A world of vvonders: or An introduction to a treatise touching the conformitie of ancient and moderne wonders or a preparatiue treatise to the Apologie for Herodotus. The argument whereof is taken from the Apologie for Herodotus written in Latine by Henrie Stephen, and continued here by the author himselfe. Translated out of the best corrected French copie.

CHAP. X. How that the foresaid Preachers haue left sundry vices vntouched and vncensured.

BEfore I make a comparatiue estimate of the leudnesse of former times with the loosenesse of our owne, it will not be amisse to con∣sider whether the foresaid Preachers (whose testimonies I haue al∣ledged) haue omitted any particular, through obliuion, or other∣wise. First then albeit Oliuer Maillard and Menot (his punay) say little or nothing of incests, sodomies, and other prodigious vices, as murthering of father and mother, of wiues murthering their husbands, and husbands their wiues, parents their children, one brother another, and one kinsman another; we may not therefore thinke but that those times were stained with these sinnes: or (to speake more properly) that such infection which had continued festering so long, did then cease. I say which had continued so long, considering what we reade, not only in prophane Antiquitie, but especially in the Sacred history, of these and the like vices. For it fareth not with God as it did with the law-giuer Solon, who being told that he had not prescribed what punishment should be inflicted vpon parricides (there being then a malefactor taken who had murthered his father,) answered, he could not enact a law for the punishment of such a fact, as he could not imagine any man wold so much forget himself as once to cōmit. The case I say is farre otherwise with this great law-giuer, who seeth the most secret and hidden thoughts of mens hearts, and the motions of their minds more clearly then we see the feature of their faces. Neither may we thinke that any age hath bene free from such prodigious vices, but that they were euer extraordinary in respect of other sinnes, as also more rare in some countries and ages then in others. And I here pro∣test, it much misliketh me to enter discourse of such an argument. But as he who vndertakes to extoll the prowesse of Achilles aboue that of Hector or Aiax, is not to omit any of their heroicall exploits if he would haue Achilles more renowned and extolled to the skies: so considering the end of this discourse is to shew that the viciousnesse of our time is a perfect patterne thereof, being compared with that of the age last past (which notwithstanding surpasseth I suppose all former gene∣rations) I should not escape the sharpe censure of iust reprehension, if I should dis∣charge one of these ages of some vices, the more to loade the other: or if I should go about to keepe the credite of the one entire and inuiolable, by cracking the cre∣dite of the other. For as for the rest, I grant that though it was the will of God such prodigious sinnes should be recorded in holy Scripture; yet it is so much the bet∣ter, by how much we speake or thinke the lesse thereof. And as for sodomie, I am easily drawne to beleeue, that the former Preachers were very sparing in speaking thereof, lest they should open a gap to mens curiositie which is naturally exorbi∣tant in this kind. The more knaues are the Priests, who in their auricular confession (as they call it) stir the minds and awake the spirits of their confessionists by their interrogatories, occasioning them to muse vpon such matters, and to feed their fancies with such facts, as otherwise they would neuer haue dreamed of. For mine owne part I confesse, that for this very reason I haue had much ado to perswade my selfe, that swinish Sodomites and beastly buggerers should be executed pub∣likely. True it is, sundry weightie reasons may be alledged on both sides: but I hold me to that which I see practised in well ordered cities. Further∣more,

the reason which moues me to thinke that sodomie was not then (in all probabilitie) so common as at this day, is, for that there was not such resort into those countreys where it is made a trade and occupation as at this present. For proofe hereof if we consider who those French-men be that giue themselues to such horrible and hellish sinnes, we shall find that most of them haue bene in Italie or Turkie, or (not to go out of France to seeke them) haue frequented their companie, at leastwise haue familiarly conuersed with their schollers. For albeit A∣thenaeus tell vs in his thirteenth booke (which I remember I haue read elsewhere vnder the name of Hermippus) that the Celtes in his time, notwithstanding they had fairer women then other Barbarians, were addicted to this sinne: yet (God be thanked) before we could speake so good Italian in France, there was (almost) no speech of this villanie, as I haue heard of diuers old folkes. And verily it is more pardonable in Italians then in French-men (if pardonable in any,) seeing that they (who for the most part call it but peccatillo) are nearer their sanctities who do not onely giue a licence for it by way of permission, but a president also by way of example, as hereafter shall be shewed. Notwithstanding the words wherewith we expresse such diuellish and damnable dealing, being borowed from the Italian tongue, are a pregnant proofe that France learned all the villanie it hath of them, though it were hard to say from what particular place. For this is a common song in Italie, currant in euery mans mouth:

Siena si vanta di quatro cose, Di torri, & di campane, Di bardasse, & di puttane.

Or thus,

Siena di quatro cose e piena, Di torri, &c.

That is,

For these foure things Siena lookes so hie, For towers, for bels, for whores, for buggerie.

But Maister Pasquin sheweth plainely in sundry of his Satyres, that notwithstan∣ding that prouerb, Rome in regard of the third particular ought to go before Siena, as where he saith,

Sed Romae puero non licet esse mihi.

And were it but onely for the reason I haue now alledged, he cannot endure (and surely not without cause) that Rome should be depriued of this honour.

Touching incests, Italie (no doubt) will affoord vs better store of examples then any other countrey; whether we speake of this age, or of that of the former preachers: which we shall the better perceiue, if we shall consider the diuellish pro∣uerb which is there so common of fathers who haue mariageable daughters. But if I haue well obserued, there are more incests committed by Lords or men of note, then by meaner persons: which puts me in mind of that which is recorded by Pon∣tanus, how that Sigismondus Malatesta Lord of Romagniola, had a child by his own daughter. True it is that other prodigious villanies committed by the same man (if he may be called a man) and registred by the foresaid author, will make vs lesse to wonder hereat. For he reporteth how that he would haue abused his owne son Robert, and that he had made a buggering boy of him, if he had not drawne his dagger at him, and so escaped. As also how that being desirous to haue his pleasure of a vertuous Germaine Ladie that trauelled through his countrey to Rome, and perceiuing that he could not work her to his will, he cut her throate, and afterward

satisfied his lust. What can a man now find in Herodotus, I say not incredible, but hard to be beleeued? But it shall not be amisse to pause here a little, and to listen to that which Pontanus addeth after the narration of the incest committed by this wicked wretch. For he alledgeth two examples well worthy the noting, of a cer∣taine naturall honestie which is to be found euen among beasts, which condem∣neth such prodigious practises among men. The first is of a little bitch he had, which would neuer suffer her whelp to line her. Nunquam (saith he) passa est mater à filio suo iniri, & quamuis meis à pueris comprehensa teneretur, nihilominus ea mor∣dicus pueros à se reiecit, & in filium illata, illum dentibus malè habuit. The second is more strange; of a Mare that would not suffer her colt to couer her; but hauing bene at the last couered by him (being disguised with a skinne of another colour, & by other deuises,) after she once perceiued it, forsook her meate for very griefe, and died shortly after: which (as he saith) was told him by one Iohn Vingtmille an Italian Marquesse, whose the Mare and colt were. These be the two examples alledged by Pontanus, a man of so great credite, that I did not sticke to relate them vpon his word, albeit I am not ignorant they should be accounted of many but fond and fabulous: which (it seemeth) himselfe foresaw, and therefore vseth this preface in the narration of the first example, Referam quae ego ipse ex aduerso & vidi, & testor, & persancte etiam iuro: and for the second, he alledgeth his author of whom he heard it. But seeing that incests are extraordinary sinnes, why should we not think that God would oppose the extraordinary honesty which is to be found in certaine bruite beasts, to such villanie practised by men, to condemne the rea∣sonable creatures by the vnreasonable? Neuerthelesse I report my selfe to the thing as it is, especially considering the French prouerbe doth not account him a good dog that keepeth his kind. There is yet another kind of incest, according to those who haue bene of opinion, and are euen at this day, that Nunnes are holier then other women: and verily it may seeme, that sith they keepe the same place the Ve∣stal virgins did in old time (in the iudgment of such as call them by no other name in Latin but Vestales) we should call the whoredome committed with them, in∣cest; and that he which defloureth them after they haue once vowed virginitie to God (or to such or such a Saint) were a sacrilegious person; I grant the one, but not the other. I grant (I say) that forasmuch as this doughtie deuotion is borowed from the heathen, the word incest, whereby they were wont to expresse such a slippery tricke committed with a holy Nunne, may be kept, and that (to speake as heathen do) it may be called incest: but I denie that he that defileth a Nunne is a sacrilegious person, to speake as Christians do. For hereupon it would follow, that such virginitie should be a holy consecrated thing; and to the end it might be holy and consecrate, necessary it is, that either God or the Saint to whom it was vowed, consecrated or dedicated, should declare by solemne couenant and stipu∣lation that he did accept thereof: But how can they accept of that at the hands of a Nunne, which she cannot giue? Or what reason is there she should offer that, to which she hath no right? And if continencie be a speciall gift of God, how can any votary vow perpetuall virginitie either to God or the Saints, without a war∣rant from him so to do? To conclude then, certaine it is that he that knoweth such a vow of virginitie and single life to be but an abuse, and consequently that a Nun is no more holy then another woman, if he defloure her, he committeth neither sacriledge nor incest: whereas being otherwise perswaded he committeth both, in regard of conscience. And therefore the tyrant Dionysius was a sacrilegious person for robbing and spoiling of his Idols; which he was bound (according to his reli∣gion)

to haue holden for gods; whereas one of another religion holding them to be but Idols, should haue bene but a simple thiefe. And doubtlesse the folly which is committed with a Nunne, after she hath once lost her virginitie, be∣cause that of holy (according to her religion) she is made profane, is neither incest nor sacriledge in regard of either partie. Another difficultie remaines to be dis∣cussed, viz. whether a holy Monke hauing defloured a holy Nunne, ought to be accused therof or not? But leauing the deciding of this question to the next Coun∣cell, I will onely adde this one thing, that our kind Catholickes are not (it seemes) of this opinion, considering what small conscience they make hereof. The like I may say of those who were wont to lodge Nuns neare vnto Monkes, that (as good fellows speake) the barne might be neare the thrashers. How euer it be, it appeareth plainly by that which hath bene alledged out of Pontanus, that Nunneries were little better then stewes in the time of the former Preachers.

Touching the sinne against nature (of which I speake remembring my former protestation) we haue examples euen of those times. For the foresaid Pontanus writeth of a Brittan who had the companie of an Asse, whilest the French King Charles the eight held Naples.

It were also easie to alledge moderne examples of wiues murthering their hus∣bands, and husbands ther wiues: as also of brethren and nearest kinsmen embrew∣ing their hands in one anothers bloud: and of children murthering their parents, and parents their children, though this be more rare then the former. When hus∣bands murther their wiues, or wiues their husbands, they do it (for the most part) of spite or rather rage and madnesse caused by breach of wedlocke. For as histo∣ries make mention of diuers men who at the very instant, and in ipso facto (as we say) haue taken reuenge of their wiues who had played false with them: So they make report of women, who for the same reason haue wreaked their malice vpon their husbands, some by poison, others by other meanes; as we reade in Baptista Fulgosius, of a woman neare to Narbonne who in the night cut off her hus∣bands priuities because he had defiled the marriage bed. Notwithstanding the oc∣casion of some murthers proceeds from both parties, desiring to enioy their vn∣lawfull lusts with greater libertie. The cause of fratricide, or murthers committed by one brother vpon another, arise for the most part from hence, in that they can∣not agree whether of them should remaine absolute Lord; and so are enforced to decide their right by dint of sword, whereof we haue very auncient examples in the two Theban brethren, Eteocles and Polynices, in Rhemus and Romulus, in Ar∣taxerxes and Cyrus: and in the age last past (wherewith I compare the present) there was such hot bickering at Tunis in Africa betweene two brethren for the crowne, that they did not only kill one another in the quarrel, but also massacred their chil∣dren and ofspring, as Pontanus testifieth. But histories affoord vs moe examples of such as haue murthered their brethren vpon light occasions, by treason or other∣wise, when once they had them on the hip, especially of Italians, as Volaterran re∣porteth of Anthonie C••••signore, who slue Bartholmew his brother, to the end he might enioy the Dukedome of Verona, which was deuided betweene them by their fathers will. In like manner how one Pinus Ordelaphus vpon the like occasion slue his brother Francis, and banished his children. As also how Francis and Lewis sonne of Guido Gonzagua Duke of Mantua slue their brother Vgolin (pretending to make good cheare at a supper, to which they had inuited him) because their fa∣ther had left him sole heire of the Dukedome. Moreouer we reade of one Perinus Fregosa Duke of Genoua, who slue his brother Nicholas, hauing him in iealousie

that he aspired to the Dukedome. In like sort Lewis Marie put Galeace his brothers sonne to death, to the end he might the more quietly enioy the Dukedome of Millaine.

Touching murthering of parents (properly called parricide, though the signifi∣cation of the word be somewhat more large) we find in auncient histories that it was more ordinary with Kings, Princes, and great Lords, then with meaner men: and so it continues euen to this day. For the Emperour Fredericke the third was slaine by his owne sonne Manfred (his base sonne as some affirme) at leastwise he was the plotter and procurer of his death. And one Frisque murthered his father the duke of Ferrara, to the end he might come to the Dukedome, as indeed he did, though he enioyed it not long; for his subiects shortly after, executing Gods iust iudgement vpon him, cut his throate. And doubtlesse the age last part can neuer wash it hands of this wickednesse, albeit I produce no examples for confirmation hereof, hastening to end such discourses as should not onely be offensiue to Chri∣stian eares, but also make their very haires stand vpright on their heads. What say I Christians? Nay the very heathen also; yea the most barbarous and sauage among them.