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

OF THE DAEMON OR FAMILIAR SPIRIT OF SOCRATES. [ 20]

* 1.1 A Treatise in maner of a Dialogue.

The Summarie.

THe The bans having lost their freedome and liberty by the violent proceedings of Ar∣chias, Leontidas and other tyrants, who banished a great number of good citizens [ 30] and men of woorth, in which roll and catalogue Pelopidas was one (as appeareth in the storie of his life, wherein Plutarch writeth of all this matter at large) it fell out at last, that the exiled persons tooke heart, drew to an head, and wrought so, as they reentred the city of Thebes, slew the tyrants, and displaced the garrison of the Spartans. Which done, they dispatched their ambassages to other States and Common wealths of Greece, for to justifie this their action; and namely, among the rest, they sent Caphisias to Athens: who being there, at the re∣quest of Archidamus a personage of great authoritie, related and reported the returne of the banished men, the surprising of the tyrants, and the restoring of the citie to their ancient franchises; and that with discourses woonderfull patheticall, and such as shew the singular providence of God in the preser∣vation of States, and confusion of such wicked members as disturbe the publicke peace. But in this re∣citall, [ 40] there is inserted, and that with good grace, a digression as touching the familiar spirit of Socra∣tes, by occasion of a Pythagorean Philosopher newly come out of Italie to Thebes, for to take up the bones of Lysis: for by occasion that Galaxidorus the Epicurean derided the superstition of this stran∣ger, praising withall, the wisdome and learning of Socrates, who had cleered and delivered Philosophie from all fantasticall illusions of spirits and ghosts, Theocritus bringeth in an example of a certeine pre∣diction of this familiar spirit. But withall, when the other had demanded the question, whether the same were an humane and naturall thing or no, the disputation began to kindle and waxe hote; untill such time as Epaminondas and this stranger named Theanor came in place: and then they fell into 〈◊〉〈◊〉 of povertie and riches, by occasion that Theanor offered silver unto the The bans, in recom∣pense of their kindnesse and good enterteinment shewed unto Lysis. And as they would have procee∣ded [ 50] forward in this argument, there came one who ministred occasion for to returne unto the former narration as touching the enterprise and exploit of the said exiled persons: in which there is intermin∣gled againe a treatise concerning the familiar of Socrates, with a large recitall of the fable of Timar∣chus. After which, Caphisias rehearseth the issue of the tragaedie of the tyrants, shewing thorowout, notable discourses of the divine wisdome, and joining therewith a consideration of Socrates his wise∣dome, guiding and directing to a particular plot for the good of all Greece. But in this place the rea∣der

must remember and call to minde who this Socrates was; to wit, a man destitute of the true know∣ledge of God, and therefore he is to holde for suspected and naught this familiar spirit of his, if a man would receive and admit the opinion of some interloquutors, who suppose it was a Daemon or spirit from without; to the end that we should not rest upon revelation, inspirations and guidances of angels, un∣lesse it be of such, the testimonies whereof are grounded upon the holy scripture; but flie from the pro∣fane curiositie of certeine fantcsticall heads, who by their books published abroad in print, have da∣red to revive and raise up againe this false opinion (which some in this age of ours have) of samiliar spirits, by whom they are for sooth as well advised and as surely taught and instructed as by the very spirit of God, speaking unto us by his written word.

OF THE DAEMON OR [ 10] familiar spirit of Socrates.

ARCHIDAMUS.

I Have heard (as I remember) ô Caphisias, a prety speech of a certaine painter making a comparison of those who came to see the pictures and tables which he had painted: for he was woont to say, that the ignorant beholders and such as had no skill at all in the art of pain∣ting, [ 20] resembled them who saluted a whole multitude of people all at once; but the better sort and such as were skilfull, were like un∣to those who used to salve every one whom they met, severally by name: for that the former had no exquisit insight into the works, but a superficiall and generall knowledge onely; whereas the other contrariwise, judging every piece and part thereof, will not misse one jote, but peruse, consider and censure that which is well done or otherwise. Semblably it falleth out in my judgement, as touching trueactions indeed, which are not painted. The con∣ceit and understanding of the more idle and carelesse persons resteth in this bare knowledge, in case they conceive only the summary and issue of a thing; but that, of studious and diligent per∣sons, and lovers of faire and goodly things, like unto a judicious and excellent spectator of ver∣tue, [ 30] as of some great and singular art, taketh more pleasure to heare the particularities in speci∣all: for that the end of matters, ordinarily, hath many things common with fortune; but the good wit is better seene in causes, & in the vertue of particular occurrences & affaires which are presented; as when valour sheweth it selfe not astonied, but considerate and well advised in the greatest perils; where the discourse of reason is mingled with passion, which the sudden occasi∣on of danger presented doth bring. Supposing then, that we also are of this kinde of spectators, declare you to us now in order from the beginning, how this matter did passe and proceed in the execution thereof, as also what talke and discourse was held there; for that by all likelihood you were present: and for mine owne part, so desirous I am to heare, that I would not faile to go as farre as to Thebes for the knowledge thereof, were it not, that I am thought already of the A∣thenians, [ 40] to favorise the Boeotians more than I should.

CAPHISIAS.

Certes, Archidamus, since you are so earnest and forward to learne how these affaires were managed, I ought in regard of the good will which you beare unto us, before any businesse whatsoever (as Pindarus saith) to have come hither, expresly for to relate the same unto you: but since we are hither come in embassage already, and at good leasure, whiles we attend what answere and dispatch the people of Athens will give us, in making it strange and goodly, and re∣fusing to satisfie so civill a request of a personage so kinde and well affectionate to his friends, were as much as to revive the olde reproch imputed upon the Boeotians, to wit, that they hate good letters and learned discourses; which reproch began to weare away with your Socrates, and [ 50] in so doing, it seemeth that we treat of affaires with two priests: and therefore see, whether the Seigniors here present be disposed to heare the report of so many speeches and actions; for the narration will not be short, considering that you will me to adjoine thereto the words that pas∣sed also.

ARCHIDAMUS.

You know not the men, ô Caphisias, and yet well woorthy they are to be knowen; for noble

persons they had to their fathers, and those who had beene well affected to our countrey. As for him (pointing to Lysithides) he is (quoth he) the nephew of Thrasibulus; but he here, is Timo∣theus the sonne of Conon: those there, be the children of Archinus; and the other, our familiar friends. So that you shall be sure to have a well willing auditorie, and such as will take pleasure to heare this narration.

CAPHISIAS.

You say well. But where were I best to begin my speech, in regard of those matters that ye have already heard and knowen, which I would not willingly repeat?

ARCHIDAMUS.

We know reasonably well, in what state the citie of Thebes stood, before the returne of the [ 10] banished persons; and namely, how Archias and Leontidas had secred intelligence, and com∣plotted with Phoebidas the Lacedaemonian captaine, whom they perswaded, during the time of truce, to surprise the castle of Cadmus; and how having executed this disseigne, they drave some citizens out of the city, and put others in prison, or held the men in awe, whiles themselves ruled tyrannically and with violence. Whereof I had intelligence, because I was (as you wot well) hoast unto Melon and Pelopidas, with whom (so long as they were in exile) I was inwardly ac∣quainted and conversed familiarly. Moreover, we have heard already, how the Lacedaemoni∣ans condemned Phaebidas to pay a great sine, for that he had seized the fort Cadmia, and how they put him by, and kept him from the journey and expedition of Olynthus, and sent thither in stead of him, Lysanoridas with two other captaines, and planted a stronger garrison within the [ 20] castle. Furthermore, we know very well, that Ismenias died not the fairest kinde of death, pre∣sently upon I wot not what processe framed, and an action commensed against him, for that Gorgidas advertised the banished who were heere, by letters, from time to time, of all matters that passed; in such sort, as there remaineth for you to relate, nothing els, but the returne of the said banished men, and the surprising or apprehension of the tyrants.

CAPHISIAS.

About that time (Archidamus) all we that were of the confederacie and complotted toge∣ther, used ordinarily to meet in the house of Simmias, by occasion that he was retired and in cure of a wound which he had received in his leg, where we conferred secretly of our affaires as need required; but in shew and openly, discoursed of matters of learning and Philosophy, drawing [ 30] unto us often times into our companic, Archias and Leontidas, men who misliked not such con∣ferences and communications, because we would remoove all suspicion of such conventicles. For Simmias having abode long time in forren parts among the Barbarians, being returned to Thebes but a little while before, was full of all manet of newes and strange reports as touching those barbarous nations; insomuch, as Archias when he was at leasure, willingly gaue eare to his discourses and narrations, sitting in the company of us yong gentlemen, as being well plea∣sed that we should give our mindes to the study of good letters and learning, rather than busie our heads about those matters which they went about and practised in the meane while. And the very day on which late in the evening, and toward darke night following, the exiled persons abovesaid were come closely under the wall, there arrived from thenee unto us a messenger, [ 40] whom Pherenicus sent, one who was unknowen to us all, unlesse it were to Charon, who brought us word, that to the number of twelve yoong gentlemen, and those the bravest gallants of all the banished conspiratours, were already with their hounds hunting in the forest Cithaeron, intend∣ing to be heere in the evening; and that therefore they had sent before and dispatched a vaunt∣courrier of purpose, aswell to advertise us thereof, as to be certified themselves who it was that should make his house ready for them to lie secret and hidden therein when they were once come; to the end that upon this forcknowledge they might set forward and go directly thither. Now as we studied and tooke some deliberation about this point, Charon of himselfe offered his house: whereupon, when the messenger intended to returne immediatly & with great speed to the exiles, Theocritus the soothsaier griping me fast by the hand, & casting his eie upon Charon [ 50] that went before: This man (quoth he) ô Caphisias, is no Philosopher nor deepe scholar, neither is he come to any excellent or exquisit knowledge above others, as his brother Epaminondaes, and yet you see how being naturally enclined, and directed withall by the lawes, unto honor and vertue, he exposeth himselfe willingly unto danger of death, for the deliverie and setting free of his countrey; whiles Epaminondas, who hath had better meanes of instruction and education to the attaining of vertue, than any other Boeotian whatsoever, is restiffe, dull, and backeward,

when the question is of executing any great enterprise for the deliverance of his native country. And to what occasion of service shall he ever be so well disposed, prepared and emploied, than this? Vnto whome I made answere in this wife: We for our parts, most kinde and gently The∣oritus, doe that which hath beene thought good, resolved and concluded upon among our selves, but Epaminondas having not yet perswaded us, according as he thinketh it better himselfe, not to put these our designements in execution, hath good reason to goe against that where∣with his nature repugneth, and so he approveth not the designement whereunto he is moved and invited. For it were unreasonable to force & compell a physician, who promiseth & under∣taketh to cure a disease, without lancet & fire, for to proceed to incission, cutting & cauterizing. Why (quoth Theocritus) doth not he approve of the conspiracie? No (quoth I) neither allow∣eth [ 10] he that any citizens should be put to death, unlesse they were condemned first judicially by order of law: mary, he saith, that if without massacre and effusion of citizens blood they would enterprise the deliverance of the city, he would assist and aide them right willingly. Seeing then that he was not able to enduce us for to beleeve his reasons, but that we followed still our owne course, he requireth us to let him alone pure, innocent, and impolluted with the blood of his citizens, and to suffer him for to espie and attend some better occasions and opportunities, by meanes whereof with justice he might procure the good of the weale publicke. For murder (quoth he) will not containe it selfe within limits as it ought: but Pherenicus happly and Pelo∣pedas, may bend their force principally upon the authors and heads of the tyranny, and wicked [ 20] persons: but you shall have some such as Eumolpidas and Samiadas hot stomacked men, set on fire with choler and desire of revenge, who taking liberty by the vantage of the night, will not lay downe their armes, nor put up their swords, untill they have filled the whole city with blood∣sned, and murdered many of the best and principall citizens.

As I thus devised and communed with Theocritus, Anaxidorus ovethearing some of our words (for nere he was unto us:) Stay (quoth he) and hold your peace, for I see Archiaes & Lysa∣noridas the Spartan captaine comming from the castle Cadmia, and it seemeth that they make haste directly toward us. Heereupon we paused and were still: with that Archias calling unto Theocritus, and bringing him apart by himselfe unto Lysanoridas, talked with him a long while, drawing him aside a little out of the way, under the temple of Amphton; in such sort, as we were [ 30] in an extreame agony & perplexity, for feare lest they had an inckling or suspition of our enter∣prise, or that somthing were discovered: & thereupon they examined Theocritus. As these mat∣ters thus passed, Phyllidas (whom you Archidamus know) who was then the principall secretary or scribe under Archias, at that time captaine generall of the armie, being desirous of the ap∣proch of the conspiratours, & withal both privy and party with us in the complot, came in place and tooke me (as his manner was) by the hand, beginning with open mouth to mocke our ex∣ercises of the body and our wrestling: but afterward, drawing me aside, a good way from the others, asked me whether the banished persons would keepe that appointed day or no? I made him answere, Yea. Then have I (quoth he) to very good purpose prepared a feast this day for to entertaine Archias in my house, and so to deliver him with ease into their hands, when he shall have eaten freely, and drunke wine merily. Passing well done (quoth I) ô Phyllidas: but I beseech you [ 40] withall, for to bring together all our enimies, or as many as you can. That is no easie mat∣ter (quoth he) to compasse, but rather altogether impossible. For Archias hoping that some great lady of honor and estate will come thither unto him, in no wise can abide that Leontidas should be there, so that of necessity we must divide them into sundry houses. Now if Archias and Leontidas both, be once apprehended, I suppose that the rest will soone flie, or else remaine quite, and be very highly contented if any man will grant them safety and security of their lives. Well (quoth I) we will so doe: but I pray you, what businesse have they with Thcocritus, that they are so long in talke with him? I know not for a trueth (quoth Phyllidas) but I have heard that there be certaine prodigious signes of unluckie and unfortunate presage unto the ci∣tie of Sparta. [ 50]

When Theocritus was returned unto us againe, Phidolaus the Haliertian comming toward us: Simmias (quoth he) requesteth you to stay here a while for his sake: for he is an intercessor in the behalfe of Amphiteus by the meanes of Leontidas, that his life may be pardoned, and that in∣stead of death, the man might be banished, This is fallen out (quoth Theocritus) in very good time and fitly to the purpose as a man would have it: for I was minded to enquire of you what things were found within the tombe of Alcmena, and what shew it caried when it was opened a∣mong

you: and also whether you were present when Agesilaus sent of purpose for to translate and carry the reliques unto Sparta. Present I was not my selfe Phidolaus in person: and I was very much angry and offended with my fellow citizens, in that I was so discarded and left out. Howbeit found there was with the bones and other reliques of the corps, a certaine carquanet of brasse, and that of no great bignesse, and two earthen pots, containing amphors a piece full of earth which in continuance of time was growen hard and converted into stone.

Over the sepulcher there was a table of brasse likewise, wherein were written many letters, and those of a strange and wonderfull forme, as being of right great antiquity: for nothing could we picke out of them, notwithstanding the letters appeared very well, after that the brasse was faire washed and scoured cleane, the characters were of such a making by themselves, after a [ 10] barbarous fashion, and resembling neerest those of the Aegyptians. Whereupon Agesilaus also, as men say, sent a copy of them unto the king of Aegypt, praying him to shew the same un∣to their priests, to see whether they understood them or no? But peradventure of these matters Simmias also is able to tell us some newes, because about that time he conversed much with the said priests in points of Philosophie. And those of the citie Aliartos are of opinion, that their great sterility, and scarcitie, as also the swelling and inundation of the lake hapned not by chance, but was the vengeance divine upon those who suffered the monument of this se∣pulchre to be digged up and opened. Then Theocritus after he had paused a little: The Lace∣daemonians likewise (quoth he) seeme to have beene threatned by the ire of the gods, as the prodigious signes and tokens presage no lesse, wereof Lysanoridas ere while talked with [ 20] me: who even now is gone into the citie Aliartos, to cause the said monument to be filled up a∣gaine, and there to offer certeine funerall effusions and libaments, to the ghost of Alcmena and Aleus, according to a certeine oracle; but who this Aleus should be, he knoweth not: and so soone as he is from thence returned, he must search also the sepulchre of Dirce, which none of the Thebanes doe know, unlssse they be those who have beene captaines of the horsemen. For looke who goeth out of this office, taketh with him his successor that entreth into place, by night, and when they two be alone together, he sheweth it unto him, and there they per∣forme certeine religious ceremonies without fire, the tokens and marks whereof, they shuffle together, and confound so, as they be not seene; which done, they depart in the darke, and goe diverswaies, one from the other. But for mine owne part, ô Phidolaus, I beleeve verily he will [ 30] never finde it out, for the most of those who have beene lawfully called to the captainship of the cavallerie, or to say more truely, even all of them are in exile, except Gorgidas and Plato, whom they will never aske the question, because they are afraid of them. And as for those who are now in place, well may they take the launce and the signet within the castle of Cadmus; for otherwise they neither know nor can shew ought. As Theocritus spake these words, Leonttdas went foorth with his friends; and we entring in, saluted Simmias, being set upon his bed, but I suppose he had not obteined his request, for very pensive and heavie he was; and looking wist∣ly in the face upon us all, he brake out into thses words: O Hercules, what a world is this, to see the barbarous us and savage maners of men? And was not this then a very good answere made by old Thales. who being returned home, after a long voiage, from out of a forren countrey, and [ 40] demanded what was the strangest newes that he could make relation of? answered: That he had seene a tyrant live to be an old man. For thus you see, that himselfe who in his owne particular, had never received wrong by a tyrant, yet in regard of the odious trouble, in conversing and ha∣ving to doe with them, is offended and become an enemie to all soveraigne and absolute go∣vernments, which are not subject to render an account unto the lawes. But haply God will see to these matters, and provide in time convenient. But know you (Caphisias) who this stranger may be, that is come unto you? I wot not (quoth he) whom you meane. Why (quoth he) a∣gaine, Leontidas came and told us of a man, who was seene by night to arise from about the tombe of Lysis, accompanied in stately wise, with a great traine of men, in good order; and well appointed, who lodged there and lay upon pallets: for that there were to be seene in the mor∣ning [ 20] little beds hard by the ground, made of chast tree and of heath or lings. There remained also the tokens of fire, and of the libaments and oblations of milke. Moreover betimes in the morning he damanded of all passengers whom he met, where he should finde the children of Polymnis dwelling in that country? And what stranger might this be (quoth I:) for by your report he should be some great personage, and not a private man and of meane degree. Not so (quoth Phidolaus) but when he comes welcome he shall be, and we will receive him courte∣ously,

But for this present, if peradventure (Simmias) you know any thing more than we, concer∣ning those letters whereof we were of late in doubt, declare it unto us: for it is said that the priests of Aegypt understood by conference together the letters of a certaine table of brasse, which Agesilaus not long since had from us, at what time as he caused the tombe of Alcmena to be opened. I have not (quoth Simmtas, calling another matter presently to minde) seene this faid table, ô Phidolaus: but Agetoridas the Spartan carrying with him many letters from Agest∣laus came to thy city Memphis and went unto the prophet Chonuphis, with whome we conferred as touching Philosophy, and abode together a certaine time, my selfe I meane, and Plato, with Ellopion the Peparethian. Thither I say arrived he as sent from king Agesilaus, who requested Chonuphis, that if he understood any thing of those letters which were written in the said brasse, [ 10] he would interpret the same, and send it backe unto him incontinently. So this prophet was musing and studying three daies together by himselfe, perusing and turning all sorts of figures and characters of auncient letters: and in the end wrote backe his answer unto king Agesilaus, and by word of mouth told us, that the said writing gave direction and commandement unto the Greeks, to celebrate the feast, and solemnize the plaies and games in the honor of the Mu∣fes: also that the forme of those characters, were the very same which had beene used at the time when Proteus reigned in Aegypt, which Hercules the sonne of Amphitryo learned: and that God by those letters advised and admonished the Greeks to live in peace and repose, institu∣ting certeine games unto the Muses, for the study of Philosophy and good litterature, and di∣sputing one against another continually, with reasons and arguments as touching justice, lay∣ing [ 20] armes cleane aside. As for us, we thought verily even then at the very first, that Chonuphts said well and truely; but much rather, when in our returne out of Aegypt, as we passed along Caria, certeine persons of the lsle Delos, met us upon the way, who requested Plato (as he was a man well seene and exercised in Geometrie) to explane the meaning unto them of a certeine strange oracle, & hard to be understood; which god Apollo had given them: the tenour where∣of was this: That the Delians and all other Greeke nations, should have a cessation & end of all their present troubles and calamities, when they had once doubled the alter which stood in the temple at Delo: for they being not able to guesse nor imagine what the substance and meaning should be, of this answer delivered by the oracle; and besides, making themselves ridiculous, when they thought to double the fabricke and building of the altar (for when they had doubled [ 30] ech side of the foure, they were not ware how by augmentation they made a solid bodie, eight times as bigge as it was before, and that by ignorance of the proportion, which in length yeel∣deth the duple) they had recourse unto Plato, for to be resolved of this difficulty. Then he cal∣ling to minde the foresaid Aegyptian priest, said unto them: that the god plaied with the Greeks, for despising good sciences; reproching them for their ignorance, and commanding them in good earnest to study Geometry, and not cursarily after a superficiall maner; for that it was a matter and worke, not of a depravate conceit, nor of a troubled and dimme understan∣ding, but sufficiently exercised, and perfectly seene in the sciences of Lines; to find of two lines one middle proportioned, which is the onely means to double the figure of a cubicke body, be∣ing augmented equally in all dimensions: And as for these (quoth he) Eudoxus the Cnidian, [ 40] or Helicon the Cyzicenian, hath performed sufficiently unto you: howbeit, we are not to thinke that the god hath need of any such duplication, neither was it, that which he meant, but he com∣manded the Greeks to give over armes for to converse with the Muses; in dulcing their pas∣sions by the study of good literature, and the sciences, and so to couple and carie themselves, as that they might prosit, and not hurt one another. But whiles Simmias thus spake, my father Polymnis entred the place, and sat him downe close unto Simmias, beginning thus to speake; Epaminondas (quoth he) requesteth both you, and all the rest that be heere, unlesse your busi∣nesse otherwise be the greater, not to faile, but heere to stay; as being desirous to make you ac∣quainted with this stranger, who is of himselfe a gentle person, and withall, is hither come with a generous and honest intention (being one of the Pythagorian Philosophers) from out [ 50] of Italy, and his arrivall into these parts, as by occasion of certeine visions and dreames as he saith, yea and evident apparitions admonishing him to powre and offer unto the good seignior Lysis, upon his tombe, those libaments which are due unto men departed: and having brought with him a good quantitie of gold, he supposeth that he is bound to make recompense unto Epaminondas, for the charges which which he was at in keeping & mainteining good Lysis in his old age, and most ready he is, without our request, and against our will, to succour our need and po∣vertie

Simmias taking great pleasure to heare this: You tell us (quoth he) of a woonderfull man indeed, and such an one as is woorthy of Philosophy: but what is the reason that he came not directly unto us? Because (quoth he) he tooke up lodging last night about the sepulchre of Ly∣sis, and as I take it, Epaminondas hath led him to the river Ismenus, for to wash; but from thence they will come both together unto us: but before that he spake with us, he lodged upon the tombe of Lysis, with a purpose as I thinke, to take up the bones and reliques of his body, for to cary with him backe into Italy, unlesse there were some spirit or daemon empeached him in the night: When my father had thus much said, he held his tongue: and then Galaxido∣rus: O Hercules (quoth he) how hard a matter is it to finde a man who is altogether free from vanitie, and in whom there is no spice of superstition? For some there be, who even [ 10] against their willes are otherwhiles surprised with these passions, by reason either of igno∣rance or infirmity: others againe, to the end they might be thought more religious, more devout, and better beloved of the gods, upon a singularity, referre all their actions to the gods, as the authors thereof, preferring before all the inventions that came into their minde, dreames and fantasticall apparitions, and all such foolish toies and vanties; which parad∣venture is not unbeseeming nor unprofitable for polititians and statists, who are forced to frame themselves to a stubberne & disordinate multitude, for to reclaime and to pull backe the common & vulgar sort by superstition, as it were by the bit of a bridle, unto that which is expe∣dient for them. But this maske seemeth not onely undecent and unseemely for Philosophy, but also contrary to the profession thereof, which promiseth to teach us all that which is good [ 20] and profitable with reason, and afterwards referreth the begining of our actions unto the gods, as if it contemned reason and disgraced the proofe of demonstration, wherein it seemeth to be most excellent turning aside to I wot not what oracles and visions in dreames, wherein often∣times the wickedest man in the word, findeth as much as the very best. And therefore in mine opinion our Socrates, ô Simmias, used that maner of teaching which is most worthy and befit∣ting a Philosopher, to wit, simple, plaine, without all fiction, chusing it as most free and frendly unto the trueth, rejecting and turning upon the Sophisters, all such vanity, as the very fume and smoake of Philosophy. Then Theocritus taking his turne to speake: How now (quoth he) Ga∣laxidorus, hath Melitus perswaded you, as well as he made the judges beleeve, that Socrates dis∣pised the gods and all divine powers? For this is that which he chargeth him with before the Athenians. In no wise (quoth he) as touching those heavenly powers: but having received [ 30] from the hands of Pythagoras and Empedocles, Philosophy full of ridiculus fables, fantasticall il∣lusions, and vaine superstition, he acquainted us, playing thus the foole in good earnest, and be∣ing drunke with furie, to take up betimes and wisely to cleacve unto things of substance, yea and to acknowledge, that in sober reason consisteth the trueth. Be it so (quoth Theocritus,) but as touching the familiar spirit of Socrates, what shall we thinke or say of it? was it a cogging lie and mere fable, or what should we call it? For in mine owne conceit, like as Homer faigneth that Minerva was evermore assistant in all the travels and perils of Ulysses, even so from the very first beginning, this divine spirit allotted unto Socrates a certaine vision, which guided him in all the actions of his life, this onely went and walked before him: it was a light unto him in all those affaires wherein nothing could be seene, and which possibly might not be gathered, nor com∣prehended by reason and wisedome of man, insomuch, as many times this spirit spake with him, inspiring, directing, and governing, after a heavenly maner, his intentions. Now hee that would know a greater number of proofes, and those more woonderfull, let them heare [ 40] Simmias speake, & others, who lived familiarly with him: as for my selfe, I wil relate one exam∣ple, which I saw with mine owne eies, and where I was in person present: One day when I went to consult with the divinor or soothsaier Euthyphron, Socrates went up (as you may remember well, ô Simmias, for present you were there also, toward a place called Symbolon, and the house of Andocides, asking all the way as we went, & troubling Euthyphron with many questions, merily and by way of sport; but all on a sudden he staied and rested, very studious and musing with himselfe a good while: then he turned backe and went along the street where ioyners dwelt, [ 50] that made coffers and chests, and called not those of his familiar friends who were gone be∣fore, the other way, for to have them returne: for why, his familiar spirit forbad him to go for∣ward as he began: thus the greater part of them, retired and went with him, & among them, I my selfe was one, following evermore Euthyphron hard at heeles; but some other of the yonger sort, would needs goe streight on still, of a very deliberate purpose to crosse and convince the

familiar spirit of Socrates, and drew along with them Charillus the plaier upon the slute, who was then come with me to Athens, for to visit Cebes. Now when they went by the shops of the imagers, neere the common halles and courts of justice, they might see before them a mightie heard of hogges, as thicke as one might stand by another, full of dirt and mire, and bearing downe all before them, by reason of their great number; and for that there was no meanes to turne aside from them, they overthrew some of the yoong men abovesaid, and laid them along, on the ground, yea and all to be raied the rest of their fellowes. Thus returned Charillus home to his lodging, with his legges, his thighes, and all his clothes, fouly bedaubed with filthy dirt; in such sort, as he maketh us remember many times, and that with good laughing, the familiar of Socrates, and causeth us to marvell how that divine power never forsooke this man, but had [ 10] evermore a care and charge of him in all places and occasions whatsoever. Then (quoth Galaxi∣dorus:) Thinke you that this familiar spirit of Socrates was some proper and peculiar power, and not a parcell of that universall and common necessitie, which confirmed this man by long experience, to give the counterpoise and over-weight for to make him encline to or fro, in things obscure and hard to be conjectured and guessed at, by discourse of reason? For like as one pound weight by it selfe alone draweth not the balance, but when as the poise hangeth equally, if a man put it then either to the one side or the other, it draweth the whole, and ma∣keth all to incline that way: even so a voice or some small and light signe, is not sufficient to stirre a grave cogitation to proceed unto the execution of a thing, but being put into one of the two contrary discourses, it solveth all the doubt and difficultie, taking away the inequall in [ 20] such sort, as then it maketh a motion and inclination. Then my father taking his course to speake: But I have heard (quoth he) ô Galaxidorus, a certeine Megarian say, who likewise heard as much of Terpsion, that this spirit was nothing else but the sneesing either of himselfe, or of others about him; for if any one of his company sneesed on his right hand, whether he were before or behinde, it mattered not, then he enclined to doe that which he intended, and was presented into his minde; but if it were on the left hand, he gave over; and if it were him∣selfe that sneesed, when he was in doubt or suspense to doe, or not to doe a thing, he then was confirmed, and resolved to doe it; but if he hapned then to sneese, when a thing was already be∣gun, it staied him, and checked his inclination and purpose, to effect and finish the same. But this is very strange, if it be true that he used this observation of sneesing, how he could say, unto [ 30] his friends, that it was his familiar spirit, which either mooved him forward to doe a thing or drew him backe from it: for this my good friend can not chuse but proceed from a foolish va∣nitie, and presumptuous ostentation, and not of truth and franke simplicitie, for which we esteeme this personage, to be very great and excellent above others, in case for some voice comming without foorth, or by reason of sneesing, he should be troubled and empeached in the continuance of an action which he had commenced already, and so relinquish his dessigne and deliberation: whereas it seemeth cleane contrary, that the motions and inclinations of So∣crates caried with them a firmitude and durable vehemence in whatsoever he went about and undertooke, as proceeding from a direct and powerfull judgement, and from a strong motive that set him on worke. For he continued voluntarily all his life time in povertie, whereas he [ 40] might have had wealth enough, if he would have received at his friends hands sufficient, who were very willing, yea, and tooke joy to bestow their goods upon him: also he would never leave the studie and profession of Philosophie, for all the great hinderances and empeachments that he met withall: and finally, when he might easily have escaped and saved himselfe, by the meanes that his friends had prepared and for him, he would never be remooved, nor yeeld unto their praiers, nor desist from his maner of merie and jesting speeches, though death were presented unto him, but held his reason firme and unremoveable in the greatest perill that was. These were not the parts of a man, who suffered himselfe to be transported or caried away with vaine voices, or sneesings, from any resolution which he had taken: but of him who was guided and conducted by a greater command, and more puissant power, unto his dutie. I heare also, [ 50] that he foretold some of his friends, the defeature and overthrow of the Athenians armie in Si∣cilse. And before these things, Pyrilampes the sonne of Antephon, being taken by us, in the chase and execution of victorie about Delion, and wounded with a javelin, when he heard by those who were sent from Athens unto us for to treat of peace, that Socrates together with Alcibiades and Laches, being gone downe by the way of Rhetiste, were returned in safety, made report unto us, that Socrates had many times called him backe, & other of his friends, and of his

band, who flying with him for company, along the mountaine Parnes, were overtaken and kil∣led by our horsemen, for that they had taken another way of flight from the battell, and not it, that he directed him unto by his angell or familiar spirit. And thus much I suppose that Sim∣mias himselfe hath heard as well as I. True (quoth Simmias) I have heard it oftentimes, and of many persons, for upon this example and such like, the familiar spirit of Socrates was not a lit∣tle spoken of in Athens. Why suffer we then, ô Simmias (quoth Phidolaus) this Galaxidorus here, by way of jest and meriment, to debase so much, this so great a worke of divination, as to passe it away in I wot not what voices and sneesings: Which signes the vulgar sort of ignorant per∣sons made use of by jest and mockerie, in small matters, and of no consequence: for when the question is of more greevous dangers, and affaires of greater importance; the saying is verified [ 10] of Euripides:

Noman will play the foole, nor such vaine words Cast out, so neere the edge and dint of swords.

And Galaxidorus: If Simmias (quoth he) ô Phidolaus, hath hard Socrates himselfe say ought of these matters, I am willing to give eare and to pardon him with you: but for any thing that you (ô Polymnis) have said, an easie matter it is to confute the same: for like as in Physicke, the bea∣ting of the pulse is no great matter in it selfe, nor a pimple or whelke: but signes they be both of no small things unto the Physician: and unto the pilot and master of a ship, the noise of the sea, the sight or voice of some bird, or a thin cloud running through the aire, signifieth some great winde or violent tempest in the sea: even so unto a propheticall and divining minde, a sneesing or a voice spoken, in it selfe considered, is no such great matter, but signes these may be of most [ 20] important accidents. For in no art nor science whatsoever, men doe despise the collection or judgement of many things by a few, nor of great matters by small: but like as if an ignorant per∣son, who knoweth not the power of letters, seeing them few in number, and in forme vile and contemptible, could not beleeve that a learned man was able to read and relate out of them long warres in times past, the foundations of cities, the acts of mighty kings, and their variable fortunes; and should say that there were something underneath, which tolde and declared unto the said Historian, every one of those matters in order; he might give good occasion of laughter & pleasantly to deride his ignorance unto as many as hard him speake so: even so take heed and beware, lest we (for that we know not the vertue and efficacy of every signe and foreto∣ken, in as much as they presage future things) be not foolishly angred, if some prudent and wise [ 30] man by the same signes foretell somewhat as touching things unknowen, and namely, if he say that it is not a voice nor a sneesing, but a familiar spirit, which hath declared the same unto him. For now come I to you Polymnis, who esteeme and admire Socrates as a personage, who by his plaine simplicity, without any counterfet vanity whatsoever, hath humanized as I may so say, Philosophy, and attributed it to humaine reason, if he called not his signe that he went by, a voice or sneesing, but after a tragicall maner should name it a spirit familiar. For contrariwise, I would marvell rather that a man so well spoken as Socrates was, so eloquent, and who had all words so ready at command, should say that it was a voice or a sneesing, and not a divine spirit that taught him: as if one should say that himselfe was wounded by an arrow, and not with an [ 40] arrow by him who shot it, or that a poise was weighed by the balance, and not with a balance, by him that held or managed the balance in his hand: for the worke dependeth not upon the in∣strument, but upon him who hath the instrument, and useth it for to doe the worke: and even so the instrument is a kinde of signe used by that, which doth signify and prognosticate thereby. But as I have said already, we must listen what Simmias will say, as the man who knoweth this matter more exactly than others doe. You say true indeed (quoth Theocritus) but let us see first, who they be that enter heere in place: and the rather because Epaminondas is one, who seemeth to bring with him hither unto us the stranger above said. And when we looked all toward the gates, we might perceive Epaminondas indeed going before and leading the way, accompanied with Ismenodorus, Bacchilidas and Melissus, the plaier upon the flute. The stranger followed af∣ter, [ 50] a man of a good and ingenious countenance to see to, and who carried in his visage great mildnesse and humanity, & besides went in his apparel very gravely and decently. Now when he had taken his place and was set downe close unto Simmias, and my brother next unto me, and all the rest as every one thought good: after silence made, Simmias addressing his speech unto my brother: Go to now Epaminondas, (quoth he) what stranger is this, from whence commeth he, and what may be his name? for this is the ordinary beginning and usuall entrance to farther

knowledge and acquaintance. His name (quoth my brother) is Theanor ô Simmias: a man borne in the city Croton, one of them who in those parts professe Philosophy, and 〈◊〉〈◊〉 not the glory of great Pythagoras: but is come hither from out of Italy, a long journey, to con∣firme by good works, his good doctrine and profession. But you Epaminondas your selfe (quoth the stranger then) hinder me from doing, of all good deeds, the best. For if it be an honest thing for a man to doe good unto his friends, dishonest it cannot be to receive good at their hands: for in thanks there is as much need of a receiver as of a giver, being a thing composed of them both, and tending to a vertuous worke: and he that receiveth not a good turne, as a tennis ball fairely sent unto him, disgraceth it much, suffring it to fall short and light upon the ground. For what marke is there that a man shooteth at which he is so glad to hit and so sory to misse, as [ 10] this, that one worthy of a benefit & good turne, he either hath it accordingly, or faileth thereof unworthily? And yet in this comparison, he that there, in shooting at the marke which standeth still, and misseth it, is in fault; but heere, he who refuseth and flieth from it, is he that doth wrong and injury unto the grace of a benifit, which by his refusall, it cannot attaine to that which it ten∣deth unto. As for the causes of this my voiage hither, I have already shewed unto you; and de∣sirous I am to rehearse them againe unto these gentlemen heere present, that they may be jud∣ges in my behalfe against you. When the colledges and societies of the Pythagorean Philoso∣phers, planted in every city of our country, were expelled by the strong hand of the seditious faction of the Cyclonians, when those who kept still together were assembled and held a coun∣sell in the city of Metapontine, the seditious set the house on fire on every side, where they were [ 20] met: and burnt them altogether except Philolaus and Lysis, who being yet yong, active and able of body, put the fire by and escaped through it. And Phylolaus being retired into the countrey of the Laconians, saved himselfe among his friends, who began already to rally themselves and grow to an head, yea, and to have the upper hand of the said Cyclonians. As for Lysis, long it was ere any man knew what was become of him, untill such time as Gorgias the Leontine be∣ing sailed backe againe out of Greece into Sicelie, brought certeine newes unto Arcesus, that he had spoken with Lysis, and that he made his abode in the city of Thehes. Whereupon Arcesus minded incontinently to embarke and take the sea; so desirous he was to see the man: but finding himselfe for feeblenesse and age together, very unable to persorme such a voiage, he tooke order expresly upon his death bed with his friends to bring him over alive if it were possi∣ble [ 30] into Italie, or at leastwise, if haply he were dead before, to convey his bones and reliques over. But the warres, seditions, troubles and tyrannies that came betweene and were in the way, expeached those friends, that they could not (during his life) accomplish this charge that he had laied upon them: but after that, the spirit or ghost of Lysis now departed, appearing visi∣bly unto us, gave intelligence of his death, and when report was made unto us, by them who knew the certeine trueth, how liberally he was enterteined and kept with you, ô Polymnis, and namely, in a poore house, where he was held and reputed as one of the children, and in his old age richly mainteined, and so died in blessed estate, I being a yoong man, was sent alone from many others of the ancient sort, who have store of money, and be willing to bestow the same upon you who want it, in recompense of that great favor and gracious friendship of yours ex∣tended [ 40] to him. As for Lysis, worshipfully he was enterred by you, and bestowed in an honoura∣ble sepulchre, but yet more honourable for him will be that courtesie, which by way of recom∣pense is given to his friend, by other friends of his and kinsfolke.

Whiles the stranger spake thus, the teares trickled downe my fathers cheeks, and he wept a good while for the remembrance of Lysis. But my brother smiling upon me, as his maner was: How shall we do now Caphisias, quoth he; shall we cast off and abandon our poverty for money, and so say no more, but keepe silence? In no wise (quoth I) let us not quit and forsake our olde friend, and so good a fostresse of yoong folke: but defend you it, for your turne it is now to speake. And yet I (quoth he) my father, feare not that our house is pregnable for money, un∣lesse it be in regard onely of Caphisias, who may seeme to have some need of a faire robe, to shew [ 50] himselfe brave and gallant unto those that make love unto him, who are in number so many, as also of plenty of viands and food, to the end that he may endure the toile and travell of bodily exercises and combats which he must abide in the wrestling schooles. But seeing this other heere, of whom I had more distrust, doth not abandon povertie, nor reseth out the hereditary in∣digence of his father house, as a tincture and unseemly slaine; but although he be yet a yoong man, reputeth himselfe gaily set out and adorned with srugality, taking a pride therein,

and resting contented with his present fortunes: Wherein should we any more employ out gold and silver, if we had it, and what use are we to make of it? What, would you have us to gild our armor, and cover our shields as Nicias the Athenian did, with purple and gold intermingled therewith? And shall we buy for you, father, a faire mantle of the fine rich cloth of Miletus, and for my mother, a trim coat of scarlet coloured with purple / For surely we will never abuse this present, in pampering our bellie, feasting our selves, and making more sumptuous cheere than ordinary, by receiving riches into our house as a costly and chargeable guest? Fie upon that, my sonne (quoth my father) God forbid I should ever see such a change in mine house. Why (quoth he againe) we will not sit stil in the house, keeping riches with watch and ward idle: for so the benefit were not beneficiall, but without all grace, and the possession thereof dishono∣rable. [ 10] To what end then shall we receive it, quoth my father. It seemed of late (quoth Epami∣nondas) unto Jason a captaine of the Thessalians, that I made him an uncivill and rusticall an∣swere, when he sent hither a great masse of gold, and requested me to take it as a gift: for I chat∣ged him plainly, that he did me great wrong, and began to picke a quarrell with me, in that he af∣fecting and aspiring to a monarchie, came with money to tempt & solicit me a plaine citizen, of a free city, and living under the lawes. But as for you sir, who are come unto us as a stranger, I approove your good will, for it is honest, vertuous and beseeming a Philosopher, yea, and I love and embrace it singularly well: but this I must needs say unto you, that you bring medicines and physicke drogues to men that are not sicke and aile nothing. Like as therefore, if you hea∣ring that our enemies warred upon us, were come to bring us harnesse, armes and weapons as [ 20] well defensive as offensive for our succour; and being arrived and landed in these parts, should finde all quiet, and that we lived in peace and amitie with our neighbours, you would not thinke that ye ought to give or leave the said armes among them that had no need nor desire thereof: even so, come you are to aide us against povertie, as if we were afflicted and distressed thereby: but it is cleane contrary, for we can beare it with ease, and well content we are to have it dwell with us still in the house: and therefore we feele no want either of money or munition, against her that doth us no displeasure. But this message you shall cary backe unto your fellowes and brethren in the same profession beyond sea, that as they use their goods and riches most honest∣ly and in the best maner, so they have friends here also, that can make use of their poverty as well. Now for the keeping, funerals & sepulture of Lysis, he hath himselfe sufficiently paied us there∣fore [ 30] and discharged all, in that among many other good instructions, he taught us, not to be a∣fraid of povertie, nor to take it in ill part. To this, Theanor replied in this maner: Doeth it (I pray you) bewray a base minde and want of courage, to feare povertie? and is it not as ab∣surd and as great a default in judgement, to dread and eschue riches? in case (I say) a man, not upon any sound reason, but for outward disguised shew, and in a foolish humor of vanitie, refuse and reject it. And what reason is there, to disswade and debarre the getting and possession of goods, by all just and honest meanes, as Epaminondas useth? But rather, forasmuch as you are ready enough in your answeres, as appeareth by that which you made as touching this point, unto Jason the Thessalian, I demand of you first, Epaminondas, whether you thinke any kinde of giving money to be just and lawfull; but no maner of taking? or that simply, both givers and ta∣kers [ 40] do offend and sinne? Not so, quoth Epaminondas: but of this opinion I am, that as of other things, so of riches likewise, there is one giving and possessing, that is civill and honest; and an∣other, dishonest and shamefull. Well then, quoth Theanor, what say you of him who giveth willingly and with a good heart, that which he ought: doeth he not give it well? The other granted and confessed it. Go to then, quoth Theanor, he who receiveth that which is given well and honestly, doth he not take it honestly also? or can there be a more just and lawfull taking or money, than that which is received of him who giveth righteously? I suppose (quoth Epami∣nondas) there can not be. Betweene two friends therefore (quoth he) ô Epaminondas, if the one may give, the other likewise may justly take: for in battels I confesse, a man ought to turne away and decline from that enemie of whom he hath received some pleasure; but in the case of bene∣fits [ 50] and good turnes, it is neither seemly nor honest, either to avoide or to reject that friend that giveth well and honestly. No in trueth, quoth Epaminondas; but you are to consider with us, thus much, That there being in us many lusts and desires, and those of sundry things; some are naturall and (as they say) inbred, budding and breeding in our flesh and about our bodies, for the enterteinment of those pleasures which be necessary; others be strangers, proceeding from vaine opinions, which gathering strength and force by tract of time and long custome in bad

nouriture, grow to such an head, that many times they plucke downe and holde our soules in subjection more forcibly and with greater violence, than doe those naturall before said. Now reason, by good use and vertuous exercise, ministreth meanes, that a man may draw away and spend many of those very passions which are inbred within us; but he had need to employ all the power and strength of custome and exercise against those other concupiscences which be forreners and come from without forth, for to consume, cut off and chastice them, by all means of repressions and retentions that be reasonable. For if the resistance which reason maketh a∣gainst the appetite of eating and drinking, forceth many times and conquereth both hunger and thirst; far more easie is it, to cut off avarice and ambition, by forbearing and absteining those [ 10] things which the same do covet, so farie forth, as in the end they will be discomfited and subdu∣ed. How say you, thinke you not that it is so? The stranger confessed no lesse. See you not then, quoth he againe, that there is a difference betweene an exercise, and the worke unto which the exercise is addressed? And like as of the art which teacheth how to exercise the body, a man may say, that the worke is the emulation, strife and contention to win the prize of the crowne a∣gainst the concurrent or adversarie; but the exercise thereof, is the preparation that the cham∣pion makes, for to have his body apt, nimble and active thereto by continual trials of masteries: even so you will grant, that a difference there is betweene vertue and the exercise of vertue. The stranger said yea unto it. Then tell me first and formost, quoth he, To absteine from vile, filthy and unlawfull lusts, what thinke you, is it an exercise unto continency, or rather the very worke [ 20] it selfe, and proofe of continency? The very worke and proofe, I take it to be, quoth he againe: and the exercise and accustomance to sobriety, temperance and continency, is not that which you all practise, when after you have travelled your bodies, and like brute beasts provoked your appetites, you sit downe to meat, and there continue a long time, having your tables before you furnished with exquisit viands of all sorts, but touch not one dish, leaving them afterwards for your servants to engorge themselves therewith and make merry; when you the while present some little thing, and that plaine and simple, unto your appetites, which are already dulled and quenched: for the abstinence from pleasures and delights permitted, is it not an exercise a∣gainst such as are forbidden? Yes verily, quoth the stranger. There is then (quoth he) my friend, a certeine exercise of justice against avarice and covetousnesse of money; and that is [ 30] not, to forbeare in night season to rob and spoile our neighbours houses, or to strip passengers out of their clothes: no, nor if a man doe not betray his countrey or friends for a piece of mo∣ney, is he truely said to inure and exercise himselfe against avarice: for haply the law and feare doth bridle and restraine his covetous desire from doing wrong or hurt to another: but he, who many times absteineth from taking just gaines, and such as are granted and permitted him by the lawes, he willingly exerciseth and woonteth himselfe to keepe farre from any un∣just and unlawfull taking of money. For neither is it possible, that in great pleasures, and those wicked and pernicious, the soule should conteine herselfe from the appetite thereof, if many times before, being in full libertie to enjoy them, she did not despise the same: not easie for a man to passe over & contemne wicked takings & great gaines presented, who long before hath not chastised and tamed his covetous desire to have and gaine, which by other habitudes e∣nough is nourished & bred up impudently & without all shame to lurce: for it swelleth againe, & is puffed up with injustice, so as hardly & with much ado it can absteine 〈◊〉〈◊〉 doing outrage to any one, for to win private profit thereby: but never will it assault a personage who hath not aban∣doned [ 40] & given himselfe over to receive gifts & largesses of his friends, or to take presents & re∣wards of kings, but hath renōuced the very benefits allotted unto him by fortune: who also hath retired & removed himselfe far from avarice, and a leaping desire after a treasure discovered and seen: It will never (I say) tempt him to commit any injustice, nor trouble his thoughts & cogi∣tations: but such an one, wil quietly and peaceably frame himselfe to do that which is honest, as having his heart more hauty, than to stoupe to law, and being privy to himselfe of all good things setled in his soule. Loe, what men they be, upon whom Caphisias and my selfe be enamoured: and this is the reason friend Simmias, why we request this honest gentleman [ 50] heere, the stranger, to suffer us to be sufficiently exercised in povertie, that we may attaine unto such vertue. After that my brother had finished this speech, Simmias having twise of thrice nodded with his head: A great man no doubt (quoth he) is this Epaminondas, and a verie great man indeed: and well may he thanke his good father heere Polymnis for all; who from the first beginning, hath given his children the best education and bringing up in Philosophie: but as

touching these matters, agree and accord with them, good stranger and friend. As for you Lysias, let me demaund of you (if we may be so bold, as to heare and know of you) whether you purpose to remoove him out of his sepulchre, and so transport him over into Italy? or ra∣ther to leave him behinde you, to tary among his friends and wel-willers, who no doubt will be glad of us to lodge with him, when we shall be there. Theanor smiling upon him: It see∣meth Simmias (quoth he) that Lysis liketh well of the place where he is, and is not willing to re∣moove, for that he had no want of any good things heere, by the meanes of Epaminondis: for there be certeine particular sacred ceremonies, which we observe in the sepulture of our fellow professours in this confraternitie of the Pythagoreans, which if they have not when they be dead, me thinke they have not atteined to that happy end which we desire. When as there∣fore [ 10] we knew by dreames, that Lysis was departed this life (for we have an infallible signe, ap∣pearing unto us in our sleepe, whereby we can discerne whether it be the ghost and image of one alive or dead) many had this conceit, that being departed in a forren and farre countrey, he had beene otherwise enterred than he ought, and therefore we were to translate him from thence where he was, to the end, that being transported, he might have the due service, and ac∣customed obsequies belonging to our societie. Being therefore come with this minde and co∣gitation into these parts, and incontinently conducted by those of this country to his sepul∣chre; about the evening I powred out the libaments for mortuaries, for to call foorth his spi∣rit, that it might come and instruct me how I might proceed in this action: and this last night passed, I saw nothing; but me thought I heard a voice saying unto me: That I should not re∣move [ 20] that which ought not to be stirred; because the corps of Lysis had beene by his friends in holy maner enterred, and his soule having her dome already, had her conge and pasport to go unto another generation and nativity, accompanied and coupled with another daemon. And verily this morning when I had conferres with Epaminondas, and heard the maner how he had verily this morning when I had conferres with Epaminondas, and heard the maner how he had buried Lysis, I understood that he himselfe had beene instructed by him, in the most secret points of our religion, and how he used the same spirit or daemon for the guidance of his life, unlesse I be so unexpert, that I cannot conjecture what the pilot by his maner of navigation: for broad be the waies of this life, but few they are, which these angels doe direct and lead men in. When Theanor had thus said, he cast his eie upon Epaminondas, as if once againe he would behold his nature and maners, by the inspiration of his countenance and visage. And [ 30] heereupon came in the Physician, and loosed the band wherewith Simmias his wound was bound up, as purposing to dresse him. Then Phyllidas who came in afterwards with Hipposthe∣nidas, willing me and Charon, and Theocritus to arise, drew us apart into a certeine corner or angle of the porch, woonderfully troubled as it might seeme by his countenance. With that, I spake unto him and said: What newes Phyllidas? No newes Caphisias (quoth he to me) for I foresaw my selfe, and foretold you as much, namely, the slacknesse and cowardise of Hippo∣sthenidas, requesting you not to communicate unto him your enterprise, nor admit him into your company. Now whiles we were much amazed and astonied at these words: Say not so good Phyllidas (quoth he) for gods sake; neither be you a cause both of our undoing and of the ruine of this city, by thinking rashnesse to be hardinesse: but have patience, and suffer these men to [ 40] returne in safetie, in case it be so by fatall destiny appointed. Phyllidas being chafed heerewith, and set in a choler: Tell me (quoth he) Hipposthenidas, how many thinke you be privy to our se∣crets in this designment? I know my selfe (quoth he) to the number of thirty at the least. If there be so many (quoth he) how commeth it to passe, that you onely crosse and gainsay, yea, and hinder that which hath beene concluded and agreed upon by us all? and to this purpose have dispatched a light-horseman, to ride in poste unto the banished persons, (who had put themselves in their journey hitherward) charging them to returne backe, and that in no wise they should goe forward this day? considering that the most part of those things which went to this journey, fortuneit selfe had procured & prepared fit for their hands? upon these words of Phyllidas, we were all much troubled and perplexed: but Charon aboue the rest, fastning his eie [ 50] upon Hipposthenidas, and that with a sowre and sterne countenance: Most wicked wretch that thou art, quoth he, what hast thou done unto us? No harme, said Hipposthenidas, in case, leaving this curst & angrie voice of yours, you can be content and have patience, to heare and under∣stand the reasons of a man as aged as your selfe, and having as many gray haires as you have: for if this be the point, to shew unto our fellow citizens how hardy and couragious we are, that we make no reckoning of our lives, and care not for any perill of death, seeing we have day

enough Phyllidas, let us never stay for the darke evening, but presently, and immediately from this place run upon the tyrants with our swords drawen, let us kill and slay, let us die upon them, and make no spare of our selves: for it is no hard matter to do and suffer all this: mary to deliver the citie of Thebes out of the hands of so many armed men as hold it, to disseize and expell the garrison of the Spartanes, with the murder of two or three men, is not so easie a thing, (for Phyl∣lidas hath not provided so much wine for his feast and banquet, as will be sufficient to make fifteene hundred souldiers of Archius guard drunken: and say we had killed him, yet Crippi∣das and Arcesus, are ready at night, both of them sober enough to keepe the corps du guard) why make wee such haste then, to draw our friends into an evident and certeine danger of present death, especially, seeing withall, that our enemies be in some sort advertised of their [ 10] comming and approch; for if it were not so, why was there commandement given by them to those of Thespiae, for to be in their armes upon the third day, which is this, and readie to goe with the Lacedaemonian captaines, whensoever they gave commandement? And as for Am∣phitheus, this very day as I understand after their judiciall proceeding against him, they minded to put to death, upon the comming of Archias. And are not these pregnant presumptions, that the plot and enterprise is to them discovered? Were it not better then to deferre the execution of our designments a while longer, untill such time as the gods be reconciled and appeased? for our divinors and wisards having sacrificed a beese unto Ceres, pronounce that the fire of the sacrifice denounceth some great sedition and danger to the common weale: and that which you Charon particularly ought to take good heed of is this: Yesterday, and no longer since, Hippa∣thodorus [ 20] the sonne of Erianthes, a man otherwise of good sort, and one who knoweth nothing at all of our enterprise, had this speech with me: Charon is your familiar friend, Hippa∣thodorus but with me not greatly acquainted; advertise him therefore, if you thinke so good, that he beware and looke to himselfe, in regard of some great danger & strange accident that is toward him: for the last night, as I dreamed, me thought I saw that his house was in travell as it were of childe; that he and his friends being themselves in distresse, praied unto the gods for her delivery, standing round about her during her labour and painfull travell; but she seemed to loow and rore, yea, and to cast out certeine inarticulate voices, untill at the last there issued out of it a mightie fire, wherewith a great part of the citie was immediately burnt, and the castle Cadmea covered all over with smoke onely, but no part of the sire ascended thereto. Loe, what [ 30] the vision was, which this honest man related unto me, Charon: which I assure you, for the pre∣sent, set me in a great quaking and trembling; but much more when I once heard say, that this day the exiled persons were to returne and be lodged here within an house of the citie. In great anguish therefore I am, and in a wonderfull agonie, for feare least we engage our selves within a world of calamities and miseries, without being able to execute any exploit of importance upon our enemies, unlesse it be to make a garboile, and set all on a light fire: for I suppose that the citie when all is done, will be ours, but Cadmea the castle as it is already, will be for them. Then Theocritus taking upon him to speake, and staying Charon who was about to reply some∣what against this Hipposthenidas: I interpret all this (quoth he) cleane contrary: for there is not a signe that confirmeth me mor ein following of this enterprise (although I have had [ 40] alwaies good presages int eh behalfe of the banished, in all the sacrifices that I have offred) than this vision which you have rehearsed: if it be so as you say, that a great and light fire shone over all the citie, and the same arising out of a friends house, and that the habitation of our ene∣meis, and the place of their retreat was darkned and made blacke againe with the smoke, which never brings with it any thing better than teares and troublesome confusion: and whereas from amogn us there arose in articulate vocies, (in case a man should construe it in evill part, and take exception thereat, in regard of the voice) the same will be when our enterprise, which now is enfolded in obscure, doubtfull, and uncerteine suspicion, shall at once both appeere, and al∣so prevaile: as for the ill signes of the sacrifices, they touch not the publike estate, but those who now are most powerfull and in greatest authoritie. As Theocritus thus was speaking yet still, I [ 50] said unto Hipposthenidas: And whom I pray you have you sent unto the men? for if he be not too farre onward on his way, we will send after to overtake him. I am not able to say of a trueth Caphisias, whether it be possible to reach him, (quoth Hipposthenidas) for he hath one of the best horses in all Thebes under him; and a man he is, whom yee all know very well, for he is the master of Melons chariots, and his chariot men, one unto whom Melon himselfe from the very first discovered this plot, and made privie unto it. With that, I considering and thinking

with my selfe what man he should speake of: It is not Chlidon (quoth I) ô Hipposthenidas, he who no longer since than the last yeere, wanne the prise in the horse running, at the solemne feast of Juno? The same is the man quoth he. Who then is he whom I have seene this long while stan∣ding at the hall doore and looking full upon us? It is Chlidon himselfe I assure you quoth he. Now by Hercules I sweare, could any thing have hapned woorse? And with that, the man per∣ceiving how we looked upon him, approched faire and softly from the dore unto us. Then Hipposthenidas beckned unto him, and nodded with his head, as willing him to speake unto us all, for that there was no danger because they were all honest men, and of our side. I know them all wel enough quoth he, (Hipposthenidas) and not finding you at home nor in the market place, I guessed by and by that you were gone toward them, and therefore I made as great haste as I [ 10] could hither, to the end that you might not be ignorant of all things how they goe: For so soone as you commanded me in all speed to meet with our banished citizens in the forest, I went presently to my house for to take horse, & called unto my wife for my bridle, but she could not give it me; and to mend the matter, staied a great while in the chamber or store-house where such things use to be: now after she had made a seeking & puddering in every corner within the roome, & could not find it, at length when she had plaid long enough with me, & made a foole of me, she confessed & told me plainly, that she had lent it forth to one of our neighbors, whose wife the evening before came to borrow it of her: whereupon I was in a great chafe, and gave her some curst words; but she like a shrew, paied me with as good as I lent her, and made no more adoe, but cursed me in abominable tearmes, wishing my forth going might be unhappie, [ 20] and my home comming worse: which execrations I pray god may all light upon her owne head. To be short, she provoked me so farre, that in my choler I dealt her some blowes for her shrewd tongue: with that comes out a number of the neighbors and women especially, where after I had given and taken one for. another with shame inough, at last with much adoe I got away from them and came hither to pray you for to send some other messenger to the par∣ties you wot of: for I assure you at this present I am so much out of temper that I am not mine owne man, but in maner beside my selfe. This wrought in us all a mervellous alteration of our wils and affections: For whereas a little before we were offended that our designments were crossed, and their comming impeached, now againe upon this sudden occurrence & the short∣nes of time, which allowed us no leasure to put of, & to procrastinate the matter, we were driven into an agony and fearefull perplexity. Howbeit setting a good countenance upon the matter, [ 30] speaking also cheerefully unto Hipposthenidas, and taking him frendly by the hand, I encouraged him, and gave him to understand, that the very gods themselves seconded our intentions and invited us to the execution of the enterprise. This done, Phyllidas went home to his house for to give order about his feast, and withall to draw on Archias to drinke wine liberally and to make mery: Chanon departed also to make ready his house for the intertainment of the banished men, against their returne. Meane while Theocritus and I went againe to Simmias: to the end that finding some good occasion and opportunity for the purpose, we might talke with Epa∣minondas againe, who was well entred already into a prety question, which Galaxidorus and Phi∣dolaus a little before had begun, demanding of what substance, nature and puissance was the fa∣miliar [ 40] spirit of Socrates, so much spoken of? Now what Simmias had alledged against Galaxido∣rus upon this point, we hard not: mary thus much he said, that when he demanded upon a time of Socrates himselfe concerning the said matter, he never could get of him any answer, & there∣fore he never after would aske him the question, but he said, that oftentimes he had bene present when Socrates gave out that he reputed those men for vaine persons, who said they had seene with their eie any divine power, and so communed therewith: but contrariwise that he could hold better with those, who said they tooke knowledge of such a thing by hearing a voice, spea∣king unto one that gave attentive care thereto, or earnestly enquied thereof: whereupon he set our heads on worke when we were aprat by our selves, and made us to guesse and conjecture, that this daemon of Socrates, was no vision, but a sense of some voice, and an intelligence of [ 50] words, which came unto him, by an extraordinary maner. Like as in our dreames, it is not a voice indeed that men heare lying fast asleepe, but the opinion of some words that they thinke they heare pronounced: but this intelligence of dreames commeth in truth, to men asleepe, by reason of the repose and tranquillity of the body: whereas they that be awake cannot heare, but very hardly, these diving advertisements, being troubled and disquieted with tumultuous passi∣ons, and the distraction of their affaires, by occasion whereof they cannot wholy yeeld their

minde and thought to heare the revelations that the gods deliver unto them. Now Socrates having a pure and cleare understanding not tossed and turmoiled with any passions nor ming∣led with the body, unlesse it were very little, for things necessary and no more, was easie to be touched, and so subtile that soone it might be altered with whatsoever was objected and presen∣ted to it: now that which met with it, we may conjecture that it was not simply a voice or sound, but a very articulate speech of his daemon, which without any audible voice touched the intellectuall part of his soule, together with the thing that it declared and revealed unto him. For the voice resembleth a blow or stroke given unto the soule, which by the eares is constrai∣ned to receive speech, when we speake one unto another: but the intelligence or understanding of a divine and better nature, leadeth and conducteth a generous minde by a thing that causeth [ 10] it to understand without need of any other stroake: and the same minde or soule obeieth and yeeldeth thereto accordingly, as it either slaketh loose or stretcheth hard the instincts and incli∣nations, not violently by resistance which the passions make, but supple and pliable, as slacke and gentle raines. And hereof we shall not need to make any wonder, considering that we see how little helmes turne about and winde the greatest hulks and caraques that be: and againe the wheeles that potters use, being never so little touched with the hand, turne very easily: for al∣though they be instruments without life, yet being as they are counterpeised and framed even on every side, by reason of their polished smoothnesse, they are apt to stirre and yeeld unto the mooving cause with the least moment that is. Now the soule of man being bent and stretched out stiffe with innumerable inclinations as it were with so many cords, hath more agility than all [ 20] the ingins or instruments in the world, if a man hath the skill to manage and handle it with rea∣son, after it hath taken once a little motion, that it may bend to that which conceived it: for the beginnings of instincts and passions, tend all to this intelligent and conceiving part, which be∣ing stirred and shaken, it draweth, pulleth, stretcheth and haleth the whole man: Wherein we are given to understand, what force and power hath the thing that is entred into the conceit and intelligence of the minde. For bones are senselesse, the sinewes and flesh full of humors, and the whole masse of all these parts together, heavie and ponderous, lying still without some motions: but so soone as the soule putteth somewhat into the understanding, and that the same moveth the inclinations thereto, it starteth up and riseth all at once, and being stretched in all parts, runneth a maine, as if it had wings into action. And so the maner of this moving, direc∣tion, [ 30] and promptitude, is not hard, and much lesse, impossible to comprehend: whereby the soule, hath no sooner understood any object, but it draweth presently with it, by instincts and inclinations, the whole masse of the body. For like as reason conceived and comprised with∣out any voice, moveth the understanding: even so in mine opinion, it is not such an hard mat∣ter, but that a more divine intelligence and a soule more excellent, should draw another inferior to it, touching it from without, like as one speech or reason may touch another, and as light, the reflection of light: For we in trueth, make our conceptions and cogitations knowen one to a∣nother, as if we touched them in the darke, by meanes of voice: but the intelligences of Dae∣mons having their light, doe shine unto those who are capable thereof, standing in need neither of nownes nor verbs which men use in speaking one to the other, by which markes they [ 40] see the images and resemblances of the conceptions and thoughts of the minde: but the very intelligences & cogitations indeed they know not, unlesse they be such as have a singluar and divine light, as we have already said: and yet that which is performed by the ministery of the voice, doth in some sort helpe and satisfie those who otherwise are incredulous. For the aire being formed and stamped as it were by the impression of articulate sounds, and become throughout, all speech and voice, carieth conception and intelligence into the minde of the hearer: and therefore according to this similitude and reason, what marvell is it if that also heater: and therefore according to this similitude and reason, what marvell is ti if that also which is conceived by these superior natures altereth the aire, and if the aire being by reason of that quallity which it hath, apt to receive impressions, signifieth unto excellent men and such as have a rar and divine nature, the speech of him who hath conceived ought in is minde? For [ 50] like as the stroks that light upon targuits or sheelds of brasse, be heard a farre off, when they pro∣ceed from the bottome in the mids within, by reason of the resonance and rebound: whereas the blowes that fall upon other sheelds are drowned and dispersed, so as they be not heard at al: even so the words or speeches of Daemous and spirits, although they be carried and flie to the eares of all indifferently, yet they resound to those onely, who are of a settled and staied nature, and whose soules are at quiet, such as we call divine and celestiall men. Now the vulgar sort

have an opinion, that some Daemon doth communicate a kinde of divinitie unto men in their sleepes: but they thinke it strange and a miracle incredible, if a man should say unto them, that the gods doe move and affect them semblably when the be awake, and have the full use of rea∣son: As if a man should thinke that a musician may play well upon his harpe or lute, when all the strings be slacked and let downe: but when the said instruments be set in tune, and have their strings set up, he cannot make any sound, nor play well thereupon. For they consider not the cause which is within them, to wit, their discord, trouble and confusion, whereof our familiar friend Socrates was exempt, according as the oracle prophesied of him before, which during his infancie was given unto his father: for by it, commanded he was, to let him doe all that came into his minde, and in no wise either to force or divert him, but to suffer the instinct and nature [ 10] of the child to have the reines at large, by praying onely unto Jupiter Agoraeus that is to say e∣loquent, and to the Muses for him: and farther than so, not to busie himselfe nor to take care for Socrates, as if he had within him a guide and conductor of his life better than ten thousand masters and paedagogues. Thus you see, Philolaus, what our opinion and judgement is as tou∣ching the Daemon or familiar spirit of Socrates both living and dead, as who reject these voi∣ces, sneesings and all such fooleries. But what we have hard Timarchus of Chaeronea to dis∣course of this point, I wot not well whether I were best to utter and relate the same, for feare some would thinke, that I loved to tell vaine tales. Not so quoth Theocritus, but I pray you be so good as to rehearse the same unto us: For albeit fables doe not very well expresse the trueth, yet in some sort they reach the same unto us: For albeit fables doe not very well expresse the trueth, yet in some sort they reach thereto. But first tell us, who this Timarchus was? For I never knew [ 20] the man. And that may well be ô Simmias (quoth Theocritus) for he died when he was very yong, and requested earnestly of Socrates to be buried, nere unto Lamprocles Socrates his sonne who departed this life but few daies before, being a deere friend of his, and of the same age. Now this yong gentleman, being very desirous (as he was of a generous disposition, and had newly tasted the sweetnesse of Philosophy) to know what was the nature and power of Socrates famili∣ar spirit, when he had imparted his mind and purpose unto me only and Cebes, went downe into the cave or vault of Trophonius, after the usuall sacrifices and accustomed complements due to that oracle performed: where having remained two nights and one day, insomuch as many men were out of all hope that ever he would come forth againe, yea and his kinsfolke and frends bewailes the losse of him, one morning betimes he issued forth very glad and jocand: And after he had given thanks unto the god and adored him, so soone as he was gotten through the presse [ 30] of the multitude, who expected his returne, he recounted unto us, many wonders strange to be heard and seene: for he said, that being descended into the place of the oracle, he first met with much darknes, & afterwards when he had made his praiers, he lay a long time upon the ground, neither knew he for certaine whether he was awake, or dreamed all the while? Howbeit, he thought that he heard a noise which light upon his head, and smot it, whereby the sutures of seanes thereof were disjoined and opened, by which he yeelded forth his soule; which being thus separat, was very joious, seeing it selfe mingled with a transparent & pure aire. And this was the first time that it seemed to breathe at liberty, as if long time before untill then, it had beene drawen in and pent, for then it became greater and larger than ever before, in maner of a saile spred and displaied to the full. Then he supposed that he heard (though not cleerely and per∣fectly) [ 40] as it were a noise or sound turning round about his head, and the same yeelding a sweet and pleasant voice. And as he then looked behinde him he could see the earth no more, but the Isles all bright and illuminate with a mild and delicate fire, and those exchanged their pla∣ces one with another, and withall, received sundry colours, as it were divers tinctures, accor∣ding as in that variety of change the light did alter: and they all seemed unto him in number in∣finite, and in quantity excessive: and albeit they were not of equall pourprise and extent, yet round they were all alike: also, to his thinking, by their motion which was circular, the skie re∣sounded, because unto the uniforme equality of their mooving, the pleasant sweetnesse of the voice and harmonie composed and resulting of them all, was correspondent and conformable. [ 50] Amid these Islands there seemed a sea or great lake diffused and spred, shining with divers mixt colours, upon a ground of grey or light blew. Moreover, of these Isles some few sailed as one would say, and were caried a direct course downe the water beyond the current; but others, and those in number many, went aside out of the chanell, and were with such a violence drawen backe, that they seemed to be swallowed under the waves. Now this sea or lake, was (as hee thought) very deepe toward the South; but on the North side full of shelves and shallow flats;

in many places it swelled and overflowed the land; in others it retired and gathered in, as much for it againe, and arose not to any high tides: as for the colour, in some place it was simple and sea-like; in another, not pure, but troubled and confused with mud, like unto a meere or lake. As concerning the force of the waves about these Isles which are caried together, the same brin∣geth them backe a little, but never conjoineth the end to the beginning: so as they make at no time a circle entire and perfect, but gently divert the application and meeting of their ends, so as in their revolution they winde in and out, and make one crooked obliquity. To the mids of these, and toward the greatest part of the ambient aire, is enclined the sea, somewhat lesse than eight parts of the universall all continent, as he thought. And the same sea hath two mouthes or entrances, whereby it receiveth two rivers of fire breaking into it, opposite one to the other, in [ 10] such sort, as the blewnesse thereof became whitish, by reason that the greatest part was repelled and driven backe. And these things he said, that he beheld with much delight. But when he came to looke downward, he perceived a mighty huge hole or gulse all round, in maner of an hollow globe cut thorow the mids, exceeding deepe and horrible to see to, full of much darke∣nesse, and the same not quiet and still, but turbulent and often times boiling and walming up∣ward, out of which there might be heard innumerable roarings and gronings of beasts, cries and wrawlings of an infinite number of children, with sundry plaints and lamentations of men and women together, besides many noises, tumults, clamors and outcries of all sorts, and those not cleere, but dull and dead, as being sent up from a great depth underneath, wherewith he was not a little terrified, untill such time as after a good while, there was one whom he saw not, who [ 20] said thus unto him, O Timarchus, What is your desire to know? Who made answere: Even all, for what is there here, not admirable? True, quoth he; but as for us, litle have we to do, & a small portion in those superiour regions, because they apperteine to other gods: but the division of Proserpina being one of the foure, and which we dispose and governe, you may see if you will, how it is bounded with Styx. And when he demanded againe of him, what Styx was: It is (quoth he) the way which leadeth unto hell and the kingdome of Pluto, dividing two contrary natures of light and darknesse with the head and top thereof; for as you see, it beginneth from the bottome of hell beneath, which it toucheth with the one extremity, and reacheth with the other to the light all about, and so limieth the utmost part of the whole world, divided into foure regiments. The first, is that of life; the second, of moving; the third, of generation; and [ 30] the fourth, of corruption. The first, is coupled to the second, by unity, in that which is not vi∣sible; the second, to the third, by the minde or intelligence, in the Sun; the third, to the fourth, by nature, in the Moone. And of every one of these copulations, there is a friend, or Destiny the daughter of Necessity, that keepeth the key. Of the first, she that is named Airopos, as one would say, Inflexible; of the second, Clotho, that is to say, the Spinster; of the third in the Moon, Lachesis, that is to say, Lot, about which is the bending of geniture or nativity. As for all the o∣ther Isles, they have gods within them; but the Moone apperteining to the terrestriall Dae∣mons, avoideth the confines of Styx, as being somewhat higher exalted, approching once only in an hundred seventie seven second measures: and upon the approch of this precinct of Styx, the soules cry out for feare. And why? hell catcheth and swalloweth many of them, as they [ 40] glide and slip about it: and others, the Moone receiveth and taketh up, swimming from beneath unto her; such I meane, as upon whom the end of generation fell in good and opportune time, all save those which are impure and polluted: for them, with her fearefull flashing and hideous roaring, she suffereth not to come neere unto her; who seeing that they have missed of their in∣tent, bewaile their wofull state, and be caried downe againe as you see, to another generation and nativity. Why, quoth Timarchus, I see nothing but a number of starres leaping up and downe about this huge and deepe gulfe, some drowned and swallowed up in it, others appearing againe from below. These be (quoth he) the daemons, that you see, though you know them not. And marke withall, how this comes about. Every soule is endued with a portion of minde or under∣standing; and of man, there is not one void of reason: but looke how much thereof is mingled [ 50] with flesh and with passions, being altered with pleasures and dolours, it becommeth unreason∣able. But every soule is not mixed after one sort, one as much as another; for some are wholly plunged within the bodie, and being troubled and disquieted with passions, runne up and downe all their life time: others partly are mingled with the flesh, and in part leave out that which is most pure, and not drawen downward to the contagion of that grosse part, but remaineth swim∣ming and floating as it were aloft, touching the top or crowne onely of mans head: (whereas

the rest is depressed downward to the bottome, and drowned there) and is in maner of a cord hanging up aloft just over the soule which is directly and plumbe under, to upholde and raise it up, so farre forth as it is obeisant thereto, and not overruled and swaied with passions and per∣turbations: for that which is plunged downe within the bodie, is called the soule; but that which is entire and uncorrupt, the vulgar sort calleth the understanding, supposing it to be within them as in mirrours that which appeareth by way of reflexion: but those that judge aright and according to the trueth, name it Daemon, as being cleane without them.

These stars then which you see as if they were extinct and put out, imagine and take them to be the soules which are totally drowned within bodies: and such as seeme to shine out againe, and to returne lightsome from beneath, casting and shaking from them a certeine darke & fog∣gy [ 10] mist, as if it were some filth and ordure, esteeme the same to be such soules, as after death are retired and escaped out of the bodies: but those which are mounted on high and move to and fro in one uniforme course throughout, are the Daemons or spirits of men, who are said to have intelligence and understanding. Endevour now therefore and straine your selfe to see the con∣nexion of each one, whereby it is linked and united to the soule. When I heard this, I began to take more heed, and might see starrs leaping and floting upon the water, some more, some lesse, like as we observe pieces of corke, shewing in the sea where fishers nets have beene cast: and some of them turned in maner of spindles or bobins, as folke spin or twist therewith, yet drawing a troubled and unequall course and not able to direct and compose the motion straight. And the voice said that those which held on a right course and order by motion, were they whose [ 20] soules were obeisant to the raines of reason, by the meanes of good nurture and civill education, and such as shewed not upon the earth their beastly, grosse and savage brutishnesse: but they that eftsoones rise and fall up and downe unequally and disorderly, as struggeling to breake out of their bounds, are those which strive against the yoke, with their disobedient and rebellious maners, occasioned by want of good bringing up, one while getting the maistry and bringing them about to the right hand, another while curbed by passions and drawen away by vices, which notwithstanding they resist another time againe, and with great force strive to withstand. For that bond which in maner of a bridle-bit is put into the mouth as it were of the brutish and unreasonable part of the soule, when it pulleth the same backe, bringeth that which they call re∣pentance of sins, & the shame after unlawfull and prohibited pleasures, which is a griefe and re∣morse [ 30] of the soule restrained and brideled by that which governeth and commandeth it, untill such time as being thus rebuked and chastised, it become obedient and tractable like unto a beast made tame without beating or tormenting, as quickely and readily conceiving the signes and markes which the Daemon sheweth. These therefore, at the last (long and late though it be) are ranged to the rule of reason. But of such as are obedient at the first, and presently from their very nativity hearken unto their proper Daemon, are all the kind of prophets and divinors, who have the gift to foretell things to come, likewise holy and devout men: Of which number you have hard how the soule of Hermodorus the Clazomenian, was wont to abandon his body quite, and both by day and night to wander into many places: and afterwards to returne into it againe, having beene present the while to heare and see many things done and said a farre off: [ 40] which it used so long, untill his enimies by the treachery of his wife, surprised his body one time when the soule was gone out of it, and burnt it in his house. Howbeit, this was not true: for his soule never departed out of his body: but the same being alwaies obedient unto his Dae∣mon, and slacking the bond unto it, gave it meanes and liberty to run up and downe, and to walke to and fro in many places, in such sort, as having seene and hard many things abroad, it would come and report the same unto him: But those that consumed his body as he lay asleepe, are tormented in Tartarus even at this day for it: which you shall know your selfe, good yong man, more certainely within these three moneths (quoth that voice) and for this time see you depart. When this voice had made an end of speaking, Timarchus, as he told the tale himselfe, turned about to see who it was that spake; but feeling a great paine againe in his head, as if it had [ 50] bene violently pressed and crushed, he was deprived of all sense and understanding, and neither knew himselfe nor any thing about him: But within a while after when he was come unto him∣selfe, he might see how he lay along at the entry of the foresaid cave of Trophonius, like as he had himselfe at the beginning. And thus much concerning the fable of Timarchus: who being re∣turned to Athens, in the third moneth after, just as the voice foretold him, departed this life. And then we woondred heereat, and made report thereof backe to Socrates; who rebuked

and chid us, for saying nothing to him of it, whiles Timarchus was alive; for that he would wil∣lingly himselfe have heard him more particularly, and examined every point at the full. Thus you have heard, Theocritus, a mingled tale and historie together of Timarchus: But se whether we shall not be faine to call for this strangers helpe, to the decision of this question: for verie proper and meet it is for to be discussed by such devout and religious men. And why (quoth Theanor) doth not Epamtnondas deliver his opinion thereof, being a man trained up, and insti∣tuted in the same discipline and schoole with us. Then my father smiling at the matter: This is his nature (quoth he) my good friend, he loveth to be silent, and wary he is what he speaketh, but woonderfull desirous to learne, and insatiable of hearing others. And heereupon Spintha∣rus the Tarentine, who conversed familiarly with him heere a long time, was woont to give [ 10] out this speech of him; That he had never talked with a man, who knew more, and spake lesse than he. But tell us now what you thinke your selfe, of that which hath beene said. For mine owne part (quoth he) I saie, that this discourse and report of Timarchus, as sacred and inviola∣ble, ought to be consecrated unto God: and marvell I would, if any should discredit and hardly beleeve that which Simmias himselfe hath delivered of him; and when they name swans, dra∣gons, dogs, and horses, sacred, beleeve not that therebe men celestiall and beloved of the gods, considering they hold and say, that God is never 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, a lover of birds, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, a lover of mankinde. Like as therefore a man who is said to be Phylip∣pos, that is to say, a lover of horses, taketh not a fancie, nor regardeth alike all horses, compri∣sed under the whole kinde, but chusing alwaies some one more excellent than the rest, rideth, [ 20] cherisheth, and maketh much of him especially: even so, those divine spirits which surmount our nature, make choise and take as it were out of the whole flocke the best of us, upon whom they set their brand or marke, and them they thinke woorthy of a more singular and exquisite education, and those they order and direct not with reines and bridles, but with reason and lear∣ning, and that by signes, whereof the common and rascall sort have no knowledge nor experi∣ence. For neither doe ordinary hounds understand the signes that huntsmen use, nor every horse, the siflling and chirting of the escuirry, but such onely as have beene taught and brought up to it; for they with the least whistling and houping that is, know presently what they are commanded to do, and quickly be ordered as they ought. And verily, Homer seemeth not to be ignorant of this difference, whereof we speake: for of divinors and soothsaiers, some he calleth [ 30] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, authours, or observers of birds; others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, bowel-priers, that spie into the inwards of sacrifices; and some againe there be, who hearing and knowing what the gods themselves do speake, are able to declare secretly and foretell things to come; as may appeare by these verses:

King Priams deere sonne Helenus, their minde soone under stood, And what this god and goddesse both in counsell deemed good.

And a little after:

For thus I heard the gods to say, [ 40] Who as immortall live for ay.

For like as they who are without, and not of the domesticall and neere acquaintance of kings, princes and generall captaines, do know and understand their willes & minds by the meanes of certeine firelights, sound of trumpets and proclamations; but to their faithfull, trusty and fami∣liar friends they speake by word of mouth: even so, God communeth and talketh with few, and that very seldome; but unto the common sort he giveth signes, and of these consisteth the arte of divination: for the gods receive very few men in recommendation for to adorne their lives, but those onely whom they are disposed to make exceeding happy and divine indeed: and those soules which be delivered from farther generation, and are for ever after at libertie and dismissed free from the bodie, become afterwards Daemons, and take the charge and care of men, accor∣ding [ 50] as Hesiodus saith. For like as champions, who otherwise heretofore have made profession of wrestling and other exercises of the bodie, after they have given over the practise thereof, by reason of their olde age, leave not altogether the desire of glorie by that meanes, nor cast off the affection in cherishing the bodie, but take pleasure still to see other yoong men to exercise their bodies, exhorting and encouraging them thereto, yea, and enforcing themselves to runne in the race with them: even so, they that are past the combats & travels of this life, and throigh

the vertue of their soules come to be Daemons, despise not utterly the affaires, the speeches and studies of those that be here, but being favorable unto them who in their good endevors aspire to the same end that they have atteined to, yea, and after a sort, banding and siding with them, do incite and exhort them to vertue, especially when they see them neere unto the ends of their hopes, and ready in maner to touch the same. For this divine power of Daemons, will not sort and be acquainted with every man indifferently, but like as they who stand upon the shore, can do no other good unto them who swim farre within the sea, and a great way from the land, but looke upon them and say nothing; but to such as are neere to the sea side, they runne, and for their sakes, wading a little into the sea, helpe both with hand and voice, and so save them from drowning: even so (Simmias) dealeth the Daemon with us; for so long as wee are plunged [ 10] and drowned within mundane affaires, and change many bodies, as it were so many waggons and chariots, passing out of one into another, it suffereth us to strive and labour of our selves, yea, and by our owne patience and long sufferance to save our selves, and gaine the haven: but when there is a soule, which hath already by innumerable generations supported and endured long travels, and having in maner performed her course and revolution, straineth all her might and maine, with much swet to get forth and ascend up: to it God envieth not her owne proper Daemon and familiar spirit to be assistant, yea, and giveth leave to any other whatsoever, that is willing thereto. Now one is desirous and ready alwaies to helpe and second another, yea, and forward to promote the safctie thereof: the soule also for her part, giveth good eare, because she is so nere, and in the end is saved; but she that obeieth not nor hearkeneth to her owne familiar [ 20] & proper daemon as forsaken of it, speedeth not wel in the end. This said, Epaminondas looking toward me: It is high time, Caphisias, for you (quoth he) to go into the wrestling schoole and place of exercise, to the end that you disappoint not your companions: meane while, we (when it shall be thought good to dissolve and dismisse this meeting) will take the charge of Theanor. Then said I, Be it so: but I suppose, that Theocritus, together with Galaxidorus & my selfe, is wil∣ling to commune and reason with you a little. In good time (quoth he) let them speake their minde and what they will. With that, he rose up and tooke us apart into a winding and turning corner of the gallery, where we came about him, and began to perswade and deale with him for to take part with us in the enterprise. He made us answere, That he knew well enough the day when the banished persons were to returne; and had taken order with his friends to be ready a∣gainst [ 30] the time with Gorgidas, and to embrace the opportunity thereof: howbeit, they were not determined to take away the life of any one citizen, not condemned by order of law, unlesse some urgent necessitie enforced them thereto. And otherwise, it were very meet and expedient for the comminaltie of Thebes, that there should be some not culpable of this massacre, but in∣nocent and cleare of all that then shall be committed; for so these men will be lesse suspected of the people, and be thought to counsell and exhort them for the best. We thought very well of this advice of his, and so he repaired againe to Simmias; and we went downe to the place of publicke exercises, where we met with our friends; and there we dealt one with another apart, as we wrestled together, questioning about one thing or another, and telling this or that, every one preparing himselfe to the execution of the dessigne: and there we might see Archias and Phi∣lippus [ 40] all anointed and oiled going toward the feast. For Phyllidas fearing that they would make haste and put Amphitheus to death, so soone as ever hee had accompanied Lysanoridas and sent him away, tooke Archias with him, feeding him with hope to enjoy the lady whom he desired, and promising that she should be at the feast: whereby he perswaded him to minde no other thing, but to solace himselfe and make merry with those who were woont to roist and riot with him. By this time it drew toward night, the weather grew to be colde, and the winde rose high, which caused every man with more speed to retire and take house. I for my part, meeting with Damoclidas, Pelopidas and Theopompus, enterteined them; and others did the like to the rest. For after that these banished persons were passed over the mountaine Cythaera, they parted themselves; and the coldnesse of the weather gave them good occasion (without all suspition) [ 50] to cover their faces, and so to passe along the city undiscovered. And some of them there were, who as they entred the gates of the city, perceived it to lighten on their right hand without thunder, which they tooke for a good presage of safetie and glorie in their proceedings, as if this signe betokened, that the execution of their designment should be lightsome and honourable, but without any danger at all. Now when we were all entred in, and safe within house, to the number of eight and fortie, as Theocritus was sacrificing apart in a little oratorie or chappell by

himselfe, he heard a great rapping and bouncing at the doore: and anon there was one came and brought him word, that two halberds of Archias guard knocked at the outward gate, as be∣ing sent in great haste to Charon, commanding to open them the doore, as greatly offended that they had staied so long. Whereat Charon being troubled in minde, commanded that they should be let in presently: who meeting them within the court with a coronet upon his head, as having newly sacrificed unto the gods, and made good cheere, demanded of these halberds, what they would. Archias and Philippus (say they) have sent us, willing and charging you with all speed to repaire unto them. Why, what is the matter (quoth Charon) that they should send for me in such haste at this time of the night, and what great newes is there? We know not, said these sergeants; but what word would you have us to carry backe unto them? Mary, tell them [ 10] (quoth he) that I will cast off my chaplet, and put on another robe, and presently follow after: for if I should goe with you, it might be an occasion of trouble, and moove some to supect that you lead me away to prison. You say wel, answered the officers againe, do even so; for we must goeanother way to those souldiers that watch and ward without the city, and deliver unto them a commandement from the head magistrates and rulers. Thus departed they. With that, Cha∣ron returned to us, and made relation of these newes; which strucke us into our dumps, and put us in a great affright, supposing for certeine, that we were betraied, and our plot detected: most of the company suspected Hipposthenidas, for that he went about to impeach the returne of the exiled persons, by the meanes of Chlidon, whom he meant to send unto them: who seeing that he missed of his purpose, by all likelihood, upon a fearefull and timorous heart, might reveale [ 20] our conspiracie, now when it was come to the very point of execution: for come hee was not with others into the house where we were all assembled: and to be short, there was not one of us all, that judged better of him than of a wicked and trecherous traitor: howbeit, we agreed all in this, that Charon should go thither as he was commanded, and in any wise obey the magistrates who had sent for him.

Then he commanding (ô Archidamus) his owne sonne to be present, a stripling about fif∣teene yeeres of age, and the fairest youth in all the city of Thebes, very laborious and affectio∣nate to bodily exercises; and for stature and strength, surpassing all his fellowes and compani∣ons of that age; made this speech unto us: My masters and friends, this is my sonne and onely child, whom I love entirely, as you may well thinke; him I deliver into your hands, beseeching [ 30] you in the name of the gods and all saints in heaven, that if you finde any perfidious treacherie by me against you, to doe him to death and not spare him. And now I humbly pray you, most valiant and hardy knights, prepare your selves resolutely against the last feast that ever these ty∣rants shall make: abandon not, for want of courage, your bodies to be villanously outraged and spoiled by these most leud and wicked persons, but be revenged of them, and now shew your in∣vincible hearts, in the behalfe of your countrey. When Charon had delivered these words, there was not one of us all but highly commended his magnanimitie and loialtie; but we were angry with him, in that he doubted of us that we had him in suspition and distrust; and therefore wil∣led him to have away his sonne with him. And more than that, me thinks (quoth Pelopidas) you have not done well and wisely for us, in that you sent him not before to some other house: for [ 40] what reason or necessitie is there, that he should either perish or come into perill, being found with us? and yet it is time enough to convey him away, that in case it fall out with us otherwise than well, he may grow up after his kinde, for to be revenged of these tyrants another day. It shall not be so, quoth Charon; he shall even stay here, and take such part of fortune as we shall do: and besides, it were no part of honesty or honour, to leave him in danger of our enemies: And therefore, my good sonne (quoth he) take a good heart and a resolute, even above these yeeres of thine, enter in Gods name into these hazzards and trials that be thus necessarie, toge∣ther with many valiant and hardy citizens, for the maintenance of liberty and vertue. And even yet, great hope we have, that good successe will follow, and that some blessed angell will regard and take in protection those who adventure thus for righteousnesse and justice sake. Many of us [ 50] there were (Archidamus) whose teares trickled downe their cheeks, to heare Charon deliver these words; but himselfe being inflexible and not relenting one jote, with an undanted heart, a setled countenance, and eies still drie, put his sonne into Pelopidas hands, embraced every one of us, shooke us by the hands, and so encouraging us to proceed, went forth of the doores. Woon∣derfull was this; but much more you would have woondred, to have seene the alacrity, cheere∣full and constant resolution of his sonne, as if he had beene another Neoptolemus, who never

looked pale, nor changed colour for the matter, notwithstanding so great danger presented; neither was he one jote astond: but contrariwise, drew forth Pelopidas sword out of his scabberd, to see and trie whether it was keene enough.

Whiles these matters thus passed, there comes towards us Diotonus, one of Cephisodorus friends, with a sword by his side, and a good cuirason of steele under his robe, who having heard that Charon was sent for to come to Archias, blamed much our long delay, & whetned us on to go forthwith to the tyrants houses: For in so doing (quoth he) we shall prevent them, by com∣ming suddenly upon them: if not, yet better were it for us, to set upon them without dores, se∣parate one from another, and not all in one plumpe, than to stay for them, enclosed all within one parlour, and be there taken by our enemies, like a swarme of bees, and have all our throats [ 10] cut. In like maner Theocritus the divinor, urged us to make haste, saying, that all the signes of sacrifices were good, and presaged happy successe with all security. Whereupon we began on all hands to take armes, and to prepare our selves: by which time, Charon was returned to us, with a merrie and cheerefull countenance: who smiling and looking upon us: Be of good chere (quoth he) my masters and friends, all is well: there is no danger, and our affaire procee∣deth well: for Archias and Philippus, so soone as they heard that I was come, upon their sen∣ding for me, being already well cup-shotten, and halfe drunke with wine, so as both their minds and bodies were very farre out of tune; with much adoe they rose from the boord, and came foorth to the dore unto me: Now Charon, quoth Archias, we heare that our banished men lie lurking here within the citie, being secretly and by stealth entred into it. Whereat I seeming to [ 20] be much amazed: Where (quoth I) are they said to be, and who? That we know not (quoth Archtas, and that is the cause why we sent for you, to come before us, if haply you have heard a∣ny thing of it more certeinly. Heereupon I remaining for a while as one somewhat astonied and pensive, comming againe to my selfe, began thus to thinke, that this must needs be some headlesse rumour, and arising from no good ground, nor certeine author; neither was it like to be any one of them that were privy to the complot who had discovered it, because they would not then have beene ignorant of the house where they were assembled, and therefore it could not chuse but be some blinde brute blowen abroad through the citie, and come to their eares. So I said unto him, that during the life of Androclides, we had heard many such flying tales, and vaine false rumors that ranne about the city and troubled us. But now (quoth he) ô Ar∣chtas, [ 30] I have heard no such thing: howbeit, if it please you to command me, I will enquire and hearken farther into the thing, and if I find any matter of importance, I will come and enforme you of it. It is well said of you (quoth Phyllidas: and it were very good Charon, that in these cases you be very inquisitive, and leave nothing unsearched: for why should we be carelesse and neg∣ligent in any thing, but rather it behooveth us to be circumspect, and to looke about us on every side: providence in these cases is very requisite, and good it is to make all sure: and when he had so said, he tooke Archias and had him into the parlour, where they be now drin∣king hard: and therefore my good friends, let us stay no longer; but after we have made our praiers unto the gods, for our good speed, go about our businesse. Charon had no sooner said this, but we praied unto the gods for their assistance, and encouraged one another to the enter∣prise. [ 40] It was the very just time, when all men use to be at supper: and the whistling winde arising stil more & more, had brought some snow or sleet, mingled with a drisling raine, so as there was not one person to be seene in the streets as we passed along. Those therefore who were appoin∣ted to assaile Leontidas and Hippates, who dwelt neere together, went out in their cloakes, having no other armes or weapons, but ech of them their swords, and those were Pelopidas, Democlidas, and Cephisodorus: But Charon, Melon, and others, ordeined to set upon Archis, had their brest∣plates or demy-cuiraces before them, and upon their heads thicke chaplets, some of firre, others of the pine or pitch tree branches: and part of them were clad in womens apparell, counterfei∣ting drunken persons, as if they were come in a maske and mummerie with their women. And that which more is, ô Archidamus, fortune also making the beastly cowardise and sottish igno∣rance [ 50] of our enemies equall to our hardinesse, and resolute preparations, and having diversified and distinguished even from the beginning our enterprise, like a plaie or enterlude, with many dangerous intercurrents, was assistant & ran with us, at the very point and upshot of the execu∣tion thereof, presenting unto us, even then a doubtfull & dangerous occurrent, of a most sud∣den & unexpected accident: for when Charen after he had talked with Archias & Philippus, was returned to the house, and had disposed us in order, for to go in hand with the execution of our

dessignment; there was brought from hence a letter written by Archias the high priest heere among you, unto that Archias his old hoast and friend, which declared unto him (as it should seeme) by all likelihood, the returne of the banished, and the surprise which they were about, the house also wherein they were assembled, and all the complices who were of the conspiracy. Archias being by this time drenched and drowned in wine, and besides that, transported and past himselfe, with the expectation of the women, whose comming he attended, albeit the mes∣senger that brought the letter, said it contained serious affaires, of great consequence, yet he onely received it, and made no other answer but this: What tellest thou me of serious affaires; we shall thinke of them to morrow; and with that, put the letters under the pillow, whereon he leaned, calling for the pot againe, and commanding that it should be filled; sending Phyllidas [ 10] ever and anon to the dore, to see if the women were yet comming. Thus whiles this hope en∣terteined and held the feast, we came upon them, and passed along through the servitours unto to the very hall or parlour, where they were at supper, and there we staied a whiles at the dore, eying and viewing every one of them as they sat about the table. Now the sight of those chap∣lets and garlands which we ware upon our heads, and of the womens apparell, which some of us were dressed in, deceived them a little upon our first comming, in such sort, as for a while there ensued silence, untill such time as Melon first laying hand upon his sword hilt, rushed in∣to the middes of the place: with that, Cabirichus Cyamistos who was Archon for the time, tooke him by the arme as he passed by, and held him backe, crying out withall: Phyllidas, Is not this Melon? but Melon shaking him off so, as he left his hold, drew foorth his sword withall, and [ 20] ranne upon Archias, who being hardly able to rise, he gave not over untill he had killed out∣right in the place. Charon then set upon Philippus, whom he wounded in the necke, and not∣withstanding that he desended himselfe with the pots that stood about him upon the table, yet Lysitheus mounting upon the boord, laied him along on the floore, and there under-foot di∣spatched him. As for Cabirichus we spake him faire, and entreated him not to take part with the tyrants, but to joine with us, in delivering our native countrey from tyranny, as he was a sa∣crosaint magistrate, and consecrated unto the gods for the good and safetie of the common∣wealth. But being not easily induced to hearken unto reason, and that which was most expedi∣ent for him, because he was little better than halfe drunke; he hanging still in doubtfull su∣spence and perplexitie, arose up on his feet, and presented unto us his javelin, with the head [ 30] forward, which by the custome of the place, the Provosts with us, ever goe withall: whereupon I caught hold of the javelin in the middes, and held it over my head, crying unto him, to let it goe, and save himselfe; or else he should die for it. In this meane while, Theopompus standing on his right side, ranne him through with his sword, saying withall: There lie thou also toge∣ther with them whom thou hast flattered and soothed up: for it were not beseeming thee to weare a coronet and garland when Thebes is set free, nor to offer any more sacrifice to the gods, before whom thou hast cursed thy countrey, by making praiers so often for the prosperity of her enemies. When Cabirichus was fallen downe dead, Theocritus who stood by, caught up the sacred javelin, and drew it out of the bloud that there was shed. This massacre being done, some few of the servants, who durst interpose themselves, and come betweene for the defence [ 40] of those usurpers, we slew; but as many as were quiet, and stirred not, we shut up within a cham∣ber, where men are wont to keepe; being not willing that they should get foorth, and goe to publish throughout the city what was done, before we knew how the world went with others.

Thus you heare how this chare was done. As for Peloptdas and his traine, they came to the utmost gate of Leontidas, where they knocked as softly, as they thither came gently and with si∣lence, and to one of the servants who heard them knocke, & demanded who was there, they an∣swered, That they were come from Athens, and brought letters unto Leontidas from Calistratus. The servitour went and told his master so much, who being commanded to set open the gate, unbarred and unbolted it; the gate no sooner yeelded from them a little, but they rushed in all at once with violence, bare downe the man and laid him along, ran a pace through the court and [ 50] hall and so directly passed to the bed chamber of Leontidas: who presently suspecting what the matter was, drew his dagger, & put himselfe forward to make resistance & to stand upon his de∣fence. Unjust he was no doubt & tyrannicall, howbeit otherwise a tall man of his hands, and of a touragious stomacke: yet forgat he to overthrow the lampe, & put out the light, and in the darke to intermingle himselfe with those who came to assault him, and so haply to get a way from them; but being espied by them, so soone as ever the doore was open, he stabbed Cephisodorus in

the very flanke under the short ribs: and then incountring with Pelopidas who would have en∣tred second into the chamber, he cried out aloud and called to his servants for helpe: but Sami∣das with others about him kept them backe, and otherwise of themselves they durst not meddle nor hazard their lives to deale with the noblest persons of the city, and those who for strength and valour were knowen to surpasse the rest. So there was a scuffling and stife combat betweene Pelopidas and Leontidas, in the very portall of the chamber dore, which was but narrow, where Cephisodorus fell downe in the midst betweene them ready to die, so that others could not come in to succor Pelopidas: At the last when our friend Pelopidas had received a little wound in his head, but given Leontidas many a one, he overthrew him and slew him upon the body of Cephi∣sodorus, who being yet warme and not fully dead, saw his enimy fall, and therewith putting forth [ 10] his right hand to Pelopidas, and bidding all the rest adew, he joifully yeelded up his breath. When they had dispatched this businesse, they turned immediately from thence to Hypates house, and when the doore was likewise set open for them, the killed him also, as he thought to escape, and fled by the roofe of the house unto his neighbours. Which done, they returned with speed directly unto us, whom they found abroad at a gallery called Polystylon. After we had saluted and embraced one another & talked a litle all together, we went straight to the common goale; where Phyllidas having called forth the goaler: Archias (quoth he) and Philippus com∣mand you with all speed to bring your prisoner Amphitheus unto them. The goaler consider∣ing that it was an unreasonable houre, and withall perceiving that Phyllidas in his speeches was not very well staied, but that he was yet chafed and panted still unquietly upon the fresh fray [ 20] that he had beene at, doubting and suspecting a skirmish: When was it ever seene (quoth he) ô Phyllidas, that the Polemarchy or chiefe captaines sent for a prisoner at this time of the night? when by you? and what token or watchword bring you from them? As the goaler reasoned thus, Phyllidas made no more adoe, but with an horsemans staffe or launce that he had in his hand, ranne him through the sides, and laied him dead on the ground, wicked wretch that he was, whom the next morrow, many a woman trampled under their feet, and spit in his face as he lay. Then brake we the prison dore open, and first called by name unto Amphitheus, and afterwards to others, according as each of them was of our acquaintance and familiarity; who hearing and knowing our voices leapt out of their pallets upon their feete, and willingly drew their chaines and irons after them: but such as had their feet fast in the stockes, stretched forth their [ 30] hands and cried unto us, beseeching they might not be left behinde: and whiles we were busie in setting them loose, many of the neighbours by this time who dwelt neere and perceived what was done, were run forth already into the streets with glad and joifuil hearts. The very women also, as any of them heard ought of their acquaintance, without regard of observing the custome and maner of the Boeotians, ran out of dores one unto another, and demanded of every one whom they met in the street, what newes? And as many of them as light either upō their fathers or husbands, followed them as they went, and no man impeached them in so doing: for the pi∣tifull commiseration, the teares, praiers, and supplications, especially of honest and chast wives, were in this case very effectuall, and moved men to regard them. When things were brought to this passe, so soone as we heard, that Epamtnondas and Gorgidas with other friends, were now [ 40] assembled within the temple of Minerva, we went directly unto them, and thither repaired also many honest citizens and men of quality, flocking still more and more in great frequencie. Now after relation was made unto them how al things sped, & that they were requested to assist us in the performance and execution of that which was behind, and for that purpose to meet all together in the common market place, incontinently they set up a shout, and cried unto the ci∣tizens, Liberty, liberty, distributing armes and weapons among as many as came to joine with them: which they tooke forth of the temples and halles, being full of the spoiles of al sorts, won from enimies in times past, as also out of the armorers, furbushers, and cutlers shops there adjoi∣ning. Thither came Hipposthenidas likewise with a troupe of friends and servants, bringing those trumpetters with him, who were by chaunce come to the city against the feast of Hercules: and [ 50] immediatly some sounded the al'arm in the market place, and others in all parts of the city be∣sides, and all to astonish and affright those of the adverse part, as if the whole city were revolted, and had risen against them: who making a great smoake, for the nonce in the streets, because they would not be descried, put themselves within the castle Cadmea, drawing with them those choise soldiers called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, the better, who were wont usually to ward all night and keepe a standing corps de guard about the said castle. Now those who were above in the

said fort, seeing their owne captaine to run so disorderly and in great affright, and to make hast to get in, perceiving also from above, how we were gathered together about the market place in armes; and no part of the city quiet, but full of tumult, uprores and garboiles, whereof the noise ascended up unto them, durst not adventure to come downe, though they were to the number of five thousand, as fearing the present danger: but pretended for their excuse the absence of Lysanoridas their captaine, who was ever wont to remaine with them, but onely that day, which was the cause that afterwards as we have heard, the Lacedaemonians making meanes by a peece of money, to apprehend him in Corinth, whether he was retired, and immediately put him to death: but upon composition and safe conduct, they delivered up the castle into our hands, and departed with all the soldiers in it. [ 10]

Notes

• * 1.1

  Some adde unto this title, [The delive∣rie of the citie Thebes] and in trueth, that narration taketh up a good part of this dialogue.