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

WHY THE PROPHE∣TESSE PYTHIA GIVETH NO ANSWERES NOW FROM THE [ 10] ORACLE, IN VERSE OR MEETRE.

The Summarie.

THey who have so highly chanted the excellency of man, extolling the vigor of 〈◊〉〈◊〉 wit and understanding; whatsoever they doe alledge to that purpose, have 〈◊〉〈◊〉 forgot the principall, which is to shew that all the sufficiencie of his intelligence is a fu∣rious [ 20] guide; his will, a bottomlesse gulfe and pit of confusion; the light of his reason, a deepe darke night; his lusts and desires, so many enraged beasts to rent and teare him in peeces, if God by some especiall and singular grace, doe not illumine, regenerate and conduct him. A∣mong a million of 〈◊〉〈◊〉 for the proofe and confirmation hereof, that which 〈◊〉〈◊〉 it selfe unto us in this dialogue is most sufficient: for is not this wonderfull, and a certaine signe of a marvellous blindenesse of mans wisdome, to see those, who all their life time do nothing els but seeke after the sove∣raigne good, maintaine vertue, detest vices, condemne Athists, Epicureans, and Libertines, yet to dread, feare, yea and adore the sworne enemie of their salvation and true life, to wit, satan the divell? Yes verily, and that which now we reade, agreeable to certaine discourses heereafter following, and namely, wherein a disputation is held, wherefore the oracles now doecease? as also what this word EI. [ 30] signifieth, sheweth not onely the opinion of Plutarch and some other Philosophers as touching these matters: but also the miserable state of all those who are abandoned to their owne sense, and void of the knowledge of the true God. And this ought to be remembred a second time, for feare lest in rea∣ding these discourses so eloquently penned, we be turned out of the right way: but rather contrariwise that we may perceive so much the better how vaine and detestable all the habit of man is, if it have for the ground and foundation, nothing but the conceits of his corrupt spirit. So then in this dialogue, we may behold the wisdome of the Greeks, running after Satan: and taking great paines for to 〈◊〉〈◊〉 and set on foot one matter, which we ought to 〈◊〉〈◊〉 and bury in perpetuall oblivion: or to touch withall their might and maine beside, that which the wisdome of the flesh cannot compasse. There be 〈◊〉〈◊〉 di∣vers personages who revive and set a worke the oracles of that priestresse or prophetesse at Delphos, [ 40] where was the 〈◊〉〈◊〉 temple of Apollo, the very cave and den of Satan, and wherein he exercised his trade and skill, with impostures and illusions incredible, during the space of many yeares. But to make this disposition of more force and validity, Plutarch after his accustomed fashion of broching and introducing his owne opinion by a third, following the stile and manner of the Academicks writing, bringeth to Delphos a stranger, who being together with Basilocles, Philinus, & other amused and occupied in beholding the statues which were there in great number, there began a discourse by way of disputation touching brasse and the propertie thereof. Which when it was well discussed and debated, Diogenianus demanded, why the ancient oracles were 〈◊〉〈◊〉 in homely verse & those in evill fa∣shion? whereto there were made divers answeres tending to this point, to make us beleeve, that where∣soever the words be most rusty, and worst couched, there we are to observe so much the more the 〈◊〉〈◊〉 [ 50] of the author. And this confirmeth fully, that which we have already spoken as touching the illusions of the divell, who is not content thus to abuse and deceive his slaves, but in this place hath to deale with a ridiculous & most apparent audaciousnesse, if the eyes of those whom he thus abuseth, had never so little 〈◊〉〈◊〉 to see the thousand part of his deceitfull guiles, as grosse and thicke as mountains-Continuing this discourse, they bandle afterwards the presages of these statues, and of others reared in divers places for the better authorising of the oracles; which when Boethus the Epicurean 〈◊〉〈◊〉 ,

Plutarch replieth and reentreth into a common place, concerning the gravitie of these rude and ill fashioned oracles, conferring them with those of Sibylla, and mainteining the authoritie of them with his companions, through all the reasons they could devise. These be in summe, the contents of this Dialogue, which comprehendeth divers matters dependant thereof, and those noted in their order: the conclusion whereof is this, That as reprovable they be, who tax the simplicity and rudenesse of such ora∣cles, as those, who otherwise controll them for their ambiguity, obliquity and obscurity.

WHY THE PROPHETESSE Pythia giveth no answers now from the [ 10] Oracle in verse or meeter.

BASILOCLES.

YOu have led this stranger, Philinus, such a walke in shewing him the statues and publike works, that you have made it very late in the evening, and I my selfe am weary in staying for you, and expecting when you will make an end.

PHILINUS.

No marvell, we goe so softly, and keepe so slow a pace, ô Basilo∣cles, [ 20] sowing and mowing (as they say) presently with all our speeches after fight and combat, which sprout foorth and yeeld unto us by the way as we go, enemies lying as it were in ambush, much like un∣to those men which in old time came up of teeth sowen by Cadmus.

BASILOCLES.

How then? shall we send for and intreat some one of those who were present there, or will you your selfe gratify us so much, as to take the paines for to deliver unto us, what speeches those were, and who were the speakers?

PHILINUS.

I must be the man, I perceive Basilocles, to doe this for your sake; for hardly shall you meet [ 30] with any other els throughout the whole citie: for I saw the most part of them going up againe together, with that stranger to Corycium and Lycuria.

BASILOCLES.

What? is this stranger so curious and desirous to see things, and is he withall friendly and woonderfull sociable?

PHILINUS.

Yes that he is: but more studious is he, and desirous to learne: neither is this most woorthy of admiration in him; for he hath a kinde of mildnesse, accompanied with a singular good grace: his pregnant wit and quicke conceit ministreth unto him matter to contradict, and to propose doubts: howbeit the same is not bitter and odious in his propositions, nor leavened [ 40] with any overthwart frowardnesse and perverse stubburnesse in his answers; in such sort as a man having beene but a little acquainted with him, would soone say of him:

Certes a lewd man and a bad, He never for his father had.

For you know well I suppose Diogenianus, the best man one of them in the world?

BASILOCLES.

I know him not my selfe, Philinus: howbeit, many there be who report as much of this yong man. But upon what occasion or cause began your discourse and disputation?

PHILINUS.

Those who were our guides, conversant and exercised in the reading of histories, rehearsed [ 50] and read from one end to the other, all those compositions which they had written, without any regard of that which we requested them, namely, to epitomize and abridge those narrati∣ons, and most part of the Epigrams. As for the stranger, he tooke much pleasure to see and view those faire statues, so many in number, and so artificially wrought: But he admired most of all, the fresh brightnesse of the brasse, being such as shewed no filth nor rust that it had ga∣thered, but caried the glosse and resplendent hew of azur: so as he seemed to be ravished and

astonied when he beheld the statues of the amirals and captaines at sea (for at them he began) as representing naturally in their tincture and colour as they stood, sea men and sailers in the very maine & deepe sea. Whereupon: Had the ancient workmen (quoth he) a certaine mix∣ture by themselves, and a temper of their brasse, that might give such a tincture to their works? for as touching the Corinthian brasse, which is so much renowmed, it is thought generally, and so given out, that it was by meere adventure and chaunce, that it tooke this goodly co∣lour, and not by any art: by occasion that the fire caught an house, wherein there was laid up some little gold and silver, but a great quantitie of brasse, which mettals being melted toge∣ther & so confused one with another, the whole masse thereof was stil called brasse because there was more thereof in it, than of the other mettals. Then Theon: We have heard (quoth he) ano∣ther [ 10] reason, more subtile than this, namely, that when a certeine brasse founder or coppersmith in Corinth, had met with a casket or coffer, wherein was good store of golde, fearing lest hee should be discovered, and this treasure found in his hands, he clipped it by little and little, mel∣ted and mixed it gently with his brasse, which tooke thereupon such an excellent and woon∣derfull temperature, that he solde the pieces of worke, thereof made, passing deere, in regard of their dainty colour, and lovely beauty, which every man set much by, and esteemed. But both this and the other is but a lying tale: for by all likelihood this Corinthian brasse was a certeine mixture and temperature of mettals, so prepared by art; like as at this day, artisans by tem∣pring gold and silver together, make thereof a certeine singular and exquisite pale yellow by it selfe, howbeit, in mine eie, the same is but a wanne and sickly colour, and a corrupt hue, with∣out [ 20] any beautie in the world. What other cause then might there be (quoth Diogenianus) as you thinke, that this brasse heere hath such a tincture? To whom Theon made this answere: Considering (quoth he) that of these primative elements and most naturall bodies that are, and ever shall be, to wit, fire, aire, water and earth, there is not one which approcheth or toucheth these brasse works, but aire onely, it must of necessitie be, that it is the aire which doeth the deed, and by reason of this aire lying alwaies close upon them, and never parting therefro, commeth this difference that they have from all others. Or rather this is a thing notoriously knowen of old, even before Theognis was borne, as said the comicall Poet.

But would you know by what speciall propertie and vertue the aire should by touching, set such a colour upon brasse? Yes, very faine answered Diogenianus. Certes, so would I to, my sonne [ 30] (quoth Theon) let us therefore search into the thing both together in common: and first of all, if you please, what is the cause that oile filleth it full of rust, more than all other liquor what∣soever? for surely it cannot be truely said, that oile of it selfe setteth the said rust upon it, consi∣dering it is pure and neat, not polluted with any filth when it commeth to it. No verily (quoth the yoong man) and there seemeth to be some other cause else, beside the oile; for the rust mee∣ting with oile, which is subtile, pure, and transparent, appeareth most evidently; whereas in all other liquors, it maketh no shew, nor is seene at all. Well said my sonne (quoth Theon) and like a Philosopher: but consider, if you thinke so good, of that reason which Aristotle alled∣geth. Mary that I will (quoth he againe.) Why then I will tell it you (quoth Theon:) Aristo∣tle saith, that the rust of brasse lighting upon other liquors, pierceth insensibly, and is dispersed through them, being of a rare substance, and unequall parts, not abiding close together; but by reason of the compact and fast soliditie of oile, the said rust is kept in, and abideth thrust and united together. Now then, if we also of our selves were able to presuppose such a thing, we [ 40] should not altogether want some meanes to charme as it were and allay somewhat this doubt of ours. And when we had allowed very well of his speech, and requested him to say on and pro∣secute the same: he said; That the aire in the citie of Delphos was thicke, fast, strong and vehe∣ment withall, by reason of the reflexion and repercussion of the mountaines round about it, and besides, mordicative, as witnesseth the speedie concoction of meat that it causeth. Now this aire by reason of the subtilty and incisive qualitie thereof, piercing into the brasse, and cut∣ting it, forceth out of it a deale of rust, and skaleth as it were much terrestrial substance from it: [ 50] the which it restreineth afterwards and keepeth in, for that the densitie and thicknesse of the aire giveth it no issue: thus this rust being staied & remaining still, gathering also a substance by oc∣casion of the quantity thereof, putteth foorth this floure as it were of colour, and there within the superficies contracteth a resplendent and shining hew. This reason of his, we approoved ve∣ry well; but the stranger said, that one of those suppositions alone was sufficient to make good the reason: For that subtility (quoth he) seemeth to be somewhat contrary unto the spissitude

and thicknesse, supposed in the aire: and therefore it is not necessarie to make any supposall thereof; for brasse of it selfe as it waxeth old, in tract of time exhaleth and putteth foorth this rust, which the thicknesse of the aire comming upon, keepeth in and doeth so incrassate, as that through the quantitie thereof, it maketh it evident and apparent. Against which objecti∣on and reply of his, Theon inferred thus againe: And what should hinder (quoth he) that one and the same thing might not be firme or subtile, and withall thicke, both at once: like as his clothes of silke, and linnen, of which Homer writeth thus:

And from satle-web of linnen, ran away, The 〈◊〉〈◊〉 as moist as'tis and would not stay.

Whereby he giveth us to understand, the fine spinning, and close weaving thereof, which [ 10] would not suffer the oile to rest upon it, and soake through, but to glide off and drop downe, so necre were the threds, otherwise small, driven together, and so thicke, that it would not let any liquor to passe through. And thus a man may alledge the subtilitie of the aire, not onely for to fetch out the rust, but also to bring it to a more pleasant and greenish colour, by mixing splen∣deur and light together with the said deepe azure. Heereupon ensued a pause and silence for a pretie while; and then the discoursers and historians abovesaid, alledged againe the words of a certeine oracle in verse (which was delivered, if I be not deceived) as touching the roialtie and reigne of Aegon, an Argive king: Whereat 〈◊〉〈◊〉 said, that it had beene many times in his head to marvell, at the base, rude, and homely composition of those verses, which doe con∣teine oracles: notwithstanding that the god Apollo is reputed the president of the Muses & elo∣quence; [ 20] unto whom no lesse apperteined the beauty & elegancy of stile & composition, than goodnesse of voice in song & melody, as who surpassed for sweet versifying Hesiodus & Homer, both very farre: and yet for all that, we see many of his oracles, rude, base, & faulty, aswell for the meeter & measure, as the bare words. Then Serapion the Poet, who being come frō Athens, was there present: Why (quoth he) beleeve you that those verses were of god Apolloes making? shal we suffer you to say as you do, that they come a great way short of the goodnesse of those verses which Homer & Hesiodus composed? and shall we not use them as passing well and excellently made, correcting our owne judgement as forestalled and possessed aforehand with an ill cu∣stome? Then 〈◊〉〈◊〉 the Geometrician (for you wot well that the man hath ranged himselfe al∣ready to the sect of Epicurus:) Heard you never (quoth he) the tale of Pauson the painter: Not I [ 30] verily, quoth Serapion. And yet worth it is the 〈◊〉〈◊〉 , saith Boethus. He having bargained & undertaken to paint an horse wallowing & tumbling on his backe, drew him running on foote with all foure: whereat when the party was angrie and offended, who set him a worke, Pauson laughed at him, and made no more adoe, but turned the ends of the painted table; thus when the upper end was shifted downward, the horse seemed not to runne, but to tumble with his heeles aloft. Semblably it falleth out (quoth Boethus) in certeine speeches, when they are in∣verted and uttered the contrary way: and therefore soone you shall have who will say, that the oracles are not elegant, because they be of god Apolloes inditing: but contrariwise, that they be none of his, because they are but rudely made and unsavery: and as for that it is doubt∣full and uncerteine: but this is evident and plaine, that the verses of oracles be not exquisite∣ly [ 40] couched, and laboriously endited, whereof I crave no better judge then your selfe Serapion: for you are woont to compose and write Poems, which as touching the argument and subject matter be austere and philosophicall: but for their wit, grace and elegant composition other∣wise, resemble rather the verses of Homer and Hesiodus, than those of the oracles pronounced by Pythia the Priestres of Apollo. With that Serapion: We are diseased all of us (ô Boethus) in our eies and eares to, being woont (such is our nicenesse and delicacie) to esteeme and terme such things simply better, which are more pleasant: and peradventure ere it be long, we will finde fault with Pythia, for that she doeth not chaunt and sing more sweetly than Glauce the professed minstrell and singing wench; and because she is not besmeared with odoriferous oiles, nor richly araied in purple robes: yea, and some haply will take exception at her, for not [ 50] burning Cinamon, Ladanum or Frankincense, for perfume: but onely Laurel and barley meale. And see you not saith one, how great a grace the Sapphik verses carie with them, and how they tickle the eares, and joy the hearts of the heares? whereas Sibylla out of her furious and en∣raged mouth, as Heraclitus saith, uttering foorth and resounding words without mirth, and pro∣voking no laughter, not gloriously painted and set out, nor pleasantly perfumed and bespiced, hath continued with her voice a thousand yeeres, by the meanes of Apollo, speaking by her. And

Pindarus saith, that Cadmus heard from Apollo, not loftie and high musicke, not sweet, 〈◊◊〉〈◊◊〉 , nor broken and full of varietie: for an impassible and holy nature, admitteth not any plea∣sure: but heere together with the base musicke, the most part of the delight also is cast downe, and as it should seeme, hath runne into mens eares and 〈◊〉〈◊〉 them. When Serapion had thus said: Theon smiling: Serapion, I see well (quoth he) hath done according to his old woont, and followed his owne disposition and maners in this behalfe: for 〈◊〉〈◊〉 being 〈◊〉〈◊〉 some oc∣casion to speake of pleasure, he hath quickly caught at it. But yet for all that, let us 〈◊〉〈◊〉 , how∣soever the verses of oracles be woorse than those of Homer, not thinke that it is Apollo who made them; but when he hath given onely the beginning of motion, then ech prophetesle is mooved according as she is disposed to receive his inspiration. And verily if oracles were to be [ 10] penned downe and written, and not to be barely pronounced, I doe not suppose that we would reprove or blame them (taking them to be the hand-writing of the god) because they are not so curiously endited as ordinarily the letters of kings and princes are. For surely, that voice is not the gods, nor the sound, nor the phrase, ne yet the meeter and verse, but a womans they be all. As for him, he representeth unto her, fancies onely and imaginations, kindling a light in the soule to declare things to come: and such an illumination as this, is that which they call Enthu∣siasmos. But to speake in a word to you that are the priests and prophets of Epicurus (For I see well that you are now become one of that sect) there is no meanes to 〈◊〉〈◊〉 your hands, consi∣dering that yee impute unto the ancient prophetesses, that they made bad and faultie verses, yea and reproove those moderne priestresses of these daies, who pronounce in 〈◊〉〈◊〉 and in vulgar [ 20] 〈◊〉〈◊〉 the oracles, for feare they should be articled against by you, in case they delivered their verses headlesse, without loines and curtailed. Then (quoth 〈◊〉〈◊〉 ) jest not with us I pray you in the name of God, but rather assoile us this common doubt, and rid us of this 〈◊〉〈◊〉 ; for there is no man, but desireth to know the reason and cause, why this oracle hath given over to make answer in verses and other speeches as it hath done? Whereto Theon spake thus: But now my sonne, we may seeme to doe wrong and shamefull injurie unto our discoursers and directours heere, these Historians, in taking from them that which is their office: and therefore let that be done first which belongeth to them; and afterwards you may enquire and dispute at leasure of that which you desire. Now by this time were we gon 〈◊〉〈◊〉 as farre as to the statue of king Hiero: and the stranger albeit he knew well all the rest, yet so courtious he was and of so [ 30] good a nature, that he gave eare withall patience to that which was related unto him: but ha∣ving heard that there stood sometime a certaine columne of the said Hiero all of brasse, which fell downe of it selfe the very day whereon Hiero died at Saracose in Sicilie, he wondred thereat: and I thereupon recounted unto him other like examples; as namely, of Hiero the Spartan, how the day before that he lost his life in the battellat Leuctres, the eies of his statue fell out of the head: also that the two starres which Lysander had dedicated after the navall battell at the river called Aigos-potamos, were missing and not to be seene: and his very statue of stone put forth of a sodden so much wilde weedes and greene grasse in so great quantity that it covered and hid the face thereof. Moreover during the time of those wofull calamities which the Athenians sustained in 〈◊〉〈◊〉 , not onely the golden dates of a palme tree sell downe, but also the ravens [ 40] came and pecked with their bils all about the scutcheon or sheeld of the image of Pallas. The Cuidians coronet likewise which Philomelus the tyrant of the 〈◊〉〈◊〉 had given unto Pharsa∣lia the fine dauncing wench, was the cause of her death: for when she had passed out of Greece into Italie, one day as she plaied and daunced about the church of Apollo in Metapontine, ha∣ving the said coronet upon her head, the yong men of the city came upon her for to have a∣way the gold of that coronet: and striving about her one with another who should have it, tare the poore woman in peeces among them. Aristotle was wont to say that Homer was the onely Poet who made and devised words that had motion, so emphatical they were & lively expressed: but I for my part would say that the offrings dedicated in the city, to neat statues, jewels, & other ornaments mooved together with the divine providence, do foresignifie future things: neither [ 50] are the same in any part vaine and void of sense; but all replenished with a divine power. Then Boethus: I would not else (quoth he:) for it is not sufficient belike, to enclose God once in a moneth within a mortall bodie, unlesse we thrust him also into every stone and peece of brasse? as if fortune and chance were not sufficient of themselves to worke such feates and accidents. What (quoth I) thinke you then that these things every one have any affinitie with fortune and chance? and is it probable that your Atomes doe glide, divide, and decline, neither before

nor after, but just at the very time as each one of them who made these offrings, should fare bet∣ter or worse? And Epicurus belike, as farre as I see serveth your turne now and is profitable unto you in those things which he hath said or written three hundred yeares past: but this god Apol∣lo, unlesse he imprison and immure himselfe (as it were) and be mixed within every thing is not able in your opinion, to give unto any thing in the world the beginning of motion, nor the cause of any passion or accident whatsoever. And this was the answere which I made unto Boe∣thus for that point: and in like maner spake I as touching the verses of Sibylla. For when we were come as farre as to the rocke which joineth to the senate house of the city, and there rested our selves, upon which rocke by report the first Sibylla sat, being new come out of Helicon, where she had beene fostered by the Muses, although others there be that say she arived at Maleon, [ 10] and was the daughter of Lamia, who had Neptune for her father, Serapion made mention of certaine verses of hers wherein she praised her selfe saying, that she should never cease to pro∣phesie and foretell future things, no not after her death; for that she her selfe should then goe a∣bout in the Moone, and be that which is called the face therein appearing: also that her breath and spirit mingled with the aire should passe to and fro continually in propheticall words and voices of oracles prognosticating: and that of her bodie transmuted and converted into earth, there should grow herbes, shrubs and plants, for the food and pasturage of sacred beasts appoin∣ted for sacrifices: whereby they have all sorts of formes and qualities in their bowels and inwards: and by the meanes whereof men may foreknow and foretell of future events. Hereat Boethus made semblance to laugh more than before. And when Zous alledged, that howsoever these [ 20] seemed to be fabulous matters and meere fables, yet so it was that many subversions & transmi∣grations of Greeke cities, many expeditions also and voiages made against them of barbarous armies, as also the overthrowes & destructions of sundry kingdomes and dominious, give testi∣monie in the behalfe of ancient prophesies and praedictions. And as for these late and mo∣derne accidents (quoth he) which hapned at Cumes and Dicaearchia, long before chanted and foretolde by way of priophesie out of Sibyls books; did not the time ensuing as a debt accom∣plish and pay? the breakings forth and eruptions of fire out of a mountaine, the strange ebul∣litions of the sea, the casting up aloft into the aire of stones & cinders by subterranean windes under the earth, the ruine and devastiation of so many and those so great cities at one time, and that so suddenly, as they who came but the next morrow thither, could not see where they stood [ 30] or were built, the place was so confused. These strange events (I say) and occurrents, as they be hardly beleeved to have hapned without the finger of God, so much lesse credible it is, that fore∣seene and foretolde they might be, without some heavenly power and divinitie. Then Boethus: And what accident (good sir, quoth he) can there be imagined, that Time oweth not unto Na∣ture; and what is there so strange, prodigious and unexpected, aswell in the sea as upon the land, either concerning whole cities or particular persons; but if a man foretold of them, in processe and tract of time the same may fall out accordingly? And yet, to speake properly, this is not soretelling, but simply telling, or rather to cast forth and scatter at random in that infinity of the aire, words having no originall nor foundation, which wandering in this wise, Fortune other∣whiles encountreth and concurreth with them at a very venture. For there is a great difference, [ 40] in my judgement, betweene saying thus, that a thing is hapned which hath bene spoken; and a thing is spoken that shall happen: for that speech which uttereth things that are not extant, conteining in it selfe the fault and error, attendeth not by any right, the credit and approbation thereof, by the accidentall event; neither useth it any true and undoubted token of praediction, with a certeine foreknowledge, that happen it will when it hath bene once foretold, considering that infinity is apt to produce all things; but he who guesseth well, whom the common pro∣verbe pronounceth to be the best divinor,

For whose conjecture misseth least, Him I account the wisard best.

resembleth him, who traceth out and followeth by probabilities as it were by tracts and foot∣ings, [ 50] that which is to come. But these propheticall Sibils and furious Bacchides, have cast at all aventure as it were, into a vast ocean, without either judgement or conjecture, the time; yea, and have scattered at random the nownes and verbs, the words and speeches of passions and acci∣dents of all sorts. And albeit some of them fortune so to happen, yet is this or that false alike at the present time when it is uttered, although haply the same may chance afterwards to fall out truely. When Boethus had thus discoursed, Serapion replied upon him in this wise: Boethus

(quoth he) giveth a good verdict and just sentence of those propositions which are indefinitly and without a certeine subject matter in this maner pronounced. If victorie be foretolde unto a Generall, he hath vanquished: if the destruction of a citie, it is overthrowen: but whereas there is expressed not onely the thing that shall happen, but also the circumstances, how, when, after what sort, and wherewith, then is not this a bare guesse and conjecture of that which perad∣venture will be; but a praesignification and denouncing peremptorily of such things as without faile shall be: as for example, that prophesie which concerned the lamenesse of Agesilaus, in these words:

Though proud and haughtie (Sparta) now, and sound of foot thou bee, [ 10] Take heed by halting regiment, there come no harme to thee: For then shall unexpected plagues thy state long time assaile, The deadly waves of fearefull warres against thee shall prevaile.

Semblably, that oracle as touching the Isle which the sea made and discovered about Thera and Therasia, as also the prophesie of the warre betweene king Philip and the Romans, which ran in these words:

But when the race of Trojan bloud, Phoenicians shall defeat [ 20] In bloudy fight, looke then to see strange sights and wonders great. The sea shall from amid the waves yeeld firie tempests strong, And flashes thicke of lightning bright, with stony stormes among. With that an Iland shall appeare, that never man yet knew: And weaker men in battell set, the mightier shall subdue. [ 30]

For whereas the Romans in a small time conquered the Carthaginians, after they had vanqui∣shed Aniball in the field, and Philip king of the Macedonians gave battell unto the Aetolians and Romans, wherein he had the overthrow; also, that in the end there arose an Iland out of the deepe sea, with huge leames of fire and hideous ghusts: a man can not say, that all these things hapned and concurred together by fortune and meere chance: but the very traine and orderly proceding thereof, doth shew a certeine prescience and fore-knowledge. Also, whereas the Ro∣mans were foretolde the time five hundred yeeres before, wherein they should have warre with all nations at once, the same was fulfilled when they warred against the slaves and fugitives who revolted and rebelled. For in all these, there is nothing conjecturall and uncerteine, nothing [ 40] blinde and doubtfull, that we need infinitly to seeke after fortune therefore: whereas many pled∣ges there be of experience, giving us assurance of that whcih is finite and determinate, shewing the very waqy, whereby fatall destinie doth proceed. Neither do I thinke any an will say, that these things being foretolde with so many circumstances, jumped altogether by fortune. For what els should hinder, but that a man may aswell say (ô Boethus) that Epicurus wrote not his books of principall opinions and doctrines so much approoved of you, but that all the letters thereof were jumbled and hudled together by meere chance and fortune, that went to the com∣posing and finishing of that volume. Thus discoursing in this maner, we went forward still. And when in the Corinthian chapell we beheld the date tree of brasse, the onely monument there remaining of all the oblations there offered, Diogenianus woondred to see the forgges and [ 50] water-snakes which were wrought artificially by turners hand about the but and root thereof; and so did we likewise: because neither the Palme tree is moorie plant and loving the waters, like as many other trees are: neither doe the frogges any way perteine to the Coringthians, as a marke or ensigne given in the armes of their city: like as the Selinuntians by report, offered sometimes in this temple, the herbe Smalach or Parsley, called Solinum, all of gold: and the Te∣nedians, an hatcher, taken from the Crabfishes bred in their Island, neere unto the Promonto∣rie

called Asterion: for those Crabs onely (as it is thought) have the figure of an hatchet im∣printed upon their shell. And verily, for Apollo himselfe, we suppose that ravens, swannes, wolves, hawks, or any other beasts, be more acceptable than these. Now when Serapion alledged, that the workman heereby meant and covertly signified the nouriture and rising of the Sunne out of humors and waters, which by exhalation he converteth into such creatures, whether it were that he had heard this verse out of Homer,

Then out of sea arose the Sun, And left that goodly lake anon.

Or seeme the Aegyptians to represent the East or Sun-rising by the picture of a childe sitting upon the plant Lotos. Thereat I laughed heartily. What meane you thus (good sir, quoth I) [ 10] to thrust hither the sect of the Stoicks: came you indeed to foist slily among our speeches and discourses, your exhalations and kindlings of the starres, not bringing downe hither the Sunne and the Moone, as the Thessalian women doe by their inchantments; but making them to spring and arise as from their first originall out of the earth and the waters? For Plato verily, called mana celestiall plant, as rising directly from his root, above which is his head. But you in the meane time mocke and deride Empedocles, for saying that the Sunne occasioned by the reflexion of the heavenly light about the earth,

His raies with fearlesse visage sends againe Vp to the heavens and there doth brightly shine.

while your selves make the Sunne terrestriall, or a fennish plant, ranging him among [ 20] the waters and the native place of frogs. But let vs betake all these matters to the tragicall and strange monstruosities of the Stoicks: meane while treat we cursarily and by the way of these ac∣cessary and by-works of mechanicall artisans and handicrafts men: for surely in many things they be very engenious and witty: mary in every plot they cannot avoid the note of bald devices & affected curiositie in their inventions. Like as therefore he that painted Apollo with a rocke upon his head, signified thereby the day-breake, & the time a little before sunne rising: even so a man may say that these frogs doe symbolize and betoken the season of the Spring, at what time as the Sunne begins to rule over the aire and to discusse the winter: at least waies if we must according to your opinion, understand the Sunne and Apollo to be both, one god, and not twaine. Why? (quoth Serapion) are you of another minde? and doe you thinke the Sunne to [ 30] be one, & Apollo another? Yes mary doe I (quoth he) as well, as that the Sunne and Moone do differ. Yea and more than so: for the Moone doth not often, nor from all the world hide the Sunne: whereas the Sunne hath made all men together, for to be ignorant of Apollo: diverting the minde and cogitation by the meanes of the sense, and turning it from that which is unto that which appeareth onely. Then Seripion demanded of those Historians our guides and con∣ductors, what was the reason that the forsaid cell or chappell, was not intitled by the name of Cypselus who dedicated it, but called the Corinthians chappel. And when they held their peace, because as I take it, they knew not the cause; I began to laugh thereat; And why should we thinke (quoth I) that these men knew or remembered any thing more, being astonied and amased as they were to heare you fable and talke of the meteors or impressions in the aire? For even [ 40] themselves we heard before relating, that after the tyranny of Cypselus was put downe and over∣throwen, the Corinthians were desirous to have the inscirption as well of the golden statue at Pisa, as of this cell or treasure house, for to runne in the name of their whole city. And verily the Delphians gave and granted them so much according to their due desert. But for that the Eli∣ans envied them that priviledge, therefore the Corinthians passed a publicke decree, by ver∣tue whereof they excluded them from the solemnity of the Isthmian games: And heereof it came, that never after that, any champion out of the territorie of Elis, was knowen to shew him∣selfe to doe his devoir at those Isthmicke games. And the massacre of the Molionides which Hercules committed about the city of Cleonae, was not the cause as some doe thinke, why the Eli∣ans were debarred from thence: for contrariwise it had belonged to them for to exclude and put [ 50] by others; if for this they had incurred the displeasure of the Corinthians. And thus much said I for my part. Now when we were come as far as to the hall of the Acanthians and of Brasidas, our discoursing Historians and expositours shewed us the place, where sometimes stood the o∣belisks of iron, which Rhodopis the famous courtisan had dedicated. Whereat Diogenianus was in a great chafe, and brake out into these words: Now surely (quoth he) the same city (to their shame be it spoken) hath allowed unto a common strumpet a place whether to bring and

where to bestow the tenth part of that salarie which she got by the use of her body, and unjustly put to death Aesope her fellow servant. True (quoth Serapion:) but are you so much offended hereat? cast up your eie and looke aloft: behold among the statues of brave captaines and glo∣rious kings, the image of Mnesarete all of beaten gold, which Crates saith was dedicated and set up for a Trophae of the Greeks lasciviousnesse. The yong gentleman, seeing it: Yea, but it was of Phryne that Crates spake so. You say true (quoth Serapion:) for her proper name indeed was Mnesarete: but surnamed she was Phryne in meriment because she looked pale or yellow like unto a kinde of frogge named in Greeke Phryne. And thus many times surnames doe drowne and suppresse other names. For thus the mother of king Alexander the great, who had for her name at first, Pollyxene, came afterwards to be as they say, surnamed Myrtale, Olympias and Stra∣tonice. [ 10] And the Corinthian lady Eumetis, men call unto this day, after her fathers name, Cleobu∣line; and Herophile, of the city Erythre, she who had the gift of divination and could skill of pro∣phesie; was afterwards in processe of time surnamed Sibylla. And you have heard Grammarians say, that even Leda her selfe, was named Mnesinoe, and Orestes Achaeus. But how thinke you (quoth he) casting his eie upon Theon, to answere this accusation as touching Phryne? Then he smiling againe: In such sort (quoth he) as I will charge and accuse you, for busying your selfe in blaming thus the light faults of the Greeks. For like as Socrates reprooved this in Calltas, that gave defiance onely to sweet perfumes or pretious odors; for he liked well enough to see the daunces and gesiculations of yong boies, and could abide the sight of kissing, of pleasants, buf∣fons and jesters to make folke laugh: so me thinks that you would chase and exclude out of the temple, [ 20] one poore silly woman who used the beauty of her owne body, haply not so honestly as she might: and in the meane time you can abide to see god Apollo environed round about with the first fruits, with the tenth and other oblations arising from murders, warres, and pillage, and all his temple throughout hanged with the spoiles and booties gotten from the Greeks: yea, and are neither angry nor take pity when you reade, over such goodly oblations, and orna∣ments, these most shamefull inscriptions and titles: Brasidas and the Acanthians, of the Atheni∣an spoiles: the Athenians of the Corinthians: the Phocaeans of the Thesalians: the Oraneates of the Sicyonians: and the Amphyctions of the Phocaeans.

But peradventure it was Praxiteles alone who was offensive unto Crates, for that he had set up a monument there, of his owne sweet heart, which he had made for the love of her; whereas [ 30] Crates contrariwise should have commended him, in that among these golden images of kings and princes, he had placed a courtisan in gold, reproching thereby and condemning riches, as having in it nothing to be admired, and nothing venerable: for it well beseemeth kings and great rulers, to present Apollo and the gods with such ornaments and oblations as might testifie their owne justice, their temperance and magnanimity; and not make shew of their golden store and abundance of superfluous delicates, whereof they have their part commonly who have lived most shamefully. But you alledge not this example of Croesus (quoth another of our histo∣rians & directours) who caused a statue in gold to be made & set up here, of his woman-baker; which he did not for any proud and insolent ostentation of his riches in this temple, but upon an honest & just occasion: for the report goeth, that Alyattes the father of this Croesus, espoused [ 40] a second wife, by whom he had other children, whom hereared and brought up. This lady then purposing secretly to take away the life of Croesus, gave unto the baker aforesaid, poison, willing her, when she had tempered it with dough, and wrought it into bread, to serve the same up unto Croesus. But the woman gave secret intelligence hereof unto Croesus, and withall, bestowed the poisoned bread among the children of this step dame. In regard of which demerit, Croesus when he came to the crowne, would acknowledge and require the good service which this wo∣man had done, with the testimony, as it were, of this god himselfe; wherein he did well and ver∣tuously. And therefore (quoth he) meet it is and seemly, to praise and honor highly such obla∣tions, if any have beene presented and dedicated by cities upon semblable occasions, like as the Opunitians did. For when the tyrants of the Phocaeans had broken and melted many sacred ob∣lations [ 50] both of golde and silver, and thereof coined money, which they sent and dispersed a∣mong the cities; the Opuntians gathered as much silver as they could, wherewith they filled a great pot, sent in hither, and made thereof an offering to Apollo. And I verily, for my part, doe greatly comend those of Smyrna and Apollonia for sending hither certeine corne-eares of gold, in token of harvest: and more than that, the Eretrians and Magnesians, for presenting this god with the first fruits of their men & women, recognising thereby, him to be the giver, not only of

the fruits which the earth yeeldeth, but also of children, as being the authour of generation and the lover of mankind. But I blame the Megarians as much, for that they onely in maner of all the Greeks, caused to be erected here, the image of this our god, with a lance in his hand, after the battell with the Athenians, who upon the defeature of the Persians, held their city in posses∣sion, and were by them vanquished in fight, and disseized thereof againe. And yet true it is, that these men afterward offered unto Apollo a golden plectre wherewith to play upon his Cittern or Viole, having heard (as it should seeme) the Poet Scythinus, speaking of the said instrument:

Which Don Apollo, faire and lovely sonne Of Jupiter, doth tune in skilfull wise, As who is wont of all things wrought and done, [ 10] All ends with their beginnings to comprise: And in his hand the plectre bright as golde, Even glittering raies of shining Sun doth holde.

Now when Serapion would have said somewhat els of these matters: A pleasure it were (quoth the stranger) to heare you devise and discourse of such like things, but I must needs demand the first promise made unto me, as touching the cause why the Prophetesse Pythia hath given over to make answere any longer by oracle, in verse and meetre: and therefore, if it so please you, let us surcease visiting the rest of these oblations and ornaments, and rather sit we downe in this place, for to heare what can be said of this matter, being the principall point and maine reason which impeacheth the credit of this oracle; for that of necessitie one of these two things must [ 20] needs be: either that the Prophetesse Pythia approcheth not neere enough to the very place where the divine power is, or els that the aire which was woont to breathe and inspire this in∣stinct, is utterly quenched, and the puissance quite gone and vanished away. When we had fet∣ched therefore a circuit about, we sat us downe upon the tablements on the South side of the temple, nere unto the chappell of Tellus, that is to say, the Earth, where we beheld the waters of the fountaine Castilius, and the temple of the Muses, with admiration, in such sort as Boe∣thus incontinently said, that the very place it selfe made much for the question and doubt moo∣ved by the stranger: For in olde time (quoth he) there was a temple of the Muses even there, from whence the river springs; insomuch as they used this water for the solemne libations at sacrifices, according as Simonides writeth in this wise: [ 30]

Where water pure is kept in basons faire Beneath, of Muses with their yellow haire.

And in another place, the same Simonides with a little more curiositie of words, calling upon Cleio the Muse, saith, she is the holy keeper.

The sacred ewres, who doth superintend Whereby from lovely fountaine do deseend Those waters pure, which all the world admires, And thereof for to have a taste desires: As rising from those caves propheticall, That yeeld sweet odors most mirificall. [ 40]

And therefore Eudoxus was much overseene to beleeve those who gave out, that this was called the water of Styx. But in trueth, they placed the Muses as assistants to divination, and the war∣ders thereof, neere unto that riveret and the temple of Tellus aforesaid, whereunto apperteined the oracle: whereby answeres were rendred in verse and song. And some there be who say, that this heroique verse was first heard here:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

That is to say,

You pretie Bees and birds that sing: Bring hither both your wax and wing.

at what time as the oracle being forsaken and destitute of the god Apollo, lost all the dignity and [ 50] majesty that it had. Then Serapion: These things indeed (quoth he) ô Boethus, are more meet and convenient for the Muses. For we ought not to fight against God, nor together with pro∣phesie and divination take away both providence and divinitie; but to seeke rather for the solu∣tion of those reasons which seeme to be contrary thereto, and in no wise to abandon and cast off that faith and religious beliefe, which hath in our countrey, time out of minde, passed from fa∣ther to sonne. You say very well and truely (quoth I) good Serapion, for we despaire not of Phi∣losophie,

as if it were quite overthrowen and utterly gone, because Philosophers beforetime, pronounced their sentences, and published their doctrines in verse: as for example, Orpheus, Hesiodus, Parmenides, Xenophanes, Empedocles, Thales, and afterwards ceased and gave over to versifie, all but your selfe, for you have into Philosophie reduced Poetrie againe, to set up a∣loud and loftie note, for to incite and stirre up yoong men. Neither is Astrologie of lesse cre∣dite and estimation, because Aristarchus, Timochares, Aristyllus, and Hipparchus, have written in prose: whereas Eudoxus, Hesiodus, and Thales, wrote before them in verse of that argument; at leastwise, if it be true that Thales was the author of that Astrologie which is ascribed unto him. And Pindarus himselfe confesseth, that he doubted greatly of that maner of melodie, which was neglected in his daies, wondering why it was so despised. For I assure you it is no ab∣surd [ 10] thing, nor impertinent, to search the causes of such mutations: But to abolish all arts and faculties, if haply somewhat be changed or altered in them, I hold neither just, nor reasonable. Then came in Theon also with his vie, adding moreover & saying, that it could not be denied, but that in truth herein there have bene great changes & mutations: how beit, no lesse true it is, that even in this very place there have bene many oracles & answers delivered in prose, & those concerning affaires, not of least consequence, but of great importance. For as Thucyaides re∣porteth in his historie, when the Lacedaemonians demanded of the oracle, what issue there would be of the warre which they waged against the Athenians? this answer was made: That they should obteine the victorie, and hold still the upper hand: also that he would aid and suc∣cour them, both requested, and unrequested: and that unlesse they recalled home Pausanias, he [ 20] would gather together * * * of silver. Semblably, when the Athenians consulted with the oracle about their successe in that warre which they enterpised for the conquest of Sicilie; this answer they received: That they should bring out of the city Erythrae, the priestresse of Minerva: now the name of the said woman was Hesychia, that it to say, repose, or quietnesse. Moreover, at what time as Dinomenes the Sicilian, would needs know of the oracle, what should become of his sonnes? this answere was returned: That they should all three be tyrants, and great potentates: whereat when Dinomenes replied againe: Yea mary, my good lord Apollo, but peradventure they may rue that another day. Apollo answered: True indeed, & thus much more∣over I prophesie unto thee, for to be their destiny. And how this was fulfilled you all know: for Gelon during his reigne, had the dropsie: Hiero was diseased with the stone, all the time of his [ 30] tyrannie: and Thrasibulus being overtoiled with warres and civill seditions, in short time was disthroned & driven out of his dominions. Moreover, Procles the tyrant of Epidaurus, among many others, whom he had cruelly and unjustly put to death, murdred Timarchus, who sted from Athens unto him, with a great quantitie of money, after he had received him into his protec∣tion, and shewed him many courtesies and kindnesses at his first arrivall: him (I say) he slew, and afterwards cast into the sea his corps, which he had put into a chest: and howsoever other knew not of this murder, yet Cleander of Aegina, was privie thereto, and the minister to execute the same. After this, in processe of time, when he was fallen into troubles, and that his state be∣gan to be disquieted, he sent his brother Cleotinus hither to the oracle, to enquire secretly whether he were best to flie and retire himselfe out of the way. Apollo made this answer: That [ 40] he granted Procles flight and retreat thither, where as he commanded his host of Aegina to bestow a chest, or else where the stagges cast their heads. The tyrant understanding that Apollo willed him either to throw himselfe into the sea and there be drowned, or else to be enterred in the ground, because stagges are woont to bury and hide their hornes within the earth, when they be fallen, made no haste, but delaied the time: but after a while, when trou∣bles grew more and more upon him, and all things went backward with him, every day woorse than other, at length he fled: But the friends of Timarchus having overtaken him, slew him likewise, and flung his body into the sea. Furthermore (which is the greatest matter of all) those Rhetrae, by vertue whereof, Lycurgus ordeined the government of the Lacedaemonians com∣mon-wealth, were delivered unto him in prose. What should I speake of Alyrius, Herodotus, [ 50] Philochor us, and Ister, who of all others travelled most in gathering of oracles together, which were given in verse, and yet have penned many of them without verse. And Theopompus, who studied, no man so much, to cleere the history as touching oracles; sharpely reprooveth those, who thinke that Pythia the propheresse in those daies, gave no answers nor prophesies in mee∣tre: which chalenge of his when he minded to proove and make good, he could alledge but very few examples; for that all the rest in maner were even then pronounced in prose, like as

at this day, some there be runne that in verse and meeter. By which allegations of his, he made one aboue the rest notoriously divulged, which is this. There is within the province of Phocis, a certeine temple of Hercules, surnamed Myhogyne, as one would say, hating women: and by the ancient custome and law of that countrey, the priest thereof for the time being, must not in the whole yeere company with a woman: by occasion whereof, they chuse old men to this priesthood: howsoever not long since, a certeine yoong man, who was otherwise of no ill be∣haviour, but somewhat ambitious, and desirous of honour, and who besides loved a yoong wench, atteined to this prelacie or sacerdotall dignity: at the first he birdled his affection, and forbare the said damosell: howbeit, one time above the rest, when he was laid upon his bed, after he had drunke well, and beene a dancing, the wench came to visit him; and to be short, he [ 10] dealt carnally with her; whereupon being much troubled in minde, and in fearefull perplexity, he fled unto the oracle, and enquired of Apollo as concerning the sinne which he had commit∣ted, whether he might not be assoiled for it by praiers or expiatorie satisfaction? and this answer he received:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.1 All things necessarie, God permitteth.

But if a man haply should graunt that no answere in these daies is delivered by oracle, but in verse; yet would he be more in doubt of ancient oracles, which sometime in meetre and other∣whiles in prose gave answeres. But neither the one nor the other (my sonne) is strange and without reason, if so be you conceive aright and carry a pure and religious opinion of god A∣pollo, [ 20] and doe not thinke that he himselfe it was who in old time composed the verses and at this day this day prompeth unto Pythia the prophesies, as if he speake through maskes and visours. But this point is of such moment; that it requireth a longer discourse and farther inquirie into it: mary for this present it may suffice for our learning, that we call to remembrance and put you in minde briefely, how the body useth many organs or instruments; that the soule emploieth the body and the parts thereof; and that the soule is the organ or instrument of God. Now the perfection of any organ or instrument, is principally to limitate and resemble that which useth it, as much as in the power thereof: and to exhibit the worke and effect of the intention in it selfe, and to shew the same not such as it is in the workeman, pure, sincere, without passion, without error and faultlesse, but mixed and exposed to faults: for of it selfe obscure it is and al∣together [ 30] unknowen unto us; but it appeareth another, and by another, and is replenished with the nature of that other. And here I passe over to speake of wax, gold, silver, brasse, and all other sorts of matter and substance, which may be cast and brought into the forme of a mould. For every of these verily receiveth one forme of a similitude imprinted therein, but to this resem∣blance or representation, one adjoineth this difference, and another that, of it selfe; as easily is to be seene, by the infinit diversities of formes in images, as also by the apparence of one and the same visage in divers and sundry mirours, flat, hollow, curbed, or embowed, round outwardly, which represent an infinit variety. But there is neither mirror that sheweth and expresseth the face better, nor instrument of nature more supple, obsequent and pliable, that is the Moone: howbeit receiving form the Sunne a light and firy illumination, she sendeth not the same backe [ 40] unto us, but mingled with somewhat of her owne: whereby it changeth the colour, and hath a power or facultie far different, for no heat at all there is in it: and as for the light so weake and feeble it is that it faileth before it commeth unto us. And this I suppose to be the meaning of Heraclitus, when he saith, that the lord, unot whom belongeth the oracle at Delphos, doth neither speake, nor conceale, but signifie onely and give signe. Adde now to this which is so well said and conceived, and make this application: that the god who is heere, useth Pythia the prophetesse, for sight and hearing, like as the Sunne useth the Moone. He sheweth future things by a mortall body, and a soule which cannot rest and lie stil, as being not able to shew her selfe immooveable and quiet to him who stirreth and mooveth her, but is troubled still more and more by the motions, agitations, and passions, of her owne, and which are in her selfe: for [ 50] like as the turnings of bodies, which together with a circular motion, fall downward, are not firme and strong, but turning as they do round by force, and tending downward by nature, there is made of them both, a certaine turbulent and irregular circumgiration: Even so the ravish∣ment of the spirit, called Enthusiasmus is a mixture of two motions, when the minde is moved in the one by inspiration, and in the other naturally. For considering that of bodies which have no soule, and of themselves continue alwaies in one estate quiet, a man cannot make use not

moove them perforce, otherwise than the quality of their nature will beare, nor move a cylindre like a bal, or in maner of a square cube, nor a lute or harpe, according as he doth a pipe, no more than a trumpet after the order of a cithern or stringed instrument: ne yet any thing else other∣wise than either by art or nature each of them is sit to be used. How is it possible then to handle and manage that which is animate, which mooveth of it selfe, is indued with will and inclinati∣on, capable also of reason; but according to the precedent habitude, puissance and nature? As for example, to move one musically, who is altogether ignorant and an enemie of musicke; or grammatically, him who skilleth not of grammer, and knoweth not a letter of the booke; or elo∣quently and thetorically, one who hath neither skill nor practise at all in orations. Certes I cannot see or say how? And herein Homer also beareth witnesse with me, who albeit he suppo∣seth [ 10] thus much, that nothing (to speake of) in the whole world, is performed and effected by a∣ny cause, unlesse God be at one end thereof: yet will not he make God to use all persons indiffe∣rently in every thing, but each one according to the sufficiency that he hath by art or nature. To prove this, see you not (quoth he) my frend Diogenianus, that when Minerva would perswade the Achaeans to any thing she calleth for Ulysses? when she is minded to trouble and marre the treaty of peace, she seeketh out Pandarus? when she is disposed to discomfit and put to flight the Trojans, she addresseth her selfe and goeth to Diomedes? for of these three, the last was a valiant man of person, and a brave warrior; the second a good archer, but yet a foolish and brainsicke man; the first right eloquent and wise withall: for Homer was not of the same minde with Pandarus, if so be it were Pandarus who made this verse, [ 20]

If God so will, in sea thou maist well saile Upon an hurdle or a wicker fraile.

But well he knew, that powers and natures be destined to divers effects, according as ech one hath different motions, notwithstanding that which mooveth them all, be but one. Like as therefore that facultie which moveth a living creature naturally going on foot, can not make it to flie; nor him who stutteth and stammereth, to speake readily; ne yet him to crie bigge and a∣loud, who hath a small and slender voice: which was the reason (as I take it) that when Battus was come to * 1.2 Rome, they sent him into Afrike, there to plant a colonie, and people a citie; for howsoever he had a stutting and stammering tongue, and was otherwise of a small voice, yet a princely minde he caried, a politike head he had of his owne, and was a man of wisedome & go∣vernment: [ 30] even so impossible it is, that Pythia should have the knowledge to speake here ele∣gantly & learnedly: for notwithstanding that she were wel borne and legitimate as any other, & had lived honestly and discreetly, yet being brought up in the house of poore husbandmen, she descendeth into the place of the oracle, bringing with her no art learned in schoole, nor any ex∣perience whatsoever. But as Xenophon thinketh, that a yoong bride when she is brought to her husbands house, ought to be such an one as hath not seene much, and heard as little; semblably, Pythia being ignorant and unexpert in maner of all things, and a very virgin indeed as touch∣ing her minde and soule, commeth to converse with Apollo. And we verily are of opinion, that God for to signifie future things, useth Herons, Wrens, Ravens, Crowes, and other birds, speaking after their maner: neither will we have soothsaiers, and prophets, being as they are, the messengers and heralds of God, to expound and declare their predictions in plaine and intelligible words: but wee would that the voice and dialect of the prophetesse Pythia, resem∣bling the speech of a Chorus in a tragedie from a scaffold, should pronounce her answers [ 40] not in simple, plaine, and triviall termes, without any grace to set them out, but with Poeticall magnificence of high and stately verses, disguised as it were with metaphors and figurative phra∣ses, yea, and that which more is, with found of flute and hautboies: what answere make you then, as touching the old oracles? Surely, not one alone, but many. First, the ancient Pythiae as hath beene said already, uttered and pronounced most of them in prose: secondly, that time affoorded those complexions and temperatures of bodie, which had a propense and forward in∣clination to Poesie; whereto there were joined incontinently, the alacritie, desires, affections, [ 50] and dispositions of the soule, in such sort, a they were ever prest and ready, neither wanted they ought but some little beginning from without, to set them on worke, and to stirre the ima∣gination and conception; whereby there might directly be drawen unto that which was meet and proper for them, not onely Astrologers and Philosophers as Philinus saith; but also such as were well soaked with wine, and shaken with some passion, who either upon pitie surprising them, or joy presented unto them, might immediately slide as it were, and fall into a melodious

and singing voice; insomuch as their feasts were full of verses, and love songs, yea and their books and compositions, amatorious, and savoring of the like. And when Euripides said:

Love makes men Poets, market it when you will, Although before in verse they had no skill.

He meaneth not that love putteth Poetrie or Musicke into a man in whom there was none be∣fore, but wakeneth, stirreth and enchafeth that which before was drowsie, idle, and cold. Or else my good frend, let us say, that now a daies there is not an amorous person, and one that skilleth of love, but all love is extinct and perished, because there is no man, as Pindarus saith,

Who now in pleasant vaine Poeticall His songs and ditties doeth addresse, Which just in rhime and meeter fall, [ 10] To praise his faire and sweet mistresse,

But this is untrue and absurd: for many loves there be that stirre and moove a man, though they meet not with such minds as naturally are disposed and forward to Musicke or Poetrie: and well may these loves be without pipes, without harpes, violes, lutes, and stringed instruments: and yet no lesse talkative nor ardent, than those in old time. Againe, it were a shame and with∣out all conscience to say, that the Academie with all the quire and company of Socrates and Plato, were void of amorous affection (whose amatorious discourses are at this day extant, & to be read) although they left no Poems behinde them. And is it not all one to say, that there was never any woman but Sappho in love, nor had the gift of prophesie, save onely Sibylla, and [ 20] Aristonice, or such as published their vaticinations and prophesies in verse? For vertue as Chae∣remon was woont to say, is mingled and tempered with the maners of those that drinke it: And this Enthusiasme or spirit of prophesie, like unto the ravishment of love, maketh use of that sufficiencie and facultie, which it findeth ready in the subject, and mooveth ech one of them that are inspired therewith, according to the measure of their naturall disposition: and yet as we consider God and his providence, we shall see that the change is ever to the better. For the use of speech, resembleth properly the permutation and woorth of money; which is good and allowable, so long as it is used and knowen, being currant, more or lesse, and valued diversly, as the times require. Now the time was, when the very marke and stampe (as it were) of our speech was currant and approoved, in meeter, verses, songs and sonets: Forasmuch as then, all historie, all doctrine of Philosophie, all affection; and to be briefe, all matter that required a [ 30] more grave and stately voice, they brought to Poetry and Musicke. For now, onely few men, hardly, and with much a doe; give eare and understand: but then, all indifferently heard, yet, and take great pleasure to heare those that sung,

The rurall ploughman with his hine, The fowler with his nets and line.

as Pindarus saith: but also most men for the great aptitude they had unto Poetrie, when they would admonish and make remonstrances, did it, by the meanes of harpe, lute, and song with∣all: if they ment to rebuke, chastise, exhort, and incite, they performed it by tales, fables, and proverbes. Moreover their hymnes to the honour and praise of the gods, their praiers and vowes, their balads for joy of victory, they made in meeter and musicall rhime: some upon a [ 40] dexterity of wit, others by use and practise. And therefore neither did Apollo envie this orna∣ment and pleasant grace unto the skill of divination, neither banished he from this three∣footed table of the oracle the Muse so highly honored, but rather brought it in, and stirred it up as affecting and loving Poeticall wittes: yea, and himselfe ministred and infused certeine ima∣ginations, helping to put forward the loftie and learned kinde of language, as being much pri∣zed and esteemed. But afterwards, as the life of men, together with their fortunes and natures came to be changed; thrist and utilitie (which remooveth all superfluity) tooke away the gol∣den lusts, and foretops of perukes, the spangled coifes, caules, and attires, it cast off the fine and deinty robes calld Xystides; it clipped and cut away the bush of haire growing too long; it unbuckled and unlaced, the trim buskins, acquainting men with good reason, to glory in thrif∣tinesse [ 50] and frugalitie, against superfluous and sumptuous delicacies, yea, and to honour simpli∣citie and modesty, rather than vaine pompe and affected curiositie: And even so, the maner of mens speech, changing also and laying aside all glorious shew, the order of writing an histo∣rie therewithall, presently came downe as one would say from the stately chariot of versificati∣on, to prose, and went a foot; and by the meanes especially of this fashion of writing and spea∣king

at liberty, and not being tied to measures, true stories, come to be distinguished from ly∣ing fables: and Philosophie embracing perspicuity of stile, which was apt to teach and instruct, rather than that which by tropes and figures amused and amased mens braines. And then Apol∣lo repressed Pythia, that she should not any more call her fellow citizens, Pyricaos, that is to say, burning fires; nor the Spartanes, Ophioboros, that is to say, devourers of serpents; nor men Oreanas; nor river, Orempotas: and so by cutting off from her, prophesies, verses, and strange termes, circumlocutions and obscuritie, he taught and inured her to speake unto those who re∣sorted to the oracles, as lawes do talke with cities, as kings devise and commune with their peo∣ple and subjects, and as scholars give eare unto their schoole-masters, framing and applying his maner of speech and language so, as it might be full of sense and perswasive grace: for this [ 10] lesson we ought to learne and know that, as Sophocles saith:

God to the wise in heavenly things, is ay a light some guide, But fooles so briefely he doth teach, that they goe alwaies wide.

And together with plainnesse, and diluciditie, beliefe was so turned and altered, changing to∣gether with other things, that beforetime, whatsoever was not ordinary nor common, but ex∣travagant, or obscurely and covertly spoken, the vulgar sort drawing it into an opinion of some holinesse hidden underneath, was astonied thereat and held it venerable: but afterwards, de∣sirous to learne and understand things cleerely and easily, and not with masks of disguised [ 20] words, they began to finde fault with Poesie, wherein oracles were clad; not onely for that it was contrary and repugnant to the easie intelligence of the truth, as mingling the darknesse and shadow of obscurity with the sentence, but also for that they had prophesies already in suspi∣cion; saying, that metaphors aenigmaticall, and covert words, yea and the ambiguitles which Poetry useth, were but shifts, retracts, and evasions to hide and cover all, whensoever the events fell not out accordingly. And many you may heare to report, that there be certeine Poeticall persons, practised in versifying, sit yet about the oracle, for to receive and catch some words there delivered; which presently and extempore, they reduce and contrive into verse, meeter, and rhime, as if they were panniers to bestow all the answers in. And heere I forbeare to speake what occasion of blame, and matter of calumniation in these oracles, these Onomacritoi, Pro∣dotae [ 30] and Cinesones have ministred, by adding unto them a tragicall pompe, and swelling infla∣tion of words, when as neither they had need thereof, nor yet received any varietie and altera∣tion thereby. Moreover, certeine it is, that these juglers and vagarant circumforanean land∣leapers, these practisers of legier de main, these plaiers at passe and repasse, with all the packe of those vagabonds, ribauds, and jesters who haunt the feasts of Cybele and Serapis, have great∣ly discredited and brought into obloquie the profession of Poetrie: some by their extemporall facultie and telling fortunes, others by way of lotterie forsooth, and by certeine letters and wri∣tings, forging oracles which they would give to poore varlets and sily women, who were soo∣nest abused thereby, especially when they saw the same reduced into verse, and so were caried away with Poeticall termes. And from hence it is now come to passe, that Poesie, for that she [ 40] hath suffered herselfe thus to be prophaned and made common, by such cousiners, juglers, de∣ceivers, enchanters, and false prophets, is fallen from the trueth, and rejected from Apolloes three-footed table.

And therefore I nothing woonder if otherwhiles in old time, there was some need of this double meaning, circumlocution, and obscuritie: for I assure you, there was not woont to come hither one for to enquire and be resolved about the buying of a slave in open market: nor another to know what profit he should have by his traffike or husbandry: but hither came or sent great and puissant cities, kings, princes, and tyrants, who had no meane matters in their heads, to consult with Apollo as concering their important affaires; whom to provoke, displease, and offend, by causing them to heare many things contrary to their will and minde, [ 50] was nothing good and expedient for those who had the charge of the oracle: for this god obei∣eth not Euripides when he setteth downe a law as it were for him, saying thus:

Phoebus himselfe, and none but he, Ought unto men the prophet to be.

for he useth mortall men to be his ministers and underprophets: of whom he is to have a speci∣all care for to preserve them, that in doing him service, they be not spoiled and slaine by wicked

persons: in which regard he is not willing to conceale the trueth; but turning aside the naked declaration thereof, which in poetrie receiveth many reflexions, and is divided into many par∣cels, he thereby did away the the rigor and odious austerity therein conteined. And it skilled much, that neither tyrants should know it, not enemies be advertised and have intelligence thereof. For their sakes therefore, he enfolded in all his answeres, doubts, suspitions and ambi∣guities, which from others did hide the true meaning of that which was answered. But such as came themselves to the oracle, and gave close and heedfull eare, as whom it concerned particu∣larly, those he deceived not, neither failed they of the right understanding thereof. And there∣fore a very foolish man is he, and of no judgement, who doth take occasion of slander and ca∣lumniation, if the world and estate of mens affaires being changed, this God thinketh that he is [ 10] not to aide and helpe men any more after his accustomed maner, but by some other. Further∣more, by the meanes of poetrie and versification, there is not in a sentence, any greater com∣moditie than this, that being couched and comprised in a certeine number of words and sylla∣bles measuted, a man may reteine and remember the same better. And necessarie it was for those in olde time, to cary away in memory many things, because there were delivered many signes and marks of places, many times and opportunities of affaires, many temples of strange gods beyond sea, many secret monuments, and repositories of demi-gods hard to be found of those who sailed farre from Greece. For in the voyages of Chios and Candie, * * * en∣terprised by Onesichus and Palanthus, beside many other captaines and admirals, how many signes and conjectures went they by, and were to observe, for to finde the resting seat, and place [ 20] of abode, which was ordeined to every one of them? and some of them quite missed thereof: as for example, Battus: for his prophesie ran thus, That unlesse he arrived to the right place, he should be banished. Failing therefore of the countrey whereto he was sent, he returned againe to the oracle in humble maner, craving his favour. And then Apollo answered him in this wise:

Thou knowest thy selfe, aswell as I can tell, That uneth yet in Afrike thou hast beene; (For thither sent I thee to build and dwell) Nor Meliboea, that place so fertile, seene: If thither now accordingly thou wend, Thy wisdome then greatly will I commend. [ 30]

And so he sent him away the second time. Likewise Lysander being altogether ignorant of the little hill Archeledes, of the place called Alopecon, as also of the river Oplites.

And of the dragon, sonne of earth by kinde Full craftily assailing men behinde.

all which hee should have avoided, was vanquished in battell, and slaine about those very places, and that by one Inachion and Aliartian, who had for his device or armes in the target that he bare, a dragon purtraid. But I thinke it needlesse to recite many other ancient oracles of this kinde, which are not easily to be related, and as hardly remembred, especially among you who know them well enough. But now thanks be to God, the state of our affaires and of the world, in regard whereof men were woont to seeke unto the oracle is 〈◊〉〈◊〉 : for which I rejoice and congratulate with you. For great peace there is and repose in all parts; warres be staied, and [ 40] there is no more need of running and wandring to and fro, from one countrey to another: ci∣vill dissentions and seditions be appeased: there are no tyrannies now excercised: neither doe there raigne other maladies and miseries of Greece, as in times past, which had need of sove∣raigne medicins, exquisit drogues and powerfull confections, to remedy and redresse the same. Whereas therefore there is no variable diversity, no matter of secrecie, no dangerous affaires, but all demands be of petie & vulgar matters, much like to these schoole questions: Whether a man should marry or no? Whether a man may undertake a voiage by sea or no? or Whether he is to take up or put forth mony for interest? where, I say, the greatest points, about which cities seeke unto Apollo, are about the fertility of their ground, plenty of corne and other fruits of the earth, the breed and multiplying of their cattell, and the health of their bodies: to goe about [ 50] for to comprise the same in verse, to devise and forge long circuits of words, to use strange and obscure tearmes, to such interrogatories as require a short simple and plaine answere, were the part of an ambitious and vainglorious Sophister, who tooke a pride in the elegant composing of oracles. Over and besides, Pythia of her selfe is of a gentle and generous nature: and when she descendeth thither and converseth with the god, she hath more regard of trueth than of glo∣ry,

neither paseth she whether men praise or dispraise her. And better iwis it were for us, if we also were likewise affected. But we now in a great agony (as it were) & fearefull perplexity lest the place should leese the reputation which it hath had for the space of three thousand yeeres, and doubting that some would abandon it and cease to frequent it, as if it were the schoole of a Sophister, who feared to lose his credit, and to be despised, devise apologies in defence thereof, faining causes and reasons of things which we neither know, nor is beseeming us for to learne, and all to appease and perswade him, who complaineth and seemeth to finde fault, whereas we should rather shake him off and let him goe.

For with him first, It will be worst, [ 10]

who hath such an opinion of this our God, as that he approved and esteemed these ancient sentences of the Sages written at the entrance of the temple, Know thy selfe; Too much of no∣thing; principally for their brevity, as containing under few words a pithy sentence well and closely couched, and (as a man would say) beaten soundly togehter with the hammer: but re∣proved and blamed moderne oracles for delivering most part of their answeres, briefely, suc∣cinctly, simply, and directly. And verily such notable Apophthegmes and sayings of the anci∣ent Sages, resemble rivers that runne through a narrow streight, where the water is pent and kept in so close, that a man cannot see through it, and even so unneth or hardly may the bottom of their sense be sounded. But if you consider what is written or said by them, who endevour to search unto the very bottom, what every one of these sentences doth comprehend, you shall [ 20] finde that hardly a man shall meet with orations longer then they. Now the dialect or speech of Pythia is such, as the Mathematicians define a straight and direct line, namely, the shortest that may be betweene two points: and even so it bendeth not, it crookeneth not, it maketh no circle, it carieth no double sense and ambiguity, but goeth straight to the trueth; and say it be subject to censure and examination, and dangerous to be misconstured and beleeved amisse: yet to this day it hath never given advantage whereby it might be convinced of untrueth: but in the meane time, it hath furnished all this temple full of rich gifts, presents and oblations, not onely of Greeke nations, but also of barbarous people, as also adorned it with the beautiful buil∣dings and magnificent fabricks of the amphictyons. For you see in some sort, many buildings adjoined which were not before, and as many repaired and restored to their ancient perfection, [ 30] which were either fallen to decay and ruined by continuance of time, or else lay confusedly out of order. And like as we see, that neere unto great trees that spred much and prosper well, other smaller plants and shrubs grow and thrive: even so together with the city of Delphos, Pylaea flourisheth, as being fed and maintained by the abundance and affluenee, which ariseth from hence, in such sort as it beginneth to have the forme and shew of solemne sacrifices of stately meetings and sacred waters, such as in a thousand yeeres before it could never get the like. As for those that inhabited about Galaxion in Baeotia, they found and felt the gracious presence and favour of our God by the great plenty and store of milke, For,

From all their ewes thicke milke did spin, As water fresh from lively spring: [ 40] Their tubs and tunnes with milke therein Brim full they all, home fast did bring: No barrels, bottels, pailes of wood, But full of milke in houses stood.

But to us he giveth better markes, and more evident tokens and apparent signes of his presence and favour, than these be; having brought our countrey (as it were) from drinesse and penurie, from desert & waste wildernesse, wherein it was before, to be now rich and plentiful, frequented and peopled, yea and to be in that honor and reputation, wherein we see it at this day to flourish. Certes, I love my selfe much better, for that I was so well affected, as to put to my helping hand in this businesse, together with Polycrates and Petraeus: Yea and him also I love in my heart, [ 50] who was the first author unto us of this government and policy, and who tooke the paines and endevoured to set on foot and establish most part of these things. But impossible it was, that in so small a time there should be seene so great and so evident a mutation by any industry of man whatsoever, if God himselfe had not bene assistant to sanctifie and honour this oracle. But like as in those times past, some men there were who found fault with the ambiguity, obliquity and obscurity of oracles; so there be in these daies, others, who like sycophants cavill at the over∣much

simplicitie of them; whose humorous passion is injurious and exceeding foolish. For even as little children take more joy and pleasure to see rainbowes, haloes or garlands about the Sunne, Moone, &c. yea, and comets or blasing starres, than they do to behold the Sunne him∣selfe or the Moone; so these persons desire to have aenigmaticall and darke speeches, obscure allegories, and wrested metaphors, which are all reflexions of divination upon the fansie and ap∣prehension of our mortall conceit. And if they understand not sufficiently, the cause of this change and alteration, they go their waies, and are ready to condemne the God, and not either us or themselves, who are not able by discourse of reason to reach unto the counsell and intenti∣on of the said gods. [ 10]

Notes

• * 1.1

  This is the divels divi∣nitie.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a small character, that is to say, to his full strength.