usefull
Hermes
stands
.
Or
perchance
your
perswasion
is
built
on
that
passage
of
Diana
,
where
shee
complaines
,
and
takes
disdayne
,
that
shee
was
not
invited
by
Oeneus
to
his
feast
;
and
in
revenge
sent
a
vast
Bore
of
an
invincible
strength
to
wast
his
country
.
Are
these
the
authorities
of
Homer
,
on
which
you
build
your
beleef
?
Iupiter
.
Harke
what
a
humme
the
applauding
multitude
give
Damis
,
whilst
our
man
stands
like
one
forsaken
,
dismaid
,
and
trembling
,
and
ready
to
cast
away
his
shield
,
and
prying
after
a
passage
to
make
an
escape
.
Timocles
.
What
thinkest
thou
of
the
authority
of
Euripides
,
who
brings
in
the
Gods
upon
the
stage
,
protecting
vertuous
,
and
valiant
men
,
and
subverting
the
wicked
,
and
irreligious
,
such
as
thou
?
Damis
.
If
,
Timocles
,
Thou
most
learned
of
Philosophers
,
you
have
drawne
your
perswasion
from
tragedies
,
one
of
those
two
must
necessarily
follow
;
either
you
must
take
Pole
,
or
Aristodemus
,
or
Satyr
for
the
Gods
,
or
for
the
Actours
of
the
Gods
;
when
you
see
them
clad
in
buskins
,
long
robes
,
spangled
clokes
,
rich
mantles
,
gloves
,
ventrals
,
glittering
corslets
,
and
other
properties
,
with
which
they
set
off
their
tragedies
,
which
were
most
absurd
:
since
Euripides
of
himselfe
,
and
unconstrain'd
,
freely
delivers
his
opinion
in
his
playes
,
where
you
may
heare
him
clearly
say
,
Seest
thou
the
Ayre
diffus'd
in
boundlesse
spaces
,
Encircling
earth
,
and
sea
with
moist
imbraces
,
Thinke
this
is
Jupiter
,
thinke
this
is
God
.
Againe
:
VVhat
Jupiter
is
Jupiter
I
know
not
,
But
what
goes
in
tradition
.
—
and
the
like
.
Timocles
.
Are
all
people
and
nations
deceived
then
,
who
hold
there
are
Gods
,
and
celebrate
their
Festivalls
?
Damis
.
I
thanke
you
,
Timocles
,
for
quoting
the
Nations
.
From
whom
any
man
may
learne
what
small
certainties
may
be
had
of
the
Gods
,
of
whom
there
are
so
many
doubts
,
and
diversities
of
opinion
.
For
the
Scythians
sacrifice
to
a
Whinyard
,
the
Thracians
to
Zamolxis
a
fugitive
;
who
fled
from
Samos
thither
;
the
Phrygians
to
the
Moone
;
the
Aethiopians
to
the
day
;
the
Cyllenians
to
Phales
;
the
Assyrians
to
a
Dove
;
the
Persians
to
Fire
;
and
the
Aegyptians
to
water
;
which
is
their
Deity
.
More
peculiarly
the
Memphites
have
an
Oxe
for
their
God
;
the
Pelusiots
an
Onion
;
some
a
Storke
,
or
Crockodile
;
others
a
Dogge
,
or
Catt
,
or
Ape
.
Againe
,
in
streetes
,
To
some
the
right
side
is
the
Deity
,
to
the
opposite
dwellers
the
left
,
to
others
halfe
the
head
.
Some
adore
an
earthen
cup
,
others
a
dish
.
Are
not
these
Gods
to
be
laught
at
,
most
holy
Tomocles
?
Momus
.
Did
I
not
tell
you
,
yee
Gods
,
that
all
this
would
be
divulged
,
and
be
brought
into
discussion
?
Iupiter
.
Thou
didst
,
Momus
,
and
didst
deservedly
chide
us
.
It
shall
be
,
therefore
,
my
businesse
,
if
we
scape
this
brunt
,
to
contrive
a
reformation
.
Timocles
.
Tell
mee
yet
,
thou
enemy
to
the
Gods
,
from
whence
proceed
the
Oracles
,
and
predictions
of
things
to
come
?
not
from
them
and
their
prescience
?
Damis
.
Speake
no
more
of
Oracles
,
good
Sir
,
but
let
mee
aske
you
upon
what
Oracle
you
most
rely
?
upon
that
which
Apollo
gave
to
Croesus
?
you
know
't
was
two
edged
,
and
faced
like
those
double
pictures
of
Mercury
,
which
are
both
sides
alike
,
which
way
soever
you
turne
them
.
Nor
revealed
it
whether
Croesus
passing
Halis
should
ruine
his
owne
,
or
Cyrus
Empire
.
Yet
that
ambiguous
Oracle
cost
the
wretched
Sardian
not
a
few
talents
.
Momus
.
This
fellow
is
falne
upon
the
very
objection
,
yee
Gods
,
vvhich
I
most
feared
.
Where
is
our
divine
fidler
novv
?
Why
do
you
not
defend
your selfe
Apollo
?
Iupiter
.
Thou
massacrest
us
,
Momus
,
with
thy
unseasonable
reprehensions
.
Timocles
.
Thou
vver
't
best
,
then
,
thou
Atheist
,
quite
overthrovv
the
religion
,
and
altars
of
the
Gods
by
thy
impious
discourses
.
Damis
.
I
vvould
not
have
altars
pull'd
dovvne
,
Timocles
;
since
vvithout
any
great
inconvenience
they
may
still
send
forth
svveet
smels
,
and
perfumes
.
Yet
I
vvould
be
glad
to
see
Diana's
Altar
at
Taurica
utterly
demolisht
,
if
she
delight
in
such
Sacrifices
on
them
.
Iupiter
.
What
an
uncontroulable
mischiefe
is
fallen
upon
us
?
This
fellovv
spares
no
God
,
but
inveighs
,
and
le
ts
fly
at
all
,
vvhether
guilty
,
or
not
.
Momus
.
You
vvill
find
fevv
of
us
innocent
,
Iupiter
;
And
therefore
you
shall
have
him
presently
strike
at
the
highest
.
Timocles
.
O
thou
God-opposing
Damis
,
dost
thou
not
sometimes
heare
Iupiter
thunder
?
Damis
.
I
heare
thunder
,
Timocles
;
but
whether
Iupiter
be
the
thunderer
,
you
knovv
better
then
I
,
vvho
came
lately
from
him
.
They
vvho
come
from
Creet
say
otherwise
;
where
his
sepulcher
is
to
be
seene
with
a
pillar
erected
,
shewing
him
long
since
dead
,
not
thundring
.
Momus
.
I
long
since
foresaw
he
would
make
that
objection
.
Why
doe
you
loose
colour
,
Iupiter
,
and
gnash
your
teeth
for
fear
.
You
are
to
take
courage
,
and
contemne
such
fellowes
.
Iupiter
.
Contemne
,
say
you
,
Momus
?
doe
you
not
see
what
a
ringe
of
Auditors
he
hath
?
And
what
perswasions
of
us
they
take
in
from
Damis
,
who
leades
them
captived
by
the
eares
?
Momus
.
But
you
,
Iupiter
,
when
you
please
,
letting
downe
your
golden
chaine
,
can
draw
them
all
up
with
the
earth
,
and
sea
.
Timocles
.
Tell
mee
,
Infidell
,
were
't
thou
ever
at
sea
?
Damis
.
Often
,
Timocles
.
Timocles
.
Were
you
not
driven
by
the
winde
,
falling
on
your
tackling
,
and
swelling
your
sailes
,
or
by
Rowers
?
and
did
not
a
pilot
,
standing
at
the
helme
,
preserve
the
ship
?
Damis
.
I
grant
it
.
Timocles
.
A
shippe
,
then
,
ungovern'd
could
not
sayle
.
And
canst
thou
imagine
the
whole
universe
should
move
without
a
governour
,
or
pilot
?
Damis
.
Your
illustration
,
Timocles
,
is
discreet
,
and
solid
.
But
,
then
,
the
pilot
of
a
ship
alwayes
contrives
things
necessary
;
and
before
hand
prescribes
their
imployment
to
the
saylers
,
and
provides
that
the
vessells
carry
nothing
uselesse
,
or
unfit
,
but
be
fraught
with
profitable
burden
.
But
your
other
pilot
,
who
,
you
say
,
rules
the
greater
shippe
,
and
his
co-governours
order
nothing
regularly
,
as
becomes
them
.
But
sometimes
,
as
it
falls
out
,
the
mast
is
fastned
to
the
sterne
;
and
the
tackling
to
the
fore-decke
.
Sometimes
the
Anchors
are
of
gold
,
and
the
trimme
of
lead
;
the
bottome
under
water
is
carved
,
and
paynted
,
the
deck
and
rayles
are
deform'd
and
rude
.
Againe
,
you
may
observe
some
of
the
saylers
,
sluggish
and
artlesse
,
and
impotent
at
their
businesse
,
rewarded
with
double
or
treble
shares
.
Others
able
to
steere
,
and
to
order
the
sayles
,
and
skill'd
in
navigation
,
set
to
empty
the
sinkes
.
The
like
observation
you
may
make
of
the
passengers
.
Many
times
a
slave
sits
uppermost
,
next
the
governour
,
and
is
lookt
upon
with
reverence
▪
or
perhappes
,
some
Catamite
,
Parricide
,
or
Church
robber
,
is
advanced
to
the
highest
place
of
the
shippe
,
and
many
vertuous
men
are
thrust
into
an
obscure
,
retired
hole
,
and
trampled
by
them
:
Consider
,
how
Socrates
,
Aristides
,
and
Phoc●on
,
sayled
;
how
unsufficiently
victualled
,
and
unable
to
stretch
their
feete
upon
the
bare
boardes
beyond
the
sinke
.
On
the
contrary
,
in
what
streames
of
pleasure
did
Callias
,
and
Midias
,
and
Sardanapalus
swimme
,
and
look
downe
upon
their
inferiours
?
This
is
the
Government
,
Timocles
,
of
your
shippe
,
under
which
have
happen'd
a
thousand
wrackes
.
If
there
were
a
pilot
who
observed
,
or
order'd
things
,
first
,
he
would
not
be
ignorant
,
what
passengers
are
vertuous
,
what
wicked
.
Next
,
hee
would
assigne
imployments
answerable
to
every
mans
desert
;
and
place
the
best
men
in
the
best
place
,
neer
himself
,
and
the
worst
men
in
the
worst
below
.
Then
,
he
would
take
into
his
counsel
,
and
fellowship
,
the
most
excellent
.
The
industrious
Sayler
should
rule
the
sterne
,
or
governe
the
sides
,
or
command
in
chiefe
;
The
slothfull
and
carelesse
should
five
times
a
day
be
beaten
about
the
head
with
a
rope
.
The
instance
,
therefore
,
which
,
admired
Sir
,
you
have
given
of
a
shippe
is
through
the
badnesse
of
the
pilot
in
danger
to
suffer
wrack
.
Momus
.
This
succeeds
according
to
the
streame
of
Damis
,
who
now
with
full
sailes
is
carried
on
to
victory
.
Iupiter
.
'T
is
true
,
Momus
;
Timocles
hath
urged
not
one
argument
of
weight
,
but
all
common
and
vulgar
,
and
easie
to
be
confuted
.
Timocles
.
Since
you
thinke
the
example
of
the
ship
of
small
force
,
hear
now
a
sacred
anchor
,
as
they
say
,
a
proofe
by
no
engine
to
be
broken
.
Iupiter
.
What
more
will
he
urge
?
Timocles
.
I
will
now
presse
thee
with
a
Syllogisme
;
see
if
thou
be
able
to
overthrow
it
.
If
there
be
Altars
,
there
are
Gods
,
but
there
be
Altars
,
therefore
there
are
Gods
;
Answer
mee
to
this
.
Damis
.
I
will
,
assoone
as
I
have
laught
my
fill
.
Timocles
.
Methinkes
your
laughter
is
very
endlesse
,
prythee
tell
mee
why
thou
thinkest
my
argument
ridiculous
.
Damis
.
Because
you
discerne
not
by
what
a
slender
thred
your
anchor
,
though
sacred
,
hangs
.
For
by
inferring
that
there
are
Gods
because
there
are
Altars
,
you
thinke
you
have
woven
an
invincible
Cable
.
Since
,
therefore
,
you
professe
your selfe
unable
to
spring
a
proofe
helper
,
for
this
time
let
us
depart
.
Timocles
.
Thou
confessest
thy selfe
vanquisht
,
then
,
by
breaking
off
first
?
Damis
.
I
doe
,
Timocles
.
For
you
,
like
malefactors
led
to
punishment
,
fly
to
Altars
.
By
your
sacred
Anchor
,
therefore
,
I
sweare
to
sacrifice
upon
your
Altars
against
you
,
that
we
may
no
more
dispute
of
them
.
Timocles
.
Thou
may'st
flout
mee
,
thou
tombe-breaker
,
villayn
,
abominable
slave
,
whipt
rogue
,
scumme
of
men
;
whose
uncertaine
father
we
know
not
,
but
know
thy
mother
was
a
whore
;
who
slewest
thy
brother
,
lyest
with
mens
wives
,
corruptest
young
boyes
;
Thou
luxurious
,
impudent
fellow
.
Fly
not
till
I
beat
thee
;
for
I
will
mawle
thee
,
Pagan
as
thou
art
,
with
this
Brick-bat
.
Iupiter
.
Damis
goes
away
fleering
,
O
yee
Gods
,
the
other
followes
rayling
,
and
impatient
of
his
jeeres
,
and
ready
to
breake
his
head
,
with
a
potsheard
;
what
shall
wee
doe
?
Mercury
.
Methinkes
the
Comick
poet
sayes
well
;
mischiefes
contemned
loose
their
force
.
What
great
danger
can
it
be
,
then
,
if
a
few
men
goe
home
thus
perswaded
?
there
are
more
who
hold
the
contrary
both
Graecians
,
of
other
nations
,
and
the
Barbarians
in
generall
.
Iupiter
.
Yet
I
cannot
but
repeat
,
Mercury
,
that
gallant
saying
of
Darius
,
spoken
of
Zopyrus
.
I
had
rather
have
such
a
one
as
Damis
of
my
side
,
then
conquer
a
thousand
Babylons
.
The
Cynicke
.
The
speakers
Lycinus
,
and
a
Cynicke
.
Lycinus
.
HOw
comes
it
,
Friend
,
that
you
have
a
long
beard
,
and
hair
,
but
have
no
gowne
,
but
goe
ragged
,
and
unshod
,
making
a
vagrant
,
inhumane
,
savage
life
your
choice
,
and
against
all
example
abusing
your
body
wander
up
and
down
,
and
lodge
upon
the
bare
ground
,
sullying
your
coate
,
which
is
not
of
the
finest
webbe
,
nor
over
soft
,
or
florid
.
Cynicke
.
Yet
I
feele
no
want
:
whatsoever
is
of
easie
procurement
,
and
possest
with
least
trouble
sufficeth
mee
.
But
pray
tell
mee
,
doe
you
thinke
luxury
a
vice
?
Lycinus
.
Yes
.
Cynicke
.
And
frugality
a
vertue
?
Lycinus
.
Yes
.
Cynicke
.
Why
,
then
,
seeing
mee
live
thriftier
then
others
,
and
others
live
more
wastefully
,
do
you
accuse
mee
,
and
not
them
?
Lycinus
.
Because
you
seeme
not
to
mee
to
live
thriftier
then
others
,
but
more
distrest
,
or
rather
more
perfectly
needy
,
and
poore
;
not
at
all
differing
from
beggers
,
who
begge
their
dayly
sustinance
.
Cynicke
.
Shall
we
,
then
,
(
since
wee
are
enter'd
into
this
discourse
)
define
what
want
,
and
enough
is
?
Lycinus
.
If
you
please
.
Cynicke
.
Is
that
sufficient
for
every
man
which
satisfies
his
want
,
or
do
you
require
more
?
Lycinus
.
Bee
it
so
.
Cynicke
.
And
is
that
poverty
,
when
necessityes
are
supplyed
in
a
shorter
proportion
then
is
fit
?
Lycinus
.
‛
Tis.
Cynicke
.
I
then
lack
nothing
,
whose
necessityes
are
sufficiently
satisfyed
.
Lycinus
.
How
meane
you
?
Cynicke
.
Consider
the
end
of
all
our
provisions
against
poverty
.
Is
not
a
house
for
shelter
?
Lycinus
.
Yes
.
Cynicke
.
For
what
use
are
cloathes
?
are
they
not
for
coverings
?
Lycinus
.
Yes
.
Cynicke
.
And
why
,
for
Gods
sake
,
do
wee
need
coverings
?
Is
't
not
for
welfare
of
the
thing
cover'd
?
Lycinus
.
I
thinke
so
.
Cynicke
.
What
thinke
you
,
then
?
are
my
feet
worse
then
other
mens
?
Lycinus
.
I
know
not
.
Cynicke
.
Thus
,
then
,
you
may
know
;
what
is
the
businesse
of
feet
?
Lycinus
.
To
go
.
Cynicke
.
Do
my
feet
,
then
,
thinke
you
,
carry
mee
worse
then
other
mens
?
Lycinus
.
Perhaps
not
.
Cynicke
.
But
if
they
were
better
,
or
worse
,
could
they
not
perform
their
office
?
Lycinus
.
Proceed
.
Cynicke
.
I
show
not
worse
affected
in
my
feet
,
then
,
then
other
men
?
Lycinus
.
You
do
not
.
Cynicke
.
Is
my
body
worse
then
other
mens
?
If
it
be
worse
,
then
't
is
feebler
;
for
the
vertue
of
the
body
is
strength
;
Is
it
feebler
then
?
Lycinus
.
Not
in
appearance
.
Cynicke
.
Neither
my
feet
,
then
,
nor
the
rest
of
my
body
need
a
covering
.
If
they
did
,
they
would
be
ill
affected
.
For
want
is
altogether
ill
,
and
where
't
is
,
makes
things
worse
.
But
my
body
showes
not
the
worse
fed
,
because
I
eat
what
ever
comes
to
hand
.
Lycinus
.
'T
is
clear
.
Cynicke
.
Nor
would
it
be
vigorous
,
if
't
were
ill
nourisht
.
For
bad
dyet
rotts
,
and
corrupts
the
body
.
Lycinus
.
'T
is
right
.
Cynicke
.
Tell
mee
,
then
,
my
case
being
thus
,
why
you
blame
,
and
disparage
my
course
of
life
,
and
call
it
miserable
?
Lycinus
.
Because
when
nature
,
(
whom
you
adore
)
and
the
Gods
have
set
an
earth
before
us
,
and
enabled
it
to
bring
forth
such
plenty
of
good
things
,
as
that
without
envy
there
might
be
sufficient
not
only
to
supply
wants
,
but
for
pleasure
too
,
yet
you
,
deprived
of
all
,
or
most
of
these
,
enjoy
no
more
then
the
beasts
.
You
drinke
water
like
a
beast
,
and
eat
what
you
find
like
a
dogge
.
Then
your
lodging
is
no
better
then
that
of
dogges
;
for
you
lye
upon
the
grasse
like
them
.
Then
you
wear
a
garment
too
totter'd
for
a
begger
.
If
,
then
,
this
contentment
proceed
from
your
wisedome
,
God
hath
done
ill
to
make
far
sheep
,
delightsome
vines
,
and
the
other
wonderfull
varietyes
of
nature
,
as
oyle
,
honey
,
and
the
like
,
that
we
might
have
food
of
all
sorts
.
As
,
also
,
pleasant
drinke
,
mony
,
soft
beds
,
fair
houses
,
and
all
things
provided
for
our
use
.
The
works
of
art
,
also
,
are
the
works
of
the
Gods
.
To
live
,
then
,
deprived
of
all
these
,
is
to
be
miserable
,
though
you
were
deprived
by
another
,
like
prisoners
.
But
his
case
is
much
more
miserable
,
who
deprives
himself
of
all
these
good
things
,
for
't
is
an
evident
madnesse
.
Cynicke
.
'T
is
something
you
say
.
But
,
then
tell
mee
,
if
a
rich
man
should
cheerfully
,
courteously
,
&
friendly
make
a
feast
,
and
entertaine
guests
of
all
sorts
,
some
weake
,
and
some
strong
;
&
should
set
before
them
dishes
of
all
variety
,
and
one
of
the
invited
should
engrosse
,
and
devoure
all
the
meates
both
neere
him
,
and
remote
,
which
were
drest
for
the
sickly
,
being
himself
sound
,
and
having
but
one
belly
satisfyable
with
a
little
,
should
yet
out-stay
the
rest
,
would
you
take
this
for
a
wel-carriaged
man
?
Lycinus
.
By
no
meanes
.
Cynicke
.
Or
a
temperate
?
Lycinus
.
Neither
.
Cynicke
.
What
if
another
at
the
same
table
should
neglect
the
variety
,
and
choosing
one
dish
neer
him
,
sufficient
to
dine
him
,
should
civilly
eat
of
it
,
and
no
other
,
without
desire
of
the
rest
;
would
you
not
thinke
this
man
more
vertuous
,
and
temperate
then
the
other
?
Lycinus
.
Doubtlesse
.
Cynicke
.
Do
you
know
what
I
am
about
to
say
?
Lycinus
.
What
?
Cynicke
.
God
is
like
that
liberall
inviter
;
And
hath
set
before
us
entertainments
of
all
sorts
,
and
agreeable
to
all
palates
;
some
things
for
the
healthy
,
some
things
for
the
sicke
,
some
things
for
the
strong
,
others
for
the
weake
.
Not
that
all
should
enjoy
all
,
but
every
one
those
things
which
are
proper
for
him
,
as
his
need
requires
.
But
you
are
like
him
,
who
through
his
insatiate
appetite
,
and
intemperance
snatches
all
,
when
you
ayme
at
universall
fruitions
,
and
send
your
desires
into
all
parts
,
nor
content
with
the
things
next
you
,
nor
thinking
the
earth
or
sea
sufficient
for
you
,
fetch
pleasures
from
the
farthest
coasts
,
and
preferre
things
forraigne
before
native
,
and
costly
before
cheap
;
and
things
of
difficult
procurement
before
things
of
easy
.
In
a
word
,
desireing
rather
the
evills
of
businesse
,
and
trafficke
,
then
the
calmes
of
life
.
For
all
these
pretious
,
and
happy
provisions
,
in
which
you
rejoyce
,
are
conveyed
to
you
through
many
anguishes
,
and
disquietts
.
Consider
,
I
pray
,
your
so
much
desired
Gold
,
and
Silver
;
Consider
your
magnificent
houses
;
Consider
your
studyed
garments
;
Consider
all
thinges
belonging
to
these
,
with
how
much
negotiation
,
toyle
,
danger
,
blood
,
slaughter
,
and
ruine
of
men
,
are
they
purchased
?
who
not
only
suffer
shipwracke
in
sayling
for
them
,
besides
other
calamityes
which
they
undergoe
in
their
search
,
and
pursuite
,
but
imbarke
themselves
in
frequent
warres
,
and
lay
mutuall
trappes
,
and
ambushes
,
friendes
against
friendes
,
children
against
parents
,
and
wives
against
husbandes
.
Thus
for
Gold
,
I
suppose
,
Eriphile
betray'd
her
husband
.
And
when
all
is
done
,
embroidery
makes
not
garments
warmer
.
Nor
doe
houses
shelter
because
they
are
guilt
.
Nor
doth
the
mettall
of
the
bowle
enrich
the
wine
;
nor
doe
beddes
of
Gold
,
or
Ivory
yeild
the
sweetest
sleepes
.
But
you
shall
many
times
see
rich
men
want
sleep
in
a
bed
of
Ivory
,
and
under
an
embroyder'd
coverlet
.
Besides
all
your
negotiations
about
meates
nourish
not
better
,
but
corrupt
the
body
,
and
engender
diseases
.
I
omitt
to
speake
how
many
difficultyes
men
undergoe
,
and
suffer
,
for
the
satisfaction
of
their
lusts
:
which
were
easily
cured
,
were
luxury
banisht
;
For
which
men
thinke
the
common
folly
,
and
corruption
,
not
sufficient
,
unlesse
they
pervert
the
naturall
use
of
thinges
;
as
when
they
convert
their
beddes
into
coaches
.
Lycinus
.
Who
do
so
?
Cynicke
.
You
;
who
imploy
men
like
your
beastes
,
to
carry
you
in
your
sedans
,
like
litters
on
their
shoulders
;
whilest
you
sitting
delicately
aloft
,
doe
reyne
your
Porters
,
like
mules
,
and
bid
them
turne
what
way
you
list
.
And
they
who
doe
thus
most
,
are
held
most
happy
.
Then
,
doe
not
they
who
use
not
fishes
for
food
,
but
to
extract
rich
colours
from
them
,
as
purple
dyers
,
unnaturally
misimploy
Gods
creatures
?
Lycinus
.
No
;
If
they
can
dye
,
as
well
nourish
.
Cynicke
.
But
they
were
not
ordained
for
that
end
.
As
one
may
force
a
cuppe
to
the
imployment
of
a
kettle
,
but
it
was
not
made
for
that
imployment
.
Your
miseries
are
so
many
,
that
I
cannot
stand
to
recount
them
all
.
And
yet
dare
you
blame
mee
for
not
being
a
partaker
?
I
live
like
the
well-behaved
man
,
I
speake
of
,
content
with
the
things
next
mee
,
and
of
easiest
provision
.
Not
at
all
allured
,
by
your
varities
,
and
daynties
.
Yet
though
I
need
few
thinges
,
and
use
as
few
,
my
life
to
you
seemes
brutish
.
By
the
same
reason
the
Gods
are
in
worse
condition
then
beastes
;
for
they
lack
nothing
.
But
that
you
may
know
how
much
better
't
is
to
need
few
thinges
then
many
consider
that
children
lacke
more
things
,
then
grown
youthes
,
and
women
more
then
men
;
and
the
diseased
more
then
the
healthy
.
Briefly
,
the
worse
estate
wants
more
then
the
better
.
Thus
the
Gods
want
nothing
,
and
therefore
they
neerest
approach
them
who
want
least
.
Can
you
imagine
Hercules
(
the
most
valiant
of
men
,
and
deservedly
reckond
among
the
Gods
)
was
miserable
when
hee
travell'd
up
and
downe
naked
,
clothed
only
with
a
skinne
,
and
lackt
none
of
those
things
?
certainly
hee
could
not
be
miserable
,
who
deliver'd
others
from
calamity
;
nor
poor
,
who
ruled
over
land
and
sea
.
For
wherever
hee
made
his
assault
,
hee
vanquisht
;
nor
did
hee
ever
meet
with
his
equall
,
or
●uperiour
,
till
hee
left
the
conversation
of
men
.
Can
you
thinke
,
then
that
such
a
one
,
who
thus
traverst
the
world
,
did
want
a
rugge
,
or
shooes
?
you
cannot
.
But
he
was
temperate
,
and
stout
,
desired
to
live
frugally
;
and
to
avoid
pleasure
.
Was
not
his
scholar
Theseus
,
also
,
King
of
the
Athenians
,
Neptunes
sonne
,
and
the
bravest
man
of
his
time
?
yet
he
contemned
shooes
,
and
went
barefoote
,
and
cherisht
a
long
beard
,
and
hayre
.
Nor
was
it
his
only
,
but
the
practice
of
all
the
ancients
,
who
were
your
betters
;
and
would
have
brookt
the
present
luxury
no
more
then
a
Lyon
will
suffer
himselfe
to
be
shorne
.
Tendernesse
,
and
sleeknesse
of
flesh
they
thought
only
became
women
.
They
,
as
they
were
,
still
chose
to
appeare
men
;
and
held
hair
as
much
their
ornament
,
as
a
mane
a
horses
,
or
a
beard
a
Lyons
.
To
whom
,
as
God
hath
given
somethinges
for
ornament
,
and
beauty
,
soe
he
hath
given
beardes
to
men
.
The
ancients
,
therefore
,
shall
be
my
example
and
imitation
.
Nor
doe
I
envy
the
men
of
these
times
for
their
felicity
,
full
tables
,
and
rich
apparell
;
or
because
they
polish
,
and
smooth
all
parts
of
their
body
,
not
content
with
those
secret
parts
as
nature
sent
them
.
For
my
part
,
I
wish
my
feet
differ'd
not
from
horses
hoofes
,
as
they
report
of
Chiron
.
Or
that
I
wanted
a
coverlet
no
more
then
Lyons
,
or
high
fare
no
more
then
dogges
.
Or
that
any
earth
,
or
floor
may
suffice
mee
for
a
lodging
;
That
I
may
thinke
the
world
my
house
;
That
my
diett
may
be
that
which
is
easiest
purchast
;
That
neither
I
nor
any
friend
of
mine
may
covet
Silver
,
or
Gold
:
the
thirst
whereof
is
the
root
of
all
evills
,
factions
,
warres
,
treasons
,
and
slaughters
▪
All
which
have
the
desire
of
more
for
their
fountaine
,
and
springe
.
Bee
,
therefore
,
the
itch
of
abundance
farre
from
mee
;
And
when
I
have
not
sufficient
,
yet
may
I
bee
content
.
This
is
our
doctrine
,
utterly
different
from
the
common
received
opinions
of
the
most
.
Nor
are
you
to
marvaile
,
that
wee
differ
from
others
in
our
manners
,
and
course
,
who
differ
so
much
from
us
in
their
elections
,
and
choices
.
Meane
time
I
wonder
at
you
,
how
you
can
thinke
there
is
a
certaine
habit
,
and
behaviour
,
proper
for
a
fidler
,
trumpeter
,
and
player
,
and
do
not
perceive
that
there
is
a
garbe
,
and
dresse
proper
also
for
a
vertuous
man
;
but
thinke
he
is
to
habitt
himselfe
like
the
most
,
though
the
most
be
vitious
.
If
,
then
,
good
men
are
to
be
peculiar
in
their
clothes
,
what
attire
is
seemlier
then
that
which
is
most
disgracefull
to
the
luxurious
,
and
which
they
most
eschew
?
'T
is
my
bravery
,
therefore
,
to
wear
a
slovenly
,
nasty
,
pat●ht
coate
,
neglected
hayre
,
and
to
go
barefoote
.
whereas
you
in
your
bravery
resemble
Cinaedo's
,
from
whom
you
are
not
to
be
distinguish't
,
either
in
the
colour
,
or
delicacy
of
your
garments
,
or
the
number
of
your
suites
,
clokes
,
or
shoos
,
or
the
curlings
,
and
powdrings
of
your
hayre
.
For
the
most
cou●tly
among
you
smell
just
like
them
.
And
what
can
hee
doe
like
a
man
,
who
is
perfumed
like
a
Pathicke
?
Then
,
you
are
as
impatient
of
labour
as
they
,
as
easily
melted
with
pleasures
;
you
eate
,
sleep
,
and
goe
like
them
;
or
rather
ye
refuse
to
goe
and
are
carryed
,
like
burdens
,
some
of
you
by
men
;
others
by
beasts
.
My
own
feet
carry
mee
where
I
list
:
who
am
patient
of
cold
,
and
heat
,
and
repine
not
at
the
seasons
which
the
Gods
send
;
or
because
they
make
mee
miserable
.
But
you
,
through
too
much
felicity
,
are
content
with
nothing
,
but
alwayes
complaine
.
You
loath
the
things
you
have
,
and
desire
the
things
you
have
not
.
In
winter
you
wish
summer
,
in
summer
winter
;
In
heat
cold
,
and
in
cold
heat
;
like
displeased
sick
folkes
who
are
alwayes
whining
;
Onely
they
have
their
sicknesse
for
a
cause
,
you
your
manners
.
Would
you
,
then
,
have
us
change
our
course
,
and
rectifie
our
life
by
yours
,
who
so
frequently
erre
in
your
counsels
,
and
are
so
indiscreet
in
your
actions
,
and
do
nothing
with
judgment
,
or
discourse
,
but
by
custome
and
appetite
?
Certainly
you
differ
nothing
from
men
carried
by
a
Torrent
;
For
they
are
hurryed
where
ever
the
floud
pleaseth
,
and
you
where
your
Lusts.
Soe
that
you
are
in
his
case
,
who
(
as
they
say
)
ascended
the
back
of
a
wild
horse
;
The
horse
ran
away
with
him
,
and
hee
being
in
full
speed
could
not
alight
.
And
when
one
met
him
,
and
askt
whither
he
rode
so
fast
,
hee
said
,
whithersoever
this
horse
pleaseth
▪
Soe
,
should
one
aske
you
whither
you
are
carryed
,
your
answer
will
be
,
if
you
speake
truth
,
wheresoever
your
affections
please
.
Particularly
,
sometimes
where
your
pleasure
pleaseth
;
sometimes
where
your
ambition
;
sometimes
where
your
vainglory
;
sometimes
where
your
covetousnesse
of
gaine
;
sometimes
also
your
rage
,
sometimes
your
feare
:
still
some
passion
or
other
transports
you
.
You
,
then
,
are
mounted
on
the
back
,
not
of
one
but
of
many
wild
horses
by
turnes
;
which
hurry
you
upon
steeps
,
and
precipices
;
yet
till
you
fall
you
perceive
not
your
danger
.
Whereas
,
my
patcht
coat
,
which
you
deride
,
and
my
hayre
,
and
rude
accoutrements
,
have
the
power
to
create
mee
a
quiet
life
;
to
do
what
I
list
,
and
to
converse
with
whom
I
list
.
None
of
the
ignorant
,
or
unlearned
will
approach
mee
for
my
habits
sake
.
Then
effeminate
men
decline
mee
afarre
off
,
onely
the
best
wits
,
modestest
men
,
and
lovers
of
vertue
resort
to
mee
,
in
whose
company
I
take
delight
.
Their
gates
,
who
are
call'd
Great
men
,
I
regard
not
,
but
looke
upon
their
guilt
chaplets
,
and
purple
,
as
arguments
of
their
pride
,
and
laugh
at
the
wearers
.
But
that
you
may
know
how
agreeable
my
habit
is
,
not
onely
to
good
men
,
but
to
the
Gods
themselves
,
(
and
then
laugh
if
you
can
)
consider
their
Statues
;
whom
do
they
most
resemble
,
you
or
mee
?
goe
over
all
the
Temples
also
,
both
of
the
Greekes
,
and
Barbarians
,
and
consider
whether
their
Gods
have
long
hayre
,
and
beards
,
like
mee
,
or
are
like
you
,
carved
,
and
drawne
,
trimd
,
and
shaven
.
You
shall
see
most
of
them
clothlesse
,
and
naked
like
mee
.
How
dare
you
,
then
,
speake
of
my
accoutrements
,
as
reproachfull
,
when
they
become
the
Gods
?
Iupiter
Confuted
,
or
,
a
Discourse
of
Destiny
.
The
Speakers
,
Cyniscus
,
and
Jupiter
.
Cyniscus
.
FOr
my
part
,
Iupiter
,
I
will
never
trouble
you
with
petty
petitions
for
Riches
,
Gold
,
or
Empire
,
which
most
men
pray
for
,
but
are
not
easie
for
you
to
grant
:
which
makes
you
deafe
to
their
prayers
.
My
desire
is
,
that
you
would
satisfie
mee
an
ordinary
request
.
Iupiter
.
What
is
't
,
Cyniscus
?
Thou
shalt
not
be
denyed
,
since
thou
sayest
thy
petitions
are
modest
.
Cyniscus
.
'T
is
,
that
you
would
answer
mee
to
a
slight
question
.
Iupiter
.
'T
is
a
small
request
,
and
very
grantable
;
Aske
,
therefore
,
what
thou
wilt
.
Cyniscus
.
I
pray
marke
,
then
,
Iupiter
.
'T
is
like
you
have
read
Homer's
,
and
Hesiod's
Poems
.
Tell
mee
,
is
all
true
which
they
have
spoken
of
Fate
,
and
the
Destinies
,
when
they
say
,
that
the
thred
which
they
spinne
at
every
man's
nativity
is
unavoidable
?
Iupiter
.
'T
is
all
very
true
:
Nothing
is
free
from
their
decrees
.
And
whatsoever
is
done
is
first
roll'd
upon
their
spindle
:
where
,
from
the
beginning
,
all
things
have
their
infallible
events
assigned
them
,
which
cannot
but
come
to
passe
.
Cyniscus
.
When
,
Homer
,
then
in
another
part
of
his
Poem
sayes
,
He
entred
Plutoe's
Court
though
fates
forbad
:
and
the
like
,
we
are
to
take
him
in
jest
?
Iupiter
.
Yes
.
For
no
such
thing
could
be
atchieved
against
the
Lawes
of
the
destinies
,
or
beyond
their
Line
.
All
things
sung
by
Poets
inspired
by
the
Muses
are
true
.
But
where
the
inspiration
forsakes
them
,
and
they
are
left
to
themselves
,
what
ever
they
write
is
fabulous
,
and
repugnant
to
their
former
raptures
.
Yet
are
they
to
be
pardon'd
,
if
they
erre
,
after
their
dispossession
of
the
God
who
spoke
by
them
.
Cyniscus
.
Well
be
it
so
.
Let
mee
aske
you
one
question
more
.
Are
there
not
three
Destinyes
,
Clotho
,
Lachesis
,
and
Atropos
?
Iupiter
.
There
are
.
Cyniscus
.
What
are
the
so
much
celebrated
Fate
,
and
Fortune
then
?
Have
they
a
power
equall
to
the
Destinies
,
or
above
them
?
for
I
heare
every
body
say
nothing
is
more
forcible
then
Chance
and
Fate
.
Iupiter
.
'T
is
not
lawfull
for
thee
to
know
all
things
,
Cyniscus
.
But
why
didst
thou
aske
mee
concerning
the
Destinies
?
Cyniscus
.
First
resolve
mee
,
Iupiter
,
whether
you
be
under
their
Empire
,
and
empaled
within
their
line
?
Iupiter
.
Most
necessarily
,
Cyniscus
.
Why
dost
thou
smile
?
Cyniscus
.
That
passage
of
Homer
is
come
to
my
mind
,
where
,
in
a
Parliament
of
the
Gods
,
hee
brings
you
in
,
uttering
this
threatning
speech
;
That
with
your
golden
chaine
you
would
draw
up
all
things
to
you
.
For
there
you
say
,
That
you
would
let
downe
a
chaine
from
Heaven
,
with
which
,
should
all
the
Gods
with
all
their
force
strive
to
pull
you
downe
,
they
were
not
able
,
but
if
you
listed
you
could
easily
draw
all
them
up
with
the
earth
,
and
sea
.
When
I
read
this
,
I
apprehended
you
of
an
admirable
strength
,
and
trembled
at
the
Verses
.
But
now
I
see
both
you
,
and
your
chaine
,
and
great
threats
,
by
your
confession
,
hang
upon
a
slender
Thred
.
Methinkes
,
therefore
,
Clotho
might
with
more
reason
pronounce
your
bragge
,
who
seeth
you
hang
aloft
at
her
distaffe
,
like
fishes
at
an
Angle
.
Iupiter
.
I
understand
not
the
drift
of
your
questions
.
Cyniscus
.
By
the
destinyes
,
and
Fate
,
then
,
I
desire
you
will
heare
mee
speake
free
truthes
,
without
impatience
,
or
choller
.
If
the
case
stand
so
,
that
the
destinyes
rule
all
,
and
that
nothing
which
they
have
once
decree'd
can
bee
alter'd
,
why
doe
wee
men
sacrifice
to
you
Gods
,
and
offer
up
Heccatombes
with
our
prayers
that
you
would
dropp
benefits
on
us
?
I
see
no
fruite
of
our
devotions
,
if
by
our
petitions
we
cannot
divert
evills
,
nor
receive
good
from
you
.
Iupiter
.
I
now
know
from
whence
you
have
borrowed
your
subtile
inquiryes
;
from
those
accursed
Sophisters
who
say
,
we
exercise
no
providence
over
men
;
and
by
such
impious
questions
as
these
disswade
men
from
their
sacrifices
,
and
prayers
,
as
from
vanityes
:
maintaining
that
wee
take
no
care
of
your
actions
,
nor
indeed
can
doe
any
thing
in
earthly
affaires
.
But
they
shall
not
long
triumph
in
their
discourses
.
Cyniscus
.
I
sweare
by
Clotho's
spindle
,
Iupiter
,
no
perswasion
taken
from
them
hath
bin
the
ground
of
my
questions
:
But
the
progresse
of
our
conference
hath
,
I
know
not
how
,
driven
me
to
thinke
sacrifices
are
needlesse
.
Let
mee
,
therefore
,
without
your
disturbance
,
crave
your
resolution
to
one
brief
question
more
;
and
consider
of
your
answer
.
Iupiter
.
If
thou
bee
at
leisure
to
trifle
,
propose
it
.
Cyniscus
.
Doe
all
things
happen
,
say
you
,
by
destinye
?
Iupiter
.
I
affirme
it
.
Cyniscus
.
And
is
't
not
in
your
power
to
change
,
and
un-spinne
their
decrees
?
Iupiter
.
By
no
meanes
.
Cyniscus
.
May
I
,
with
your
leave
,
from
hence
make
inferences
,
and
clear
,
or
not
clear
,
report
what
you
say
?
Iupiter
'T
is
clear
,
that
wee
are
not
sacrificed
to
out
of
any
necessity
,
but
for
hope
of
returnes
:
so
that
men
adore
us
either
,
to
buy
benefits
of
us
,
or
out
of
a
vertuous
love
to
religion
.
Cyniscus
.
And
this
you
thinke
sufficient
,
and
affirme
,
that
profit
is
not
the
cause
of
oblations
,
but
the
piety
of
some
men
,
who
honour
what
is
best
:
But
if
a
Sophister
were
present
,
he
would
aske
,
why
you
stile
the
Gods
best
,
since
they
are
but
fellow
servants
with
men
,
and
subjects
to
the
same
mistresses
,
and
Destinyes
.
You
will
not
say
their
condition
is
better
,
because
they
are
immortal
.
For
't
is
so
much
the
worse
.
Since
death
,
if
nothing
else
shifts
men
into
liberty
.
But
your
thraldome
is
endlesse
,
and
your
servitude
is
eternall
,
and
drawne
out
into
an
everlasting
thredde
.
Jupiter
.
But
this
endlesse
perpetuity
,
Cyniscus
,
is
our
happinesse
,
who
live
in
a
full
fruition
of
all
good
things
.
Cyniscus
.
You
are
not
all
happy
alike
,
Iupiter
,
but
your
felicities
are
distinguisht
by
their
perturbations
:
you
perchance
are
happy
,
being
King
of
the
Gods
,
and
able
,
by
the
demission
of
a
coard
,
to
draw
up
earth
,
and
sea
.
But
Vulcan
,
meane
time
,
is
a
lame
,
sullyed
,
mechanicall
Smith
:
Prometheus
,
also
,
was
once
crucifyed
.
I
speake
not
now
of
your
father
,
who
lyes
shackled
in
Hell
.
They
report
of
your
loves
,
and
wounds
,
and
prentiships
to
men
:
Your
brother
hired
by
Laomedon
;
and
Apollo
by
Admetus
:
Imployments
in
my
judgement
not
very
happy
.
So
that
some
of
you
seeme
happy
,
and
of
prosperous
estate
,
others
not
.
I
forbeare
to
mention
how
you
are
robbed
,
like
us
,
and
suffer
sacriledge
,
and
the
wealthyest
of
you
in
an
instant
beggars
.
Besides
,
many
of
you
who
are
gold
,
and
silver
,
and
were
decreed
to
it
,
are
cast
,
and
melted
.
Iupiter
.
You
may
speake
reproachfully
of
us
,
Cyniscus
,
and
may
hereafter
repent
it
.
Cyniscus
.
Spare
your
threats
,
Iupiter
;
you
know
I
can
suffer
nothing
to
which
I
am
not
predestinated
by
the
Fates
.
They
who
robbed
your
Temples
are
not
yet
punisht
,
but
have
most
of
them
escapt
you
;
being
,
I
suppose
,
decreed
not
to
be
caught
.
Iupiter
.
Did
I
not
say
thou
wert
one
of
those
,
who
by
their
discourses
overthrow
providence
?
Cyniscus
.
You
are
over
causelesly
suspitious
,
Iupiter
;
and
take
what
ever
I
say
for
their
doctrine
.
From
whom
can
I
learne
these
truths
,
but
from
you
?
I
would
gladly
,
therefore
,
aske
you
,
what
you
meane
by
your
providence
.
Is
it
one
of
the
Destinies
,
or
some
Goddesse
superiour
to
them
as
their
Queene
?
Iupiter
.
I
told
thee
before
,
't
was
not
fit
for
thee
to
know
such
things
.
And
thou
at
first
didst
promise
to
aske
but
one
Question
;
yet
proceedest
to
trouble
mee
with
frivolous
doubts
.
I
see
the
aime
of
thy
discourse
is
to
demonstrate
that
our
providence
is
not
busied
in
humane
affaires
.
Cyniscus
.
'T
is
not
my
aime
.
But
you
said
a
little
before
,
there
were
Destinies
,
who
govern'd
all
things
.
Unlesse
you
repent
,
and
recant
your
words
,
and
intend
to
erect
your
providence
by
the
expulsion
of
Fate
.
Iupiter
.
No
such
matter
,
Sir
.
Fa●e
does
all
things
by
us
.
Cyniscus
.
I
understand
you
:
you
confesse
your selves
,
then
,
the
servants
and
ministers
of
the
Fates
;
They
decree
,
and
order
things
,
and
you
are
their
instruments
,
and
Tooles
.
Iupiter
.
How
meane
you
?
Cyniscus
.
Just
as
a
Hatchet
assists
a
carpenter
in
his
trade
,
and
an
Augwer
cooperates
;
yet
no
man
will
say
they
are
Artificers
.
Nor
is
a
ship
the
worke
of
the
Axe
,
or
Augwer
,
but
of
the
Ship-wright
.
So
Fate
is
the
Carpenter
of
all
things
,
you
are
but
the
Wimbles
,
and
Axes
of
the
Destinies
.
In
reason
,
therefore
,
men
should
sacrifice
to
Fate
,
and
thence
implore
benefits
;
and
not
make
their
addresses
to
you
,
or
strive
to
render
you
propitious
by
veneration
,
and
honours
.
Nay
,
in
strictnesse
,
they
ought
not
to
adore
fate
.
For
,
I
suppose
,
't
is
not
in
the
power
of
the
Destinyes
to
change
or
alter
any
decree
they
have
once
made
.
Nor
will
Atropos
permit
any
to
wrest
her
distaffe
another
way
,
or
unwinde
what
Clotho
hath
spunne
.
Iupiter
.
So
then
,
you
maintaine
,
Cyniscus
,
that
the
sisters
themselves
are
not
to
be
adored
by
men
,
and
cast
all
things
into
a
confusion
.
Yet
wee
,
if
for
nothing
else
,
yet
for
our
Oracles
,
and
pre-interpretations
of
these
Decrees
,
which
the
fates
have
made
,
deserve
to
be
worshipt
.
Cyniscus
.
The
foreknowledge
of
future
events
,
Jupiter
,
is
utterly
fruitlesse
,
if
by
observation
they
be
impossible
to
be
avoyded
:
unlesse
you
hold
that
one
foretold
he
shall
be
slayne
by
the
poynt
of
a
spear
,
may
defeate
his
death
by
shutting
himself
up
,
which
is
impossible
.
For
his
destiny
will
draw
him
forth
to
hunt
,
and
expose
him
to
a
dart
.
So
Adrastus
spear
being
aymed
at
a
bore
,
shall
misse
,
and
slay
Craesus
sonne
,
as
if
directed
to
him
by
the
powerfull
ordinance
of
the
fates
.
That
forewarning
,
also
,
given
to
Laius
was
ridiculous
,
which
bidde
him
not
beget
a
sonne
against
the
allowance
of
the
Gods
;
if
he
did
,
his
child
should
slay
him
.
For
I
hold
such
precautions
no
armour
against
necessary
events
.
For
after
the
oracle
he
begot
a
sonne
who
did
slay
him
.
I
see
no
reason
,
therefore
,
why
you
should
require
to
be
payd
for
your
predictions
.
I
forbeare
to
speake
of
the
crosse
,
double-sensed
oracles
,
which
you
have
utter'd
to
many
;
Not
clearly
expressing
whether
Craesus
,
passing
Halys
,
should
ruine
his
owne
,
or
Cyrus
Empire
.
For
the
oracle
carryes
both
constructions
.
Jupiter
.
Apollo
,
Cyniscus
,
had
a
just
cause
of
quarrell
against
Craesus
,
for
mingling
the
flesh
of
a
Tortoyse
with
that
of
a
sheepe
in
sacrifice
to
him
.
Cyniscus
.
But
it
became
not
a
God
to
quarrell
.
I
therefore
,
rather
think
the
Lydian
was
decree
▪
d
to
be
deceived
by
the
oracle
;
and
Fate
long
before
had
so
spunne
his
thred
,
that
he
was
not
clearly
to
understand
the
prophecy
.
So
that
your
predictions
are
but
a
part
of
Destiny
.
●upiter
.
Thou
leavest
us
nothing
to
do
then
,
but
makest
us
Gods
in
vaine
,
neither
busied
in
the
ordering
of
humane
affaires
,
nor
worthy
of
sacrifices
,
like
so
many
Awgers
,
and
Axes
.
Then
thou
takest
a
priviledge
to
contemne
us
,
because
,
being
armed
with
thunder
,
I
suffer
thee
thus
to
blaspheme
us
.
Cyniscus
.
Discharge
your
bolt
,
Iupiter
;
If
I
be
predestined
to
be
strucke
with
thunder
,
I
will
not
accuse
you
for
the
blow
,
but
Clotho
,
who
wounded
mee
with
your
hand
:
nor
will
I
charge
your
thunder
with
my
stroke
.
But
pray
let
mee
enquire
of
you
,
and
destiny
,
and
do
you
answer
for
both
to
a
question
,
which
your
threats
have
suggested
to
mee
:
why
do
you
spare
so
many
sacrilegious
,
theevish
,
blasphemous
,
oppressing
,
perjured
men
,
and
so
often
strike
an
innocent
oake
,
or
stone
,
or
sayle
of
a
shippe
with
lightning
?
Nay
,
many
times
,
an
innocent
,
religious
travailer
.
Why
are
you
silent
,
Iupiter
?
Is
it
not
lawfull
for
mee
to
know
this
neither
?
Iupiter
.
'T
is
not
Cyniscus
;
yet
thou
art
still
curious
,
and
comest
prepared
,
(
I
know
not
how
set
on
)
to
perplex
mee
with
scruples
.
Cyniscus
.
Nor
is
it
permitted
to
enquire
of
you
,
and
Providence
,
and
Fate
,
why
the
excellent
Phocian
,
and
before
him
,
Aristides
,
dyed
in
such
extreame
want
,
and
necessity
;
and
Callias
,
and
Alcibiades
,
luxurious
young
men
,
flow'd
with
riches
.
Midias
,
also
,
the
insolent
,
and
Charops
of
Aeginar
a
Pathike
,
who
slew
his
mother
with
famine
.
Againe
,
why
Socrates
was
delivered
up
to
the
eleven
Judges
,
and
not
Melitus
.
Lastly
,
why
effeminate
Sardanaphalus
was
a
King
;
and
why
so
many
honest
,
and
vertuous
P●rsians
were
crucified
by
him
,
because
they
distasted
his
Actions
.
I
cannot
now
stand
to
go
over
all
particulars
,
or
recount
how
wicked
men
prosper
,
and
abound
with
wealth
;
and
how
good
men
are
carryed
,
and
tost
with
poverty
,
and
afflicted
with
diseases
,
and
a
thousand
mischiefes
.
Iupiter
.
You
know
not
,
Cyniscus
,
what
punishments
are
reserved
after
this
life
for
the
wicked
,
or
what
felicityes
for
the
Good
.
Cyniscus
.
You
meane
Hell
,
Titius's
,
and
Tantalus's
.
Things
,
whose
clear
knowledge
I
expect
to
have
in
the
next
world
.
Let
mee
be
happye
all
the
time
I
live
here
,
and
let
sixteen
vultures
feed
upon
my
liver
after
I
am
dead
.
But
let
mee
not
pine
with
thirst
here
,
like
Tantalus
,
and
drinke
with
Hero's
,
in
the
Ilands
of
the
blessed
when
I
am
placed
in
the
Elizian
medowes
hereafter
.
Iupiter
.
Dost
thou
not
beleeve
,
then
,
that
there
are
such
punishments
,
and
rewards
,
and
a
court
of
justice
,
where
every
mans
life
shall
be
examined
?
Cyniscus
.
I
heare
one
Minos
,
a
Cretan
,
is
judge
below
in
such
causes
:
pray
tell
mee
,
is
there
any
such
officer
there
?
The
report
goes
he
is
your
sonne
.
Iupiter
.
What
would'st
thou
know
of
him
,
Cyniscus
?
Cyniscus
.
Whom
doth
he
punish
?
Iupiter
.
Malefactors
,
such
as
murtherers
,
and
Church
robbers
.
Cyniscus
.
Whom
doth
he
admitt
among
the
Heroes
?
Iupiter
.
Good
men
,
and
religious
,
who
have
lived
a
life
of
vertue
.
Cyniscus
.
Why
so
,
Iupiter
?
Iupiter
.
Because
the
one
deserves
honour
,
the
other
torments
.
Cyniscus
.
But
if
one
commit
an
offence
against
his
will
,
is
he
in
justice
to
be
punisht
too
?
Iupiter
.
By
no
meanes
.
Cyniscus
.
Nor
if
one
do
good
against
his
will
,
is
hee
to
bee
thought
worthy
of
honour
?
Iupiter
.
'T
is
true
.
Cyniscus
.
It
belongs
not
,
then
,
to
Minos
either
to
reward
any
man
,
or
punish
him
.
Iupiter
How
not
any
man
?
Cyniscus
Because
wee
men
do
nothing
voluntarily
,
but
as
wee
are
moved
by
an
inevitable
necessity
;
supposing
that
to
be
true
which
you
granted
before
,
That
Fate
is
the
cause
of
all
things
.
If
,
therefore
,
one
man
kill
another
,
fate
is
the
murtherer
.
If
any
man
commit
sacriledge
,
he
was
enforced
by
his
destiny
.
If
,
therefore
,
Minos
would
order
his
sentences
aright
,
he
should
punish
fate
for
Sisyphus
;
and
destiny
for
Tantalus
.
Since
they
could
not
offend
who
were
meerly
obedient
,
and
passive
.
Iupiter
.
I
hold
it
not
fit
to
answer
thee
to
such
questions
.
For
thou
art
a
bold
fellow
,
and
a
Sophister
.
And
so
for
the
present
I
leave
thee
.
Cyniscus
.
I
meant
to
aske
you
,
where
the
destinyes
dwell
,
and
how
,
being
but
three
,
they
can
exactly
order
such
numberlesse
affaires
.
For
to
mee
their
life
,
amidst
such
various
imployments
,
seemes
laborious
,
and
unfortunate
;
and
they
themselves
,
borne
under
no
very
propitious
destiny
.
I
,
therefore
,
were
I
put
to
my
election
,
would
not
change
my
life
for
theirs
;
but
would
rather
choose
to
live
yet
poorer
,
then
sit
spinning
at
their
distaffe
,
and
observe
the
numerous
businesses
with
which
they
are
surrounded
.
But
if
you
cannot
well
reply
to
these
Inquiries
,
Iupiter
,
I
will
content
my self
with
your
other
answers
;
and
the
revelations
which
your
conference
hath
made
of
fate
,
and
providence
,
shall
suffice
.
Perchance
I
am
not
decreed
to
hear
the
rest
.
The
Parasite
.
The
Speakers
,
Tychiades
,
and
a
Parasite
.
Tychiades
What
's
the
reason
,
Simo
,
since
all
other
men
,
both
free
,
and
servants
,
are
skill'd
in
some
art
,
by
which
they
are
usefull
to
themselves
and
others
,
you
,
(
for
ought
I
see
)
betake
your self
to
no
imployment
,
which
may
benefit
either
your self
,
or
others
?
Parasite
.
How
meane
you
,
Tychiades
,
I
understand
you
not
,
speake
clearlier
.
Tychiades
.
Are
you
skill'd
in
any
profession
,
as
musicke
?
Parasite
.
By
Iupiter
,
not
I.
Tychiades
.
What
then
,
Physicke
?
Parasite
.
Neither
.
Tichiades
.
Nor
Geometry
?
Parasite
.
Not
at
all
.
Tychiades
.
What
then
,
Rhetoricke
?
you
are
as
great
a
stranger
to
Philosophy
as
vice
is
.
Parasite
.
A
greater
,
if
greater
may
be
.
Thinke
not
therefore
,
you
upbraide
one
ignorant
of
his
owne
ill
education
.
I
confesse
my self
a
sluggard
,
and
am
much
worse
then
you
take
mee
.
Tychiades
.
Perhaps
you
have
learned
none
of
these
sciences
by
reason
of
their
subtlety
,
and
hardnesse
.
But
what
mechanicall
art
have
you
bin
taught
;
Masonry
,
or
Shoomaking
?
methinks
you
are
not
of
that
quality
,
as
to
be
utterly
without
a
trade
.
Parasite
.
You
say
true
,
Tychiades
.
But
I
have
learned
no
such
occupation
.
Tychiades
.
What
other
occupation
,
then
?
Parasite
.
What
?
In
my
opinion
a
very
generous
one
;
which
when
you
hear
,
I
beleeve
you
will
praise
.
I
expresse
it
in
practice
,
but
not
in
language
to
you
.
Tychiades
.
What
is●t
?
Parasite
.
I
have
not
exactly
studyed
the
descriptions
of
it
.
But
that
I
am
of
a
profession
you
may
easily
perceive
,
and
trouble
mee
no
farther
,
what
't
is
you
shall
know
some
other
time
.
Tychiades
.
I
am
impatient
of
delay
.
Parasite
.
'T
will
seem
a
paradox
to
you
.
Tychiades
.
I
long
so
much
the
more
to
know
it
.
Parasite
.
Hereafter
,
Tychiades
.
Tychiades
.
Tell
mee
now
,
if
you
be
not
ashamed
.
Parasite
.
'T
is
Parasitry
.
Tychiades
.
Is
any
man
so
madde
,
Simo
,
to
call
this
an
art
?
Parasiite
.
I
do
.
If
,
therefore
,
you
thinke
mee
madde
,
because
I
have
learned
no
other
art
,
let
my
madnesse
bee
my
excuse
for
this
,
and
chide
mee
no
farther
.
For
they
say
,
though
madnesse
be
otherwise
troublesome
to
the
distemperd
,
yet
't
is
the
advocate
of
their
errours
,
and
takes
their
faults
upon
it selfe
as
the
Author
and
cause
.
Tychiades
.
But
is
Parasitry
,
say
you
,
Simo
,
an
Art
then
?
Parasite
.
A
very
science
;
And
I
am
the
first
inventour
.
Tychiades
.
So
then
you
are
a
Parasite
?
Parasite
.
You
are
pleased
to
abuse
mee
,
Tychiades
.
Tychiades
.
You
blush
not
to
call
your self
so
.
Parasite
.
No.
I
should
blush
if
I
did
not
.
Tychiades
.
When
wee
would
,
then
,
tell
those
who
know
not
who
you
are
,
wee
shall
say
you
are
a
Parasite
?
Parasite
.
I
had
much
rather
you
should
call
mee
so
,
then
Phidias
the
statuary
.
Nor
do
I
joy
lesse
in
my
Art
,
then
he
in
his
Iupiter
.
Tychiades
.
One
thing
will
(
in
my
apprehension
)
follow
hereupon
most
ridiculous
.
Parasite
.
What
is
't
?
Tychiades
.
If
in
our
superscriptions
(
as
the
manner
is
)
wee
direct
our
letters
to
Simo
the
Parasite
.
Parasite
.
You
shall
more
obliege
mee
,
then
if
you
endorsed
them
to
Dion
the
Philosopher
.
Tychiades
.
How
will
you
relish
the
compellation
?
'T
is
below
my
care
.
But
one
absurd
thing
more
is
to
be
consider'd
.
Parasite
.
What
is
't
?
Tychiades
.
If
wee
should
reckon
this
among
other
sciences
.
As
if
one
should
aske
,
What
Art
't
is
,
and
we
should
answer
as
wee
doe
of
Grammer
,
or
Physicke
,
't
is
Parasitry
.
Parasite
.
I
will
maintain
this
,
Tychiades
,
to
be
more
an
Art
,
then
any
other
,
if
you
will
heare
mee
speake
as
I
thinke
;
Though
,
as
I
sayd
before
,
I
have
not
studyed
my
preparations
.
Tychiades
.
Truth
shall
passe
for
premeditation
.
Parasite
.
First
,
then
,
if
please
you
,
let
us
in
generall
define
what
art
is
;
so
shall
wee
in
particular
know
whether
this
bee
rightly
one
or
no.
Tychiades
.
What
is
Art
,
then
,
doe
you
know
?
Parasite
.
Very
well
.
Tychiades
.
If
you
know
,
define
it
.
Parasite
.
Art
(
as
I
remember
it
described
by
a
certain
wise
man
)
is
a
System
of
precepts
,
got
by
practice
,
conducing
to
some
end
profitable
to
life
.
Tyciades
.
You
remember
his
definition
right
.
Parasite
.
If
Parasitry
,
then
,
partake
of
all
the
parts
of
the
definition
,
what
is
it
but
an
Art
?
Tychiades
.
If
it
doe
,
't
is
a
very
Art
.
Parasite
.
Well
,
then
.
With
application
of
Parasitry
,
to
all
the
kindes
of
Art
,
let
us
examine
whether
it
consent
with
that
definition
;
or
whether
,
like
faulty
pots
struck
it
sound
crazed
.
This
,
then
,
like
all
other
Arts
,
ought
to
contain
a
System
of
precepts
.
The
first
is
to
find
out
,
and
choose
one
who
is
fit
to
feed
a
Parasite
;
and
so
to
feed
him
as
not
to
cast
him
off
.
For
shall
wee
say
that
a
Goldsmith
by
his
art
knowes
how
to
distinguish
what
coynes
are
adulterate
,
and
what
not
;
and
that
a
Parasite
without
art
can
distinguish
what
men
are
adulterate
,
and
who
are
currant
;
especially
since
men
,
like
coynes
,
cannot
be
known
but
by
the
touch
?
't
is
a
thing
which
the
wise
Euripides
complaines
of
,
saying
,
How
wee
may
ill
men
know
,
No
markes
of
body
show
.
So
that
more
art
is
required
in
a
Parasite
,
to
discerne
and
know
by
a
kind
of
divination
things
to
abstruse
,
and
unevident
.
Is
it
not
,
thinke
you
,
a
great
piece
of
precept
,
and
institution
,
to
know
how
to
speak
winning
language
,
and
by
insinuation
of
behaviour
to
steal
into
the
familiarity
,
and
affection
of
his
patron
?
Tychiades
.
‛
Tis.
Parasite
.
Then
,
doe
you
thinke
't
is
not
a
worke
of
great
discourse
,
and
wisedome
to
depart
from
feasts
with
double
shares
,
and
preferr'd
before
those
who
have
not
the
Art
?
Tychiades
.
‛
Tis.
Parasite
.
Then
,
can
any
man
unskill'd
know
the
vertues
,
and
faultes
of
diet
,
and
the
curiosity
of
victuals
?
especially
after
that
Oracle
deliver'd
by
the
most
excellent
Plato
;
He
that
will
make
a
feast
,
and
is
not
a
good
Cooke
,
hath
small
judgment
in
entertainments
.
Next
,
that
Parasitry
consists
not
in
precept
only
,
but
in
practice
too
,
you
may
easily
from
hence
learne
.
The
precepts
of
other
Arts
lye
dayes
,
and
nights
,
and
monthes
,
and
yeares
sometimes
unpracticed
;
yet
they
,
whose
arts
they
are
,
loose
not
their
habits
.
But
if
the
rules
of
a
Parasite
be
not
kept
in
daliy
exercise
,
not
only
the
art
but
the
Artificer
too
is
lost
.
Lastly
,
whether
it
have
an
end
profitable
to
life
,
were
madnesse
to
doubt
;
since
I
find
nothing
more
conducible
to
life
than
to
eat
and
drinke
,
without
which
't
were
not
possible
to
live
.
Tychiades
.
'T
is
very
true
.
Parasite
.
Parasitry
,
then
is
not
such
a
thing
as
beauty
,
or
,
strength
;
which
seem
not
to
bee
an
Art
,
but
some
such
like
power
.
Tychiades
.
You
say
true
.
Parasite
.
'T
is
not
then
voyd
of
Art
.
If
it
were
,
it
would
not
profit
the
owner
.
If
you
should
commit
your self
in
a
shippe
to
the
sea
,
in
a
Tempest
,
and
knew
not
how
to
steere
,
could
you
bee
safe
?
Tychiades
.
No
,
certainly
.
Parasite
.
What
's
the
reason
?
is
't
not
because
you
lack
skill
to
preserve
your selfe
.
Tychiades
.
Yes
.
Parasite
.
So
,
then
,
a
Parasite
,
if
he
lack
skill
,
cannot
preserve
himself
by
his
parasitry
.
Tychiades
.
'T
is
true
.
Parasite
.
By
Art
,
then
,
he
is
preserved
;
by
want
of
Art
,
not
?
Tychiades
.
I
grant
it
.
Parasite
.
Parasitry
then
is
an
Art
?
Tychiades
.
It
seems
so
.
Parasite
.
I
have
often
known
expert
Riders
,
and
Chariotteers
cast
from
their
box
,
bruised
,
and
very
much
maymed
;
but
none
can
tell
of
a
wrackt
Parasite
.
If
,
therefore
,
Parasitry
be
not
artlesse
,
nor
a
bare
faculty
,
but
a
System
of
precepts
got
by
practice
wee
must
acknowledg
it
to
be
an
Art
.
Tychiades
.
As
farre
as
I
conceive
'
t
is
.
But
,
then
,
you
are
to
assigne
some
genuine
definition
of
Parasitry
.
Parasite
.
You
say
well
.
Methinkes
the
best
definition
of
it
is
this
.
Parasitry
is
an
Art
of
meates
,
and
drinkes
,
and
of
the
things
to
be
done
and
sayd
for
them
,
whose
end
is
pleasure
.
Tychiades
.
In
my
opinion
you
have
most
excellently
defined
your
Art
.
But
,
then
,
you
are
to
consider
whether
a
debate
will
not
arise
between
you
,
and
some
Philosophers
,
about
your
end
.
Parasite
.
'T
is
enough
that
Felicity
,
and
Parasitry
have
the
same
end
,
as
they
manifestly
have
.
For
the
wise
Homer
,
admiring
a
Parasites
,
as
the
only
happy
,
and
to
be
envyed
life
,
sayes
,
No
greater
happinesse
can
be
desired
,
Then
when
all
people
are
with
mirth
inspired
,
When
tables
swell
with
chear
,
and
Bowles
are
crown'd
,
VVith
rich
wines
which
go
in
Carowses
round
.
A
little
after
,
as
if
hee
had
not
sufficiently
exprest
his
admiration
,
he
delivers
his
opinion
more
fully
;
saying
excellently
,
This
seems
to
mee
the
top
and
height
of
Blisse
.
Intimating
thereby
that
he
thought
there
was
no
happiness
comparable
to
that
of
a
Parasite
.
Nor
is
this
sayd
there
by
a
vulgar
person
,
but
by
the
wisest
in
the
Poem
.
For
had
Ulisses
meant
to
preferre
the
Stoicke
end
,
he
had
opportunity
,
when
he
fetcht
Phelocletes
from
Lemnos
,
and
when
hee
sackt
Troy
,
and
when
hee
stayed
the
Greeks
from
flight
,
and
when
he
entred
Troy
having
whipt
himself
,
and
going
ragged
,
and
torne
like
a
Stoick
.
But
he
then
mentioned
no
such
end
as
best
.
Nor
did
he
,
when
he
lived
an
Epicurean
with
Calipso
,
where
he
spent
his
time
in
a
voluptuous
Idlenesse
,
and
enjoy'd
the
loose
embraces
of
Atlas
daughter
,
preferre
this
as
the
happiest
life
,
but
the
life
of
Parasites
:
who
in
those
times
were
called
Feasters
.
For
what
sayes
hee
?
The
verses
deserve
to
be
again
quoted
,
nor
can
they
be
heard
as
they
ought
without
repetition
,
Let
all
the
the
Feasters
sit
in
feast-like
row
,
And
let
the
board
▪
with
chear
,
and
Viands
flow
.
Epicurus
,
then
,
impudently
enough
tooke
his
end
from
Parasitry
,
and
made
it
the
same
with
his
Felicity
:
which
is
a
playne
theft
.
For
that
pleasure
belongs
to
us
,
not
to
Epicurus
,
you
may
thus
learn
.
First
,
I
hold
pleasure
to
be
a
composed
tranquillity
of
the
body
.
Next
,
an
even
calmnesse
,
and
want
of
tempest
in
the
minde
.
Both
which
are
attayned
by
Parasite
,
neither
by
an
Epicurean
:
who
holding
disputes
of
the
figure
of
the
Earth
,
of
infinite
worlds
,
of
the
bignesse
of
the
Sunne
,
of
distances
,
of
the
first
principles
,
of
the
Gods
,
whether
they
be
,
or
be
not
,
and
of
the
end
it self
,
is
in
a
perpetuall
warre
,
and
disagreement
with
others
;
and
perplext
,
not
only
with
humane
,
but
with
mundane
subtiletyes
also
.
Whereas
a
Parasite
,
content
with
the
state
of
things
,
as
they
are
,
and
beleeving
they
cannot
be
better
,
with
all
security
,
and
quietnesse
,
unvext
with
such
scruples
,
eates
,
and
sleeps
soundly
,
stretcht
out
both
hands
,
and
feet
,
like
Ulysses
sayling
homewards
.
The
Epicurean
,
then
,
hath
no
title
to
pleasure
,
not
only
for
the
forementioned
reasons
,
but
for
those
which
follow
.
For
what
wise
man
soever
he
be
,
either
he
hath
something
to
eat
,
or
he
hath
not
.
If
he
have
not
,
his
life
will
be
so
farre
from
pleasant
,
that
he
cannot
live
at
all
.
If
he
have
,
either
't
is
his
own
,
or
anothers
.
If
he
have
his
diet
from
another
,
he
is
a
Parasite
,
and
not
the
man
he
boasts
himself
.
If
he
have
it
from
himself
,
he
lives
not
pleasantly
.
Tychiades
.
How
not
pleasantly
?
Parasite
.
If
he
provide
his
own
meales
,
Tychiades
,
many
things
must
necessarily
accompany
such
a
life
.
For
you
are
to
consider
,
that
he
who
intends
to
live
a
life
of
pleasure
,
must
satisfy
all
his
desires
as
they
rise
.
What
say
you
?
Tychiades
.
I
thinke
so
.
Parasite
.
A
matter
,
perhaps
,
to
one
of
great
possessions
not
over
difficult
;
but
to
one
of
small
,
or
none
at
all
,
impossible
,
so
that
a
poor
man
cannot
be
wise
,
nor
atchieve
his
end
,
I
mean
pleasure
.
Nay
this
is
an
end
,
not
to
be
attained
by
a
rich
man
,
be
he
never
so
indulgent
to
his
desires
.
What
's
the
reason
?
Because
he
who
lives
at
his
own
charge
,
is
lyable
to
many
disquiets
.
Sometimes
he
is
to
beat
his
Cooke
for
the
ill
dressing
of
his
meat
.
If
he
beat
him
not
,
he
is
to
eat
his
meat
ill●drest
,
and
so
misse
his
pleasure
.
Somtimes
he
is
to
quarrell
with
his
Steward
for
the
ill
ordering
of
his
houshold
Accountes
.
Is
not
this
true
?
Tychiades
.
In
all
appearance
to
mee
.
Parasite
.
The
case
,
then
,
standing
thus
with
the
Epicurean
,
't
is
not
possible
,
he
should
enjoy
his
end
.
Whereas
the
Parasite
hath
no
Cooke
to
quarrell
with
,
nor
Farm
,
nor
Steward
,
nor
money
to
vex
him
.
Yet
hath
all
things
,
and
is
the
only
man
who
eates
and
drinkes
,
disturbed
with
none
of
the
incumbrances
which
trouble
others
.
That
Parasitry
,
then
,
is
an
Art
hath
bin
sufficiently
demonstrated
by
these
,
and
former
arguments
.
It
now
remaines
that
I
prove
it
to
be
the
best
Art
;
not
simply
,
but
first
,
that
it
excells
all
Arts
in
generall
;
next
,
in
particular
.
In
generall
it
excells
them
thus
.
The
study
of
all
other
Arts
carryes
with
it
labour
,
feares
,
and
stripes
;
Things
which
never
any
but
hated
.
Only
the
Art
,
which
I
professe
,
is
learnt
without
toyle
.
For
who
ever
went
weeping
from
a
feast
,
as
wee
see
many
School-boyes
?
or
who
ever
went
to
a
Feast
with
a
sad
looke
,
like
those
who
go
to
schoole
?
A
Parasite
willingly
frequents
entertainments
,
and
most
coveteously
pursues
his
Art
.
They
who
learne
other
sciences
,
hate
their
own
studyes
,
and
some
turne
Apostates
.
Then
you
are
to
consider
,
that
in
other
Arts
,
parents
reward
those
children
,
who
excell
,
with
the
same
honours
as
they
dayly
reward
us
Parasites
.
The
boy
,
say
they
,
writes
a
faire
hand
,
give
him
his
dinner
.
Hee
writes
ill
,
let
him
fast
.
Then
the
consequence
of
other
Arts
is
not
to
beare
pleasant
fruites
till
they
be
throughly
learned
;
A
thing
of
much
industry
,
and
wearinesse
,
whereas
Parasitry
of
all
other
professions
reapes
the
harvest
of
its
Art
in
the
Learning
;
And
at
once
begins
to
be
,
and
to
be
in
its
perfection
.
Againe
,
not
some
,
but
all
other
Arts
were
meerly
invented
for
maintenance
.
Only
a
Parasites
maintenance
flowes
to
him
at
first
.
Doe
you
not
see
the
husbandman
plough
his
field
,
not
for
the
meer
tillage
sake
?
And
the
Architect
build
a
house
,
not
that
he
may
meerly
build
?
But
a
Parasite
drives
at
nothing
else
;
That
very
thing
which
is
his
worke
being
the
end
for
which
his
worke
is
due
.
Besides
,
none
,
I
suppose
,
are
ignorant
,
that
they
who
are
busied
in
other
professions
,
live
wretchedly
,
and
keep
only
one
,
or
at
least
two
dayes
in
a
month
holy
,
as
they
are
yeerly
,
or
monthly
appointed
by
their
Citty
;
which
they
dedicate
to
refreshments
.
But
the
whole
thirty
dayes
of
the
month
are
festivall
to
the
Parasite
,
as
so
many
holydayes
of
the
Gods
.
Againe
,
they
,
who
meane
to
excell
in
other
professions
,
use
a
spare
and
slender
diet
,
like
sicke
patients
;
since
full
tables
are
disadvantages
to
proficiency
.
Then
all
other
Arts
,
are
of
no
use
to
the
professours
without
instruments
,
and
tooles
.
No
man
can
winde
a
Cornet
without
a
Cornet
;
or
sing
to
the
Harp
without
a
Harp
;
or
show
his
horsemanshippe
without
a
horse
.
But
my
Art
is
so
perfect
,
and
so
cheap
to
the
Artificer
,
that
without
other
helpes
't
is
sufficient
.
And
whereas
wee
pay
for
our
learning
of
other
Arts
,
for
this
wee
are
payd
.
Againe
,
other
Arts
have
their
Teachers
:
But
Parasitry
cannot
be
taught
.
But
as
Socrates
sayes
of
Poetry
,
It
come●
by
Destiny
,
and
Fate
.
Then
,
consider
,
that
other
Arts
loose
their
Imployment
,
when
wee
travaile
,
or
sayle
,
but
this
serves
all
places
.
Tychiades
.
'T
is
very
true
.
Parasite
.
Then
,
Tychiades
,
all
other
Arts
seem
to
borrow
from
this
,
but
this
from
none
.
Tychiades
.
But
tell
mee
,
is
it
not
,
thinke
you
,
injustice
to
take
anothers
goods
?
Parasite
.
Who
doubts
it
?
Tychiades
.
How
,
then
,
can
anothers
meat
render
you
Parasites
innocent
?
Parasite
.
I
cannot
answer
you
.
But
the
groundes
of
other
Arts
are
meane
,
and
base
;
But
the
ground
of
mine
is
generous
,
and
noble
.
For
you
shall
find
the
much
celebrated
name
of
friendshippe
to
be
the
foundation
of
Parasitry
?
Tychiades
.
How
do
you
meane
?
Parasite
.
That
no
man
invites
an
enemy
,
or
stranger
,
or
one
of
ordinary
acquaintance
to
his
table
.
But
he
must
first
be
an
intimate
friend
,
that
partakes
of
his
meales
,
and
board
,
and
of
the
mysteryes
of
this
Art
.
I
have
often
heard
some
say
,
what
friend
can
hee
be
,
who
did
never
eat
,
or
drinke
with
us
?
As
if
they
held
him
only
a
faithfull
friend
with
whom
they
had
converst
in
dyet
.
Now
that
this
is
the
Queen
of
Arts
,
you
may
thus
easily
inform
your self
.
Others
labour
,
and
sweat
,
and
sit
,
and
stand
to
their
buisinesse
,
like
so
many
slaves
of
their
profession
.
A
Parasite
,
having
his
Art
in
subjection
,
sits
at
table
like
a
Prince
;
whose
happinesse
't
were
needlesse
to
recount
;
since
,
according
to
the
wise
Homer
,
hee
neither
plants
,
nor
ploughes
,
but
without
sowing
,
or
tillage
,
reapes
all
things
.
Then
,
't
is
permitted
to
an
Oratour
,
or
Geometrician
,
or
Brasier
to
exercise
his
Art
,
though
he
be
a
Knave
,
or
Fool.
But
no
man
can
be
a
Parasite
who
is
either
.
Tychiades
.
Trust
mee
,
you
have
made
Parasitry
such
a
treasure
,
that
I
could
almost
change
my
course
,
and
turn
Parasite
.
Parasite
.
How
it
excells
,
then
,
all
other
professions
in
generall
,
I
have
sufficiently
showne
.
Let
us
now
see
how
it
excells
them
in
particular
.
To
compare
it
with
Mechanicall
Arts
were
foolish
,
and
a
Diminution
of
its
worthinesse
.
I
am
to
show
,
therefore
,
how
it
excells
the
greatest
and
best
sciences
.
'T
is
confest
by
all
,
that
Rhetorick
,
and
Philosophy
are
for
their
knowledg
,
and
worth
,
most
prefer'd
.
If
,
therefore
,
I
show
that
parasitry
excells
them
,
't
will
be
clear
that
it
excells
all
other
sciences
as
much
as
Nausicaa
excell●d
her
handmaids
.
In
generall
,
then
,
it
farre
surpasses
both
Rhetorick
,
and
Philosophy
.
First
for
its
certainty
,
and
Independance
.
For
Parasitry
subsists
of
it self
,
they
not
.
For
all
do
not
take
Rhetorick
to
be
one
and
the
same
thing
;
but
some
hold
it
to
be
an
Art
;
some
none
,
but
an
abuse
of
Art
.
Some
maintain
it
to
be
one
thing
,
some
another
.
The
like
opinions
passe
of
Philosophy
.
That
of
Epicurus
is
diverse
from
that
of
the
Gate
;
and
that
of
the
Stoick
from
that
of
the
Academy
:
Briefly
,
Philosophy
is
various
,
according
to
the
variety
of
Philosophers
,
who
were
never
yet
reconciled
in
opinions
,
or
appeared
to
be
of
one
sect
.
From
whence
I
playnly
inferre
,
That
originally
that
is
not
an
Art
which
is
not
able
to
subsist
.
For
why
is
Arithmetick
every
where
one
and
the
same
?
and
why
do
twice
two
make
four
,
both
with
us
,
and
Persians
,
without
any
variation
either
among
Greeks
,
or
Barbarians
?
But
we
see
great
differences
of
Philosophy
,
without
any
agreement
either
in
their
principles
or
ends
.
Tychiades
.
You
say
true
:
even
they
who
affirm
there
is
but
one
Philosophy
,
have
made
it
diverse
.
Parasite
.
In
other
professions
he
that
with
pardon
passeth
over
some
repugnances
,
as
indifferent
,
and
some
variable
principles
,
is
not
altogether
to
be
blamed
.
But
who
will
allow
of
Philosophy
as
necessary
,
which
is
as
various
and
disagreeing
to
it self
,
as
mis-tuned
instruments
.
Philosophy
then
,
cannot
be
one
,
because
I
see
't
is
numberless
:
nor
can
it
be
many
,
because
't
is
one
.
The
like
may
be
said
of
Rhetorick
,
of
which
diverse
speake
diversely
,
and
hold
a
war
of
opinions
;
which
is
a
clear
proof
,
that
if
it
were
built
on
any
sure
principle
,
't
would
fall
under
comprehension
.
For
to
dispute
which
opinion
were
truest
,
and
not
acknowledg
Rhetorick
to
be
one
,
were
to
destroy
its
subsistance
.
'T
is
otherwise
with
Parasitry
,
which
is
one
among
Greeks
,
and
Barbarians
,
and
every
where
the
same
,
and
like
itself
.
Nor
can
it
be
said
that
some
are
one
way
Parasites
,
some
another
.
Nor
are
there
sects
among
us
,
as
there
are
Stoicks
and
Epicureans
of
opposite
doctrines
among
Philosophers
;
but
all
are
everywhere
of
one
profession
,
and
united
in
the
agreement
of
our
businesse
,
and
end
.
So
that
in
my
judgment
,
by
that
which
hath
been
said
,
there
is
no
true
wisedom
but
Parasitry
.
Tychiades
.
'T
is
a
plain
demonstration
.
But
how
will
you
prove
that
philosophy
in
other
things
is
inferiour
to
Parasitry
.
Parasite
.
First
,
't
is
manifest
,
that
never
any
Parasite
studyed
Philosophy
;
but
many
Philosophers
have
studyed
Parasitry
,
and
still
do
.
Tychiades
.
Can
you
name
any
?
Parasite
.
You
know
them
well
enough
,
Tychiades
,
but
dissemble
your
knowledg
,
least
you
should
more
contribute
to
their
infamy
,
then
reputation
.
Tychiades
.
By
Iupiter
,
not
I
,
Simo
;
and
therefore
,
I
long
much
to
hear
some
examples
.
Parasite
.
Now
I
perceive
you
ignorant
in
their
writings
,
who
have
recorded
their
lives
,
where
you
may
fully
know
whom
I
mean
.
Tychiades
.
By
Hercules
,
I
extreamly
desire
to
hear
who
they
are
.
Parasite
.
I
'le
tell
you
,
then
;
and
will
select
no
vulgar
instances
but
some
of
the
highest
mark
,
and
whom
you
would
least
suspect
.
Eschines
the
Socratick
,
who
wrot
the
long
facete
Dialogues
,
came
into
Sicily
with
a
purpose
to
be
known
by
them
to
Dyonisius
:
To
whom
having
read
his
Miltiades
,
much
to
his
reputation
,
he
made
his
future
abode
in
the
Island
,
and
became
Parasite
to
the
Tyrant
;
renouncing
the
disputations
of
Socrates
.
What
thinke
you
of
Aristippus
,
the
Cyrenaean
?
Was
he
not
one
of
the
approved
Philosophers
?
Tychiades
.
Yes
.
Parasite
.
He
too
,
about
that
time
,
lived
at
Syracuse
,
Parasite
to
Dyonisius
;
and
was
of
all
his
other
flatterers
of
greatest
esteem
with
him
;
as
being
more
naturally
then
others
framed
for
the
profession
.
So
that
Dyonisius
dayly
sent
his
purveyours
to
him
to
be
instructed
,
being
one
so
able
to
manage
,
and
order
the
Imployment
.
Your
most
generous
Plato
came
into
Sicily
with
the
like
purpose
,
and
was
for
a
while
Parasite
to
the
Tyrant
,
but
for
want
of
a
Genious
to
the
art
was
cashier'd
,
and
returned
to
Athens
;
where
with
much
industry
enabling
himself
,
he
sayled
the
second
time
into
Sicily
,
where
after
some
few
dayes
entertainments
he
was
for
his
unskilfulnesse
rejected
.
And
the
misfortune
which
befell
Plato
in
Sicily
,
is
like
that
which
befell
Nicias
.
Tychiades
.
Who
,
Simo
,
reports
this
?
Parasite
.
Many
.
Among
others
Aristoxenus
the
Musitian
;
a
man
worthy
of
beliefe
,
who
was
also
parasite
to
Neleus
.
You
cannot
but
know
that
Euripides
,
during
his
life
,
was
parasite
to
Archelaus
,
and
Anaxarchus
to
Alexander
.
Aristotle
,
also
,
begun
a
Tract
of
parasitry
,
as
he
hath
of
other
Sciences
.
That
Philosophers
,
then
,
have
studyed
parasitry
,
I
have
sufficiently
proved
.
But
no
man
can
give
instance
of
a
parasite
who
studyed
Philosophy
.
If
,
therefore
,
it
be
felicity
not
to
feele
hunger
,
thirst
,
or
cold
,
none
are
happy
but
parasites
.
For
you
may
see
many
Philosophers
halfe
starved
,
and
frozen
,
but
not
one
parasite
.
Otherwise
,
he
were
not
a
parasite
,
but
a
fellow
as
wretched
,
and
beggarly
as
a
Philosopher
.
Tychiades
.
'T
is
evident
.
But
will
you
demonstrate
that
parasitry
excells
,
Philosophy
,
and
Rhetorick
in
other
things
.
Parasite
.
The
life
of
men
(
if
I
be
not
deceived
)
consists
in
the
seasons
of
peace
,
and
warre
.
Both
which
plainly
discover
what
arts
,
and
their
professours
are
.
First
,
then
,
(
if
you
please
)
let
us
consider
the
times
of
warre
,
and
see
who
are
likely
to
be
of
most
use
to
themselves
,
and
the
publique
?
Tychiades
.
You
commit
men
ordinarily
disjoyned
:
nor
can
I
choose
but
laugh
when
I
thinke
how
a
philosopher
will
shew
,
brought
into
comparison
with
a
parasite
.
Parasite
.
To
abate
your
wonder
,
and
let
you
see
that
t
is
no
matter
of
sport
,
I
will
draw
you
a
case
.
Newes
is
brought
that
the
enemy
is
unexpectedly
enterd
a
country
;
which
without
suddain
resistance
,
cannot
be
preserved
from
depopulation
.
The
Generall
calls
all
of
fit
age
to
a
muster
,
and
lets
the
rest
depart
.
Among
these
are
muster'd
Philosophers
,
Rhetoricians
,
and
parasites
.
Wee
all
strip
our selves
.
For
they
who
are
to
be
armed
are
first
to
be
seen
naked
.
Consider
us
,
then
in
particular
,
and
take
a
view
of
our
bodyes
,
and
you
will
see
some
of
them
lean
,
pale
,
and
shrunk
with
poverty
,
like
so
many
maimed
Souldiers
.
And
were
it
not
ridiculous
to
say
such
men
were
able
to
endure
a
battle
,
or
pitcht
field
,
or
an
assault
,
or
Dust
,
or
wounds
,
who
need
dyet
,
and
refreshment
?
But
take
a
survey
of
a
Parasite
,
do●h
hee
not
carry
the
appearance
of
a
strong
body
,
and
lusty
colour
,
neither
swarthy
,
nor
pale
,
neither
inclining
to
a
woman
,
or
a
slave
?
Then
,
he
is
stout
of
courage
,
and
terrible
of
aspect
;
the
inseparable
marks
of
our
quality
'T
were
against
policy
to
send
one
of
a
timorous
,
effeminate
look
to
the
warres
.
One
of
us
,
then
,
either
alive
,
or
dead
,
would
be
an
ornament
to
his
armes
.
But
why
make
I
comparisons
,
having
such
clear
examples
?
since
to
speak
freely
,
few
Rhetoricians
,
or
Philosophers
have
in
times
of
war
ventured
beyond
their
walls
.
If
any
have
,
I
dare
say
,
they
forsook
their
ranks
,
and
fled
back
again
.
Tychiades
Your
promises
are
high
,
and
not
vulgar
.
Parasite
.
Thus
,
then
,
I
proceed
.
Isocrates
the
Rhetorician
never
went
to
warre
,
nor
indeed
ever
pleaded
in
a
Judiciall
Court
;
dishearten'd
,
I
beleeve
,
by
his
fears
,
and
the
unfitnesse
of
his
elocution
,
and
voice
.
Did
not
Demades
,
and
Eschines
,
and
Philocrates
,
frighted
with
his
proclamation
of
warre
betray
both
their
Citty
,
and
themselves
to
Phillip
,
and
ever
after
lived
his
agents
at
Athens
,
where
every
Athenian
that
followed
their
example
in
war
was
of
their
friendshippe
?
then
,
though
Hyperides
,
and
Demosthenes
,
and
Lycurgus
,
were
in
shew
valiant
,
and
spkae
blustring
Orations
,
and
invectives
against
Phillip
,
what
famous
exploit
did
they
perform
in
that
expedition
against
him
?
Hyperides
,
and
Lycurgus
went
not
forth
,
nor
durst
peep
out
of
their
Gates
;
but
like
self-besiegers
kept
within
the
walls
,
and
order'd
the
decrees
,
and
councells
.
Their
great
champion
Demosthenes
,
indeed
,
who
in
his
Orations
had
wont
to
say
that
Phillippe
was
the
ruine
of
the
Macedonians
,
and
that
they
were
not
fit
to
be
bought
for
slaves
,
adventured
to
march
as
farre
as
Boeotia
.
But
before
the
Armies
joyned
,
and
came
to
battle
,
he
threw
away
his
shield
,
and
fled
.
You
cannot
but
have
heard
this
from
others
,
being
a
story
so
well
known
,
not
only
to
the
Athenians
,
but
to
the
Thracians
,
and
Sythians
,
from
whence
the
Coward
was
descended
.
Tychiades
.
All
this
I
know
.
But
these
were
Oratours
,
whose
profession
was
to
make
Speeches
,
not
to
fight
.
what
say
you
of
Philosophers
?
You
cannot
accuse
them
of
cowardice
too
,
like
the
others
.
Parasite
.
They
,
Tychiades
,
though
they
dayly
dispute
of
fortitude
,
and
even
weare
out
the
name
of
valour
,
are
more
cowardly
then
Oratours
.
For
,
first
,
consider
that
no
man
can
tell
of
a
Philosopher
slain
in
warre
.
Or
of
any
that
bore
Armes
,
or
,
if
they
did
,
that
did
not
runne
away
.
Antisthenes
,
and
Diogenes
,
and
Crates
,
and
Zeno
,
and
Plato
,
and
Eschines
,
and
Aristotle
,
and
the
whole
rout
of
them
never
saw
a
Camp
.
Only
their
sage
Socrates
,
adventuring
forth
to
a
skirmish
in
the
Citty
,
fled
from
Parnethe
to
the
wrastling
place
of
Taureus
.
Holding
it
much
the
better
peece
of
wit
,
there
sprucely
to
converse
with
young
boyes
,
and
inveigle
them
with
sophismes
,
then
to
enter
battle
with
a
stout
Spartan
.
Tychiades
.
I
have
heard
as
much
from
others
,
who
had
no
purpose
to
traduce
or
slander
them
;
which
makes
mee
thinke
you
belie
them
not
in
favour
of
your
own
profession
.
Proceed
,
therefore
,
to
your
description
of
a
parasite
in
war
;
and
shew
what
ancient
Commanders
have
been
parasites
.
Parasite
.
No
man
is
so
unskill'd
in
Homer
,
or
so
unletter'd
,
as
not
to
know
that
his
bravest
Hero's
were
parasites
.
Nestor
,
from
whose
tongue
language
flow'd
like
Hony
,
was
the
Kings
parasite
.
Nor
do
we
read
that
Agamemnon
praised
,
or
admired
Achilles
(
though
of
a
divine
presence
,
and
strength
of
Body
)
or
Diomedes
,
or
Ajax
,
like
Nestor
.
Nor
doth
he
wish
he
had
ten
Ajax's
,
or
ten
Achilles's
.
But
he
had
long
before
sackt
Troy
,
had
he
had
ten
such
Souldiers
as
this
aged
parasite
was
.
Which
,
also
,
confirmes
Idomeneus
,
though
descended
of
Iupiter
,
to
have
been
Agamemnons
parasite
.
Tychiades
.
This
I
know
too
.
Yet
I
am
not
satisfied
how
these
two
worthies
were
Agamemnons
parasites
.
Parasite
.
Remember
the
verses
in
which
he
bespeaks
Idomeneus
.
Tychiades
.
Which
are
they
?
Parasite
.
Thy
bowle
stands
alwaies
crownd
,
like
mine
,
Ready
to
drown
thy
thirst
with
sprightly
wine
.
Where
he
sayes
,
his
bowle
stood
alwaies
crown'd
,
not
as
if
Idomeneus
Cuppe
stood
alwaies
fill'd
for
him
,
fighting
,
or
sleeping
;
but
because
he
alwaies
had
the
honour
to
dyet
with
the
King
.
Whereas
the
other
Commanders
had
but
their
daies
of
invitation
.
So
Ajax
,
after
his
valiant
duel
with
Hector
was
(
sayes
Homer
)
brought
to
the
Divine
Agamemnon
,
and
by
him
honoured
with
a
late
supper
.
Whereas
Idomeneus
,
and
Nestor
,
(
as
he
affirmes
)
were
of
the
Kings
dayly
table
.
Only
Nestor
seemes
to
me
the
more
expert
,
and
artificiall
parasite
,
who
begun
not
to
practice
his
art
towards
Agamemnon
,
but
long
before
towards
Coeneus
,
and
Exadius
,
and
left
not
off
till
Agamemnons
death
.
Tychiades
.
Truely
,
he
was
an
Heroick
Parasite
.
If
you
know
any
more
such
,
produce
them
.
Parasite
.
What
was
Patroclus
,
but
Achilles
Parasite
?
A
young
Lord
not
inferiour
to
any
other
Greek
,
either
for
soul
or
body
?
Nay
,
as
far
as
I
can
conjecture
by
his
deeds
,
he
was
not
inferiour
to
Achilles
himself
.
For
when
Hector
broke
open
their
Gates
,
enter'd
their
workes
,
and
fought
in
sight
of
their
navy
,
he
repell'd
him
,
quencht
Protesilaus
shippe
then
burning
,
and
having
aboard
it
no
Cowards
,
but
the
two
sonnes
of
Telamon
,
Ajax
expert
at
his
spear
,
and
Teucer
at
his
bow
.
He
slew
also
,
many
of
the
Barbarians
;
among
which
Sarpedon
,
the
son
of
Iupiter
fell
by
the
hand
of
Achilles
Parasite
:
And
when
he
was
himself
slayn
,
he
dyed
not
like
others
,
or
as
Hector
did
,
by
the
single
hand
of
Achilles
,
and
Achilles
by
the
single
shaft
of
Paris
;
but
a
God
,
and
two
men
went
to
his
slaughter
.
And
at
his
expiration
,
no
speeches
came
from
him
,
like
those
of
Hector
,
who
fell
down
,
and
besought
Achilles
that
his
dead
body
might
be
restored
to
his
friendes
,
but
such
as
became
a
Parasite
.
Tychiades
.
What
were
they
.
Parasite
.
Come
twenty
more
such
,
with
Darts
cloud
the
Air
;
And
be
the
conquest
of
my
hand
and
spear
.
Tychiades
.
Enough
.
Now
shew
that
Patroclus
was
not
Achilles
Friend
,
but
Parasite
.
Parasite
.
I
will
produce
Patroclus
,
Tychiades
,
saying
as
much
of
himself
.
Tychiades
.
You
speake
wonders
.
Parasite
.
Listen
to
his
own
vvords
.
Let
not
,
Achilles
,
my
bones
lye
from
thine
,
As
one
house
fed
us
,
let
one
Tombe
combine
.
And
again
a
little
after
,
Pelius
thy
Sire
,
Fed
me
at
's
hoard
,
and
call'd
me
still
thy
Squire
;
That
is
,
Parasite
.
For
had
he
meant
to
call
him
Friend
,
he
would
never
have
call'd
him
Squire
;
for
Patroclus
was
nobly
descended
.
Those
,
therefore
,
whom
he
calls
Squires
,
were
neither
servants
nor
friends
,
but
manifest
Parasites
.
So
he
stiles
Meriones
Idomeneus
,
Squire
;
Which
I
suppose
was
the
common
name
for
Parasites
.
Where
observe
,
that
Homer
vouchsafes
not
to
equall
Idomeneus
,
though
Iupiters
son
,
to
Mar●
,
but
Meriones
,
his
Parasite
.
Was
not
Aristogiton
the
popular
,
and
poor
,
as
Thucidides
stiles
him
,
Parasite
to
Harmodius
?
Nay
was
he
not
his
favourite
?
For
parasites
are
their
favourites
who
feed
them
.
This
parasite
,
when
a
Tyranny
was
growing
over
the
Citty
of
Athens
,
restored
it
to
Liberty
;
and
now
(
after
his
effeminacies
)
stands
in
a
statue
of
Brasse
,
erected
to
him
in
the
market
place
.
Such
famous
examples
have
there
been
of
parasites
.
By
this
time
,
then
,
you
may
imagine
what
kind
of
Souldier
a
parasite
is
in
war.
He
never
enters
his
files
,
but
breakes
his
Fast
first
,
like
Ulisses
.
And
though
he
be
to
fight
never
so
early
in
the
morning
,
he
will
not
fight
empty
.
And
the
time
which
other
Souldiers
spend
fearfully
in
putting
on
their
Armes
,
one
his
Helmet
,
another
his
Breastplate
,
tremblingly
suspicious
of
the
misfortunes
of
warre
,
he
cheerfully
spends
in
eating
,
and
marching
with
the
formost
is
presently
ready
for
encounter
:
whilest
his
patron
,
who
feeds
him
,
closely
followes
at
his
back
;
whom
,
as
Ajax
did
Teucer
,
he
covers
with
his
shield
,
and
warding
off
the
enemies
darts
,
beares
himself
naked
to
protect
him
;
more
careful
to
preserve
him
,
then
himself
.
Then
,
no
Parasite
falls
in
warre
vvith
the
shame
of
the
Generall
,
or
Souldiers
.
Of
so
goodly
a
carkasse
is
he
,
and
so
like
himself
,
sitting
at
a
banquet
;
by
vvhom
,
a
dead
Philosopher
layd
shevvs
vvitherd
,
nasty
,
a
long
bearded
carkasse
,
slayn
before
the
battle
,
a
man
of
no
strength
:
vvho
vvould
not
despise
that
City
vvhich
had
such
miserable
Guards
?
vvho
seeing
such
vvanne
long
hayred
fellovves
lying
,
vvould
not
thinke
the
State
,
for
vvant
of
better
Souldiers
,
had
let
loose
their
prisons
,
and
malefactors
to
the
vvarre
?
Parasites
,
then
,
in
martiall
expeditions
excell
Oratours
,
and
Philosophers
.
In
times
of
peace
Parasitry
,
in
my
judgment
,
as
much
exceeds
Philosophy
,
as
peace
exceeds
war.
First
,
then
,
(
if
please
you
)
let
us
consider
the
places
of
peace
.
Tychiades
.
I
understand
not
your
drift
;
but
let
us
consider
them
.
Parasite
.
I
may
call
Courts
of
Judicature
,
wrastling
places
,
races
,
huntings
,
and
banquets
,
places
of
peace
.
Tychiades
.
You
may
.
Parasite
.
A
parasite
frequents
not
Courts
of
Judicature
;
places
,
in
my
opinion
,
fit
only
for
Sycophants
,
where
nothing
is
done
by
moderation
,
or
rule
.
But
he
followes
,
and
is
the
only
man
who
adornes
places
of
exercise
,
race
,
and
entetainment
.
What
Philosopher
,
or
Oratour
,
stript
for
wrastling
,
can
show
a
body
to
be
compared
with
a
parasite
?
or
which
of
them
seen
in
a
race
Would
not
be
a
reproach
to
the
place
?
Not
one
of
them
in
a
desert
can
withstand
a
wild
boar
:
whose
assaults
a
parasite
expects
,
and
easily
encounters
,
being
used
to
contemn
such
beasts
at
entertainments
.
So
that
neither
Stagge
,
nor
bristled
Boar
affrights
him
;
but
if
he
whet
his
teeth
at
him
,
he
whets
his
teeth
at
him
again
.
He
pursues
a
hare
more
then
●ounds
do
.
At
a
feast
who
can
enter
the
list
with
a
parasite
,
for
mirth
and
eating
?
who
more
cheers
the
Guests
?
He
who
sings
and
breakes
jests
,
or
he
who
sits
demure
,
in
a
patcht
gown
,
with
a
down-cast
looke
,
as
if
he
were
invited
to
a
funerall
,
not
a
feast
?
Methinkes
a
Philosopher
at
a
feast
is
just
like
a
dogge
in
a
stew
.
But
,
to
omitt
such
expressions
,
let
us
now
passe
on
,
and
consider
,
and
compare
a
parasites
life
.
First
,
you
may
observe
him
to
be
a
perfect
contemner
of
Glory
,
and
negligent
of
the
things
of
opinion
.
But
you
shall
scarce
finde
an
Oratour
,
or
Philosopher
not
given
to
fame
,
and
disdain
;
And
,
which
is
yet
worse
,
to
mony
.
whereas
a
parasite
is
no
more
taken
with
Silver
,
then
another
man
with
the
pibles
on
the
shoare
;
Nor
doth
Gold
,
in
his
account
,
differ
at
all
from
fire
.
But
pleaders
,
and
(
what
is
yet
more
unworthy
)
they
who
professe
wisedome
,
are
so
wretchedly
affected
with
gayne
,
that
some
of
the
most
famed
Philosophers
,
(
for
I
forbear
to
speake
of
Oratours
)
sell
justice
for
reward
;
others
take
pay
for
teaching
their
Scholers
Sophistry
.
Another
is
not
ashamed
to
receive
a
pension
from
the
King
for
his
attendance
;
Another
,
though
of
decrepit
age
,
travells
and
hires
himself
out
like
an
Indian
,
or
Scythian
Captive
;
nor
hold
they
gain
to
be
a
word
of
reproach
.
Nor
are
these
their
only
faults
,
you
may
perceive
them
lyable
to
the
most
unruly
passions
too
;
as
discontents
,
rages
,
envyings
,
and
lusts
of
all
sorts
.
Affections
unknown
to
a
parasite
.
Whose
patience
suffers
him
not
to
be
angry
;
nor
hath
he
an
enemy
to
be
angry
with
.
If
at
any
time
he
be
provokt
,
his
Choller
is
not
troublesome
,
or
mischievous
,
but
rather
stirres
mirth
,
and
delights
the
company
.
Of
all
men
he
is
least
troubled
with
sadnesse
.
For
't
is
the
benefit
,
and
priviledge
of
his
profession
,
to
grieve
at
nothing
.
Besides
,
he
hath
neither
wealth
,
nor
house
,
nor
servant
,
nor
wife
,
nor
children
,
whose
losse
may
afflict
him
.
Then
,
he
neither
covets
reputation
,
nor
riches
,
nor
beauty
.
Tychiades
.
But
methinks
,
Simo
,
want
of
maintenance
should
grieve
him
.
Parasite
.
You
are
deceived
,
Tychiades
,
if
you
take
him
for
a
true
parasite
who
at
any
time
wants
maintenance
.
As
he
is
not
valiant
,
who
wants
courage
,
nor
he
wise
,
who
lacks
wisedom
;
so
't
is
with
a
Parasite
.
Of
whom
I
novv
speak
,
as
he
is
a
parasite
in
deed
,
not
in
title
,
and
name
.
If
,
then
,
a
valiant
man
be
not
valiant
,
if
he
have
not
valour
;
nor
a
vvise
man
,
vvise
,
if
he
have
not
vvisedom
,
so
a
parasite
is
not
a
parasite
,
unlesse
he
have
the
Art
of
a
Parasite
.
He
then
,
that
cannot
suck
maintenance
from
any
other
man
,
falls
not
under
my
discourse
,
of
a
parasite
.
Tychiades
.
Will
you
never
allow
him
,
then
,
to
vvant
maintenance
?
Parasite
.
No.
Which
makes
him
not
grieve
for
that
,
or
any
thing
else
.
Whereas
all
Philosophers
,
and
great
Oratours
are
surrounded
vvith
feares
.
So
that
you
may
see
most
of
them
vvalk
vvith
staves
;
vvhich
they
vvould
not
do
,
if
they
feared
not
other
men
weapond
.
Then
,
they
firmly
bolt
their
doores
,
to
prevent
any
night
attempt
.
Whilest
the
parasite
slightly
shuts
the
doore
of
his
cottage
,
meerly
to
keep
out
the
wind
.
A
night
attempt
no
more
frights
him
,
then
if
there
were
no
such
matter
.
If
he
be
to
passe
though
a
desert
he
travells
without
a
sword
;
so
secure
and
fearlesse
is
he
.
But
I
have
often
seen
Philosophers
,
upon
no
appearance
of
danger
,
make
ready
their
bow
,
nor
dare
they
go
to
a
bathe
,
or
invitation
without
a
staffe
.
Then
,
no
man
can
charge
a
parasite
with
adultery
,
force
,
rapine
,
or
any
other
crime
.
For
then
he
were
not
a
parasite
,
but
would
much
wrong
himself
:
so
that
if
he
should
be
caught
in
adultery
,
he
should
with
the
offence
purchase
the
name
too
.
For
as
a
malefactor
leaves
of
to
be
a
good
man
,
and
becomes
a
wicked
;
so
an
offending
parasite
leaves
off
to
be
what
he
was
,
and
assumes
the
compellation
of
his
offence
.
But
we
not
only
see
many
such
offences
committed
by
the
Philosophers
of
our
times
,
but
have
large
monuments
of
their
crimes
recorded
in
their
writings
.
Socrates
,
Aeschines
,
Hyperides
,
Demosthenes
,
and
most
Oratours
and
Philosophers
have
had
their
Apologyes
.
But
never
Parasite
needed
a
defence
,
because
no
man
can
give
an
instance
of
an
invective
writ
against
him
.
Tychiades
.
I
confesse
a
Parasites
life
is
much
better
then
an
Oratours
,
or
Philosophers
,
but
his
death
is
worse
.
Parasite
.
'T
is
much
happier
.
For
wee
know
that
all
,
or
most
Philosophers
have
had
unfortunate
ends
.
Some
found
guilty
,
and
sentenced
for
heynous
offences
,
by
poyson
;
others
have
wholy
perisht
by
fire
,
others
by
the
strangury
;
others
have
dyed
banisht
.
But
none
can
tell
of
a
Parasite
who
dyed
so
,
or
who
had
not
the
happinesse
to
dye
eating
,
and
drinking
.
Or
if
any
have
felt
a
violent
death
,
't
was
a
flight
,
not
an
execution
.
Tychiades
.
You
have
sufficiently
compared
a
Parasite
with
Philosophers
.
It
now
remaines
that
you
show
of
what
use
he
is
to
his
nourisher
,
and
patron
.
For
methinks
rich
men
maintain
you
out
of
benevolence
,
and
charity
,
not
without
your
infamies
who
are
so
maintained
,
Parasite
.
I
thought
you
not
so
simple
,
Tychiades
,
as
not
to
know
,
that
a
rich
man
,
though
he
possesses
Gyges
wealth
,
dining
alone
is
poor
,
and
appearing
in
publique
without
his
parasite
is
a
beggar
.
And
as
a
Souldier
without
his
armes
,
or
apparell
without
its
scarlet
,
or
a
horse
without
his
trappings
is
pricelesse
;
so
a
rich
man
without
his
parasite
is
held
base
,
and
contemptible
;
so
that
the
parasite
is
a
credit
to
the
rich
man
,
but
not
the
rich
man
to
the
parasite
.
Nor
is
it
(
what
ever
you
thinke
)
any
disgrace
for
the
worse
to
be
parasite
to
the
better
.
It
behooves
,
then
,
every
rich
man
to
keep
his
parasite
,
both
for
the
honour
,
and
the
safety
which
he
receives
from
his
attendance
.
For
no
man
will
easily
offer
to
quarrell
with
him
so
guarded
.
Next
,
no
man
that
keeps
a
parasite
can
well
be
poysond
.
For
who
will
make
such
an
attempt
upon
him
who
hath
such
a
taster
?
A
rich
man
,
then
not
only
receives
fame
,
but
preservation
from
his
parasite
:
who
out
of
affection
to
his
patron
undergoes
all
his
dangers
,
and
chooseth
not
only
to
eat
,
but
to
dye
with
him
.
Tychiades
.
Trust
mee
,
Simo
,
you
have
not
been
defective
,
nor
came
you
,
(
as
you
pretended
)
unprepared
to
the
deciphering
of
your
Art
,
of
which
you
seem
to
be
so
practised
a
master
.
For
the
future
,
therefore
,
if
you
can
deliver
the
name
from
disgrace
,
I
will
learn
to
be
a
parasite
.
Parasite
.
To
this
my
answer
shall
be
(
since
you
thinke
I
have
otherwise
said
enough
)
a
question
;
to
which
answer
as
well
as
you
can
.
What
did
the
Ancients
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Tychiades
.
Food
.
Parasite
.
And
doth
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
to
be
fed
?
Tychiades
.
Yes
.
Parasite
.
'T
is
plain
,
then
,
that
to
be
a
parasite
(
which
is
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
anothers
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
meate
)
is
nothing
but
to
be
one
fed
by
another
.
Tychiades
.
Therein
Simo
,
lyes
the
infamy
,
and
scandall
.
Parasite
.
Pray
answer
me
once
more
:
which
of
the
two
would
you
choose
.
To
be
the
saylor
,
or
passenger
?
Tychiades
.
The
passenger
.
Parasite
.
The
Racer
,
or
the
Better
?
Tychiades
.
The
Better
.
Parasite
.
The
Horse
,
or
the
Rider
?
Tychiades
.
The
Rider
.
Parasite
.
The
Arrow
,
or
the
Archer
?
Tychiades
.
The
Archer
.
Parasite
.
And
would
you
not
rather
choose
to
be
fed
,
then
to
be
the
feeder
?
Tychiades
.
I
confesse
my self
convinced
.
Henceforth
like
school-boyes
I
vvill
come
to
you
mornings
,
and
afternoons
,
to
learne
your
Art
.
Which
,
being
your
first
scholer
,
I
hope
you
vvill
teach
me
vvithout
reservation
or
envy
▪
For
they
say
mothers
love
their
first
child
best
.
The
Lover
of
Lyes
;
or
the
incredulous
.
The
Speakers
,
Tychiades
and
Philocles
.
Tychiades
CAn
you
tell
me
the
reason
,
Philocles
,
why
most
men
desire
to
lye
,
and
delight
not
only
to
speake
fictions
themselves
,
but
give
busie
attention
to
others
who
do
?
Philocles
.
There
be
many
reasons
,
Tychiades
.
,
which
compell
some
men
to
speake
untruthes
,
because
they
see
't
is
profitable
.
Tychiades
.
This
is
nothing
to
the
purpose
.
My
question
concern'd
not
them
who
lye
for
profit
:
for
such
deserve
pardon
;
and
some
praise
,
who
have
thereby
defeated
their
enemies
,
and
used
it
as
a
preservative
against
dangers
;
like
Vlysses
,
who
by
such
slights
secured
his
own
life
,
and
the
return
of
his
companions
.
But
I
now
speake
of
those
,
who
preferre
the
very
lye
before
truth
,
and
take
pleasure
to
busie
themselves
in
fables
,
without
any
necessary
judgment
.
I
would
fain
know
what
motives
such
men
have
to
do
so
.
Philocles
.
Have
you
met
with
any
born
with
such
a
naturall
love
to
lying
?
Tychiades
.
There
are
many
such
.
Philocles
.
What
other
motive
can
they
have
not
to
speak
truth
,
but
their
madnesse
?
Else
certainly
,
they
would
never
preferre
the
worst
thing
before
the
best
.
Tychiades
.
This
is
nothing
;
since
I
can
show
you
many
of
great
discretion
,
and
wisedome
in
other
things
,
who
yet
are
Captives
to
this
delusion
,
and
love
of
lyes
.
Nor
am
I
a
little
troubled
to
see
men
of
excellent
judgment
in
other
things
,
take
delight
to
deceive
themselves
,
and
others
.
You
cannot
but
know
those
ancients
better
then
I
,
Herodotus
,
Ctesias
the
Cnidian
,
and
the
Poets
before
them
,
Homer
especially
;
All
men
of
great
name
,
whose
writings
are
stored
with
fictions
.
So
that
they
not
only
deceived
their
hearers
then
,
but
have
conveyed
their
lyes
to
us
also
in
a
preserved
succession
of
excellent
Poetry
,
and
verses
.
I
cannot
,
therefore
,
but
blush
for
them
,
as
often
as
they
speak
of
a
Schisme
in
heaven
,
of
Prometheus
chains
,
the
Gyants
Insurrection
,
and
the
whole
Tragedy
of
Hell
.
How
Iupiter
,
also
,
for
love
became
a
Bull
,
or
Swan
;
and
how
a
woman
was
transform'd
into
a
Fowl
,
or
Bear
.
Besides
their
Pegasus's
,
Chimaera's
,
Gorgon's
,
Cyclop's
,
and
the
like
strange
prodigious
fables
,
fit
only
to
recreate
the
mindes
of
children
,
who
yet
fear
Goblins
,
and
Fayries
.
But
these
are
things
tolerable
in
Poets
.
How
ridiculous
is
it
that
whole
Cittyes
,
and
Nations
should
unanimously
agree
in
a
publique
lye
?
Thus
the
Cretans
are
not
ashamed
to
show
Iupiters
Tombe
.
The
Athenians
say
that
Ericthonius
grew
from
the
earth
,
and
that
the
first
people
of
Attica
sprung
from
thence
,
like
Coleworts
.
Yet
these
speak
much
modestlyer
then
the
Thebans
,
who
derive
themselves
from
a
serpents
teeth
sown
.
Yet
he
who
takes
not
such
ridiculous
fictions
for
true
,
but
upon
discreet
examination
thinks
it
proper
only
for
a
Coroebus
,
or
Margites
,
to
beleve
that
Triptolemus
was
caryed
through
the
Air
by
winged
Dragons
;
Or
that
Pan
came
asistant
to
the
Greeks
from
Arcadia
into
Marathon
;
Or
that
Orithyia
was
ravisht
by
Boreas
;
is
held
irreligious
,
and
foolish
,
for
dissenting
from
such
clear
and
evident
truths
.
So
powerfull
is
a
received
lye
.
Philocles
.
Yet
both
Poets
,
Tychiades
,
and
Cittyes
are
thus
excusable
,
that
the
one
mingle
fictions
with
their
writings
,
the
better
to
take
their
readers
.
The
Athenians
,
Thebans
and
other
countryes
,
make
their
beginnings
more
majestick
,
from
such
fabulous
Originalls
.
Besides
,
should
all
fiction
be
banisht
Greece
,
how
many
reporters
would
dye
of
famine
?
Since
none
there
are
patient
to
hear
truth
spoken
gratis
.
In
my
judgment
,
therefore
,
they
who
delight
in
lyes
,
for
no
other
reason
but
because
they
are
lyes
,
are
most
deservedly
to
be
laught
at
.
Tychiades
.
You
say
true
.
I
now
came
from
the
learned
Eucrates
,
where
I
heard
many
things
fabulous
,
and
incredible
;
or
rather
leaving
them
in
the
midst
of
their
discourses
,
impatient
of
na●rations
so
much
beyond
beliefe
,
like
so
many
Hobgoblins
they
scared
mee
away
with
their
prodigyes
,
and
wonders
.
Philocles
.
Aeucrates
,
Tychiades
,
is
a
man
of
credit
,
nor
can
I
beleeve
that
one
of
so
deep
a
beard
,
of
the
age
of
threescore
,
and
of
such
continued
study
in
Philosophy
,
should
endure
to
heare
another
faign
in
his
presence
,
much
lesse
that
he
should
offer
to
faign
himself
.
Tychiades
.
You
know
not
,
my
friend
,
what
lyes
he
told
,
how
constantly
he
affirmed
them
,
and
mingled
Oathes
with
his
fictions
,
and
produced
his
children
for
witnesses
.
So
that
I
looking
upon
him
▪
thought
variously
;
sometimes
that
he
was
mad
,
and
beside
himself
;
sometimes
that
being
a
cheater
he
had
long
scape't
my
discovery
;
and
had
carryed
about
a
contemptible
Ape
in
a
Lyons
shape
:
so
absurd
were
his
discourses
.
Philocles
.
In
the
name
of
Vesta
,
what
were
they
,
Tychiade●
?
I
long
to
know
what
cosenage
he
could
disguise
with
so
long
a
beard
.
Tychiades
.
I
usually
,
at
other
times
,
when
I
had
leisure
,
Tychiades
,
visited
him
.
But
to
day
having
occasion
to
speake
with
Leontichus
,
(
who
as
you
know
,
is
my
intimate
friend
)
and
being
told
by
his
boy
that
he
was
early
in
the
morning
gone
to
visit
Eucrates
,
who
lay
sicke
,
as
wel
to
meet
Leontichus
,
as
to
see
him
,
(
of
whose
sickness
I
was
till
then
ignorant
)
I
went
thither
.
Where
I
found
not
Leontichus
,
(
who
,
as
they
said
,
was
newly
departed
)
but
a
crowd
of
others
;
Among
whom
was
Cleodemus
the
Peripatetick
,
Dinomachus
the
Stoick
,
and
Ion
;
you
know
him
;
he
that
is
so
admired
for
Plato's
discourses
,
as
if
he
only
understood
exactly
his
meaning
,
and
were
able
to
be
his
interpreter
to
others
.
You
see
what
men
I
name
to
you
▪
All
Sages
,
famed
for
vertue
,
heads
of
their
severall
sectes
;
All
venerable
,
and
carrying
an
awfull
terrour
in
their
lookes
.
There
was
present
,
also
,
Antigonus
the
Physitian
,
sent
for
,
I
suppose
,
out
of
necessity
of
the
disease
.
Though
Eucrates
seemed
to
be
much
upon
the
recovery
,
and
his
sicknesse
not
dangerous
.
For
the
humour
was
againe
fallen
into
his
feet
.
As
soon
as
Eucrates
saw
me
,
remitting
his
voice
he
feebly
bad
me
sit
down
by
him
on
the
bed
:
whom
,
as
I
entred
,
I
heard
lowd
,
and
shrill
.
I
very
carefull
not
to
touch
his
feet
,
and
using
the
accustomed
complement
,
that
I
knew
not
of
his
sicknesse
,
but
upon
the
first
intimation
came
post
,
sate
neer
him
.
The
discourse
of
the
company
was
concerning
his
disease
;
of
which
they
had
in
part
already
spoken
;
and
were
then
going
on
,
each
severally
to
prescribe
a
severall
medicine
,
and
cure
.
Take
up
from
the
ground
,
said
Cleodemus
,
with
your
left
hand
the
tooth
of
a
weesill
,
so
kill'd
as
I
said
before
,
bind
it
in
a
Lyons
skinne
,
newly
flead
,
then
wrap
it
about
your
legges
,
and
your
pain
will
presently
cease
.
'T
is
not
in
a
Lyons
skinne
,
as
I
have
heard
,
said
Dinomachus
,
but
in
a
Virgin
Hindes
skinne
unbuckt
;
And
so
the
receipt
is
more
probable
.
For
a
Deer
is
swift
,
and
most
strong
of
feet
.
A
Lyon
,
indeed
,
is
strong
,
and
his
fatte
,
and
right
paw
,
and
the
stiffe
haires
of
his
beard
are
of
great
vertue
,
if
one
know
how
to
apply
them
every
one
with
his
proper
charm
.
But
they
promise
small
cure
of
the
gowte
.
I
,
also
,
once
thought
,
said
Cleodemus
,
that
a
Stagges
skinne
was
to
be
used
for
his
fleetnes●e
,
but
since
a
certain
wise
Lybian
hath
me
taught
otherwise
,
and
told
me
that
Lyons
are
swifter
then
Buckes
;
For
they
,
said
he
,
catch
these
in
hunting
.
The
rest
praised
his
reason
,
as
well
delivered
by
the
Lybian
.
Then
,
said
I
,
do
you
thinke
such
diseases
,
as
this
,
are
cured
by
charmes
or
that
an
inward
malady
is
eased
by
an
outward
spell
?
Whereat
they
smiled
,
and
seemed
much
to
condemne
my
sillynesse
as
not
knowing
a
thing
so
received
,
and
not
gainsaid
,
or
disproved
by
any
understanding
man
.
Antigonus
the
Physitian
seemed
pleased
with
my
question
;
who
,
it
seemes
,
was
formerly
neglected
in
his
offers
to
cure
Eucrates
by
the
prescriptions
of
his
Art
;
which
enjoyn'd
him
to
abstain
from
wine
,
to
eat
hearbes
,
and
to
studye
more
remissely
.
Cleodemus
,
in
the
mean
time
,
smiling
replyed
saying
,
do
you
thinke
it
incredible
,
Tychiades
,
that
such
spells
should
be
of
power
to
cure
diseases
?
I
do
,
said
I.
Nor
am
I
of
so
grosse
a
sense
,
to
beleeve
that
such
outward
receiptes
,
which
have
no
affinity
with
the
springs
,
and
causes
of
the
infirmity
within
,
should
worke
,
by
charm
,
as
you
pretend
,
or
by
Imposture
;
or
upon
their
bare
application
should
instill
cures
.
A
thing
not
to
be
effected
,
though
one
should
bind
sixteen
whole
weesills
in
the
Nemean
Lyons
skinne
.
I
have
often
seen
a
Lyon
halt
,
and
go
lame
with
pain
in
his
whole
skinne
.
You
are
a
very
punye
,
said
Dinomachus
,
and
have
not
learnt
to
know
what
power
such
spells
have
over
diseases
.
Nor
seem
to
me
to
understand
the
expulsion
of
periodicall
feavers
,
the
charming
of
serpents
,
and
asswaging
of
botches
,
and
other
things
performed
by
every
old
woman
.
All
which
being
frequently
done
,
why
should
you
thinke
cures
of
this
nature
impossible
?
You
pile
too
much
,
Dinomachus
,
said
I
,
and
according
to
the
proverb
;
drive
out
one
naile
with
another
.
Nor
doth
it
appear
,
that
the
things
you
speak
of
,
are
by
such
power
effected
.
If
,
therefore
,
you
prove
not
to
me
first
by
reason
,
that
't
is
naturally
possible
that
a
feaver
,
or
blayn
should
be
frighted
with
a
divine
name
,
or
barbarous
spell
,
and
thereupon
forsake
the
place
swoln
,
you
have
but
hitherto
utter'd
old
wives
tales
.
Thus
saying
,
said
Dinomachus
,
you
seem
not
to
beleeve
there
are
Gods
;
since
you
thinke
it
beyond
the
power
of
their
names
to
worke
cures
.
Say
not
so
,
Good
Sir
,
quoth
I
,
for
there
may
without
impediment
be
Gods
,
and
yet
your
prescriptions
may
bee
deceitfull
,
and
false
.
I
adore
the
Gods
,
and
behold
their
cures
,
and
recoveryes
of
sick
people
by
regular
medicines
,
and
Physick
.
Aesculapius
,
and
his
followers
heal'd
the
diseased
by
wholesome
prescriptions
,
not
by
the
application
,
of
Lyons
and
Weesills
.
Let
him
enjoy
his
opinion
,
said
Ion.
I
will
report
to
you
a
miraculous
passage
.
When
I
was
a
Boy
,
about
the
age
of
fourteen
years
,
one
came
and
told
my
father
,
that
Midas
,
his
Vinedresser
,
a
stout
industrious
servant
,
about
the
time
of
full
market
lay
stung
of
a
Serpent
,
which
presently
gangrene'd
his
legge
.
For
as
he
was
bending
a
vine
,
and
winding
it
about
a
pole
,
the
Snake
crept
to
him
,
and
biting
him
by
the
great
toe
,
presently
slipt
away
,
and
retired
into
a
hole
.
Whereupon
he
cryed
out
,
and
was
ready
to
expire
with
payne
.
In
the
close
of
the
relation
we
saw
Midas
himself
,
brought
by
his
fellow
servants
in
a
chaire
,
swoln
all
over
,
discolourd
,
in
appearance
rankled
,
and
scarce
able
to
breath
.
My
father
being
much
grieved
,
a
certain
friend
of
his
,
there
present
,
said
,
Take
courage
,
Sir
,
I
will
presently
fetch
a
Chaldaean
,
who
shall
cure
him
.
Not
to
be
tedious
,
the
Babylonian
came
,
restored
Midas
,
and
drew
the
venom
from
his
body
by
a
charm
,
and
by
the
application
of
a
stone
,
cut
from
the
pillar
of
a
deceast
Virgin
,
to
his
feet
:
and
,
which
is
yet
more
,
Midas
rising
from
the
chaire
,
in
which
he
was
brought
,
went
back
into
the
field
;
so
powerfull
was
the
charm
,
and
the
stone
taken
from
the
tomb
.
Among
his
many
other
miracles
,
which
he
wrought
,
he
went
one
morning
early
into
a
field
,
where
having
pronounced
seven
certain
sacred
names
,
taken
out
of
an
ancient
book
,
and
purged
the
place
with
brimstone
,
and
taper
,
and
walkt
it
thrice
round
:
hee
assembled
to
him
al
the
Serpents
of
the
country
.
So
that
drawn
by
force
of
the
charm
came
many
Snakes
,
Aspes
,
Vipers
,
Efts
,
Darters
,
Lizards
,
and
Toades
:
only
one
ancient
Dragon
was
left
behinde
;
who
for
age
,
I
believe
,
and
not
being
able
to
crawle
disobey'd
the
spell
.
Whereupon
,
All
are
not
here
,
said
the
Magician
;
and
presently
selecting
one
of
the
youngest
Serpents
,
sent
him
Embassadour
to
the
Dragon
.
Who
not
long
after
came
also
.
When
they
were
all
assembled
,
the
Babylonian
puft
upon
them
,
and
presently
to
our
astonishment
they
were
all
burnt
with
his
breath
.
Then
said
I
,
pray
tell
me
Ion
,
did
the
young
Serpent
Embassadour
lead
the
old
,
or
did
he
support
himself
by
a
staffe
?
You
are
merry
,
said
Cleodemus
.
I
was
once
as
great
an
Infidell
in
these
things
as
you
are
now
,
and
saw
no
reason
to
beleeve
them
;
yet
when
I
beheld
the
Barbarian
stranger
fly
,
(
who
as
they
report
came
from
the
North
)
I
was
convinced
into
a
belief
against
my
inclination
.
For
what
should
I
do
,
when
I
saw
him
carryed
in
the
Aire
,
walking
upon
the
water
,
and
in
a
slow
,
and
leisurely
motion
passe
through
the
fire
?
But
did
you
,
said
I
,
see
a
Northern
man
fly
,
or
walke
upon
the
water
?
Most
certainly
,
replied
he
,
shodde
with
pumpes
,
after
the
manner
of
his
country
.
I
forbear
to
speak
of
his
smaller
performances
,
his
infusion
of
love
,
expulsion
of
devills
,
raising
of
the
dead
long
buryed
,
publique
presentment
of
Hecate
,
and
drawing
downe
the
moon
from
heaven
.
I
will
only
report
to
you
what
I
saw
him
do
for
Glaucias
,
the
son
of
Anaxicles
.
Glaucias
no
sooner
began
to
inherit
his
dead
fathers
estate
but
he
fell
in
love
with
Chrysis
,
Demaenetus
daughter
.
I
was
Tutor
to
his
studies
.
Who
,
had
not
love
diverted
him
,
had
by
this
time
learnt
all
the
Peripateticke
Sciences
;
since
being
but
eighteen
yeares
old
he
had
already
gone
over
the
Analytickes
,
and
past
through
Aristotles
Physickes
to
the
end
.
Thus
perplext
with
love
,
he
revealed
himself
to
me
:
Who
being
his
Tutor
,
as
it
became
me
,
brought
this
Northern
Magician
to
him
,
hired
for
four
Crownes
in
hand
(
which
were
to
buy
things
for
the
sacrifice
)
and
sixteen
more
when
Glaucias
enjoy'd
Chrysis
.
He
observing
the
moones
increase
,
(
the
proper
time
for
such
inchantments
)
and
having
digged
a
hole
in
the
house
yard
,
about
midnight
,
first
call'd
up
to
us
Anaxicles
,
Glaucias
father
,
dead
seven
monthes
before
.
The
old
man
stormed
,
and
raged
at
his
sonnes
love
,
but
in
conclusion
gave
license
to
his
affection
.
Next
,
he
raised
up
Hecate
,
who
brought
Cerberus
with
her
.
Then
he
call'd
down
the
Moon
,
a
various
spectacle
,
by
reason
of
her
diverse
appearances
,
and
changes
.
For
first
she
resembled
in
countenance
a
woman
;
then
she
was
transform'd
into
a
beautifull
Cow
;
then
into
a
little
dogge
.
After
this
fashioning
a
little
Cupid
of
Clay
,
Go
,
said
he
,
and
fetch
Chrysis
hither
.
The
Clay
presently
flew
away
,
and
shortly
after
she
came
,
and
knockt
at
the
door
,
and
at
her
first
entrance
embraced
Glaucias
,
show'd
her self
distractedly
enamour'd
,
and
accompanied
him
till
we
heard
the
Cockes
crow
.
Then
the
Moon
flew
to
heaven
,
Hecate
sunke
into
the
earth
,
the
Apparitions
vanisht
;
and
wee
about
day
breake
let
Chrysis
depart
.
Had
you
seen
this
,
Tychiades
,
you
would
not
long
distrust
the
force
of
charmes
.
You
say
well
,
said
I
,
I
would
,
indeed
,
beleeve
this
,
had
I
seen
it
.
But
am
otherwise
to
be
pardon'd
,
if
at
such
visions
I
be
not
as
quick-sighted
as
you
.
As
for
the
Chrysis
,
you
speake
of
,
I
know
her
to
be
an
easy
amorous
woman
.
Nor
do
I
perceive
any
need
why
you
should
imploy
an
earthen
Embassadour
to
her
,
or
trouble
a
Magician
from
the
North
,
or
the
Moon
,
for
the
affection
of
one
whom
for
twenty
drachmes
you
may
draw
as
far
as
the
North
pole
;
being
a
woman
so
readily
prepared
to
meet
your
Incantations
:
Though
she
be
thus
unlike
your
apparitions
.
For
they
(
as
you
report
)
at
the
sound
of
Brasse
,
or
Iron
vanish
:
But
she
no
sooner
heares
Silver
,
but
she
runs
to
the
sound
.
Besides
,
I
cannot
but
wonder
at
the
Magician
,
that
being
able
to
inforce
love
towards
himself
in
the
women
of
greatest
wealth
,
and
thereby
draw
whole
talents
from
them
,
he
should
for
the
inconsiderable
price
of
four
Crownes
procure
affection
for
Glaucias
.
'T
is
folly
in
you
,
said
Ion
,
to
beleeve
nothing
.
I
would
faine
ask
you
,
what
you
think
of
them
who
have
deliver'd
Daemoniackes
from
their
possessions
;
and
have
evidently
charm'd
forth
their
Devills
.
I
need
not
tell
you
how
many
the
Syrian
,
who
came
from
Palestine
,
a
man
skill'd
in
such
Arts
,
hath
restored
after
they
have
faln
down
Lunatick
,
stared
with
their
eyes
,
and
foamed
at
mouth
,
and
hath
sent
them
away
,
cured
,
and
releast
them
,
for
great
summes
,
of
their
distempers
.
For
standing
by
them
as
they
lye
,
he
askes
the
evill
spirit
from
whence
he
entred
into
the
Body
.
The
possest
person
,
mean
time
,
is
speechlesse
,
and
the
Devill
replying
,
in
Greek
,
or
some
barbarous
language
,
tells
from
whence
he
is
and
how
he
entred
the
man
;
whereupon
he
by
adjuration
,
and
threats
,
if
he
offer
to
disobey
,
casts
him
out
.
I
saw
a
Devill
cast
out
black
,
and
of
the
colour
of
soote
.
No
marvaile
Ion
,
said
I
,
that
you
saw
such
visions
;
Plato
the
father
of
your
sect
hath
taught
you
to
see
Idae●s
,
a
spectacle
too
refined
,
and
subtle
,
for
our
dull
sense
.
Many
others
as
well
as
you
,
Ion
,
said
Eucrates
,
have
met
with
Devills
,
some
by
night
,
others
by
day
,
I
have
,
not
once
,
but
a
thousand
times
seen
such
Spectrums
;
and
was
at
first
frighted
with
them
,
but
custome
hath
at
length
made
them
not
strange
,
or
unfamiliar
.
Especially
since
an
Arabian
gave
me
a
●ing
,
made
of
the
Iron
taken
from
a
crosse
,
and
taught
me
an
ambiguous
,
diverse
sensed
charme
;
unlesse
you
refuse
to
give
credit
to
me
,
also
,
Tychiades
.
How
can
I
choose
,
said
I
,
but
beleeve
Eucrates
,
the
son
of
Dino
;
especially
being
so
wise
a
man
,
and
having
the
freedom
to
speak
what
you
please
with
authority
in
your
owne
house
?
Hear
some
passages
of
a
statue
of
mine
,
then
,
said
Eucrates
;
which
nightly
appears
to
all
my
family
,
both
men
,
and
maides
;
who
can
witnesse
so
much
to
you
,
as
well
as
●
.
Of
which
of
your
Statues
,
said
I
?
Did
you
not
observe
at
your
entrance
,
said
he
,
a
fair
Statue
standing
in
my
hall
,
the
work
of
Demetrius
,
the
Statuarie
.
Do
you
mean
the
Quoiter
,
said
I
,
who
stands
wryed
in
a
Gesture
ready
to
deliver
,
with
his
quoit
hand
reverst
,
and
one
knee
bent
,
as
if
he
meant
to
vary
posture
,
and
rise
with
his
throw
?
Not
him
,
said
hee
;
the
Quoiter
you
speak
of
is
one
of
Myrons
peeces
.
Nor
do
I
mean
the
fair
Statue
next
to
him
,
filletted
about
the
head
with
a
bend
;
which
is
a
peece
of
Polycletus's
.
You
are
also
to
passe
over
those
which
stand
on
the
right
hand
as
you
enter
;
among
whom
are
the
Tyrant-slayers
,
carved
by
Critias
Nesiota
.
Did
you
not
marke
the
statue
by
the
conveyance
of
water
,
with
the
bigge
belly
,
bald
,
half
naked
,
part
of
the
haires
of
his
beard
pluckt
of
,
of
huge
sinewes
,
and
every
way
resembling
a
man
?
I
mean
Pelichus
,
he
who
is
so
like
a
Corinthian
Captain
.
I
saw
such
a
one
,
said
I
,
on
the
right
hand
of
Saturn
;
having
a
wither'd
wreath
,
and
fillet
on
his
head
,
and
guilt
Plates
on
his
Brest
.
I
,
said
Eucrates
,
caused
them
to
be
guilt
,
after
he
had
in
three
dayes
cured
me
of
a
desperate
feaver
.
Was
the
famous
Pelichus
,
then
,
a
Physitian
said
I
?
He
is
now
,
and
take
heed
how
you
scoffe
at
him
,
said
Eucrates
;
least
he
shortly
take
revenge
of
you
.
I
know
the
power
of
the
Statue
you
laugh
at
;
do
you
thinke
he
cannot
as
well
inflict
a
feaver
,
as
expell
one
▪
Be
so
powerfull
a
Statue
,
propitious
,
and
mercifull
to
me
,
said
I
:
pray
,
what
else
have
your
family
seen
him
do
?
As
soon
as
it
begins
to
be
night
,
said
he
,
descending
from
his
Pedestall
,
he
walkes
round
the
house
;
all
my
servants
have
often
met
him
singing
:
he
hurts
none
that
give
him
way
,
but
passeth
by
them
without
disturbance
;
he
washeth
himself
much
,
and
playes
all
night
,
as
we
guesse
,
by
the
noyse
of
the
water
.
Consider
,
said
I
,
whether
your
Statue
be
Pelichus
,
or
Talus
the
Cretan
,
who
lived
with
Mino●
,
whose
brasen
Statue
was
Centinell
,
and
guardian
of
the
Country
.
Were
he
not
made
of
Copper
,
but
wood
,
I
should
probably
thinke
he
were
not
the
workmanshippe
of
Demetrius
,
but
one
of
Daedalus
motions
.
For
you
say
,
he
frequently
walkes
from
his
Basis
.
Beware
,
Tychiades
,
said
he
,
you
be
not
hereafter
sorry
for
your
floutes
I
could
tell
you
what
he
suffer'd
who
stole
the
farthings
,
which
we
every
new
moon
offer
to
him
.
The
punishment
of
such
a
sacriledg
must
needs
be
direfull
,
said
Ion.
Pray
what
was
it
,
Eucrates
?
I
desire
to
hear
,
how
incredulous
soever
Tychiades
be
.
Many
farthings
,
said
hee
,
lay
at
his
feet
,
and
some
other
Silver
coynes
were
fastened
with
wax
to
his
knees
,
besides
diverse
Silver
Plates
,
offer'd
to
him
by
the
devotion
,
and
gratitude
of
those
whom
he
had
recovered
from
feavers
.
A
servant
of
mine
,
a
Lybian
,
one
of
my
Grooms
,
perceiving
the
Statue
one
night
absent
,
adventured
to
steal
his
oblations
.
Observe
how
Pelichus
,
finding
himself
,
at
his
return
,
robbed
,
revenged
himself
,
and
bewrayed
the
theef
.
Who
all
night
walkt
up
and
down
the
Hall
in
a
Circle
,
unable
,
like
one
faln
into
a
Labyrinth
,
to
get
out
;
till
next
morning
he
was
apprehended
with
his
stealths
about
him
,
and
proportionably
whipt
.
Nor
did
he
live
long
after
,
but
dyed
miserably
beaten
every
night
,
as
he
said
,
and
confirm'd
it
with
the
markes
seen
in
his
body
next
day
.
Now
,
if
please
you
,
Tychiades
,
said
Eucrates
,
laugh
at
Pelichus
,
and
me
,
for
a
Doter
of
Mino's
time
.
Certainly
Eucrates
,
said
I
,
as
long
as
Brasse
is
Brasse
,
and
your
statue
but
the
creature
of
Demetrius
,
the
Alopecian
,
who
carved
not
Gods
,
but
men
,
I
shall
not
fear
the
Image
of
your
Pelichus
,
nor
much
care
for
the
threats
of
the
originall
were
he
alive
.
Here
Antigonus
,
the
Physitian
,
seconding
him
said
,
I
,
Eucrates
,
have
also
a
brazen
Hippocrates
,
about
a
cubit
long
,
which
,
as
soon
as
the
Candles
are
put
out
,
walkes
circularly
through
all
the
house
,
making
a
noyse
,
overturning
boxes
,
compounding
medicines
,
and
flinging
open
doors
:
especially
if
we
omit
to
pay
him
his
yearly
sacrifice
.
Doth
Hippocrates
the
Physitian
,
then
,
require
to
be
sacrificed
to
,
said
I
,
and
take
it
ill
if
he
be
not
feasted
with
oblations
at
his
set
times
?
Methinkes
't
were
honour
enough
to
power
wine
to
him
,
or
crown
him
with
Garlands
.
Hear
another
passage
,
said
Eucrates
,
which
I
with
many
other
witnesses
saw
about
five
years
past
.
One
harvest
time
,
having
dispatcht
my
reapers
about
noon
into
the
field
,
I
solitarily
retired
my self
into
a
wood
,
to
weigh
,
and
consider
of
some
things
.
Where
,
at
my
first
entrance
,
I
heard
the
howling
of
dogges
,
which
I
imagined
to
be
my
sonne
Mnason
,
going
then
abroad
,
as
his
manner
is
,
with
his
companions
to
sport
themselves
,
and
hunt
.
But
't
was
otherwise
.
For
presently
after
followed
an
Earthquake
,
and
a
hideous
bellowing
like
thunder
.
After
this
I
saw
a
woman
comming
towards
me
of
horrible
aspect
,
and
neer
half
a
furlong
tall
,
having
in
her
left
hand
a
Torch
,
in
her
right
a
Sword
,
at
least
twenty
cubits
long
.
She
had
downward
feet
like
a
Serpent
,
upwards
in
the
horrour
of
her
countenance
,
and
visage
,
she
resembled
a
Gorgon
;
having
Snakes
for
hair
,
which
partly
twind
about
her
neck
,
others
hung
loose
on
her
shoulders
.
See
,
my
good
friends
,
said
Eucrates
,
how
I
yet
tremble
to
tell
the
story
;
and
withall
show'd
us
the
hairs
on
his
armes
stiffe
,
and
erected
with
fear
.
Ion
,
all
the
while
and
Dinomachus
,
and
Cleodemus
,
ancient
men
,
gave
him
serious
attention
as
if
drawn
by
the
nose
;
and
exprest
a
silent
adoration
of
the
incredible
Colossus-half-furlong-woman
,
and
gyant-like
Hobgoblin
.
But
I
consider'd
with
my self
,
that
such
men
as
they
,
who
read
wisedome
to
young
scholers
,
and
were
generally
admired
,
differd
only
from
children
in
their
gray
haires
,
and
long
beards
,
and
were
in
all
things
else
more
easy
to
be
deceived
then
they
.
Here
Dinomachus
put
in
,
and
said
;
pray
tell
me
,
Eucrates
,
of
what
size
,
and
bignesse
were
her
hounds
?
Bigger
then
Indian
Elephants
,
replyed
he
,
and
alike
black
,
their
skinne
as
rough
,
squallide
,
and
fowle
.
I
▪
when
I
saw
them
,
stood
still
,
and
withall
turnd
the
seale
of
the
ring
which
the
Arabian
gave
mee
to
the
inside
of
my
finger
.
Whereupon
Hecate
striking
the
the
ground
with
her
serpentine
feet
,
made
a
great
Cleft
,
which
reacht
to
hell
,
into
which
she
sunk
by
degrees
.
I
assuming
courage
,
and
taking
hold
of
a
neighbouring
tree
,
least
astonisht
with
the
darknesse
I
should
chance
to
fall
in
headlong
,
lookt
in
,
and
saw
all
the
things
of
Hell
;
The
burning
lake
of
Phlegeton
,
Cerberus
,
and
Ghosts
;
some
of
which
I
knew
,
especially
my
father
,
whom
I
saw
in
the
very
garments
wee
buried
him
.
Pray
,
Eucrates
,
said
Ion
,
what
did
the
soules
departed
do
?
What
should
they
do
,
answer'd
he
,
but
converse
in
companies
,
and
societies
with
their
frends
,
and
Allyes
,
in
the
Daffodill
mead
?
Henceforth
,
then
,
said
Ion
,
let
the
followers
of
Epicurus
urge
arguments
against
Plato
,
and
his
discourses
of
the
soul.
But
did
you
not
see
Socrates
,
and
Plato
,
among
the
dead
?
Socrates
,
replied
he
,
I
saw
,
but
not
more
clearly
then
to
guesse
at
him
by
his
baldness
and
strutting
belly
.
Plato
I
knew
not
,
nor
is
't
fit
I
speak
more
then
truth
to
my
friendes
.
After
I
had
taken
an
exact
and
universall
survey
of
things
,
the
vault
closed
,
and
some
of
my
servants
,
of
which
my
man
Pyrrhias
here
was
one
,
came
thither
to
seek
me
before
't
was
quite
shut
.
Speake
,
Pyrrhias
,
do
I
say
true
?
Most
true
,
by
Iupiter
,
Sir
,
said
the
fellow
;
for
I
my self
heard
the
barking
of
the
dogges
through
the
cave
,
and
saw
the
flashes
of
the
Torch
.
Here
I
smiled
to
hear
the
howling
;
and
flames
put
in
by
the
witnesse
.
You
have
seen
nothing
strange
,
said
Cleodemus
,
or
what
hath
not
been
seen
by
others
▪
For
I
,
in
my
sicknesse
,
not
long
since
,
saw
the
like
apparition
.
At
which
time
Antigonus
,
here
,
visited
me
,
and
gave
me
seven
dayes
Physick
for
a
feaver
,
more
hot
,
and
violent
then
fire
.
One
day
all
left
the
room
,
shut
the
door
,
and
stay'd
without
,
by
your
prescription
,
Antigonus
;
if
perchance
solitarinesse
might
entice
me
into
a
slumber
.
But
I
,
lying
awake
,
saw
a
goodly
youth
approach
me
,
clothed
in
white
:
who
after
he
had
raysed
me
,
lead
me
through
such
another
cleft
down
to
hell
;
as
I
presently
perceived
,
when
I
beheld
Tantalus
,
Tityus
,
and
Sisyphus
.
What
need
I
report
to
you
the
rest
?
Briefly
,
I
was
brought
to
a
Tribunal
,
where
vvere
present
Aeacus
,
Charon
,
the
Destinies
,
and
Furies
.
Where
,
also
,
one
sate
as
King
,
vvho
seemed
to
be
Pluto
,
by
his
reading
of
a
Catalogue
of
their
names
who
were
to
dye
,
and
had
already
out-lived
their
limited
time
.
The
young
man
brought
me
,
and
presented
me
to
him
.
But
Pluto
much
displeased
,
said
to
him
,
his
thred
is
not
yet
quite
●punne
,
let
him
,
therefore
,
depart
again
.
And
fetch
Demylus
the
Brasier
,
who
hath
exceeded
his
distaffe
.
Whereupon
I
joyfully
return'd
,
releast
of
my
feaver
,
and
told
all
my
neighbours
,
that
Demylus
was
shortly
to
dye
.
Who
then
,
also
,
lay
sick
,
as
't
was
reported
.
And
shortly
after
wee
heard
the
Cryes
of
them
that
lamented
his
death
.
What
miracle
is
this
?
Said
Antigonus
.
I
knew
one
,
who
after
he
had
been
buried
twenty
dayes
,
rose
again
.
For
I
gave
him
Physick
before
his
death
,
and
after
his
resurrection
.
Methinkes
,
said
I
,
in
twenty
dayes
his
body
should
putrifie
,
or
perish
with
famine
.
Unlesse
you
administred
to
an
Epimenides
.
As
we
thus
discourst
,
came
in
Eucrates
sonnes
from
exercise
.
One
a
grown
youth
,
the
other
about
the
age
of
fifteen
.
Who
having
saluted
us
sate
down
upon
the
bed
by
their
father
;
and
a
chair
was
brought
for
me
.
Here
Eucrates
taking
fresh
hint
from
the
presence
of
his
sonnes
,
said
,
so
may
I
have
Comfort
of
these
two
,
(
and
laid
his
hands
on
them
)
as
that
which
I
shall
now
tell
you
,
Tychiades
,
is
true
.
'T
is
well
known
how
dearly
I
loved
my
vvife
,
the
mother
of
these
,
of
happy
memory
:
vvhich
I
exprest
both
in
my
carriage
to
her
vvhile
she
lived
,
&
after
her
death
.
For
I
burnt
vvith
her
her
vvhole
vvardrobe
,
&
the
garments
she
most
delighted
in
vvhen
she
lived
.
The
seventh
day
after
her
funerall
,
I
lay
in
this
bed
,
as
I
do
novv
,
having
abated
my
sorrovv
.
And
silently
reading
to
my self
Plato's
little
tract
of
the
soul
,
Demaenete
entred
,
and
sate
dovvn
by
me
,
as
Eucratides
(
pointing
to
his
younger
son
)
doth
now
.
The
boy
childishly
trembled
,
and
vvaxt
pale
at
the
narration
.
I
,
proceeded
Eucrates
,
as
soon
as
I
beheld
her
,
imbraced
her
and
sobbingly
shed
teares
.
She
permitted
me
not
to
vveep
,
but
blamed
me
,
that
after
all
my
other
expressions
of
affection
to
her
,
I
had
not
burnt
one
of
her
guilt
pantofles
;
which
,
she
said
,
was
fallen
down
behind
a
chest
:
which
,
we
not
finding
,
cast
only
the
other
into
the
funerall
pile
.
As
we
thus
talkt
,
an
unhappy
dogge
,
which
I
loved
,
lying
upon
the
bed
,
barkt
,
at
which
sound
she
vanisht
.
Afterwards
wee
found
the
slipper
under
the
Chest
,
and
burnt
it
.
Can
you
still
doubt
,
Tychiades
,
of
truthes
so
manifest
,
and
every
day
apparent
?
By
Iove
,
said
I
,
they
deserve
to
be
clapt
with
a
guilt
Sandall
,
like
children
,
who
do
not
beleeve
you
,
or
impudently
question
the
truth
.
Here
Arignotus
,
the
Pythagorean
,
entred
,
a
man
of
long
hair
,
and
venerable
aspect
.
You
know
he
is
famous
for
his
wisedome
,
and
Sirnamed
the
Sacred
.
I
was
something
relieved
with
his
sight
,
and
,
according
to
the
proverb
,
thought
I
had
now
got
an
Axe
against
lyes
.
For
certainly
,
said
I
to
my self
,
this
wise
man
will
stoppe
their
mouthes
from
reporting
any
more
such
prodigies
.
In
a
word
,
I
thought
fortune
had
unexpectedly
sent
some
God
to
my
succour
.
He
sitting
down
in
a
place
which
Cleodemus
resigned
to
him
,
first
,
enquired
of
Eucrates
his
disease
,
and
being
informed
how
he
did
,
askt
us
what
we
discourst
of
:
for
as
I
entred
,
said
he
,
methought
I
heard
you
busied
in
an
excellent
subject
.
We
were
perswading
this
man
of
Adamant
,
said
Eucrates
,
pointing
at
me
,
to
beleeve
there
were
Devills
.
And
that
the
shades
,
and
soules
of
men
departed
,
did
wander
up
and
down
the
earth
,
and
appear
to
whom
they
pleased
.
I
could
not
choose
but
blush
,
and
fix
my
looke
to
the
ground
,
out
of
reverence
to
Arignotus
.
Perchance
,
Eucrates
,
said
he
,
Tychiades
holds
that
their
Soules
only
do
walk
who
dyed
violently
,
namely
such
as
were
strangled
,
beheaded
,
crucified
,
or
the
like
;
and
that
those
who
dye
naturally
walke
not
.
If
this
be
his
opinion
,
he
is
not
to
be
blamed
.
No
such
matter
,
replyed
Dinomachus
,
he
neither
holdes
that
there
are
such
things
,
or
that
they
were
ever
seen
.
How
say
you
,
Sir
;
said
Arignotus
,
looking
frowningly
upon
me
,
do
you
deny
such
apparitions
as
are
visible
to
all
?
You
must
pardon
my
Infidelity
,
said
I
,
who
never
saw
any
.
If
I
had
,
I
should
beleeve
,
as
You
do
.
If
ever
you
go
to
Corinth
,
said
he
,
ask
for
the
house
of
Eubatides
;
and
when
't
is
shown
you
,
by
the
Craneum
,
enter
,
and
tell
Tibius
the
Porter
,
you
desire
to
see
the
place
from
whence
Arignotus
the
Pythagorean
conjured
away
the
Devill
,
and
rendred
the
house
habitable
.
May
wee
request
the
whole
story
?
Replyed
Eucrates
.
The
house
,
said
he
,
being
haunted
,
was
of
a
long
time
undwelt
in
.
If
any
did
adventure
to
inhabite
it
,
they
were
scared
,
and
persecuted
away
by
a
horrid
,
and
dismall
Apparition
;
So
that
it
began
to
fall
to
ruine
,
and
the
roofe
to
droppe
;
nor
had
any
man
the
courage
to
enter
into
it
.
When
I
heard
hereof
,
carrying
with
me
certain
Aegyptian
bookes
(
of
which
I
have
store
upon
such
Arguments
)
I
went
to
the
house
about
the
first
sleep
,
much
disswaded
,
and
almost
violently
restrayned
by
mine
Host
,
after
he
knew
vvhither
I
meant
to
go
;
verily
supposing
I
vvent
to
my
destruction
.
Notvvithstanding
,
I
taking
a
Taper
vvith
me
entred
the
house
alone
,
and
placing
the
linke
in
the
great
hall
,
and
my self
on
the
floor
,
read
silently
to
my self
.
In
comes
the
Devill
,
thinking
he
vvas
to
deal
vvith
some
vulgar
fellovv
,
and
hoping
to
fright
me
like
others
.
A
rough
,
shaggy
fiend
,
and
blacker
then
darknesse
it self
.
At
his
first
appearance
he
tryed
,
by
making
an
orbicular
assault
,
to
vanquish
me
,
and
sometimes
turn'd
himself
into
a
Dogge
,
then
into
a
Bull
,
lastly
into
a
Lyon
.
But
I
having
a
direfull
Spell
in
readinesse
,
vvhich
I
pronounced
in
the
Aegyptick
tongue
,
charm'd
him
back
into
a
darke
corner
of
the
house
.
And
having
vvell
observed
the
place
vvhere
he
sunk
,
I
left
speaking
.
In
the
morning
,
after
every
bodyes
dispair
,
vvho
thought
to
find
me
slayn
,
like
others
,
I
,
against
the
expectation
,
came
forth
and
vvent
to
Eubatides
;
And
told
him
the
glad
nevves
,
that
he
might
safely
inhabit
his
house
,
vvhich
vvas
novv
purged
and
freed
from
Divells
.
Withall
taking
him
,
and
many
others
(
vvho
follovved
out
of
curiosity
,
along
vvith
me
to
the
place
where
I
saw
the
fiend
vanish
,
I
commanded
it
to
be
digged
with
pickaxes
,
and
spades
.
We
had
not
digged
aboue
a
yard
deep
,
but
we
found
a
dead
man
,
consumed
,
and
nothing
left
to
represent
him
but
the
Sceleton
.
Which
we
took
up
and
buried
.
And
from
that
time
the
house
ceased
to
be
molested
with
visions
.
When
Arignotus
had
finisht
his
narration
,
being
a
man
of
prodigious
wisedome
,
and
generally
reverenced
,
there
were
not
any
of
the
company
who
did
not
condemne
me
of
stupidity
for
being
incredulous
.
Neverthelesse
,
I
,
neither
daunted
with
his
beard
,
nor
their
opinion
of
him
,
said
,
can
such
a
man
as
you
,
Arignotus
,
from
whom
alone
I
hoped
to
hear
the
truth
,
be
fraught
also
with
fumes
and
Phantasmes
?
You
have
verified
the
proverb
,
I
have
found
coales
for
treasure
.
If
,
said
,
Arignotus
,
you
neither
beleeve
me
,
nor
Dinomachus
,
nor
Cleodemus
,
nor
Eucrates
,
whom
can
you
produce
more
Authentick
to
disprove
us
?
A
man
much
admired
,
said
I
,
Democritus
the
Abderite
.
Who
was
so
smally
perswaded
of
such
fictions
,
that
shutting
himself
up
in
a
monument
without
the
Citty
,
he
there
lived
,
wrot
,
and
composed
nights
,
and
dayes
.
And
when
certain
boyes
,
desirous
to
scare
,
and
fright
him
,
arrayed
themselves
like
Ghosts
in
blacke
Garments
,
and
wearing
counterfeit
vizards
on
their
heads
,
surrounded
him
,
and
frequently
skipt
about
him
,
he
neither
feared
their
disguises
,
nor
at
all
reguarded
them
,
but
wrot
on
,
and
bid
them
cease
to
play
the
fooles
.
So
firmly
did
he
beleeve
,
that
Soules
were
nothing
after
their
departure
from
the
body
.
Certainly
,
replyed
Eucrates
,
Democritus
was
the
veryer
fool
to
thinke
so
.
I
will
,
therefore
,
report
one
story
more
,
in
which
I
my self
was
an
Actor
,
and
tooke
it
not
up
upon
relation
.
Perchance
when
you
hear
it
,
Tychiades
,
the
truth
of
the
narration
,
will
convince
you
.
When
I
lived
in
Aegypt
,
yet
a
boy
,
sent
thither
by
my
father
,
to
learn
their
Arts
,
I
had
a
desire
to
saile
to
Coptus
,
and
from
thence
to
hear
the
famous
Memnon
sound
at
the
rising
of
the
sun
.
Whom
I
heard
,
not
as
others
ordinarily
do
,
yeeld
an
unsignificant
sound
;
But
Memnon
himself
utter'd
Oracles
to
me
,
and
open'd
his
mouth
in
seven
verses
.
Which
,
but
that
I
should
digresse
,
I
would
repeat
to
you
.
As
we
were
at
Sea
,
there
sayled
in
company
with
us
a
certain
holy
Priest
of
Memphis
,
admired
for
his
wisedome
,
and
skill'd
in
all
the
learning
of
the
Aegyptians
.
He
was
said
to
have
lived
three
and
twenty
years
in
a
cave
under
ground
,
and
there
to
have
learnt
Magick
of
Isis.
You
mean
my
Tutor
Pancrates
,
replyed
Arignotus
,
he
is
a
religious
man
,
shaven
,
goes
in
linnen
,
is
very
learned
,
speakes
Greek
purely
,
is
tall
of
stature
,
hath
a
bow
nose
,
full
lippes
,
and
small
legges
.
The
very
same
answer'd
Eucrates
.
At
first
I
knew
not
who
he
was
.
But
when
I
saw
him
,
after
our
arrivall
in
the
port
,
among
many
other
miracles
which
he
wrought
,
ride
upon
Crocodiles
,
approach
such
cruell
beasts
,
and
they
to
reverence
him
,
and
wagge
their
tayles
,
I
guessed
him
to
be
some
sacred
person
.
And
by
degrees
insinuated
my self
into
his
acquaintance
,
and
friendship
.
So
that
at
length
he
revealed
all
his
secrets
,
and
mysteryes
to
me
.
To
be
short
,
he
perswaded
me
to
leave
all
my
servants
at
Memphis
,
and
to
accompany
him
alone
;
who
promised
we
should
not
want
attendants
.
And
from
that
time
thus
we
lived
.
When
we
came
into
an
Inne
,
he
taking
the
bolt
of
the
door
,
or
a
broom
,
or
bar
,
and
clothing
it
,
spoke
a
charm
to
it
,
and
enabled
it
to
go
,
and
in
all
things
to
resemble
a
man
.
The
thing
going
forth
,
would
draw
water
,
provide
,
and
dresse
our
supper
,
and
diligently
wait
,
and
attend
upon
us
.
After
his
businesse
was
done
,
he
pronounced
another
charm
,
and
turn'd
the
broom
into
a
broom
again
,
and
the
pestle
into
a
pestle
.
This
was
an
Art
which
,
though
I
labour'd
much
,
I
could
not
learn
of
him
.
For
this
was
a
mystery
which
he
denyed
me
,
though
in
all
things
else
he
were
open
.
One
day
,
hiding
my self
in
a
darke
corner
,
I
overheard
his
charm
,
which
was
but
three
syllables
.
He
having
appointed
the
bolt
its
businesse
,
went
into
the
market
.
The
next
day
,
he
having
some
other
imployment
in
the
market
,
I
taking
the
pestle
,
and
apparelling
it
,
in
like
manner
pronounced
the
syllables
,
and
bid
it
fetch
me
some
water
.
When
it
had
brought
me
a
bason
full
,
't
is
enough
,
said
I
,
fetch
no
more
,
but
be
a
pestle
,
again
.
But
it
was
so
far
from
obeying
me
,
that
it
ceast
not
to
fetch
water
till
it
had
overflown
the
room
.
I
,
much
troubled
at
the
accident
,
and
fearing
least
if
Pancrates
should
return
(
as
he
did
)
he
would
be
much
displeased
,
took
an
Axe
,
and
cut
the
pestle
in
two
.
Then
both
partes
taking
severall
buckets
fetcht
water
.
And
in
stead
of
one
,
I
had
two
servants
.
In
the
mean
time
Pancrates
came
in
,
and
perceiving
what
had
happen'd
,
transform'd
them
into
wood
again
,
as
they
were
before
I
utter'd
the
spell
.
Shortly
after
he
secretly
left
me
,
and
vanishing
went
I
know
not
wither
.
And
can
you
now
,
said
Dinomachus
,
make
a
man
of
a
bolt
?
I
have
but
one
half
of
the
Art
replyed
he
,
nor
am
I
able
to
return
him
into
his
former
shape
If
,
therefore
,
I
once
make
him
a
water
bearer
;
we
shall
be
driven
from
the
house
by
a
deluge
.
Will
you
old
men
,
said
I
,
never
leave
to
speake
monstrous
fictions
?
If
for
no
other
reason
,
yet
for
these
young
boyes
sakes
,
forbear
your
improbable
,
and
terrible
narrations
till
some
other
time
,
least
they
be
insensibly
fil'd
with
uncouth
affrightments
,
&
fables
.
Accustome
them
not
to
hear
things
which
will
make
impressions
,
and
trouble
them
all
their
life
;
make
them
start
at
every
sound
,
and
fill
them
with
diverse
superstitions
.
You
do
well
,
said
Eucrates
,
to
put
me
in
minde
of
superstition
.
Pray
what
think
you
of
Oracles
,
Tychiades
,
&
Predictions
,
&
Prophecies
,
utter'd
by
people
inspired
,
and
heard
from
Curtaines
,
or
delivered
in
verse
by
a
Virgin
,
which
foretells
things
to
come
Cannot
these
things
fall
under
your
belief
neither
?
I
forbear
to
tell
you
that
I
have
a
sacred
ring
whose
seale
beares
the
image
of
Apollo
,
and
that
the
God
himself
frequently
talkes
with
me
;
least
you
should
thinke
I
faine
this
of
my self
,
out
of
arrogance
,
I
will
only
tell
you
what
I
saw
and
heard
from
Amphilochus
at
Mallus
,
who
entertained
me
with
a
long
discourse
,
and
consulted
the
Oracle
concerning
my
affaires
.
Next
I
will
report
to
you
what
I
saw
at
Pergamus
,
&
heard
at
Patara
.
When
I
sail'd
homeward
from
Aegypt
,
being
inform'd
that
there
was
an
open
,
infallible
Oracle
at
Mallus
,
which
verbatim
gave
clear
answers
to
every
mans
inquiryes
,
written
in
a
note
,
and
deliver'd
to
his
Priest
,
I
thought
I
should
do
well
,
as
I
sayl'd
by
,
to
try
the
Oracle
,
and
consult
the
God
concerning
my
future
fortunes
.
I
by
this
entrance
perceiving
that
Eucrates
was
likely
to
lengthen
his
story
,
and
that
he
had
begun
no
very
compendious
discourse
of
Oracles
,
and
not
holding
it
fit
to
contradict
them
longer
,
leaving
him
sailing
from
Aegypt
to
Mallus
(
for
I
saw
them
discontented
with
my
presence
,
as
an
opposer
of
their
fictions
)
I
will
take
my
leave
,
said
I
,
and
go
seek
Leontichus
.
For
I
have
urgent
occasion
to
meet
with
him
.
You
,
who
thinke
humane
passages
not
sufficient
,
have
the
liberty
to
call
the
Gods
into
your
fabulous
discourses
.
And
having
so
said
,
I
departed
.
They
,
glad
of
their
freedome
,
in
likelyhood
entertained
,
and
feasted
themselves
with
impostures
.
I
,
cloy'd
with
what
I
heard
,
am
come
to
you
,
Philocles
,
just
like
those
who
having
drunk
new
wine
,
and
swoln
their
belly
,
have
need
to
vomit
:
I
would
give
any
money
for
a
potion
of
oblivion
to
make
me
forget
,
and
to
wash
away
the
mischievous
remembrance
of
what
I
heard
.
Who
still
,
methinkes
,
see
monsters
,
Devils
and
Hecates
.
Philocles
.
I
,
also
,
suffer'd
in
your
relations
,
Tychiades
.
For
they
say
,
that
they
not
only
grow
distracted
,
and
fear
the
water
,
who
are
bitten
by
mad
dogges
,
but
if
the
man
bitten
bite
another
,
't
is
equall
to
the
bite
of
a
dogge
,
and
begets
the
like
distemper
▪
so
you
having
been
bitten
by
Eucrates
fictions
,
have
bitten
me
also
,
and
filled
my
fancy
with
Devills
.
Tychiades
.
However
let
us
take
courage
,
since
we
have
an
excellent
Antidote
to
cure
us
,
truth
,
and
right
reason
.
Which
if
we
make
our
rule
,
we
shall
be
troubled
with
no
such
empty
,
and
vain
falshoods
.
A
defence
of
dancing
.
The
Speakers
.
Lycinus
,
and
Crato
.
Lycinus
.
Since
,
Crato
,
by
the
bitternesse
of
your
invective
,
I
guesse
you
have
long
studyed
to
disparage
both
dances
,
and
the
Art
of
dancing
,
and
us
who
delight
in
such
showes
,
as
if
we
misbusied
our selves
in
a
vain
,
womanish
exercise
,
know
the
greatnesse
of
your
errour
,
and
how
much
you
have
deceived
your self
,
to
blame
one
of
the
most
excellent
recreations
of
life
.
Though
you
are
to
be
pardon'd
,
if
having
originally
been
bred
to
a
sowre
life
,
and
taught
to
hold
nothing
commendable
,
which
is
not
severe
,
your
want
of
experience
have
cast
you
upon
such
Detractions
.
Crato
.
For
you
,
most
delicate
Lycinus
,
being
such
a
man
as
you
are
,
well
bred
,
and
indifferently
instructed
in
Philosophy
,
to
forsake
the
best
studies
,
and
the
conversation
of
the
Ancients
,
to
sit
listning
to
fidlers
,
and
to
see
an
effeminate
fellow
loosly
clad
,
charm
you
with
bawdy
songes
,
and
act
the
loves
of
such
ancient
strumpets
as
the
lustfull
Phaedra
,
Parthenope
,
and
Rhodope
,
and
all
this
perform'd
with
Knick-Knacks
,
obscene
gestures
,
and
sounds
of
the
feet
,
are
,
doubtlesse
,
most
ridiculous
pastimes
,
and
little
beseeming
one
of
your
free
education
.
Wherefore
hearing
how
you
imployed
your
time
in
such
spectacles
,
I
not
only
blusht
for
you
,
but
was
much
grieved
,
that
having
studyed
Plato
,
Chrysippus
,
and
Aristotle
,
you
should
sit
and
suffer
,
like
them
whose
eares
are
●ickled
with
a
feather
.
There
being
otherwise
numberlesse
entertainments
,
As
vertuous
Sights
,
rare
Musitians
,
and
artificiall
Singers
to
the
Harp
,
in
grave
Tragedyes
,
and
merry
Comedyes
,
which
deserve
to
be
stiled
exercises
.
You
had
need
,
therefore
,
gentle
Sir
,
frame
a
large
Apology
to
the
learned
,
if
you
mean
not
to
be
utterly
expell'd
,
and
banisht
from
the
flock
of
the
vertuous
.
Your
best
course
,
therefore
,
in
my
opinion
,
will
be
to
cure
all
by
a
deniall
,
and
not
at
all
to
confesse
your self
guilty
of
such
a
crime
.
And
for
the
future
take
heed
least
,
unknown
to
us
,
of
the
man
you
were
,
you
be
transformed
into
some
Lyde
,
or
Bacche
.
And
so
not
only
raise
an
imputation
on
your self
,
but
on
us
also
,
if
like
Ulysses
,
wee
draw
you
not
from
the
inchanted
cup
,
and
reduce
you
to
your
former
studyes
,
before
you
be
insensibly
ensnared
by
the
Syrens
of
the
Theater
.
For
they
laid
Siege
only
to
the
ear
,
and
might
be
sayl'd
by
by
the
help
of
wax
:
but
you
seem
wholly
captived
by
your
eyes
.
Lycinus
.
Trust
me
,
Crato
,
you
have
let
loose
your
fierce
dogge
upon
me
.
But
your
example
of
the
Lote-eaters
,
and
instance
of
the
Syrens
,
carry
no
resemblance
to
my
case
:
since
they
,
who
tasted
the
Lote
,
and
heard
the
Syrens
,
perisht
;
as
the
reward
of
their
Luxury
,
and
Attention
.
Whereas
I
,
besides
the
wonderfull
pleasure
I
have
conceived
,
have
hence
raised
excellent
advantage
.
For
I
am
neither
fallen
into
the
oblivion
of
my
household
affaires
,
or
into
an
ignorance
of
the
things
concerning
my self
,
but
to
speake
without
dissimulation
,
have
returned
from
the
Theater
much
wiser
,
and
sharper
sighted
in
the
businesse
of
life
.
More
fitly
,
therefore
,
might
you
have
alleadged
out
of
Homer
,
that
he
who
saw
the
charming
spectacle
sayled
away
delighted
,
and
the
more
amply
instructed
.
Crato
.
Good
Hercules
!
What
a
loft
man
are
you
,
Lycinus
,
Who
in
stead
of
being
ashamed
,
can
boast
of
your
follyes
?
So
desperate
is
your
case
,
that
you
afford
us
not
any
hope
of
a
cure
,
thus
to
praise
exercises
so
fowle
,
and
detestable
▪
Lycinus
.
Pray
tell
me
,
Crato
,
have
you
frequently
seen
dancing
,
and
the
passages
of
the
Theater
,
which
you
thus
accuse●
O●
unac●ustomed
to
such
spectacles
,
do
you
hold
them
thus
detestable
,
and
unworthy
?
If
you
have
been
a
Spectatour
,
you
are
as
faulty
as
I
:
if
you
have
not
,
take
heed
your
reprehension
show
not
unreasonable
,
and
overbold
,
thus
to
blame
what
you
know
not
.
Crato
.
'T
would
fairly
have
become
,
indeed
,
my
long
beard
,
and
white
head
to
sit
among
a
crowd
of
women
,
and
frantick
Spectatours
,
and
there
to
clappe
,
and
hurle
absurd
praises
,
to
a
wretched
fellow
,
who
weepes
without
cause
.
Lycinus
.
You
are
to
be
excused
,
Crato
.
Yet
if
you
will
for
once
obey
my
perswasion
,
and
for
meer
triall
sake
afford
your
presence
,
and
submit
your
eyes
,
I
am
certain
you
will
not
afterwards
refrain
to
take
up
the
first
,
&
most
commodious
place
in
the
Theater
,
from
whence
you
may
both
exactly
see
,
and
hear
all
.
Crato
.
May
cleanlinesse
forsake
me
,
when
I
do
so
;
And
may
my
limbes
be
for
ever
rough
,
and
my
chinne
unsmooth
,
as
I
pitty
you
perfectly
gone
in
a
distraction
.
Lycinus
.
Sparing
your
blasphemies
,
then
,
wil
't
please
you
to
hear
me
say
something
of
dancing
,
and
of
the
commodityes
which
attend
it
?
How
it
not
only
delights
,
but
profits
the
beholders
?
how
greatly
it
teacheth
,
and
instructs
,
&
fashions
the
mind
of
the
Spectatours
,
entertaining
them
with
excellent
presentments
,
&
exercising
them
with
the
best
lectures
,
and
at
once
expressing
a
common
amiablenesse
of
the
soule
,
and
body
?
Now
that
all
this
is
performed
with
Musick
,
and
number
,
is
not
the
disparagement
but
praise
of
dancing
.
Crato
.
I
have
not
much
leisure
to
heare
a
mad
man
speake
in
praise
of
his
distemper
:
yet
if
you
will
needes
vent
your
toyes
,
I
am
prepared
to
yeeld
you
friendly
attention
,
and
to
lend
my
eares
,
and
shall
be
able
without
wax
to
endure
your
triflings
.
Here
,
then
,
I
become
silent
,
speake
your
pleasure
,
as
if
no
man
heard
you
.
Lycinus
.
'T
was
the
thing
I
should
have
craved
of
you
,
Crato
.
For
you
shall
shortly
perceive
whether
what
I
shall
say
appear
to
you
trifling
.
First
,
then
,
you
plainly
seem
to
mee
not
to
know
,
that
dancing
is
no
new
invention
,
or
of
yesterdayes
,
or
the
other
dayes
growth
,
or
born
among
our
fore-fathers
,
or
their
Ancestours
.
But
they
who
most
truely
derive
dancing
,
say
it
sprung
with
the
first
beginning
of
the
universe
;
and
had
a
birth
equally
as
ancient
as
love
.
Since
the
regular
motion
of
the
starres
,
and
the
combination
of
the
fixt
with
the
planets
,
their
musicall
consort
,
and
well
order'd
harmony
,
are
but
so
many
examples
of
the
originall
of
dancing
.
Which
increasing
by
degrees
,
and
alwaies
gaining
new
accesses
for
the
best
,
hath
at
length
arrived
to
its
perfection
,
and
is
become
a
various
,
harmonious
,
and
musicall
vertue
.
The
Goddesse
Cybele
,
as
they
report
,
first
delighted
with
the
Art
,
enjoyned
the
Coribantes
in
Phrygia
,
and
the
Curetes
in
Creet
,
to
use
dancing
.
From
whose
practice
of
it
she
received
no
small
benefit
.
For
they
,
dancing
round
him
,
saved
her
sonne
Iupiter
;
who
cannot
but
ascribe
his
preservation
to
them
,
by
whose
measures
he
escapt
his
fathers
teeth
.
The
manner
of
their
dancing
was
in
Armour
,
with
Swords
clasht
against
Bucklers
;
at
once
expressing
a
divinely
inspired
,
&
warlike
measure
.
In
time
,
the
noblest
Cretans
studiously
addicting
themselves
to
this
exercise
,
became
most
excellent
dancers
,
as
well
private
men
,
as
Princes
,
and
such
as
bore
sway
.
Homer
,
therefore
,
intending
not
to
disparage
but
to
commend
Meriones
,
called
him
Dancer
:
Who
was
so
famous
and
generally
renowned
for
this
quality
,
that
he
was
thereby
not
only
known
to
the
Greekes
,
but
to
the
Trojans
his
enimies
too
.
Who
observed
,
I
suppose
,
a
kind
of
beauty
in
his
fights
,
and
musicall
Gesture
,
which
he
tooke
in
from
dancing
.
The
verses
speake
thus
of
him
;
Soon
had
my
Spear
peirc't
thee
,
Meriones
,
Although
a
Dancer
—
Though
he
were
not
,
in
truth
▪
vanquisht
,
but
by
his
Skill
in
dancing
,
I
suppose
,
easily
avoided
the
darts
hurl'd
at
him
.
Though
I
might
make
instance
in
diverse
other
Hero's
who
busied
themselves
in
this
quality
,
&
made
their
exercise
an
Art
;
Yet
I
will
content
my self
with
Neoptolemus
,
Achilles
sonne
:
Who
so
excell'd
in
this
Science
,
that
he
added
thereto
the
noblest
kind
,
from
him
called
the
Pyrrhichian
Dance
.
Achilles
,
also
,
himself
,
hearing
thus
much
of
his
sonne
,
was
more
joy'd
,
I
beleive
,
then
with
his
excellent
shape
,
or
strength
of
bodye
.
Nay
the
Citty
of
Troy
remain'd
unconquer'd
,
till
by
his
skill
in
dancing
't
was
ruined
,
and
laid
levell
with
the
ground
.
The
Lacedemonians
,
also
,
who
were
alwaies
held
the
stoutest
Grecians
,
having
learnt
from
Castor
,
and
Pollux
to
Caryatize
(
which
is
a
kind
of
Dance
,
taught
at
first
by
the
Caryans
,
a
people
of
Laconia
,
)
performed
all
their
Atchievements
afterwards
in
musick
;
and
made
war
by
the
sound
of
the
pipe
,
and
the
orderly
treadings
and
measures
of
the
foot
,
so
that
the
fife
still
gave
the
signall
to
the
battle
;
which
made
them
so
universally
victorious
,
musick
and
numbers
still
directing
their
Marches
.
You
may
observe
their
young
men
no
lesse
addicted
to
dancing
,
then
to
bear
Armes
.
For
having
at
Armes
end
a
while
strugled
,
and
mutually
given
,
and
received
blowes
,
after
a
short
respite
,
their
encounters
end
in
a
dance
.
Where
a
minstrell
set
in
the
middest
,
playes
,
and
keepes
time
with
his
foot
;
whilest
they
regularly
following
one
another
,
and
ordering
their
motions
by
his
tunes
,
cast
themselves
into
figures
of
all
sorts
;
sometimes
war-like
;
sometimes
amorous
;
most
suitable
to
Bacchus
,
and
Venus
.
Nay
the
Song
which
they
sing
in
dancing
weares
the
name
of
Venus
,
and
Cupid
;
As
if
they
joyned
with
them
in
their
sporting
and
dancing
.
And
another
song
they
have
(
for
they
sing
too
)
which
comprehendes
how
to
dance
;
and
runs
thus
.
Farre
,
Boyes
,
be
hence
unskillfull
feet
:
Let
every
step
in
numbers
meet
.
That
is
,
dance
better
.
The
like
custome
have
they
who
danc't
the
Bracelet
.
A
kind
of
dance
common
to
young
men
,
and
virgins
.
In
which
one
so
succeeded
another
,
as
to
resemble
a
Bracelet
.
For
a
young
man
led
,
and
exprest
all
the
youthfull
motions
which
he
was
to
practice
afterwards
in
the
war
;
A
Virgin
blushingly
followed
,
and
so
exprest
the
motions
of
a
woman
,
that
from
both
sprung
a
Bracelet
,
compounded
of
modesty
,
and
valour
.
Like
to
these
is
the
dance
call'd
the
Bare
feet
.
As
for
the
dance
,
which
Homer
,
in
his
shield
,
makes
for
Ariadne
,
and
that
other
dance
contrived
by
Daedalus
for
her
,
I
passe
over
as
well
known
to
you
.
As
,
also
,
the
two
leaders
of
the
dance
,
which
the
Poet
there
calls
dancers
on
their
heads
;
besides
what
he
there
sayes
;
The
Youthes
in
Dancing
rowl'd
As
if
dancing
were
the
greatest
ornament
,
Vulcan
had
inserted
into
the
shield
.
Nor
is
it
strange
that
the
Corcyrans
should
so
much
delight
in
dancing
,
being
a
people
so
delicate
,
and
so
abounding
with
all
plenty
.
That
,
therefore
,
which
Homer
makes
Ulysses
most
admire
amongst
them
was
the
nimblenesse
of
their
feet
.
In
Thessaly
the
exercise
of
dancing
hath
so
prevailed
,
that
they
stile
their
Princes
,
and
Generalls
the
Leaders
of
the
dance
.
As
appears
by
the
Inscription
of
their
Statues
,
which
they
erect
to
the
best
deservers
.
The
Citty
,
sayes
one
,
prefer'd
him
as
the
fore-dancer
.
The
people
,
sayes
,
another
,
dedicate
these
Statues
to
Ilation
for
dancing
the
battle
well
.
I
spare
to
tell
you
,
that
you
shall
scarce
find
any
ancient
,
religious
solemnity
without
dancing
.
A
custom
,
doubtlesse
,
instituted
by
Orpheus
,
Musaeus
,
and
other
excellent
Dancers
of
that
time
:
who
,
as
a
thing
most
becomming
,
decreed
;
that
none
should
be
initiated
to
such
rites
but
with
measure
,
and
dancing
.
And
to
prove
this
true
,
they
,
who
were
initiated
,
were
bound
not
to
reveale
their
rites
to
those
that
were
not
.
From
whence
they
who
divulge
mysteryes
,
as
all
know
,
are
proverbially
said
to
undance
them
.
At
Delos
no
sacrifices
were
offer'd
without
dancing
,
and
musick
.
Where
a
Quire
of
boyes
,
entring
with
a
flute
and
harp
,
danced
,
and
they
,
who
among
them
were
judged
the
most
skillfull
,
followed
.
From
whence
the
tunes
which
were
composed
for
such
Quires
were
call'd
dance-tunes
,
and
were
set
for
the
Violl
.
But
why
insist
I
upon
the
Graecians
;
since
the
Indians
,
every
morning
when
they
rise
,
pray
to
the
Sunne
,
not
as
we
do
,
who
hold
the
killing
of
our
hand
to
be
a
compleat
devotion
,
but
turning
themselves
towards
the
East
,
salute
the
Sunne
with
a
Dance
;
silently
ordering
their
postures
,
and
motions
,
in
imitation
of
his
.
And
this
among
the
Indians
is
prayer
,
devotion
,
and
sacrifice
,
with
which
twice
a
day
,
mornings
,
and
evenings
,
they
keep
the
Sun
propitious
.
Then
,
the
Aethiopians
alwaies
go
to
war
dancing
.
Nor
will
a
Moore
offer
to
pluck
an
arrow
from
his
head
(
which
serves
them
in
stead
of
quivers
stuck
round
with
shafts
like
so
many
rayes
)
till
he
have
first
danced
,
and
by
such
agitation
threatned
,
and
terrified
his
enemy
.
Nor
were
it
amisse
,
having
past
through
India
and
Aethiopia
,
to
draw
our
discourse
down
to
their
neighbouring
Aegypt
.
Where
the
ancient
fiction
which
goes
of
Proteus
,
methinkes
,
signifyes
him
to
be
only
a
certain
Dancer
,
and
Mimick
;
who
could
transform
,
and
change
himself
into
all
shapes
,
sometimes
acting
the
fluidnesse
of
water
,
sometimes
the
sharpnesse
of
fire
,
occasioned
by
the
quicknesse
of
its
aspiring
motion
;
sometimes
the
fiercenesse
of
a
Lyon
,
and
fury
of
a
Libbard
,
and
waving
of
an
Oake
;
and
what
ever
he
listed
.
From
whence
the
fable
,
wresting
his
naturall
parts
something
pardoxically
,
sain'd
him
to
be
really
changed
into
the
things
he
acted
.
The
like
abilities
are
found
in
the
Dancers
of
our
time
:
whom
you
may
in
an
instant
see
suddainly
metamorphosed
,
and
turn'd
into
a
Proteus
▪
we
may
,
also
,
conjecture
that
Empusa
,
who
turn'd
her self
into
a
thousand
shapes
,
was
such
another
woman
,
derived
to
us
in
a
fiction
.
After
these
examples
't
were
Injustice
to
forget
the
dance
practiced
by
the
Salii
(
the
name
of
a
certain
Priesthood
taken
from
dancing
)
in
honour
of
Mars
,
the
most
war-like
God
;
in
which
they
mingled
gravity
with
religion
.
Nor
is
the
Bithynian
fable
altogether
unsuitable
to
the
Italian
custome
,
which
reportes
that
Priapus
,
a
military
God
,
one
of
the
Titans
,
I
believe
,
or
Idaean
Dactyls
,
learnt
this
exercise
with
his
Armes
.
For
Mars
receiving
him
from
Iuno
yet
a
boy
,
boysterous
,
and
beyond
measure
manly
,
taught
him
not
to
bear
Armes
before
he
had
made
him
a
perfect
Dancer
.
For
which
the
reward
assigned
by
Iuno
,
was
,
that
he
should
ever
after
have
the
tithe
of
his
spoyles
taken
in
war.
I
presume
you
expect
not
I
should
tell
you
of
the
Bacchanalls
,
or
feasts
of
Bacchus
;
whose
celebration
was
nothing
but
dancing
.
Now
of
the
noblest
sort
of
Dances
,
there
are
three
kindes
,
the
Cordacke
or
Comicall
,
Sicinnidde
or
Satyricall
,
&
Harmonious
or
Tragicall
,
which
were
invented
by
the
Satyres
,
the
followers
of
Bacchus
,
from
whom
they
take
their
names
.
And
Bacchus
himself
using
this
Art
subdued
the
Tuscanes
,
Indians
,
and
Lydians
,
and
danced
down
war
like
Nations
with
Javelines
wrapt
in
Ivye
.
Wherefore
take
heed
,
admired
Sir
,
least
you
prove
impious
thus
to
accuse
so
Divine
,
and
Mysterious
an
exercise
,
practiced
by
such
illustrious
Gods
,
and
performed
in
their
honour
and
which
carryes
with
it
so
much
pleasure
joyn'd
with
so
much
usefull
discipline
.
I
cannot
but
wonder
,
that
being
so
great
a
lover
of
Homer
,
and
Hesiod
,
as
you
are
(
for
I
once
more
betake
my self
to
the
Poets
)
you
dare
controule
them
,
who
above
all
things
praise
dancing
.
For
Homer
having
muster'd
together
the
things
most
delightfull
,
and
desireable
,
sleep
,
love
,
singing
,
and
dancing
,
stiles
this
last
onely
praise
worthy
;
ascribing
,
indeed
,
sweetnesse
to
singing
,
both
which
are
found
in
dancing
;
namely
Harmony
of
voice
,
and
commendable
measure
,
which
you
thus
study
to
carpe
at
.
Again
in
another
place
of
his
poem
he
sayes
;
To
some
Iove
gives
of
war-like
actions
choice
,
Dancing
to
some
,
to
some
a
charming
voice
.
For
,
certainly
,
a
good
voice
,
joyn'd
with
dancing
,
is
very
charming
,
and
the
most
excellent
gift
of
the
Gods
.
Again
Homer
,
having
divided
all
things
into
war
,
and
peace
,
opposeth
this
as
the
more
commendable
to
the
passages
of
warre
.
And
as
for
Hesiod
,
who
went
not
by
hear-say
,
but
early
in
the
morning
saw
the
Muses
dance
,
in
the
beginning
of
his
Poem
sets
this
as
their
greatest
praise
,
that
in
soft
measures
they
danced
round
about
a
flowrye
fountain
,
and
encircled
their
fathers
Altar
.
Yet
you
,
Gentle
Sir
,
almost
making
war
with
the
Gods
,
calumniate
dancing
.
Though
Socrates
,
of
all
men
the
wisest
,
(
if
we
may
beleeve
Apollo
,
who
stiled
him
so
)
not
only
praised
dancing
,
but
vouchsaft
to
learn
it
,
ascribing
much
to
the
Elegancy
,
and
Grace
,
and
Musicall
Treadings
,
and
amiable
behaviour
of
such
a
mover
.
Nor
blusht
he
,
though
old
,
to
reck
on
dancing
among
his
serious
imployments
.
In
which
,
you
may
guesse
,
he
spent
no
small
studye
,
who
refused
not
to
learn
Arts
yet
meaner
,
nor
disdayned
to
frequent
the
scooles
of
the
Minstrells
,
and
to
attend
the
Lectures
of
Alpasia
,
a
known
Whore
.
Yet
he
beheld
this
Art
onely
in
its
first
rising
,
before
't
was
grown
up
to
such
height
of
perfection
.
Did
he
see
those
who
in
our
time
have
advanc'd
it
to
this
great
pitch
,
I
assure
my self
,
forsaking
all
other
studyes
he
would
wholly
apply
his
minde
to
this
spectacle
,
and
would
teach
his
Schollers
nothing
else
.
In
praising
Comedy
,
and
Tragedy
,
you
seem
to
me
to
forget
that
in
either
a
peculiar
kind
of
dancing
is
observed
;
the
grave
in
Tragedy
,
in
Comedy
the
Cordack
,
and
sometimes
also
the
Sicinnidd
.
But
because
at
first
you
prefer'd
Tragedy
,
and
Comedy
,
and
vagrant
fidlers
,
and
singing
to
the
harpe
,
before
dancing
;
calling
them
truely
exercises
,
and
therefore
commendable
:
let
us
,
I
pray
,
compare
them
severally
with
Dancing
.
Where
,
if
please
you
,
we
will
passs
over
the
Pipe
,
and
Harpe
,
as
parts
and
instruments
of
Dancing
,
and
consider
Tragedy
as
it
is
,
first
,
according
to
its
propertyes
,
and
dresse
.
What
a
deformed
,
and
frightfull
fight
is
it
to
see
a
man
raised
to
a
prodigious
length
,
stalking
upon
exalted
buskins
,
his
face
disguised
with
a
grimme
vizard
,
widely
gaping
,
as
if
he
meant
to
devoure
the
Spectatours
?
I
forbear
to
speake
of
his
stuft
Brests
,
and
fore-Bellyes
,
which
make
an
adventitious
,
and
artificiall
corpulency
,
least
his
unnaturall
length
should
carry
disproportion
to
his
slendernesse
.
As
,
also
,
his
clamour
from
within
,
when
he
breakes
open
,
and
unlockes
himself
,
and
when
he
howles
lambicks
,
and
most
ridiculously
singes
his
own
sufferings
,
and
renders
himself
by
his
very
tone
odious
.
For
as
for
the
rest
,
they
are
inventions
of
ancient
Poets
.
Yet
as
long
as
he
personates
only
some
Andromache
,
&
Hecuba
,
his
singing
is
tolerable
.
But
for
a
Hercules
to
enter
dolefully
singing
,
and
to
forget
himself
,
and
neither
to
regard
his
Lyons
skinne
,
nor
clubbe
,
must
needs
,
to
any
judging
man
,
appear
a
Solcecisme
.
And
whereas
you
dislike
that
in
dancing
men
should
act
women
,
is
a
reprehension
which
holds
for
Tragedyes
,
and
Comedyes
too
;
in
which
are
more
womens
parts
,
then
mens
.
Besides
,
as
part
of
the
delight
,
Comedy
challengeth
to
it self
the
most
ridiculous
parts
;
as
Parasites
,
Fidlers
,
and
Cookes
.
But
the
propertyes
of
a
Dancer
are
so
comely
,
and
decent
,
that
I
need
not
describe
them
,
being
visible
to
all
but
the
blind
.
The
person
gracefully
adorn'd
,
and
agreeable
to
his
part
;
not
gaping
like
the
others
,
but
decently
closed
,
under
which
many
sing
their
own
Tunes
.
For
anciently
the
Dancers
sung
too
,
till
't
was
found
,
that
Motion
,
and
shortnesse
of
Breath
troubled
the
Voice
;
whereupon
't
was
better
contrived
,
that
they
should
be
sung
to
.
The
Argument
of
both
are
alike
.
Nor
do
Dances
differ
from
Tragedies
,
but
that
These
have
more
variety
,
and
are
more
variously
studied
,
and
admit
more
severall
Changes
.
The
reason
why
there
are
no
Dancing-matches
I
take
to
be
,
because
the
Judges
held
it
to
be
a
thing
too
reverend
,
and
solemn
to
be
brought
into
Decision
.
Though
there
be
a
famous
City
in
Italy
,
descended
of
the
Negroponts
,
where
Honorary
Prizes
are
assigned
to
this
Exercise
.
And
here
I
desire
to
be
excused
for
my
omissions
of
many
things
not
toucht
,
and
that
you
will
not
impute
them
to
my
ignorance
,
or
want
of
Learning
.
For
't
is
not
unknown
to
me
,
that
many
have
heretofore
written
of
Dancing
,
and
have
spent
most
of
their
industry
,
and
Style
,
in
decyphering
the
severall
kinds
of
Dances
;
their
Names
,
Distinctions
,
and
who
were
their
Inventors
:
wherein
they
thought
they
made
shew
of
various
learning
.
But
I
,
holding
such
ostentations
superfluous
,
and
unseasonable
,
and
unsuitable
to
my
person
,
shall
passe
them
over
in
silence
.
Withall
,
I
shall
desire
you
to
remember
,
and
think
,
that
I
intend
not
to
derive
the
Pedigree
of
Dances
of
all
sorts
,
nor
make
it
the
aime
of
my
discourse
to
reckon
up
the
names
of
all
Dances
,
but
of
those
few
of
the
Nobler
sort
,
before
mentioned
.
For
the
present
then
,
the
Summe
of
my
defence
is
to
praise
the
manner
of
dancing
now
in
fashion
;
and
to
shew
what
pleasure
,
and
profit
it
comprehends
,
and
from
what
an
ancient
beginning
it
hath
aspired
to
its
present
Elegancy
,
or
Veneration
rather
.
For
those
Dancings
of
the
first
Ages
were
,
as
it
were
,
the
roots
,
and
foundations
of
Dancing
,
whose
Flower
,
and
grown
Fruit
now
ripened
into
a
perfection
,
is
the
Argument
of
my
Defence
:
omitting
to
speak
of
Capring
,
or
Crane-dancings
,
or
the
like
,
as
impertinent
to
this
discourse
.
Nor
have
I
,
out
of
oversight
,
past
by
the
Phrygian
manner
of
Dancing
,
which
was
a
drunken
,
and
feastly
kind
of
Revelling
,
performed
in
Wine
,
by
a
Rowt
of
Clowns
,
who
danced
like
Women
to
a
Pipe
,
using
violent
and
boisterous
Leapings
,
yet
in
use
among
Country
people
:
but
because
it
hath
no
agreement
with
the
dancing
I
now
treat
of
.
Though
Plato
in
his
Laws
commends
some
of
these
kinds
,
but
rejects
others
;
distinguishing
them
by
their
pleasure
,
and
profit
,
and
banishing
the
more
uncomely
,
prefers
,
and
admires
the
rest
.
And
thus
much
be
spoken
of
Dancing
it self
.
For
to
extend
my
discourse
,
to
all
that
might
be
said
,
were
troublesome
.
I
will
now
unfold
to
you
how
a
Dancer
ought
to
be
qualified
,
how
practised
,
what
to
learn
,
and
by
what
waies
to
attain
his
Art
,
that
you
may
perceive
this
not
to
be
one
of
the
facile
,
and
easily
learn'd
Arts
,
but
to
be
attained
in
perfection
by
the
help
of
all
the
other
Sciences
;
not
Musick
only
,
but
Arithmetick
,
and
Geometry
,
and
especially
your
Philosophy
,
both
naturall
,
and
morall
.
As
for
Logick
,
it
hath
been
held
vain
and
uselesse
to
it
:
but
Rhetorick
it
requires
,
and
partakes
,
as
far
as
't
is
demonstrative
of
manners
,
and
affections
,
which
are
the
subjects
of
Oratours
too
.
Nor
is
it
a
stranger
to
Painting
,
and
Sculpture
;
but
imitates
their
Graces
so
exactly
,
as
not
to
come
short
of
Phidias
,
of
Apelles
himself
.
But
above
all
it
aims
to
have
the
two
Muses
,
Mnemosyne
,
and
her
daughter
Polyhymnia
propitious
,
and
exactly
to
remember
all
things
:
for
,
as
Calchas
in
Homer
,
it
behoves
a
Dancer
to
know
Things
present
,
past
,
and
future
.
—
and
not
to
be
ignorant
of
any
thing
,
but
to
have
a
memory
open
,
and
at
command
.
In
a
word
,
't
is
an
imitating
and
demonstrating
Science
;
an
Interpreter
of
conceiptes
,
and
clearer
of
Ambiguityes
.
And
what
Thucydides
said
in
praise
of
Pericles
,
is
the
thing
most
praise
worthy
in
a
Dancer
;
which
is
,
to
know
what
is
fit
,
and
to
expresse
it
.
By
expression
I
here
mean
a
clearnesse
of
behaviour
.
So
that
the
whole
businesse
of
a
Dancer
consists
in
the
knowledge
of
ancient
history
,
the
ready
remembrance
of
it
,
and
expressing
of
it
with
decency
.
Taking
,
therefore
,
his
beginning
from
the
Chaos
,
and
birth
of
the
world
,
he
must
carry
his
knowledge
as
farre
as
the
age
of
the
Aegyptian
Cleopatra
:
within
which
space
of
times
we
circumscribe
the
various
learning
of
a
Dancer
.
Especially
,
let
him
learn
by
the
way
the
division
of
Heaven
,
the
originall
of
Venus
,
the
Titans
war
,
Iupiters
birth
,
Cybel's
plot
,
and
substitution
of
a
stone
,
Saturnes
Imprisonment
,
the
lottery
of
the
three
Brothers
,
as
also
the
Gyants
invasion
,
the
stealth
of
fire
,
the
formation
of
man
,
Prometbeus
punishment
,
the
power
of
love
,
of
each
sort
;
Then
the
floating
of
Delos
,
the
travelling
of
Latona
,
Pythons
Slaughter
,
Tityu's
Treason
,
and
the
middle
of
the
Earth
found
out
by
the
flight
of
Eagles
.
Adde
to
this
Deucalion
and
the
Universall
wrack
of
that
Age
,
and
the
lone
Arke
which
received
and
preserved
all
mankind
,
&
how
Men
were
repayr'd
from
stones
.
Next
the
dismembring
of
Iachus
,
Iuno's
cheate
,
Semele's
conflagration
and
Bacchus
double
birth
;
&
whatsoever
is
reported
of
Minerva
,
Vulcan
,
and
Ericbthonius
;
The
strife
about
Attica
,
and
first
sentence
in
Areopagus
;
In
a
word
,
the
whole
Attick
fable
.
Let
him
also
exactly
know
the
Errantry
of
Ceres
and
finding
of
her
daughter
,
and
hospitality
of
Celeus
,
&
husbandry
of
Triptolemus
,
&
plantation
of
vines
by
I●●rus
,
and
the
disaster
of
Erigone
;
and
whatsoever
goes
in
story
of
Boreas
,
and
Orithyia
,
and
Theseus
,
and
Aegeus
.
Adde
to
this
Medea's
Entertainment
,
and
Flight
afterwards
to
the
Persians
;
as
also
Erechtheus
,
and
Pandion's
Daughters
,
and
what
they
both
suffer'd
,
and
did
in
Thrace
.
Then
let
him
know
Acamas
,
and
Phyllis
,
and
Hellens
first
Rape
,
and
the
expedition
of
the
Twinnes
against
the
City
;
Hippolytus
mischance
,
and
the
return
of
the
Herculeans
;
all
which
he
may
read
in
the
Attick
Records
,
which
being
Athenian
passages
,
I
have
briefly
,
for
examples
sake
,
run
over
.
Next
,
let
him
learn
the
story
of
Megara
,
Nisus
,
and
Scylla
,
and
the
purple
Hair
,
and
Mino's
departure
,
and
his
ingratitude
towards
his
Assister
.
To
which
let
him
adde
the
Atchievements
wrought
at
Cytheron
,
and
Thebes
;
the
calamities
of
the
people
,
Cadmus
Banishment
,
and
sign
taken
from
the
lying
down
of
a
Cow
;
the
Serpents
teeth
sown
,
and
springing
up
again
;
as
also
Cadmus
transformation
into
a
Serpent
;
the
erection
of
Walls
by
Musick
,
the
Builders
madnesse
,
his
wife
Niobes
insolent
pride
,
and
stupefaction
through
Griefe
.
As
,
also
,
the
story
of
Pentheus
,
Actaeon
,
Oedipus
,
and
Hercules
,
together
with
his
Labours
,
and
slaughter
of
his
Children
.
Nor
is
Corinth
lesse
fraught
with
stories
of
Glauce
,
and
Creon
;
and
before
these
Bellerophon
,
and
Stheneboea
;
and
the
Combate
between
Neptune
and
the
Sun
;
as
also
the
Madnesse
of
Athamas
,
and
aëry
flight
of
Nepheles
children
upon
a
Ramme
;
and
the
Receipt
of
Ino
,
and
Melicerta
.
To
which
may
be
added
the
Reports
which
go
of
the
Pelopidae
,
and
Mycenae
,
and
more
ancient
then
these
of
Inachus
and
Io
,
and
her
keeper
Argus
;
of
Atreus
also
,
and
Thyestes
,
and
Aerope
,
and
the
Golden
Fleece
,
and
Pelops
Wedding
,
and
Agamemnon's
slaughter
,
and
Clytemnestra's
punishment
:
and
more
ancient
yet
then
these
;
the
expedition
of
the
Seven
Generals
,
and
the
receipt
of
Adrastus
fugitive
Sons
in
Law
,
and
the
Oracle
which
was
deliver'd
of
them
;
besides
,
the
deniall
of
Buriall
to
the
slain
,
and
the
destruction
of
Antigone
,
and
Menoeceus
thereupon
;
the
stories
also
which
are
recorded
in
Neméa
of
Hypsipyle
,
and
Archemorus
,
are
monuments
most
necessarily
to
be
known
of
a
Dancer
.
Who
before
that
is
also
to
know
what
is
said
of
Danae's
Virginity
,
the
birth
of
Perseus
,
and
his
enterprize
against
the
Gorgons
;
to
which
he
is
to
joyn
the
Aethiopick
Reports
which
go
of
Cassiopea
,
and
Andromeda
and
Cepheus
,
whom
the
Superstition
of
Antiquity
have
placed
among
the
Stars
.
Nor
ought
he
to
be
ignorant
in
the
ancient
passages
of
Aegyptus
,
and
Danaus
,
and
the
Treasons
of
that
Wedding
.
Nor
will
Lacedaemon
afford
a
few
such
examples
,
of
Hyacinthus
,
and
Zephyrus
Rivall
to
Apollo
;
and
the
slaughter
of
the
Boy
by
a
Quoit
,
and
the
Flower
which
sprung
from
his
bloud
,
and
the
mournfull
Inscription
written
in
it
;
as
,
also
,
the
restoring
of
Tyndarus
from
the
dead
,
and
Iupiter's
displeasure
therefore
against
Aesculapius
.
Besides
,
the
entertainment
of
Paris
,
and
transportation
of
Helen
,
after
the
decision
of
the
Apple
.
And
to
this
Spartan
History
he
is
to
annex
the
Trojan
,
no
lesse
copious
,
and
full
of
parts
;
from
whence
,
according
as
every
one
fell
,
may
be
drawn
Arguments
for
the
Stage
.
All
which
he
is
upon
occasion
to
remember
;
especially
what
hapned
after
Helens
Transportation
,
'till
the
return
of
the
Grecian
Captains
.
Aenea's
wandrings
,
also
,
and
Dido's
Love
.
Nor
will
the
reports
which
passe
of
Orestes
be
impertinent
,
and
of
his
adventures
in
Scythia
.
And
before
that
,
the
stories
which
go
of
Achilles
,
answerable
to
his
Trojan
;
his
disguise
of
a
Girle
in
Scyrus
;
Ulysses
distraction
,
and
desertion
of
Philoctetes
;
In
a
word
,
all
Ulysses
Travels
,
the
stories
of
Circe
,
and
Telegonus
,
and
Aeolus
Empire
over
the
Winds
,
and
other
passages
along
to
the
revenge
taken
of
the
Suitors
:
And
before
that
his
circumvention
of
Palamedes
,
Nauplius
Rage
,
Ajax
Phrenzy
,
and
the
shipwrack
of
the
other
Ajax
against
Rocks
.
Elis
also
hath
many
patterns
for
Dancers
;
as
Oenomaus
,
Myrtil●s
,
Saturn
,
Iupiter
,
and
the
chiefe
Wrestlers
in
the
Olympick
Games
.
Nor
is
Arcadia
lesse
replenisht
with
stories
,
of
Daphne's
flight
,
Callisto's
conversion
into
a
Bear
,
the
Centaures
drunkennesse
,
Pan's
Parents
,
Alpheus
Love
,
and
Hyphalus
Peregrination
.
And
if
we
will
send
our
discourse
into
Creet
,
dancing
may
from
thence
fetch
numerous
examples
,
taken
from
Europa
,
Pasiphae
,
and
both
their
Buls
;
the
Labyrinth
,
also
,
Ariadne
,
Phaedra
,
Minotaure
,
Daedalus
,
Icarus
,
Glaucus
,
the
Prophecy
of
Polyides
;
Talo
,
also
,
and
the
Brazen
wall
of
the
City
.
If
you
look
into
Aetolia
,
many
Instances
may
from
thence
,
also
,
be
taken
for
dancing
;
from
Althaea
,
Meleager
,
Atalanta
,
Dalus
,
the
Combate
between
the
River
and
Hercules
,
the
Birth
of
the
Sirens
,
the
Retribution
of
the
Echinades
,
and
habitation
of
Alcmaeon
after
his
Madnesse
;
Nessus
,
also
,
and
Deïaneira's
Jealousie
;
to
which
is
to
be
added
the
Funerall
pile
in
Oeta
.
Thrace
,
also
,
hath
many
examples
requisite
to
a
dancer
;
as
Orpheus
,
and
his
dismembring
;
his
vocall
Head
swimming
along
with
his
Harp
:
Haemus
,
also
,
and
Rhodope
,
and
the
punishment
of
Lycurgus
.
But
Thessalia
is
yet
more
copious
in
instances
,
of
Pelias
,
Iason
,
Alcestis
,
the
Fleet
of
fifty
Ships
,
the
Argo
,
and
its
speaking
Keel
;
the
passages
of
Lemnos
,
also
concerning
Aeta
,
Medea's
dream
,
and
dilaniation
of
Absyrtus
,
and
what
befell
her
in
sayling
:
To
which
are
to
be
added
Protesilaus
,
and
Laodameia
.
If
you
will
once
more
passe
into
Asia
,
you
shall
meet
with
as
plentifull
arguments
,
where
Samus
will
presently
accost
you
,
and
the
calamity
of
Polycrates
,
and
his
daughters
voyage
into
Persia
;
besides
the
more
ancient
passages
of
Tantalus
Babling
,
and
his
Feasting
of
the
Gods
.
The
eating
of
Pelops
flesh
,
supplyed
with
an
Ivory
shoulder
.
In
Italy
you
meet
with
Eridanus
,
and
Phaeton
,
and
his
sisters
bewailing
themselves
into
Poplars
,
and
weeping
Amber
.
A
Dancer
is
to
know
all
the
story
of
the
Hesperides
,
and
the
Dragon-keeper
of
the
Golden
fruit
;
of
Geryon
,
also
,
and
his
conveyance
of
the
Oxen
from
Erythia
.
Nor
is
he
to
be
ignorant
of
all
the
Fabulous
Transmutations
which
have
been
made
of
things
into
Trees
,
or
Beasts
,
or
Fowls
,
or
Women
turn'd
into
Men
;
I
mean
Caeneus
,
and
the
Prophet
Tiresias
,
and
the
like
:
and
in
Phoenicia
Myrrha
,
and
the
divided
sorrow
of
the
Assyrians
.
Nor
shall
he
only
know
these
,
but
the
more
modern
passages
,
attempted
by
Antipater
,
and
Seleucus
,
after
the
Macedonian
Empire
,
for
the
love
of
Stratonice
.
He
shall
,
also
,
know
the
most
secret
Mysteryes
of
the
Aegyptians
;
That
he
may
the
more
Symbollically
act
them
;
I
mean
Epaphus
,
and
Osiris
,
and
the
transformation
of
the
Gods
into
beasts
;
especially
what
ever
is
reported
of
their
loves
,
and
of
Iupiter
himself
,
and
his
various
shift
of
disguises
.
He
shall
,
also
,
be
skill'd
in
all
the
passages
of
Hell
;
in
their
tortures
,
and
their
severall
causes
,
and
in
the
undivided
friendshippe
of
Theseus
,
and
Perithous
,
even
in
that
infernall
place
.
And
to
comprize
all
in
a
word
,
he
shall
be
ignorant
of
nothing
deliver'd
either
by
Homer
,
or
Hesiod
,
or
the
most
excellent
Poets
,
especially
the
Tragick
.
And
thus
have
I
recounted
a
few
examples
of
many
,
or
rather
infinite
,
and
rudely
hudled
them
up
in
a
Masse
.
The
rest
I
leave
to
be
sung
by
Poets
,
and
to
acted
by
Dancers
,
and
to
be
pursued
by
you
according
to
these
patterns
and
instances
.
All
which
a
Dancer
must
have
in
readinesse
,
and
prepared
to
be
brought
forth
,
and
represented
upon
occasion
.
Now
because
he
is
to
be
a
Mimick
,
and
to
expresse
by
motions
what
is
sung
in
verse
,
't
is
necessary
,
like
Oratours
,
he
should
practice
perspicuity
,
that
every
part
of
which
he
acts
,
may
carry
its
own
light
,
and
not
require
an
Interpreter
.
And
as
the
Pythian
Oracle
said
,
he
that
sees
a
Dance
,
must
understand
the
Dancer
though
dumbe
,
and
hear
him
though
silent
.
As
it
befell
Demetrius
,
the
Cynick
Philosopher
;
who
,
like
you
,
spoke
much
in
disparagement
of
Dancing
;
stiling
a
Dancer
,
the
idle
imployment
of
a
pipe
,
and
fiddle
,
and
noyse
;
who
added
nothing
to
a
Maske
,
but
an
absurd
,
vain
,
and
senselesse
motion
;
and
that
it
was
the
part
of
a
Jugler
,
not
of
a
Dancer
,
to
be
drest
in
silke
clothes
,
guilt
vizards
,
and
to
move
to
a
pipe
,
and
lascivious
tune
,
and
wanton
voice
.
A
skillfull
dancer
,
therefore
,
as
the
story
goes
,
in
Nero's
time
,
and
not
unlearn'd
,
but
well
verst
in
history
,
and
the
Art
of
gesture
,
desired
Demetrius
,
with
the
most
becomming
intreatyes
he
could
,
I
suppose
,
to
see
him
dance
,
and
then
to
reprehend
him
.
He
promised
also
to
act
before
him
without
either
Pipe
,
or
Tune
,
and
did
so
:
For
having
imposed
silence
to
the
Minstrels
,
and
Fidlers
,
and
Consort
,
he
by
himself
danced
the
Adultery
of
Mars
and
Venus
,
the
Sun
betraying
them
,
and
Vulcan
plotting
and
catching
them
in
a
wire
Net
.
Then
every
God
,
who
was
severally
spectator
;
then
Venus
blushing
,
and
Mars
beseeching
;
In
a
word
,
he
acted
the
whole
Fable
so
well
,
that
Demetrius
,
much
pleased
with
the
spectacle
,
as
the
greatest
praise
could
be
bestow'd
upon
him
,
cryed
out
,
and
in
a
loud
voice
said
,
I
hear
,
my
Friend
,
what
you
act
;
Nor
do
I
only
see
them
,
but
methinks
you
speak
with
your
Hands
.
And
because
my
Discourse
is
fallen
upon
Nero's
times
,
I
will
report
to
you
a
passage
of
a
Stranger
concerning
the
same
Dancer
,
who
gave
the
greatest
praise
of
his
dancing
that
could
be
.
This
Barbarian
Prince
,
being
come
from
Pontus
to
Rome
,
about
some
business
with
Nero
,
among
other
entertainments
saw
this
Dancer
personate
so
lively
,
that
though
he
knew
nothing
of
what
was
sung
(
being
half
a
Grecian
)
yet
he
understood
all
.
Being
to
return
to
his
Country
after
this
entertainment
of
Nero's
,
and
bid
ask
what
he
would
,
and
it
should
be
granted
,
Give
me
the
Dancer
,
said
he
,
and
you
shall
much
please
me
.
Nero
asking
him
of
what
use
he
could
be
to
him
,
My
neighbour
Barbarians
,
said
he
,
are
of
a
different
language
,
nor
is
it
easie
for
me
to
find
interpreters
for
them
.
This
Fellow
,
therefore
,
as
often
as
I
have
need
,
shall
expound
to
me
by
Gestures
;
such
praise
gain'd
his
Imitations
,
and
Dancing
,
being
significant
and
clear
.
The
chiefe
businesse
,
and
aime
of
Dancing
,
then
,
is
,
as
I
said
,
Personation
;
which
is
to
be
perform'd
by
the
rules
of
Rhetoricians
,
especially
of
those
who
busie
themselves
in
Declamations
.
In
which
,
the
thing
most
praiseworthy
is
to
resemble
their
subjects
,
and
not
to
let
the
things
said
disagree
from
the
Princes
,
or
Tyrant-slayers
,
or
Beggers
,
or
Husbandmen
spoken
of
,
but
to
give
every
one
his
propriety
,
and
distinction
.
I
will
report
to
you
the
saying
of
another
Barbarian
to
this
purpose
:
who
seeing
five
Arguments
provided
,
(
for
the
Presentment
consisted
of
so
many
parts
)
and
seeing
but
one
Dancer
,
askt
who
should
act
,
and
personate
the
rest
;
and
being
told
that
one
would
undergoe
the
whole
performance
,
I
was
deceived
in
you
,
my
Friend
,
said
he
,
who
have
but
one
Body
,
and
many
Soules
.
Thus
the
Barbarian
.
Nor
do
the
Italians
,
without
reason
built
upon
his
performances
,
call
a
Dancer
a
Pantomime
,
or
generall
Actor
.
The
Poets
excellent
exhortation
therefore
,
which
sayes
,
When
thou
in
Cities
Stay
dost
make
,
The
mind
of
a
pourcontrell
take
,
is
very
necessary
for
a
Dancer
,
who
must
vary
with
his
Argument
,
and
transforme
himself
into
every
part
he
represents
.
Especially
Dancing
undertakes
to
act
,
and
personate
behaviours
,
and
passions
of
all
sorts
;
sometimes
bringing
a
Lover
on
the
Stage
,
sometimes
a
cholerick
man
,
sometimes
a
man
distracted
,
sometimes
one
lost
in
sorrow
,
and
all
this
gracefully
.
And
what
is
most
strange
,
upon
one
and
the
same
day
,
it
presents
at
one
time
Athamas
frantick
,
at
another
,
Ino
trembling
;
at
another
Atreus
,
presently
after
Thyestes
,
then
Aegysthus
,
or
Aerope
,
and
all
this
by
one
man
.
In
other
showes
,
and
sights
,
severall
things
are
severally
represented
;
as
the
Pipe
,
or
Harp
,
or
melody
of
the
voice
,
or
action
of
a
Tragedy
,
or
merry
performance
of
a
Comedy
.
But
a
Dancer
doth
expresse
all
these
;
in
whose
presentations
you
may
behold
variously
compounded
,
and
mixt
,
the
Wayte
,
and
Flute
,
creakings
of
the
Feet
,
shrilnesse
of
the
Cymball
,
tunable
voice
of
an
Actor
,
and
consort
of
a
Quire
.
Besides
,
in
other
performances
,
one
part
of
the
man
is
only
imploy'd
:
where
some
parts
concern
only
the
Soul
,
others
the
Body
.
But
in
Dancing
both
are
mixt
,
where
what
is
done
exhibits
the
mind
with
the
exercise
,
and
activity
of
the
Body
.
But
the
thing
most
regardfull
is
the
discretion
,
and
decorum
there
observed
.
Lesbonax
,
therefore
,
the
Mitylenian
,
an
honest
and
vertuous
man
,
used
to
call
Dancers
,
Handy-wisemen
;
and
went
frequently
to
see
them
,
as
if
he
return'd
better
from
the
Theater
:
whose
Tutor
Timocrates
,
seeing
once
by
chance
,
not
of
set
purpose
,
a
Dancer
performe
his
parts
,
cryed
out
,
What
rare
sights
have
I
lost
through
a
Philosophicall
modesty
?
Now
if
it
be
true
,
what
Plato
delivers
of
the
Soul
;
A
Dancer
most
excellently
represents
the
3
parts
of
it
:
The
irascible
,
when
he
acts
an
angry
man
;
the
Concupiscible
,
when
he
presents
a
Lover
;
and
the
Rationall
,
when
he
puts
a
bridle
to
every
affection
.
For
Reason
is
mingled
,
and
scatter'd
with
all
parts
of
Dancing
,
as
Feeling
is
with
the
other
Senses
.
Now
what
doth
this
wisdome
of
the
mind
,
made
visible
by
the
gracefulnesse
of
Dancing
,
but
verifie
Aristotle's
saying
,
who
praising
Beauty
,
cals
it
the
third
part
of
Vertue
.
And
as
for
the
silence
sometimes
used
by
dancers
,
I
have
heard
some
in
a
youthfull
Hyperbole
praise
it
as
a
piece
of
the
Pythagorean
discipline
.
And
whereas
other
Studies
carry
with
them
either
pleasure
only
,
or
profit
,
dancing
only
hath
both
,
and
renders
profit
the
more
profitable
coming
drest
in
pleasure
.
For
how
much
a
more
delightfull
Spectacle
is
this
,
then
to
see
Young
men
cuff
,
and
flow
with
Bloud
,
and
wrestle
in
the
dust
,
when
they
might
much
safelier
,
and
comelier
,
and
with
more
pleasure
be
seen
in
a
dance
.
The
decent
motions
,
therefore
,
of
dancing
,
gracefull
postures
,
turnings
,
treadings
,
and
caprings
,
are
both
delightfull
to
the
spectators
,
and
healthfull
to
the
Actors
.
For
I
must
think
that
the
best
and
most
proportionable
exercise
,
which
both
supples
the
body
,
and
renders
it
flexible
,
and
pliant
,
and
bending
to
all
postures
,
and
strengthens
it
too
.
How
can
dancing
then
,
choose
,
but
be
the
most
accomplisht
exercise
,
which
thus
whets
the
soul
,
exerciseth
the
body
,
delights
the
beholders
,
and
instructs
them
in
much
antiquity
,
and
equally
by
Flutes
,
and
Cymballs
,
and
the
gracefullnesse
of
the
limbes
,
diffuseth
its
charmes
to
the
eyes
,
and
eares
?
If
,
therefore
,
you
affect
the
harmony
of
the
voice
where
can
you
meet
a
fuller
,
or
more
melodious
consort
?
If
you
delight
in
ayres
of
the
Cornet
,
or
Flute
,
Dancing
will
abundantly
supply
you
.
I
spare
to
tell
you
,
that
by
such
spectacles
,
and
by
frequen●ing
the
Theater
,
you
will
be
better'd
in
your
manners
,
by
learning
to
hate
fowle
deedes
presented
,
and
to
bewayle
those
who
are
innocently
unfortunate
;
And
seeing
the
whole
behaviour
of
the
Spectators
disciplined
.
But
that
which
I
most
extoll
in
Dancers
is
their
Art
,
both
to
show
strength
,
and
softnesse
;
Nor
is
it
to
me
lesse
then
a
Paradox
,
for
the
same
person
,
in
the
same
performance
,
to
expresse
the
boystrousnesse
of
Hercules
,
and
the
delicacy
of
Venus
.
But
I
will
now
proceed
to
show
how
a
good
Dancer
must
be
qualifyed
both
in
his
minde
and
body
.
Though
I
have
already
reckon'd
most
of
the
endowments
of
his
soul
,
who
must
have
a
fast
memory
,
piercing
wit
,
sharpe
understanding
,
able
to
distinguish
times
well
;
he
must
also
be
a
Critick
of
Poems
,
and
songes
,
able
to
discern
Dittyes
well
composed
,
and
to
reject
the
ill
.
A
draught
of
his
body
,
I
will
give
you
by
Polycletus
rules
.
Which
must
not
be
over
tall
,
nor
too
low
,
or
dwarfish
,
but
of
a
moderate
size
;
neither
over
fleshy
,
which
is
prodigious
,
nor
over
lean
,
like
a
Sceleton
,
or
a
Anatomy
.
To
this
purpose
,
I
will
report
to
you
some
showtes
of
dislike
utter'd
by
a
people
,
who
are
no
dull
observers
.
The
Cityzens
of
Antioch
are
most
ingenious
,
and
much
addicted
to
dancing
;
and
so
given
to
marke
what
is
said
,
or
done
,
that
no
passage
escapes
them
.
Seeing
,
upon
a
time
,
a
little
,
short
Dancer
enter
,
and
act
Hector
,
they
cryed
out
with
one
voice
,
This
is
Astyanax
,
but
where
's
Hector
?
Another
time
a
fellow
of
an
overgrown
length
preparing
to
dance
Capaneus
,
and
to
scale
the
walls
of
Thebes
,
they
told
him
he
might
mount
the
wall
without
a
ladder
.
Another
time
,
a
very
big
,
and
corpulent
dancer
,
endeavouring
to
vault
high
,
We
had
need
,
said
they
,
to
underprop
the
Stage
.
To
a
very
lean
Dancer
,
they
cryed
out
,
God
strengthen
you
;
as
if
he
had
been
in
a
Consumption
.
I
have
alleadged
these
Examples
,
not
to
stir
your
laughter
,
but
that
you
may
know
,
that
whole
nations
have
so
applyed
their
studies
to
dancing
,
as
to
be
able
to
distinguish
the
right
performance
from
the
absurd
.
A
Dancer
,
then
,
must
be
of
an
active
,
pliant
,
and
compacted
body
;
able
upon
occasion
to
make
quick
Turnes
,
and
,
if
need
be
,
to
stop
strongly
.
And
that
Dancing
is
no
stranger
to
the
warlick
gestures
of
the
hands
,
but
partakes
the
vertues
in
combating
of
Mercury
,
Pollux
,
and
Hercules
,
you
may
perceive
by
severall
presentments
.
Herodotus
holds
,
that
the
Representations
which
are
taken
in
by
the
Sight
,
are
much
more
authentick
then
those
which
are
taken
in
by
the
Ear.
Dancing
satisfies
both
sences
,
and
conveies
such
strong
impressions
,
that
a
certain
Lover
passing
through
the
Theater
was
cured
,
by
seeing
the
ill
successes
of
Love
;
and
though
he
came
possess'd
with
a
deep
melancholly
,
departed
cheerfull
,
as
if
he
had
drunck
some
potion
of
Oblivion
;
or
,
according
to
the
Poet
,
Some
draught
of
Nepenthe
against
Sadness
.
Now
the
sign
of
proper
Action
,
and
that
the
Presentment
is
universally
understood
,
are
the
tears
shed
by
the
Spectators
,
as
often
as
any
calamitous
,
or
tragicall
passage
is
brought
upon
the
Stage
.
The
Bacchanall
manner
of
dancing
,
exercised
especially
in
Ionia
,
and
Pontus
,
being
also
Satyrick
,
doth
so
inchant
the
people
,
that
at
certain
times
appointed
,
they
neglect
all
other
businesse
,
and
sit
whole
daies
to
see
the
Titans
,
Corybantes
,
Satyrs
,
and
Clowns
acted
,
which
are
danced
by
the
most
noble
,
and
greatest
personages
of
every
City
,
who
think
it
no
dishonour
,
but
rather
value
themselves
more
for
such
performances
,
then
for
their
Births
,
Attendances
,
and
Dignities
of
their
Ancestours
.
And
thus
having
deciphered
the
vertues
of
Dancers
,
give
me
leave
to
decipher
the
vices
too
.
Those
of
the
Body
I
have
shown
already
.
Those
of
the
Mind
you
may
thus
observe
.
There
are
many
,
who
out
of
ignorance
(
for
't
is
not
possible
that
all
should
be
wise
)
commit
great
Soloecismes
in
Dancing
:
such
,
I
mean
,
whose
actions
are
irregular
,
and
not
to
the
Tune
,
as
they
say
;
when
the
Foot
sayes
one
thing
,
and
the
Instrument
another
.
Others
keep
proportion
to
the
Musick
,
but
their
Presentments
,
as
I
have
often
seen
,
are
disproportioned
to
the
right
time
.
For
you
shall
have
one
,
who
endeavouring
to
act
Iupiter's
Birth
,
and
Saturn
eating
his
Children
,
danceth
Thyestes
sufferings
,
for
the
affinity
of
the
Fables
.
Again
,
another
being
to
act
Semele
burnt
with
Lightning
,
likens
Glauce
to
her
,
born
long
after
.
Yet
is
not
Dancing
to
be
scorn'd
,
because
there
are
such
Dancers
;
nor
is
the
exercise
to
be
hated
,
but
such
Actors
to
be
held
unskilfull
;
and
they
to
be
praised
,
who
,
according
to
the
right
rules
of
their
Art
regularly
make
their
performances
.
In
a
word
,
a
Dancer
must
be
every
way
exact
,
do
all
things
with
order
,
decency
,
measure
,
like
himself
,
beyond
detraction
,
blame
,
and
imperfections
;
have
thoughts
of
the
best
composition
,
an
Education
quick
,
a
deep
Apprehension
,
and
especially
humane
:
whose
applause
must
necessarily
follow
his
performances
,
when
every
Spectator
beholds
himself
acted
;
and
sees
in
the
Dancer
,
as
in
a
Glass
,
whatever
he
useth
to
do
,
or
suffer
.
For
then
men
cannot
containe
for
pleasure
,
but
poure
themselves
forth
in
tumultuous
praises
,
when
every
one
sees
the
Images
of
his
mind
presented
,
and
owns
them
.
For
the
Delphick
Counsell
,
Know
thy self
,
is
by
such
spectacles
so
artificially
instill'd
into
them
,
that
they
depart
from
the
Theater
taught
what
to
choose
,
and
what
to
shunne
,
and
instructed
in
those
things
which
before
they
knew
not
.
For
as
in
speech
so
in
Dancing
,
over-affectation
is
the
fault
of
many
,
who
strive
to
exceed
the
bounds
of
imitation
,
and
strain
beyond
Decorum
.
As
when
some
great
passage
is
to
be
presented
,
to
show
it
over
great
;
or
if
some
soft
passage
,
to
present
it
too
womanish
;
or
to
stretch
some
manly
Atchievement
to
savagenesse
,
and
bestiality
.
As
I
once
saw
a
Dancer
,
formerly
much
approved
,
and
in
his
other
performances
discreet
,
and
worthy
to
be
admired
,
I
know
not
by
what
mischance
disgrace
himself
by
over
action
.
For
being
to
dance
Ajax
after
his
vanquishment
distracted
,
he
failed
so
grossely
,
that
some
thought
he
acted
not
a
madnesse
,
but
was
himself
distemper'd
.
For
he
rent
the
garment
of
one
of
those
who
stampt
in
Iron
shooes
;
and
snatching
a
Cornet
from
one
of
the
Fidlers
,
struck
Ulysses
,
who
stood
by
,
insulting
for
his
victory
,
such
a
blow
on
the
head
,
that
if
his
Helmet
had
not
saved
him
,
and
borne
off
the
violence
of
the
stroke
,
the
wretched
party
had
perisht
,
and
fallen
prostrate
at
his
feet
.
Though
the
whole
Theater
of
Spectators
,
as
mad
as
Ajax
,
stampt
,
showted
,
and
shooke
their
cloathes
.
For
the
Rout
,
and
Idiots
,
who
knew
not
Decorum
,
nor
were
able
to
distinguish
false
action
from
right
,
took
this
as
a
great
expression
of
fury
.
And
the
better
bred
,
and
more
understanding
,
though
they
blusht
at
what
was
done
,
yet
show'd
not
any
dislike
as
much
as
by
their
silence
;
but
colour'd
the
Dancers
folly
with
their
commendations
.
Though
they
plainly
saw
not
the
madnesse
of
Ajax
,
but
of
the
representer
acted
.
Not
herewith
content
the
Gentleman
plaid
a
prank
much
more
ridiculous
.
For
descending
into
the
pit
he
sate
down
between
two
who
had
been
Consulls
;
much
affraid
least
he
should
have
mistaken
,
and
beaten
one
of
them
for
a
sheep
:
which
passage
some
extolled
,
others
derided
;
others
suspected
his
over
Imitation
had
cast
him
into
a
true
Madnesse
.
Others
report
,
that
after
he
came
to
himselfe
,
he
was
so
ashamed
of
his
action
,
that
upon
the
true
apprehension
of
his
distemper
,
he
fell
sick
for
grief
,
and
plainly
profest
it
.
For
those
of
his
Faction
requesting
him
to
act
Ajax
over
again
to
them
,
When
I
come
next
upon
the
Stage
,
said
he
;
In
the
mean
time
't
is
enough
for
me
to
have
once
play'd
the
Madman
.
But
his
chiefe
discontent
sprung
from
an
Antagonist
,
or
Anti-Actor
,
who
represented
Ajax
Raging
,
so
gracefully
,
and
discreetly
,
that
he
was
much
extolled
,
keeping
himself
within
the
limits
of
dancing
,
and
not
breaking
forth
into
any
unproper
action
.
These
few
examples
,
and
exercises
of
dancing
,
of
many
,
have
I
,
my
Friend
,
recounted
to
you
,
that
you
should
not
too
much
resent
my
thirst
,
and
desire
to
frequent
them
.
If
,
therefore
,
you
will
vouchsafe
to
partake
of
the
Spectacle
,
I
assure
my self
you
will
be
inveigled
,
and
become
in
love
with
Dancing
.
Nor
shall
I
need
to
apply
that
saying
of
Circe
to
you
,
I
wonder
by
my
Cup
you
'r
not
encharm'd
;
for
you
will
be
enchanted
;
not
to
have
the
head
of
an
Asse
,
or
heart
of
a
Swine
,
but
your
understanding
will
be
much
more
confirm'd
,
and
you
for
pleasure
will
leave
little
of
the
Potion
undrunk
.
For
what
Homer
sayes
of
Mercury's
Golden
Rod
,
that
he
thereby
charmes
up
the
Eyes
of
whom
he
lists
,
and
rewakens
them
from
sleep
,
is
truly
verified
of
Dancing
,
which
wakes
,
and
unlocks
the
eyes
of
the
Beholders
,
and
rouzes
up
their
minds
to
all
the
passages
of
Life
.
Crato
.
You
have
perswaded
me
,
Lycinus
,
and
have
at
once
open'd
my
eares
,
and
eyes
.
And
,
therefore
,
remember
when
hereafter
you
go
to
the
Theater
,
to
take
me
along
with
you
,
that
you
only
may
not
return
from
thence
the
wiser
.
The
Sale
of
Philosophers
.
The
Speakers
,
Iupiter
,
Mercury
,
a
Merchant
,
Pythagoras
,
Diogenes
,
Democritus
,
Heraclitus
,
Socrates
,
Chrysippus
,
the
Philosopher
.
Iupiter
.
MAke
you
ready
the
Scaffolds
,
and
provide
a
place
for
the
Commers
;
stand
you
behind
to
produce
the
Lives
;
but
first
adorn
them
,
that
they
may
look
well
favour'd
,
and
allure
Chapmen
.
Do
you
,
Mercury
,
make
Proclamation
,
and
,
in
the
name
of
good
luck
,
summon
Buyers
to
appear
here
in
the
Market
.
We
will
that
you
proclaime
Philosophers
of
all
sorts
,
and
of
all
sects
.
If
there
be
any
who
cannot
pay
ready
money
,
he
shall
be
trusted
till
the
next
year
upon
security
.
Mercury
.
See
,
they
are
already
assembled
,
so
that
you
need
loose
no
time
,
or
delay
them
.
Iupiter
.
Proceed
we
,
then
,
to
Sale
.
Mercury
.
Whom
shall
I
first
produce
?
Iupiter
.
That
Hairy
Ionian
,
with
the
grave
,
and
reverend
look
.
Mercury
.
You
,
Pythagorean
,
descend
,
and
present
your self
to
the
Assembly
.
Iupiter
.
Now
make
proclamation
.
Mercury
.
I
sell
a
rare
,
and
venerable
Mortall
,
who
will
buy
him
?
who
desires
to
be
something
more
then
a
man
?
Or
to
know
the
Harmony
of
the
Vniverse
?
or
to
live
often
?
Merchant
.
He
hath
a
promising
countenance
;
Which
way
lies
his
knowledg
?
Mercury
.
In
Arithmetick
,
Astronomy
,
Interpretation
of
Prodigies
,
Geometry
,
Musick
,
Jugling
;
He
is
an
excellent
Soothsayer
too
.
Merchant
.
May
I
ask
him
some
questions
?
Mercury
.
A
Gods
name
.
Merchant
.
What
Country
man
are
you
?
Pythagoras
.
A
Samian
.
Merchant
.
Where
bred
?
Pythag.
In
Aegypt
,
among
the
Wise
men
there
.
Merchant
.
Suppose
I
should
buy
you
,
what
will
you
teach
me
?
Pythag.
Nothing
but
to
forget
.
Merchant
.
How
?
Pythag.
First
by
cleansing
your
Soul
,
and
scouring
off
the
drosse
of
it
.
Merchant
.
Suppose
I
be
already
refin'd
,
how
will
you
instruct
me
then
?
Pythag.
First
you
are
to
undergo
a
long
and
speechlesse
Silence
;
and
in
five
years
to
say
nothing
.
Merchant
.
Pray
,
my
Friend
,
be
Tutor
to
Croesus
son
;
For
I
mean
to
speak
,
not
to
be
a
Statue
.
And
what
shall
I
learn
after
this
five
years
Dumbnesse
?
Pythag.
Musick
,
and
Geometry
.
Merchant
.
This
is
pleasant
Education
,
first
to
be
a
Fidler
,
then
a
Wise
man
.
Pythag.
Next
,
you
shall
learn
to
number
.
Merchant
.
That
I
can
do
already
.
Pythag.
How
?
Merchant
.
One
,
two
,
three
,
four
.
Pythag.
Perceive
you
that
what
you
think
Four
is
Ten
,
and
a
perfect
Triangle
,
and
the
number
we
swear
by
?
Merchant
.
I
never
heard
more
Divine
or
sacred
discourses
.
Pythag.
Next
,
my
Friend
,
you
shall
be
taught
the
nature
of
the
Earth
,
Air
,
Water
,
and
Fire
,
and
what
is
the
force
of
each
,
what
the
forme
,
and
how
they
are
transmuted
.
Merchant
.
Have
Fire
,
Air
,
and
Water
a
Form
then
?
Pythagoras
.
A
very
visible
one
.
For
you
see
their
motion
is
not
formelesse
,
or
deformed
.
To
this
you
shall
know
that
God
is
nothing
but
Number
,
and
Harmony
.
Merchant
.
You
speak
Wonders
.
Pythag.
Nay
,
more
then
this
,
you
who
seem
one
thing
,
shall
know
your self
another
,
and
another
after
that
.
Merchant
.
Say
you
,
then
,
that
I
am
another
,
and
not
my self
,
who
now
talk
with
you
?
Pythag.
Now
you
are
,
indeed
,
the
man
you
are
;
but
have
heretofore
appeared
in
another
body
,
and
under
another
name
,
and
will
in
time
undergo
other
changes
.
Merchant
.
By
your
saying
,
then
,
I
shall
be
immortall
,
and
passe
through
severall
shapes
?
But
enough
of
this
.
Of
what
Diet
are
you
?
Pythag.
I
eat
no
Flesh
,
but
all
things
else
,
except
Beans
.
Merch.
Why
loath
you
Beans
?
Pythag.
I
loath
them
not
,
but
hold
them
sacred
and
mysterious
.
For
first
they
are
wholly
generative
:
and
if
you
blanch
them
green
,
they
resemble
the
procreative
parts
of
a
man
.
If
boyled
you
lay
them
certain
nights
in
the
Moon
shine
,
they
will
turn
to
Bloud
;
and
what
is
yet
more
,
't
is
the
custom
of
the
Athenians
to
choose
their
Magistrates
by
Beans
.
Merchant
.
Discreetly
,
&
Religiously
spoken
.
Pray
strip
your self
,
for
I
much
desire
to
see
you
naked
.
O
Hercules
!
he
hath
a
Golden
Thigh
.
Sure
he
is
some
God
,
no
Man
:
I
'le
buy
him
at
any
rate
.
What
's
the
price
of
him
?
Mercury
.
Ten
Drachms
.
Merchant
.
I
accept
him
at
the
price
.
Iupiter
.
Register
the
Buyer's
name
,
and
country
.
Mercury
.
He
seems
to
be
an
Italian
,
of
the
Coasts
about
Croton
,
and
Tarentum
,
and
that
part
of
Greece
.
Besides
,
not
one
,
but
almost
three
hundred
do
buy
him
among
them
.
Iupiter
.
Let
them
take
him
away
,
and
produce
another
.
Mercury
.
That
slovenly
fellow
of
Pontus
,
do
you
mean
?
Iupiter
.
The
same
.
Mercury
.
You
Fellow
,
with
the
Scrip
over
your
shoulder
,
stand
forth
,
and
walke
round
the
Assembly
.
O
yes
,
I
sell
a
stout
,
vertuous
,
well-bred
,
free
mortall
:
Who
buyes
him
?
Merch:
Do
you
sell
a
Free-man
,
Cryer
?
Mercury
.
Yes
.
Merchant
.
Are
you
not
affraid
he
should
accuse
you
of
Man-stealth
,
and
summon
you
before
the
Areopagus
?
Mercury
.
He
cares
not
to
be
sold
,
but
thinks
himself
neverthelesse
free
.
Merchant
.
To
what
imployment
may
a
man
put
such
a
slovenly
ill●lookt
fellow
,
unlesse
he
should
make
him
a
Delver
,
or
Water-bearer
?
Mercury
.
That
's
not
all
,
set
him
to
keep
your
house
,
you
will
need
no
Dogs
.
His
name
is
Dogge
.
Merchant
.
What
's
his
Countrey
,
or
Profession
?
Mercury
.
You
were
best
to
ask
him
.
Merchant
.
I
fear
his
crabbed
,
grimme
looks
,
least
he
should
bark
,
if
I
should
draw
neer
,
and
bite
me
.
Do
you
not
see
how
he
lifts
his
Staffe
,
and
bends
his
Brows
,
and
how
threatningly
,
and
Cholerick
he
looks
?
Mercury
.
Fear
him
not
,
he
is
very
tame
.
Merchant
.
Of
what
Countrey
are
you
,
my
Friend
?
Diogenes
.
Of
all
Countreys
.
Merchant
.
How
?
Diogenes
.
Thou
beholdest
a
Citizen
of
the
World
.
Merchant
.
Whom
do
you
emulate
?
Diogenes
.
Hercules
.
Merchant
.
You
are
club'd
,
indeed
,
like
him
;
but
why
wear
you
not
a
Lyon's
skin
too
?
Diogenes
.
This
ragged
Coat
is
my
Lyon's
skin
;
in
which
I
make
war
,
like
him
,
against
pleasures
,
not
forced
but
voluntarily
,
of
which
I
purpose
to
purge
Mankind
.
Merchant
.
An
Heroick
enterprize
.
But
by
what
Science
may
we
style
you
,
or
what
Art
do
you
professe
?
Diogenes
.
I
am
a
maker
of
men
free
,
and
a
Physitian
of
their
passions
.
Briefly
I
desire
to
be
a
Professor
of
truth
,
and
liberty
.
Merchant
.
Well
,
Sir
,
if
I
should
buy
you
,
what
will
you
teach
me
?
Diogenes
.
First
,
I
will
take
you
and
strippe
you
of
pleasure
,
and
confine
you
to
poverty
,
and
apparrell
you
in
a
patcht
Coat
.
Next
,
I
will
enjoyn
you
to
labour
,
and
toyle
,
to
sleep
on
the
ground
,
to
drinke
water
,
and
to
eat
what
comes
next
.
If
you
have
any
wealth
,
by
my
directions
you
shall
cast
it
into
the
sea
.
You
shall
take
no
thought
for
Wife
,
Children
,
or
Country
,
but
esteem
them
Toyes
.
Leaving
the
house
you
were
born
to
,
you
shall
inhabit
either
some
Cave
,
forsaken
turret
,
or
Tub.
A
Scrip
you
shall
have
fill'd
with
Lupines
,
and
endorsed
bookes
.
Thus
furnisht
,
you
shall
call
your self
much
happier
then
the
greatest
King
.
If
you
be
beaten
,
or
rackt
,
you
shall
pretend
no
torment
.
Merchant
.
Shall
I
not
,
say
you
,
when
I
am
whipt
feel
pain
?
I
wear
no
Tortoyse
,
or
Lobster
shell
.
Diogenes
.
You
shall
imitate
that
saying
of
Euripides
a
litle
alterd
.
Merchant
.
What
is
't
?
Diogenes
.
Although
thou
feele
the
payn
,
Thy
tongue
shall
not
complayn
But
the
things
which
you
are
chiefly
to
learn
,
are
to
be
impudent
,
bold
,
to
barke
without
distinction
at
all
,
both
Kinges
,
and
private
men
.
A
way
to
make
them
regard
and
admire
you
,
for
a
valiant
man
.
Let
your
speech
be
Barbarous
,
and
your
Elocution
rude
,
and
Artlesse
,
like
a
dogge
.
Let
your
look
be
forced
and
your
Gate
be
agreeable
to
your
look
.
In
a
word
,
let
your
whole
behaviour
be
beastly
and
savage
.
Be
Modestly
,
Gentlenesse
,
and
moderation
far
from
you
,
and
all
blushing
quite
blotted
out
of
your
face
.
You
are
to
frequent
,
also
,
populous
places
,
and
there
to
walk
alone
,
and
unaccompanied
,
and
neither
to
salute
acquaintance
,
or
stranger
;
for
that
were
to
destroy
your
Empire
.
Then
,
you
are
undauntedly
to
do
that
in
publick
,
which
no
man
else
would
do
in
private
,
and
to
performe
the
Acts
of
Venus
after
the
most
ridiculous
manner
.
In
a
word
,
out
of
resolution
you
are
to
eat
a
raw
Pourcontrell
,
or
Cuttle-fish
,
and
so
to
dye
.
Merchant
.
These
are
most
beastly
,
and
unmanly
Instructions
.
Diogenes
.
But
easie
,
Sir
,
and
obvious
to
be
attain'd
to
.
For
hereby
you
will
neither
need
Education
,
or
Studies
,
or
such
like
trifles
,
but
will
arrive
at
Glory
a
more
compendious
way
.
Though
you
be
an
Idiot
,
or
Tanner
,
or
Salter
,
or
Mason
,
or
Banker
,
yet
these
are
no
hindrances
,
why
you
should
not
be
admired
,
if
you
have
impudence
,
and
boldnesse
,
and
can
artificially
rayle
.
Merchant
.
I
need
you
not
for
such
imployments
.
You
may
,
perhaps
,
in
time
,
make
a
Sayler
,
or
Gardiner
,
if
the
Seller
here
will
part
with
you
for
at
most
two
pence
.
Mercury
.
Take
him
,
for
we
would
fain
be
rid
of
him
,
he
keeps
such
a
noise
,
and
clamour
,
snarles
at
us
all
,
and
talkes
so
scurvily
.
Iupiter
.
Call
for
the
next
;
that
Cyrenian
,
in
purple
,
with
a
Chaplet
on
his
head
.
Mercury
.
O
yes
,
draw
you
all
neer
.
Here
I
present
you
with
a
costly
purchase
,
and
fit
for
the
rich
;
a
delightfull
,
thrice●happy
mortall
.
Who
loves
pleasure
?
come
and
buy
a
most
luxurious
Philosopher
.
Merchant
.
Stand
out
,
you
,
and
tell
what
you
can
do
:
for
I
will
buy
you
,
if
you
be
good
for
any
thing
.
Mercury
.
Pray
,
Sir
,
trouble
him
not
with
questions
;
he
is
drunk
you
see
,
and
cannot
answer
you
,
his
tongue
trips
.
Merchant
.
What
man
in
his
right
wits
would
buy
such
a
debaucht
,
intemperate
fellow
?
how
he
smels
of
perfumes
?
and
how
reelingly
,
and
unballast
he
moves
?
do
you
therefore
,
Mercury
,
report
his
qualities
,
and
what
he
can
do
sober
.
Mercury
.
Briefly
then
,
he
is
a
Joviall
companion
at
meales
,
a
good
Reveller
,
and
fit
for
an
amorous
,
prodigall
Master
.
He
is
well
studied
in
Banquets
,
and
a
very
skilful
Purveyor
;
In
a
word
,
he
is
a
very
Sophist
of
Luxury
.
He
was
bred
at
Athens
,
served
certain
Tyrants
of
Sicily
,
by
whom
he
was
much
favour'd
;
his
chief
end
and
choice
is
to
despise
all
things
,
to
enjoy
all
things
,
and
to
seek
pleasures
wheresover
they
may
be
found
.
Merch.
Pray
look
about
for
some
rich
,
and
wealthy
Chapman
,
I
am
not
fit
to
buy
such
a
Joviall
Attendant
.
Mercury
.
'T
is
to
be
feared
,
Iupiter
,
this
fellow
will
not
be
bought
.
Iupiter
.
Remove
him
,
then
,
and
produce
others
:
the
two
yonder
,
the
Abderite
,
who
laughs
,
and
the
Ephesian
who
weeps
;
for
they
will
sell
together
.
Mercury
.
Stand
forth
in
the
midst
.
O
yes
,
I
sell
a
most
rare
pair
of
mortals
,
and
cry
a
couple
of
the
wisest
of
all
Philosophers
.
Merchant
.
O
Iupiter
,
how
unlike
they
are
!
One
alwaies
laughs
,
the
other
seems
to
lament
some
body
,
and
incessantly
weeps
.
Why
do
you
laugh
so
,
my
Friend
?
Democritus
.
Because
all
your
businesse
,
and
selves
seem
to
me
things
to
be
laught
at
.
Merchant
.
How
?
do
you
laugh
at
us
,
and
flight
our
affaires
,
as
things
of
nought
?
Democritus
.
Even
so
.
They
have
nothing
considerable
in
them
,
but
all
things
are
vanity
,
an
endlesse
heap
of
Atomes
.
Merchant
.
'T
is
not
so
;
you
are
rather
a
vain
man
,
and
unexperienced
.
O
Contumely
!
wilt
thou
not
cease
to
fleer
?
And
why
weep
you
,
good
Friend
?
For
I
hold
it
much
better
to
talk
with
you
.
Heraclitus
.
I
,
stranger
,
hold
all
humane
affaires
wretched
,
and
deplorable
;
wholly
lyable
to
Fate
,
which
makes
mee
thus
pitty
,
and
bewayle
them
.
The
things
present
do
not
much
touch
mee
;
but
the
calamities
which
are
to
happen
hereafter
,
I
mean
the
conflagration
and
ruine
of
the
universe
,
are
things
I
thus
lament
;
As
also
,
to
consider
that
nothing
is
certaine
,
or
fixt
,
but
all
things
are
wrapt
up
in
a
confusion
;
the
same
thing
pleaseth
and
offends
,
knowledge
and
ignorance
,
great
and
small
,
high
and
low
,
wheele
in
a
circle
,
and
shift
order
in
the
May-games
of
time
.
Merch.
What
is
time
?
Heracl
.
A
Boy
playing
at
dice
,
throwing
severall
chances
.
Merch.
What
are
Men
?
Heracl
.
Mortall
Gods
.
Merch.
What
are
Gods
?
Heracl
.
Immortall
men
.
Merchant
.
You
speake
riddles
my
friend
,
and
build
Labyrinths
;
and
,
like
Apollo
,
speake
nothing
clearly
.
Heracl
.
I
am
not
to
humour
you
.
Merchant
.
Nor
will
any
man
in
his
wits
buy
such
a
fellow
.
Heracl
.
My
custome
is
to
bid
all
men
from
their
infancie
to
weep
,
as
well
those
that
buy
mee
,
as
those
that
buy
me
not
.
Merchant
.
This
is
an
humour
next
to
madnesse
;
I
le
buy
neither
of
these
.
Mercury
.
These
will
lye
upon
our
hands
too
.
Iupiter
.
Crye
another
,
then
.
Mercury
.
The
smooth
tongu'd
Athenian
yonder
?
Iupiter
.
Yes
.
Mercury
.
Come
hither
,
you
.
I
crye
a
vertuous
and
discreet
Mortall
;
A
most
sacred
Philosopher
;
who
buyes
him
?
Merchant
.
Say
,
where
most
lies
your
Learning
,
Friend
?
Socrates
.
I
teach
young
Boyes
,
and
am
a
Philosopher
of
Love
.
Merchant
.
What
shall
I
give
for
thee
?
for
I
want
a
Schoolmaster
to
a
handsome
Son
I
have
.
Socrates
.
Who
is
fitter
then
I
to
converse
with
a
fair
Boy
?
who
am
not
a
lover
of
their
bodies
,
but
hold
their
souls
only
beautifull
.
And
though
they
lye
with
me
under
the
same
Rugge
,
yet
you
shall
not
hear
them
complain
of
my
misusage
.
Merchant
.
'T
is
incredible
,
being
a
Buggerer
,
as
you
are
,
you
should
only
affect
their
soul
;
especially
having
them
in
your
power
,
under
the
same
Coverlet
.
Socrates
.
I
swear
by
a
Dog
,
and
Plane-tree
,
't
is
so
as
I
tell
you
.
Merchant
.
O
Hercules
!
what
a
disparagement
is
this
to
the
Gods
?
Socrates
.
Why
,
is
not
a
Dog
,
think
you
,
a
God
?
what
think
you
of
Anubis
in
Aegypt
,
and
of
the
Dog-star
in
Heaven
,
and
Cerberus
in
Hell
?
Merchant
.
You
say
true
,
I
mistook
indeed
.
Pray
what
is
your
profession
?
Socrates
.
I
build
to
my selfe
a
City
,
observe
a
strange
Policy
,
and
prescribe
my
own
Laws
.
Merchant
.
I
would
fain
hear
one
of
your
Institutions
.
Socrates
.
Hear
,
then
,
one
of
the
greatest
concerning
Wedlock
.
I
would
have
no
man
have
his
Wife
to
himself
,
but
in
common
with
any
that
should
desire
her
.
Merchant
.
Would
you
have
the
Lawes
concerning
Adultery
repealed
,
then
?
Socrates
.
Yes
,
and
all
such
petty
Statutes
.
Merchant
.
How
would
you
dispose
of
amiable
boyes
?
Socrates
.
They
should
be
for
rewards
to
the
vertuous
,
who
had
atchieved
any
famous
,
and
youthfull
Exploit
.
Merchant
.
How
bountifull
you
are
!
And
pray
what
is
the
summe
of
your
wisdome
?
Socrates
.
Idea's
,
and
patterns
of
things
.
For
of
all
these
things
which
you
see
,
as
the
Earth
,
things
in
the
Earth
,
heaven
,
and
Sea
,
there
are
certain
invisible
Images
,
and
idea's
out
of
the
world
.
Merchant
.
Where
do
they
reside
?
Socrates
.
No
where
.
For
if
they
were
any
where
,
they
were
not
.
Merchant
.
I
see
no
such
Idea's
as
you
speak
of
.
Socrates
.
No
marvell
;
the
eye
of
your
mind
is
blind
.
I
plainly
see
the
Images
of
all
things
,
you
unappearing
;
my self
elsewhere
,
and
,
in
a
word
,
all
things
double
.
Merchant
.
Well
,
Sir
,
since
you
are
so
wise
,
and
quick-sighted
,
I
'le
buy
you
.
What
will
you
take
for
him
,
Cryer
?
Mercury
.
Two
Talents
.
Merchant
.
I
'le
give
what
ere
you
ask
.
To
morrow
the
money
shall
be
paid
in
.
Mercury
.
What
may
I
call
your
name
?
Merchant
.
Dion
of
Syracuse
.
Mercury
.
Send
you
a
good
penny-worth
.
Epicurus
,
I
call
you
next
:
Who
will
buy
this
Philosopher
?
He
was
Schollar
to
that
Laugher
,
and
Drunkard
whom
I
cryed
before
;
only
he
excells
them
in
one
thing
,
that
is
,
he
is
much
more
an
Atheist
.
In
all
things
else
he
is
a
pleasant
,
Joviall
companion
.
Merchant
.
What
's
his
price
?
Mercury
.
Two
Drachmes
.
Merchant
.
There
they
are
;
but
pray
tell
me
first
what
Diet
he
is
of
?
Mercury
.
He
loves
Sweet-meats
,
and
Preserves
,
especially
dried
Figs.
Merchant
.
These
are
of
easy
provision
.
I
will
buy
him
Figs
by
the
Freyle
.
Iupiter
.
Call
forth
another
;
that
rough
skinn'd
,
sowr
lookt
Stoick
.
Mercury
.
You
say
well
:
The
whole
multitude
expect
him
.
O
yes
,
I
sell
Vertue
it selfe
;
a
most
accomplisht
mortall
.
Who
desires
to
know
all
things
alone
?
Merchant
.
How
say
you
?
Mercury
.
Marry
that
this
Philosopher
is
only
wise
,
only
beautifull
,
only
just
,
valiant
,
a
King
,
Rhetorician
,
rich
,
a
Law-giver
,
and
all
things
alse
.
Merchant
.
Pray
Sir
,
is
he
a
Cook
too
?
Mercury
.
And
a
Tanner
,
and
Mason
,
and
what
you
will
.
Merchant
.
'T
is
very
likely
.
Come
hither
,
friend
,
and
tell
me
your
Buyer
who
you
are
.
But
first
,
whither
it
grieve
you
not
to
be
sold
,
and
made
a
servant
.
Chrysippus
.
Not
at
all
;
for
these
are
things
not
in
our
power
;
And
whatsoever
is
not
in
our
power
,
is
to
be
held
indifferent
.
Merchant
.
I
understand
you
not
.
Chrysippus
.
How
?
Do
you
not
understand
that
some
of
these
things
are
proegmenicall
,
others
not
proegmenicall
?
Merchant
.
Nor
yet
do
I
conceive
you
.
Chrysippus
.
No
marvell
;
you
are
not
accustomed
to
our
Termes
.
Nor
have
you
a
capable
fancy
.
But
a
student
,
who
hath
learned
the
Theory
of
Logick
,
knowes
not
only
such
words
,
but
what
accidents
are
,
and
praeter
accidents
,
and
how
they
differ
.
Merchant
.
For
Philosophy
sake
without
envy
,
tell
me
what
is
accident
,
and
praeter-accident
.
For
I
am
confounded
with
your
quaint
Termes
.
Chrysippus
.
Without
reservation
,
then
,
if
one
be
lame
,
and
through
lamenesse
stumble
against
a
stone
,
and
unexpectedly
receive
a
hurt
,
his
lamenesse
was
accidentall
to
him
,
his
hurt
praeter-accidentall
.
Merchant
.
Miraculously
acute
!
What
else
do
you
chiefly
professe
to
know
?
Chrysippus
.
Nets
of
speech
,
by
which
I
entangle
,
and
ensnare
those
I
talke
with
;
make
them
hold
their
peace
,
by
putting
a
bridle
to
their
mouth
.
The
name
of
the
power
by
which
I
do
this
,
is
celebrated
Syllogisme
.
Merchant
.
By
Hercules
,
It
must
be
of
a
strong
and
resistlesse
vertue
.
Chrysippus
.
Pray
marke
.
Have
you
a
good
childe
?
Merchant
.
Why
aske
you
?
Chrysippus
.
Suppose
a
Crocodile
should
catch
this
childe
,
finding
him
walking
neer
the
river
,
and
should
afterwards
promise
to
restore
him
,
upon
condition
you
tell
him
true
what
he
hath
resolved
with
himself
concerning
his
restitution
,
what
would
you
say
he
had
resolved
upon
?
Merchant
.
You
propose
a
question
hard
to
be
answer'd
.
For
I
doubt
whether
I
should
say
,
that
I
should
receive
him
againe
.
But
for
Ioves
sake
answer
you
,
and
save
the
child
before
he
be
devour'd
.
Chrysippus
.
Fear
not
.
I
'le
teach
you
things
yet
more
wonderfull
.
Merchant
.
What
are
they
?
Chrysippus
.
The
Concluder
,
the
Commander
,
but
above
all
the
Electra
,
and
Cryptick
question
,
or
concealment
.
Merch.
What
is
the
Cryptick
or
Electra
,
you
speake
of
?
Chrysippus
.
Electra
was
Agamemnons
Daughter
;
who
at
the
same
time
knew
a
thing
,
and
knew
it
not
.
For
Orestes
standing
by
her
unknown
,
she
knew
Orestes
to
be
her
Brother
,
but
knew
not
him
to
be
Orestes
.
Next
hear
what
the
admired
Cryptick
question
is
.
For
let
me
aske
you
;
do
you
know
your
own
father
?
Merchant
.
Yes
.
Chrysippus
.
Suppose
,
then
,
I
should
bring
one
veyld
into
your
company
,
and
should
aske
whether
you
knew
him
,
what
would
you
say
?
Merchant
.
That
I
knew
him
not
.
Crysippus
.
But
't
is
your
father
.
If
,
therefore
,
you
know
not
who
't
is
,
you
know
not
your
father
Merchant
.
I
,
but
,
Sir
,
as
soon
as
I
undisguise
him
,
I
shall
know
the
truth
.
But
what
end
propose
you
to
your
wisedome
?
And
by
what
meanes
will
you
arrive
to
the
height
of
vertue
?
Chrysippus
.
First
I
busie
my self
about
the
chiefest
things
in
nature
.
As
riches
,
health
,
and
the
like
;
but
first
much
labour
is
necessarily
to
be
undergone
.
The
sight
to
be
accustomed
to
small
prints
,
comments
to
be
compiled
,
Soloecismes
,
and
absurd
speeches
to
be
noted
.
In
a
word
,
no
man
can
be
wise
till
he
have
drunke
Hellebore
thrice
.
Merchant
.
Your
studies
are
very
generous
,
and
manly
.
But
to
be
a
Banker
,
or
Usurer
(
for
such
a
one
you
are
)
must
a
man
drinke
Hellebore
,
and
be
perfectly
vertuous
?
Chrysip
.
He
must
.
For
't
is
fit
only
for
a
wise
man
to
let
out
money
,
whose
propertie
only
is
to
make
Syllogismes
.
For
to
let
out
mony
,
and
to
compute
the
usury
,
have
neer
affinity
with
making
of
Syllogismes
.
So
that
as
the
one
agrees
only
to
a
vertuous
man
,
so
doth
the
other
,
who
is
not
to
take
single
increase
like
other
men
,
but
use
upon
use
.
For
do
you
not
know
that
there
is
a
first
,
and
second
use
,
and
one
the
off-spring
of
the
other
?
You
may
perceive
it
in
this
Syllogisme
;
He
that
receives
the
first
use
is
to
receive
the
second
,
But
he
hath
received
the
first
use
,
ergo
He
is
to
receive
the
second
.
Merchant
.
Holds
this
,
I
pray
,
for
the
rewards
too
,
which
you
take
for
reading
wisedome
to
your
Schollers
?
Methinkes
vertuous
men
should
ayme
at
no
reward
but
vertue
.
Chrysippus
.
You
are
my
Scholler
.
I
receive
pay
not
for
my
own
,
but
the
givers
sake
.
For
if
he
be
liberall
and
I
frugall
,
I
by
exercising
my
frugality
exercise
his
liberality
.
Merchant
.
On
the
contrary
,
suppose
the
Scholler
thrifty
,
and
your selfe
a
prodigall
.
Chrysip
.
You
flout
me
,
Sir
;
but
take
heed
lest
I
retort
an
invincible
Syllogisme
.
Merchant
.
What
Perill
accompanies
your
dart
?
Chrysippus
.
Doubt
,
and
silence
,
and
overthrow
of
your
understanding
;
and
,
what
is
yet
more
,
if
I
please
,
I
will
presently
demonstrate
you
to
be
a
stone
.
Merchant
.
How
!
A
Stone
.
You
seem
not
,
Sir
,
to
be
a
Perseus
.
Crysippus
.
Thus.
Is
a
stone
a
body
?
Merchant
.
Yes
.
Chrysippus
.
And
is
an
animal
a
body
?
Merchant
.
Yes
.
Chrysippus
.
And
are
you
an
animal
?
Merchant
.
I
think
I
am
.
Chrysippus
.
Why
,
then
,
being
a
body
,
you
are
a
stone
?
Merch.
Not
so
,
Sir
.
But
for
Ioves
sake
restore
me
,
and
make
me
a
man
again
.
Chrysippus
.
'T
is
not
difficult
.
Be
,
therefore
,
a
man
again
.
For
tell
me
,
is
every
body
an
animal
?
Merchant
.
No.
Chrysippus
.
Is
a
stone
an
animal
?
Merchant
.
No.
Chrysippus
.
But
you
are
a
body
.
Merchant
.
'T
is
true
.
Chrysippus
.
And
as
you
are
a
body
,
so
you
are
an
animal
too
.
Merchant
.
I
grant
it
.
Chrysippus
.
Therefore
being
an
animal
you
are
no
stone
.
Merch.
Trust
me
,
Sir
,
you
did
almost
benumme
me
like
Niobe
;
and
I
felt
my
limbes
growing
stiffe
.
I
'le
buy
you
.
What
shall
I
pay
for
him
?
Mercury
.
Ten
pound
.
Merchant
.
There
'
t
is
.
Mercury
.
Do
you
alone
buy
him
?
Merchant
.
No
;
but
all
these
you
see
.
Mercury
.
They
are
a
strong
shouldred
number
,
and
fit
for
the
concluding
Science
.
Iupiter
.
Waste
not
Time
▪
but
call
another
.
Mercury
.
You
famous
,
rich
Peripatetick
,
I
summon
you
;
stand
forth
,
most
worthy
to
be
sold
;
who
alone
knowest
all
things
.
Merchant
.
Whose
this
Mercury
.
A
temperate
,
modest
,
orderly
carriaged
,
and
what
is
yet
more
,
a
double
Philosopher
.
Merch.
How
double
?
Mercury
.
He
seemes
one
thing
without
,
and
is
another
within
.
If
therefore
,
you
buy
him
,
remember
you
call
him
Inside
,
and
Outside
.
Merch.
Which
way
lyes
his
knowledge
most
?
Mercury
.
He
holds
there
are
three
sorts
of
good
,
one
of
the
soule
,
another
of
the
body
,
a
third
extrinsecall
to
both
.
Merch.
He
hath
the
learning
of
a
man
.
How
do
you
value
him
?
Mercury
.
At
twenty
pounds
.
Merch.
'T
is
too
dear
.
Mercury
.
Not
so
,
Sir
;
he
seems
to
have
money
of
his
owne
,
so
that
you
will
not
repent
your
bargaine
.
Besides
,
you
will
ere
long
learn
of
him
how
long
a
gnat
lives
;
at
what
depth
the
Sunne
shines
into
the
sea
;
and
what
soul
Oysters
have
.
Merchant
.
By
Hercules
,
most
exquisite
knowledge
.
Mercury
.
you
shall
hear
farre
greater
subtileties
then
these
,
concerning
nativities
,
and
generations
,
and
the
forming
of
Embryo's
in
the
wombe
,
how
a
man
is
visible
,
and
an
as●e
not
,
nor
able
to
build
,
or
sayle
.
Merch.
You
report
most
venerable
,
and
usefull
Sciences
.
There
's
twenty
pound
for
him
.
Mercury
.
Take
him
.
Is
there
any
yet
left
?
O
,
you
Sceptick
,
Pyrromick
,
stand
forth
,
you
are
next
to
bee
cryed
.
The
multitude
departs
apace
,
and
the
market
is
reduced
to
a
few
;
who
'l
buy
this
Philosopher
?
Merch.
I
will
.
But
first
tell
me
,
what
thou
knowest
?
Philosopher
.
Nothing
.
Merchant
.
How
so
?
Philosoph
.
Because
nothing
seemes
to
me
to
have
a
being
.
Merch.
Have
you
no
being
then
?
Philosoph
.
'T
is
more
then
I
know
.
Merchant
.
And
hast
thou
no
being
?
Philosopher
.
I
know
this
much
lesse
.
Merch.
O
Ignorant
!
But
what
meanest
thou
by
these
scales
?
Philosoph
.
I
weigh
Arguments
in
them
,
and
reduce
them
to
an
equality
;
and
when
I
see
them
exactly
equall
and
of
like
weight
,
I
know
not
which
is
the
truer
.
Merch.
What
canst
thou
do
else
?
Philosoph
.
All
things
but
pursue
a
fugitive
servant
.
Merch
,
Why
is
this
impossible
?
Philosoph
.
Because
I
cannot
apprehend
him
.
Merchant
.
Likely
enough
.
Being
so
lazy
,
all
slow-paced
as
thou
seemest
to
be
.
But
what
is
the
end
of
thy
knowledge
?
Philosoph
.
Ignorance
;
and
neither
to
hear
nor
see
.
Merch.
Art
thou
then
deafe
,
and
blinde
?
Philosoph
.
More
,
I
want
both
reason
,
and
sense
,
and
differ
not
at
all
from
a
worme
.
Merch.
Well
,
I
'le
buy
thee
.
How
doe
you
sell
him
?
Mercury
.
For
an
Attick
pound
.
Merch.
There
'
t
is
.
What
say
you
,
friend
,
have
I
bought
you
?
Philosoph
.
'T
is
uncertain
.
Merch.
I
have
bought
thee
,
and
payd
the
money
.
Philosoph
.
I
do
thinke
;
and
consider
of
it
.
Merch.
Follow
me
,
therefore
,
as
a
servant
.
Philosoph
.
Who
knowes
whether
you
say
true
?
Merh
.
The
Cryer
here
,
and
my
money
,
and
the
standers
by
.
Philosoph
.
Are
there
any
standers
by
.
Merchant
.
I
your
master
putting
you
into
bridewell
,
will
perswade
you
by
a
worse
argument
that
there
are
.
Philosoph
:
I
doubt
that
.
Merch:
By
Iove
I
le
make
it
appeare
,
Mercury
.
Cease
your
contradictions
,
and
follow
him
that
hath
bought
you
.
To
morrow
good
people
,
if
you
come
,
I
vvill
cry
Ideot
,
Mechanick
,
and
vulgar
Mortalls
.
The
Fisherman
,
or
Philosophers
revived
.
Socrates
.
THrovv
,
throvv
shovvres
of
stones
at
this
mischievous
fellovv
,
pelt
him
vvith
Clods
,
and
Brick-bars
,
knock
the
detractour
dovvn
vvith
Clubs
,
see
hee
scape
not
.
Throvv
,
Plato
,
and
you
,
Chrysippus
,
and
you
.
Let
's
all
take
Armes
against
him
.
Let
Scrip
aid
Scrip
,
and
Staffe
lend
help
to
Staffe
,
For
he
is
a
common
enemy
,
and
there
is
not
one
of
us
which
he
hath
not
injured
.
Now
,
if
ever
,
Diogenes
,
use
thy
Cudgell
,
and
cease
not
.
Let
the
rayler
feele
his
reward
.
How
now
?
What
weary
,
Aristippus
?
It
ought
not
to
be
;
Be
wise
,
and
call
your
sharpest
fury
up
.
Aristotle
,
quickly
come
hither
;
so
,
so
the
wild
beast
is
taken
.
Have
we
caught
you
,
Mischief
?
We
'l
make
you
presently
know
,
what
kind
of
men
you
have
abused
.
How
shall
wee
deal
with
him
?
Le
ts
contrive
various
death
for
him
able
to
satisfye
us
all
,
for
he
hath
deserved
to
be
slayn
of
us
seven
times
a
peece
.
Plato
.
My
doom
is
that
we
crucify
him
,
but
whippe
him
first
,
then
plucke
out
his
eyes
,
and
cut
out
his
tongue
.
What
's
yours
,
Empedocles
?
Empedocles
.
That
we
cast
him
into
the
Cavernes
of
Aetna
,
there
to
learn
that
his
betters
are
not
to
be
jeered
.
Plato
.
'T
were
better
wee
dismembred
him
like
a
Pentheus
,
or
Orpheus
,
found
piece-meale
in
some
rocky
place
,
that
every
passenger
may
carry
away
a
limbe
.
Lucian
.
Hold
,
and
spare
me
,
I
beseech
you
.
Socrates
.
You
must
not
scape
so
.
You
know
what
Homer
sayes
:
'Twixt
Men
and
Lyons
no
sure
league
can
be
.
Lucian
.
I
also
can
beseech
you
out
of
Homer
,
since
't
is
likely
you
reverence
his
verses
,
and
will
not
scorn
my
collections
:
Save
mee
I
'me
innocent
,
and
for
your
hire
Take
Gold
,
and
Silver
,
which
you
wise
desire
.
Plato
.
We
want
not
a
reply
for
you
out
of
Homer
,
hearken
,
therefore
.
No
offer
shall
thus
liberty
perswade
Though
cloth'd
in
Gold
,
since
thou
art
Captive
made
:
Lucian
.
O
Calamity
!
Homer
my
greatest
hope
fayles
me
.
Euripides
then
must
be
my
refuge
;
and
may
perhaps
preserve
me
.
A
Supplicant
to
kill
,
Hath
been
unlawfull
still
.
Plato
.
But
doth
not
Euripides
say
too
,
No
punishment's
unfit
For
them
who
Crimes
commit
.
Lucian
.
So
,
then
,
with
this
sentence
you
meane
to
slay
mee
.
Plato
.
By
Iupiter
yes
,
for
he
sayes
in
another
place
,
He
his
owne
fate
doth
draw
VVhose
free
tongue
keeps
no
law
.
Lucian
.
Well
,
since
you
are
resolved
to
kill
mee
,
and
since
there
is
no
way
to
escape
you
,
pray
tell
mee
who
you
are
,
and
what
haynous
injury
you
have
suffer'd
from
mee
,
so
intollerably
to
provoke
you
,
and
thus
to
apprehend
mee
for
my
death
?
Plato
.
Aske
thy selfe
,
mischiefe
,
what
harme
thou
hast
done
us
,
and
thy
trimme
workes
,
in
which
thou
hast
injuriously
defamed
Philosophy
her selfe
,
and
heapt
disgraces
on
us
,
by
offering
wise
men
,
nay
,
which
is
yet
more
,
men
free
borne
,
as
it
were
in
publique
market
to
sale
.
Moved
therefore
with
indignation
,
wee
have
risen
from
the
dead
against
thee
,
and
as
many
as
thou
seest
here
,
Chrysippus
,
Epicurus
,
Plato
My selfe
,
Aristotle
there
,
and
silent
Pythagoras
,
Diogenes
also
,
and
as
many
of
us
as
thou
hast
libell'd
have
for
a
while
left
the
inferiour
world
.
Lucianus
.
I
am
relieved
.
No●
will
you
slay
mee
,
when
you
know
what
my
conversation
among
you
hath
been
.
Cast
away
your
stones
,
therefore
,
or
rather
keep
them
for
deservers
.
Plato
.
Trifler
,
to
day
thou
perishest
;
't
is
decreed
,
thou
shalt
expiate
thy
offences
with
a
stone
garment
.
Lucian
.
But
I
am
one
,
wise
Sirs
,
whom
of
all
men
you
ought
to
praise
,
bred
among
you
,
well
instructed
,
of
your
opinion
.
And
(
if
I
may
speake
without
being
burdensome
)
an
advancer
of
your
studies
.
Consider
well
therefore
,
whom
you
slay
,
if
you
slay
mee
,
who
have
undergone
so
many
toyles
in
your
behalfe
.
Consider
also
whether
by
this
course
you
shall
not
show
your
selves
like
the
Philosophers
of
these
times
,
ungratefull
,
Cholerick
,
and
senselesse
towards
your
benefactour
.
Plato
.
O
Impudence
!
are
we
to
repay
your
detractions
with
gratitude
?
Do
you
think
you
talke
with
bondmen
indeed
?
or
that
we
are
to
requite
raylings
and
intemperance
of
speech
with
favours
?
Lucian
.
Where
or
when
have
I
injured
you
?
who
have
constantly
admired
Philosophy
;
and
alwayes
extoll'd
your selves
,
and
convert
with
the
workes
you
left
behind
you
From
whence
have
I
taken
all
my
discourses
but
from
you
,
which
like
a
bee
having
gather'd
from
your
flowers
,
I
have
made
publique
to
men
?
Who
both
praise
,
and
acknowledg
every
mans
flower
,
and
perceive
whence
,
and
from
whom
,
and
how
I
gather'd
it
,
and
speake
with
emulation
of
my
Collections
;
but
more
truly
through
them
admire
you
,
and
your
gardens
,
which
have
brought
forth
such
various
,
and
many
shapt
productions
.
Which
if
one
know
how
to
mingle
,
and
interweave
,
and
proportion
,
so
as
one
shall
not
disagree
from
another
,
can
it
be
possible
thus
taught
he
should
detract
from
you
?
Or
disparage
those
good
men
of
which
he
strives
to
be
thought
one
?
Unlesse
like
Thamys
,
or
Eurytus
,
he
be
of
such
an
ill
nature
,
that
he
dare
challenge
the
Muses
,
of
whom
he
learnt
to
sing
,
or
Apollo
,
who
taught
him
to
shoot
?
FINIS
The
TABLE
.
1.
AN
Answer
to
one
that
said
You
are
Prometheus
in
your
Speeches
.
-
1
2.
An
Epistle
to
Nigrinus
.
-
5
3.
Nigrinus
,
or
the
Manners
of
Philosophers
.
-
ibid.
4.
The
Kings-Fisher
,
or
a
Discourse
of
Transformations
.
-
20
5.
Prometheus
or
Caucasus
.
-
24
6.
A
Dialogue
between
Prometheus
and
Jupiter
.
-
32
7.
A
Dialogue
betweem
Jupiter
and
Cupid
.
-
33
8.
A
Dialogue
between
Apollo
and
Vulcan
.
-
34
9.
A
Dialogue
between
Jupiter
and
Vulcan
.
-
35
10.
A
Dialogue
between
Jupiter
,
Aesculapius
and
Hercules
.
-
37
11.
A
Dialogue
between
Juno
and
Jupiter
.
-
38
12.
A
Dialogue
between
Venus
and
Cupid
.
-
39
13.
A
Dialogue
between
Mars
and
Mercury
.
-
40
14.
A
Dialogue
between
Jupiter
and
the
Sun
.
-
41
15.
A
Dialogue
between
Cyclops
and
Neptune
.
-
42
16.
A
Dialogue
between
Alpheus
and
Neptune
.
-
44
17.
A
Dialogue
between
Menelaus
and
Proteus
.
-
45
18.
A
Dialogue
between
Neptune
and
a
Dolphin
.
-
46
19.
A
Dialogue
between
Diogenes
and
Pollux
.
-
47
20.
Pluto
,
or
a
complaint
against
Menippus
.
-
49
21.
A
Dialogue
between
Pluto
and
Mercury
.
-
50
22.
A
Dialogue
between
Terpsion
and
Pluto
.
-
51
23.
A
Dialogue
between
Zenophantes
,
and
Callidemides
.
-
53
24.
A
Dialogue
between
Cnemon
and
Damnippus
.
-
54
25.
A
Dialogue
between
Charon
,
Mercury
,
a
company
of
dead
men
,
Menippus
,
Chermoleus
,
Lampicus
,
Damasius
,
a
Philosopher
,
and
a
Rethorician
.
-
ib.
26.
A
Dialogue
between
Crates
,
and
Diogenes
.
-
59
27.
A
Discourse
between
Alexander
,
Hannibal
,
Minos
,
Scipio
.
-
61
28.
A
Discourse
between
Diogenes
and
Alexander
.
-
64
29.
A
Discourse
of
Followers
,
and
such
as
are
imployed
for
reward
-
66
30.
A
Defence
of
those
who
are
imployed
for
reward
.
-
91
31.
The
Tyrant-Slayer
.
-
98
32.
The
Disinherited
Son
.
-
109
33.
Alexander
,
or
the
false
Prophet
.
-
127
34.
Toxaris
,
or
a
Discourse
of
Frindship
.
-
153
35.
Anacharsis
,
or
a
Discourse
of
Exercises
.
-
187
36.
A
Discourse
of
Sorrowing
for
the
Dead
.
-
209
37.
Hercules
of
Gaule
,
or
a
Discourse
of
Eloquence
.
-
215
38.
The
Ship
,
or
a
Discourse
of
Wishes
.
-
218
39.
The
Counsell
of
your
Gods
.
-
238
40.
The
Decree
:
-
243
41.
The
Images
:
-
245
42.
A
Defence
of
your
former
Discourse
.
-
256
43.
Jupiter
Tragoedian
,
or
a
Discourse
of
Providence
.
-
268
44.
The
Cynick
.
-
293
45.
Jupiter
Confuted
,
or
a
Discourse
of
Destiny
.
-
302
46.
The
Parasite
.
-
311
47.
The
Lover
of
Lyes
,
or
the
incredulous
.
-
334
48.
A
defence
of
Dancing
.
-
354
49.
The
Sale
of
Philosophers
.
-
379
50.
The
Fishermen
,
or
Philosophers
revived
.
-
395
FINIS
.