most grieuous chances within the space of the olde age of a man. There∣fore let the minde be framed to vnderstanding, and to patience of her lot, and let her know, that there is nothing which fortune dare not doe. That she hath the same right against Empires, which she hath against those that doe rule: that she can doe the same against Cities, that she doth against men. None of these things is to be fretted at. We haue entred into that world, wherein men liue by these lawes. Pleaseth it? Obey. Pleaseth it not? Depart which way thou wil. Be angry, if any thing be foolishly, vniustly resolued vpon by thy selfe. But if this necessitie tyeth the highest and lowest, therefore returne into fauour with de••tiny, by which all things are dissolued. There is no cause that thou measure vs with Tombes, and with these Monuments, which being of vn∣equall bignesse, doe compasse the way about. The dust maketh all equall. We are borne vnlike, we die alike. The same I say of Citties, that of the inhabitants of Citties. As well was Ardea taken, as Rome. That maker of mankinde hath not distinguished vs by birth, nor by famousnesse of names, no longer then we be. But when we come to the end of mortall things: O ambition, saith he, de∣part thou; let there be the same law to all things which presse the earth. We be alike to the suffering of all things. No man is more fraile then another, no man is more certaine of his owne vntill next day. Alexander the King of the Mace∣donians, began like a wretch to learne Geometry, that he might know how little the earth was, whereof he had possessed very little. Thus, I say, like a wretch for this, because he was to vnderstand that hee did beare a false sirname. For who can be great in so small a thing? Those things that were deliuered were subtile, and to be learned by diligent attention: not which that mad man could perceiue, who sent his thoughts beyond the Ocean Sea. Teach me, saith he, easie things. To whom his Master said; These things be the same, and alike difficult vnto all. Thinke thou that the nature of things saith this. These things whereof thou complainest, they are the same vnto all: more easie things can be giuen vnto none; but whosoeuer will, shall make those things more easie vnto himselfe. How? With vprightnesse of minde•• It is meet both that thou grieue, and thirst, and be hungry, and waxe olde, and if longer stay amongst men befall vnto thee, that thou be sicke, and lose somewhat and doe perish. Notwithstan∣ding there is no cause that thou mayest beleeue these things which make a noise about thee. None of these things is bad, nothing intollerable or hard. Feare is from consent vnto these things. Thus thou fearest death as report. But what is more foolish then a man fearing words? Our Demetrius is accustomed e∣legantly to say, that the speeches of the vnskilfull are as much esteemed by him, as is the breaking of winde. For what difference, saith he, is there vnto me, whe∣ther that these doe make a noyse from aboue or from below. How great mad∣nesse is it to be affraide, lest thou be discredited by those that haue no credite? As ye haue feared fame without cause, so also those things, which ye should ne∣uer feare, except fame had commanded it. What shall a good man suffer losse, being bespotted with vniust reports? Neither indeed let this hurt death in the iudgement of vs: for this also endeuoureth that which is bad. None of them who accuse it, haue tried it. In the meane space it is rashn••sse to condemne that which thou knowest not. But thou knowest that, how profitable to many it is, how many it freeth from torments, from pouertie, from complaints, from pu∣nishments, from tediousnesse. We are not in the power of any thing, sith death is in our owne power.