The philosophie, commonlie called, the morals vvritten by the learned philosopher Plutarch of Chæronea. Translated out of Greeke into English, and conferred with the Latine translations and the French, by Philemon Holland of Coventrie, Doctor in Physicke. VVhereunto are annexed the summaries necessary to be read before every treatise

OF EXILE OR BA∣NISHMENT. [ 10]

The Summarie.

THere is not a man, how well soever framed to the world and setled therein, who can promise unto himselfe any peaceable and assured state, throughout the course of his whole life; but according as it seemeth good to the clernall and wise providence of the Almightie (which governeth all things) to chaslise our faults, or to try our constancy in faith; he ought in time of a calme, to prepare himselfe for a tempest, and not to attend the mids of a danger, before he provide for his safetie, but betimes and long before to fortifie and fur∣nish himselfe with that, whereof he may have necd another day in all occurences and accidents what∣soever: [ 20] Our Authour therefore in this Treatise writing to comfort and encourage one of his friends, cast downe with anguish occasioned by his banishment, sheweth throughout all his discourse, that ver∣tue it is which maketh us happie in everie place, and that there is nothing but vice that can hurt and endamage us. Now as touching his particularising of this point, in the first place he treateth what kinde of friends we have need of in our affliction, and how we ought then to serve our turnes with them: and in regard of exile mone particularly, he adjoineth this advertisment, above all other things to see unto those goods which we may enjoy during the same, and to oppose them against the present griefe and sorrow. Afterwards he prooveth by sundrie and diversreasons, that banishment is not in it selfe simply naught; he 〈◊〉〈◊〉 and laieth open the folly and miserie of those, who are too much addicted unto one countiey, shewing by notable examples that a wise man may live at ease and con∣tentment [ 30] in all places; that the hubitation in a strangeregion, and the same limited and confined straightly withineertaine precincts, doth much more good 〈◊〉〈◊〉 than harme; that a large coun∣trey lying out farre everie way, maketh a man never a whit the more happie: whereas contraiwise to be enclosed and pent up, bringesh many commodities with it, 〈◊〉〈◊〉 that this is the onely life; and that is no life at all to be evermoreflitting to and fro from place to place. Now when he hath beauti∣fied this theame abovesaid with many faire 〈◊〉〈◊〉 and proper in ductions, he comforteth those who are de barred and excluded from any citie or province; resuting with very good and sound arguments certaine persons who held banishment for a note of infamie; shewing withall, that it is nothing else but sinne and vice which bringeth a man into a 〈◊◊〉〈◊◊〉 and condition: concluding by the examples of Anaxagoras and Socrates, that neither imprisonment, nor [ 40] death can enthrall or make miserable the man who loveth vertue. And contrariwise, he giveth us to under stand by theex∣amples of Phaëthon and Icarus, that vitious and sinfull persons fall datly and con∣tinually one way or other into most grievous calami∣ties through their owne audaci∣ousnes and follie. [ 50]

OF EXILE OR BANISHMENT.

SEmblable is the case of wise sentences and of good friends; the best and most and assured be those reputed, which are present with us in our calamities, not in vaine and for a shew, but to aide and succour us: for many there be who will not sticke to present themselves, yea, and be ready to conferre and talke with their friends in time of adversitie; howbeit, to no good purpose at all, but rather with some [ 10] danger to themselves, like as unskilfull divors, when they goe about to helpe those that are at point to be drowned, being clasped about the body, sinke together with themfor company. Now the speeches and discourses which come from friends and such as would seeme to be helpers, ought to tend unto the consolation of the partie afflicted; and not to the defence and justification of the thing that afflicteth: for little need have we of such persons as should weepe and lament with us in our tribulations & distresses, as the maner is of the Chori or quires in Tra∣gedies, but those rather, who will speake their minds frankely unto us, and make remonstrance plainly: That for a man to be sad and sorrowfull, to afflict and cast downe himselfe, is not onely every way bootlesse and unprofitable, but also most vaine and foolish: but where the adverse oc∣currents [ 20] themselves being well handled and managed by reason, when they are discovered what they be, give a man occasion to say thus unto himselfe:

Thou hast no cause thus to complaine, unlesse thou be dispos'd to faine.

A meere ridiculous follie it were, to aske either of bodie and flesh, what it aileth, or of soule, what it suffereth, and whether by the occurrence of this accident it fare worse than before; but to have recourse unto strangers without, to teach us what our griefe is, by wailing, sorrowing and grieving together with us: and therefore when wee are apart and alone by our selves, wee ought ech one to examine our owne heart and soule, about all and every mishap and infortuni∣tie, yea, and to peise and weigh them, as if they were so many burdens, for the bodie is pressed [ 30] downe onely by the weight of the fardell that loadeth it; but the soule often times of it selfe gi∣veth a surcharge over and above the things that molest it. A stone of the owne nature is hard, and yce of it selfe colde; neither is there any thing without, that giveth casually to the one the hardnesse to resist, or to the other the coldnesse to congeale; but banishments, disgraces, re∣pulse and losse of dignitie, as also contrariwise, crownes, honours, sovereigne magistracies, pre∣eminences, and highest places, being powerfull either to afflict or rejoice hearts, in some mea∣sure more or lesse, not by their owne nature, but according to judgement and opinion, every man maketh to himselfe light or heavie, easie to be borne or contrariwise intolerable: where∣upon we may heare Polynices answering thus to the demand made unto him by his mother:

How then? is it a great calamitie, [ 40] To quit the place of our nativitie?

POLYNICES.

The greatest crosse of all it is doubtlesse, And more indeed than my tongue can expresse.

but contrariwise, you shall heare Aleman in another song, according to a little Epigram writ∣ten of him by a certeine Poet:

At Sardes, where mine ance stours sometime abode did make, If I were bred and nourished, my surname I should take Of some Celinus or Bacelus, in robes of golde arai'd, And jewels fine, while I upon the tabour plai'd. [ 50] But now Alcman I cleped am, and of that Sparta great A citizen, and poet: for in Greekish muse my vaine Exalts me more than Dascyles or Gyges, tyrants twaine.

for it is the opinion, and nothing els, that causeth one and the same thing to be unto some, good and commodious, as currant and approved money, but to others, unprofitable and hurtfull.

But set case, that exile be a grievous calamitie, as many men doe both say and sing; even so, among those meats which we eat, there be many things bitter, sharpe, hote and biting in taste,

howbeit, by mingling therewith somewhat which is sweet and pleasant, we take away that which disagreeth with nature; like as there be colours also offensive to the sight, in such sort, as that the eies be much dazled and troubled therewith, by reason of their unpleasant hew, or excessive and intolerable brightnesse. If then, for to remedie that inconvenience by such offensive and resplendent colours, we have devised meanes, either to intermingle shadowes withall, or turne away our eies from them unto some greene and delectable objects; the semblable may we doe in those sinister and crosse accidents of fortune; namely, by mixing among them those good and desireable blessings which a man presently doth enjoy, to wit, wealth and abundance of goods, a number of friends, and the want of nothing necessarie to this life: for I do not thinke, that among the Sardinians there be many, who would not be very wel content with those goods [ 10] and that estate which you have even in exile, and chuse rather with your condition of life other∣wise, to live from home and in a strange countrey, than (like snailes, evermore sticking fast to their shels) be without all good things els, & enjoy only that which they have at home in peace, without trouble and molestation. Like as therefore in a certaine Comaedie, there was one who exhorted his friends being fallen into some adversitie, to take a good heart, and fight against for∣tune; who when he demanded of him againe, how he should combat with her, made answere: Marie after a Philosophicall maner; even so let us also mainteine battel, and be revenged of ad∣versitie, by following the rule of Philosophie, & being armed with patience as becommeth wise men. For after what sort doe we defend our selves against raine? or how be we revenged of the North winde? marie we seeke for fire, we go into a stouph, we make provision of clothes, and we [ 20] get an house over our heads; neither doe we sit us downe in the raine, untill we be thorowly wet to the skinne, and then weepe our fill; and even so, have you also in those things which are pre∣sently about you, good meanes, yea, and better than any other, to revive, refresh, and warme this part of your life which seemeth to be frozen and benummed with colde, as having no need at all of any other helps and succours, so long as you will use the foresaid meanes, according as rea∣son doth prescribe & direct. For true it is, that the ventoses or cupping-glasses that Physicians use, drawing out of mans body the worst & most corrupt blood, do disburden & preserve all the rest. But they that are given to heavinesse & sorrow, who love also evermore to whine and com∣plaine, by gathering together & multiplying continually in their cogitations the worst matters incident unto them, and eftsoones consuming themselves with the dolorous accidents of their [ 30] fortune, cause those meanes to be unprofitable unto them, which otherwise are wholesome and expedient, and even at such a time, especially when they should do most good. As for those two tunnes my good friend which Homer saith to bee set in heaven full of mens destinies, the one replenished with good and the other with bad, it is not Iupiter who sitteth to disperse and distribute them abroad, sending unto some milde and pleasant fortunes intermingled alwaies with goodnesse, but unto others continual streames (as a man would say) of meere misfortunes without any temperature of any goodnesse at all: but even among our owne selves as many as be wise and are of any sound understanding, draw out of their happy fortunes whatsoever crosse and adverse matter is mingled therewith, and by this meanes make their life the pleasanter, and as a man would say more portable; whereas contrariwise, many men doe let their fortunes [ 40] runne (as it were) through a colander or streiner, wherein the woorst sticke and remaine in the way behind, whiles the better do passe and runne out; and therefore it behooveth that although webe fallen into any thing that is in truth naught and grievous unto us, we set a cheereful coun∣tenance on the matter, and make the best supplie and recompence that we can by those good things that otherwise we have and doe remaine with us besides, lenifying and polishing the strange and adverse accident which hapneth without by that which is milde and familiar within.

But as touching those occurrents that simply of their owne nature be not ill, and wherein whatsoever doth trouble and offend us, ariseth altogether and wholly upon a vaine conceit and foolish imagination of our owne; we ought to doe as our maner is with little children that bee [ 50] afraid of maskes and disguised visours; for like as we hold the same close and neere unto them, handle and turne them in our hands before them every way, and so by that meanes acquaint them therewith, untill they make no reckoning at all of them; even so by approching neere, by touching and perusing the said calamities with our understanding and discourse of reason, wee are to consider and discover the false apparence, the vanitie and feigned tragaedie that they pre∣tend; like to which, is that present accident which now is befallen unto you, to wit, the ba∣nishment out of that place, which according to the vulgar errour of men you suppose to be

your native countrie. For to say a truth, there is no such distinct native soile that nature hath or∣deined, no more than either house, land, smiths forge or chirurgians shop is by nature, as Ari∣ston was wont to say; but every one of these and such like according as any man doth occupie or use them, are his, or to speake more properly, are named and called his: for man, according to the saying of Plato is not an earthly plant, having the roote fixed fast within the ground and unmooveable, but celestiall and turning upward to heaven, whose body from the head as from a roote that doth strengthen the same abideth streight and upright. And heereupon it is that Hercules in a certeine tragaedie said thus:

What tell you me of Argive or Thebain, I do not vaunt of any place certain, [ 10] No burroughtowne, nor city coms amis Through out all Greece, but it my countrie is.

And yet Socrates said better than so: who gave it out; That he was neither Athenian nor Gre∣cian, but a citizen of the world; as if a man should say for example sake, that he were either a Rhodian or a Corinthian; for he would not exclude himselfe within the precincts and limits of the promontories Sunium or Taenarus, nor yet the Ceraunian mountaines,

But seest thou this starrie firmament, So high above and infinitely vast, In bosome moist of water element, The earth beneath how it encloseth fast. [ 20]

These are the bounds of a native countrie within the pourprise and compasse whereof whoso∣ever is, ought not to thinke himselfe either banished, pilgrime, stranger or forrener; namely, whereas he shall meete with the same fire, the same water, the same aire, the same magistrates, the same governors and presidents; to wit, the sunne, the moone, and the morning starre, the same lawes throughout, under one and the selfe-same order and conduct; the solstice and tro∣picke of summer in the north; the solstice and tropicke of winter in the south; the aequinoxes both of spring and fall, the starres Pleiades and Arcturus; the seasons of seednesse, the times of planting; one King, and the same prince of all, even God, who hath in his hand the beginning, the mids, and the end of the whole and universall world; who by his influence goeth according to nature, directly through and round about all things, attended upon with righteousnesse and [ 30] justice, to take vengeance and punishment of those who transgresse any point of divine law: which all we likewise that are men doe exercise and use by the guidance and direction of nature against all others, as our citizens and subjects. Now say that thou doest not dwel and live in Sar∣deis, what matter is that? surely it is just nothing: No more doe all the Athenians inhabite in the burroughs or tribe Colyttus; nor the Corinthians in the street Cranium; ne yet the Lacedae∣monians in the vilage Pytane: are those Athenians then to be counted strangers, and not inha∣bitants of the citie, who have remooved out of Melite into Diomea: considering that even there they doe solemnize yet the moneth of their transmigration named thereupon Metagei∣tnion; yea and do celebrate a festivall holiday and sacrifice, which in memoriall of that remoo∣ving they call Metagetnia, for that this passage of theirs into another neighbourhood, they [ 40] received and interteined right willingly with joy and much contentment? I suppose you wil ne∣ver say so. Now tell me what part of this earth habitable or rather of the whole globe and com∣passe thereof, can be said farre distant or remote one from the other, seeing that the Mathema∣ticians are able to proove and make demonstration by reason, that the whole in comparison and respect of heaven or the firmament is no more than a very pricke which hath no dimension at al? But we like unto pismires driven out of our hole; or in maner of bees dispossessed of our hive, are cast downe and discomforted by and by, and take our selves to be foreiners and strangers, for that we know not how to esteeme and make all things our owne, familiar and proper unto us, as they be. And yet we laugh at the folly of him who said: That the moone at Athens was better than at Corinth; being in the meane while after a sort in the same error of judgement, as if [ 50] when we are gon a journey from the place of our habitation, we should mistake the earth, the sea, the aire and the skie, as if they were others and farre different from those which we are accusto∣med unto: for Nature hath permitted us to goe and walke through the world loose and at liber∣tie: but we for our parts imprison our selves, and we may thanke our selves that we are pent up in straight roomes, that we be housed and kept within wals; thus of our owne accord we leape into close and narrow places; and notwithstanding that we do thus by our selves, yet we mocke the Persian Kings, for that (if it be true which is reported of them) the drinke all of the water onely

of the river Choaspes, by which meanes they make all the continent besides waterlesse, for any good they have by it: whereas, even we also when we travell and remoove into other countries, have a longing desire after the river Cephisus or Eurotas; yea and a minde unto the mountaine Taigetus or the hill Pernassus; whereby upon a most vaine and foolish opinion, all the world be∣sides is not onely void of water, but also like a desert, without citie, and altogether inhabitable unto us. Contrariwise, certaine Egyptians by occasion of some wrath and excessive 〈◊〉〈◊〉 of their King, minding to remoove into Ethiopia, when as their kinsfolke and friends re∣quested them to turne backe againe, and not to forsake their wives and children, after a shame∣lesse manner shewing unto them their genitall members, answered them: That they would nei∣ther want wives nor children, so long as they carried those about them. But surely a man may [ 10] avouch more honestlie, and with greater modestie and gravitie; that hee who in what place soever feeleth no want or misse of those things which be necessarie for this life, cannot com∣plaine and say: That he is there out of his owne countrey, without citie, without his owne house and habitation, or a stranger at all; so as he onely have as he ought, his eie and understanding bent hereunto, for to stay and governe him in maner of a sure anchor, that he may be able to make benefit and use of any haven or harborough whatsover he arriveth unto. For when a man hath lost his goods, it is not so easie a matter to recover them soone againe; but surely everie citie is straight waies as good a native countrey unto him, who knoweth and hath learned how to use it; to him (I say) who hath such rootes as will live, be nourished and grow in every place and by any meanes, 〈◊〉〈◊〉 Themistocles was furnished with; and such as Demetrius the Pha∣lerian [ 20] was not without; who being banished from Athens, became a principall person in the court of King Ptolomoeus in Alexandria, where he not onely himselfe lived in great abundance of all things, but also sent unto the Athenians from thence rich gifts and presents. As for The∣mistocles living in the estate of a Prince, through the bountifull allowance and liberalitie of the King of Persia, he was woont (by report) to say unto his wife and children: We had beene utter∣ly undone for ever, if we had not beene undone. And therefore Diogenes surnamed the Dog, when one brought him word and said, the Sinopians have condemned thee to be exiled out of the kingdome of Pontus: And I (quoth he) have confined them within the countrey of Pontus with this charge,

That they shall never passe the atmost bonds [ 30] Of Euxine sea that hems them with her stronds.

Stratonius being in the Isle Seriphos which was a verie little one, demaunded of his host, for what crimes the punishment of exile was ordained in that countrey; and when he heard and understood by him, that they used to banish such as were convicted of falshood and untrueth: Why then (quoth he againe) hast not thou committed some false and leawd act, to the ende that thou mightest depart out of this straight place and be enlarged? whereas one Comicall Poet said: A man might gather and make a vintage (as it were) of figs with slings, and foison of all commodities might be had, which an Iland wanted. For if one would weigh and consider the trueth indeed, setting aside all vaine opinion and foolish conceits, he that is affected unto one citie alone, is a verie pilgrim and stranger in all others; for it seemeth nether meete, honest, nor [ 40] reasonable, that a man should abandon his owne for to inhabite those of others. Sparta is fallen to thy lot (saith the proverbe) adorne and honor it, for so thou art bound to doe; be it that it is of small or no account; say that it is seated in an unholesome aire, and subject to many 〈◊〉〈◊〉 , or be plagued with civill dissentions, or otherwise troubled with turbulent affaires. But whosoe∣ver he be whom fortune hath deprived of his owne native countrey; certes she hath graunted and allowed him to make choice of that which may please and content him. And verily the pre∣cept of the Pythagoreans serveth to right good stead in this case to be practised: Choose (say they) the best life; use and custome will make it pleasant enough unto thee. To this purpose also it may bee wisely and with great profit said: Make choice of the best and most pleasant citie, time will cause it to be thy native countrey, and such a native countrey as shall not distract and [ 50] trouble thee with any businesse, nor impose upon thee these and such like exactions: Make pai∣ment and contribute to this levie of money: Goe in embassage to Rome: Receive such a cap∣taine or ruler into thine house, or take such a charge upon thee at thine owne expenses. Now he that calleth these things to remembrance, if he have any wit in his head, and be not over∣blind every way in his owne opinion and selfe-conceit, will wish and choose, if he be banished out of his owne countrey, to inhabite the verie Isle Gyaros, or the rough and barraine Iland Cina∣rus, where trees or plants do hardly grow, without complaining with griefe of heart, without la∣menting

and breaking out into these plaints and womanly moanes, reported by the Poet Si∣monides in these words:

The roaring noise of purple sea, resounding all about, Doth fright me much, and so inclose, that I can not get out.

but rather he will beare in minde and discourse with himselfe the speech that Philip king of Ma∣cedonie, sometime delivered: for when his hap was in the wrestling place to fall backward and lie along on the ground; after he was up againe upon his feet, and saw the whole proportion and print of his bodie in the dust of the floore: O Hercules (quoth he) what a small deale of the [ 10] earth is our portion by the appointment of nature, and yet see how we will not rest, but covet to conquer the whole world that is habitable. You have seene (I suppose) the isle Naxos; if not, yet at leastwise the island Thuria neere by; of which twaine, this was in olde time the habitation of Orion; but in the other there dwelt Ephialtes and Otus: as for Alemaon, he made his abode and residence upon the muddy banke, which the river Achelous had newly gathered and cast up, after it was a little dried and compact together, to avoid the pursute (as the Poets) say of the Fu∣ries; but in my conceit rather, because he would decline the offices of State, civill magistracies, seditious broiles, and biting calumniations sib to furies in hel, he chose such a streight and nar∣row place to inhabit, where he might leade a life in quietnesse and repose, secured from all such busie affaires. And Tiberius Caesar in his latter daies, lived seven 〈◊〉〈◊〉 (even untill his death) [ 20] in the little island Caprea, in such wise, as the very temple and imperiall throne of the whole world retired and drawen in (as it were) into the heart, for all that time never went out from thence; and yet for his part, the ordinarie cares incident unto the empire, which were brought from all parts and came upon him to amuse his head continually, on every side, would not per∣mit him to enjoy cleerely without turbulent anguish of minde, that intended rest and quietnesse of his, in the said island. But even that man, who may by his departure into some little island be freed and delivered from no small troubles and calamities, is notwithstanding miserable, if he do not estsoones say unto himselfe when he is apart, yea, and chaunt oftentimes these verses of Pindarus:

Love well the place where Cypres trees do gro, [ 30] But thin and small. The forrest great let go Of Candie isle, about the Ida hill: As for my selfe, small lands I holde and till, By fortune given, and those without an oke; My heart likewise no griefs nor cares do yoke.

exempt I am from civill tumults and seditions; I am not subject to the command of princes and governours; my hand is not in the charge and administration of State affaires, nor in any publike ministeries or services, which hardly admit excuse or refusall. For considering that Cal∣limachus seemeth not unwisely in one place to say thus: Measure not wisedome by the Persian Schoene: why then should we (meting felicitie with Schoenes & Parasanges) complaine, lament * 1.1 [ 40] and torment our selves, as if we were unhappie, if our fortune be to dwell in a little isle which is not in circuit above two hundred furlongs, and nothing nere foure daies failing about, as Sicilie is? for what good can a spacious and large region do, for to procure felicitie, or make a man to leade a quiet and peaceable life? Heare you not how Tantalus in the Tragaedie crieth out, and saith thus?

The spacious land and countrey large, cal'd Berecynthian plaine, Daies journeys twelve right out, I sow yeerely with corne and graine.

and a little after, he proceedeth to this speech; [ 50]

But now my soule, sometime an heavenly power, Descended thence into this earthly bower, Speaks thus to me: Learne, and betimes take heed, Love not this world too much, I do thee reed.

And Nausithous leaving the wide and large countrey Hyperia, for that the Cyclopes were so neere neighbours unto it, and departing into an island farre remote from other men, where he lived alone by himselfe without conversing with any people:

From other mortall men apart, Of surging sea within the hart.

provided for his citizens and subjects a most pleasant life. As for the islands called Cyclades, they were at first (by report) inhabited by the children of Minos, and afterwards the of-spring of Co∣drus and Neleus held the same, into which, foolish persons now-adaies thinke themselves sore punished and undone for ever, if they be confined. And yet, what island is there destined and ap∣pointed for exiled and banished people, but it is larger than the territorie Scilluntia, wherein Xe∣nophon after that renowmed expedition and voiage of his into Persia, passed his olde age in ele∣gancie and much happinesse? semblably, the Academie, a little pingle or plot of ground, the purchase whereof cost not above three thousand drachmes, was the habitation of Plato, Xenocra∣tes, [ 10] and Polemon, wherein they kept their schooles, and lived at repose all their life time: and yet I must needs except one day every yeere, upon which, Xenocrates was wont to go downe to the city, for to see the plaies and pastimes exhibited with new Tragaedies at the feast called Baccha∣nales, onely to honour (as folke said) and countenance that solemnitie with his personall pre∣sence. Also Theocritus of Chios challenged and reproched Aristotle many times, for that to live in the court of Philip and Alexander,

Upon the mouth of Borborus to dwell He chose, and Academie bad farewell.

Now was this Borborus a river, so called by the Macedonians, which ran along the citie of Pella [ 20] in Macedonie. As for islands, Homer the Poet doth of purpose and expresly recommend unto us, and celebrate them with heavenly and divine praises, in this wise:

At Lemnos he arrived then, whereas the citie stood, In which sometime that prince divine, king Thoas made abode: And whatsoever Lesbos isle, the pallace and the seat Of gods above conteines enclos'd within her pourpris great.

Also, [ 30]

When woon he had the stately isle, which Scyros sometime hight, The native place and towne of Mars, the god of armes and fight.

Likewise,

And those came from Dulichium, and eke the sacredistes, Against Elis, Eclimades, within sea many miles.

Moreover it is said, that of famous and renowmed men, devout Aeolus, and best beloved of [ 40] the gods, dwelt in one isle; the most prudent and wise Ulysses in another; Alax likewise, that right valiant and hardie warriour; and Alcinous the most courteous prince for hospitalitie and entertainment of strangers, were islanders. Zeno the Philosopher when newes was brought un∣to him: That the ship of his which remained alone of all the rest, was drowned in the sea with all the fraight and merchandise therein: Thou hast done well ô fortune (quoth he) to drive us to our studying gowne and Philosophers life againe; even so, in mine opinion, there is no reason that a man (unlesse he be very much besotted and transported with the vaine wind of po∣pularity) when he is confined and inclosed within an island, should complaine of fortune there∣fore, but rather praise her, for that she hath rid him of much anguish of spirit and trouble of his head, delivered him from tedious travell and wandring pilgrimages up and downe in the world [ 50] from place to place; freed him from the perils of sea, remooved him from the tumultuous stirs of the multitude in judiciall courts and publicke assemblies of the citie; and reduced him to a setled and staied life, full of rest and tranquillitie, not distracted with any superfluous and needlesse occupations, wherein he may live indeed properly to himselfe, being raunged with∣in the center and circumference of those things which are required onely for necessitie. For what island is there which hath not housen, walking places, stouphes and baines, or that is with∣out fishes or hares, if a man be disposed to passe the time in fishing or hunting; and that which

is the greatest matter of all, you may oftentimes there enjoy fully your rest and repose, which other do so much thirst and hunger after; for whereas when we are haply playing at dice, or otherwise keeping close at home, there will be some of these sycophants or busie priers and cu∣rious searchers into all our actions, ready to draw us out of our houses of pleasure in the sub∣urbes, or out of our delightsome gardens, to make our apparence judicially in the common place, or to performe our service and give attendance in the court: there will be none such a∣bout to faile into the Island where thou art confined for to trouble thee; none wil come to thee to demaund or crave any thing, to borrow monie, to request thy suretiship, or thy assistance for to second him in the sute of any office and magistracie; unlesse peradventure some of thy best friends onely and neerest kinsfolke, of meere love and affectionate desire to see thee, saile over [ 10] for thy sake; for the rest of thy life besides is permitted to be as free and safe as a sanctuarie, not subject to any spoile, trouble, or molestation, if thou be willing & can skill to use thy liberty and repose. As for him who thinketh those to be happy who trudge up and downe in the world a∣broad, spending most part of their time out of their owne houses, either in common innes and hostelries, or els in ferrying from place to place, he is much like unto him that supposeth the wandring planets to be in a better state than the other starres which be fixed in the firmament and remoove not; and yet there is not one of the said planets but is carried round in a peculiar and proper sphaere of the owne, as it were in a certeine Isle, keeping alwaies a just order in their revolution: for according as Heraclitus saith; The very sunne himselfe will never passe beyond his bounds; and if he do, the furies which are the ministers of justice will finde him out and be [ 20] ready to encounter him. But these and all such like reasons my good friend we are to alledge unto them and sing in their eares, who being sent away and confined to some one Isle, can not possibly change for another countrey, nor have commerce and dealing in any place els what∣soever, those I say,

Whom surging waves of sea both night and day Enclose perforce, and cause them there to stay.

As for you unto whom no certeine place is limited and assigned for to inhabit, but who are de∣barred and excluded onely out of one, are thus to thinke, that the exclusion out of one citie alone, is an overture and ready way made unto all others.

Now if any man will object and say; In this case of exile and banishment we are disabled for [ 30] bearing rule and office of State, we sit not at counsell table in the Senate house; we are not pre∣sidents in the publicke plaies and solemnities &c. You may answere and reply againe in this maner; neither are we troubled with factions and civill dissentions; we are not called upon, nor charged with paiments in publike levies and exactions; neither be we bound to make court un∣to great governors, and to give attendance at their gates; nor to take care and regard whether he who is chosen to succeed us in the government of our province, be either hastie and chole∣ricke, or otherwise given to oppression and hard dealing: but as Archilochus making no account at all of the fruitfull corne-fields and plenteous vineyards in Thasos, despised and contemned the whole Isle because of some other rough, hard, and uneven places in it, giving out thereof in these termes, [ 40]

This Island like an asses backe doth sticke, All over spred with woods so wild and thicke.

even so we casting our eies and fixing them upon that part onely of exile which is the woorst and vilest of the rest, doe contemne and make no reckoning of the repose from businesse, the libertie also and leasure which it doth afford. And yet the kings of Persia be reputed happy, in that they passe their winter time in Babylon, the summer in Media, and the most sweet and plea∣sant part of the spring at Susae. May not hee likewise who is departed out of his owne native country during the solemnitie of the mysteries of Ceres, make his abode within the city 〈◊〉〈◊〉 all the time of the Bacchanales, celebrate that feast in Argos; and when the Pythian games & plaies are exhibited, go to Delphos; as also when the Isthmain pastimes be represented, make [ 50] a journey likewise to Corinth? in case he be a man who taketh pleasure in the diversitie of shewes and publike spectacles, if not, then either sit still and rest, or else walke up and downe, reade som∣what, or take a nap of sweet sleepe without molestation or interruption of any man; and accor∣ding as Diogenes was wont to say, Aristotle dineth when it pleaseth king Philip; but Diogenes taketh his dinner when Diogenes thinketh it good himselfe, without any businesse & affaires to distract him, and no magistrate, ruler, or captaine there was to interrupt his ordinary time and maner of diet. This is the reason why very few of the wisest and most prudent men that ever

were, have beene buried in the countries where they were borne; but the most part of them with∣out any constraint or necessitie to enforce them, have willingly weighed anker, and of their owne accord failed to another rode or haven to harbour in, and there to lead their life; for some of them have departed to Athens, others have forsaken Athens & gone to other places: for what man ever gave out such a commendation of his owne native countrey as did Euripides in these verses, in the person of a woman:

Our people all, at first no strangers were, From forraine parts who thither did arrive; Time out of minde those that inhabite here, Were borne in place, and so remain'd alive. All cities else and nations at one word [ 10] With aliens peopled be, who like to men At table play, or else upon chesse-boord Remooved have, and leapt some now some then. If women we, may be allow'd to grace Our native soile, and with proude words exalt, Presume we dare to say that in this place, A temperate aire we have without default, Where neither heat nor cold excessive is; If ought there be that noble Greece doth yeeld, [ 20] Or Asia rich, of best commodities, And daintiest fruits, by river or by field, We have it here, in foison plentifull To hunt, to catch, to reape, to crop and pull.

And yet even he who hath set such goodly praises upon his native countrey, left the same, went into Macedonia, and there lived in the court of King Archelam. You have heard likewise (I sup∣pose) this little Epigram in verse:

Enterred and entombed lieth here, Euphorians sonne the Poet Aeschylus (In Athens towne though borne sometime he were) [ 30] To Gelas neere, in corne so plenteous.

For he also abandoned his owne countrey, and went to dwell in Sicilie, like as Simonides did be∣fore him. And whereas this title or inscription is commonly read (This is the Historie written by Herodotus the Halicarnassean) many there be who correct it and write in this maner; Herodotus the Thurian, for that he remooved out of the countrey wherein he was borne, became an inha∣bitant among the Thurians, and enjoied the freedome of that colonie. As for that heavenly and divine spirit in the knowledge of Muses and Poetrie,

Homerus, who with woondrous pen, Set foorth the battels Phrygien.

what was it that caused so many cities to debate about the place of his nativitie, chalenging eve∣rie [ 40] one unto themselves, but onely this; that hee seemed not to praise and extoll any one citie above the rest? Moreover, to Jupiter surnamed Hospitall, know we not that there be many, & those right great, honors done. Now if any one shall say unto me, that these personages were all of them ambitious, aspiring to great honor and glorie, doe no more, but have recourse unto the Sages, and those wise schooles and learned colledges of Athens; call to minde and consider the renowmed clerkes and famous Philosophers, either in Lycaeum or the Academie: go to the gal∣lerie Stoa, the learned schoole Palladium, or the Musicke-schoole Odeum. If you affect, love and admire above all other the fect of the Peripateticks, Aristotle the prince thereof was borne in Stagira, a citie of Macedonia; Theophrastus in Eressus; Strato came from Lampsacus; Glycon from Troas; Ariston from Chios; and Critolaus from Phaselus. If your minde stand more to praise the [ 50] Stoickes, cleanthes was of Assos; Zeno was a Citiean; Chrysippus came from Soli; Diogenes from Babylon; and Antipater from Tharsus; and Archidamus being an Athenian borne, went to dwell among the Parthians, and left behind him at Babylon in succession, the Stoicke discipline and Philosophie. Who was it that chased and drave these men out of their native countries? certes none, but even of their owne accord and voluntary motion they sought all abroad for their con∣tentment and repose, which hardly or not at all can they enjoy at home in their owne houses, who are in any authoritie and reputation; so that, as they have taught us verie well out of their

bookes, other good sciences which they professed; so this one point of living in quietnes and rest they have shewed unto us by practise and example. And even in these daies also, the most renowmed and approoved clerkes, yea and greatest men of marke and name, live in strange countries, farre remote from their owne habitations; not transported by others, but of them∣selves remooving thither; not banished, sent away, and confined; but willing to flie and avoide the troublesome affaires, negotiations and businesse, which their native countries amuse them with. That this is true, it may appeere by the most approoved, excellent, and commendable workes and compositions, which ancient writers have left unto posteritie; for the absolute fini∣shing whereof it seemeth that the Muses used the helpe and meanes of their exile. Thus Thu∣cydides the Athenian penned the warre betweene the Peloponnesians and the Athenians whiles [ 10] he was in Thracia, and namely neere unto a place called the Forest of the Fosse. Xenophon com∣piled his storie at Scillos in Elea; Philip wrate in Epirus; Timaeus who was borne at Taurominum in Sictlie, became a writer in Athens; Androtion the Athenian at Megarae, and Bachilides the Poet in Peloponnesus; who all and many others besides, being banished out of their countries, were never discouraged nor cast downe, but shewed the vivacitie and vigor of their good spirits, and tooke their exile at fortunes hands as a good maintenance and provision of their journey; by meanes whereof they live in same and renowne now after their death: whereas on the other side, there remaineth no memoriall at all of those, by whose factions and sidings they were dri∣ven out and exiled. And therefore he deserveth to be well mocked, who thinketh that banish∣ment carrieth with it some note of infamie and reproch, as necessarily adherent thereto. For [ 20] what say you to this? Is Diogenes to be counted infamous, whom when King Alexander saw sit∣ting in the sunne, he approched neere and standing by him, demaunded whether he stood in need of any thing or no? he had no other answere from him but this, that he had need of no∣thing else, but that he should stand alittle out of the sunne-shine, and not shadow him as he did; whereupon Alexander woondring at his magnanimitie and haughtie courage, said presently unto those friends that were about him; If I were not Alexander I would be Diogenes. And was Camillus disgraced any way for being banished out of Rome, considering that even at this daie he is reputed and taken for the second founder thereof? Neither lost Themistocles the glorie which he had woon among the Greekes by his exile, but rather acquired thereto great honor & estimation with the Barbarians. And no man is there so base minded and carelesse of honor and [ 30] credit, but he would choose rather to be Themistocles banished as he was, than Leobates his accu∣ser, and the cause of his banishment; yea, and to be Cicero who was exiled, than Clodius who cha∣sed him out of Rome; or Timotheus, who was constrained to abandon and forsake his native countrey, than Aristophon who endited him and caused him to leave the same. But for that the authoritie of Euripides who seemeth mightily to defame and condemne banishment, mooveth many men; let us consider what be his severall questions and answeres to this point:

IOCASTA.

How then! is it a great calamitie To loose the place of our nativitie?

POLYNICES. [ 40]

The greatest crosse I hold it is doubtlesse, And more indeed than my tongue can expresse.

IOCASTA.

The manner would I gladly understand, And what doth grieve man shut from native land?

POLYNICES.

This one thing first, the sorest griefe must be, That of their speech they have not libertie.

IOCASTA.

A spight it is no doubt, and that of servile kind, [ 50] For men to be debard to speake their mind.

POLYNICES.

Besides, they must endure the foolishnesse. And ignorance of rulers, more or lesse.

But herein I cannot allow of his sentence and opinion as well and truely delivered. For first and formost, not to speake what a man thinketh, is not the point of a slavish and base person, but ra∣ther he is to be counted a wise and prudent man, who can hold his tongue at those times and in

such occasions as require taciturnitie and silence; which the same Poet hath taught us in ano∣ther place more wisely, when he saith,

Silence is good when that it doth availe, Likewise to speake in time and not to faile.

And as for the folly and ignorance of great and mightie persons, we must abide no lesse when we tarrie at home, than in exile; nay it falleth out many times, that men at home feare much more the calumniations and violence of those who injustly are in high places of authoritie with∣in cities, than if they were abroad and out of their owne countries. Againe, this also is most false and absurd, that the said Poet depriveth banished persons of their libertie and franke speech. Certes, this were a woonderfull matter, that Theodorus wanted his freedome of tongue, conside∣ring [ 10] that when King Lysimachus said unto him: And hath thy countrey chased and cast thee out, being so great a person among them; Yea (quoth he againe) for that it was no more able to beare me, than Semele to beare Bacchus: neither was he daunted and afraid, notwithstanding that the King shewed unto him Telesphorus enclosed within an iron cage, whose eies he had caused before to be pulled out of his head, his nose and eares to be cropt, and his tongue to be cut, ad∣ding withal these words: See how I handle those that displease and abuse my person. And what shall we say of Diogenes? Wanted he (thinke you) his libertie of speech? who being come into the campe of King Philip, at what time time as he made an expedition against the Grecians, in∣vaded their countrey and was ready to give them battell, was apprehended and brought before the king as a spie, and charged therewith: I am indeed (quoth he) come hither to spie your in∣fariable [ 20] avarice, ambition, and folly, who are about now to hazard in one houre (as it were) with the cast of a die, not onely your crowne and dignitie, but also your life and person; semblably, what thinke you of Annthall the Carthaginian? was he tongue-tied before Antiochus, banished though himselfe were, and the other a mightie monarch? For when he advised Antiochus to take the opportunitie presented unto him, and to give battell unto the Romans his enemies, and the king having sacrificed unto the gods answered againe, that the entrails of the beast killed for sa∣crifice, would not permit but forbad him so to do: Why then (quoth he by way of reproofe and rebuke) you will doe that belike, which a peece of dead flesh biddeth you, and not that which a man of wisedome and understanding counselleth you unto. But neither Geometricians, nor those that use linearie demonstrations, if haply they be banished, are deprived of their libertie, [ 30] but that they may discourse & speake frankly of their art, and science of such things as they have learned and knowen: how then should good, honest and honorable persons be debarred of that freedome, in case they be exiled? But in trueth, it is cowardise and basenes of minde, which al∣waies stoppeth the voice, tieth the tongue, stifleth the wind-pipe, and causeth men to be speech∣lesse. But proceed we to that which followed afterwards in Eurpides:

IOCASTA.

But thus we say, those that are banished With hopes alwaies of better dates be fed.

POLYNICES.

Good eies they have, a farre off they doe see, [ 40] Staying for things that most uncertaine be.

Certainely these words implie rather a blame and reprehension of folly, than of exile. For they be not those who have learned and doe know how to apply themselves unto things present, and to use their estate such as it is, but such as continually depend upon the expectance of future fortunes, and covet evermore that which is absent and wanting, who are tossed to and fro with hope as in a little punt or bote floting upon the water; yea although they were never in their life time without the wals of the citie wherein they were borne: moreover whereas we reade in the same Euripides,

IOCASTA.

Thy fathers friends and allies, have not they [ 50] Beene kind and helpfull to thee, as they may?

POLYNICES.

Looke to thy selfe, from troubles God thee blesse, Friends helpe is naught, if one be in distresse.

IOCASTA.

Thy noble blood, from whence thou art descended:

Hath it not thee advanc'd and much amended?

POLYNICES.

I hold it ill, to be in want and need, For parentage and birth doth not men feed.

These speeches of Polynices are not onely untrue, but also bewray his unthankfulnesse, when he seemeth thus to blame his want of honor and due regard for his nobility, and to complaine that hee was destitute of friends by occasion of his exile, considering that in respect of his noble birth, banished though he were, yet so highly honoured he was that he was thought woorthie to be matched in marriage with a kings daughter, and as for friends, allies, and confederates, hee was able to gather a puissant armie of them, by whose aide and power he returned into his owne [ 10] countrey by force of armes, as himselfe testifieth a little after in these words:

Many a lord and captaine brave here stands With me in field, both from Mycenae bright, And cities more of Greece, whose helping hands (Though loth) I must needes use in claime of right.

Much like also be the speeches of his mother lamenting in this wise;

No nuptiall torch at all I lighted have To thee, as doth a wedding feast besceme, No mariage song was sung, nor thee to lave Was water brought from faire Ismenus streame. [ 20]

whom it had become and behooved rather to rejoice and be glad in heart, when she heard that her sonne was so highly advaunced and married into so roiall an house; but in taking griefe and sorrow her-selfe that there was no wedding torch lighted, & that the river Ismenus affoorded no water to bathe in at his wedding; as if new maried bridegroomes could not be furnished either with fire or water in the city Argos; she attributeth unto exile, the inconveniences which more truly proceed from vanitie and follie.

But some man will say unto me; That to be banished is a note of ignominie and reproch: true it is indeed, but among fooles onely, who thinke likewise that it is a shame to be poore, to be bald, to be small of stature, yea and to be a stranger forsooth, a tenant, in-mate or alien inha∣bitant: For certes such as will not suffer themselves to be caried away with these vaine perswasi∣ons, [ 30] nor do subscribe thereto, esteeme & have in admiration good and honest persons, never re∣specting whether they be poore, strangers, and banished or no: Do we not see that all the world doth honor and reverence the temple of Theseus aswell as Parthenon and Eleusinium, temples dedicated to Minerva, Ceres, and Proserpina? and yet was Theseus banished from Athens; even that Theseus by whose meanes the same citie was first peopled, and is at this day inhabited; and that citie lost he which he held not from another, but founded first himselfe. As for Eleusis what beautie at all would remaine in it? if we dishonor Eumolpus and be ashamed of him who re∣mooving out of Thracia, instituted at first among the Greeks the religion of sacred mysteries, which continueth in force and is observed at this day: what shall we say of Codrus who became king of Athens? whose sonne I pray you was he? was not Melanthius his father a banished man [ 40] from Messina. Can you chuse but commend the answere of Antisthenes to one who said unto him; Thy mother is a Phrygian: So was (quoth he) the mother of the gods: why answer you not likewise when you are reproched with your banishment? even so was the father of that victori∣ous conqueror Hercules: the grand-fire likewise of Bacchus, who being sent out for to seeke lady Europa, never returned backe into his native countrie;

For being a Phaenician borne, At Thebes he after did arrive, Far from his native soile beforne, And there begat a sonne belive, Who Bacchus did engender tho, [ 50] That mooves to furie women, hight Mad Bacchus, runneth to and fro, In service, such is his delight.

As for that which the Poet Aeschylus would seeme covertly by these darke words to insinuate, or rather to shew a farre off, when he saith thus:

And chaste Apollo sacred though be were,

Yet banished a time, heaven did for be are.

I am content to passe over in silence, and will forbeare to utter according as Herodotus saith: and whereas Empedocles in the very beginning of his philosophie maketh this praeface:

An auncient law there stands in force, decreed by gods above, Groundedupon necessitie, and never to remoove: That after men hath 〈◊〉〈◊〉 hands in bloudshed horrible, And in remorse of sinne is vext with horrour terrible. [ 10] The long liv'd angels whith attend in heaven, shall chase him quite, For many thousand yeeres from view of every blessed wight: By vertue of this law, am I from gods exiled now, And wander heere and there throughone the world I know not how.

This he meaneth not of himselfe alone, but of all us after him, whom he declareth and shew∣eth [ 20] by these words to be meere strangers, passengers, forreiners, and banished persons in this world. For it is not bloud (quoth he) ô men, nor vitall spirit contemperate together, that hath given unto us the substance of our soule and beginning of our life; but hereof is the bodie only composed and framed, which is earthly and mortall; but the generation of the soule which commeth another way, and descendeth hither into these parts beneath, he doth mitigate and seeme to disguise by the most gentle and milde name that hee could devise, calling it a kinde of pilgrimage from the naturall place; but to use the right tearme indeed, and to speake according to the very truth, she doth vague and wander as banished, chased and driven by the divine lawes and statutes to and fro, untill such time as it setleth to a bodie, as an oister or shell fish to one rocke or other in an island beaten and dashed upon with many windes and waves of the sea [ 30] round about (as Plato saith) for that it doth not remember nor call to mind from what height of honor, & from how blessed an estate it is translated, not changing as a man would say Sardis for Athens, nor Corinth for Lemnos or Scyros, but her resiance in the very heaven and about the moone, with the abode upon earth, and with a terrestriall life; whereas it thinketh it strange and as much discontented heere for that it hath made exchange of one place for another not farre distant; much like unto a poore plant that by remooving doth degenerate and begin to wither away: and yet we see, that for certaine plants some soile is more commodious and sortable than another, wherein they will like, thrive, and prosper better: whereas contrariwise there is no place that taketh from a man his felicitie, no more than it doth his vertue, fortitude or wisedome: for Anaxagoras during the time that he was in prison wrote his Qua∣drature [ 40] of the circle: and Socrates even when he drunke poison, discour∣sed as a philosopher, exhorting his friends and familiars to the studie of philosophie, and was by them reputed happie; but contrariwise Phaeton and Icarus who (as the poets do report) would needs mount up into heaven, through their owne folly and incon∣siderate rashnes, fell into most greevous and wofull calamities. [ 50]

Notes

• * 1.1

  60. 〈◊〉〈◊〉 . 30.