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

THE BANQVET OF THE SEVEN SAGES.

The Summarie.

WHether it were that the persons named in this discourse following were at a banquet in [ 40] deed, and there discoursed of such matters as are here by Plutarch handled; or that himselfe had collected and gathered the Apophthegmes and histories of his time; or how soever it was; we may see by this present Treatise what was the custome of Sages and wise men in ancient time at their feasts, namely, to invite one another courteously, to solace themselves and make merrie hartily, without many ceremonies and complements to shew sin∣cers amitie, and without excessive cost and expense to keepe good cheere after a plaine, open, and simple manner. The principall part of which meetings and frequentings of the table, being emploied in de∣vising dadly, and with setled minde both during their repast, and a prettie while after, of matters ho∣nest, pleasant, and tending to good instruction and edification; as this booke and the Symposiakes or Table-discourses, whereof we shall see more hereafter do plainly shew. This manner and custome deser∣veth to be opposed partly against the solitarie life, and beggerly niggardise of base misers, covetous [ 50] penni-fathers, and such like enemies of humaine societie, and in part against the excessive pompe, un∣measurable sumptuo sitie, dissoluter riots and fookish vanitie and gourmandise of those that love nothing but their paunch, and know no other god to worship but their bellie; as also against the fond laugh∣ters, bragging vanteries, impudent facings, seurrile mockertes, and dogged backbitings, that senslesse lots and 〈◊〉〈◊〉 persons are gven unto; and finally against the enormities, violences, and outrages, of such as are wholy abandoned and given over to sinne and wickednes. Moreover to come more particu∣larly to this booke folowing, Plutarch bringeth in one named Diocles, who recoūteth unto Nicarchus

all that was said and done at Corinth in a certeine banquet, at which were these persons, namely, Pe∣riander the sovereigne lord of that citie, and the host who bad all the guests, to wit, Solon, Bias, Tha∣les, Cleobulus, Pittacus and Chilon, named in those daies, The seven Sages or wise men of Greece, Item, Anacharsis, Aesope, Niloxenus, Cleodemus and certeine others. But before that he en∣treth into any speech of that which passed during the banquet and afterwards, he rehearseth the com∣munication held betweene Thales and those of his company, upon the way of Corinth, where they talke of matters handled more at large afterwards: then consequently hee treateth of that which a guest ought to do who is invited to a banquet, and describeth what hapned among some of the guests: procee∣ding a little forward, he declareth what was the maner of the entrance, the slint and end of the ban∣quet, to wit, modest, and seasoned with pleasant speeches (and those most honest and civill) of the host [ 10] and his familie: which done, he entreth into the recitall of the talke that was held after the supper or banquet; of which the beginning grew from the musicke of flutes, and by a certeine comparison devised with a good grace, he causeth audience to be given unto Niloxenus a stranger; by occasion whereof, Bias doth expound the riddle or darke question sent by a king of Aethiopia unto the king of Aegypt, which in the same traine inferreth an excellent occasion to speake of the duetie and office of kings; of which argument, all the foresaid 〈◊◊〉〈◊◊〉 their minds summarily, together with the proper rid∣dles and aenigmaticall questions from the king of Aegypt to the king of Aethiopia. Now after the desciphering and assoiling of the said riddles, the former Sages fall into a discourse as touching the go∣uernment popular and oeconomicall, upon which point they doe opine and speake their mindes in order; comming afterwards to conference together of certeine particularities of house-keeping, to wit, of drin∣king [ 20] and other pleasures; of the quantitie of goods that may suffice a man; of the frugalitie, thrift and sobrietie of men in olde time; of the necessitie and delight of drinking and eating; and finally, of the dis∣commodities, inconveniences and miseries incident to mans life in this behalfe. And for a conclusion, bringeth in one Gorgias, who being arrived unlooked for, and comming suddenly in place, relateth the strange accident of Arion saved by the meanes of a dolphin; which report draweth on the companie to other like narrations and tales: at the end whereof, after grace said and thanks giving according to the accustomed maner of that people, the guests retire themselves and depart.

THE BANQUET OF THE [ 30] seven Sages.

DIOCLES.

CErtes, the long processe and continuance of time (my good friend Nicarchus) can not chuse but breed and bring much darknesse, ob∣scuritie and incertitude of mens actions and affaires; when as now in matters so fresh, so new, and so lately passed, you have met with certeine false reports, which notwithstanding are beleeved and re∣ceived for true: for there were not onely those seven guests at the [ 40] table in this feast, as you have heard and are borne in hand, but more than twise so many, of whom my selfe made one, being familiar and inward with Periander, by reason of mine art and profession, and the host besides to Thales; (for by the commandement of Perian∣der, he lodged in mine house) neither hath he (whosoever he was that related the thing unto you) borne well in minde, and remembred what the speeches and discourses were, which they held; which maketh me verily to thinke that he was not himselfe one of them who were at the banquet. But seeing we are now at good leasure (and for that olde age is no suretie sufficient to give good warrantise for to defer and put off this report unto a farther time, and because you are so desirous to know the trueth) I will rehearse unto you all in order even from the very be∣ginning. [ 50]

First and formost, the feast was prepared by Periander, not within the citie, but about the port or haven Lechaeon, in a faire great hall or dining chamber neere to the Temple of Venus, unto whom there was also a sacrifice offered; for since the infortunate love of his mother, who vo∣luntarily made herselfe away, having not sacrificed unto Venus, this was the first time that he was moved thereto, as being incited by certaine dreames of Melissa to worship and adore the said goddesse. Now to every one of the guests invited to this banquet, there was a coatch brought,

richly appointed and set out accordingly, for to convey and conduct them to the place appoin∣ted, for that it was the Summer season, and all the port-way from the citie, as farre as to the sea∣side, was full of dust, and resounded with great noise by reason of a number of chariots and a world of people going to and fro betweene. As for Thales, seeing at my gates a coatch standing and ready to carie him, he fel a smiling and laughing, and so sent it backe againe: he and I then put our selves in our way, and went faire and softly together on foot over the fields; and a third there was, who bare us companie, to wit, Niloxenus of Naucratia, a man of good woorth, and one who had beene familiarly acquainted with Solon and Thales before-time in Aegypt, and as then was he sent the second time unto Bias, but wherefore, himselfe knew not, unlesse (as hee suspected) it were to bring unto him a second question inclosed and sealed within a packet; for [ 10] this charge and commandement he had: That if Bias refused and would not take upon him to as∣soile and expound the same, he should shew it to the wisest Sages of the Greeks. Then began Niloxenus: An happy feast (quoth he) is this to me (my masters) and unexpected, wherein I shall finde you all together, for I carie with me thither a packet as you see, and with that he shew∣ed it unto us: Then (quoth Thales smiling) if you have therein any hard and untoward question to bee dissolved, cary it againe to Pyrene, for Bias will declare the meaning thereof, like as hee assoiled the former: What former question was that (quoth I:) Mary (quoth he againe) hee sent unto him a sheepe for sacrifice, commanding that hee should take out of it the best and woorst piece thereof, and so to send the said flesh unto him: hee therefore well and wisely plucked foorth the tongue, and sent it unto him; for which hee was (by good right) well [ 20] praised, highly esteemed, and held in great admiration. It was not therefore onely (quoth Niloxenus) that hee came to so great a name, but also for that hee refused not the amitie of princes and kings as you doe: for Amasis admired many more things in you, and namely among others, when you tooke the measure of the height of the Pyramis in Egypt, he woon∣dered exceedingly, and made high account of your conceit, for that without any great hand-labour, and the same requiring no instrument at all, by setting up a staffe onely plumbe upright, at the very point and end of the shadow which the said Pyramis cast, and by two Triangles which the beames of the sunne caused, you made demonstration, that what proportion there was betweene the length of both shadowes, to wit, of the Pyramis and the staffe, the same was betweene the height of the one and the other. But as I said before, you [ 30] were accused unto the same king Amasis for bearing no good will unto kings and their estate, which was the cause of your disgrace and disfavour with him; besides, there were brought unto him and presented many slanderous speeches and contumelious answers of yours as touching tyrants: as for example; when Molpagoras a great lord of Ionia demaunded upon a time of you what strange thing you had in your time seene? you answered: A tyrant living to be an old man: Againe, at a certeine banket there being some speech mooved as touching beasts which was the worst and did most harme? you made answer, that: Of wilde beasts a tyrant, and of tame beasts a flatterer was most dangerous; for I may tell you: Kings howsoever they say that they differ from tyrāts, yet take they no pleasure at such Apophthegmes as those. That answer (quoth Thales againe) was none of mine, but Pittacus it was, who made it one day in scoffing merilie to [ 40] Myrsilus: for mine one part, I doe not so much mervaile at an aged tyrant, as I doe woonder to see an olde pilot: howbeit as touching this transposition and taking one for another, I am of the same minde, and am willing to say, as that yoong man did who flung a stone at a dogge, and missing the dog hit his owne stepmother and felled her withall; whereat: It makes no matter (quoth he) for even so, the stone hath not light amisse. For, and in truth I my selfe alwaies estee∣med Solon a right wise man, for that he refused to be the tyrant of his owne country: and even so Pittacus if he had never come to take upon him a monarchie, would not have delivered this speech; How hard a thing is it to bee a good man! And it should seeme that Periander being seized upon (as a man would say) by the same tyranny, as an hereditarie disease from his father, did not amisse to endevour what he could to free himselfe and get out of it, by conversing with [ 50] the best men and frequenting their companie, as hee hath done to this day, and training unto him the societie of Sages and philosophers, and being ruled and advised by them, not approo∣ving nor admitting the perilous and unhappie counsell of my country-man Thrasibulus, per∣swading him to cut the chief men shorter by the heads: For a tyrant who chooseth to command and rule slaves and vassailes rather than free men indeed, nothing differeth from the husband∣man, who had leifer gather locusts and catch foules, than reape and bring in good graine of wheat and barley; for these soveraigne dominions and principalities bring with them this

onely good thing in stead and recompence of many evils; to wit, a kind of honor and glorie: if men be so happie as in ruling over good men, they be better themselves, and in commaun∣ding great persons become greater themselves; as for such as in their government and place of command, aime at nothing but their securitie, without respect of honour and honestie, de∣serve to be set over a number of sheepe, horses, or beasts, and not of men: but this good gentleman stranger heere, hath (I wot not how) cast us upon such discourses which are no∣thing convenient for our present purpose, omitting both to speake and also to demaund those matters that befit better those who goe to a 〈◊〉〈◊〉 for thinke you not that the guest who is bid∣den, ought not to goe prepared as well as the very master himselfe is to make preparation? For the Sybarites (as it should seeme) solemnly invite their dames to their feasts, & seeme to bid [ 10] them a whole yeere before, of purpose that they might have time enough to trim themselves at their good leasure with rich aray and jewels of gold against they goe to a feast; and for mine owne part, I assure you of this mind I am, that the right preparative of one who is to go unto a great dinner as he should, would require a longer time than so, by how much harder it is to find fit and decent ornament for the manners of the minde, than to provide for the superfluous, needlesse, and unprofitable setting out of the bodie: for a wise man who hath wit and understan∣ding, goeth not to a feast carying with him his body as a vessell to be filled, but he goes thither with an intention to passe the time either in serious discourses, or pleasant and mery talke; to speake I say and heare according as the time shal give occasion to the companie, if they meane with joy and mirth to converse together one with another. A man that is come to a feast may if [ 20] he like not a dish of meat, or if it be naught refuse it; or if the wine be not good, have recourse unto the nymphes; but a troublesome guest, a talkative busi-bodie, and an unmannerly or un∣taught neighbour sitting at the boord, marreth all the grace of the viands, be they otherwise ne∣ver so deinty, he corrupteth the wine, yea and all the sweetnesse of the musicke, how melodious so ever it be. Neither may a man when he list vomit and cast up readily againe this trouble and vexation once received: but in some, a mutuall discontentment and offence taken at the table one with another, sticketh by them and continueth as long as they have a day to live, insomuch as they cannot endure the enterview one of another againe; but like an old surfeit, arisen of wrong done, or of anger conceived by drinking wine, the spight remaineth feltering & corrup∣ting in the stomacke and never will be digested. In mine opinion therefore did Chilon very well [ 30] and wisely, who being invited as it were yesterday to a feast, would never promise to come be∣fore he knew what other guests he should meet with there, even everie one of them; for this was his saying: That a man must endure will he nill he if he be once at sea, a rude companion and uncivil fellow-passenger in the same ship where he is embarked; as also in warfare a trouble some mate in the same pavilion, for that he is forced of necessitie to saile with the one and encampe with the other; but for a man to sort himselfe indifferently and without discretiion with al kinds of men at a banket, bewraieth one that is void of all wit and judgement. As for the fashion and maners of the Egyptians, namely to bring in place ordinarily at their feasts a Scelet, that is to say, a drie and withered anatomie of a dead man, and there to shew it before all the guests at the boord, to put them in minde of death, and that within a while they all should become such; al∣though [ 40] I must needs say that such a one were an unwelcome guest, and came very unseasona∣bly among them; yet it cannot be denied but there is some good use thereof; for although he cheere not up the guests there to drinke freely and to make merry, yet he inviteth and stirreth them up to carie mutuall love and affection one to the other, in admonishing them to remem∣ber that their life being of it selfe short, they should not seeke to make it long and tedious by troublesome businesse and affaires.

Thus spent we the time by the way, until at length we were come to the banquetting house. And as for Thales he refused to wash or go into a baine: For that (quoth he) I am annointed al∣readie; but in the meane time that the rest were bathing, he went walking up and downe to see the pleasant races, the wrestling places, and the faire grove which along the sea was very well [ 50] planted and kept accordingly; not because he woondered at the sight of any of all these delights, but for that he would not seeme to despise Periander, or disdaine his magnificence in any thing. As for the others, according as any of them were washed or anointed, the servitors were readie to conduct them into the hall or dining place, appointed for men, and that through a porch or gallerie, within which sate Anacharsis, and before him stood a damosell plaiting and combing the haire of his head with her hands (whom as she ran toward Thales) most willingly and courte∣ously he kissed, and after a smiling manner: Well done (quoth he) make that stranger, who of

himselfe is the mildest and gentlest man in the world, to have pleasant and faire countenance, that he looke not upon us featfull and hideous to see to. I enquired then what pretie maiden this was: Why (quoth Thales) know you not that wise damosell so famous and so much renow∣med, Eumet is? for that is the name that her father gave her, howsoever the people call her after her fasthers name Cleobuline. You praise this virgin (quoth Niloxenus, doe you not) for her quick spirit in propounding, and her subtill wit and wisedome in assoiling riddles and darke questions, such as be called Aenigmes? For by report there be some of her enigmaticall questions, which are gone as far as Egypt: No marie (quoth Thales againe) I say not so; for she useth them but as dice or coc-kall bones, when she list to disport her selfe and passe away the time with those that encounter her, and are disposed to enter into contention with her: but of a woonderfull cou∣rage [ 10] and haughtie mind she is; a politike head she hath of her owne worthy to governe a State; of a courteous nature she is beside, and of sweet behaviour; in regard of which her carriage, shee maketh her father to seeme a more milde and popular ruler among his citizens and subjects. It may well be so (quoth Niloxenus) for surely she seemeth no lesse, if a man behold her homely apparell, and how simply she goes: but how commeth this inward affection and kindnesse to Anacharsis that so lovingly she dresseth ands trimmeth him? Because (quoth Thales) he is a tem∣perate and sober man, and besides a great schollar and a learned clearke, and for that he hath wil∣lingly and at large recounted unto her the manner of the Tartarians life, and namely how they use to charme the maladies of those that are sicke; and I verily beleeve that even now whiles she maketh so much of the man, stroking his head, plaiting and broiding his haire, she learneth [ 20] somewhat of him, or discourseth with him about some point of learning. Now when we drew neere to the hall or dining chamber abovesaid, who should meet us but Alexidemus the Mile∣sian, a bastard sonne of Thrasybulus the Tyrant? who was newly come foorth from thence in a great heat, distempered and troubled, and saying (I wot not what) to himselfe in a pelting chafe: for understād we could not plainly what his words were, he spake them so huddle: he had no soo∣ner his eie upon Thales, but he seemed to reclaime himselfe, and so staied a little, breaking out into these audible tearmes: Periander (quoth he) hath offered me abuse & done me great wrong, in that he would not give me leave to depart, when I was willing and readie to embarke, but by his entreatie hath importuned me to stay supper; and now forsooth that I am come, he hath set me at the table in a place most dishonorable for my person, and hath preferred the Aeolians, [ 30] the Islanders, and other base companions, and indeed whom not, and before Throsybulus; for apparant it is, that he despiseth my father who sent me, and meaneth that the disgrace offered unto me should redound upon him. How now (quoth Thales) is it so indeed? and are you afraid that like as the Egyptians hold opinion & say? That the stars in making their ordinarie revoluti∣ons, are one while elevated on high, & another while afterwards falling as low, and according to their heights, or basenesse of the place, become either better or woorse than they were? so you in regard of the place that is given you, should be advanced or debased more or lesse; for by this meanes you are worse & more base minded than the Laconian, who being by the master of the ceremonies set in the lowest place of the quire or daunce, was no more mooved thereat, but said: Well done of you, I see you can skill of the meanes how to make this place more honora∣ble: [ 40] for when wee bee set at a table, wee ought not to looke and regard, either beneath whom awe sit, or after whom we are placed, but rather how we may accommodate and frame our selves to sort and agree with those next to whom wee sit; shewing presently at the verie first that wee have in our selves the beginning and handle (as a man would say) of amitie, in that we can finde in hearts not to be offended with the place that is given us, but to praise our fortune in that wee are matched with so good companie: for he that is angrie about a place or seat, is more offended with him to whom he sitteth next, than with the master of the feast that bad him, and hee maketh himselfe odious as well to the one as the other. Tush (quoth Alexidemus) these are but words; for verie deed I have observed, that even you who would be counted Sages and wise men, lay for meanes enough to make your selves honored; and with that he passed by us [ 50] and went his way. Now as we mused and woondered much at this strange fashion and behavi∣our of the man: Thales turning unto us; This man (quoth he) is a brain-sicke foole, and of a monstrous nature, as you may well know by one tricke that he plaied when he was a verie youth: for when there was brought unto Thrasybulus his father, a most excellent, sweet and precious ointment, he powred it out all into a great boll or standing cup, and wine-likwise upon it, and when he had so done, drunke it up himselfe every drop, working by this meanes enmitie in stead of friendship to Thrasybulus. Immediately after this there comes to me a servitor with these

words: Periander requesteth you to take Thales & this other stranger with you, and to come and see a thing that is newly presented and brought unto him, for to know your opinon, whether he is to take it as an occurrent happened by meere chance, or rather a prodigie that doth presage and prognosticate some strange event, for he himselfe is much troubled in minde thereat, and mightily feareth that it be some pollution or staine to this his feastivall sacrifice; hee had no sooner said this, but he brought us into one of the housen that stood upon the garden, where we found a yoong lad, seeming unto us to be some heard-man, he had not yet an haire on his face, and otherwise (beleeve me) he was faire enough and well-favoured, who opening a leather poke or bag that he had, shewed unto us a yoong monstrous babe, which (as he said) was borne of a mare; in the upper parts about the necke and armes shaped like a man, but all the rest re∣sembling [ 10] an horse; howbeit, crying and wrawling, as like as possibly might be to an infant new come into the world: at which sight Niloxenus turning his face at one side, cried out: God blesse us, & turne away his displeasure from us. But Thales after he had looked wistly a good while up∣on the yoong lad aforesaid, smiled at the matter (as his maner was to play and make good game with me about mine art:) Are you not minded (quoth he) ô Diocles to go about some 〈◊〉〈◊〉 sacrifice for this prodigious sight, and to set on worke those gods whose care and charge it is to divert such imminent perils and misfortunes, this being as it is so fearfull a prodigie and un∣luckie accident? How else? (quoth I againe) for I assure you this is a token presaging discord and sedition; and I much feare lest this matter proceed as farre as to marriages, and the act of generation, even to the prejudice of posteritie, considering that the goddesse before the expa∣tion [ 20] and satisfaction of her former anger, threatneth thus the second time, as you see. Thales answered never a word to this, but departed laughing. And when Periander met us at the verie hall doore, and enquired what we thought of this strange occurrent which we went to see? Tha∣les left me, and taking him by the hand: As touching that (quoth he) which Diocles wil perswade you unto, do you as he willeth you at your best leasure: for mine owne part, mine advise and counsell unto you is, that you entertaine no more such youthes as this to keepe your mares, or at least-wise, that you give them wives to wed. At the hearing of which words, it seemed unto me that Periander was exceeding well pleased; for he laughed a good, and after he had embraced Thales, kissed him. Then Thales turning unto me: I suppose verily (quoth he) ô Diocles that this prodigious token hath wrought the effect, and is come to an end alreadie; for see you not what [ 30] an evill accident is befallen unto us, in that Alexidemus will not dine with us? Well, when wee were come within the hall, Thales beginning to speake with a loude voice: And where is the place (quoth he) wherein this honest man thought scorne, & tooke such snuffe to be set: which when it was shewed unto him, he turned about, and went to sit there himselfe, and so took us with him; saying withall, I would (for mine owne part) have given any money (rather than fai∣led) to sit at the same boord with Ardalus. Now was this Ardalus a Troezenian, by professi∣on a Piper, and a Priest serving the Ardalian Muses, whose images ancient Ardalus the Troeze∣nian had erected and dedicated. Then Aesope, who not long before had beene sent by king Croe∣sus, as well to Periander as to the oracle of Apollo in the citie of Delphos, being set upon a low set∣tle neere to Solon, who sat above him, came in with his fable, and thus said: A mule (quoth he) of [ 40] Lydia having beheld the forme and shape of his owne body within a river, and woondring much at the beautie and goodly stature thereof, began to runne with full cariere, to fling and shake his head and his maine, like a lustie brave horse; but within a while, remembring that hee was an asses sonne, and foaled by an asse, he staid his swift course all on a sudden, and laid away his pride and insolent braverie. At these words, Chilo briefly in his Laconian language: Thou hast told (quoth he) a tale by thine owne selfe, who being a slow-backe like and asse, will needs runne as the said mule. After this entered in dame Melissa, and tooke her place close unto Periander: Eumetis also sate downe to supper with them: Then Thales addressed his speech unto me who sate next above Bias, and said: My friend Diocles, how hapneth it that you tell not Bias that your friend and guest Niloxenus of Naucratia is come from beyond sea the second time sent [ 50] from his lord the King unto him with new questions and riddles for to assoile, to the end that he may take knowledge of them while he is sober, and in case for to studie and thinke upon their solutions? Then Bias taking the word out of his mouth: It hath bene (quoth he) his old fashions of long time, for to seeme to fright & astonish me with such admonitions & advertisements as these; as for me I know ful wel that as Bacchus otherwise is a wise and powerfull god, so in regard of his wisedome he is surnamed Lysius, which is as much to say, as unfolding and undooing the knots of all difficulties; which is the cause that I have no feare at all, that if I be full of him, I shal

bee lesse heartie and able to mainteine the combat when I come to it and am put to dispute. These and such like pleasant speeches passed to and fro in meriment as they sat at meat. Now when I saw the setting out, and provision of this supper more frugall and sparie than ordina∣rie, I thought in my minde that to make a feast and give enterteinment to wise and good men, putteth a man to no greater cost and expences, but rather easeth him of some charges: for that it abridgeth all curiosity of daintie viands, exquisite cates, costly perfumes, precious ointments, confitures and march-pains brought from forreine and farre countries, yea and fine and deli∣cate wines, wherewith Periander being served daily at his ordinary, according to the magnifi∣cence of his princely estate, riches, affaires and occasions, yet at such a time he tooke a glorie among these Sages and wise men, in sobrietie, frugalitie, and slender provision; for not in other [ 10] things onely he cut-off and concealed all superfluitie and needlesse furniture which was usuall in his house-keeping, but also in his wives attire and ornaments, whom hee shewed to his friends and guests nothing costly arraied, nor keeping state, but meanely set out and adorned. Now when the tables were taken away, and that Melissa had given and dealt chaplets of flowers unto us round about, wee rendred thanks and said grace unto the gods, in powring out unto them devoutly a little wine; and the minstrell-woman having sung a while after our grace, and accor∣ding to our vowes, departed out of the roome.

Then Ardalus calling unto Anacharsis by name, demanded of him whether among the Scythians there were any such singing women & minstrell wenches that could play upon wind instruments? unto which demaund he answered extempore and without studying for the mat∣ter; [ 20] No (quoth he) nor so much as vines; and as Ardalus replied againe: But yet there are some gods among them, are there not? Yes iwis (quoth he) that there be, and those who under∣stand the speech and language of men; but yet the Scythians are not of the same mind that the Greeks, who although they thinke themselves to speake more freely and elegantly than the Scythians, yet they hold opinion that the gods take more pleasure to heare the sound of bones and wood, whereof their flutes and hautboies are made than the voice of man. But my good friend (quoth Aesope then) what would you say, if you knew what thse pipe-makers do nowe a daies, who cast away the bones of young hind-calves and fawnes, and choose before them asses bones, saying forsooth that they make a better sound? whereupon Cleobuline made one of her aenigmes or riddles touching a Phrygian flute, [ 30]

Of braying asse	Did force the eare	Of mightie stag
when he dead was,	with sound so cleare	with hornes to brag
The long shanke-bone.	Upright anone,	As hard as stone.

in such sort, that it is a wonder how an asse which is otherwise a most blockish and absurd beast, of any other most remote from all sweet harmonie of musicke, should yeeld a bone so slicke, so smooth, and proper, to make thereof a most musicall instrument. Certes, (quoth Niloxenus then) this is the reason that the inhabitants of the city Busiris, reproch al us of Naucratia, for that we likewise have already taken two asse-bones for the making of our pipes; and as for them, it is not lawfull to heare so much as the sound of a trumpet, because it somewhat doth resemble the braying of an asse; and you all know that the asse is infamous and odious with the Aegypti∣ans, [ 40] because of Typhon. Upon this every man held his peace for a while; and when Pertander perceived that Niloxenus had a good minde to speake, but yet durst not begin or broach any speech; My masters (quoth he) I doe like very well of the custome of cities and head-magi∣strates, in that they give audience and dispatch unto all strangers, before their owne citizens; and therefore me thinks it were well that for a time both you & we forbeare our speeches which are so familiar and as it were native and home-borne among us in our owne countrey, to give accesse and audience, as it were in a solemne counsell and assembly of estate, unto those questi∣ons and demaunds which our good friend heere hath brought out of Aegypt; and namely such as are mooved from the king to Bias, and Bias I doubt not will confer with you about the same. Then Bias seconding this motion of his: And in what place (quoth he) or with what companie [ 50] would a man wish rather for to hazard and trie his skill than in this, for to make answers accor∣dingly and give solutions, if he be put unto it and need require? especially, seeing that the king himselfe hath given expresse commandement, that in proposing this question he should first begin within, & afterwards go round about the rest & present the same unto you all? Heerupon Niloxenus delivered unto him the kings letter, desiring him to breake it open, and to reade the same with an audible and loud voice before all the companie. Now the substance or tenor of the said letter ran in this forme.

Amasis the king of the Aegyptians, unto Bias the wisest

Sage of all the Greekes sendeth greeting. So it is, that the king of the Aethiopians is entred in∣to contestation and contention with me, as touching wisedome: and being in all other proposi∣tions put downe by me and found my inferior, in the end after all, he hath imposed upon me a commandement very strange, woonderfull, and hard to be performed, willing me forsooth to drinke up the whole sea. Now if I may compasse the solution of this riddle and darke question, I shall gaine thereby many townes, villages & cities of his: but in case I cannot assoile the same, I must yeeld unto him al my cities within the country Elephantine. These are therfore to request you, that after you have well considered of the premisses, you sende backe unto me Niloxenus incontinently with the interpretation thereof. And if either your selfe or any of your citizens and country-men have occasion to use me in your affaires and occasions, be sure you shall no [ 10] faile of me wherein I may stead you. Farewell.

This letter being read, Bias made no long stay, but after some little pause and meditation with himselfe, he rounded Clcobulus it the care, who sat close unto him: And then, what is that you say (my friend of Naucratia) will your master and lord king Amasis (who commandeth so great a multitude of men, and possesseth so large, so faire and plentifull a countrey) drinke all the sea, for to get thereby, I wot not what poore townes and villages of no importance? Then Ni∣loxenus laughing at the matter: I pray you (quoth he) consider upon the point what is possible to be done, even as you will your selfe: Mary then (quoth he) let him send word vnto the Ae∣thiopian king, and enjoine him to stay the course of all rivers that discharge themselves into the sea, untill he have drunke up in the meane time all the water in the sea that is now at this present; [ 20] for of that onely, his demand and commandement is to be understood, and not of the sea that shall be hereafter. These words were no sooner spoken, but Niloxenus tooke so great a content∣ment therein, that he could not holde, but needs he must embrace and kisse him immediatly for it; yea, and all the rest commended and approved likewise his speech: but Chilo laughing hear∣tily: O my friend (quoth he) of Naucratia, I beseech you before all the sea be drie and cleane spent, saile home with all speed, and do the king your master to understand, that he shal not need to travell and busie his braines in searching how he may consume so great a quantitie of salt wa∣ter, but rather how he may make his regiment and roiall rule (now brackish and unpleasant) to be sweet and potable unto his subjects; for in these feats Bias is a most cunning workeman and a singular master, which when king Amasis hath well and throughly learned of him, he shall not [ 30] have any use of that golden basen to wash his feet in, and for to conteine the Aegyptians in awe and obedience, but they shall serve him all willingly and love him affectionately, when they shall see him become a good prince, although hee were a thousand times more odious unto them than he seemeth now to be. Certes (quoth Periander) then it were worthily done of us all to contribute unto K. Amasis such like first fruits & presents 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Homer speaketh, that is to say, every one of us by the poll, and one after another in order; for by this meanes the acce∣sarie haply and addition will arise to a greater matter, and be more woorth unto him than the principall or stocke for the negotiation wherefore this voiage was undertaken, and besides, there will accrew unto ech of us also some great profit. Meet it were then (quoth Chilo) that So∣lon should begin the speech; not only for that he is of all our ancient, and hath the highest place [ 40] of the table, but also because he beareth the greatest and most absolute office, being the man who ordeined and established the lawes of Athens. Niloxenus then turning toward me, and speaking softly in mine eare: I beleeve verily (quoth he) ô Diocles, that many things goe for currant and are beleeved, although they be untrueths, and many men there be who are deligh∣ted with the false rumors and sinister reports that goe of great and wise men, both which them∣selves do devise, and also which they receive readily from others; as namely those be which are brought unto us as farre as into Aegypt, of Chilon, namely, that he should renounce all amitie and hospitalitie with Solon for mainteining this: That all lawes were mutable. A foolish and ri∣diculous report is this (quoth I:) for if it were so, Chilon should have fallen out with Lycurgus, and condemned him, who together with his lawes, altered and changed the whole State of the [ 50] Lacedaemonians. Then Solon, after a little pause made, began to speake in this wise: For mine owne part, I am of this minde, that a king or sovereigne prince can finde no meanes to make himselfe more glorious, than by turning his monarchie or absolute government into a demo∣cratie or popular state, in communicating his authority sovereigne indifferently to his subjects. In the second place spake Bias, and said: That a prince could not do better for his owne honour, than to be the first man that submited himselfe to the positive lawes of his countrey. After him opined Thales: I repute (quoth he) that prince and sovereigne ruler happie, who liveth to olde

age, and dieth by a naturall death. Anacharsis inferred thus much more in the fourth place: If he be onely wise. With that said Cleobulus in his turne: If he repose no confidence in any one about his person. Sixtly came Pittachus with his opinion, saying: If a prince could so nurture and schoole his subjects, that they should not feare him, but for his sake. And after him, in the last place, delivered Chilo this speech: That a prince ought to amuse his minde about no mor∣tall and transitorie things, but meditate onely upon that which was eternall and immottall. Now when every one of these Sages had given out his mot, we requested of Periander, that he also would say somewhat for his part; but he with a countenance nothing mery and cheerefull, but composed to sadnesse and severitie: I will tell you (quoth he) what I thinke of all these sen∣tences thus delivered by these my lords; that they all in a maner be enough to fright a man who [ 10] is of judgement and understanding, from all sovereigne rule and government. Then Aesope as one who ever loved to be crosse and finding faults: It were meet therefore (quoth he) that eve∣rie one of us should deale in this point apart and severally, lest in pretending to be counsellers unto princes, and make profession of friendship unto them, we become their accusers. Then Solon laying his hand upon his head, and smiling withall: Thinke you not (quoth he) ô Aesope, that he maketh a ruler more reasonable and a tyrant more gracious and inclined to clemencie, who perswadeth him that it is simply better, not to rule, than to rule? And who is he (quoth Ae∣sope againe) that will beleeve you in this, rather than the very god himselfe who delivered unto you this sentence, by way of oracle:

I holde that citie happie alone, [ 20] Where voice is heard of Sergeant one.

Why (quoth Solon) Is there any man heareth at Athens now any more voices than of one Ser∣geant, and one sole magistrate, which is the Law? notwithstanding, the citie hold of a popular State, but you Aesope are so deeply seene in hearing and understanding the voices of crowes and gaies, that you heare not wel and perfectly in the meane time your owne speech and language; for you that thinke according to the oracle of Apollo, that citie most happie which heareth the voice but of one, suppose notwithstanding that it is the grace of a feast, when all the guests there∣in met, may reason and discourse, yea and of every matter. True it is (quoth Aesope) for you have not yet set downe a law, that houshold servants should not be allowed wherewith to be drunke; like as you have made one at Athens, forbidding servants to make love or to be anointed drie, [ 30] that is, without the baine. Solon began to laugh at this reply of his: and Cleodemus the Physici∣an inferred thereupon: In mine opinion (quoth he) it is all one to anoint (as you say) drie, and to talke freely when a man is well whitled and drenched with wine, for most delectable and plea∣sant is both the one and the other. Chilo taking hold of this speech; Why then (quoth he) so much the rather it behooveth to abstaine from it. Aesope rejoined againe; and verily Thales see∣med to say, that it is a meanes whereby a man shall verie quickly age and looke old. Hereat Pe∣riander began to take up a laughter and said: Now truely Aesope, we are well enough served, and are woorthily punished according to our desert, in that we have suffered our selves to be carried away into other discourses and disputations, before wee have heard out all the rest of the con∣tents in King Amasis letters, according as wee purposed in the beginning; and therefore good [ 40] sir Niloxenus go on with that which followeth in your letters missive, and make use of these personages heere assembled, whiles they bee all in place together. Now truely (quoth Ni∣loxenus) in my conceit that demaund of the Aethiopian, a man may well and properly say to bee nothing else (but if I may use the wordes of Archilochus) a tewed or bruised whip: but King Amasis your host, in proposing of such questions is more gentle and civil; for hee propounded unto him these demands to bee answered: What thing in the whole world is eldest or most ancient? What is the fairest? What the greatest? What most wise? What most common? Over and besides, What most profitable? What is most hurtfull? What most puissant? and What most easie? What (quoth Periander) did the Aethiopian prince answere to these demands, & assoile them all? Will you see (quoth Niloxenus then) what answers he made? [ 50] and after you have heard his answers, be you judge whether he satisfied them or no? for the king my master hath proceeded therin so sincerely, that he would not for any thing in the world, be justly thought to cavill and carpe like a sycophant at the answers of another, and yet his care and endevour is, not to faile in reprooving that wherein one hath erred and is deceived: but I will from point to point recite unto you his answers. What is most ancient? Time (quoth he.) What most wise? Trueth. What most beautifull? The light. What most common? Death. What most profitable? God. What most hurtfull? The Divell. What most mightie? For∣tune.

What most easie? The thing that pleaseth. When these answers were read (ô Nicharchus) they all remained silent for a time: and then Thales asked of Niloxenus, whether King Amasis approoved these solutions or no: Niloxenus answered, that some of them he allowed; but with others of them he rested not well contented: And yet (quoth Thales againe) there is not one of them all but deserveth great reprehension, for they doe everie one bewray much error and grosse ignorance; and to begin withall; How can it be held and maintained, that Time should be the eldest thing that is, considering that one part thereof is passed already; another present; and a third yet to come? for the future time which is to follow us, can not choose but by all reason be esteemed yoonger than all men, or all things which are present. Againe, to thinke that veritie were wisedome, in my judgement is as much as if a man should say, that the eie and [ 10] the light is all one. Furthermore, if he reputed the light to be a faire thing (as no doubt it is) how happeneth it that he forgat the sunne? Moreover, as touching his answers of God and the de∣vils, they are verie audacious and dangerous. But concerning Fortune, there is no probalitie or likelihood of trueth therein; for if she were so powerfull and puissant (as he saith) how commeth it about that she turneth and changeth so easily as she doth? Neither is death the commonest thing in the world; for common it is not to the living. But because it shall not be thought, that we can skill of naught, but reprooving and correcting others; let us conferre a little our parti∣cular opinions and sentences in this behalfe with his: and if Niloxenus thinke so good, I am content to offer my selfe first, to answere unto these demaunds beforesaid, one after another. Now will I therfore declare unto you (Nicharchus) in order the interrogatories and answers, ac∣cording [ 20] as they were propounded and delivered. What is most ancient? God (quoth Thales) for he never had beginning nor nativitie. What is greatest? Place; for as the world containeth all things else, so place containeth it. What is fairest? The world. And why? because whatsoe∣ver is disposed in lively order, is a part thereof. What is wisest? Time; for it hath found all things alreadie devised, and will finde out all inventions hereafter. What is most common? Hope; for it remaineth still with them who have nothing else. What most profitable? Vertue; in that it maketh all things commodious, according as they be used. What is most hurtfull? Vice; for it marreth all good things besides, wheresoever it is. What is most mightie? Neces∣sitie; for that onely is invincible. What is most easie? That which agreeth to nature; for even pleasures many times we do abandon and forsake. Now when all the companie had approoved [ 30] and commended highly the answers of Thales: These be questions in deed (quoth Cleodemus unto Niloxenus) meet for kings and princes, both to propose and also to assoile: as for that barbarous king of Aethiopia, who enjoined king Amasis to drinke up the sea, deserveth as short an answere as that was which Pittacus made to king Alyattes, who when he demaunded somwhat of the Lesbians by his arrogant and proud letters, had no other answere returned him from Pit∣tacus but this: That he should eate oinions and hot bread. upon which words Periander inferred and said: I assure you Cleodemus, it hath bene the maner in old time among the ancient Greeks, to propose one unto another such questions as these. For we have heard by report, that in times past, the most skilfull and excellent Poets which were in those daies, met at the funerals and ob∣sequies of Amphidamas within the citie of Cholcis: Now had this Amphidamus beene a man of [ 40] great honour in government of the common-weale in his country; who having put the Eretri∣ans to much trouble in those wars which they waged against those of Cholcis, in the quarrell of Lilantes, hapned to leese his life at the last in a battell. And for that the curious verses which the said poets provided and brought to be scanned of, were intricate and hard to be judged of by those who were chosen as judges of the doubtfull victorie; and besides the glorie of two re∣nowmed concurrents, Homer and Hesiodus held the judges in great perplexitie, and shame to give their sentences as touching two so famous personages, they grewe to suchas these questi∣ons in the end: and propounded one unto another as Lesches saith after this maner.

Now helpe me Muse for to endite what things have never beene, [ 50] Nor hencefoorth whiles the world endures for ever shall be seene?

unto which demand, Hesiodus answered readily and extempore in this wise.

When steeds to win the prize, with sound of feet shall runne amaine, And at the tombe of Jupiter, their chariots breake in twaine.

For which cause especially it is reported he was so highly admired, that thereby he 〈◊〉〈◊〉 the tre-feet of gold. And what difference (quoth Cleodemus) is there betweene these questions and the riddles put foorth by Eumetis? which haply are no more unseemely for her to devise in sport and mirth, and when she hath (as it were) twisted them, to propose unto 〈◊〉〈◊〉 like her∣selfe, than for other women to delight for their pastime, to busie their heads in, and working girdles of tissue, or knitting net-worke coifes and cawles; but certeinly that men of wisedome and understanding should make any account thereof, were very ridiculous and a meere moc∣kerie. At which speech of his it seemed that Eumetis was willing enough to have replied, and said somewhat unto him againe, but that maidenly modestie staied her; for her bloud was up, and she blushed as red as skarlet all her face over: But Aesope taking her part as it were to re∣venge [ 10] her quarrell: Nay were it not (quoth he) more ridiculous farre, not to bee able to solve such questions? and namely such a riddle as this, which she put foorth unto us a little before supper:

A man I saw, with helpe of fire, who set a peece of brasse, Fast to a man, so as it seem'd to him it sodred was.

Now tell me, can you with all'your cunning say what this should be? No iwis (quoth Cleo∣demus, neither meane I to beate my braines about the knowledge of it: And yet there is no man (quoth he) knoweth this thing better, nor useth it more than you; and if you denie it, I will call [ 20] to witnesse your ventoses and cupping boxes. Heereat Cleodemus could not chuse but laugh: for there was not a physician in those daies that used cupping and boxing so much as he, and in regard that he practised it so much, this remedie or devise in physicke was in no small request and reputation. But Mnesiphilus the Athenian a familiar friend and zealous follower of Solon, began to speake in this wise unto Pertander: Sir, if I might be so bold, I thinke it good, & my de∣sire is, that the speeches and discourses of this good company, may not bee dealt among the rich and noble persons onely who are heere in place, but parted equally and indifferently a∣mong them all, and go round like a cup of wine, as the manner is in democratie or state of a citie, governed by the people: this I speake for that we who live in a popular common-wealth, participate in nothing of all that which you have right now delivered as touching soveraigne [ 30] rule of prince & king: we thinke it reason therefore that you would enter every one of you into a discourse of popular government, & deliver your several opinions upon the point, beginning first againe at Solon. To this motion they all agreed; whereupon Solon thus began to speake: As for you (ô Mnesiphilus) like as all the other inhabitants of Athens, you have heard heereto∣fore what mine opinion is concerning the government of a weale publike: and yet if it please to heare me now also, I say againe that in my judgement that citie is right well governed, and maintaineth best the popular estate and libertie, wherein those very persons who have not been wronged and oppressed, do prosecute the law upon an oppressor and wrong doer, yea and seeke to punish him, no lesse than the partie himselfe who hath susteined the injurie & outrage. After him Bias opined thus: That the popular government was best, in which all the inhabitants fea∣red [ 40] the law as much as a rigorous tyrant. Then Thales followed in this maner: That he reputed such a common-wealth best ordered which had in it neither too wealthie, nor yet over poore citizens. Next to him tooke Anacharsis his turne and delivered his minde in these words: That in his conceit that citie was right well governed wherein all other things being equally determined among the inhabitants, the better cōdition was measured by vertue, & the worse by vice. In the fifth place Cleobulus affirmed; That the policie of that popular city was simplie best, the citizens whereof did more dread dishonor than the law. Then Pittacus in his course gave his opinion thus: That he accounted a State passing well governed in which wic∣ked persons might not beare any authoritie but good men onely. Then Chilo when his turne came; pronounced: That pollicie to excel al others when as the people gave greatest care unto [ 50] the lawes, and least hearkened unto oratours. After them all Periander in the last place gave his judgement, saying: That he reckoned that popular estate seemed to be best, which came neerest unto an aristocratie or regiment of a wise and noble Senate.

Now when this disputation was ended, I requested them to proceed farther, and to instruct us as touching oeconomie or an housholde, how it ought to be ordered; for that few men were called unto the government of cities and realmes, but every one of us had an house and fami∣lie of his owne to be governed: Not so (quoth Aesope, & therewith he laughed) if you reckon

Ancharsis in the number of us; for no house hath he of his owne, and (forsooth) he glorieth therein, that none he hath, saying: That he maketh his abode in a chariot, as (men say) the sun doth, who is caried round about the world in his chaire, and one while goeth to this quarter, and another while to that quarter of the heaven: And even in this respect (quoth Anacharsis) the sunne onely is free, or at least-wise more at libertie, and at his owne dispose, than any other of all the gods, commanding all, and not commanded of any; and therefore he reigneth in deed, and having the reines in his owne hand, conducteth his owne chariot himselfe: but me thinks you never conceived and comprised the grandence and beautie of the sunne, how excellent and ad∣mirable his chariot is; for otherwise you would never in bourd and by way of merry jest have compared it to ours: furthermore, it seemeth that you take an house to be these cloisters cove∣red [ 10] with tile, and walled with clay or earth; which is as much to say, that a tortoise is the shell, and not the living creature which is therein: and therefore I nothing woonder that you moc∣ked Solon upon a time, for that he having viewed the palace of king Croesus, richly furnished and sumptuously adorned, deemed not by and by the owner and lord thereof to be stately and hap∣pily lodged; but desired first to see and behold the good parts that were within him, rather than the goods which were about him; and heerein it seemeth unto mee, that you have forgotten your owne tale of the fox, who being come to contest and debate with the leopard, whether of the twaine were beset with more colours and divers spots, required of the judge betweene them, that he would not regard and consider so much the outward painting of the skin, as the varietie of the spirit and soule within, for that he should finde the same bedight with a world of divers [ 20] spots; but you looke onely to the workemanship of cutters in stone, and of masons, esteeming that onely to be the house, and not that which is domesticall and within, to wit, children, wife, friends and servitours, unto whom (being wise, sober and of good conditions) the father of the familie, and housholder, communicating and imparting that which he hath (say he were within a birds-neast or in an emmets hole) may avouch that he dwelleth in a good and blessed house. Lo what mine answere is to Aesope, as also for my part, what collation and dole I contribute un∣to Diocles; now for the rest of you, let every man conferre (as reason is) to it, what he thinketh good, and utter his mind. Then Solon: That house (in mine opinion) is best, the goods where∣in, were neither gotten by unjust and indirect meanes, nor bred any feare, suspition and doubt for the keeping, ne yet drew repentance for the spending of them. After him Bias opined: That [ 30] he held the familie best, the master whereofwas of himselfe the same man within, as (for feare of the law) abroad. Then Thales: Wherein the master may live at most ease and greatest leasure. And Cleobulus: Wherein there be more persons that love, than feare the master. Next delive∣red Pittacus his minde, and said: That he tooke that to be the best house, wherein there was no desire of superfluities, nor misse of necessaries. After him came Chilo with his sentence: That an house ought as much as is possible, to resemble a citie or state governed by the absolute com∣mandement of a king; adding moreover, that which Lycurgus answered sometimes unto one who advised him to establish in the citie Sparta the popular government: Beginne (quoth he) first thy selfe to ordeine in thine owne house a popular estate, where every one may be as great a lord and master as another. After this speech also finished, Eumetis and Melissa went foorth. [ 40] Then Periander taking a great cup in his hand, dranke to Chilon, and Chilon likewise in order to Bias. Then Ardalus stood up, & addressing his speech unto Aesope: Wil not you neither (quoth he) let the cup come unto us, seeing that they there send it round about from hand to hand a∣mong them, as if it were the can of Bathycles, and will not impart and let it passe to others? Then (quoth Solon) neither is this cup (so farre as I see) any whit popular, standing as it hath done a long time before Solon onely. Whereat Pittacus calling unto Mnesiphilus by name: What is the reason (quoth he) that Solon drinketh not, but goeth against his owne Poems, wherein him∣selfe hath written these verses:

The sports of Venus ladie bright, And Bacchus, now are my delight: [ 50] In musicke eke I pleasure take, For why? these three, mens joies do make.

Then Anacharsis helped him out, and spake in his behalfe, saying: He doth it (Pittacus) for feare of you and that severe and rigourous law of yours, by which you have ordeined, that whosoever by occasion of drunkennesse chanceth to commit a fault, what-ever it be, shall incurre a double penalty, and be fined twise as much as if he had done it whiles he was sober. Then Pittacus: Yet neverthelesse (quoth he) you carie your selfe so proudly and disdainfully in mockage of this my

statute, that both the last yere not long since, being at my brother Lybis his house, whē you were drunke, you demanded to have the prize therof & called for the garland & crown. And why not (quoth Anacharsis) considering there was proposed a reward for the victory to him that drunke most? and if I were overcharged with wine & drunk with the first, should not I chalenge by right the prize & reward of victory? or els tell me what other end is there of drinking lustily, than to be drunke? Pittacus hereat began to laugh; & than Aesope told such a tale as this: The wolfe (quoth he) perceiving upon a time the shepheards to eate a mutton within their cottage, approched un∣to them and said; Oh what a stirre and outcrie would you have made at us if I had done that which you doe? Heereat Chilon: Aesope (quoth he) hath well revenged himselfe now (whose mouth ere-while we stopped that he had not a word to say) seeing at this present as he doth, that [ 10] others had taken the answere out of Mnesiphilus his mouth, and not given him libertie to speake, being demaunded the question why Solon dranke not? and like it was that he should have answered in his behalfe. Then Mnesiphilus rendered this reason and said; That he wist well Solon was of this opinion, that the proper worke of every art and facultie, as well divine as hu∣mane, was rather the effect and thing by it wrought, than that whereby it was effected; and the end thereof rather than the meanes tending thereto: for so I suppose that a weaver will say, that his worke is to make a web for a mantle, a coat or such a robe, and not to spoole, winde quils, lay his warpe, shoot oufe, or raise and let fall the weights and stones hanging to the loome: Al∣so that the worke of a smith is to soder iron, or to give the temper of steele for the edge of an axe head rather than any other thing needfull to such an effect, to wit, the kindling of coles and [ 20] setting them on fire, or the preparing of any stone-grit serving for the former purpose. Sembla∣bly, a carpenter or mason emploied in architecture, would much more complaine and finde fault with us, if we should say, that neither a ship nor an house were their worke, but the boaring of holes in timber with an auger or the tempring of morter. In like manner would the muses take exceeding great indignation, and not without good cause, if wee should thinke that their workes were either harpes, lutes, pipes, and such instruments of musicke: and not the refor∣ming and institution of folks maners, the dulcing and appeasing of their passions who delight in song, harmonie, and musicall accord. And even so we must confesse that the worke of Venus is not carnall companie and medling of two bodies; nor of Bacchus, wine-bibbing and drun∣kennesse, but rather mirth and solace, affectionate love, mutuall amitie, conversation, and fa∣miliarity [ 30] one with another, which are procured unto us thereby: for these be the works indeed which Plato calleth divine and heavenly: and these he saith that he desired and pursued when he grew aged and was well stept in yeeres. For I assure you Venus is the work-mistresse of mutuall concord, solace and benevolence betweene men and women, mingling and melting (as it were) together with the bodies their soules also, by the meanes of pleasure: Bacchus likewise in many who before had no great familiaritie together, nor any knowledge and acquaintance to speake of, by softning and moisting the hardnes of their maners, and that by the meanes of wine (like as fire worketh iron to be gentle and pliable) hath engendred a beginning of commixtion and in∣corporation one with another. True it is I must needs say, that when such personages are met and assembled together, as Periander hath hither invited, there is no need either of cup or fla∣gon [ 40] for to bring them acquainted: for the muses setting in mids before them a cup of sobriety, to wit, their conference and speech, wherein there is not onely store of pleasure and delight, but also of erudition, learning, and serious matter, doe excite, drench, enlarge and spread abroad by the meanes of discourse and talke, the amiable joy of such guests, suffring for the most part the wine pot or flagon to stand still above the cup or goblet: a thing that Hesidiodus forbad ex∣presly among such as could skill better to carrouse than to discourse. And whereas we reade thus in Homer,

For howsoever other Greeks that we are their hatre so long, Doe drinke about their measure just allowed them among: [ 50] Your cup I see stands ever full, no gage to you is set, But hartie draughts you may carrouse, no man there is to let.

Me thinks I heare and understand heereby that our auncients called this manner of drinking one to another by way of challenge & provocation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the tearme that Homer

giveth it, and so every man dranke a certaine measure in order: yea and afterwards (like as Ajax did) ech one divided portions of flesh to his next fellow sitting at the boord: Now when Mne∣siphilus had thus said: Chersias the poet, whom lately Periander had quit of certeine imputations charged upon him, and who was newly returned into his favour at the earnest request of Chilon: I would gladly know (quoth he) whether Jupiter gage the rest of the gods with a certeine mea∣sure and stint of drinking, (for that they use to drinke one to another when they dine and sup with him) like as Agamemnon dealt by the princes of the Greeks when they were at his table? Then Cleodemus: If it be true (quoth he) friend Chersias as you and other poets doe say, that certeine doves flying hardly and with great difficultie over the rocks called Planctae, bring unto Jupiter that celestiall meat named Ambrosia; thinke you not likewise that he had much adoo [ 10] to get the heavenly drinke Nectar, and that he had but small store thereof, whereby he could not chuse but make spare and give of it to every one according to measure? Yes verily (quoth Chersias) and peradventure they had it distributed equally among them: but since we are fallen againe into a fresh discourse of house-keeping, which of you will goe on and finish the rest which remaineth to be said thereof? Then Cleobulus inferred this speech and said: As for wise men indeed, the law (quoth he) hath given them a prescript measure; but as touching fooles, I will tell you a tale which I heard my mother once relate unto a brother of mine: The time was (quoth she) that the moone praied her mother to make her a peticoate fit & proportionable for her body: Why, how is it possible (quoth her mother) that I should knit or weave one to sit wel about thee considering that I see thee one while full, another while croissant or in the waine, & [ 20] pointed with tips of horns, & somtime againe halfe round? Even so (friend Chersias) a man is not able to set downe a definit & just proportion of substance & goods to mainteine an house unto a foolish or a naughtie person; for such a one hath need one while of this thing, and another while of that, according to his divers desires & variable events & occasions, much like to Aesops dog, who as he saith, in the winter season shrinking together, & lying round for cold wherewith he is ready to be frozen and sterved, is of mind to build himselfe an house: but in summer when he lies sleeping stretched out at length, he thinkes himselfe to be very great, and supposeth it a needelesse thing to builde an house, and besides no small peece of worke to set up a frame bigge and large enough to receive his bodie. See you not likewise ô Chersias, that these kinde of folke will bee thought nowe but small and little, and restraine themselves into a [ 30] narrow compasse, proposing forsooth a streight and laconicall manner of life; but anon all at once they will bee aloft, and if they may not have all that they see, and possesse not onely the estate of private persons, but also of kings and princes, they are undone for ever, and complaine as if they were pined and readie to die for hunger: at which words Chersias held his peace. But Cleodemus then began and said: Howbeit, we all see (quoth he) that you my masters your selves who are sage and wise, have your goods and possessions unequally dealt among you, if a man would go about to measure and count them. True indeed my good friend (answered Cleobulus againe) and this is because the law (like unto a good weaver or knitter) hath given unto everie one of us that which is fit, sutable, and convenient for us; and even so your you selfe sit, in your direction for diet, nourishment, and purging of your patients by reason, after the pre∣scription [ 40] (as it were) of law, do not set them downe receits and orders all alike, but such as are agreeable and meete for everie one. Upon this speech Ardalus replied, saying: How then? Is there a law that commaundeth Epimenides here our familiar friend and Solons hoste, to forbeare all other viands, and by taking onely in his mouth a little of the composition called Alimon, which hath vertue to put-by hunger (which pleasant electuarie or confection he maketh him∣selfe) to continue a whole day without meate and drinke, without dinner and supper. This speech mooved attention and silence in the whole companie there in place: onely Thales after a jocund and merrie manner answered: That Epimenides did well and wisely not to busie and trouble himselfe about grinding corne, baking meale, or dressing his owne meates (as Pittacus did): for my selfe (quoth he) whiles I was in the Isle Lesbos, heard a wench of a forrein countrey, [ 50] as she turned the querne about, sing thus, Grind mil, Grind; for even Pittacus the king of Great Mitylenae, is a miller and grindeth. But Solon said; I woonder much Ardalus, that you never read in Hesiodus his Poeme, the receit of the regiment of that mans diet: for he was the first who gave unto Epimenides the seeds of this nourishment, and taught him to search:

In Mallowes and in Asphodels, which grow on everie ground: What use and profit manifold,

for man there may be found.

Why? thinke you (quoth Periander) that Hesiodus had any such meaning in that verse; and not rather (as he is alwaies a great praiser of sparing and frugalitie) that he exhorted us unto the sim∣plest viands, as to those which were most pleasant: for surely the Mallow is good to eate, and the Asphodell stem verie sweete in taste: as for those which the Physicians came Alima and Adipsa, that is to say, putting-by hunger and thirst; I heare say and understand that they be medicines and not meats, and that among other ingredients that go to their making, they receive honie and a certaine barbarous kinde of cheese, besides many other seeds which are easie enough to come by: for how else should not (as we read in Hesiodus)

The plough beame hang aloft in smoothrie smoke, [ 10] The oxe and mule cease both to draw in yoke.

if need there were of so great provision? But I marvell much Solon, at your hoste, that having but lately celebrated a solemne feast of Purification among the Delians, he observed not how they themselves brought with great ceremonie into their temple, the ensignes and monuments of the ancient and primitive nourishment of mankinde? and namely, among other things very common, and which grow of themselves without mans hand, the Mallow and the Asphodell: which two hearbs (it is verie probable and like) that Hesiodus also recommended unto us for their simplicitie & profit. Not in those regards onely (quoth Anacharsis) but for that they both the one as well as the other, are commended as especiall hearbs for the health of man. True (quoth Cleodemus) and great reason you have so to say: for Hesiodus was well seene in Physicke, [ 20] as may appeare by that which he hath written so exactly and skilfully of diet, and the regiment of our feeding, of the manner of tempering wine, of the vertue and goodnesse of water, the use of baines, bathes and women, of the time of keeping companie with them, and of the positure of infants in the wombe, and when they should be borne. But to judge aright, Aesope had more reason than Epimenides to avow himselfe the disciple of Hesiodus, for the talke which the hauke had with the nightingall, gave unto Aesope the first beginning of his faire, variable, and many tongued learning of his. But willing I am to heare Solon; for verie like it is, that he having lived and conversed so familiarly many yeeres together with Epimenides at Athens, asked of him of∣tentimes and knew full well upon what accident or occasion, and for what purpose he chose and followed this strait course of life. And what need was there (quoth Solon) to demaund [ 30] that of him? for all the world knoweth, and most evident it is, that as the greatest and most sove∣raigne good of man, is to have no need at all of nouriture; so the next unto it is to require the least nourishment that is: Not so (quoth Cleodemus if I may be so bold as to speake my mind: For I do not thinke that the soveraigne good of man is to eate nothing, especially when the ta∣ble is laide and furnished with meat; for to take away the viands set thereupon, is as much as to subvert the altar and sacrifice unto the gods, and to overthrow the amity and hospitalitie among men. And like as Thales saith: That if the earth were taken out of the world, there must of neces∣sitie ensue a generall confusion of all things; even so we may say, put downe the boord, you doe as much as ruinate the whole house; for with it you abolish fire which keepeth the house; the tutelar-deitie of Vesta; the amiable custome of drinking together out of one boll and cup; the [ 40] laudable manner of feasting friends; the kind fashion of entertaining strangers, and all recipro∣call hospitalitie, and mutuall usage of guests; which be the principalland most courteous con∣versations that can bee devised among men one with another: and to speake in summe more truely; farewell then, all the sweetnes of humane life and societie, in case there be allowed any retrait at all, solace and passion apart from businesse and affaires, whereof the need of sustenance and the preparation thereto belonging, yeeldeth most matter, and affoordeth the greatest part. Moreover, the mischiefe hereof would reach as far as to agriculture, and that were great pity, considering that if husbandrie were laid downe with the decay & ruine therof, there would ensue againe a rude & deformed face of the whole earth, as being neglected, & not clensed from fruit∣lesse trees, bushes & weeds, and overflowed with the inundation of waters & rivers running out [ 50] of their chanels to and fro without order, for want of good husbandrie and the diligent hand of man: over and besides, perish there shall with it, all arts and handicrafts which the table main∣teineth and keepeth in traine, giving unto them their foundation & matter, in such sort as they will come all to nothing, if you take it away: nay more than that; What will become of religion and worship done to the gods? for surely, men will exhibit but little or none honour at all unto the Sunne, and much lesse unto the Moone, as having nought els from them but their light & heat onely: and who will ever cause an altar to be reared and furnished as it ought to be, to Ju∣piter,

for sending downe seasonable raine, or to Ceres the patronesse of agriculture, or to Nep∣tune the protectour of trees and plants? who will ever-after offer any sacrifices unto them? how shall Bacchus be the authour of joy and mirth, if we have no more any need of that pleasant li∣quor of wine which he giveth? what shall we sacrifice? what shall wee powre upon the altars? what oblations shall we offer unto the gods? and whereof shall wee present any first fruits? In one word, this abuse would bring with it a totall subversion and generall confusion of the best and chiefest things. True it is, that to follow all kinde of pleasures, and in every maner were bruitishnesse; and even so to flie them all, and in no wise to embrace them, were no lesse follie and sottishnesse. The soule may well enough enjoy other pleasures and delights, which are bet∣ter and more noble; but the bodie can finde none at all more harmlesse and honest, to content [ 10] it selfe with, than to eat and drinke, whereby it is fed and nourished; a thing that there is no man but he both knoweth and acknowledgeth; in regard whereof, men use to set and spread their ta∣bles in publicke and open places, for to eat and drinke together in the broad day-light; whereas to take the pleasure of Venus, they wait for the night, and seeke all the darknesse they can, suppo∣sing it to be as beastly and shamelesse to do the one in publike and common, as not at all to doe the other but forbeare it altogether. When Cleodemus herewith brake off, and ended his speech, I followed in the same traine, and seconded his words in this wise: But you overpasse one thing besides, namely, that by this meanes, together with our food and nourishment, we banish and drive away all sleepe: now if there be no sleepe, there will be no dreames, & so by consequence, we may bid farewell to a most ancient kinde of oracle and divination which we have by them. [ 20] Over and besides, our life will be alwaies after one fashion, and to no purpose, but in vaine shall the soule be clad (as a man would say) within the bodie, seeing that the greatest number and the principall parts of the said bodie were made and framed by nature for to serve as instruments of nourishment; as for example, the tongue, the teeth, the stomacke and the liver, &c. for there is nothing in the whole structure and composition of mans body, that either lieth still & idle, or is ordeined for any other use; insomuch as whosoever hath no need of food, needeth not the body also; which is as much to say, as that hee standeth in no need of himselfe; for every one of us doth consist aswell of bodie as soule. Thus much may serve for my part, to have spoken in the defence of the bellie; now if Solon or any other have ought to say and object against it, by way of accusation, ready we are and disposed to give him the hearing. Yes mary (quoth Solon) un∣lesse [ 30] we would be reputed of lesse judgement and understanding than the Aegyptians, who rip∣ping open the belly of a dead bodie, shew it unto the sunne, and cast away the guts and entrails together with the paunch, into a running river; but afterwards, when they have thus rid away the garbage, and cleansed the corps, the rest they imbaulme and be carefull of: for to say a trueth, these inwards, be the very pollution and inquination of the flesh, and to speake properly, the ve∣ry hell of our bodie; for so they say, that the place of the damned is full of (I wot not what) hor∣rible rivers and winds confused together with fire and dead carcases. For no creature living, is nourished with any food that liveth; but we (in killing those creatures which have soules, or in destroying plants, herbs and fruits which participate likewise of life, inasmuch as we see them to be nourished and grow) do evill, and sinne very grievously, forasmuch as whatsoever is transmu∣ted [ 40] and turned into another, loseth that nature which it had before, and wholly is corrupted, for to become nourishment to another. As for abstinence from eating of flesh, as (by report) Or∣pheus did in olde time, is rather a subtile shift of Sophistrie, than any perfect shunning or for∣bearing of those sinnes which are committed in delicious fare and superfluous gormandize; but the onely way to avoid enormitie in this behalfe, and the meanes to keepe a mans selfe per∣fectly pure and undefiled, according to the absolute rule of justice, is to be content with that which is within himselfe, and to live without desire of any thing without, whatsoever: but he that is by God framed to that nature and condition, that without the dammage and hurt of ano∣ther, he can not possibly preserve his owne being and safetie; unto him he hath given a nature which will continually move him to injustice, & to commit wrong. Were it not then (my good [ 50] friend Diocles) very meet and requisit to cut off together with injustice and sinfulnesse, the bel∣ly, stomacke and liver, yea, and all other such parts which give unto us the appetite of nothing in the world that is honest, but resemble partly the instruments of a cooke, and vessels of the kit∣chin, to wit, chopping-knives, cawdrons, pots and kettles, and in part are like unto the utensils of a mill, of a chimney, oven or furnace, or such tooles as serve either to digge pits, or be used in bake-house and pastrie? for to say a trueth, you may plainely see and perceive that the soule in many men lieth hidden within the bodie, as it were in a certeine mil-house, turning round con∣tinually

(as one would say) about a querne, in pursute after the necessities thereof, even as we here, ere-while perceived by experience in our owne selves, when we neither saw nor heard, nor regarded one another; but every one of us inclining forward and stouping downe to our victu∣als served our owne need & looked to our food, but now when the tables be taken up, as you see, having chaplets of flowers on our heads, we take delight in devising together, & holding honest discourses, we rejoice in fellowship & good company, we passe the time away in ease & repose, being once come to that point, that we have no more any desire or need of nourishment: If then we could hold us so still, & continue while we live in this present state, so that we neither feared wāt & poverty, nor yet knew what was covetousnes & desire of riches, should we not lead (thinke you) a blessed and easie life, as having leisure to converse together and joy in our mutuall socie∣tie? [ 10] For know wel this, that looking after the needles 〈◊〉〈◊〉 immediately ensueth upon the appetite and desire of things necessarie. But whereas Cleobulus is of this opinion, that needes there must be meat & food, to the end that their might be tables and standing cups upon them, that men may drinke one to another, also that they might sacrifice to dame Ceres & her daugh∣ter Proserpina: another man may as well and truely say: There ought to be warres and battels, to the end that we may have wals and fortifications for our cities, arcenals for our navy, and armo∣ries also, that for the killing of an hundred enemies, wee might in thankesgiving to the gods offer sacrifices thereupon, called Hecatomphonia, according as they say, there is a statute impor∣ting so much among the Messenians. Or all one it were as if some other should be angrie or offended with health, saying: It were great pitie, if because there are none sicke, any more there [ 20] should be no use of easie beds, fine linnen sheets, soft pillowes and coverings, nor any need to sacrifice unto Aesculapius or other gods, to divert and turne away our maladies; and so the art of physick, with all the tooles, instruments, drugs and medicines belonging thereto, be cast aside and neglected, without honor and regard. For what ods is there betweene the one and the other, considering that we receive food as a medicine to cure our hunger? Besides, all they that keepe a certaine diet, are said to cure themselves, using this remedie, not as a pleasure delightsome and desireable, but as meanes to content and satisfie nature. For surely we may reckon more paines than pleasures, that come unto a man by his feeding; or to speake more truely, the plea∣sure of eating hath but a little place, and continueth as small a while in mans bodie; but the trou∣ble and difficultie which it hath in providing and preparing, with how many shamefull incon∣veniences [ 30] and painefull travels it pestereth us, what should I relate unto you? for I suppose, that in regard of all these vexations, Homer took upon him to proove, that the gods died not, by this argument, that they received no food:

For neither eate they bread in heaven, nor pleasant wine to drinke: Thus bloodlesse since they be, we them immortall name and thinke.

As if by these verses he would give us to understand, that our eating and drinking is not onely the meanes of our life, but also the cause of our death: for thereupon a number of diseases take hold of our bodies, which are gathered within the same, and proceed no lesse from fulnesse than [ 40] emptinesse, and many times we have more adoe to concoct, consume, and dissipate our foode, than we had to get and provide it. And much like as if the daughters of Danaus were in doubt what to do, and what life to lead, or how to be emploied, after they were delivered and freed once from their servile taske imposed upon them, for to fill their tunne boared full of holes; even so doubt we (in case we were come to this passe, as to cease from stuffing and cramming this unsa∣tiable flesh of ours, which will never say Ho, with all sorts of viands that land or sea may affoord) what we should do? and al because for want of experience & knowledge what things be good & honest, we love all our life time to seeke for to be provided of necessaries: and like as they who have beene slaves a long time, after they come once to be delivered from servitude, do of them∣selves and for themselves the verie same services, which they were woont to performe for their [ 50] masters, when they were bound; even so, the soule taketh now great paines and travel to feed the bodie, but if once she might be dispatched and discharged from this yoke of bondage, no soo∣ner shall she finde her selfe free and at libertie, but she will nourish and regard herselfe, she will have an eie then, to the knowledge of the truth, and nothing shall plucke her away, or divert and withdraw her from it. Thus much ô Nicharchus as touching those points which were then de∣livered concerning nourishment. But before that Solon had fully finished his speech, Gorgias the brother of Periander entred into the place, being newly returned from Taenarus, whither he

had beene sent before by occasion of (I wot not what) oracles, for to carrie thither certaine ob∣lations unto Neptune, and to doe sacrifice unto him; we all saluted him and welcomed him home; but Pertander his brother comming toward and kissed him, causing him afterwards to sit downe by himselfe upon the bed-side, where hee made relation unto him alone of certaine newes. Pertander gave good eare unto his brother, and shewed by his countenance that he was diversly affected, and verie passionate upon that which he heard him to report; and by his vi∣sage it seemed one while that he sorrowed and grieved, another while that he was angrie and of∣fended; he made semblant for a time, as if he distrusted and would not give credit unto him, and anon againe he seemed as much to woonder and stand in admiration; in the end he laughed and said unto us: Verie gladly would I out of hand recount unto you the tidings which my [ 10] brother hath told me, but hardly dare I, neither will I be over hastie so to doe, for feare of Thales, whom I have heard otherwise to say: That well we might make report of newes that be probable and like to be true; but touching things impossible, we ought altogether for to hold our peace. Hereupon Bias: But as wise a saying (quoth he) was this of Thales: That as we ought not to be∣leeve our enemies in things that be credible, so we are not to discredit our friends even in those things that are incredible. For mine owne part, I thinke verily by this speech of his, that hee tooke those for his enemies who were leawd and foolish, and reputed for friends such as were good and wise. I would advise you therefore (ô Gorgias) that either you would declare your newes here before all this companie, or rather reduce that narration which you come with∣all to pronounce aloude unto us, into those new kinde of verses which are called Dithyrambes. [ 20] Then Gorgias set tale on end and began to speake in this maner: After we had sacrificed for the space of three daies together, and the last day performed in a generall assembly all the night a festivall solemnitie with plaies and dances along the strond by the sea side, as the moone shone at full upon the sea, without any winde in the world stirring at all, so as there was a gentle gene∣rall calme, and every thing still and quiet; behold we might discover a farre off a certeine moti∣on or trouble in the sea, bending toward a promontorie or cape, and as it approched neerer thereto, raised withall a little scumme, and that with a great noise by reason of the agitation of the water and waves that it made in such sort, as that all the companie of us woondered what it might be, and ran toward the place whereunto it seemed to make way and bend the course for to arrive; but before that we could by any conjecture gesse what it was, (the swiftnesse thereof [ 30] was such) we might evidently descrie with our eie a number of dolphins, some swimming round about it thicke together, others directing the whole troupe toward the easiest and gentlest lan∣ding place of the banke, and some there were againe that followed behinde as it were in the rereward: now in the mids of all this troupe there appeered above the water I wot not what lumpe or masse of a bodie floting aloft, which we could neither discerne nor divise what it was, untill such time as the said dolphins all close together and shooting themselves into the shore, landed upon the banke a man both alive and also mooving; which done they returned toward the rocke or promontorie aforesaid, leaping and dauncing wantonly as it should seeme for ve∣rie joy more than they did before: which the greatest part of our company (quoth Gorgias) see∣ing, were so greatly afraid, that they fled from the sea amaine all amazed; my selfe with some [ 40] few others tooke better heart and approched nere, where we found that it was Arion the harper, who of himselfe tolde to us his name, and easie he was otherwise to be knowne, for that he had the same apparell which he was wont to weare when he plaied in publike place upon his harpe: So we tooke him up incontinently and brought him into a tent (for harme he had none in the world, save only that by reason of the swiftnesse & violent force of his cariage he was wearie and seemed ready to faint) where we heard from his mouth a strange tale, and to all men incredible, unlesse it were to us who saw the end and issue thereof. For this Arion reported unto us, that ha∣ving beene of long time resolved to returne out of Italy and so much the rather because Perian∣der had written unto him for to make haste & come away upon the first opportunity presented to him of a Corinthian carricke that made faile frō, thence, he presently embarked, but no soo∣ner [ 50] were they come into the broad and open sea, and that with a gentle gale of winde, but he per∣ceived that the mariners conspired together for to take away his life, whereof the pilot himselfe also of the same ship gave him advertisement secretly, namely, that they intended to put the thing in execution that night. Arion thus finding himselfe destitute of all succour, and not knowing what to doe; it came into his minde as it were by a certeine heavenly and divine in∣spiration (whiles hee had yet some time to live) for to adorne his bodie with those ornaments which he accustomed to put on when he was to play upon his harpe for a prize in some fre∣quent

Theater; to the end that the same habit might serve him for his funerall weed now at his death; and withall to sing a dolefull song and lamentable dittie before his departure out of this life, and not to shew himselfe in this case lesse generous than the swans: being therefore thus arraied and decked accordingly, and doing the marriners to wit before hand, that he had a won∣derfull desire to chaunt a sonet or hymne unto Apollo Pythius, for the safetie of himselfe, the ship and all those fellow passengers who were within it, he stood upright on his feet in the poope close to the ship side, and after he had founded a certaine invocation or praier to the sea-gods, he chanted the canticle beforesaid, and as he was in the mids of his song, the sunne went downe and seemed to settle within the sea, and with that they began to discover Peloponnesus. Then the marriners who could no longer stay nor tarrie for the darke night, came toward for to kill him; [ 10] when he saw their naked swords drawen, and beheld the foresaid Pilot how he covered his face, because he would not see so vilanous a spectacle, he cast himselfe over ship-boord, and leapt as farre into the sea from the ship as he could; but before that his whole bodie was under the wa∣ter, the dolphins made haste, and from beneath were readie to beare him up for sinking. Full of feare and perturbation of spirit hee was at first, insomuch as being astonied thereat, hee wist not what it might be; but within a while after, perceiving that he was carried at ease, and seeing a great flote of dolphins environing gently round about him; and that they succeeded and se∣conded one another by turnes, for to take the charge of carrying him, as if it had beene a service imposed upon them all, and whereunto they were necessarily obliged; and seeing besides that the carrike was a good way behind (by which he gathered that he went apace, and was carried a∣way [ 20] with great celerity:) He was not (quoth Gorgias) so fearful of death, or desirous otherwise to live, as hee had an ambitious desire to arrive once at the haven of safetie, to the ende that the world might know that he stood in the grace and favour of the gods, and that he reposed an as∣sured beliefe and firme affiance in them, beholding as he did the skie full of starres, the moone arising pure and cleere with exceeding brightnesse, and the whole sea about him smooth and calme; but that the course of these dolphins traced out a certaine way and path, so that hee thought thus within himselfe, that the divine justice had not one eie alone, but as ma∣ny eies as there were starres in the heaven, and that God beheld all about whatsoever was done both by sea and land: Which cogitations and thoughts of mind (quoth he) mightily strengthe∣ned and sustained my bodie, which otherwise was readie to faint and yeeld with travell and wea∣rinesse: [ 30] finally, when the dolphins were come as farre as to the great promontorie of Tenarus, so high and steepe, they were verie warie and careful that they ran not upon it, but turned gent∣ly at one side, and swom behind it a long the coast, as if they would have conducted a barke safe and sound, to a sure bay and landing place, whereby he perceived evidently that carried he was thus by the guidance of the divine providence. After that Arion (said Gorgias) had made all this discourse unto us, I inquired of him, where he thought that the ship above said intēded to arrive. At Corinth (quoth he) without all doubt, but it will be very late first, for it being toward evening when I leapt into the sea, I suppose that I was carried upon the dolphins backs no lesse than a course of five hundred furlongs, and no sooner was I from ship-boord, but there insued present∣ly a great calme at sea. Moreover, Gorgias said: That he having learned the names aswell of the [ 40] ship-master as the pilot, and withall knowen what badge or ensigne the ship carried, made out certaine pinnaces, and those manned with souldiours, for to observe what creeks, commodi∣ous baies, and landing places there were upon the said coast; but as for Arion, Gorgias convei∣ed him secretly with him, for feare lest if the mariners should have had any advertisement of his deliverie and safetie, they might flie away and escape: But as God would have it, every thing fell out so, as we might see (quoth Gorgias) the very immediat hand of the divine power; for at one and the same instant that I arrived here, I had intelligence also that the said ship was fallen into the hands of those souldiors whom I set out; and so the mariners and passengers within it were taken all prisoners. Hereupon Periander commanded Gorgias presently to arise to apprehend them, and lay them up fast in close prison, where no person might have accesse unto them, or [ 50] certifie them that Arion was alive and safe. Then Aesope: Mocke on now (quoth he) at my gaies and crowes that talke and tell tales, when you see that dolphins also can in this wise play their youthfull parts, and atchieve such prowesses. Nay (quoth I then) we are able to report, Aesope, another narration like to this, which hath benefer downe in writing, and received for currant and good these thousand yeeres passed and more, even from the daies of Ino and Atha∣mas. Then Solon taking occasion of speech by these words: Yea, but these matters, ô 〈◊〉〈◊〉 (quoth he) concerne the gods more neerely, and surpasse our puissance; but as for that which

befell to Hesiodus, was a meere humane accident and not impertinent unto us, for I suppose you have heard the historie tolde. No I assure you (quoth I:) But woorth it is the hearing (quoth Solon againe.) And thus by report it was. A certaine Milesian with whom as it should seeme Hesiodus had familiar acquaintance, in so much as they lodged, eat and drunke together ordina∣rily in the citie of Locres kept their hosts daughter secretly, and abused her body, so as in the end he was taken with the manner. Now was Hesiodus suspected to have beene privie to him of this vilannie from the verie beginning; yea and to have kept the doore and assisted him in concea∣ling the same, whereas indeed he was in no fault at all, nor culpable any way; howbeit, by means of false suspitions and sinister surmizes of people, hee incurred much anger and was hardly thought of, neither could he avoide the unjust imputations of the world: for the brethren of [ 10] the yoong damosell lay in ambush for him neere unto a wood about Locri, set upon and slew him outright together with his servant or page Troilus, who tended upon him. After this mur∣ther committed, and their bodies cast into the sea, it chanced that the corps of Troilus being carried foorth into the river Daphnus, rested upon a rocke environed and dashed round about with the water, and the same not far from the sea, which rocke thereupon tooke his name, and is so called at this day. But the dead bodie of Hesiodus, immediately from the land was received by a float or troupe of Dolphins, and by them carried as farre as to the capes Rhion and Moly∣chria. It fortuned at the verie same time that the citizens of Locri, held a solemne assembly and celebrated festivall sacrifices, called Rhia, which they performe even at this daie also in the verie same place with great magnificence and state: this corps being espied floating toward them, [ 20] (you may wel thinke) caused all the company there to marvell not a little, who thereupon ranne all to the shore, and taking knowledge that it was the corps of Hesiodus, because it seemed fresh killed, they laid all other businesse apart & with all speed, sent about and made inquisition of this murther, by reason of the great renowme and name that went of Hesiodus: and this they follo∣wed with such diligence, that quickly they found out the murtherers, whom after they were apprehended, they threw alive headlong presently into the sea, drowned them, and razed their house. Now was the corps of Hesiodus enterred neere unto the said Nemeium; howbeit, few strangers there be that know of this his sepulcher, for concealed of purpose it is, by reason of the Orchonenians who made search for it (by report) and were desirous by the appointment of cer∣taine oracles to take up his reliques, and burie them in their countrey. If then the Dolphins be [ 30] so kind and lovingly affected to the dead, much more probable it is, that they be willing and rea∣die to helpe those who are alive, especially if they be drawen and allured by the sound of the pipes, fluits or other harmonie : for who is there of us all that knoweth not how these creatures are delighted in song, following and swimming along those vessels where they heare musicke, as taking great pleasure in the songs and musicall instrument of those passengers, who do sing or play in a faire and calme season: also they are not a little pleased to see yoong children swim∣ming & they joy and strive to be doussing, badling, & diving together with them: and therefore provided it is by an unwritten law, as touching their securitie, that they should not be hurt; by vertue whereof none doe fish for them, no nor doe them any harme, unlesse haply when they chance to be taken in any nets, they hinder the taking of other fishes, or otherwise hurt them, [ 40] and then beaten they are and corrected gently for it, like as little children who have done amisse and made a fault. And here I call to minde what I have heard recounted for certaintie of the in∣habitants of Lesbos, that in times past within their countrey, there was a yoong maiden saved by a Dolphin, from perill of being drowned in the sea: but for that Pittacus should know this much better, it were more reason that he himselfe reported it. True it is indeed (quoth Pitracus) the tale is verie notorious and related by many. For there was an answere given by oracle to those founders, who first peopled Lesbos; that when in failing upon the sea they arrived at a rock called Messogaean, that is to say, Mediterranean, they should cast into the sea for Neptune a bull, but for dame Amphitrite and the Nymphs Nereides a virgin alive. Now seven principall con∣ductors & kings there were of that company which were to inhabit there, and Echelaus made the [ 50] eight, expresly named by the oracle for the planting of a colony, and he as yet a batcheler & un∣maried. Now when the other seven, who had daughters mariageable, & yet unwedded, cast lots among themselves whose daughter should be offered (as is before said) it fell out so, that the lot light upon the daughter of Smintheus; her therfore they arraied with rich robes, & adorned with costly jewels of gold for that purpose, and being come to the place appointed, after they had made their praiers and oraisons accordingly, as in such a case, and were now at the verie point to throw her into the sea; a certaine yoong man, one of the passengers in the ship, of a gentle

nature and good disposition (as it appeared) whose name was Enalus, being enamoured of the said yong damosell, entred presently into a resolution to succor her in this extremitie, although hee saw well that it was in manner unpossible, and embracing her fast about the middle, he cast himselfe and her together into the sea: and even then there ran a rumor, although without any certaine ground or author; howbeit beleeved by many of the armie, that both of them were ca∣ried to land and saved alive: but afterwards (by report) the said Enalus was seen in the isle Lesbos, who made relation, that he and shee both were mounted upon dolphins backes, and so carried safe to the firme land without any danger. I could rehearse other strange narrations belonging hereto, more marvellous than these, able as well to ravish with admiration, as to affect with de∣lectation the minds of any that shall heare them; but hard it is to averre them all for true, and to [ 10] bring proofe thereof, namely: That when there arose a mightie huge billow of water about the island like a rocke, so as no men durst approch nere unto the sea, Enalus only came thither and a number of Polype fishes, or poulpes followed after, and accompanied him to the temple of Neptune, where the biggest of them brought unto Enalus, a stone which he tooke and dedicated there in memoriall of this miracle; which stone we call Ei to this day. But in summe (quoth he) if a man knew well the difference betweene impossible and unusuall, and could distinguish betweene that which is contrarie to the order or course of nature, and the common opinion of men, in not beleeving too rashly, nor discrediting a thing too easily, he might observe wel from time to time your rule ô Chilon, [Nothing overmuch] which you ordeine to be kept. After him spake Anacharsis, saying: That is not to be wondered at, that the goodliest and greatest matters [ 20] in the world were done by the will and providence of God, considering that according to the good and wise opinion of Thales, there is in all the chiefe and principall parts there of a certeine soule: for as the organ and instrument of the soule is the body; so the instrument of God is the soule: and like as the body hath many motions of the owne, but the greater part of them, and namely those which are most noble, proceed from the soule; even so the soule likewise doth worke some of her operations by her owne instince, but in others she yeeldeth herselfe to be ordered, turned, managed and directed by God, as it pleaseth him to use her, being indeed of all instruments the most meet and handsome: for it were a very strange and absurd thing, that wind, water, clouds & raine, should be Gods instruments, by meanes wherof he nourisheth and main∣teineth many creatures, and whereby he destroieth and overthroweth as many; and that he [ 30] should use the ministerie of no living creatures in any worke of his: Reason it is yet and proba∣ble, that seeing such creatures depend wholy upon the puissance and omnipotencie of God, that they should serve al his motions, yea and obey his wils and second his purposes, more than bowes are accommodate to the Scythians, and harpes or hautboies to the Greekes. After this speech the poet Chersias made mention of many others who had beene miraculously and be∣yond all hope & expectation saved from death, and among the rest he gave instance of Cypselus the father of Periander, whom being but a yoong babe and infant new borne, certeine bloudie murderers were sent to kill, and upon the sight of him, for verie pittie turned away and forbare to commit so bloudy afact; but afterwards bethinking themselves, and repenting such foolish compassion, they returned backe againe to seeke him out but could not finde him, for that his [ 40] mother had hidden him within a little corne flasket or twiggen hamper, called in Greek Cypsels: in remembrance whereof Cypselus afterwards when he was a man dedicated a chappell within the temple of Apollo in Delphos, as beleeving how at that time hee had beene miraculously preserved, and by the hand of God kept from crying, which might have bewraied him to the murderers. Then Pittacus addressing his speech to Pertander said thus: Chersias hath done me a great pleasure to mention this chapell or cell; for many a time desirous I was to know of you what should be the meaning of those frogs which are seene graven round about the foot of the palme tree therein; and what they did concerne either the said God Apollo, or the man himselfe who built and dedicated the said house. And when Periander willed him to aske Chersias that question, who wist well enough what it was, for that he was with Cypselus at the dedication there∣of; [ 50] Chersias smiled and said: I will not expound the mysterie thereof, unlesse I may know first of them that be heere, what is meant by these olde said sawes; Nothing too much. Know thy selfe: and that other mot, (which hath caused some to continue single and unmaried, others to forbeare sureti-ship, and many to be distrustfull, to be mute and silent) to wit, Give thy word and pay: Be surely, and be sure of a shrewd turne. And what need is there quoth Pittacus that we should interpret and declare these sentences, considering you so greatly praise the fables that Aesope hath composed, which shew the substance of every one? Aesope answered: So saith

Chersias indeed when he is disposed to jest and be merry with me: but when he speaketh in good earnest, he affirmeth that Homer was the first author of these sentences, saying that Homer knew himselfe well enough, who advancing forward to set upon other captaines of the Greeks,

Refused well and wisely for to fight, With Ajax, sonne of Telamon that knight.

He saith moreover, that Ulysses approoved and commended this sentence, Nothing too much; when he admonished Diomedes in these tearmes:

Sir Diomede, praise not me overmuch Ne yet dispraise I love no doings such.

And as for sureti-ship, others are of opinion that he condemneth it as a leawd, naughty, and [ 10] dangerous thing in these words

Who sureties are for men distrest and in calamity, Taste oftentimes for their kind heart much infortunity.

But this Poet Chersias here saith: That the fiend Ate, which is as much to say as Plague or Infor∣tunitie, was by Jupiter flung downe from heaven to earth, for that she was present at the caution or warrantise which he interposed as touching the nativitie of Hercules, whereby Jupiter was cir∣cumvented and overtaken. Then Solon: Seeing it is so (quoth he) I am of this minde, that we should give eare and credit to the most wise Poet Homer, whose counsell this is: [ 20]

Since that the night comes on apace, and hath suprised us, Full meet it is her to obey, and end our speeches thus.

After we have therefore given thanks in powring out wine and offering it to the Muses, Nep∣tune and Amphitrite, let us (if you thinke so good) end this our assembly and banquet. Thus Nicarchus this our mery meeting brake up, and was for that time dissolved. [ 30]

Notes

• 〈◊〉〈◊〉